Xenophon Roundtable Post: The Art of Leadership (VII)

….if he made a treaty with someone, if he made an agreement with someone, or if he promised something to someone – not to be false in any respect. And therefore the cities that turned to him, trusted him, and men trusted him. When Cyrus made a treaty, even if someone was an enemy, he trusted that he would not suffer anything contrary to the treaty. Accordingly, when he made war against Tissaphernes, all the cities voluntarily chose Cyrus instead of Tissaphernes, except the Milesians…

….Nor yet could anyone say that he allowed malefactors and the unjust to laugh, but punished them most unspariungly of all….Consequently, it became possible in Cyrus’ realm for both Greek and Barbarian, if he did no injustice, to travel without fear wherever he might wish, while having with him whatever suited him”

Cyrus looks particularly good next to his enemy Tissaphernes, an intriguing betrayer without honor, and the Great King, who appears both vindictive and rather cowardly in facing the Ten Thousand with vastly superior forces. What goes unremarked by Xenophon, was how colossal a failure of military-political judgment it was that led Cyrus to challenge his brother with greatly inferior forces and then, with battle engaged, to be unable to prevent his own Persians from breaking while the Ten Thousand advanced. Cyrus, who brought his Greek mercenaries to war initially under false pretenses, could not deliver as a warlord and paid the ultimate price. A ruler must be able at war before he can demonstrate his mastery in peace and Cyrus was not able, Xenophon’s praise notwithstanding.

The other rulers, Menon etc. look worse in their short descriptions than did Clearchus.

Xenophon, though he does not stoop often to openly praise himself, demonstrates the fusion of martial abilities, judgment, justice, foresight and moral example as The Anabasis unfolds. One could say that Xenophon’s leadership exemplifies a Socratic balance – and in case we missed that point, “Theopompus” (i.e. Xenophon) is compared to a philosopher in an exchange by a Greek herald of the enemy.

Of course, Xenophon is our reporter. He has the luxury of writing the history and neither Clearchus nor Tissaphernes, who ultimately came to a very bad end, are there to dispute his account. That said, fact or fiction or self-promoting “spin”, Xenophon is using the story of the Ten Thousand to present a political subtext on leadership that is at odds with that of the ruling democratic faction of his day in Athens.

Perhaps that was always his motive.

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