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really know something good instead of being taught by masters of the art of deception
[i.e., sophists]” (Cyn. 13.4). The Persian educational system is structured so that the
boys, youths, and men will be able to taste for themselves, so far as is possible, the
pleasures that come from the practice of virtue. Moreover, the teachers are indeed those
who, by Xenophon’s reckoning, “know something.” The Persian Peers indeed know the
importance of hard work; they are accustomed to moderation; they are law-abiding.
Xenophon even explicitly endorses the method of indoctrination followed by the Persians
when he insists that “words (onomata) will not educate, but maxims (gnômai) will.” The
Persian educational system does not rely on philosophy to teach the young because no
system of public education can do so successfully: not everyone has the intellectual
capacity and other virtues required to be moved by philosophical inquiry. To
unphilosophical natures, the speeches of a philosopher are simply speeches; a line of
questioning that would bring one student to wisdom may well corrupt other auditors.
Cyrus and the Persian Peers
Cyrus does not corrupt the Medes; he takes advantage of their corruption, and
succeeds easily—even as a child—in securing their willing obedience. Already
accustomed to serve a tyrant in exchange for the good things he can bestow, the Medes
quickly see that Cyrus will be more effective than Cyaxares as providing them with what
they want—which is, above all, power, wealth, and luxury. With the Persian Peers,
however, Cyrus must proceed differently. He still seeks their willing obedience after the
manner his father taught him: he will show himself to be more prudent than they are
about securing their advantage. But there is one difficulty with this path: the Peers may
Convention