---
title: "On Hunting · Κυνηγετικός"
author: "Xenophon"
translator: "Edgar Carew Marchant"
languages: [grc, en]
shelf: "Classical Greek"
section: 13 of 13
url: https://scriptura.si/works/xenophon-on-hunting/13/
cite: "Xenophon, tr. Edgar Carew Marchant, On Hunting · Κυνηγετικός, section 13. Scriptura (scriptura.si), https://scriptura.si/works/xenophon-on-hunting/13/"
---

# On Hunting · Κυνηγετικός

*Xenophon, tr. Edgar Carew Marchant*

Hunting with hounds, and its training in virtue.

> Greek: ed. Edgar Carew Marchant, from the Perseus Digital Library (canonical-greekLit, tlg0032.tlg014, CC BY-SA 4.0).

> English: Edgar Carew Marchant, from the Perseus Digital Library (tlg0032.tlg014.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 13. Chapter 13

Source: https://scriptura.si/works/xenophon-on-hunting/13/ · cite a paragraph as https://scriptura.si/works/xenophon-on-hunting/13/#p-N

[¶0] 1. I am surprised at the sophists, as they are called, because, though most of them profess to lead the young to virtue they lead them to the very opposite. We have never seen anywhere the man whose goodness was due to the sophists of our generation. Neither do their contributions to literature tend to make men good: but they have written many books on frivolous subjects, books that offer the young empty pleasures, but put no virtue into them.

> Greek: 1. θαυμάζω δὲ τῶν σοφιστῶν καλουμένων ὅτι φασὶ μὲν ἐπʼ ἀρετὴν ἄγειν οἱ πολλοὶ τοὺς νέους, ἄγουσι δʼ ἐπὶ τοὐναντίον· οὔτε γὰρ [ἂν] ἄνδρα που ἑωράκαμεν ὅντινʼ οἱ νῦν σοφισταὶ ἀγαθὸν ἐποίησαν, οὔτε γράμματα παρέχονται ἐξ ὧν χρὴ ἀγαθοὺς γίγνεσθαι, ἀλλὰ περὶ μὲν τῶν ματαίων πολλὰ αὐτοῖς γέγραπται, ἀφʼ ὧν τοῖς νέοις αἱ μὲν ἡδοναὶ κεναί, ἀρετὴ δʼ οὐκ ἔνι·

[¶1] 2. To read them in the hope of learning something from them is mere waste of time, and they keep one from useful occupations and teach what is bad.

> Greek: 2. διατρίβειν δʼ ἄλλως παρέχει τοῖς ἐλπίσασί τι ἐξ αὐτῶν μαθήσεσθαι [μάτην] καὶ ἑτέρων κωλύει χρησίμων καὶ διδάσκει κακά.

[¶2] 3. Therefore their grave faults incur my graver censure. As for the style of their writings, I complain that the language is far-fetched, and there is no trace in them of wholesome maxims by which the young might be trained to virtue.

> Greek: 3. μέμφομαι οὖν αὐτοῖς τὰ μὲν μεγάλα μειζόνως· περὶ δὲ ὧν γράφουσιν, ὅτι τὰ μὲν ῥήματα αὐτοῖς ἐζήτηται, γνῶμαι δὲ ὀρθῶς ἔχουσαι, αἷς ἂν παιδεύοιντο οἱ νεώτεροι ἐπʼ ἀρετήν, οὐδαμοῦ.

[¶3] 4. I am no professor, but I know that the best thing is to be taught what is good by one’s own nature, and the next best thing is to get it from those who really know something good instead of being taught by masters of the art of deception.

> Greek: 4. ἐγὼ δὲ ἰδιώτης μέν εἰμι, οἶδα δὲ ὅτι κράτιστον μέν ἐστι παρὰ τῆς αὑτοῦ φύσεως τὸ ἀγαθὸν διδάσκεσθαι, δεύτερον δὲ παρὰ τῶν ἀληθῶς ἀγαθόν τι ἐπισταμένων μᾶλλον ἢ ὑπὸ τῶν ἐξαπατᾶν τέχνην ἐχόντων.

[¶4] 5. I daresay that I do not express myself in the language of a sophist; in fact, that is not my object: my object is rather to give utterance to wholesome thoughts that will meet the needs of readers well educated in virtue. For words will not educate, but maxims, if well found.

> Greek: 5. ἴσως οὖν τοῖς μὲν ὀνόμασιν οὐ σεσοφισμένως λέγω· οὐδὲ γὰρ ζητῶ τοῦτο· ὧν δὲ δέονται εἰς ἀρετὴν οἱ καλῶς πεπαιδευμένοι ὀρθῶς ἐγνωσμένα ζητῶ λέγειν· ὀνόματα μὲν γὰρ οὐκ ἂν παιδεύσειε, γνῶμαι δέ, εἰ καλῶς ἔχοιεν.

[¶5] 6. Many others besides myself blame the sophists of our generation—philosophers I will not call them —because the wisdom they profess consists of words and not of thoughts. I am well aware that someone, perhaps one of this set, will say that what is well and methodically written is not well and methodically written—for hasty and false censure will come easily to them.

> Greek: 6. ψέγουσι δὲ καὶ ἄλλοι πολλοὶ τοὺς νῦν σοφιστὰς καὶ οὐ [τοὺς] φιλοσόφους, ὅτι ἐν τοῖς ὀνόμασι σοφίζονται, οὐκ ἐν τοῖς νοήμασιν. οὐ λανθάνει δέ με ὅτι ⟨τὰ μὴ⟩ καλῶς καὶ ἑξῆς γεγραμμένα φήσει τις ἴσως τῶν τοιούτων οὐ καλῶς οὐδʼ ἑξῆς γεγράφθαι· ῥᾴδιον γὰρ ἔσται αὐτοῖς ⟨τὸ⟩ ταχὺ μὴ ὀρθῶς μέμψασθαι·

[¶6] 7. But my aim in writing has been to produce sound work that will make men not wiseacres, but wise and good. For I wish my work not to seem useful, but to be so, that it may stand for all time unrefuted.

> Greek: 7. καίτοι γέγραπταί γε οὕτως, ἵνα ὀρθῶς ἔχῃ, καὶ μὴ σοφιστικοὺς ποιῇ ἀλλὰ σοφοὺς καὶ ἀγαθούς· οὐ γὰρ δοκεῖν αὐτὰ βούλομαι μᾶλλον ἢ εἶναι χρήσιμα, ἵνα ἀνεξέλεγκτα ᾖ εἰς ἀεί.

[¶7] 8. The sophists talk to deceive and write for their own gain, and do no good to anyone. For there is not, and there never was, a wise man among them; everyone of them is content to be called a sophist, which is a term of reproach among sensible men. So my advice is:

> Greek: 8. οἱ σοφισταὶ δʼ ἐπὶ τῷ ἐξαπατᾶν λέγουσι καὶ γράφουσιν ἐπὶ τῷ ἑαυτῶν κέρδει, καὶ οὐδένα οὐδὲν ὠφελοῦσιν· οὐδὲ γὰρ σοφὸς αὐτῶν ἐγένετο οὐδεὶς οὐδʼ ἔστιν, ἀλλὰ καὶ ἀρκεῖ ἑκάστῳ σοφιστὴν κληθῆναι, ὅ ἐστιν ὄνειδος παρά γε εὖ φρονοῦσι.

[¶8] 9. Avoid the behests of the sophists, and despise not the conclusions of the philosophers; for the sophists hunt the rich and young, but the philosophers are friends to all alike: but as for men’s fortunes, they neither honour nor despise them.

> Greek: 9. τὰ μὲν οὖν τῶν σοφιστῶν παραγγέλματα παραινῶ φυλάττεσθαι, τὰ δὲ τῶν φιλοσόφων ἐνθυμήματα μὴ ἀτιμάζειν· οἱ μὲν γὰρ σοφισταὶ πλουσίους καὶ νέους θηρῶνται, οἱ δὲ φιλόσοφοι πᾶσι κοινοὶ καὶ φίλοι· τύχας δὲ ἀνδρῶν οὔτε τιμῶσιν οὔτε ἀτιμάζουσι.

[¶9] 10. Envy not those either who recklessly seek their own advantage whether in private or in public life —bear in mind that the best of them, though they are favourably judged, are envied, and the bad both fare badly and are unfavourably judged.

> Greek: 10. μὴ ζηλοῦν δὲ μηδὲ τοὺς ἐπὶ τὰς πλεονεξίας εἰκῇ ἰόντας, μήτʼ ἐπὶ τὰς ἰδίας μήτʼ ἐπὶ τὰς δημοσίας, ἐνθυμηθέντα ὅτι οἱ μὲν ἄριστοι αὐτῶν γιγνώσκονται μὲν ἐπὶ τὰ βελτίω ἐπίπονοι δέ εἰσιν, οἱ δὲ κακοὶ πάσχουσί τε κακῶς καὶ γιγνώσκονται ἐπὶ τὰ χείρω.

[¶10] 11. For engaged in robbing private persons of their property, or plundering the state, they render less service than private persons when plans for securing the common safety are afoot, and in body they are disgracefully unfit for war because they are incapable of toil. But huntsmen offer their lives and their property in sound condition for the service of the citizens.

> Greek: 11. τάς τε γὰρ τῶν ἰδιωτῶν οὐσίας ἀφαιρούμενοι καὶ τὰ τῆς πόλεως εἰς τὰς κοινὰς σωτηρίας ἀνωφελέστεροί εἰσι τῶν ἰδιωτῶν, τά τε σώματα πρὸς τὸν πόλεμον κάκιστα καὶ αἴσχιστα ἔχουσι πονεῖν οὐ δυνάμενοι. οἱ δὲ κυνηγέται εἰς τὸ κοινὸν τοῖς πολίταις καὶ τὰ σώματα καὶ τὰ κτήματα καλῶς ἔχοντα παρέχουσιν.

[¶11] 12. These attack the wild beasts, those others their friends. And whereas those who attack their friends earn infamy by general consent, huntsmen by attacking the wild beasts gain a good report. For if they make a capture, they win victory over enemy forces: and if they fail, they are commended, in the first place, because they assail powers hostile to the whole community; and, secondly, because they go out neither to harm a man nor for sordid gain.

> Greek: 12. ἔρχονται δὲ οἱ μὲν ἐπὶ τὰ θηρία, οἱ δʼ ἐπὶ τοὺς φίλους. εἶθʼ οἱ μὲν ἐπὶ τοὺς φίλους ἰόντες δύσκλειαν ἔχουσι παρὰ πᾶσιν, οἱ δὲ κυνηγέται ἐπὶ τὰ θηρία ἰόντες εὔκλειαν· ἑλόντες μὲν γὰρ πολέμια νικῶσι, μὴ ἑλόντες δὲ πρῶτον μὲν ὅτι πάσης τῆς πόλεως ἐχθροῖς ἐπιχειροῦσιν ἔπαινον ἔχουσιν, ἔπειτα ὅτι οὔτʼ ἐπʼ ἀνδρὸς βλάβῃ οὔτε φιλοκερδείᾳ ἔρχονται.

[¶12] 13. Moreover, the very attempt makes them better in many ways and wiser; and we will give the reason. Unless they abound in labours and inventions and precautions, they cannot capture game.

> Greek: 13. ἔπειτα ἐξ αὐτοῦ τοῦ ἐπιχειρήματος βελτίους γίγνονται πρὸς πολλὰ καὶ σοφώτεροι διʼ οὗ διδάξομεν. ἐὰν γὰρ μὴ πόνοις καὶ ἐνθυμήμασι καὶ ἐπιμελείαις πολλαῖς ὑπερβάλλωνται, οὐκ ἂν ἕλοιεν ἄγρας.

[¶13] 14. For the forces contending with them, fighting for their life and in their own home, are in great strength; so that the huntsman’s labours are in vain, unless by greater perseverance and by much intelligence he can overcome them.

> Greek: 14. τὰ γὰρ ἀντίπαλα αὐτῶν ὑπὲρ τῆς ψυχῆς ἀγωνιζόμενα καὶ ἐν τῇ αὑτῶν οἰκήσει ἐν ἰσχύι πολλῇ ἐστιν· ὥστε τῷ κυνηγέτῃ μάτην οἱ πόνοι γίγνονται, ἐὰν μὴ μείζονι φιλοπονίᾳ καὶ πολλῇ συνέσει κρατήσῃ αὐτῶν.

[¶14] 15. In fine, the politician whose objects are selfish practises for victory over friends, the huntsman for victory over common foes. This practice makes the one a better, the other a far worse fighter against all other enemies. The one takes prudence with him for companion in the chase, the other base rashness.

> Greek: 15. οἱ μὲν οὖν κατὰ πόλιν βουλόμενοι πλεονεκτεῖν μελετῶσι νικᾶν φίλους, οἱ δὲ κυνηγέται κοινοὺς ἐχθρούς· καὶ τοὺς μὲν ἡ μελέτη αὕτη ποιεῖ πρὸς τοὺς ἄλλους πολεμίους ἀμείνους, τοὺς δὲ πολὺ χείρους· καὶ τοῖς μὲν ἡ ἄγρα μετὰ σωφροσύνης, τοῖς δὲ μετὰ αἰσχροῦ θράσους.

[¶15] 16. The one can despise malice and avarice, the other cannot. The language of the one is gracious, of the other ugly. As for religion, nothing checks impiety in the one, the other is conspicuous for his piety.

> Greek: 16. κακοηθείας δὲ καὶ αἰσχροκερδείας οἱ μὲν δύνανται καταφρονεῖν, οἱ δʼ οὐ δύνανται· φωνὴν δὲ οἱ μὲν εὐεπῆ ἱᾶσιν, οἱ δʼ αἰσχράν· πρὸς δὲ τὰ θεῖα τοῖς μὲν οὐδὲν ἐμποδὼν ἀσεβεῖν, οἱ δʼ εὐσεβέστατοι.

[¶16] 17. In fact, an ancient story has it that the gods delight in this business, both as followers and spectators of the chase. Therefore, reflecting on these things, the young who do what I exhort them to do will put themselves in the way of being dear to the gods and pious men, conscious that one or other of the gods is watching their deeds. These will be good to parents, good to the whole city, to every one of their friends and fellow-citizens.

> Greek: 17. λόγοι γὰρ παλαιοὶ κατέχουσιν ὡς καὶ θεοὶ τούτῳ τῷ ἔργῳ χαίρουσι καὶ πράττοντες καὶ ὁρῶντες· ὥστε ὑπάρχειν ἐνθυμουμένους τούτων θεοφιλεῖς τʼ εἶναι καὶ εὐσεβεῖς τοὺς νέους τοὺς ποιοῦντας ἃ ἐγὼ παραινῶ, οἰομένους ὑπὸ θεῶν του ὁρᾶσθαι ταῦτα. οὗτοι δʼ ἂν εἶεν καὶ τοκεῦσιν ἀγαθοὶ καὶ πάσῃ τῇ ἑαυτῶν πόλει καὶ ἑνὶ ἑκάστῳ τῶν φίλων καὶ πολιτῶν.

[¶17] 18. For all men who have loved hunting have been good: and not men only, but those women also to whom the goddess has given this blessing, Atalanta and Procris and others like them.

> Greek: 18. οὐ μόνον δὲ ὅσοι ἄνδρες κυνηγεσίων ἠράσθησαν ἐγένοντο ἀγαθοί, ἀλλὰ καὶ αἱ γυναῖκες αἷς ἔδωκεν ἡ θεὸς ταῦτα [Ἄρτεμις], Ἀταλάντη καὶ Πρόκρις καὶ ἥτις ἄλλη.