C1.13. Any touch of the sycophancy of the future in it? As in modern Germany, a touch of that involved in the system of royalty.

C1.15. The raw material is good, but not worked up. Important for the conception of h.e.l.lenic democracy (cf. -- 17). Daring, courage, virtue--there is no monopoly of these things.

C1.21. (Cf. below VIII. C2.5) Worthy of Adam Smith. Xenophon has b.u.mp of economy strongly developed; he resembles J. P.[*] in that respect. The economic methodism, the mosaic interbedding, the architectonic structure of it all, a part and parcel of Xenophon's genius. Was Alexander's army a highly-organised, spiritually and materially built-up, vitalised machine of this sort? What light does Arrian, that younger Xenophon, throw upon it?

[* "J. P." = John Percival, Bishop of Hereford (the writer of the Introduction to this volume), at the time the notes were written Headmaster of Clifton College.--F.M.S.]

C1.25. Camaraderie encouraged and developed through a sense of equality and fraternity, the life _au grand jour_ in common, producing a common consciousness (cf. Comte and J. P.; Epaminondas and the Sacred Band at Thebes).

C2. Contrast of subject enlivening the style--light concrete as a foil to the last drier abstract detail. Humorous also, with a dramatising and development of the characters, Shakespeare-wise--Hystaspas, and the rest. Aglatadas, a type of educator we know well (cf. Eccles. "c.o.c.ker not a child"), grim, dry person with no sense of humour. Xenophon's own humour shines out.

C2.12. The term given to the two stories {eis tagathon}. T. E. B.[*]

could do it, or Socrates, without dullness or seeming to preach. There is a crispness in the voice which is anti-pedantic.

[* "T. E. B." = T. E. Brown, the Manx poet, at that time a colleague of Mr. Dakyns at Clifton.--F.M.S.]

C2.19. Cyrus recognises the ideal principle of co-operation and collective ownership. Xenophon, Economist, ahead of the moderns.

C2.26. Xenophon's breadth of view: virtue is not confined to citizens, but we have the pick of the whole world. Cosmopolitan h.e.l.lenism.

C3.4. Xenophon's theory of rule (cf. Ruskin): a right, inalienable, G.o.d-bestowed, of the virtuous; subjection an inevitable consequence on lack of self-discipline.

C3.5, init. Is this a carelessness, or what? Chrysantas has been introduced before, but here he is described as if stepping on the stage for the first time. The sentence itself suggests the mould for the New Testament narrative.

C3.7. Pheraulas, and of him we shall hear much. A sharp contrast to Chrysantas, the Peer, with his pointed plebeian similes. His speech important again for Xenophon's sympathetic knowledge of children and also of the hard-working poor.

C3.10. How true to nature this. Cannot one see the little boy doubling his little fists, a knife in his pocket, possibly a ball of string?

C3.11. Is there a touch of flunkeyism in this? Not so; it is the clear-sighted scientific Greek, that is all.

C3.14. Very Scotch all this.

C3.21-22. _Locus cla.s.sicus_ for regimental marching tactics. Qy.: Are any of these tactical improvements by Xenophon himself?

C3.21. The "regiment" of a hundred men was divided into four "companies" of twenty-five, to each of these one company-captain and twenty-four men, viz.: twenty privates, two captains-of-ten, and two captains-of-five, the two captains of ten having also especial charge over the two remaining squads of five. A condensed diagram may make the little manoeuvre clear. An X represents one group of five plus its captain, either a captain-of-five or a captain-of-ten. A C represents a company-captain.

First position--One long column. All in single file.

Second position--Four columns. Single file for each company.

Third position--Eight columns. Double files.

Fourth position--Sixteen columns. Quadruple files.

C C C C C C C X X X -> X X X X -> X X X X X X X X X -> X X X X X X X X X X X X C X X X X]

C4.15. Cyaxares means to kidnap them, doesn't he? That is not quite Cyrus' method. If so, it contrasts Cyaxares and Cyrus again.

C4.17. Cyaxares the old fox improves upon the plan.

C4.30, init. It is these touches which give the thrilling subjective feeling to the writings of Xenophon, or, rather, thus his nerves tingle, just as the external touches give a sense of objective health (e.g.

above, C1.29).

C4.32. All this is entirely modern, never yet excelled, I imagine.

BOOK III

[C.1] Thus Cyrus made his preparations. But the Armenian, when he heard what the messenger had to say, was terror-stricken: he knew the wrong he had done in neglecting the tribute and withholding the troops, and, above all, he was afraid it would be discovered that he was beginning to put his palace in a fit state for defence. [2] Therefore, with much trepidation, he began to collect his own forces, and at the same time he sent his younger son Sabaris into the hills with the women, his own wife, and the wife of his elder son and his daughters, taking the best of their ornaments and furniture with them and an escort to be their guide. Meanwhile he despatched a party to discover what Cyrus was doing, and organised all the Armenian contingents as they came in. But it was not long before other messengers arrived, saying that Cyrus himself was actually at hand. [3] Then his courage forsook him; he dared not come to blows and he withdrew. As soon as the recruits saw this they took to their heels, each man bent on getting his own property safely out of the way. When Cyrus saw the plains full of them, racing and riding everywhere, he sent out messengers privately to explain that he had no quarrel with any who stayed quietly in their homes, but if he caught a man in flight, he warned them he would treat him as an enemy. Thus the greater part were persuaded to remain, though there were some who retreated with the king.

[4] But when the escort with the women came on the Persians in the mountain, they fled with cries of terror, and many of them were taken prisoners. In the end the young prince himself was captured, and the wife of the king, and his daughters, and his daughter-in-law, and all the goods they had with them. And when the king learnt what had happened, scarcely knowing where to turn, he fled to the summit of a certain hill. [5] Cyrus, when he saw it, surrounded the spot with his troops and sent word to Chrysantas, bidding him leave a force to guard the mountains and come down to him. So the ma.s.s of the army was collected under Cyrus, and then he sent a herald to the king with this enquiry:

"Son of Armenia, will you wait here and fight with hunger and thirst, or will you come down into the plain and fight it out with us?" But the Armenian answered that he wished to fight with neither. [6] Cyrus sent again and asked, "Why do you sit there, then, and refuse to come down?"

"Because I know not what to do," answered the other. "It is simple enough," said Cyrus, "come down and take your trial." "And who shall try me?" asked the king. "He," answered Cyrus, "to whom G.o.d has given the power to treat you as he lists, without a trial at all."

Thereupon the Armenian came down, yielding to necessity, and Cyrus took him and all that he had and placed him in the centre of the camp, for all his forces were now at hand.

[7] Meanwhile Tigranes, the elder son of the king, was on his way home from a far country. In old days he had hunted with Cyrus and been his friend, and now, when he heard what had happened, he came forward just as he was; but when he saw his father and his mother, his brother and sisters, and his own wife all held as prisoners, he could not keep back the tears. [8] But Cyrus gave him no sign of friendship or courtesy, and only said, "You have come in time, you may be present now to hear your father tried." With that he summoned the leaders of the Persians and the Medes, and any Armenian of rank and dignity who was there, nor would he send away the women as they sat in covered carriages, but let them listen too. [9] When all was ready he began: "Son of Armenia, I would counsel you, in the first place, to speak the truth, so that at least you may stand free from what deserves the utmost hate: beyond all else, be a.s.sured, manifest lying checks the sympathy of man and man.

Moreover," said he, "your own sons, your daughters, and your wife are well aware of all that you have done, and so are your own Armenians who are here: if they perceive that you say what is not true, they must surely feel that out of your own lips you condemn yourself to suffer the uttermost penalty when I learn the truth." "Nay," answered the king, "ask me whatever you will, and I will answer truly, come what come may."

[10] "Answer then," said Cyrus, "did you once make war upon Astyages, my mother's father, and his Medes?" "I did," he answered. "And were you conquered by him, and did you agree to pay tribute and furnish troops whenever he required, and promise not to fortify your dwellings?" "Even so," he said. "Why is it, then, that to-day you have neither brought the tribute nor sent the troops, and are building forts?" "I set my heart on liberty: it seemed to me so fair a thing to be free myself and to leave freedom to my sons." [11] "And fair and good it is," said Cyrus, "to fight for freedom and choose death rather than slavery, but if a man is worsted in war or enslaved by any other means and then attempts to rid himself of his lord, tell me yourself, would you honour such a man as upright, and a doer of n.o.ble deeds, or would you, if you got him in your power, chastise him as a malefactor?" "I would chastise him," he answered, "since you drive me to the truth." [12] "Then answer me now, point by point," said Cyrus. "If you have an officer and he does wrong, do you suffer him to remain in office, or do you set up another in his stead?" "I set up another." "And if he have great riches, to you leave him all his wealth, or do you make him a beggar?" "I take away from him all that he has." "And if you found him deserting to your enemies, what would you do?" "I would kill him," he said: "why should I perish with a lie on my lips rather than speak the truth and die?"

[13] But at this his son rent his garments and dashed the tiara from his brows, and the women lifted up their voices in wailing and tore their cheeks, as though their father was dead already, and they themselves undone. But Cyrus bade them keep silence, and spoke again. "Son of Armenia, we have heard your own judgment in this case, and now tell us, what ought we to do?" But the king sat silent and perplexed, wondering whether he should bid Cyrus put him to death, or act in the teeth of the rule he had laid down for himself. [14] Then his son Tigranes turned to Cyrus and said, "Tell me, Cyrus, since my father sits in doubt, may I give counsel in his place and say what I think best for you?"

Now Cyrus remembered that, in the old hunting days, he had noticed a certain man of wisdom who went about with Tigranes and was much admired by him, and he was curious to know what the youth would say. So he readily agreed and bade him speak his mind.

[15] "In my view, then," said Tigranes, "if you approve of all that my father has said and done, certainly you ought to do as he did, but if you think he has done wrong, then you must not copy him."

"But surely," said Cyrus, "the best way to avoid copying the wrongdoer is to practise what is right?"

"True enough," answered the prince.

"Then on your own reasoning, I am bound to punish your father, if it is right to punish wrong."

"But would you wish your vengeance to do you harm instead of good?"

"Nay," said Cyrus, "for then my vengeance would fall upon myself."

[16] "Even so," said Tigranes, "and you will do yourself the greatest harm if you put your own subjects to death just when they are most valuable to you."

"Can they have any value," asked Cyrus, "when they are detected doing wrong?"

"Yes," answered Tigranes, "if that is when they turn to good and learn sobriety. For it is my belief, Cyrus, that without this virtue all others are in vain. What good will you get from a strong man or a brave if he lack sobriety, be he never so good a horseman, never so rich, never so powerful in the state? But with sobriety every friend is a friend in need and every servant a blessing."

[17] "I take your meaning," answered Cyrus; "your father, you would have me think, has been changed in this one day from a fool into a wise and sober-minded man?"

"Exactly," said the prince.