g among
themselves or whether Hellenes are in arms against them: even then it
is a settled thing that they must have the aid of other Hellenes to face
them.

[27] I venture to think I have shown the truth of the statement that I
made. I asserted that the Persians of to-day and their allies are less
religious than they were of old, less dutiful to their kindred, less
just and righteous towards other men, and less valiant in war. And if
any man doubts me, let him examine their actions for himself, and he
will find full confirmation of all I say.

NOTES

C1. Xenophon puts into the mouth of Chrysantas his favourite theory of
monarchism, the relationship strongly cemented by obedience and trust
between subjects and king.

C1.4, med. On _willing_ service. This again is one of the best
utterances in all Xenophon. It has a deep spiritual import.

C1.4, fin. He is thinking of Athens, perhaps. It is a choice: obey the
ruler or knock under to foreign foes.

C1.8. Surely a remark of the author. It is an old inveterate thought of
his: "the Master's eye." I feel the _old_ man at times.

C1.9-10. This side of the Persian state-machine strongly impressed the
mind and imagination of Xenophon. Hence he works it into the treatise
on economy as well as here. In fact his expansion of the Socratic
reflections into the _Economist_ has to do, I believe, with these
reflections on state economy.

C1.13. Hellenic aristocratic theory of existence. Leisure for the grand
duties which devolve on the lords of mankind. It doesn't seem to
strike Xenophon that this rigid system of self-absorption in the higher
selfhood of the social system might be destructive of individual life.
Of course he would say, "No, it enlarges the individual life."

C1.17-20. Seems to me to show Xenophon struggling with the hard parts
of the later Persian system. The theory of Persian feudalism is too
high-strung for these grand satraps, rulers of provinces as big as
ordinary kingdoms. It tends to snap, and from the beginning did. The
archic man has no charm to compel his followers to archic virtue. It is
a negative {episteme} after all. Does Xenophon realise this, or is hgd.
wrong?

C1.21. Cf. headmasters with preposters in a public school, based on the
same system of high aims and duties corresponding to rights.

C1.23, init. Cf. Louis Napoleon in Browning's poem [_Prince
Hohensteil-Schwangau_].

C1.23, med. The Magians, the P