(1) As for the Medes, some had already caught wagons that had set out earlier; and having turned them around, they were driving them in, filled with what an army needs. Others had seized the covered carriages of the women of the highest rank,8 some of them wedded wives, others concubines who were taken about because of their beauty; and they were bringing them in, (2) for all those who campaign in Asia still take along on the campaign what is most valuable, saying that they would fight more if what is dearest should be present, for they profess that necessity obliges one to defend them zealously. Perhaps this is so, but perhaps they also do this because they take delight in the pleasure.
(3) When he saw the deeds of the Medes and the Hyrcanians, it was as if Cyrus blamed both himself and those with him, since the others seemed at this time both to be flourishing more than they themselves and to be acquiring things, while [the Persians] themselves seemed to be waiting in a place of relative inactivity. For they would bring things in and show them to Cyrus, and then ride out again in pursuit of the others, as they said had been ordered to do by their rulers. Though of course annoyed at this, Cyrus nevertheless put these things in their places, but he also called the captains together again. Standing where all were going to hear the deliberations, he said the following: (4) “Men, friends, if we should secure the things now coming into view, I suppose we all know that great goods would belong to all Persians, and in all likelihood the greatest would be ours, through whom this is accomplished. But how we could become lords over them, when we are not self-sufficient in acquiring them, I do not see, unless the Persians will have a cavalry of their own. (5) Consider this: We Persians have arms with which we think we will turn our enemies by going to close quarters.9 In taming them, what sort of fleeing knights, archers, or targeteers could we take or kill, since we are without horses? What archers, spearmen, or knights would be afraid to approach and harm us, being assured that there is no risk of their suffering any more harm from us than from trees, given their nature?10 (6) If this is so, is it not clear that the knights now with us believe that everything in hand belongs no less to themselves than to us, and perhaps, by Zeus, even more? (7) It is by necessity that this is now so. But if we should acquire a cavalry no worse than theirs, is it not obvious to us all that, in facing our enemies, we would be able to do even without our allies what we now can do only with them, and that we would also then have allies who thought about us in a more measured way? For if we ourselves should be sufficient unto ourselves without them, it would be less of a concern to us when they wished to be present or absent.
(8) “Well, then, I suppose no one would be of a contrary judgment to this, that it would be entirely different if the Persians had their own cavalry. But perhaps you are thinking about how it could come into being. Then let us examine, if we should wish to establish a cavalry, what we now have and what we need. (9) There are indeed many horses right here in the camp, ones that have been captured along with the bridles they obey and as many other things as horses must have to be used. We even have the things a man, a knight must use: breastplates as defenses for our bodies, spears that we could use either for throwing or by holding as lances. (10) What is left? It is clear that men are also needed. Now these we especially have, for nothing is so our own as we are to ourselves. But someone will perhaps say that we do not understand how [to ride]. No, we do not, by Zeus, but even of those who now understand, before they learned, no one understood. But someone could say that they learned when they were children. (11) Are children more prudent than men at learning what is said and demonstrated? Who is more competent to carry out with bodily labor what they have learned, boys or men? (12) And surely we have such leisure to learn as neither children nor other men have, for we need not learn how to shoot the bow, as do boys, for we already understand this, or how to throw spears, for we understand this as well. And unlike the situation of other men, farming does not occupy some of us, arts others, and domestic things others: For us, there is not only the leisure but even the necessity to continue campaigning. (13) And surely it is not like many other military matters, difficult but useful. Is not riding on a journey more pleasant than marching on one’s own two feet? Is it not pleasant to be beside one’s friend quickly, if it should be necessary in case of emergency, and if it should be necessary to give chase to a man or beast, is it not pleasant to catch him quickly? Is it not convenient that, whatever arms one carries, the horse joins in carrying them, for to hold onto and to carry are not the same thing. (14) One might be afraid especially if it should be necessary for us to run risks on horseback before we are at our peak in this work, when we are no longer still foot soldiers and are not yet competent knights; but not even this problem is insoluble, for wherever we wish, it will be possible for us to fight as foot soldiers on the instant, for by learning how to ride we will not unlearn anything that belongs to the foot soldier.” (15) So Cyrus spoke like this.
Speaking in support, Chrysantas spoke as follows: “But I so desire to learn how to ride that I believe that, if I become a knight, I will be a winged human being. (16) For if I set out to run on an equal basis with some human being, I am now content if I get in front only by a head; and if I see a beast running by, I am now content if I am able to take aim quickly enough so as to throw my spear or shoot my bow before it gets very far ahead. Yet if I become a knight, I will be able to bring down a man, even if he is as far away as I can see. Pursuing and catching beasts, I will be able to strike some at arm’s reach and to spear others as if they were standing still, for even if both are moving quickly, when they are near to each other, it is nevertheless as if they were standing still.
(17) “That for which, of all animals, I think I have especially envied the centaur is this, that they were such—if indeed they were such—as to deliberate with the prudence of a human being and fashion what they needed with their hands, but also had the speed and strength of a horse, so that they caught what took flight and overthrew what stood fast. If I become a knight, do I too not provide all this for myself? (18) I will at least.be able to take forethought for everything with my human judgment, I will carry my weapons with my hands, I will give chase with my horse, I will overthrow whoever opposes me with the impetus of my horse, but I will not be naturally joined together [with my horse] as were the centaurs. (19) Surely this is superior to being naturally joined, for I suppose that the centaurs were at a loss as to how they could use many of the good things that have been discovered for human beings, and also as to how they could enjoy many of the things naturally pleasant for horses. (20) Yet if I learn how to ride, surely I shall accomplish what the centaurs did, whenever I am on my horse; whenever I get down, I will eat, dress myself, and sleep like other human beings. What else do I become, then, than a centaur that can be divided and put together again? (21) Moreover, I will get an advantage over the centaur also in this: For he sees with two eyes and hears with two ears, but I will take my bearings by four eyes and will perceive with four ears, since they say that a horse sees many things first with his own eyes and makes them visible to a human being, and that he hears many things first with his own ears and gives signs. Write me down, then, as one of those who very much desires to ride.”
“Yes, by Zeus,” said all the others, “us too.”
(22) After this Cyrus said, “Since this is decided by us so vehemently, what if we should also make a law for ourselves that it be shameful for anyone to whom I provide a horse to be noticed going on foot, whether he must make a long trip or a short one, so that human beings may think that we really are centaurs?” (23) So he posed this question, and they all agreed. Consequently, the Persians since that time continue to use this [practice] today, and no one among the noble and good Persians is willing to be seen going anywhere on foot. So they were involved in these arguments.