Xenophon

Xenophon of Athens (/ˈzɛnəfən, -ˌfɒn/; Greek: Ξενοφῶν, Ancient Greek: [ksenopʰɔ̂ːn], Xenophōn; c. 431BC [1] – 354 BC) was an ancient Greek philosopher, historian, soldier, mercenary, and student of Socrates.[2] As a soldier, Xenophon became commander of the Ten Thousand at about 30, with noted military historian Theodore Ayrault Dodge saying of him, “the centuries since have devised nothing to surpass the genius of this warrior.” [3] He established the precedent for many logistical operations and was among the first to use flanking maneuvers, feints and attacks in depth. He was among the greatest commanders of antiquity. As a historian, Xenophon is known for recording the history of his time, the late-5th and early-4th centuries BC, in such works as the Hellenica, which covered the final seven years and the aftermath of the Peloponnesian War (431–404 BC), thus representing a thematic continuation of Thucydides' History of the Peloponnesian War.

As one of the Ten Thousand (Greek mercenaries), Xenophon participated in Cyrus the Younger's failed campaign to claim the Persian throne from his brother Artaxerxes II of Persia and recounted the events in Anabasis, his most notable history. Like Plato (427–347 BC), Xenophon is an authority on Socrates, about whom he wrote several books of dialogues (the Memorabilia) and an Apology of Socrates to the Jury, which recounts the philosopher's trial in 399 BC.

Despite being born an Athenian citizen, Xenophon was also associated with Sparta, the traditional enemy of Athens. His pro-oligarchic politics, military service under Spartan generals, in the Persian campaign and elsewhere, and his friendship with King Agesilaus II endeared Xenophon to the Spartans. Some of his works have a pro–Spartan bias, especially the royal biography Agesilaus and the Constitution of the Spartans.

Xenophon's works span several genres and are written in plain-language Attic Greek, for which reason they serve as translation exercises for contemporary students of the Ancient Greek language. In the Lives and Opinions of Eminent Philosophers, Diogenes Laërtius observed that, as a writer, Xenophon of Athens was known as the “Attic Muse”, for the sweetness of his diction (2.6).

Xenophon of Athens
Xenophon
The Greek mercenary and historian Xenophon of Athens.
Bornc. 431 BC
Died354 BC (Aged approx 77)
OccupationHistorian, soldier, mercenary
ChildrenGryllus and Diodorus
Parent(s)Gryllus

Life

Early years

Xenophon was born around 431 BC, near the city of Athens, to Gryllus, of the deme Erchia of Athens. His father's family were a wealthy equestrian family.[4] The history of his youth is little attested before 401 BC, when he was convinced by his Boeotian friend Proxenus (Anabasis 3.1.9) to participate in the military expedition led by Cyrus the Younger against his elder brother, King Artaxerxes II of Persia.

Anabasis

Anabasis map
Route of Xenophon and the Ten Thousand

Expedition with Cyrus the Younger

Written years after these events, Xenophon's book Anabasis (Greek: ἀνάβασις, literally "going up")[5] is his record of the entire expedition of Cyrus against the Persians and the Greek mercenaries’ journey home. Xenophon writes that he had asked the veteran Socrates for advice on whether to go with Cyrus, and that Socrates referred him to the divinely inspired Pythia. Xenophon's query to the oracle, however, was not whether or not to accept Cyrus' invitation, but "to which of the gods he must pray and do sacrifice, so that he might best accomplish his intended journey and return in safety, with good fortune". The oracle answered his question and told him to which gods to pray and sacrifice. When Xenophon returned to Athens and told Socrates of the oracle's advice, Socrates chastised him for asking so disingenuous a question (Anabasis 3.1.5–7).

Under the pretext of fighting Tissaphernes, the Persian satrap of Ionia, Cyrus assembled a massive army composed of native Persian soldiers, but also a large number of Greeks. Prior to waging war against Artaxerxes, Cyrus proposed that the enemy was the Pisidians, and so the Greeks were unaware that they were to battle against the larger army of King Artaxerxes II (Anabasis 1.1.8–11). At Tarsus the soldiers became aware of Cyrus's plans to depose the king, and as a result, refused to continue (Anabasis 1.3.1). However, Clearchus, a Spartan general, convinced the Greeks to continue with the expedition. The army of Cyrus met the army of Artaxerxes II in the Battle of Cunaxa. Despite effective fighting by the Greeks, Cyrus was killed in the battle (Anabasis 1.8.27–1.9.1). Shortly thereafter, Clearchus was invited to a peace conference, where, alongside four other generals and many captains, he was betrayed and executed (Anabasis 2.5.31–32).

Return

Xenophon and the ten thousand hail the sea
Xenophon leading his Ten Thousand through Persia to the Black Sea. 19th century illustration.

The mercenaries, known as the Ten Thousand, found themselves without leadership far from the sea, deep in hostile territory near the heart of Mesopotamia, with a hostile population and armies to deal with. They elected new leaders, including Xenophon himself.

Dodge says of Xenophon's generalship, "Xenophon is the father of the system of retreat, the originator of all that appertains to the science of rear-guard fighting. He reduced its management to a perfect method. More originality in tactics has come from the Anabasis than from any dozen other books. Every system of war looks to this as to the fountain-head when it comes to rearward movements, as it looks to Alexander for a pattern of resistless and intelligent advance. Necessity to Xenophon was truly the mother of invention, but the centuries since have devised nothing to surpass the genius of this warrior. No general ever possessed a grander moral ascendant over his men. None ever worked for the safety of his soldiers with greater ardor or to better effect."[6]

Xenophon and his men initially had to deal with volleys by a minor force of harassing Persian missile cavalry. Every day, these cavalry, finding no opposition from the Ten Thousand, moved cautiously closer and closer. One night, Xenophon formed a body of archers and light cavalry. When the Persian cavalry arrived the next day, now firing within several yards, Xenophon suddenly unleashed his new cavalry in a shock charge, smashing into the stunned and confused enemy, killing many and routing the rest.[7] Tissaphernes pursued Xenophon with a vast force, and when the Greeks reached the wide and deep Great Zab River, it seemed they were surrounded. However, Xenophon quickly devised a plan: all goats, cows, sheep and donkeys were slaughtered and their bodies stuffed with hay, laid across the river and sewn up and covered with dirt so as not to be slippery. This created a bridge across which Xenophon led his men before the Persians could get to them. That Xenophon was able to acquire the means of feeding his force in the heart of a vast empire with a hostile population was astonishing. Dodge notes, "On this retreat also was first shown the necessary, if cruel, means of arresting a pursuing enemy by the systematic devastation of the country traversed and the destruction of its villages to deprive him of food and shelter. And Xenophon is moreover the first who established in rear of the phalanx a reserve from which he could at will feed weak parts of his line. This was a superb first conception."[8]

Xenophon Anabasis
Xenophon's Anabasis.[9]

The Ten Thousand eventually made their way into the land of the Carduchians, a wild tribe inhabiting the mountains of modern southeastern Turkey. The Carduchians were "a fierce, war-loving race, who had never been conquered. Once the Great King had sent into their country an army of 120,000 men, to subdue them, but of all that great host not one had ever seen his home again."[10] The Ten Thousand made their way in and were fired at by stones and arrows for several days before they reached a defile where the main Carduchian host sat. In the Battle of the Carduchian Defile, Xenophon had 8,000 men feint at this host and marched the other 2,000 to a pass revealed by a prisoner under the cover of a rainstorm, and "having made their way to the rear of the main pass, at daylight, under cover of the morning mist, they boldly pushed in upon the astonished Carducians. The blare of their many trumpets gave notice of their successful detour to Xenophon, as well as added to the confusion of the enemy. The main army at once joined in the attack from the valley side, and the Carducians were driven from their stronghold."[11] After heavy mountain fighting in which Xenophon showed the calm and patience needed for the situation, the Greeks made their way to the northern foothills of the mountains at the Centrites River, only to find a major Persian force blocking the route north. With the Carduchians surging toward the Greek rear, Xenophon again faced the threat of total destruction in battle. Xenophon's scouts quickly found another ford, but the Persians moved and blocked this as well. Xenophon, sent a small force back toward the other ford, causing the anxious Persians to detach a major part of their force parallel. Xenophon stormed and completely overwhelmed the force at his ford, while the Greek detachment made a forced march to this bridgehead. This was among the first attacks in depth ever made, 23 years after Delium and 30 years before Epaminondas’ more famous use of it at Leuctra.

Xenophon bust
Xenophon, Aphrodisias Museum.

Winter by now arrived as the Greeks marched through Armenia "absolutely unprovided with clothing suitable for such weather",[12] inflicting more casualties than they suffered during a skillful ambush of a local satrap's force and the flanking of another force in this period. At a period when the Greeks were in desperate need of food, they decided upon attacking a wooden castle known to have had storage. The castle, however, was stationed on a hill surrounded by forest. Xenophon ordered small parties of his men to appear on the hill road, and when the defenders fired, one soldier would leap into the trees, and he "did this so often that at last there was quite a heap of stones lying in front of him, but he himself was untouched." Then, "the other men followed his example, and made it a sort of game, enjoying the sensation, pleasant alike to old and young, of courting danger for a moment, and then quickly escaping it. When the stones were almost exhausted, the soldiers raced one another over the exposed part of the road", storming the fortress, which, with most of the garrison now neutralized, barely put up a fight.[13]

Soon after, Xenophon's men reached Trapezus on the coast of the Black Sea (Anabasis 4.8.22). Before their departure, the Greeks made an alliance with the locals and fought one last battle against the Colchians, vassals of the Persians, in mountainous country. Xenophon ordered his men to deploy the line extremely thin so as to overlap the enemy, keeping a strong reserve. The Colchians, seeing they were being outflanked, divided their army to check the Greek deployment, opening a gap in their line through which Xenophon rushed in his reserves, scoring a brilliant Greek victory.[14]

They then made their way westward back to Greece via Chrysopolis (Anabasis 6.3.16). Once there, they helped Seuthes II make himself king of Thrace, before being recruited into the army of the Spartan general Thibron. The Spartans were at war with Tissaphernes and Pharnabazus II, Persian satraps in Anatolia, probably on account of the aforementioned treacherous slaughter of their general Clearchus. Xenophon’s military activity with these Spartans marks the final episodes of the Anabasis (Books 6–7).

Filled with a plethora of originality and tactical genius, Xenophon's conduct of the retreat caused Dodge to name the Athenian knight the greatest general that preceded Alexander the Great.[15]

Xenophon's politics

Xenophon has long been associated with the opposition of democracy.[16] Although Xenophon seems to prefer oligarchy, or at least the aristocracy, especially in light of his associations with Sparta, none of his works explicitly attack democracy, unless his account of democratic proceedings in the Anabasis be interpreted as anti-democracy when deliberations are intimidated by cries of "pelt" if a speaker says something others disagree with. Some scholars[17] go so far as to say his views aligned with those of the democracy in his time. However, certain works of Xenophon, in particular the Cyropaedia, seem to show his oligarchic politics. This historical-fiction serves as a forum for Xenophon to subtly display his political inclinations.

Cyropaedia

Relations between Medes and Persians in the Cyropaedia

Xenophon Cyropaedia
Xenophon's Cyropaedia.[18]

Xenophon wrote the Cyropaedia to outline his political and moral philosophy. He did this by endowing a fictional version of the boyhood of Cyrus the Great, founder of the first Persian Empire, with the qualities of what Xenophon considered the ideal ruler. Historians have asked whether Xenophon's portrait of Cyrus was accurate or if Xenophon imbued Cyrus with events from Xenophon's own life. The consensus is that Cyrus’s career is best outlined in the Histories of Herodotus. But Steven Hirsch writes, "Yet there are occasions when it can be confirmed from Oriental evidence that Xenophon is correct where Herodotus is wrong or lacks information. A case in point involves the ancestry of Cyrus."[19] Herodotus contradicts Xenophon at several other points, most notably in the matter of Cyrus’s relationship with the Median Kingdom. Herodotus says that Cyrus led a rebellion against his maternal grandfather, Astyages king of Media, and defeated him, thereafter (improbably) keeping Astyages in his court for the remainder of his life (Histories 1.130). The Medes were thus "reduced to subjection" (1.130) and became "slaves" (1.129) to the Persians 20 years before the capture of Babylon in 539 BC.

The Cyropaedia relates instead that Astyages died and was succeeded by his son Cyaxares II, the maternal uncle of Cyrus (1.5.2). In the initial campaign against the Lydians, Babylonians and their allies, the Medians were led by Cyaxares and the Persians by Cyrus, who was crown prince of the Persians, since his father was still alive (4.5.17). Xenophon relates that at this time the Medes were the strongest of the kingdoms that opposed the Babylonians (1.5.2). There is an echo of this statement, verifying Xenophon and contradicting Herodotus, in the Harran Stele, a document from the court of Nabonidus.[20] In the entry for year 14 or 15 of his reign (542-540 BC), Nabonidus speaks of his enemies as the kings of Egypt, the Medes, and the Arabs. There is no mention of the Persians, although according to Herodotus and the current consensus the Medians had been made "slaves" of the Persians several years previously. It does not seem that Nabonidus would be completely misled about who his enemies were, or who was really in control over the Medes and Persians just one to three years before his kingdom fell to their armies.

Other archaeological evidence supporting Xenophon’s picture of a confederation of Medes and Persians, rather than a subjugation of the Medes by the Persians, comes from the bas-reliefs in the stairway at Persepolis. These show no distinction in official rank or status between the Persian and Median nobility. Although Olmstead followed the consensus view that Cyrus subjugated the Medes, he nevertheless wrote, "Medes were honored equally with Persians; they were employed in high office and were chosen to lead Persian armies."[21] A more extensive list of considerations related to the credibility of the Cyropaedia’s picture of the relationship between the Medes and Persians is found on the Cyropaedia page.

Persepolis carvings
Bas-reliefs of Persian soldiers together with Median soldiers are prevalent in Persepolis. The ones with rounded caps are Median.

Both Herodotus (1.123,214) and Xenophon (1.5.1,2,4, 8.5.20) present Cyrus as about 40 years old when his forces captured Babylon. In the Nabonidus Chronicle, there is mention of the death of the wife of the king (name not given) within a month after the capture of Babylon.[22] It has been conjectured that this was Cyrus’s first wife, which lends credibility to the Cyropaedia’s statement (8.5.19) that Cyaxares II gave his daughter in marriage to Cyrus soon (but not immediately) after the fall of the city, with the kingdom of Media as her dowry. When Cyaxares died about two years later the Median kingdom passed peaceably to Cyrus, so that this would be the true beginning of the Medo-Persian Empire under just one monarch.

Persians as centaurs

The Cyropaedia as a whole lavishes a great deal of praise on the first Persian emperor, Cyrus the Great, on account of his virtue and leadership quality, and it was through his greatness that the Persian Empire held together. Thus this book is normally read as a positive treatise about Cyrus. However, following the lead of Leo Strauss, David Johnson suggests that there is a subtle but strong layer to the book in which Xenophon conveys criticism of not only the Persians but the Spartans and Athenians as well.[23]

In section 4.3 of the Cyropaedia Cyrus makes clear his desire to institute cavalry. He even goes so far to say that he desires that no Persian kalokagathos ("noble and good man" literally, or simply "noble") ever be seen on foot but always on a horse, so much so that the Persians may actually seem to be centaurs (4.3.22–23). Centaurs were often thought of as creatures of ill repute, which makes even Cyrus’ own advisors wary of the label. His minister Chrysantas admires the centaurs for their dual nature, but also warns that the dual nature does not allow centaurs to fully enjoy or act as either one of their aspects in full (4.3.19–20).

In labelling Persians as centaurs through the mouth of Cyrus, Xenophon plays upon the popular post-Persian-war propagandistic paradigm of using mythological imagery to represent the Greco-Persian conflict. Examples of this include the wedding of the Lapiths, giantomachy, Trojan War, and Amazonomachy on the Parthenon frieze. Johnson reads even more deeply into the centaur label. He believes that the unstable dichotomy of man and horse found in a centaur is indicative of the unstable and unnatural alliance of Persian and Mede formulated by Cyrus.[23] The Persian hardiness and austerity is combined with the luxuriousness of the Medes, two qualities that cannot coexist. He cites the regression of the Persians directly after the death of Cyrus as a result of this instability, a union made possible only through the impeccable character of Cyrus.[23] In a further analysis of the centaur model, Cyrus is likened to a centaur such as Chiron, a noble example from an ignoble race. Thus this entire paradigm seems to be a jab at the Persians and an indication of Xenophon’s general distaste for the Persians.

Against empire/monarchy

Papiri frammentari con elleniche di senofonte, PSI X 1197, oxyrhynchos 90-150 dc ca.
Fragments of Xenophon's Hellenica, Papyrus PSI 1197, Laurentian Library, Florence.

The strength of Cyrus in holding the empire together is praiseworthy according to Xenophon. However, the empire began to decline upon the death of Cyrus. By this example Xenophon sought to show that empires lacked stability and could only be maintained by a person of remarkable prowess, such as Cyrus.[23] Cyrus is idealized greatly in the narrative. Xenophon displays Cyrus as a lofty, temperate man. This is not to say that he was not a good ruler, but he is depicted as surreal and not subject to the foibles of other men. By showing that only someone who is almost beyond human could conduct such an enterprise as empire, Xenophon indirectly censures imperial design. Thus he also reflects on the state of his own reality in an even more indirect fashion, using the example of the Persians to decry the attempts at empire made by Athens and Sparta.[24] Although partially graced with hindsight, having written the Cyropaedia after the downfall of Athens in the Peloponnesian War, this work criticizes the Greek attempts at empire and "monarchy", dooming them to failure.

Against democracy

Another passage that Johnson cites as criticism of monarchy and empire concerns the devaluation of the homotīmoi. The manner in which this occurs seems also to be a subtle jab at democracy. Homotīmoi were highly and thoroughly educated and thus became the core of the soldiery as heavy infantry. As the name homotīmoi ("equal", or "same honours" i.e. "peers") suggests, their small band (1000 when Cyrus fought the Assyrians) shared equally in the spoils of war.[23] However, in the face of overwhelming numbers in a campaign against the Assyrians, Cyrus armed the commoners with similar arms instead of their normal light ranged armament (Cyropaedia 2.1.9). Argument ensued as to how the spoils would now be split, and Cyrus enforced a meritocracy. Many homotīmoi found this unfair because their military training was no better than the commoners, only their education, and hand-to-hand combat was less a matter of skill than strength and bravery. As Johnson asserts, this passage decries imperial meritocracy and corruption, for the homotīmoi now had to sychophantize to the emperor for positions and honours;[23] from this point they were referred to as entīmoi, no longer of the "same honours" but having to be "in" to get the honour. On the other hand, the passage seems to be critical of democracy, or at least sympathetic to aristocrats within democracy, for the homotīmoi (aristocracy/oligarchs) are devalued upon the empowerment of the commoners (demos). Although empire emerges in this case, this is also a sequence of events associated with democracy. Through his dual critique of empire and democracy, Xenophon subtly relates his support of oligarchy.

Constitution of the Spartans

The Spartans wrote nothing about themselves, or if they did it is lost. Therefore, what we know about them comes exclusively from outsiders like Xenophon. Xenophon’s affinity for the Spartans is clear in the Constitution of the Spartans, as well as his penchant for oligarchy. The opening line reads:

It occurred to me one day that Sparta, though among the most thinly populated of states, was evidently the most powerful and most celebrated city in Greece; and I fell to wondering how this could have happened. But when I considered the institutions of the Spartans, I wondered no longer.[25]

Xenophon goes on to describe in detail the main aspects of Laconia, handing to us the most comprehensive extant analysis of the institutions of Sparta.

Old Oligarch

A short treatise on the Constitution of the Athenians exists that was once thought to be by Xenophon, but which was probably written when Xenophon was about five years old. The author, often called in English the "Old Oligarch" or Pseudo-Xenophon, detests the democracy of Athens and the poorer classes, but he argues that the Periclean institutions are well designed for their deplorable purposes. Although the real Xenophon seems to prefer oligarchy over democracy, none of his works so ardently decry democracy as does the Constitution of the Athenians. However, this treatise makes evident that anti-democratic sentiments were extant in Athens in the late 5th century BC and were only increased after its shortcomings were exploited and made apparent during the Peloponnesian War.

Socratic works and dialogues

Xenophon Agesilaus
Xenophon's Agesilaus.

Xenophon’s works includes a selection of Socratic dialogues; these writings are completely preserved. Except for the dialogues of Plato, they are the only surviving representatives of the genre of Socratic dialogue. These works include Xenophon's Apology, Memorabilia, Symposium, and Oeconomicus. The Symposium outlines the character of Socrates as he and his companions discuss what attribute they take pride in. In Oeconomicus, Socrates explains how to manage a household. Both the Apology and Memorabilia defend Socrates’ character and teachings. The former is set during the trial of Socrates, essentially defending Socrates’ loss and death, while the latter is a defence of Socrates, explaining his moral principles and that he was not a corrupter of the youth.

Relationship with Socrates

Xenophon was a student of Socrates, and their personal relationship is evident through a conversation between the two in Xenophon’s Anabasis. In his Lives of Eminent Philosophers, the Greek biographer Diogenes Laërtius reports how Xenophon met Socrates. "They say that Socrates met [Xenophon] in a narrow lane, and put his stick across it and prevented him from passing by, asking him where all kinds of necessary things were sold. And when he had answered him, he asked him again where men were made good and virtuous. And as he did not know, he said, ‘Follow me, then, and learn.’ And from this time forth, Xenophon became a follower of Socrates."[26] Diogenes Laërtius also relates an incident "when in the battle of Delium Xenophon had fallen from his horse" and Socrates reputedly "stepped in and saved his life."[27]

Xenophon's admiration for his teacher is clear in writings such as Symposium, Apology, and Memorabilia. Xenophon was away on his Persian campaign during the trial and death of Socrates. Nevertheless, much of Xenophon's Socratic writing, especially Apology, concerns that very trial and the defence Socrates put forward.

Socrates: Xenophon vs. Plato

Both Plato and Xenophon wrote an Apology concerning the death of Socrates. The two writers seem more concerned about answering questions that arose after the trial than about the actual charges. In particular, Xenophon and Plato are concerned with the failures of Socrates to defend himself. The Socrates that Xenophon portrayed was different from Plato’s in multiple respects. Xenophon asserts that Socrates dealt with his prosecution in an exceedingly arrogant manner, or at least was perceived to have spoken arrogantly. Conversely, while not omitting it completely, Plato worked to temper that arrogance in his own Apology. Xenophon framed Socrates’ defense, which both men admit was not prepared at all, not as failure to effectively argue his side, but as striving for death even in the light of unconvincing charges. As Danzig interprets it, convincing the jury to condemn him even on unconvincing charges would be a rhetorical challenge worthy of the great persuader.[28] Xenophon uses this interpretation as justification for Socrates’ arrogant stance and conventional failure. By contrast, Plato does not go so far as to claim that Socrates actually desired death, but seems to argue that Socrates was attempting to demonstrate a higher moral standard and teach a lesson, although his defence failed by conventional standards. This places Socrates in a higher moral position than his prosecutors, a typical Platonic example of absolving "Socrates from blame in every conceivable way."[28]

Historical reality

Although Xenophon claims to have been present at the Symposium, this is impossible as he was only a young boy at the date which he proposes it occurred. And again, Xenophon was not present at the trial of Socrates, having been on campaign in Anatolia and Mesopotamia. Thus he puts into the latter’s mouth what he would have thought him to say. It seems that Xenophon wrote his Apology and Memorabilia as defences of his former teacher, not to explain Socrates' relationship to the actual charges incurred.[28]

Modern reception

Xenophon's standing as a political philosopher has been defended in recent times by Leo Strauss, who devoted a considerable part of his philosophic analysis to the works of Xenophon, returning to the high judgment of Xenophon as a thinker expressed by Anthony Ashley-Cooper, 3rd Earl of Shaftesbury, Michel de Montaigne, Montesquieu, Jean-Jacques Rousseau, Johann Joachim Winckelmann, Niccolò Machiavelli, Francis Bacon, John Milton, Jonathan Swift, Benjamin Franklin, and John Adams.

Xenophon’s lessons on leadership have been reconsidered for their modern-day value. Jennifer O’Flannery holds that "discussions of leadership and civic virtue should include the work of Xenophon ... on public education for public service."[29] The Cyropaedia, in outlining Cyrus as an ideal leader having mastered the qualities of "education, equality, consensus, justice and service to state," is the work that she suggests be used as a guide or example for those striving to be leaders (see mirrors for princes). The linking of moral code and education is an especially pertinent quality subscribed to Cyrus that O’Flannery believes is in line with modern perceptions of leadership.[29]

List of works

Xenophon dictating his history, illustration from 'Hutchinson's History of the Nations', 1915
Xenophon dictating his history, illustration from 'Hutchinson's History of the Nations', 1915
King's Peace 387 BC
King's Peace, promulgated by Artaxerxes II, 387 BC, as reported by Xenophon.

Xenophon’s entire classical corpus is extant.[30] The following list of his works exhibits the extensive breadth of genres in which Xenophon wrote.

Historical and biographical works

  • Anabasis (also: The Persian Expedition or The March Up Country or The Expedition of Cyrus): Provides an early life biography of Xenophon. Anabasis was used as a field guide by Alexander the Great during the early phases of his expedition into the Achaemenid Empire.
  • Cyropaedia (also: The Education of Cyrus): Sometimes seen as the archetype of the European "mirror of princes" genre.
  • Hellenica: His Hellenica is a major primary source for events in Greece from 411 to 362 BC, and is considered to be the continuation of the History of the Peloponnesian War by Thucydides, going so far as to begin with the phrase "Following these events...". The Hellenica recounts the last seven years of the Peloponnesian war, as well as its aftermath.
  • Agesilaus: The biography of Agesilaus II, king of Sparta and companion of Xenophon.
  • Polity of the Lacedaemonians: Xenophon’s history and description of the Spartan government and institutions.

Socratic works and dialogues

Defences of Socrates

  • Memorabilia: Collection of Socratic dialogues serving as a defense of Socrates outside of court.
  • Apology: Xenophon's defence of Socrates in court.

Other Socratic dialogues

  • Oeconomicus: Socratic dialogue of a different sort, pertaining to household management.
  • Symposium: Symposic literature in which Socrates and his companions discuss what they take pride in with respect to themselves.

Tyrants

Short treatises

These works were probably written by Xenophon when he was living in Scillus. His days were likely spent in relative leisure here, and he wrote these treatises about the sorts of activities he spent time on.

  • On Horsemanship: Treatise on how to break, train, and care for horses.
  • Hipparchikos: Outlines the duties of a cavalry officer.
  • Hunting with Dogs: Treatise on the proper methods of hunting with dogs and the advantages of hunting.
  • Ways and Means: Describes how Athens should deal with financial and economic crisis.

Spuria

References

Citations

  1. ^ A companion to Greek studies: "Xenophon, born about 431BC, of a good athenian family, came as a young man under the influence of Socrates"
  2. ^ Mercenary#Classic era
  3. ^ Dodge, Theodore Ayrault. 1890. Alexander: a history of the origin and growth of the art of war from earliest times to the battle of Ipsus, B. C. 301. Boston and New York, Houghton Mifflin Company. p. 105.
  4. ^ "Xenophon". Encyclopædia Britannica. Retrieved 21 September 2009.
  5. ^ ἀνάβασις, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus
  6. ^ Dodge, pp. 105-106
  7. ^ Witt, p. 123
  8. ^ Dodge, p. 107
  9. ^ Brownson, Carlson L. (Carleton Lewis) (1886). Xenophon;. Cambridge, Mass. : Harvard University Press.
  10. ^ Witt, p. 136
  11. ^ Dodge, p. 109
  12. ^ Witt, p. 166
  13. ^ Witt, pp. 175-176
  14. ^ Witt, pp. 181-184
  15. ^ Dodge, Theodore Ayrault. Great Captains: A Course of Six Lectures on the Art of War. Houghton Mifflin Company, Boston and New York: 1890. p. 7
  16. ^ Gray, Xenophon, page 19 (preface): "Xenophon has been called undemocratic in more contexts than can be mentioned." ISBN 9780199216185
  17. ^ Farrell, Christopher A. 2012. "Laconism and Democracy: Re-reading the Lakedaimoniōn Politeia and Re-thinking Xenophon" in Joanne Paul ed., Governing Diversities, pp. 10–35, Newcastle upon Tyne: Cambridge Scholars Publishing.
  18. ^ Ashley Cooper, Maurice (1803). Cyropædia; or, The institution of Cyrus, . London. Printed by J. Swan for Vernor and Hood [etc.]
  19. ^ Steven W. Hirsch, "1001 Iranian Nights: History and Fiction in Xenophon’s Cyropaedia", in The Greek Historians: Literature and History: Papers Presented to A. E. Raubitschek. Saratoga CA: ANMA Libr, 1985, p. 80.
  20. ^ Pritchard, James B., ed. (1969). Ancient Near Eastern Texts Relating to the Old Testament (3rd ed.). Princeton: Princeton Univ. Press. pp. 562–63.
  21. ^ Olmsted, A. T. (1948). History of the Persian Empire. Chicago: Univ. of Chicago Press. p. 37.
  22. ^ Pritchard, Ancient Near Eastern Texts, p. 306b.
  23. ^ a b c d e f Johnson, D. M. 2005. "Persians as Centaurs in Xenophon’s ‘Cyropaedia’", Transactions of the American Philological Association. Vol 135, No. 1, pp. 177–207.
  24. ^ Johnson, D. M. 2005. "Persians as Centaurs in Xenophon’s ‘Cyropaedia’", Transactions of the American Philological Association. Vol 135, No. 1, pp. 177–207
  25. ^ "Xenophon, Constitution of the Lacedaimonians, chapter 1, section 1". www.perseus.tufts.edu.
  26. ^ Laertius, Diogenes. "thegreatthinkers.org". Great Thinkers. Retrieved 6 October 2014.
  27. ^ Laertius, Diogenes. "Socrates". Lives and Opinions of Eminent Philosophers.
  28. ^ a b c Danzig, Gabriel. 2003. "Apologizing for Socrates: Plato and Xenophon on Socrates’ Behavior in Court." Transactions of the American Philological Association. Vol. 133, No. 2, pp. 281–321.
  29. ^ a b O’Flannery, Jennifer. 2003. "Xenophon’s (The Education of Cyrus) and Ideal Leadership Lessons for Modern Public Administration." Public Administration Quarterly. Vol. 27, No. 1/2, pp. 41–64.
  30. ^ See for example the Landmark edition of Xenophon's Hellenika. In the preface Strassler writes (xxi), "Fifteen works were transmitted through antiquity under Xenophon's name, and fortunately all fifteen have come down to us".

Bibliography

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  • Dodge, Theodore Ayrault. “ALEXANDER. A History of the Origin and Growth of the Art of War, from the Earliest Times to the Battle of Ipsus, b. c. 301”. Boston and New York, Houghton Mifflin Company: 1890. pp. 105–112
  • Dillery, John. Xenophon and the History of His Times. London; New York: Routledge, 1995 (hardcover, ISBN 0-415-09139-X).
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  • Gray, V.J. "The Years 375 to 371 BC: A Case Study in the Reliability of Diodorus Siculus and Xenophon, The Classical Quarterly, Vol. 30, No. 2. (1980), pp. 306–326.
  • Gray, V. J., Xenophon on Government. Cambridge Greek and Latin Classics. Cambridge University Press (2007).
  • Higgins, William Edward. Xenophon the Athenian: The Problem of the Individual and the Society of the "Polis". Albany: State University of New York Press, 1977 (hardcover, ISBN 0-87395-369-X).
  • Hirsch, Steven W. The Friendship of the Barbarians: Xenophon and the Persian Empire. Hanover; London: University Press of New England, 1985 (hardcover, ISBN 0-87451-322-7).
  • Hutchinson, Godfrey. Xenophon and the Art of Command. London: Greenhill Books, 2000 (hardcover, ISBN 1-85367-417-6).
  • The Long March: Xenophon and the Ten Thousand, edited by Robin Lane Fox. New Heaven, Connecticut; London: Yale University Press, 2004 (hardcover, ISBN 0-300-10403-0).
  • Kierkegaard, Søren A. The Concept of Irony with Continual Reference to Socrates. Princeton: Princeton University Press, 1992 (ISBN 978-069-102072-3)
  • Moles, J.L. "Xenophon and Callicratidas", The Journal of Hellenic Studies, Vol. 114. (1994), pp. 70–84.
  • Nadon, Christopher. Xenophon's Prince: Republic and Empire in the "Cyropaedia". Berkeley; Los Angeles; London: University of California Press, 2001 (hardcover, ISBN 0-520-22404-3).
  • Nussbaum, G.B. The Ten Thousand: A Study in Social Organization and Action in Xenophon's "Anabasis". (Social and Economic Commentaries on Classical Texts; 4). Leiden: E.J. Brill, 1967.
  • Phillips, A.A & Willcock M.M. Xenophon & Arrian On Hunting With Hounds, contains Cynegeticus original texts, translations & commentary. Warminster: Aris & Phillips Ltd., 1999 (paperback ISBN 0-85668-706-5).
  • Pomeroy, Sarah, Xenophon, Oeconomicus: A social and historical commentary, with a new English translation. Clarendon Press, 1994.
  • Rahn, Peter J. "Xenophon's Developing Historiography", Transactions and Proceedings of the American Philological Association, Vol. 102. (1971), pp. 497–508.
  • Rood, Tim. The Sea! The Sea!: The Shout of the Ten Thousand in the Modern Imagination. London: Duckworth Publishing, 2004 (paperback, ISBN 0-7156-3308-2); Woodstock, New York; New York: The Overlook Press, (hardcover, ISBN 1-58567-664-0); 2006 (paperback, ISBN 1-58567-824-4).
  • Strauss, Leo. Xenophon's Socrates. Ithaca, New York; London: Cornell University Press, 1972 (hardcover, ISBN 0-8014-0712-5); South Bend, Indiana: St. Augustines Press, 2004 (paperback, ISBN 1-58731-966-7).
  • Stronk, J.P. The Ten Thousand in Thrace: An Archaeological and Historical Commentary on Xenophon's Anabasis, Books VI, iii–vi – VIII (Amsterdam Classical Monographs; 2). Amsterdam: J.C. Gieben, 1995 (hardcover, ISBN 90-5063-396-X).
  • Usher, S. "Xenophon, Critias and Theramenes", The Journal of Hellenic Studies, Vol. 88. (1968), pp. 128–135.
  • Witt, Prof. C. “The Retreat of the Ten Thousand”. Longmans, Green and Co.: 1912.
  • Waterfield, Robin. Xenophon's Retreat: Greece, Persia and the End of the Golden Age. Cambridge, Massachusetts: The Belknap Press of Harvard University Press, 2006 (hardcover, ISBN 0-674-02356-0); London: Faber and Faber, 2006 (hardcover, ISBN 978-0-571-22383-1).
  • Xenophon, Cyropaedia, translated by Walter Miller. Harvard University Press, 1914, ISBN 978-0-674-99057-9, ISBN 0-674-99057-9 (Books 1–5) and ISBN 978-0-674-99058-6, ISBN 0-674-99058-7 (Books 5–8).

External links

Online works
Anabasis (Xenophon)

Anabasis (; Greek: Ἀνάβασις [anábasis]; an "expedition up from") is the most famous book of the Ancient Greek professional soldier and writer Xenophon. The seven-tome book of the Anabasis was composed around the year 370 BC, and, in translation, Anabasis is rendered as The March of the Ten Thousand and as The March Up Country. The narration of the journey is Xenophon's best known work, and "one of the great adventures in human history".

Apology (Xenophon)

The Apology of Socrates to the Jury (Greek: Ἀπολογία Σωκράτους πρὸς τοὺς Δικαστάς), by Xenophon of Athens, is a Socratic dialogue about the legal defence that the philosopher Socrates presented at his trial for the moral corruption of Athenian youth; and for asebeia (impiety) against the pantheon of Athens; judged guilty, Socrates was sentenced to death.

Xenophon’s literary rendition of the defence of Socrates evinces the philosopher’s ethical opinion about a sentence of death: that it is better to die before the onset of senility than to escape death by humbling oneself to an unjust persecution.

The other extant primary source about the persons and events of the Trial of Socrates (399 BC) is the Apology of Socrates, by Plato.

Calpe (Bithynia)

Calpe (Ancient Greek: Κάλπη, romanized: Kalpē), also Kalpas or Calpas, was a port city of ancient Bithynia in Asia Minor, on the shore of the Black Sea. It was located not far from the mouth of the river Calpas (modern Ilaflı Dere). It was mentioned in Xenophon's Anabasis. Xenophon, who passed through the place on his retreat with the Ten Thousand, describes it as about half way between Byzantium and Heraclea Pontica on a promontory, part which projects into the sea is an abrupt precipice. The neck which connects the promontory with the mainland is only 400 feet (120 m) wide. The port is under the rock to the west, and has a beach; and close to the sea there is a source of fresh water. The place is minutely described by Xenophon. The place is mentioned also by Pliny the Elder, Solinus, Arrian, who places it 210 stadia from the mouth of the Psilis, and Stephanus of Byzantium.Its site is located near Kerpe (or Kirpe) in Asiatic Turkey.

Celaenae

Celaenae (Celænæ) or Kelainai (Greek: Κελαιναί), was an ancient city of Phrygia and capital of the Persian satrapy of Greater Phrygia, near the source of the Maeander River in what is today west central Turkey (Dinar of Afyonkarahisar Province), and was situated on the great trade route to the East.

Centre Alliance

Centre Alliance, formerly known as the Nick Xenophon Team (NXT), is a centrist Australian political party based in the state of South Australia. It presently holds two seats in the Australian Senate and one seat in the House of Representatives of Australia.

Since its founding in July 2013, the party has twice changed names. At the time of the 2016 Australian federal election, it was known as the Nick Xenophon Team (NXT). After the creation of SA-BEST, an affiliated state-based party created by Nick Xenophon, NXT sought to change its name to SA-BEST (Federal), but prior to Australian Electoral Commission approval Nick Xenophon departed from politics, and so the party withdrew its application and changed its name to Centre Alliance. In 2018, Centre Alliance senator Stirling Griff stated that SA-BEST is "a separate entity, a separate association, a separate party" from Centre Alliance.The party's ideological focus is a combination of centrism, social liberalism and populism, drawing from the positions of Xenophon. Its present members have variously declared support for same-sex marriage, reform of the Australian Intelligence Community, action on climate change, support for military veterans, affordable tax cuts, Australian-made manufacturing, including defence-industry spending and legalising euthanasia.

Cyropaedia

The Cyropaedia, sometimes spelled Cyropedia, is a largely fictional biography of Cyrus the Great the founder of Achaemenid Empire, the first Persian Empire. It was written around 370 BC by the Athenian gentleman-soldier, and student of Socrates, Xenophon. The Latinized title Cyropaedia derives from Greek Kúrou paideía (Κύρου παιδεία), meaning "The Education of Cyrus". Aspects of it would become a model for medieval writers of the genre known as mirrors for princes. In turn it was a strong influence upon the most well-known but atypical of these, Machiavelli's The Prince, which was an important influence in the rejection of medieval political thinking, and the development of modern politics. However, unlike most "mirrors of princes", and like The Prince, whether or not the Cyropaedia was really intended to describe an ideal ruler is a subject of debate.

Division of Mayo

The Division of Mayo is an Australian electoral division located to the east and south of Adelaide, South Australia. Created in the state redistribution of 3 September 1984, the division is named after Helen Mayo, a social activist and the first woman elected to an Australian University Council. The 9,315 km² rural seat covers an area from the Barossa Valley in the north to Cape Jervis in the south. Taking in the Adelaide Hills, Fleurieu Peninsula and Kangaroo Island regions, its largest population centre is Mount Barker. Its other population centres are Aldgate, Bridgewater, Littlehampton, McLaren Vale, Nairne, Stirling, Strathalbyn and Victor Harbor, and its smaller localities include American River, Ashbourne, Balhannah, Brukunga, Carrickalinga, Charleston, Cherry Gardens, Clarendon, Crafers, Cudlee Creek, Currency Creek, Delamere, Echunga, Forreston, Goolwa, Gumeracha, Hahndorf, Houghton, Kersbrook, Kingscote, Langhorne Creek, Lobethal, Macclesfield, McLaren Flat, Meadows, Middleton, Milang, Mount Compass, Mount Pleasant, Mount Torrens, Mylor, Myponga, Normanville, Norton Summit, Oakbank, Penneshaw, Piccadilly, Port Elliot, Second Valley, Springton, Summertown, Uraidla, Willunga, Woodchester, Woodside, Yankalilla, and parts of Birdwood, Old Noarlunga and Upper Sturt.

Gambrium

Gambrium or Gambrion (Ancient Greek: Γάμβριον), also Gambreium or Gambreion (Γάμβρειον), was a town of ancient Aeolis and of Mysia, quite close to Pergamum. Its location is near Kınık and Bergama in İzmir province, in the Aegean Region of Turkey.

It is on a hill named Hisarlık in the Bakırçay (ancient Kaikos) valley and very close to modern town of Poyracık.Gambrium is first mentioned in the Hellenica of Xenophon which gives knowledge about the region in 399 BCE. At that time the ruler of the city, as well as of Palaegambrium, was Gorgion, son of Gongylos.There was a star with twelve rays on the electrum coins of Gambrium.

Hellenica

Hellenica (Ἑλληνικά) simply means writings on Greek (Hellenic) subjects. Several histories of fourth-century Greece, written in the mold of Thucydides or straying from it, have borne the conventional Latin title Hellenica. The surviving Hellenica is an important work of the Greek writer Xenophon and one of the principal sources for the final seven years of the Peloponnesian War not covered by Thucydides, and the war's aftermath.

Memorabilia (Xenophon)

Memorabilia (original title in Greek: Ἀπομνημονεύματα, Apomnemoneumata) is a collection of Socratic dialogues by Xenophon, a student of Socrates. The lengthiest and most famous of Xenophon's Socratic writings, the Memorabilia is essentially an apologia (defense) of Socrates, differing from both Xenophon's Apology of Socrates to the Jury and Plato's Apology mainly in that the Apologies present Socrates as defending himself before the jury, whereas the former presents Xenophon's own defense of Socrates, offering edifying examples of Socrates' conversations and activities along with occasional commentary from Xenophon.

Nick Xenophon

Nicholas Xenophon (né Xenophou; 29 January 1959) is an Australian politician who was a Senator for South Australia from 2008 to 2017. He was the leader of two political parties: Nick Xenophon Team federally, and Nick Xenophon's SA-BEST in South Australia. In October 2017, Xenophon resigned from the Australian Senate to contest a seat in the House of Assembly at the 2018 South Australian state election. From 1997 to 2007, he was a member of the South Australian Legislative Council, serving as an independent on a No Pokies policy platform. When the Nick Xenophon Team changed its name to Centre Alliance, Xenophon himself ceased to be directly involved with the party.Xenophon initially focused on his central anti-gambling policy, but also embraced other issues in federal parliament such as civil liberties, defence, education, foreign policy, health, infrastructure, manufacturing, national security, and regional affairs.

Xenophon failed in his central mission to have poker machines curbed or eliminated in a lasting way, but was instrumental in the Rudd Government's repeal of WorkChoices legislation and the passage of the economic stimulus package, as well as the Abbott Government's repeal of the Clean Energy Act 2011. Additionally, Xenophon was pivotal in the obstruction of the Abbott Government's 2014 austerity budget, the plan to build next generation submarines overseas, and the Pyne higher education reforms.

Oeconomicus

The Oeconomicus (Greek: Οἰκονομικός) by Xenophon is a Socratic dialogue principally about household management and agriculture.

It is one of the earliest works on economics in its original sense of household management, and a significant source for the social and intellectual history of Classical Athens. Beyond the emphasis on household economics, the dialogue treats such topics as the qualities and relationships of men and women, rural vs. urban life, slavery, religion, and education.

Joseph Epstein states that the Oeconomicus can actually be seen as a treatise on success in leading both an army and a state.

Scholars lean towards a relatively late date in Xenophon's life for the composition of the Oeconomicus, perhaps after 362 BC. Cicero translated the Oeconomicus into Latin, and the work gained popularity during the Renaissance in a number of translations.

SA-Best

SA-BEST, formerly known as Nick Xenophon's SA-BEST is a political party in South Australia. It was founded in 2017 by Nick Xenophon as a state-based partner to his Nick Xenophon Team party (renamed to Centre Alliance in early 2018). In 2018, deputy leader of NXT Stirling Griff said that SA-Best is "a separate entity, a separate association, a separate party" from NXT.The party was registered on 4 July 2017. John Darley had been the sole Nick Xenophon Team member in the South Australian Parliament until he left the party to become an independent on 17 August 2017. Darley was elected to the Legislative Council in 2014, and his term does not expire until 2022.

On 6 October 2017, Xenophon announced that he would be leaving the Senate to contest the state seat of Hartley at the 2018 state election. Xenophon resigned from the Senate on 31 October 2017. At its 2018 annual general meeting, the South Australian party officially changed its name from Nick Xenophon’s SA-Best to SA-Best. In December, Xenophon resigned as a party member.

Sciritae

The Sciritae or Skiritai (Greek: Σκιρῖται Skiritai) were a people subject to Sparta, whose status is comparable to that of the Perioeci. They lived in Skiritis, a mountainous region located in northern Laconia on the border with Arcadia, between the Oenus and the Eurotas rivers.

According to Stephanus of Byzantium and Hesychius of Alexandria, the Sciritae were of Arcadian origin. Their way of life was essentially rural: they mostly lived in villages, of which the biggest were Oion and Caryai. Their territory was inhospitable, but was of strategic importance for Sparta since it controlled the road to Tegea, which explains why it rapidly fell in Spartan hands. Their status was similar to that of the Perioeci, but Xenophon distinguished between them, writing, 'To meet the case of a hostile approach at night, he assigned the duty of acting as sentries outside the lines to the Sciritae. In these days the duty is shared by foreigners, if any happen to be present in the camp.'In war the Sciritae formed an elite corps of light infantry, a lochos (battalion) of about 600 men, which were used as a complement to the civic army. According to Thucydides (v. 67), they fought on the extreme-left wing in the battle-line, the most threatening position for the hoplite phalanx: "In this battle the left wing was composed of the Sciritae, who in a Lacedaemonian army have always that post to themselves alone". At night, they were placed as sentinels ahead of the army (Xenophon, Constitution of the Spartans, xii. 3) and acted as scouts to open the way for the king, whom they only could precede.

In the Cyropaedia (IV, 2), Xenophon compares them to the Hyrcanian cavalry, used by the Assyrians as rear-guard.

Socrates

Socrates (; Ancient Greek: Σωκρᾰ́της, romanized: Sōkrátēs, [sɔːkrátɛːs]; c. 470 – 399 BC) was a classical Greek (Athenian) philosopher credited as one of the founders of Western philosophy, and as being the first moral philosopher, of the Western ethical tradition of thought.

An enigmatic figure, he made no writings, and is known chiefly through the accounts of classical writers writing after his lifetime, particularly his students Plato and Xenophon. Other sources include the contemporaneous Antisthenes, Aristippus, and Aeschines of Sphettos. Aristophanes, a playwright, is the main contemporary author to have written plays mentioning Socrates during Socrates' lifetime, though a fragment of Ion of Chios' Travel Journal provides important information about Socrates' youth.Plato's dialogues are among the most comprehensive accounts of Socrates to survive from antiquity, though it is unclear the degree to which Socrates himself is "hidden behind his 'best disciple'". Through his portrayal in Plato's dialogues, Socrates has become renowned for his contribution to the fields of ethics and epistemology. It is this Platonic Socrates who lends his name to the concepts of Socratic irony and the Socratic method, or elenchus.

Socrates exerted a strong influence on philosophers in later antiquity and in the modern era. Depictions of Socrates in art, literature and popular culture have made him one of the most widely known figures in the Western philosophical tradition.

Symposium (Xenophon)

The Symposium (Greek: Συμπόσιον) is a Socratic dialogue written by Xenophon in the late 360's B.C. In it, Socrates and a few of his companions attend a symposium (a lighthearted dinner party at which Greek aristocrats could have discussions and enjoy entertainment) hosted by Kallias for the young man Autolykos. Xenophon claims that he was present at the symposium, although this is disputed because he would have been too young to attend. The dramatic date for the Symposium is 422 B.C.

Entertainment at the dinner is provided by the Syracusan and his three performers. Their feats of skill thrill the attendants and serve as points of conversation throughout the dialogue. Much of the discussion centers on what each guest is most proud of. All their answers are playful or paradoxical: Socrates, for one, prides himself on his knowledge of the art of match-making.

Major themes of the work include beauty and desire, wisdom, virtue, and laughter which is evoked by Philippos the jester and the jocular discourse of the dinner guests. Xenophon demonstrates clever use of playfulness (paidia παιδία) and seriousness (spoude σπουδή) to manipulate the discussion of the above-mentioned themes in a manner appropriate to a symposium.

Xenophon Kasdaglis

Xenophon Emmanuel Kasdaglis, or Xenophon Casdagli, (Greek: Ξενοφών Εμμανουήλ Κάσδαγλης; 27 February 1880 – 2 May 1943) was a Greek-Egyptian tennis player. He competed in the 1906 Intercalated Games in Athens.

Xenophon of Aegium

Xenophon of Aegium (Ξενοφών ο Αιγιεύς) may refer to two ancient Olympians from Aegium (now Aigio), winners and two at another games.

Xenophon of Aegium, the elder, winner of the 100th Olympic Games and 380 BC at another games.

Xenophon of Aegium, the younger, winner of the 180th Olympic Games and at 60 BC at the other games

Xenophon of Corinth

Xenophon of Corinth, son of Thessalus, was a victor at the Olympic Games, both in the foot-race and in the pentathlon, in the 79th Olympiad (464 BC). His family belonged to the stock of the Oligaethidae, and was one of the ruling families of Corinth. Pindar's 13th Olympic Ode celebrates his double victory.

Works by Xenophon
Historical and biographical works
Socratic works and dialogues
Short treatises
Falsely attributed to Xenophon

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