---
title: "Cyropaedia · Κύρου παιδεία"
author: "Xenophon"
translator: "Walter Miller"
languages: [grc, en]
shelf: "Classical Greek"
section: 5 of 24
url: https://scriptura.si/works/xenophon-cyropaedia/5/
cite: "Xenophon, tr. Walter Miller, Cyropaedia · Κύρου παιδεία, section 5. Scriptura (scriptura.si), https://scriptura.si/works/xenophon-cyropaedia/5/"
---

# 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.

## 5. Book II · chapters 1–2

Source: https://scriptura.si/works/xenophon-cyropaedia/5/ · cite a paragraph as https://scriptura.si/works/xenophon-cyropaedia/5/#p-N

[¶0] 1.1. In such conversation they arrived at the Persian frontier. And when an eagle appeared upon their right and flew on ahead of them, they prayed to the gods and heroes who watch over the land of Persia to conduct them on with grace and favour, and then proceeded to cross the frontier. And when they had crossed, they prayed again to the tutelary gods of the Median land to receive them with grace and favour; and when they had finished their devotions, they embraced one another, as was natural, and the father went back again to Persia, while Cyrus went on to Cyaxares in Media.

> Greek: 1.1. τοιαῦτα μὲν δὴ ἀφίκοντο διαλεγόμενοι μέχρι τῶν ὁρίων τῆς Περσίδος· ἐπεὶ δʼ αὐτοῖς ἀετὸς δεξιὸς φανεὶς προηγεῖτο, προσευξάμενοι θεοῖς καὶ ἥρωσι τοῖς Περσίδα γῆν κατέχουσιν ἵλεως καὶ εὐμενεῖς πέμπειν σφᾶς, οὕτω διέβαινον τὰ ὅρια. ἐπειδὴ δὲ διέβησαν, προσηύχοντο αὖθις θεοῖς τοῖς Μηδίαν γῆν κατέχουσιν ἵλεως καὶ εὐμενεῖς δέχεσθαι αὐτούς. ταῦτα δὲ ποιήσαντες, ἀσπασάμενοι ἀλλήλους ὥσπερ εἰκός, ὁ μὲν πατὴρ πάλιν εἰς Πέρσας ἀπῄει, Κῦρος δὲ εἰς Μήδους πρὸς Κυαξάρην ἐπορεύετο.

[¶1] 1.2. And when he arrived there, first they embraced one another, as was natural, and then Cyaxares asked Cyrus how large the army was that he was bringing. Thirty thousand, he answered, of such as have come to you before as mercenaries; but others also, of the peers, who have never before left their country, are coming. About how many? asked Cyaxares.

> Greek: 1.2. ἐπεὶ δὲ ἀφίκετο ὁ Κῦρος εἰς Μήδους πρὸς τὸν Κυαξάρην, πρῶτον μὲν ὥσπερ εἰκὸς ἠσπάσαντο ἀλλήλους, ἔπειτα δὲ ἤρετο τὸν Κῦρον ὁ Κυαξάρης πόσον τι ἄγοι τὸ στράτευμα. ὁ δὲ ἔφη· τρισμυρίους μέν γε οἷοι καὶ πρόσθεν ἐφοίτων πρὸς ὑμᾶς μισθοφόροι· ἄλλοι δὲ καὶ τῶν οὐδεπώποτε ἐξελθόντων προσέρχονται τῶν ὁμοτίμων. πόσοι τινές; ἔφη ὁ Κυαξάρης.

[¶2] 1.3. The number, said Cyrus, would give you no pleasure, if you were to hear it; but bear this in mind, that though the so-called peers are few, they easily rule the rest of the Persians, many though they be. But, he added, are you in any need of them, or was it a false alarm, and are the enemy not coming? Yes, by Zeus, said he, they are coming and in great numbers, too.

> Greek: 1.3. οὐκ ἂν ὁ ἀριθμός σε, ἔφη ὁ Κῦρος, ἀκούσαντα εὐφράνειεν· ἀλλʼ ἐκεῖνο ἐννόησον ὅτι ὀλίγοι ὄντες οὗτοι οἱ ὁμότιμοι καλούμενοι πολλῶν ὄντων τῶν ἄλλων Περσῶν ῥᾳδίως ἄρχουσιν. ἀτάρ, ἔφη, δέει τι αὐτῶν ἢ μάτην ἐφοβήθης, οἱ δὲ πολέμιοι οὐκ ἔρχονται; ναὶ μὰ Δίʼ, ἔφη, καὶ πολλοί γε.

[¶3] 1.4. How is this so certain? Because said he, many have come from there, and though one tells the story one way and another another, they all say the same thing. We shall have to fight those men, then? Aye said he; we must of necessity. Well then, said Cyrus, won’t you please tell me, if you know, how great the forces are that are coming against us; and tell me of our own as well, so that with full information about both we may lay our plans accordingly, how best to enter the conflict. Listen then, said Cyaxares.

> Greek: 1.4. πῶς τοῦτο σαφές; ὅτι, ἔφη, πολλοὶ ἥκοντες αὐτόθεν ἄλλος ἄλλον τρόπον πάντες ταὐτὸ λέγουσιν. ἀγωνιστέον μὲν ἄρα ἡμῖν πρὸς τοὺς ἄνδρας. ἀνάγκη γάρ, ἔφη. τί οὖν, ἔφη ὁ Κῦρος, οὐ καὶ τὴν δύναμιν ἔλεξάς μοι, εἰ οἶσθα, πόση τις ἡ προσιοῦσα, καὶ πάλιν τὴν ἡμετέραν, ὅπως εἰδότες ἀμφοτέρας πρὸς ταῦτα βουλευώμεθα ὅπως ἂν ἄριστα ἀγωνιζοίμεθα; ἄκουε δή, ἔφη ὁ Κυαξάρης.

[¶4] 1.5. Croesus, the king of Lydia, is said to be coming at the head of 10,000 horsemen and more than 40,000 peltasts and bowmen. And they say that Artacamas, the king of Greater Phrygia, is coming at the head of 8000 horse and not fewer than 40,000 lancers and peltasts; and Aribaeus, the king of Cappadocia, has 6000 horse and not fewer than 30,000 bowmen and peltasts; while the Arabian, Aragdus, has about 10,000 horsemen, about 100 chariots of war, and a great host of slingers. As for the Greeks who dwell in Asia, however, no definite information is as yet received whether they are in the coalition or not. But the contingent from Phrygia on the Hellespont, under Gabaedus, has arrived at Caÿstru-Pedium, it is said, to the number of 6000 horse and 10,000 peltasts. The Carians, however, and Cilicians and Paphlagonians, they say, have not joined the expedition, although they have been invited to do so. But the Assyrians, both those from Babylon and those from the rest of Assyria, will bring, I think, not fewer than 20,000 horse and not fewer, I am sure, than 200 war-chariots, and a vast number of infantry, I suppose; at any rate, they used to have as many as that whenever they invaded our country.

> Greek: 1.5. Κροῖσος μὲν ὁ Λυδὸς ἄγειν λέγεται μυρίους μὲν ἱππέας, πελταστὰς δὲ καὶ τοξότας πλείους ἢ τετρακισμυρίους. Ἀρτακάμαν δὲ τὸν τῆς μεγάλης Φρυγίας ἄρχοντα λέγουσιν ἱππέας μὲν εἰς ὀκτακισχιλίους ἄγειν, λογχοφόρους δὲ σὺν πελτασταῖς οὐ μείους τετρακισμυρίων, Ἀρίβαιον δὲ τὸν τῶν Καππαδοκῶν βασιλέα ἱππέας μὲν ἑξακισχιλίους, τοξότας δὲ καὶ πελταστὰς οὐ μείους τρισμυρίων, τὸν Ἀράβιον δὲ Ἄραγδον ἱππέας τε εἰς μυρίους καὶ ἅρματα εἰς ἑκατὸν καὶ σφενδονητῶν πάμπολύ τι χρῆμα. τοὺς μέντοι Ἕλληνας τοὺς ἐν τῇ Ἀσίᾳ οἰκοῦντας οὐδέν πω σαφὲς λέγεται εἰ ἕπονται. τοὺς δὲ ἀπὸ Φρυγίας τῆς πρὸς Ἑλλησπόντῳ συμβαλεῖν φασι Γάβαιδον ἔχοντα εἰς Καΰστρου πεδίον ἑξακισχιλίους μὲν ἱππέας, πελταστὰς δὲ εἰς μυρίους. Κᾶρας μέντοι καὶ Κίλικας καὶ Παφλαγόνας παρακληθέντας οὔ φασιν ἕπεσθαι. ὁ δὲ Ἀσσύριος ὁ Βαβυλῶνά τε ἔχων καὶ τὴν ἄλλην Ἀσσυρίαν ἐγὼ μὲν οἶμαι ἱππέας μὲν ἄξει οὐκ ἐλάττους δισμυρίων, ἅρματα δʼ εὖ οἶδʼ οὐ μεῖον διακοσίων, πεζοὺς δὲ οἶμαι παμπόλλους· εἰώθει γοῦν ὁπότε δεῦρʼ ἐμβάλλοι.

[¶5] 1.6. You mean to say, said Cyrus, that the enemy have 60,000 horse and more than 200,000 peltasts and bowmen. And at how many, pray, do you estimate the number of your own forces? There are, said he, of the Medes more than 10,000 horse; and the peltasts and bowmen might be, from a country like ours, some 60,000; while from our neighbours, the Armenians, we shall get 4000 horse and 20,000 foot. That is to say, said Cyrus, we have less than one-fourth as many horsemen as the enemy and about half as many foot-soldiers.

> Greek: 1.6. σύ, ἔφη ὁ Κῦρος, πολεμίους λέγεις ἱππέας μὲν ἑξακισμυρίους εἶναι, πελταστὰς δὲ καὶ τοξότας πλέον ἢ εἴκοσι μυριάδας. ἄγε δὴ τῆς σῆς δυνάμεως τί φῂς πλῆθος εἶναι; εἰσίν, ἔφη, Μήδων μὲν ἱππεῖς πλείους τῶν μυρίων· πελτασταὶ δὲ καὶ τοξόται γένοιντʼ ἄν πως ἐκ τῆς ἡμετέρας κἂν ἑξακισμύριοι. Ἀρμενίων δʼ, ἔφη, τῶν ὁμόρων ἡμῖν παρέσονται ἱππεῖς μὲν τετρακισχίλιοι, πεζοὶ δὲ δισμύριοι. λέγεις σύ, ἔφη ὁ Κῦρος, ἱππέας μὲν ἡμῖν εἶναι μεῖον ἢ τέταρτον μέρος τοῦ τῶν πολεμίων ἱππικοῦ, πεζοὺς δὲ ἀμφὶ τοὺς ἡμίσεις.

[¶6] 1.7. Tell me, then, said Cyaxares, do you not consider the Persian force small which you say you are bringing? Yes said Cyrus; but we will consider later whether we need more men or not. Now tell me, he went on, what each party’s method of fighting is. About the same with all, said Cyaxares; for there are bowmen and spearmen both on their side and on ours. Well then, said Cyrus, as their arms are of that sort, we must fight at long range.

> Greek: 1.7. τί οὖν, ἔφη ὁ Κυαξάρης, οὐκ ὀλίγους νομίζεις Περσῶν εἶναι οὓς σὺ φῂς ἄγειν; ἀλλʼ εἰ μὲν ἀνδρῶν προσδεῖ ἡμῖν, ἔφη ὁ Κῦρος, εἴτε καὶ μή, αὖθις συμβουλευσόμεθα· τὴν δὲ μάχην μοι, ἔφη, λέξον ἑκάστων ἥτις ἐστί. σχεδόν, ἔφη ὁ Κυαξάρης, πάντων ἡ αὐτή· τοξόται γάρ εἰσι καὶ ἀκοντισταὶ οἵ τʼ ἐκείνων καὶ οἱ ἡμέτεροι. οὐκοῦν, ἔφη ὁ Κῦρος, ἀκροβολίζεσθαι ἀνάγκη ἐστὶ τοιούτων γε τῶν ὅπλων ὄντων.

[¶7] 1.8. Yes said Cyaxares, that will be necessary. In that case, then, the victory will be with the side that has the greater numbers; for the few would be wounded and killed off by the many sooner than the many by the few. If that is so, Cyrus, then what better plan could any one think of than to send to Persia to inform them that if anything happens to the Medes, the danger will extend to the Persians, and at the same time to ask for a larger army? Why said Cyrus, let me assure you that even though all the Persians were to come, we should not surpass the enemy in point of numbers.

> Greek: 1.8. ἀνάγκη γὰρ οὖν, ἔφη ὁ Κυαξάρης· οὐκοῦν ἐν τούτῳ μὲν τῶν πλειόνων ἡ νίκη· πολὺ γὰρ ἂν θᾶττον οἱ ὀλίγοι ὑπὸ τῶν πολλῶν τιτρωσκόμενοι ἀναλωθείησαν ἢ οἱ πολλοὶ ὑπὸ τῶν ὀλίγων· εἰ οὖν οὕτως ἔχει, ὦ Κῦρε, τί ἂν ἄλλο τις κρεῖττον εὕροι ἢ πέμπειν ἐς Πέρσας, καὶ ἅμα μὲν διδάσκειν αὐτοὺς ὅτι εἴ τι πείσονται Μῆδοι, εἰς Πέρσας τὸ δεινὸν ἥξει, ἅμα δὲ αἰτεῖν πλέον στράτευμα; ἀλλὰ τοῦτο μέν, ἔφη ὁ Κῦρος, εὖ ἴσθι ὅτι, οὐδʼ εἰ πάντες ἔλθοιεν Πέρσαι, πλήθει γε οὐχ ὑπερβαλοίμεθʼ ἂν τοὺς πολεμίους.

[¶8] 1.9. What better plan do you see than this? If I were you, said Cyrus, I should as quickly as possible have armour made for all the Persians who are coming here just like that of the so-called peers who are coming from our country—that is, a corselet to wear about the breast, a small shield upon the left arm, and a scimitar or sabre in the right hand. And if you provide these weapons, you will make it the safest procedure for us to fight at close quarters with the enemy, while for the enemy flight will prove preferable to standing their ground. And it is for us, he continued, to range ourselves against those who hold their ground, while those of them who run away we propose to leave to you and the cavalry, that they may have no chance to stand their ground or to turn back.

> Greek: 1.9. τί μὴν ἄλλο ἐνορᾷς ἄμεινον τούτου; ἐγὼ μὲν ἄν, ἔφη ὁ Κῦρος, εἰ σὺ εἴην, ὡς τάχιστα ὅπλα ποιοίμην πᾶσι Πέρσαις τοῖς προσιοῦσιν οἷάπερ ἔχοντες ἔρχονται παρʼ ἡμῶν οἱ τῶν ὁμοτίμων καλούμενοι· ταῦτα δʼ ἐστὶ θώραξ μὲν περὶ τὰ στέρνα, γέρρον δὲ εἰς τὴν ἀριστεράν, κοπὶς δὲ ἢ σάγαρις εἰς τὴν δεξιάν· κἂν ταῦτα παρασκευάσῃς, ἡμῖν μὲν ποιήσεις τὸ ὁμόσε τοῖς ἐναντίοις ἰέναι ἀσφαλέστατον, τοῖς πολεμίοις δὲ τὸ φεύγειν ἢ τὸ μένειν αἱρετώτερον. τάττομεν δέ, ἔφη, ἡμᾶς μὲν αὐτοὺς ἐπὶ τοὺς μένοντας· οἵ γε μέντἂν αὐτῶν φεύγωσι, τούτους ὑμῖν καὶ τοῖς ἵπποις νέμομεν, ὡς μὴ σχολάζωσι μήτε μένειν μήτε ἀναστρέφεσθαι.

[¶9] 1.10. Thus Cyrus spoke. And to Cyaxares it seemed that he spoke to the point; and he no longer talked of sending for reinforcements, but he set about procuring the arms as suggested. And they were almost ready when the Persian peers came with the army from Persia.

> Greek: 1.10. Κῦρος μὲν οὕτως ἔλεξε· τῷ δὲ Κυαξάρῃ ἔδοξέ τε εὖ λέγειν, καὶ τοῦ μὲν πλείους μεταπέμπεσθαι οὐκέτι ἐμέμνητο, παρεσκευάζετο δὲ ὅπλα τὰ προειρημένα. καὶ σχεδόν τε ἕτοιμα ἦν καὶ τῶν Περσῶν οἱ ὁμότιμοι παρῆσαν ἔχοντες τὸ ἀπὸ Περσῶν στράτευμα.

[¶10] 1.11. Thereupon Cyrus is said to have called the peers together and said: My friends: When I saw you thus equipped and ready in heart to grapple with the enemy in a hand-to-hand encounter, and when I observed that those Persians who follow you are so armed as to do their fighting standing as far off as possible, I was afraid lest, few in number and unaccompanied by others to support you, you might fall in with a large division of the enemy and come to some harm. Now then, said he, you have brought with you men blameless in bodily strength; and they are to have arms like ours; but to steel their hearts is our task; for it is not the whole duty of an officer to show himself valiant, but he must also take care that his men be as valiant as possible.

> Greek: 1.11. ἐνταῦθα δὴ εἰπεῖν λέγεται ὁ Κῦρος συναγαγὼν αὐτούς· ἄνδρες φίλοι, ἐγὼ ὑμᾶς ὁρῶν αὐτοὺς μὲν καθωπλισμένους οὕτω καὶ ταῖς ψυχαῖς παρεσκευασμένους ὡς εἰς χεῖρας συμμείξοντας τοῖς πολεμίοις, τοὺς δὲ ἑπομένους ὑμῖν Πέρσας γιγνώσκων ὅτι οὕτως ὡπλισμένοι εἰσὶν ὡς ὅτι προσωτάτω ταχθέντες μάχεσθαι, ἔδεισα μὴ ὀλίγοι καὶ ἔρημοι συμμάχων συμπίπτοντες πολεμίοις πολλοῖς πάθοιτέ τι. νῦν οὖν, ἔφη, σώματα μὲν ἔχοντες ἀνδρῶν ἥκετε οὐ μεμπτά· ὅπλα δὲ ἔσται αὐτοῖς ὅμοια τοῖς ἡμετέροις· τάς γε μέντοι ψυχὰς θήγειν αὐτῶν ὑμέτερον ἔργον. ἄρχοντος γάρ ἐστιν οὐχ ἑαυτὸν μόνον ἀγαθὸν παρέχειν, ἀλλὰ δεῖ καὶ τῶν ἀρχομένων ἐπιμελεῖσθαι ὅπως ὡς βέλτιστοι ἔσονται.

[¶11] 1.12. Thus he spoke. And they were all delighted, for they thought they were going into battle with more to support them. And one of them also spoke as follows:

> Greek: 1.12. ὁ μὲν οὕτως εἶπεν· οἱ δʼ ἥσθησαν μὲν πάντες, νομίζοντες μετὰ πλειόνων ἀγωνιεῖσθαι· εἷς δʼ αὐτῶν καὶ ἔλεξε τοιάδε.

[¶12] 1.13. Now, he began, it will perhaps sound strange if I advise Cyrus to say something on our behalf, when those who are to fight along with us receive their arms. But I venture the suggestion, for I know that when men have most power to do both good and ill, then their words also are the most likely to sink deep into the hearts of the hearers. And if such persons give presents, even though the gifts be of less worth than those given by equals, still the recipients value them more highly. And now, said he, our Persian comrades will be more highly pleased to be exhorted by Cyrus than by us; and when they have taken their place among the peers they will feel that they hold this honour with more security because conferred by their prince and their general than if the same honour were bestowed by us. However, our co-operation must not be wanting, but in every way and by all means we must steel the hearts of our men. For the braver these men are, the more to our advantage it will be.

> Greek: 1.13. ἀλλὰ θαυμαστά, ἔφη, ἴσως δόξω λέγειν, εἰ Κύρῳ συμβουλεύσω τι εἰπεῖν ὑπὲρ ἡμῶν, ὅταν τὰ ὅπλα λαμβάνωσιν οἱ ἡμῖν μέλλοντες συμμάχεσθαι· ἀλλὰ γιγνώσκω γάρ, ἔφη, ὅτι οἱ τῶν ἱκανωτάτων καὶ εὖ καὶ κακῶς ποιεῖν λόγοι οὗτοι καὶ μάλιστα ἐνδύονται ταῖς ψυχαῖς τῶν ἀκουόντων· καὶ δῶρά γε ἢν διδῶσιν οἱ τοιοῦτοι, κἂν μείω τυγχάνῃ ὄντα ἢ τὰ παρὰ τῶν ὁμοίων, ὅμως μείζονος αὐτὰ τιμῶνται οἱ λαμβάνοντες. καὶ νῦν, ἔφη, οἱ Πέρσαι παραστάται ὑπὸ Κύρου πολὺ μᾶλλον ἡσθήσονται ἢ ὑφʼ ἡμῶν παρακαλούμενοι, εἴς τε τοὺς ὁμοτίμους καθιστάμενοι βεβαιοτέρως σφίσιν ἡγήσονται ἔχειν τοῦτο ὑπὸ βασιλέως τε παιδὸς καὶ ὑπὸ στρατηγοῦ γενόμενον ἢ εἰ ὑφʼ ἡμῶν τὸ αὐτὸ τοῦτο γίγνοιτο. ἀπεῖναι μέντοι οὐδὲ τὰ ἡμέτερα χρή, ἀλλὰ παντὶ τρόπῳ δεῖ τῶν ἀνδρῶν θήγειν πάντως τὸ φρόνημα. ἡμῖν γὰρ ἔσται τοῦτο χρήσιμον ὅ τι ἂν οὗτοι βελτίονες γένωνται.

[¶13] 1.14. Accordingly, Cyrus had the arms brought in and arranged to view, and calling all the Persian soldiers together he spoke as follows:

> Greek: 1.14. οὕτω δὴ ὁ Κῦρος καταθεὶς τὰ ὅπλα εἰς τὸ μέσον καὶ συγκαλέσας πάντας τοὺς Περσῶν στρατιώτας ἔλεξε τοιάδε.

[¶14] 1.15. Fellow-citizens of Persia, you were born and bred upon the same soil as we; the bodies you have are no whit inferior to ours, and it is not likely that you have hearts in the least less brave than our own. In spite of this, in our own country you did not enjoy equal privileges with us, but because you were obliged to earn your own livelihood. Now, however, with the help of the gods, I shall see to it that you are provided with the necessaries of life; and you are permitted, if you wish, to receive arms like ours, to face the same danger as we, and, if any fair success crowns our enterprise, to be counted worthy of an equal share with us.

> Greek: 1.15. ἄνδρες Πέρσαι, ὑμεῖς καὶ ἔφυτε ἐν τῇ αὐτῇ ἡμῖν καὶ ἐτράφητε, καὶ τὰ σώματά τε οὐδὲν ἡμῶν χείρονα ἔχετε, ψυχάς τε οὐδὲν κακίονας ὑμῖν προσήκει ἡμῶν ἔχειν. τοιοῦτοι δʼ ὄντες ἐν μὲν τῇ πατρίδι οὐ μετείχετε τῶν ἴσων ἡμῖν, οὐχ ὑφʼ ἡμῶν ἀπελαθέντες ἀλλʼ ὑπὸ τοῦ τὰ ἐπιτήδεια ἀνάγκην ὑμῖν εἶναι πορίζεσθαι. νῦν δὲ ὅπως μὲν ταῦτα ἕξετε ἐμοὶ μελήσει σὺν τοῖς θεοῖς· ἔξεστι δʼ ὑμῖν, εἰ βούλεσθε, λαβόντας ὅπλα οἷάπερ ἡμεῖς ἔχομεν εἰς τὸν αὐτὸν ἡμῖν κίνδυνον ἐμβαίνειν, καὶ ἄν τι ἐκ τούτων καλὸν κἀγαθὸν γίγνηται, τῶν ὁμοίων ἡμῖν ἀξιοῦσθαι.

[¶15] 1.16. Now, up to this time you have been bowmen and lancers, and so have we; and if you were not quite our equals in the use of these arms, there is nothing surprising about that; for you had not the leisure to practise with them that we had. But with this equipment we shall have no advantage over you. In any case, every man will have a corselet fitted to his breast, upon his left arm a shield, such as we have all been accustomed to carry, and in his right hand a sabre or scimitar with which, you see, we must strike those opposed to us at such close range that we need not fear to miss our aim when we strike.

> Greek: 1.16. τὸν μὲν οὖν πρόσθεν χρόνον ὑμεῖς τε τοξόται καὶ ἀκοντισταὶ ἦτε καὶ ἡμεῖς, καὶ εἴ τι χείρους ἡμῶν ταῦτα ποιεῖν ἦτε, οὐδὲν θαυμαστόν· οὐ γὰρ ἦν ὑμῖν σχολὴ ὥσπερ ἡμῖν τούτων ἐπιμελεῖσθαι· ἐν δὲ ταύτῃ τῇ ὁπλίσει οὐδὲν ἡμεῖς ὑμῶν προέξομεν. θώραξ μέν γε περὶ τὰ στέρνα ἁρμόττων ἑκάστῳ ἔσται, γέρρον δὲ ἐν τῇ ἀριστερᾷ, ὃ πάντες εἰθίσμεθα φορεῖν, μάχαιρα δὲ ἢ σάγαρις ἐν τῇ δεξιᾷ, ᾗ δὴ παίειν τοὺς ἐναντίους δεήσει οὐδὲν φυλαττομένους μή τι παίοντες ἐξαμάρτωμεν.

[¶16] 1.17. In this armour, then, how could any one of us have the advantage over another except in courage? And this it is proper for you to cherish in your hearts no less than we. For why is it more proper for us than for you to desire victory, which gains and keeps safe all things beautiful and all things good? And what reason is there that we, any more than you, should desire that superiority in arms which gives to the victors all the belongings of the vanquished?

> Greek: 1.17. τί οὖν ἂν ἐν τούτοις ἕτερος ἑτέρου διαφέροι ἡμῶν πλὴν τόλμῃ; ἣν οὐδὲν ὑμῖν ἧττον προσήκει ἢ ἡμῖν ὑποτρέφεσθαι. νίκης τε γὰρ ἐπιθυμεῖν, ἣ τὰ καλὰ πάντα καὶ τἀγαθὰ κτᾶταί τε καὶ σῴζει, τί μᾶλλον ἡμῖν ἢ ὑμῖν προσήκει; κράτους τε, ὃ πάντα τὰ τῶν ἡττόνων τοῖς κρείττοσι δωρεῖται, τί εἰκὸς ἡμᾶς μᾶλλον ἢ καὶ ὑμᾶς τούτου δεῖσθαι;

[¶17] 1.18. You have heard all, he said in conclusion. You see your arms; whosoever will, let him take them and have his name enrolled with the captain in the same companies with us. But whosoever is satisfied to be in the position of a mercenary, let him remain in the armour of the hired soldiery. Thus he spoke.

> Greek: 1.18. τέλος εἶπεν· ἀκηκόατε πάντα· ὁρᾶτε τὰ ὅπλα· ὁ μὲν χρῄζων λαμβανέτω ταῦτα καὶ ἀπογραφέσθω πρὸς τὸν ταξίαρχον εἰς τὴν ὁμοίαν τάξιν ἡμῖν· ὅτῳ δʼ ἀρκεῖ ἐν μισθοφόρου χώρᾳ εἶναι, καταμενέτω ἐν τοῖς ὑπηρετικοῖς ὅπλοις.

[¶18] 1.19. And when the Persians heard it, they thought that if they were unwilling to accept, when invited to share the same toils and enjoy the same rewards, they should deserve to live in want through all time. And so they were all enrolled and all took up the arms.

> Greek: 1.19. ὁ μὲν οὕτως εἶπεν. ἀκούσαντες δὲ οἱ Πέρσαι ἐνόμισαν, εἰ παρακαλούμενοι ὥστε τὰ ὅμοια πονοῦντες τῶν αὐτῶν τυγχάνειν μὴ ἐθελήσουσι ταῦτα ποιεῖν, δικαίως ἂν διὰ παντὸς τοῦ αἰῶνος ἀμηχανοῦντες βιοτεύειν. οὕτω δὴ ἀπογράφονται πάντες ἀνέλαβόν τε τὰ ὅπλα πάντες.

[¶19] 1.20. And while the enemy were said to be approaching but had not yet come, Cyrus tried to develop the physical strength of his men, to teach them tactics, and to steel their hearts for war.

> Greek: 1.20. ἐν ᾧ δὲ οἱ πολέμιοι ἐλέγοντο μὲν προσιέναι, παρῆσαν δὲ οὐδέπω, ἐν τούτῳ ἐπειρᾶτο ὁ Κῦρος ἀσκεῖν μὲν τὰ σώματα τῶν μεθʼ ἑαυτοῦ εἰς ἰσχύν, διδάσκειν δὲ τὰ τακτικά, θήγειν δὲ τὰς ψυχὰς εἰς τὰ πολεμικά.

[¶20] 1.21. And first of all he received quartermasters from Cyaxares and commanded them to furnish ready made for each of the soldiers a liberal supply of everything that he needed. And when he had provided for this, he had left them nothing to do but to practise the arts of war, for he thought he had observed that those became best in any given thing who gave up paying attention to many things and devoted themselves to that alone. So, in the drill itself he relieved them of even the practice with bow and spear and left them only the drill with sword and shield and breastplate. And so he at once brought home to them the conviction that they must go into a hand-to-hand encounter with the enemy or else admit that as allies they were good for nothing. But such an admission is hard for those who know that they are being maintained for no other purpose than to fight for those who maintain them.

> Greek: 1.21. καὶ πρῶτον μὲν λαβὼν παρὰ Κυαξάρου ὑπηρέτας προσέταξεν ἑκάστοις τῶν στρατιωτῶν ἱκανῶς ὧν ἐδέοντο πάντα πεποιημένα παρασχεῖν· τοῦτο δὲ παρασκευάσας οὐδὲν αὐτοῖς ἐλελοίπει ἄλλο ἢ ἀσκεῖν τὰ ἀμφὶ τὸν πόλεμον, ἐκεῖνο δοκῶν καταμεμαθηκέναι ὅτι οὗτοι κράτιστοι ἕκαστα γίγνονται οἳ ἂν ἀφέμενοι τοῦ πολλοῖς προσέχειν τὸν νοῦν ἐπὶ ἓν ἔργον τράπωνται. καὶ αὐτῶν δὲ τῶν πολεμικῶν περιελὼν καὶ τὸ τόξῳ μελετᾶν καὶ ἀκοντίῳ κατέλιπε τοῦτο μόνον αὐτοῖς τὸ σὺν μαχαίρᾳ καὶ γέρρῳ καὶ θώρακι μάχεσθαι· ὥστε εὐθὺς αὐτῶν παρεσκεύασε τὰς γνώμας ὡς ὁμόσε ἰτέον εἴη τοῖς πολεμίοις, ἢ ὁμολογητέον μηδενὸς εἶναι ἀξίους συμμάχους· τοῦτο δὲ χαλεπὸν ὁμολογῆσαι οἵτινες ἂν εἰδῶσιν ὅτι οὐδὲ διʼ ἓν ἄλλο τρέφονται ἢ ὅπως μαχοῦνται ὑπὲρ τῶν τρεφόντων.

[¶21] 1.22. And as, in addition to this, he had further observed that people are much more willing to practise those things in which they have rivalry among themselves, he appointed contests for them in everything that he knew it was important for soldiers to practise. What he proposed was as follows: to the private soldier, that he show himself obedient to the officers, ready for hardship, eager for danger but subject to good discipline, familiar with the duties required of a soldier, neat in the care of his equipment, and ambitious about all such matters; to the corporal, that, besides being himself like the good private, he make his squad of five a model, as far as possible; to the sergeant, that he do likewise with his squad of ten, and the lieutenant with his platoon; and to the captain, that he be unexceptionable himself and see to it that the officers under him get those whom they command to do their duty.

> Greek: 1.22. ἔτι δὲ πρὸς τούτοις ἐννοήσας ὅτι περὶ ὁπόσων ἂν ἐγγένωνται ἀνθρώποις φιλονικίαι, πολὺ μᾶλλον ἐθέλουσι ταῦτʼ ἀσκεῖν, ἀγῶνάς τε αὐτοῖς προεῖπεν ἁπάντων ὁπόσα ἐγίγνωσκεν ἀσκεῖσθαι ἀγαθὸν εἶναι ὑπὸ στρατιωτῶν καὶ προεῖπε τάδε, ἰδιώτῃ μὲν ἑαυτὸν παρέχειν εὐπειθῆ τοῖς ἄρχουσι καὶ ἐθελόπονον καὶ φιλοκίνδυνον μετʼ εὐταξίας καὶ ἐπιστήμονα τῶν στρατιωτικῶν καὶ φιλόκαλον περὶ ὅπλα καὶ φιλότιμον ἐπὶ πᾶσι τοῖς τοιούτοις, πεμπαδάρχῳ δʼ αὐτὸν ὄντα οἷόνπερ τὸν ἀγαθὸν ἰδιώτην καὶ τὴν πεμπάδα εἰς τὸ δυνατὸν τοιαύτην παρέχειν, δεκαδάρχῳ δὲ τὴν δεκάδα ὡσαύτως, λοχαγῷ δὲ τὸν λόχον, καὶ ταξιάρχῳ ἀνεπίκλητον αὐτὸν ὄντα ἐπιμελεῖσθαι καὶ τῶν ὑφʼ αὑτῷ ἀρχόντων ὅπως ἐκεῖνοι αὖ ὧν ἂν ἄρχωσι παρέξουσι τὰ δέοντα ποιοῦντας.

[¶22] 1.23. As rewards, moreover, he offered the following: in the case of captains, those who were thought to have got their companies into the best condition should be made colonels; of the lieutenants, those who were thought to have put their platoons into the best condition should be advanced to the rank of captains; of the sergeants, those who were the most meritorious should be promoted to the rank of lieutenant; in the same way, the best of the corporals should be promoted to the rank of sergeants; and finally of the privates, the best should be advanced to the rank of corporal. Moreover, all these officers not only had a right to claim the respect of their subordinates, but other distinctions also appropriate to each office followed in course. And to those who should deserve praise still greater hopes were held out, in case in time to come any greater good fortune should befall.

> Greek: 1.23. ἆθλα δὲ προύφηνε τοῖς μὲν ταξιάρχοις ὡς τοὺς κρατίστας δόξαντας τὰς τάξεις παρεσκευάσθαι χιλιάρχους ἔσεσθαι, τῶν δὲ λοχαγῶν οἳ κρατίστους δόξειαν τοὺς λόχους ἀποδεικνύναι, εἰς τὰς τῶν ταξιάρχων χώρας ἐπαναβήσεσθαι, τῶν δʼ αὖ δεκαδάρχων τοὺς κρατίστους εἰς τὰς τῶν λοχαγῶν χώρας καταστήσεσθαι, τῶν δʼ αὖ πεμπαδάρχων ὡσαύτως εἰς τὰς τῶν δεκαδάρχων, τῶν γε μὴν ἰδιωτῶν τοὺς κρατιστεύοντας εἰς τὰς τῶν πεμπαδάρχων. ὑπῆρχε δὲ πᾶσι τούτοις τοῖς ἄρχουσι πρῶτον μὲν θεραπεύεσθαι ὑπὸ τῶν ἀρχομένων, ἔπειτα δὲ καὶ ἄλλαι τιμαὶ αἱ πρέπουσαι ἑκάστοις συμπαρείποντο. ἐπανετείνοντο δὲ καὶ μείζονες ἐλπίδες τοῖς ἀξίοις ἐπαίνου, εἴ τι ἐν τῷ ἐπιόντι χρόνῳ ἀγαθὸν μεῖζον φανοῖτο·

[¶23] 1.24. Besides, he offered prizes of victory to whole companies and to whole platoons and to squads of ten and of five likewise, if they showed themselves implicitly obedient to the officers and very ready in performing the aforementioned duties. And the prizes of victory for these divisions were just such as were appropriate to groups of men. Such, then, were the competitions appointed, and the army began to train for them.

> Greek: 1.24. προεῖπε δὲ νικητήρια καὶ ὅλαις ταῖς τάξεσι καὶ ὅλοις τοῖς λόχοις, καὶ ταῖς δεκάσιν ὡσαύτως καὶ ταῖς πεμπάσιν, αἳ ἂν φαίνωνται εὐπιστόταται τοῖς ἄρχουσιν οὖσαι καὶ προθυμότατα ἀσκοῦσαι τὰ προειρημένα. ἦν δὲ ταύταις τὰ νικητήρια οἷα δὴ εἰς πλῆθος πρέπει. ταῦτα μὲν δὴ προείρητό τε καὶ ἠσκεῖτο ἡ στρατιά.

[¶24] 1.25. Then, he had tents made for them—in number, as many as there were captains; in size, large enough to accommodate each a company. A company, moreover, was composed of a hundred men. Accordingly, they lived in tents each company by itself; for Cyrus thought that in occupying tents together they had the following advantages for the coming conflict: They saw one another provided for in the same way, and there could be no possible pretext of unjust discrimination that could lead any one to allow himself to prove less brave than another in the face of the enemy. And he thought that if they tented together it would help them to get acquainted with one another. And in getting acquainted with one another, he thought, a feeling of considerateness was more likely to be engendered in them all, while those who are unacquainted seem somehow more indifferent—like people when they are in the dark.

> Greek: 1.25. σκηνὰς δʼ αὐτοῖς κατεσκεύασε, πλῆθος μὲν ὅσοι ταξίαρχοι ἦσαν, μέγεθος δὲ ὥστε ἱκανὰς εἶναι τῇ τάξει ἑκάστῃ· ἡ δὲ τάξις ἦν ἑκατὸν ἄνδρες. ἐσκήνουν μὲν δὴ οὕτω κατὰ τάξεις· ἐν δὲ τῷ ὁμοῦ σκηνοῦν ἐδόκουν μὲν αὐτῷ ὠφελεῖσθαι πρὸς τὸν μέλλοντα ἀγῶνα τοῦτο ὅτι ἑώρων ἀλλήλους ὁμοίως τρεφομένους καὶ οὐκ ἐνῆν πρόφασις μειονεξίας ὥστε ὑφίεσθαί τινας κακίω ἕτερον ἑτέρου εἶναι πρὸς τοὺς πολεμίους. ὠφελεῖσθαι δʼ ἐδόκουν αὐτῷ καὶ πρὸς τὸ γιγνώσκειν ἀλλήλους ὁμοῦ σκηνοῦντες. ἐν δὲ τῷ γιγνώσκεσθαι καὶ τὸ αἰσχύνεσθαι πᾶσι δοκεῖ μᾶλλον ἐγγίγνεσθαι, οἱ δʼ ἀγνοούμενοι ῥᾳδιουργεῖν πως μᾶλλον δοκοῦσιν, ὥσπερ ἐν σκότει ὄντες.

[¶25] 1.26. He thought also that their tenting together helped them not a little to gain a perfect acquaintance with their positions. For the captains had the companies under them in as perfect order as when a company was marching single file, and the lieutenants their platoons, and the sergeants and corporals their squads in the same way.

> Greek: 1.26. ἐδόκουν δʼ αὐτῷ καὶ εἰς τὸ τὰς τάξεις ἀκριβοῦν μεγάλα ὠφελεῖσθαι διὰ τὴν συσκηνίαν. εἶχον γὰρ οἱ μὲν ταξίαρχοι ὑφʼ ἑαυτοῖς τὰς τάξεις κεκοσμημένας ὥσπερ ὁπότε εἰς ἕνα πορεύοιτο ἡ τάξις, οἱ δὲ λοχαγοὶ τοὺς λόχους ὡσαύτως, οἱ δὲ δεκάδαρχοι δεκάδας, πεμπάδαρχοι πεμπάδας.

[¶26] 1.27. He thought, moreover, that such perfect acquaintance with their places in the line was exceedingly helpful both to prevent their being thrown into confusion and to restore order sooner in case they should be thrown into confusion; just as in the case of stones and timbers which must be fitted together, it is possible to fit them together readily, no matter in how great confusion they may chance to have been thrown down, if they have the guide-marks to make it plain in what place each of them belongs.

> Greek: 1.27. τὸ δὲ διακριβοῦν τὰς τάξεις σφόδρα ἐδόκει αὐτῷ ἀγαθὸν εἶναι καὶ εἰς τὸ μὴ ταράττεσθαι καὶ εἰ ταραχθεῖεν θᾶττον καταστῆναι, ὥσπερ γε καὶ λίθων καὶ ξύλων ἃν δέῃ συναρμοσθῆναι, ἔστι, κἂν ὁπωσοῦν καταβεβλημένα τύχῃ, συναρμόσαι αὐτὰ εὐπετῶς, ἢν ἔχῃ γνωρίσματα ὥστʼ εὔδηλον εἶναι ἐξ ὁποίας ἕκαστον χώρας αὐτῶν ἐστιν.

[¶27] 1.28. And finally, he thought that comradeship would be encouraged by their messing together and that they would be less likely to desert one another; for he had often observed that even animals that were fed together had a marvellous yearning for one another, if any one separated them.

> Greek: 1.28. ἐδόκουν δʼ ὠφελεῖσθαι αὐτῷ ὁμοῦ τρεφόμενοι καὶ πρὸς τὸ ἧττον ἀλλήλους θέλειν ἀπολιπεῖν, ὅτι ἑώρα καὶ τὰ θηρία τὰ συντρεφόμενα δεινὸν ἔχοντα πόθον, ἤν τις αὐτὰ διασπᾷ ἀπʼ ἀλλήλων.

[¶28] 1.29. Cyrus also took care that they should never come to luncheon or to dinner unless they had had a sweat. For he would get them into a sweat by taking them out hunting; or he would contrive such sports as would make them sweat; or again, if he happened to have some business or other to attend to, he so conducted it that they should not come back without having had a sweat. For this he considered conducive to their enjoying their meals, to their health, and to their being able to endure hardships, and he thought that hardships conduced to their being more reasonable toward one another, for even horses that work together stand more quietly together. At any rate, those who are conscious that they have been well drilled are certainly more courageous in the face of the enemy.

> Greek: 1.29. ἐπεμέλετο δὲ καὶ τούτου ὁ Κῦρος ὅπως μήποτε ἀνίδρωτοι γενόμενοι ἐπὶ τὸ ἄριστον καὶ τὸ δεῖπνον εἰσίοιεν. ἢ γὰρ ἐπὶ θήραν ἐξάγων ἱδρῶτα αὐτοῖς παρεῖχεν, ἢ παιδιὰς τοιαύτας ἐξηύρισκεν αἳ ἱδρῶτα ἔμελλον παρέχειν, ἢ καὶ πρᾶξαι εἴ τι δεόμενος τύχοι, οὕτως ἐξηγεῖτο τῆς πράξεως ὡς μὴ ἐπανίοιεν ἀνιδρωτί. τοῦτο γὰρ ἡγεῖτο καὶ πρὸς τὸ ἡδέως ἐσθίειν ἀγαθὸν εἶναι καὶ πρὸς τὸ ὑγιαίνειν καὶ πρὸς τὸ δύνασθαι πονεῖν, καὶ πρὸς τὸ ἀλλήλοις δὲ πρᾳοτέρους εἶναι ἀγαθὸν ἡγεῖτο τοὺς πόνους εἶναι, ὅτι καὶ οἱ ἵπποι συμπονοῦντες ἀλλήλοις πρᾳότεροι συνεστήκασι. πρός γε μὴν τοὺς πολεμίους μεγαλοφρονέστεροι γίγνονται οἳ ἂν συνειδῶσιν ἑαυτοῖς εὖ ἠσκηκότες.

[¶29] 1.30. And for himself Cyrus had a tent made big enough to accommodate all whom he might invite to dinner. Now he usually invited as many of the captains as he thought proper, and sometimes also some of the lieutenants and sergeants and corporals; and occasionally he invited some of the privates, sometimes a squad of five together, or a squad of ten, or a platoon, or a whole company in a body. And he also used to invite individuals as a mark of honour, whenever he saw that they had done what he himself wished everybody to do. And the same dishes were always placed before those whom he invited to dinner as before himself.

> Greek: 1.30. Κῦρος δʼ ἑαυτῷ σκηνὴν μὲν κατεσκευάσατο ὥστε ἱκανὴν ἔχειν οἷς καλοίη ἐπὶ δεῖπνον. ἐκάλει δὲ ὡς τὰ πολλὰ τῶν ταξιάρχων οὓς καιρὸς αὐτῷ δοκοίη εἶναι, ἔστι δʼ ὅτε καὶ τῶν λοχαγῶν καὶ τῶν δεκαδάρχων τινὰς καὶ τῶν πεμπαδάρχων ἐκάλει, ἔστι δʼ ὅτε καὶ τῶν στρατιωτῶν, ἔστι δʼ ὅτε καὶ πεμπάδα ὅλην καὶ δεκάδα ὅλην καὶ λόχον ὅλον καὶ τάξιν ὅλην. ἐκάλει δὲ καὶ ἐτίμα ὁπότε τινὰς ἴδοι τοιοῦτόν τι ποιήσαντας ὃ αὐτὸς ἐβούλετο ποιεῖν. ἦν δὲ τὰ παρατιθέμενα ἀεὶ ἴσα αὐτῷ τε καὶ τοῖς καλουμένοις ἐπὶ δεῖπνον.

[¶30] 1.31. The quartermasters in the army he always allowed an equal share of everything; for he thought that it was fair to show no less regard for the purveyors of the army stores than for heralds or ambassadors. And that was reasonable, for he held that they must be trustworthy, familiar with military affairs, and intelligent, and, in addition to that, energetic, quick, resolute, steady. And still further, Cyrus knew that the quartermasters also must have the qualities which those have who are considered most efficient and that they must train themselves not to refuse any service but to consider that it is their duty to perform whatever the general might require of them.

> Greek: 1.31. καὶ τοὺς ἀμφὶ τὸ στράτευμα δὲ ὑπηρέτας ἰσομοίρους πάντων ἀεὶ ἐποίει· οὐδὲν γὰρ ἧττον τιμᾶν ἄξιον ἐδόκει αὐτῷ εἶναι τοὺς ἀμφὶ τὰ στρατιωτικὰ ὑπηρέτας οὔτε κηρύκων οὔτε πρέσβεων. καὶ γὰρ πιστοὺς ἡγεῖτο δεῖν εἶναι τούτους καὶ ἐπιστήμονας τῶν στρατιωτικῶν καὶ συνετούς, προσέτι δὲ καὶ σφοδροὺς καὶ ταχεῖς καὶ ἀόκνους καὶ ἀταράκτους. πρὸς δʼ ἔτι ἃ οἱ βέλτιστοι νομιζόμενοι ἔχουσιν ἐγίγνωσκεν ὁ Κῦρος δεῖν τοὺς ὑπηρέτας ἔχειν, καὶ τοῦτο ἀσκεῖν ὡς μηδὲν ἀναίνοιντο ἔργον, ἀλλὰ πάντα νομίζοιεν πρέπειν αὑτοῖς πράττειν ὅσα ἅρχων προστάττοι.

[¶31] 2.1. Whenever Cyrus entertained company at dinner, he always took pains that the conversation introduced should be as entertaining as possible and that it should incite to good. On one occasion he opened the conversation as follows: Tell me, men, said he, do our new comrades seem to be any worse off than we because they have not been educated in the same way as we, or pray do you think that there will be no difference between us either in social intercourse or when we shall have to contend with the enemy?

> Greek: 2.1. ἀεὶ μὲν οὖν ἐπεμέλετο ὁ Κῦρος, ὁπότε συσκηνοῖεν, ὅπως εὐχαριστότατοί τε ἅμα λόγοι ἐμβληθήσονται καὶ παρορμῶντες εἰς τἀγαθόν. ἀφίκετο δὲ καὶ εἰς τόνδε ποτὲ τὸν λόγον· ἆρά γε, ἔφη, ὦ ἄνδρες, ἐνδεέστεροί τι ἡμῶν διὰ τοῦτο φαίνονται εἶναι οἱ ἑταῖροι ὅτι οὐ πεπαίδευνται τὸν αὐτὸν τρόπον ἡμῖν, ἢ οὐδὲν ἄρα διοίσειν ἡμῶν οὔτʼ ἐν ταῖς συνουσίαις οὔτε ὅταν ἀγωνίζεσθαι πρὸς τοὺς πολεμίους δέῃ;

[¶32] 2.2. Well said Hystaspas in reply, for my part, I cannot tell yet how they will appear in the face of the enemy. But in social intercourse, by the gods, some of them seem ill-mannered enough. The other day, at any rate, he explained, Cyaxares had meat sent in to each company, and as it was passed around each one of us got three pieces or even more. And the first time round the cook began with me as he passed it around; but when he came in the second time to pass it, I bade him begin with the last and pass it around the other way.

> Greek: 2.2. καὶ [ὁ] Ὑστάσπας ὑπολαβὼν εἶπεν· ἀλλʼ ὁποῖοι μέν τινες ἔσονται εἰς τοὺς πολεμίους οὔπω ἔγωγε ἐπίσταμαι· ἐν μέντοι τῇ συνουσίᾳ δύσκολοι ναὶ μὰ τοὺς θεοὺς ἔνιοι αὐτῶν φαίνονται. πρῴην μέν γε, ἔφη, ὁ Κυαξάρης ἔπεμψεν εἰς τὴν τάξιν ἑκάστην ἱερεῖα, καὶ ἐγένοντο κρέα ἑκάστῳ ἡμῶν τρία [ἢ] καὶ πλείω τὰ περιφερόμενα. καὶ ἤρξατο μὲν ἀπʼ ἐμοῦ τὴν πρώτην περίοδον περιφέρων· ὅτε δὲ τὸ δεύτερον εἰσῄει περιοίσων, ἐκέλευσα ἐγὼ ἀπὸ τοῦ τελευταίου ἄρχεσθαι καὶ ἀνάπαλιν φέρειν.

[¶33] 2.3. Then one of the men sitting in the middle of the circle called out and said, By Zeus, this is not fair at all—at any rate, if they are never going to begin with us here in the middle. And when I heard that, I was vexed that any one should think that he had less than another and I called him to me at once. He obeyed, showing good discipline in this at least. But when that which was being passed came to us, only the smallest pieces were left, as one might expect, for we were the last to be served. Thereupon he was greatly vexed and said to himself: Such luck! that I should happen to have been called here just now!

> Greek: 2.3. ἀνακραγὼν οὖν τις τῶν κατὰ μέσον τὸν κύκλον κατακειμένων στρατιωτῶν, μὰ Δίʼ, ἔφη, τῶνδε μὲν οὐδὲν ἴσον ἐστίν, εἴγε ἀφʼ ἡμῶν γε τῶν ἐν μέσῳ οὐδεὶς οὐδέποτε ἄρξεται. καὶ ἐγὼ ἀκούσας ἠχθέσθην, εἴ τι μεῖον δοκοῖεν ἔχειν, καὶ ἐκάλεσα εὐθὺς αὐτὸν πρὸς ἐμέ. ὁ δὲ μάλα γε τοῦτο εὐτάκτως ὑπήκουσεν. ὡς δὲ τὰ περιφερόμενα ἧκε πρὸς ἡμᾶς, ἅτε οἶμαι ὑστάτους λαμβάνοντας, τὰ μικρότατα λελειμμένα ἦν. ἐνταῦθα δὴ ἐκεῖνος πάνυ ἀνιαθεὶς δῆλος ἦν καὶ εἶπε πρὸς αὑτόν·

[¶34] 2.4. Well, never mind, said I. They will begin with us next time, and you, being first, will get the biggest piece. And at that moment the cook began to pass around the third time what was left of the course; and the man helped himself; and then he thought the piece he had taken too small; so he put back the piece he had, with the intention of taking another. And the cook, thinking that he did not want any more to eat, went on passing it before he got his other piece.

> Greek: 2.4. τῆς τύχης, τὸ ἐμὲ νῦν κληθέντα δεῦρο τυχεῖν. καὶ ἐγὼ εἶπον· ἀλλὰ μὴ φρόντιζε· αὐτίκα γὰρ ἀφʼ ἡμῶν ἄρξεται καὶ σὺ πρῶτος λήψῃ τὸ μέγιστον. καὶ ἐν τούτῳ περιέφερε τὸ τρίτον, ὅπερ δὴ λοιπὸν ἦν τῆς περιφορᾶς· κἀκεῖνος ἔλαβε, κᾆτʼ ἔδοξεν αὑτῷ μεῖον λαβεῖν· κατέβαλεν οὖν ὃ ἔλαβεν ὡς ἕτερον ληψόμενος. καὶ ὁ ἄρταμος οἰόμενος αὐτὸν οὐδὲν ἔτι δεῖσθαι ὄψου, ᾤχετο παραφέρων πρὶν λαβεῖν αὐτὸν ἕτερον.

[¶35] 2.5. Thereupon he took his mishap so to heart that he lost not only the meat he had taken but also what was still left of his sauce; for this last he upset somehow or other in the confusion of his vexation and anger over his hard luck. The lieutenant nearest us saw it and laughed and clapped his hands in amusement. And I, he added, pretended to cough; for even I could not keep from laughing. Such is one man, Cyrus, that I present to you as one of our comrades. At this they laughed, of course.

> Greek: 2.5. ἐνταῦθα δὴ οὕτω βαρέως ἤνεγκε τὸ πάθος ὥστε ἀνήλωτο μὲν αὐτῷ ὃ εἰλήφει ὄψον, ὃ δʼ ἔτι αὐτῷ λοιπὸν ἦν τοῦ ἐμβάπτεσθαι, τοῦτό πως ὑπὸ τοῦ ἐκπεπλῆχθαί τε καὶ τῇ τύχῃ ὀργίζεσθαι δυσθετούμενος ἀνέτρεψεν. ὁ μὲν δὴ λοχαγὸς ὁ ἐγγύτατα ἡμῶν ἰδὼν συνεκρότησε τὼ χεῖρε καὶ τῷ γέλωτι ηὐφραίνετο. ἐγὼ μέντοι, ἔφη, προσεποιούμην βήττειν· οὐδὲ γὰρ αὐτὸς ἐδυνάμην τὸν γέλωτα κατασχεῖν. τοιοῦτον μὲν δή σοι ἕνα, ὦ Κῦρε, τῶν ἑταίρων ἐπιδεικνύω. ἐπὶ μὲν δὴ τούτῳ ὥσπερ εἰκὸς ἐγέλασαν.

[¶36] 2.6. But another of the captains said: Our friend here, it seems, Cyrus, has fallen in with a very ill-mannered fellow. But as for me, when you had instructed us about the arrangement of the lines and dismissed us with orders each to teach his own company what we had learned from you, why then I went and proceeded to drill one platoon, just as the others also did. I assigned the lieutenant his place first and arranged next after him a young recruit, and the rest, as I thought proper. Then I took my stand out in front of them facing the platoon, and when it seemed to me to be the proper time, I gave the command to go ahead.

> Greek: 2.6. ἄλλος δέ τις ἔλεξε τῶν ταξιάρχων· οὗτος μὲν δή, ὦ Κῦρε, ὡς ἔοικεν, οὕτω δυσκόλῳ ἐπέτυχεν. ἐγὼ δέ, ὡς σὺ διδάξας ἡμᾶς τὰς τάξεις ἀπέπεμψας καὶ ἐκέλευσας διδάσκειν τὴν ἑαυτοῦ ἕκαστον τάξιν ἃ παρὰ σοῦ ἐμάθομεν, οὕτω δὴ καὶ ἐγώ, ὥσπερ καὶ οἱ ἄλλοι ἐποίουν, ἐλθὼν ἐδίδασκον ἕνα λόχον. καὶ στήσας τὸν λοχαγὸν πρῶτον καὶ τάξας δὴ ἐπʼ αὐτῷ ἄνδρα νεανίαν καὶ τοὺς ἄλλους ᾗ ᾤμην δεῖν, ἔπειτα στὰς ἐκ τοῦ ἔμπροσθεν βλέπων εἰς τὸν λόχον, ἡνίκα μοι ἐδόκει καιρὸς εἶναι, προϊέναι ἐκέλευσα.

[¶37] 2.7. And that young recruit, mark you, stepped ahead—of the lieutenant and marched in front of him! And when I saw it, I said: Fellow, what are you doing? I am going ahead, as you ordered, said he. Well, said I, I ordered not only you, but all to go ahead. When he heard this, he turned about to his comrades and said: don’t you hear him scolding? He orders us all to go ahead. Then the men all ran past their lieutenant and came toward me.

> Greek: 2.7. καὶ ἁνήρ σοι ὁ νεανίας ἐκεῖνος προελθὼν τοῦ λοχαγοῦ πρότερος ἐπορεύετο. κἀγὼ ἰδὼν εἶπον· ἄνθρωπε, τί ποιεῖς; καὶ ὃς ἔφη· προέρχομαι ὥσπερ σὺ κελεύεις. κἀγὼ εἶπον· ἀλλʼ οὐκ ἐγὼ σὲ μόνον ἐκέλευον ἀλλὰ πάντας προϊέναι. καὶ ὃς ἀκούσας τοῦτο μεταστραφεὶς πρὸς τοὺς λοχίτας εἶπεν· οὐκ ἀκούετε, ἔφη, λοιδορουμένου; προϊέναι πάντας κελεύει. καὶ ἅνδρες πάντες παρελθόντες τὸν λοχαγὸν ᾖσαν πρὸς ἐμέ.

[¶38] 2.8. But when the lieutenant ordered them back to their places, they were indignant and said: Pray, which one are we to obey? For now the one orders us to go ahead, and the other will not let us. I took this good-naturedly, however, and when I had got them in position again, I gave instructions that no one of those behind should stir before the one in front led off, but that all should have their attention on this only—to follow the man in front.

> Greek: 2.8. ἐπεὶ δὲ ὁ λοχαγὸς αὐτοὺς ἀνεχώριζεν, ἐδυσφόρουν καὶ ἔλεγον· ποτέρῳ δὴ πείθεσθαι χρή; νῦν γὰρ ὁ μὲν κελεύει προϊέναι, ὁ δʼ οὐκ ἐᾷ. ἐγὼ μέντοι ἐνεγκὼν ταῦτα πρᾴως ἐξ ἀρχῆς αὖ καταχωρίσας εἶπον μηδένα τῶν ὄπισθεν κινεῖσθαι πρὶν ἂν ὁ πρόσθεν ἡγῆται, ἀλλὰ τοῦτο μόνον ὁρᾶν πάντας, τῷ πρόσθεν ἕπεσθαι.

[¶39] 2.9. But when a certain man who was about to start for Persia came up and asked me for the letter which I had written home, I bade the lieutenant run and fetch it, for he knew where it had been placed. So he started off on a run, and that young recruit followed, as he was, breastplate and sword; and then the whole fifty, seeing him run, ran after. And the men came back bringing the letter. So exactly, you see, does my company, at least, carry out all your orders.

> Greek: 2.9. ὡς δʼ εἰς Πέρσας τις ἀπιὼν ἦλθε πρὸς ἐμὲ καὶ ἐκέλευσέ με τὴν ἐπιστολὴν ἣν ἔγραψα οἴκαδε δοῦναι, κἀγώ, ὁ γὰρ λοχαγὸς ᾔδει ὅπου ἔκειτο ἡ ἐπιστολή, ἐκέλευσα αὐτὸν δραμόντα ἐνεγκεῖν τὴν ἐπιστολήν, ὁ μὲν δὴ ἔτρεχεν, ὁ δὲ νεανίας ἐκεῖνος εἵπετο τῷ λοχαγῷ σὺν αὐτῷ τῷ θώρακι καὶ τῇ κοπίδι, καὶ ὁ ἄλλος δὲ πᾶς λόχος ἰδὼν ἐκεῖνον συνέτρεχον· καὶ ἧκον οἱ ἄνδρες φέροντες τὴν ἐπιστολήν. οὕτως, ἔφη, ὅ γʼ ἐμὸς λόχος σοι ἀκριβοῖ πάντα τὰ παρὰ σοῦ.

[¶40] 2.10. The rest, of course, laughed over the military escort of the letter, and Cyrus said: O Zeus and all the gods! What sort of men we have then as our comrades; they are so easily won by kindness that we can make many of them our firm friends with even a little piece of meat; and they are so obedient that they obey even before the orders are given. I, for my part, do not know what sort of soldiers one could ask to have in preference to these!

> Greek: 2.10. οἱ μὲν δὴ ἄλλοι ὡς εἰκὸς ἐγέλων ἐπὶ τῇ δορυφορίᾳ τῆς ἐπιστολῆς· ὁ δὲ Κῦρος εἶπεν· ὦ Ζεῦ καὶ πάντες θεοί, οἵους ἄρα ἡμεῖς ἔχομεν ἄνδρας ἑταίρους, οἵ γε εὐθεράπευτοι μὲν οὕτως εἰσὶν ὥστʼ εἶναι αὐτῶν καὶ μικρῷ ὄψῳ παμπόλλους φίλους ἀνακτήσασθαι, πιθανοὶ δʼ οὕτως εἰσί τινες ὥστε πρὶν εἰδέναι τὸ προσταττόμενον πρότερον πείθονται. ἐγὼ μὲν οὐκ οἶδα ποίους τινὰς χρὴ μᾶλλον εὔξασθαι ἢ τοιούτους στρατιώτας ἔχειν.

[¶41] 2.11. Thus Cyrus praised his soldiers, laughing at the same time. But one of his captains, Aglaïtadas by name, one of the most austere of men, happened to be in Cyrus’s tent at the same time and he spoke somewhat as follows: You don’t mean to say, Cyrus, that you think what these fellows have been telling is true? Well said Cyrus, what object could they have, pray, in telling a lie? What object, indeed, said the other, except that they wanted to raise a laugh; and so they tell these stories and try to humbug us.

> Greek: 2.11. ὁ μὲν δὴ Κῦρος ἅμα γελῶν οὕτως ἐπῄνεσε τοὺς στρατιώτας. ἐν δὲ τῇ σκηνῇ ἐτύγχανέ τις ὢν τῶν ταξιάρχων Ἀγλαϊτάδας ὄνομα, ἀνὴρ τὸν τρόπον τῶν στρυφνοτέρων ἀνθρώπων, ὃς οὑτωσί πως εἶπεν· ἦ γὰρ οἴει, ἔφη, ὦ Κῦρε, τούτους ἀληθῆ λέγειν ταῦτα; ἀλλὰ τί μὴν βουλόμενοι, ἔφη ὁ Κῦρος, ψεύδονται; τί δʼ ἄλλο γʼ, ἔφη, εἰ μὴ γέλωτα ποιεῖν ἐθέλοντες ὑπὲρ οὗ λέγουσι ταῦτα καὶ ἀλαζονεύονται;

[¶42] 2.12. Hush said Cyrus. don’t call these men humbugs. For to me, the name “humbug” seems to apply to those who pretend that they are richer than they are or braver than they are, and to those who promise to do what they cannot do, and that, too, when it is evident that they do this only for the sake of getting something or making some gain. But those who invent stories to amuse their companions and not for their own gain nor at the expense of their hearers nor to the injury of any one, why should these men not be called “witty” and “entertaining” rather than “humbugs”?

> Greek: 2.12. καὶ ὁ Κῦρος, εὐφήμει, ἔφη, μηδὲ λέγε ἀλαζόνας εἶναι τούτους. ὁ μὲν γὰρ ἀλαζὼν ἔμοιγε δοκεῖ ὄνομα κεῖσθαι ἐπὶ τοῖς προσποιουμένοις καὶ πλουσιωτέροις εἶναι ἢ εἰσὶ καὶ ἀνδρειοτέροις καὶ ποιήσειν ἃ μὴ ἱκανοί εἰσιν ὑπισχνουμένοις, καὶ ταῦτα φανεροῖς γιγνομένοις ὅτι τοῦ λαβεῖν τι ἕνεκα καὶ κερδᾶναι ποιοῦσιν. οἱ δὲ μηχανώμενοι γέλωτα τοῖς συνοῦσι μήτε ἐπὶ τῷ αὑτῶν κέρδει μήτʼ ἐπὶ ζημίᾳ τῶν ἀκουόντων μήτε ἐπὶ βλάβῃ μηδεμιᾷ, πῶς οὐχ οὗτοι ἀστεῖοι ἂν καὶ εὐχάριτες δικαιότερον ὀνομάζοιντο μᾶλλον ἢ ἀλαζόνες;

[¶43] 2.13. Thus Cyrus defended those who had furnished the fun, and the captain himself who had told the anecdote about his platoon said: Verily, Aglaïtadas, you might find serious fault with us, if we tried to make you weep, like some authors who invent touching incidents in their poems and stories and try to move us to tears; but now, although you yourself know that we wish to entertain you and not to do you any harm at all, still you heap such reproaches upon us.

> Greek: 2.13. ὁ μὲν δὴ Κῦρος οὕτως ἀπελογήσατο περὶ τῶν τὸν γέλωτα παρασχόντων· αὐτὸς δὲ [ὁ λοχαγὸς] ὁ τὴν τοῦ λόχου χαριτίαν διηγησάμενος ἔφη· ἦ που ἄν, ἔφη, ὦ Ἀγλαϊτάδα, εἴ γε κλαίειν ἐπειρώμεθά σε ποιεῖν, σφόδρʼ ἂν ἡμῖν ἐμέμφου, ὥσπερ ἔνιοι καὶ ἐν ᾠδαῖς καὶ ἐν λόγοις οἰκτρὰ ἄττα λογοποιοῦντες εἰς δάκρυα πειρῶνται ἄγειν, ὁπότε γε νῦν καὶ αὐτὸς εἰδὼς ὅτι εὐφραίνειν μέν τί σε βουλόμεθα, βλάψαι δʼ οὐδέν, ὅμως οὕτως ἐν πολλῇ ἀτιμίᾳ ἡμᾶς ἔχεις.

[¶44] 2.14. Aye, by Zeus, said Aglaïtadas, and justly, too, since he that makes his friends laugh seems to me to do them much less service than he who makes them weep; and if you will look at it rightly, you, too, will find that I speak the truth. At any rate, fathers develop self-control in their sons by making them weep, and teachers impress good lessons upon their pupils in the same way, and the laws, too, turn the citizens to justice by making them weep. But could you say that those who make us laugh either do good to our bodies or make our minds any more fitted for the management of our private business or of the affairs of state?

> Greek: 2.14. ναὶ μὰ Δίʼ, ἔφη ὁ Ἀγλαϊτάδας, καὶ δικαίως γε, ἐπεὶ καὶ αὐτοῦ τοῦ κλαίοντας καθίζοντος τοὺς φίλους πολλαχοῦ ἔμοιγε δοκεῖ ἐλάττονος ἄξια διαπράττεσθαι ὁ γέλωτα αὐτοῖς μηχανώμενος. εὑρήσεις δὲ καὶ σύ, ἢν ὀρθῶς λογίζῃ, ἐμὲ ἀληθῆ λέγοντα. κλαύμασι μέν γε καὶ πατέρες υἱοῖς σωφροσύνην μηχανῶνται καὶ διδάσκαλοι παισὶν ἀγαθὰ μαθήματα, καὶ νόμοι γε πολίτας διὰ τοῦ κλαίοντας καθίζειν ἐς δικαιοσύνην προτρέπονται· τοὺς δὲ γέλωτα μηχανωμένους ἔχοις ἂν εἰπεῖν ἢ σώματα ὠφελοῦντας ἢ ψυχὰς οἰκονομικωτέρας τι ποιοῦντας ἢ πολιτικωτέρας;

[¶45] 2.15. Hereupon Hystaspas answered somewhat as follows: If you will heed me, Aglaïtadas, you will freely expend this very valuable commodity upon your enemies and will try to set them to weeping; but upon us and your friends here you will please to lavish this cheap article, laughter. And you can, for I know you must have a great quantity of it stored up; for you have never spent it upon yourself nor do you ever afford any laughter for your friends or for your enemies if you can help it. So you have no excuse for begrudging us a laugh. What said Aglaïtadas; do you really think, Hystaspas, to get a laugh out of me? Well, by Zeus, said the other captain, he is a very foolish fellow, let me tell you, if he does; for I believe one might rub fire out of you more easily than provoke a laugh from you.

> Greek: 2.15. ἐκ τούτου ὁ Ὑστάσπας ὧδέ πως εἶπε· σύ, ἔφη, ὦ Ἀγλαϊτάδα, ἢν ἐμοὶ πείθῃ, εἰς μὲν τοὺς πολεμίους θαρρῶν δαπανήσεις τοῦτο τὸ πολλοῦ ἄξιον, καὶ κλαίοντας ἐκείνους πειράσῃ καθίζειν· ἡμῖν δὲ πάντως, ἔφη, τοῖσδε [τοῖς φίλοις] τούτου τοῦ ὀλίγου ἀξίου, τοῦ γέλωτος ἐπιδαψιλεύσῃ. καὶ γὰρ οἶδʼ ὅτι πολύς σοί ἐστιν ἀποκείμενος· οὔτε γὰρ αὐτὸς χρώμενος ἀνῃσίμωκας αὐτόν, οὐδὲ μὴν φίλοις οὐδὲ ξένοις ἑκὼν εἶναι γέλωτα παρέχεις· ὥστε οὐδεμία σοι πρόφασίς ἐστιν ὡς οὐ παρεκτέον σοι ἡμῖν γέλωτα. καὶ ὁ Ἀγλαϊτάδας εἶπε· καὶ οἴει γε, ὦ Ὑστάσπα, γέλωτα περιποιεῖν ἐξ ἐμοῦ; καὶ ὁ ταξίαρχος εἶπε· ναὶ μὰ Δίʼ, ἀνόητος ἄρʼ ἐστίν· ἐπεὶ ἔκ γε σοῦ πῦρ, οἶμαι, ῥᾷον ἄν τις ἐκτρίψειεν ἢ γέλωτα ἐξαγάγοιτο.

[¶46] 2.16. At this, of course, the rest laughed; for they knew his character, and Aglaïtadas himself smiled at the sally. And Cyrus seeing him brighten up said: It is not right, captain, for you to corrupt our most serious man by persuading him to laugh, and that, too, said he, when he is such a foe to laughter.

> Greek: 2.16. ἐπὶ τούτῳ μὲν δὴ οἵ τε ἄλλοι ἐγέλασαν, τὸν τρόπον εἰδότες αὐτοῦ, ὅ τʼ Ἀγλαϊτάδας ἐπεμειδίασε. καὶ ὁ Κῦρος ἰδὼν αὐτὸν φαιδρωθέντα, ἀδικεῖς, ἔφη, ὦ ταξίαρχε, ὅτι ἄνδρα ἡμῖν τὸν σπουδαιότατον διαφθείρεις γελᾶν ἀναπείθων, καὶ ταῦτα, ἔφη, οὕτω πολέμιον ὄντα τῷ γέλωτι.

[¶47] 2.17. With that, the subject was dropt. But at this point Chrysantas spoke as follows.

> Greek: 2.17. ταῦτα μὲν δὴ ἐνταῦθα ἔληξεν. ἐκ δὲ τούτου Χρυσάντας ὧδʼ ἔλεξεν.

[¶48] 2.18. Cyrus, said he, and all you here present, I observe, for my part, that some have come out with us who are of superior merit, others who are less deserving than we. Now, if we meet with success, these will all expect to have share and share alike. And yet I do not believe that anything in the world is more unfair than for the bad and good to be awarded equal shares. Well, then, in the name of the gods, my men, Cyrus replied to this, will it not be a very good thing for us to suggest to the army a debate on this question: shall we, in case God gives us any success to reward our toils, give to all an equal share or shall we take into consideration each man’s services and bestow increased rewards upon him commensurate with them?

> Greek: 2.18. ἀλλʼ ἐγώ, ἔφη, ὦ Κῦρε καὶ πάντες οἱ παρόντες, ἐννοῶ ὅτι συνεξεληλύθασι μὲν ἡμῖν οἱ μὲν καὶ βελτίονες, οἱ δὲ καὶ μείονος ἄξιοι· ἢν δέ τι γένηται ἀγαθόν, ἀξιώσουσιν οὗτοι πάντες ἰσομοιρεῖν. καίτοι ἔγωγε οὐδὲν ἀνισώτερον νομίζω ἐν ἀνθρώποις εἶναι τοῦ τῶν ἴσων τόν τε κακὸν καὶ τὸν ἀγαθὸν ἀξιοῦσθαι. καὶ ὁ Κῦρος εἶπε πρὸς τοῦτο· ἆρʼ οὖν, πρὸς τῶν θεῶν, ὦ ἄνδρες, κράτιστον ἡμῖν ἐμβαλεῖν περὶ τούτου βουλὴν εἰς τὸ στράτευμα, πότερα δοκεῖ, ἤν τι ἐκ τῶν πόνων δῷ ὁ θεὸς ἀγαθόν, ἰσομοίρους πάντας ποιεῖν, ἢ σκοποῦντας τὰ ἔργα ἑκάστου πρὸς ταῦτα καὶ τὰς τιμὰς ἑκάστῳ προστιθέναι;

[¶49] 2.19. And what is the use, said Chrysantas, of starting a discussion concerning this matter? Why not rather announce that you propose to do thus and so? Pray, did you not announce the games and offer the prizes that way? Yes, by Zeus, said Cyrus; but this is not a parallel case. For what the men obtain by fighting, that, I suppose, they will consider their own common property; but the command of the army they still consider fairly to be mine, so that when I appoint the judges, I am sure they think I am within my rights.

> Greek: 2.19. καὶ τί δεῖ, ἔφη ὁ Χρυσάντας, ἐμβαλεῖν λόγον περὶ τούτου, ἀλλʼ οὐχὶ προειπεῖν ὅτι οὕτω ποιήσεις; οὐ καὶ τοὺς ἀγῶνας οὕτω προεῖπας καὶ τὰ ἆθλα; ἀλλὰ μὰ Δίʼ, ἔφη ὁ Κῦρος, οὐχ ὅμοια ταῦτα ἐκείνοις· ἃ μὲν γὰρ ἂν στρατευόμενοι κτήσωνται, κοινὰ οἶμαι ἑαυτῶν ἡγήσονται εἶναι· τὴν δὲ ἀρχὴν τῆς στρατιᾶς ἐμὴν ἴσως ἔτι οἴκοθεν νομίζουσιν εἶναι, ὥστε διατάττοντα ἐμὲ τοὺς ἐπιστάτας οὐδὲν οἶμαι ἀδικεῖν νομίζουσιν.

[¶50] 2.20. And do you really believe, said Chrysantas, that the mass meeting would adopt a resolution that each one should not have an equal share, but that the best should have the preference both in honours and gifts? Yes said Cyrus, I do, partly because we recommend it, and partly because it is mean to oppose a proposition that the one who suffers the most and does the most for the state should also receive the highest rewards. And I think, said he, that even to the worst it will seem proper that the good should have the larger share.

> Greek: 2.20. ἦ καὶ οἴει, ἔφη ὁ Χρυσάντας, ψηφίσασθαι ἂν τὸ πλῆθος συνελθὸν ὥστε μὴ ἴσων ἕκαστον τυγχάνειν, ἀλλὰ τοὺς κρατίστους καὶ τιμαῖς καὶ δώροις πλεονεκτεῖν; ἔγωγʼ, ἔφη ὁ Κῦρος, οἶμαι, ἅμα μὲν ἡμῶν συναγορευόντων, ἅμα δὲ καὶ αἰσχρὸν ὂν ἀντιλέγειν τὸ μὴ οὐχὶ τὸν πλεῖστα καὶ πονοῦντα καὶ ὠφελοῦντα τὸ κοινὸν τοῦτον καὶ μεγίστων ἀξιοῦσθαι. οἶμαι δʼ, ἔφη, καὶ τοῖς κακίστοις συμφέρον φανεῖσθαι τοὺς ἀγαθοὺς πλεονεκτεῖν.

[¶51] 2.21. Now Cyrus wished for the sake of the peers themselves that this measure should pass; for he thought that even they themselves would be better, if they knew that they also should be judged by their works and should receive according to their deserts. And so it seemed to him to be the proper time to bring this matter to a vote now, while the peers also were questioning the commoners’ claims to equality. Accordingly, those in the tenth agreed to submit the question to a discussion and they said that whoever thought himself to be a man ought to advocate it.

> Greek: 2.21. ὁ δὲ Κῦρος ἐβούλετο καὶ αὐτῶν ἕνεκα τῶν ὁμοτίμων γενέσθαι τοῦτο τὸ ψήφισμα· βελτίους γὰρ ἂν καὶ αὐτοὺς ἡγεῖτο τούτους εἶναι, εἰ εἰδεῖεν ὅτι ἐκ τῶν ἔργων καὶ αὐτοὶ κρινόμενοι τῶν ἀξίων τεύξονται. καιρὸς οὖν ἐδόκει αὐτῷ εἶναι νῦν ἐμβαλεῖν περὶ τούτου ψῆφον, ἐν ᾧ καὶ οἱ ὁμότιμοι ὤκνουν τὴν τοῦ ὄχλου ἰσομοιρίαν. οὕτω δὴ συνεδόκει τοῖς ἐν τῇ σκηνῇ συμβαλέσθαι περὶ τούτου λόγους καὶ συναγορεύειν ταῦτα ἔφασαν χρῆναι ὅστισπερ ἀνὴρ οἴοιτο εἶναι.

[¶52] 2.22. But one of the captains said with a laugh: Well, I know a man of the commoners, too, who will support the proposition not to have share and share alike in that indiscriminate fashion. Another asked him whom he meant; and he answered: By Zeus, he is a messmate of ours, who in everything does his best to get the largest share. What! the largest share of hard work, too? asked another. No, by Zeus, said he; not by any means; but here I have been caught in a falsehood. For my observation is that he very good-naturedly consents to have a smaller share of hard work and other things of that sort than anybody else.

> Greek: 2.22. ἐπιγελάσας δὲ τῶν ταξιάρχων τις εἶπεν· ἀλλʼ ἐγώ, ἔφη, ἄνδρα οἶδα καὶ τοῦ δήμου ὃς συνερεῖ ὥστε μὴ εἰκῇ οὕτως ἰσομοιρίαν εἶναι. ἄλλος δʼ ἀντήρετο τοῦτον τίνα λέγοι. ὁ δʼ ἀπεκρίνατο· ἔστι νὴ Δίʼ ἀνὴρ ἡμῖν σύσκηνος, ὃς ἐν παντὶ μαστεύει πλέον ἔχειν. ἄλλος δʼ ἐπήρετο αὐτόν· ἦ καὶ τῶν πόνων; μὰ Δίʼ, ἔφη, οὐ μὲν δή· ἀλλὰ τοῦτό γε ψευδόμενος ἑάλωκα. καὶ γὰρ πόνων καὶ τῶν ἄλλων τῶν τοιούτων ὁρῶ πάνυ θαρραλέως βουλόμενον μεῖον ἔχειν παρʼ ὁντιναοῦν.

[¶53] 2.23. Well, men, said Cyrus, I am convinced that such fellows as this one of whom our friend has just been telling us must be weeded out of the ranks, if we are to keep our army industrious and obedient. For it seems to me that the majority of the soldiers are the sort to follow wherever any one leads; and the good and noble, I think, try to lead only to what is good and noble, and the vicious to what is vicious.

> Greek: 2.23. ἀλλʼ ἐγὼ μέν, ἔφη ὁ Κῦρος, ὦ ἄνδρες, γιγνώσκω τοὺς τοιούτους ἀνθρώπους οἷον καὶ οὗτος νῦν λέγει, εἴπερ δεῖ ἐνεργὸν καὶ πειθόμενον ἔχειν τὸ στράτευμα, ἐξαιρετέους εἶναι ἐκ τῆς στρατιᾶς. δοκεῖ γάρ μοι τὸ μὲν πολὺ τῶν στρατιωτῶν εἶναι οἷον ἕπεσθαι ᾗ ἄν τις ἡγῆται· ἄγειν δʼ οἶμαι ἐπιχειροῦσιν οἱ μὲν καλοὶ κἀγαθοὶ ἐπὶ τὰ καλὰ κἀγαθά, οἱ δὲ πονηροὶ ἐπὶ τὰ πονηρά.

[¶54] 2.24. And therefore the base oftentimes find a larger following of congenial spirits than the noble. For since vice makes her appeal through the pleasures of the moment, she has their assistance to persuade many to accept her views; but virtue, leading up hill, is not at all clever at attracting men at first sight and without reflection; and especially is this true, when there are others who call in the opposite direction, to what is downhill and easy.

> Greek: 2.24. καὶ πολλάκις τοίνυν πλείονας ὁμογνώμονας λαμβάνουσιν οἱ φαῦλοι ἢ οἱ σπουδαῖοι. ἡ γὰρ πονηρία διὰ τῶν παραυτίκα ἡδονῶν πορευομένη ταύτας ἔχει συμπειθούσας πολλοὺς αὐτῇ ὁμογνωμονεῖν· ἡ δʼ ἀρετὴ πρὸς ὄρθιον ἄγουσα οὐ πάνυ δεινή ἐστιν ἐν τῷ παραυτίκα εἰκῇ συνεπισπᾶσθαι, ἄλλως τε καὶ ἢν ἄλλοι ὦσιν ἐπὶ τὸ πρανὲς καὶ τὸ μαλακὸν ἀντιπαρακαλοῦντες.

[¶55] 2.25. And so, when people are bad only because of laziness and indolence, I believe that they, like drones, damage their associates only by the cost of their keeping. But those who are poor companions in toil, and also extravagant and shameless in their desire for any advantage, these are likely also to lead others to what is vicious; for they are often able to demonstrate that vice does gain some advantage. And so we must weed out such men at any cost.

> Greek: 2.25. καὶ τοίνυν ὅταν μέν τινες βλακείᾳ καὶ ἀπονίᾳ μόνον κακοὶ ὦσι, τούτους ἐγὼ νομίζω ὥσπερ κηφῆνας δαπάνῃ μόνον ζημιοῦν τοὺς κοινῶνας· οἳ δʼ ἂν τῶν μὲν πόνων κακοὶ ὦσι κοινωνοί, πρὸς δὲ τὸ πλεονεκτεῖν σφοδροὶ καὶ ἀναίσχυντοι, οὗτοι καὶ ἡγεμονικοί εἰσι πρὸς τὰ πονηρά· πολλάκις γὰρ δύνανται τὴν πονηρίαν πλεονεκτοῦσαν ἀποδεικνύναι· ὥστε παντάπασιν ἐξαιρετέοι ἡμῖν οἱ τοιοῦτοί εἰσι.