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of this composition than the fitting…in here of Artabazus' personal
view with theat last necessaryimpersonal or public theory of
leadership。 It is pretty also that Artabazus should at length get his
reward； and humorous that he doesn't； after all； get it in the old
form。
C5。49 ff。 He keenly remembers each tantalizing moment of approach and
separation。 A splendid speech of the humorous type。 Xenophon himself
must be credited with so much fun； and real fun it is。
C5。56 ff。 Curious on this page （a） Xenophon's domestic hearth theory
without which ｛arkhe｝ is a tinkling cymbal and empire no burthen to be
borne。 His feeling for the sweetness of home ｜｜ modern。 In this the
secret of his happiness； ｜｜ hgd。 （b） His /justification/ or /raison
d'être/ explanation of the eunuch system。 Why doesn't he point out its
hollowness also？ Not from any lack of sympathy with this barren
mankind。 Cf。 Gadatas。 I think this all logically follows if the
｛arkhon｝ is to rule political enemies as well as friends： to do so
｛epistamenos｝ ＇〃asian expert〃＇ some strange devices must be resorted
towhat think you； Dakyns？
C5。58。 The need of a bodyguard。 The dragon…fly must wing his flight in
armour cased： that is the law of his development。 So Cyrus must be in
the end an ideal 〃tyrannus；〃 the one spoken of by Simonides the poet
to Hiero ＇/vide/ the dialogue /Hiero/； and the notes thereto in Mr。
Dakyns' translation； Vol。 III。＇。
C5。64。 The faithfulness of the eunuch has its parallel in that of the
old negro slave。
C5。67。 These are the sort of fellows Xenophon would have chosen
himself； I take it。 Again the historical basis has to be taken account
of。 Xenophon has to explain to himself the existence of their body and
how the archic man came to invent it。 Throughout we must compare the
/Hiero/ for Xenophon's own political theory apart from his romantic
and philosophical interest in Cyrus。
C5。69。 Not a pleasant picture of subject and ruling race。 Cf。 the
Austrians in Italy。
C5。73。 The Hellenic ｜｜ the modern theory； but more rudely expressed。
The conquerors right to the land he has taken； and what Cyrus proceeds
to say is quite up to the modern mark。
C5。74。 Of course this is precisely what the Persians as they
degenerated did come to； nor did the good example of the archic man
nor his precepts nor his institutions save them。
C5。77…79。 〃Military〃 theory of virtue： almost barbaric （/ex mea
sententia/ hgd。）。 But Xenophon is not absolutely = Cyrus。
C5。80 ff。 This is the Socratico…Xenophontine hedonism…and…stoicism
combined。
C5。82 ff。 A noble sermon on the need of straining every nerve to
virtuous training。 Splendidly rhetorical and forceful。
C5。84。 Cyrus （i。e。 Xenophon） is aware of the crisis he and his are
going through。 If externalism has to be adopted to hedge royalty；
still a further inner change is demanded： there must be a
corresponding spiritual growth。
C5。86。 One of the noblest sayings in all Xenophon。 The one somehow
which touches me most。 The best way to improve ourselves is to see
that we set our boys the best examples。
BOOK VIII
＇C。1＇ Such were the words of Cyrus； and Chrysantas rose up after him；
saying； 〃Gentlemen； this is not the first time I have had occasion to
observe that a good ruler differs in no respect from a good father。
Even as a father takes thought that blessings may never fail his
children； so Cyrus would commend to us the ways by which we can
preserve our happiness。 And yet； on one point； it seemed to me he had
spoken less fully than he might； and I will try to explain it for the
benefit of those who have not learnt it。 ＇2＇ I would have you ask
yourselves； was ever a hostile city captured by an undisciplined
force？ Did ever an undisciplined garrison save a friendly town？ When
discipline was gone； did ever an army conquer？ Is ever disaster nearer
than when each solider thinks about his private safety only？ Nay； in
peace as in war； can any good be gained if men will not obey their
betters？ What city could be at rest； lawful； and orderly？ What
household could be safe？ What ship sail home to her haven？ ＇3＇ And we；
to what do we owe our triumph； if not to our obedience？ We obeyed； we
were ready to follow the call by night and day； we marched behind our
leader； ranks that nothing could resist； we left nothing half…done of
all we were told to do。 If obedience is the one path to win the
highest good； remember it is also the one way to preserve it。 ＇4＇ Now
in the old days； doubtless； many of us ruled no one else； we were
simply ruled。 But to…day you find yourselves rulers； one and all of
you； some over many and some over few。 And just as you would wish your
subjects to obey you； so we must obey those who are set over us。 Yet
there should be this difference between ourselves and slaves； a slave
renders unwilling service to his lord； but we； if we claim to be
freemen； must do of our own free will that which we see to be the
best。 And you will find；〃 he added； 〃that even when no single man is
ruler； that city which is most careful to obey authority is the last
to bow to the will of her enemies。 ＇5＇ Let us listen to the words of
Cyrus。 Let us gather round the public buildings and train ourselves；
so that we may keep our hold on all we care for； and offer ourselves
to Cyrus for his noble ends。 Of one thing we may be sure： Cyrus will
never put us to any service which can make for his own good and not
for ours。 Our needs are the same as his； and our foes the same。〃
＇6＇ When Chrysantas had said his say； many others followed to support
him； Persians and allies alike； and it was agreed that the men of rank
and honour should be in attendance continually at the palace gates；
ready for Cyrus to employ； until he gave them their dismissal。 That
custom is still in force； and to this day the Asiatics under the Great
King wait at the door of their rulers。 ＇7＇ And the measures that Cyrus
instituted to preserve his empire； as set forth in this account； are
still the law of the land； maintained by all the kings who followed
him。 ＇8＇ Only as in other matters； so here； with a good ruler； the
government is pure； with a bad one； corrupt。 Thus it came about that
the nobles of Cyrus and all his honourable men waited at his gates；
with their weapons and their horses； according to the common consent
of the gallant men who had helped to lay the empire at his feet。
＇9＇ Then Cyrus turned to other matters； and appointed various
overseers： he had receivers of revenue； controllers of finance；
ministers of works； guardians of property； superintendents of the
household。 Moreover； he chose managers for his horses and his dogs；
men who could be trusted to keep the creatures in the best condition
and ready for use at any moment。 ＇10＇ But when it came to those who
were to be his fellow…guardians for the commonwealth； he would not
leave the care and the training of these to others； he regarded that
as his own personal task。 He knew； if he were ever to fight a battle；
he would have to choose his comrades and supporters； the men on his
right hand and left； from these and these alone； it was from them he
must appoint his of