Xenophon Quotes

This is the stupidest plan I have ever in my career participated in," Xenophon said. "I love stupid plans," said Eugenides.

Anything forced is not beautiful

No human being will ever know the truth, for even if they happened to say it by chance, they would not know they had done so.

For what the leaders are, that, as a rule, will the men below them be. —Xenophon (430?–355? B.C.)

In my experience, men who respond to good fortune with modesty and kindness are harder to find than those who face adversity with courage. For in the very nature of things, success tends to create pride and blindness in the hearts of men, while suffering teaches them to be patient and strong.

Moderation in all things healthful; total abstinence from all things harmful.

People often say what is right and do what is wrong; but nobody can be in the wrong if he is doing what is right.

As Xenophon said, your obstacles are not rivers or mountains or other people; your obstacle is yourself. If you feel lost and confused, if you lose your sense of direction, if you cannot tell the difference between friend and foe, you have only yourself to blame.

To quote a dictum of Simon, what a horse does under compulsion he does blindly, and his performance is no more beautiful than would be that of a ballet-dancer taught by whip and goad.

self-confidence should always ride side by side with a strong sense of humility.

Most people, when they are set upon looking into other people's affairs, never turn to examine themselves.

If you consider what are called the virtues in mankind, you will find their growth is assisted by education and cultivation.

A man may hate cruelty and lies, but if he’s never given an opportunity to show what he’s made of, no one will remember him when he dies.

Brevity is the soul of command.

As Xenophon said, your obstacles are not rivers or mountains or other people; your obstacle is yourself. If you feel lost and confused, if you lose your sense of direction, if you cannot tell the difference between friend and foe, you have only

battles are decided more by the morale of the troops than by their bodily strength.

What am I lying here for?...We are lying here as though we had a chance of enjoying a quiet time...Am I waiting until I become a little older?

There is a deep—and usually frustrated—desire in the heart of everyone to act with benevolence rather than selfishness, and one fine instance of generosity can inspire dozens more.

When a horse wants to display himself...he lifts his neck up high and flexes his poll haughtily, and picks his legs up freely, and keeps his tail up.

Men, the enemy troops you can see are all that stands between us and the place we have for so long been determined to reach. We must find a way to eat them alive!

The man who doesn't know his own ability is ignorant of himself.

Truly, men often fail to understand their own weaknesses,” I said neutrally, “and their lack of self-knowledge can bring terrible disasters down on their own heads.

Misleaders are slow to work hard but quick to act on greed. They convince their men that dishonest behavior leads to great wealth.

Leaders must always set the highest standard. In a summer campaign, leaders must always endure their share of the sun and the heat and, in winter, the cold and the frost. In all labors, leaders must prove tireless if they want to enjoy the trust of their followers.

Most of us are always trying to increase our wealth, but you and your officers seem far more concerned with perfecting your souls.

In the Face of Danger, Be Eager, Not Intimidated  

Let this variety of ideas be set before him; he will choose if he can; if not, he will remain in doubt. Only the fools are certain and assured. For if he embraces Xenophon's and Plato's opinions by his own reasoning, they will no longer be theirs, they will be his. He who follows another follows nothing. He finds nothing; indeed he seeks nothing. We are not under a king; let each one claim his own freedom [Seneca]. Let him know that he knows, at least. He must imbibe their ways of thinking, not learn their precepts. And let him boldly forget, if he wants, where he got them, but let him know how to make them his own. Truth and reason are common to everyone, and no more belong to the man who first spoke them than to the man who says them later. It is no more according to Plato than according to me, since he and I understand and see it the same way. The bees plunder the flowers here and there, but afterward they make of them honey, which is all theirs; it is no longer thyme or marjoram. Even so with the pieces borrowed from others; he will transform and blend them to make a work of his own, to wit, his judgment. His education, work, and study aim only at forming this.

he who marries a beautiful woman in hopes of being happy with her knows not but that even she herself may be the cause of all his uneasinesses;

...men unite against none so readily as against those whom they see attempting to rule over them.

there was something in me that would not rest until I fulfilled a grand destiny. Thus I created an empire in my thoughts long before I began to win an empire in reality. When

Early on, you can expect no one to believe in your destiny as much as yourself.

He had put on the best-looking uniform that he could, thinking that...victory deserved the best-looking armour.

پیروزی در مسابقات ورزشی المپیا را نباید جلوه‌ی فضیلت‌های ایزدی ورزشکاران دانست، بلکه شایسته است که علم و سوفیا را بر نیروی پهلوانان و اسبان برتر شمرد

I wonder if Socrates would have appreciated the flagrant irony: It’s only because his pupils Plato and Xenophon put his disdain for the written word into written words that we have any knowledge of it today

You are well aware that it is not numbers or strength that bring the victories in war. No, it is when one side goes against the enemy with the gods' gift of a stronger morale that their adversaries, as a rule, cannot withstand them. I have noticed this point too, my friends, that in soldiering the people whose one aim is to keep alive usually find a wretched and dishonorable death, while the people who, realizing that death is the common lot of all men, make it their endeavour to die with honour, somehow seem more often to reach old age and to have a happier life when they are alive. These are facts which you too should realize (our situation demands it) and should show that you yourselves are brave men and should call on the rest to do likewise.

Success always calls for greater generosity—though most people, lost in the darkness of their own egos, treat it as an occasion for greater greed.

For in the very nature of things, success tends to create pride and blindness in the hearts of men, while suffering teaches them to be patient and strong.” “Well spoken, Gobryas!” exclaimed

I made my people understand the crucial difference between modesty and self-control. The modest person, I told them, will do nothing blameworthy in the light of day, but a true paragon of self-control—which we all should strive to be—avoids unworthy actions even in the deepest secrecy of his private life.

Let the tutor make his charge pass everything through a sieve and lodge nothing in his head on mere authority and trust: let not Aristotle's principles be principles to him any more than those of the Stoics or Epicureans. Let this variety of ideas be set before him; he will choose if he can; if not, he will remain in doubt. Only the fools are certain and assured. For if he embraces Xenophon's and Plato's opinions by his own reasoning, they will no longer be theirs, they will be his. He who follows another follows nothing. He finds nothing; indeed he seeks nothing. We are not under a king; let each one claim his own freedom. Let him know that he knows, at least. He must imbibe their ways of thinking, not learn their precepts. And let him boldly forget, if he wants, where he got them, but let him know how to make them his own. Truth and reason are common to everyone, and no more belong to the man who first spoke them than to the man who says them later. It is no more according to Plato than according to me, since he and I understand and see it the same way. The bees plunder the flowers here and there, but afterward they make of them honey, which is all theirs; it is no longer thyme or marjoram. Even so with the pieces borrowed from others; he will transform and blend them to make a work of his own, to wit, his judgment. His education, work, and study aim only at forming this.

for as they who use no bodily exercises are awkward and unwieldy in the actions of the body, so they who exercise not their minds are incapable of the noble actions of the mind, and have not courage enough to undertake anything worthy of praise, nor command enough over themselves to abstain from things that are forbid.

An impostor is a man who claims more wealth and courage than he actually possesses. He’s a man who begins what he can never finish. On the other hand, those who can make their friends laugh are men of good taste.” My

I will choosing to die rather than to remain alive without freedom and beg, as an alternative to death, a vastly inferior life.

I am a stranger in all countries.

whatever you determine to be right, with diligence endeavour to perform.

Success Should Never Breed Complacency

And even as you’re working to ensure the health of your army, you must remember to take care of your own.

When the Greek mercenaries of Xenophon’s Anabasis, after months of marching and fighting in the mountains of Turkey, finally reached the Black Sea, one of them said, thankfully, “Now I can go home like Odysseus, flat on my back.

in the Phaedo, Plato tells us that the souls of the angry dead hovered above tombs and graveyards, lingering in the mortal realm. And in Xenophon’s Cyropedia, these same souls track the wicked, taking vengeance where they might.

For I believe that the best life is lived by those who take the best care to make themselves as good as possible, and the pleasantest life by those who are most conscious that they are becoming better.

Remember the lessons of history. Remember how often whole peoples have allowed themselves to be persuaded to go to war by ‘wise’ men—and then been utterly destroyed by the very enemy they agreed to attack! Remember how many statesmen have helped raise new leadership to power—and then been overthrown by their own protégés! Remember how often leaders have chosen to treat their friends like slaves—and then perished in the revolutions caused by their idiotic methods! How many powerful men have craved to dominate the world—and by overreaching have lost everything they once possessed!

Thálatta! Thálatta!

Let Your Tools Be Equal to the Task   I

battles are decided more by the morale of the troops than by their bodily strength.” Syazarees

The suffering of the leader is always lightened by his glory. As much as possible, you must let others share in your glory, so that they never lose heart.” I

I deeply believe that leaders, whatever their profession, are wrong to allow distinctions of rank to flourish within their organizations. Living together on equal terms helps people develop deeper bonds and creates a common conscience.

I would force myself again and again to guard against my own overeagerness. Such self-control was crucial, for many times it led to great victories when self-indulgence might have led to defeats.

but that it is only the writings and precepts of the philosophers and other fine writers that are the true riches, because they enrich with virtue the minds of those that possess them." Euthydemus

I could recite you the whole of Thucydides, Xenophon, Plutarch, Titus Livius, Tacitus, Strada, Jornandes, Dante, Montaigne, Shakespeare, Spinoza, Machiavelli, and Bossuet. I name only the most important.” “You

What angers me are all those kings who are fabled for the heaps of gold in their coffers, and their freedom from trouble and pain. I have a different vision. I say that the true leader shuns luxury and ease. Once in power, he should want to work harder than ever.

But what came easily to Homer (and to Xenophon, in prose) was no longer easily available to the moderns, who introduced the presence of the representing subject into representation itself (Byron being a prime example in the Zibaldone).

Nothing that is really good and admirable is granted by the gods to men without some effort and application.

Don’t give them enough time to arrange a solid defense. We’ve got to appear against them like an uncontrollable nightmare of spears and battle-axes and flashing swords!

Shamelessness, they hold, treads close on the heels of ingratitude, and thus ingratitude is the ringleader and chief instigator to every kind of baseness.

do you not take him to be just who commits no manner of injustice?" "It

In heaven's name, let us not wait for other people to come to us and call upon us to do great deeds. Let us instead be the first to summon the rest to a path of honor.

it is no disgrace but honourable rather to steal, except such things as the law forbids;

Let No One Fall Idle  

the shortest and surest way to live with honour in the world is to be in reality what we would appear to be: and if you observe, you will find that all human virtues increase and strengthen themselves by the practice and experience of them. 

In Rome, I had nearly five thousand volumes in my library. By reading and re-reading them, I discovered that one hundred and fifty books, carefully chosen, give you, if not a complete summary of human knowledge, at least everything that it is useful for a man to know. I devoted three years of my life to reading and re-reading these hundred and fifty volumes, so that when I was arrested I knew them more or less by heart. In prison, with a slight effort of memory, I recalled them entirely. So I can recite to you Thucydides, Xenophon, Plutarch, Livy, Tacitus, Strada, Jornadès, Dante, Montaigne, Shakespeare, Spinoza, Machiavelli and Bossuet; I mention only the most important …’ I have to admit that my historical work is my favourite occupation. When I go back to the past, I forget the present. I walk free and independently through history, and forget that I am a prisoner.

I once heard you say that dealing with gods and dealing with men weren’t such different things. A prince, you taught me, should honor both gods and men during his days of good fortune, so that both men and gods will remember him in his time of need.”   True

When, lithe of limb, she danced the Pyrrhic, loud clapping followed; and the Paphlagonians asked, "If these women fought by their side in battle?" to which they answered, "To be sure, it was the women who routed the great King, and drove him out of camp." So ended the night.

In other words if a man is armed, then one pretty much has to take his opinions into account. One can see how this worked at its starkest in Xenophon’s Anabasis, which tells the story of an army of Greek mercenaries who suddenly find themselves leaderless and lost in the middle of Persia. They elect new officers, and then hold a collective vote to decide what to do next. In a case like this, even if the vote was 60/40, everyone could see the balance of forces and what would happen if things actually came to blows. Every vote was, in a real sense, a conquest.

He neglected not his own body, and praised not those that neglected theirs.  In like manner, he blamed the custom of some who eat too much, and afterwards use violent exercises; but he approved of eating till nature be satisfied, and of a moderate exercise after it, believing that method to be an advantage to health, and proper to unbend and divert the mind. 

If you wish to be thought a good estate manager, or a good horseman, or a good physician, or a good flute player without really being one, just imagine all the tricks you have to invent just to keep up appearances. You might succeed at first, but in the end you’re going to be exposed as an impostor.

And do you think, you fool," added Socrates, "that kisses of love are not venomous, because you perceive not the poison? Know that a beautiful person is a more dangerous animal than scorpions, because these cannot wound unless they touch us; but beauty strikes at a distance: from what place soever we can but behold her, she darts her venom upon us, and overthrows our judgment.

It is better said Socrates, to change an Opinion, than to persist in a wrong one.

I have seen despicable rhetoricians beloved by the most famous orators, and persons who knew nothing of war live in familiarity with great generals." "But

Separated from Hellas by more than a thousand miles, they had not even a guide to point the way.

If an army is to win through to victory, it has to spend all its time helping itself or hurting its foe. Therefore, an army should never be idle.

When soldiers are sick or wounded, doctors can fix them up, but you’ve got to save them from falling ill in the first place.

Thus strife and anger beget war, avarice stifles benevolence, envy produces hate. But friendship overcoming all these difficulties, finds out the virtuous, and unites them together. For,

Those who do not know themselves and are totally deceived about their own abilities are in the same position whether they are dealing with other people or any other aspect of human affairs.

To recognize this situation is not to call for a less calculated kind of leadership: It is always the cunning, not the naïve, who rise to power, and leaders must use artfulness to make any organization whatsoever work well. Yet they must never be guided by cynical and self-serving counsels. If they don’t call upon their higher selves, they will descend further into petty egotism and tyrannical behavior.

We must also be careful to educate our sons and daughters when children are born to the women whom we’ve taken as wives. Striving to set the best example we can for our children will make us act even more nobly.

My study of history had taught me that humanity has always been full of illusions about its own possibilities, and that ambitious leaders have led their people into deep affliction more often than wide empire. Then

We’re bound to be proud of the way our children turn out if they see nothing unseemly and hear nothing shameful. They, like us, will live in the light of all that’s good, and their virtue—like ours—will be their strength.

Your leader is only one man,” I heard my voice say. “His strength is no more supernatural than your own, nor is his virtue, and by himself he could never preserve the good things that belong by right to everyone. To govern well, he must have your help—the help of his true, trustworthy friends. You must forever be worthy of his trust, and you must raise up true friends of your own, to help you carry your own burdens. And it is love that must bind all of us together.

The first duty is to sacrifice to the gods and pray them to grant you the thought,words, and deeds likely to render your command most pleasing to the gods and bring yourself, your friends, and your city the fullest measure of affection and glory and advantage

You know, I need hardly remind you, it is not numbers or strength that gives victory in war; but, heaven helping them, to one or other of two combatants it is given to dash with stouter hearts to meet the foe, and such onset, in nine cases out of ten, those others refuse to meet.

Do you think there is anything worse for a man than that which makes him choose what is bad for him instead what is good, and persuades him to cultivate the former and disregard the latter, and compels him to behave in the opposite way to that which is adopted by disciplined people?

THERE IS ONE type of honey you should avoid at all costs. Mad honey comes from bees that forage on rhododendrons and mountain laurel, and it’s full of poisonous grayanotoxins. It causes dizziness, nausea and vomiting, convulsions, cardiac disorders, and more. Symptoms last for twenty-four hours, and although rarely, if left untreated, can be fatal. It has been used in biological warfare as far back as 399 b.c., to make Xenophon and the Greek army retreat from Persia. During the Third Mithridatic War in 65 b.c., citizens of Pontus placed mad honey on the route taken by Pompey’s soldiers, and when the enemy helped themselves to the treat, they were easily conquered. The secret weapon of mad honey, of course, is that you expect it to be sweet, not deadly. You’re deliberately attracted to it. By the time it messes with your head, with your heart, it’s too late.

Most of all I vowed that my followers would learn more from my own example than from any legal code or set of regulations. As important to the people as written laws may be, the leader serves as a living law. He not only acts as a competent guide but also functions as a wise judge, detecting and punishing those who fail to serve the people with justice and honesty.

Gentlemen,” I said to my officers, “let’s talk about discipline within our army, and let’s consider our danger from no-account leaders. Unfortunately, such rogues sometimes find more followers than good leaders. Promising everyone a good time with plenty of instant rewards, these scoundrels can exert much more influence than virtuous men, who end up alone on steep, rocky paths.

A disdain for the practical swept the ancient world. Plato urged astronomers to think about the heavens, but not to waste their time observing them. Aristotle believed that: “The lower sort are by nature slaves, and it is better for them as for all inferiors that they should be under the rule of a master.… The slave shares in his master’s life; the artisan is less closely connected with him, and only attains excellence in proportion as he becomes a slave. The meaner sort of mechanic has a special and separate slavery.” Plutarch wrote: “It does not of necessity follow that, if the work delight you with its grace, the one who wrought it is worthy of esteem.” Xenophon’s opinion was: “What are called the mechanical arts carry a social stigma and are rightly dishonoured in our cities.” As a result of such attitudes, the brilliant and promising Ionian experimental method was largely abandoned for two thousand years. Without experiment, there is no way to choose among contending hypotheses, no way for science to advance. The anti-empirical taint of the Pythagoreans survives to this day. But why? Where did this distaste for experiment come from? An explanation for the decline of ancient science has been put forward by the historian of science, Benjamin Farrington: The mercantile tradition, which led to Ionian science, also led to a slave economy. The owning of slaves was the road to wealth and power. Polycrates’ fortifications were built by slaves. Athens in the time of Pericles, Plato and Aristotle had a vast slave population. All the brave Athenian talk about democracy applied only to a privileged few. What slaves characteristically perform is manual labor. But scientific experimentation is manual labor, from which the slaveholders are preferentially distanced; while it is only the slaveholders—politely called “gentle-men” in some societies—who have the leisure to do science. Accordingly, almost no one did science. The Ionians were perfectly able to make machines of some elegance. But the availability of slaves undermined the economic motive for the development of technology. Thus the mercantile tradition contributed to the great Ionian awakening around 600 B.C., and, through slavery, may have been the cause of its decline some two centuries later. There are great ironies here.

Let’s banish these misleaders from among us, and when we do, we shouldn’t fill their places from our Persian peerage alone. As our journey continues, we’re going to be joined by many races of men. Just as we choose our horses from the best stocks, not limiting ourselves to our national breed, we should choose the best men to join us in the work of command, regardless of their country or color.” A

Just as the various trades are most highly developed in large cities, in the same way food at the palace is prepared in a far superior manner. In small towns the same man makes couches, doors, ploughs and tables, and often he even builds houses, and still he is thankful if only he can find enough work to support himself. And it is impossible for a man of many trades to do all of them well. In large cities, however, because many make demands on each trade, one alone is enough to support a man, and often less than one: for instance one man makes shoes for men, another for women, there are places even where one man earns a living just by mending shoes, another by cutting them out, another just by sewing the uppers together, while there is another who performs none of these operations but assembles the parts, Of necessity, he who pursues a very specialized task will do it best.

When, in the course of their march, they came upon a friendly population, these would entertain them with exhibitions of fatted children belonging to the wealthy classes, fed up on boiled chestnuts until they were as white as white can be, of skin plump and delicate, and very nearly as broad as they were long, with their backs variegated and their breasts tattooed with patterns of all sorts of flowers. They sought after the women in the Hellenic army, and would fain have laid with them openly in broad daylight, for that was their custom. The whole community, male and female alike, were fair-complexioned and white-skinned. It was agreed that this was the most barbaric and outlandish people that they had passed through on the whole expedition, and the furthest removed from the Hellenic customs, doing in a crowd precisely what other people would prefer to do in solitude, and when alone behaving exactly as others would behave in company, talking to themselves and laughing at their own expense, standing still and then again capering about, wherever they might chance to be, without rhyme or reason, as if their sole business were to show off to the rest of the world.

I tell you, because military training is not publicly recognised by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle. "For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible. Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health. "And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it. But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list. "Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

You can take it from me that there is no other feat of endurance either – in fact there is no activity of any kind – in which you will be at a disadvantage from having your body better prepared. The body is valuable for all human activities, and in all its uses it is very important that it should be as fit as possible. Even in the act of thinking, which is supposed to require least assistance from the body, everyone knows that serious mistakes often happen through physical ill-health. Many people’s minds are often so invaded by forgetful-ness, despondency, irritability and insanity because of their poor physical condition that their knowledge is actually driven out of them.

While I was intent on improving my language, I met with an English grammar (I think it was Greenwood's), at the end of which there were two little sketches of the arts of rhetoric and logic, the latter finishing with a specimen of a dispute in the Socratic method; and soon after I procur'd Xenophon's Memorable Things of Socrates, wherein there are many instances of the same method. I was charm'd with it, adopted it, dropt my abrupt contradiction and positive argumentation, and put on the humble inquirer and doubter. And being then, from reading Shaftesbury and Collins, become a real doubter in many points of our religious doctrine, I found this method safest for myself and very embarrassing to those against whom I used it; therefore I took a delight in it, practis'd it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee, entangling them in difficulties out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously:           "Men should be taught as if you taught them not,           And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines,           "Immodest words admit of no defense,           For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus?           "Immodest words admit but this defense,           That want of modesty is want of sense." This, however, I should submit to better judgments.