The great King Darius, also called “Darius the Great,” was king of Persia, and came to overtake and reign over also Babylon.
Darius was after Cyrus, It was Cyrus the Great, king of Persia, then his son Cambyses, then a very short reign of an imposter or false king Gaumata He was assassinated, leaving Persia without a leader. Then Darius became King of Persia, Darius the Great, in the year 522 BC. He is the king that was reigning over Persia and Babylon when Daniel was in captivity after most of Israel were led captive when King Nebuchadnezzar king of Babylon besieged Jerusalem.
Darius was the friend of Daniel who was tricked by Daniel’s enemies to throw Daniel into the lion’s den, and could not sleep all that night, hoping that Daniel’s God would protect him. Darius did not believe in Daniel’s God for himself, but he loved Daniel.
This booklet is about the wisdom of the three body-guards of King Darius, and how he uncovered or revealed that wisdom. Darius later fulfilled his promise to help Israel and enabled them to return and rebuild Jerusalem and its temple.
The following recorded account is highly edifying. It displays some amazing wisdom.
Which Is Greatest, and Why?
How after the death of Cambyses [son of Cyrus the Great], and the slaughter of the Magi, but under the reigh of Darius, Zorobabel was superior to the rest in the solution of problems, and thereby obtained this favour of the King, that the temple should be rebuilt.
AFTER the slaughter of the Magi, who, upon the death of Cambyses, attained the government of the Persians for a year, those families which were called the seven families of the Persians, appointed Darius, the son of Hystaspes, to be their king. Now he, while he was a private man, had made a vow to God, that if he came to be king, he would send all the vessels of God that were in Babylon to the temple at Jerusalem.
Now it so fell out, that about this time, Zorobabel, who had been made governor of the Jews that had been in captivity, came to Darius from Jerusalem: for there had been an old friendship between him and the king. He was also with two others, thought worthy to be guard of the king’s body; and obtained that honour which he hoped for.
Now in the first year of the king’s reign, Darius feasted those that were about him, and, and those born in his house, with the rulers of the Medes, and princes of the Persians, and the toparchs of India and Ethiopia, and the generals of the armies of his hundred and twenty-seven provinces; but when they had eaten and drunk to satiety [being gratified to or beyond capacity], and abundantly, they every one departed to go to bed at their own houses, and Darius the king went to bed; but after he had rested a little part of the night, he awakened, and not being able to sleep any more, he fell into conversation with the three guards of his body, and promised that to him who should make an oration about points that he should inquire of, such as should be most agreeable to truth, and to the dictates of wisdom, he would grant it as a reward of his victory to put on a purple garment, and to drink in the cups of gold, and to sleep upon gold, and to have a chariot with bridles of gold, and a head-tire of fine linen, and a chain of gold about his neck, and to sit next to himself, on account of his wisdom; and, says he, he shall be called my cousin.
Now when he had promised to give these gifts, he asked the first of them, whether wine was not the strongest? The second, Whether kings were not such? And the third, whether, whether women were not such? Or whether truth was not the strongest of all?
When he had proposed that they should make their inquiries about these problems, he went to rest; but in the morning he sent for his great men, his princes, and toparchs of Persia and Media, and set himself down in the place where he used to give audience, and bade each of the guards of his body to declare what they thought proper concerning the proposed questions, in the hearing of them all.
Accordingly, the first of them began to speak of the strength of wine, and demonstrated it thus:
“When (said he) I am to give my opinion of wine, O you men, I find it exceeds every thing, by the following indications: It deceives the mind of those that drink it, and reduces that of the king to the same state of that of the orphan and he who stands in need of a tutor, and erect that of the slave to the boldness of him that is free, and that of the needy becomes that of the rich man, for it changes and renews the souls of men when it gets into them, and it quenches the sorrows of those who are under calamities, and makes men forget the debts they owe to others, and makes them think themselves to be of all men the richest; it makes them talk of no small things, but of talents, and such other names as become wealthy men only; nay more, it makes them insensible of their commanders, and of their kings, and takes away the remembrance of their friends and companions, for it arms men even against those that are dearest to them, and makes appear the greatest strangers to them, and when they are become sober, and they have slept out their wine in the night, they arise without knowing anything they have done in their cups; I take these for signs of power, and by them most insuperable of all things.”
As soon as the first had given the fore-mentioned demonstration of the strength of wine, he left off; and the next to him began to speak about the strength of a king, and demonstrated that it was the strongest of all, and more powerful than anything else that appears to have any force or wisdom. He began his demonstration after the following manner: and said, “They are men who govern all things; they force the earth and the sea to become profitable to them in what they desire, and over men do kings rule, and over them they have authority. Now, those men who rule over that animal which is the strongest and most powerful, must needs be esteemed insuperable in power and force; for example, when these kings command their subject to make war, and undergo dangers, they are hearkened to, and when they send them against their enemies, and their power is so great that they are obeyed. They command men to level mountains, and to pull down walls and towers; ; nay, when they are commanded to be killed and to kill, they submit to it, that they may not appeal to transgress the kings commands; and when they have conquered, they bring what they have gained in the war to the king. Those who are not soldiers, but cultivate the ground, and plough it, and when after they have endured the labour and all the inconveniences of such work of husbandry, they have reaped and gathered in their fruits, they bring tributes to the king. And whatever it is which the kings says or commands, it is done of necessity, and that without any delay, while in the meantime he is satiated with all sorts of foods and pleasures, and sleep in quiet. He is guarded by such as watch, and such are as it were fixed down to the place through fear, for no one dares leave him, even when he is asleep, nor dares anyone go away and take care of his own affairs, but he esteems this one thing the only work of necessity, to guard the king, and according to this he wholly addicts himself. How then can it be otherwise, but that it must appear that the king exceeds all in strength, while so great a multitude obey his injunctions?”
Now when this man had held his peace, the third of them, who was Zorobabel, began to instruct them about women, and about truth, who said thus:
“Wine is strong, as the king is also, whom all men obey, but women are superior to them in power, for it was a woman that brought the king into the world, and for those that plan the vines and make the wine, they are women who bear them and bring them up; nor indeed is there anything which we do not receive from them; for these women weave garments for us, and for our household affairs are by their means taken care of, and preserved in safety; nor can we live separate from women. And when we have gotten a great deal of gold and silver, and any other thing that is of great value, and deserving regard, and see a beautiful woman, we leave all things, and with open mouth fix our eyes upon her countenance, and are willing to forsake what we have, that we might enjoy her beauty, and procure it to ourselves. We also leave father and mother, and the earth that nourishes us, and frequently forget our dearest friends, for the sake of women: nay, we are so hardy as to lay down our lives for them. But what will chiefly make you take notice of the strength of women, is this that follows:
“Do not we take pains, and endure a great deal of trouble, and that both by land and sea, and when we have procured somewhat as the fruit of our labours, do we not bring them to the women, as to our mistresses; and bestow them upon them? Nay, I once saw the king, who is lord of so many people, smitten on the face by Apame, the daughter of Rebsases Themasius, his concubine, and his diadem taken from him, and put upon her own head, while he bore it patiently; and when she smiled he smiled, and when she she was angry he was sad; and according to the change of her passions, he flattered his wife, and drew her to reconciliation by the great humiliation of himself to her, if at any time he saw her displeased at him.”
And when the princes and rulers looked one upon another, he beg an to speak about truth; and he said, “I have already demonstrated how powerful women are; but both these women themselves, and the king himself, are weaker than truth; for although the earth be large, and the heavens high, and the course of the sun swift, yet are all these moved according to the will of God, who is true and righteous, for which cause we also ought to esteem truth to be strongest of all things, and that what is unrighteous is of no force against it. Moreover, all things else that have any strength are mortal, and short-lived, but truth is a thing that is immortal, and eternal. It affords us not indeed such a beauty as will wither away by time, nor such riches as may be taken away by fortune, but righteous rules and laws. It distinguishes them from injustice, and puts what is unrighteous to rebuke.”
So when Zorobabel had left off his discourse about truth, and the multitufe had cried out that he had spoken the most wisely, and that it was truth alone that had immutable strength, and such as never would wax old, the king commanded the he should ask for somewhat over and above what he had promised, for that he would give it him because of his wisdom, and that prudence wherein he exceeded the rest; and thou shalt sit with me, said the king, and shalt be called my cousin.
When he had said this, Zorobabel put him in mind of the vow he had made, in case he should ever have the kingdom. Now this vow was, “to rebuild Jerusalem, and to build therein the temple of God; as also to restore the vessels which Nebuchadnezzar had pillaged, and carried to Babylon.” And this, said he, is that request which thou now permitted me to make, on account that I have been judged to be wise and understanding.
So the king was pleased with what he had said, and arose and kissed him; and wrote to the toparchs and governors, and enjoined them to conduct Zorobabel, and those that were going with him to build the temple. He also sent letters to those rulers that were in Syria and Phenicia, to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who should go to Judea should be free; and he prohibited his deputies and governors to lay any king’s taxes upon the Jews; he also permitted that they should have all that land which they could possess themselves of without tribute. He also enjoined the Idumeans and Samaritans, and the inhabitants of Celosyria, to restore those villages which they had taken from the Jews; and that, besides all this, fifty talents should be given them for the building of the temple. He also permitted them to offer their appointed sacrifices, and that whatsoever the high priest and the priests wanted, and those sacred garments wherein they used to worship God, should be made at his own charges; and that the musical instruments which the Levites used in singing hymns to God should be given them.
Moreover, he charged them that portions of land should be be given to those that guarded the city and the temple, as also a determinate sum of money every year for their maintenance: and withal he sent the vessels. And all that Cyrus intended to do before him, relating to the restoration of Jerusalem, Darius also ordained should be done accordingly.
Now when Zorobabel had obtained these grants from the king, he went out of the palace, and, looking up to heaven, he began to re turn thanks to God for the wisdom he had given him, and the victory he had gained thereby, even in the presence of Darius himself; for, said he, “I had not been thought worthy of these advantages, O Lord, unless Thou hadst been favourable to me.”
When therefore he had returned these thanks to God for the present circumstances he was in, and had prayed to Him to afford him the like favour for the time to come, he came to Babylon, and brought the good news to his countrymen, of what grants he had procured for them from the king; who, when they heard the same, gave thanks also to God that He restored the land of their forefathers to them again.
So they betook themselves to drinking and eating, and for seven days they continued feasting, and kept a festival for the rebuilding and restoration of their country. After this they chose themselves rulers, who should go up to Jerusalem, out of the tribes of their fore-fathers, with their wives and children, and cattle, who travelled to Jerusalem with joy and pleasure, under the conduct of those whom Darius sent along with them, and making a noise with songs, and pipes, and cymbals. The rest of the Jewish multitude also besides accompanied them with rejoicing.
And thus did these men go, a certain and determinate number out of every family, though, I do not think it proper to recite particularly the names of those families, that I may not take off the mind of my readers from the connexion of the historical facts, and make it hard of them to follow the coherence of my narration ; but the sum of those that went up, above the age of twelve years, of the tribes of Judah and Benjamin, was four hundred sixty-two myriads and eight thousand; the Levites were seventy-four; the number of the women and children mixed together was forty thousand seven hundred and forty-two; and besides these, there were singers of the Levites one hundred and twenty-eight, and porters one hundred and ten; and of the sacred ministers three hundred and ninety-two; there were also others besides these, who said they were Israelites, but were not able to show their genealogies, six hundred and sixty-two; some there were also , who were expelled out of the number and honour of the priests, as having married wives whose genealogies they could not produce, nor were they found in the genealogies of the Levites and priests: they were about five hundred and twenty-five; the multitude also of servants that followed those that went up out of Jerusalem were seven thousand three hundred and thirty-seven; the singing men and singing women were two hundred and forty-five; the four hundred and forty-five; the beasts used to the yoke five thousand five hundred and twenty-five; the governors and all the multitude thus numbered were Zorobabel, the son of Salathiel, of the posterity of David, and of the tribe of Judah, and Jeshua, the son of Josedek the high priest; and besides these there were Mordecai and Serebues, who were distinguished from the multitude, and the rulers, who also contributed a hundred pounds of gold, and five thousand of silver. By this means therefore the priests and the Levites, and a certain part of the entire people of the Jews that were in Babylon, came and dwelt in Jerusalem, but the rest of the multitude returned every one to their own countries.
(End of Chapter III, Book XI)
“. . . For Thou wast slain, and hast redeemed us to God
by Thy blood out of every kindred, and tongue
and people, and nation.” (Revelation. 5:9)
“The voice of my Beloved! Behold, He
cometh leaping upon the mountains,
skipping upon the hills.”
(song of Solomon 2:8)