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[[Berkas:Xenophon - ita, Anno Domini MCCCCLXXXXIIII die vero II iulii - 943932.jpg|jmpl|''Kyrou Paideia'']]
'''''Kyrou Paideia''''' ({{lang-el|Κύρου παιδεία}}; '''''Cyropaedia''''') adalah sebuah [[biografi]]<ref name="Sancisi-Weerdenburg">{{citation|last=Sancisi-Weerdenburg|first=Heleen|chapter=Cyropaedia|title=Encyclopaedia Iranica|volume=6.5|year=1993|location=Costa Mesa|publisher=Mazda|chapter-url=http://www.iranica.com/articles/cyropaedia-gr}}</ref> tetang kaisar [[Kekaisaran Akhemeniyah|Persia]], [[Koresh yang Agung]]. ''Kyrou Paideia'' ditulis oleh seorang prajurit [[Athena (kota)|Athena]] abad ke-4 SM, [[Xenophon]]. ''Kyrou Paedia'' sendiri bermakna "Pendidikan Koresh."▼
==Warisan==▼
Dalam sastra purbakala klasik, ''Cyropaedia'' dianggap suatu karya agung dari seorang pengarang yang dihormati dan dipelajari secara luas.<ref name=Nadon4>{{harvtxt|Nadon|2001|p=4}}</ref> [[Polybius]], [[Cicero]], [[Tacitus]], [[Dionysios dari Halikarnassos]], [[Quintilianus]], [[:en:Aulus Gellius|Aulus Gellius]] dan [[:en:Longinus (literature)|Longinus]] "menempatkannya pada peringkat di antara filsuf dan sejarawan terbaik".<ref name=Nadon3>{{harvtxt|Nadon|2001|p=3}}</ref> Para penulis klasik percaya bahwa Xenophon menyusun karya ini sebagai respons terhadap ''[[Republik (Plato)|Republik]]'' karya [[Plato]], atau sebaliknya, dan karya Plato yang lain, ''[[:en:Laws (dialogue)|Laws]]'' nampaknya merujuk kepada ''Cyropaedia''.<ref>{{harvtxt|Diogenes Laertius|3.34}}</ref> Di antara para pemmimpin zaman klasik, [[:en:Scipio Aemilianus|Scipio Aemilianus]] dikatakan selalu membawa satu salinan bersamanya,<ref name="Cawkwell">{{citation| last=Cawkwell| first=George|<!-- authorlink=George Cawkwell -->| title=The Persian Expedition ''(introduction)''|publisher=Penguin Classics|year=1972}}</ref> dan merupakan bacaan favorit [[Aleksander Agung]] dan [[Julius Caesar]].<ref name=Nadon6>{{harvtxt|Nadon|2001|p=6}}</ref>▼
▲'''''Kyrou Paideia''''' ({{lang-el|Κύρου παιδεία}};
''Cyropaedia'' dibangkitkan kembali di [[Eropa Barat]] selama masa akhir [[Abad Pertengahan]] sebagai suatu makalah praktis mengenai kebajikan politik dan organisasi sosial.<ref name="Nadon">{{citation|last=Nadon|first=Christopher|title=Xenophon's Prince: Republic and Empire in the Cyropaedia|location=Berkeley|publisher=UC Press|year=2001|isbn=0-520-22404-3}}</ref> Karya ini memberi pengaruh penting pada genre akhir Abad Pertengahan dan [[Renaissance]] yang dikenal sebagai "[[:en:Mirrors for princes|''mirrors of princes'' ("cermin para pangeran")]]", yang berupaya memberikan contoh kelakuan untuk mendidik orang muda sebagai para pemimpin masa depan.<ref>{{harvtxt|Nadon|2001|p=13}}</ref><ref>{{Citation|title=Machiavelli's ''Prince'' and Its Forerunners|year=1938|publisher=Duke University Press|last=Gilbert|first=Allan}} p.12</ref> [[:en:Giovanni Pontano|Giovanni Pontano]], [[Bartolomeo Platina|Bartolomeo Sacchi]], [[:en:Leon Battista Alberti|Leon Battista Alberti]] dan [[:en:Baldassare Castiglione|Baldassare Castiglione]] semua memperlakukan Koresh sebagai suatu teladan kebajikan.<ref>{{harvtxt|Nadon|2001|pp=6–7}}</ref>▼
== Isi ==
Dalam substansinya, ''Kyrou Paideia'' adalah suatu "roman politik, menggambarkan pendidikan pemimpin idela, dilatih untuk memerintah sebagai seorang penguasa yang murah hati atas bawahn-bawahannya yang mengagumi dan menurutinya."<ref name="Miller">{{citation|author=Xenophon|title=Cyropaedia: The Education of Cyrus|editor=Miller, Walter |year=1914|location=London|publisher=William Heinemann Ltd.|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0204%3Abook%3D1%3Achapter%3D1%3Asection%3D}}</ref>
Karya ini terus dibaca dan dihormati luas dalam masa modern awal dan selama [[Abad Pencerahan]]. Karya Machiavelli, ''The Prince'', yang menandai titik balik menuju pemikiran politik modern, menggunakan genre ''mirror'' sebagai contoh, terutama sangat dipengaruhi oleh ''Cyropaedia'', dan menampilkan suatu bacaan Xenophon lebih rumit, nampaknya kritis terhadap pendekatan idealistik mengenai permukaan penggambaran Xenophon, sementara bacaan Xenophon memberi orang lain pesan-pesan yang lebih penting mengenai penggunaan tipuan oleh Koresh, dan bahaya orang-orang seperti itu bagi republik.<ref>{{harvtxt|Nadon|2001|pp=13–25}}</ref> Christopher Nadon menggambarkan Machiavelli sebagai "pembaca Xenophon yang paling terkenal dan paling fanatik".<ref name="Nadon6"/> Menurut [[:en:Leo Strauss|Leo Strauss]], Machiavelli merujuk kepada [[Xenophon]] lebih dari kombinasi penulis-penulis yang lebih terkenal seperti Plato, [[Aristoteles]], dan Cicero.<ref>{{Citation|title=Thoughts on Machiavelli|last=Strauss|first=Leo|publisher=University of Chicago Press|year=1958}} p.291</ref> {{Harvtxt|Gilbert|1938|p=236}} menulis: "Koresh dalam Xenophon adalah seorang pahlawan bagi banyak tokoh sastra pada abad keenam belas, tetapi bagi Machiavelli ia benar-benar hidup".▼
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Although it is "generally agreed" that Xenophon "did not intend ''Cyropaedia'' as history",<ref name="Sancisi-Weerdenburg" /> it remains unclear whether this work was intended to fit into any other classical genre known before. Its validity as a source of [[Achaemenid]] history has been repeatedly questioned, and numerous descriptions of events or persons have been determined to be in error.<ref name="Sancisi-Weerdenburg" /> However, it is not clear that the work was intended to be used this way.<ref name="Nadon"/>
Despite such doubts, it has been argued that Xenophon's ''Cyropaedia'' offers a glimpse of the character of [[Cyrus the Great]] of [[Achaemenid]] [[Persia]]. The source gives "an artist's portrait" of Cyrus as "the Ideal Ruler and the best form of Government", a description that "could not have been painted had there not been a credible memory of such a Cyrus".<ref name="Max">{{citation|first=Max|last=Mallowan|authorlink=Max Mallowan|chapter=Cyrus the Great|editor= Ilya Gershevitch |editor2=William Bayne Fisher |editor3=J. A. Boyle |year=1985|title=The Cambridge History of Iran 2|isbn=0-521-20091-1|location=|publisher=Cambridge University Press}} p. 417.</ref> Xenophon (c. 431 – 355 BC) was not a contemporary of Cyrus (c. 580 – 530 BC) and it is likely that at least some of the information about Persia was based on events that occurred at the later Achaemenid court. Xenophon had been in Persia himself, as part of the "[[Ten Thousand (Greek)|Ten Thousand]]" Greek soldiers who fought on the losing side in a Persian civil war, events which he recounted in his ''[[Anabasis (Xenophon)|Anabasis]]''. It is also possible that stories of the great King were recounted (and embellished) by court society and that these are the basis of Xenophon's text.
Di antara para penulis modern setelah Machiavelli, [[Montaigne]], [[Montesquieu]], [[Rousseau]], [[Francis Bacon|Bacon]], [[Jonathan Swift]], [[:en:Henry St John, 1st Viscount Bolingbroke|Bolingbroke]], [[:en:Anthony Ashley-Cooper, 3rd Earl of Shaftesbury|Shaftesbury]], [[Edward Gibbon]], dan [[Benjamin Franklin]] "semua setuju dengan pandangan klasik" mengenai nilai pentingnya Xenophon sebagai filsuf dan sejarawan. [[John Milton]] menyebut karya-karyanya ilahi, dan setara dengan Plato.<ref name=Nadon3/> [[:en:Edmund Spenser|Edmund Spenser]] dalam pendahuluannya pada ''[[:en:The Faerie Queene|The Faerie Queene]]'' mengatakan bahwa "Xenophon lebih disukai daripada Plato, karena kedalaman pertimbangannya, membentuk suatu ''Commune welth'', sedemikian seharusnya; tetapi yang lain dalam pribadi Koresh, dan orang-orang Persia, memberi model suatu pemerintahan, sedemikian yang terbaik: Lebih banyak menguntungkan dan berguna adalah doktrin dengan teladan, kemudian dengan pemerintahan." Di antara para pemimipin milter, [[Gustavus Adolphus]] dan [[James Wolfe]] dipengaruhi oleh karya ini.<ref name=Nadon6/> Filsuf Inggris, [[Sir Thomas Browne]] memberi judul makalahnya, [[The Garden of Cyrus]] (1658) selama masa Protektorat Cromwell, menggambarkan Koresh (''Cyrus'') sebagai ''penanam yang ahli dan teratur'' dan sebagai Pemimpin ideal.▼
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=== Buku 1 ===
Buku ini dibuka dengan si pengarang menyatakan bahwa karya ini dimulai sebagai perenungan tentang apa yang membuat rakyat dengan sukarela menuruti sejumlah penguasa dan bukan yang lainnya. Di mana-mana, pengarang mengamati, manusia gagal mematuhi penguasanya; satu perkecualian adalah Koresh (''Cyrus''), raja Persia, "yang membuat sejumlah besar orang dan kota dan bangsa menjadi patuh".<ref name="Miller"/>
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There then follows a list of the king's conquests, and the author seeks to understand why his subjects obeyed him "willingly". The work narrates the king's entire life, and so only the first of the 8 books concerns the "education of Cyrus" (''cyropaedia'') strictly speaking.
The work was also frequently taken as a model for correct prose style in classical Attic Greek, mastery of which was part of the cultivation of learning and refinement among gentlemen in eighteenth century Europe and America. For example, [[Thomas Jefferson]] had two personal copies of the book in his library, possibly for this reason.<ref>{{Cite news|url=https://www.bbc.co.uk/news/world-us-canada-21747567|title=Cyrus Cylinder: How a Persian monarch inspired Jefferson|date=2013-03-11|newspaper=BBC News|language=en-GB|access-date=2016-09-23}}</ref> In modern times, its reputation has declined, together with the study of the classics; it has been described as "surely one of the most tedious books to have survived from the ancient world,"<ref name="Cawkwell" /> a view countered by others, such as Potter, who found it "written in the most captivating, simple and elegant style imaginable."<ref>John Potter, ''Archaeologia Graeca, or The Antiquities of Greece'', Vol. II, p. 101 [https://books.google.com/books?id=aMkPAAAAYAAJ]</ref>-->▼
This first book is devoted to Cyrus' descent, education and his stay at the court of his maternal grandfather, the [[Medes|Median]] dynast [[Astyages]]. It has been noted by scholars that Xenophon's description of Persian education in their pre-imperial time is strikingly unusual, and appears to be based upon the traditions of [[Sparta]], the subject of Xenophon's own work the ''[[Constitution of the Lacedemonians]]''.
Pada abad ke-19, Xenophon dan ''Cyropaedia'' dianggap lebih rendah mutunya dibandingkan dengan para penulis dan karya-karya klasik lainnya. Ini disebabkan karena subjek sejarah di dalamnya dipandang tidak cocok dengan pandangan konsensus periode itu. Namun, Steven Hirsch<ref>Steve W. Hirsch, ''The Friendship of the Barbarians: Xenophon and the Persian Empire'' (Hanover NH: University Press of New England, 1985.</ref><ref>Steven W. Hirsch, “1000 Iranian Nights: History and Fiction in Xenophon’s ''Cyropaedia''”, in ''The Greek Historians: Literature and History: Papers Presented to A. E. Raubitschek'' (Saratoga, CA: ANMA Libra, 1985), pp. 65-85.</ref> dan Steven Anderson<ref>Steven D. Anderson, ''Darius the Mede: A Reappraisal'' (Grand Rapids: Amazon/CreateSpace, 2014).</ref><ref>Steven D. Anderson, [https://www.academia.edu/9787699/Darius_the_Mede_A_Reappraisal ''Darius the Mede: A Reappraisal'' (original PhD thesis)]</ref> berpendapat bahwa peristiwa-peristiwa sejarah dasar dalam ''Cyropaedia'' lebih dapat dipercaya daripada peristiwa-peristiwa yang digambarkan oleh Herodotus dalam karyanya, ''Histories''.▼
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=== Buku 2–7 ===
Buku 2 sampai 7 meliput kehidupan Koresh, ketika masih menjadi taklukan penting [[:en:Medes|Kerajaan Madai]], kemudian kariernya menuju pembentukan kekaisaran terbesar yang pernah dikenal dunia saat itu. Ini adalah bagian utama karya tersebut di mana tokoh Koresh sering ditunjukkan sebagai contoh kebajikan klasik, tetapi pada saat yang sama juga sering menunjukkan tendensi [[:en:Machiavellian|Machiavellian]].<!-- In this version of events, Cyrus is a faithful vassal to the Medes, someone who initially helps them as a general to defend themselves from a much more powerful and assertive [[Babylonia]]n empire, which was being ruled by the tyrannical son of a more respected king. He does this partly by carefully building up alliances with nations such as the [[Armenians]], their neighbours whom he referred to as [[Chaldea]]ns, [[Hyrcanians]], [[Cadusians]], [[Saka]], and [[Susians]]. The remaining allies of Babylon included many nations of Asia Minor, as well as a corps of Egyptian infantry. For their final great field battle, [[Croesus]] of [[Lydia]] was general. Cyrus then returns with an increasingly international army to Babylon, and is able to avoid a long siege by deflecting the course of the river through it, and then sending soldiers in over the dry bed, during a festival night. That Babylon was conquered on the night of a festival by diverting the Euphrates River from its channel is also stated by Herodotus (1.191). (This is significantly different to the events as they are currently understood.)
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=== Buku 8 ===
Buku 8 adalah sketsa kepemimpinan Koresh sebagai raja dan pandangannya mengenai monarki.
<!--
This last section of this book (8.8) also describes the rapid collapse of the empire of Cyrus after he died. This final section of book eight has been argued to be by another later author, or alternatively to be either a sign of Xenophon's theoretical inconsistency concerning his conception of an ideal ruler, or a sign that Xenophon did not mean to describe an ideal ruler in any simple way.<ref>Sage (1994)</ref>
Other related characters, of questionable historical truth, appear in the narrative as well. For example, the romance of [[Abradatas]] and Pantheia forms a part of the latter half of the narrative (v.1.3, vi.1.31ff, vi.4.2ff, vii.3.2ff).<ref>
{{Citation
| last = Smith
| first = William
| author-link = William Smith (lexicographer)
| contribution = Abradatas
| editor-last = Smith
| editor-first = William
| title = [[Dictionary of Greek and Roman Biography and Mythology]]
| volume = 1
| pages = 3
| publisher =
| place =
| year = 1867
| contribution-url = http://www.ancientlibrary.com/smith-bio/0012.html }}</ref>
-->
▲== Warisan ==
▲Dalam sastra purbakala klasik, ''
▲''
▲Karya ini terus dibaca dan dihormati luas dalam masa modern awal dan selama [[Abad Pencerahan]]. Karya [[Machiavelli]], ''[[The Prince]]'', yang menandai titik balik menuju pemikiran politik modern, menggunakan genre ''mirror'' sebagai contoh, terutama sangat dipengaruhi oleh ''
▲Di antara para penulis modern setelah Machiavelli, [[Montaigne]], [[Montesquieu]], [[Rousseau]], [[Francis Bacon|Bacon]], [[Jonathan Swift]], [[:en:Henry St John, 1st Viscount Bolingbroke|Bolingbroke]], [[:en:Anthony Ashley-Cooper, 3rd Earl of Shaftesbury|Shaftesbury]], [[Edward Gibbon]], dan [[Benjamin Franklin]] "semua setuju dengan pandangan klasik" mengenai nilai pentingnya Xenophon sebagai filsuf dan sejarawan. [[John Milton]] menyebut karya-karyanya ilahi, dan setara dengan Plato.<ref name=Nadon3/> [[:en:Edmund Spenser|Edmund Spenser]] dalam pendahuluannya pada ''[[:en:The Faerie Queene|The Faerie Queene]]'' mengatakan bahwa "Xenophon lebih disukai daripada Plato, karena kedalaman pertimbangannya, membentuk
▲
▲Pada abad ke-19, Xenophon dan ''
== Referensi ==
{{Reflist}}
== Sumber ==
{{refbegin}}
* {{citation|author=Xenophon|title=Cyrus' Paradise: The World's First Online Collaborative Commentary to an Ancient Text|year=2012|location=Washington|url=http://www.cyropaedia.org}}
* {{citation|author=Xenophon|title=Cyropaedia |translator=Miller, Walter |location=Cambridge|publisher=Harvard University Press|year=1997|id={{ISBN|978-0-674-99057-9}}, {{ISBN|0-674-99057-9}} (books 1-5) and {{ISBN|978-0-674-99058-6}}, {{ISBN|0-674-99058-7}} (books 5-8)}}
* {{citation|author=Xenophon|title=The Education of Cyrus|translator-last=Ambler |translator-first=Wayne |location=Ithaca|publisher=Cornell University Press<!--The Agora Editions-->|year=2001|isbn=0-8014-8750-1}}
* {{citation|author=Xenophon|title=Cyropaedia: The Education of Cyrus |translator=Dakyns, Henry Graham |editor=Stawell, F. M.|year=1914<!-- posthumously published-->|location=London|publisher=Macmillan|url=http://onlinebooks.library.upenn.edu/webbin/gutbook/lookup?num=2085}} [Project Gutenberg]
* {{citation|author=Xenophon|title=Cyropaedia: The Education of Cyrus |editor=Miller, Walter |year=1914|location=London and Cambridge, MA|publisher=William Heinemann Ltd. and Harvard University Press|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0204%3Abook%3D1%3Achapter%3D1%3Asection%3D3}} [Perseus/Tufts University]
* Sage, Paula Winsor. "Dying in Style: Xenophon's Ideal Leader and the End of the ''Cyropaedia''" T''he Classical Journal'' 90.2 (1994): 161-74
{{refend}}
== Pranala luar ==
Baris 20 ⟶ 75:
* {{citation|author=Xenophon|title=The Education of Cyrus|editor-last=Ambler|editor-first=Wayne, trans.|location=Ithaca|publisher=Cornell University Press<!--The Agora Editions-->|year=2001|id=ISBN 0-8014-8750-1}}
* {{citation|author=Xenophon|title=Cyropaedia: The Education of Cyrus|editor=Dakyns, Henry Graham, trans., Stawell, F. M.|year=1914<!-- posthumously published-->|location=London|publisher=Macmillan|url=http://onlinebooks.library.upenn.edu/webbin/gutbook/lookup?num=2085}} [Project Gutenberg]
{{Koresh Agung}}
[[Kategori:Karya Xenophon]]
[[Kategori:Koresh Agung]]
[[Kategori:Kekaisaran Akhemeniyah]]
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