cyropaedia-第79章

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loose；　like　that　of　a　man　talking。　Perhaps　he　lectured　and　the
amanuensis　took　down　what　he　said。

C2。8。　Ineptitudes。　One　does　somewhat　sniff　an　editor　here；　I　think；
but　I　am　not　sure。　There's　a　similar　touch　of　ineptitude　（senility；
perhaps）　in　the　/Memorabilia/；　/ad　fin/。　On　the　other　hand　I　can
imagine　Xenophon　purring　over　this　side　of　Orientalism　quite
naturally。

C2。12。　This　slipshod　style；　how　accounted　for？　The　most　puzzling　thing
of　all　is　the　sort　of　mental　confusion　between　Cyrus　and　the　king　in
general。

C2。15…16。　Thoroughly　Xenophontine　and　Ruskinian　and　eternal。

C2。24。　Here　is　the　germ　of　benefit　societies　and　clubs　and　insurances
and　hospitals。　Xenophon　probably　learns　it　all　from　Ctesias；　and
others　of　the　sort。　Cyrus　provides　doctors　and　instruments　and
medicines　and　diet；　in　fact；　all　the　requisites　of　a　hospital；　in　his
palace。　Nor　does　he　forget　to　be　grateful　to　the　doctors　who　cured　the
sick。　＇Ctesias；　the　Greek　physician　to　the　Persian　king。　See
/Anabasis/；　I。　viii。　Works；　Vol。　I。　p。　108。＇

C2。26　ff。　Xenophon's　Machiavellianism。　Does　it　work？

C2。17…28。　It　seems　to　me　that　all　this　is　too　elaborate　for　an
interpolator：　it　smacks　of　Xenophon　in　his　arm…chair；　theorising　and
half…dreaming　over　his　political　philosophy。

C3。2。　Prototype；　a　procession　to　Eleusis　or　elsewhere：　the
Panathenaic；　possibly。　Xenophon's　sumptuous　taste　and　love　of　bright
colours。

C3。3；　fin。；　C3。4。　What　a　curious　prototypic　sound！　Truly　this　is　the
very　/modus/　of　the　evangelist's　type　of　sentence。　His　narrative　must
run　in　this　mould。

C3。4；　fin。　This　is　the　old　Cyrus。　It　comes　in　touchingly　here；　this
refrain　of　the　old　song；　now　an　echo　of　the　old　life。

C3。14。　Xenophon　delights　somewhat　in　this　sort　of　scene。　It　is　a
turning…point；　a　veritable　moral　peripety；　though　the　decisive　step
was　taken　long　ago。　What　is　Xenophon's　intention　with　regard　to　it？
Has　he　any　/parti　pris/；　for　or　against？　Does　he　wish　us　to　draw
conclusions？　Or　does　it　correspond　to　a　moral　meeting　of　the　waters　in
his　own　mind？　Here　love　of　Spartan　simplicity；　and　there　of　splendour
and　regality　and　monarchism？　He　does　not　give　a　hint　that　the　sapping
of　the　system　begins　here；　when　the　archic　man　ceases　to　depend　on　his
own　spiritual　archic　qualities　and　begins　to　eke　out　his　dignity　by
artificial　means　and　external　shows　of　reverence。

C3。20。　Is　this　worthy　of　the　archic　man？　It　is　a　method；　no　doubt；　of
｛arkhe｝；　but　has　it　any　spiritual　〃last〃　in　it？　The　incident　of
Da？pharnes　somewhat　diverts　our　attention　from　the　justice　of　the
system　in　reference　to　the　suitors。　On　the　whole；　I　think　Xenophon
can't　get　further。　He　is　blinded　and　befogged　by　two　things：　（1）　his
（i。e。　their）　aristocratism；　and　again　（2）　his　satisfaction　in
splendour　and　get…up；　provided　it　is　attached　to　moral　greatness。　We
are　in　the　same　maze；　I　fancy。　Jesus　was　not；　nor　is　Walt　Whitman。

C3。23。　Cyrus　is　made　to　behave　rather　like　the　autocratic　father　of　a
goody　story…book。

C3。25。　Realistic　and　vivid　detailing：　our　curiosity　is　satisfied。　〃Who
has　won？〃　we　ask。　〃Oh；　so…and…so；　Smith。〃　Well；　it's　something　to　know
that　Smith　has　won。　Xenophon；　the　artist；　'cutely　introduces　the
Sakian　to　us。　One　scene　takes　up　another；　just　as　in　real　life。　Quite
soon　we　know　a　great　deal　more　about　this　young　man；　a　mere　Sakian
private　soldier；　who　wins　the　race　so　easily　on　his　splendid　horse。
Cyrus　and　good　fortune　introduce　him　to　the　very　man　he　is　suited　to：
viz。　Pheraulas。

C3。37。　Pheraulas'　boyhood　has　already　been　sketched　by　himself　（II。
C3。7）；　the　active　sturdy　little　youngster；　snatching　at　a　knife；　and
hacking　away　/con　amore/。　We　know　him　well：　Xenophon's　modernism　comes
out　in　these　things。　Here　we　have　the　old　father；　a　heart　of　oak；　like
the　old　Acharnian　in　Aristophanes。　One　of　the　prettiest　morsels　in　all
Xenophon。　Xenophon's　own　father；　is　he　there？

C3。47。　The　desire　for　〃leisure〃　is　as　strong　in　Xenophon　as　in　hgd。　or
S。　T。　I。；　I　think。　＇S。　T。　Irwin；　also　a　master　at　Clifton。＇

C4。1。　Why　is　the　Hyrcanian　never　named？　Is　it　conceivable　that
Xenophon　shrinks　from　using　a　proper　name　except　when　he　has　some
feeling　for　the　sound　of　the　language？　（Sic。　Sakians；　Cadousians；
Indians；　etc。）

C4。4　The　〃mark〃　system　again　which　Xenophon　believes　in；　but　hgd。　not。
Shows　how　he　tried　to　foster　competitiveness。　It's　after　all　a　belief
in　the　central　sun；　a　species　of　monarch…worship；　logical　and
consistent　enough。

C4。8。　Xenophon　reveals　himself　and　the　Hellenic　feeling　with　regard　to
war　and　its　use。　The　/pax　Romana/　is　anticipated　in　their　minds。

C4。9。　Hystaspas　is　rather　like　the　sons　of　Zebedee　or　the　elder
brother　of　the　Prodigal。

C4。12；　fin。　Looks　rather　like　a　Greek　joke。　But　what　is　the　joke？

C4。13…23。　Broad　type　of　joke；　but　not　unhealthy　or　prurient。　Prototype
probably　Agesilaus　and　the　younger　Cyrus　at　the　supper…table；　with
just　this　touch　of　coarseness。

C4。32…36。　This　is　=　to　the　Comtist　theory　of　the　duties　of
capitalists；　and　is　one　of　the　noblest　disquisitions　in　all　Xenophon；
｛os　g'　emoi　dokei｝。　Cyrus'　theory　is　based　on　fraternal　feeling　among
the　/elite/　of　the　world；　and　that　is　the　sole　difference；　a　large　one
doubtless；　and　measures　the　gap　between　Xenophon　and　A。　C。　and　our
advance　in　Democracy。

C5。17。　How　far　is　this　historical；　i。e。　semi…historical？　I　can't　help
supposing　that　the　commoner　notion　of　a　conquest　of　Media　by　Persia
was　current　and　familiar　to　Xenophon　apart　from　any　other　account；
which　for　his　present　purpose　he　chose　to　go　upon　and　possibly
believed　in。

C5。18…20。　Will　Cyrus　take　her　to　wife；　his　old　playmate？　All　this
shows　once　more　Xenophon's　love　of　children。

C5。23…25。　The　Persian　Magna　Charta；　parallel　to　that　between　the
Spartan　king　and　the　ephorate。

C6。1…3。　（a）　Satraps；　to　be　counterpoised　by　（b）　military　governors　in
the　citadels；　and　（c）　visitors　living　at　court；　but　possessed　of　lands
in　the　provinces。　The　object　is；　no　doubt；　to　create　a　common　interest
between　the　nobles　and　the　king　which　will　keep　the　satrap　in
counterpoise。

C6。11。　The　Oriental　feeling　again。

C6。12；　fin。　One　of　the　nicest　（monarchical）　remarks　ever　uttered。

C6。13。　Marked　Greek　Testament　parallel　S。　Joan。　13；　13。　Surely　the
evangelist　had　read　this　at　school：　I　mean；　the　Greek　scribe　who
Hellenised　the　evangel。

C6。23。　Free　trade　or　favoured…nation　principle　and　commercial　treaty。

C7。10。　Prototype：　Socrates　and　his　sons。　Perhaps　also　Xenophon　and
his。　One　seems　to　hear　his　own　voice　addressing　Gryllus。

C7。14。　A　very　noble　passage。

C7。27。　That's　also　nice：　〃Summon　the　Persians　to　rejoice　with　me　at　my
joyous　release；〃　a　refined　form　of　funeral　festival〃nothing　is　here
for　tears〃nor　have　we；　perhaps；　arrived　beyond　it。

C7。28。　His　last　remark　is　Xenophon…Hellenic；　but　less　edifying；
fortunately　it　is　only　the　penultimate；　for　there　is　the　final
｛khairete｝　＇good…bye＇　and　message　to　his　wife。　Why　was　she　not
present？　I　suppose　she　was　at　home　in　Babylon。

＇C8。　It　has　been　doubted　whether　C8　is　by　Xenophon　at　all。　C8。3；　with
its　reference　to　the　/Anabasis/；　certainly　looks　as　though　it　might
have　been　written　after　his　death。　Some　scholars　have　also　thought　the
style　unlike　Xenophon's；　but　it　is　clear　from　his　marginal　notes　that
Mr。　Dakyns　did　not　lean　towards　this　view。　To　stress　the　degeneracy　of
the　Persians　is；　no　doubt；　to　make　a　curious　comment　on　the
institutions　of　〃the　born　ruler；〃　but　on　the　other　hand　the　preceding
chapter　（C7）　is　full　of　grave　warnings；　and；　throughout；　Xenophon　has
been　at　pains　to　insist　that　everything　depends　on　the　continuous　and
united　effort　of　the　ruling　classes　towards　virtue　and　self…control。
Again；　as　Mr。　Dakyns　pointed　out　（in　his　/Sketch　of　Xenophon's　Life/；
Works；　Vol。　I。　p。　cxxxvii。）；　the　epilogue　bears　a　marked　analogy　to
the　account　of　Spartan　degeneracy　in　c。　xiv。　of　the　/Laconian　Polity/
（see　Vol。　II。　p。　322）；　a　chapter　he　took　to　be　genuine。　On　the　whole；
therefore；　we　may　conclude　that　he　would　have　considered　this　epilogue
to　be　genuine　also。F。M。S。＇