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'etre_ 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 to--what 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 th