of the flanks; and let Timasion and myself, the youngest
of the officers, take charge, at least for the present, of the rear. 38.
After a time, when we have tried this arrangement, we will consider, as
occasion may require, what may seem best to be done. If any one thinks
of any better plan than this, let him speak." As nobody made any
objection, he said, "Whosoever likes these proposals, let him hold up
his hand." The proposals were approved. 39. "And now," he added, "it
belongs to you to go and carry into execution what has been decided
upon; and whosoever of you wishes to see his friends and relations, let
him prove himself a man of valour, for by no other means can he succeed
in attaining that object; whoever of you desires to preserve his life,
let him strive to conquer, for it is the part of conquerors to kill, but
of the conquered to die; and if any one of you covets spoil, let him
endeavour to secure victory for us, for it is the privilege of victors
at once to save their own property and to seize on that of the
vanquished."

[Footnote 127: [Greek: Ton kalliston heauton axiosanta].] "Thinking
himself worthy of the most beautiful (equipments)."]

[Footnote 128: [Greek: Ton theon].] Jupiter the Preserver. _Kuehner_.]

[Footnote 129: [Greek: Authis aphaniounton].] Weiske, Schneider, and
others omit the [Greek: authis]. Bornemann, Dindorf, and Kuehner preserve
it, as it is found in six manuscripts, giving it, with Spohn, Lect.
Theocr. i. p. 33, the sense of _back again_, as if the Persians had
intended to make Athens disappear again as if it had never been. I think
the word better left out. An American editor has conjectured [Greek:
autas].]

[Footnote 130: [Greek: Goun].] Some copies have [Greek: oun]. "The sense
of [Greek: goun] is this; _ceteris rebus praetermissis, hoc quidem
certissimum est, eos fugisse_." Kuehner.]

[Footnote 131: [Greek: Ei ara, k. t. l.]] Krueger admonishes the reader
that these words must be taken negatively: _whether--not_.]

[Footnote 132: [Greek: Diesousin].] Eight manuscripts have [Greek:
dioisousin], which Bornemann has preferred. Dindorf also gave the
preference to it in his first edition, but has subsequently adopted the
other reading. [Greek: Mete dioisousin] is interpreted by Bornemann, "if
the rivers shall present no difference in any part of their course; if
they be as broad at their sources as at their mouths."]

[Footnote 133: [Greek: Autoi eidomen].] The Greeks had pass