Xenophon (Oxford Readings in Classical Studies) (review)

The present volume is a most welcome addition to the Oxford Readings in Classical Studies series as well as a worthwhile contribution to Xenophontic studies. Gray has skilfully managed to bring together a wide range of articles (all previously published elsewhere) that, using different and sometimes conflicting approaches, reveal the diverse aspects of Xenophon's work and convey his artistry.

The book starts with Gray's introduction which briefly (a) describes Xenophon's works; (b) discusses his ideas about different kinds of leadership, his Spartan sympathies, and his stance towards democracy—with references to specific works—in conjunction with his life; and (c) considers Xenophon's diverse reception in ancient and modern times. An explanation is given for the five sections into which the book is divided—status and gender, democracy, Socrates, Cyropaedia, and historical writing—and an outline of the individual contributions is provided.

Gray's choice of topics is justified by the fact that they "cover his [i.e., Xenophon's] major works" and that, according to her, "represent . . . interesting trends in the debate" (16). However, "status and gender," at the least, is not currently one of the main scholarly concerns. Some would equally disagree on the importance of democracy, and this section could work better if the chapters touched more directly upon Xenophon's attitude towards democracy, or additionally treated other major topics such as his relationship to Sparta and King Agesilaus. Concerning the works covered, despite the need for selectivity, one laments the fact that the Hellenica is not much discussed in the section on historical writing, and that Agesilaus and Hiero are mentioned only very briefly, all important omissions for a book interested in leadership. Still, Gray compensates somewhat by mentioning recent studies on different aspects of Xenophon's work that are not included in this volume and by citing more recent bibliography as well as bibliography on works which are not directly covered in this volume.

Section 1 treats status and gender. A very successful assortment of chapters paints a picture of a Xenophon more tolerant than usually assumed. Pomeroy discusses original ideas about the role of women and slaves within the domestic economy in the Oeconomicus. Men and women are naturally equal; there is no such thing as natural slavery; and everyone is capable of effectively running the oikos. Baragwanath argues that, in contrast to Herodotus' treatment of barbarian women, Xenophon's foreign wives demonstrate an ability which Xenophon considers integral for the ideal ruler: they are capable of building and maintaining bonds of philia between their husbands and the narrative's powerful male protagonists. Hindley suggests that Xenophon and Xenophon's Socrates hold different views on male love: while Socrates accepts male love only as love of mind/soul and disapproves of male sexual relations, Xenophon accepts that love of mind/soul and body can coexist in a context of self-discipline and respect, and can further encourage virtue. Hindley rightly notices that, especially in the discussion of love in the Symposium, Xenophon's insistence on Socrates' rejection of male sexual relations is in line with his defending Socrates against accusations of corrupting the youth.

Section 2 on democracy opens with Gauthier, who discusses Xenophon's proposed agenda for the Athenian economy in the Poroi. Xenophon's plan, based on the increase of public revenues (via agriculture, trade, and mines), would eventually result in the payment of three obols a day to each citizen, allowing "more regular and more frequent payments of the civic misthoi" (121). This, while reducing the contributions of the rich, would not limit the democracy. Johnstone suggests that Xenophon in the Memorabilia, Cynegeticus, and Oeconomicus promotes a new aristocratic lifestyle. This entails a "stylized labour," based not on direct productivity, which separates the aristocrats from the masses, cultivates virtue and self-control, and subsequently both restricts the competition among the aristocrats and benefits the city. In a stimulating article, Goldhill explores the democratic culture of viewing considering Socrates' conversation with the hetaira Theodote in the...