Cynegeticus

The heroes mentioned are: Cephalus, Asclepius, Meilanion, Nestor, Amphiaraus, Peleus, Telamon, Meleager, Theseus, Hippolytus, Palamedes, Odysseus, Menestheus, Diomedes, Castor, Polydeuces, Machaon, Podaleirius, Antilochus, Aeneas, and Achilles.

Hunting, Xenophon claims in the conclusion to the chapter, "are the means by which men become good in war and in all things out of which must come excellence in thought and word and deed" (I.18, E. C. Marchant translation).

Xenophon attends to the young man who is to hunt and his attire with explanation to each item's purpose, and also the net-keeper who is to assist him, including a brief detail of the net required.

The physical characteristics of the superior hound are described, as well as the initial training needed in various seasons for the proper hunting of hares.

Xenophon moves outside of Greece to other countries discussing how they hunt lions, leopards, lynxes, panthers, bears, and other large beasts.

First he discusses the health benefits of improved sight and hearing, longevity, and lastly that it is the best training for war.

Once he mentions the military he goes on to discuss the benefits of hunting as war training such as the recovery of fellow troops in a difficult area.

Xenophon goes on to defend hunting from those who think it causes them to avoid domestic affairs, however he believes that they will instead protect and assist their fellow citizens.

Xenophon again mentions Chiron, who he says began teaching lessons in virtue with hunting and it is due to this education that they became honored men.

“That all desire Virtue is obvious,” explains Xenophon, “but because they must toil if they are to gain her, the many fall away.” He then turns to the unseen (feminine) form of Virtue who sees all men and honors those who are good to her, “but casts out the bad.” Xenophon switches to the discussion of the sophists who teach merely words but not thoughts or deed.

He explains his own objective: “It may well be that I fail to express myself in subtle language, 388 nor do I pretend to aim at subtlety; what I do aim at is to express rightly-conceived thoughts such as may serve the need of those who have been nobly disciplined in virtue; for it is not words and names that give instruction, but thoughts and sentiments worthy the name” (XIII.5).