[Footnote 39: Plato pronounces Cyrus to have been a good general and a patriot, but not to have received any right education, and especially to have provided no good education for his children, who in consequence became corrupt and degenerate (Legg. iii. 694). Upon this remark some commentators of antiquity founded the supposition of grudge or quarrel between Plato and Xenophon. We have no evidence to prove such a state of unfriendly feeling between the two, yet it is no way unlikely: and I think it highly probable that the remark just cited from Plato may have had direct reference to the Xenophontic Cyropædia. When we read the elaborate intellectual training which Plato prescribes for the rulers in his Republic, we may easily understand that, in his view, the Xenophontic Cyrus had received no right education at all. His remark moreover brings to view the defect of all schemes built upon a perfect despot--that they depend upon an individual life.] [Footnote 40: Plato, Timæus, pp. 20-26. Plato, Kritias, p. 108.] One prominent difference between the two deserves to be noticed. In the Xenophontic training, the ethical, gymnastic, and military, exigencies are carefully provided for: but the musical and intellectual exigencies are left out. The Xenophontic Persians are not affirmed either to learn letters, or to hear and repeat poetry, or to acquire the knowledge of any musical instrument. Nor does it appear, even in the case of the historical Spartans, that letters made any part of their public training. But the Platonic training includes music and gymnastics as co-ordinate and equally indispensable. Words or intellectual exercises, come in under the head of music.[41] Indeed, in Plato's view, even gymnastics, though bearing immediately on the health and force of the body, have for their ultimate purpose a certain action upon the mind; being essential to the due development of courage, energy, endurance, and self-assertion.[42] Gymnastics without music produce a hard and savage character, insensible to persuasive agencies, hating discourse or discussion,[43] ungraceful as well as stupid. Music without gymnastics generates a susceptible temperament, soft, tender, and yielding to difficulties, with quick but transient impulses. Each of the two, music and gymnastic, is indispensable as a supplement and corrective to the other. [Footnote 41: Plato, Republic, ii. p. 376 E.] [Footnote 42: Plato, Republic, iii. p. 410 B. [Greek: pro\s to\ thumoeide\s tê=s phu/seôs ble/pôn ka)kei=no e)gei/rôn ponê/sei ma=llon ê)\ pro\s i)schu/n, ou)ch ô(/sper oi( a)/lloi a)thlêtai\ r(ô/mês e(/neka.]] [Footnote 43: Plato, Republ. iii. pp. 410-411. 411 D-E: [Greek: Miso/logos dê/, oi)=mai, o( toiou=tos gi/gnetai kai\ a)/mousos, kai\ peithoi= me\n dia\ lo/gôn ou)de\n e)/ti chrê=tai, bi/a| de\ kai\ a)grio/têti ô(/sper thêri/on pro\s pa/nta diapra/ttetai, kai\ e)n a)mathi/a| kai\ skaio/têti meta\ a)r)r(uthmi/as te kai\ a)charisti/as zê=|.]]