Xenophon Roundtable

Xenophon’s account, written many years after the events recounted, is not a bare retelling of facts. We cannot know how much of the tale is embellished, and how much is literal. The general outlines are likely to be true. Precise details, such as the precise language of the speeches, must have been rendered, at best “more or less” as Xenophon recalled. So, we can read the book as a record of actual events, with some caveats for the passage of time and biases of the author.

However, it is also the case that there is a symbolic element in the book, in which Xenophon is using the narrative to illuminate some “big picture” issues. To do that, he uses some artistic devices, woven into the narrative. One of these, which I mentioned in my previous post is the mixing of the literal and metaphorical “ascent” and “descent” of the army, and of Xenophon himself.

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Mark Twain wrote, “History doesn’t repeat itself, but it does rhyme.” The Anabasis of Cyrus is filled with events that have reappeared throughout history to form a rhythm that if not repeated, lends example and advice to other commanders faced with similar challenges.

Not much discussed in the forgoing posts, has been Xenophon’s speech to the assembled soldiers before setting out on their march to the sea. Reading the speech, one will note several themes that have a familiar ring to any student of American military history. This account of how Xenophon dressed for the occasion has a twin in the way one American General outfitted himself for battle.

“After this, as Xenophon stood up, having equipped himself for war as nobly as he could, for he believed that if the gods should grant victory, the noblest of adornment was fitting for being victorious, but if there should be the need for his life to come to an end, he believed it was right that considering himself worthy of the most noble thing, he meet his end in these noble arms.”

Reading this passage brings to mind General George S. Patton, who in the 1920’s, read and annotated his copy of Anabasis among his many other readings of ancient history. One can begin to understand Patton’s theatre and how he might have been influenced to create his noble image in the shadow of Xenophon.

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I had never read Xenophon before and while a great fan of Thucydides, had never spent much time reading ancient Greek as opposed to Byzantine – history.   This was a challenge for me and while I can’t offer much original on Xenophon and his times, I can perhaps take a look at Xenophon’s view of politics in Clausewitzian terms.   Consider this my own limited contribution to the round table discussion.

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Prior to the roundtable, Dave Schuler a friend an astute blogger, asked if it mattered to me if Xenophon’s Anabasis of Cyrus turned out to be a work of fiction? I thought for a moment and replied that if The Anabasis is a work of fiction, by Xenophon or attributed to him by some later writer, it is a very durable work of fiction because the lessons of the story have a timeless quality. One of the lessons of The Anabasis of Cyrus is on the art of leadership.

Throughout the text Xenophon gives contrasting examples of leadership in the narrative, and as with Cyrus and Clearchus, his explicit commentary. Xenophon’s conception of leadership goes beyond that of command and embraces political acumen, foresight and the moral example provided by Greek and Persian rulers ( used here in the same sense as Ambler’s translation, of anyone holding authority over others). In this conception of leadership, I think the teachings of Socrates lies heavily on Xenophon and the passages about Xenophon pressing forward to go East with Proxenus were included mainly to assert the independence of his judgment to his fellow Athenians.

How did Xenophon present the notable “rulers” in The Anabasis? A few examples:

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Of all of the characters in the first section of the Anabasis, Clearchus is among the most important, and perhaps the most intriguing.

In Clearchus’s obituary, Xenophon describes a ruthless officer who is feared by all, respected by all, and liked by none(II,6).   Clearchus was also the only Greek general who knew from the outset what Cyrus intended to do with the army he was raising(III, 1 (10)). Two questions are very much worth contemplating:

For whom was Clearchus working? And: who is responsible for his death?

The simple answer to the first is that Clearchus was working for Cyrus, as the narrative recounts.   The narrative also allows the following interpretation: that Clearchus was using Cyrus to obtain sufficient treasure and military power to install himself as a King somewhere in the Hellenic world. There is a third possibility however: that Clearchus was in the employ of Artaxerxes, charged with tempting Cyrus to attempt a coup, and, if successful, delivering him to Persia and his death.   If you imagine that this was his mission, he succeeded in this as well.

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