Notes on the Dynamics between Kingship and Tyranny in Xenophon

Abstract

Rodrigo Illarraga, in turn, discusses how happiness (eudaimonia) is involvedin Xenophon’s reflections about politics –more precisely, about two types ofmonarchy, kingship (basileia) and tyranny (turannia). Illarraga shows that hap-piness of the whole community appears to be the ultimate goal of a good gov-ernment, so that the ruler must observe what is beneficial to the people underhis power, and not just consider his personal interests. This entails a pivotal dis-tinction in Xenophon’s political thought: whereas kingship (basileia) is a legalregime based on the consent of the community, tyranny (turannia) is an illegalone based on the imposition of the ruler’s will. Illarraga addresses then a kind ofparadox concerning the practice of a good government that appears obliquely inthe Cyropaedia: even though a benevolent ruler such as Cyrus the Great is ableto establish and maintain his power by means of friendship rooted in gratitude,he has eventually to face an internal opposition not opened to persuasion, andhence, to a diplomatic resolution. According to Illarraga’s interpretation, in theseexceptional circumstances Xenophon considers that violence and tyrannicalmeasures could be used by a good ruler as a means to ensure the happiness ofthe whole community, without implying the conversion of the kingship into atyranny. This would be reasonable insofar as the king is endowed with the con-ditions by which a ruler becomes a good one –not only with enkrateia, but alsowith the knowledge required to discern what is good and beneficial to the peopleunder his power– so that exceptional tyrannical measures during a short periodof time are justifiable and not sufficient to deteriorate his acquired virtues.