[70] See below, [chap. xxxvii.]
Exemplary obedience of Cyrus to the public discipline — He had learnt justice well — His award about the two coats — Lesson inculcated upon him by the Justice-Master.
Through the two youthful stages of this discipline Cyrus is represented as having passed; undergoing all the fatigues as well as the punishment (he is beaten or flogged by the superintendent[71]) with as much rigour as the rest, and even surpassing all his comrades in endurance and exemplary obedience, not less than in the bow and the javelin. In the lessons about justice he manifests such pre-eminence, that he is appointed by the superintendent to administer justice to other boys: and it is in this capacity that he is chastised for his well-known decision, awarding the large coat to the great boy and the little coat to the little boy, as being more convenient to both,[72] though the proprietorship was opposite: the master impressing upon him, as a general explanation, that the lawful or customary was the Just.[73] Cyrus had been brought as a boy by his mother Mandanê to visit her father, the Median king Astyages. The boy wins the affection of Astyages and all around by his child-like frankness and affectionate sympathy (admirably depicted in Xenophon): while he at the same time resists the corruptions of a luxurious court, and adheres to the simplicity of his Persian training. When Mandanê is about to depart and to rejoin her husband Kambyses in Persis, she is entreated by Astyages to allow Cyrus to remain with him. Cyrus himself also desires to remain: but Mandanê hesitates to allow it: putting to Cyrus, among other difficulties, the question — How will you learn justice here, when the teachers of it are in Persis? To which Cyrus replies — I am already well taught in justice: as you may see by the fact, that my teacher made me a judge over other boys, and compelled me to render account to him of all my proceedings.[74] Besides which, if I am found wanting, my grandfather Astyages will make up the deficient teaching. But (says Mandanê) justice is not the same here under Astyages, as it is in Persis. Astyages has made himself master of all the Medes: while among the Persians equality is accounted justice. Your father Kambyses both performs all that the city directs, and receives nothing more than what the city allows: the measure for him is, not his own inclination, but the law. You must therefore be cautious of staying here, lest you should bring back with you to Persia habits of despotism, and of grasping at more than any one else, contracted from your grandfather: for if you come back in this spirit, you will assuredly be flogged to death. Never fear, mother (answered Cyrus): my grandfather teaches every one round him to claim less than his due — not more than his due: and he will teach me the same.[75]
[71] Cyrop. i. 3, 17; i. 5, 4.
[72] Cyrop. i. 3, 17. This is an ingenious and apposite illustration of the law of property.
[73] Cyrop. i. 3, 17. ἔπειτα δὲ ἔφη τὸ μὲν νόμιμον δίκαιον εἶναι· τὸ δὲ ἄνομον, βίαιον.
[74] Cyropæd. i. 4, 2.
[75] Cyrop. i. 3, 17-18. Ὅπως οὖν μὴ ἀπολῇ μαστιγούμενος, ἐπειδὰν οἴκοι ᾖς, ἂν παρὰ τούτου μαθὼν ἥκῃς ἀντὶ τοῦ βασιλικοῦ τὸ τυραννικόν, ἐν ᾧ ἐστι τὸ πλέον οἴεσθαι χρῆναι πάντων ἔχειν.
Xenophon’s conception of the Sokratic problems — He does not recognise the Sokratic order of solution of those problems.