Complete Works of Xenophon (Illustrated) (Delphi Ancient Classics) (18 page)

From there they marched all the following day through snow, and many of the men fell ill with hunger-faintness. And Xenophon, with the rear-guard, as he came upon the men who were falling by the way, did not know what the trouble was.
[8]
But as soon as a person who was acquainted with the disease had told him that they manifestly had hunger-faintness, and if they were given something to eat would be able to get up, he went around among the baggage animals, and wherever he saw anything that was edible, he would distribute it among the sick men, or send hither and thither people who had the strength to run along the lines, to give it to them.
[9]
And when they had eaten something, they would get up and continue the march.

As the army went on, Cheirisophus reached a village about dusk, and found at the spring outside the wall women and girls who had come from the village to fetch water.
[10]
They asked the Greeks who they were, and the interpreter replied in Persian that they were on their way from the King to the satrap. The women answered that he was not there, but about a parasang away. Then, inasmuch as it was late, the Greeks accompanied the water-carriers within the wall to visit the village chief.
[11]
So it was that Cheirisophus and all the troops who could muster strength enough to reach the village, went into quarters there, but such of the others as were unable to complete the journey spent the night in the open without food or fire; and in this way some of the soldiers perished.
[12]

Meanwhile they were being followed by the enemy, some of whom had banded together and were seizing such of the pack animals as lacked the strength to go on, and fighting over them with one another. Some of the soldiers likewise were falling behind — those whose eyes had been blinded by the snow, or whose toes had rotted off by reason of the cold.
[13]
It was a protection to the eyes against the snow if a man marched with something black in front of them, and a protection to the feet if one kept moving and never quiet, and if he took off his shoes for the night;
[14]
but in all cases where men slept with their shoes on, the straps sunk into their flesh and the shoes froze on their feet; for what they were wearing, since their old shoes had given out, were brogues made of freshly flayed ox-hides.
[15]

It was under compulsion of such difficulties that some of the soldiers were falling behind; and espying a spot that was dark because the snow just there had disappeared, they surmised that it had melted; and in fact it had melted, on account of a spring which was near by, steaming in a dell; here they turned aside and sat down, refusing to go any farther.
[16]
But when Xenophon with some of the rearguard observed them, he begged them by all manner of means not to be left behind, telling them that a large body of the enemy had gathered and were pursuing, and finally he became angry. They told him, however, to kill them, for they could not go on.
[17]
In this situation it seemed to be best to frighten the pursuing enemy, if they could, in order to prevent their falling upon the sick men. It was dark by this time, and the enemy were coming on with a great uproar, quarrelling over the booty they had.
[18]
Then the men of the rearguard, since they were sound and well, started up and charged upon the enemy, while the invalids raised as big a shout as they could and clashed their shields against their spears. And the enemy, seized with fear, threw themselves down over the snow into the dell, and not a sound was heard from them afterwards.
[19]

Thereupon Xenophon and his men, after telling the invalids that on the next day people would come back after them, continued their march, but before they had gone four stadia they came upon their comrades lying down in the road upon the snow, wrapped up in their cloaks, and without so much as a single guard posted. They tried to get them up, but the men said that the troops in front would not make way for them.
[20]
Xenophon accordingly passed along and, sending forward the strongest of the peltasts, directed them to see what the hindrance was. They reported back that the whole army was resting in this way.
[21]
Thereupon Xenophon also and his party bivouacked where they were, without a fire and without dinner, after stationing such guards as they could. When it came toward morning, Xenophon sent the youngest of his troops to the sick men with orders to make them get up and force them to proceed.
[22]

Meanwhile Cheirisophus sent some of the troops quartered in the village to find out how the people at the rear were faring. Xenophon’s party were glad enough to see them, and turned over the invalids to them to carry on to the camp, while they themselves continued their journey, and before completing twenty stadia reached the village where Cheirisophus was quartered.
[23]
When all had come together, the generals decided that it was safe for the different divisions of the army to take up quarters in the several villages. Cheirisophus accordingly remained where he was, while the other generals distributed by lot the villages within sight, and all set off with their respective commands.
[24]
Then it was that Polycrates, and Athenian captain, asked to be detached from his division; and with an active group of men he ran to the village which had fallen to Xenophon’s lot and there took possession of all the villagers, the village chief included, seventeen colts which were being reared for tribute to the King, and the village chief’s daughter, who had been married eight days before; her husband, however, was off hunting hares, and was not taken in the village.
[25]

The houses here were underground, with a mouth like that of a well, but spacious below; and while entrances were tunnelled down for the beasts of burden, the human inhabitants descended by a ladder. In the houses were goats, sheep, cattle, fowls, and their young; and all the animals were reared and took their fodder there in the houses.
[26]
Here were also wheat, barley, and beans, and barleywine in large bowls. Floating on the top of this drink were the barley-grains and in it were straws, some larger and others smaller, without joints;
[27]
and when one was thirsty, he had to take these straws into his mouth and suck. It was an extremely strong drink unless one diluted it with water, and extremely good when one was used to it.
[28]

Xenophon made the chief man of this village his guest at dinner and bade him be of good cheer, telling him that he should not be deprived of his children, 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.
[29]
He promised to do this, and in a spirit of kindliness told them where there was wine buried. For that night, then, all Xenophon’s soldiers, in this village where they were thus separately quartered, went to bed amid an abundance of everything, keeping the village chief under guard and his children all together within sight.
[30]

On the next day Xenophon took the village chief and set out to visit Cheirisophus; whenever he passed a village, he would turn aside to visit the troops quartered there, and everywhere he found them faring sumptuously and in fine spirits; there was no place from which the men would let them go until they had served them a luncheon,
[31]
and no place where they did not serve on the same table lamb, kid, pork, veal, and poultry, together with many loaves of bread, some of wheat and some of barley.
[32]
And whenever a man wanted out of good fellowship to drink another’s health, he would draw him to the bowl, and then one had to stoop over and drink from it, sucking like an ox. To the village chief they offered the privilege of taking whatever he wanted. He declined for the most part to accept anything, but whenever he caught sight of one of his kinsmen, he would always take the man to his side.
[33]
Again, when they reached Cheirisophus, they found his troops also feasting in their quarters, crowned with wreaths of hay and served by Armenian boys in their strange, foreign dress; and they were showing the boys what to do by signs, as if they were deaf and dumb.
[34]

As soon as Cheirisophus and Xenophon had exchanged warm greetings, they together asked the village chief, through their Persian-speaking interpreter, what this land was. He replied that it was Armenia. They asked him again for whom the horses were being reared. He answered, as tribute for the King; and he said that the neighbouring country was that of the Chalybians, and told them where the road was.
[35]
Then Xenophon took the village chief back for the time to his own household, and gave him a horse that he had got when it was rather old, to fatten up and sacrifice, for he understood that it was sacred to the Sun-god. He did this out of fear that the horse might die, for it had been injured by the journey; and he took for himself one of the colts and gave his captains also a colt apiece.
[36]
The horses of this region were smaller than the Persian horses, but very much more spirited. 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 the snow; for without these bags the animals would sink in up to their bellies.

6.
When seven days had passed, Xenophon gave over the village chief to Cheirisophus to act as guide, leaving his family behind with the exception of his son, who was just coming into the prime of youth; this son he gave into the keeping of Pleisthenes of Amphipolis, in order that the father, if he should serve them well as guide, might take him also back with him. Then, after putting into his house as large a quantity of supplies as they could, they broke camp and set out upon the march.
[2]
The village chief, who was not bound, guided their way through the snow; but by the time they were on the third stage Cheirisophus got angry with him for not leading them to villages. He replied that there were none in this region.
[3]
Then Cheirisophus struck him, but neglected to bind him. The result was that he stole away during the night, leaving his son behind. And this was the only cause of difference between Cheirisophus and Xenophon during the course of the march, this ill-treatment of the guide and carelessness in not guarding him. Pleisthenes, however, fell in love with the boy, took him home with him, and found him absolutely faithful.
[4]

After this they marched seven stages at the rate of five parasangs a day to the Phasis river, which was a plethrum in width.
[5]
From there they marched two stages, ten parasangs; and on the pass leading over to the plain they encountered a body of Chalybians, Taochians, and Phasians.
[6]
As soon as Cheirisophus caught sight of the enemy on the pass, he halted, while still at a distance of about thirty stadia, in order not to get near the enemy while his troops were marching in column; and he gave orders to the other officers also to move along their companies so as to bring the army into line of battle.
[7]
When the rearguard had come up, he called generals and captains together and spoke as follows: “The enemy, as you see, are in possession of the pass over the mountain, and it is time for us to take counsel as to how we can best make our fight.
[8]
My own view is, that we should give orders to the soldiers to get their breakfast while we ourselves consider whether it is best to attempt to cross over the mountain today or to-morrow.”
[9]
“My opinion is,” said Cleanor, “that as soon as we have breakfasted, we should arm ourselves and advance upon these men with all the strength we have. For if we waste this day, not only will the enemy who are now looking at us become bolder, but others, in greater numbers, when these are once emboldened, are likely to join them.”
[10]

After Cleanor had spoken, Xenophon said: “And I think this way: if it is necessary for us to fight, our preparation should have this end in view, to make the strongest possible fight; but if we wish to effect a passage in the easiest way we can, then, in my opinion, our consideration should be on this point, how we may sustain the fewest wounds and sacrifice the fewest lives.
[11]
Now this mountain — or the part of it that we see — extends over more than sixty stadia, but as for men to guard it against us, none are to be seen anywhere except on the road above; it is far better, therefore, to turn to the unoccupied part of the mountain and try either to steal a position by eluding the enemy’s observation or to seize it by getting ahead of them, in whatever way we can, rather than to fight against strong places and men prepared.
[12]
For it is far easier to march uphill without fighting than over level ground with enemies on this side and that; one can see what is in front of him more easily by night if he is not fighting than by day if he is fighting; and the rough road is more comfortable to men who are going over it without fighting than the smooth road to men who are being pelted on the head.
[13]
And as for stealing a position, that does not seem to me impossible, for we can go during the night so as not to be seen, and we can get far enough away from the enemy so as not to be heard. I do think, however, that if we should make a feint of attacking here, we should find the rest of the mountain all the more deserted, for the enemy would be more likely to remain in a body where they are.
[14]
But why should I be the man to make suggestions about stealing? For, as I hear, Cheirisophus, you Lacedaemonians, at least those among you who belong to the peers, practise stealing even from childhood, and count it not disgraceful but honourable to steal anything that the law does not prevent you from taking.
[15]
And in order that you may steal with all possible skill and may try not to be caught at it, it is the law of your land that, if you are caught stealing, you are flogged. Now, therefore, is just the time for you to display your training, and to take care that we do not get caught stealing any of the mountain, so that we shall not get a beating.”
[16]