C1.4, med. On _willing_ service. This again is one of the best utterances in all Xenophon. It has a deep spiritual import. C1.4, fin. He is thinking of Athens, perhaps. It is a choice: obey the ruler or knock under to foreign foes. C1.8. Surely a remark of the author. It is an old inveterate thought of his: "the Master's eye." I feel the _old_ man at times. C1.9-10. This side of the Persian state-machine strongly impressed the mind and imagination of Xenophon. Hence he works it into the treatise on economy as well as here. In fact his expansion of the Socratic reflections into the _Economist_ has to do, I believe, with these reflections on state economy. C1.13. Hellenic aristocratic theory of existence. Leisure for the grand duties which devolve on the lords of mankind. It doesn't seem to strike Xenophon that this rigid system of self-absorption in the higher selfhood of the social system might be destructive of individual life. Of course he would say, "No, it enlarges the individual life." C1.17-20. Seems to me to show Xenophon struggling with the hard parts of the later Persian system. The theory of Persian feudalism is too high-strung for these grand satraps, rulers of provinces as big as ordinary kingdoms. It tends to snap, and from the beginning did. The archic man has no charm to compel his followers to archic virtue. It is a negative {episteme} after all. Does Xenophon realise this, or is hgd. wrong? C1.21. Cf. headmasters with preposters in a public school, based on the same system of high aims and duties corresponding to rights. C1.23, init. Cf. Louis Napoleon in Browning's poem [_Prince Hohensteil-Schwangau_]. C1.23, med. The Magians, the Persian order of priests. Yet we have heard of them throughout. C1.27. A very true saying and very nice the feeling it gives us towards Xenophon. We think of him with his wife and his little sons and his friends and their friends. C1.28. How true of women! C1.33. A reduplication of the description in Bk. I., and also a summing-up of Xenophon's own earthly paradise--quite Tennysonian. C1.37. An important point or principle in Xenophon's political theory--indeed the key and tone of it: no one has a right to command except by virtue of personal superiority. C1.40 foll. "How art thou fallen from heaven, O Lucifer, son of the morning!" The section, if, as I think it is, by Xenophon, throws light on the nature and composition of the book. The author isn't so disengaged from "history" that he can set aside obviously integral parts of the Persian system traceable to Cyrus, or at any rate probably original, and their false-seeming and bamboozling mode of keeping up dignity has to be taken account of. It has its analogy in the admission of thaumaturgy on the part of religious teachers, and no doubt a good deal can be said for it. The archic man in low spirits, if he ever is so, has some need of bamboozling himself. Titles do give some moral support even nowadays to certain kinds of minds.