Complete Works of Onasander

by Onasander

  [2] The general must be temperate in order that he may not be so distracted by the pleasures of the body as to neglect the consideration of matters of the highest importance.

  [3] [β´] ἐγκρατῆ δέ, ἐπειδὴ τηλικαύτης ἀρχῆς μέλλει τυγχάνειν· αἱ γὰρ ἀκρατεῖς ὁρμαὶ προσλαβοῦσαι τὴν τοῦ δύνασθαί τι ποιεῖν ἐξουσίαν ἀκατάσχετοι γίγνονται πρὸς τὰς ἐπιθυμίας.

  [3] He must be self-restrained, since he is to be a man of so great authority; for the licentious impulses, when combined with the authority which confers the power of action, become uncontrollable in the gratification of the passions.

  [4] [γ´] νήπτην δ’, ὅπως ἐπαγρυπνῇ ταῖς μεγίσταις πράξεσιν· ἐν νυκτὶ γὰρ ὡς τὰ πολλὰ ψυχῆς ἠρεμούσης στρατηγοῦ γνώμη τελειοῦται.

  [4] Vigilant, that he may spend wakeful nights over the most important projects; for at night, as a rule, with the mind at rest, the general perfects his plans.

  [5] [δ´] λιτὸν δέ, ἐπειδὴ κατασκελετεύουσιν αἱ πολυτελεῖς θεραπείαι δαπανῶσαι χρόνον ἄπρακτον εἰς τὴν τῶν ἡγουμένων τρυφήν.

  [5] Frugal, since expensive attendance upon the luxurious tastes of commanders consumes time unprofitably and causes resources to waste away.

  [6] [ε´] διάπονον δ’, ἵνα μὴ πρῶτος τῶν στρατευομένων, ἀλλ’ ὕστατος κάμνῃ.

  [6] Hardened to labour, that he may not be the first but the last of the army to grow weary.

  [7] [ϛ´] νοερὸν δέ· ὀξὺν γὰρ εἶναι δεῖ τὸν στρατηγὸν ἐπὶ πᾶν ᾄττοντα δι’ ὠκύτητος ψυχῆς κατὰ τὸν Ὅμηρον

  ὡσεὶ πτερὸν ἠὲ νόημα·

  πολλάκις γὰρ ἀπρόληπτοι ταραχαὶ προσπεσοῦσαι σχεδιάζειν ἀναγκάζουσι τὸ συμφέρον.

  [7] Alert, for the general must be quick, with swiftness of mind darting at every subject — quick, as Homer says, “as a bird, or as thought.” For very frequently unexpected disorders arise which may compel him to decide on the spur of the moment what is expedient.

  [8] [ζ´] ἀφιλάργυρον δέ· ἡ γὰρ ἀφιλαργυρία δοκιμασθήσεται καὶ πρώτη· τοῦ γὰρ ἀδωροδοκήτως καὶ μεγαλοφρόνως προΐστασθαι τῶν πραγμάτων αὕτη παραιτία· πολλοὶ γάρ, κἂν διὰ τὴν ἀνδρίαν ἀσπίσι πολλαῖς καὶ δόρασιν ἀντιβλέψωσιν, περὶ τὸν χρυσὸν ἀμαυροῦνται· δεινὸν γὰρ πολεμίοις ὅπλον τοῦτο καὶ δραστήριον εἰς τὸ νικᾶν.

  [8] Free from avarice; for this quality of freedom from avarice will be valued most highly, since it is largely responsible for the incorruptible and large-minded management of affairs. For many who can face the shields and spears of a host with courage are blinded by gold; but gold is a strong weapon against the enemy and effective for victory.

  [9] [η´] οὔτε δὲ νέον οὔτε πρεσβύτερον, ἐπειδὴ ὁ μὲν ἄπιστος, ὁ δ’ ἀσθενής· οὐδέτερος γὰρ ἀσφαλής, ὁ μὲν νέος, ἵνα μή τι διὰ τὴν ἀλόγιστον πταίσῃ τόλμαν, ὁ δὲ πρεσβύτερος, ἵνα μή τι διὰ τὴν φυσικὴν ἀσθένειαν ἐλλείπῃ.

  [9] Neither too young nor too old; since the young man does not inspire confidence, the old man is feeble, and neither is free from danger, the young man lest he err through reckless daring, the older lest he neglect something through physical weakness.

  [10] κρατίστη δ’ αἵρεσις ἡ τοῦ μέσου· καὶ γὰρ τὸ δυνατὸν ἐν τῷ μηδέπως γεγηρακότι καὶ τὸ φρόνιμον ἐν τῷ μὴ πάνυ νεάζοντι, ὡς οἵτινές γε ἢ σώματος ῥώμην ἄνευ ψυχῆς ἔμφρονος ἐδοκίμασαν ἢ ψυχὴν φρόνιμον ἄνευ σωματικῆς ἕξεως, οὐδὲν ἐπέραναν· ἡ γὰρ ὑστερήσασα φρόνησις οὐδὲν ἐνόησε κρεῖττον, ἡ δ’ ἐλλείπουσα δύναμις οὐδὲν ἐτελείωσεν.

  [10] The ideal lies between the two, for physical vigour is found in the man who has not yet grown old, and discretion in the man who is not too young. Those who value physical strength without discretion, or discretion without physical strength, have failed to accomplish anything. For a weak mind can contribute no valuable ideas, nor can strength unsupported bring to completion any activity.

  [11] ὅ γε μὴ εὐδοκιμῶν οὐ μικρὰ τοὺς ἑλομένους ὤνησεν· ὅντινα γὰρ ἄνθρωποι φιλοῦσιν αὐτομάτῃ διανοίας ἐμπτώσει, τούτῳ ταχὺ μὲν ἐπιτάττοντι πείθονται, λέγοντι δ’ οὐκ ἀπιστοῦσι, κινδυνεύοντι δὲ συναγωνίζονται.

  [11] Moreover, a man of good reputation is of no slight assistance to those who choose him; for if men have a spontaneous and natural love for their general, they are quick to obey his commands, they do not distrust him, and they coöperate with him in case of danger.

  [12] [θ´] πατέρα δὲ προὔκρινα μᾶλλον, οὐδὲ τὸν ἄπαιδα παραιτούμενος, ἂν ἀγαθὸς ᾖ· ἐάν τε γὰρ ὄντες τύχωσι νήπιοι, ψυχῆς εἰσιν ἰσχυρὰ φίλτρα περὶ τὴν εὔνοιαν ἐξομηρεύσασθαι δυνάμενα στρατηγὸν πρὸς πατρίδα, δεινοὶ καὶ ὀξεῖς μύωπες πατρός, οἷοί τε ἀναστῆσαι θυμὸν ἐπὶ πολεμίους, ἄν τε τέλειοι, σύμβουλοι καὶ συστράτηγοι καὶ πιστοὶ τῶν ἀπορρήτων ὑπηρέται γιγνόμενοι συγκατορθοῦσι τὰ κοινὰ πράγματα.

  [12] I should prefer our general to be a father, though I would not refuse a childless man, provided he be a good man. For if he happens to have young children, they are potent spells to keep his heart loyal, availing to bind him to the fatherland, a powerful and keen incentive to a father, capable of arousing his heart against the foe. And should his children have reached manhood, they will become advisers and aides, faithful guardians of his secrets, and they will help him to bring the affairs of state to a successful issue.

  [13] [ι´] λέγειν δ’ ἱκανόν· ἔνθεν γὰρ ἡγοῦμαι τὸ μέγιστον ὠφελείας ἵξεσθαι διὰ στρατεύματος· ἐάν τε γὰρ ἐκτάττῃ πρὸς μάχην στρατηγός, ἡ τοῦ λόγου παρακέλευσις τῶν μὲν δεινῶν ἐποίησε καταφρονεῖν, τῶν δὲ καλῶν ἐπιθυμεῖν, καὶ οὐχ οὕτως ἀκοαῖς ἐνηχοῦσα σάλπιγξ ἐγείρει ψυχὰς εἰς ἅμιλλαν μάχης, ὡς λόγος εἰς προτροπὴν ἀρετῆς ἐναγωνίου ῥηθεὶς αἰχμάζουσαν ἀνέστησε πρὸς τὰ δεῖνα τὴν διάνοιαν, ἄν τέ τι συμβῇ πταῖσμα περὶ τὸ στρατόπεδον, ἡ τοῦ λόγου παρηγορία τὰς ψυχὰς ἀνέρρωσε, καὶ πολὺ δὴ χρησιμώτερός ἐστι στρατηγοῦ λόγος οὐκ ἀδύνατος ὥστε παραμυθεῖσθαι τὰς ἐν στρατοπέδοις συμφοράς, τῶν ἑπομένων τοῖς τραυματίαις ἰατρῶν·

  [13] A ready speaker; for I believe that the greatest benefit can accrue from the work of a general through this gift. For if a general is drawing up his men before battle, the encouragement of his words makes them despise the danger and covet the hon
our; and a trumpet-call resounding in the ears does not so effectively awaken the soul to the conflict of battle as a speech that urges to strenuous valour rouses the martial spirit to confront danger. Should some disaster befall the army, an encouraging speech will give the men’s souls new strength; and a not unskilful address by the commander is far more useful in counteracting the despondency of an army in the hour of defeat than the physicians who attend to the wounded.

  [14] οἱ μὲν γὰρ ἐκείνους μόνους τοῖς φαρμάκοις θεραπεύουσιν, ὁ δὲ καὶ τοὺς κάμνοντας εὐθυμοτέρους ἐποίησεν καὶ τοὺς ἐρρωμένους ἀνέστησε·

  [14] For the physicians with their medicines care only for the wounded, whereas the eloquent general not only heartens the disabled but also sets the well on their feet again.

  [15] καὶ ὥσπερ τὰ ἀόρατα νοσήματα τῶν ὁρωμένων δυσχερεστέραν ἔχει τὴν θεραπείαν, οὕτως ψυχὰς ἐξ ἀθυμίας ἰάσασθαι λόγῳ παρηγορήσαντα δυσκολώτερον, ἢ σωμάτων φανερὰν ἐξ ἐπιπολῆς θεραπεύσαι νόσον.

  [15] Just as hidden diseases are harder to cure than those with external symptoms, so it is more difficult by a consoling speech to cure a heart of its despondency than to minister to an obvious and manifest disease of the body.

  [16] οὐδὲ χωρὶς στρατηγῶν οὐδὲ μία πόλις ἐκπέμψει στρατόπεδον, οὐδὲ δίχα τοῦ δύνασθαι λέγειν αἱρήσεται στρατηγόν.

  [16] No city at all will put an army in the field without generals nor choose a general who lacks the ability to make an effective speech.

  [17] [ια´] τὸν δὲ ἔνδοξον, ὅτι τοῖς ἀδόξοις ἀσχάλλει τὸ πλῆθος ὑποταττόμενον· οὐθεὶς γὰρ ἑκὼν ὑπομένει τὸν αὑτοῦ χείρονα κύριον ἀναδέχεσθαι καὶ ἡγεμόνα.

  [17] The general should be a man of good reputation, because the majority of men, when placed under the command of unknown generals, feel uneasy. For no one voluntarily submits to a leader or an officer who is an inferior man to himself.

  [18] πᾶσα δὲ ἀνάγκη τὸν τοιοῦτον ὄντα καὶ τοσαύτας ἀρετὰς ἔχοντα ψυχῆς, ὅσας εἴρηκα, καὶ ἔνδοξον εἶναι.

  [18] It is absolutely essential, then, that a general be such a man, of such excellent traits of character as I have mentioned, and besides this, that he have a good reputation.

  [19] Φημὶ δὲ μήτε τὸν πλούσιον, ἐὰν ἐκτὸς ᾖ τούτων, αἱρεῖσθαι στρατηγὸν διὰ τὰ χρήματα, μήτε τὸν πένητα, ἐὰν ἀγαθὸς ᾖ, παραιτεῖσθαι διὰ τὴν ἔνδειαν· οὐ μὴν χρή γε τὸν πένητα οὐδὲ τὸν πλούσιον, ἀλλὰ καὶ τὸν πλούσιον καὶ τὸν πένητα· οὐδ’ ἕτερον γὰρ οὔθ’ αἱρετὸν οὔτ’ ἀποδοκιμαστέον διὰ τὴν τύχην, ἀλλ’ ἐλεγκτέον διὰ τὸν τρόπον.

  [19] A wealthy man in my opinion must not be chosen general on account of his wealth, if he has not these qualities; nor must a poor man, provided that he be competent, be rejected on account of his poverty. It is not necessary that the general be rich or poor; he may be the one or the other. Neither the one nor the other must be chosen nor rejected on account of his fortune in life, but must be tested by the standard of character.

  [20] οὐδὲ πλούσιος ἀγαθὸς ὢν τοσούτῳ διοίσει τοῦ γενναίου πένητος, ὅσον αἱ ἐπάργυροι καὶ κατάχρυσοι πανοπλίαι τῶν καταχάλκων καὶ σιδηρῶν — αἱ μὲν γὰρ τῷ κόσμῳ πλεονεκτοῦσιν, αἱ δ’ αὐτῷ τῷ δραστηρίῳ διαγωνίζονται — , εἴ γε μὴ χρηματιστὴς εἴη· τὸν δὲ χρηματιστήν, οὐδ’ ἂν πλουσιώτατος ὢν τύχῃ, συμβουλεύσω ποτὲ αἱρεῖσθαι· λέγω δὲ ὀβολοστάτην, μετάβολον, ἔμπορον ἢ τοὺς παραπλήσιόν τι τούτοις πράττοντας· ἀνάγκη γὰρ τοὺς τοιούτους μικρόφρονας εἶναι καὶ περὶ τὸ κέρδος ἐπτοημένους καὶ μεμεριμνημένους περὶ τὸν πορισμὸν τῶν χρημάτων ὅλως μηδὲν ἐσχηκέναι τῶν καλῶν ἐπιτηδευμάτων.

  [20] Even the wealthy general who is good will surpass the noble but poor general only in the same degree that armour inlaid with gold and silver surpasses that of bronze and iron — the former have the advantage in ornamentation but the latter prove superior in efficiency — provided that he is not a man who deals in money. Were he the richest man in the world, I should not ever advise choosing a man who deals in money. I mean by this expression a usurer, a trader, a merchant, or those who are in a similar business. For these men must have petty minds; excited over gain and worried about the means of getting money, they have acquired absolutely none of the noble habits of a general.

  [21] Προγόνων δὲ λαμπρὰν ἀξίωσιν ἀγαπᾶν μὲν δεῖ προσοῦσαν, οὐ μὴν ἀποῦσαν ἐπιζητεῖν, οὐδὲ ταύτῃ τινὰς κρίνειν ἀξίους ἢ μὴ τοῦ στρατηγεῖν, ἀλλ’ ὥσπερ τὰ ζῷα ἀπὸ τῶν ἰδίων πράξεων ἐξετάζομεν, ὅπως εὐγενείας ἔχει, οὕτω χρὴ σκοπεῖν καὶ τὴν τῶν ἀνθρώπων εὐγένειαν.

  [21] An illustrious family name we should welcome, if it be present, but if lacking it should not be demanded, nor should we judge men worthy or unworthy of commands simply by this criterion; but just as we test the pedigrees of animals in the light of the things they actually do, so we should view the pedigrees of men also.

  [22] καὶ γὰρ ἀπερίοπτον, τί τοῖς ἔμπροσθεν ἐπράχθη καλόν, ἐξετάζειν, οὐ τί ποιήσουσιν οἱ νῦν αἱρεθέντες· ὥσπερ τῶν πάλαι γεγονότων σώζειν ἡμᾶς δυναμένων καὶ τὰ νῦν, καὶ τὰ πρόσθεν τηρησόντων ἐκείνων. ἔτι δὲ πῶς οὐκ ἀπαίδευτον τοὺς μὲν στρατιώτας τοῖς ἀριστείοις τιμᾶν, οὐ τοὺς ἐκ πατέρων λαμπρῶν, ἀλλὰ τοὺς αὐτούς τι γενναῖον ἐργασαμένους, τοὺς δὲ στρατηγοὺς διὰ τοὺς προγόνους αἱρεῖσθαι, κἂν ὦσιν ἄχρηστοι, μὴ διὰ τὴν σφῶν αὐτῶν ἀρετήν, κἂν μὴ γένει λαμπρύνωνται;

  [22] For it is dangerous to consider what fine thing a general’s ancestors have done, rather than what the generals now chosen will do, as if those long dead could still protect us, and as if they would maintain us in our former possessions. As a matter of fact, is it not sheer stupidity to honour soldiers for valour, not those of famous families but those who have done some noble deed themselves, but on the other hand to select generals, even if they are incompetent, on account of their ancestors and not on account of their own worth, even if their families are unknown?

  [23] προσόντων μὲν δὴ τούτων ἐκείνοις εὐτυχὴς ὁ στρατηγός, ἀπόντων δ’ ἐκείνων, κἂν παρῇ ταῦτα, ἄπρακτος.

  [23] Of course, if a general has birth in addition to these other qualities, he is fortunate, but even if he has a famous name without the other qualities, he is useless.

  [24] ἐλπίσαι δ’ ἄν τις τάχα καὶ ἀμείνους ἔσεσθαι στρατηγοὺς τοὺς οὐκ ἔχοντας ἐνσεμνύνεσθαι προγόνοις· οἱ μὲν γὰρ ἐπὶ πατρ
άσι κυδαινόμενοι, κἂν ἐλλίπωσιν, οἰόμενοι τὴν ἐκ τῶν πρόσθεν εὔκλειάν σφισι φυλάττεσθαι πολλὰ καὶ ῥᾳθυμότερον διοικοῦσιν, οἷς δ’ οὐδεμία προϋπάρχει δόξα προγόνων, οὗτοι τὴν ἐκ πατέρων ἐλάττωσιν ἐθέλοντες ἀναπληρῶσαι τῇ σφετέρᾳ προθυμίᾳ φιλοκινδυνότερον ἐπὶ τὰς πράξεις ἁμιλλῶνται·

  [24] It might perhaps be expected that those men who cannot take pride in their ancestors would become even better generals; for men who glory in their forefathers, even if they are themselves failures, believing that the fame of their family is theirs forever are often too careless as administrators, whereas those who have no ancestral renown to begin with, desiring to make up for the obscurity of their lineage by their own zeal, are more eager to take part in dangerous enterprises.

  [25] καὶ καθάπερ οἱ πενέστεροι τῶν εὐπορωτέρων ταλαιπωρότερον ἐπὶ τὴν τοῦ βίου κτῆσιν ὥρμηνται τὸ ἐλλεῖπον ἀναπληρῶσαι τῆς τύχης σπεύδοντες, οὕτως, οἷς μὴ πάρεστι κληρονομουμένῃ πατέρων ἀποχρήσασθαι δόξῃ, τὴν ἀρετὴν ἰδιόκτητον οἰκειώσασθαι προαιροῦνται.

  [25] Just as the poor man, eager to supply what fortune omitted, will endure more than the rich man in getting a start to make his fortune, so the man who can avail himself of no inheritance of ancestral glory determines to make his own the virtue which he himself acquires.

  II. Περὶ ἀγαθοῦ στρατηγοῦ διαίρεσις

  II. THE CHARACTERISTICS OF A GOOD GENERAL

  [1] Ζηλούσθω μὲν δὴ ἡμῖν ὁ στρατηγὸς ὁ ἀγαθὸς εὐγενὴς καὶ πλούσιος, μὴ ἀποδοκιμαζέσθω δὲ πένης μετὰ ἀρετῆς, εἰ καὶ μὴ ἀπὸ λαμπρῶν.