Why, according to Xenophon, are human beings so difficult to rule?
It is, indeed, difficult to rule human beings. Such is because of the fact that human beings possess the ability to reason, which enables them to become highly susceptible to their desires and decisions. In that case, they become very hard to rule because they do not follow instructions coming from others apart from them right away. For them to follow someone who is sending out orders to them, they have to use their reasoning powers to discern whether such orders are compatible with their line of thinking. Thus, an effective ruler of humans is one that possesses great leadership skills (Xenophon and Hendrick, 2001; Xenophon and Ambler, 2001).
What was Cyrus' "nature," according to Xenophon? What sorts of things are the Persian boys taught? What qualities does their education instill in them?
Xenophon described Cyrus as a man that deserves great admiration. Such is because Cyrus is skilled in terms of governing men. Physically, Cyrus is a very handsome man, whose appearance has proven to be very attractive. Another trait attributed to Cyrus is his generosity, which has enabled him to win the respect of the people around him. The love for learning Cyrus has enabled him to have high ambitions. The Persian boys, contemporaries of Cyrus, received training centered on very high ethical standards. Among the things taught to them are avoiding robbery, attacks on other people and disobedience of government authorities (Newell, 1983).
How is the way of life for the Medes different from that of the Persians? Why does Cyrus want to remain in Media?
Cyrus lived differently in Medes to that of his life in Persia. In Persia, Cyrus has the reputation for his mastery of using weapons. In Medes, however, Cyrus has learned to acknowledge his inferior side before his contemporaries – his horsemanship. In Medes, Cyrus gained the desire to learn more about riding horses, so that he could become stronger upon coming back to Persia. Such is the reason of Cyrus on his desire to stay in Media (Nadon, 1996).
How does Cyrus win the love of the Medes? What does Cyrus do when he finally leaves Media to return home?
Cyrus has shared several friendships during his stay in Media. As he has earned friends, he also gained the trust of their fathers, who took advantage of the position of Cyrus by asking their sons to ask favors from him. In return, Cyrus did what his friends asked in order to satisfy them. With that, there is also a strong showing that Cyrus would become a well-revered ruler. Upon returning to Persia, Cyrus returned to the class of boys that he left for Medes (Newell, 1983).
When Cyrus assembles his army, why does he tell them they should want to fight in the war?
In assembling the army, Cyrus has constantly told them that they must participate in the war. He noted that the training imparted unto them by their ancestors and the education that they have received is an important endowment that they must put into good use to contribute to the cause of the war (Nadon, 1996).
How does Cyrus train his army and teach them habitual obedience?
In order to exact habitual obedience in training his army, Cyrus used an incentive-driven system that would call the attention of the people. By setting ranks and organizations within the army hierarchy, Cyrus has been able to convince his army to perform at their optimum level with wariness on surprise attacks. Through an organized set of incentives, Cyrus has become effective in convincing his army to follow his commands (Nadon, 1996).
What is different between the responses of Cyrus and Cyaxares to the Indian ambassador?
Cyrus and Cyaxares gave different responses to the Indian ambassador when questioned why the Medes and Assyrians have declared war. While Cyaxares noted the importance of the response of the Assyrians, Cyrus gave out a different answer. Cyrus said that once the Indians have finished talking to the Assyrians on said matter, they must appoint their king as the one that would arbitrate their case. In this case, it is evident that Cyrus gives due credence to making just decisions as opposed to Cyaxares (Nadon, 1996; Newell, 1983).
Why does Cyrus spare the life of the Armenian king? What effect does Cyrus' mercy and leniency have on the Armenians and on Tigranes especially?
Cyrus had specific strategies for military expansion in mind when he spared the life of the Armenian king. Instead of having the Armenian king killed, he sent him to a trial instead alongside his son Tigranes. Tigranes serves as the main pleader of the case, in which he actively sought for the acquittal of his father, the Armenian king. Cyrus, however, has shown mercifulness in his approach, and thus he has set the Armenian king free. Tigranes and the rest of the Armenians grew happy resulting from such a development, and has eventually consented into sending their army to collaborate with the forces of Cyrus (Nadon, 1996).
How does Cyrus persuade the Chaldeans and the Armenians that he (and the Persians) should guard the mountains that overlook both kingdoms? Why does Cyrus send a Chaldean ambassador to the Indian king?
Cyrus provided a persuasive front for the Chaldeans and the Armenians in convincing them to guard the mountains near their respective kingdoms to prevent potential enemies to arise. A Chaldean ambassador went to the Indian king to convince them that they need more funds in the form of contributions to keep the army running (Xenophone and Hendrick, 2001).
Why does Cyrus decide it is best to march against the Assyrians immediately, rather than wait for them to attack?
The immediate attacks executed by Cyrus and his army against the Assyrians are a strategic move that entailed the maximized use of their determination to win. Their positive outlook on attaining success in war has proven instrumental for Cyrus to command his army to launch attacks right away rather than wait for them to make the first move (Nadon, 1996).
How does Cyrus persuade Cyaxares to let him take the Median soldiers after the fleeing Assyrians? Why does Cyrus choose Artabazus to speak to the Median soldiers?
Cyrus has promised Cyaxares of endowments in convincing him to take the Median soldiers with him in escaping the Assyrians. Cyrus chose to speak to Artabazus to negotiate with the Median soldiers in order to convince them further to join the army (Nadon, 1993).
How many of the Medes voluntarily follow Cyrus in pursuit of the Assyrians? Why do they follow him?
The Medes that joined Cyrus and his army did not include those left behind in battles and those whose allegiance is with Cyaxares. One reason as to why the Medes follow Cyrus is because some of them have known Cyrus since his childhood, while others lauded his abilities and has cited great gratitude from him (Nadon, 1993).
How does Cyaxares react when he hears that the whole Median army has followed Cyrus? How does Cyrus persuade the Medes to stay with him instead of returning to Cyaxares?
What is the message that Cyrus sends to Cyaxares?
When Cyaxares realized that the whole Median army has followed Cyrus and not him, he became furious. In response, Cyrus ordered the Medes to return to Cyaxares (Newell, 1983).
Why does Cyrus refuse to even look at Panthea (the Susan woman)? Why does Araspas say he will never fall in love with Panthea?
Cyrus refused to look at Panthea because he wants to focus on his horsemanship training. Araspas refuses to fall in love with Panthea because he sees her as someone who could serve them well one day (Nadon, 1996).
When Cyrus returns after defeating the fleeing Assyrian army, why is Cyaxares seized by grief? Why does Cyrus say he did not send the Medes back when Cyaxares ordered them to return?
Cyaxares thought that the small number of men following him as opposed to those following Cyrus is dishonorable for him as a scion to kingship, and thus he grieved over it. Cyrus, in response, said that he did not order the Medes to return since they are enjoying their time with him, prompting him not to urge them to return (Xenophon and Ambler, 2001).
How does Cyrus deal with Araspas (who fell in love with Panthea)?
When Araspas fell in love with Panthea, Cyrus dealt with him by talking to him contritely. Cyrus then gave Araspas forgiveness and sent him to spy on Lydia (Xenophon and Ambler, 2001).
What does Cyrus do upon becoming king? Who does Cyrus select as his personal bodyguards and why?
When Cyrus became king, he made it a point to organize his whole court. He chose the most faithful men to stand as his bodyguards, with eunuchs emerging as his primary preference (Xenophon and Ambler, 2001).
What happens to the empire after the death of Cyrus? In Xenophon's day, what are the Persians like with regard to promises, honor, piety, justice, wealth, pleasure, education, and virtue?
When Cyrus died, his empire fell in disarray and people started to revolt against one another. During the time of Xenophon, the Persians were, with regard to the aforementioned virtues, excellent and impeccable (Xenophon and Ambler, 2001).
Answers to Essay Questions
Based on the readings assigned for the course, write a comprehensive essay analyzing the following question: How do the readings for this course reveal that knowledge of human nature is central to the study and practice of politics?
The readings for this course, centered on the life of Cyrus the Great, show that human nature is an important consideration for political practice. Many instances from the readings has shown that Cyrus has tried his best to prevent himself from falling folly to unnecessary worldly desires that would lead him to fall off the noble path. His desire for greatness has enabled him to withstand instances of temptation and has led him to a life of discipline, which has won him the respect of the people around him, including his army. In contrast, those who have become envious at the status of Cyrus as a charismatic and wise leader have fallen off their intended paths further. Cyaxares, for instance, has become obsessed with reaching the same status achieved by Cyrus with his army. In effect, he was not able to do so because he became envious at Cyrus without focusing on activities that would enable him to fulfill his goal. Araspas is another person whose focus for becoming great like Cyrus has fallen due to his obsession for Panthea. Throughout the readings, Cyrus has served as an inspiration for being an example of a person who has achieved political success through his extraordinary observance of discipline (Xenophon and Ambler, 2001).
Throughout the readings, there is also considerable emphasis given to the status of the Persians during the time of Xenophon.
As noticeable, Xenophon laid out the positive traits attributed to the discipline of the Persians to the life of Cyrus and showed how the absence of those traits could become harmful to an otherwise orderly society. In many instances, Xenophon has emphasized that the Persians pursue excellence in many of their endeavors. Such trait extends to several fields, particularly in their choice of clothing, health, proper conduct and discipline in training. The emphasis of Persians on excellence in those fields have enabled them to become highly organized in society and the presence of a model leader like Cyrus has helped them maintain such status. However, upon the death of Cyrus, the Persians fell out of place. Their erstwhile impressive organization has dissolved and disarray ensured as no capable successor has emerged to replace Cyrus. Dishonesty in transactions became rampant, with corrupt practices flourishing in the form of fines on people who have done nothing wrong, for instance. Emphasis on physical strength has fallen, and not many of them regard such as an important aspect of their discipline anymore. Excessive consumption of food has led Persians to lose their sense of self-control (Xenophon and Ambler, 2001).
Based on the readings assigned for the course, write a comprehensive essay analyzing the following question: How have the readings for the course revealed the difference between good political leadership and bad leadership?
The readings for the course have prescribed the leadership of Cyrus as an example of good political leadership. In contrast, those that have failed to match the status of Cyrus have served as examples of bad political leadership. In assessing the quality of leadership involved, it has become important for the following qualities to emerge: discipline in maintaining fitness, clean image through clothing, and excellence in many other activities (Xenophon and Ambler, 2001).
The leadership of Cyrus is one that has stood out from the readings as a highly seminal one that relied greatly on impressive observance of proper discipline in different aspects of life. Under the rule of Cyrus, he was able to practice an impressive command over his army. None of his men complained of any lapses under his tutelage, and many army men coming from other masters such as Cyaxares have followed him instead. Such has become the subject of envy by Cyaxares, who has sought in vain to win back the loyalty of his former army men who joined Cyrus but his failure to do so has made him very envious. Cyrus, however, did not take the negative attention aimed against him in a condescending manner. Instead, he humbly dealt with them and made it a point that he used peaceful means in negotiations. For instance, Cyrus dealt with Cyaxares in such a civil manner in negotiating over the army men of the latter. Cyrus also talked to Araspas, who has fallen in love with Panthea, and forgave him for doing so (Xenophon and Ambler, 2001).
In contrast to the impressive tutelage posed by Cyrus, bad political leadership has induced the dissolution of favorable outcomes on the Persian society. A notable example of such is Cyaxares, who has lost a large bulk of his army men to Cyrus. When Cyaxares realized that his following has dwindled, he grew more envious of Cyrus. He did not work at the same magnitude Cyrus did in earning back his men, basking himself instead in his pride of being a scion to kingship. Another instance where the absence of a good political leader has reversed favorable social conditions is the death of Cyrus. When Cyrus died, the Persians were not able to find a suitable successor for him. Consequentially, many of the institutions and disciplines formed under the tutelage of Cyrus fell. The orderliness of the Persians has tumbled down, with many widely-held practices pertaining to excellence abandoned in the process (Xenophon and Ambler, 2001).
References
Nadon, C. (1996). From republic to empire: Political revolution and the common good in Xenophon’s Education of Cyrus. The American Political Science Review, 90(2), 316-374.
Newell, W. (1983). Tyranny and the science of ruling in Xenophon’s “Education of Cyrus”. The Journal of Politics, 45(4), 889-906.
Xenophon, and Ambler, W. (2001). The Education of Cyrus. Ithaca, NY: Cornell University Press.
Xenophon, and Hedrick, L. (2001). Xenophon’s Cyrus the Great: The arts of leadership and war. New York City, NY: St. Martin’s Griffin.
