Persian kings claimed to rule with divine favor and in accordance with the divine will, but they did not claim to be gods. Thus, when they described their kingly attributes, they did not refer to supernatural powers or godlike wisdom, but instead painted a picture of themselves as superior humans, possessed of personal qualities that made them particularly well suited to rule. These two inscriptions, one from the tomb of Darius and another in the name of Xerxes found at a site just outside of Persepolis, are identical in content, differing only in the name of the king to which they are attributed. Thus, despite being written in the first person, the inscriptions do not tell us about these kings' unique characteristics. Instead, they tell us about the qualities the Persians valued in a ruler, the personal attributes that, in their view, made for a “good king.” A single version of the inscription, containing both Xerxes and Darius's names, is included here. As you read it, ask yourself what light it sheds on Persian ideas of kingship.

A great god (is) Ahuramazda, who created this excellent [work] which one sees; who created happiness for man; who bestowed wisdom and energy upon Darius/Xerxes the king.

Darius/Xerxes the king proclaims: By the favour of Ahuramazda I am of such a kind that I am a friend to what is right, I am no friend to what is wrong. (It is) not my wish that to the weak is done wrong because of the mighty, it is not my wish that the mighty is hurt because of the weak.

What is right, that is my wish. I am no friend of the man who is a follower of the Lie. I am not hot-tempered. When I feel anger rising, I keep that under control by my thinking power. I control firmly my impulses.

The man who cooperates, him do I reward according to his cooperation. He who does harm, him I punish according to the damage. It is not my wish that a man does harm, it is certainly not my wish that a man if he causes harm be not punished.

What a man says against a man, that does not convince me, until I have heard testimony from both parties.

What a man does or performs according to his powers, satisfies me, therewith I am satisfied; it gives me great pleasure and I give much to faithful men.

Of such a kind [are] my intelligence and command; when you shall see or hear what has been done by me, both in the house and in battle—that [is] my ability in addition to thinking and intelligence.

Moreover, this [is] my ability, that my body is strong. As a fighter I am a good fighter. At once my intelligence stands in its place, whether I see a rebel or not. Both by intelligence and by command at that time I regard myself as superior to panic, when I see a rebel just as when I do not see [one].

I am furious in the strength of my revenge with both hands and both feet. As a horseman I am a good horseman. As a bowman I am a good bowman, both on foot and on horseback. As a spearman I am a good spearman, both on foot and on horseback.

These are the skills which Ahuramazda has bestowed upon me and I have had the strength to bear them. By the favour of Ahuramazda, what has been done by me, I have done with the skills which Ahuramazda has bestowed upon me.

Source: Amélie Kuhrt, ed., The Persian Empire, vol. 2 (New York: Routledge, 2007), pp. 503–505.

QUESTIONS TO CONSIDER