Anabasis

Again, it was by no means because they fell short of us in numbers that they yielded to you, but because they lacked leaders. Hence there is now danger on this count also, the danger that they may find leaders in some of these soldiers who regard themselves as wronged by you, or else in men who are even stronger than these are,—I mean the Lacedaemonians,—in case the soldiers promise to render them more zealous service if they now exact what is due from you, and in case the Lacedaemonians, on account of their needing the army, grant them this request.

Again, that the Thracians who have now fallen under your sway would far more eagerly go against you than with you, is quite certain; for when you are conqueror their lot is slavery, and when you are conquered it is freedom.

And if you need henceforth to take some thought for the sake of this land also, seeing that it is yours, in which case do you suppose it would be freer from ills: if these soldiers should recover what they claim and go away leaving a state of peace behind them, or if they should remain as in a hostile country and you should undertake to maintain an opposing camp with other troops, that would have to be more numerous than these and would need provisions?

And in which case would more money be spent, if what is owing to these men should be paid over to them, or if this sum should be left owing and you should have to hire other troops stronger than they are?

Yes, but Heracleides thinks, as he used to explain to me, that this sum of money is a very large one. Upon my word it is a far smaller thing now for you to receive or to pay this sum than it would have been before we came to you to receive or to pay a tenth part of it.

For it is not number that determines what is much and what is little, but the capacity of the man who pays and of him who receives. And as for yourself, your yearly income is going to be greater now than all the property you possessed amounted to before.

For my part, Seuthes, it was out of regard for you as a friend that I urged this course, in order that you might be deemed worthy of the good things which the gods have given to you and that I might not lose credit with the army.

For be well assured that at present if I should wish to inflict harm upon a foe, I could not do it with this army, and if I should wish to come to your assistance again, I should not find myself able to do that; such is the feeling of the army toward me.

And yet I make your own self my witness, along with the gods, who know, that I have neither received anything from you that was intended for the soldiers, nor have ever asked what was theirs for my private use, nor demanded from you what you had promised me;

and I swear to you that even if you had offered to pay what was due to me, I should not have accepted it unless the soldiers also were at the same time to recover what was due to them. For it would have been disgraceful to get my own affairs arranged and leave theirs in an evil state, especially since I was honoured by them.

And yet Heracleides thinks that everything is but nonsense in comparison with possessing money, by hook or by crook; but I believe, Seuthes, that no possession is more honourable for a man, especially a commander, or more splendid than valour and justice and generosity.

For he who possesses these things is rich because many are his friends, and rich because still others desire to become his friends; if he prospers he has those who will rejoice with him, and if he meets with a mischance he does not lack those who will come to his aid.

But if you neither learned from my deeds that I was your friend from the bottom of my heart nor are able to perceive this from my words, at least give a thought to what the soldiers say with one accord; for you were present and heard what those who wished to censure me said.

They accused me before the Lacedaemonians of regarding you more highly than I did the Lacedaemonians, while on their own account they charged me with being more concerned that your affairs should be well than that their own should be;

and they also said that I had received gifts from you. And yet, touching these gifts, do you imagine it was because they had observed in me some ill-will toward you that they charged me with having received them from you, or because they perceived in me abundant good-will for you?

For my part, I presume that everybody believes he ought to show good-will to the man from whom he receives gifts. You, however, before I had rendered you any service, welcomed me with a pleasure which you showed by your eyes, your voice, and your hospitality, and you could not make promises enough about all that should be done for me; yet now that you have accomplished what you desired and have become as great as I could possibly make you, have you now the heart to allow me to be held in such dishonour among the soldiers?

But truly I have confidence, not only that time will teach you that you must resolve to pay what is due, but also that you will not yourself endure to see those men who have freely given you good service, accusing you. I ask you, therefore, when you render payment, to use all zeal to make me just such a man in the eyes of the soldiers as I was when you made me your friend.

Upon hearing these words Seuthes cursed the man who was to blame for the fact that the soldiers’ wages had not been paid long ago; and everybody suspected that Heracleides was that man; for I, said Seuthes, never intended to defraud them, and I will pay over the money.

Thereupon Xenophon said again: Then since you intend to make payment, I now request you to do it through me, and not to allow me to have, on your account, a different standing with the army now from what I had at the time when we came to you.

And Seuthes replied: But you will not be less honoured among the soldiers on my account if you will stay with me, keeping only a thousand hoplites, and, besides, I will give over the fortresses to you and the other things that I promised.