The name of one of these ladies was Phædyma. She was the daughter of a Persian noble of the highest rank and influence, named Otanes. Otanes, as well as some other nobles of the court, had observed and reflected upon the extraordinary circumstances connected with the accession of Smerdis to the throne, and the singular mode of life that he led in secluding himself, in a manner so extraordinary for a Persian monarch, from all intercourse with his nobles and his people. The suspicions of Otanes and his associates were excited, but no one dared to communicate his thoughts to the others. At length, however, Otanes, who was a man of great energy as well as sagacity and discretion, resolved that he would take some measures to ascertain the truth.
He first sent a messenger to Phædyma, his daughter, asking of her whether it was really Smerdis, the son of Cyrus, who received her when she went to visit the king. Phædyma, in return, sent her father word that she did not know, for she had never seen Smerdis, the son of Cyrus, before the death of Cambyses. She therefore could not say, of her own personal knowledge, whether the king was the genuine Smerdis or not. Otanes then sent to Phædyma a second time, requesting her to ask the queen Atossa. Atossa was the sister of Smerdis the prince, and had known him from his childhood. Phædyma sent back word to her father that she could not speak to Atossa, for she was kept closely shut up in her own apartments, without the opportunity to communicate with any one. Otanes then sent a third time to his daughter, telling her that there was one remaining mode by which she might ascertain the truth, and that was, the next time that she visited the king, to feel for his ears when he was asleep. If it was Smerdis the magian, she would find that he had none. He urged his daughter to do this by saying that, if the pretended king was really an impostor, the imposture ought to be made known, and that she, being of noble birth, ought to have the courage and energy to assist in discovering it. To this Phædyma replied that she would do as her father desired, though she knew that she hazarded her life in the attempt. "If he has no ears," said she, "and if I awaken him in attempting to feel for them, he will kill me; I am sure that he will kill me on the spot."
The next time that it came to Phædyma's turn to visit the king, she did as her father had requested. She passed her hand very cautiously beneath the king's turban, and found that his ears had been cut off close to his head. Early in the morning she communicated the knowledge of the fact to her father.
[Illustration: PHÆDYMA FEELING FOR SMERDIS'S EARS.]
Otanes immediately made the case known to two of his friends, Persian nobles, who had, with him, suspected the imposture, and had consulted together before in respect to the means of detecting it. The question was, what was now to be done. After some deliberation, it was agreed that each of them should communicate the discovery which they had made to one other person, such as each should select from among the circle of his friends as the one on whose resolution, prudence, and fidelity he could most implicitly rely. This was done, and the number admitted to the secret was thus increased to six. At this juncture it happened that Darius, the son of Hystaspes, the young man who has already been mentioned as the subject of Cyrus's dream, came to Susa. Darius was a man of great prominence and popularity. His father, Hystaspes, was at that time the governor of the province of Persia, and Darius had been residing with him in that country. As soon as the six conspirators heard of his arrival, they admitted him to their councils, and thus their number was increased to seven.
They immediately began to hold secret consultations for the purpose of determining how it was best to proceed, first binding themselves by the most solemn oaths never to betray one another, however their undertaking might end. Darius told them that he had himself discovered the imposture and usurpation of Smerdis, and that he had come from Persia for the purpose of slaying him; and that now, since it appeared that the secret was known to so many, he was of opinion that they ought to act at once with the utmost decision. He thought there would be great danger in delay.
Otanes, on the other hand, thought that they were not yet ready for action. They must first increase their numbers. Seven persons were too few to attempt to revolutionize an empire. He commended the courage and resolution which Darius displayed, but he thought that a more cautious and deliberate policy would be far more likely to conduct them to a safe result.
Darius replied that the course which Otanes recommended would certainly ruin them. "If we make many other persons acquainted with our plans," said he, "there will be some, notwithstanding all our precautions, who will betray us, for the sake of the immense rewards which they well know they would receive in that case from the king. No," he added, "we must act ourselves, and alone. We must do nothing to excite suspicion, but must go at once into the palace, penetrate boldly into Smerdis's presence, and slay him before he has time to suspect our designs."
"But we can not get into his presence," replied Otanes. "There are guards stationed at every gate and door, who will not allow us to pass. If we attempt to kill them, a tumult will be immediately raised, and the alarm given, and all our designs will thus be baffled."
"There will be little difficulty about the guards," said Darius. "They know us all, and, from deference to our rank and station, they will let us pass without suspicion, especially if we act boldly and promptly, and do not give them time to stop and consider what to do. Besides, I can say that I have just arrived from Persia with important dispatches for the king, and that I must be admitted immediately into his presence. If a falsehood must be told, so let it be. The urgency of the crisis demands and sanctions it."
It may seem strange to the reader, considering the ideas and habits of the times, that Darius should have even thought it necessary to apologize to his confederates for his proposal of employing falsehood in the accomplishment of their plans; and it is, in fact, altogether probable that the apology which he is made to utter is his historian's, and not his own.
The other conspirators had remained silent during this discussion between Darius and Otanes; but now a third, whose name was Gobryas, expressed his opinion in favor of the course which Darius recommended. He was aware, he said, that, in attempting to force their way into the king's presence and kill him by a sudden assault, they exposed themselves to the most imminent danger; but it was better for them to die in the manly attempt to bring back the imperial power again into Persian hands, where it properly belonged, than to acquiesce any further in its continuance in the possession of the ignoble Median priests who had so treacherously usurped it.
To this counsel they all finally agreed, and began to make arrangements for carrying their desperate enterprise into execution.
In the mean time, very extraordinary events were transpiring in another part of the city. The two magi, Smerdis the king and Patizithes his brother, had some cause, it seems, to fear that the nobles about the court, and the officers of the Persian army, were not without suspicions that the reigning monarch was not the real son of Cyrus. Rumors that Smerdis had been killed by Prexaspes, at the command of Cambyses, were in circulation. These rumors were contradicted, it is true, in private, by Prexaspes, whenever he was forced to speak of the subject; but he generally avoided it; and he spoke, when he spoke at all, in that timid and undecided tone which men usually assume when they are persisting in a lie. In the mean time, the gloomy recollections of his past life, the memory of his murdered son, remorse for his own crime in the assassination of Smerdis, and anxiety on account of the extremely dangerous position in which he had placed himself by his false denial of it, all conspired to harass his mind with perpetual restlessness and misery, and to make life a burden.