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ἀρίστου. Darius assumes the king will be ‘the best’ (such an one διαφέρων κατ᾽ ἀρετήν, Arist. Pol. iii. 13, p. 1284 b must rule); he takes no account of the παρέκβασις of monarchy, the bad rule.
στάσιες: cf. Thuc. viii. 89. 3 for internal jealousies as the weakness of an oligarchy. The aorists ἀπέβη, διέδεξε are gnomic, i. e. they express the usual result (cf. ἀϝεφάνη inf.).
ἐς τὰ κοινά: parallel to ἐς τὸ κοινόν above. The antithetical style of the Sophists is very traceable here. παύσῃ. Cf. the hopes that Alcibiades in 408 B. C. would prove a ‘saviour of society’ at Athens (Diod. xiii. 68), and, on a larger scale, the acceptance of the Napoleonic rule as a salvation from ‘the Red Terror’. So Deioces was made ruler by the Medes (i. 97), to save them from ἀνομία. For the origin of tyranny generally cf. App. XVI.
ἡ ἐλευθερίη. H. here leaves generalizations on Greek politics and inserts a Persian argument, an appeal to the services of Cyrus to his country; perhaps there is the beginning also of the idea which inspires the Cyropaedia of Xenophon—that Cyrus is the ideal monarch.
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