A Socratic History: Theology in Xenophon's Rewriting of Herodotus’ Croesus Logos

Abstract

Abstract:This article examines Xenophon's rewriting of Herodotus’ Croesus logos (Hdt. 1.6–91) in the Cyropaedia (Cyr. 7.2), focusing on the very different role of the divine in the two narratives. Through a comparison with Xenophon's Memorabilia and several Platonic dialogues, I argue that Xenophon's retelling attempts to bring Herodotus’ Croesus logos in line with his own ‘Socratic’ theology and his pedagogical goals, and in doing so performatively rejects Herodotus’ vision of the role of the gods in historical causation. The Cyropaedia is, I argue, the first extant text in the Greek historiographical tradition which attempts to present divine justice and philanthropy as the central forces in the historical process, and the first in a long series of critical engagements with Herodotus’ theology.

A Critical Analysis of the Role of Herodotus's Histories in Representing the Conflicts between the Persian Empire and the Greek States

“…This outcome provided an example for Athens at war to learn from, reflect on its shortcomings, and understand the rise and fall of power [7]. The two main sections of Herodotus's first book of History are about the development of two empires, both of which contain independent central figures, one is Croesus of Lydia, and the other is Cyrus of Persia [8]. Herodotus's description of these two figures is also a carrier and sustenance for the historical thoughts he wants to convey.…”

Ambiguities of Despotic Power in Xenophon’s Cyropaedia

“…There are many reasons to read Xenophon's account for complexity; one is that his fictionalised life of Cyrus departs from that contained in other sources, such as Herodotus' histories (Herodotus 1.95-216; see Ellis 2016). The adaptability of the story of Cyrus' rise to power, seen in the varied accounts given in Greek sources, shows that the life of a monarch in another society was a useful tool for thinking with, as well as an opportunity for the vivid description of non-Greek society.…”

“…The adaptability of the story of Cyrus' rise to power, seen in the varied accounts given in Greek sources, shows that the life of a monarch in another society was a useful tool for thinking with, as well as an opportunity for the vivid description of non-Greek society. 3 In Herodotus' version, Cyrus exhibits the qualities of good kingship, for example by sparing the life of the defeated Croesus (1.86-90) but overreaches himself, crossing the limits of the acceptable, and in embarking on an unnecessary expansionist war against the fierce Massagetae, is killed in battle (Herodotus 1.214;Hau 2016, p. 182;Ellis 2016). Xenophon's Cyrus, on the other hand, dies peacefully in old age, although his successors undo some of his work .…”