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.