[56] Aristot. Politic. vii. 7, 1327, b. 25. τὰ δὲ περὶ τὴν Ἀσίαν, διανοητικὰ μὲν καὶ τὲχνικὰ τὴν ψυχήν, ἄθυμα δέ· διόπερ ἀρχόμενα καὶ δουλεύοντα διατελεῖ.
Hippokrates, De Aere, Locis, et Aquis, c. 19-23.
[57] So it is stated by Xenophon himself, in the speech addressed by Krœsus after his defeat and captivity to Cyrus, vii. 2, 24 — ἀγνοῶν ἐμαυτὸν ὅτι σοι ἀντιπολεμεῖν ἱκανὸς ᾧμην εἶναι, πρῶτον μὲν ἐκ θεῶν γεγονότι, ἔπειτα δὲ διὰ βασιλέων πεφυκότι, ἔπειτα δὲ ἐκ παιδὸς ἀρετὴν ἀσκοῦντι· τῶν δ’ ἐμῶν προγόνων ἀκούω τὸν πρῶτον βασιλεύσαντα ἄμα τε βασιλέα καὶ ἐλεύθερον γενέσθαι. Cyrop. i. 2, 1: τοῦ Περσειδῶν γένους, &c.
[58] See the remarkable words addressed by Cyrus, shortly before his death, in sacrificing on the hill-top to Ζεὺς Πατρῷος and Ἥλιος, Cyrop. viii. 7, 3.
The special communications of the Gods to Cyrus are insisted on by Xenophon, like those made to Sokrates, and like the constant aid of Athênê to Odysseus in Homer, Odyss. iii. 221:—
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Οὐ γὰρ πω ἴδον ὧδε θεοὺς ἀναφανδὰ
φιλεῦντας ὡς κείνῳ ἀναφανδὰ παρίστατο Παλλὰς Ἀθήνη. |
Xenophon does not solve his own problem — The governing aptitude and popularity of Cyrus come from nature, not from education.
The fundamental principle of Xenophon is, that to obtain hearty and unshaken obedience is not difficult for a ruler, provided he possesses the science or art of ruling. This is a principle expressly laid down by Sokrates in the Xenophontic Memorabilia.[59] We have seen Plato affirming in the Politikus[60] that this is the only true government, though very few individuals are competent to it: Plato gives to it a peculiar application in the Republic, and points out a philosophical or dialectic tuition whereby he supposes that his Elders will acquire the science or art of command. The Cyropædia presents to us an illustrative example. Cyrus is a young prince who, from twenty-six years of age to his dying day, is always ready with his initiative, provident in calculation of consequences, and personally active in enforcement: giving the right order at the right moment, with good assignable reasons. As a military man, he is not only personally forward, but peculiarly dexterous in the marshalling and management of soldiers; like the Homeric Agamemnon[61] —
| Ἀμφότερον, βασιλεύς τ’ ἀγαθός, κρατερός τ’ αἰχμητής. |