MORAL EDUCATION OF THE GREEKS. WHEN, once upon a time, as the ancients relate, Pythagoras, the Samian, had maintained a long and ingenious conversation with Leon, the prince of the Phliasians, the prince, surprised at the variety of his knowledge, and the sagacity of his views, asked him what art he chiefly practised; the sage replied, that he practised no art, but was a lover of wisdom. When Leon, marvelling at the novelty of the term, inquired its meaning, the Samian answered, that he thought the life of man might be compared to the public mart which was associated with the fairest and most sacred festivals of Greece. For, as at Olympia, some aspired to fame and distinction by bodily strength, others toiled for gain in the occupations of business, while others, finally, and those the best of all, regardless of admiration and profit, only observed and weighed attentively the conduct, character, and manners of the rest; just so, in the great mart of life, some were striving for fame, others for wealth; but that, besides these classes of persons, there still existed a small number, who, caring little for other objects, had turned their thoughts to the nature of things, and their essential character alone; and that these were the men whom he called lovers of wisdom, philosophers; and as there, it was the most liberal and exalted part to be a looker-on, without regard to personal gain, so, too, in life, the contemplation of things, and the understanding of them, should be set above all other human endeavors. In this decision of one of the wisest men of antiquity upon the order of precedence among the labors of man, which we see to have been recognized in later times, also, by the best of the Greeks, there is shown a sharp contrast between the mode of thinking of this nation and the sentiments of barbarous tribes. By them this order is reversed. They only admit the claims of gainful occupation, which has its gaze fixed on earth, and makes use of earthly materials, for earthly ends; they will barely endure the free play of the powers, which aims at nothing but to satisfy itself; they enjoy it, if it fills the time agreeably, but never hold it in high regard; the leisurely spectator, however, who only observes what is going forward, and how things come to pass, they are hardly willing to tolerate, regarding him as a parasitic member of the community. Most certainly they will discover nothing exalted in such an occupation; and as, according to their view, this mark of honor belongs not even to the first class of the Samian sage, and the second, by universal consent, has no claim whatever thereto, so, among the barbarians in the open mart of life, as Pythagoras calls it, no place will any where be found for lofty excellence. Now, however, there can be no doubt that a nation rids itself of the stigma of barbarism, just in proportion as it not merely respects, but, in comparison with selfish pursuits, holds, as pre-eminently generous, liberal, and exalted, the disinterested effort for the acquisition of knowledge, which shows itself in contemplation, and the free play of mind, which is brought to light in the production and representation of the beautiful. We are acquainted with no nation of the ancient world, among whom this strain of thought was so controlling, or among whom, in the whole tendency of their political life, and of the festal assemblies, it stood forth so real and lively as among the Greeks. It was not here a specious opinion, but a deeply-rooted, though often obscure belief, which pervaded the whole civilization of Greece, and even stamped upon it the characteristic seal of a spirit nobler and loftier than common. Or is there aught that would fain make a stronger claim to this superior excellence, than that religious tone of feeling, which pays homage only to the beautiful and the lofty; esteems naught highly, that is not great, but holds naught great, unless it soar beyond the sphere of earth? Or could one doubt the existence of such a tone of feeling among the Greeks, where what is greatest and most beautiful is revealed to us, in the domain of art, by countless noble works, and in the province of political life, by just as many examples of great renunciation, sublime self-sacrifice, and illustrious deeds; nay, where even whole communities, like the Spartan State, founded on belief in the might of the idea, knew no greater blessing than freedom, and sacrificed life itself with delight for the preservation of this blessing, which was purchased by a joyless existence? We may venture unhesitatingly to appeal to the voice of history, as well as to the feeling of every man, who has taken a comprehensive view of the deeds and works of the Grecian world in connection with their political institutions, their internal and external relations, their legislation, science and art, for confirmation of the fact, that among them breathes the breath of a beautiful morality as among no other people, and that the magical splendor which yet pours around them, after so many centuries, is nothing else than the reflection of a purer nature and of a superior excellence of character. What the ancients |