cyropaedia-第48章

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murders。＇

C5。37。　Is　a　turning…point　in　the　rise　of　the　archic　man　（and　yet
hardly　yet；　but　at　C5。58　we　shall　come　to　bodyguards　and　eunuchs）。　At
this　highest　pinnacle　of　｛arkhe｝　Cyrus　desires　to　furnish　himself　as
befits　a　king。　It　is　an　historical　difficulty　which　Xenophon　has　to
get　over　or　round；　or　is　Xenophon　himself　in　the　same　condemnation；　so
to　speak？　Does　he　also　desire　his　archic　man　to　be　got　up　in　a　manner
befitting　royalty　at　a　certain　date？　Consider。

C5。42…47。　These　sections　pose　the　difficulty　well；　and　it　is　a
difficulty；　and　no　mistake。

C5。42　ff。　　Xenophon…Hellenic　theory　of　life。　The　leisure　to　invite
one's　own　soul　and　see　one's　friends　which　is　needed　to　make　life
worth　living；　versus　/negotia/；　/negotia/；　/negotia/。　How　far　are　we
to　be　consciously　self…regarding？　Cyrus　versus　Buddha。　The　Hellenic
hero　is　not　equal　to　absolute　non…self…regarding　devotion　to　mere
work。　The　Buddha　might　be。

C5。48。　Perhaps　nothing　is　cleverer　in　the　neat　and　skilful　mosaic　work
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　officers　for　horse　and　foot。　＇11＇　If　he　had　to　send
out　a　general　alone　it　would　be　from　them　that　one　must　be　sent：　he
must　depend　on　them　for　satraps　and　governors　over　cities　and　nations；
he　would　require　them　for　ambassadors；　and　an　embassy　was；　he　knew；
the　best　means　for　obtaining　what　he　wanted　without　war。　＇12＇　He
foresaw　that　nothing　could　go　well　if　the　agents　in　his　weightiest
affairs　were　not　what　they　ought　to　be；　while；　if　they　were；
everything　would　prosper。　This　charge；　therefore；　he　took　upon　his　own
shoulders；　and　he　was　persuaded　that　the　training　he　demanded　of
others　should　also　be　undergone　by　himself。　No　man　could　rouse　others
to　noble　deeds　if　he　fell　short　of　what　he　ought　to　be　himself。　＇13＇
The　more　he　pondered　the　matter；　the　more　he　felt　the　need　of　leisure；
if　he　were　to　deal　worthily　with　the　highest　matters。　It　was；　he　felt；
impossible　to　neglect　the　revenues；　in　view　of　the　enormous　funds
necessary　for　so　vast　an　empire；　yet　he　foresaw　that　if　he　was　always
to　be　occupied　with　the　multitude　of　his　possessions　he　would　never
have　time　to　watch　over　the　safety　of　the　whole。　＇14＇　As　he　pondered
how　he　could　compass　both　objects；　the　prosperity　of　the　finances　and
the　leisure　he　required；　the　old　military　organisation　came　into　his
mind。　He　remembered　how　the　captains　of　ten　supervised　the　squads　of
ten；　and　were　supervised　themselves　by　the　company…captains；　and　they
by　the　captains　of　the　thousands；　and　these　by　the　captains　of　ten
thousand；　and　thus　even　with　hundreds　of　thousands　not　a　man　was　left
without　supervision；　and　when　the　general　wished　to　employ　his　troops
one　order　to　the　captains　of　ten　thousand　was　enough。　＇15＇　On　this
principle　Cyrus　arranged　his　finances　and　held　his　departments
together；　in　this　way；　by　conferring　with　a　few　officers　he　could　keep
the　whole　system　under　his　control；　and　actually　have　more　leisure　for
himself　than　the　manager　of　a　single　household　or　the　master　of　a
single　ship。　Finally；　having　thus　ordered　his　own　affairs；　he　taught
those　about　him　to　adopt　the　same　system。

＇16＇　Accordingly；　having　gained　the　leisure　he　needed　for　himself　and
his　friends；　he　could　devote　himself　to　his　work　of　training　his
partners　and　colleagues。　In　the　first　place　he　dealt　with　those　who；
enabled　as　they　were　to　live　on　the　labour　of　others；　yet　failed　to
present　themselves　at　the　palace；　he　would　send　for　them　and　seek　them
out；　convinced　that　attendance　would　be　wholesome　for　them；　they　would
be　unwilling　to　do　anything　base　or　evil　in　the　presence　of　their　king
and　under　the　eye　of　their　noblest　men；　those　who　were　absent　were　so
through　self…indulgence　or　wrong…doing　or　carelessness。　＇17＇　And　I
will　now　set　forth　how　he　brought　them　to　attend。　He　would　go　to　one
of　his　most　intimate　friends　and　bid　him　lay　hands　on　the　property　of
the　offender；　asserting　that　it　was　his　own。　Then　of　course　the
truants　would　appear　at　once　crying　out　that　they　had　been　robbed。
＇18＇　But　somehow　for　many　days　Cyrus　could　never　find　leisure　to