Cyropaedia The Education of Cyrus
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~110.000 paraules · 544 passatges
Cita aquesta obra
- APAXenofont. (n.d.). Cyropaedia The Education of Cyrus. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/xenophon/cyropaedia-the-education-of-cyrus
- MLAXenofont. Cyropaedia The Education of Cyrus. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/xenophon/cyropaedia-the-education-of-cyrus.
- ChicagoXenofont. Cyropaedia The Education of Cyrus. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/xenophon/cyropaedia-the-education-of-cyrus.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
El llibre de Xenofont sobre l'educacio i el govern de Cir el Gran: la primera novel·la de l'Occident, o el primer manual de lideratge, segons com es miri.
Context i història
Convé dir de seguida que no es historia. Xenofont pren un personatge real —el fundador de l'imperi persa— i n'inventa la vida per exposar què hauria de ser un governant: com s'ensenya a manar, com es guanya la lleialtat en comptes d'imposar-la, com s'organitza un exercit, com es tracta un enemic vençut. Herodot explica un Cir completament diferent. El llibre va ser llegidissim a l'antiguitat i al Renaixement: Escipio i Cesar el portaven a sobre, Maquiavel el cita, i Jefferson en tenia dues copies. Val la pena llegir-lo sabent que el que hi ha es la idea que Xenofont es feia del poder ben exercit, no el que va passar a Persia.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Persian laws try, as it were, to steal a march on time, to make their citizens from the beginning incapable of setting their hearts on any wickedness or shameful conduct whatsoever. And this is how they set about their object. In their cities they have an open place or square dedicated to Freedom (Free Square they call it), where stand the palace and other public buildings. From this place all goods for sale are rigidly excluded, and all hawkers and hucksters with their yells and cries and vulgarities. They must go elsewhere, so that their clamour may not mingle with and mar the grace and orderliness of the educated classes. [4] This square, where the public buildings stand, is divided into four quarters which are assigned as follows: one for the boys, another for the youths, a third for the grown men, and the last for those who are past the age of military service. The law requires all the citizens to present themselves at certain times and seasons in their appointed places. The lads and the grown men must be there at daybreak; the elders may, as a rule, choose their own time, except on certain fixed days, when they too are expected to present themselves like the rest. Moreover, the young men are bound to sleep at night round the public buildings, with their arms at their side; only the married men among them are exempt, and need not be on duty at night unless notice has been given, though even in their case frequent absence is thought unseemly. [5] Over each of these divisions are placed twelve governors, twelve being the number of the Persian tribes.…