The expedition had killed all the young men of Athens. The city was doomed. After a long siege the town surrendered in April of the year 404. The high walls were demolished. The navy was taken away by the Spartans. Athens ceased to exist as the center of the great colonial empire which it had conquered during the days of its prosperity. But that wonderful desire to learn and to know and to investigate which had distinguished her free citizens during the days of greatness and prosperity did not perish with the walls and the ships. It continued to live. It became even more brilliant.
In labeling Persians as centaurs through the mouth of Cyrus, Xenophon plays upon the popular post-Persian-war propagandistic paradigm of using mythological imagery to represent the Greco-Persian conflict . Examples of this include the wedding of the Lapiths , giantomachy, Trojan War , and Amazonomachy on the Parthenon frieze . Johnson reads even more deeply into the centaur label. He believes that the unstable dichotomy of man and horse found in a centaur is indicative of the unstable and unnatural alliance of Persian and Mede formulated by Cyrus.  The Persian hardiness and austerity is combined with the luxuriousness of the Medes, two qualities that cannot coexist. He cites the regression of the Persians directly after the death of Cyrus as a result of this instability, a union made possible only through the impeccable character of Cyrus.  In a further analysis of the centaur model, Cyrus is likened to a centaur such as Chiron , a noble example from an ignoble race. Thus this entire paradigm seems to be a jab at the Persians and an indication of Xenophon’s general distaste for the Persians.