Compare Xenoph. Economic. c. xxi. where [Greek: to\ e)thelo/ntôn a)/rchein] is declared to be a superhuman good, while [Greek: to\ a)ko/ntôn turannei=n] is reckoned as a curse equivalent to that of Tantalus.] [Footnote 24: Xenophon, Cyropæd. viii. 6, 1-10.] [Footnote 25: Xenoph. Cyrop. viii. 1, 43-45, viii. 6, 13, vii. 5, 79. viii. 5, 24: [Greek: ei) de\ su/, ô)= Ku=re, e)parthei\s tai=s parou/sais tu/chais, e)picheirê/seis kai\ Persô=n _a)/rchein e)pi\ pleonexi/a|, ô(/sper tô=n a)/llôn_], &c.] [Footnote 26: Xenoph. Cyrop. viii. 1, 40. [Greek: a)lla\ kai\ katagoêteu/ein ô)/|eto chrê=nai au)tou/s.] Also viii. 3, 1.] [Footnote 27: Xenoph. Cyrop. viii. 2, viii. 4, 3.] [Side-note: Xenophontic genius for command--Practical training--Sokratic principles applied in Persian training.] What is chiefly present to the mind of Xenophon is, a select fraction of citizens passing their whole lives in a regimental training like that of Lacedæmon: uniformity of habits, exact obedience, the strongest bodily exercise combined with the simplest nutritive diet, perfect command of the physical appetites and necessities, so that no such thing as spitting or blowing the nose is seen.[28] The grand purpose of the system, as at Sparta,[29] is warlike efficiency: war being regarded as the natural state of man. The younger citizens learn the use of the bow and javelin, the older that of the sword and shield. As war requires not merely perfectly trained soldiers, but also the initiative of a superior individual chief, so Xenophon assumes in the chief of these men (like Agesilaus at Sparta) an unrivalled genius for command. The Xenophontic Cyrus is altogether a practical man. We are not told that he learnt anything except in common with the rest. Neither he nor they receive any musical or literary training. The course which they go through is altogether ethical, gymnastical, and military. Their boyhood is passed in learning justice and temperance,[30] which are made express subjects of teaching by Xenophon and under express masters: Xenophon thus supplies the deficiency so often lamented by the Platonic Sokrates, who remarks that neither at Athens nor elsewhere can he find either teaching or teacher of justice. Cyrus learns justice and temperance along with the rest,[31] but he does not learn more than the rest: nor does Xenophon perform his promise of explaining by what education such extraordinary genius for command is brought about.[32] The superior character of Cyrus is assumed and described, but noway accounted for: indeed his rank and position at the court of Astyages (in which he stands distinguished from the other Persians) present nothing but temptations to indulgence, partially countervailed by wise counsel from his father Kambyses. We must therefore consider Cyrus to be a king by nature, like the chief bee in each hive[33]--an untaught or self-taught genius, in his excellence as general and emperor. He obtains only one adventitious aid peculiar to himself.