But we must consider this aptitude for command as a spontaneous growth in Cyrus — a portion of his divine constitution or of the golden element in his nature (to speak in the phrase of the Platonic Republic): for no means are pointed out whereby he acquired it, and the Platonic Sokrates would have asked in vain, where teachers of it were to be found. It is true that he is made to go through a rigorous and long-continued training: but this training is common to him with all the other Persian youths of good family, and is calculated to teach obedience, not to communicate aptitude for command; while the master of tactics, whose lessons he receives apart, is expressly declared to have known little about the duties of a commander.[62] Kambyses indeed (father of Cyrus) gives to his son valuable general exhortations respecting the multiplicity of exigencies which press upon a commander, and the constant watchfulness, precautions, fertility of invention, required on his part to meet them. We read the like in the conversations of Sokrates in the Memorabilia:[63] but neither Kambyses nor Sokrates are teachers of the art of commanding. For this art, Cyrus is assumed to possess a natural aptitude; like the other elements of his dispositions — his warm sympathies, his frank and engaging manners, his ardent emulation combined with perfect freedom from jealousy, his courage, his love of learning, his willingness to endure any amount of labour for the purpose of obtaining praise, &c., all which Xenophon represents as belonging to him by nature, together with a very handsome person.[64]
[59] Xenoph. Mem. iii. 9, 10-12.
[60] See what is said below about the Platonic Politikus, [chap. xxx.]
[61] Cicero, when called upon in his province of Cilicia to conduct warlike operations against the Parthians, as well as against some refractory mountaineers, improved his military knowledge by studying and commenting on the Cyropædia. Epist. ad Famil. ix. 25. Compare the remarkable observation made by Cicero (Academic. Prior. ii. init.) about the way in which Lucullus made up his deficiency of military experience by reading military books.
[62] Xen. Cyrop. i. 6, 12-15.
[63] Compare Cyropæd. i. 6, with Memorab. iii. 1.
[64] Cyropæd. i. 2, 1. φῦναι δὲ ὁ Κῦρος λέγεται, &c. i. 3, 1-2. πάντων τῶν ἡλίκων διαφέρων ἐφαίνετο … παῖς φύσει φιλόστοργος, &c.
Views of Xenophon about public and official training of all citizens.
The Cyropædia is a title not fairly representing the contents of the work, which contains a more copious biography of the hero than any which we read in Plutarch or Suetonius. But the education of Cyrus[65] is the most remarkable part of it, in which the ethico-political theory of Xenophon, generated by Sokratic refining criticism brought to bear on the Spartan drill and discipline, is put forth. Professing to describe the Persian polity, he in reality describes only the Persian education; which is public, and prescribed by law, intended to form the character of individuals so that they shall stand in no need of coercive laws or penalties. Most cities leave the education of youth to be conducted at the discretion of their parents, and think it sufficient to enact and enforce laws forbidding, under penal sanction, theft, murder, and various other acts enumerated as criminal. But Xenophon (like Plato and Aristotle) disapproves of this system.[66] His Persian polity places the citizen even from infancy under official tuition, and aims at forming his first habits and character, as well as at upholding them when formed, so that instead of having any disposition of his own to commit such acts, he shall contract a repugnance to them. He is kept under perpetual training, drill, and active official employment throughout life, but the supervision is most unremitting during boyhood and youth.
[65] I have already [observed] that the phrase of Plato in Legg. iii. p. 694 C may be considered as conveying his denial of the assertion, that Cyrus had received a good education.