[Footnote 21: Xenophon, Cyrop. i. 2, 2-6. [Greek: Ou(=toi de\ dokou=sin oi( no/moi a)/rchesthai tou= koinou= a)gathou= e)pimelou/menoi ou)k e)/nthen o(/thenper e)n tai=s plei/stais po/lesin a)/rchontai. Ai( me\n ga\r plei=stai po/leis, a)phei=sai paideu/ein o(/pôs tis e)the/lei tou\s e(autou= pai=das kai\ au)tou\s tou\s presbute/rous o(/pôs e)the/lousi dia/gein, e)/peita prosta/ttousin au)tou\s mê\ kle/ptein. . . . Oi( de\ Persikoi\ no/moi prolabo/ntes e)pime/lontai o(/pôs tê\n a)rchê\n mê\ toiou=toi e)/sontai oi( poli=tai, oi(=oi ponêrou= tinos ê)\ ai)schrou= e)/rgou e)phi/esthai. E)pime/lontai de\ dê\ ô(=de.]] [Side-note: Both of them combine polity with education--temporal with spiritual.] This general principle of combining polity with education, is fundamental both with Plato and Xenophon: to a great degree, it is retained also by Aristotle. The lawgiver exercises a spiritual as well as a temporal function. He does not content himself with prohibitions and punishments, but provides for fashioning every man's character to a predetermined model, through systematic discipline begun in childhood and never discontinued. This was the general scheme, realised at Sparta in a certain manner and degree, and idealised both by Plato and Xenophon. The full application of the scheme, however, is restricted, in all the three, to a select body of qualified citizens; who are assumed to exercise dominion or headship over the remaining community.[22] [Footnote 22: In Xenophon all Persians are supposed to be legally admissible to the public training; but in practice, none can frequent it constantly except those whose families can maintain them without labour; nor can any be received into the advanced stages, except those who have passed through the lower. Hence none go really through the training except the Homotimoi.] [Side-note: Differences between them--Character of Cyrus.]