At daybreak the newly-constituted Board of generals placed proper outposts in advance, and then convened the army in general assembly, in order that the new appointments might be submitted and confirmed. As soon as this had been done, probably on the proposition of Cheirisophus (who had been in command before), that general addressed a few words of exhortation and encouragement to the soldiers. He was followed by Kleanor, who delivered, with the like brevity, an earnest protest against the perfidy of Tissaphernês and Ariæus. Both of them left to Xenophon the task, alike important and arduous at this moment of despondency, of setting forth the case at length—working up the feelings of the soldiers to that pitch of resolution which the emergency required—and above all extinguishing all those inclinations to acquiesce in new treacherous proposals from the enemy, which the perils of the situation would be likely to suggest.
Xenophon had equipped himself in his finest military costume at this his first official appearance before the army, when the scales seemed to tremble between life and death. Taking up the protest of Kleanor against the treachery of the Persians, he insisted that any attempt to enter into convention or trust with such liars, would be utter ruin—but that if energetic resolution were taken to deal with them only at the point of the sword, and punish their misdeeds, there was good hope of the favor of the gods and of ultimate preservation. As he pronounced this last word, one of the soldiers near him happened to sneeze.[41] Immediately the whole army around shouted with one accord the accustomed invocation to Zeus the Preserver; and Xenophon, taking up the accident, continued—"Since, fellow-soldiers, this omen from Zeus the Preserver has appeared at the instant when we were talking about preservation, let us here vow to offer the preserving sacrifice to that god, and at the same time to sacrifice to the remaining gods as well as we can, in the first friendly country which we may reach. Let every man who agrees with me hold up his hand." All held up their hands: all then joined in the vow, and shouted the pæan.[42]
This accident, so dexterously turned to profit by the rhetorical skill of Xenophon, was eminently beneficial in raising the army out of the depression which weighed them down, and in disposing them to listen to his animating appeal. Repeating his assurances that the gods were on their side, and hostile to their perjured enemy, he recalled to their memory the great invasions of Greece by Darius and Xerxes—how the vast hosts of Persia had been disgracefully repelled. The army had shown themselves on the field of Kunaxa worthy of such forefathers; and they would for the future be yet bolder, knowing by that battle of what stuff the Persians were made. As for Ariæus and his troops, alike traitors and cowards, their desertion was rather a gain than a loss. The enemy were superior in horsemen: but men on horseback were after all only men, half occupied in the fear of losing their seats—incapable of prevailing against infantry firm on the ground—and only better able to run away. Now that the satrap refused to furnish them with provisions to buy, they on their side were released from their covenant, and would take provisions without buying. Then as to the rivers; those were indeed difficult to be crossed, in the middle of their course; but the army would march up to their sources, and could then pass them without wetting the knee. Or indeed, the Greeks might renounce the idea of retreat, and establish themselves permanently in the King's own country, defying all his force, like the Mysians and Pisidians.[43] "If (said Xenophon) we plant ourselves here at our ease in a rich country, with these tall, stately and beautiful Median and Persian women for our companions—we shall be only too ready, like the Lotos-eaters,[44] to forget our way home. We ought first to go back to Greece, and tell our countrymen that if they remain poor, it is their own fault, when there are rich settlements in this country awaiting all who choose to come, and who have courage to seize them. Let us burn our baggage wagons and tents, and carry with us nothing but what is of the strictest necessity. Above all things, let us maintain order, discipline, and obedience to the commanders, upon which our entire hope of safety depends. Let every man promise to lend his hand to the commanders in punishing any disobedient individuals; and let us thus show the enemy that we have ten thousand persons like Klearchus, instead of that one whom they have so perfidiously seized. Now is the time for action. If any man, however obscure, has anything better to suggest, let him come forward and state it; for we have all but one object—the common safety."
It appears that no one else desired to say a word, and that the speech of Xenophon gave unqualified satisfaction; for when Cheirisophus put the question, that the meeting should sanction his recommendations, and finally elect the new generals proposed—every man held up his hand. Xenophon then moved that the army should break up immediately, and march to some well-stored villages, rather more than two miles distant; that the march should be in a hollow square, with the baggage in the centre; that Cheirisophus, as a Lacedæmonian, should lead the van; while Kleanor, and the other senior officers, would command on each flank—and himself with Timasion, as the two youngest of the generals, would lead the rear guard.
This proposition was at once adopted, and the assembly broke up; proceeding forthwith to destroy, or distribute among one another, every man's superfluous baggage—and then to take their morning meal previous to the march.
The scene just described is interesting and illustrative in more than one point of view. It exhibits that susceptibility to the influence of persuasive discourse which formed so marked a feature in the Grecian character—a resurrection of the collective body out of the depth of despair, under the exhortation of one who had no established ascendency, nor anything to recommend him, except his intelligence, his oratorical power, and his community of interest with themselves. Next, it manifests, still more strikingly, the superiority of Athenian training as compared with that of other parts of Greece. Cheirisophus had not only been before in office as one of the generals, but was also a native of Sparta, whose supremacy and name was at that moment all-powerful; Kleanor had been before, not indeed a general, but a captain, or one in the second rank of officers:—he was an elderly man—and he was an Arcadian, while more than the numerical half of the army consisted of Arcadians and Achæans.[45] Either of these two therefore, and various others besides, enjoyed a sort of prerogative, or established starting-point, for taking the initiative in reference to the dispirited army. But Xenophon was comparatively a young man, with little military experience:—he was not an officer at all, either in the first or second grade, but simply a volunteer, companion of Proxenus:—he was moreover a native of Athens, a city at that time unpopular among the great body of Greeks, and especially of Peloponnesians,[46] with whom her recent long war had been carried on. Not only therefore he had no advantages compared with others, but he was under positive disadvantages. He had nothing to start with except his personal qualities and previous training; in spite of which we find him not merely the prime mover, but also the superior person for whom the others make way. In him are exemplified those peculiarities of Athens, attested not less by the denunciation of her enemies than by the panegyric of her own citizens—spontaneous and forward impulse, as well in conception as in execution—confidence under circumstances which made others despair—persuasive discourse and publicity of discussion, made subservient to practical business, so as at once to appeal to the intelligence, and stimulate the active zeal, of the multitude. Such peculiarities stood out more remarkably from being contrasted with the opposite qualities in Spartans—mistrust in conception, slackness in execution, secrecy in counsel, silent and passive obedience. Though Spartans and Athenians formed the two extremities of the scale,