After the death of Cyrus, Tissaphernes came to the Greeks as a messenger from the King. He came accompanied by the brother of the King’s wife, three other Persians, and many slaves.
Xenophon
writes: When the Greek generals met them, Tissaphernes, through an interpreter,
began the speaking with the following words: ‘Men of Greece, in my own home I
am a neighbour of yours (E)gw&, w} a1ndrej E#llhnej, gei/twn oi0kw~ th=|
E(lla/di), and when I
saw you plunged into many difficulties (kai\ e0pei\ u9ma=j ei]don ei0j polla\
kai\ a0mh/xana peptwko/taj), I thought it would be a piece of good fortune if I could in any way
gain permission from the King to take you back safe to Greece (eu3rhma
e0poihsa/mhn ei1 pwj dunai/mhn para\ basile/wj ai0th/sasqai dou=nai e0moi\ a0posw~sai
u9ma=j ei0j th\n E(lla/da).
For I fancy I should not go without thanks both from you and from all Greece (oi]mai ga\r a2n
ou0k a0xari/stwj moi e1xein ou1te pro\j u9mw~n ou1te pro\j th=j pa/shj E(lla/doj). After reaching this conclusion (tau=ta de\ gnou/j) I presented my request to the King
(h0|tou/mhn
basile/a), saying to him
that it would be fair for him to do me a favour (le/gwn au0tw~| o3ti dikai/wj a1n
moi xari/zoito), because
I was the first to report that Cyrus was marching against him (o3ti au0tw~| Ku=ro/n
te e0pistrateu/onta prw~toj h1ggeila), because along with my report I brought him aid also (kai\ boh/qeian
e1xwn a3ma th=| a0ggeli/a| a0fiko/mhn). And he promised me that he would consider this request of
mine (kai\
peri\ tou/twn u9pe/sxeto/ moi bouleu/sesqai), but, meanwhile, he bade me come and ask you for what
reason you took the field against him (e0re/sqai de/ me u9ma=j e0ke/leuen
e0lqo/nta ti/noj e3neken e0strateu/sate e0p’ au0to/n).
Hereupon the Greeks withdrew and proceeded to take counsel;
then they gave their answer, Clearchus acting as spokesman. “We neither
gathered together with the intention of making
war upon the King (H(mei=j ou1te sunh/lqomen w(j basilei= polemh/sontej) nor were we marching against the
King (ou1te
e0poreu/omen e0pi\ basile/a), but Cyrus kept finding many pretexts (a0lla\ polla\j profa/seij Ku=roj
hu3risken), as you also
are well aware (w(j kai\ su\ eu] oi]sqa), in order that he might take you unprepared (i3na u9ma=j te
a0paraskeuou\j la/boi) and
bring us hither (kai\ h9ma=j e0nqa/de a0ga/goi). When, however, the time came when
we saw that he was in danger (e0pei\ me/ntoi h1dh e9wrw~men e0n deinw~| o1nta), we felt ashamed in the sight of
gods and men to desert him (h0|sxu/nqhmen kai\ qeou\j kai\ a0nqrw&pouj
prodou=nai au0to/n),
seeing that in former days we had been putting ourselves in the way of being
benefited by him (e0n tw~| pro/sqen xro/nw| pare/xontej h9ma=j au0tou\j eu]
poiei=n). But since
Cyrus is dead (e0pei\ de\ Ku=roj te/qnhken), we are neither contending with the King for his
realm (ou1te
basilei= a0ntipoiou/meqa th=j a0rxh=j) nor is there any reason why we should do harm to the King’s
territory (ou1t’ e1stin o3tou e3neka bouloi/meqa a2n th\n basile/wj
xw&ran kakw~j poiei=n)
or wish to slay the King himself (ou0d’ au0to\n a0poktei=nai
a2n e0qe/loimen), but
rather we should return to our homes (poreuoi/meqa d’ a2n oi1kade), if no one should molest us (ei1 tij h9ma=j
mh\ lupoi/h), If, however,
anyone seeks to injure us (a0dikou=nta me/ntoi), we shall try with the help of the gods to retaliate
(peiraso/meqa
su\n toi=j qeoi=j a0mu/nasqai). On the other hand, if anyone is kind enough to do us a service (e0a\n me/ntoi tij
h9ma=j kai\ eu] poiw~n u9pa/rxh|), we shall not, so far as we have the power, be outdone in doing
a service to him (kai\ tou=ton ei1j ge du/namin ou0x h9tthso/meqa eu] poiou/ntej).’
This message
Tissaphernes carried to the King. On the third day he came and said that he had
secured permission from the King to save the Greeks: ’And now you may receive
pledges from us (Kai\ nu=n e1cesti u9mi=n pi/sta labei=n par’ h9mw~n) that in very truth (h] mh/n) the territory you pass through
shall be friendly (fili/an pare/cein u9mi=n th\n xw&ran) and that we will lead you back to
Greece without treachery (kai\ a0do/lwj a0pa/cein ei0j th\n E(lla/da), providing you with a market (a0gora\n
pare/xontaj). And you,
on your side, will have to swear to us (u9ma=j de\ au] h9mi=n
deh/sei o0mo/sai) that
in very truth (h] mh/n) you will proceed as you would through a friendly country (poreu/esqai w(j dia\
fili/aj), doing no
damage and taking food and drink from the country (a0sinw~j si=ta
kai\ pota\ lamba/nontaj)
when we do not provide a market (o9po/tan mh\ a0gora\n pare/xwmen), but that, if we do provide a
market (h]n
de\ pare/xwmen a0gora/n),
you will obtain provisions by purchase (w)noume/nouj e3cein ta\ e0pith/deia).’ This was resolved upon (tau=ta e1doce), and Tissaphernes and the brother
of the King’s wife made oath and gave their right hand in pledge to the
generals and captains of the Greeks (kai\ w)mosan kai\ decia\j e1dosan
Tissafe/rnhj kai\ o9 th=j basile/wj gunaiko\j a0delfo\j toi=j tw~n E(llh/nwn
strathgoi=j kai\ loxagoi=j), receiving the same also from the Greeks (kai\ e1labon para\
tw~n E(llh/nwn).
After this Tissaphernes
said (Meta\
de\ tau=ta Tissafe/rnej ei]pe): ‘Now I am going back to the King (Nu=n me\n dh\ a1peimi w(j basile/a); but when I have accomplished what
I desire (e0peida\n de\ diapra/cwmai a4 de/omai), I shall return (h3cw), fully equipped (suskeuasa/menoj) to conduct you back to Greece (w(j a0pa/cwn
u9ma=j ei0j th\n E(lla/da)
and to go home myself to my own province (kai\ au0to\j a0piw_n e0pi\ th\n e0mautou=
a0rxh/n).’
The Greeks
waited for Tissaphernes more than twenty days. The Greeks did not like that and
would go to Clearchus and the other generals: ‘Why are we lingering (Ti/ me/nomen;)? Do we not understand (h1 ou0k e0pista/meqa) that the King would like above
everything else to destroy us (o3ti basileu\j h9ma=j a0pole/sai peri\ panto\j
poih/saito), in order
that the rest of Greeks may also be afraid to march against the Great King (i3na kai\ toi=j
a1lloij E#llhsi fo/boj ei1h e0pi\ basile/a me/gan strateu/ein;)? For never, if he can help it (ou0 ga/r pote
e9kw&n ge), will he
choose (boulh/setai) to let us go back to Greece and
report (h9ma=j
e0lqo/ntaj ei0j th\n E(lla/da a0paggei=lai) that we, few as we are (w(j h9mei=j tosoi/de o1ntej), were victorious over the King at
his very gates (e0nikw&men to\n basile/a e0pi\ tai=j qu/raij au0tou=), and then laughed in his face and
came home again (kai\ katagela/santej a0ph/lqomen).’ But Clearchus would not give in:
‘I cannot see why the King, who has so many advantages on his side, should
need, in case he is really eager to destroy us, to make oath and to make pledge
and forswear himself by the gods and make his good faith unfaithful in the eyes
of Greeks and barbarians (e0gw_ me\n ou]n basile/a, w{| ou3tw polla/ e0sti ta\
su/mmaxa, ei1per proqumei=tai h9ma=j a0pole/sai, ou0k oi=da o3ti dei= au0to\n
o0mo/sai kai\ decia\n dou=nai kai\ qeou\j e0piorkh=sai kai\ ta\ e9autou= pi/sta
a1pista poih=sai E#llhsi/ te kai\ barba/roij).’ Such arguments Clearchus would present in abundance (toiau=ta polla\
e1legen).
Meanwhile (E)n de\ tou/tw|) Tissaphernes returned with his own
forces (h[ke
Tissafe/rnhj e1xwn th\n e9autou= du/namin) as if intending to go back home (w9j ei0j oi]kon a0piw&n), and likewise Orontas [Satrap of
Armenia, notes C.L. Brownson, the translator] with his forces (kai\ O)ro/ntaj
th\n e9autou= du/namin);
the latter was also taking home the King’s daughter as his wife (h]ge de\ kai\
th\n qugate/ra th\n basile/wj e0pi\ ga/mw|). Then they finally began the march,
Tissaphernes taking the lead and providing a market (e0nteu/qen de\
h1dh Tissafernou\j h9goume/nou kai\ a0gora\n pare\xontoj e0poreu/onto).
The Greeks,
however, viewing them all with suspicion, proceeded by themselves, with their
own guides (oi9 de\ E#llhnej u9forw~ntej tou/touj au0toi\ e0f’ e9autw~n
e0xw&roun h9gemo/naj e1xontej). And the two parties encamped in every case a parasang [Google
search: 3.455 miles, 5.56 kilometers] or more from one another (e0strapedeu/onto
de\ e9ka/stote a0pe\xontej a0llh/lwn parasa/gghn kai\ plei=on), and kept guard each against the other,
as though against the enemies (e0fula/ttonto de\ a0mfo/teroi w#sper polemi/ouj
a0llh/louj) – a fact
which at once occasioned suspicion (kai\ eu0qu\j tou=to u9poyi/an parei=xen). Sometimes, moreover, when Greeks
and barbarians were getting firewood from the same place (e0ni/ote de\ kai\
culizo/menoi e0k tou= au0tou=) or collecting fodder (kai\ xo/rton) or other such things (kai\ a11lla toiau=ta), they would come to blows with one
another (culle/gontej plhga\j e0ne/teinon a0llh/loij), and this also occasioned ill-will
(w#ste
kai\ tou=to e1xqran parei=xe).
Clearchus
resolved, therefore (e1docen ou]n tw~| Klea/rxw|), to have a meeting with Tissaphernes (suggene/sqai tw~|
Tissafe/rnei) and put a
stop to these suspicions, if he possibly could (kai\ ei1 pwj du/naito pau=sai ta\j
u9poyi/aj), before
hostilities resulted from them (pri\n e0c au0tw~n po/lemon gene/sqai); so he sent a messenger to say (kai\ e1pemye/
tina e0rou=nta) that he
desired to meet him (o3ti suggene/sqai au0tw~| xrh|/zei). And Tissaphernes readily bade him
come (o9
de\ e9toi/mwj e0ke/leuen h3kein).
When they
had met (E)peidh\ de\ cunh/lqon), Clearchus spoke as follows (le/gei o9 Kle/arxoj ta/de): “I know, to be sure, Tissaphernes,
that both of us have taken oaths and given pledges not to injure one another (oi]da me\n h9mi=n
o3rkouj gegenhme/nouj kai\ decia\j dedome/naj mh\ a0dikh/sein a0llh/louj); yet I see that you are on your
guard against us as though we were enemies (fulatto/menon de\ se/ te o9rw~ w(j
polemi/ouj h9ma=j), and
we, observing this, are keeping guard on our side (kai\ h9mei=j
o9rw~ntej tau=ta a0ntifulatto/meqa). But since, upon inquiry, I am unable to ascertain that you
are trying to do us harm (e0pei\ de\ skopw~n ou0 du/namai ou1te se\ ai0sqe/sqai
peirw~menon h9ma=j kakw~j poiei=n), and am perfectly sure that we, for our part, are not even
thinking of any such thing against you (e0gw/ te safw~j oi]da o3ti h9mei=j ge ou0de\
e0pinoou=men toiou=ton ou0de/n), I resolved to have an interview with you (e0doce/ moi ei0j
lo/gouj soi e0lqei=n),
so that, if possible, we might dispel this mutual distrust (o3pwj ei0 dunai/meqa
e0ce/loimen a0llh/lwn th\n u9poyi/an) … For, first and chiefly (prw~ton me\n ga\r kai\ me/giston), our oaths, sworn by the gods (oi9 qew~n h9ma=j
o3rkoi), stand in the
way of our being enemies of one another (kwlu/ousi polemi/ouj ei]nai a0llh/loij) …
For in war with the gods (to\n ga\r qew~n po/lemon) I know not either by what swiftness
of foot (ou0k oi]da ou1t’ a0po\ poi/ou a2n ta/xouj) or to what place of refuge one
could make his escape (ou1te o3poi a1n tij feu/gwn a0pofu/goi), or into what darkness he could
steel away (ou1t’ ei0j poi=on a2n sko/toj a0podrai/h), or how he could withdraw himself
to a secure fortress (ou1q’ o3pwj a2n ei0j e0xuro\n xwri/on
a0postai/h). For all
things in all places are subject to the gods (pa/nth| ga\r pa/nta toi=j qeoi=ju3poxa), and all alike the gods hold in
their control (kai\ pa/ntwn i1son oi9 qeoi\ kratou=si).
“Touching
the gods, then, and our oaths I am thus minded (Peri\ me\n dh\ tw~n qew~n te kai\
tw~n o3rkwn ou3tw gignw&skw), and to the keeping of the gods we consigned the friendship which we
covenanted (par’ ou3j h9mei=j th\n fili/an sunqe/menoi kateqe/meqa); but as for things human (tw~n d’ a0nqrwpi/nwn), I believe that at this time you
are to us the greatest good we possess (se\ e0gw\ e0n tw~| paro/nti nomi/zw me/giston
ei]nai h9mi=n a0gaqo/n).
For, with you (su\n me\n ga\r soi/), every road is for us easy to traverse (pa=sa me\n o3doj eu1poroj), every river is passable (pa=j de\ potamo\j
diabato/j), supplies are
not lacking (tw~n te e0pithdei/wn ou0k a0pori/a); without you (a1neu de\ sou/), all our road is through darkness (pa=sa me\n dia\
sko/toj h9 o9do/j) – for
none of it do we know (ou0de\n ga\r au0th=j e0pista/meqa) – every river is hard to pass (pa=j de\ potamo\j
du/sporoj), every crowd
excites our fears (pa=j de\ o1xloj fobero/j), and most fearful of all is our solitude (foberw&taton
d’ e0rhmi/a) – for it is crowded full of want (mesth\ ga\r
pollh=j a0pori/aj e0sti/n).
And if we should, in fact, be seized with madness and slay you (ei0 de\ dh\ kai\
mane/ntej se a0poktei/naimen), should we not certainly, after slaying our benefactor, be engaged in contest
with the King, a fresh and most powerful opponent (a1llo ti a2n h2
to\n eu0erge/thn a0poktei/nantej pro\j basile/a to\n me/giston e1fedron
a0gwnizoi/meqa;)?
***
C.L.
Brownson remarks on ‘a fresh and most powerful opponent’: ‘The e1fedroj, in the language of Greek athletics,
was the man wo had “drawn a bye,” and so waited for the result of a contest in
order to engage the victor.’
***
“Again, how
great and bright are the hopes of which I would rob myself (o3swn de\ dh\
kai\ oi[wn a2n e0lpi/dwn e0mauto\n sterh/saimi) if I attempted to do you any harm (ei0 se/ ti kako\n
e0pixeirh/saimi poiei=n),
I will relate to you (tau=ta le/cw). I set my heart upon having Cyrus for my friend because I
thought that he was the best able of all the men of his time to benefit whom he
pleased (e0gw_ ga\r Ku=ron e0pequ/mhsa/ moi fi/lon gene/sqai, nomi/zwn tw~n
to/te i9kanw&taton ei]nai eu] poei=n o4n bou/loito); but now I see that it is you who possess Cyrus’
power and territory (se\ de\ nu=n o9rw~ th/n te Ku/rou du/namin kai\ xw&ran
e1xonta), while
retaining your own besides (kai\ th\n sautou= sw/|zonta), and the power of the King (th\n de\
basile/wj du/namin),
which Cyrus found hostile (h[| Ku=roj polemi/a| e0xrh=to), is for you a support (soi\ tau/thn
cu/mmaxon ou]san). Since
this is so (tou/twn de\ toiou/twn o1ntwn), who is so mad (ti/j ou3tw mai/netai) as not to desire to be your friend
(o3stij
ou0 bou/letai soi\ fi/loj ei]nai;)?
“And now for
the other side, – for I will go on to tell you the grounds upon which I base
the hope that you will likewise desire to be our friend (A0lla\ mh\n e0rw~
ga\r kai\ tau=ta e0c w{n e1xw e0lpi/daj kai\ se\ boulh/sesqai h9mi=n fi/loj
ei]nai.) I know that the
Mysians are troublesome to you (oi]da me\n ga\r u9mi=n Musou\j luphrou\j
o1ntaj), and I believe that
with the force I have I could make them your submissive servants (ou4j nomi/zw a2n
su\n th=| parou/sh| duna/mei tapeinou\j u9mi=n parasxei=n); I know that the Pisidians also
trouble you (oi]da de\ kai\ Pisi/daj), and I hear that there are likewise many other tribes of
the same sort (a0kou/w de\ kai\ a1lla e1qnh polla\ toiau=ta ei]nai); I could put a stop, I think, to
their being a continual annoyance to your prosperity (a4 oi]mai a2n pau=sai
e0noxlou=nta a0ei\ th=| u9mete/ra| eu0daimoni/a|). As for the Egyptians (Ai0gupti/ouj de/), with whom I learn you are
especially angry, I do not see what force you could better employ to aid you in
chastising them than the force which I now have (oi[j ma/lista u9ma=j gignw&skw
tequmwme/nouj ou0x o9rw~ poi/a| duna/mei summa/xw| xrhsa/menoi ma=llon a2n
kola/saisqe th=j nu=n su\n e0moi\ ou1shj). Again, take those who dwell around you (a0lla\ mh\n e1n ge
toi=j pe/ric oi0kou=si):
if you choose to be a friend to any, you could be the greatest possible friend
(su\
ei0 me\n bou/loio fi/loj w(j me/gistoj a2n ei1hj), while if any were to annoy you (ei0 de/ ti/j se\
a2n lupoi/h), you could
play the master over them (w(j despo/thj a2n a0nastre/foio) in case you had us for supporters (e1xwn h9ma=j
u9phre/taj), for we
should serve you, not merely for the sake of pay (oi3 soi ou0k a2n
misqou= e9neka u9phretoi=men), but also out of the gratitude (a0lla\ kai\ th=j
xa/ritoj) that we should
feel, and rightly feel, toward you, the man who had saved us (h4n swqe/ntej
u9po\ sou= soi\ a2n e0xoi=men dikai/wj). For my part, as I consider all
these things (e0moi\ me\n tau=ta pa/nta e0nqumoume/nw|) the idea of your distrusting us seems to me so
astonishing (ou3tw dokei= qaumasto\n ei]nai to\ se\ h9mi=n a0pistei=n) that I should be very glad indeed
to hear the name of the man (w#ste kai\ h3dist’ a2n a0kou/saimi
to\ o1noma) who is so
clever a talker (ti/j ou3tw e0sti\ deino\j le/gein) that his talk could persuade you
that we were cherishing designs against you (w#ste se pei=sai le/gwn w9j
h9mei=j soi e0pibouleu/omen). Thus much Clearchus said (Kle/arxoj me\n ou]n tosau=ta ei]pe), and Tissaphernes replied as
follows (Tissafe/rnhj de\ w#de a0phmei/fqh):
“It is a pleasure to me, Clearchus (A0ll’ h3domai me/n, w}
Klea/rxe), to hear your
sensible words (a0kou/wn sou froni/mouj lo/gouj); for if, holding these views, you
should devise any ill against me (tu=ta ga\r
gignw&skwn ei1 ti e0moi\ kako\n bouleu/oij), you would at the same time, I think, be showing
ill-will toward yourself also (ׄa3ma a1n moi dokei=j kai\ sautw~| kako/nouj ei]nai). And now, in order that you may
learn (w(j
d’ a2n ma/qh|j) that you are likewise mistaken in distrusting
either the King or myself (o3ti ou0d’ a2n u9mei=j dikai/wj
ou1te basilei= ou1t’ e0moi\ a0pistoi/hte), take your turn in listening (a0nta/kouson). If we were, in fact, desirous of
destroying you (ei0 ga\r u9ma=j e0boulo/meqa a0pole/sai), does it seem to you that we have
not cavalry in abundance and military equipment (po/tera/ soi dokou=men i9ppe/wn
plh/qouj a0porei=n h2 pezw~n h2 o9pli/sewj), whereby we should be able to harm you (e0n h[| u9ma=j
me\n bla/ptein i9kanoi\ ei1hmen a1n) without being in any danger of suffering harm ourselves (a0ntipa/sxein de\
ou0de\n ki/ndunoj;)? Or
do you think that we should not have places suitable for attacking you (a0lla\ xwri/wn
e0pithdei/wn u9mi=n e0piti/qesqai a0porei=n a1n soi dokou=men;)? Do you not behold these vast
plains, which even now, although they are friendly, it is costing you a deal of
labour to traverse (ou0 tosau=ta me\n pedi/a a4 u9mei=j fi/lia o1nta su\n
pollw~| po/nw| diaporeu/esqe;)? and these great mountains you have to pass (tosau=ta de\ o1rh
o9ra=te u9mi=n ei]nai poreute/a), which we can occupy in advance (a4 h9mi=n e1cesti prokatalabou=sin) and render impassable for you (a1pora u9mi=n pare/xein;)? and have we not these great rivers
(tosou/toi
d’ ei0si\ potamoi/), at which we can parcel out
whatever number of you we may choose to fight with (e0f’ w{n e1cestin
h9mi=n tamieu/esqai o9po/soij a2n u9mw~n boulw&meqa ma/xesqai;) – some, in fact, which you could
not cross at all unless we carried you over (ei0si\ d’ au0tw~n ou4j ou0d’ a2n panta/pasi
diabai/hte, ei0 mh\ u9ma=j diaporeu/oimen)? And if we were worsted at all these points (ei0 d’ e0n pa=si
tou/toij h9ttw|&meqa),
nevertheless it is certain that fire can worse crops (a0lla\ to/ ge/ toi
pu=r krei=tton tou= karpou= e0stin); by burning them up we could bring famine into the field
against you (o4n h9mei=j dunai/meq a2n katakau/santej limo\n u9mi=n a0ntita/cai), and you could not fight against
that, however brave you might be (w{| u9mei=j ou0d’ ei0 pa/nu
a0gaqoi\ ei1hte ma/xesqai a2n du/naisqe). Since, then, we have so many ways of making war against
you (pw~j
a2n ou]n e1xontej tosou/touj po/rouj pro\j to\ u9mi=n polemei=n), no one of them dangerous to us (kai\ tou/twn
mhde/na h9mi=n e0piki/ndunon), why, in such a case, should we choose out of them all that one way
which alone is impious in the sight of the gods (e1peita e0k tou/twn pa/ntwn tou=ton
a2n to\n tro/pon e0celoi/meqa o4j mo/noj me\n pro\j qew~n a0sebh/j) and shameful in the sight of men (mo/noj de\ pro\j
a0nqrw&pwn ai0sxro/j;)?
For it is those who are utterly without ways and means (panta/pasi de\
a0po/rwn e0sti\ kai\ a0mhxa/nwn), who are bound by necessity (kai\ e0n a0na/gkh| e0xome/nwn), and who are rascals in any way (kai\ tou/twn ponhrw~n), that are willing to accomplish an
object by perjury to the gods and unfaithfulness to men (oi3tinej
e0qe/lousi di’ e0piorki/aj te pro\j qeou\j kai\ a0pisti/aj pro\j
a0nqrw&poj pra/ttein ti). As for us, Clearchus, we are not so unreasoning or foolish (ou0x ou3twj h9mei=j,
w} Kle/arxe, ou1te a0lo/gistoi ou1te h0li/qioi/ e0smen).
“But why,
one might ask (a0lla\ ti/ dh/), when it was possible for us to destroy you (u9ma=j e0co\n
a0pole/sai), did we not
proceed to do so (ou0k e0pi\ tou=to h1lqomen;)? The reason for this, be well assured, was my eager
desire to prove myself trustworthy to the Greeks (eu] i1sqi o3ti o9
e0mo\j e1rwj tou/tou ai1tioj to\ toi=j E#llhsin e0me\ pisto\n gene/sqai), so that with the same mercenary
force which Cyrus led up from the coast in the faith of wages paid (kai\ w|{ Ku=roj a0ne/bh
cenikw~| dia\ misqodosi/aj pisteu/wn tou/tw|) I might go back to the coast in the security of benefits
conferred (e0me\ katabh=nai di’ eu0ergesi/an i0sxuro/n). And as for all the ways in which you are of use to me (o3sa d’ e0moi\ xrh/simoi
u9mei=j e0ste), you also
have mentioned some of them (ta\ me\n kai\ su\ ei]paj), but it is I who know the most
important (to\ de\ me/giston e0gw\ oi]da): the King alone may ware upright the tiara that is upon the
head (th\n
me\n ga\r e0pi\ th=| kefqalh=| tia/ran basilei= mo/nw| e1cestin o0rqh\n e1xein), but another, too, with your help,
might easily so wear the one that is upon the heart (th\n d’ e0pi\ th=| kardi/a|
i1swj a2n u9mw~n paro/ntwn kai\ e3teroj eu0petw~j e1xoi).
***
Brownson
explains: ‘The first clause states a fact of Persian court etiquette; the
second is apparently intended to give Clearchus the impression that
Tissaphernes aspires to the Persian throne, and for that reason really desires
the friendship and help of the Greeks,
***
In these
things that he said (Tau=ta ei0pw&n) Tissaphernes seemed to Clearchus to be speaking the truth (e1doce tw~| Klea/rxw|
a0lhqh= le/gein); and
Clearchus said (kai\ ei]pen): “Then do not those who are endeavouring by false charges
to make us enemies when we have such grounds for
friendship (Ou0kou=n, e1fh, oi3tinej
toiou/twn h9mi=n ei0j fili/an u9parxo/ntwn peirw~ntai diaba/llontej poih/sai
polemi/ouj h9ma=j), deserve the utmost penalty (a1cioi/ ei0si ta\
e1sxata paqei=n;)?” – “Yes,”
said Tissaphernes, “and for my part (Kai\ e0gw_ me/n ge, e1fh o9 Tissafe/rnhj), if your generals and captains are
to come to me (ei0 bou/lesqe/ moi oi3 te strathgoi\ kai\ oi9 loxagoi\
e0lqei=n), I will give you,
publicly (e0n tw~| e0mfanei= le/cw), the names of those who tell me (tou\j pro\j e0me\
le/gontaj) that you are
plotting against me (w(j su\ e0moi\ e0pibouleu/eij) and the army under my command (kai\ th=| su\n
e0moi\ stratia=|).” “And
I,” said Clearchus, “will bring them all, and in my turn will make known to you
whence come the reports that I hear about you (E0gw_ de/, e1fh o9 Kle/arxoj, a1cw
pa/ntaj, kai\ soi\ au] dhlw&sw o3qen e0gw_ peri\ sou= a0kou/w).”
After this
conversation (E0k tou/twn dh\ tw~n lo/gwn) Tissaphernes showed all kindness (Ti/ssafe/rnhj
filofronou/menoj),
inviting Clearchus at that time to stay with him (to/te me\n
me/nein te au0to\n e0ke/leue) and making him his guest at dinner (kai\ su/ndeipnon e0poih/sato.). On the following day (th=| de\
u9sterai/a|), when
Clearchus returned to the Greek camp (o9 Kle/arxoj e0lqw_n e0pi\ to\
strato/pedon), he not
only made it clear that he imagined he was on very friendly terms with
Tissafernes (dh=lo/j t’ h]n pa/nu filikw~j oi0o/menoj
diakei=sqai tw~| Tisafe/rnei) and reported the words which he had used (kai\ a2 e1legen e0kei=noj
a0ph/ggellen), but said
that those whom Tissafernes had invited must go to him (e1fh te xrh=nai
i0e/nai para\ Tissafe/rnhn ou3j e0ke/leuen), and that whoever among the Greeks should be convicted of making
false charges (kai\ oi9 a2n e0legxqw~si diaba/llontej tw~n E(llh/nwn) ought to be punished, as traitors
and foes to the Greeks (w(j prodo/taj au0tou\j kai\ kako/nouj toi=j E#llhsin
o1ntaj timwrhqh=nai).
Now Clearchus suspected that the author of these slanders was Menon (u9pw&pteue de\
ei]nai to\n diaba/llonta Me/nwna), for he was aware that Menon had not only had meetings with
Tissafernnes in company with Ariaeus (ei0dw_j au0to\n kai\ suggegenhme/non Tissafe/rnei
met’ Ariai/ou), but was also organizing opposition
to his own leadership (kai\ stasia/zonta au0tw~|) and plotting against him (kai\
e0pibouleu/onta), with
the intention of winning over to himself the entire army and thereby securing
the friendship of Tissafernes (o3pwj to\ stra/teuma a3pan pro\j au9to\n labw_n
fi/loj h=| Tissafe/rnei).
Clearchus desired, however, to have the entire army devoted to him and to put
the refractory out of the way (e0bou/leto de\ kai\ Kle/arxoj a3pan to\ stra/teuma
pro\j e9auto\n e1xein th\n gnw&mhn kai\ tou\j paralupou=ntaj e0kpodw_n ei]nai). As for the soldiers (tw~n de\
stratiwtw~n), some of
them made objections to Clearchus’ proposal (a0nte/lego/n tinej au0tw~|), urging that the captains and generals
should not all go (mh\ i0e/nai pa/ntaj tou\j loxagou\j kai\ strathgou/j) and that they should not trust
Tissafernes (mhde\ pisteu/ein Tissafe/rnei). But Clearchus vehemently insisted (o9 de\ Kle/arxoj
i0sxurw&j kate/teinen),
until he secured an agreement that five generals should go and twenty captains
(e1ste
diepra/cato pe/nte me\n strathgou\j i0e/nai, ei1kosi de\ loxagou/j); and about two hundred of the
soldiers also followed along, with the intention of going to the market (sunhkolou/qhsan
de\ w(j ei0j a0gora\n kai\ tw~n a1llwn stratiwtw~n w(j diako/sioi).
When they reached Tissaphernes’ doors (E)pei\ de\ h]san
e0pi\ qu/raij tai=j Tissafe/rnouj), the generals were invited in (oi9 me\n
strathgoi\ pareklh/qhsan ei1sw) – Proxenus the Boeotian (Pro/cenoj Boiw&tioj), Menon the Thessalian (Me/nwn Qessalo/j), Agias the Arcadian (A0gi/aj A0rka/j), Clearchus the Laconian (Kle/arxoj La/kwn), and Socrates the Achaean (Swkra/thj A0xaio/j) – while the captains waited at the
doors (oi9 de\ loxagoi\ e0pi\ tai=j qu/raij e1menon). Not long afterward (ou0 pollw~| de\
u3steron), at the same
signal (a)po\
tou= au0tou= shmei/ou), those
within were seized and those outside were cut down (oi9 t’ e1ndon cunelamba/nonto
kai\ oi9 e1cw kateko/phsan). After this (meta\ de\ tau=ta) some of the barbarian horsemen (tw~n barba/rwn
tine\j i9ppe/wn) rode
about over the plain (dia\ tou= pedi/ou e0lau/nontej) and killed every Greek they met,
whether slave or freeman (w{|tini e0ne/tuxon E3llhni h2 dou/lw| h2 e0leuqe/rw|
pa/ntaj e1kteinon). And
the Greeks wondered at this riding about (oi de\ E#llhnej th/n te i9ppasi/an
e0qau/mazon), as they
saw it from their camp (e0k tou= stratope/dou o9rw~ntej), and were puzzled to know what the
horsemen were doing (kai\ o3 ti e0poi/oun h0mfegno/oun), until Nicarchus the Arcadian
reached the camp in flight (pri\n Ni/karxoj A0rka\j h[ke feu/gwn), wounded in the belly (tetrwme/noj ei0j
th\n gaste/ra) and
holding his bowels in his hands (kai\ ta\ e1ntera e0n tai=j xersi\ e1xwn), and told all that happened (kai\ ei]pe pa/nta
ta\ gegenhme/na).
Thereupon the Greeks (e0k tou/twn dh/ oi9 E#llhnej), one and all, ran to their arms (e1qeon e0pi\ ta\
o3pla pa/ntej), panic
stricken (e0kpeplhgme/noi)
and believing (kai\ nomi/zontej) that the enemy would come at once against the camp (au0ti/ka h3cein
au0tou\j e0pi\ to\ strato/pedon).
Not all of them came, however (Oi9 de\ pa/ntej me\n ou0k h]lqon), but Arieus, Artaozus, and Mithradates
(A0riai=oj
de\ kai\ A0rtao/zoj kai\ Miqrada/thj), who had been most faithful friends of Cyrus, did come (oi4 h]san Ku/rw|
pisto/tatoi); and the
interpreter of the Greeks said (o9 de\ tw~n E(llh/nwn e9rmhneu\j e1fh) that with them he also saw and
recognized Tissaphernes’ brother (kai\ to\n Tissafe/rnouj a0delfo\n su\n
au0toi=j o9ra=n kai\ gignw&skein); furthermore, they were followed by the Persians, armed with
breastplates, to the number of three hundred (cunhkolou/qoun de\ kai\ a1lloi
Persw~n teqwrikasme/noi ei0j triakosi/ouj). As soon as this party had come near (ou[toi e0pei\ e0ggu\j
h]san), they directed
that whatever Greek general or captain there might be to come forward (proselqei=n
e0ke/leuon ei1 tij ei1h tw~n E(llh/nwn strathgo\j h2 loxago\j), in order that they might deliver a
message from the King (i3na a0paggei/lwsi ta\ para\ basile/wj). After this (meta\ tau=ta) two generals came forth from the
Greek lines under guard, Cleanor the Orchomenian and Sophaenetus the
Stymphalian (e0ch=lqon fulatto/menoi tw~n E(llh/nwn strathgoi\ me\n Klea/nwr O)rxome/nioj
kai\ Sofai/netoj Stumfa/lioj), and with them Xenophon the Athenian (cu\n au0toi=j de\ Cenofw~n
A0qhnai/oj), who wished
to know the fate of Proxenus (o3pwj ma/qoi ta\ peri\ Proce/nou); Cheirisophus, however, chanced to
be away in a village in company with others who were getting provisions (Xeiri/sofoj de\
e0tu/gxanen a0pw_n e0n kw&mh| tini cu\n a1lloij e0pisitizome/noij). And when the Greeks went within
hearing distance (e0peidh\ e1sthsan ei0j e0ph/koon), Ariaeus said (ei]pen A0riai=oj
ta/de): “Clearchus, men
of Greece (Kle/arxoj me/n, w} a1ndrej E#llhnej), inasmuch as he was shown to be perjuring (e0pei\ e0piorkw~n
me\n e0fa/nh) and
violating the truce (kai\ ta\j sponda\j lu/wn), has received his deserts and is dead (e1xei th\n di/khn
kai\ te/qnhke), but
Proxenus and Menon (Pro/cenoj de\ kai\ Me/nwn), because they gave information about his plotting (o3ti kath/ggeilan
au0tou= th\n e0piboulh/n),
are held in high honour (e0n mega/lh| timh|= ei0sin). For yourselves the King demands your arms (u9ma=j de\ basileu\j
ta\ o3pla a0paitei=);
for he says that they belong to him (au9tou= ga\r ei]nai/ fhsin), since they belonged to Cyrus (e0pei/per Ku/rou
h]san), his slave (tou= e0kei/nou
dou/lou).” To this the
Greeks replied as follows (pro\j tau=ta a0pe/krinan oi9 E#llhnej), Cleanor the Orchomenian acting as
spokesman (e1lege de\ Klea/nwr o9 O)rxome/nioj): “Ariaeus, you basest of men (W] ka/kiste a0nqrw&pwn
A0riai=e), and all you
others who were friends of Cyrus (kai\ oi9 a1lloi o3soi h]te Ku/rou fi/loi), are you not ashamed (ou0k ai0sxu/nesqe), either before gods or men (ou1te qeou\j ou1t’ a0nqrw&pouj), that, after giving us your oaths
to count the same people friends and foes as we did (oi3tinej o0mo/santej
h9mi=n tou\j au0tou\j fi/louj kai\ e0xqrou\j nomiei=n), you have betrayed us, joining hands
with Tissaphernes (prodo/ntej h9ma=j su\n Tissafe/rnei), that most godless and villainous
man (tw~|
a0qewta/tw| te kai\ panourgota/tw|), and that you have not only destroyed the very men to whom
you then were making oath (tou/j te a1ndraj au0tou\j oi[j w!mnute a0polwle/kate), but have betrayed the rest of us
and are come with our enemies against us (kai\ tou\j a1llouj h9ma=j prodedwko/tej
cu\n toi=j polemi/oij e0f’ h9ma=j e1rxesqe;)?” And Ariaeus said (o9 de\ A0riai=oj ei]pe): “But it was shown that long ago
Clearchus was plotting against Tissaphernes and Orontas (Kle/arxoj ga\r
pro/sqen e0pibouleu/wn fanero\j e0ge/neto Tissafe/rnei te kai\ O0ro/nta|) and all of us who are with them (kai\ pa=sin
h9mi=n toi=j cu\n tou/toij).” Upon this Xenophon spoke as follows (e0pi\ tou/tw| Cenofw~n ta/de ei]pe): “Well, then, if Clearchus was really
transgressing the truce in violation of his oaths (Kle/arxoj me\n
toi/nun ei0 para\ tou\j o3rkouj e1lue ta\j sponda/j), he has his deserts (th\n di/khn e1xei), for it is right that perjurers
should perish (di/kaion ga\r a0po/llusqai tou\j e0piorkou/ntaj); but as for Proxenus and Menon (Pro/cenoj de\
kai\ Me/nwn), since they
are your benefactors (e0pei/per ei0si\n u9me/teroi me\n eu0erge/tai) and our generals (h9me/teroi de\
strathgoi/), send them
thither (pe/myate au0tou\j deu=ro), for it is clear that (dh=lon ga\r o3ti), being friends of both parties (fi/loi ge o1ntej a0mfote/roij), they will endeavour to give both
you and ourselves the best advice (peira/sontai kai\ u9mi=n kai\ h9mi=n ta\
be/ltista cunbouleu=sai).”
To this the barbarians made no answer, but, after talking for a long time with
one another, they departed (pro\j tau=ta oi9 ba/rbaroi polu\n xro/non
dialexqe/ntej a0llh/loij a0ph=lqon ou0de\n a0pokrina/menoi).
No comments:
Post a Comment