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One way I use this blog is as a commonplace book. Researchers often assume that to publish something in the fifth or fourth century BCE was more or less the same as to do it in 1950 AD: one wrote and corrected it, checked it carefully, sent it out to be copied and distributed, and thereupon ceased to interact with it unless at some distant time you decided to publish a second edition. Douglas Kelly is not so sure:

The other possible line of enquiry that appears fruitful is to consider what Xenophon expected to happen to a copy of the Hellenica when he let it out of his hands. Modern criticism assumes, as in the case of Plato’s dialogues, that the text went to individuals who read it, aloud of course, in private. So some may well have done, but the hypothesis being advanced here is that Xenophon expected his Hellenica, like the rest of his works, to go to those small groups of his peers: that educated and leisured audience saw a book more as the occasion for a sociable gathering for discussion than something for solitary reading. … The assumption here (and it can only be an assumption but at least is an explicit one that arises to explain things otherwise without cogent explanation) is that these small private reading circles could turn their attention to historical working as much as to philosophical writing. That Xenophon tried his hand at both might suggest that he expected much the same audience for either. Xenophon himself came from the small social class as that from which the little, club-like groups visible in some of Plato’s dialogues were drawn. His Socratic writings were addressed to a similar audience as were Plato’s, although in Xenophon’s case the audience will have been less rigorous in its taste for philosophical arguments and more interested in the practical lessons of conventional ethics. In Xenophon’s hands the writing of history for such an audience was going to be gentlemanly and edifying.

– Douglas Kelly, “Oral Xenophon,” in Ian Worthington ed., Voice into Text: Orality and Literacy in Ancient Greece pp. 161, 162

Now suppose that Xenophon discussed the things he cared about with such groups of peers, and sometimes gave them a copy of his current version of a particularly good lecture (which he had adjusted as he spoke according to his audience) or had someone come approach him between the mimes and the flute girls to ask if he was going to really slander so-and-so in his history, so that in his world, before he had become a ‘classic’ to be edited and glossed, multiple versions circulated and people were as likely to hear his ideas orally as to read them. That is hypothetical, but no more hypothetical than the assumption that he worked like Isaac Asimov!