29 Xenophon’s Anabasis

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

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

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