character and their political life of a Greek army. Although Xenophon seems to write about the account between the Greek and the barbarian, he presents himself as an important role in the Greek army throughout the rest of the books. He uses a third-person form when describing his own actions as a character. It might suggest that Xenophon is writing an apologia to defend himself and to show his vital role in the expedition. Xenophon used the third person narrative for introducing his character
Xenophon, the son of Athenian wealthy family, was exiled because of his assistance for the enemies of Athenians. He claimed that he was yearning for a thrilling adventure; as a result, he decided to join Cyrus’s expedition against his brother Artaxerxes, the Persian King along with the Greek mercenaries. Though Anabasis is more about the record of the Greeks’’ struggle and hardship during their retreat in the hostile territory, Xenophon writes Anabasis as his interest of ethnography. Ethnography
Xenophon (Ischomachus) was born in Athens in 428 BC in fairly well off family of an Athenian knight, thus granting to him access to certain privileges of the aristocracy of Ancient Greece. Before his death, Xenophon was exiled from Athens, most likely because he fought under the Spartan king Agesilaus II against Athens at Coronea battle (However, there may have been conducing causes, such as his support for Socrates, as well as the fact that he had taken service with the Persians). His date of death
Socrates’ speech as he defended himself in court against his charges of corrupting the youth, and impiety called The Apology. In comparison, Xenophon also wrote his version of the speech. Seeing as though each author has many supporting details that support their view as far as the outcome of the trial, Plato’s version of his apology may have been somewhat biased. Xenophon, on the other hand, was more at peace with the outcome of the trial. Considering this trial took place in 399 BC, their were no Greek
manage…well”, and “most eager to learn” (Xenophon, 41). As a young man he was also courageous, for he had “one occasion when a she-bear charged at him….but he killed the animal in the end” (Xenophon, 41). Cyrus was a man that believed in strong loyalty. One of the very first things he did when he took a position of power “was to make it clear that in any league or agreement or undertaking that he made he attached the utmost importance to keeping his word” (Xenophon, 41). This allowed people to gain
a number of roles that women played in the Athenian society, including prostitutes and priestesses, Xenophon believed that the most respectable work for an Athenian woman was to be a model wife. This main role was divided into three sub-roles that had to be done in order to be the perfect wife: take care of children, look after the shared property and to be responsible for her servants. Xenophon believed that the main role of a woman is to become a good wife to her husband. In order to do this
Xenophon, (430-c.354 BC) Athenian peer of Plato and fellow student of Socrates, is known for his philosophical writings including Anabasis, Cyropoedia, and Memorobilia. Xenophon wrote extensively on the domestic economy in his Economist and defined the duties of a wife therein (the overseer of the home and children) and marriage as a “partnership ordained by the gods.” Not much is known about the life of Xenophon after his education. It is, however, recorded that Xenophon served as a mercenary
Xenophon and the Ten Thousand intended to help Cyrus take the Persian throne from Artaxerxes, Cyrus’s brother. Though the Ten Thousand came out with a tactical victory, Cyrus’s death reverted this victory to a loss and the expedition failed. The exiled Spartan general, Clearchus, and other Greek officers regained relative control over the troops but met with death at the hand of the traitor Tissaphernes. After these deaths, Xenophon and a few other officers were elected to lead the Ten Thousand back
Aristotle and Xenophon were both strong leaders that had some similarities and some differences. They were both this leader who wanted to be fair to their people. They were somewhat fair you could say. These two leaders made sure that the upper class people had the most advantages than the middle and lower class people. The slaves on the other hand didn’t really have any freedom in their laws. They were taken care of and they got the food and shelter they need to survive. How were men and women
historians who wrote about the battle. While a number of ancient historians and philosophers such as Aristotle, Plato, and Thucydides documented various aspects of Sparta, most modern historians rely on the writings of Xenophon and Plutarch when addressing the Battle of Leuctra. Both Xenophon and Plutarch provided similar accounts of the battle; however, there are discrepancies such as the total number of forces on each side. Due to the likelihood these ancient historians had personal biases, and given
the blood and the slaughter” Spartan Society and Values according to Tyrtaeus and Xenophon “No man ever proves himself a good man in war unless he can endure to face the blood and the slaughter, go against the enemy and fight with his hands.” The preceding was quoted from “The Spartan creed” by the poet Tyrtaeus. There are two authors in this primary resource reading which include Tyrtaeus as well as Xenophon, whom authored “The laws and customs of the Spartans”. These two works give great
Plutarch and Xenophon on The Lycurgan Reforms The one thing we know for certain about Spartan society is that we don’t know much about it. Very few documents and artifacts about the Spartans have been discovered, but the ones that have tell us everything we know. Two of these works are Plutarch’s On Sparta and Xenophon’s Spartan Society. One of the main things these two accounts focused on was the Lycurgan reforms. Through their stories and writings Plutarch and Xenophon had both some similarities
websites. Sources such as Herodotus, Xenophon He first ascended to the throne of the Median Empire, and then subsequently conquered neighbouring areas such as the Indus area and the Babylonian Empire. Both Herodotus and Xenophon agree that he established a robust form of government, and the people of the land which he conquered respected him due to his tolerance of languages and religion. The source that will be analysed in this speech is the Cyropedia by Xenophon, produced around 370 BCE. It is a
the narrative of Xenophon. One innovation attributed
Spartan Society, as he wrote of how this elitist society viewed not only themselves, but the other countries around them. This work shines light into the three-part worldview of the ancient, Hellenic Spartans of: humanism, idealism, and rationalism. As Xenophon begins to write over the whole of the Spartan society it can be seen how the Spartans lived out the worldview of this Hellenistic society. This living out of the worldview recorded in Xenophon’s, Spartan Society, illustrates their worldview through
Socrates believed that “…while the possessions usually come into the house through the man’s actions, they are expended for the most part in the course of the woman’s housekeeping; and when these things turn out well, the households increase…” (Xenophon, III.11). A good oikonomikos was essential for the proper function of the home. Marriage existed as a business agreement between a husband and his in-laws, who negotiated it, and between a husband and his wife, who maintained it. The marriage
shown that Sparta pursued its goal of dominance through the autonomy clause in the treaty of Antalcidas. Sparta abused the treaty and even broke it, creating the opposition that would eventually defeat them. Sparta, having won the Peloponnesian war (Xenophon, Hellenika 2.23), emerged as the pre-eminent Greek power at the beginning of the fourth century (Cargill 1981: 189). The member states of the Delian league were not freed as expected (Rhodes 2010: 160), but rather taken over and had oligarchic constitutions
Sparta 's militaristic approach to life was likely a divisive experience filled with both suffering at the failures of the less fit and pride at the successes of the military might of the state - creating a hardened and selfless population. While Xenophon 's account of Spartan "equality" and methods of living are based from firsthand experience, he ultimately ignores some of the missteps of the state. Consequentially, his description of Sparta develops into nothing more than an embellished eulogy
Print Plutarch. Life of Lycurgus. Trans. Dryden, John. The Internet Classics Archive. 1 December 2013 Westermann, William. The Slave Systems of Greek and Roman Antiquity. Philadelphia: American Philosophical Society, 1955. Web. 12 November, 2013. Xenophon. Constitution of the Athenians. Marr, J. L., Rhodes, P. J. New York: Oxford, 2008. Print.
In The Education of Cyrus, Xenophon offers a depiction of Cyrus the Great in his perspective; one which portrays Cyrus’ imperial campaign across Asia as a carefully calculated quest to coerce the devotion of others through resembling a likeness to God, whereby he deploys the agents of beneficence and fear, and is ultimately driven by his insatiable ambition for mastery over polis—the body of people. From the very first chapter, Xenophon wastes no time in introducing readers to the novel’s protagonist