Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta

The article proposes that the oration of the king of Assyria in Xenophon’s Cyropaedia (III, 3, 44-45) can contain the allusion to, or rather a parody on, one of the elegies of Tyrtaeus (fragm. 8 Prato, vv. 11-20). Both the Assyrian king, a tyrant and Xenophon’s paradigmatic loser, and the famous mar...

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Main Author: Zoia А. Barzakh
Format: Article
Language:English
Published: Hypothekai 2020-08-01
Series:Hypothekai
Subjects:
Online Access:http://www.hypothekai.ru/images/Nomera/3/025-040-Bar.pdf
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author Zoia А. Barzakh
author_facet Zoia А. Barzakh
author_sort Zoia А. Barzakh
collection DOAJ
description The article proposes that the oration of the king of Assyria in Xenophon’s Cyropaedia (III, 3, 44-45) can contain the allusion to, or rather a parody on, one of the elegies of Tyrtaeus (fragm. 8 Prato, vv. 11-20). Both the Assyrian king, a tyrant and Xenophon’s paradigmatic loser, and the famous martial poet of Sparta stress that those who prefer to flee are more likely to be killed than those who stay firm in the face of danger, since a fleeing man turns the undefended parts of his body to his enemy. The source of this parody could have been some anti-Spartan pamphlet: after the liberation of Messenia and founding of the city Messene by Epaminondas (369 BC) Athens were full of pro- and anti-Spartan agitation, since both Messenia and Sparta hoped to have Athens as their ally. In this polemics, Xenophon took the Spartan side. Xenophon’s attitude towards Epaminondas’ liberation of Messenia can be understood best ex silentio: in contrast with his detailed depiction of all the surrounding events, such as the Spartan embassy to Athens, in Hellenica VII, he does not mention Messenian liberation and foundation of Messenia at all. Xenophon’s reaction to the parody of Tyrteus by pro-messenian polemist is clear from the subsequent oration of Cyrus (Xen. Cyr. III, 3, 51-53). The system of education and social values, described in this oration, bears many similarities to the Spartan system as described in “Lacedaemonian Politeia” 9, 3-6. According to Cyrus and to Xenophon, the real source of martial virtue is neither a song nor oration, but a series of well-established and long-standing social practices that make the citizens aware of the idea that the life of a coward isn’t worth living and the brave man is the happiest one in life and death.
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spelling doaj.art-31b14eda37224f5ea2e29d640f398cbe2022-12-22T03:06:02ZengHypothekaiHypothekai2587-71272587-71272020-08-0144254010.32880/2587-7127-2019-4-4-25-40Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in SpartaZoia А. Barzakh0https://orcid.org/0000-0001-9669-8447Bar Ilan UniverstityThe article proposes that the oration of the king of Assyria in Xenophon’s Cyropaedia (III, 3, 44-45) can contain the allusion to, or rather a parody on, one of the elegies of Tyrtaeus (fragm. 8 Prato, vv. 11-20). Both the Assyrian king, a tyrant and Xenophon’s paradigmatic loser, and the famous martial poet of Sparta stress that those who prefer to flee are more likely to be killed than those who stay firm in the face of danger, since a fleeing man turns the undefended parts of his body to his enemy. The source of this parody could have been some anti-Spartan pamphlet: after the liberation of Messenia and founding of the city Messene by Epaminondas (369 BC) Athens were full of pro- and anti-Spartan agitation, since both Messenia and Sparta hoped to have Athens as their ally. In this polemics, Xenophon took the Spartan side. Xenophon’s attitude towards Epaminondas’ liberation of Messenia can be understood best ex silentio: in contrast with his detailed depiction of all the surrounding events, such as the Spartan embassy to Athens, in Hellenica VII, he does not mention Messenian liberation and foundation of Messenia at all. Xenophon’s reaction to the parody of Tyrteus by pro-messenian polemist is clear from the subsequent oration of Cyrus (Xen. Cyr. III, 3, 51-53). The system of education and social values, described in this oration, bears many similarities to the Spartan system as described in “Lacedaemonian Politeia” 9, 3-6. According to Cyrus and to Xenophon, the real source of martial virtue is neither a song nor oration, but a series of well-established and long-standing social practices that make the citizens aware of the idea that the life of a coward isn’t worth living and the brave man is the happiest one in life and death.http://www.hypothekai.ru/images/Nomera/3/025-040-Bar.pdfxenophontyrteusspartamesseniamilitary training and education
spellingShingle Zoia А. Barzakh
Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
Hypothekai
xenophon
tyrteus
sparta
messenia
military training and education
title Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
title_full Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
title_fullStr Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
title_full_unstemmed Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
title_short Tyrtaeus, the king of Assyria: Xenophon’s “Cyropaedia” and education of warriors in Sparta
title_sort tyrtaeus the king of assyria xenophon s cyropaedia and education of warriors in sparta
topic xenophon
tyrteus
sparta
messenia
military training and education
url http://www.hypothekai.ru/images/Nomera/3/025-040-Bar.pdf
work_keys_str_mv AT zoiaabarzakh tyrtaeusthekingofassyriaxenophonscyropaediaandeducationofwarriorsinsparta