---
title: "Cyropaedia · Κύρου παιδεία"
author: "Xenophon"
translator: "Walter Miller"
languages: [grc, en]
shelf: "Classical Greek"
section: 15 of 24
url: https://scriptura.si/works/xenophon-cyropaedia/15/
cite: "Xenophon, tr. Walter Miller, Cyropaedia · Κύρου παιδεία, section 15. Scriptura (scriptura.si), https://scriptura.si/works/xenophon-cyropaedia/15/"
---

# Cyropaedia · Κύρου παιδεία

*Xenophon, tr. Walter Miller*

The education of Cyrus the Great: a novel of leadership.

> Greek: ed. Edgar Carew Marchant, from the Perseus Digital Library (canonical-greekLit, tlg0032.tlg007, CC BY-SA 4.0).

> English: Walter Miller, from the Perseus Digital Library (tlg0032.tlg007.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 15. Book V · chapters 4–5

Source: https://scriptura.si/works/xenophon-cyropaedia/15/ · cite a paragraph as https://scriptura.si/works/xenophon-cyropaedia/15/#p-N

[¶0] 4.22. The rest of you, therefore, go to luncheon. But you, Cadusians, go first and elect from your own number according to your custom a new general, who shall look out for your interests with the help of the gods and of us, if you have any need of our help as well; and when you have made your choice, send the man you have elected to me.

> Greek: 4.22. οἱ μὲν οὖν ἄλλοι, ἔφη, ἀριστᾶτε ἰόντες· ὑμεῖς δέ, ὦ Καδούσιοι, πρῶτον μὲν ἀπελθόντες ἄρχοντα ὑμῶν αὐτῶν ἕλεσθε ᾗπερ ὑμῖν νόμος, ὅστις ὑμῶν ἐπιμελήσεται σὺν τοῖς θεοῖς καὶ σὺν ἡμῖν, ἄν τι προσδέησθε· ἐπειδὰν δὲ ἕλησθε, πέμψατε πρὸς ἐμὲ τὸν αἱρεθέντα καὶ ἀριστήσατε.

[¶1] 4.23. So they did as he bade. And when Cyrus led the army out, he assigned the man elected by the Cadusians his position and bade him lead his contingent near to himself, in order, he said, that we may, if we can, put new courage into your men. Thus, then, they proceeded; and when they came to the place, they buried the Cadusians and ravaged the country. And when they had done so they returned again into the land of Gadatas, bringing their supplies from the enemy’s country.

> Greek: 4.23. οἱ μὲν δὴ ταῦτʼ ἔπραξαν· ὁ δὲ Κῦρος ἐπεὶ ἐξήγαγε τὸ στράτευμα, κατέστησεν εἰς τάξιν τὸν ᾑρημένον ὑπὸ τῶν Καδουσίων καὶ ἐκέλευσε πλησίον αὑτοῦ ἄγειν τὴν τάξιν, ὅπως, ἔφη, ἂν δυνώμεθα, ἀναθαρρύνωμεν τοὺς ἄνδρας. οὕτω δὴ ἐπορεύοντο· καὶ ἐλθόντες ἔθαπτον μὲν τοὺς Καδουσίους, ἐδῄουν δὲ τὴν χώραν. ποιήσαντες δὲ ταῦτα ἀπῆλθον τὰ ἐπιτήδεια ἐκ τῆς πολεμίας ἔχοντες πάλιν εἰς τὴν Γαδάτα.

[¶2] 4.24. And when he reflected that those who had gone over to him would suffer severely, as they were in the vicinity of Babylon, if he were not always at hand, he ordered those of the enemy whom he released to tell the Assyrian king (he also sent a herald to bear the same message) that he was ready to leave in peace the labourers tilling the land and to do them no harm, provided the king, on his part, would be willing to allow those farmers who had transferred their allegiance to him to work their farms.

> Greek: 4.24. ἐννοήσας δὲ ὅτι οἱ πρὸς αὐτὸν ἀφεστηκότες ὄντες πλησίον Βαβυλῶνος κακῶς πείσονται, ἂν μὴ αὐτὸς αἰεὶ παρῇ, οὕτως ὅσους τε τῶν πολεμίων ἀφίει, τούτους ἐκέλευε λέγειν τῷ Ἀσσυρίῳ, καὶ αὐτὸς κήρυκα ἔπεμψε πρὸς αὐτὸν ταὐτὰ λέγοντα, ὅτι ἕτοιμος εἴη τοὺς ἐργαζομένους τὴν γῆν ἐᾶν καὶ μὴ ἀδικεῖν, εἰ καὶ ἐκεῖνος βούλοιτο ἐᾶν ἐργάζεσθαι τοὺς τῶν πρὸς αὑτὸν ἀφεστηκότων ἐργάτας.

[¶3] 4.25. And yet, he had them say, even if you are able to hinder them, you will hinder but few; for the country of those who have come over to me is small; while the land under your dominion that I should allow to be cultivated is extensive. Then, as to the harvesting of the crops, if there is war, the victor, I suppose, will do the reaping; but if there is peace, it is evident that you will do it. If, however, any of my adherents take up arms against you, or any of yours against me, upon such we will both execute vengeance according to our ability.

> Greek: 4.25. καίτοι, ἔφη, σὺ μὲν ἂν καὶ δύνῃ κωλύειν, ὀλίγους τινὰς κωλύσεις· ὀλίγη γάρ ἐστι χώρα ἡ τῶν πρὸς ἐμὲ ἀφεστηκότων· ἐγὼ δὲ πολλὴν ἄν σοι χώραν ἐῴην ἐνεργὸν εἶναι. εἰς δὲ τὴν τοῦ καρποῦ κομιδήν, ἐὰν μὲν πόλεμος ᾖ, ὁ ἐπικρατῶν οἶμαι καρπώσεται· ἐὰν δὲ εἰρήνη, δῆλον, ἔφη, ὅτι σύ. ἐὰν μέντοι τις ἢ τῶν ἐμῶν ὅπλα ἀνταίρηται σοὶ ἢ τῶν σῶν ἐμοί, τούτους, ἔφη, ὡς ἂν δυνώμεθα ἑκάτεροι ἀμυνούμεθα.

[¶4] 4.26. This message he entrusted to the herald and sent him away. And when the Assyrians heard it, they did everything they could to persuade the king to accept the proposal, and to leave as little of the war as possible.

> Greek: 4.26. ταῦτα ἐπιστείλας τῷ κήρυκι ἔπεμψεν αὐτόν. οἱ δὲ Ἀσσύριοι ὡς ἤκουσαν ταῦτα, πάντα ἐποίουν πείθοντες τὸν βασιλέα συγχωρῆσαι ταῦτα καὶ ὅτι μικρότατον τοῦ πολέμου λιπεῖν.

[¶5] 4.27. The Assyrian king, moreover, whether because he was persuaded by his countrymen or whether he himself also wished it so, agreed to the proposal; so a covenant was made to the effect that the farmers should have peace, but the men under arms war.

> Greek: 4.27. καὶ ὁ Ἀσσύριος μέντοι εἴτε ὑπὸ τῶν ὁμοφύλων πεισθεὶς εἴτε καὶ αὐτὸς οὕτω βουληθεὶς συνῄνεσε ταῦτα· καὶ ἐγένοντο συνθῆκαι τοῖς μὲν ἐργαζομένοις εἰρήνην εἶναι, τοῖς δʼ ὁπλοφόροις πόλεμον.

[¶6] 4.28. This concession Cyrus obtained for the farming classes. But as for the herds out grazing, he ordered his friends, if they wished, to drive them in and keep them in the territory under their own control; but the enemy’s cattle they brought in as their legitimate prey from whatever quarter they could, so that the allies might be better pleased with the expedition. For the dangers were the same, even if they did not go foraging for provisions, while the burdens of war seemed lighter, if the army was to be fed at the enemy’s cost.

> Greek: 4.28. ταῦτα μὲν δὴ διεπέπρακτο περὶ τῶν ἐργατῶν ὁ Κῦρος· τὰς μέντοι νομὰς τῶν κτηνῶν τοὺς μὲν ἑαυτοῦ φίλους ἐκέλευσε καταθέσθαι, εἰ βούλοιντο, ἐν τῇ ἑαυτῶν ἐπικρατείᾳ· τὴν δὲ τῶν πολεμίων λείαν ἦγον ὁπόθεν δύναιντο, ὅπως εἴη ἡ στρατεία ἡδίων τοῖς συμμάχοις. οἱ μὲν γὰρ κίνδυνοι οἱ αὐτοὶ καὶ ἄνευ τοῦ λαμβάνειν τὰ ἐπιτήδεια, ἡ δʼ ἐκ τῶν πολεμίων τροφὴ κουφοτέραν τὴν στρατείαν ἐδόκει παρέχειν.

[¶7] 4.29. When Cyrus was making preparations to depart, Gadatas came to him and brought many gifts of every sort, as might be expected from a wealthy house, and, most important of all, he brought many horses that he had taken from horsemen of his own whom he had come to distrust on account of the conspiracy against him.

> Greek: 4.29. ἐπεὶ δὲ παρεσκευάζετο ἤδη ὁ Κῦρος ὡς ἀπιών, παρῆν ὁ Γαδάτας ἄλλα τε δῶρα πολλὰ καὶ παντοῖα φέρων καὶ ἄγων ὡς ἂν ἐξ οἴκου μεγάλου, καὶ ἵππους δὲ ἦγε πολλοὺς ἀφελόμενος τῶν ἑαυτοῦ ἱππέων οἷς ἠπιστήκει διὰ τὴν ἐπιβουλήν.

[¶8] 4.30. When he came into Cyrus’s presence he spoke as follows: These gifts, Cyrus, I beg to offer you for the present; and do you accept them, if you have any use for them. But pray consider that everything else of mine is yours; for there is not and never can be a child of my own to whom I can leave my estates, but with my death our race and name must be altogether blotted out.

> Greek: 4.30. ὡς δʼ ἐπλησίασεν, ἔλεξε τοιάδε. ὦ Κῦρε, νῦν μέν σοι ἐγὼ ταῦτα δίδωμι ἐν τῷ παρόντι, καὶ χρῶ αὐτοῖς, ἐὰν δέῃ τι· νόμιζε δʼ, ἔφη, καὶ τἆλλα πάντα τἀμὰ σὰ εἶναι. οὔτε γὰρ ἔστιν οὔτʼ ἔσται ποτὲ ὅτῳ ἐγὼ ἀπʼ ἐμοῦ φύντι καταλείψω τὸν ἐμὸν οἶκον· ἀλλʼ ἀνάγκη, ἔφη, σὺν ἐμοὶ τελευτῶντι πᾶν ἀποσβῆναι τὸ ἡμέτερον γένος καὶ ὄνομα.

[¶9] 4.31. And by the gods, who see all things and hear all things, I swear to you, Cyrus, that it is not for anything wrong or base that I have said or done that I have suffered this affliction. As he uttered these words he burst into tears over his lot and could say no more.

> Greek: 4.31. καὶ ταῦτα, ἔφη, ὦ Κῦρε, ὄμνυμί σοι θεούς, οἳ καὶ ὁρῶσι πάντα καὶ ἀκούουσι πάντα, οὔτε ἄδικον οὔτε αἰσχρὸν οὐδὲν οὔτε εἰπὼν οὔτε ποιήσας ἔπαθον. καὶ ἅμα ταῦτα λέγων κατεδάκρυσε τὴν ἑαυτοῦ τύχην καὶ οὐκέτι ἐδυνήθη πλείω εἰπεῖν.

[¶10] 4.32. And Cyrus, as he listened, pitied him for his misfortune and answered him thus: Your horses I accept; for I shall do you a service by giving them to men who are more loyal to you, it seems, than your own men who had them but now; and for myself, I shall the sooner increase my Persian cavalry to full ten thousand horse, as I have been eager this long time to do. But do you take these other things away and keep them until you see me in possession of wealth enough so that I shall not be outdone in requiting you. For if, as we part, you should give me larger gifts than you receive from me, by the gods, I do not see how I could possibly help being ashamed.

> Greek: 4.32. καὶ ὁ Κῦρος ἀκούσας τοῦ μὲν πάθους ᾤκτιρεν αὐτόν, ἔλεξε δὲ ὧδε. ἀλλὰ τοὺς μὲν ἵππους δέχομαι, ἔφη· σέ τε γὰρ ὠφελήσω εὐνουστέροις δοὺς αὐτοὺς ἢ οἳ νῦν σοι εἶχον, ὡς ἔοικεν, ἐγώ τε οὗ δὴ πάλαι ἐπιθυμῶ, τὸ Περσῶν ἱππικὸν θᾶττον ἐκπληρώσω εἰς τοὺς μυρίους ἱππέας· τὰ δʼ ἄλλα χρήματα σὺ ἀπαγαγὼν φύλαττε, ἔστʼ ἂν ἐμὲ ἴδῃς ἔχοντα ὥστε σοῦ μὴ ἡττᾶσθαι ἀντιδωρούμενον· εἰ δὲ πλείω μοι δοὺς ἀπίοις ἢ λαμβάνοις παρʼ ἐμοῦ, μὰ τοὺς θεοὺς οὐκ οἶδʼ ὅπως ἂν δυναίμην μὴ αἰσχύνεσθαι.

[¶11] 4.33. Well said Gadatas in reply, I can trust you for that; for I know your ways. Still, bethink you whether I am in a position to keep these things safe for you.

> Greek: 4.33. πρὸς ταῦτα ὁ Γαδάτας εἶπεν· ἀλλὰ ταῦτα μέν, ἔφη, πιστεύω σοι· ὁρῶ γάρ σου τὸν τρόπον· φυλάττειν μέντοι ὅρα εἰ ἐπιτήδειός εἰμι.

[¶12] 4.34. For while we were friends to the Assyrian king, my father’s estate seemed to me the finest in the world; for it was so near to the mighty city of Babylon that we enjoyed all the advantages of a great city but could come back home and be rid of all its rush and worry. But now that we are his enemies, it is obvious that with your departure we ourselves and our whole house shall be the victims of plots; and I think we shall lead an utterly miserable life, for we shall have our enemies close at hand and see them stronger than ourselves.

> Greek: 4.34. ἕως μὲν γὰρ φίλοι ἦμεν τῷ Ἀσσυρίῳ, καλλίστη ἐδόκει εἶναι ἡ τοῦ ἐμοῦ πατρὸς κτῆσις· τῆς γὰρ μεγίστης πόλεως Βαβυλῶνος ἐγγὺς οὖσα ὅσα μὲν ὠφελεῖσθαι ἔστιν ἀπὸ μεγάλης πόλεως, ταῦτα ἀπελαύομεν, ὅσα δὲ ἐνοχλεῖσθαι, οἴκαδε δεῦρʼ ἀπιόντες τούτων ἐκποδὼν ἦμεν· νῦν δʼ ἐπεὶ ἐχθροί ἐσμεν, δῆλον ὅτι ἐπειδὰν σὺ ἀπέλθῃς, καὶ αὐτοὶ ἐπιβουλευσόμεθα καὶ ὁ οἶκος ὅλος, καὶ οἶμαι λυπηρῶς βιωσόμεθα ὅλως τοὺς ἐχθροὺς καὶ πλησίον ἔχοντες καὶ κρείττους ἡμῶν αὐτῶν ὁρῶντες.

[¶13] 4.35. Perhaps, then, some one might say: And why, pray, did you not think of that before you revolted? Because, Cyrus, on account of the outrage I had suffered and my consequent resentment, my soul was not looking out consistently for the safest course but was pregnant with this thought, whether it would ever be in my power to get revenge upon that enemy of gods and men, who cherishes an implacable hatred not so much toward the man who does him wrong as toward the one whom he suspects of being better than himself.

> Greek: 4.35. τάχʼ οὖν εἴποι τις ἄν· καὶ τί δῆτα οὐχ οὕτως ἐνενοοῦ πρὶν ἀποστῆναι; ὅτι, ὦ Κῦρε, ἡ ψυχή μου διὰ τὸ ὑβρίσθαι καὶ ὀργίζεσθαι οὐ τὸ ἀσφαλέστατον σκοποῦσα διῆγεν, ἀλλʼ αἰεὶ τοῦτο κυοῦσʼ, ἆρά ποτʼ ἔσται ἀποτείσασθαι τὸν καὶ θεοῖς ἐχθρὸν καὶ ἀνθρώποις, ὃς διατελεῖ μισῶν, οὐκ ἤν τίς τι αὐτὸν ἀδικῇ, ἀλλʼ ἐάν τινα ὑποπτεύσῃ βελτίονα αὑτοῦ εἶναι.

[¶14] 4.36. Therefore, since he is such a scoundrel himself, he will find no supporters but those who are worse scoundrels than himself. But if some one of them by any chance be found better than he, never fear, Cyrus, that you will have to fight that good man; but he will take care of him, scheming unceasingly until he has got rid of that man who is better than himself. But as for me, he will, I think, even with worthless fellows easily be strong enough to harass me.

> Greek: 4.36. τοιγαροῦν οἶμαι αὐτὸς πονηρὸς ὢν πᾶσι πονηροτέροις αὑτοῦ συμμάχοις χρήσεται. ἐὰν δέ τις ἄρα καὶ βελτίων αὐτοῦ φανῇ, θάρρει, ἔφη, ὦ Κῦρε, οὐδέν σε δεήσει τῷ ἀγαθῷ ἀνδρὶ μάχεσθαι, ἀλλʼ ἐκεῖνος τοῦτο ἀρκέσει μηχανώμενος, ἕως ἂν ἕλῃ τὸν ἑαυτοῦ βελτίονα. τοῦ μέντοι ἐμὲ ἀνιᾶν καὶ σὺν πονηροῖς ῥᾳδίως οἶμαι κρείττων ἔσται.

[¶15] 4.37. As Cyrus heard this, it seemed to him that Gadatas said something worthy of consideration; so he answered at once: Pray then, Gadatas, said he, let us make the fortifications strong with garrisons and safe, that you may have confidence in their security, whenever you go into them; and then do you take the field with us yourself so that, if the gods continue on our side as they now are, he may be afraid of you, not you of him. And bring with you whatsoever of yours you like to look at or to have with you, and come. It seems to me, too, that you would be very useful to me, and I shall try to be the same to you, as far as I can.

> Greek: 4.37. ἀκούσαντι ταῦτα τῷ Κύρῳ ἔδοξεν ἄξια ἐπιμελείας λέγειν· καὶ εὐθὺς εἶπε· τί οὖν, ἔφη, ὦ Γαδάτα, οὐχὶ τὰ μὲν τείχη φυλακῇ ἐχυρὰ ἐποιήσαμεν, ὅπως ἄν σοι σῷα ᾖ χρῆσθαι ἀσφαλῶς, ὁπόταν εἰς αὐτὰ ἴῃς· αὐτὸς δὲ σὺν ἡμῖν στρατεύῃ, ἵνα ἢν οἱ θεοὶ ὥσπερ νῦν σὺν ἡμῖν ὦσιν, οὗτος σὲ φοβῆται, ἀλλὰ μὴ σὺ τοῦτον; ὅ τι δὲ ἡδύ σοι ὁρᾶν τῶν σῶν ἢ ὅτῳ συνὼν χαίρεις, ἔχων σὺν σαυτῷ πορεύου. καὶ σύ τʼ ἂν ἐμοί, ὥς γʼ ἐμοὶ δοκεῖ, πάνυ χρήσιμος εἴης, ἐγώ τε σοὶ ὅσα ἂν δύνωμαι πειράσομαι.

[¶16] 4.38. On hearing this, Gadatas breathed more freely and said: Could I get things ready before you go? For, you see, I should like to take my mother with me. Yes, by Zeus, he answered, you will have plenty of time; for I will hold back until you say it is all right.

> Greek: 4.38. ἀκούσας ταῦτα ὁ Γαδάτας ἀνέπνευσέ τε καὶ εἶπεν· ἆρʼ οὖν, ἔφη, δυναίμην ἂν συσκευασάμενος φθάσαι πρίν σε ἐξιέναι; βούλομαι γάρ τοι, ἔφη, καὶ τὴν μητέρα ἄγειν μετʼ ἐμαυτοῦ. ναὶ μὰ Δίʼ, ἔφη, φθάσεις μέντοι.

[¶17] 4.39. Accordingly, Gadatas went away in company with Cyrus and strengthened the forts with garrisons and then packed up everything that a great house might need for comfort. And he brought with him many of his own loved and trusted friends and many also of those whom he distrusted, compelling some to bring along their wives, others their brothers and sisters, in order that he might keep them under control, when bound by such ties.

> Greek: 4.39. ἐγὼ γὰρ ἐπισχήσω ἔστʼ ἂν φῇς καλῶς ἔχειν. οὕτω δὴ ὁ Γαδάτας ἀπελθὼν φύλαξι μὲν τὰ τείχη σὺν Κύρῳ ὠχυρώσατο, συνεσκευάσατο δὲ πάντα ὁπόσοις ἂν οἶκος μέγας καλῶς οἰκοῖτο. ἤγετο δὲ καὶ τῶν ἑαυτοῦ τῶν τε πιστῶν οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, ἀναγκάσας τοὺς μὲν καὶ γυναῖκας ἄγειν, τοὺς δὲ καὶ ἀδελφούς, ὡς δεδεμένους τούτοις κατέχοι αὐτούς.

[¶18] 4.40. And from the first Cyrus kept Gadatas among those about him as he marched, to give him information in regard to roads and water, fodder and provisions, so that they might be able to camp where things were most abundant.

> Greek: 4.40. καὶ τὸν μὲν Γαδάταν εὐθὺς ὁ Κῦρος ἐν τοῖς περὶ αὑτὸν ᾔει ἔχων καὶ ὁδῶν φραστῆρα καὶ ὑδάτων καὶ χιλοῦ καὶ σίτου, ὡς εἴη ἐν [τοῖς] ἀφθονωτάτοις στρατοπεδεύεσθαι.

[¶19] 4.41. And when, as he proceeded, he came in sight of the city of Babylon and it seemed to him that the road which he was following led close by the walls, he called Gobryas and Gadatas to him and asked if there were not another road, so that they need not march right by the wall.

> Greek: 4.41. ἐπεὶ δὲ πορευόμενος καθεώρα τὴν τῶν Βαβυλωνίων πόλιν καὶ ἔδοξεν αὐτῷ ἡ ὁδὸς ἣν ᾔει παρʼ αὐτὸ τὸ τεῖχος φέρειν, καλέσας τὸν Γωβρύαν καὶ τὸν Γαδάταν ἠρώτα εἰ εἴη ἄλλη ὁδός, ὥστε μὴ πάνυ ἐγγὺς τοῦ τείχους ἄγειν.

[¶20] 4.42. Yes, sire, answered Gobryas; in fact, there are many roads; but I supposed that you would surely wish to march as near to the city as possible, in order to show him that your army is now large and imposing; for even when you had a smaller force, you came right up to the very walls and he saw that we had no great numbers. So now, even if he really is to some extent prepared (for he sent word to you that he was making preparations to fight you), I am sure that, when he sees your forces, his own will again seem to him extremely ill-prepared.

> Greek: 4.42. καὶ ὁ Γωβρύας εἶπεν· εἰσὶ μέν, ὦ δέσποτα, καὶ πολλαὶ ὁδοί· ἀλλʼ ἔγωγʼ, ἔφη, ᾠόμην καὶ βούλεσθαι ἄν σε νῦν ὅτι ἐγγυτάτω τῆς πόλεως ἄγειν, ἵνα καὶ ἐπιδείξαις αὐτῷ ὅτι τὸ στράτευμά σου ἤδη πολύ τέ ἐστι καὶ καλόν· ἐπειδὴ καὶ ὅτε ἔλαττον εἶχες προσῆλθές τε πρὸς αὐτὸ τὸ τεῖχος καὶ ἐθεᾶτο ἡμᾶς οὐ πολλοὺς ὄντας· νῦν δὲ εἰ καὶ παρεσκευασμένος τί ἐστιν, ὥσπερ πρὸς σὲ εἶπεν ὅτι παρασκευάζοιτο ὡς μαχούμενός σοι, οἶδʼ ὅτι ἰδόντι αὐτῷ τὴν σὴν δύναμιν πάλιν ἀπαρασκευαστότατα τὰ αὑτοῦ φανεῖται.

[¶21] 4.43. You seem to be surprised, Gobryas, said Cyrus in answer, that I marched right up to the walls when I came with a much smaller army, whereas now with a larger force I am unwilling to march close up under the walls.

> Greek: 4.43. καὶ ὁ Κῦρος πρὸς ταῦτα εἶπε· δοκεῖς μοι, ὦ Γωβρύα, θαυμάζειν ὅτι ἐν ᾧ μὲν χρόνῳ πολὺ μείονα ἔχων στρατιὰν ἦλθον, πρὸς αὐτὸ τὸ τεῖχος προσῆγον· νῦν δʼ ἐπεὶ πλείονα δύναμιν ἔχω, οὐκ ἐθέλω ὑπʼ αὐτὰ τὰ τείχη ἄγειν.

[¶22] 4.44. But do not be surprised; for marching up to and marching by are not the same thing. For every one leads up in the order best for fighting [and the wise also retreat in the safest possible way, and not in the quickest], but an army must needs march by with the wagons in an extended line and with the rest of the baggage vans in a long train.

> Greek: 4.44. ἀλλὰ μὴ θαύμαζε· οὐ γὰρ τὸ αὐτό ἐστι προσάγειν τε καὶ παράγειν. προσάγουσι μὲν γὰρ πάντες οὕτω ταξάμενοι ὡς ἂν ἄριστοι εἶεν μάχεσθαι [καὶ ἀπάγουσι δὲ οἱ σώφρονες ᾗ ἂν ἀσφαλέστατα,] [οὐχ ᾗ ἂν τάχιστα ἀπέλθοιεν], παριέναι δὲ ἀνάγκη ἐστὶν ἐκτεταμέναις μὲν ταῖς ἁμάξαις, ἀνειρμένοις δὲ καὶ τοῖς ἄλλοις σκευοφόροις ἐπὶ πολύ·

[¶23] 4.45. And these must all be covered by soldiers, and the enemy must never see the baggage wagons unprotected by arms.

> Greek: 4.45. ταῦτα δὲ πάντα δεῖ προκεκαλύφθαι τοῖς ὁπλοφόροις καὶ μηδαμῇ τοῖς πολεμίοις γυμνὰ ὅπλων τὰ σκευοφόρα φαίνεσθαι.

[¶24] 4.46. When people march in this way, therefore, they necessarily have the fighting men drawn out in a thin, weak line. If, then, the enemy should ever decide to sally out in a compact body from their walls, on whichever part they came to close quarters they would close with much greater force than those have who are marching by.

> Greek: 4.46. ἀνάγκη οὖν οὕτω πορευομένων ἐπὶ λεπτὸν καὶ ἀσθενὲς τὸ μάχιμον τετάχθαι· εἰ οὖν βούλοιντο ἁθρόοι ἐκ τοῦ τείχους προσπεσεῖν πῃ, ὅπῃ προσμείξειαν, πολὺ ἂν ἐρρωμενέστεροι συμμιγνύοιεν τῶν παριόντων·

[¶25] 4.47. Then, too, those who are marching in a long column must be a long distance from their supports, while the townspeople have but a short way to go to make a dash on a force near them and again retire.

> Greek: 4.47. καὶ τοῖς μὲν ἐπὶ μακρὸν πορευομένοις μακραὶ καὶ αἱ ἐπιβοήθειαι, τοῖς δʼ ἐκ τοῦ τείχους βραχὺ πρὸς τὸ ἐγγὺς καὶ προσδραμεῖν καὶ πάλιν ἀπελθεῖν.

[¶26] 4.48. On the other hand, if we march by at a distance from the walls not less than that at which we are now proceeding with our long extended line, they will have a view of our full numbers, to be sure, but behind the fringe of arms the whole host will look terrible.

> Greek: 4.48. ἢν δὲ μὴ μεῖον ἀπέχοντες παρίωμεν ἢ ἐφʼ ὅσον καὶ νῦν ἐκτεταμένοι πορευόμεθα, τὸ μὲν πλῆθος κατόψονται ἡμῶν· ὑπὸ δὲ τῶν παρυφασμένων ὅπλων πᾶς ὄχλος δεινὸς φαίνεται.

[¶27] 4.49. Be that as it may, if they should really make a sally at any point, we should see them a long way off and not be caught unprepared; or rather, I should say, friends, they will not so much as make the attempt when they have to go far from their walls, unless they judge that the whole of their force is superior to the whole of ours; for a retreat is a perilous thing for them.

> Greek: 4.49. ἂν δʼ οὖν τῷ ὄντι ἐπεξίωσί πῃ, ἐκ πολλοῦ προορῶντες αὐτοὺς οὐκ ἂν ἀπαράσκευοι λαμβανοίμεθα. μᾶλλον δέ, ὦ ἄνδρες, ἔφη, οὐδʼ ἐπιχειρήσουσιν, ὁπόταν πρόσω δέῃ ἀπὸ τοῦ τείχους ἀπιέναι, ἂν μὴ τῷ ὅλῳ ὑπολάβωσι τοῦ παντὸς κρείττους εἶναι·

[¶28] 4.50. When he said this, those present agreed that what he said was right, and Gobryas led the way as he had directed. And as the army marched by the city, he constantly kept the part just passing the city the strongest, and so moved on.

> Greek: 4.50. φοβερὰ γὰρ ἡ ἀποχώρησις. ἐπεὶ δὲ ταῦτʼ εἶπεν, ἔδοξέ τε ὀρθῶς τοῖς παροῦσι λέγειν καὶ ἦγεν ὁ Γωβρύας ὥσπερ ἐκέλευσε. παραμειβομένου δὲ τὴν πόλιν τοῦ στρατεύματος αἰεὶ τὸ ὑπολειπόμενον ἰσχυρότερον ποιούμενος ἀπεχώρει.

[¶29] 4.51. Thus he continued his march and came in the usual number of days to the place on the boundaries between Media and Syria from which he had originally started. Of the three forts of the Syrians there, Cyrus in person assaulted one, the weakest, and took it by storm; of the other two, Cyrus, by intimidation, brought the garrison of the one to surrender, and Gadatas, by persuasion, that of the other.

> Greek: 4.51. ἐπεὶ δὲ πορευόμενος οὕτως ἐν ταῖς γιγνομέναις ἡμέραις ἀφικνεῖται εἰς τὰ μεθόρια τῶν Σύρων καὶ Μήδων, ἔνθενπερ ὡρμᾶτο, ἐνταῦθα δὴ τρία ὄντα τῶν Σύρων φρούρια, ἓν μὲν αὐτὸς τὸ ἀσθενέστατον βίᾳ προσβαλὼν ἔλαβε, τὼ δὲ δύο [φρουρίω] φοβῶν μὲν Κῦρος, πείθων δὲ Γαδάτας ἔπεισε παραδοῦναι τοὺς φυλάττοντας.

[¶30] 5.1. When this had been accomplished, he sent to Cyaxares and requested him to come to camp to hold a council of war concerning the disposition to be made of the forts which they had captured, and, after reviewing the army, to advise what steps he thought they ought to take next for the future conduct of the war. But if he bids me, said he, tell him that I would come and join camps with him.

> Greek: 5.1. ἐπεὶ δὲ ταῦτα διεπέπρακτο, πέμπει πρὸς Κυαξάρην καὶ ἐπέστειλεν αὐτῷ ἥκειν ἐπὶ τὸ στρατόπεδον, ὅπως περὶ τῶν φρουρίων ὧν εἰλήφεσαν βουλεύσαιντο ὅ τι χρήσαιντο, καὶ ὅπως θεασάμενος τὸ στράτευμα καὶ περὶ τῶν ἄλλων σύμβουλος γίγνοιτο ὅ τι δοκοίη ἐκ τούτου πράττειν· ἐὰν δὲ κελεύῃ, εἰπέ, ἔφη, ὅτι ἐγὼ ἂν ὡς ἐκεῖνον ἰοίην συστρατοπεδευσόμενος.

[¶31] 5.2. Accordingly, the messenger went away to deliver this message. Meanwhile Cyrus had given orders to bring out the tent of the Assyrian king which the Medes had selected for Cyaxares, to make it ready with all kinds of furnishings, and to conduct into the women’s apartments of the tent the woman and with her the music-girls, who had been selected for Cyaxares. And this was done.

> Greek: 5.2. ὁ μὲν δὴ ἄγγελος ᾤχετο ταῦτʼ ἀπαγγελῶν. ὁ δὲ Κῦρος ἐν τούτῳ ἐκέλευσε τὴν τοῦ Ἀσσυρίου σκηνήν, ἣν Κυαξάρῃ οἱ Μῆδοι ἐξεῖλον, ταύτην κατασκευάσαι ὡς βέλτιστα τῇ τε ἄλλῃ κατασκευῇ ἣν εἶχον καὶ τῷ γυναῖκα εἰσαγαγεῖν εἰς τὸν γυναικῶνα τῆς σκηνῆς καὶ σὺν ταύτῃ τὰς μουσουργούς, αἵπερ ἐξῃρημέναι ἦσαν Κυαξάρῃ.

[¶32] 5.3. When the envoy to Cyaxares had delivered his message, Cyaxares gave it his attention and decided that it was better for the army to stay at the frontier. And there was the more reason, for the Persians whom Cyrus had sent for had come—forty thousand bowmen and peltasts.

> Greek: 5.3. οἱ μὲν δὴ ταῦτʼ ἔπραττον. ὁ δὲ πεμφθεὶς πρὸς τὸν Κυαξάρην ἐπεὶ ἔλεξε τὰ ἐντεταλμένα, ἀκούσας αὐτοῦ ὁ Κυαξάρης ἔγνω βέλτιον εἶναι τὸ στράτευμα μένειν ἐν τοῖς μεθορίοις. καὶ γὰρ οἱ Πέρσαι οὓς μετεπέμψατο ὁ Κῦρος ἧκον· ἦσαν δὲ μυριάδες τέτταρες τοξοτῶν καὶ πελταστῶν.

[¶33] 5.4. And as he saw that these were a severe drain on the Median land, it seemed to him more desirable to get rid of the present army than to admit another host. So when the officer in command of the reinforcements from Persia inquired of Cyaxares, in accordance with the instructions he had from Cyrus, whether he had any need of his army, he said No; and so this general went that same day at the head of his forces to Cyrus, for he heard that Cyrus was in that neighbourhood.

> Greek: 5.4. ὁρῶν οὖν καὶ τούτους σινομένους πολλὰ τὴν Μηδικήν, τούτων ἂν ἐδόκει ἥδιον ἀπαλλαγῆναι ἢ ἄλλον ὄχλον εἰσδέξασθαι. ὁ μὲν δὴ ἐκ Περσῶν ἄγων τὸν στρατὸν ἐρόμενος τὸν Κυαξάρην κατὰ τὴν Κύρου ἐπιστολὴν εἴ τι δέοιτο τοῦ στρατοῦ, ἐπεὶ οὐκ ἔφη δεῖσθαι, αὐθημερόν, ἐπεὶ ἤκουσε παρόντα Κῦρον, ᾤχετο πρὸς αὐτὸν ἄγων τὸ στράτευμα.

[¶34] 5.5. On the following day Cyaxares set out with the Median cavalry who had stayed with him, and when Cyrus learned that he was approaching, he went out to meet him with the Persian cavalry, which was now a large body; he took with him also all the Median, Armenian, and Hyrcanian horse, and those of the rest of the allies who were the best mounted and best armed; all these he took with him by way of displaying his forces to Cyaxares.

> Greek: 5.5. ὁ δὲ Κυαξάρης ἐπορεύετο τῇ ὑστεραίᾳ σὺν τοῖς παραμείνασιν ἱππεῦσι Μήδων· ὡς δʼ ᾔσθετο ὁ Κῦρος προσιόντα αὐτόν, λαβὼν τούς τε τῶν Περσῶν ἱππέας, πολλοὺς ἤδη ὄντας, καὶ τοὺς Μήδους πάντας καὶ τοὺς Ἀρμενίους καὶ τοὺς Ὑρκανίους καὶ τῶν ἄλλων συμμάχων τοὺς εὐιπποτάτους τε καὶ εὐοπλοτάτους ἀπήντα, ἐπιδεικνὺς τῷ Κυαξάρῃ τὴν δύναμιν.

[¶35] 5.6. But when Cyaxares saw many fine, valiant men in the company of Cyrus, while his own escort was small and of little worth, he thought it a thing dishonourable, and grief gat hold on him. So when Cyrus dismounted from his horse and came up to him, intending to kiss him according to custom, Cyaxares dismounted from his horse but turned away. He refused to kiss him and could not conceal his tears.

> Greek: 5.6. ὁ δὲ Κυαξάρης ἐπεὶ εἶδε σὺν μὲν τῷ Κύρῳ πολλούς τε καὶ καλοὺς καὶ ἀγαθοὺς ἑπομένους, σὺν αὐτῷ δὲ ὀλίγην τε καὶ ὀλίγου ἀξίαν θεραπείαν, ἄτιμόν τι αὐτῷ ἔδοξεν εἶναι καὶ ἄχος αὐτὸν ἔλαβεν. ἐπεὶ δὲ καταβὰς ἀπὸ τοῦ ἵππου ὁ Κῦρος προσῆλθεν ὡς φιλήσων αὐτὸν κατὰ νόμον, ὁ Κυαξάρης κατέβη μὲν ἀπὸ τοῦ ἵππου, ἀπεστράφη δέ· καὶ ἐφίλησε μὲν οὔ, δακρύων δὲ φανερὸς ἦν.

[¶36] 5.7. Thereupon Cyrus bade all the rest withdraw and wait. And he himself caught Cyaxares by the hand, led him to the shade of some palm-trees away from the road, ordered some Median rugs to be spread for him, and begged him to be seated; then sitting down beside him, he spoke as follows:

> Greek: 5.7. ἐκ τούτου δὴ ὁ Κῦρος τοὺς μὲν ἄλλους πάντας ἀποστάντας ἐκέλευσεν ἀναπαύεσθαι· αὐτὸς δὲ λαβόμενος τῆς δεξιᾶς τοῦ Κυαξάρου καὶ ἀπαγαγὼν αὐτὸν τῆς ὁδοῦ ἔξω ὑπὸ φοίνικάς τινας, τῶν τε Μηδικῶν πίλων ὑποβαλεῖν ἐκέλευσεν αὐτῷ καὶ καθίσας αὐτὸν καὶ παρακαθεζόμενος εἶπεν ὧδε.

[¶37] 5.8. In the name of all the gods, uncle, said he, tell me why you are angry with me; and what do you find wrong that you take it so amiss? Because, Cyrus, Cyaxares then made answer, while I am supposed to be the scion of a royal father and of a line of ancestors who were kings of old as far back as the memory of man extends, and while I am called a king myself, still I see myself riding along with a mean and unworthy equipage, while you come before me great and magnificent in the eyes of my own retinue as well as the rest of your forces.

> Greek: 5.8. εἰπέ μοι, ἔφη, πρὸς τῶν θεῶν, ὦ θεῖε, τί μοι ὀργίζῃ καὶ τί χαλεπὸν ὁρῶν οὕτω χαλεπῶς φέρεις; ἐνταῦθα δὴ ὁ Κυαξάρης ἀπεκρίνατο· ὅτι, ὦ Κῦρε, δοκῶν γε δὴ ἐφʼ ὅσον ἀνθρώπων μνήμη ἐφικνεῖται καὶ τῶν πάλαι προγόνων καὶ πατρὸς βασιλέως πεφυκέναι καὶ αὐτὸς βασιλεὺς νομιζόμενος εἶναι, ἐμαυτὸν μὲν ὁρῶ οὕτω ταπεινῶς καὶ ἀναξίως ἐλαύνοντα, σὲ δὲ τῇ ἐμῇ θεραπείᾳ καὶ τῇ ἄλλῃ δυνάμει μέγαν τε καὶ μεγαλοπρεπῆ παρόντα.

[¶38] 5.9. And this I think it a hard thing to suffer even at the enemy’s hands and much harder, O Zeus, at the hands of those from whom I should least of all expect such treatment. For I think I should rather ten times sink into the earth than be seen so humiliated and see my own men disregarding me and laughing at me; for I am not ignorant of the fact not only that you are greater than I, but also that even my vassals come to meet me more powerful than I am myself and well enough equipped to do more harm to me than I can do to them.

> Greek: 5.9. καὶ ταῦτα χαλεπὸν μὲν οἶμαι καὶ ὑπὸ πολεμίων παθεῖν, πολὺ δʼ, ὦ Ζεῦ, χαλεπώτερον ὑφʼ ὧν ἥκιστα ἐχρῆν ταῦτα πεπονθέναι. ἐγὼ μὲν γὰρ δοκῶ δεκάκις ἂν κατὰ τῆς γῆς καταδῦναι ἥδιον ἢ ὀφθῆναι οὕτω ταπεινὸς καὶ ἰδεῖν τοὺς ἐμοὺς ἐμοῦ ἀμελήσαντας καὶ ἐπεγγελῶντας ἐμοί. οὐ γὰρ ἀγνοῶ τοῦτο, ἔφη, ὅτι οὐ σύ μου μόνον μείζων εἶ, ἀλλὰ καὶ οἱ ἐμοὶ δοῦλοι ἰσχυρότεροι ἐμοῦ ὑπαντιάζουσί μοι καὶ κατεσκευασμένοι εἰσὶν ὥστε δύνασθαι ποιῆσαι μᾶλλον ἐμὲ κακῶς ἢ παθεῖν ὑπʼ ἐμοῦ.

[¶39] 5.10. And as he said this he was still more violently overcome with weeping, so that he affected Cyrus, too, till his eyes filled with tears. But after pausing for a moment Cyrus answered him as follows: Well, Cyaxares, in this you do not speak truly nor do you judge correctly, if you think that by my presence the Medes have been put in a position to do you harm;

> Greek: 5.10. καὶ ἅμα ταῦτα λέγων πολὺ ἔτι μᾶλλον ἐκρατεῖτο ὑπὸ τῶν δακρύων, ὥστε καὶ τὸν Κῦρον ἐπεσπάσατο ἐμπλησθῆναι δακρύων τὰ ὄμματα. ἐπισχὼν δὲ μικρὸν ἔλεξε τοιάδε ὁ Κῦρος. ἀλλὰ ταῦτα μέν, ὦ Κυαξάρη, οὔτε λέγεις ἀληθῆ οὔτε ὀρθῶς γιγνώσκεις, εἰ οἴει τῇ ἐμῇ παρουσίᾳ Μήδους κατεσκευάσθαι ὥστε ἱκανοὺς εἶναι σὲ κακῶς ποιεῖν·

[¶40] 5.11. but that you are angered and threaten them gives me no surprise. However, whether your anger against them is just or unjust, I will not stop to inquire; for I know that you would be offended to hear me speak in their defence. To me, however, it seems a serious error for a ruler to be angry with all his subjects at the same time; for, as a matter of course, threatening many makes many enemies, and being angry with all at the same time inspires them all with a common sense of wrong.

> Greek: 5.11. τὸ μέντοι σε θυμοῦσθαι καὶ φοβεῖσθαι οὐ θαυμάζω. εἰ μέντοι γε δικαίως ἢ ἀδίκως αὐτοῖς χαλεπαίνεις, παρήσω τοῦτο· οἶδα γὰρ ὅτι βαρέως ἂν φέροις ἀκούων ἐμοῦ ἀπολογουμένου ὑπὲρ αὐτῶν· τὸ μέντοι ἄνδρα ἄρχοντα πᾶσιν ἅμα χαλεπαίνειν τοῖς ἀρχομένοις, τοῦτο ἐμοὶ δοκεῖ μέγα ἁμάρτημα εἶναι. ἀνάγκη γὰρ διὰ τὸ πολλοὺς μὲν φοβεῖν πολλοὺς ἐχθροὺς ποιεῖσθαι, διὰ δὲ τὸ πᾶσιν ἅμα χαλεπαίνειν πᾶσιν αὐτοῖς ὁμόνοιαν ἐμβάλλειν.

[¶41] 5.12. It was for this reason, let me assure you, that I did not let them come back without me, for I was afraid that in consequence of your anger something might happen for which we should all be sorry. With the help of the gods, therefore, you are secured against that by my presence. As to your supposition that you have been wronged by me—I am exceedingly sorry, if, while I have been striving to the utmost of my ability to do as much good as possible to my friends, I seem after all to be accomplishing just the opposite.

> Greek: 5.12. ὧν ἕνεκα, εὖ ἴσθι, ἐγὼ οὐκ ἀπέπεμπον ἄνευ ἐμαυτοῦ τούτους, φοβούμενος μή τι γένοιτο διὰ τὴν σὴν ὀργὴν ὅ τι πάντας ἡμᾶς λυπήσοι. ταῦτα μὲν οὖν σὺν τοῖς θεοῖς ἐμοῦ παρόντος ἀσφαλῶς ἔχει σοι· τὸ μέντοι σε νομίζειν ὑπʼ ἐμοῦ ἀδικεῖσθαι, τοῦτο ἐγὼ πάνυ χαλεπῶς φέρω, εἰ ἀσκῶν ὅσον δύναμαι τοὺς φίλους ὡς πλεῖστα ἀγαθὰ ποιεῖν ἔπειτα τἀναντία τούτου δοκῶ ἐξεργάζεσθαι.

[¶42] 5.13. But enough of this; let us not thus idly accuse one another; but, if possible, let us examine what sort of wrong it is that has come from me. I am ready to make you a proposal, the fairest that can be made between friends: if it appear that I have done you harm, I confess that I am in the wrong; but if it turn out that I have done you no harm and intended none, will you then on your part confess that you have suffered no wrong at my hands?

> Greek: 5.13. ἀλλὰ γάρ, ἔφη, μὴ οὕτως εἰκῇ ἡμᾶς αὐτοὺς αἰτιώμεθα· ἀλλʼ, εἰ δυνατόν, σαφέστατα κατίδωμεν ποῖόν ἐστι τὸ παρʼ ἐμοῦ ἀδίκημα. καὶ τὴν ἐν φίλοις δικαιοτάτην ὑπόθεσιν ἔχω ὑποτιθέναι· ἐὰν γάρ τί σε φανῶ κακὸν πεποιηκώς, ὁμολογῶ ἀδικεῖν· ἐὰν μέντοι μηδὲν φαίνωμαι κακὸν πεποιηκὼς μηδὲ βουληθείς, οὐ καὶ σὺ αὖ ὁμολογήσεις μηδὲν ὑπʼ ἐμοῦ ἀδικεῖσθαι;

[¶43] 5.14. Nay, I must, said he. And if it is demonstrated that I have done you good and have been eager to do as much for you as I could, pray should I not deserve your praise rather than your blame? That is only fair, said he.

> Greek: 5.14. ἀλλʼ ἀνάγκη, ἔφη. ἐὰν δὲ δὴ καὶ ἀγαθὰ πεπραχώς σοι δῆλος ὦ καὶ προθυμούμενος πρᾶξαι ὡς ἐγὼ πλεῖστα ἐδυνάμην, οὐκ ἂν καὶ ἐπαίνου σοι ἄξιος εἴην μᾶλλον ἢ μέμψεως;

[¶44] 5.15. Come, then, said Cyrus, and let us consider all that I have done, all my acts one by one; for so it will be most clearly seen what is good and what is bad.

> Greek: 5.15. δίκαιον γοῦν, ἔφη. ἄγε τοίνυν, ἔφη ὁ Κῦρος, σκοπῶμεν τὰ ἐμοὶ πεπραγμένα πάντα καθʼ ἓν ἕκαστον· οὕτω γὰρ μάλιστα δῆλον ἔσται ὅ τι τε αὐτῶν ἀγαθόν ἐστι καὶ ὅ τι κακόν.

[¶45] 5.16. And let us begin, if you think it far enough back, with my assuming this command. Now, you remember, when you learned that the enemy had gathered in great numbers and that they were starting against you and your country, you at once sent to the Persian state to ask for help and to me personally to ask me to try to come myself at the head of the forces, if any of the Persians should come. Did I not comply with your request, and did I not come to you leading for your service as many and as valiant men as I could? Yes said he; you certainly came.

> Greek: 5.16. ἀρξώμεθα δʼ, ἔφη, ἐκ τῆσδε τῆς ἀρχῆς, εἰ καὶ σοὶ ἀρκούντως δοκεῖ ἔχειν. σὺ γὰρ δήπου ἐπεὶ ᾔσθου πολλοὺς πολεμίους ἡθροισμένους, καὶ τούτους ἐπὶ σὲ καὶ τὴν σὴν χώραν ὁρμωμένους, εὐθὺς ἔπεμπες πρός τε τὸ Περσῶν κοινὸν συμμάχους αἰτούμενος καὶ πρὸς ἐμὲ ἰδίᾳ δεόμενος πειρᾶσθαι αὐτὸν ἐμὲ ἐλθεῖν ἡγούμενον, εἴ τινες Περσῶν ἴοιεν. οὔκουν ἐγὼ ἐπείσθην τε ταῦτα ὑπὸ σοῦ καὶ παρεγενόμην ἄνδρας ἄγων σοι ὡς ἦν δυνατὸν πλείστους τε καὶ ἀρίστους;

[¶46] 5.17. Well then, he answered, tell me first whether in this you impute to me any wrong against you or do you not rather count it a benefit towards you? Obviously, Cyaxares replied, in that I see a benefit.

> Greek: 5.17. ἦλθες γὰρ οὖν, ἔφη. ἐν τούτῳ τοίνυν, ἔφη, πρῶτόν μοι εἰπὲ πότερον ἀδικίαν τινά μου πρὸς σὲ κατέγνως ἢ μᾶλλον εὐεργεσίαν; δῆλον, ἔφη ὁ Κυαξάρης, ὅτι ἔκ γε τούτων εὐεργεσίαν.

[¶47] 5.18. Good, then, answered Cyrus; and when the enemy came and we had to do battle with them, did you then see me ever shirking toil or avoiding danger? No, by Zeus, said he; I certainly did not.

> Greek: 5.18. τί γάρ, ἔφη, ἐπεὶ οἱ πολέμιοι ἦλθον καὶ διαγωνίζεσθαι ἔδει πρὸς αὐτούς, ἐν τούτῳ κατενόησάς πού με ἢ πόνου ἀποστάντα ἤ τινος κινδύνου φεισάμενον;

[¶48] 5.19. Furthermore, when with the help of the gods the victory was ours and the enemy retreated, when I urged you to come in order that we might together pursue them, together take vengeance upon them, and together reap the fruits of victory if any rich spoil should fall to our lot—can you charge me with any selfish purpose in that?

> Greek: 5.19. οὐ μὰ τὸν Δίʼ, ἔφη, οὐ μὲν δή. τί γάρ, ἐπεὶ νίκης γενομένης σὺν τοῖς θεοῖς ἡμετέρας καὶ ἀναχωρησάντων τῶν πολεμίων παρεκάλουν ἐγώ σε ὅπως κοινῇ μὲν αὐτοὺς διώκοιμεν, κοινῇ δὲ τιμωροίμεθα, κοινῇ δὲ εἴ τι καλὸν κἀγαθὸν συμβαίνοι, τοῦτο καρποίμεθα, ἐν τούτοις ἔχεις τινά μου πλεονεξίαν κατηγορῆσαι;

[¶49] 5.20. To this Cyaxares said nothing. So Cyrus went on again: Well, seeing that it suits you better to be silent than to reply to this question, tell me whether you thought you were wronged in any way because, when you did not think it safe to pursue, I excused you from a share in that peril and asked you to let some of your cavalry go with me. For if I did wrong also in asking that, and that, too, when I had previously given you my own services as an ally, that is yours to prove.

> Greek: 5.20. ὁ μὲν δὴ Κυαξάρης πρὸς τοῦτο ἐσίγα· ὁ δὲ Κῦρος πάλιν ἔλεγεν ὧδε· ἀλλʼ ἐπεὶ πρὸς τοῦτο σιωπᾶν ἥδιόν σοι ἢ ἀποκρίνασθαι, τόδε γʼ, ἔφη, εἰπὲ εἴ τι ἀδικεῖσθαι ἐνόμισας ὅτι, ἐπεί σοι οὐκ ἀσφαλὲς ἐδόκει εἶναι τὸ διώκειν, σὲ μὲν αὐτὸν ἀφῆκα τοῦ κινδύνου τούτου μετέχειν, ἱππέας δὲ τῶν σῶν συμπέμψαι μοι ἐδεόμην σου· εἰ γὰρ καὶ τοῦτο αἰτῶν ἠδίκουν, ἄλλως τε καὶ προπαρεσχηκὼς ἐμαυτόν σοι σύμμαχον, τοῦτʼ αὖ παρὰ σοῦ, ἔφη, ἐπιδεικνύσθω.

[¶50] 5.21. And as Cyaxares again said nothing, Cyrus resumed: Well, seeing that you do not choose to answer that either, please tell me then if I did you wrong in the next step I took: when you answered that you saw that the Medes were enjoying themselves and that you would not be willing to disturb their pleasures and oblige them to go off into dangers, then, far from being angry with you for that, I asked you again for a favour than which, as I knew, nothing was less for you to grant or easier for you to require of the Medes: I asked you, as you will remember, to allow any one who would to follow me. Was there anything unfair, think you, in that?

> Greek: 5.21. ἐπεὶ δʼ αὖ καὶ πρὸς τοῦτο ἐσίγα ὁ Κυαξάρης, ἀλλʼ εἰ μηδὲ τοῦτο, ἔφη, βούλει ἀποκρίνασθαι, σὺ δὲ τοὐντεῦθεν λέγε εἴ τι αὖ ἠδίκουν ὅτι σοῦ ἀποκριναμένου ἐμοὶ ὡς οὐκ ἂν βούλοιο, εὐθυμουμένους ὁρῶν Μήδους, τούτου παύσας αὐτοὺς ἀναγκάζειν κινδυνεύσοντας ἰέναι, εἴ τι αὖ σοι δοκῶ τοῦτο χαλεπὸν ποιῆσαι ὅτι ἀμελήσας τοῦ ὀργίζεσθαί σοι ἐπὶ τούτοις πάλιν ᾔτουν σε οὗ ᾔδη οὔτε σοὶ μεῖον ὂν δοῦναι οὐδὲν οὔτε ῥᾷον Μήδοις ἐπιταχθῆναι· τὸν γὰρ βουλόμενον δήπου ἕπεσθαι ᾔτησά σε δοῦναί μοι.

[¶51] 5.22. Well then, when I had obtained this concession from you, it amounted to nothing, unless I were to gain their consent. So I went to see if I could get their consent; and those whom I persuaded I took with me, by your permission, on my expedition. But if you think that deserving of blame, then, no matter what you may offer, one may not, it seems, accept it from you without blame.

> Greek: 5.22. οὐκοῦν τούτου τυχὼν παρὰ σοῦ οὐδὲν ἦν, εἰ μὴ τούτους πείσαιμι. ἐλθὼν οὖν ἔπειθον αὐτοὺς καὶ οὓς ἔπεισα τούτους ἔχων ἐπορευόμην σοῦ ἐπιτρέψαντος. εἰ δὲ τοῦτο αἰτίας ἄξιον νομίζεις, οὐδʼ ὅ τι ἂν διδῷς, ὡς ἔοικε, παρὰ σοῦ δέχεσθαι ἀναίτιόν ἐστιν.

[¶52] 5.23. Thus, then, we started; and does not every one know what we did when we were gone? Did we not capture the enemy’s camp? Are not many of those who came against you slain? Aye, and of the enemy still alive many have been deprived of their arms; many others of their horses; moreover, the belongings of those who before were robbing you and carrying off your property you now see in the hands of your friends and being brought in, some for you, some for those who are under your dominion.

> Greek: 5.23. οὐκοῦν ἐξωρμήσαμεν οὕτως· ἐπειδὴ δʼ ἐξήλθομεν, τί ἡμῖν πεπραγμένον οὐ φανερόν ἐστιν; οὐ τὸ στρατόπεδον ἥλωκε τῶν πολεμίων; οὐ τεθνᾶσι πολλοὶ τῶν ἐπὶ σὲ ἐλθόντων; ἀλλὰ μὴν τῶν γε ζώντων ἐχθρῶν πολλοὶ μὲν ὅπλων ἐστέρηνται, πολλοὶ δὲ ἵππων· χρήματά γε μὴν τὰ τῶν φερόντων καὶ ἀγόντων τὰ σὰ πρόσθεν νῦν ὁρᾷς τοὺς σοὺς φίλους καὶ ἔχοντας καὶ ἄγοντας, τὰ μὲν σοί, τὰ δʼ αὖ τοῖς ὑπὸ τὴν σὴν ἀρχήν.

[¶53] 5.24. But what is most important and best of all, you see your own territory increasing, that of the enemy diminishing; you see the enemy’s fortresses in your possession, and your own, which had before all fallen under the Assyrian’s power, now restored again to you. Now, I do not know that I can say that I should like to learn whether any one of these results is a bad thing or whether any one is not a good thing for you, but at any rate I have no objection to listening to what you have to say. So tell me what your judgment on the question is.

> Greek: 5.24. τὸ δὲ πάντων μέγιστον καὶ κάλλιστον, τὴν μὲν σὴν χώραν αὐξανομένην ὁρᾷς, τὴν δὲ τῶν πολεμίων μειουμένην· καὶ τὰ μὲν τῶν πολεμίων φρούρια ἐχόμενα, τὰ δὲ σὰ τὰ πρότερον εἰς τὴν Σύρων ἐπικράτειαν συντελοῦντα νῦν τἀναντία σοὶ προσκεχωρηκότα· τούτων δὲ εἴ τι κακόν σοι ἢ εἴ τι μὴ ἀγαθόν σοι μαθεῖν μὲν ἔγωγε βούλεσθαι οὐκ οἶδʼ ὅπως ἂν εἴποιμι· ἀκοῦσαι μέντοι γε οὐδὲν κωλύει.

[¶54] 5.25. When he had thus spoken, Cyrus ceased, and Cyaxares answered as follows: Well, Cyrus, I do not see how any one could say that what you have done is bad; but still, let me tell you, these services of yours are of such a nature that the more numerous they appear to be, the more they burden me.

> Greek: 5.25. ἀλλὰ λέγε ὅ τι γιγνώσκεις περὶ αὐτῶν. ὁ μὲν δὴ Κῦρος οὕτως εἰπὼν ἐπαύσατο· ὁ δὲ Κυαξάρης ἔλεξε πρὸς ταῦτα τάδε. ἀλλʼ, ὦ Κῦρε, ὡς μὲν ταῦτα ἃ σὺ πεποίηκας κακά ἐστιν οὐκ οἶδʼ ὅπως χρὴ λέγειν· εὖ γε μέντοι, ἔφη, ἴσθι ὅτι ταῦτα τἀγαθὰ τοιαῦτά ἐστιν οἷα ὅσῳ πλείονα φαίνεται, τοσούτῳ μᾶλλον ἐμὲ βαρύνει.

[¶55] 5.26. For as to territory, I should rather extend yours by my power than see mine thus increased by you; for to you it brings glory to do this, but to me these same things somehow bring disgrace.

> Greek: 5.26. τήν τε γὰρ χώραν, ἔφη, ἐγὼ ἂν τὴν σὴν ἐβουλόμην τῇ ἐμῇ δυνάμει μείζω ποιεῖν μᾶλλον ἢ τὴν ἐμὴν ὑπὸ σοῦ ὁρᾶν οὕτως αὐξανομένην· σοὶ μὲν γὰρ ταῦτα ποιοῦντι καλά, ἐμοὶ δέ γέ ἐστί πῃ ταὐτὰ ἀτιμίαν φέροντα.

[¶56] 5.27. And as for money, it would be more agreeable for me to bestow it in this way upon you than to receive it from you under such circumstances as those under which you now offer it. For in being thus enriched by you, I feel even more wherein I am made poorer. And I think I should be less displeased to see my subjects actually wronged a little by you than to see, as I do, that they have received great benefits from you.

> Greek: 5.27. καὶ χρήματα οὕτως ἄν μοι δοκῶ ἥδιόν σοι δωρεῖσθαι ἢ παρὰ σοῦ οὕτω λαμβάνειν ὡς σὺ νῦν ἐμοὶ δίδως· τούτοις γὰρ πλουτιζόμενος ὑπὸ σοῦ καὶ μᾶλλον αἰσθάνομαι οἷς πενέστερος γίγνομαι. καὶ τούς γʼ ἐμοὺς ὑπηκόους ἰδὼν μικρά γε ἀδικουμένους ὑπὸ σοῦ ἧττον ἂν δοκῶ λυπεῖσθαι ἢ νῦν ὁρῶν ὅτι μεγάλα ἀγαθὰ πεπόνθασιν ὑπὸ σοῦ.

[¶57] 5.28. But, he went on, if it seems to you that it is unreasonable of me to take these things to heart, put yourself in my place and see in what light they appear to you. And tell me—if any one should pet your dogs, which you have been training for the protection of yourself and yours, and make them more familiar with himself than with you, would he please you with such petting?

> Greek: 5.28. εἰ δέ σοι, ἔφη, ταῦτα δοκῶ ἀγνωμόνως ἐνθυμεῖσθαι, μὴ ἐν ἐμοὶ αὐτὰ ἀλλʼ εἰς σὲ τρέψας πάντα καταθέασαι οἷά σοι φαίνεται. τί γὰρ ἄν, εἴ τις κύνας, οὓς σὺ τρέφεις φυλακῆς ἕνεκα σαυτοῦ τε καὶ τῶν σῶν, τούτους θεραπεύων γνωριμωτέρους ἑαυτῷ ἢ σοὶ ποιήσειεν, ἆρʼ ἄν σε εὐφράναι τούτῳ τῷ θεραπεύματι;

[¶58] 5.29. Or if that seems to you a belittling comparison, think on this: if any one were to tamper with the attendants that you kept for your body-guard and for service in war, and so dispose them that they would rather be his than yours, would you be grateful to him for such kindness?

> Greek: 5.29. εἰ δὲ τοῦτό σοι δοκεῖ μικρὸν εἶναι, ἐκεῖνο κατανόησον· εἴ τις τοὺς σὲ θεραπεύοντας, οὓς σὺ καὶ φρουρᾶς καὶ στρατείας ἕνεκα κέκτησαι, τούτους οὕτω διατιθείη ὥστʼ ἐκείνου μᾶλλον ἢ σοῦ βούλεσθαι εἶναι, ἆρʼ ἂν ἀντὶ ταύτης τῆς εὐεργεσίας χάριν αὐτῷ εἰδείης;

[¶59] 5.30. Again, let us take the object that men love most and most dearly cherish—suppose some one were to court your wife and make her love him more than yourself, would such kindness give you pleasure? Far from it, I think; for I am sure that he who should be guilty of such conduct would be doing you the greatest of all injuries.

> Greek: 5.30. τί δέ, ὃ μάλιστα ἄνθρωποι ἀσπάζονταί τε καὶ θεραπεύουσιν οἰκειότατα, εἴ τις τὴν γυναῖκα τὴν σὴν οὕτω θεραπεύσειεν ὥστε φιλεῖν αὐτὴν μᾶλλον ποιήσειεν ἑαυτὸν ἢ σέ, ἆρʼ ἄν σε τῇ εὐεργεσίᾳ ταύτῃ εὐφράναι; πολλοῦ γʼ ἂν οἶμαι καὶ δέοι· ἀλλʼ εὖ οἶδʼ ὅτι πάντων ἂν μάλιστα ἀδικοίη σε τοῦτο ποιήσας.

[¶60] 5.31. But to quote an example most nearly akin to my own case—if any one should so treat the Persians whom you have brought here as to make them more glad to follow him than you, would you consider him your friend? I trow not; but you would consider him more of an enemy than if he were to slay many of them.

> Greek: 5.31. ἵνα δὲ εἴπω καὶ τὸ μάλιστα τῷ ἐμῷ πάθει ἐμφερές, εἴ τις οὓς σὺ ἤγαγες Πέρσας οὕτω θεραπεύσειεν ὥστε αὐτῷ ἥδιον ἕπεσθαι ἢ σοί, ἆρʼ ἂν φίλον αὐτὸν νομίζοις; οἶμαι μὲν οὔ, ἀλλὰ πολεμιώτερον ἂν ἢ εἰ πολλοὺς αὐτῶν κατακάνοι.

[¶61] 5.32. Or again, if you in your kindness of heart were to tell one of your friends to take whatever of yours he wanted, and if he, accepting your offer, should make off with everything he could and enrich himself with what belonged to you, while you had not even enough left for moderate use, could you consider such a one a blameless friend?

> Greek: 5.32. τί δʼ, εἴ τις τῶν σῶν φίλων φιλοφρόνως σου εἰπόντος λαμβάνειν ὁπόσα ἐθέλοι εἶτα τοῦτο ἀκούσας λαβὼν οἴχοιτο ἅπαντα ὁπόσα δύναιτο, καὶ αὐτὸς μέν γε τοῖς σοῖς πλουτοίη, σὺ δὲ μηδὲ μετρίοις ἔχοις χρῆσθαι, ἆρʼ ἂν δύναιο τὸν τοιοῦτον ἄμεμπτον φίλον νομίζειν;

[¶62] 5.33. Well then, Cyrus, it seems to me that your treatment of me has been, if not that, at least something like that; for what you say is true: I told you to take those who wished to go with you, and off you went with my whole force and left me deserted. And now what you have taken with my forces you bring to me, forsooth, and with my own strength you increase my realm; and I, it seems, having no share in securing this good fortune, must submit like a mere woman to receive favours, and you are a hero in the eyes of all the world and especially of my subjects here, while I am not considered worthy of my crown.

> Greek: 5.33. νῦν μέντοι ἐγώ, ὦ Κῦρε, εἰ μὴ ταῦτα ἀλλὰ τοιαῦτα ὑπὸ σοῦ δοκῶ πεπονθέναι. σὺ γὰρ ἀληθῆ λέγεις· εἰπόντος ἐμοῦ τοὺς θέλοντας ἄγειν λαβὼν ᾤχου πᾶσάν μου τὴν δύναμιν, ἐμὲ δὲ ἔρημον κατέλιπες· καὶ νῦν ἃ ἔλαβες τῇ ἐμῇ δυνάμει ἄγεις δή μοι καὶ τὴν ἐμὴν χώραν αὔξεις σὺν τῇ ἐμῇ ῥώμῃ· ἐγὼ δὲ δοκῶ οὐδὲν συναίτιος ὢν τῶν ἀγαθῶν παρέχειν ἐμαυτὸν ὥσπερ γυνὴ εὖ ποιεῖν, καὶ τοῖς τε ἄλλοις ἀνθρώποις καὶ τοῖσδε τοῖς ἐμοῖς ὑπηκόοις σὺ μὲν ἀνὴρ φαίνῃ, ἐγὼ δʼ οὐκ ἄξιος ἀρχῆς.

[¶63] 5.34. Do you think that these are deeds of kindness, Cyrus? Let me tell you that if you had any regard for me, there is nothing of which you would be so careful not to rob me as my reputation and my honour. For what do I gain, if I have my realm extended wide and lose my own honour? For I was not made king of the Medes because I was more powerful than they all, but rather because they themselves accounted us to be in all things better than themselves.

> Greek: 5.34. ταῦτά σοι δοκεῖ εὐεργετήματʼ εἶναι, ὦ Κῦρε; εὖ ἴσθʼ ὅτι εἴ τι ἐμοῦ ἐκήδου, οὐδενὸς ἂν οὕτω με ἀποστερεῖν ἐφυλάττου ὡς ἀξιώματος καὶ τιμῆς. τί γὰρ ἐμοὶ πλέον τὸ τὴν γῆν πλατύνεσθαι, αὐτὸν δὲ ἀτιμάζεσθαι; οὐ γάρ τοι ἐγὼ Μήδων ἦρχον διὰ τὸ κρείττων αὐτῶν πάντων εἶναι, ἀλλὰ μᾶλλον διὰ τὸ αὐτοὺς τούτους ἀξιοῦν ἡμᾶς αὑτῶν πάντα βελτίονας εἶναι.

[¶64] 5.35. By the gods, uncle, said Cyrus, interrupting him before he had finished speaking, if I have ever done you any favour before, please do me now the favour that I beg of you: desist from blaming me for the present, and when you have proof from us how we feel toward you, if it then appears that what I have done was done for your benefit, return my greeting when I greet you and consider me your benefactor; but if it seems the other way, then blame me.

> Greek: 5.35. καὶ ὁ Κῦρος ἔτι λέγοντος αὐτοῦ ὑπολαβὼν εἶπε· πρὸς τῶν θεῶν, ἔφη, ὦ θεῖε, εἴ τι κἀγώ σοι πρότερον ἐχαρισάμην, καὶ σὺ νῦν ἐμοὶ χάρισαι ὃ ἂν δεηθῶ σου· παῦσαι, ἔφη, τὸ νῦν εἶναι μεμφόμενός μοι· ἐπειδὰν δὲ πεῖραν ἡμῶν λάβῃς πῶς ἔχομεν πρὸς σέ, ἐὰν μὲν δή σοι φαίνηται τὰ ὑπʼ ἐμοῦ πεπραγμένα ἐπὶ τῷ σῷ ἀγαθῷ πεποιημένα, ἀσπαζομένου τέ μού σε ἀντασπάζου με εὐεργέτην τε νόμιζε, ἐὰν δʼ ἐπὶ θάτερα, τότε μοι μέμφου.

[¶65] 5.36. Well said Cyaxares, perhaps you are right after all; I will do so. Say then, said Cyrus, may I kiss you, too? If you please, said the other. And you will not turn away from me, as you did a little while ago? No said he. So he kissed him.

> Greek: 5.36. ἀλλʼ ἴσως μέντοι, ἔφη ὁ Κυαξάρης, καλῶς λέγεις· κἀγὼ οὕτω ποιήσω. τί οὖν; ἔφη ὁ Κῦρος, ἦ καὶ φιλήσω σε; εἰ σὺ βούλει, ἔφη. καὶ οὐκ ἀποστρέψῃ με ὥσπερ ἄρτι; οὐκ ἀποστρέψομαι, ἔφη. καὶ ὃς ἐφίλησεν αὐτόν.

[¶66] 5.37. And when the Medes and the Persians and the rest saw that, for they were all concerned to see what the outcome would be, they were satisfied and glad. Then Cyrus and Cyaxares mounted their horses and led the way, and the Medes followed after Cyaxares (for Cyrus gave them a nod so to do), the Persians fell in behind Cyrus, and the rest behind them.

> Greek: 5.37. ὡς δὲ εἶδον οἱ Μῆδοί τε καὶ οἱ Πέρσαι καὶ οἱ ἄλλοι ʽπᾶσι γὰρ ἔμελεν ὅ τι ἐκ τούτων ἔσοιτὀ, εὐθὺς ἥσθησάν τε καὶ ἐφαιδρύνθησαν. καὶ ὁ Κῦρος δὲ καὶ ὁ Κυαξάρης ἀναβάντες ἐπὶ τοὺς ἵππους ἡγοῦντο, καὶ ἐπὶ μὲν τῷ Κυαξάρῃ οἱ Μῆδοι εἵποντο ʽΚῦρος γὰρ αὐτοῖς οὕτως ἐπένευσεν̓, ἐπὶ δὲ τῷ Κύρῳ οἱ Πέρσαι, οἱ δʼ ἄλλοι ἐπὶ τούτοις.

[¶67] 5.38. And when they came to the camp and had lodged Cyaxares in the tent that had been made ready for him, they who had been detailed to do so supplied him with what he needed;

> Greek: 5.38. ἐπεὶ δὲ ἀφίκοντο ἐπὶ τὸ στρατόπεδον καὶ κατέστησαν τὸν Κυαξάρην εἰς τὴν κατεσκευασμένην σκηνήν, οἷς μὲν ἐτέτακτο παρεσκεύαζον τὰ ἐπιτήδεια τῷ Κυαξάρῃ·

[¶68] 5.39. and as long as he had leisure before dinner, Cyaxares received calls from the Medes; some of them came of their own accord, but most of them went at the suggestion of Cyrus, taking presents with them—the one a handsome cup-bearer, another a fine cook, another a baker, another a musician, another a cup, another fine raiment; and every one of them, as a rule, presented him with at least one of the things that he had himself taken, so that Cyaxares changed his mind and realized that Cyrus was not alienating their affections from him and that the Medes were no less attentive to him than before.

> Greek: 5.39. οἱ δὲ Μῆδοι ὅσον χρόνον σχολὴν πρὸ δείπνου ἦγεν ὁ Κυαξάρης ᾖσαν πρὸς αὐτόν, οἱ μὲν καὶ αὐτοὶ καθʼ ἑαυτούς, οἱ δὲ πλεῖστοι ὑπὸ Κύρου ἐγκέλευστοι, δῶρα ἄγοντες, ὁ μέν τις οἰνοχόον καλόν, ὁ δʼ ὀψοποιὸν ἀγαθόν, ὁ δʼ ἀρτοποιόν, ὁ δὲ μουσουργόν, ὁ δʼ ἐκπώματα, ὁ δʼ ἐσθῆτα καλήν· πᾶς δέ τις ὡς ἐπὶ τὸ πολὺ ἕν γέ τι ὧν εἰλήφει ἐδωρεῖτο αὐτῷ· ὥστε τὸν Κυαξάρην μεταγιγνώσκειν ὡς οὔτε ὁ Κῦρος ἀφίστη αὐτοὺς ἀπʼ αὐτοῦ οὔθʼ οἱ Μῆδοι ἧττόν τι αὐτῷ προσεῖχον τὸν νοῦν ἢ καὶ πρόσθεν.

[¶69] 5.41. And when the hour for dinner came, Cyaxares summoned Cyrus and asked him, as he had not seen him for a long time, to dine with him. But Cyrus answered: Please, Cyaxares, do not ask me. Do you not see that all these who are here are here at our instance? I should not be doing right, then, if I should let them get the impression that I was neglecting them and pursuing my own pleasure. For when soldiers think they are being neglected, the good ones become much more despondent and the bad much more presuming.

> Greek: 5.41. ἐπεὶ δὲ δείπνου ὥρα ἦν, καλέσας ὁ Κυαξάρης ἠξίου τὸν Κῦρον διὰ χρόνου ἰδόντα αὐτὸν συνδειπνεῖν. ὁ δὲ Κῦρος ἔφη· μὴ δὴ σὺ κέλευε, ὦ Κυαξάρη· ἢ οὐχ ὁρᾷς ὅτι οὗτοι οἱ παρόντες ὑφʼ ἡμῶν πάντες ἐπαιρόμενοι πάρεισιν; οὔκουν καλῶς ἂν πράττοιμι εἰ τούτων ἀμελῶν τὴν ἐμὴν ἡδονὴν θεραπεύειν δοκοίην. ἀμελεῖσθαι δὲ δοκοῦντες στρατιῶται οἱ μὲν ἀγαθοὶ πολὺ ἀθυμότεροι γίγνονται, οἱ δὲ πονηροὶ πολὺ ὑβριστότεροι.

[¶70] 5.42. But do you now go to dinner, especially as you have come a long way; and if any come to pay their respects to you, do you greet them kindly and entertain them well, so that they may feel confidence toward you also. For my part, I must go and attend to those matters of which I have been speaking to you.

> Greek: 5.42. ἀλλὰ σὺ μέν, ἔφη, ἄλλως τε καὶ ὁδὸν μακρὰν ἥκων δείπνει ἤδη· καὶ εἴ τινές σε τιμῶσιν, ἀντασπάζου καὶ εὐώχει αὐτούς, ἵνα σε καὶ θαρρήσωσιν· ἐγὼ δʼ ἀπιὼν ἐφʼ ἅπερ λέγω τρέψομαι.

[¶71] 5.43. And tomorrow morning my staff-officers will come with me to your headquarters, in order that we may all consult with you about what we should do next. Do you then and there lay before us the question whether it seems best to continue the campaign or whether it is now time to disband the armies.

> Greek: 5.43. αὔριον δʼ, ἔφη, πρῲ δεῦρʼ ἐπὶ τὰς σὰς θύρας παρέσονται οἱ ἐπικαίριοι, ὅπως βουλευσώμεθα πάντες σὺν σοὶ ὅ τι χρὴ ποιεῖν τὸ ἐκ τοῦδε. σὺ δʼ ἡμῖν ἔμβαλε ⟨βουλὴν⟩ παρὼν περὶ τούτου, πότερον ἔτι δοκεῖ στρατεύεσθαι ἢ καιρὸς ἤδη διαλύειν τὴν στρατιάν.

[¶72] 5.44. After this Cyaxares attended to his dinner, while Cyrus collected those of his friends who were most able to think and to co-operate with him when occasion demanded, and addressed them as follows: My friends, with the help of the gods we have, you see, all that we prayed for at the first. For wherever we go, we are masters of the country. What is more, we see the enemy reduced, and ourselves increased in both numbers and strength.

> Greek: 5.44. ἐκ τούτου ὁ μὲν Κυαξάρης ἀμφὶ δεῖπνον εἶχεν, ὁ δὲ Κῦρος συλλέξας τοὺς ἱκανωτάτους τῶν φίλων καὶ φρονεῖν καὶ συμπράττειν, εἴ τι δέοι, ἔλεξε τοιάδε. ἄνδρες φίλοι, ἃ μὲν δὴ πρῶτα ηὐξάμεθα, πάρεστι σὺν θεοῖς. ὅπῃ γὰρ ἂν πορευώμεθα, κρατοῦμεν τῆς χώρας· καὶ μὲν δὴ τοὺς πολεμίους ὁρῶμεν μειουμένους, ἡμᾶς δὲ αὐτοὺς πλείονάς τε καὶ ἰσχυροτέρους γιγνομένους.

[¶73] 5.45. Now, if the allies we have gained would only stay on with us, we should be able to accomplish much more both by force, when occasion calls for it, and by persuasion, when that is needed; and it is not my business a whit more than it is yours to see to it that as many of the allies as possible agree to stay; but just as, when we are called upon to fight, the one who conquers the greatest number has the glory of being considered the most valorous, so also when we are called upon to use persuasion, he that converts the greatest number to our opinion would justly be accounted at once the most eloquent and the most efficient.

> Greek: 5.45. εἰ δὲ ἡμῖν ἔτι ἐθελήσειαν οἱ νῦν προσγεγενημένοι σύμμαχοι παραμεῖναι, πολλῷ ἂν μᾶλλον ἁνύσαι δυναίμεθα καὶ εἴ τι βιάσασθαι καιρὸς καὶ εἴ τι πεῖσαι δέοι. ὅπως οὖν τὸ μένειν ὡς πλείστοις συνδοκῇ τῶν συμμάχων, οὐδὲν μᾶλλον τοῦτο ἐμὸν ἔργον ἢ καὶ ὑμέτερον μηχανᾶσθαι, ἀλλʼ ὥσπερ ὅταν μάχεσθαι δέῃ, ὁ πλείστους χειρωσάμενος ἀλκιμώτατος δοξάζεται εἶναι, οὕτω καὶ ὅταν πεῖσαι δέῃ, ὁ πλείστους ὁμογνώμονας ἡμῖν ποιήσας οὗτος δικαίως ἂν λεκτικώτατός τε καὶ πρακτικώτατος κρίνοιτο ἂν εἶναι.

[¶74] 5.47. Do not, however, aim at displaying to us the arguments that you will address to each one of them, but set to work with the feeling that those who are persuaded by any one of you will show what they are by what they do.

> Greek: 5.47. μὴ μέντοι ὡς λόγον ἡμῖν ἐπιδειξόμενοι οἷον ἂν εἴποιτε πρὸς ἕκαστον αὐτῶν τοῦτο μελετᾶτε, ἀλλʼ ὡς τοὺς πεπεισμένους ὑφʼ ἑκάστου δήλους ἐσομένους οἷς ἂν πράττωσιν οὕτω παρασκευάζεσθε.

[¶75] 5.48. Do you, therefore, see to this. And I, for my part, will try to see to it, as far as I can, that the soldiers are supplied with all that they need, while they are deliberating about going on with the campaign.

> Greek: 5.48. καὶ ὑμεῖς μέν, ἔφη, τούτων ἐπιμελεῖσθε· ἐγὼ δὲ ὅπως ἂν ἔχοντες τὰ ἐπιτήδεια ὅσον ἂν ἔγωγε δύνωμαι οἱ στρατιῶται περὶ τοῦ στρατεύεσθαι βουλεύωνται τούτου πειράσομαι ἐπιμελεῖσθαι.