dogs, dogs that you bred up to guard yourself and your house, such care that he made them fonder of him than of yourself, would you be pleased with him for his attention? [29] Or take another instance, if that one seems too slight: suppose a friend of yours were to do so much for your own followers, men you kept to guard you and to fight for you, that they would rather serve in his train than yours, would you be grateful to him for his kindness? [30] Or let me take the tenderest of human ties: suppose a friend of yours paid court to the wife of your bosom so that in the end he made her love him more than yourself, would he rejoice your heart by his courtesy? Far from it, I trow; he who did this, you would say, did you the greatest wrong in all the world. [31] And now, to come nearest to my own case, suppose some one paid such attention to your Persians that they learnt to follow him instead of you, would you reckon that man your friend? No; but a worse enemy than if he had slain a thousand. [32] Or again, say you spoke in all friendship to a friend and bade him take what he wished, and straightway he took all he could lay hands on and carried it off, and so grew rich with your wealth, and you were left in utter poverty, could you say that friend was altogether blameless? [33] And I, Cyrus, I feel that you have treated me, if not in that way, yet in a way exactly like it. What you say is true enough: I did allow you to take what you liked and go, and you took the whole of my power and went, leaving me desolate, and to-day you bring the spoil you have won with my forces, and lay it so grandly at my feet--magnificent! And you make my country great through the help of my own might, while I have no part or lot in the performance, but must step in at the end, like a woman, to receive your favours, while in the eyes of all men, not least my faithful subjects yonder, you are the man, and I--I am not fit to wear a crown. [34] Are these, I ask you, Cyrus, are these the deeds of a benefactor? Nay, had you been kind as you are kin, above all else you would have been careful not to rob me of my dignity and honour. What advantage is it to me for my lands to be made broad if I myself am dishonoured? When I ruled the Medes, I ruled them not because I was stronger than all of them, but because they themselves thought that our race was in all things better than theirs.'
[35] But while he was still speaking Cyrus broke in on his words, crying:
'Uncle of mine, by the heaven above us, if I have ever shown you any kindness, be kind to me now. Do not find fault with me any more, wait, and put me to the test, and learn how I feel towards you, and if you see that what I have done has really brought you good, then, when I embrace you, embrace me in return and call me your benefactor, and if not, you may blame me as you please.'
[36] 'Perhaps,' answered Cyaxares, 'you are right. I will do as you wish.'
'Then I may kiss you?' said Cyrus.
'Yes, if it pleases you. 'And you will not turn aside as you did just now?' 'No, I will not turn aside.' And he kissed him.
[37] And when the Medes saw it and the Persians and all the allies-- for all were watching to see how matters would shape--joy came into their hearts and gladness lit up their faces. Then Cyrus and Cyaxares mounted their horses and rode back, and the Medes fell in behind Cyaxares, at a nod from Cyrus, and behind Cyrus the Persians, and the others behind them. [38] And when they reached the camp and brought Cyaxares to the splendid tent, those who were appointed made everything ready for him, and while he was waiting for the banquet his Medes presented themselves, some of their own accord, it is true, but most were sent by Cyrus. [39] And they brought him gifts; one came with a beautiful cup-bearer, another with an admirable cook, a third with a baker, a fourth with a musician, while others brought cups and goblets and beautiful apparel; almost every one gave something out of the spoils they had won. [40] So that the mood of Cyaxares changed, and he seemed to see that Cyrus had not stolen his subjects from him, and that they made no less account of him than they used to do.
[41] Now when the hour came for the banquet, Cyaxares sent to Cyrus and begged him to share it: it was so long, he said, since they had met. But Cyrus answered, 'Bid me not to the feast, good uncle. Do you not see that all these soldiers of ours have been raised by us to the pitch of expectation? And it were ill on my part if I seemed to neglect them for the sake of my private pleasure. If soldiers feel themselves neglected even the good become faint-hearted, and the bad grow insolent. [42] With yourself it is different, you have come a long journey and you must fall to without delay, and if your subjects do you honour, welcome them and give them good cheer, that there may be confidence between you and them, but I must go and attend to the matters of which I speak. [43] Early to-morrow morning,' he added, 'our chief officers will present themselves at your gate to hear from you what you think our next step ought to be. You will tell us whether we ought to pursue the campaign further or whether the time has now come to disband our army.'
[44] Thereupon Cyaxares betook himself to the banquet and Cyrus called a council of his friends, the shrewdest and the best fitted to act with him, and spoke to them as follows:
'My friends, thanks to the gods, our first prayers are granted. Wherever we set foot now we are the masters of the country: we see our enemies brought low and ourselves increasing day by day in numbers and in strength. [45] And if only our present allies would consent to stay with us a little longer, our achievements could be greater still, whether force were needed or persuasion. Now it must be your work as much as mine to make as many of them as possible willing and anxious to remain. [46] Remember that, just as the soldier who overthrows the greatest number in the day of battle is held to be the bravest, so the speaker, when the time has come for persuasion, who brings most men to his side will be thought the most eloquent, the best orator and the ablest man of action. [47] Do not, however, prepare your speeches as though we asked you to give a rhetorical display: remember that those whom you convince will show it well enough by what they do. [48] I leave you then,' he added, 'to the careful study of your parts: mine is to see, so far as in me lies, that our troops are provided with all they need, before we hold the council of war.'
NOTES
C.1. Cyrus' generosity: he is not cold, not incapable of soft pleasure, but too pre-occupied with greater things. On the whole, if a hedonist, this type of man, a hedonist that = a stoic (cf. Socrates, H. Sidgwick, also J. P.).
C1.4, init. Well told: we feel the character of Araspas at once, as soon as he opens his lips.
C1.4, med. An Eastern picture. She is one of the Bible women, as Gadatas and Gobryas are brothers of Barzillai; she is sister of Ruth or Susanna or Judith or Bathsheba. Perhaps she is nobler than any of them. She is also the sister of the Greek tragedy women, Antigone, Alcestis; especially Euripidean is she: no doubt she is sister to the great women of all lands.
C1.10 ff. Xenophon, Moralist. Cf. /Memorabilia/ for a similar philosophical difficulty about the will and knowledge. And for this raising of ethical problems in an artistic setting of narrative, cf. Lyly. I see a certain resemblance between the times and the writers' minds. /Vide/ J. A. Symonds on the predecessors of Shakespeare. Araspas' point is that these scamps have only themselves to blame, being {akrateis}, and then they turn round and accuse love. (We are thrown back on the origin of {akrasia}: /vide Memorabilia/ [e.g. I. ii. v.; IV. v.] for such answer as we can get to that question.) Whereas the {kaloi kagathoi} desire strongly but can curb their desires.
C1.13. Shows a confidence in the healthy action of the will. When Araspas himself is caught later on he develops the theory of a double self, a higher and a lower (so hgd., and so, I think, Xenophon and Socrates. /Vide Memorabilia/).
C1.16, fin. Cyrus || Socrates, his prototype here.
C1.18. Very natural and beautiful. Xenophon sympathetic with such a beautiful humanity. The woman's nature brought out by these touches. Xenophon, Dramatist: the moral problem is subordinate, that is to say, is made to grow out of the dramatic action and characterisation.
C1.20. Notice the absolutely fair and warrantable diplomatic advantage given to the archic man: each step he takes opens up new avenues of progress. Herein is fulfilled 'to him who hath shall be given,' but Cyrus plays his part also, he has the wisdom of serpents with the gentleness of doves.
C1.21. This is the true rhetoric, the right road to persuasiveness, to be absolutely frank.
C1.24. The desire to be ruled by the archic man, which the archomenoi --i.e. all men--feel, is thus manifest. Notice again how the Mede's own character is maintained: he speaks as he felt then.
C2.8. The bridegroom will be found to be Hystaspas; but we have no suspicion as yet, without looking on.
C2.9. In this interview Cyrus' character still further developed. /Ex ore Cyri./, Xenophon propounds his theory of the latent virtue in man, which only needs an opportunity to burst forth, but, this lacking, remains unrevealed. Now it is a great godsend to get such a chance. It is thoroughly Hellenic, or Xenophon-Socratic, this feeling, 'Give me a chance to show my virtue.' (But has Cyrus a touch of superhuman conscious rectitude?)
C2.12. The same thought again: it is full of delicacy and spiritual discernment: the more one ponders it the more one feels that.
C2.12, fin. For Hellenic or Xenophontine or old-world theory of the misfortunes which befall the virtuous, /vide/
