[118] Ἐπὶ δὲ τὰ ὅπλα.] See [note on ii. 2. 20].
[119] εοις, οἷς ἔδει, θύειν.] Ut diis eis, quibus oporteret, sacra faceret. Those gods are to be understood, to whom it was established, by law or by custom, that whoever was entering on an expedition, such as that which Xenophon meditated, should offer sacrifice. They were therefore certain or appointed gods: comp. [sect. 8]; and vi. i. 22. Yet the absence of the article ought not to surprise us, even when special gods are meant. Kühner.—What gods they were, does not appear.
[120] Δι' αἰσχύνην.] They had regard for their character in the eyes of one another, fearing that they might seem faint-hearted; and regard for it in those of Cyrus, fearing that they might seem ungrateful. Kühner.—Αἰσχύνη is self-respect, apprehension of what others may think of us; and may be illustrated by Hom. Il. v.
Ἀλλήλους δ' αἰδεῖσθε κατὰ κρατερὰς ὑσμίνας·
Αἰδομένων ἀνδρῶν πλέονες σόοι ἠὲ πέφανται·
"Have self-respect before one another in the violence of battle; of men who respect themselves, more are saved than killed." Hutchinson cites A. Gellius, xix. 7: αἰσχύνη ἐστὶ φόβος δικαίον ψόγου, i. e. a fear of just blame.
[121] Κηδεμών.] Cyrus, says Weiske, had his mother to take his part, the Greeks had no one to take theirs.
[122] Καὶ τρωτοὶ καὶ θνητοὶ μᾶλλον.] "More vulnerable and mortal." Alluding to the superiority of the Grecian armour over that of the Persians.
[123] Τὸν ὑποστράτηγον.] Krüger, from v. 9. 36, and vi. 2. 11, concludes that the ὑποστράτηγος was he who was appointed to discharge the duties of the στράτηγος in his absence, or to take his place if he should be killed.
[124] See [ii. 2. 20].
[125] Καιρόν.] Leunclavius makes this equivalent to "in vobis plurimum est situm." Sturz, in his Lexicon Xenoph., says, "rerum status is est, ut vos in primis debeatis rebus consulere." Toup, in his Emend. ad Suid., gives maximum momentum habetis.