The story of Tomyris and Cyrus, is included in books by Strabo, Polyaenus, Cassiodorus, and Jordanes.
Queen Tomyris’ name is alternately given as Tomiri, Thomryis, Tomiride, To’maris, and Tomris.
In the 20th & 21st centuries, this name has become very popular in Turkey and Central Asia.
Tomyris may mean “crush/bend iron,” from the Turkish word temir (iron).
Throughout her youth, Tomyris had been fighting for the right to lead Massagetae and she proved it by her courage, valor and devotion to her people.
There is a story about how Tomyris chose a husband by herself.
During the war with other tribes of Saka, Tomyris’ father turned to his ally Kavad, the head of the Saka Tigrakhauda clan, for help.
At that time, Kavad was fighting at his borders, so he sent his favorite son Rustam instead of himself.
When Rustam came to the Massagetae encampment, there was a contest being held between batyrs.
The prize in this competition was the marriage with Tomyris, the daughter of the leader.
The one who managed to catch Tomyris in the horse contest would be her husband. Tomyris was one of the best riders in her tribe, so only the best of the warriors could overtake her.
Rustam, her husband, won the tournament.
The earliest writing about Tomyris comes from Herodotus, who lived from 484 to 425 BC.
Herodotus , the ancient historian, shows a special interest for the queens-warriors of the barbaric world, whose power and autonomy has transformed them in objects of admiration and fear.
In antiquity, there were various and contradictory versions about the last campaign and the circumstances surrounding the death of Cyrus.
Herodotus stated he choose to write the one involving Tomyris because he considered it the most reliable and provides the second-longest detail of Cyrus’ fate.
The vast expanses of the Eurasian steppes in ancient times were under the control of the legendary warriors-nomads of Scythian range: the Saka, the Massagetae, the Sarmatians and the Scythians.
The Saka and Massagetae were eastern tribes who lived in Central Asia.
Over many millennia, they had been terrifying the civilizations of East and Europe: Greece, Rome, Egypt and Persia.
Tomyris Queen of the Massagetes – who we meet in the end of the first book of Histories was an ancient warrior queen who ruled the Massagetae, a sub-culture of the Scythians living in what’s now Afghanistan, Uzbekistan and Turkmenistan, ascending the throne after the death of her husband in the 6th century B.C.
Though Tomyris was proclaimed queen , she probably was not looking forward to a scenario of conflict with the undefeated Persian ruler known as Cyrus the Great, but she knew how to end it.
Still, Cyrus also initially had not wished for a military confrontation, never the less, after a fraudulent marriage proposal was unasked ( for it was not to “conquer” Tomyris’ heart , but her kingdom) a military campaign was the fate of each.
The Massagetae Kingdom
There is little information about the cultural roots of Tomyris’ kingdom, but according to Ammianus Marcelinus, the origins of the Massagetae may have been the kingdom Alans (Indo-Iranians).
They migrated westwards and became the dominant power in many parts of Asia and influenced Europe.
Evagrius Scholasticus (6th century AD) mentioned that the people known as the Huns, who were formerly known by the name of the Massagetae, appeared in Thrace.
The name of Tomyris and her son Spargapises, have roots in Persia, but the Hellenic forms of their names are most commonly used.
Spargapises was the head of his mother’s army – during the battles mother and son fought together.
Apparently the young man was in the appropriate age to head an army, although he was not yet the king of his people, consequently the chessboard strategy is done by Tomyris.
These cultures also practiced several other customs which would have been utterly alien to the Greeks, particularly matrilineal descent.
Children traced their heritage through their mothers, and men joined their wives’ households upon marriage.
There’s some indication they also practiced polyandry – the custom of a woman taking more than one husband, though a man generally only has one wife.
Though sons were not necessarily ‘given away’, these cultures did practice fosterage, in which some sons were sent to live with neighboring clans in an attempt to strengthen ties and avoid inbreeding.¹
The people of Massagetae lived a semi-nomadic, semi pastoral life, but were not a peaceful people.
They were vicious fighters, rumored to kill (and possibly eat) their own elderly once they could no longer be productive workers.
A huge part of their economy revolved around raiding their neighbors, kidnapping everyone who looked like they could swing a shovel, and selling them all into slavery.
Herodotus:
I.216: Human life does not come to its natural close with this people; but when a man grows very old, all his kinsfolk collect together and offer him up in sacrifice; offering at the same time some cattle also.
After the sacrifice they boil the flesh and feast on it; and those who thus end their days are reckoned the happiest.
If a man dies of disease they do not eat him, but bury him in the ground, bewailing his ill-fortune that he did not come to be sacrificed.
They sow no grain, but live on their herds, and on fish, of which there is great plenty in the Araxes.
Milk is what they chiefly drink.
According to Herodotus:
The only god they worship is the sun, and to him they offer the horse in sacrifice; under the notion of giving to the swiftest of the gods the swiftest of all mortal creatures.
“In their dress and mode of living the Massagetae resemble the Scythians.
They fight both on horseback and on foot, neither method is strange to them:
They use bows and lances, but their favorite weapon is the battle-axe. [1.215]
Their arms are all either of gold or brass.
For their spear-points, and arrow-heads, and for their battle-axes, they make use of brass; for head-gear, belts, and girdles, of gold.
Largely nomadic cultures rely on the horse and bow to fight.
So too with the caparison of their horses, they give them breastplates of brass, but employ gold about the reins, the bit, and the cheek-plates.
They use neither iron nor silver, having none in their country; but they have brass and gold in abundance.”
Despite being such a martial culture, Queen Tomyris ascended the throne.
Strabo depicts the Massagetae as a Scythian tribe:
“Now the greater part of the Scythians, beginning at the Caspian Sea, are called Däae, but those who are situated more to the east than these are named Massagetae and Sacae, whereas all the rest given the general name of Scythians, though each people is given a separate name of its own.
They all [are] for the most part nomads.
As it turns out, a lot of the gender differences which give men an edge in combat tend to disappear when one fights with a bow from horseback.
As a result, most archaeologists think women often fought in Parthian and Scythian armies. However, it should be pointed out that most of these women likely didn’t make a career out of it.
Graves containing female skeletons alongside weapons and armor have almost always been for woman who died young and without having given birth.
Archaeologists assume therefore that warfare was for young women, with the cultural expectation that women who survived the would eventually settle down and become mothers.
As luck would have it, another ruler was on the rise concurrent with Tomyris’ rule: Persian Ruler Cyrus the Great who founded the Achaemenid Empire often referred to as First Persian Empire.
Through relentless military conquests, Cyrus the Great built the largest empire the world had yet seen- he controlled nearly every acre of soil from the Mediterranean to the western edge of India.
Big as it was, apparently it was not big enough.
Herodotus:
I.201: When Cyrus had achieved the conquest of the Babylonians, he conceived the desire of bringing the Massagetai under his dominion.
Now the Massagetai are said to be a great and warlike nation, dwelling eastward, toward the rising of the sun, beyond the river Araxes, and opposite the Issedonians.
The Persian king had united the countries of Mesopotamia and started military expansion.
He planned an extensive conquest of Egypt.
However, Cyrus wisely foresaw that a war against such a large state strengthened by the pharaoh Amasis’ policy would be difficult.
Cyrus decided to postpone the campaign to Egypt and to take measures to protect the eastern borders of the empire, where the expanse steppes were inhabited by nomadic Saka and Massagetae.
The steppe tribes had an impressive military power, they were unpredictable in their movements and therefore could attack the Central Asian region conquered by the Persians any time of the year.
In 530 BC Cyrus the Great headed his huge army and ventured to the East.
At the time, his empire was the largest yet formed in human history, and his war machine unmatched. …Until the day he met Queen Tomyris.
As a conqueror is wont to do, he decided the next addition to his Empire would be the lands of the Massagetae.
After the necessary prior information on the geographical placement of Cyrus’ remote nomadic tribe-target, Herodotus indicates and justifies the willingness – as well as the certainty – of the raider for the successful outcome of his new war project:
“For there were many weighty reasons that impelled and encouraged him to do so:
first, his birth, because of which he seemed to be something more than mortal; and next, his victories in his wars.. ” (1.204.2)
The conceit that overpowers Cyrus, while at the peak of his power, reaches the limits of insolence and prepares the reader-familiar with the Herodotian biotheory – the reversal of fate and for the end of the monarch.
The efforts undertaken by the historian to interpret this arrogance is done on psychological terms and is enhanced by recalling the chain of past Persian triumphs.
The king cannot have the slightest hint of suspicion that is approaching not just his ruin, but also his death. After the ‘supernatural’ portrait of Cyrus, we are surprised at a sudden reference to a completely unknown woman: Tomyris
What kind of response could we expect from this woman and her nomadic tribe on the fringes of the civilized world?
… well, when Tomyris learnt about the impending attack of Cyrus, she ordered the Massagetae to leave off to the steppe.
But ! This was the tactic of luring the enemy further into the steppe.
As usually after clashes, the Massagetae successfully shook off the pursuer on their fast horses.
Protecting the nomads, retreating back to the steppes, the Massagetae tried not to get involved in serious clashes, dropping back off the Persian army had to begin acting on the offensive.
Cyrus, in his turn, sent ambassadors, with instructions to court her on his part, pretending that he wished to take her to wife.
In his message, Cyrus praised her beauty and intelligence and proposed her so she would save her people from the bloody war.
Tomyris, however, aware that it was her kingdom, and not herself, that he courted, forbade the men to approach.
At the onset of Tomyris’ action this move reaffirms her power and simultaneously her perceptual capacity.
She rejected the insidious approach of Cyrus, being conscious that such a courageous choice would entail – but also hasten – the martial ‘response’ on his behalf.
Indeed, the bridging of the river Araxes launches the impressive Persian expedition against the Massagetons, and the equally impressiveness of Tomyris’ response, which Herodotus animates and formulates into
direct speech:
” O king of the Medes, stop hurrying on what you are hurrying on, for you cannot know whether the completion of this work will be for your advantage.
Stop, and be king of your own country; and endure seeing us ruling those whom we rule. (1.206.1)
The first words of the Queen, in contrast to the arrogant certainty of Cyrus, contain a warning-negative pattern that discounts somehow for the upcoming end of the monarch.
At the same time, she utters with determination her exhortations, and the urgency of her tone is enhanced by the selective use of Imperatives.
Certainly her attitude surprises us, not just because she is a woman of barbaric origin, but rather because she is addressing the undefeated Persian king, who seeks as a predator to devour yet another prey.
Indeed Tomyris, anticipating her opponent’s offensive force ,Cyrus, therefore, finding that he did not advance his designs by this deceit, marched towards the Araxes, and openly displaying his hostile intentions; set to work to construct a bridge on which his army might cross the river, and began building towers upon the boats which were to be used in the passage.
Cyrus, apparently, was one of those men who doesn’t handle rejection well. He coped by sending his army to the banks of the Syr Darya, the river which marked the edge of Tomyris’ territory.
Tomyris, ever the gracious Queen, suggested perhaps he would prefer if they fought it out over in yon battlefield?
Basically , your backyard or mine?
She even sent a third of her army out to go meet his, knowing Cyrus must respond, he must react, this is what we expect at least, from such a powerful and overweening ruler.
Thus, the Persians came to the Jaxartes.
However, a delay is detected in action, as we read about the convening of a special council with the top of the Persians, in which the final decisions will be taken.
Herodotus displays all noble counselors to turn a deaf ear and ignore Tomyris’ initial precepts, with their recommendations focusing exclusively in the dilemma of choosing the grounds of the armed confrontation. At his point they reach a unanimous agreement:
They all spoke to the same end, urging him to let Tomyris and her army enter his country. (1.206.3)
However, the intervention of the elderly Croesus from Lydia is enough to reverse the
outcome.
Herodotus was obviously fascinated and dealt a lot with Croesus, the arrogant leader, whose omnipotence resulted in captivity and his untold riches gave way to poverty and – almost – his death.
Now, at the sunset of a life that ought to have transformed the “sufferings” in to “lessons” of wisdom, Croesus will prove incapable of providing a positive opinion to Cyrus and disagreeing with the rest of the
counselors, he will recommend the fatal continuation of the campaign and the aggressive crossing of the Araxes River.
Indeed, the old Lydian, at the end of his lengthy speech, unfolds a trick to ease the raiders and simplify their work, but in effect he will activate, as it will be seen below, the dynamic reappearance of Tomyris:
As I understand, the Massagetae have no experience of the good things of Persia, and have never fared well as to what is greatly desirable.
Therefore, I advise you to cut up the meat of many of your sheep and goats into generous portions for these men, and to cook it and serve it as a feast in our camp, providing many bowls of unmixed wine and all kinds of food.
Then let your army withdraw to the river again, leaving behind that part of it which is of least value.
For if I am not mistaken in my judgment, when the Massagetae see so many good things they will give themselves over to feasting on them; and it will be up to us then to accomplish great things. (1.207.6-7)
The quick prevalence of the unsuspecting Massagetons against a weak expeditionary corps and their subsequent involvement in a rich and well prepared wassail, unusual for their lifestyle, would lead – according to Croesus – to their easy trapping inside the Persian camp.
Cyrus immediately revises and endorses the plan of his Lydian adviser. Why?
Maybe because he overestimates Croesus and his abilities, going as far as to overrule the unanimous views of the whole of the Persian nobility.
Perhaps again, because, apart from the far-reaching military campaigns, he was charmed equally by the mysterious, obscure and fraudulent acts, like those heard from the lips of his old age consultant.
But, as the first trick of the deceptive marriage proposal of Cyrus to Tomyris failed, we have no reason to believe that it the second trick will be the same.
If Cyrus and Croesus conclude in such a pernicious decision, this is perhaps because, in general through the Histories, every ambitious conqueror is unable to acquire the Other’s, the Deferent’s minimum knowledge, before overcomes him.
This is much more complex and complicated than the simple recognition of the “strangeness” of a nation, against whom he is going to turn his weapons.
For anyone hoping to penetrate the waters of new and unknown people, he should first gain access to the codes of its diversity inside, where rests the authenticity of every race.
While Cyrus consents to “antiheroic” fraudulence, Tomyris stands heroically faithful to her genuine propositions:
So these opinions clashed; and Cyrus set aside his former plan and chose that of Croesus; consequently, he told Tomyris to draw her army off, for he would cross (he said) and attack her; so she withdrew as she had promised before. (1.208)
The military campaign seemed to begin successfully for the Persians.
He ordered to set a camp and to poison all the wounded and sick soldiers, later he would begin ambushing the Massagetaens with his good troops near the river.
The Massagetae led by the son of Tomyris, Spargapises, attacked the camp at night, but found no resistance and decided that the Persians fled.
Croesus’ plan is followed to the rule: the initial winners the Massagetes are then defeated by themselves, being lured into debauchery and ultimately, exhausted and asleep, they become an easy prey to the Persians, who kill and capture many of them.
The Massagetaens had never really encountered wine before.
So when Cyrus moved his army to meet Tomyris, he had his stewards leave behind many of their food stores… including their wine.
The Massagetaen army thought they were having a party, courtesy of Cyrus, and proceeded to behave like every college kid on Spring Break who has yet to learn their limits.
Celebrating the victory, they drank the poisoned wine left by the Persians, whose dizziness pushed some to death and others into captivity.
Needless to say, this didn’t turn out well for them a few hours later, when Cyrus brought his army back, they massacred almost the entire detachment.
However, the son of Tomyris was captured.
Tomyris was deeply unhappy when she learned of the fate of her son and says to Cyrus :
“It was this poison by which you ensnared my child, and so overcame him, not in fair open fight. Now hear what I advise, and be sure I advise you for your good.
Restore my son to me and get you from the land unharmed, triumphant over a third part of the host of the Massagetai. Refuse, and I swear by the sun, the sovereign lord of the Massagetai, bloodthirsty as you are, I will give you your fill of blood.”
So once again we read about the pattern of blood and we perceive that this anticipates for the impending end of the story, the end of Cyrus himself.
In a story with “innocent” and “guilty”, the latter appear temporarily triumphant, although the former have by no means surrendered their weapons.
Nevertheless, it is remarkable that a barbarian queen fearlessly dares and threatens him, who, until then, had managed to sow everywhere terror and despair!
Cyrus does not answer Tomyris’ requests, either because he underestimates a culturally subordinate woman, or because this first Persian victory gave him the luxury to gain time and expect the complete subjugation of the Massagetons.
Cyrus wasn’t about to cede ground to a woman, either, otherwise he’d look like a chump in front of the other Greeks and Persians he ruled.
The indifference of the king turns our interest to the prisoner Spargapisis, who after the wine wore off and he recognized his evil plight, asked Cyrus to be freed from his bonds; and this was granted him; but as soon as he was freed and had the use of his hands, he did away with himself. (1.213)
In other words, unfortunately, when Spargapises recovered from his hangover, he was so ashamed at being captured and also unwishing to be used by Cyrus as a tool in manipulating Tomyris, he killed himself.
As soon as Tomyris learnt of her son’s death, she decided to attack the Persians.
A few days later, then, Cyrus and Tomyris met again in battle.
Tomyris had rounded up every fighter she could – they fought, and Massagetae unleashed all its might and fury on the Persian army and prevailed.
Not only did her forces defeat the Persians, Cyrus himself fell in the battle.
Indeed, the tragic initiative of the son generates directly the reaction of the mother, which staying loyal to her commitments, will bring together all her available forces for the deadly attack against the Persians, or rather against Cyrus.
The fact of the invasion itself becomes secondary: instead of the big imperial army mainly is the leader himself targeted, as the perpetrator of the death of a beloved young man.
The vivid description of the terrible bloodshed, the swarms of the ejected arrows and the cruel fights in close-quarters, body to body, until the final victory of the Massagetons and the slaughter of Cyrus, confirms once again the rare talent of the writer Herodotus, who gives the impression that he is clearly speaking, while he is actually writing.
The last moment of the story is devoted entirely to this strange queen of the north:
Tomyris filled a skin with human blood, and searched among the Persian dead for
Cyrus’ body; and when she found it, she pushed his head into the skin, and insulted
the dead man in these words:
“Though I am alive and have defeated you in battle, you have destroyed me, taking my son by guile; but just as I threatened, I give you your fill of blood.” (1.214.4-5)
Basically, she ordered, then to find the dead King and to behead him, then dipped the head of Cyrus in the gore of the wine skin filled with human blood, saying, as she insulted the corpse,
“… thus I make good my threat, and give you your fill of blood.”
She then cut the top of his skull off, and kept it as a trophy, but Tomyris didn’t just keep his skull in a trophy case or something.
No, Cyrus the Great, builder of the biggest empire humankind had yet seen, ended his days with his skull as Queen Tomyris’ favorite cup.
From which she probably drank a lot of wine.
Tomyris’ victory over Cyrus became a legend.
The queen Tomyris became a symbol of freedom and strength of the Saka and the Massagetae army.
She largely disappears from the historical record after this.
For a long time, the Saka and the Massagetae had secured their borders against the Persians.
And since historians of the day only wrote things down when shit got real, we can assume that Tomyris lived out the rest of her rule in relative peace.
The Massagetaens eventually grew into the Huns, famous eight hundred years later for ruining another famous empire.
The death of Cyrus did not damage the empire he’d built; the Achaemenid Empire remained stable for 300 years, falling only to Alexander the Great.
At it’s height, the Achaemenids ruled an estimated 44% of the world’s population.
Cyrus, it should be mentioned, was no worse than most rulers of his day – indeed, given his inclination towards tolerance, he was likely a great deal better.
Among the Jewish people, he is revered as the leader who freed their ancestors from captivity in Babylon.
For her part, Tomyris has been a subject of fascination by scholars and artists, especially during the Renaissance. Many notable painters of that era used her for inspiration.
And though Tomyris doesn’t show up herself in contemporary media, the legends of her people persist.
Sources:
Herodotus
Warrior Women: The Anonymous Tractatus De Mulieribus
http://www.anistor.gr