7 Xenophon’s Anabasis

Such were Xenophon’s words; and upon hearing what he said the officers bade him take the lead, all of them except a man named Apollonides, who spoke in the Boeotian dialect. This man maintained that anyone who said he could gain safety in any other way than by winning the King’s consent through persuasion, if possible, was talking nonsense; and at the same time began to recite the difficulties of the situation. Xenophon, however, interrupted him in the middle of his talk, and said: “You amazing fellow, you have eyes and still do not perceive, and you have ears but still do not remember. You were present, surely, with the rest of these officers at the time when the King, after the death of Cyrus and in his elation after that event, sent and ordered us to give up our arms. But when, instead of giving them up, we equipped ourselves with them, and went and encamped beside him, what means did he leave untried – sending ambassadors, begging for truce, offering us provisions – until in the end he obtained a truce? When, however, our generals and captains, following precisely the plan that you are now urging, went unarmed to a conference with them, relying upon the truce, what happened in that case? Are they not at this moment being beaten, tortured, insulted, unable even to die, hapless men that they are, even that they earnestly long, I imagine, for death? And do you, knowing all these things, say that they are talking nonsense who urge self-defence, and do you propose that we should again go and try persuasion? In my opinion, gentlemen, we should not only refuse to admit this man to companionship with us, but should deprive him of his captaincy, lay packs on his back, and treat him as that sort of creature. For the fellow is a disgrace both to his native state and to the whole of Greece, since, being a Greek, he is still a man of this kind.”

Then Agasias, a Stymphalian, broke in and said: “For that matter, this fellow has nothing to do either with Boeotia or any part of Greece at all, for I have noticed that he has both ears bored [‘The Greeks considered it effeminate for a man to wear earrings. His bored ears, therefore, marked Apollonides as a barbarian,’ noted Brownson, the translator.], like a Lydian [‘The Lydians were proverbially effeminate,” noted Brownson.] In fact, it was so. He, therefore, was driven away, but the others proceeded to visit the various division of the army. Wherever a general was left alive, they would invite him to join them; where the general was gone, they invited he lieutenant-general; or, again, where only a captain was left, the captain. When all had come together, they seated themselves at the front of encampment, and the generals and captains thus assembled amounted in number to about one hundred. By this time (hote de tauta én) it was nearly midnight (schedon mesai ésan nuktes). Then Hieronymus the Elean, who was the eldest of Proxenus’ captains, began to speak as follows: “Generals and captains, we have deemed it best, in view of the present situation, both to come together ourselves and to invite you to join us, in order that we may devise whatever good counsel we can. Repeat now, Xenophon, just what you said to us.”

Thereupon Xenophon spoke as follows: “We all understand thus much, that the King and Tissaphernes have seized as many as they could of our number, and that they are manifestly plotting against the rest of us, to destroy us if they can. It is for us, then, in my opinion, to make every effort that we may never fall into the power of the barbarians, but that they may rather fall into our power. Be sure, therefore, that you, who have now come together in such numbers, have the grandest of opportunities. For all our soldiers here are looking to you; if they see that you are fainthearted, all of them will be cowards; but if you not only show that you are making preparations yourselves against the enemy, but call upon the rest to do likewise, be well assured that they will follow you and will try to imitate you. But perhaps it is really proper that you should somewhat excel them. For you are generals, you are lieutenant-generals and captains; while peace lasted, you had the advantage of them alike in pay and in standing; now, therefore, when a state of war exists, it is right to expect that you should be superior to the common soldiers, and that you should plan for them and toil for them whenever there be need.                                   “And now, firstly, I think you would do the army a great service if you should see to it that generals and captains are appointed as speedily as possible to take the places of those who are lost. For without leaders nothing fine or useful can be accomplished in any field, to put it broadly, and certainly not in warfare. For discipline, it seems, keeps men in safety, while the lack of it has brought many to destruction. Secondly, when you have appointed all the leaders that are necessary, I think you would perform a very opportune act if you should gather together the rest of the soldiers also and try to encourage them. For, as matters stand now, perhaps you have observed for yourselves in what dejection they came to their quarters and in what dejection they proceeded to their picket duty; and so long as they are in this state, I know not what use one could make of them, if there should be need of them either by night or day. If, however, we can turn the current of their minds (én de tis autón trepséi tas gnómas), so that they shall be thinking, not merely of what they are to suffer (hós mé touto monon ennoóntai ti peisontai), but likewise what they are going to do (alla kai ti poiésousi), they will be far more cheerful (polu euthumoteroi esontai). For you understand, I am sure (epistasthe gar dé), that it is neither numbers nor strength (hoti oute pléthos estin oute ischus) which wins victories in war (hé en tói polemói tas nikas poiousa); but whichever of the two sides it be whose troops, by the blessing of the gods (all’ hopoteroi an sun tois theois), advance to the attack with stouter hearts (tais psuchais errómenesteroi iósi epi tous polemious), against those troops their adversaries generally refuse to stand (toutous hós epi to polu hoi antioi ou dechontai). And in my own experience, gentlemen, I have observed this other fact, that those who are anxious in war to save their lives any way they can, are the very men who usually meet with a base and shameful death; while those who have recognised that death is the common and inevitable portion of all mankind and therefore strive to meet death nobly, are precisely those who are somehow likely to reach old age and who enjoy a happier existence while they do live. We, then, taking to heart this lesson (ha kai hémas dei nun katamathontas), so suited to the crisis which now confronts us (en toioutói gar kairói esmen), must be brave men ourselves and call forth bravery in our fellows.” With these words Xenophon ceased speaking.

After him Cheirisophus [a Spartan] said: “Hitherto, Xenophon, I have known you only to the extent of having heard you are an Athenian, but now I commend you both for your words and your deeds, and I should be glad if we had very many of your sort; for it would be a blessing to the entire army. And now, gentlemen,” he went on, “let us not delay; withdraw and choose your commanders at once, you who need them (haireisthe hoi deomenoi archontas), and after making your choices come to the middle of the camp and bring with you the men you have selected; then we will make a meeting there of all the troops. And let us make sure,” he added, “that Tolmides, the herald, is present.” With these words he got up at once, that there might be no delay in carrying out the needful measures. Thereupon the commanders were chosen, Timasion the Dardanian in place of Clearchus, Xanthicles the Achaean in place of Socrates, Cleanor the Arcadian in place of Agias, Philesius the Achaean in place of Menon, and Xenophon the Athenian in place of Proxenus.