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

by Xenophon

  “Now if I say this concerning you while I believe the contrary to be true, I deceive myself utterly. For if any of these qualities shall fail to be forthcoming in you, the loss will fall on me. But I feel confident, you see, both from my own experience and from your good-will toward me and from the ignorance of the enemy that these sanguine hopes will not deceive me. So let us set out with good heart, since we are free from the suspicion of even seeming to aim unjustly at other men’s possessions. For, as it is, the enemy are coming, aggressors in wrong, and our friends are calling us to their assistance. What, then, is more justifiable than to defend oneself, or what more noble than to assist one’s friends? [14]

  “This, moreover, will, I think, strengthen your confidence: I have not neglected the gods as we embark upon this expedition. For you have been with me enough to know that not only in great things but also in small I always try to begin with the approval of the gods.

  “What more need I add?” he said in closing. “Choose you your men and get them together, and when you have made the necessary preparations come on to Media. As for myself, I will first return to my father and then go on ahead of you, to learn as soon as possible what the plans of the enemy are and to make what preparations I may require, in order that with God’s help we may make as good a fight as possible.”

  They, for their part, proceeded to do as he had said.

  6. Now, when Cyrus had gone home and prayed to ancestral Hestia, ancestral Zeus, and the rest of the gods, he set out upon his expedition; and his father also joined in escorting him on his way. And when they were out of the house, it is said to have thundered and lightened with happy auspices for him; and when this manifestation had been made, they proceeded, without taking any further auspices, in the conviction that no one would make void the signs of the supreme god. [2] Then, as they went on, his father began to speak to Cyrus on this wise:

  “My son, it is evident both from the sacrifices and from the signs from the skies that the gods are sending you forth with their grace and favour; and you yourself must recognize it, for I had you taught this art on purpose that you might not have to learn the counsels of the gods through others as interpreters, but that you yourself, both seeing what is to be seen and hearing what is to be heard, might understand; for I would not have you at the mercy of the soothsayers, in case they should wish to deceive you by saying other things than those revealed by the gods; and furthermore, if ever you should be without a soothsayer, I would not have you in doubt as to what to make of the divine revelations, but by your soothsayer’s art I would have you understand the counsels of the gods and obey them.” [3]

  “Aye, father,” said Cyrus, “as you have taught me, I always try to take care, as far as I can, that the gods may be gracious unto us and willingly give us counsel; for I remember,” said he, “having once heard you say that that man would be more likely to have power with the gods, even as with men, who did not fawn upon them when he was in adversity, but remembered the gods most of all when he was in the highest prosperity. And for one’s friends also, you said, one ought always to show one’s regard in precisely the same way.” [4]

  “Well, my son,” said he, “and owing to that very regard do you not come to the gods with a better heart to pray, and do you not expect more confidently to obtain what you pray for, because you feel conscious of never having neglected them?”

  “Yes, indeed, father,” said he; “I feel toward the gods as if they were my friends.” [5]

  “To be sure,” said his father; “and do you remember the conclusion which once we reached — that as people who know what the gods have granted fare better than those who do not; as people who work accomplish more than those who are idle; as people who are careful live more securely than those who are indifferent; so in this matter it seemed to us that those only who had made themselves what they ought to be had a right to ask for corresponding blessings from the gods?” [6]

  “Yes, by Zeus,” said Cyrus; “I do indeed remember hearing you say so, and all the more because I could not help but agree with what you said. For I know that you always used to say that those who had not learned to ride had no right to ask the gods to give them victory in a cavalry battle; and those who did not know how to shoot had no right to ask to excel in marksmanship those who did know how; and those who did not know how to steer had no right to pray that they might save ships by taking the helm; neither had those who did not sow at all any right to pray for a fine crop, nor those who were not watchful in war to ask for preservation; for all that is contrary to the ordinances of the gods. You said, moreover, that it was quite as likely that those who prayed for what was not right should fail of success with the gods as that those who asked for what was contrary to human law should be disappointed at the hands of men.” [7]

  “But, my son, have you forgotten the discussion you and I once had — that it was a great task and one worthy of a man, to do the best he could not only to prove himself a truly good and noble man but also to provide a good living both for himself and his household? And while this was a great task, still, to understand how to govern other people so that they might have all the necessaries of life in abundance and might all become what they ought to be, this seemed to us worthy of all admiration.” [8]

  “Yes, by Zeus, father,” said he, “I do remember your saying this also; and I agreed with you, too, that it was an exceedingly difficult task to govern well; and now,” said he, “I hold this same opinion still, when I consider the matter and think of the principles of governing. When I look at other people, however, and observe what sort of men those are who, in spite of their character, continue to rule over them, and what sort of opponents we are going to have, it seems to me an utter disgrace to show any respect for such as they are and not to wish to go to fight them. To begin with our own friends here,” he continued, “I observe that the Medes consider it necessary for the one who governs them to surpass the governed in greater sumptuousness of fare, in the possession of more money in his palace, in longer hours of sleep, and in a more luxurious manner of life, in every respect, than the governed. But I think,” he added, “that the ruler ought to surpass those under his rule not in self-indulgence, but in taking forethought and willingly undergoing toil.” [9]

  “But let me tell you, my boy,” said the other, “there are some instances in which we must wrestle not against men but against actual facts, and it is not so easy to get the better of these without trouble. For instance, you doubtless know that if your army does not receive its rations, your authority will soon come to naught.”

  “Yes, father,” said he; “but Cyaxares says that he will furnish supplies for all who come from here, however many they be.”

  “But, my son,” said he, “do you mean to say that you are marching out trusting to the funds at the command of Cyaxares?”

  “Yes, I do,” said Cyrus.

  “But say,” said his father, “do you know how much he has?”

  “No, by Zeus,” said Cyrus, “I know nothing about it.”

  “And do you nevertheless trust to these uncertainties? And do you not know that you will need many things and that he must now have many other expenses?”

  “Yes,” said Cyrus, “I do.”

  “Well, then,” said he, “if his resources fail or if he play you false on purpose, how will your army fare?”

  “Evidently not very well; but father,” said he, “if you have in mind any means that I might find at my own command for obtaining supplies, tell me about it, while we are still in a friendly country.” [10]

  “Do you ask me, my son,” said he, “where you might yourself find means? Where might you better look to find the means of obtaining supplies than to the one who has an army? Now you are marching out from here with a force of infantry which you would not exchange, I am sure, for any other though many time as large; and you will have for cavalry to support you the Median horse, the best cavalry troops in the world. What nation, then, of those around do you suppose will refu
se to serve you, both from the wish to do your side a favour, and for fear of suffering harm? And therefore in common with Cyaxares you should take care that you may never be without any of the things you need to have, and as a matter of habit, too, contrive some means of revenue. And above all I beg you to remember this: never postpone procuring supplies until want compels you to it; but when you have the greatest abundance, then take measures against want. And this is most expedient; for you will obtain more from those upon whom you make demands, if you do not seem to be in want, and besides you will thus be blameless in the eyes of your own soldiers; in this way, furthermore, you will command more respect from others also, and if you wish to do good or ill to any one with your forces, your soldiers will serve you better as long as they have what they need. And let me assure you that the words you say will have more more power to convince, when you can abundantly prove that you are in a position to do both good and ill.” [11]

  “Well, father,” said he, “it seems to me that you are right in all you say, both on other grounds and also because not one of my soldiers will be grateful to me for that which according to the agreement he is to receive; for they know on what terms Cyaxares is having them brought as his allies. But whatever any one receives in addition to what has been agreed upon, that he will consider as a reward, and he will probably be grateful to the giver. But for a man to have an army with which he may do good to his friends and get help in return and try to punish his enemies, and for him then to neglect to make due provision for it, do you think,” said he, “that this is in any way less disgraceful than for a man to have fields and labourers to work them and after all to let his land lie idle and unprofitable? But,” he added, “I, at any rate, shall not fail to provide supplies for my men, whether in a friendly or in a hostile land — you may be certain of that.” [12]

  “Well then, my boy,” said his father, “tell me, do you remember the other points which, we agreed, must not be neglected — eh?”

  “Yes,” said he, “I remember well when I came to you for money to pay to the man who professed to have taught me to be a general; and you, while you gave it me, asked a question something like this: ‘Of course,’ you said, ‘the man to whom you are taking the pay has given you instruction in domestic economy as a part of the duties of a general, has he not? At any rate, the soldiers need provisions no whit less than the servants in your house.’ And when I told you the truth and said that he had given me no instruction whatever in this subject, you asked me further whether he had said anything to me about health or strength, inasmuch as it would be requisite for the general to take thought for these matters as well as for the conduct of his campaign. [13]

  And when I said ‘no’ to this also, you asked me once more whether he had taught me any arts that would be the best helps in the business of war. And when I said ‘no’ to this as well, you put this further question, whether he had put me through any training so that I might be able to inspire my soldiers with enthusiasm, adding that in every project enthusiasm or faintheartedness made all the difference in the world. And when I shook my head in response to this likewise, you questioned me again whether he had given me any lessons to teach me how best to secure obedience on the part of an army. [14] And when this also appeared not to have been discussed at all, you finally asked me what in the world he had been teaching me that he professed to have been teaching me generalship. And thereupon I answered, ‘tactics.’ And you laughed and went through it all, explaining point by point, as you asked of what conceivable use tactics could be to an army, without provisions and health, and of what use it could be without the knowledge of the arts invented for warfare and without obedience. And when you had made it clear to me that tactics was only a small part of generalship, I asked you if you could teach me any of those things, and you bade me go and talk with the men who were reputed to be masters of military science and find out how each one of those problems was to be met. [15] Thereupon I joined myself to those who I heard were most proficient in those branches. And in regard to provisions — I was persuaded that what Cyaxares was to furnish us was enough if it should be forthcoming; and in regard to health — as I had always heard and observed that states that wished to be healthy elected a board of health, and also that generals for the sake of their soldiers took physicians out with them, so also when I was appointed to this position, I immediately took thought for this; and I think,” he added, “that you will find that I have with me men eminent in the medical profession.”

  Said his father in reply to this, [16] “Yes, my son, but just as there are menders of torn garments, so also these physicians whom you mention heal us when we fall sick. But your responsibility for health will be a larger one than that: you must see to it that your army does not get sick at all.”

  “And pray what course shall I take, father,” said he, “that I may be able to accomplish that?”

  “In the first place, if you are going to stay for some time in the same neighbourhood, you must not neglect to find a sanitary location for your camp; and with proper attention you can not fail in this. For people are continually talking about unhealthful localities and localities that are healthful; and you may find clear witnesses to either in the physique and complexion of the inhabitants; and in the second place, it is not enough to have regard to the localities only, but tell me what means you adopt to keep well yourself.” [17]

  “In the first place, by Zeus,” said Cyrus, “I try never to eat too much, for that is oppressive; and in the second place, I work off by exercise what I have eaten, for by so doing health seems more likely to endure and strength to accrue.”

  “That, then, my son,” said he, “is the way in which you must take care of the rest also.”

  “Yes, father,” said he; “but will the soldiers find leisure for taking physical exercise?”

  “Nay, by Zeus,” said his father, “they not only can, but they actually must. For if an army is to do its duty, it is absolutely necessary that it never cease to contrive both evil for the enemy and good for itself. What a burden it is to support even one idle man! It is more burdensome still to support a whole household in idleness; but the worst burden of all is to support an army in idleness. For not only are the mouths in an army very numerous but the supplies they start with are exceedingly limited, and they use up most extravagantly whatever they get, so that an army must never be left idle.” [18]

  “Methinks you mean, father,” said he, “that just as a lazy farmer is of no account, so also a lazy general is of no account at all.”

  “But at any rate, as regards the energetic general,” said his father, “I can vouch for it that, unless some god do cross him, he will keep his soldiers abundantly supplied with provisions and at the same time in the best physical condition.”

  “Yes,” said Cyrus; “but at all events, as to practice in the various warlike exercises, it seems to me, father, that by announcing contests in each one and offering prizes you would best secure practice in them, so that you would have everything prepared for use, whenever you might need it.”

  “Quite right, my son,” said he; “for if you do that you may be sure that you will see your companies performing their proper parts like trained sets of dancers.” [19]

  “In the next place,” said Cyrus, “for putting enthusiasm into the soldiers nothing seems to be more effectual than the power of inspiring men with hopes.”

  “Yes, my son,” said he; “but that is just as if any one on a hunt should always call up his dogs with the call that he uses when he sees the quarry. For at first, to be sure, he will find them obeying him eagerly; but if he deceives them often, in the end they will not obey him when he calls, even though he really does see a wild beast. So it stands with respect to those hopes also. If any one too often raises false expectations of good things to come, eventually he can gain no credence, even when he holds forth well-grounded hopes. But, my son, you should refrain from saying what you are not perfectly sure of; by making certain others your mouthpi
ece, however, the desired end may be accomplished; but faith in your own words of encouragement you must keep sacred to the utmost to serve you in the greatest crises.”

  “Yes, by Zeus, father,” said Cyrus; “I think you are right in what you say, and I like your idea better. [20] And then in regard to keeping the soldiers in a state of obedience, I think, father, that I am not inexperienced in that direction; for you instructed me in obedience from my very childhood on, compelling me to obey you. Then you surrendered me to the charge of my teachers, and they pursued the same course; and when we were in the class of young men, the officer in charge paid especial attention to this same point; and most of the laws seem to me to teach these two things above all else, to govern and to be governed. And now, when I think of it, it seems to me that in all things the chief incentive to obedience lies in this: praise and honour for the obedient, punishment and dishonour for the disobedient.” [21]

  “This, my son, is the road to compulsory obedience, indeed, but there is another road, a short cut, to what is much better — namely, to willing obedience. For people are only too glad to obey the man who they believe takes wiser thought for their interests than they themselves do. And you might recognize that this is so in many instances but particularly in the case of the sick: how readily they call in those who are to prescribe what they must do; and at sea how cheerfully the passengers obey the captain; and how earnestly travellers desire not to get separated from those who they think are better acquainted with the road than they are. But when people think that they are going to get into trouble if they obey, they will neither yield very much for punishment nor will they be moved by gifts; for no one willingly accepts even a gift at the cost of trouble to himself.” [22]