5.21. whereas now we are going to fall upon them at a time when many of them are asleep, many drunk, and none of them in battle array. And when they find out that we are inside the walls, in their panic fright they will be much more helpless still than they are now.
5.21. νῦν δʼ ἐπʼ αὐτοὺς ἴμεν ἐν ᾧ πολλοὶ μὲν αὐτῶν καθεύδουσι, πολλοὶ δʼ [αὐτῶν] μεθύουσι, πάντες δʼ ἀσύντακτοί εἰσιν· ὅταν δὲ αἴσθωνται ἡμᾶς ἔνδον ὄντας, πολὺ ἔτι μᾶλλον ἢ νῦν ἀχρεῖοι ἔσονται ὑπὸ τοῦ ἐκπεπλῆχθαι.
5.22. But if any one is apprehensive of that which is said to be a source of terror to those invading a city—namely, that the people may go up on the house-tops and hurl down missiles right and left, you need not be in the least afraid of that; for if any do go up upon their houses, we have a god on our side, Hephaestus. And their porticoes are very inflammable, for the doors are made of palm-wood and covered with bituminous varnish which will burn like tinder;
5.22. εἰ δέ τις τοῦτο ἐννοεῖται, ὃ δὴ λέγεται φοβερὸν εἶναι τοῖς εἰς πόλιν εἰσιοῦσι, μὴ ἐπὶ τὰ τέγη ἀναβάντες βάλλωσιν ἔνθεν καὶ ἔνθεν, τοῦτο μάλιστα θαρρεῖτε· ἢν γὰρ ἀναβῶσί τινες ἐπὶ τὰς οἰκίας, ἔχομεν σύμμαχον θεὸν Ἥφαιστον. εὔφλεκτα δὲ τὰ πρόθυρα αὐτῶν, φοίνικος μὲν αἱ θύραι πεποιημέναι, ἀσφάλτῳ δὲ ὑπεκκαύματι κεχριμέναι.
5.23. while we, on our side, have plenty of pine-wood for torches, which will quickly produce a mighty conflagration; we have also plenty of pitch and tow, which will quickly spread the flames everywhere, so that those upon the house-tops must either quickly leave their posts or quickly be consumed.
5.23. ἡμεῖς δʼ αὖ πολλὴν μὲν δᾷδα ἔχομεν, ἣ ταχὺ πολὺ πῦρ τέξεται, πολλὴν δὲ πίτταν καὶ στυππεῖον, ἃ ταχὺ παρακαλεῖ πολλὴν φλόγα· ὥστε ἀνάγκην εἶναι ἢ φεύγειν ταχὺ τοὺς ἀπὸ τῶν οἰκιῶν ἢ ταχὺ κατακεκαῦσθαι.
5.24. But come, to arms! and with the help of the gods I will lead you on. And do you, Gadatas and Gobryas, show the streets, for you are familiar with them. And when we get inside the walls, lead us by the quickest route to the royal palace.
5.24. ἀλλʼ ἄγετε λαμβάνετε τὰ ὅπλα· ἡγήσομαι δʼ ἐγὼ σὺν τοῖς θεοῖς. ὑμεῖς δʼ, ἔφη, ὦ Γαδάτα καὶ Γωβρύα, δείκνυτε τὰς ὁδούς· ἴστε γάρ· ὅταν δʼ ἐντὸς γενώμεθα, τὴν ταχίστην ἄγετε ἐπὶ τὰ βασίλεια.
5.25. Aye, answered Gobryas and his staff, in view of the revelry, it would not be at all surprising if the gates leading to the palace were open, for all the city is feasting this night. Still, we shall find a guard before the gates, for one is always posted there. We must lose no time, then, said Cyrus. Forward, that we may catch the men as unprepared as we can.
5.25. καὶ μήν, ἔφασαν οἱ ἀμφὶ τὸν Γωβρύαν, οὐδὲν ἂν εἴη θαυμαστὸν εἰ καὶ ἄκλειστοι αἱ πύλαι αἱ τοῦ βασιλείου εἶεν· κωμάζει γὰρ ἡ πόλις πᾶσα τῇδε τῇ νυκτί. φυλακῇ μέντοι πρὸ τῶν πυλῶν ἐντευξόμεθα· ἔστι γὰρ αἰεὶ τεταγμένη. οὐκ ἂν μέλλειν δέοι, ἔφη ὁ Κῦρος, ἀλλʼ ἰέναι, ἵνα ἀπαρασκεύους ὡς μάλιστα λάβωμεν τοὺς ἄνδρας.
5.26. When these words were spoken, they advanced. And of those they met on the way, some fell by their swords, some fled back into their houses, some shouted to them; and Gobryas and his men shouted back to them, as if they were fellow-revellers. They advanced as fast as they could and were soon at the palace.
5.26. ἐπεὶ δὲ ταῦτα ἐρρήθη, ἐπορεύοντο· τῶν δὲ ἀπαντώντων οἱ μὲν ἀπέθνῃσκον παιόμενοι, οἱ δʼ ἔφευγον πάλιν εἴσω, οἱ δʼ ἐβόων· οἱ δʼ ἀμφὶ τὸν Γωβρύαν συνεβόων αὐτοῖς, ὡς κωμασταὶ ὄντες καὶ αὐτοί· καὶ ἰόντες ᾗ ἐδύναντο [ὡς] τάχιστα ἐπὶ τοῖς βασιλείοις ἐγένοντο.
5.27. And Gobryas and Gadatas and their troops found the gates leading to the palace locked, and those who had been appointed to attack the guard fell upon them as they were drinking by a blazing fire, and without waiting they dealt with them as with foes.
5.27. καὶ οἱ μὲν σὺν τῷ Γωβρύᾳ καὶ Γαδάτᾳ τεταγμένοι κεκλειμένας εὑρίσκουσι τὰς πύλας τοῦ βασιλείου· οἱ δὲ ἐπὶ τοὺς φύλακας ταχθέντες ἐπεισπίπτουσιν αὐτοῖς πίνουσι πρὸς φῶς πολύ, καὶ εὐθὺς ὡς πολεμίοις ἐχρῶντο αὐτοῖς.
5.28. But, as a noise and tumult ensued, those within heard the uproar, and at the king’s command to see what the matter was, some of them opened the gates and ran out.
5.28. ὡς δὲ κραυγὴ καὶ κτύπος ἐγίγνετο, αἰσθόμενοι οἱ ἔνδον τοῦ θορύβου, κελεύσαντος τοῦ βασιλέως σκέψασθαι τί εἴη τὸ πρᾶγμα, ἐκθέουσί τινες ἀνοίξαντες τὰς πύλας.
5.29. And when Gadatas and his men saw the gates open they dashed in in pursuit of the others as they fled back into the palace, and dealing blows right and left they came into the presence of the king; and they found him already risen with his dagger in his hand.
5.29. οἱ δʼ ἀμφὶ τὸν Γαδάταν ὡς εἶδον τὰς πύλας χαλώσας εἰσπίπτουσι καὶ τοῖς πάλιν φεύγουσιν εἴσω ἐφεπόμενοι καὶ παίοντες ἀφικνοῦνται πρὸς τὸν βασιλέα· καὶ ἤδη ἑστηκότα αὐτὸν καὶ ἐσπασμένον ὃν εἶχεν ἀκινάκην εὑρίσκουσι.
5.30. And Gadatas and Gobryas and their followers overpowered him; and those about the king perished also, one where he had sought some shelter, another while running away, another while actually trying to defend himself with whatever he could.
5.30. καὶ τοῦτον μὲν οἱ σὺν Γαδάτᾳ καὶ Γωβρύᾳ ἐχειροῦντο· καὶ οἱ σὺν αὐτῷ δὲ ἀπέθνῃσκον, ὁ μὲν προβαλλόμενός τι, ὁ δὲ φεύγων, ὁ δέ γε καὶ ἀμυνόμενος ὅτῳ ἐδύνατο.
5.31. Cyrus then sent the companies of cavalry around through the streets and gave them orders to cut down all whom they found out of doors, while he directed those who understood Assyrian to proclaim to those in their houses that they should stay there, for if any one should be caught outside, he would be put to death.
5.31. ὁ δὲ Κῦρος διέπεμπε τὰς τῶν ἱππέων τάξεις κατὰ τὰς ὁδοὺς καὶ προεῖπεν οὓς μὲν ἔξω λαμβάνοιεν κατακαίνειν, τοὺς δʼ ἐν ταῖς οἰκίαις κηρύττειν τοὺς συριστὶ ἐπισταμένους ἔνδον μένειν· εἰ δέ τις ἔξω ληφθείη, ὅτι θανατώσοιτο.
5.32. While they were thus occupied, Gadatas and Gobryas came up; and first of all they did homage to the gods, seeing that they had avenged themselves upon the wicked king, and then they kissed Cyrus’s hands and his feet with many tears of joy.
5.32. οἱ μὲν δὴ ταῦτʼ ἐποίουν. Γαδάτας δὲ καὶ Γωβρύας ἧκον· καὶ θεοὺς μὲν πρῶτον προσεκύνουν, ὅτι τετιμωρημένοι ἦσαν τὸν ἀνόσιον βασιλέα, ἔπειτα δὲ Κύρου κατεφίλουν καὶ χεῖρας καὶ πόδας, πολλὰ δακρύοντες ἅμα χαρᾷ [καὶ εὐφραινόμενοι].
5.33. And when day dawned and those in possession of the citadels discovered that the city was taken and the king slain, they surrendered the citadels, too.
5.33. ἐπεὶ δὲ ἡμέρα ἐγένετο καὶ ᾔσθοντο οἱ τὰς ἄκρας ἔχοντες ἑαλωκυῖάν τε τὴν πόλιν καὶ τὸν βασιλέα τεθνηκότα, παραδιδόασι καὶ τὰς ἄκρας.
5.34. And Cyrus at once took possession of the citadels and sent up to them guards and officers of the guards. As for the dead, he gave their relatives permission to bury them. He furthermore ordered the heralds to make proclamation that all Babylonians deliver up their arms; and he ordered that wherever arms should be found in any house, all the occupants should be put to the sword. So they delivered up their arms and Cyrus stored them in the citadels, so that they might be ready if he ever needed them for use.
5.34. ὁ δὲ Κῦρος τὰς μὲν ἄκρας εὐθὺς παρελάμβανε καὶ φρουράρχους τε καὶ φρουροὺς εἰς ταύτας ἀνέπεμπε, τοὺς δὲ τεθνηκότας θάπτειν ἐφῆκε τοῖς προσήκουσι· τοὺς δὲ κήρυκας κηρύττειν ἐκέλευεν ἀποφέρειν πάντας τὰ ὅπλα Βαβυλωνίους· ὅπου δὲ ληφθήσοιτο ὅπλα ἐν οἰκίᾳ, προηγόρευεν ὡς πάντες οἱ ἔνδον ἀποθανοῖντο. οἱ μὲν δὴ ἀπέφερον, ὁ δὲ Κῦρος ταῦτα μὲν εἰς τὰς ἄκρας κατέθετο, ὡς εἴη ἕτοιμα, εἴ τί ποτε δέοι χρῆσθαι.
5.35. When all this was finished, he first called the magi and requested them, inasmuch as the city had been taken by the sword, to select sanctuaries and the first fruits of the booty for the gods. Next he distributed the private houses and official residences among those whom he considered to have had a share in what had been achieved; and he made the division in the way that had been decided upon—the best to the most meritorious. And if any one thought he had less than he should, he bade him come and explain his reasons for thinking so.
5.35. ἐπεὶ δὲ ταῦτʼ ἐπέπρακτο, πρῶτον μὲν τοὺς μάγους καλέσας, ὡς δοριαλώτου τῆς πόλεως οὔσης ἀκροθίνια τοῖς θεοῖς καὶ τεμένη ἐκέλευσεν ἐξελεῖν· ἐκ τούτου δὲ καὶ οἰκίας διεδίδου καὶ ἀρχεῖα τούτοις οὕσπερ κοινῶνας ἐνόμιζε τῶν καταπεπραγμένων· οὕτω δὲ διένειμεν, ὥσπερ ἐδέδοκτο, τὰ κράτιστα τοῖς ἀρίστοις. εἰ δέ τις οἴοιτο μεῖον ἔχειν, διδάσκειν προσιόντας ἐκέλευε.
5.36. He ordered the Babylonians, moreover, to go on tilling their lands, to pay their tribute, and to serve those to whom they had severally been assigned; and he directed the Persians who had shared in the expedition and as many of the allies as chose to remain with him to address those who had fallen to their share as a master would his servants.
5.36. προεῖπε δὲ Βαβυλωνίοις μὲν τὴν γῆν ἐργάζεσθαι καὶ τοὺς δασμοὺς ἀποφέρειν καὶ θεραπεύειν τούτους οἷς ἕκαστοι αὐτῶν ἐδόθησαν· Πέρσας δὲ τοὺς κοινῶνας καὶ τῶν συμμάχων ὅσοι μένειν ᾑροῦντο παρʼ αὐτῷ ὡς δεσπότας ὧν ἔλαβον προηγόρευε διαλέγεσθαι.
5.37. After this, Cyrus conceived a desire to establish himself as he thought became a king, but he decided to do it with the approval of his friends, in such a way that his public appearances should be rare and solemn and yet excite as little jealousy as possible. So he adopted the following plan: at day-break he would take his station in a place that seemed to him to be adapted to the purpose and there receive all who had any matter to bring before him, give them an answer, and send them away.
5.37. ἐκ δὲ τούτου ἐπιθυμῶν ὁ Κῦρος ἤδη κατασκευάσασθαι καὶ αὐτὸς ὡς βασιλεῖ ἡγεῖτο πρέπειν, ἔδοξεν αὐτῷ τοῦτο σὺν τῇ τῶν φίλων γνώμῃ ποιῆσαι, ὡς ὅτι ἥκιστα ἂν ἐπιφθόνως σπάνιός τε καὶ σεμνὸς φανείη. ὧδε οὖν ἐμηχανᾶτο τοῦτο. ἅμα τῇ ἡμέρᾳ στὰς ὅπου ἐδόκει ἐπιτήδειον εἶναι προσεδέχετο τὸν βουλόμενον λέγειν τι καὶ ἀποκρινάμενος ἀπέπεμπεν.
5.38. But when people learned that he was holding audience, they came in an unmanageable throng, and as they crowded up to get in there was no end of trickery and contention.
5.38. οἱ δʼ ἄνθρωποι ὡς ἔγνωσαν ὅτι προσδέχοιτο, ἧκον ἀμήχανοι τὸ πλῆθος· καὶ ὠθουμένων περὶ τοῦ προσελθεῖν μηχανή τε πολλὴ καὶ μάχη ἦν.
5.39. And his attendants would admit them, making the best discrimination they could. But whenever any of his personal friends managed to push their way through the throng and catch his eye, Cyrus would stretch out his hand, draw them up to him, and say: Just wait, friends, until we get rid of the crowd, and then we will enjoy each other’s company quietly. So his friends would wait, but the throng would stream in greater and greater, so that evening would set in before he had leisure to share his friends’ company.
5.39. οἱ δὲ ὑπηρέται ὡς ἐδύναντο διακρίναντες προσίεσαν. ὁπότε δέ τις καὶ τῶν φίλων διωσάμενος τὸν ὄχλον προφανείη, προτείνων ὁ Κῦρος τὴν χεῖρα προσήγετο αὐτοὺς καὶ οὕτως ἔλεγεν· ἄνδρες φίλοι, περιμένετε, ἕως ⟨ἂν⟩ τὸν ὄχλον διωσώμεθα· ἔπειτα δὲ καθʼ ἡσυχίαν συγγενησόμεθα. οἱ μὲν δὴ φίλοι περιέμενον. ὁ δʼ ὄχλος πλείων καὶ πλείων ἐπέρρει, ὥστʼ ἔφθασεν ἑσπέρα γενομένη πρὶν τοῖς φίλοις αὐτὸν σχολάσαι καὶ συγγενέσθαι.
5.40. So Cyrus would say: Gentlemen, it is now time to separate; come tomorrow morning; for I, too, have something to talk over with you. Upon hearing this, his friends gladly departed, running from his presence, for they had paid the penalty for ignoring all the wants of nature. Thus then they went to rest.
5.40. οὕτω δὴ ὁ Κῦρος λέγει· ὥρα, ἔφη, ὦ ἄνδρες, νῦν μὲν [καιρὸς] διαλυθῆναι· αὔριον δὲ πρῲ ἔλθετε· καὶ γὰρ ἐγὼ βούλομαι ὑμῖν τι διαλεχθῆναι. ἀκούσαντες ταῦτα οἱ φίλοι ἄσμενοι ᾤχοντο ἀποθέοντες, δίκην δεδωκότες ὑπὸ πάντων τῶν ἀναγκαίων. καὶ τότε μὲν οὕτως ἐκοιμήθησαν.
5.41. On the following day, Cyrus went to the same place and long before his friends came, there was a much greater crowd of people standing there desiring audience with him. So Cyrus stationed a large circle of Persian lancers about him and gave orders that no one should be admitted except his friends and the officers of the Persians and the allies.
5.41. τῇ δʼ ὑστεραίᾳ ὁ μὲν Κῦρος παρῆν εἰς τὸ αὐτὸ χωρίον, ἀνθρώπων δὲ πολὺ πλέον πλῆθος περιειστήκει βουλομένων προσιέναι, καὶ πολὺ πρότερον ἢ οἱ φίλοι παρῆσαν. ὁ οὖν Κῦρος περιστησάμενος τῶν ξυστοφόρων Περσῶν κύκλον μέγαν εἶπε μηδένα παριέναι ἢ τοὺς φίλους τε καὶ ἄρχοντας τῶν Περσῶν τε καὶ τῶν συμμάχων.
5.42. And when they had come together, Cyrus addressed them as follows: Friends and allies, we cannot possibly find any fault with the gods that all that we wished for so far has not been fulfilled. However, if great success is to have such consequences that a man is not to be able to have some leisure for himself nor time to enjoy himself with his friends, I am ready to bid farewell to that sort of happiness.
5.42. ἐπεὶ δὲ συνῆλθον οὗτοι, ἔλεξεν ὁ Κῦρος αὐτοῖς τοιάδε· ἄνδρες φίλοι καὶ σύμμαχοι, τοῖς μὲν θεοῖς οὐδὲν ἂν ἔχοιμεν μέμψασθαι τὸ μὴ οὐχὶ μέχρι τοῦδε πάντα ὅσα ηὐχόμεθα καταπεπραχέναι· εἰ μέντοι τοιοῦτον ἔσται τὸ μεγάλα πράττειν ὥστε μὴ οἷόν τʼ εἶναι μήτε ἀμφʼ αὑτὸν σχολὴν ἔχειν μήτε μετὰ τῶν φίλων εὐφρανθῆναι, ἐγὼ μὲν χαίρειν ταύτην τὴν εὐδαιμονίαν κελεύω.
5.43. For yesterday, too, you saw, of course, that although we began at dawn to give audience to those who came to see us, we did not get through before evening; and now you see that these others, who are here in greater numbers than came yesterday, will give us even more trouble.
5.43. ἐνενοήσατε γάρ, ἔφη, καὶ χθὲς δήπου ὅτι ἕωθεν ἀρξάμενοι ἀκούειν τῶν προσιόντων οὐκ ἐλήξαμεν πρόσθεν ἑσπέρας· καὶ νῦν ὁρᾶτε τούτους ἄλλους πλείονας τῶν χθὲς παρόντας ὡς πράγματα ἡμῖν παρέξοντας.
5.44. If, therefore, one is to sacrifice oneself to such affairs, I reckon that you will have but a small part in my society or I in yours; while in myself I know that I shall certainly have no part at all.
5.44. εἰ οὖν τις τούτοις ὑφέξει ἑαυτόν, λογίζομαι μικρὸν μέν τι ὑμῖν μέρος ἐμοῦ μετεσόμενον, μικρὸν δέ τι ἐμοὶ ὑμῶν· ἐμαυτοῦ μέντοι σαφῶς οἶδʼ ὅτι οὐδʼ ὁτιοῦν μοι μετέσται.
5.45. I see also, he went on, still another absurd feature in all this: while my affection for you is, as you know, what it naturally ought to be, of these who stand about here I know few or none; and yet all these have made up their minds that if they can get ahead of you in crowding in, they will obtain what they wish from me before you can. Now what I expected all such to do, if any one wanted anything from me, was to get into favour with you as my friends and ask you for an introduction.
5.45. ἔτι δʼ, ἔφη, καὶ ἄλλο ὁρῶ γελοῖον πρᾶγμα· ἐγὼ γὰρ δήπου ὑμῖν μὲν ὥσπερ εἰκὸς διάκειμαι· τούτων δὲ τῶν περιεστηκότων ἤ τινα ἢ οὐδένα οἶδα, καὶ οὗτοι πάντες οὕτω παρεσκευασμένοι εἰσὶν ὡς, ἢν νικῶσιν ὑμᾶς ὠθοῦντες, πρότεροι ἃ βούλονται ὑμῶν παρʼ ἐμοῦ διαπραξόμενοι. ἐγὼ δὲ ἠξίουν τοὺς τοιούτους, εἴ τίς τι ἐμοῦ δέοιτο, θεραπεύειν ὑμᾶς τοὺς ἐμοὺς φίλους δεομένους προσαγωγῆς.
5.46. Perhaps some one may ask why I did not adopt this arrangement in the beginning instead of making myself accessible to all. It was, I answer, because I realized that the demands of war made it necessary for a commander not to be behind others in finding out what he ought to know nor in doing what it is expedient that he should do. And I thought generals who were seldom to be seen often neglected much that needed to be done.
5.46. ἴσως ἂν οὖν εἴποι τις, τί δῆτα οὐχ οὕτως ἐξ ἀρχῆς παρεσκευασάμην, ἀλλὰ παρεῖχον ἐν τῷ μέσῳ ἐμαυτόν. ὅτι τὰ τοῦ πολέμου τοιαῦτα ἐγίγνωσκον ὄντα ὡς μὴ ὑστερίζειν δέον τὸν ἄρχοντα μήτε τῷ εἰδέναι ἃ δεῖ μήτε τῷ πράττειν ἃ ἂν καιρὸς ᾖ· τοὺς δὲ σπανίους ἰδεῖν στρατηγοὺς πολλὰ ἐνόμιζον ὧν δεῖ πραχθῆναι παριέναι.
5.47. But now that this most toilsome war is really over, it seems to me that I, too, am entitled to find some relaxation of spirit. So, while I am in doubt as to what I could do to harmonize our interests and those of the others for whom we must care, let any one who sees what is to the best advantage give me a word of counsel.
5.47. νῦν δʼ ἐπειδὴ καὶ ὁ φιλοπονώτατος πόλεμος ἀναπέπαυται, δοκεῖ μοι καὶ ἡ ἐμὴ ψυχὴ ἀναπαύσεώς τινος ἀξιοῦν τυγχάνειν. ὡς οὖν ἐμοῦ ἀποροῦντος ὅ τι ἂν τύχοιμι ποιῶν ὥστε καλῶς ἔχειν τά τε ἡμέτερα καὶ τὰ τῶν ἄλλων ὧν ἡμᾶς δεῖ ἐπιμελεῖσθαι, συμβουλευέτω ὅ τι τις ὁρᾷ συμφορώτατον.
5.48. Thus Cyrus spoke. After him Artabazus arose —the man who had once claimed to be his kinsman—and said: I am very glad, Cyrus, that you have opened this discussion. For when you were still a lad, I was very anxious even from the first to be a friend of yours; but when I saw that I could be of no use to you, I shrank from approaching you.
5.48. Κῦρος μὲν οὕτως εἶπεν· ἀνίσταται δʼ ἐπʼ αὐτῷ Ἀρτάβαζος ὁ συγγενής ποτε φήσας εἶναι καὶ εἶπεν· ἦ καλῶς, ἔφη, ἐποίησας, ὦ Κῦρε, ἄρξας τοῦ λόγου. ἐγὼ γὰρ ἔτι νέου μὲν ὄντος σοῦ πάνυ ἀρξάμενος ἐπεθύμουν φίλος γενέσθαι, ὁρῶν δέ σε οὐδὲν δεόμενον ἐμοῦ κατώκνουν σοι προσιέναι.
5.49. But when you once happened to need even my services to publish among the Medes the concession obtained from Cyaxares, I reasoned that, if I gave you my earnest support in this, I then might be your intimate friend and talk with you as much as I pleased. Now that particular commission was executed in such a way as to call for your approval.
5.49. ἐπεὶ δʼ ἔτυχές ποτε καὶ ἐμοῦ δεηθεὶς [προθύμως] ἐξαγγεῖλαι πρὸς Μήδους τὰ παρὰ Κυαξάρου, ἐλογιζόμην, εἰ ταῦτα προθύμως σοι συλλάβοιμι, ὡς οἰκεῖός τέ σοι ἐσοίμην καὶ ἐξέσοιτό μοι διαλέγεσθαί σοι ὁπόσον χρόνον βουλοίμην. καὶ ἐκεῖνα μὲν δὴ ἐπράχθη ὥστε σε ἐπαινεῖν.
5.50. After that, the Hyrcanians were the first to become our friends, and at a time, too, when we were very hungry for allies, so that in our affection for them we all but carried them around in our arms. And after that, when the enemy’s camp was taken, you did not have any time to concern yourself about me, I suppose, and I did not blame you.
5.50. μετὰ τοῦτο Ὑρκάνιοι μὲν πρῶτοι φίλοι ἡμῖν ἐγένοντο καὶ μάλα πεινῶσι συμμάχων· ὥστε μόνον οὐκ ἐν ταῖς ἀγκάλαις περιεφέρομεν αὐτοὺς ἀγαπῶντες. μετὰ δὲ τοῦτο ἐπεὶ ἑάλω τὸ πολέμιον στρατόπεδον, οὐκ οἶμαι σχολή σοι ἦν ἀμφʼ ἐμὲ ἔχειν· καὶ ἐγώ σοι συνεγίγνωσκον.
5.51. Next, Gobryas became our friend, and I was glad; and then Gadatas; and then it was hard work to get any share of your attention. When, however, both the Sacians and the Cadusians had become our allies, you must needs show them proper attention, for they also were attentive to you.
5.51. ἐκ δὲ τούτου Γωβρύας ἡμῖν φίλος ἐγένετο, καὶ ἐγὼ ἔχαιρον· καὶ αὖθις Γαδάτας· καὶ ἤδη ἔργον σοῦ ἦν μεταλαβεῖν. ἐπεί γε μέντοι καὶ Σάκαι καὶ Καδούσιοι σύμμαχοι ἐγεγένηντο, θεραπεύειν εἰκότως ἔδει τούτους· καὶ γὰρ οὗτοι σὲ ἐθεράπευον.
5.52. When we came back to the place from which we had started, I saw you busy with horses and chariots and engines, but I thought that as soon as you had leisure from these distractions you would have some time to think of me. Still, when the terrible news came that the whole world was assembling against us, I realized that that was a matter of paramount importance; but if it should turn out successfully, then at last I thought I might be sure that the intercourse between me and you would be unstinted.
5.52. ὡς δʼ ἤλθομεν πάλιν ἔνθεν ὡρμήθημεν, ὁρῶν σε ἀμφʼ ἵππους ἔχοντα, ἀμφʼ ἅρματα, ἀμφὶ μηχανάς, ἡγούμην, ἐπεὶ ἀπὸ τούτων σχολάσαις, τότε σε καὶ ἀμφʼ ἐμὲ ἕξειν σχολήν. ὥς γε μέντοι ἦλθεν ἡ δεινὴ ἀγγελία τὸ πάντας ἀνθρώπους ἐφʼ ἡμᾶς συλλέγεσθαι, ἐγίγνωσκον ὅτι ταῦτα μέγιστα εἴη· εἰ δὲ ταῦτα καλῶς γένοιτο, εὖ ἤδη ἐδόκουν εἰδέναι ὅτι πολλὴ ἔσοιτο ἀφθονία τῆς ἐμῆς καὶ [τῆς] σῆς συνουσίας.
5.53. And now we have won the great battle and have Sardis and Croesus in subjection; we have taken Babylon and subjugated everything; and yet yesterday, by Mithras, if I had not fought my way through the crowd with my fists, I vow I could not have got near you. However, when you took me by the hand and bade me stay by you, I was the object of all envious eyes, for having spent a whole day with you—without a thing to eat or drink.
5.53. καὶ νῦν δὴ νενικήκαμέν τε τὴν μεγάλην μάχην καὶ Σάρδεις καὶ Κροῖσον ὑποχείριον ἔχομεν καὶ Βαβυλῶνα ᾑρήκαμεν καὶ πάντας κατεστράμμεθα, καὶ μὰ τὸν Μίθρην ἐγώ τοι ἐχθές, εἰ μὴ πολλοῖς διεπύκτευσα, οὐκ ἂν ἐδυνάμην σοι προσελθεῖν. ἐπεί γε μέντοι ἐδεξιώσω με καὶ παρὰ σοὶ ἐκέλευσας μένειν, ἤδη περίβλεπτος ἦν, ὅτι μετὰ σοῦ ἄσιτος καὶ ἄποτος διημέρευον.
5.54. If, therefore, it can now be so arranged that we, who have proved ourselves most deserving, shall have the largest share of your company, well and good; if not, I am ready once again to make a proclamation in your name to the effect that all shall keep away from you, except us who have been your friends from the beginning.
5.54. νῦν οὖν εἰ μὲν ἔσται πῃ ὅπως οἱ πλείστου ἄξιοι γεγενημένοι πλεῖστόν σου μέρος μεθέξομεν· εἰ δὲ μή, πάλιν αὖ ἐγὼ ἐθέλω παρὰ σοῦ ἐξαγγέλλειν ἀπιέναι πάντας ἀπὸ σοῦ πλὴν ἡμῶν τῶν ἐξ ἀρχῆς φίλων.
5.55. At this Cyrus laughed as did many others. Then Chrysantas, the Persian, rose and spoke as follows: Well, Cyrus, it was hitherto quite proper for you to make yourself approachable, for the reasons you have yourself assigned and also because we were not the ones whose favour you most needed to win; for we were with you for our own sakes. But it was imperative for you in every way to win the affections of the multitude, so that they might consent to toil and risk their lives with us as gladly as possible.
5.55. ἐπὶ τούτῳ ἐγέλασε μὲν ὁ Κῦρος καὶ ἄλλοι πολλοί· Χρυσάντας δʼ ἀνέστη ὁ Πέρσης καὶ ἔλεξεν ὧδε· ἀλλὰ τὸ μὲν πρόσθεν, ὦ Κῦρε, εἰκότως ἐν τῷ φανερῷ σαυτὸν παρεῖχες, διʼ ἅ τε αὐτὸς εἶπας καὶ ὅτι οὐχ ἡμᾶς σοι μάλιστα ἦν θεραπευτέον. ἡμεῖς μὲν γὰρ καὶ ἡμῶν αὐτῶν ἕνεκα παρῆμεν· τὸ δὲ πλῆθος ἔδει ἀνακτᾶσθαι ἐκ παντὸς τρόπου, ὅπως ὅτι ἥδιστα συμπονεῖν καὶ συγκινδυνεύειν ἡμῖν ἐθέλοιεν.
5.56. But now, seeing that you do not hold your power by this method alone but are in a position in still other ways to win the hearts of those whom it is of advantage for you to win, it is meet that you should now have a home. Else what enjoyment would you have of your power, if you alone were to have no hearth and home of your own? For there is no spot on earth more sacred, more sweet, or more dear than that. And finally, he said, do you not think that we also should be ashamed to see you living in discomfort, out of doors, while we ourselves lived in houses and seemed to be better off than you?
5.56. νῦν δʼ ἐπεὶ οὐ τούτους [τρόπον] μόνον ἔχεις, ἀλλὰ καὶ ἄλλους ἀνακτᾶσθαι δύνασαι οὓς καιρὸς εἴη, ἤδη καὶ οἰκίας σε τυχεῖν ἄξιον· ἢ τί ἀπολαύσαις ἂν τῆς ἀρχῆς, εἰ μόνος ἄμοιρος εἴης ἑστίας, οὗ οὔτε ὁσιώτερον χωρίον ἐν ἀνθρώποις οὔτε ἥδιον οὔτε οἰκειότερόν ἐστιν οὐδέν; ἔπειτα δʼ, ἔφη, οὐκ ἂν οἴει καὶ ἡμᾶς αἰσχύνεσθαι, εἰ σὲ μὲν ὁρῷμεν ἔξω καρτεροῦντα, αὐτοὶ δʼ ἐν οἰκίαις εἴημεν καὶ σοῦ δοκοίημεν πλεονεκτεῖν;
5.57. When Chrysantas had finished his speech, many supported him in the same tenor. After that, Cyrus moved into the royal palace, and those who had charge of the treasures brought from Sardis delivered them there. And after he took possession, Cyrus sacrificed first to Hestia, then to sovereign Zeus, and then to any other god that the magi suggested.
5.57. ἐπεὶ δὲ Χρυσάντας ταῦτα ἔλεξε, συνηγόρευον αὐτῷ κατὰ ταὐτὰ πολλοί. ἐκ τούτου δὴ εἰσέρχεται εἰς τὰ βασίλεια, καὶ τὰ ἐκ Σάρδεων χρήματα ἐνταῦθʼ οἱ ἄγοντες ἀπέδοσαν. ἐπεὶ δʼ εἰσῆλθεν ὁ Κῦρος, πρῶτον μὲν Ἑστίᾳ ἔθυσεν, ἔπειτα Διὶ βασιλεῖ καὶ εἴ τινι ἄλλῳ θεῷ οἱ μάγοι ἐξηγοῦντο.
5.58. This done, he began at once to organize the rest of his court. And as he considered his own situation, that he was undertaking to hold sway over many people, and preparing to dwell in the greatest of all famous cities, and that that city was as hostile to him as a city could be to any man—as he reflected on this, he decided that he needed a body-guard.
5.58. ποιήσας δὲ ταῦτα τὰ ἄλλα ἤδη ἤρχετο διοικεῖν. ἐννοῶν δὲ τὸ αὑτοῦ πρᾶγμα ὅτι ἐπιχειροίη μὲν ἄρχειν πολλῶν ἀνθρώπων, παρασκευάζοιτο δὲ οἰκεῖν ἐν πόλει τῇ μεγίστῃ τῶν φανερῶν, αὕτη δʼ οὕτως ἔχοι αὐτῷ ὡς πολεμιωτάτη ἂν γένοιτο ἀνδρὶ πόλις, ταῦτα δὴ λογιζόμενος φυλακῆς περὶ τὸ σῶμα ἡγήσατο δεῖσθαι.
5.59. And as he realized that men are nowhere an easier prey to violence than when at meals or at wine, in the bath, or in bed and asleep, he looked around to see who were the most faithful men that he could have around him at such times; and he held that no man was ever faithful who loved any one else better than the one who needed his protection.
5.59. γνοὺς δʼ ὅτι οὐδαμοῦ ἄνθρωποι εὐχειρωτότεροί εἰσιν ἢ ἐν σίτοις καὶ ποτοῖς καὶ λουτροῖς καὶ κοίτῃ καὶ ὕπνῳ, ἐσκόπει τίνας ἂν ἐν τούτοις περὶ αὑτὸν πιστοτάτους ἔχοι. ἐνόμισε δὲ μὴ ἂν γενέσθαι ποτὲ πιστὸν ἄνθρωπον ὅστις ἄλλον μᾶλλον φιλήσοι τοῦ τῆς φυλακῆς δεομένου.
5.60. Those, therefore, who had children or congenial wives or sweethearts, such he believed were by nature constrained to love them best. But as he observed that eunuchs were not susceptible to any such affections, he thought that they would esteem most highly those who were in the best position to make them rich and to stand by them, if ever they were wronged, and to place them in offices of honour; and no one, he thought, could surpass him in bestowing favours of that kind.
5.60. τοὺς μὲν οὖν ἔχοντας παῖδας ἢ γυναῖκας συναρμοττούσας ἢ παιδικὰ ἔγνω φύσει ἠναγκάσθαι ταῦτα μάλιστα φιλεῖν· τοὺς δʼ εὐνούχους ὁρῶν πάντων τούτων στερομένους ἡγήσατο τούτους ἂν περὶ πλείστου ποιεῖσθαι οἵτινες δύναιντο πλουτίζειν μάλιστα αὐτοὺς καὶ βοηθεῖν, εἴ τι ἀδικοῖντο, καὶ τιμὰς περιάπτειν αὐτοῖς· τούτοις δʼ εὐεργετοῦντα ὑπερβάλλειν αὐτὸν οὐδένʼ ἂν ἡγεῖτο δύνασθαι.
5.61. Besides, inasmuch as eunuchs are objects of contempt to the rest of mankind, for this reason, if for no other, they need a master who will be their patron; for there is no man who would not think that he had a right to take advantage of a eunuch at every opportunity unless there were some higher power to prevent his doing so; but there is no reason why even a eunuch should not be superior to all others in fidelity to his master.
5.61. πρὸς δὲ τούτοις ἄδοξοι ὄντες οἱ εὐνοῦχοι παρὰ τοῖς ἄλλοις ἀνθρώποις καὶ διὰ τοῦτο δεσπότου ἐπικούρου προσδέονται· οὐδεὶς γὰρ ἀνὴρ ὅστις οὐκ ἂν ἀξιώσειεν εὐνούχου πλέον ἔχειν ἐν παντί, εἰ μή τι ἄλλο κρεῖττον ἀπείργοι· δεσπότῃ δὲ πιστὸν ὄντα οὐδὲν κωλύει πρωτεύειν καὶ τὸν εὐνοῦχον.
5.62. But he did not admit what many might very easily be inclined to suppose, that eunuchs are weaklings; and he drew this conclusion also from the case of other animals: for instance, vicious horses, when gelded, stop biting and prancing about, to be sure, but are none the less fit for service in war; and bulls, when castrated, lose somewhat of their high spirit and unruliness but are not deprived of their strength or capacity for work. And in the same way dogs, when castrated, stop running away from their masters, but are no less useful for watching or hunting.
5.62. ὃ δʼ ἂν μάλιστά τις οἰηθείη, ἀνάλκιδας τοὺς εὐνούχους γίγνεσθαι, οὐδὲ τοῦτο ἐφαίνετο αὐτῷ. ἐτεκμαίρετο δὲ καὶ ἐκ τῶν ἄλλων ζῴων ὅτι οἵ τε ὑβρισταὶ ἵπποι ἐκτεμνόμενοι τοῦ μὲν δάκνειν καὶ ὑβρίζειν ἀποπαύονται, πολεμικοὶ δὲ οὐδὲν ἧττον γίγνονται, οἵ τε ταῦροι ἐκτεμνόμενοι τοῦ μὲν μέγα φρονεῖν καὶ ἀπειθεῖν ὑφίενται, τοῦ δʼ ἰσχύειν καὶ ἐργάζεσθαι οὐ στερίσκονται, καὶ οἱ κύνες δὲ ὡσαύτως τοῦ μὲν ἀπολείπειν τοὺς δεσπότας ἀποπαύονται ἐκτεμνόμενοι, φυλάττειν δὲ καὶ εἰς θήραν οὐδὲν κακίους γίγνονται.
5.63. And men, too, in the same way, become gentler when deprived of this desire, but not less careful of that which is entrusted to them; they are not made any less efficient horsemen, or any less skilful lancers, or less ambitious men.
5.63. καὶ οἵ γε ἄνθρωποι ὡσαύτως ἠρεμέστεροι γίγνονται στερισκόμενοι ταύτης τῆς ἐπιθυμίας, οὐ μέντοι ἀμελέστεροί γε τῶν προσταττομένων, οὐδʼ ἧττόν τι ἱππικοί, οὐδὲ ἧττόν τι ἀκοντιστικοί, οὐδὲ ἧττον φιλότιμοι.
5.64. On the contrary, they showed both in times of war and in hunting that they still preserved in their souls a spirit of rivalry; and of their fidelity they gave the best proof upon the fall of their masters, for no one ever performed acts of greater fidelity in his master’s misfortunes than eunuchs do.
5.64. κατάδηλοι δʼ ἐγίγνοντο καὶ ἐν τοῖς πολέμοις καὶ ἐν ταῖς θήραις ὅτι ἔσῳζον τὸ φιλόνικον ἐν ταῖς ψυχαῖς. τοῦ δὲ πιστοὶ εἶναι ἐν τῇ φθορᾷ τῶν δεσποτῶν μάλιστα βάσανον ἐδίδοσαν· οὐδένες γὰρ πιστότερα ἔργα ἀπεδείκνυντο ἐν ταῖς δεσποτικαῖς συμφοραῖς τῶν εὐνούχων.
5.65. And if it is thought with some justice that they are inferior in bodily strength, yet on the field of battle steel makes the weak equal to the strong. Recognizing these facts, he selected eunuchs for every post of personal service to him, from the door-keepers up.
5.65. εἰ δέ τι ἄρα τῆς τοῦ σώματος ἰσχύος μειοῦσθαι δοκοῦσιν, ὁ σίδηρος ἀνισοῖ τοὺς ἀσθενεῖς τοῖς ἰσχυροῖς ἐν τῷ πολέμῳ. ταῦτα δὴ γιγνώσκων ἀρξάμενος ἀπὸ τῶν θυρωρῶν πάντας τοὺς περὶ τὸ ἑαυτοῦ σῶμα θεραπευτῆρας ἐποιήσατο εὐνούχους.
5.66. But, as he deemed this guard insufficient in view of the multitude of those who bore him ill-will, he looked around to see whom he could find among the rest who would be the most trustworthy guards about the palace.
5.66. ἡγησάμενος δὲ οὐχ ἱκανὴν εἶναι τὴν φυλακὴν ταύτην πρὸς τὸ πλῆθος τῶν δυσμενῶς ἐχόντων, ἐσκόπει τίνας τῶν ἄλλων ἂν πιστοτάτους περὶ τὸ βασίλειον φύλακας λάβοι.
5.67. Now he knew that the Persians on account of their poverty lived in the greatest privation at home and were accustomed to a life of the hardest toil, because their country was rugged and they had to work with their own hands; so he believed that they would especially welcome life with him.
5.67. εἰδὼς οὖν Πέρσας τοὺς οἴκοι κακοβιωτάτους μὲν ὄντας διὰ πενίαν, ἐπιπονώτατα δὲ ζῶντας διὰ τὴν τῆς χώρας τραχύτητα καὶ διὰ τὸ αὐτουργοὺς εἶναι, τούτους ἐνόμισε μάλιστʼ ἂν ἀγαπᾶν τὴν παρʼ αὑτῷ δίαιταν.
5.68. Accordingly, he took from among them ten thousand spearmen, who kept guard about the palace day and night, whenever he was in residence; but whenever he went away anywhere, they went along drawn up in order on either side of him.
5.68. λαμβάνει οὖν τούτων μυρίους δορυφόρους, οἳ κύκλῳ μὲν νυκτὸς καὶ ἡμέρας ἐφύλαττον περὶ τὰ βασίλεια, ὁπότε ἐπὶ χώρας εἴη· ὁπότε δὲ ἐξίοι ποι, ἔνθεν καὶ ἔνθεν τεταγμένοι ἐπορεύοντο.
5.69. And since he considered that all Babylon, too, stood in need of adequate protection, whether he himself happened to be at home or abroad, he stationed there also an adequate garrison, and he arranged that the Babylonians should furnish the money for their wages, for it was his aim that this people should be as destitute of resources as possible, so that they might be as submissive and as easily restrained as possible.
5.69. νομίσας δὲ καὶ Βαβυλῶνος ὅλης φύλακας δεῖν εἶναι ἱκανούς, εἴτʼ ἐπιδημῶν αὐτὸς τυγχάνοι εἴτε καὶ ἀποδημῶν, κατέστησε καὶ ἐν Βαβυλῶνι φρουροὺς ἱκανούς· μισθὸν δὲ καὶ τούτοις Βαβυλωνίους ἔταξε παρέχειν, βουλόμενος αὐτοὺς ὡς ἀμηχανωτάτους εἶναι, ὅπως ὅτι ταπεινότατοι καὶ εὐκαθεκτότατοι εἶεν.
5.70. This guard that he then established about himself and in the city of Babylon is maintained on the same footing even to this day. And as he studied how his whole empire might be held together and at the same time enlarged, he reflected that these mercenaries were not so much better men than those he had made subject as they were inferior in number; and he realized that the brave men, who with the aid of the gods had brought him victory, must be kept together and that care must be exercised that they should not abandon their practice of virtue.
5.70. αὕτη μὲν δὴ ἡ περὶ αὐτόν τε φυλακὴ καὶ ἡ ἐν Βαβυλῶνι τότε κατασταθεῖσα καὶ νῦν ἔτι οὕτως ἔχουσα διαμένει. σκοπῶν δʼ ὅπως ἂν καὶ ἡ πᾶσα ἀρχὴ κατέχοιτο καὶ ἄλλη ἔτι προσγίγνοιτο, ἡγήσατο τοὺς μισθοφόρους τούτους οὐ τοσοῦτον βελτίονας τῶν ὑπηκόων εἶναι ὅσον ἐλάττονας· τοὺς δὲ ἀγαθοὺς ἄνδρας ἐγίγνωσκε συνεκτέον εἶναι, οἵπερ σὺν τοῖς θεοῖς τὸ κρατεῖν παρέσχον, καὶ ἐπιμελητέον ὅπως μὴ ἀνήσουσι τὴν τῆς ἀρετῆς ἄσκησιν.
5.71. But in order that he might not seem to be issuing orders to them, but that they also might of themselves recognize that this was the best course for them and so abide in virtue and cultivate it, he collected the peers and all who were men of influence, together with such as seemed to him most worthy sharers of his toil and its rewards;
5.71. ὅπως δὲ μὴ ἐπιτάττειν αὐτοῖς δοκοίη, ἀλλὰ γνόντες καὶ αὐτοὶ ταῦτα ἄριστα εἶναι οὕτως ἐμμένοιέν τε καὶ ἐπιμελοῖντο τῆς ἀρετῆς, συνέλεξε τούς τε ὁμοτίμους καὶ πάντας ὁπόσοι ἐπικαίριοι ἦσαν καὶ ἀξιοχρεώτατοι ἐδόκουν αὐτῷ κοινωνοὶ εἶναι καὶ πόνων καὶ ἀγαθῶν.
5.72. and when they had come together he addressed them as follows: Friends and allies, thanks be above all to the gods that they have vouchsafed to us to obtain all that we thought we deserved. For now we are in possession of broad and fertile lands and of subjects to support us by tilling them; we have houses also and furniture in them.
5.72. ἐπεὶ δὲ συνῆλθον, ἔλεξε τοιάδε. ἄνδρες φίλοι καὶ σύμμαχοι, τοῖς μὲν θεοῖς μεγίστη χάρις ὅτι ἔδοσαν ἡμῖν τυχεῖν ὧν ἐνομίζομεν ἄξιοι εἶναι. νῦν γὰρ δὴ ἔχομεν καὶ γῆν πολλὴν καὶ ἀγαθὴν καὶ οἵτινες ταύτην ἐργαζόμενοι θρέψουσιν ἡμᾶς· ἔχομεν δὲ καὶ οἰκίας καὶ ἐν ταύταις κατασκευάς.
5.73. And let not one of you think that in having these things he has what does not belong to him; for it is a law established for all time among all men that when a city is taken in war, the persons and the property of the inhabitants thereof belong to the captors. It will, therefore, be no injustice for you to keep what you have, but if you let them keep anything, it will be only out of generosity that you do not take it away.
5.73. καὶ μηδείς γε ὑμῶν ἔχων ταῦτα νομισάτω ἀλλότρια ἔχειν· νόμος γὰρ ἐν πᾶσιν ἀνθρώποις ἀίδιός ἐστιν, ὅταν πολεμούντων πόλις ἁλῷ, τῶν ἑλόντων εἶναι καὶ τὰ σώματα τῶν ἐν τῇ πόλει καὶ τὰ χρήματα. οὔκουν ἀδικίᾳ γε ἕξετε ὅ τι ἂν ἔχητε, ἀλλὰ φιλανθρωπίᾳ οὐκ ἀφαιρήσεσθε, ἤν τι ἐᾶτε ἔχειν αὐτούς.
5.74. As for the future, however, it is my judgment that if we turn to idleness and the luxurious self-indulgence of men of coarse natures, who count toil misery and living without toil happiness, we shall soon be of little account in our own eyes and shall soon lose all the blessings that we have.
5.74. τὸ μέντοι ἐκ τοῦδε οὕτως ἐγὼ γιγνώσκω ὅτι εἰ μὲν τρεψόμεθα ἐπὶ ῥᾳδιουργίαν καὶ τὴν τῶν κακῶν ἀνθρώπων ἡδυπάθειαν, οἳ νομίζουσι τὸ μὲν πονεῖν ἀθλιότητα, τὸ δὲ ἀπόνως βιοτεύειν εὐδαιμονίαν, ταχὺ ἡμᾶς φημι ὀλίγου ἀξίους ἡμῖν αὐτοῖς ἔσεσθαι καὶ ταχὺ πάντων τῶν ἀγαθῶν στερήσεσθαι.
5.75. For, to have quitted yourselves once like valiant men does not, we know, assure the perpetuity of valour, unless you devote yourselves to it to the end; but, just as skill in other arts retrogrades if neglected, and as bodies, too, that were once in good condition change and deteriorate as soon as the owners relax into idleness, so also self-control and temperance and strength will take a backward turn to vice as soon as one ceases to cultivate them.
5.75. οὐ γάρ τοι τὸ ἀγαθοὺς ἄνδρας γενέσθαι τοῦτο ἀρκεῖ ὥστε καὶ διατελεῖν [ὄντας ἀγαθούς], ἢν μή τις αὐτοῦ διὰ τέλους ἐπιμελῆται· ἀλλʼ ὥσπερ καὶ αἱ ἄλλαι τέχναι ἀμεληθεῖσαι μείονος ἄξιαι γίγνονται καὶ τὰ σώματά γε τὰ εὖ ἔχοντα, ὁπόταν τις αὐτὰ ἀνῇ ἐπὶ ῥᾳδιουργίαν, πονήρως πάλιν ἔχει, οὕτω καὶ ἡ σωφροσύνη καὶ ἡ ἐγκράτεια καὶ ἡ ἀλκή, ὁπόταν τις αὐτῶν ἀνῇ τὴν ἄσκησιν, ἐκ τούτου εἰς τὴν πονηρίαν πάλιν τρέπεται.
5.76. Therefore, we dare not become careless nor give ourselves up to the enjoyment of the present moment; for, while I think it is a great thing to have won an empire, it is a still greater thing to preserve it after it has been won. For to win falls often to the lot of one who has shown nothing but daring; but to win and hold—that is no longer a possibility without the exercise of self-control, temperance, and unflagging care.
5.76. οὔκουν δεῖ ἀμελεῖν οὐδʼ ἐπὶ τὸ αὐτίκα ἡδὺ προϊέναι αὑτούς. μέγα μὲν γὰρ οἶμαι ἔργον καὶ τὸ ἀρχὴν καταπρᾶξαι, πολὺ δʼ ἔτι μεῖζον τὸ λαβόντα διασώσασθαι. τὸ μὲν γὰρ λαβεῖν πολλάκις τῷ τόλμαν μόνον παρασχομένῳ ἐγένετο, τὸ δὲ λαβόντα κατέχειν οὐκέτι τοῦτο ἄνευ σωφροσύνης οὐδʼ ἄνευ ἐγκρατείας οὐδʼ ἄνευ πολλῆς ἐπιμελείας γίγνεται.
5.77. Recognizing all this, we ought to practise virtue even more than we did before we secured these advantages, for we may be sure that the more a man has, the more people will envy him and plot against him and become his enemies, particularly if, as in our case, he draws his wealth and service from unwilling hands. We must, therefore, believe that the gods will be on our side; for we have not come unjustly into our possessions through plotting against others, but plotted against we have avenged ourselves.
5.77. ἃ χρὴ γιγνώσκοντας νῦν πολὺ μᾶλλον ἀσκεῖν τὴν ἀρετὴν ἢ πρὶν τάδε τἀγαθὰ κτήσασθαι, εὖ εἰδότας ὅτι ὅταν πλεῖστά τις ἔχῃ, τότε πλεῖστοι καὶ φθονοῦσι καὶ ἐπιβουλεύουσι καὶ πολέμιοι γίγνονται, ἄλλως τε κἂν παρʼ ἀκόντων τά τε κτήματα καὶ τὴν θεραπείαν ὥσπερ ἡμεῖς ἔχῃ. τοὺς μὲν οὖν θεοὺς οἴεσθαι χρὴ σὺν ἡμῖν ἔσεσθαι· οὐ γὰρ ἐπιβουλεύσαντες ἀδίκως ἔχομεν, ἀλλʼ ἐπιβουλευθέντες ἐτιμωρησάμεθα.
5.78. But that which is next in importance after the favour of the gods we must get for ourselves—namely, we must claim the right to rule over our subjects only on the ground that we are their betters. Now the conditions of heat and cold, food and drink, toil and rest, we must share even with our slaves. But though we share with them, we must above all try to show ourselves their betters in such matters;
5.78. τὸ μέντοι μετὰ τοῦτο κράτιστον ἡμῖν αὐτοῖς παρασκευαστέον· τοῦτο δʼ ἐστὶ τὸ βελτίονας ὄντας τῶν ἀρχομένων ἄρχειν ἀξιοῦν. θάλπους μὲν οὖν καὶ ψύχους καὶ σίτων καὶ ποτῶν καὶ πόνων καὶ ὕπνου ἀνάγκη καὶ τοῖς δούλοις μεταδιδόναι· μεταδιδόντας γε μέντοι πειρᾶσθαι δεῖ ἐν τούτοις πρῶτον βελτίονας αὐτῶν φαίνεσθαι.
5.79. but the science and practice of war we need not share at all with those whom we wish to put in the position of workmen or tributaries to us, but we must maintain our superiority in these accomplishments, as we recognize in these the means to liberty and happiness that the gods have given to men. And just as we have taken their arms away from them, so surely must we never be without our own, for we know that the nearer to their arms men constantly are, the more completely at their command is their every wish.
5.79. πολεμικῆς δʼ ἐπιστήμης καὶ μελέτης παντάπασιν οὐ μεταδοτέον τούτοις, οὕστινας ἐργάτας ἡμετέρους καὶ δασμοφόρους βουλόμεθα καταστήσασθαι, ἀλλʼ αὐτοὺς δεῖ τούτοις τοῖς ἀσκήμασι πλεονεκτεῖν, γιγνώσκοντας ὅτι ἐλευθερίας ταῦτα ὄργανα καὶ εὐδαιμονίας οἱ θεοὶ τοῖς ἀνθρώποις ἀπέδειξαν· καὶ ὥσπερ γε ἐκείνους τὰ ὅπλα ἀφῃρήμεθα, οὕτως ἡμᾶς αὐτοὺς δεῖ μήποτʼ ἐρήμους ὅπλων γίγνεσθαι, εὖ εἰδότας ὅτι τοῖς ἀεὶ ἐγγυτάτω τῶν ὅπλων οὖσι τούτοις καὶ οἰκειότατά ἐστιν ἃ ἂν βούλωνται.
5.80. But if any one is revolving in his mind any such questions as this—‘of what earthly use it is to us to have attained to the goal of our ambitions if we still have to endure hunger and thirst, toil and care’—he must take this lesson to heart: that good things bring the greater pleasure, in proportion to the toil one undergoes beforehand to attain them; for toil gives a relish to good things; and nothing, however sumptuously prepared, could give pleasure unless a man get it when he needs it.
5.80. εἰ δέ τις τοιαῦτα ἐννοεῖται, τί δῆτα ἡμῖν ὄφελος καταπρᾶξαι ἃ ἐπεθυμοῦμεν, εἰ ἔτι δεήσει καρτερεῖν καὶ πεινῶντας καὶ διψῶντας καὶ πονοῦντας καὶ ἐπιμελουμένους, ἐκεῖνο δεῖ καταμαθεῖν ὅτι τοσούτῳ τἀγαθὰ μᾶλλον εὐφραίνει ὅσῳ ἂν μᾶλλον προπονήσας τις ἐπʼ αὐτὰ ἴῃ· οἱ γὰρ πόνοι ὄψον τοῖς ἀγαθοῖς· ἄνευ δὲ τοῦ δεόμενον τυγχάνειν τινὸς οὐδὲν οὕτω πολυτελῶς παρασκευασθείη ἂν ὥσθʼ ἡδὺ εἶναι.
5.81. Now if God has helped us to obtain that which men most desire, and if any one will so order these results for himself that they shall give as great pleasure as possible, such a man will have this advantage over those who are not so well supplied with the means of living: when hungry he will enjoy the most dainty food, and when thirsty he will enjoy the finest drinks, and when in need of rest he will find it most refreshing.
5.81. εἰ δὲ ὧν μὲν μάλιστα ἄνθρωποι ἐπιθυμοῦσιν ὁ δαίμων ἡμῖν ταῦτα συμπαρεσκεύακεν, ὡς δʼ ἂν ἥδιστα ταῦτα φαίνοιτο αὐτός τις αὑτῷ [ταῦτα] παρασκευάσει, ὁ τοιοῦτος ἀνὴρ τοσούτῳ πλεονεκτήσει τῶν ἐνδεεστέρων βίου ὡς πεινήσας τῶν ἡδίστων σίτων τεύξεται καὶ διψήσας τῶν ἡδίστων ποτῶν ἀπολαύσεται καὶ δεηθεὶς ἀναπαύσεως ⟨ᾗ⟩ ἥδιστον ἀναπαύσεται.
5.82. Wherefore I maintain that we should now strain every nerve after manliness, so that we may enjoy our success in the best and most delightful manner and have no experience in that which is hardest of all. For failure to obtain good things is not so hard as the loss of them, when once obtained, is painful.
5.82. ὧν ἕνεκά φημι χρῆναι νῦν ἐπιταθῆναι ἡμᾶς εἰς ἀνδραγαθίαν, ὅπως τῶν τε ἀγαθῶν ᾗ ἄριστον καὶ ἥδιστον ἀπολαύσωμεν καὶ ὅπως τοῦ πάντων χαλεπωτάτου ἄπειροι γενώμεθα. οὐ γὰρ τὸ μὴ λαβεῖν τἀγαθὰ οὕτω χαλεπὸν ὥσπερ τὸ λαβόντα στερηθῆναι λυπηρόν.
5.83. And think of this also: what excuse should we offer for allowing ourselves to become less deserving than before? That we are rulers? But, you know, it is not proper for the ruler to be worse than his subjects. Or that we seem to be more fortunate than before? Will any one then maintain that vice is the proper ornament for good fortune? Or shall we plead that since we have slaves, we will punish them, if they are bad?
5.83. ἐννοήσατε δὲ κἀκεῖνο τίνα πρόφασιν ἔχοντες ἂν προσιοίμεθα κακίονες ἢ πρόσθεν γενέσθαι. πότερον ὅτι ἄρχομεν; ἀλλʼ οὐ δήπου τὸν ἄρχοντα τῶν ἀρχομένων πονηρότερον προσήκει εἶναι. ἀλλʼ ὅτι εὐδαιμονέστεροι δοκοῦμεν νῦν ἢ πρότερον εἶναι; ἔπειτα τῇ εὐδαιμονίᾳ φήσει τις τὴν κακίαν [ἐπι]πρέπειν; ἀλλʼ ὅτι ἐπεὶ κεκτήμεθα δούλους, τούτους κολάσομεν, ἢν πονηροὶ ὦσι;
5.84. Why, what propriety is there in any one’s punishing others for viciousness or indolence, when he himself is bad? And think also on this: we have made arrangements to keep many men to guard our homes and our lives; and how would it be otherwise than base in us to think that we have a right to enjoy security protected by other men’s spears, while we ourselves do not take up the spear for our own defence? And yet we must be fully aware that there is no such safeguard as for a man to be good and brave himself; this guard must be ever at our side. But if a man lack virtue, neither is it fitting that aught else be well with him.
5.84. καὶ τί προσήκει αὐτὸν ὄντα πονηρὸν πονηρίας ἕνεκα ἢ βλακείας ἄλλους κολάζειν; ἐννοεῖτε δὲ καὶ τοῦτο ὅτι τρέφειν μὲν παρεσκευάσμεθα πολλοὺς καὶ τῶν ἡμετέρων οἴκων φύλακας καὶ τῶν σωμάτων· αἰσχρὸν δὲ πῶς οὐκ ἂν εἴη, εἰ διʼ ἄλλους μὲν δορυφόρους τῆς σωτηρίας οἰησόμεθα χρῆναι τυγχάνειν, αὐτοὶ δὲ ἡμῖν αὐτοῖς οὐ δορυφορήσομεν; καὶ μὴν εὖ γε δεῖ εἰδέναι ὅτι οὐκ ἔστιν ἄλλη φυλακὴ τοιαύτη οἵα αὐτόν τινα καλὸν κἀγαθὸν ὑπάρχειν· τοῦτο γὰρ δεῖ συμπαρομαρτεῖν· τῷ δʼ ἀρετῆς ἐρήμῳ οὐδὲ ἄλλο καλῶς ἔχειν οὐδὲν προσήκει.
5.85. What, then, do I propose that we should do, wherein practise virtue, and where apply the practice? I have nothing new to tell you, my men; but just as in Persia the peers spend their time at the government buildings, so here also we peers must practise the same things as we did there; you must be in your places and watch me to see if I continue to do what I ought, and I will watch to see the same in you, and whomsoever I see pursuing what is good and honourable, him will I honour.
5.85. τί οὖν φημι χρῆναι ποιεῖν καὶ ποῦ τὴν ἀρετὴν ἀσκεῖν καὶ ποῦ τὴν μελέτην ποιεῖσθαι; οὐδὲν καινόν, ὦ ἄνδρες, ἐρῶ· ἀλλʼ ὥσπερ ἐν Πέρσαις ἐπὶ τοῖς ἀρχείοις οἱ ὁμότιμοι διάγουσιν, οὕτω καὶ ἡμᾶς φημι χρῆναι ἐνθάδε ὄντας τοὺς ὁμοτίμους πάντα ἅπερ κἀκεῖ ἐπιτηδεύειν, καὶ ὑμᾶς τε ἐμὲ ὁρῶντας κατανοεῖν παρόντας εἰ ἐπιμελόμενος ὧν δεῖ διάξω, ἐγώ τε ὑμᾶς κατανοῶν θεάσομαι, καὶ οὓς ἂν ὁρῶ τὰ καλὰ καὶ τἀγαθὰ ἐπιτηδεύοντας, τούτους τιμήσω.
5.86. And as for our boys, as many as shall be born to us, let us educate them here. For we ourselves shall be better, if we aim to set before the boys as good examples as we can in ourselves; and the boys could not easily turn out bad, even if they should wish to, if they neither see nor hear anything vicious but spend their days in good and noble pursuits.
5.86. καὶ τοὺς παῖδας δέ, οἳ ἂν ἡμῶν γίγνωνται, ἐνθάδε παιδεύωμεν· αὐτοί τε γὰρ βελτίονες ἐσόμεθα, βουλόμενοι τοῖς παισὶν ὡς βέλτιστα παραδείγματα ἡμᾶς αὐτοὺς παρέχειν, οἵ τε παῖδες οὐδʼ ἂν εἰ βούλοιντο ῥᾳδίως πονηροὶ γένοιντο, αἰσχρὸν μὲν μηδὲν μήτε ὁρῶντες μήτε ἀκούοντες, ἐν δὲ καλοῖς κἀγαθοῖς ἐπιτηδεύμασι διημερεύοντες.