[26] Xen. Œkon. vii. 3-7. τὸν δ’ ἔμπροσθεν χρόνον ἔζη ὑπὸ πολλῆς ἐπιμελείας, ὅπως ὡς ἐλάχιστα μὲν ὄψοιτο, ἐλάχιστα δὲ ἀκούσοιτο, ἐλάχιστα δὲ ἔροιτο.
The διδασκαλία addressed to Sokrates by Ischomachus is in the form of ἐρώτησις, xix. 15. The Sokratic interrogation is here brought to bear upon Sokrates, instead of by Sokrates: like the Elenchus in the Parmenidês of Plato.
[27] Xen. Œkon. vii. 22-32.
[28] See below, [ch. xxxvii.]
Compare also Aristotel. Politic. iii. 4, 1277, b. 25, where Aristotle lays down the same principle as Xenophon.
Text upon which Xenophon insists — capital difference between command over subordinates willing, and subordinates unwilling.
It is upon this last point that he lays more stress than upon any other. To know how to command men — is the first of all accomplishments in the mind of Xenophon. Ischomachus proclaims it as essential that the superior shall not merely give orders to his subordinates, but also see them executed, and set the example of personal active watchfulness in every way. Xenophon aims at securing not simply obedience, but cheerful and willing obedience — even attachment from those who obey. “To exercise command over willing subjects”[29] (he says) “is a good more than human, granted only to men truly consummated in virtue of character essentially divine. To exercise command over unwilling subjects, is a torment like that of Tantalus.”
[29] Xen. Œkon. xxi. 10-12. ἤθους βασιλικοῦ — θεῖον γενέσθαι. Οὐ γὰρ πάνυ μοὶ δοκεῖ τουτὶ τὸ ἀγαθὸν ἀνθρώπινον εἶναι, ἀλλὰ θεῖον, τὸ ἐθελόντων ἄρχειν· σαφῶς δὲ δίδοται τοῖς ἀληθινῶς σωφροσύνῃ τετελεσμένοις. Τὸ δὲ ἀκόντων τυραννεῖν διδόασιν, ὡς ἐμοὶ δοκεῖ, οὓς ἂν ἡγῶνται ἀξίους εἶναι βιοτεύειν, ὥσπερ ὁ Τάνταλος ἐν ᾅδου λέγεται. Compare also iv. 19, xiii. 3-7.
Probable circumstances generating these reflections in Xenophon’s mind.