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(7) "And do you remember," said his father, "how we thought that it would be a noble work enough if a man could train himself really and truly to be beautiful and brave and earn all he needed for his household and himself? That, we said, was a work of which a man might well be proud; but if he went further still, if he had the skill and the science to be the guide and governor of other men, supplying all their wants and making them all they ought to be, that, it seemed to us, would be indeed a marvel." (8) "Yes, my father," answered Cyrus, "I remember it very well. I agreed with you that to rule well and nobly was the greatest of all works, and I am of the same mind still," he went on, "whenever I think of government in itself. But when I look on the world at large, when I see of what poor stuff those men are made who contrive to uphold their rule and what sort of antagonists we are likely to find in them, then I can only feel how disgraceful it would be to cringe before them and not to face them myself and try conclusions with them on the field. All of them, I perceive," he added, "beginning with our own friends here, hold to it that the ruler should only differ from his subjects by the splendour of his banquets, the wealth of gold in his coffers, the length and depth of his slumbers, and his freedom from trouble and pain. But my views are different: I hold that the ruler should be marked out from other men, not by taking life easily, but by his forethought and his wisdom and his eagerness for work." (9) "True, my son," the father answered, "but you know the struggle must in part be waged not against flesh and blood but against circumstances, and these may not be overcome so easily. You know, I take it, that if supplies were not forthcoming, farewell to this government of yours." "Yes," Cyrus answered, "and that is why Cyaxares is undertaking to provide for all of us who join him, whatever our numbers are." "So," said the father, "and you really mean, my son, that you are relying only on these supplies of Cyaxares for this campaign of yours?" "Yes," answered Cyrus. "And do you know what they amount to?" "No," he said, "I cannot say that I do." "And yet," his father went on, "you are prepared to rely on what you do not know? Do you forget that the needs of the morrow must be high, not to speak of the outlay for the day?" "Oh, no," said Cyrus, "I am well aware of that." "Well," said the father, "suppose the cost is more than Cyaxares can bear, or suppose he actually meant to deceive you, how would your soldiers fare?" "Ill enough, no doubt," answered he. "And now tell me, father, while we are still in friendly country, if you know of any resources that I could make my own?" (10) "You want to know where you could find resources of your own?" repeated his father. "And who is to find that out, if not he who holds the keys of power? We have given you a force of infantry that you would not exchange, I feel sure, for one that was more than twice its size; and you will have the cavalry of Media to support you, the finest in the world. I conceive there are none of the nations round about who will not be ready to serve you, whether to win your favour or because they fear disaster. These are matters you must look into carefully, in concert with Cyaxares, so that nothing should ever fail you of what you need, and, if only for habit's sake, you should devise some means for supplying your revenue. Bear this maxim in mind before all others—never put off the collecting of supplies until the day of need, make the season of your abundance provide against the time of dearth. You will gain better terms from those on whom you must depend if you are not thought to be in straits, and, what is more, you will be free from blame in the eyes of your soldiers. That in itself will make you more respected; wherever you desire to help or to hurt, your troops will follow you with greater readiness, so long as they have all they need, and your words, you may be sure, will carry the greater weight the fuller your display of power for weal or woe."

(11) "Yes, father," Cyrus said, "I feel all you say is true, and the more because as things now stand none of my soldiers will thank me for the pay that is promised them. They are well aware of the terms Cyaxares has offered for their help: but whatever they get over and above the covenanted amount they will look upon as a free gift, and for that they will, in all likelihood, feel most gratitude to the giver." "True," said the father, "and really for a man to have a force with which he could serve his friends and take vengeance on his foes, and yet neglect the supplies for it, would be as disgraceful, would it not? as for a farmer to hold lands and labourers and yet allow fields to lie barren for lack of tillage."

"No such neglect," answered the son, "shall ever be laid at my door. Through friendly lands or hostile, trust me, in this business of supplying my troops with all they need I will always play my part."

(12) "Well, my son," the father resumed, "and do you remember certain other points which we agreed must never be overlooked?" "Could I forget them?" answered Cyrus. "I remember how I came to you for money to pay the teacher who professed to have taught me generalship, and you gave it me, but you asked me many questions. 'Now, my boy,' you said, 'did this teacher you want to pay ever mention economy among the things a general ought to understand? Soldiers, no less than servants in a house, are dependent on supplies.' And I was forced to tell the truth and admit that not a syllable had been mentioned on that score. Then you asked me if anything had been taught about health and strength, since a true general is bound to think of these matters no less than of tactics and strategy. And when I was forced to say no, you asked me if he had taught me any of the arts which give the best aid in war. Once again I had to say no and then you asked whether he had ever taught me how to kindle enthusiasm in my men. For in every undertaking, you said, there was all the difference in the world between energy and lack of spirit. I shook my head and your examination went on:—Had this teacher laid no stress on the need for obedience in an army, or on the best means of securing discipline? (14) And finally, when it was plain that even this had been utterly ignored, you exclaimed, 'What in the world, then, does your professor claim to have taught you under the name of generalship?' To that I could at last give a positive answer: 'He taught me tactics.' And then you gave a little laugh and ran through your list point by point:—'And pray what will be the use of tactics to an army without supplies, without health, without discipline, without knowledge of those arts and inventions that are of use in war?' And so you made it clear to me that tactics and manoeuvres and drill were only a small part of all that is implied in generalship, and when I asked you if you could teach me the rest of it you bade me betake myself to those who stood high in repute as great generals, and talk with them and learn from their lips how each thing should be done. (15) So I consorted with all I thought to be of authority in these matters. As regards our present supplies I was persuaded that what Cyaxares intended to provide was sufficient, and, as for the health of the troops, I was aware that the cities where health was valued appointed medical officers, and the generals who cared for their soldiers took out a medical staff; and so when I found myself in this office I gave my mind to the matter at once: and I flatter myself, father," he added, "that I shall have with me an excellent staff of surgeons and physicians." (16) To which the father made reply, "Well, my son, but these excellent men are, after all, much the same as the tailors who patch torn garments. When folk are ill, your doctors can patch them up, but your own care for their health ought to go far deeper than that: your prime object should be to save your men from falling ill at all." "And pray, father," asked Cyrus, "how can I succeed in that?" "Well," answered Cambyses, "I presume if you are to stay long in one place you will do your best to discover a healthy spot for your camp, and if you give your mind to the matter you can hardly fail to find it. Men, we know, are forever discussing what places are healthy and what are not, and their own complexions and the state of their own bodies is the clearest evidence. But you will not content yourself with choosing a site, you will remember the care you take yourself for your own health." (17) "Well," said Cyrus, "my first rule is to avoid over-feeding as most oppressive to the system, and my next to work off all that enters the body: that seems the best way to keep health and gain strength." "My son," Cambyses answered, "these are the principles you must apply to others." "What!" said Cyrus; "do you think it will be possible for the soldiers to diet and train themselves?" "Not only possible," said the father, "but essential. For surely an army, if it is to fulfil its function at all, must always be engaged in hurting the foe or helping itself. A single man is hard enough to support in idleness, a household is harder still, an army hardest of all. There are more mouths to be filled, less wealth to start with, and greater waste; and therefore an army should never be unemployed." (18) "If I take your meaning," answered Cyrus, "you think an idle general as useless as an idle farmer. And here and now I answer for the working general, and promise on his behalf that with God's help he will show you that his troops have all they need and their bodies are all they ought to be. And I think," he added, "I know a way by which an officer might do much towards training his men in the various branches of war. Let him propose competitions of every kind and offer prizes; the standard of skill will rise, and he will soon have a body of troops ready to his hand for any service he requires." "Nothing could be better," answered the father. "Do this, and you may be sure you will watch your regiments at their manoeuvres with as much delight as if they were a chorus in the dance."

(19) "And then," continued Cyrus, "to rouse enthusiasm in the men, there can be nothing, I take it, like the power of kindling hope?" "True," answered his father, "but that alone would be as though a huntsman were for ever rousing his pack with the view-halloo. At first, of course, the hounds will answer eagerly enough, but after they have been cheated once or twice they will end by refusing the call even when the quarry is really in sight. And so it is with hope. Let a man rouse false expectations often enough, and in the end, even when hope is at the door, he may cry the good news in vain. Rather ought he to refrain from speaking positively himself when he cannot know precisely; his agents may step in and do it in his place; but he should reserve his own appeal for the supreme crises of supreme danger, and not dissipate his credit."

"By heaven, a most admirable suggestion!" cried Cyrus, "and one much more to my mind! (20) As for enforcing obedience, I hope I have had some training in that already; you began my education yourself when I was a child by teaching me to obey you, and then you handed me over to masters who did as you had done, and afterwards, when we were lads, my fellows and myself, there was nothing on which the governors laid more stress. Our laws themselves, I think, enforce this double lesson:—'Rule thou and be thou ruled.' And when I come to study the secret of it all, I seem to see that the real incentive to obedience lies in the praise and honour that it wins against the discredit and the chastisement which fall on the disobedient." (21) "That, my son," said the father, "is the road to the obedience of compulsion. But there is a shorter way to a nobler goal, the obedience of the will. When the interests of mankind are at stake, they will obey with joy the man whom they believe to be wiser than themselves. You may prove this on all sides: you may see how the sick man will beg the doctor to tell him what he ought to do, how a whole ship's company will listen to the pilot, how travellers will cling to the one who knows the way better, as they believe, than they do themselves. But if men think that obedience will lead them to disaster, then nothing, neither penalties, nor persuasion, nor gifts, will avail to rouse them. For no man accepts a bribe to his own destruction." (22) "You would have me understand," said Cyrus, "that the best way to secure obedience is to be thought wiser than those we rule?" "Yes," said Cambyses, "that is my belief."

"And what is the quickest way," asked Cyrus, "to win that reputation?"

"None quicker, my lad, than this: wherever you wish to seem wise, be wise. Examine as many cases as you like, and you will find that what I say is true. If you wished to be thought a good farmer, a good horseman, a good physician, a good flute-player, or anything else whatever, without really being so, just imagine what a world of devices you would need to invent, merely to keep up the outward show! And suppose you did get a following to praise you and cry you up, suppose you did burden yourself with all kinds of paraphernalia for your profession, what would come of it all? You succeed at first in a very pretty piece of deception, and then by and by the test comes, and the impostor stands revealed."

(23) "But," said Cyrus, "how can a man really and truly attain to the wisdom that will serve his turn?"

"Well, my son, it is plain that where learning is the road to wisdom, learn you must, as you learnt your battalion-drill, but when it comes to matters which are not to be learnt by mortal men, nor foreseen by mortal minds, there you can only become wiser than others by communicating with the gods through the art of divination. But, always, wherever you know that a thing ought to be done, see that it is done, and done with care; for care, not carelessness, is the mark of the wise man."

(24) "And now," said Cyrus, "to win the affection of those we rule—and there is nothing, I take it, of greater importance—surely the path to follow lies open to all who desire the love of their friends. We must, I mean, show that we do them good." "Yes, my child, but to do good really at all seasons to those we wish to help is not always possible: only one way is ever open, and that is the way of sympathy; to rejoice with the happy in the day of good things, to share their sorrow when ill befalls them, to lend a hand in all their difficulties, to fear disaster for them, and guard against it by foresight—these, rather than actual benefits, are the true signs of comradeship. (25) And so in war; if the campaign is in summer the general must show himself greedy for his share of the sun and the heat, and in winter for the cold and the frost, and in all labours for toil and fatigue. This will help to make him beloved of his followers." "You mean, father," said Cyrus, "that a commander should always be stouter-hearted in everything than those whom he commands." "Yes, my son, that is my meaning," said he; "only be well assured of this: the princely leader and the private soldier may be alike in body, but their sufferings are not the same: the pains of the leader are always lightened by the glory that is his and by the very consciousness that all his acts are done in the public eye."

(26) "But now, father, suppose the time has come, and you are satisfied that your troops are well supplied, sound in wind and limb, well able to endure fatigue, skilled in the arts of war, covetous of honour, eager to show their mettle, anxious to follow, would you not think it well to try the chance of battle without delay?" "By all means," said the father, "if you are likely to gain by the move: but if not, for my own part, the more I felt persuaded of my own superiority and the power of my troops, the more I should be inclined to stand on my guard, just as we put our greatest treasures in the safest place we have." (27) "But how can a man make sure that he will gain?" "Ah, there you come," said the father, "to a most weighty matter. This is no easy task, I can tell you. If your general is to succeed he must prove himself an arch-plotter, a king of craft, full of deceits and stratagems, a cheat, a thief, and a robber, defrauding and overreaching his opponent at every turn."

"Heavens!" said Cyrus, and burst out laughing, "is this the kind of man you want your son to be!" "I want him to be," said the father, "as just and upright and law-abiding as any man who ever lived." (28) "But how comes it," said his son, "that the lessons you taught us in boyhood and youth were exactly opposed to what you teach me now?" "Ah," said the father, "those lessons were for friends and fellow-citizens, and for them they still hold good, but for your enemies—do you not remember that you were also taught to do much harm?"

"No, father," he answered, "I should say certainly not."

"Then why were you taught to shoot? Or to hurl the javelin? Or to trap wild-boars? Or to snare stags with cords and caltrops? And why did you never meet the lion or the bear or the leopard in fair fight on equal terms, but were always trying to steal some advantage over them? Can you deny that all that was craft and deceit and fraud and greed?"

(29) "Why, of course," answered the young man, "in dealing with animals, but with human beings it was different; if I was ever suspected of a wish to cheat another, I was punished, I know, with many stripes."

"True," said the father, "and for the matter of that we did not permit you to draw bow or hurl javelin against human beings; we taught you merely to aim at a mark. But why did we teach you that? Not so that you might injure your friends, either then or now, but that in war you might have the skill to make the bodies of living men your targets. So also we taught you the arts of deceit and craft and greed and covetousness, not among men it is true, but among beasts; we did not mean you ever to turn these accomplishments against your friends, but in war we wished you to be something better than raw recruits."

(30) "But, father," Cyrus answered, "if to do men good and to do men harm were both of them things we ought to learn, surely it would have been better to teach them in actual practice?"

(31) Then the father said, "My son, we are told that in the days of our forefathers there was such a teacher once. This man did actually teach his boys righteousness in the way you suggest, to lie and not to lie, to cheat and not to cheat, to calumniate and not to calumniate, to be grasping and not grasping. He drew the distinction between our duty to friends and our duty to enemies; and he went further still; he taught men that it was just and right to deceive even a friend for his own good, or steal his property. (32) And with this he must needs teach his pupils to practise on one another what he taught them, just as the people of Hellas, we are told, teach lads in the wrestling-school to fence and to feint, and train them by their practice with one another. Now some of his scholars showed such excellent aptitudes for deception and overreaching, and perhaps no lack of taste for common money-making, that they did not even spare their friends, but used their arts on them. (33) And so an unwritten law was framed by which we still abide, bidding us teach our children as we teach our servants, simply and solely not to lie, and not to cheat, and not to covert, and if they did otherwise to punish them, hoping to make them humane and law-abiding citizens. (34) But when they came to manhood, as you have come, then, it seemed, the risk was over, and it would be time to teach them what is lawful against our enemies. For at your age we do not believe you will break out into savagery against your fellows with whom you have been knit together since childhood in ties of friendship and respect. In the same way we do not talk to the young about the mysteries of love, for if lightness were added to desire, their passion might sweep them beyond all bounds."

(35) "Then in heaven's name, father," said Cyrus, "remember that your son is but a backward scholar and a late learner in this lore of selfishness, and teach me all you can that may help me to overreach the foe."

"Well," said the father, "you must plot and you must plan, whatever the size of his force and your own, to catch his men in disorder when yours are all arrayed, unarmed when yours are armed, asleep when yours are awake, or you must wait till he is visible to you and you invisible to him, or till he is labouring over heavy ground and you are in your fortress and can give him welcome there."

(36) "But how," asked Cyrus, "can I catch him in all these blunders?"

"Simply because both you and he are bound to be often in some such case; both of you must take your meals sometime; both of you must sleep; your men must scatter in the morning to satisfy the needs of nature, and, for better for worse, whatever the roads are like, you will be forced to make use of them. All these necessities you must lay to heart, and wherever you are weaker, there you must be most on your guard, and wherever your foe is most assailable, there you must press the attack."

(37) Then Cyrus asked, "And are these the only cases where one can apply the great principle of greed, or are there others?"

"Oh, yes, there are many more; indeed in these simple cases any general will be sure to keep good watch, knowing how necessary it is. But your true cheat and prince of swindlers is he who can lure the enemy on and throw him off his guard, suffer himself to be pursued and get the pursuers into disorder, lead the foe into difficult ground and then attack him there. (38) Indeed, as an ardent student, you must not confine yourself to the lessons you have learnt; you must show yourself a creator and discoverer, you must invent stratagems against the foe; just as a real musician is not content with the mere elements of his art, but sets himself to compose new themes. And if in music it is the novel melody, the flower-like freshness, that wins popularity, still more in military matters it is the newest contrivance that stands the highest, for the simple reason that such will give you the best chance of outwitting your opponent. (39) And yet, my son, I must say that if you did no more than apply against human beings the devices you learnt to use against the smallest game, you would have made considerable progress in this art of overreaching. Do you not think so yourself? Why, to snare birds you would get up by night in the depth of winter and tramp off in the cold; your nets were laid before the creatures were astir, and your tracks completely covered and you actually had birds of your own, trained to serve you and decoy their kith and kin, while you yourself lay in some hiding-place, seeing yet unseen, and you had learnt by long practice to jerk in the net before the birds could fly away. (40) Or you might be out after hares, and for a hare you had two breeds of dogs, one to track her out by scent, because she feeds in the dusk and takes to her form by day, and another to cut off her escape and run her down, because she is so swift. And even if she escaped these, she did not escape you; you had all her runs by heart and knew all her hiding-places, and there you would spread your nets, so that they were scarcely to be seen, and the very haste of her flight would fling her into the snare. And to make sure of her you had men placed on the spot to keep a look-out, and pounce on her at once. And there were you at her heels, shouting and scaring her out of her wits, so that she was caught from sheer terror, and there lay your men, as you had taught them, silent and motionless in their ambuscade. (41) I say, therefore, that if you chose to act like this against human beings, you would soon have no enemies left to fight, or I am much mistaken. And even if, as well may be, the necessity should arise for you to do battle on equal terms in open field, even so, my son, there will still be power in those arts which you have studied so long and which teach you to out-villain villainy. And among them I include all that has served to train the bodies and fire the courage of your men, all that has made them adepts in every craft of war. One thing you must ever bear in mind: if you wish your men to follow you, remember that they expect you to plan for them. (42) Hence you must never know a careless mood; if it be night, you must consider what your troops shall do when it is day; if day, how the night had best be spent. (43) For the rest, you do not need me to tell you now how you should draw up your troops or conduct your march by day or night, along broad roads or narrow lanes, over hills or level ground, or how you should encamp and post your pickets, or advance into battle or retreat before the foe, or march past a hostile city, or attack a fortress or retire from it, or cross a river or pass through a defile, or guard against a charge of cavalry or an attack from lancers or archers, or what you should do if the enemy comes into sight when you are marching in column and how you are to take up position against him, or how deploy into action if you are in line and he takes you in flank or rear, and how you are to learn all you can about his movements, while keeping your own as secret as may be; these are matters on which you need no further word of mine; all that I know about them you have heard a hundred times, and I am sure you have not neglected any other authority on whom you thought you could rely. You know all their theories, and you must apply them now, I take it, according to circumstances and your need. (44) But," he added, "there is one lesson that I would fain impress on you, and it is the greatest of them all. Observe the sacrifices and pay heed to the omens; when they are against you, never risk your army or yourself, for you must remember that men undertake enterprises on the strength of probability alone and without any real knowledge as to what will bring them happiness. (45) You may learn this from all life and all history. How often have cities allowed themselves to be persuaded into war, and that by advisers who were thought the wisest of men, and then been utterly destroyed by those whom they attacked! How often have statesmen helped to raise a city or a leader to power, and then suffered the worst at the hands of those whom they exalted! And many who could have treated others as friends and equals, giving and receiving kindnesses, have chosen to use them as slaves, and then paid the penalty at their hands; and many, not content to enjoy their own share of good, have been swept on by the craving to master all, and thereby lost everything that they once possessed; and many have won the very wealth they prayed for and through it have found destruction. (46) So little does human wisdom know how to choose the best, helpless as a man who could but draw lots to see what he should do. But the gods, my son, who live for ever, they know all things, the things that have been and the things that are and the things that are to be, and all that shall come from these; and to us mortals who ask their counsel and whom they love they will show signs, to tell us what we should do and what we should leave undone. Nor must we think it strange if the gods will not vouchsafe their wisdom to all men equally; no compulsion is laid on them to care for men, unless it be their will."

NOTES

(This work concludes the translation of Xenophon undertaken by Mr. Dakyns. ("The Works of Xenophon," with maps, introductions, and notes, Vols. I.-III., Macmillan.) From references in the earlier vols. (e.g. Vol. I. pp. lvii., lxx., xc., cxiii., cxxxi.; Vol. III. Part I. pp. v.-vii.) it is plain the translator considered that the historical romance of the Cyropaedia was written in Xenophon's old age (completed circa 365 B.C.) embodying many of his own experiences and his maturest thoughts on education, on government, on the type of man—a rare type, alone fitted for leadership. The figure of his hero, Cyrus the Great, the founder of the Persian empire, known to him by story and legend, is modelled on the Spartan king Agesilaus, whom he loved and admired, and under whom he served in Persia and in Greece (op. cit. Vol. II., see under Agesilaus, Index, and Hellenica, Bks. III.-V. Agesilaus, an Encomium, passim). Certain traits are also taken from the younger Cyrus, whom Xenophon followed in his famous march against his brother, the Persian king, up from the coast of Asia Minor into the heart of Babylonia (see the Anabasis, Bk. I., especially c. ix.; op. cit. Vol. I. p. 109). Clearly, moreover, many of the customs and institutions described in the work as Persian are really Dorian, and were still in vogue among Xenophon's Spartan friends (vide e.g. Hellenica, Bk. IV., i. S28; op. cit. Vol. II. p. 44).)

C2.4. Qy. Were these tribal customs of the Persians, as doubtless of the Dorians, or is it all a Dorian idealisation?

C2.13. Good specimen of the "annotative" style with a parenthetic comment. The passage in brackets might be a gloss, but is it?

C3.3. When did Xenophon himself first learn to ride? Surely this is a boyish reminiscence, full of sympathy with boy-nature.

C3.12. Beautiful description of a child subject to his parents, growing in stature and favour with God and man.

C4.2. Perhaps his own grandson, Xenophon the son of Grylus, is the prototype, and Xenophon himself a sort of ancient Victor Hugo in this matter of fondness for children.

C4.3. Contrast Autolycus in the Symposium, who had, however, reached the more silent age (e.g. Symp., c. iii., fin. tr. Works, Vol. III. Part I. p. 309).

C4.4. The touch about the puppy an instance of Xenophon's {katharotes} (clear simplicity of style).

C4.8. Reads like a biographical incident in some hunt of Xenophon, boy or father.

C4.9–10. The rapidity, one topic introducing and taken up by another, wave upon wave, {anerithmon lelasma} ("the multitudinous laughter of the sea").

C4.12. The truth of this due to sympathy (cf. Archidamus and his father Agesilaus, Hell., V. c. iv.; tr. Works, Vol. II. p. 126).

C4.22. Cyaxares recalls John Gilpin.

C4.24. An Hellenic trait; madness of battle-rage, {menis}. Something of the fierceness of the Iliad here.

C5.7. Cyrus. His first speech as a general; a fine one; a spirit of athleticism breathes through it. Cf. Memorabilia for a similar rationalisation of virtuous self-restraint (e.g. Mem., Bk. I. c. 5, 6; Bk. III. c. 8). Paleyan somewhat, perhaps Socratic, not devoid of common sense. What is the end and aim of our training? Not only for an earthly aim, but for a high spiritual reward, all this toil.

C5.10. This is Dakyns.

C5.11. "Up, Guards, and at 'em!"

C6. This chapter might have been a separate work appended to the Memorabilia on Polemics or Archics ("Science of War" and "Science of Rule").

C6.3–6. Sounds like some Socratic counsel; the righteous man's conception of prayer and the part he must himself play.

C6.7. Personal virtue and domestic economy a sufficiently hard task, let alone that still graver task, the art of grinding masses of men into virtue.

C6.8, fin. The false theory of ruling in vogue in Media: the plus of ease instead of the plus of foresight and danger-loving endurance. Cf. Walt Whitman.

C6.30. Is like the logical remark of a disputant in a Socratic dialogue of the Alcibiades type, and §§ 31–33 a Socratic mythos to escape from the dilemma; the breakdown of this ideal plus and minus righteousness due to the hardness of men's hearts and their feeble intellects.

C6.31. Who is this ancient teacher or who is his prototype if he is an ideal being? A sort of Socrates-Lycurgus? Or is Xenophon thinking of the Spartan Crypteia?

C6.34. For pleonexia and deceit in war, vide Hipparch., c. 5 (tr. Works, Vol. III. Part II. p. 20). Interesting and Hellenic, I think, the mere raising of this sort of question; it might be done nowadays, perhaps, with advantage or disadvantage, less cant and more plain brutality.

C6.39. Hunting devices applied: throws light on the date of the Cyropaedia, after the Scilluntine days, probably. (After Xenophon was exiled from Athens, his Spartan friends gave him a house and farm at Scillus, a township in the Peloponnese, not far from Olympia. See Sketch of Xenophon's Life, Works, Vol. I., p. cxxvi.)

C6.41, init. Colloquial exaggerated turn of phrase; almost "you could wipe them off the earth."