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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.

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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