[15] Pausan. v. 6, 3; Diog. L. ii. 53-56.
Xenophon different from Plato and the other Sokratic brethren.
From the brief outline thus presented of Xenophon’s life, it will plainly appear that he was quite different in character and habits from Plato and the other Sokratic brethren. He was not only a man of the world (as indeed Aristippus was also), but he was actively engaged in the most responsible and difficult functions of military command: he was moreover a landed proprietor and cultivator, fond of strong exercise with dogs and horses, and an intelligent equestrian. His circumstances were sufficiently easy to dispense with the necessity of either composing discourses or taking pupils for money. Being thus enabled to prosecute letters and philosophy in an independent way, he did not, like Plato and Aristotle, open a school.[16] His relations, as active coadjutor and subordinate, with Agesilaus, form a striking contrast to those of Plato with Dionysius, as tutor and pedagogue. In his mind, the Sokratic conversations, suggestive and stimulating to every one, fell upon the dispositions and aptitudes of a citizen-soldier, and fructified in a peculiar manner. My present work deals with Xenophon, not as an historian of Grecian affairs or of the Cyreian expedition, but only on the intellectual and theorising side:—as author of the Memorabilia, the Cyropædia, Œkonomikus, Symposion, Hieron, De Vectigalibus, &c.
[16] See, in the account of Theopompus by Photius (Cod. 176, p. 120; compare also Photius, Cod. 159, p. 102, a. 41), the distinction taken by Theopompus: who said that the four most celebrated literary persons of his day were, his master Isokrates, Theodektês of Phasêlis, Naukrates of Erythræ, and himself (Theopompus). He himself and Naukrates were in good circumstances, so that he passed his life in independent prosecution of philosophy and philomathy. But Isokrates and Theodektês were compelled δι’ ἀπορίαν βίου, μισθοῦ λόγους γράφειν καὶ σοφιστεύειν, ἐκπαιδεύοντες τοὺς νέους, κἀκεῖθεν καρπουμένους τὰς ὑφελείας.
Theopompus does not here present the profession of a Sophist (as most Platonic commentators teach us to regard it) as a mean, unprincipled, and corrupting employment.
His various works — Memorabilia, Œkonomikus, &c.
The Memorabilia were composed as records of the conversations of Sokrates, expressly intended to vindicate Sokrates against charges of impiety and of corrupting youthful minds, and to show that he inculcated, before every thing, self-denial, moderation of desires, reverence for parents, and worship of the Gods. The Œkonomikus and the Symposion are expansions of the Memorabilia: the first[17] exhibiting Sokrates not only as an attentive observer of the facts of active life (in which character the Memorabilia present him also), but even as a learner of husbandry[18] and family management from Ischomachus — the last describing Sokrates and his behaviour amidst the fun and joviality of a convivial company. Sokrates declares[19] that as to himself, though poor, he is quite as rich as he desires to be; that he desires no increase, and regards poverty as no disadvantage. Yet since Kratobulus, though rich, is beset with temptations to expense quite sufficient to embarrass him, good proprietary management is to him a necessity. Accordingly, Sokrates, announcing that he has always been careful to inform himself who were the best economists in the city,[20] now cites as authority Ischomachus, a citizen of wealth and high position, recognised by all as one of the “super-excellent”.[21] Ischomachus loves wealth, and is anxious to maintain and even enlarge his property: desiring to spend magnificently for the honour of the Gods, the assistance of friends, and the support of the city.[22] His whole life is arranged, with intelligence and forethought, so as to attain this object, and at the same time to keep up the maximum of bodily health and vigour, especially among the horsemen of the city as an accomplished rider[23] and cavalry soldier. He speaks with respect, and almost with enthusiasm, of husbandry, as an occupation not merely profitable, but improving to the character: though he treats with disrespect other branches of industry and craft.[24] In regard to husbandry, too, as in regard to war or steersmanship, he affirms that the difference between one practitioner and another consists, not so much in unequal knowledge, as in unequal care to practise what both of them know.[25]
[17] Galen calls the Œkonomicus the last book of the Memorabilia (ad Hippokrat. De Articulis, t. xviii. p. 301, Kühn). It professes to be repeated by Xenophon from what he himself heard Sokrates say — ἤκουσα δέ ποτε αὐτοῦ καὶ περὶ οἰκονομίας τοιάδε διαλεγομένου, &c. Sokrates first instructs Kritobulus that economy, or management of property, is an art, governed by rules, and dependent upon principles; next, he recounts to him the lessons which he professes to have himself received from Ischomachus.
I have already adverted to the Xenophontic Symposion as containing jocular remarks which some erroneously cite as serious.
[18] To learn in this way the actualities of life, and the way of extracting the greatest amount of wheat and barley from a given piece of land, is the sense which Xenophon puts on the word φιλόσοφος (Xen. Œk. xvi. 9; compare Cyropædia, vi. 1, 41).