No More Learning

The education of the Spartan boys was conducted mostly in the open air
and in public, so that they were continually exposed to the cheers or
scoffs of critical spectators, to whom their performances were a
continual amusement of the nature of a cock-fight. Whether the different
"inspirers" betted on their own boys may be doubtful; but they certainly
used every effort to make them win in any and every contest, and the
"inspirer" of a "winning" boy was an envied man. The result was that
many boys lost their lives amid cheers, rather than incur the disgrace
of being beaten. Inasmuch as the sole purpose of gymnastics was strength
and endurance; of dancing, order; and of music, martial inspiration, it
is easy to see what forms these studies necessarily assumed; and we need
only stop to remark that Dorian music received the unqualified
approbation of all the great educational writers of antiquity,--even of
Aristotle, who had only words of condemnation for Spartan gymnastics.

There was only one branch of Spartan school-education that was not
conducted in public, and that was larceny. The purpose of this curious
discipline was to enable its subjects to act, on occasion, as detectives
and assassins among the ever discontented and rebellious Helots. How
successful it was, may be judged from the incident recorded on page 45.
Larceny, when successfully carried out under difficult circumstances,
was applauded; when discovered, it was severely punished. A story is
told of a boy who, rather than betray himself, allowed a stolen fox,
concealed under his clothes, to eat out his entrails.

In one respect Spartan education may claim superiority over that of most
other Greek states: it was not confined to one sex. Spartan girls,
though apparently permitted to live at home, were subjected to a course
of training differing from that of their brothers only in being less
severe. They had their own exercise-grounds, on which they learnt to
leap, run, cast the javelin, throw the discus, play ball, wrestle,
dance, and sing; and there is good evidence to show that their exercises
had an admirable effect upon their physical constitution. That the
breezy daughters of Sparta were handsomer and more attractive than the
hot-house maidens of Athens, is a well-attested fact. Many Spartan women
continued their athletic and musical exercises into ripe womanhood,
learning even to ride spirited horses and drive chariots. If we may
believe Aristotle, however, the effect of all this training upon their
moral nature was anything but desirable. They were neither virtuous nor
brave.

(_c_) YOUTH. --About the age of eighteen, Spartan boys passed into the
class of _epheboi_, or cadets, and began their professional training for
war. This was their business for the next twelve years, and no light
business it was. For the first two years they were called _melleirenes_,
and devoted themselves to learning the use of arms, and to light
skirmishing. They were under the charge of special officers called
_bideoi_, but had to undergo a rigid examination before the ephors every
ten days (see p. 41). Their endurance was put to severe tests. Speaking
of the altar of Artemis Orthia, Pausanias says: "An oracle commanded the
people to imbrue the altar with human blood, and hence arose the custom
of sacrificing on it a man chosen by lot. Lycurgus did away with this
practice, and ordained that, instead, the cadets should be scourged
before the altar, and thus the altar is covered with blood. While this
is going on, a priestess stands by, holding, in her arms the wooden
image (of Artemis). This image, being small, is, under ordinary
circumstances, light; but, if at any time the scourgers deal too lightly
with any youth, on account of his beauty or his rank, then the image
becomes so heavy that the priestess cannot support it; whereupon she
reproves the scourgers, and declares that she is burdened on their
account. Thus the image that came from the sacrifices in the Crimea has
always continued to enjoy human blood. " This Artemis appears, with a
bundle of twigs in her arm, next to Ares, among the Spartan divinities,
on the frieze of the Parthenon. At twenty years of age, the young men
became _eirenes_, and entered upon a course of study closely resembling
actual warfare. They lived on the coarsest food, slept on reeds, and
rarely bathed or walked. They exercised themselves in heavy arms, in
shooting, riding, swimming, ball-playing, and in conflicts of the most
brutal kind. They took part in complicated and exhausting dances, the
most famous of which was the Pyrrhic, danced under arms. They manned
fortresses, assassinated Helots, and, in cases of need, even took the
field against an enemy.

(_d_) MANHOOD. --At the age of thirty, being supposed to have reached
their majority, they fell into the ranks of full citizens, and took
their share in all political functions. They were compelled to marry,
but were allowed to visit their wives only rarely and by stealth. They
sometimes had two or three children before they had ever seen their
wives by daylight. When not engaged in actual war, they spent much of
their time in watching the exercises of their juniors, and the rest in
hunting wild boars and similar game in the mountains. Like Xenophon,
they thought hunting the nearest approach to war.

Such was the education that Sparta gave her sons. That it produced
strong warriors and patriotic citizens, there can be no doubt. But that
is all: it produced no men. It was greatly admired by men like Xenophon
and Plato, who were sick of Athenian democracy; but Aristotle estimated
it at its true worth. He says: "As long as the Laconians were the only
people who devoted themselves to violent exercises, they were superior
to all others; but now they are inferior even in gymnastic contests and
in war. Their former superiority, indeed, was not due to their training
their young men in this way, but to the fact that they alone did so. "
And even Xenophon, at the end of a long panegyric on the Spartan
constitution, is obliged to admit that already in his time it has fallen
from its old worth into feebleness and corruption, and this in spite of
the fact that he had his own sons educated at Sparta. When Sparta fell
before the heroic and cultured Epaminondas, she fell unpitied, leaving
to the world little or nothing but a warning example.




CHAPTER IV

PYTHAGORAS

Virtue and health and all good and God are a harmony. --Pythagoras.

One is the principle of all. --Philolaus the Pythagorean.

All things that are known have number. --_Id. _

The principles of all virtue are three, knowledge, power, and
choice. Knowledge is like sight, whereby we contemplate and judge
things; power is like bodily strength, whereby we endure and adhere
to things; choice is like hands to the soul, whereby we stretch out
and lay hold of things. --Theages the Pythagorean.


The Doric discipline, even in Sparta, where it could exhibit its
character most freely, produced merely soldiers and not free citizens or
cultivated men. It was, nevertheless, in its essential features, the
Hellenic ideal, and numerous attempts were made to remedy its defects
and to give it permanence, by connecting it with higher than mere local
and aristocratic interests. One of the earliest and most noteworthy of
these was made by Pythagoras.

This extraordinary personage appears to have been born in the island of
Samos in the first quarter of the sixth century B. C. Though he was born
among Ionians, his family appears to have been Achaian and, to some
extent, Pelasgian (Tyrrhenian), having emigrated from Phlius in the
Argolid. After distinguishing himself in Ionia, he emigrated in middle
life to Magna Graecia, and took up his abode in the Achaian colony of
Croton, then a rich and flourishing city. The cause of his emigration
seems to have been the tyranny of Polycrates, which apparently imparted
to him a prejudice against Ionic tendencies in general. Whether he
derived any part of his famous learning from visits to Egypt, Phoenicia,
Babylonia, etc. , as was asserted in later times, is not clear. It is not
improbable that he visited Egypt, and there is good reason for believing
that he became acquainted with Phoenician theology through Pherecydes of
Syros. That he was an omnivorous student is attested by his
contemporary, Heraclitus. He was undoubtedly affected by the physical
theories current in his time in Ionia, while he plainly drew his
political and ethical ideas from Sparta or Crete.

Of his activity in Ionia we know little; but we may perhaps conclude
that it was of the same nature as that which he afterwards displayed in
Italy. Here he appeared in the triple capacity of theologian, ethical
teacher, and scientist. His chief interest for us lies in the fact that
he was apparently the first man in Greece, and, indeed, in the western
world, who sought to establish an ethical institution apart from the
State. In this respect he bears a strong resemblance to the prophet
Isaiah, who may be said to have originated the idea of a Church (see p.
133). Pythagoras' aim seems to have been to gather round him a body of
disciples who should endeavor to lead a perfect life, based upon certain
theological or metaphysical notions, and guided by a rule of almost
monastic strictness. Like other men who have found themselves in the
midst of irreverence, selfishness, and democratic vulgarity and anarchy,
he believed that his time demanded moral discipline, based upon respect
for authority and character, with a firm belief in future retribution,
and inculcated by a careful study of the order and harmony of nature;
and such discipline he strove, with all his might, to impart. Having no
faith in the capacity of the State to be an instrument for his purpose,
he set to work independently of it, and seems to have met with very
marked success, drawing to him many of the best men and women of
Southern Italy. So numerous and powerful, indeed, did his followers
become that they held the balance of power in several cities, and were
able to use it for the enforcement of their own principles. As these
were exceedingly undemocratic, and opposed to the tendencies of the
time, they finally roused bitter opposition, so that the Pythagoreans
were persecuted and attempts made to exterminate them with fire and
sword. In this way their political influence was broken, and their
assemblies suppressed; but the effect of Pythagoras' teaching was not
lost. His followers, scattered abroad throughout the Hellenic world,
carried his precepts and his life-ideal with them. In the following
centuries they found many noble sympathizers--Pindar, Socrates, Plato,
Epicharmus, etc. --and underwent many modifications, until they finally
witnessed a resurrection, in the forms of Neo-Pythagoreanism and
Neo-Platonism, after the Christian era. In these later guises,
Pythagoreanism lost itself in mysticism and contemplation, turning its
followers into inactive ascetics; but in its original form it seems to
have been especially adapted to produce men of vigorous action and
far-sighted practicality. Milo of Croton, the inimitable wrestler;
Archytas of Tarentum, philosopher, mathematician, musician, inventor,
engineer, general, statesman; and Epaminondas, the greatest and noblest
of Theban generals, were professed Pythagoreans.

We might perhaps express the aim of Pythagoras' pedagogical efforts by
the one word HARMONY. Just as he found harmony everywhere in the
physical world, so he strove to introduce the same into the constitution
of the human individual, and into the relations of individuals with each
other. He may perhaps be regarded as the originator of that view of the
world, of men, and of society which makes all good consist in order and
proportion, a view which recommends itself strongly to idealists, and
has given birth to all those social Utopias, whose static perfection
seems to relieve the individual from the burden of responsibility, and
which have been dangled before the eyes of struggling humanity from his
days to ours. According to this view, which had its roots in Greek
thought generally, the aim of education is to find for each individual
his true place and to make him efficient therein. Man is made for order,
and not order for man. He is born into a world of order, as is shown by
the fact that number and proportion are found in everything that is
known. Pythagoras, in his enthusiasm for his principle, carried his
doctrine of numbers to absurd lengths, identifying them with real
things; but this enthusiasm was not without its valuable results, since
it is to Pythagoras and his school that we owe the sciences of geometry
and music. Moreover, experience must have taught him that it is one
thing to propound a theory, another to make it effective in regulating
human relations. In order to accomplish the latter object, he invoked
the aid of divine authority and of the doctrines of metempsychosis and
future retribution. Hence his educational system had a strong religious
cast, which showed itself even outwardly in the dignified demeanor and
quiet self-possession of his followers.

Harmony, then, to be attained by discipline, under religious sanctions,
was the aim of Pythagoras' teaching. Believing, however, that only a
limited number of persons were capable of such harmony, he selected his
pupils with great care, and subjected them to a long novitiate, in which
silence, self-examination, and absolute obedience played a prominent
part. The aim of this was to enable them to overcome impulse,
concentrate attention, and develop reverence, reflection, and
thoughtfulness, the first conditions of all moral and intellectual
excellence. While the first care was directed to their spiritual part,
their bodies were by no means forgotten. Food, clothing, and exercise
were all carefully regulated on hygienic and moral principles.

Regarding the details of Pythagoras' educational system we are not well
informed; but the spirit and tendency of it have been embalmed for us in
the so-called _Golden Words_, which, if not due to the pen of Pythagoras
himself, certainly reach back to very near his time, and contain nothing
at variance with what we otherwise know of his teaching. We insert a
literal version.

THE GOLDEN WORDS.

The Gods immortal, as by law disposed,
First venerate, and reverence the oath:
Then to the noble heroes, and the powers
Beneath the earth, do homage with just rites.

Thy parents honor and thy nearest kin,
And from the rest choose friends on virtue's scale.
To gentle words and kindly deeds give way,
Nor hate thy friend for any slight offence.
Bear all thou canst; for Can dwells nigh to Must.
These things thus know.

What follow learn to rule:
The belly first, then sleep and lust and wrath.
Do nothing base with others or alone:
But most of all thyself in reverence hold.

Then practise justice both in deed and word,
Nor let thyself wax thoughtless about aught:
But know that death's the common lot of all.

Be not untimely wasteful of thy wealth,
Like vulgar men, nor yet illiberal.
In all things moderation answers best.

Do things that profit thee: think ere thou act.

Let never sleep thy drowsy eyelids greet,
Till thou hast pondered each act of the day:
"Wherein have I transgressed? What have I done?
What duty shunned? "--beginning from the first,
Unto the last. Then grieve and fear for what
Was basely done; but in the good rejoice.

These things perform; these meditate; these love.
These in the path of godlike excellence
Will place thee, yea, by Him who gave our souls
The number Four, perennial nature's spring!
But, ere thou act, crave from the gods success.

These precepts having mastered, thou shalt know
The system of the never-dying gods
And dying men, and how from all the rest
Each thing is sunder'd, and how held in one:
And thou shalt know, as it is right thou shouldst,
That nature everywhere is uniform,
And so shalt neither hope for things that lie
Beyond all hope, nor fail of any truth.

But from such food abstain as we have named,
And, while thou seek'st to purge and free thy soul,
Use judgment, and reflect on everything,
Setting o'er all best Thought as charioteer.

Be glad to gather goods, nor less to lose.

Of human ills that spring from spirit-powers
Endure thy part nor peevishly complain.
Cure what thou canst: 'tis well, and then reflect:
"Fate never lays too much upon the good. "

Words many, brave and base, assail men's ears.
Let these not disconcert or trammel thee;
But when untruth is spoken, meekly yield.

What next I say in every act observe:
Let none by word or deed prevail on thee
To do or say what were not best for thee.
Think ere thou act, lest foolish things be done;--
For thoughtless deeds and words the caitiff mark;--
But strongly do what will not bring regret.
Do naught thou dost not know; but duly learn.
So shall thy life with happiness o'erflow.

Be not neglectful of thy body's health;
But measure use in drink, food, exercise--
I mean by 'measure' what brings no distress.

Follow a cleanly, simple mode of life,
And guard against such acts as envy breed.
Then, if, when thou the body leav'st, thou mount
To the free ether, deathless shalt thou be,
A god immortal,--mortal never more!


In this system six things are noteworthy: (1) Its comprehensiveness, in
that it takes account of man's whole nature,--body, soul, and spirit;
affections, intellect, and will, and of all his relations--to gods and
men, to self and nature: (2) Its aimfulness, in that it promises
happiness here and blessedness hereafter, as the reward of right living:
(3) Its piety, in that it everywhere recognizes the need of divine
assistance: (4) Its appreciation of science, as insight into the nature
and grounds of multiplicity and unity: (5) Its stress laid on right
doing, as the condition of right knowing: (6) Its belief in man's
divinity and perfectibility. It is curious that the poem contains no
reference to the doctrine of metempsychosis, which might apparently have
been appealed to as a powerful moral sanction.

That a system like that of Pythagoras, combining the religious, the
mystical, the scientific, the ethical, and the social tendencies of the
Hellenic mind, should have exerted a deep and abiding influence, need
not surprise us. We find profound traces of it, not only in all
subsequent Greek thought, but even in foreign systems, such as Essenism,
whose elements were Hebrew Nazarenism and Greek Pythagoreanism. The
relations between Essenism and Christianity have not yet been
determined. Of the effect of Pythagoras' teaching on Epaminondas I have
already spoken.




CHAPTER V

IONIAN OR ATHENIAN EDUCATION

Let me now give an account of the Old Education, when I, uttering
words of justice, was in my prime, and self-control was held in
respect. In the first place, a child was not allowed to be heard
uttering a grumble. Then all the boys of the quarter were obliged to
march in a body, in an orderly way and with the scantest of
clothing, along the streets to the music master's, and this they did
even if it snowed like barley-groats. Then they were set to rehearse
a song, without compressing their thighs,--either "Pallas, mighty
city-stormer," or "A shout sounding far," putting energy into the
melody which their fathers handed down. And, if any one attempted
any fooling, or any of those trills like the difficult inflexions _a
la_ Phrynis now in vogue, he received a good threshing for his
pains, as having insulted the Muses. Again, at the physical
trainer's, the boys, while sitting, were obliged to keep their legs
in front of them. . . . And at dinner they were not allowed to pick out
the best radish-head, or to snatch away anise or celery from their
elders, or to gourmandize on fish and field-fares, or to sit with
their legs crossed. . . . Take courage, young man, and choose me, the
Better Reason, and you shall know how to hate the public square, to
avoid the bath-houses, to be ashamed of what is shameful, to show
temper when any one addresses you in ribald language, to rise from
your seat when your elders approach, and not to be a lubber to your
own parents, or to do any other unseemly thing to mar the image of
Modesty, or to rush to the house of the dancing-girl, and, while you
are gaping at her performances, get struck with an apple by a wench
and fall from your fair fame, or to talk back to your father, or,
addressing him as Japhet, to revile the old age which made the nest
for you. . . . Then, fresh and blooming, you will spend your time in
the gymnasia, and not go about the public square, mouthing monstrous
jokes, like the young men of to-day, or getting dragged into
slippery, gumshon-bamboozling disputes, but, going down to the
Academy, with some worthy companion of your own age, you will start
a running-match, crowned with white reed, smelling of smilax,
leisure and deciduous white poplar, rejoicing in the spring, when
the plane-tree whispers to the maple. If you do the things which I
enjoin, and give your mind to them, you will always have a
well-developed chest, a clear complexion, broad shoulders, and a
short tongue. --Aristophanes, _Clouds_ (_Speech of Right Reason_).

In their systems of education, some states strive to impart a
courageous habit to their people from their very childhood by a
painful and laborious training, whereas we, though living in a free
and natural way, are ready to meet them in a fair field with no
favor. --Pericles' _Funeral Oration_ (_Thucydides_).

I will never disgrace these sacred arms, nor desert my companion in
the ranks. I will fight for temples and public property, both alone
and with many. I will transmit my fatherland, not only not less, but
greater and better, than it was transmitted to me. I will obey the
magistrates who may at any time be in power. I will observe both the
existing laws and those which the people may unanimously hereafter
make, and, if any person seek to annul the laws or to set them at
nought, I will do my best to prevent him, and will defend them both
alone and with many (all? ). I will honor the religion of my fathers.
And I call to witness Aglauros, Enyalios, Ares, Zeus, Thallo, Auxo,
and Hegemone. --_Oath of the Athenian Epheboi. _

Consider, Men of Athens, what careful provision was made by Solon,
the ancient lawgiver, by Draco, and other lawgivers of that period,
for the cultivation of good morals. In the first place, they made
laws to secure a moral education for our children, and laid down, in
plain terms, just what the free-born boy should study and how he
should be nurtured; secondly, they made regulations regarding young
men; and, thirdly, with regard to the other periods of life in their
order, including both private persons and public speakers; and,
having recorded these laws, they left them in your keeping,
appointing you their guardians. --AEschines (_against Timarchus_).


If systems of education are to be classified according to their
results--and these are perhaps the fairest test--then the "Old
Education" of Athens must be assigned a very high place. The character
which she displayed, and the exploits which she performed, in the early
decades of the fifth century B. C. , bear unequivocal testimony to the
value of the training to which her citizens had previously been
subjected. This training could perhaps hardly be better characterized
than by the word "puritanical. " The men who fought at Marathon, Salamis,
and Plataeae were puritans, trained, in a hard school, to fear the gods,
to respect the laws, their neighbors, and themselves, to reverence the
wisdom of experience, to despise comfort and vice, and to do honest
work. They were not enfeebled by aesthetic culture, paralyzed by abstract
thinking, or hardened by professional training. They were educated to be
men, friends, and citizens, not to be mere thinkers, critics, soldiers,
or money-makers. It was against a small band of such men that the hosts
of Persia fought in vain.

It is natural that this "Old Education" of Athens should have a special
interest for us, inasmuch as it seems, in great measure, to have solved
the problem that must be uppermost with every true educator and friend
of education, viz. How can strong, wise, and good men be produced? For
this reason, as also because we are the better informed regarding the
educational system of Athens than that of any other Greek state, it
seems proper to devote special attention to it, treating it as
preeminently Greek education. Indeed, whatever is permanently valuable
in Greek education is to be found in that of Athens, other systems
having mainly but an historical interest for us.

In comparing the education of Athens with that of Sparta, we are at once
struck with two great distinctions: (1) While Spartan education is
public, Athenian education is mainly private; (2) While Sparta educates
for war, Athens educates for peace. As to the former of these, it is not
a little remarkable that, while many of the first thinkers of Greece,
including Plato and Aristotle, advocated an entirely public education,
Athens never adopted it, or even took any steps in that direction. It
seems as if the Athenians felt instinctively that socialistic education,
by relieving parents of the responsibility of providing for the
education of their own children, was removing a strong moral influence,
undermining the family, and jeopardizing liberty. Perhaps the example of
Sparta was not without its influence. No liberty-loving people, such as
the Athenians were, would consent to merge the family in the State, or
to sacrifice private life to public order. As to the second distinction,
which was all-pervasive, it divides the two peoples by an impassable
gulf and assigns them to two different grades of civilization. And it
was one of which both peoples were entirely conscious. While Sparta
represented her ideal by a chained Ares, Athens found hers in a Wingless
Victory, a form of Athena, the divinity of political and industrial
wisdom. As the aim of Sparta was strength, so that of Athens was
WISDOM--the wise man in the wise state. By the "wise man," was meant he
whose entire faculties of body, soul, and mind were proportionately and
coordinately developed; by the "wise state," that in which each class of
the population performed its proper function, and occupied its proper
relation toward the rest, and this without any excessive exercise of
authority.
If the Spartan, like the artificially tamed barbarian,
submitted to living by rule and command, the Athenian, like the
naturally civilized man, delighted to live in a free and natural way
(? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ) governed from within, and not from without. To
make possible such life was the aim of Athenian education, which,
instead of seeking to merge the man in the State, or to rend the two
asunder, treated them as necessary correlates and strove to balance
their claims.

The endeavor on the part of Athens to steer a middle course between
socialism and individualism, is manifest in the fact that, though she
had no public system of education, she took great care to see that her
citizens were thoroughly educated in the spirit of her institutions,
and, indeed, made such education a condition of citizenship, which was
thus an academic degree, conferred only after careful examination. By a
law of Solon's, parents who had failed to give their sons a proper
education lost all claim upon them for support in their old age.
Furthermore, Athens subjected all her male citizens to a systematic
preparation for civil and military functions, before she allowed them to
exercise these.

Athenian education comprised four grades corresponding to four
institutions, (1) the family, (2) the school, (3) the gymnasium or
college, (4) the State. We may consider these in their order.


(1) FAMILY EDUCATION.

The birth of a child was regarded by the Athenians as a joyful event, as
something calling for gratitude to the gods. This expressed itself in a
family festival, called the Amphidromia, celebrated usually on the
seventh day after the birth. On this occasion, the child was carried
rapidly round the family altar and received its name. A sacrifice was
then offered to the gods, the mother was purified, and christening
presents were displayed. The child was now a member of the family and
under the protection of its gods. For the next seven years, it was
wholly in the hands of parents and nurses, the latter being usually
slaves. During this time its body was the chief object of care, and
everything seems to have been done to render it healthy and hardy.
Cradles do not seem to have been in use, and the child was sung to sleep
on the nurse's knee. While it was being weaned, it was fed on milk and
soft food sweetened with honey. As soon as it was able to move about and
direct attention to external objects, it received playthings, such as
rattles, dolls of clay or wax, hobby-horses, etc. , and was allowed to
roll and dig in the sand. Such were the simple gymnastics of this early
period. As to the other branch of education, it consisted mostly in
being sung to and in listening to stories about gods and heroes,
monsters and robbers, of which Greek mythology was full. By means of
these the child's imagination was roused and developed, and certain
aesthetic, ethical, and national prepossessions awakened. Though children
were often frightened from certain acts and habits by threats of bogles
coming to carry them off, yet the chief ethical agency employed was
evidently strict discipline. To secure good behavior in his children was
the first care of the Athenian parent. Though disinclined to harshness,
he never doubted that "he who spareth the rod hateth the child. "
Children were never placed upon exhibition or applauded for their
precocious or irreverent sayings. They were kept as much as possible out
of the way of older people, and, when necessity brought them into the
presence of these, they were taught to behave themselves quietly and
modestly. No Greek author has preserved for us a collection of the smart
sayings or roguish doings of Athenian children.

Though the Kindergarten did not exist in those old days, yet its place
was, in great measure, filled by the numerous games in which the
children engaged, in part at least under their nurses' superintendence.
Games played so important a part in the whole life of the Greek people,
and especially of the Athenians, that their importance in the education
of children was fully recognized and much attention devoted to them.
During play, character both displays itself more fully, and is more
easily and deeply affected, than at any other time; and, since the whole
of the waking life of the child in its earliest years is devoted to
play, this is the time when character is formed, and therefore the time
which calls for most sedulous care. In playing games, children not only
exercise their bodies and their wits; they also learn to act with
fairness, and come to feel something of the joy that arises from
companionship and friendly rivalry in a common occupation. Moreover, as
games have no end beyond themselves, they are admirable exercises in
free, disinterested activity and a protection against selfish and sordid
habits. Of all this the Athenians were fully aware.

There are probably few games played by children in our day that were not
known in ancient Athens. It seems, however, that games were there
conducted with more system, and a deeper sense of their pedagogical
value, than they are with us. We hear of running, leaping, hopping,
catching, hitting, and throwing games, gymnastic games, and games of
chance. The ball, the top, the hoop, the swing, the see-saw, the
skipping rope, the knuckle-bones were as much in use in ancient, as in
modern, times. Cards, of course, there were not; and, indeed, games of
chance, though well known, seem rarely to have been indulged in by
children. It hardly seems necessary to remark that there were some games
peculiar to boys and others to girls, and that the latter were less rude
than the former. Doubtless, too, the games played in the city, where the
children would have few chances of going beyond their homes, were
different from those played in the country, where almost complete
freedom to roam in the open air was enjoyed. We must always bear in mind
that well-to-do Athenian families spent the greater part of the year at
their country-houses, which, with few exceptions, were so near the city
that they could be reached even on foot in a single day. This country
life had a marked effect upon the education of Athenian children.


(2) SCHOOL EDUCATION.

About the age of seven, the Athenian boy, after being entered on the
roll of prospective citizens in the temple of Apollo Patroos, and made a
member of a phratria, went to school, or, rather, he went to two
schools, that of the music-master, and that of the physical trainer. He
was always accompanied thither and back by a _pedagogue_, who was
usually a slave, who carried his writing-materials, his lyre, etc.
(there being no school-books to carry), and whom he was expected
implicitly to obey. The boys of each quarter of the city collected every
morning at some appointed place and walked to school, like little
soldiers, in rank and file. They wore next to no clothing, even in the
coldest weather, and were obliged to conduct themselves very demurely in
the streets. The school hours were very long, beginning early in the
morning and continuing till late in the evening. Solon found it
necessary to introduce a law forbidding schoolmasters to have their
schools open before sunrise or after sunset. It thus appears that boys,
after the age of seven, spent their whole day at school, and were thus
early withdrawn from the influence of their mothers and sisters, a fact
which was not without its bearing upon morals.

There are several interesting points in connection with Athenian school
life about which our information is so scanty that we are left in some
doubt respecting them. For example, though it is quite plain that Athens
had no system of public instruction, it is not so clear that she did not
own the school buildings. Again, it is not certain whether music
(including letters) and gymnastics were, or were not, taught in the same
locality. Thirdly, there is some doubt about the number and order of the
hours devoted to each of the two branches of study. In regard to these
points I can state only what seems to me most probable.

As to school buildings, we are expressly told by the author of the
fragmentary tract on _The Athenian State_, currently attributed to
Xenophon, but probably written as early as B. C. 424, that "the people
(? ? ? ? ? ) builds itself many palaestras, dressing-rooms, baths, and the
masses have more enjoyment of these than the few that are well-to-do. "
If we assume that some of these palaestras were for boys, as we
apparently have a right to do, we must conclude that some, at least, if
not all, of the schools for bodily training were public edifices, let
out by the State to teachers. Like all the great gymnasia, some, and
possibly all, of them were situated outside the city walls and had
gardens attached to them. Whether the music-schools were so likewise, is
doubtful, and this brings us to our second question--whether the two
branches of education were taught in the same place. That they were not
taught in the same room, or by the same person, is clear enough; but it
does not follow from this that they were not taught in the same
building, or at any rate in the same enclosed space. Though there seems
to be no explicit statement in any ancient author on this point, I think
there are sufficient reasons for concluding that, generally at least,
they were so taught. If we find that Antisthenes, Plato, and Aristotle,
who may be said to have introduced a systematic "higher education" into
Athens, opened their schools in the great public gymnasia, frequented by
youths and men, we may surely conclude that the lower mental education
was not separated from the physical. In the _Lysis_ of Plato, we find
some young men coming out of a palaestra outside the city walls, and
inviting Socrates to enter, telling him that their occupation (? ? ? ? ? ? ? ? )
consists _mostly_ in discussions (? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ), and that their
teacher is a certain Miccus, an admirer of his. Socrates recognizes the
man as a capable "sophist," a term never used of physical trainers. On
entering, Socrates finds a number of boys and youths (? ? ? ? ? ? ? ? ? ) playing
together, the former having just finished a sacrifice. It seems to
follow directly from this that intellectual education was imparted in
the palaestras. If this be true, we may, I think, conclude that in Athens
the schools generally were outside the city walls, though the case was
certainly different in some other cities.

In regard to our third question, it is clear that, if boys spent their
whole day in one place, it would be more easy to divide it profitably
between musical instruction and gymnastics than if they spent one part
of it in one place, and another in another. Just how it was divided, we
do not know, and I have little doubt that much depended upon the notions
of parents and the tendencies of different periods. It is quite clear,
from certain complaints of Aristotle's, that in Athens parents enjoyed
great liberty in this matter. In any case, since, as we know, the
institutions of education were open all day, it seems more than probable
that one class of boys took their gymnastic lesson at one hour, another
at another, and so with other branches of study. It cannot be that the
physical training-schools were deserted when the music-schools were in
session. I think there is sufficient reason for believing that,
generally, the younger boys took their physical exercises in the
morning, and their intellectual instruction in the afternoon, the order
being reversed in the case of the older boys. How much of the time spent
at school was given up to lessons and how much to play, is not at all
clear; but I am inclined to think that the playtime was at least as long
as the worktime. The schools were for boys what the agora and the
gymnasium were for grown men--the place where their lives were spent.

Before we consider separately the two divisions of Athenian education, a
few facts common to them may be mentioned. In the first place, they had
a common end, which was, to produce men independent but respectful,
freedom-loving but law-abiding, healthy in mind and body, clear in
thought, ready in action, and devoted to their families, their
fatherland, and their gods. Contrary to the practice of the Romans, the
Athenians sought to prepare their sons for independent citizenship at as
early an age as possible. In the second place, the motives employed in
both divisions were the same, viz. fear of punishment and hope of
reward. As we have seen, the Athenian boy, if he behaved badly, was not
spared the rod. As an offset against this, when he did well, he received
unstinted praise, not to speak of more substantial things. Education,
like everything else in Greece, took the form of competition. The
Homeric line (_Il. _, vi, 208; xi, 784),

"See that thou ever be best, and above all others distinguished,"

was the motto of the Athenian in everything. In the third place, in both
divisions the chief aim was the realization of capacity, not the
furthering of acquisition. Mere learning and execution were almost
universally despised in the old time, while intelligence and capacity
were universally admired. In the fourth place, in both divisions the
utmost care was directed to the conduct of the pupils, so that it might
be gentle, dignified, and rational. In the fifth place, education in
both its branches was intended to enable men to occupy worthily and
sociably their leisure time, quite as much as to prepare them for what
might be called their practical duties in family, society, and State.
The fine arts, according to the Greeks, furnished the proper amusements
for educated men (? ? ? ? ? ? ? ? ? ? ? ? ? ).


(? ) _Musical (and Literary) Instruction_.

Though the Greek word _music_ (? ? ? ? ? ? ? ) came in later times to have an
extended meaning, in the epoch of which we are treating, it included
only music in our sense, and poetry, two things which were not then
separated. Aristophanes, as late as B. C. 422, can still count upon an
audience ready to laugh at the idea of giving instruction in astronomy
and geometry, as things too remote from human interests (_Clouds_, vv
220 sqq. ). The poetry consisted chiefly of the epics of Homer and
Hesiod, the elegiacs of Tyrtaeus, Solon, Theognis, etc. , the iambics of
Archilochus, Simonides, etc. , and the songs of the numerous lyrists,
Terpander, Arion, Alcaeus, Alcman, Sappho, Simonides, etc. The music was
simple, meant to "sweeten" (? ? ? ? ? ? ? ) the words and bring out their
meaning. In fact, the music and the poetry were always composed
together, so that the poet was necessarily also a musician. What we call
"harmony" was unknown in Greek music at all times, and instrumental
music was almost entirely confined to solo-playing.

In treating of Athenian, and, indeed, of all Greek, education, it is of
the utmost importance to realize that the intellectual and moral part of
it has music and poetry for its starting-point. This is the core round
which everything else gathers; this is what determines its character,
influence, and ideal. Culture, as distinguished from nature, is the
material of Athenian intellectual and moral education; and by this is
meant, not the history or theory of culture, as it might be set forth in
prose, but culture itself, as embodied in the ideals and forms of
music-wedded poetry, appealing to the emotions that stir the will, as
well as to the intelligence that guides it.

By making the works of the great poets of the Greek people the material
of their education, the Athenians attained a variety of objects
difficult of attainment by any other one means. The fact is, the ancient
poetry of Greece, with its finished form, its heroic tales and
characters, its accounts of peoples far removed in time and space, its
manliness and pathos, its directness and simplicity, its piety and
wisdom, its respect for law and order, combined with its admiration for
personal initiative and worth, furnished, in the hands of a careful and
genial teacher, a material for a complete education such as could not
well be matched even in our own day. What instruction in ethics,
politics, social life, and manly bearing could not find a fitting
vehicle in the Homeric poems, not to speak of the geography, the
grammar, the literary criticism, and the history which the comprehension
of them involved? Into what a wholesome, unsentimental, free world did
these poems introduce the imaginative Greek boy! What splendid ideals of
manhood and womanhood did they hold up for his admiration and imitation!
From Hesiod he would learn all that he needed to know about his gods and
their relation to him and his people. From the elegiac poets he would
derive a fund of political and social wisdom, and an impetus to
patriotism, which would go far to make him a good man and a good
citizen. From the iambic poets he would learn to express with energy his
indignation at meanness, feebleness, wrong, and tyranny, while from the
lyric poets he would learn the language suitable to every genial feeling
and impulse of the human heart.