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Updated: May 3, 2025
Once outside, the storm became worse, and we could only see a few yards in front of us. We got completely lost, and after nearly running over the edge of the bluff, gave up the attempt, and slowly worked our way back. When we started off on the advance I was reading Xenophon's Anabasis.
A vast sheet of water, the commencement of a lake or an ocean, spread far away beyond the range of the eye, reminding me forcibly of that open sea which drew from Xenophon's ten thousand Greeks, after their long retreat, the simultaneous cry, "Thalatta! thalatta!" the sea! the sea!
He is said to have come to Athens because of his desire to hear Socrates; but from the notices of him which we find in Xenophon's memoirs he appears to have been from the first a somewhat intractable follower, dissenting especially from the poverty and self-denial of the master's mode of life.
Above all, his old friend Thomas of Sarzana had been made Pope, and had lent a mighty impulse to letters; had accumulated 5000 MSS. in the library of the Vatican, and had set Poggio to translate Diodorus Siculus and Xenophon's Cyropaedia, Laurentius Valla to translate Herodotus and Thucydides, Theodore Gaza, Theophrastus; George of Trebizond, Eusebius, and certain treatises of Plato, etc. etc.
And so it came to pass that again under the influence of the fateful books, though exactly when or how we cannot say, the Greek Poseidon came into Rome. The sea had always meant much to the Greeks, and the joyful shout of Xenophon's troops "The sea! the sea!" finds an echo all through the centuries of Greek history before and after the Anabasis.
For that we have the evidence of Xenophon as well as of Plato, and Xenophon's statement is of real value here; for it was just during these few years that he himself associated with Socrates, though he saw him for the last time a year or two before his trial and death.
It was then demonstrated that the impoverishing of the rich could not enrich the poor, and that a state without wealth will soon be a state without liberty. In the idiom of the gallery gods, it is all "old stuff." The Charmides of Xenophon's "Banquet" celebrates the pleasures and profits of poverty.
We are fortunate in having Xenophon's detailed narrative of the adventures of these Greeks, if only because it throws light by the way on inner Asia almost at the very moment of our survey.
Further, the nature of this knowledge, which is assumed to be a knowledge of pleasures and pains, appears to us too superficial and at variance with the spirit of Plato himself. Yet, in this, Plato is only following the historical Socrates as he is depicted to us in Xenophon's Memorabilia.
Barny now determined on a manoeuvre, classing him among the first tacticians at securing a good retreat. Moreau's highest fame rests upon his celebrated retrograde movement through the Black Forest. Xenophon's greatest glory is derived from the deliverance of his ten thousand Greeks from impending ruin by his renowned retreat.
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