C3.47. The desire for "leisure" is as strong in Xenophon as in hgd. or S. T. I., I think. (S. T. Irwin, also a master at Clifton.)
C4.1. Why is the Hyrcanian never named? Is it conceivable that Xenophon shrinks from using a proper name except when he has some feeling for the sound of the language? (Sic. Sakians, Cadousians, Indians, etc.)
C4.4 The "mark" system again which Xenophon believes in, but hgd. not. Shows how he tried to foster competitiveness. It's after all a belief in the central sun, a species of monarch-worship, logical and consistent enough.
C4.8. Xenophon reveals himself and the Hellenic feeling with regard to war and its use. The pax Romana is anticipated in their minds.
C4.9. Hystaspas is rather like the sons of Zebedee or the elder brother of the Prodigal.
C4.12, fin. Looks rather like a Greek joke. But what is the joke?
C4.13-23. Broad type of joke, but not unhealthy or prurient. Prototype probably Agesilaus and the younger Cyrus at the supper-table, with just this touch of coarseness.
C4.32-36. This is = to the Comtist theory of the duties of capitalists, and is one of the noblest disquisitions in all Xenophon, {os g' emoi dokei}. Cyrus' theory is based on fraternal feeling among the elite of the world, and that is the sole difference, a large one doubtless, and measures the gap between Xenophon and A. C. and our advance in Democracy.
C5.17. How far is this historical, i.e. semi-historical? I can't help supposing that the commoner notion of a conquest of Media by Persia was current and familiar to Xenophon apart from any other account, which for his present purpose he chose to go upon and possibly believed in.
C5.18-20. Will Cyrus take her to wife, his old playmate? All this shows once more Xenophon's love of children.