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).