Greek Roman

Xenophon the Socratic Prince: The Argument of the Anabasis by E. Buzzetti

By E. Buzzetti

An interpretation of Xenophon's Anabasis of Cyrus, paralleling the textual content to Machiavelli's The Prince, and concentrating on the query: How did the Socratic schooling support Xenophon reconcile morality with effectiveness, the noble with the great, as a ruler?

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36. He may also have been thinking of the notorious Athenian pederast by the same name: see, for example, Aristophanes’s Clouds 355. 25. 50 (1875) p. 266. Larcher (1778) already complains of this difficulty. -F. 3 [ . . 25) l’ « Enf lé » [ . . ” (p. 80). But Baslez misunderstands the significance of this observation. She goes on to ascribe the practice of renaming to Xenophon’s intellectual laziness, that is, to his lack of interest in “enquêtes de type toponymiques” (p. 83). Along the same lines is Kuhrt (1995): “Xenophon’s handling of geographical names in ‘the east’ is altogether odd [ .

1, §5, §9)? 52 The prefix ZA has two distinct meanings. It can mean (in Aeolic Greek) DIA-; thus, ZABATOS = DIABATOS. But it can also mean “very,” as in ZATHEOS (“very divine”) or ZAKOTOS (“very angry”). 5–12)—but always in the compound EX-APATAŌ (“to deceive thoroughly”). 85–138. Zeus is said to have expelled AT Ē from Olympus. She is compared to Eros by Agathon in Plato’s Symposium, not only because they both induce madness, but above all because they both dwell among men (195d2–5). 54 The first (uncorrected) hand of C gives EZOT Ē N.

C since it was corrected with a (lost) MS. that must have been excellent. Indeed, the primacy of MS. C is less pronounced in the last three books of the Anabasis because it was either not corrected, or corrected with inferior MSS. (see Masqueray pp. 30–31). 62 POLI T IC A L LI F E , SO C R AT IC E DUC AT ION 27 the Greeks] let f ly their arrows and no one missed his man—even if one were very eager, it would not have been easy to miss—Tissaphernē s very quickly retreated out of range and the other units retreated as well.

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