Thus far the general conception of Xenophon and Plato is similar: yet there are material differences between them. In Xenophon, the ultimate purpose is, to set forth the personal qualities of Cyrus: to which purpose the description of the general training of the citizens is preparatory, occupying only a small portion of the Cyropædia, and serving to explain the system out of which Cyrus sprang. And the character of Cyrus is looked at in reference to the government of mankind. Xenophon had seen governments, of all sorts, resisted and overthrown--despotisms, oligarchies, democracies. His first inference from these facts is, that man is a very difficult animal to govern:--much more difficult than sheep or oxen. But on farther reflection he recognises that the problem is noway insoluble: that a ruler may make sure of ruling mankind with their own consent, and of obtaining hearty obedience--provided that he goes to work in an intelligent manner.[23] Such a ruler is described in Cyrus; who both conquered many distant and unconnected nations,--and governed them, when conquered, skilfully, so as to ensure complete obedience without any active discontent. The abilities and exploits of Cyrus thus step far beyond the range of the systematic Persian discipline, though that discipline is represented as having first formed both his character and that of his immediate companions. He is a despot responsible to no one, but acting with so much sagacity, justice, and benevolence, that his subjects obey him willingly. His military orders are arranged with the utmost prudence and calculation of consequences. He promotes the friends who have gone through the same discipline with himself, to be satraps of the conquered provinces, exacting from them submission, and tribute-collection for himself, together with just dealing towards the subjects. Each satrap is required to maintain his ministers, officers, and soldiers around him under constant personal inspection, with habits of temperance and constant exercise in hunting.[24] These men and the Persians generally, constitute the privileged class and the military force of the empire:[25] the other mass of subjects are not only kept disarmed, but governed as "_gens tailleables et corvéables_". Moreover, besides combining justice and personal activity with generosity and winning manners, Cyrus does not neglect such ceremonial artifices and pomp as may impose on the imagination of spectators.[26] He keeps up designedly not merely competition but mutual jealousy and ill-will among those around him. And he is careful that the most faithful among them shall be placed on his left hand at the banquet, because that side is the most exposed to treachery.[27] [Footnote 23: Xenoph. Cyrop. i. 1,** 3. [Greek: ê)/n tis e)pistame/nôs tou=to pra/ttê|.]