ersian order of priests. Yet we have heard
of them throughout.

C1.27. A very true saying and very nice the feeling it gives us towards
Xenophon. We think of him with his wife and his little sons and his
friends and their friends.

C1.28. How true of women!

C1.33. A reduplication of the description in Bk. I., and also a
summing-up of Xenophon's own earthly paradise--quite Tennysonian.

C1.37. An important point or principle in Xenophon's political
theory--indeed the key and tone of it: no one has a right to command
except by virtue of personal superiority.

C1.40 foll. "How art thou fallen from heaven, O Lucifer, son of the
morning!" The section, if, as I think it is, by Xenophon, throws
light on the nature and composition of the book. The author isn't so
disengaged from "history" that he can set aside obviously integral
parts of the Persian system traceable to Cyrus, or at any rate probably
original, and their false-seeming and bamboozling mode of keeping up
dignity has to be taken account of. It has its analogy in the admission
of thaumaturgy on the part of religious teachers, and no doubt a good
deal can be said for it. The archic man in low spirits, if he ever is
so, has some need of bamboozling himself. Titles do give some moral
support even nowadays to certain kinds of minds.

C1.46-48. The archic man's dealings by those of his subjects who are apt
to rule, the men of high thoughts and ambitions, with whom he must come
into constant personal contact. With them the spiritual dominance alone
will do. They shall be made to love him rather than themselves.
(The only thing just here that jars is a sort of Machiavellian
self-consciousness, resented in the archic man).

C1.46. A cumbrous disjointed sentence, but the thought of it is clear
enough. Even Xenophon's style breaks down when he tries to say in
a breath more than he naturally can. Is it a sign of senility, or
half-thought-out ideas, or what?

C2.2, fin. Does Xenophon feel the bathos of this, or is hdg. wrong and
there is no bathos? It may be said that the sacramental and spiritual
side is not in abeyance. Xenophon has to account for the "common board"
and he has the Spartan Lycurgan "common board" to encourage him, so that
imaginatively he provides this royal being with a sumptuous table at
which thousands will share alike.

C2.3. How far was this a custom among Hellenes? It reveals a curious
state of society, real or imaginary; but I suppose that at