34 Xenophon’s Anabasis

When the officers had got to their several positions (Epei d’ en tais chórais hekastoi egenonto) and had formed their companies in column, (kai tous lochous orthious epoiésanto) the result was about eighty companies of hoplites (egenonto men lochoi tón hoplitón amphi tous ogdoékonta) with each company numbering close upon one hundred (ho de lochos hekastos schedon eis tous hekaton) [A total of 8000 as compared with the original strength of 11,700] the peltasts and the bowmen, on the other hand, they formed in three divisions (tous de peltastas kai tous toxotas trichéi epoiésanto), one beyond the left wing of the hoplites (tous men tou euónumou exó), the second beyond the right (tous de tou dexiou), and the third in the centre (tous de kata meson), each division numbering about six hundred men (schedon hexakosious hekastous) [One thousand eight hundred as compared with an original 2300] After this the generals passed along the order to offer prayer (ek toutou parénguésan hoi stratégoi euchesthai), and when they had prayed and sang the paean  they set forth (euxamenoi  de kai paianisantes eporeuonto). Now Cheirisophus and Xenophon and the peltasts with them got beyond the wings of the enemy’s line in their advance (kai Cheirisophos men kai Xenophón kai hoi met’ autois peltastai tés tón polemión phalangos exó genomenoi eporeuonto); and when the enemy saw this (hoi de polemioi hós eidon autous), they ran out, some to the right and others to the left, to confront them, with the result that their line was pulled apart (antiparatheontes hoi men epi to dexion hoi de peri to euónumon diespasthésan) and a large portion of it in the centre was left deserted (kai polu tés hautón phalangos en tói mesói kenon epoiésan). Then the peltasts of the Arcadian division (hoi de kata to Arkadikon peltastai), who were commanded by Aeschines the Acarnanian (hón érchen Aischinés ho Akarnan), getting the idea that the enemy were in flight (nomisantes pheugein), set up a shout and began to run (anakragontes etheon); and they were the first to reach the summit of the mountain (kai houtoi prótoi epi to oros anabainousi), while following close after them came the Arcadian division of hoplites (sunepheipeto de autois kai to Arkadikon hoplitikon), under the command of Cleanor of Orchomenus (hón érche Kleanór ho Orchomenios). As for the enemy (hoi de polemioi), once the peltasts began to run (hós érxanto thein) they no longer stood their ground (ouketi hestésan), but betook themselves hither and thither in flight (alla phugéi allos alléi etrapeto).

After accomplishing the ascent (Hoi de Hellénes anabantes) the Greeks took up quarters in numerous villages (estratepeudonto en pollais kómais), which contained provisions in abundance (kai t’apitédeia polla echousais). Now for the most part there was nothing here which they really found strange (kai ta men alla ouden ho ti kai ethaumasan); but the swarms of bees in the neighbourhood were numerous (ta de sméné polla én autothi), and the soldiers who ate of the honey all went off their heads (kai tón kérión hosoi ephagon tón stratiótón pantes aphrones te egignonto), and suffered from vomiting and diarrhoea (kai émoun kai kató diechórei autois), and not one of them could stand up (kai orthos oudeis edunato histasthai), but those who had eaten a little were like people exceedingly drunk (all’ hoi men oligon edédokotes sphodra methuousin eóikesan), while those who had eaten a great deal seemed like crazy (hoi de polu mainomenois), or even, in some cases, dying men (hoi de kai apothnéiskousin). So they lay there in great numbers as though the army had suffered a defeat (ekeinto de houtó polloi hósper tropés gegenémenés), and great despondency prevailed (kai pollé én athumia). On the next day, however, no one had died (téi d’ husteraiai apethane men oudeis), and at approximately the same hour as they had eaten the honey they began to come to their senses (amphi de tén autén pós hóran anephronoun); and on the third or fourth day they got up (tritéi de kai tetartéi anistanto), as if from a drugging (hósper ek pharmakoposias).

From here they marched two stages, seven parasangs (Enteuthen d’ eporeuthésan duo stathmous parasangas hepta), and reached the sea at Trapezus (kai élthon epi thalattan eis Trapezounta), an inhabited Greek city on the Euxine Sea (polin Hellénida oikoumenén en tói Euxeinói Pontói), a colony of the Sinopeans in the territory of Colchis (Sinópeón apoikian en téi Kolhón chórai). There they remained about thirty days in the villages of the Colchians (entautha emeinan hémeras amphi tas triakonta en tais tón Kolchón kómais), and from these as a basis plundered Colchis (k’anteuthen hormémenoi eléizonto tén Kolchida). And the Trapezuntians supplied a market for the army (agoran de pareichon tói stratopedói Trapezountioi), received the Greeks kindly (kai edexanto te tous Hellénas), and gave them cattle, barley-meal, and wine as gifts of hospitality (kai xenia edosan bous kai alphita kai oinon). They likewise took part in negotiations with the Greeks (sundieprattonto de kai) in behalf of the near-by Colchians (huper tón plésion Kolchón), who dwelt for the most part on the plain (tón en tói pediói malista oikountón), and from these people the Greeks also received hospitable gifts of cattle (kai xenia kai par ekeinón élthon boes).

After this they made ready the sacrifice which they had vowed (Meta de touto tén thusian hén éuxanto pareskeuazonto); and a sufficient number of cattle had come to them so that they could pay Zeus thanks for their deliverance (élthon d’ autois hikanoi boes apothusai tói Dii sótéria), to Heracles for guidance (kai tói Héraklei hégemosuna), and to the other gods according as they had vowed (kai tois allois theois ha éuxanto). They instituted also athletic games on the mountain side (epoiésan de kai agóna gumnikon en tói orei), just where they were incamped (enthaper eskénoun); and they chose Dracontius, a Spartan (heilonto de Drakontion Spartiatén), who had been exiled from home as a boy (hos ephuge pais ón oikothen) because he had accidentally killed another boy with the stroke of a dagger (paida akón katakanón xuéléi pataxas), to look out for a race-course (dromou t’ epimeléthénai) and to act as manager of the games (kai tou agónos prostatésai). When, accordingly, the sacrifice had been completed (epeidé de hé thusia egeneto), they turned over the hides [Brownson notes: ‘The hides of the sacrificial victims, which were to be offered as prises for the games. Cp. Iliad, X 159.] to Dracontius (ta dermata paredosan tói Drakontiói) and bade him lead the way to the place he had fixed upon for his race-course (kai hégeisthai ekeleuon hopou ton dromon pepoiékós eié). He pointed out the precise spot where they were chanced to be standing, and said (ho de deixas houper hestékotes etunchanon), “This hill is superb for running, wherever you please (Houtos ho lophos, ephé, kallistos trechein hopou an tis boulétai).” “How, then,” they said, “can men wrestle on ground so hard ad overgrown as this? (Pós oun, ephasan, dunésontai palaiein en sklérói kai dasei houtós;)” And he replied, “The one that is thrown will be hurt a bit more (ho d’ eipe, Mallon aniasetai ho katapesón).” The events were (égónizonto de), a stadium race for boys, most of them belonging to the captives (paides men stadion tón aichmalótón hoi pleistoi), a long race, in which more than sixty Cretans took part (dolichon de Krétes pleious é hexékonta), wrestling, boxing, and the pancratium (palén de kai pugmén kai pankration) [‘A combination of boxing and wrestling’, notes Brownson on pankration]; and it made a fine spectacle (kai kalé thea egeneto); for there were a great many entries (polloi gar katebésan) and, inasmuch as the comrades of the contestants were looking on (kai hate theómenón tón hetairón), there was a great deal of rivalry (pollé philonikia egigneto). There were horse-races also (etheon de kai hippoi), and the riders had to drive their horses down a steep slope (kai edei autous kata tou pranous elasantas), turn them around on the shore (en téi thalattéi apostrepsantas), and bring them back to the altar (palin pros ton bómon agein) [The altar (bómos) on which the sacrifices had been offered served as a starting point for the races, notes Brownson]. And on the way down most of the horses rolled over and over (kai kató men hoi polloi ekulindounto), while on the way up (anó de), against the exceedingly steep incline (pros to ischurós orthion), they found it hard to keep on at a walk (mogis badén eporeuonto hoi hippoi); so there was much shouting and laughter and cheering (entha pollé kraugé kai gelós kai parakeleusis egigneto).

33 Xenophon’s Anabasis

From there the Greeks marched through the country of the Macronians three stages, ten parasangs (Enteuthen d’ eporeuthésan hoi Hellénes dia Makrónón stathmous treis parasangas deka). On the first of these days (téi prótéi de hémerai) they reached the river (aphikonto epi ton potamon) which separated the territory of the Macronians from that of the Scythinians (hos hórize tén tón Makrónón kai tén tón Skythinón). There they had on the right, above them (eichon d’ huper dexión), an exceedingly difficult bit of ground (chórion hoson chalepótaton), and on the left another river (kai ex aristeras allon potamon), into which the boundary stream that they had to cross emptied (eis hon enebalen ho horizón). Now this stream was fringed with trees (én de houtos dasus dendresi), not large ones, but of thick growth (pachesi men ou, puknois de), and when the Greeks came up (taut’ hote prosélthon hoi Hellénes), they began felling them in their haste to get out of the place as speedily as possible (ekopton, speudontes ek tou chóriou hós tachista exelthein). But the Macronians, armed with wicker shields and lances and hair tunics (hoi de Makrónes echontes gerra kai lonchas kai trichinous chitónas), were drawn up in line of battle opposite the place where the Greeks must cross (kat’ antiperan tés diabaseós paratetagmenoi ésan), and they were cheering one another on and throwing stones, which fell into the stream (kai allélois diekeleuonto kai lithous eis ton potamon erripton); for they never reached the Greeks or did them any harm (exiknounto gar ou oud’ eblapton ouden).

At this moment one of the peltasts came up to Xenophon (Entha dé proserchetai Xenophónti tón peltastón), a man who said that he had been a slave at Athens (anér Ahénési phaskón dedouleukenai), with word that he knew the language of the people (legón hoti gignóskoi tén phónén tón anthrópón); “I think,” he went on, “that this is my native country (kai oimai, ephé, emén tautén patrida einai), and if there is nothing to hinder (kai ei mé ti kóluei), I should like to have a talk with them (etheló autois dialechthénai).” “Well, there is nothing to hinder,” said Xenophon (all’ ouden kóluei, ephé); “so talk with them, and learn, to begin with, who they are (alla dialegou kai mathe próton tines eisi).” In reply to his inquiry they said. “Macronians (hoi d’ eipon erótésantes hoti Makrónes).” “Well then,” said Xenophon, “ask them why they are arrayed against us (Eróta toinun, ephé, autous ti antitetachatai) and want to be our enemies (kai chréizousi hémin polemioi einai).” They replied, “Because you are coming against our land (hoi d’ apekrinanto Hoti humeis epi tén hémeteran chóran erchesthe).” The generals directed the man to say (legein elegon hoi stratégoi), “We have not come to do you any harm whatever (hoti ou kakós ge poiésontes), but we have been at war with the King and are on our way back to Greece (alla basilei polemésantes aperchometha eis tén Hellada), and we want to reach the see (kai epi thalattan boulometha aphikesthai).” The Macronians asked whether they would give pledges to this effect (érótón ekeinoi ei doien an toutón ta pista). They replied that they were ready both to give and to receive pledges (hoi d’ ephasan kai dounai kai labein ethelein). Thereupon the Macronians gave the Greeks a barbarian lance (enteuthen didoasi hoi Makrónes barbarikén lonchén tois Hellésin) and the Greeks gave them a Greek lance (hoi de Hellénes ekeinois Hellénikén), for the Macronians said that these were pledges; and both sides called the gods to witness (tauta gar ephasan pista einai, theous de epemarturanto amphoteroi).

After this exchange of pledges the Macronians began to help the Greeks to cut down the trees (Meta de ta pista euthus hoi Makrónes ta dendra sunexekopton) and to build the road in order to get them across (tén te hodon ódopoioun hós diabibasontes), mingling freely with the Greeks (en mesois anamemeigmenoi tois Hellési); and they supplied as good a market as they could (kai agoran hoian edunanto epoioun), and conducted the Greeks on their way for three days (kai parégagon en trisin hémerais), until they brought them to the boundaries of the Colchians (heós epi ta Kolchón horia katestésan tous Hellénas). At this place was a great mountain (entautha én oros mega), and upon this mountain the Colchians were drawn up in line of battle (kai epi toutou hoi Kolchoi paratetagmenoi ésan). At first the Greeks formed an opposing line of battle (kai to men próton hoi Hellénes antiparetaxanto phalanga), with the intention of advancing in this way upon the mountain (hós houtós axontes pros to oros), but afterwards the generals decided to gather together (epeita de edoxe tois stratégois bouleusasthai sullegeisin) and take counsel as to how they could best make the contest (hopós hós kallista agóniountai).

Xenophon accordingly said that in his opinion (Elexen oun Xenophón hoti dokoié) they should give up the line of battle (pausantas tén phalanga) and form the companies in column (lochous orthious poiésai). “For the line, “he continued, “will be broken up at once (hé men gar phalanx diaspasthésetai euthus); for we shall find the mountain hard to traverse at some points and easy at others (téi men gar anodon téi de euodon heurésomen to oros); and the immediate result will be discouragement (kai euthus touto athumian poései), when men who are formed in line of battle see the line broken up (hotan tetagmenoi eis phalanga tautén diespasmenén horósi). Furthermore, if we advance upon them formed in a line many ranks deep (epeita an men epi pollón tetagmenoi prosagómen), the enemy will outflank us (peritteusousin hémón hoi polemioi), and will use their outflanking wing for whatever purpose they please (kai tois perittois chrésontai ho ti an boulóntai); on the other hand, if we are formed in a line a few ranks deep (ean de ep’ oligón tetagmenoi ómen), it would be nothing surprising if our line should be cut through (ouden an eié taumaston ei diakopeié hémón hé phalanx) by a multitude both of missiles and men falling upon us in a mass (hupo hathroón kai belón kai anthrópón pollón empesontón); and if this happens at any point (ei de péi touto estai), it will be bad for the whole line (téi holéi phalangi kakon estai). But it seems to me we should form the companies in column (alla moi dokei orthious tous lochous poiésamenous) and, by leaving spaces between them, cover enough ground so that the outermost companies could get beyond the enemy’s wings (tosouton chórion kataschein dialipontas tois lochois hoson exó tous eschatous genesthai tón polemión keratón); in this way not only shall we outflank the enemy’s line (kai houtós esometha tés te tón polemión phalangos exó), but advancing in column our best men will be in the van of the attack (kai orthious agontes hoi kratistoi hémón prótoi prosiasi), and wherever it is good going (héi te an euodon éi), there each captain will lead forward his men (tautéi hekastos axei ho lochagos). And it will not be easy for the enemy to push into the space between the columns (kai eis te to dialeipon ou raidion estai tois polemiois eiselthein) when there are companies on this side and that (enthen kai enthen lochón ontón), and not any easier for him to cut through a company that is advancing in column (diakopsai te ou raidion estai lochon orthion prosionta). Again, if any one of the companies is hard pressed (an te tis piezétai tón lochón), its neighbour will come to its aid (ho plésion boéthései); and if one single company can somehow climb to the summit (én te heis péi dunéthéi tón lochón epi to akron anabénai), not a man of the enemy will stand any longer (oudeis méketi meinéi tón polemión).”

This plan was decided upon (tauta edoxe), and they proceeded to form the companies in column (kai epoioun orthious tous lochous). And as Xenophon was going from the right wing to the left (Xenophón de apión epi to euónumon apo tou dexiou), he said to the troops (elege tois stratiótais): “Soldiers, these men yonder whom you see (andres, houtoi eisin hous horate) are the only ones who still stand in our way of being forthwith at the place we have long been striving to reach (monoi eti hémin empodón to mé édé einai entha palai speudomen); if we possibly can, we must simply eat these fellows raw (toutous, én pós dunómetha, kai ómous dei kataphagein). [C.L. Brownson, the translator notes: ‘A phrase as old as Homer, D 35’]

32 Xenophon’s Anabasis

From there they marched through the land of the Chalybians seven stages, fifty parasangs (Enteuthen eporeuthésan dia Chalubón stathmous hepta parasangas heptékonta). These were the most valiant of all the peoples they passed through (houtoi ésan hón diélthon alkimótatoi), and would come to hand-to-hand encounter (kai eis cheiras éisan). They had corselets of linen reaching down to the groin (eichon de thórakas linous mechri tou étrou), with a thick fringe of plaited cords instead of flaps (anti de tón pterugón sparta pukna estrammena). They had greaves also and helmets (eichon de kai knémidas kai krané), and at the girdle a knife about as long as a Laconian dagger (kai para tén zónén machairion hoson xuélén Lakónikén), with which they would slaughter whomever they might be able to vanquish (hói esphatton hón kratein dunainto); then they would cut off their heads and carry them along on their march (kai apotemnontes an tas kephalas echontes eporeuonto), and they would sing and dance whenever they were likely to be seen by the enemy (kai éidon kai echoreuon hopote hoi polemioi autous opsesthai emellon). They carried also a spear about five cubits long, with a point at only one end (eichon de kai doru hós pente pécheón mian lonchén echon). These people would stay within their towns (houtoi enemenon en tois polismasin), and when the Greeks passed by, they would follow them (epei de parelthoien hoi Hellénes, heiponto), always ready to fight (aei machoumenoi). Their dwellings were in strongholds (óikoun de en tois ochurois), and therein they had stored away all their provisions (kai ta epitédeia en toutois anakekomismenoi ésan); hence the Greeks could get nothing in this country (hóste méden lambanein autothen tous Hellénas), but they had subsisted on the cattle they had taken from the Taochians (alla dietraphésan tois kténesin ha ek tón Taochón elabon). Leaving this land, the Greeks arrived at the Harpasus river (ek toutón hoi Hellénes aphikonto epi ton Harpason potamon), which was four plethra in width (euros tettarón plethrón). From there they marched through the territory of the Scythinians four stages, twenty parasangs (enteuthen eporeuthésan dia Skuthinón stathmous tettaras parasangas eikosi), over a level plain, and they arrived at some villages (dia pediou eis kómas), and there remained for three days and collected provisions (en hais emeinan hémeras treis kai epesitisanto).

From there they journeyed four stages, twenty parasangs (Enteuthen diélhon stathmous tettaras parasangas eikosi), to a large and prosperous inhabited city which was called Gymnias (pros polin megalén kai eudaimona kai oikoumenén hé ekaleito Gumnias). From this city the ruler of the land sent the Greeks a guide (ek tautés ho tés chóras archón tois Hellésin hégemona pempei), in order to lead them through territory that was hostile to his own (hopós dia tés heautón polemias chóras agoi autous). When the guide came (elthón ekeinos), he said that he would lead them within five days to a place from which they could see the sea (legei hoti axei autous pente hémerón eis chórion hothen opsontai thalattan); if he failed to do so, he was ready to accept death (ei de mé, tethnanai epéngeilato). Thus taking the lead (kai hégoumenos), as soon as he had brought them into the hostile territory (epeidé enebalen eis tén polemian), he kept urging them to spread abroad fire and ruin (parekeleueto aithein kai phtheirein tén chóran), thereby making it clear that it was with this end in view that he had come (hói kai deilon egeneto hoti toutou heneka elthoi), and not out of good-will toward the Greeks (ou tés tón Hellénón eunoias). On the fifth day they did in fact reach the mountain (kai aphiknountai epi to oros téi pemptéi hémerai); its name was Theches (onoma de tói orei én Théchés). Now as the vanguard got to the top of the mountain (epei de hoi prótoi egenonto epi tou orous), a great shout went up (kraugé pollé egeneto). And when Xenophon and the rearguard heard it (akousas de ho Xenophón kai hoi opisthophulakes), they imagined that other enemies were attacking in front (óiéthésan emprosthen allous epitithesthai polemious); for enemies were following behind them from the district that was in flames (heiponto gar opisthen ek tés kaiomenés chóras), and the rearguard had killed some of them and captured others by setting an ambush (kai autón hoi opisthophulakes apekteinan te tinas kai ezógrésan enedran poiésamenoi), and had also taken about twenty wicker shields covered with raw, shaggy ox-hides (kai gerra elabon daseión boón ómoboeia amphi ta eikosin). But as the shout kept getting louder and nearer (epeidé de boé pleión te egigneto kai enguteron), as the successive ranks that came up all began to run at full speed toward the ranks ahead that were one after another joining in the shout, and as the shout kept growing far louder as the number of men grew steadily greater, it became quite clear to Xenophon that there was something of unusual importance (kai hoi aei epiontes etheon dromói epi tous aei boóntas kai pollói meizón egigneto hé boé hosói dé pleious egignonto, edokei dé meizon ti einai tói Xenophónti); so he mounted a horse (kai anabas eph’ hippon), took with him Lycius and the cavalry, and pushed ahead to lend aid (kai Lukion kai tous hippeas analabón pareboéthei); and in a moment they heard the soldiers shouting, “The Sea! The Sea!” and passing the word along (kai tacha dé akouousi boóntón tón stratiótón Thalatta thalatta kai parenguóntón). Then all the troops of the rearguard likewise broke into a run (entha dé etheon pantes kai hoi opisthophulakes), and the pack animals began racing ahead and the horses (kai ta hupozugia élauneto kai hoi hippoi). And when all had reached the summit (epei de aphikonto pantes epi to akron), then indeed they fell into embracing one another (entautha dé perieballon allélous), and generals and captains as well (kai stratégous kai lochagous), with tears in their eyes (dakruontes). And on a sudden (kai exapinés), at the bidding of some one or other (hotou dé parenguésantos), the soldiers began to bring stones and to build a big cairn (hoi stratiótai pherousi lithous kai poiousi kolónon megan). Thereon they placed as offerings a quantity of raw ox-hides and walking sticks and the captured wicker shields (entautha anetithesan dermatón pléthos ómoboeión kai baktérias kai ta aichmalóta gerra); and the guide not only cut these shields to pieces himself (kai ho hégemón autos te etemne ta gerra), but urged the others to do so (kai tois allois diekeleueto). After this the Greeks dismissed the guide with gifts from the common stock – a horse, a silver cup, a Persian dress, and ten darics (meta tauta ton hégemona hoi Hellénes apopempousi dóra dontes apo koinou hippon kai phialén arguran kai skeuén Persikén kai dareikous deka); but what he particularly asked the men were their rings (éitei de malista tous daktulious), and he got a considerable number of them (kai elabe pollous para tón stratiótón). Then he showed them a village to encamp in (kómén de deixas autois hou skénésousi) and the road they were to follow to the country of Macronians (kai tén hodon hén poreusontai eis Makrónas), and, as soon as evening came, took his departure (epei hespera egeneto, óicheto apión).

31 Xenophon’s Anabasis

Thereupon Cheirisophus and Xenophon set forth (Enteuthen eporeuonto Cheirisophos kai Xenophón), and with them Callimachus of Parrhasia, a captain (kai Kallimachos Parrasios lochagos); for he was the officer of the day in command of the captains of the rearguard (toutou gar hégemonia én tón opisthophulakón lochagón ekeinéi téi hémerai); and the other captains remained in a place of safety (hoi de alloi lochagoi emenon en tói asphalei). Following this lead about seventy men got out under shelter of the trees (meta touto oun apélthon hupo ta dendra anthrópoi hós hebdomékonta), not all together, but one by one (ouch hathrooi alla kath’ hena), each protecting himself as best he could (hekastos phulattomenos hós edunato). But Agasias of Stymphalus and Aristonymus of Methydrium, who were likewise captains of the rearguard (Agasias de ho Stumphalios kai Aristónumos Methudrieus, kai houtoi tón opisthophulakón lochagoi ontes), and others also, took places outside the cover of the trees (kai alloi de, ephestasan exó tón dendrón), for not more than one company could stand among them with safety (ou gar én asphalós en tois dendrois hestanai pleon é ton hena lochon). At that moment Callimachus hit upon a scheme (entha dé Klallimachos méchanatai ti); he would run forward two or three steps from the particular tree he was under and (proutrechen apo tou dendrou huph’ hói én autos duo é tria bémata), when the stones began to fly, would draw back without any trouble (epeidé de hoi lithoi pherointo, anechazen eupetós); and at every one of his dashes more than ten cart-loads of stones would be used up (eph’ hekastés de tés prodromés pleon é deka hamaxai petrón anéliskonto). But when Agasias saw what Callimachus was doing (ho de Agasias hós horai ton Kallimachon ho epoiei), with the whole army of spectators (to strateuma pan theómenon), he became fearful that the other would be the first to make the run across to the stronghold (deisas mé houtos prótos paradraméi eis to chórion); so without asking Aristonymus or Eurylochus of Lusi (though the former was close by and both were his friends) or any one else to join him (ou ton Aristónumon plésion onta parakalesas oude Eurulochon ton Lousiea oude allon oudena), he dashed forward himself and proceeded to go past everybody (chórei autos kai parerchetai pantas). Callimachus however, when he saw him going by (ho de Kallimachos hós horai auton parionta), seized the rim of his shield (epilambanetai autou tés ituos); and at that moment Aristonymus of Methydrium ran past both of them (en de toutói parathei autous Aristónumos Methudrieus), and upon his heels Eurylochus of Lusi (kai meta touton Eurulochos Lousieus). For all these four were rivals in valour and continually striving with one another (pantes  gar houtoi antepoiounto aretés kai diégonizonto pros allélous); and in thus contending they captured the stronghold (kai houtós erizontes hairousi to chórion), for once they had rushed in not a stone came down from above (hós gar hapax eisedramon, oudeis petros anóthen énechthé).

Then came a dreadful spectacle (Entautha dé deinon én theama): the women threw their children down from the rocks (hai gar gunaikes riptousai ta paidia) and then threw themselves down after them (eita heautas epikaterriptoun), and the men did likewise (kai hoi andres hósautós). In the midst of this scene Aeneas of Stymphalus, a captain (entautha dé kai Aineias Stumphalios lochagos), catching sight of a man, who was wearing a fine robe, running to cast himself down (idón tina theonta hóAs ripsonta heauton stolén echonta kalén), seized hold of him in order to stop him (epilambanetai hós kólusón); but the man dragged Aeneas along after him (ho de auton epispatai), and both went flying down the cliffs and were killed (kai amphoteroi óichonto kata tón petrón pheromenoi kai apethanon). In this stronghold a very few human beings were captured (enteuthen anthrópoi men panu oligoi eléphthésan), but they secured cattle and asses in large numbers and sheep (boes de kai onoi polloi kai probata).

30 Xenophon’s Anabasis

After they had had dinner and night had come on (Epeidé de edeipnésan kai nux egeneto), the men appointed to the task set forward and gained possession of the mountain (hoi men tachthentes apérchonto, kai katalambanousi to oros), while the remainder of the troops rested where they were (hoi de alloi autou anepauonto). And when the enemy perceived that the mountain was occupied (hoi de polemioi epei éisthonto to oros echomenon), they stayed awake and kept many fires burning through the night (egrégoresan kai ekaion pura polla dia nuktos). As soon as day came Cheirisophus offered sacrifice and led the army forward along the road (epeidé de hémera egeneto Cheirisophos men thusamenos ége kata tén hodon), while the party that had seized the mountain advanced along the heights (hoi de to oros katalabontes kata ta akra epéisan). As for the enemy, the majority remained at the pass over the mountain (tón de polemión to men polu emenen epi téi huperboléi tou orous), but a part of them went to meet the detachment on the heights (meros d’ autón apénta tois kata ta akra). Now before the two main bodies got near one another (prin de homou einai tous pollous allélón), those upon the heights came to close combat (summeignuasin hoi kata ta akra), and the Greeks were victorious and began their pursuit (kai nikósin hoi Hellénes kai diókousin). Meanwhile the main body of the Greeks was moving upward from the plain), the peltasts charging at a run upon the enemy’s battleline (en toutói de kai hoi ek tou pediou hoi men peltastai tón Hellénón dromói etheon pros tous paratetagmenous) and Cheirisophus following at a quick-step with the hoplites (Cheirisophos de badén tachu epheipeto sun tois hoplitais). But the enemy on the road no sooner saw their detachment on the hights being defeated than they took to flight (hoi de polemioi hoi epi téi hodói epeidé to anó heórón héttómenon, pheugousi); and while not many of them were killed (kai apethanon men ou polloi autón), a great number of wicker shields were captured (gerra de pampolla eléphthé), which the Greeks rendered useless by slashing them with their sabres (ha hoi Hellénes machairais koptontes achreia epoioun). When they had climbed to the top of the pass (hós d’ anebésan), after offering sacrifice and setting up a trophy they descended into the plain on the farther side (thusantes kai tropaion stésamenoi katebésan eis to pedion), and reached villages full of many good things (kai eis kómas pollón kai agathón gemousas élthon).

After this (Ek de toutón) they marched into the country of the Taochians five stages, thirty parasangs (eporeuthésan eis Taochous stathmous pente parasangas triakonta); and their provisions were running low (kai ta epitédeia epeleipe), for the Taochians lived in strongholds (chória gar óikoun ischura hoi Taochoi), and in these strongholds they kept all their provisions stored away (en hois kai ta epitédeia hapanta eichon anakekomismenoi). Now when the Greeks  arrived at one of them which contained no town nor houses (epei d’ aphikonto pros chórion ho polin men ouk eiche oud’ oikias), but was only a place where men and women and a great number of cattle were gathered (suneléluthotes ésan autose kai andres kai gunaikes kai kténé polla), Cheirisophus proceeded to attack this stronghold as soon as he reached it (Cherisophos men oun pros touto proseballen euthus hékón); and when his first battalion grew weary (epeidé de hé próté taxis ekamnen), another advanced to the attack, and yet another (allé proséiei kai authis allé); for it was not possible for them to surround the place in a continuous line (ou gar én hathroois peristénai), because its sides were precipitous (all’ apotomon én kuklói).

The moment Xenophon came up with the rearguard (Epeidé de Xenophón élthe sun tois opisthophulaxi), consisting of both peltasts and hoplites (kai peltastais kai hoplitais) Cheirisophus said to him (entautha dé legei Cheirisophos):” You have come in the nick of time (Eis kalon hékete); for the place must be captured (to gar chórion haireteon); for the army has no provisions unless we capture this place (téi gar stratiai ouk esti ta epitédeia, ei mé lépsometha to chórion).” Then they took council together (entautha dé koinéi ebouleuonto), and when Xenophon asked what it was that prevented effecting an entrance (kai tou Xenophóntos erótóntos ti to kóluon eié eiselthein), Cheirisophus replied (eipen ho Cheirisophos): “There is this one way of approach which you see (Mia hauté parodos estin hén horais), but when one tries to go along by this way (hotan de tis tauté peiratai parienai), they roll down stones from this overhanging rock (kulindousi lithous huper tautés tés uperechousés petras); and whoever gets caught (hos d’ an kataleiphthé), is served in this fashion (houtó diatithetai)” – and with the words he pointed out men with their legs and ribs crushed (hama d’edeixe suntetrimmenous anthrópous kai skelé kai pleuras). “But suppose they use up their stones (én de tous lithous analósosi),” said Xenophon (ephé ho Xenophón), “there is nothing then, is there, to hinder one’s passing (allo ti é ouden kóluei parienai;)? For surely there is nothing we can see on the other side except a few men yonder (ou gar dé ek tou enantiou horómen ei mé oligous tous anthrópous), and only two or three of them are armed (kai toutón duo é treis hóplismenous). Furthermore, as you can see for yourself (to de chórion, hós kai su horais), the distance we must traverse under attack is about a plethrum and a half (schedon tria hémiplethra estin ho dei ballomenous dielthein). Now as much as a plethrum of that distance is covered with tall, scattered pine trees (toutou de hoson plethron dasu pitusi dialeipousais megalais), and if men should stand behind them (anth’ hón hestékotes andres), what harm could they suffer either from flying stones or the rolling ones (ti an paschoien é hupo tón pheromenón lithón é hupo tón kulindoumenón;)? The remaining space, then, amounts to about half a plethrum (to loipon oun gignetai hós hémiplethron), and that we must cross on the run at a moment when the stones stop coming (ho dei hotan lófésósi hoi lithoi  paradramein).”  “But,” said Cheirisophus, “the very moment we begin to push out toward the trees (Alla euthus, ephé ho Cheirisophos, epeidan arxómetha eis to dasu proienai), the stones fly in quantities (pherontai hoi lithoi polloi).” “Precisely the thing we want,” said Xenophon (Auto an, ephé, to deon eié), “for they will use up their stones the sooner (thatton an analósousi tous lithous). But let us make our way to a spot from which we shall have only a short distance to run across (alla poreuómetha enthen hemin mikron ti paradramein estai), in case we can do that (én dunómetha), and an easy retreat, in case we choose to come back (kai apelthein raidion, én boulómetha).”

29 Xenophon’s Anabasis

After this they marched seven stages at the rate of five parasangs a day to the Phasis river (Meta touto eporeuthésan hepta stathmous ana pente parasangas tés hémeras para ton Phasin potamon), which was a plethrum in width (euros plethraion). From there they marched two stages, ten parasangs (enteuthen eporeuthésan stathmous duo parasangas deka); and on the pass leading over to the plain they encountered a body of Chalybians, Taochians, and Phasians (epi de téi eis to pedion huperboléi apéntésan autois Chalubes kai Taochoi kai Phasianoi). As soon as Cheirisophus caught sight of the enemy on the pass (Cheirisophos d’ epei kateide tous polemious epi téi huperboléi), he halted, while still at a distance of about thirty stadia (epausato poreuomenos, apechøn eis triakonta stadious), in order not to get near the enemy while his troops were marching in column (hina mé kata keras agøn  plésiaséi tois polemiois); and he gave orders to the other officers also to move along their companies so as to bring the army into line of battle (paréngeile de kai tois allois paragein tous lochous, hopøs epi phalangos genoito to strateuma). When the rearguard had come up (epei de élthon hoi opistophulakes), he called generals and captains together and spoke as follows (sunekalese tous sratégous kai lochagous, kai elexen hóde [my Czech font began to work normally again]): “The enemy, as you see, are in possession of the pass over the mountain (Hoi men polemioi, hós horate, katechousi tas huperbolas tou orous), and it is time for us to take council as to how we can best make our fight (hóra de bouleuesthai hopós hós beltista agónioumetha). My own view is (emoi men oun dokei), that we should give orders to the soldiers to get their breakfast (parangeilai men aristopoieisthai tois stratiótais) while we ourselves consider whether it is best to attempt to cross over the mountain today or tomorrow (hémas de bouleuesthai eite témeron eite Aurion dokei huperballein to oros).” “My opinion is,” said Cleanor (Emoi de ge, ephé ho Kleanór, dokei), “that as soon as we have breakfasted (epan tachista aristésómen), we should arm ourselves and advance upon these men with all the strength we have (exóplisamenous hós kratista ienai epi tous andras). For if we waste this day (ei gar diatripsomen tén témeron hémeran), not only will the enemy who are now looking at us become bolder (hoi te nun hémas horóntes polemioi tharraleóteroi esontai), but others, in greater numbers, when these are once emboldened, are likely to join them (kai allous eikos toutón tharrountón pleious prosgenesthai).”

After Cleanor had spoken, Xenophon said (Meta touton Xenophón eipen): “And I think this way (Egó d’ houtó gignóskó): if it is necessary for us to fight (ei men ananké esti machesthai), our preparation should have this in view (touto dei paraskeuasasthai), to make the strongest possible fight (hopós hós kratista machoumetha); but if we wish to make a passage in the easiest way we can (ei de boulometha hós raista huperballein), then, in my opinion, our consideration should be on this point (touto moi dokei skepteon einai), how we may sustain the fewest wounds and sacrifice the fewest lives (hopós hós elachista men traumata labómen, hós elachista de sómata andrón apobalómen). Now this mountain – or the part of it that we see – extends over more than sixty stadia (to men oun oros esti to horómenon pleon é eph’ hexékonta stadia), but as for men to guard it against us, none are seen to be anywhere except on the road above (andres d’ oudamou phulattontes hémas phaneroi eisin all’ é kat’ autén tén hodon); it is better, therefore, to turn to the unoccupied part of the mountain and try either to steal a position by eluding the enemy observation (polu oun kreitton tou erémou orou kai klepsai ti peirasthai lathontas) or to seize it by getting ahead of them (é harpasai phthasantas), in whatever way we can (héi dunaimetha), rather than to fight against strong places and men prepared (mallon é pros ischura chória kai anthrópous pareskeuasmenous machesthai). For it is much easier to march uphill without fighting (polu gar raion orthion amachei ienai) than over level ground with enemies on this side and that (é homales enthen kai enthen polemión ontón); one can see what is in front of him more easily by night if he is not fighting (kai nuktór amachei mallon an ta pro podón horóié tis) than by day if he is fighting (é meth’ hémeran machomenos); and the rough road is more comfortable to men who are going over it without fighting (kai hé tracheia amachei iousin eumenestera) than the smooth road to men who are pelted on the head (é hé homalé tas kephalas ballomenois). And as for stealing a position, that does not seem to me impossible (kai klepsai d’ ouk adunaton moi dokei einai), for we can go during the night so as not to be seen (exon men nuktos ienai, hós mé horasthai), and we can go far enough from the enemy so as not to be heard (exon d’ apelthein tosouton hós mé aisthésin parechein). I do think, however, that if we should make a feint of attacking here (dokoumen d’ an moi tautéi prospoioumenoi prosbalein), we should find the rest of the mountain all the more deserted (erémoterói an tói orei chrésthai), for the enemy would be more likely to remain in a body where they are (menoien gar an autou mallon hathrooi hoi polemioi). But why should I be the man to make suggestions about steeling (atar ti egó peri klopés sumballomai;)? For, as I hear, Cheirisophus, you Lacedaemonians, at least those among you who belong to the peers (humas gar egóge, ó Cheirisophe, akouó tous Lakedaimonious hosoi este tón homoión), practice steeling even from childhood (euthus kai ek paidón kleptein meletan), and count it not disgraceful but honourable to steal anything that the law does not prevent you from taking (kai ouk aischron einai alla kalon kleptein hosa mé kóluei nomos). And in order that you may steal with all possible skill and may try not to be caught at it (hopós de hós kratista kleptéte kai peirasthe lanthanein), it is the law of your land that (nomimon par humin estin), if you are caught stealing, you are flogged (ean léphthéte kleptontes, mastigousthai). Now, therefore, is just the time for you to display your training (nun oun mala soi Kairos estin epideixasthai tén paideian), and to take care that we do not get caught stealing any of the mountain (kai phulaxasthai mé léphthómen kleptontes tou orous), so that we shall not get a beating (hós mé plégas labómen).”

“Well, for all that,” said Cheirisophus (Alla mentoi, ephé ho Cheirisophos), “I hear on my side that you Athenians are terribly clever ay stealing the public funds (k’agó humas tous Athénaious akouó deinous einai kleptein ta démosia), even when it is terribly dangerous for the stealer (kai mala ontos deinou kindunou tói kleptonti), and, in fact, that your best people do it most (kai tous kratistous mentoi malista), at least if they really are your best who are deemed worthy to rule (eiper humin hoi kratistoi archein axiountai); hence it is time for you also to be displaying your training (hóste hóra kai soi epideiknusthai tén paideian).” “Well,” said Xenophon (Egó men toinun, ephé ho Xenophón), “I am ready to set out with the rearguard (hetoimos eimi tous opisthophulakas echón), as soon as we have dined (epeidan deipnésómen), to seize possession of the mountain (ienai katalépsomenos to oros). And I have guides, too (echó de kai hégemonas); for the light troops set an ambush and captured some of the stealing rascals who are following us (hoi gar gumnétes tón hepomenón hemin klópón elabon tinas enedreusantes). From these fellows I also learn that the mountain is not impassable (toutón kai punthanomi hoti ouk abaton esti to oros), but is pastured with goats and cattle (alla nemetai aixi kai bousi); therefore if we once get possession of any part of the mountain (hóste eanper hapax labómen ti tou orous), our pack animals also will find it passable (bata kai tois hupozugiois estai). And I hope that the enemy will remove themselves from our way as soon as they see us on a level with them upon the heights (elpizó de oude tous polemious menein eti, epeidan idósi hémas en tói homoiói epi tón akrón); for they are not willing now to come down and meet us on our level (oude gar nun ethelousi katabainein eis to ison hémin).” Then Cheirisophus said (ho de Cheirisophos eipe): “But why should you be the one to go, and leave your post with the rearguard (Kai ti dei se ienai kai lipein tén opisthophulakian;)? Send others rather (alla allous pempson), unless some good men offer themselves as volunteers (an mé tines ethelontes agathoi phainóntai).” At that, Aristonymus of Methydrium, commanding hoplites, came forward (ek toutou Aristónumos Methudrieus erchetai hoplitas echón), and Aristeas the Chian with light troops, and Nicomachus the Oetaean with light troops (kai Aristeas ho Chios gumnétas kai Nikomachos Oitaios gumnétas); and they made an agreement that as soon as they were in possession of the hights (kai sunthéma epoiésanto, hopote echoien ta akra), they would kindle a number of fires (pura kaiein polla). This agreement concluded, they proceeded to take breakfast (tauta sunthemenoi éristón); and immediately after breakfast Cheirisophus led the whole army forward about ten stadia toward the enemy (ek de tou aristou proégagen ho Cheirisophos to strateuma pan hós deka stadious pros tous polemious), in order to make them quite certain that he was going to advance upon them by this road (hopós hós malista dokoié tautéi prosaxein).

28 Xenophon’s Anabasis

On the next day (Téi d’ epiouséi hémerai) Xenophon took the village chief and set out to visit Cheirisophus (Xenophón labón ton kómarchon pros Cheirisophon eporeueto); whenever he passed a village (hopou de parioi kómén), he would turn aside to visit the troops quartered there (etrepeto pros tous en tais kómais), and everywhere he found them faring sumptuously and in fine spirits (kai katelambane pantachou euóchoumenous kai euthumoumenous); there was no place from which the men would let them go until they had served them a luncheon (kai oudamothen aphiesan prin paratheinai autois ariston), and no place where they did not serve on the same table lamb, kid, pork, veal, and poultry (ouk én d’ hopou ou paretithesan epi tén autén trapezan krea arneia, eripheia, choireia, moscheia, ornitheia), together with many loaves of bread (sun pollois artois), some of wheat and some of barley (tois men purinois tois de krithinois). And whenever a man wanted out of good fellowship to drink another’s health (hopote de tis philophronoumenos tói bouloito propiein), he would draw him to the bowl (heilken epi ton kratéra), and then one had to stoop over and drink from it (enthen epikupsanta edei rophounta), sucking like an ox (pinein hósper boun). To the village chief they offered the privilege of taking whatever he wanted (kai tói kómarchói edidosan lambanein ho ti bouloito). He declined for the most part to accept anything (ho de allo men ouden edecheto), but whenever he caught sight of one of his kinsmen (hopou de tina tón sungenón idoi), he would always take the man to his side (pros heauton hekastote lambanein). Again, when they reached Cheirisophus (epei d’ élthon pros Cheirisophon), they found his troops also feasting in their quarters (katelambanon k’akeinous skénountas), crowned with wreaths of hay (estephanómenous tou xérou chilou stephanois) and served by Armenian boys in their strange, foreign dress (kai diakonountas Armenious paidas sun tais barbarikais stolais); and they were showing the boys what to do by signs, as if they were deaf and dumb (tois de paisin edeiknusan hósper eneois ho ti deoi poiein).

As soon as Cheirisophus and Xenophon had exchanged warm greetings (Epei d’ allélous ephilophronésanto Cheirisophos kai Xenophón), they together asked the village chief (koiné dé anerótón ton kómarchon), through their Persian-speaking interpreter (dia tou persizontos herméneós), what this land was (tis eié hé chóra). He replied that it was Armenia (ho d’ elegen hoti Armenia). They asked him again for whom the horses were being reared (kai palin érótón tini hoi hippoi trephontai). He answered, as tribute to the King (ho d’ elegen hoti basilei dasmos); and he said that the neighbouring country was that of Chalybians (tén de plésion chóran ephé einai Chalybas), and told them where the road was (kai tén hodon ephrazen héi eié). Then Xenophon took the village chief back for the time to his own household (kai auton tote men óicheto agón ho Xenophón pros tous heautou oiketas), and gave him a horse that he has got when it was rather old (kai hippon hon eiléphei palaiteron didósi tói kómarchói), to fatten up and sacrifice (anathrepsanti katathusai), for he understood that it was sacred to the Sun-god (hoti ékouen auton hieron einai tou Héliou). He did this out of fear that the horse might die (dediós mé apothanéi), for it had been injured by the journey (ekekakóto gar hupo tés poreias); and he took for himself one of the colts (autos de tón pólón lambanei) and gave his captains also a colt apiece (kai tón allón lochagón edóken hekastói pólon). The horses of this region were smaller than the Persian horses (ésan de hoi tautéi hippoi meiones men tón persikón), but very much more spirited (thumoeidesteroi de polu). It was here also that the village chief instructed them about wrapping small bags round the feet of their horses and beasts of burden when they were going through snow (entautha dé kai didaskei ho kómarchés peri tous podas tón hippón kai tón hupozugión sakia perieilein hotan dia chionos agósin); for without these bags the animals would sink up to their bellies (aneu gar tón sakión kateduonto mechri tés gastros).

When seven days had passed (Epei d’ hémera én ogdoé), Xenophon gave over the village chief to Cheirisophus to act as guide (ton men hégemona paradidósi Cheirisophói), leaving his family behind with the exception of his son (tous de oiketas kataleipei plén tou huiou), who was just coming into the prime of his youth (tou arti hébaskontos); this son he gave into the keeping of Pleisthenes of Amphipolis (touton de Pleisthenei Amphipolitéi didósi phulattein), in order that the father, if he should serve them well as guide (hopós ei kalós hégésoito), might take him also back with him (echón kai touton apioi). Then, after putting into his house as large a quantity of supplies as they could (kai eis tén oikian autou eisephorésan hós edunanto pleista), they broke camp and set out upon the march (kai anazeuxantes eporeuonto). The village chief, who was not bound, guided their way through the snow (hégeito d’ autois ho kómarchos lelumenos dia chionos); but by the time they were on the third stage Cheirisophus got angry with him for not leading them into villages (kai édé te én en tói tritói stathmói, kai Cheirisophos autói echalepanthé hoti ouk eis kómas égagen). He replied that there were none in this region (ho d’ elegen hoti ouk eien en tói topói toutói). Then Cheirisophus struck him, but neglected to bind him (ho de Cheirisophos auton epaisen, edése d’ou). The result was that he stole away during the night (ek de toutou ekeinos tés nuktos apodras óicheto), leaving his son behind (katalipón ton huion). And this was the only cause of difference between Cheirisophus and Xenophon during the course of the march (touto ge dé Cheirisophói kai Xenophónti monon diaphoron en téi poreiai egeneto), this ill-treatment of the guide and carelessness in not guarding him (hé tou hégemonos kakósis kai ameleia). Pleisthenes, however, fell in love with the boy (Pleisthenés de érasthé tou paidos), took him home with him (kai oikade komisthas), and found him absolutely faithful (pistotatói echréto).

27 Xenophon’s Anabasis

Thereupon Xenophon and his men (Kai Xenophón men kai hoi sun autói), after telling the invalids that on the next day people would come back after them (eipontes tois asthenousin hoti téi husteraiai héxousi tines ep’ autous), continued their march (poreuomenoi), but before they had gone four stadia (prin tettara stadia dielthein) they came upon their comrades lying down in the road upon the snow (entunchanousin en téi hodói), wrapped up in their cloaks (anapauomenois epi tés chionos tois stratiótais enkekalummenois), and without so much as a single guard posted (kai oude phulaké oudemia katheistékei). They tried to get them up (kai anistasan autous), but the men said (hoi d’ elegon) that the troops in front would not make way for them (hoti hoi emprosthen ouch hupochóroien). Xenophon accordingly passed along and (ho de parión), sending forward the strongest of the peltasts (kai parapempón tón peltastón tous ischurotatous), directed them to see what the hindrance was (ekeleue skepsasthai ti eié to kóluon). They reported back that the whole army was resting in this way (hoi de apéngellon hoti holon houtós anapauoito to strateuma). Thereupon Xenophon and his party bivouacked where they were (entautha kai hoi peri Xenophónta éulisthésan autou), without a fire and a dinner (aneu puros kai adeipnoi), after stationing such guards as they could (phulakas hosas edunanto katastésamenoi). When it came towards the morning (epei de pros hémeran én), Xenophon sent the youngest of his troops to the sick men with orders to make them get up and force them to proceed (Xenophón pempsas pros tous asthenountas tous neótatous anastésantas ekeleuen anankazein proienai).

Meanwhile (En de toutói) Cheirisophus sent some of the troops quartered in the village (Cheirisophos pempei tón ek tés kómés) to find out how the people at the rear were faring (skepsomenous pós echoien hoi teleutaioi). Xenophon’s party were glad enough to see them (hoi de asmenoi idontes), and turned over the invalids to them (tous men asthenountas toutois paredosan) to carry on to the camp (komizein epi to stratopedon), while they themselves continued their journey (autoi de eporeuonto), and before completing twenty stadia reached the village where Cheirisophus was quartered (kai prin eikosi stadia dieléluthenai ésan pros téi kóméi entha Cheirisophos éulizeto). When all had come together (epei de sunegenonto allélois), the generals decided that it was safe for the different divisions of the army to take up quarters in the several villages (edoxe kata tas kómas asphales einai tas taxeis skénoun). Cheirisophus accordingly remained where he was (kai Cheirisophos men autou emenen), while the other generals distributed by lot the villages within sight (hoi de alloi dialachontes has heórón kómas), and all set off with their respective commands (eporeuonto hekastoi tous heautón echontes). Then it was that Polycrates, an Athenian captain, asked to be detached from his division (entha dé Polukratés Athénaios lochagos ekeleusen aphienai heauton); and with an active group of men he ran to the village which had fallen to Xenophon’s lot (kai labón tous euzónous, theón epi tén kómén hén eiléchen Xenophón) and there took possession of all the villagers, the village chief included (katalambanei pantas endon tous kómétas kai ton kómarchon), seventeen colts which were being reared for tribute to the King (kai pólous eis dasmon basilei trephomenous heptakeideka), and the village chief’s daughter (kai tén thugatera tou kómarchou), who had been married eight days before (enatén hémeran gegamémenén); her husband, however, was off hunting hares, and was not taken in the village (ho d’ anér autés lagós óicheto thérasón kai ouch healó en téi kóméi).

The houses here were underground (Hai d’ oikiai ésan katageioi), with a mouth like that of a well (to men stoma hósper phreatos), but spacious below (kató d’ eureiai); and while entrances were tunnelled down for the beasts of burden (hai de eisodoi tois men hupozugiois oruktai), the human inhabitants descended by a ladder (hoi de anthrópoi katebainon epi klimakos). In the houses were goats, sheep, cattle, fowls and their young (en de tais oikiais ésan aiges, oies, boes, ornithes kai ta ekgona toutón); and all the animals were reared and took their fodder there in the houses (ta de kténé panta chilói endon etrephonto). Here were also wheat, barley, and beans, and barley-wine in large bowls (ésan de kai puroi kai krithai kai ospria kai oinos krithinos en kratérsin). Floating on the top of this drink were the barley-grains and in it were straws (enésan de kai autai tai krithai isocheileis kai kalamoi enekeinto), some larger and others smaller, without joints (hoi men meizous hoi de elattous, gonata ouk echontes); and when one was thirsty, he had to take these straws into his mouth and suck (toutous edei hopote tis dipsóié labonta eis to stoma muzein). It was an extremely strong drink unless one diluted it with water (kai panu akratos én, ei mé tis hudór epicheoi), and extremely good when one was used to it (kai panu hédu summathonti to póma én).

Xenophon made the chief man of this village his guest at dinner (Ho de Xenophón ton archonta tés kómés tautés sundeipnon epoiésato) and bade him be of good cheer (kai tharrein auton ekeleue), telling him that he should not be deprived of his children (legón hoti oute tón teknón sterésoito), and that before they went away they would fill his house with provisions by way of reward in case he should prove to have given the army good guidance until they should reach another tribe (tén te oikian autou antemplésantes tón epitédeión apiasin, én agathon ti tói strateumati exégésamenos phainétai est’ an en allói ethnei genóntai). He promised to do this (ho de tauta hupischneito), and in a spirit of kindliness told them where there was wine buried (kai philophronoumenos onion ephrasen entha én katorórugmenos). For that night, then, all Xenophon’s soldiers, in this village where they were thus separately quartered, went to bed in an abundance of everything (tautén men tén nukta diaskénésantes houtós ekoiméthésanto en pasin aphthonois pantes hoi stratiótai), keeping the village chief under guard (en phulakéi echontes ton kómarchon) and his children all together within sight (kai ta tekna autou homou en ophthalmois),

26 Xenophon’s Anabasis

From there (Enteuthen) they marched over a plain and through deep snow three stages (eporeuonto dia chionos pollés kai pediou stathmous treis), thirteen parasangs (parasangas treis kai deka). The third stage proved a hard one (ho de tritos egeneto chalepos), with the north wind (kai anemos borras), which blew full in their faces (enantios epnei), absolutely blasting everything and freezing the men (pantapasin apokaión panta kai pégnus tous anthrópous). Then it was that one of the soothsayers (entha dé tón manteón tis) bade them offer sacrifice to the wind (eipe sphagiasasthai tói anemói), and sacrifice was offered (kai sphagiazetai); and it seemed quite clear to everybody (kai pasi dé periphanós edoxen), that the violence of the wind abated (léxai to chalepon tou anemou). But the depth of the snow was a fathom (én de tés chionos to bathos orgyia), so that many of the baggage animals and slaves perished (hóste kai tón hupozugión kai tón andrapodón polla apóleto), and about thirty of the soldiers (kai tón stratiótón hós triakonta). They got through that night by keeping up fires (diegenonto de tén nukta pur kaiontes), for there was wood in abundance at the halting place (xula én en tói stathmói polla); those who came up late, however, had none (hoi de opse prosiontes xula ouk eichon), and consequently the men who had arrived early and were keeping a fire would not allow the latecomers to get near it unless they gave them a share of their wheat or anything else they had that was edible (hoi oun palai hékontes kai pur kaiontes ou prosiesan pros to pur tous opsizontas ei mé metadoien autois purous é allo ei ti schoien bróton). So then they shared with one another what they severally possessed (entha dé metedidosan allélois hón eichon hekastoi). Now where the fire was kindled (entha de to pur ekaieto), the snow melted (diatékomenés tés chionos), and the result was great holes clear down to the ground (bothroi egenonto megaloi este epi to dapedon); and there, of course, one could measure the depth of the snow (hou dé parén metrein to bathos tés chionos).

From there they marched all the following day through snow (Enteuthen de tén epiousan hémeran holén eporeuonto dia chionos), and many of the men fell ill with hunger-faintness (kai polloi tón anthrópón eboulimiasan). And Xenophon, with the rearguard (Xenophón opisthophulakón), as he came upon the men who were falling by the way (kai katalambanón tous piptontas tón anthrópón), did not know what the trouble was (égnoei ho ti to pathos eié). But as soon as a person who was acquainted with the disease had told him that they manifestly had hunger-faintness (epeidé de eipe tis autói tón empeirón hoti saphós boulimiósi), and if they were given something to eat would be able to get up (k’an ti phagósin anastésontai), he went around among the baggage animals (periión peri ta hupozugia), and wherever he saw anything that was edible (ei pou ti horóié broton), he would distribute it among the thick men (diedidou), or send hither and thither people who had the strength to run along the lines, to give it to them (kai diepempe didontas tous dunamenous paratrechein tois boulimiósin). And when they had eaten something (epeidé de ti emphagoien), they would get up and continue the march (anistanto kai eporeuonto).

As the army went on (Poreuomenón de), Cheirisophus reached a village about dusk (Cheirisophos men amphi knephas pros kómén aphikneitai), and found at the spring outside the wall women and girls who had come from the village to fetch water (kai hudrophorousas ek tés kómés pros téi krénéi gynaikas kai koras katalambanei emprosthen tou erumatos). They asked the Greeks who they were (hautai érótón autous tines eien), and the interpreter replied in Persian that they were on their way from the King to the satrap (ho d’ herméneus eipe persisti hoti para basileós poreuontaipros ton satrapén). The women answered that he was not there (hai de apekrinanto hoti ouk entautha eié), but about a parasang away (all’apechei hoson parasangén). Then, inasmuch as it was late (hoi d’, epei opse én), the Greeks accompanied the water-carriers within the wall to visit the village chief (pros ton kómarchon suneiserchontai eis to eruma sun tais hudrophorois). So it was that Cheirisophus and all the troops who could muster strength enough to reach the village, went into quarters there (Cheirisophos men oun kai hosoi edunéthésan tou strateumatos entautha estratopedeusanto), but such of the others as were unable to accomplish the journey spent the night without food or fire (tón d’ allón stratiótón hoi mé dunamenoi diatelesai tén hodon enuktereusan asitoi kai aneu puros); and in this way some of the soldiers perished (kai entautha  tines apólonto tón stratiótón).

Meanwhile they were being followed by the enemy, some of whom had band together and were seizing such of the pack animals as lacked the strength to go on (Epheiponto de tón polemión suneilegmenoi tines kai ta mé dunamena tón hupozugión hérpazon), and fighting over them with one another (kai allélois emachonto peri autón). Some of the soldiers likewise were falling behind – those whose eyes had been blinded by the snow (eleiponto de tón stratiótón hoi te diephtharmenoi hupo tés chionos tous ophthalmous), or whose toes had rotted off by reason of the cold (hoi te hupo tous psuchous tous daktulous tón podón aposesépotes). It was a protection to the eyes against the snow if a man marched with something black in front of them (én de tois men ophthalmois epikouréma tés chionos ei tis melan ti echón pro tón ophthalmón eporeueto), and a protection to the feet if one kept moving and never quiet (tón de podón ei tis kinoito kai médepote hésuchian echoi), and if he took off the shoes for the night (kai eis tén nukta hupoluoito); but in all cases where men slept with their shoes on (hosoi de hupodedemenoi ekoimónto), the straps sank into their flesh and the shoes froze on their feet (eiseduonto eis tous podas hoi himantes kai ta hupodémata periepégnunto); for what they were wearing, since their old shoes had given out, were brogues made of freshly flayed ox-hides (kai gar ésan, epeidé epelipe ta archaia hupodémata, karbatinai pepoiémenai ek tón neodartón boón).

It was under compulsion of such difficulties that some of the soldiers were falling behind (Dia tas toiautas oun anankas hupeleiponto tines tón stratiótón); and espying a spot that was dark because the snow just there had disappeared (kai idontes melan ti chórion dia to ekleloipenai autothi tén chiona), they surmised that it had melted (éikazon tetékanai); and in fact it had melted, on account of a spring which was near by, steaming in a dell (kai etetékei dia krénén tina hé plésion én atmizousa en napéi); here they turned aside and sat down, refusing to go any further (entauth’ ektrapomenoi ekathénto kai ouk ephasan poreuesthai). But when Xenophon with some of the rearguard observed them (ho de Xenophón echón opisthophulakas hós éistheto), he begged them by all manner of means not to be left behind (edeito autón paséi technéi kai méchanéi mé apoleipesthai), telling them that a large body of the enemy had gathered and were pursuing (legón hoti hepontai polloi polemioi suneilegmenoi), and finally he became angry (kai teleutón echalepainen). They told him, however, to kill them, for they could not go on (hoi de sphattein ekeleuon, ou gar an dunasthai poreuthénai). In this situation it seemed to be best to frighten the pursuing enemy, if they could (entha edoxe kratiston einai tous hepomenous polemious phobésai, ei tis dunaito), in order to prevent them from falling upon the sick men (mé epioien tois kamnousi). It was dark by this time (kai én men skotos édé), and the enemy were coming on with a great uproar (hoi de proséisan pollói thorubói), quarrelling over the booty they had (amphi hón eichon diapheromenoi). Then the men of the rearguard, since they were sound and well, started up and charged upon the enemy (entha dé hoi opisthophulakes hate hugiainontes exanastantes edramon eis tous polemious), while the invalids raised as big a shout as they could and clashed their shields against their spears (hoi de kamnontes anakragontes hoson edunanto megiston tas aspides pros ta dorata ekrousan). And the enemy, seized with fear threw themselves down over the snow into the dell (hoi de polemioi deisantes hékan hautous kata tés chionos eis tén napén), and not a sound was heard from them afterwards (kai oudeis eti oudamou ephthenxato).

 

25 Xenophon’s Anabasis

After this it was deemed necessary (Meta tauta edokei) to distribute the troops again to quarters in the houses of the several villages (palin diaskénéteon einai eis tas kómas eis stegas). Then followed plenty of joyful shouting as the men went back to their houses and provisions (entha dé hoi stratiótai sun polléi kraugéi kai hédonéi éisan epi tas stegas kai ta epitédeia), and all those who just before had wantonly burned the houses they were leaving (hosoi de hote to proteron apéisan tas oikias aneprésan hupo atasthalias), paid the penalty by getting poor quarters (dikén edidosan kakós skénountes). After this they sent Democrates of Temnus with a body of troops during the night to the mountains (enteuthen epempsan nuktos Démokratén Temnitén andras dontes epi ta oré) where the stragglers said they had seen the fires (entha ephasan hoi aposkedannumenoi kathoran ta pura); for this Democrates enjoyed the reputation of having made accurate reports in many previous cases of the same sort (houtos gar edokei kai proteron polla édé alétheusai toiauta), describing what were facts as facts and what were fictions as fictions (ta onta te hós onta kai ta mé onta hós ouk onta). Upon his return (poreutheis de) he stated that he had not seen the fires (ta men pura ouk ephé idein); he had captured, however, and brought back with him a man with a Persian bow and quiver and a battle-axe of the same sort that Amazons carry (andra de sullabón héken agón echonta toxon Persikon kai pharetran kai sagarin hoianper kai Amazones echousin). When this man was asked from what country he came (erótómenos de podapos eié), he said he was a Persian (Persés ephé einai) and was on his way from the camp of Tiribazus (poreuesthai d’ apo tou Tiribazu stratopedou) to get provisions (hopós epitédeia laboi). They asked how large Tiribazus’ army was (hoi de érótón auton to strateuma hoposon t’ eié) and for what purpose it had been gathered (kai epi tini suneilegmenon). He replied that it was Tiribazus with his own forces (ho de eipen hoti Tiribazos eié echón tén te hautou dunamin) and Chalybian and Taochian mercenaries (kai misthophorous Chalubas kai Taochous), and that he had made his preparations with the idea of taking a position on the mountain pass (pareskeuasthai de auton ephé hós epi téi huperboléi tou orous), in the defile (en tois stenois) through which ran the only road (héiper monachéi eié poreia), and there attacking the Greeks (entautha epithésomenon tois Hellési).

When the generals heard these statements (Akousasi tois stratégois tauta), they resolved to bring the troops together into a camp (edoxe to strateuma sunagagein); then, after leaving a garrison (kai euthus phulakas katalipontes) and Sophaenetus the Stymphalian as general in command of those who stayed behind (kai stratégon epi tois menousi Sophaineton Stumphalion), they set out at once (eporeuonto), with the captured man as guide (echontes hégemona ton halonta anthrópon). As soon as they had begun to cross the mountain (epeidé de hupereballon ta oré), the peltasts (hoi peltastai), pushing on ahead and descrying the enemy’s camp (proiontes kai katidontes to stratopedon), did not wait for the hoplites (ouk emeinan tous hoplitas), but raised a shout (all’ anakragontes) and charged upon the camp (etheon epi to stratopedon). When the barbarians heard the uproar (hoi de barbaroi akousantes ton thorubon), they did not wait to offer resistance (ouch hupemeinan), but took to flight (all’ epheugon); nevertheless (homós de), some of them were killed (kai apethanon tines tón barbarón), about twenty horses were captured (kai hippoi healósan eis eikosi), and likewise Tiribazus’ tent (kai hé skéné tou Tiribazou healó), with silver-footed couches in it (kai en autéi klinai arguropodes), and drinking cups (kai ekpómata), and people who said they were his bakers and his cup-bearers (kai hoi artokopoi kai hoi oinochooi faskontes einai). As soon as the generals of the hoplites learned of these results (epeidé de eputhonto tauta hoi tón hoplitón stratégoi), they deemed it best to go back as speedily as possible to their own camp (edokei autois apienai tén tachistén epi to stratopedon), lest some attack might be made upon those they had left behind (mé tis epithesis genoito tois kataleleimmenois). So they immediately sounded the recall with the trumpet (kai euthus anakalesamenoi téi salpingi) and set out on the return journey (apéisan), arriving at their camp on the same day (kai aphikonto authémeron epi to stratopedon).

On the next day it seemed (téi de husteraiai edokei) that they must continue their march with all speed (poreuteon einai hopéi dunainto tachista), before the hostile army could be gathered together again and take possession of the narrow passes (prin é sullegénai to strateuma palin kai katalabein ta stena). They accordingly packed up and set out at once (suskeuasamenoi d’ euthus), marching through deep snow with a large number of guides (eporeuonto dia chionos pollés hégemonas echontes pollous); and before the day ended they crossed over the summit at which Tiribazus was intending to attack them (kai authémeron huperbalontes to akron eph’ hói emellen epititheshai Tiribazos) and went into camp (katestratopedeusanto). From there they marched three stages through desert country (enteuthen d’ eporeuthésan stathmous erémous treis), fifteen parasangs (parasangas pentekaideka), to the Euphrates river (epi ton Euphratén potamon), and crossed it (kai diebainon auton), wetting themselves up to the navel (brechomenoi pros ton omphalon); and report was that the sources of the river were not far distant (elegonto d’ oud’ hai pégai prosó einai).

24 Xenophon’s Anabasis

Now the Carduchians (Hoi de Kardouchoi), seeing that those who were left were by this time few in number (horóntes oligous édé tous loipous) (for many even of those detailed to stay (polloi gar kai tón menein tetagmenón) had gone off to look after pack animals or baggage or women, as the case might be (óichonto epimelomenoi hoi men hupozugión, hoi de skeuón, hoi d’ hetairón)), at that moment proceeded to press upon them boldly (entautha dé epekeinto thraseós) and began to sling stones and shoot arrows (kai érchonto sphendonan kai toxeuein). Then the Greeks struck up the paean and charged at them on the run (hoi de Hellénes paianisantes hórmésan dromói ep‘ autous), and they did not meet the attack (hoi de ouk edexanto); for while they were equipped well enough for attack and retreat in the mountains (kai gar ésan hóplismenoi hós men en tois oresin hikanós pros to epidramein kai pheugein), their equipment was not adequate for hand-to-hand fighting (pros de to eis cheiras dechesthai ouch hikanós). At that instant the Greek trumpeter sounded his signal (en toutói sémainei ho salpiktés); and while the enemy began to flee much faster than before (kai hoi men polemioi epheugon polu eti thatton), the Greeks turned about (hoi de Hellénes t’anantia strepsantes) and set out on their own flight through the river at top speed (epheugon dia tou potamou hoti tachista). Some few of the enemy (tón de polemión hoi men tines), perceiving this movement (aisthomenoi), ran back to the river (palin edramon epi ton potamon) and wounded a few Greeks with arrows (kai toxeuontes oligous etrósan), but most of them (hoi de polloi), even when the Greeks were on the other side (kai peran ontón tón Hellénón), could still be seen continuing their flight (eti phaneroi ésan pheugontes). But the troops that came to meet Xenophon (hoi de hupantésantes), behaving like men (andrizomenoi) and advancing further than they should have gone (kai prosóteró tou kairou proiontes), crossed back again in the rear of Xenophon’s command (husteron tón meta Xenophóntos diebésan palin); and some of them also were wounded (kai etróthésan tines kai toutón).

When they had accomplished the crossing (Epei de diebésan), they formed in line of battle about midday (suntaxamenoi amphi meson hémeras) and marched through Armenia (eporeuthésan dia tés Armenias), over entirely level country and gently sloping hills (pedion hapan kai leious gélophous), not less than five parasangs (ou meion é pente parasangas); for there were no villages near the river (ou gar ésan engus tou potamou kómai) because of the wars between the Armenians and Crduchians (dia tous polemous tous pros tous Kardouchous). The village which they finally reached (eis de hén aphikonto kómén) was a large one (megalé te én) and had a palace for the satrap (kai basileion eiche tói satrapéi), while most of the houses were surmounted by turrets (kai epi tais pleistais oikiais turseis epésan); and provisions were plentiful (epitédeia d‘ én dapsilé). From there they marched two stages (enteuthen d’ eporeuthésan stathmous duo), ten parasangs (parasangas deka), until they passed the headwaters of the Tigris river (mechri huperélthon tas pégas tou Tigrétos potamou). From there they marched three stages (enteuthen d’ eporeuthésan stathmous treis), fifteen parasangs (parasangas pentekaideka), to the Teleboas river (epi ton Teleboan potamon). This was a beautiful river, though not a large one (houtos d’ én kalos men, megas d‘ ou), and there were many villages about it (kómai de pollai peri ton potamon ésan). This region was called Western Armenia (ho de topos houtos Armenia ekaleito hé pros hesperan). Its lieutenant-governor was Tiribazus (huparchos d’ én autés Tiribazos) who proved himself a friend of the King and (ho kai basilei philos genomenos), so often as he was present (kai hopote pareié), was the only man permitted to help the King mount his horse (oudeis allos basilea epi ton hippon aneballen). He rode up to the Greeks with a body of horsemen (houtos parélasen hippeas echón), and sending forward an interpreter (kai propempsas herménea), said that he wished to confer with their commanders (eipen hoti bouloito dialechthénai tois archousi). The generals decided to hear what he had to say (tois de stratégois edoxen akousai), and, after approaching within hearing distance (kai proselthontes eis epékoon), they asked him what he wanted (érótón ti thelei). He replied that he wished to conclude a treaty (ho de eipen hoti speisasthai bouloito) with these conditions (eph’ hói), that he on his side would not harm the Greeks (méte autos tous Hellénas adikein), and that they should not burn the houses (méte ekeinous kaiein tas oikias), but might take all the provisions they needed (lambanein te t’apitédeia hosón deointo). This proposition was accepted by the generals (edoxe tauta tois stratégois), and they concluded a treaty on these terms (kai espeisanto epi toutois).

From there they marched three stages (Enteuthen d’ eporeuthésan stathmous treis), fifteen parasangs, through level country (dia pediou parasangas pentekaideka), Tiribazus and his command following along at a distance of about ten stadia from them (kai Tiribazos parékolouthei echón tén heautou dunamin apechón hós deka stadious); and they reached a palace (kai aphikonto eis basileia) with many villages round about it (kai kómas perix pollas) full of provisions in abundance (pollón tón epitédeión mestas). While they were in camp there (stratopedeuomenón autón), there was a heavy fall of snow during the night (gignetai tés nuktos xión pollé), and in the morning they decided to quarter the several divisions of the army, with their commanders, in the different villages (kai heóthen edoxe diaskénésai tas taxeis kai tous stratégous kata tas kómas); for there was no enemy within sight (ou gar heórón polemion oudena), and the plan seemed to be safe one by reason of the great quantity of snow (kai asphales edokei einai dia to pléthos tés chionos). There they had all possible good things in the way of supplies (entautha eichon ta epitédeia hosa estin agatha) – animals to sacrifice (hiereia), grain (siton), old wines with a fine bouquet (oinous palaious euódeis), dried grapes (astaphidas), and beans of all sorts (ospria pantodapa). But some men who straggled away from their quarters reported (tón de aposkedannumenón tines apo tou stratopedou elegon) that they saw in the night the gleam of a great many fires (hoti katidoien nuktór polla pura phainonta). The generals accordingly decided (edokei dé tois stratégois) that it was unsafe to have their divisions in separate quarters (ouk asphales einai diaskénoun), and that they must bring all the troops together again (alla sunagagein to strateuma palin); so they came together (enteuthen sunélthon), especially as the storm seemed to be clearing up (kai gar edokei diaithriazein). But there came such a tremendous fall of snow while hey were bivouacked there (nuktereuontón d‘ autón entautha epipiptei chión apletos) that it completely covered both the arms and the men as they slept (hóste apekrupse kai ta hopla kai tous anthrópous katakeimenous), besides hampering the baggage animals (kai ta hupozugia sunepodisen hé chión); and everybody was very reluctant to get up (kai polus oknos én anistasthai), for as the men lay there the snow that had fallen upon them – in case it did not slip off – was a source of warmth (katakeimenón gar aleeinon én hé chión epipeptókuia hotói mé pararrueiéi). But once Xenophon had mustered the courage to get up without his cloak and set about splitting wood (epei de Xenophón etolmése gumnos anastas schizein xula), another man also speedily got up, took the axe away from him, and went on with the splitting (tach’ anastas tis kai allos ekeinou aphelomenos eschizen). Thereupon still others got up (ek de toutou kai alloi anastantes) and proceeded to build fires (pur ekaion) and anoint themselves (kai echrionto); for they found ointment there in abundance (polu gar entautha héurisketo chrima) which they used in place of olive oil (hói echrónto ant’ elaiou) – made of pork fat (sueion), sesame (kai sésaminon), bitter almonds (amugdalinon ek tón pikrón), or turpentine (kai terminthinon). They found also a fragrant oil made out of the same ingredients (ek de  tón autón toutón kai muron héurisketo).

 

23 Xenophon’s Anabasis

Upon  hearing this report Xenophon immediately proceeded to make a libation himself (Euthys oun Xenophón autos te espende), and directed his attendants to fill a cup for the young men (kai tois neaniskois enchein ekeleue) and to pray to the gods who had revealed the dream and the ford (kai euxesthai tois phénasi theois ta te oneirata kai ton poron), to bring to fulfilment the other blessings also (kai ta loipa agatha epitelesai). The libation accomplished (speisas d’), he at once led the young men to Cheirisophus (euthus ége tous neaniskous para ton Cheirisophon), and they repeated their story to him (kai diégountai t’auta). And upon hearing it (akousas de) Cheirisophus also made libation (kai ho Cheirisophos spondas epoiei). Thereafter (speisantes de) they gave orders to the troops to pack up their baggage (tois men allois paréngellon suskeuazesthai), while they themselves (autoi de) called together the generals (sunkalesantes tous stratégous) and took counsel (ebouleuonto) as to how they might best effect a crossing (hopós an kallista diabaien) so as to defeat the enemy in front (kai tous te emprosthen nikóien) without suffering any harm from those in the rear (hupo tón opisthen méden paschoien kakon). The decision was (kai edoxen autois), that Cheirisophus should take the lead (Cheirisophon men hégeisthai) with half the army and attempt a crossing (kai diabainein echonta to hémisu tou strateumatos), that the other half with Xenophon should stay behind for a while (to d’ hémisu eti hupomenein sun Xnophónti), and that the baggage animals (ta de hupozugia) and camp followers (kai ton ochlon) cross between the two divisions (en mesói toutón diabainein).

When these arrangements were satisfactorily made (Epei de tauta kalós eichen), they set out (eporeuonto), the young men leading the way (hégounto de hoi neaniskoi) and keeping the river on the left (en aristerai echontes ton potamon); and the distance to the ford was about four stadia (hodos de én epi tén diabasin hós tettares stadioi). As they proceeded (poreuomenón d‘ autón), the squadrons of the enemy’s cavalry kept along opposite to them (antiparéisan hai taxeis tón hippeón). When they reached the ford (epeidé de ésan kata tén diabasin tou potamou), they halted under arms (ethento ta hopla), and Cheirisophus put a wreath upon his head, threw off his cloak, and took up his arms, giving orders to all the others to do the same (kai autos prótos Cheirisophos stephanósamenos kai apodus elambane ta hopla kai tois allois pasi paréngell); he also directed the captains (kai tous lochagous ekeleuen) to lead their companies in column (agein tous lochous orthious), part of them upon his left and the rest on his right (tous men en aristerai tous d’ en dexiai heautou). Meanwhile the soothsayers were offering sacrifice to the river (kai hoi manteis esphagiazonto eis ton potamon), and the enemy were shooting arrows and discharging slings (hoi de polemioi etoxeuon kai esphendonón), but not yet reaching their mark (all’ ou  pó exiknounto); and when the sacrifices proved favourable (epei kala én ta sphagia), all the soldiers struck up the paean (epaianizon pantes hoi stratiótai) and raised the war shout (kai anélalazon), while the women, every one of them, joined their cries with the shouting of the men (sunolóluzon de kai gunaikes hapasai) – for there was a large number of women in the camp (pollai gar ésan hetairai en tói strateumati).

Then Cheirisophus and his division proceeded into the river (Kai Cheirisophos men enebaine kai hoi sun ekeinói); but Xenophon took the nimblest troops of the rearguard (ho de Xenophón tón opisthophulakón labón tous euzónotatous) and begun running back at full speed to the ford (ethei ana kratos palin epi ton poron) [i.e. the original ford, which had proved impracticable] that was opposite the road which led out into the Armenian mountains (ton kata tén ekbasin tén eis ta tón Arnenión oré), pretending that he meant to cross at that point (prospoioumenos tautéi diabas) and thus cut the horsemen who were by the side of the river (apokleisein tous par ton potamon hippeas). The enemy thereupon (hoi de polemioi), when they saw Cheirisophus and his division crossing the river without difficulty (horóntes men tous amphi Chirisophónta eupetós to hudór peróntas) and likewise saw Xenophon and his men running back (horóntes  de tous amphi Xenophónta theontas eis t’oumpalin), were seized with fear that they might be cut off (deisantes mé apoléphtheiésan), and they fled in full speed to reach the road which led up from the river (pheugousin ana kratos hós pros tén tou potamou anó ekbasin). This road once gained (epei de kata tén hodon egenonto), they hastened on upward in the direction of the mountain (eteinon anó pros to oros). Then Lycius, who commanded the squadron of Greek cavalry (Lukeios d’ ho tén taxin echón tón hippeón), and Aeschines (kai Aischinés), commander of the battalion of peltasts that was with Cheirisophus (ho tén taxin tón peltastón tón amphi Cheirisophon), upon seeing the enemy in full flight (epei heórón ana kratos pheugontas) set off in pursuit (heiponto), while the rest of Greek troops shouted to them not to fall behind (hoi de stratiótai eboón mé  apoleipesthai), but to follow the fugitives right up to the mountain (alla sunekbainein epi to oros). As for Cheirisophus, after getting across (Cheirisophos d’ au epei diebé) he chose not to pursue the hostile cavalry (tous hippeas ouk edióken), but immediately pushed up over the bluffs that reached down to the river (euthus de kata tas prosékousas ochthas epi ton potamon exebainen) against the infantry on top of them (epi tous anó polemious). And these troops (hoi de anó), seeing their own cavalry in flight (horóntss tous men tous heautón hippeas pheugontas) and hoplites advancing upon them (horóntes d hoplitas sphisin epiontas), abandoned the hights above the river (ekleipousi ta huper tou potamou akra).

Xenophon no sooner saw that all was going well on the other side (Xenophón epei ta peran heóra kalós gignomena) than he started back with all speed to join the troops that were crossing (apechórei tén tachistén pros to diabainon strateuma), for by this time the Carduchians could be seen descending into the plain with the manifest intention of attacking the hindmost (kai gar hoi Kardouchoi phaneroi édé ésan eis to pedion katabainontes  hós epithésomenoi tois teleutaiois). Meanwhile Cheirisophus was in possession of the bluffs (kai Xeirisophos men ta anó kateiche), and Lycius, venturing a pursuit with his small squadron (Lukios de sun oligois epicheirésas epidióxai), had captured the struggling portion of the enemy’s baggage train (elabe tón skeuophorón ta hupoleipomena) and with it fine apparel and drinking cups (kai meta toutón esthéta te kalén kai ekpómata). And now, with the Greek baggage train and the camp followers in the very act of crossing (kai ta men skeuophora tón Hellénón kai ho ochlos akmén diebaine), Xenophon wheeled his troops so that they took a position facing the Carduchians (Xenophón de strepsas pros tous Kardouchous antia ta hopla etheto), and gave orders to the captains (kai paréngelle tois lochagois) that each man of them should form his own company by squads (kat’ enómotias poiésasthai hekaston ton heautou lochon), moving each squad by the left into line of battle (par’ aspida paragagonts tén antómotian epi phalangos); then the captains and squad leaders were to face toward the Carduchians (kai tous men lochagous kai enómotarchous pros tous Kardouchous einai) and station file closers on the side close to the river (ouragous de katastésasthai pros tou potamou). But as soon as the Carduchians saw the rearguard stripped of the crowd of camp followers (hoi de Kardouchoi hós heórón tous opisthophuakas tou ochlou psiloumenous) and looking now like a small body (kai oligous édé phainomenous), they advanced to the attack all the more rapidly (thaton dé epéisan), singing a kind of songs (óidas tinas aidontes). As for Cheirisophus (ho de Cheirisophos), since everything was safe on his side (epei ta par’ autói asphalós eiche), he sent back to Xenophon the peltasts, slingers, and bowmen (pempei para Xenophónta tous peltastas, kai sphendonétas kai toxotas), and directed them to do whatever Xenophon might order (kai keleuei poiein ho ti an parangelléi). But when he saw them beginning to cross (idón de autous diabainontas), Xenophon sent a messenger (Xenophón pempsas angelon) and directed them to stay where they were (keleuei autou meinai), on the bank of the river (epi tou potamou), without crossing (mé diabantas); at the moment, however, when his own men should begin to cross (hotan d’ arxóntai autoi diabainein), they were to enter the river opposite them, on this side and that (enantious enthen kai enthen sphón embainein), as though they were going to cross it (hós diabésomenous), the javelin men with hand on the thong and the bowmen with arrow on the string (diénkulómenous tous akontistas kai epibeblémenous tous toxotas); but they were not to proceed far into the river (mé prosó de tou potamou probainein). The orders he gave to his own men were (tous de par’ autou paréngellen), that when sling-stones reached them and the shields rang (epeidan sphendoné exiknétai kai aspis psophéi), they were to strike up a paean and charge upon the enemy (paianisantas thein eis tous polemious), and when the enemy turned to flight and the trumpeter on the river-bank sounded the charge (epeidan anastrepsósi hoi polemioi kai ek tou potamou ho salpiktés séménéi to polemikon), they were to face about to the right (anastrepsantas epi doru), the file closers were to take the lead (hégeisthai men tous ouragous), and all of them were to run and cross as fast as they could (thein de pantas kai diabainein hoti tachista héi hekastos tén taxin eichen) with every man keeping his proper place in the line, so that they should not interfere with one another (hós mé empodizein allélous); and he that got to the other side first would be the best man (hoti houtos aristos esoito hos an prótos en tói peran genétai).