C4.36. The wicked man as conceived in Hellenico-Xenophontine fashion, charged with the spirit of meanness, envy, and hatred, which cannot brook the existence of another better than itself.
C4.38. A nice touch: we learn to know Gadatas and Xenophon also, and the Hellenic mind.
C5.10. Pathos well drawn: vide Richard II. and Bolingbroke. Euripidean quality.
C5.12. The archic man has got so far he can play the part of intercessor between Cyaxares and his Medes. The discussion involves the whole difficulty of suppression ("he must increase, but I must decrease" is one solution, not touched here).
C5.34. Perhaps this is the very point which Xenophon, Philosopher, wishes to bring out, the pseudo-archic man and the archic man contrasted, but Xenophon, lover of man and artist, draws the situation admirably and truthfully without any doctrinal purpose. It is {anthropinon} human essentially, this jealousy and humiliation of spirit.
C5.35. Cyrus' tone of voice and manner must have some compelling charm in them: the dialectic debate is not pursued, but by a word and look the archic man wins his way.
C5.36. Oriental and antique Hellenic, also modern, formalities. I can imagine some of those crowned heads, emperors of Germany and Austria, going through similar ceremonies, walking arm-in-arm, kissing on both cheeks fraternally, etc.
C5.39-40. This reveals the incorrigible weakness of Cyaxares. He can never hold his own against the archic man. As a matter of philosophic "historising," probably Xenophon conceives the Median element as the corrupting and sapping one in the Persian empire (vide Epilogue), only he to some extent justifies and excuses Cyrus in his imitations of it. That is a difficulty.
C5.41. The archic man shows self-command again: his energy somewhat relieves ignobler actors of responsibility and so far saps their wills. His up-and-doingness a foil to their indolence.