33 Xenophon’s Anabasis

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

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

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

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

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