Kyrou Paideia: Perbedaan antara revisi
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'''''Kyrou Paideia''''' ({{lang-el|Κύρου παιδεία}}; '''''Cyropaedia''''') adalah sebuah [[biografi]]
==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]], [[Dionysius of Halicarnassus]], [[Quintilian]], [[Aulus Gellius]] dan [[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 ''[[:en:Plato's Republic|Republic]]'' 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, [[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>
''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> [[Giovanni Pontano]], [[Bartolomeo Sacchi]], [[Leon Battista Alberti]] dan [[Baldassare Castiglione]] semua memperlakukan Koresh sebagai suatu teladan kebajikan.<ref>{{harvtxt|Nadon|2001|pp=6–7}}</ref>
Karya ini terus dibaca dan dihormati luas dalam masa modern awal dan selama zaman [[:en:Age of Enlightenment|Enlightenment]]. 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 describes Machiavelli as "Xenophon's best-known and most devoted reader".<ref name="Nadon6"/> According to [[Leo Strauss]], Machiavelli refers to [[Xenophon]] more than the better known authors Plato, [[Aristotle]], and Cicero put together.<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}} wrote: "The Cyrus of Xenophon was a hero to many a literary man of the sixteenth century, but for Machiavelli he lived".
Among early modern writers after Machiavelli, [[Montaigne]], [[Montesquieu]], [[Rousseau]], [[Francis Bacon|Bacon]], [[Jonathan Swift]], [[Henry St John, 1st Viscount Bolingbroke|Bolingbroke]], [[Anthony Ashley-Cooper, 3rd Earl of Shaftesbury|Shaftesbury]], [[Edward Gibbon]], and [[Benjamin Franklin]] "all concurred with the classical view" of Xenophon's merits as a philosopher and historian. [[John Milton]] called his works divine, and the equal of Plato.<ref name=Nadon3/> [[Edmund Spenser]] in his preface to ''[[The Faerie Queene]]'' said that "Xenophon [is] preferred before Plato, for that the one, in the exquisite depth of his judgement, formed a Commune welth, such as it should be; but the other in the person of Cyrus, and the Persians, fashioned a government, such as might best be: So much more profitable and gratious is doctrine by example, then by rule." Among military leaders, [[Gustavus Adolphus]] and [[James Wolfe]] were influenced by this work.<ref name=Nadon6/> The English philosopher [[Sir Thomas Browne]] entitled his discourse [[The Garden of Cyrus]] (1658) during the Protectorate of Cromwell, describing Cyrus as ''the splendid and regular planter'' and as an ideal Ruler.
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>
In the nineteenth century, Xenophon and the ''Cyropaedia'' began to be seen as inferior to comparable classical authors and works, and not deserving of the older reputation. This was at least partly because it discusses historical subjects but disagrees with the consensus view of the period. However, 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> and 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> argue that the basic historical events of the ''Cyropaedia'' are more credible than the events described in Herodotus’s ''Histories''.-->
== Referensi ==
{{Reflist}}
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