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).

22 Xenophon’s Anabasis

For that day again they found quarters in the villages that lie above the plain bordering the Centrites river (Tautén d’ au tén hémeran éulisthésan en tais kómais tais huper tou pediou para ton Kentritén potamon), which is about two plethra in width (euros hós diplethron) and separates (hos horizei) Armenia and the country of the Carduchians (tén Armenian kai tén tón Kardouchón chóran). There the Greeks took breath (kai hoi Hellénes entautha anepneusan), glad to behold a plain (asmenoi idontes pedion); for the river was distant six or seven stadia from the mountains of the Carduchians (apeiche de tón oreón ho potamos hex é hepta stadia tón Kardouchón). At the time, then (tote men oun), they went into their quarters very happily (éulisthésan mala hédeós), for they had provisions (kai ta‘pitédeia echontes) and likewise many recollection of the hardships that were now past (kai polla tón pareléluthotón ponón mnémoneuontes). For during all the seven days of their march through the land of the Carduchians they were continually fighting (hepta gar hémeras hosasper eporeuthésan dia tón Kardouchón pasas machomenoi dietelesan), and they suffered more evils than all which they had suffered taken together at the hands of the King and Tissaphernes (kai epathon kaka hosa oude ta sumpanta hupo basileós kai Tissaphernous). In the feeling, therefore, that they were rid of these troubles (hós oun apéllagmenoi toutón) they lay down happily to rest (hédeós ekoiméthésan).

At daybreak, however (Hama de téi hémerai), they caught sight of horsemen at a place across the river (horósin hippeas pou peran tou potamou), fully armed (exóplismenous) and ready to dispute their passage (hós kólusontas diabainein), and likewise foot-soldiers drawn up in line of battle upon the bluffs above the horsemen (pezous para tais ochthais paratetagmenous anó tón hippeón), to prevent their pushing into Armenia (hós kólusontas eis Armenian ekbainein).  All these were the troops of Orontas and Artuchas (ésan d‘ houtoi Oronta kai Artoucha), and consisted of Armenians (Armenioi), Mardians (Mardoi), and Chaldean mercenaries (kai Chaldaioi misthophoroi). The Chaldaeans were said to be an independent and valiant people (elecgonto de hoi Chaldaioi eleutheroi te kai alkimoi einai); they had as weapons (hopla d’ eichon) long wicker shields (gerra makra) and lances (kai lonchas). Now the bluffs just mentioned (hai de ochthai hautai), upon which these troops were drawn up (eph’ hón paratetagmenoi houtoi ésan), were distant three or four plethra from the river (tria é tettara plethra apo tou potamou apeichon), and there was only one road to be seen that led up them (hodos de mia horómené én agousa anó), apparently an artificial road (hósper cheiropoiétos); so at this point the Greeks undertook to cross the river (tautéi epeirónto diabainein hoi Hellénes.). When they made the attempt, however, the water proved to be more then breast deep (epei de peirómenois to te hudór huper tón mastón ephaineto) and the river bed was rough with large, slippery stones (kai trachus én ho potamos megalois lithois kai olisthérois); furthermore, they could not carry their shields in the water (kai out’ en tói hudati ta hopla én echein), for if they tried that, the current would snatch them away (én de mé, hérpazen ho potamos), while if a man carried them on his head (epi tés kephalés ta hopla ei tis pheroi), his body was unprotected against arrows and other missiles (gumnoi egignonto pros ta toxeumata kai t’alla belé); so they turned back (anechórésan) and went into camp there by the side of the river (kai autou estratopedeusanto para ton potamon). Meanwhile, at the point where they have themselves spent the previous night (entha de autoi tén prosthen nukta ésan), on the mountain side (epi tou orous), they could see the Carduchians gathered together under arms in great numbers (heórón tous Kardouchous). Then it was that great despondency fell upon the Greeks (entautha dé pollé athumia én tois Hellésin), as they saw before them a river difficult to cross (horósi men tou potamou tén dusporian), beyond it troops that would obstruct their crossing (horósi de tous diabainein kólusontas), and behind them the Carduchians, ready to fall upon their rear when they tried to cross (horósi de tois diabainousi epikeisomenous tous Kardouchous opisthen).

That day and night, accordingly, they remained there (tautén men oun tén hémeran kai nukta emeinan), in great perplexity (en polléi aporiai ontes). But Xenophon had a dream (Xenophón de onar eiden); he thought that he was bound in fetters (edoxen en pedais dedesthai), but that the fetters fell off from him of their ow accord (hautai de autói automatai perirruénai), so that he was released (hóste luthénai) and could take as long steps as he pleased (kai diabainein hoposon ebouleto). When dawn came (epei de orthros én), he went to Cheirisophus (erchetai pros ton Cheirisophon), told him he had hopes that all would be well (kai legei hoti elpidas echei kalós esesthai), and related to him his dream (kai diégeitai autói to onar). Cheirisophus was pleased (ho de hédeto te), and as soon as the day began to break (kai hós tachista heós hupephainen), all the generals were at hand and proceeded to offer sacrifices (ethuento pantes hoi stratégoi). And with the very first victim the omens were favourable (kai ta men hiera kala én euthus apo tou prótou). Then the generals and the captains withdrew from the sacrifice (kai apiontes apo tón hierón hoi sratégoi kai lochagoi) and gave orders to the troops to get their breakfasts (paréngellon téi stratiai aristopoieisthai).

While Xenofon was breakfasting (Kai aristónti tói Xenophónti), two young men were running to him (prosetrechon duo neaniskó); for all knew (éidesan gar pantes) that they might go to him whether he was breakfasting or dining (hoti exéiei autói kai aristónti kai deipnounti proselthein), and that if he were asleep, they might awaken him (kai ei katheudoi epegeiranta) and tell him whatever they might have to tell that concerned the war (eipein, ei tis ti echoi tón pros ton polemon). In the  present case the young men reported (kai tote elegon) that they happened to be gathering dry sticks for the purpose of making a fire (hoti tunchanoien phrugana sullegontes hós epi pur), and while so occupied they had descried across the river, among some rocks that reached down to the very edge of the river (ka’peita katidoien en tói peran en petrais kathékousais ep‘ auton ton potamon), an old man and a woman and some little girls (geronta te kai gunaika kai paidiskas) putting away what looked like bags of clothes in a cavernous rock (hósper marsipous himatión katatithemenous en petrai antróidei). When they saw this proceeding (idousi de sphisi), they said, they made up their minds that it was safe for them to cross (doxai asphales einai diabénai), for this was a place that was not accessible to enemy’s cavalry (oude gar tois polemiois hippeusi prosbaton einai kata touto). They accordingly stripped (ekduntes d’ ephasan), keeping only their daggers (echontes ta encheiridia), and started across naked, supposing that they would have to swim (gumnoi hós neusomenoi diabainein); but they went on and got across without wetting themselves up to the middle (poreuomenoi de prosthen diabénai prin brexai ta aidoia); once on the other side (kai diabantes), they took the clothes and came back again (lambanontes ta himatia palin hékein).

21 Xenophon’s Anabasis

At this time (Kai en toutói tói chronói) Archagoras the Argive came up in flight (élthen Archagoras ho Argeios pepheugós) and reported (kai legei) that the Greeks had been dislodged from the first hill (hós apekopésan apo tou lophou), that Cephisodorus and Amphicrates had been killed (kai hoti tethnasi Képhisodóros kai Amphikratés), and likewise all the rest (kai hoi alloi) except such as had leaped down the rocks and reached the rearguard (hosoi mé halamenoi kata tés petras pros tous opisthophulakas aphikonto). After accomplishing this achievement (tauta de diapraxamenoi) the barbarians came to a hill opposite the round hill (hoi barbaroi hékon ep’ antiporon lophon tói mastói), and Xenophon (kai ho Xenophón), through an interpreter, had a colloquy with them in regard to a truce (dielegeto autois di’ herméneós peri spondón) and asked them to give back the bodies of the Greek dead (kai tous nekrous apéitei). They replied that they would give then back (hoi de ephasan apodósein) on condition (eph’ hói) that the Greeks should not burn their houses (mé kaiein tas oikias). To this Xenophon agreed (sunómologei tauta ho Xenophón). But while the rest of the army was passing by (en hói de to men allo strateuma paréiei) and they were engaged in this conference (hoi de tauta dielegonto), all the enemy from that neighbourhood had streamed together to the spot (pantes hoi ek toutou tou topou sunerruésan entautha hoi polemioi); and as soon as Xenophon and his men began to descend from the round hill (kai epei érxanto katabainein apo tou mastou), in order to join the rest of the Greeks at the place where they were halted under arms (pros tous allous entha ta hopla ekeinto), the enemy took this opportunity to rush upon them in great force and with a great deal of uproar (hiento dé hoi polemioi pollói pléthei kai thorubói). When they had reached the crest of the hill (kai epei egenonto epi tés koruphés tou mastou) from which Xenophon was descending (aph’ hou Xenophón katebainen), they proceeded to roll down stones (ekulindoun petrous). They broke one man’s leg (kai henos men kateaxan to skelos), and Xenophon found himself deserted by the servant who was carrying his shield (Xenophónta de ho hupaspistés echón tén aspida apelipen); but Eurylochus of Lusi (Eurylochos Lousieus), a hoplite, ran up to him (prosedramen autói hoplités) and, keeping his shield in front of them both, fell back with him (kai pro amphoin probeblémenos apechórei); and the rest also (kai hoi alloi) made good their retreat to the main array (pros tous suntetagmenous apélthon).

Then (Ek de toutou) the entire Greek army United (pan homou egeneto to Hellénikon), and the troops took up quarters there (kai eskénésan autou) in many fine houses (en pollais kai kalais oikiais) and in the midst of abundant supplies (kai epitédeois dapsilesi); for the inhabitants had wine in such quantities (kai gar oinos polus én) that they kept it in cemented cisterns (hóste en lakkois koniatois eichon). Meanwhile Xenophon and Cheirisophus effected an arrangement (Xenophón de kai Cheirisophos diepraxanto) by which they recovered the bodies of their dead (hóste labontes tous nekrous) and gave back the guide (apedosan ton hégemona); and they rendered to the dead, so far as their means permitted (kai panta epoiésan tois apothanousin ek tón dunatón), all the usual honours that are paid to great men (hósper nomizetai andrasin agathois).

On the next day (téi de husteraiai) they continued their march without a guide (aneu hégemonos eporeuonto), while the enemy, by fighting and by seizing positions in advance wherever the road was narrow (machomenoi d’ hoi polemioi kai hopéi eié stenon chórion), tried to prevent their passage (prokatalambanontes ekóluon tas parodous). Accordingly, whenever they prevented the march of the van (hopote oun tous prótous kóluoien) Xenophon would push forward from the rear to the mountains (Xenophón opisthen ekbainón pros ta oré) and break the blockade of the road for the van (elue tén apophraxin tés hodou tois prótois) by trying to get higher  than those who were halting it (anóteró peirómenos genesthai tón kóluontón), and whenever they attacked the rear (hopote de tois opisthen epithointo), Cheirisophus would sally forth (Cheirisophos ekbainón) and, by trying to get higher than the obstructing force (kai peirómenos anó gignesthai tón kóluontón), would break the blockade of the passage-way for the rear (elue tén apophraxin tés parodou tois opisthen); in this way they continually aided  one another (kai aei houtós eboéthoun allélois) and took zealous care for one another (kai ischurós allélón epemelonto). There were times, indeed (én de), when the barbarians caused a great deal of trouble even to the troops who had climbed to a higher position (kai hopote autois tois anabasi polla pragmata pareichon hoi barbaroi), when they were coming down again (palin katabainousin); for their men were so agile (elaphroi gar ésan) that even if they took to flight from close at hand (hóste kai enguthen pheugontes), they could escape (apopheugein); for they had nothing to carry (ouden gar eichon allo) except bows and slings (é toxa kai sphendonas). As bowmen they were most excellent (aristoi de kai toxotai ésan); they had bows nearly three cubits long (eichon gar toxa eggus tripéché) and their arrows were more than two cubits (ta de toxeumata pleon é dipéché), and when they shot, they would draw their strings by pressing with the left foot against the lower end of the bow (heilkon de tas neuras hopote toxeuoien pros to kató tou toxou tói aristerói podi prosbainontes); and their arrows (ta de toxeumata) would go straight through the shields (echórei dia tón aspidón) and breastplates (kai dia tón thórakón). Whenever they got hold of them, the Greeks would use these arrows as javelins (echrónto de autois hoi Hellénes, epei laboien, akontiois), fitting them with thongs (enankulóntes). In these regions (en toutois tois chóriois) the Cretans made themselves exceedingly useful (hoi Krétes chrésimótatoi egenonto). They were commanded by a Cretan named Stratocles (érche de autón Stratoklés Krés).

20 Xenophon’s Anabasis

But Xenophon with half the rearguard (Xenophón de echón tón opisthophulakón tous hémiseis) set out by the same route which the party with the guide had followed (eporeueto héiper hoi ton hégemona echontes), because this was the easiest route for the baggage animals (euodótaté gar én tois hupozugiois); and behind the baggage animals he posted the other half of the rearguard (tous de hémiseis opisthen tón hupozugión etaxe). As they proceeded they came upon a hill above the road which had been seized by the enemy (poreuomeoi d’ entunchanousi lophói huper tés hodou kateilémmenói hupo tón polemión), and found themselves compelled either to dislodge them (hous é apokopsai én ananké) or be completely separated from the rest of the Greeks (é diezeuchthai apo tón allón Hellénón); and while, as far as the troops themselves were concerned (kai autoi men), they might have taken the same route that the rest followed (an eporeuthésan héiper hoi alloi), the baggage animals could not get through by any other road (ta de hupozugia ouk én alléi) than this one by which Xenophon was proceeding (é tautéi ekbénai). Then and there, accordingly (entha dé), with words of cheer to one another (parakeleusamenoi allélois), they charged upon the hill (prosballousi pros ton lophon) with their companies in column (orthiois tois lochois) not surrounding it (ou kuklói), but leaving the enemy a way of retreat (alla katalipontes aphodon tois polemiois) in case they chose to use it (ei boulointo pheugein). For a while (kai teós men), as the Greeks were climbing up by whatever way they severally could (autous anabainontas hopéi edunato hekastos), the barbarians discharged arrows and other missiles upon them (hoi barbaroi etoxeuon kai eballon); they did not let them get near, however (engus ou prosiento), but took to flight and abandoned the place (alla phugéi leipousi to chórion). No sooner had the Greeks passed by this hill (kai touton te pareléluthesan hoi Hellénes), than they saw a second one ahead similarly occupied by the enemy (kai heteron horósi emprosthen lophon katechomenon), and decided to proceed against this one in its turn (epi touton authis edokei poreuesthai). Xenophon, however, becoming apprehensive lest, if he should leave unoccupied the hill he had just captured (ennoésas de ho Xenophón mé, ei erémon katalipoi ton hélókota lophon), the enemy might take possession of it again (palin labontes hoi polemioi) and attack the baggage train as it passed (epithointo tois hupozugiois pariousin) (and the train stretched out a long way (epi polu d’ én ta hupozugia) because of the narrowness of the road it was following (hate dia stenés tés hodou poreuomena), left three captains upon the hill (kataleipei epi tou lophou lochagous), Cephisodorus (Képhisodóron), son of Cephisophon (Képhisophóntos), an Athenian (Athénaion), Amphicrates, son of Amphidemus, also an Athenian (Amphikratén Amphidémou Athénaion), and Archagoras, an Argive exile (kai Archagoran Argeion phugada); while he himself with the rest of the troops proceeded against the second hill (autos de sun tois loipois eporeueto epi ton deuteron lophon), which they captured in the same way as the first (kai ton auton tropon kai touton hairousin).

There still remained a third round hill (eti de autois tritos mastos loipos én), far the steepest of them all (polu orthiótatos), the one that rose above the guard post, by the fire (ho huper tés epi tói puri kataleiphtheisés phulakés), which had been captured during the night by the volunteers (ekataleiphtheis tés nuktos hupo tón ethelontón). But when the Greeks got near this hill (epei d’ engus egenonto hoi Hellénes), the barbarians abandoned it without striking a blow (leipousin hoi barbaroi amachéti ton maston), so that everybody was filled with surprise (hóste thaumaston pasi genesthai) and imagined that they had quit the place out of fear that they might be surrounded and blockaded (kai hupópteuon deisantas autous mé kuklóthentes poliorkointo apolipein). As it proved,  however, they had seen, looking down from their hight, what was going on farther back, and were all setting out to attack the Greek rearguard (hoi d’ ara apo tou akrou kathoróntes ta opisthen gignomena pantes epi tous opisthophulakas echóroun). Meanwhile Xenophon proceeded to climb the abandoned height with his youngest troops (kai Xenophón men sun tois neótatois anebainen epi to akron), ordering the rest to move on slowly (tous de allous ekeleusen hupagein) in order that the hindmost companies might catch up (hopós hoi teleutaioi lochoi prosmeixeian); then they were to advance along the road (kai proelthontes kata tén hodon) and halt under arms on the plateau at the top of the pass (en tói homalói thesthai ta hopla eipe).

19 Xenophon’s Anabasis

Thereupon it was decided (Entautha d’ edokei) to call together the captains (sunkalesantas lochagous), both of peltasts and hoplites (kai peltastas kai tón hoplitón), to set forth to them the existing situation (legein te ta paronta), and to ask (kai erótan) if there was any one among them (ei tis autón estin) who would like to prove himself a brave man (hostis anér agathos etheloi an genesthai) and to undertake this expedition as a volunteer (kai hupostas ethelontés poreuesthai). Volunteers came forward, from the hoplites Aristonymus of Methydriun and Agasias of Stymphalus (huphistatai tón men hoplitón Aristónumos Methudrieus kai Agasias Stumphalios), while in rivalry to them (antistasiazón autois) Callimachus of Parrhasia said (Kallimachos Parrasios ephé) he was ready to make the expedition (ethelein poreuesthai) and take with him volunteers from the entire army (proslabón ethelontas ek pantos tou strateumatos); “for I know,” he continued (egó gar, ephé, oida), “that many of the young men will follow if I am in the lead (hoti hepsotai polloi tón neón emou hégoumenou).” Then they asked (ek toutón erótósin) whether any one among the captains of light troops (ei tis kai tón gumnétón taxiarchón) wanted to join in the march (etheloi sumporeuesthai). The volunteer was Aristeas of Chios (huphistatai Aristeas Chios), who on many occasions proved himself valuable to the army for such services (hos pollachou pollou axios téi stratiai eis ta toiauta egeneto).

It was now late afternoon (Kai én men deilé), and they ordered the volunteers (hoi d’ ekeleuon autous) to take a snatch of food (emphagontas) and set out (poreuesthai). They also bound the guide (kai ton hégemona désantes) and turned him to the volunteers (paradidoasin autois), and made an agreement with them that in case they should capture the height, they were to guard it through the night and give a signal at daybreak with a trumpet (kai suntithentai tén men nukta, én labósin to akron, to chórion phulattein, hama de téi hémerai téi salpingi sémainein); then those on the height (kai tous men anó ontas) were to proceed against the Carduchians who were holding the visible way out (ienai epi tous katechontas tén phaneran ekbasin), while the main army was to come to their support (autoi de sumboéthésein), pushing forward as fast as they could (ekbainontes hós an dunóntai tachista). This agreement concluded (tauta sunthemenoi), the volunteers, about two thousand in number, set out on their march (hoi men eporeuonto pléthos hós dischilioi); and there was a heavy downpour of rain (kai hudór polu én ex ouranou); at the same time Xenophon with the rearguard began advancing toward the visible way out (Xenophón de echón tous opisthophulakas hégeito pros tén phaneran ekbasin), in order that the enemy might be giving their attention to that road (hopós tautéi téi hodói hoi polemioi prosechoien ton noun) and that the party taking the roundabout route might, so far as possible, escape observation (kai hós malista lathoien hoi pperiiontes). But as soon as the troops of the rearguard were at a gorge which they had to cross before marching up the steep hill (epei de ésan epi charadrai hoi opisthophulakes hén edei diabantas pros to orthion ekbainein), at that moment the barbarians began to roll down round stones large enough for a wagon-load (ténikauta ekilindoun hoi barbaroi holoitrochous hamaxiaious), with larger and smaller ones also (kai meizous kai elattous); they came down with a crash upon the rocks below and the fragments of them flew in all directions, so that it was quite impossible even to approach the ascending road (hoi pheromenoi pros tas petras paiontes diesphendonónto, kai pantapasin oude pelasai hoion t’ én téi eisodói). Then some of the captains (enioi de tón lochagón), unable to proceed by this route (ei mé tautéi dunainto), would try another (alléi epeirónto), and they kept this up (kai tauta epoioun) until darkness came on (mechri skotos egeneto). It was not until they imagined that their withdrawal would be unobserved (epei de óionto aphaneis einai apiontes) that they went back to dinner (tote apélthon epi to deipnon) – and it chanced that they had no breakfast either (etunchanon de kai anaristoi ontes). The enemy, however (hoi mentoi polemioi), never stopped rolling down their stones all through the night (ouden epausanto di’ holés tés nuktos kulindountes tous lithous), as one could judge from the noise (tekmairesthai d’ én tói psophói).

Meanwhile the party with the guide (hoi d’ echontes ton hégemona), proceeding by a roundabout route (kuklói periiontes), found the guards sitting by the fire (katalambanousi tous phulakas amphi pur kathémenous), and after killing some of them (kai tous men katakainontes) and chasing away the others (tous de katadióxantes) they remained at the post themselves (autoi entauth’ emenon), supposing that they held the hight (hós to akron katechontes). In fact, they were not holding it (hoi d’ ou kateichon), for it was a round hill around them and past it ran this narrow road upon which the guards had been sitting (alla mastos én huper autón par’ hon én stené hauté hodos eph’ héi ekathénto hoi phulakes). Nevertheless, from the place they did hold there was a way of approach to the road, upon the visible road, where the main body of the enemy were stationed (ephodos mentoi autothen epi tous polemious én hoi epi téi phanerai hodói ekathénto). At this place, then, they passed the night (kai tén men nukta entautha diégagon), and when the day was beginning to break (epei d’ hémera hupephainen), they took up their march silently (eporeuonto sigéi) in battle array against the enemy (suntetagmenoi epi tous polemious); for there was a mist (kai gar homichlé egeneto), and consequently they got close up to them without being observed (hóst’ elathon engus proselthontes). When they did catch sight of one another (epei de eidon allélous), the trumpet sounded (hé te salpinx ephthenxato) and the Greeks raised the battle cry and rushed upon the enemy (kai alalaxantes hiento epi tous anthrópous). And the Carduchians did not meet their attack (hoi de ouk edexanto), but abandoned the road (alla lipontes tén hodon) and took to flight (pheugontes); only a few of them, however, were killed (oligoi apethnéiskon), for they were agile fellows (euzónoi gar ésan). Meanwhile Cheirisophus and his command (hoi de amphi Cheirisophon), hearing the trumpet (akousantes tés salpingos), charged immediately up the visible road (euthus hiento anó kata tén phaneran hodon); and some of the other generals (alloi de tón stratégón) made their way without following any road from the points where they severally chanced to be (kata atribeis hodous eporeuonto héi etuchon hekastoi ontes), clambering up as best they could (kai anabantes hós edunanto), pulled one another with their spears (animón allélous tois dorasi); and it was they who were first to join the troops that had already gained possession of the place (kai houtoi prótoi sunemeixan tois prokatalabousi to chórion).

18 Xenophon’s Anabasis

When they had breakfast and were setting out upon the march (epei de aristésantes eporeuonto), the generals quietly stationed men in the defile (hupostésantes en tói stenói hoi stratégoi) and proceeded to take away from the troops such of the things specified as had not been given up if they found any (ei ti heuriskoien tón eirémenón mé apheimenon, aphéirounto); and the soldiers submitted (hoi d’epeithonto), except in cases where a man had smuggled through a handsome boy or woman, for example, that he had set his heart upon (plén ei tis eklepsen, hoion é paidos epithymésas é gynaikos tón euprepón). So they went on for that day (kai tautén men tén hémeran houtós eporeuthésan), now fighting a little (ta men ti machomenoi) and now resting (ta de ti anapauomenoi). On the next day (eis de tén husteraian) there was a heavy storm (gignetai cheimón polus), but they had to continue their march (anankaion d‘ én poreuesthai), for they had not an adequate supply of provisions (ou gar én hikana t‘apitédeia); and Cheirisophus led the way (kai hégeito men Cheirisophos) while Xenophon commanded the rearguard (ópisthophulakei de Xenophón). Here the enemy began a vigorous attack (kai hoi polemioi ischurós epetithento), and in the narrow places on the road (kai stenón ontón tón chórión) came close up to discharge their bows and slings (engus prosiontes etoxeuon kai esphendonón). The result was that the Greeks were forced to give chase and then fall back, and hence made but a slow progress (hóste énankazonto hoi Hellénes epidiókontes kai palin anachazontes scholéi poreuesthai); and time after time, when the enemy pressed them hard, Xenophon would send word to Cheirisophus to wait a little (kai thamina paréngellen ho Xenophón hupomenein, hote hoi polemioi ischurós epikeointo). Now while Cheirisophus was accustomed to wait whenever such word was given (entautha ho Cheirisophos  allote men hote parenguóito hupemene), on this occasion he did not do so (tote de ouch hupemene), but led on rapidly (all‘ ége tacheós) and passed back the order to keep up with him (kai paréngua hepesthai). It was evident, therefore, that something was the matter, but there was no time to go forward and find out the reason for this haste; consequently the progress of the rearguard became more like a flight than a march (hóste délon én hoti pragma ti eié, scholé d’ ouk én idein parelthonti to aition tés spoudés, hóste hé poreia homoia fugéi egigneto tois opisthophulaxi). Then it was that a brave man was killed (kai entautha apothnéiskei anér agathos), Leonymus the Laconian (Lakónikos Leónumos), who was pierced in the side by an arrow that went through his shield and cuirass (toxeutheis dia tés aspidos kai spolados); also Basias the Arcadian (kai Basias Arkas), who was shot clean through the head (diamperes tén kephalén).

As soon as they reached a halting place (epei de aphikonto epi stathmon), Xenophon went straight to Cheirisophus, just as he was, and proceeded to reproach him for not waiting (euthus hósper eichen ho Xenophón elthón pros Cheirisophon éitiato auton hoti ouch hupemenen), but compelling them to flee and fight at the same time (all’ énankazonto pheugontes hama machesthai); “and now,” he went on, “two fine brave fellows have lost their lives (kai nun duo kaló te kai agathó andre tethnaton), and we were not able to pick up their bodies or bury them” (kai oute anelesthai oute thapsai edunametha). Cheirisophus’ reply was (apokrinetai ho Cheirisophos), “Take a look,” (Blepson) said he (ephé), “at the mountains (pros ta oré), and observe (kai ide) how impassable all of them are (hós abata panta esti). The only road is the one there (mia d‘ hauté hodos), which you see (hén horais), a steep one, too (orthia), and on that you can see the great crowd of people (kai epi tautéi anthrópón horan exesti soi ochlon tosouton) who have taken possession of it and are guarding our way out (hoi kateiléphotes phulattousi tén ekbasin). That’s the reason why I was hurrying (taut’ egó espeudon) and why I would not wait for you (kai dia touto se ouch hupemenon), for I hoped to reach the pass and occupy it before they did (ei pós dunaimén phthasai prin kateiléphthai tén huperbolén). The guides that we have say there is no other road (hoi d’ hégemones hous echomen ou phasin einai allén hodon). And Xenophon answered (ho de Xenophón legei), “Well, I also have two men (all’ egó echó duo andras). For at the time the enemy was giving us trouble (epei gar hémin pragmata pareichon), we set an ambush (enédreusamen). It allowed us, for one thing, to catch our breath (hoper hémas kai anapneusai epoiése); but, besides, we killed a number of them (kai apekteinamen tinas autón), and we took especial pains to get some prisoners (kai zóntas prouthuméthémen labein) for this very purpose (autou toutou heneka), of being able to employ as guides men who know the country (hopós hégemosin eidosi tén chóran chrésaimetha).”

They brought up the two men at once (kai euthus agagontes tous anthrópous) and questioned them (élenchon) separately (dialabontes) as to whether they knew any other road (ei tina allén eideien hodon) besides the one that was in plain sight (é tén phaneran). The first man said he did not (ho men oun heteros ouk ephé), despite the numerous threats that were made to him (mala pollón phobón prosagomenón); and since he would give no information (epei de ouden óphelimon elegen), he was slaughtered before the eyes of the second one (horóntos tou heterou katesphagé). The latter now said (ho de loipos elexen) that the reason why this first man had maintained that he did not know any other road (hoti houtos ou phaié dia tauta eidenai), was because he chanced to have a daughter living in that neighbourhood with a husband to whom he had given her (hoti autói etunchane thugatér ekei par’ andri ekdedomené); but as for himself (autos d’), he said that he would lead the Greeks by a road that could be traversed even by baggage animals (ephé hégésesthai dunatén kai hupozugiois poreuesthai hodon). Upon being asked (erótómenos d’) whether there was any point on it which was difficult to pass (ei eié ti en autéi duspariton chórion), he replied that there was a height (ephé einai akron) which they could not possibly pass unless they should seize it beforehand (ho ei mé tis prokatalépsoito, adunaton esesthai parelthein).