 |
Gerard de Jode, Cyrus, King of Persia From Thesaurus Sacrarum Historiarum veteris testamenti, elegantissimis imaginabus expressum excellentissimorum in hac arte virorum opera: nunc primum in lucem editus Flemish, 1585 London, Trustees of the British Museum |
“Thus says the LORD to his anointed, Cyrus,
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.”
Isaiah 45:1, 4-6
First Reading for the Twenty-ninth Sunday in Ordinary Time, Year A
October 18, 2020
Whenever this text has been read at Mass over the last seven years it
sends my mind and memory on a journey back a few years in time. It sends it back to 2013, the first year of
my volunteer service at the Metropolitan Museum of Art. My first assignment there was to work Friday
evenings at the information desk located in the elevator lobby at the southern
end of the second floor, a crossroads between the galleries devoted to the arts
of the Ancient Near East, the Islamic lands, art from Cyprus during the Greek
and Roman periods and Nineteenth-Century European Paintings and on the pathway
to the second floor special exhibition galleries. Needless to say, it was a pretty unique
location, where I had to field many diverse questions. But one of the least asked for items was
actually one of the most interesting and for the summer months was located a
mere stone’s throw from my desk.
At that time the Met was hosting a loan exhibition from the British
Museum in London.1 The subject was a famous cuneiform inscription in
the unusual form of a cylinder. Known as
the Cyrus Cylinder this object records a decree by Cyrus the Second. Cyrus II, the Great, was the Persian king who
defeated and displaced the king of Babylon, known in the Bible as
Nebuchadnezzar. Cyrus began his reign
over what had been Babylon in 539 BC.
 |
The Cyrus Cylinder (View 1) Iran (Achaemenid Dynasty), c. 539 BC London, © The Trustees of the British Museum |
The cylinder is neither a large object nor a tiny one. It measures about 8-1/2 inches in length, is
rounded oval, with a central diameter of about 4 inches, tapering to 3 inches
at the two ends. It is made of baked clay and covered with an inscription in
cuneiform, the writing system used in the ancient Near and Middle East.
 |
Add The Cyrus Cylinder (View 2) Iran (Achaemenid Dynasty), c. 539 BC London, © The Trustees of the British Museum |
The inscription is what one might call an early press release. It tells the story of how, through the
intervention of the Assyrian/Babylonian god, Marduk, Cyrus, who was king of
Anshan (an ancient city in modern day Iran (Persia), overthrew the king of
Babylon, called Nabonidus in the inscription, of his resettlement of captive people to their homelands and how he re-established the worship of their gods.
 |
The Cyrus Cylinder (View 3) Iran (Achaemenid Dynasty), c. 539 BC London, © The Trustees of the British Museum |
A slightly edited version of a recent translation of the text on the
cylinder, with missing passages indicated in brackets and emphasis added by me in bold, reads:
[When …] … [… wor]ld quarters […] … a low
person was put in charge of his country, but he set [a (…) counter]feit over
them. He ma[de] a counterfeit of Esagil [and …] … for Ur and the rest of the
cult-cities. Rites inappropriate to them, [impure] fo[od- offerings …] disrespectful
[…] were daily gabbled, and, intolerably, he brought the daily offerings to a
halt; he inter[fered with the rites and] instituted […] within the sanctuaries.
In his mind, reverential fear of Marduk, king of the gods, came to an end. He
did yet more evil to his city every day; … his [people…], he brought ruin on
them all by a yoke without relief. Enlil-of-the-gods became extremely angry at
their complaints, and […] their territory. The gods who lived within them left
their shrines, angry that he had made them enter into Babylon (Shuanna).
Ex[alted Marduk,
Enlil-of-the-Go]ds, relented. He changed
his mind about all the settlements whose sanctuaries were in ruins and the
population of the land of Sumer and Akkad who had become like corpses, and took
pity on them. He inspected and checked all the countries, seeking for the
upright king of his choice. He took under his hand Cyrus, king of the city of
Anshan, and called him by his name, proclaiming him aloud for the kingship over
all of everything. He made the land of the Qutu and all the Medean troops
prostrate themselves at his feet, while he looked out in justice and
righteousness for the black-headed people whom he had put under his care.
Marduk, the great lord, who nurtures his people, saw with pleasure his fine
deeds and true heart and ordered that he should go to Babylon.
He had him take the road to
Tintir, and, like a friend and companion, he walked at his side. His vast
troops whose number, like the water in a river, could not be counted, marched
fully-armed at his side. He had him enter without fighting or battle right into
Shuanna; he saved his city Babylon from hardship. He handed over to him
Nabonidus, the king who did not fear him. All the people of Tintir, of all
Sumer and Akkad, nobles and governors, bowed down before him and kissed his
feet, rejoicing over his kingship and their faces shone. The lord through whose
trust all were rescued from death and who saved them all from distress and
hardship, they blessed him sweetly and praised his name.
I am Cyrus, king of the universe, the great king, the powerful king,
king of Babylon, king of Sumer and Akkad, king of the four quarters of the
world, son of Cambyses, the great
king,, king of the city of Anshan, grandson of Cyrus, the great king, ki[ng of
the ci]ty of Anshan, descendant of Teispes, the great king, king of Anshan, the
perpetual seed of kingship, whose reign Bel and Nabu love, and with whose
kingship, to their joy, they concern themselves. When I went as harbinger of
peace i[nt]o Babylon I founded my sovereign residence within the palace amid
celebration and rejoicing. Marduk, the great lord, bestowed on me as my destiny
the great magnanimity of one who loves Babylon, and I every day sought him out
in awe. My vast troops marched peaceably in Babylon, and the whole of [Sumer]
and Akkad had nothing to fear. I sought the welfare of the city of Babylon and
all its sanctuaries.
As for the population of Babylon
[…, w]ho as if without div[ine intention] had endured a yoke not decreed for
them, I soothed their weariness, I freed them from their bonds(?). Marduk, the
great lord, rejoiced at [my good] deeds, and he pronounced a sweet blessing
over me, Cyrus, the king who fears him, and over Cambyses, the son [my] issue,
[and over] my all my troops, that we might proceed further at his exalted
command. All kings who sit on thrones, from every quarter, from the Upper Sea
to the Lower Sea, those who inhabit [remote distric]ts (and) the kings of the
land of Amurru who live in tents, all of them, brought their weighty tribute
into Shuanna, and kissed my feet.
From [Shuanna] I sent back to their places to the city of Ashur and
Susa, Akkad, the land of Eshnunna, the city of Zamban, the city of Meturnu,
Der, as far as the border of the land of Qutu - the sanctuaries across the
river Tigris - whose shrines had earlier become dilapidated, the gods who lived
therein, and made permanent sanctuaries for them. I collected together all of
their people and returned them to their settlements, and the gods of the land of
Sumer and Akkad which Nabonidus – to the fury of the lord of the gods – had
brought into Shuanna, at the command of Marduk, the great lord, I returned them
unharmed to their cells, in the sanctuaries that make them happy. May all the gods that I returned to their
sanctuaries, every day before Marduk and Nabu, ask for a long life for me, and
mention my good deeds, and say to Marduk, my lord, this: “Cyrus, the king who
fears you, and Cambyses his son, may their … […] […….].”
This text bears a surprising resemblance to the account of the return
of the Hebrews to Jerusalem after their deportation by the king of Babylon, as
told in the Book of Ezra.
 |
The Edict of Cyrus From Bible historiale by Guiard des Moulins French (Paris), c. 1400-1425 London, British Library MS Royal 15 D III, fol. 193v |
“In the first year of Cyrus, king
of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD stirred up the spirit of Cyrus
king of Persia to issue a proclamation throughout his entire kingdom, both by
word of mouth and in writing:
“Thus says Cyrus, king of Persia: ‘All the kingdoms of the earth the
LORD, the God of heaven, has given to me, and he has charged me to build him a
house in Jerusalem, which is in Judah.
Those among you who belong to any part of his people, may their God be
with them! Let them go up to Jerusalem in Judah to build the house of the LORD
the God of Israel, that is, the God who is in Jerusalem.
Let all those who have survived,
in whatever place they may have lived, be assisted by the people of that place
with silver, gold, goods, and livestock, together with voluntary offerings for
the house of God in Jerusalem.’” (Ezra 1:1-4)
Although Cyrus attributes his actions to the influence of his own god,
Marduk, it is easy enough to see that the returning Jews would attribute this outcome
to the influence to their god, Yahweh, or, in other words, to the God of
Israel, the all-powerful, unseen Being who created the world. Indeed, those who pronounce themselves
skeptical about the identification of the text on the cylinder with the
Biblical story, miss the point entirely.
If God the Almighty One is truly God, then His influence on people is
what makes them act for good, whether they acknowledge Him as the One or
whether they identify Him with one of the gods of their ancestors or whether
they even believe He exists at all. Too
often those of the last persuasion tend to dismiss anything Biblical by saying
it’s a myth. However, the fact that we
have two descriptions of the same act, the one from the Bible and the other
from an archeological excavation certainly suggests that the event described
did actually happen.
The iconography of Cyrus during the Middle Ages in Europe focused primarily
on his actions as described in the Book of Ezra and in the passage from Isaiah quoted above. He is frequently shown
issuing the decree recorded by the Cylinder and also in scenes of the
rebuilding of the Temple in Jerusalem.
In the latter he is shown assuming direct personal control of the
rebuilding process, something which could not have happened in reality.
 |
Cyrus and the Rebuilding of the Temple From The Brantwood Bible French (Arras), c. 1260 London, © The Trustees of the British Museum MS Yates Thompson 22, fol. 130v |
 |
Cyrus Ordering the Rebuilding of the Temple From the Abbey Bible Italian (Bologna), c. 1250-1262 Los Angeles, J. Paul Getty Museum MS 107, fol. 170v |
 |
Actions of Cyrus the Great From Jewish Antiquitites by Flaviius Josephus French (Dijon), c. 1280-1300 New York, Pierpont Morgan Library MS M 533, fol. 117r |
 |
Master of the Roman de Fauvel, Cyrus the Great in Council From Speculum historiale by Vincent of Beauvais French (Paris), c. 1333-1334 Paris, Bibliotheque
nationale de France MS Français 316, fol. 136
|
 |
Cyrus the Great Addressed by God From Bible historiale by Guiard des Moulins French (Paris), c. 1400 Paris, Bibliotheque
nationale de France MS Français 3, fol. 206 |
 |
Cyrus the Great Sending Out His Messengers From Bible historiale by Guiard des Moulins French (Paris), c. 1400 Paris, Bibliotheque nationale de France MS Français 3, fol. 216 |
 |
Workshop of the Boucicaut Master, Cyrus Issues the Proclamation From Bible historiale by Guiard des Moulins French (Paris), c. 1400-1425 New York, Pierpont Morgan Library MS M 394, fol. 243v |
 |
Workshop of the Boucicaut Master, Cyrus Permits the Rebuilding of the Temple From Bible historiale by Guiard des Moulins French (Paris), c. 1400-1425 New York, Pierpont Morgan Library MS M 394, fol. 200v |
 |
Master of the Bedford Hours and Master of the Cité des Dames, Cyrus Ordering the Rebuilding of the Temple From Bible historiale by Guiard des Moulins French (Paris), c. 1420 London, British Library MS Additional 18856, fol. 207 |
 |
Cyrus Directs the Rebuiliding of the Temple From Bible historiale by Guiard des Moulins French, c. 1470-1479 London, British Library MS Royal 15 D I, fol. 62v |
 |
Master of the Munich Bocaccio, Cyrus the Great and the Jews From Jewish Antiquities by Flavius Josephus French (Tours), c. 1470 Paris, Bibliotheque
nationale de France MS Français 247, fol. 230v
|
 |
Erhard Schön, Cyrus Permitting the Rebuilding of the Temple From a Latin Vulgate Bible German, c. 1520-1521 London, © The
Trustees of the British Museum
|
 |
Jan Swart van Groningen, Cyrus Allows the Israelites to Return to Jerusalem From the Vorsterman Bible Flemish, 1528 Amsterdam, Rijksmuseum |
In addition, there were images of his conquest of Babylon, showing him
as commander of his troops, and some pictures simply showing him as a great
king.
 |
Cyrus the Great From Jewish Antiquities by Flavius Josephus French (Champagne), c. 1150 Paris, Bibliotheque nationale de France MS Latin 8959. fol. 85 |
 |
Attributed to Jacopino da Reggio, Cyrus From a Bible Italian (Bologna), c. 1275-1300 London, British Library MS Additional 18720, fol. 186 |
 |
Famous Men and Women (Cyrus is the crowned figure in pink at the right of the middle row) From Chronica Figurata Italian (Rome or Naples), 15th Century Paris, Bibliotheque nationale de France MS Latin 9673, fol. 15 |
 |
The Siege of Babylon From Bible historiale by Guiard des Moulins French (Paris), c. 1400 Paris, Bibliotheque nationale de France MS Français 3, fol. 230v |
 |
Master François and Workshop, The Siege of Babylon From Speculum historiale by Vincent of Beauvais French (Paris), 1463 Paris, Bibliotheque naitonale de France MS Français 50, fol. 95 |
 |
Cyrus with His Troops From a translation of the Cyropaedia of Xenophon by Vasco da Lucena French, c. 1470-1483 London, British Library MS Royal 16 G IX, fol. 42v |
 |
Michael Wolgemut, Old Testament Authors & Their Subjects From the Nuremberg Chronicle by Hartmann Schedel German, 1493 Cambridge (UK), Cambridge University Library MS Inc.0.A.7.2, fol. 888 |
Beginning in the fourteenth century and increasingly during he Renaissance and later periods artists abandoned the Biblical scenes involving Cyrus, instead drawing their subject matter from the work of the
Greek historians, Xenophon and Herodatus. These accounts often introduced a kind of “fairy
tale” element into the iconography. This
element grew stronger during the later centuries, while the Biblical account
received far less emphasis than it had previously. These historians gave Cyrus a completely
mythological family history, which reflects such other myths as that of Oedipus
and Achilles, involving a fearful grandfather who threatens the child with
assassination, a general who spirits the boy away, a poor family with whom he is
lodged and even a dog (or wolf) who suckles him.
 |
Jean Bondol and Others, Astyages Sees a Vine Emerging from His Daughter's Mouth From Grande Bible Historiale Complétée by Guiard des Moulins French (Paris), c. 1371-1372 The Hague, Meermano Museum MS MMW 10 B23, fol. 262v
The vine emerging from his pregnant daughter was interpreted by her father Astyages as a personal threat. He, therefore, determined to kill the child as soon as it was born. His plan was foiled by one of his generals who removed the baby boy from the palace and brought him to a shepherd in the countryside to raise in exchange for the shepherd's stillborn son, who was passed off as the dead infanct Cyrus.
|
 |
Master of Rohan and Workshop, The Infant Cyrus Suckled by a Dog From De Casibus by Boccaccio French (Paris), c. 1400-1425 Paris, Bibliotheque nationale de France MS Français 226, fol. 52v |
 |
The Infant Cyrus Given to a Shepherd From Fleur des histoires by Jean Mansel French, c. 1450-1500 Paris, Bibliotheque nationale de France MS Français 55, fol. 172v |
 |
Master Francois, Scenes from the Infancy of Cyrus From City of God by Saint Aaugustine of Hippo French (Paris), c. 1475 The Hague, Meermano Museum MS RMMW 10 A 11, fol.187r
Here the councilors of Astyages explain the meaning of his dream. The dream is recalled in the person of his daughter, in the background, with a vine growing from her stomach. In the far background, the infant Cyrus is suckled by a dog. |
 |
Antonio Maria Vassallo, Childhood of Cyrus the Great Italian, c. 1650 Saint Petersburg, State Hermitage Museum |
 |
Sebastiano Ricci, Childhood of Cyrus the Great, King of Persia Italian, c. 1706-1708 Hamburg, Kunsthalle |
 |
Jean Charles Nicaise Perrin, Cyrus and Astyages French, c. 1775-1820 Private Collection In this picture Astyages is ordering the death of his grandson, Cyrus. |
There is a dramatic return to seize his birthright, tales of his kindness and wisdom as a ruler, admiration for his conquests and fanciful scenes of his life. Like Alexander he was used as a model of the perfect king as part of the decoration of Versailles during and following the reign of Louis XIV.
 |
Adriaen Collaert After Maarten de Vos, Cyrus, King of Persia Flemish, c. 1550-1600 Wolfenbüttel, Herzog August Bibliothek |
 |
After Antonio Tempesta, Cyrus the Great Italian, c. 1597 Dresden, Staatliche Kunstsammlungen, Kupferstich-Kabinett |
 |
Laurent de La Hyre, Panthea, Cyrus and Araspa French, c. 1631-1634 Chicago, Art Institute |
 |
William Marshall, Title Page of Cyrupaedia (sic), a translation of Xenophon by Philemon Holland English, 1632 London, © The
Trustees of the British Museum
|
 |
After H. Padoanus, Cyrus, King of Persia French, c. 1650 Philadelphia, Museum of Art |
 |
Ferdinand Bol, King Cyrus Handing Over the Treasure Looted from the Temple of Jerusalem Dutch, c. 1655-1669 Amsterdam, Rijksmuseum |
 |
After Michiel Coxie, Cyrus Defeats Spargapises From the Story of Cyrus Tapestry Set Flemish (Brussels), c. 1670 Chicago, Art Institute |
 |
Gerard de Lairesse, Cyrus the Great Dutch, c. 1675-1700 Amsterdam, Museum van Loon |
 |
Rene Antoine Houasse, Cyrus Presenting His Troops in Review Before a Princess French, 1676 Versailles, Musée national des chateaux de Versailles et de Trianon |
 |
Christoph Maucher, Cyrus on Horseback Fragment of the Amber Throne of Emperor Leopold I German, c. 1677 Vienna, Kunsthistorisches Museum Wien, Kunstkammer |
 |
Claude Audran II, Cyrus Hunting Boar French, c. 1677 Versailles, Musée national des chateaux de Versailles et de Trianon |
 |
Jean-Baptiste Jouvenet, Cyrus Addressing His Troops French, 1678 Versailles, Musée national des chateaux de Versailles et de Trianon |
 |
Johann Joachim Kändler, Cyrus Or the Persian Monarchy German (Meissen), c. 1753-1756 Dresden, Staatliche Kunstsammlungen, Porzellansammlung |
 |
Benjamin West, The Family of the King of Armenia Before Cyrus American, 1773 London, Royal Trust Collection, On Loan to Spencer House |
 |
John Martin, The Fall of Babylon--Cyrus the Great Defeating the Chaldean Army English, c. 1819-1831 London, The Wellcome Collection |
By far the most popular subject in the later period was the story, as told by Herodatus, of of the mistreatment of his corpse at the hands of Tomyris, the vengeful queen of the Messagetae tribe, following his death in battle in the year 530 BC. In revenge for the death of her son Spargapises in battle with the army of Cyrus, she had his body beheaded and the head placed in a basin filled with blood.
 |
Master of Rohan and Workshop, Revenge of Queen Tomyris From De Casibus by Boccaccio French (Paris), c. 1400-1450 Paris, Bibliotheque nationale de France MS Français 226, fol. 58 |
 |
Revenge of Queen Tomyris From De Mulieribus claris by Boccaccio French (Paris), 1402 Paris, Bibliotheque nationale de France MS Français 12420, fol. 74v |
 |
Revenge of Queen Tomyris From De Casibus by Boccaccio French (Western France), c. 1425 Paris, Bibliotheque nationale de France MS Français 232, fol. 64 |
 |
Michiel Coxcie, The Revenge of Tomyris Flemish, c. 1620 Vienna, Kunsthistorisches Museum |
 |
Peter Paul Rubens, The Head of Cyrus Presented to Queen Tomyris Flemish, c. 1622-1623 Boston, Museum of Fine Arts |
 |
Victor Wolfvoet, The Head of Cyrus Brought to Queen Tomyris Flemish, c. 1625-1652 Royal Collection Trust, Hillsborough Castle |
 |
Mattia Preti, Tomyris Plunging the Head of Cyrus into a Container of Blood Italian, c. 1660 Paris, Musée du
Louvre
|
 |
Attributed to Karl Gottlieb von Lück, Tomyris with the Head of Cyrus German (Franckenthal Porcelain Manufactory), c. 1773 New York, Metropolitan Museum of Art, Jack and Belle Linsky Collection |
Whatever his end may have been, his body was placed in a tomb which
still stands today.
 |
Tomb of Cyrus the Great Iran, c. 530 BC Pasargadae, Iran |
When Alexander the Great conquered Persia, about 200 years later, he visited the tomb
and mourned the man who had, in many ways, been his predecessor as
conqueror. Some artists imagined how that might have looked.
 |
Jean Pichore, Alexander att he Tomb of Cyrus From historia alexandri magni by Quintus Curtius French (Paris), 15th-16th Century) Paris, Bibliotheque nationale de France MS Français 711, fol. 29c |
 |
Hyacinthe Collin de Vermont, Alexander Laying a Gold Crown on the Tomb of Cyrus After Conquering the Persians French, 1735 Versailles, Musée Lambinet |
 |
Pierre Andre de Valenciennes, Alexander at the Tomb of Cyrus the Great French, 1796 Chicago, Art Institute |
And, thanks to Cyrus’ decree at the start of his reign as Persian
Emperor, the Jews who had been transported to Babylon were able to return to Jerusalem,
to rebuild the Temple (which would be rebuilt again by Herod the Great) and to
resume their lives as the Chosen People. This is a powerful reminder to us that God can work out his will even through those who have no belief in him. God is ultimately in charge.
© M. Duffy, 2020
1. The exhibition was called
“The Cyrus Cylinder and Ancient Persia:
Charting a New Empire” and ran from June 20 to August 4, 2013. It was located within the Ancient Near
Eastern Galleries at the Met, one of the most fascinating and least visited
areas of the museum. See https://www.metmuseum.org/exhibitions/listings/2013/cyrus-cylinder
2. New translation by Irving
Finkel, Curator of Cuneiform Collections at the British Museum. See https://www.britishmuseum.org/collection/object/W_1880-0617-1941 The emphasis in bold type in both this
quotation and in the quotation from the Book of Ezra are mine.
Lectionary for Mass for Use in the Dioceses of the United States, second typical edition, Copyright © 2001, 1998, 1997, 1986, 1970 Confraternity of Christian Doctrine; Psalm refrain © 1968, 1981, 1997, International Committee on English in the Liturgy, Inc. All rights reserved. No portion of this text may be reproduced by any means without permission in writing from the copyright owner.
Scripture texts in this work
are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970
Confraternity of Christian Doctrine, Washington, D.C. and are used by
permission of the copyright owner. All Rights Reserved. No part of the New
American Bible may be reproduced in any form without permission in writing from
the copyright owner.