[Footnote 59: Ἀμφὶ ἀγορὰν πλήθουσαν.] The time from the tenth hour till noon. The whole day was divided by the Greeks into four parts, πρωῖ, ἀμφὶ ἀγορὰν πλήθουσαν, μεσημβρία, δείλη. _Kühner_.] [Footnote 60: The words κατὰ τὸ μέσον, which were introduced into the text by Leunclavius, as if absolutely necessary, and from a comparison of Diod. Siculus, xiv. 2, Bornemann and others have omitted. I have thought it well to express them in the translation. Compare sect. 22, 23.] [Footnote 61: The words in brackets, as being at variance with what is said immediately before, that the Persians had helmets on their heads, Wyttenbach, Weiske, and most other critics have condemned as an interpolation of some copyist. Kühner defends them an the ground that they do not interfere with what precedes, but merely express a general custom of the Persians. Jacobs for ἄλλους conjectures παλαιούς, which Lion has received into his text; but παλαιούς does not suit well with the present διακινδυνεύειν. For my own part, I would rather see the words out of the text than in it, if for no other reason than that they break the current of the narrative. Dindorf very judiciously leaves them in brackets.] [Footnote 62: Δείλη.] See note on sect. 1. of this chap. "This division of the day was also distinguished into two parts, δείλη πρωῖα, and δείλη οψία, the early part of the afternoon, (which is here meant,) and the evening." _Kühner_.] [Footnote 63: Ἐν πλαισίῳ πλήρει ἀνθρώπων.] "In an oblong full of men," i. e. the men being close together.] [Footnote 64: Οὐ πάνυ πρὸς αὐτῷ τῶ στρατεύματι.] "Satis longinquo à suis intervallo."--_Weiske_.] [Footnote 65: Τὰ ἱερὰ ---- καὶ τὰ σφάγια καλά.] The ἱερὰ are omens from the entrails of the victims; the σφάγια were omens taken from the appearances and motions of the animals when led to sacrifice. This is the explanation given by Sturz in the Lexicon Xenophonteum, and adopted by Kühner. Compare ii, 1. 9.] [Footnote 66: Dindorf has ὁ δὲ Κλέαρχος εἶπεν, which is the reading of some manuscripts; others have Ξενοφῶν instead of Κλέαρχος. Dindorf prefers the former, assuming that Clearchus had probably ridden up to Cyrus on that occasion; but this is an assumption which he had no right to make, as nothing can be gathered from the text in favour of it. Bornemann and Kühner think it better to consider both names as equally interpolations, and to read simply ὁ δὲ εἶπεν, Xenophon of course being understood.]