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low。 ＇4＇ The prince was stung to the quick； though for the moment he
kept his rancour hidden。 But； soon after that； they roused a lion； and
then he missed a second timeno unusual thing for him； I imaginebut
my son's spear went home； and he brought the beast down； and cried；
'See； I have shot but twice； and killed each time！' And at this the
monster could not contain his jealousy； he snatched a spear from one
of his followers and ran my son through the body； my only son； my
darling； and took his life。 ＇5＇ And I； unhappy that I am； I； who
thought to welcome a bride…groom； carried home a corpse。 I； who am
old； buried my boy with the first down on his chin； my brave boy； my
well…beloved。 And his assassin acted as though it were an enemy that
he had done to death。 He never showed one sign of remorse； he never
paid one tribute of honour to the dead； in atonement for his cruel
deed。 Yet his own father pitied me； and showed that he could share the
burden of my grief。 ＇6＇ Had he lived； my old master； I would never
have come to you to do him harm； many a kindness have I received from
him； and many a service have I done him。 But now that his kingdom has
descended to my boy's murdererI could never be loyal to that man；
and he； I know； could never regard me as a friend。 He knows too well
how I feel towards him； and how； after my former splendour； I pass my
days in mourning； growing old in loneliness and grief。 ＇7＇ If you can
receive me； if you can give me some hope of vengeance for my dear son；
I think I should grow young again； I should not feel ashamed to live；
and when I came to die I should not die in utter wretchedness。〃
＇8＇ So he spoke； and Cyrus answered：
〃Gobryas； if your heart be set towards us as you say； I receive you as
my suppliant； and I promise； God helping me； to avenge your son。 But
tell me；〃 he added； 〃if we do this for you； and if we suffer you to
keep your stronghold； your land； your arms； and the power which you
had； how will you serve us in return？〃
＇9＇ And the old man answered：
〃My stronghold shall be yours； to live in as often as you come to me；
the tribute which I used to pay to Assyria shall be paid to you； and
whenever you march out to war； I will march at your side with the men
from my own land。 Moreover； I have a daughter； a well…beloved maiden；
ripe for marriage； once I thought of bringing her up to be the bride
of the man who is now king； but she besought me herself； with tears；
not to give her to her brother's murderer； and I have no mind to
oppose her。 And now I will put her in your hands； to deal with as I
shall deal with you。〃
＇10＇ So it came to pass that Cyrus said； 〃On the faith that you have
spoken truly and with true intent； I take your hand and I give you
mine； let the gods be witness。〃
And when this was done； Cyrus bade the old man depart in peace；
without surrendering his arms； and then he asked him how far away he
lived； 〃Since；〃 said he； 〃I am minded to visit you。〃 And Gobryas
answered； 〃If you set off early to…morrow； the next day you may lodge
with us。〃 ＇11＇ With that he took his own departure； leaving a guide
for Cyrus。
Then the Medes presented themselves； they had set apart for the gods
what the Persian Priests thought right； and had left it in their
hands； and they had chosen for Cyrus the finest of all the tents； and
a lady from Susa； of whom the story says that in all Asia there was
never a woman so fair as she； and two singing…girls with her； the most
skilful among the musicians。 The second choice was for Cyaxares； and
for themselves they had taken their fill of all they could need on the
campaign； since there was abundance of everything。 ＇12＇ The Hyrcanians
had all they wanted too； and they made the messenger from Cyaxares
share and share alike with them。 The tents which were left over they
delivered to Cyrus for his Persians； and the coined money they said
should be divided as soon as it was all collected； and divided it was。
NOTES
C1。10。 Two theories of hedonism： （1） Cyaxares' 〃Economise the greatest
joy when you have got it；〃 and by contrast （2） Cyrus' roaming from joy
to joy。
C1。22。 Xenophon the Artist： the 〃kinsman〃 of Cyrus again； and the
light by…play to enliven the severe history。 The economic organising
genius of Cyrus is also brought out。
C2。25。 No looting； an order of the Duke of Wellington； Napier；
Wolseley。
C2。32。 Cf。 modern times； humane orders； but strict。
C2。34。 The question of commissariat。 Would a modern force storm a camp
without taking rations？ I dare say they would。
C2。37。 Notice the tone he adopts to these slaves； no bullying； but
appealing to appetite and lower motives。 This is doubtless
Xenophontine and Hellenic。
C2。38。 Important as illustrating the stern Spartan self…denial of the
man and his followers。 There is a hedonistic test； but the higher
hedonism prevails against the lower： ignoble and impolitic to sit here
feasting while they are fighting； and we don't even know how it fares
with them； our allies。 The style rises and is at times Pauline。 St。
Paul； of course； is moving on a higher spiritual plane； but still
C2。45； fin。 The Education of Cyrus； Cyropaedia； ｛Keroupaideia｝； the
name justified。
C2。46。 Hystaspas' simple response： important； with other passages； to
show how naturally it came to them （i。e。 the Hellenes and Xenophon） to
give a spiritual application to their rules of bodily and mental
training。 These things to them are an allegory。 The goal is lofty； if
not so sublime as St。 Paul's or Comte's； the Christians or Positivists
（there has been an alteration for the better in the spiritual plane；
and Socrates helped to bring it about； I believe）； but /ceteris
paribus/； the words of St。 Paul are the words of Hystaspas and
Xenophon。 They for a corruptible crown； and we for an incorruptible
and one might find a still happier parable！
C2。46。 Fine sentiment； this /noblesse oblige/ （cf。 the archangelic
dignity in Milton； /Paradise Lost/； I think）。
C2。47。 The aristocratic theory （cf。 modern English 〃nigger〃 theory；
Anglo…Indian； etc。）。
C3。3。 Xenophon's dramatic skill。 We are made to feel the touch of
something galling in the manner of these Median and Hyrcanian
troopers。
C3。4。 A 'cute beginning rhetorically； because in the most graceful way
possible； and without egotism /versus/ Medes and Hyrcanians； it
postulates the Persian superiority； moral； as against the accidental
inferiority of the moment caused by want of cavalry and the dependence
on others which that involves。 I suppose it's no reflection on Cyrus'
military acumen not to foreseen this need。 It would have been
premature then； now it organically grows； and there's no great crisis
to pass through。
C3。11。 I should have thought this was a dangerous argument； obviously
boys do learn better than men certain things。
C3。12。 Short sharp snap of argumentative style。
C3。19。 The antithetic balance and word…jingle； with an exquisite；
puristic； precise； and delicate lisp； as of one tasting the flavour of
his words throughout。
C3。23。 I think one sees how Xenophon built up his ideal structure on a
basis of actual living fact