Hohensteil…Schwangau/＇。
  C1。23；　med。　The　Magians；　the　Persian　order　of　priests。　Yet　we　have
  heard　of　them　throughout。
  C1。27。　A　very　true　saying　and　very　nice　the　feeling　it　gives　us
  towards　Xenophon。　We　think　of　him　with　his　wife　and　his　little　sons
  and　his　friends　and　their　friends。
  C1。28。　How　true　of　women！
  C1。33。　A　reduplication　of　the　description　in　Bk。　I。；　and　also　a
  summing…up　of　Xenophon's　own　earthly　paradisequite　Tennysonian。
  C1。37。　An　important　point　or　principle　in　Xenophon's　political　theory
  indeed　the　key　and　tone　of　it：　no　one　has　a　right　to　command　except
  by　virtue　of　personal　superiority。
  C1。40　foll。　〃How　art　thou　fallen　from　heaven；　O　Lucifer；　son　of　the
  morning！〃　The　section；　if；　as　I　think　it　is；　by　Xenophon；　throws　light
  on　the　nature　and　composition　of　the　book。　The　author　isn't　so
  disengaged　from　〃history〃　that　he　can　set　aside　obviously　integral
  parts　of　the　Persian　system　traceable　to　Cyrus；　or　at　any　rate
  probably　original；　and　their　false…seeming　and　bamboozling　mode　of
  keeping　up　dignity　has　to　be　taken　account　of。　It　has　its　analogy　in
  the　admission　of　thaumaturgy　on　the　part　of　religious　teachers；　and　no
  doubt　a　good　deal　can　be　said　for　it。　The　archic　man　in　low　spirits；
  if　he　ever　is　so；　has　some　need　of　bamboozling　himself。　Titles　do　give
  some　moral　support　even　nowadays　to　certain　kinds　of　minds。
  C1。46…48。　The　archic　man's　dealings　by　those　of　his　subjects　who　are
  apt　to　rule；　the　men　of　high　thoughts　and　ambitions；　with　whom　he　must
  come　into　constant　personal　contact。　With　them　the　spiritual　dominance
  alone　will　do。　They　shall　be　made　to　love　him　rather　than　themselves。
  （The　only　thing　just　here　that　jars　is　a　sort　of　Machiavellian　self…
  consciousness；　resented　in　the　archic　man）。
  C1。46。　A　cumbrous　disjointed　sentence；　but　the　thought　of　it　is　clear
  enough。　Even　Xenophon's　style　breaks　down　when　he　tries　to　say　in　a
  breath　more　than　he　naturally　can。　Is　it　a　sign　of　senility；　or　half…
  thought…out　ideas；　or　what？
  C2。2；　fin。　Does　Xenophon　feel　the　bathos　of　this；　or　is　hdg。　wrong　and
  there　is　no　bathos？　It　may　be　said　that　the　sacramental　and　spiritual
  side　is　not　in　abeyance。　Xenophon　has　to　account　for　the　〃common
  board〃　and　he　has　the　Spartan　Lycurgan　〃common　board〃　to　encourage
  him；　so　that　imaginatively　he　provides　this　royal　being　with　a
  sumptuous　table　at　which　thousands　will　share　alike。
  C2。3。　How　far　was　this　a　custom　among　Hellenes？　It　reveals　a　curious
  state　of　society；　real　or　imaginary；　but　I　suppose　that　at　Rome　in
  imperial　days　（cf。　/panem　et　circenses/）　the　theory　of　meat　and　drink
  largesses　being　the　best　would　hold。
  C2。4；　fin。　The　last　remark　is　so　silly　（？）　I　am　almost　disposed　to
  follow　Lincke　and　admit　interpolation。　Yet　on　the　whole　I　think　it　is
  the　voice　of　the　old　man　explaining　in　his　Vicar…of…Wakefield　style；
  to　his　admiring　auditors；　wife；　children；　and　grandsons；　I　fancy；　and
  slaves；　the　/raison　d'être/　of　Persian　dinner…largesse　customs。
  C2。6。　Qy。：　What　was　Xenophon's　manner　of　composing？　The　style　here　is
  loose；　like　that　of　a　man　talking。　Perhaps　he　lectured　and　the
  amanuensis　took　down　what　he　said。
  C2。8。　Ineptitudes。　One　does　somewhat　sniff　an　editor　here；　I　think；
  but　I　am　not　sure。　There's　a　similar　touch　of　ineptitude　（senility；
  perhaps）　in　the　/Memorabilia/；　/ad　fin/。　On　the　other　hand　I　can
  imagine　Xenophon　purring　over　this　side　of　Orientalism　quite
  naturally。
  C2。12。　This　slipshod　style；　how　accounted　for？　The　most　puzzling　thing
  of　all　is　the　sort　of　mental　confusion　between　Cyrus　and　the　king　in
  general。
  C2。15…16。　Thoroughly　Xenophontine　and　Ruskinian　and　eternal。
  C2。24。　Here　is　the　germ　of　benefit　societies　and　clubs　and　insurances
  and　hospitals。　Xenophon　probably　learns　it　all　from　Ctesias；　and
  others　of　the　sort。　Cyrus　provides　doctors　and　instruments　and
  medicines　and　diet；　in　fact；　all　the　requisites　of　a　hospital；　in　his
  palace。　Nor　does　he　forget　to　be　grateful　to　the　doctors　who　cured　the
  sick。　＇Ctesias；　the　Greek　physician　to　the　Persian　king。　See
  /Anabasis/；　I。　viii。　Works；　Vol。　I。　p。　108。＇
  C2。26　ff。　Xenophon's　Machiavellianism。　Does　it　work？
  C2。17…28。　It　seems　to　me　that　all　this　is　too　elaborate　for　an
  interpolator：　it　smacks　of　Xenophon　in　his　arm…chair；　theorising　and
  half…dreaming　over　his　political　philosophy。
  C3。2。　Prototype；　a　procession　to　Eleusis　or　elsewhere：　the
  Panathenaic；　possibly。　Xenophon's　sumptuous　taste　and　love　of　bright
  colours。
  C3。3；　fin。；　C3。4。　What　a　curious　prototypic　sound！　Truly　this　is　the
  very　/modus/　of　the　evangelist's　type　of　sentence。　His　narrative　must
  run　in　this　mould。
  C3。4；　fin。　This　is　the　old　Cyrus。　It　comes　in　touchingly　here；　this
  refrain　of　the　old　song；　now　an　echo　of　the　old　life。
  C3。14。　Xenophon　delights　somewhat　in　this　sort　of　scene。　It　is　a
  turning…point；　a　veritable　moral　peripety；　though　the　decisive　step
  was　taken　long　ago。　What　is　Xenophon's　intention　with　regard　to　it？
  Has　he　any　/parti　pris/；　for　or　against？　Does　he　wish　us　to　draw
  conclusions？　Or　does　it　correspond　to　a　moral　meeting　of　the　waters　in
  his　own　mind？　Here　love　of　Spartan　simplicity；　and　there　of　splendour
  and　regality　and　monarchism？　He　does　not　give　a　hint　that　the　sapping
  of　the　system　begins　here；　when　the　archic　man　ceases　to　depend　on　his
  own　spiritual　archic　qualities　and　begins　to　eke　out　his　dignity　by
  artificial　means　and　external　shows　of　reverence。
  C3。20。　Is　this　worthy　of　the　archic　man？　It　is　a　method；　no　doubt；　of
  ｛arkhe｝；　but　has　it　any　spiritual　〃last〃　in　it？　The　incident　of
  Da？pharnes　somewhat　diverts　our　attention　from　the　justice　of　the
  system　in　reference　to　the　suitors。　On　the　whole；　I　think　Xenophon
  can't　get　further。　He　is　blinded　and　befogged　by　two　things：　（1）　his
  （i。e。　their）　aristocratism；　and　again　（2）　his　satisfaction　in
  splendour　and　get…up；　provided　it　is　attached　to　moral　greatness。　We
  are　in　the　same　maze；　I　fancy。　Jesus　was　not；　nor　is　Walt　Whitman。
  C3。23。　Cyrus　is　made　to　behave　rather　like　the　autocratic　father　of　a
  goody　story…book。
  C3。25。　Realistic　and　vivid　detailing：　our　curiosity　is　satisfied。　〃Who
  has　won？〃　we　ask。　〃Oh；　so…and…so；　Smith。〃　Well；　it's　something　to　know
  that　Smith　has　won。　Xenophon；　the　artist；　'cutely　introduces　the
  Sakian　to　us。　One　scene　takes　up　another；　just　as　in　real　life。　Quite
  soon　we　know　a　great　deal　more　about　this　young　man；　a　mere　Sakian
  private　soldier；　who　wins　the　race　so　easily　on　his　splendid　horse。
  Cyrus　and　good　fortune　introduce　him　to　the　very　man　he　is　suited　to：
  viz。　Pheraulas。
  C3。37。　Pheraulas'　boyhood　has　already　been　sketched　by　himself　（II。
  C3。7）；　the　active　sturdy　little　youngster；　snatching　at　a　knife；　and
  hacking　away　/con　amore/。　We　know　him　well：　Xenophon's　modernism　comes
  out　in　these　things。　Here　we　have　the　old　father；　a　heart　of　oak；　like
  the　old　Acharnian　in　Aristophanes。　One　of　the　prettiest　morsels　in　all
  Xenophon。　Xenophon's　own　father；　is　he　there？
  C3。47。　The　desire　for　〃leisure〃　is　as　strong　in　Xenophon　as　in　hgd。　or
  S。　T。　I。；　I　think。　＇S。　T。　Irwin；　also　a　master　at　Clifton。＇
  C4。1。　Why　is　the　Hyrcanian　never　named？　Is　it　conceivable　that
  Xenophon　shrinks　from　using　a　proper　name　except　when　he　has　some
  feeling　for　the　sound　of　the　language？　（Sic。　Sakians；　Cadousians；
  Indians；　etc。）
  C4。4　The　〃mark〃　system　again　which　Xenophon　believes　in；　but　hgd。　not。
  Shows　how　he　tried　to　foster　competitiveness。　It's　after　all　a　belief
  in　the　central　sun；　a　species　of　monarch…worship；　logical　and
  consistent　enough。
  C4。8。　Xenophon　reveals　himself　and　the　Hellenic　feeling　with　regard　to
  war　and　its　use。　The　/pax　Romana/　is　anticipated　in　their　minds。
  C4。9。　Hystaspas　is　rather　like　the　sons　of　Zebedee　or　the　elder
  brother　of　the　Prodigal。
  C4。12；　fin。　Looks　rather　like　a　Greek　joke。　But　what　is　the　joke？
  C4。13…23。　Broad　type　of　joke；　but　not　unhealthy　or　prurient。　Prototype
  probably　Agesilaus　and　the　younger　Cyrus　at　the　supper…table；　with
  just　this　touch　of　coarseness。
  C4。32…36。　This　is　=　to　the　Comtist　theory　of　the　duties　of
  capitalists；　and　is　one　of　the　noblest　disquisitions　in　all　Xenophon；
  ｛os　g'　emoi　dokei｝。　Cyrus'　theory　is　based　on　fraternal　feeling　among
  the　/elite/　of　the　world；　and　that　is　the　sole　difference；　a　large　one
  doubtless；　and　measures　the　gap　between　Xenophon　and　A。　C。　and　our
  advance　in　Democracy。
  C5。17。　How　far　is　this　historical；　i。e。　semi…historical？　I　can't　help
  supposing　that　the　commoner　notion　of　a　conquest　of　Media　by　Persia
  was　current　and　familiar　to　Xenophon　apart　from　any　other　account；
  which　for　his　present　purpose　he　chose　to　go　upon　and　possibly
  believed　in。
  C5。18…20。　Will　Cyrus　take　her　to　wife；　his　old　playmate？　All　this
  shows　once　more　Xenophon's　love　of　children。
  C5。23…25。　The　Persian　Magna　Charta；　parallel　to　that　between　the
  Spartan　king　and　the　ephorate。
  C6。1…3。　（a）　Satraps；　to　be　counterpoised　by　（b）　military　governors　in
  the　citadels；　and　（c）　visitors　living　at　court；　but　possessed　of　lands
  in　the　provinces。　The　object　is；　no　doubt；　to　create　a　common　interest
  between　the　nobles　and　the　king　which　will　keep　the　satrap　in
  counterpoise。
  C6。11。　The　Oriental　feeling　again。
  C6。12；　fin。　O