Note E14 — Chapter XXI · EDUCATION AND THE SOCIAL PROBLEM—HISTORIC. EGYPT AND GREECE.

“All the happiness of families depends upon the education of children, and houses rise or sink according as their children are virtuous or vicious.”—Plato’s “Divine Dialogues,” p. 262. London: S. Cornish & Co., 1839.

[E15] “The Egyptians were, in the opinion of the Greeks, the wisest of mankind.”—Herodotus, “Euterpe,” II., § 160. New York: Harper & Brothers, 1882.

“For my part, I think that Melampus, being a wise man, both acquired the art of divination, and having learned many other things in Egypt, introduced them among the Greeks, and particularly the worship of Bacchus.”—Ibid, “Euterpe,” II., § 49.

“And indeed the names of almost all the Gods came from Egypt into Greece.”—Ibid, “Euterpe,” II., § 50.

“The manner in which oracles are delivered at Thebes in Egypt and at Dodona, is very similar; and the art of divination from victims came likewise from Egypt.”—Ibid, “Euterpe,” II., § 57.

“The Egyptians were also the first who introduced public festivals, processions, and solemn supplications: And the Greeks learned these from them.”—Ibid, “Euterpe,” II., § 57.

To the same effect, see also:

Ibid, “Euterpe,” II., § 64.

„ „ „ § 109.

„ „ „ § 123.

„ „ „ § 160.

„ „ „ §§ 164-166.

„ „ „ § 171.

And Ibid, “Melpomene,” IV., § 180.

[E16] “Amasis it was who established the law among the Egyptians that every Egyptian should annually declare to the governor of his district by what means he maintained himself; and if he failed to do this, or did not show that he lived by honest means, he should be punished with death. Solon, the Athenian, having brought this law from Egypt, established it at Athens; and that people still continue to observe it, as being an unobjectionable regulation.”—Herodotus, “Euterpe,” II., § 177. New York: Harper & Brothers, 1882.

[E17] “Lysimachus, son of Aristides the Just, and Melesias, son of Thucydides, to the Athenian generals, Nicias and Laches:

“Both he and I have entertained our children with thousands of brave actions done by our fathers both in peace and war, while they headed the Athenians and their allies; but to our great misfortune we can tell them no such thing of ourselves. This covers us with shame; we blush for it before our children, and are forced to cast the blame upon our fathers; who, after we grew up, suffered us to live in effeminacy and luxury; while they were employing all their care for the interest of the public.”—Plato’s “Divine Dialogues,” p. 256. London: S. Cornish & Co., 1839.

[E18] “After the encounter between the cavalry had taken place, Agesilaus, on offering sacrifice the next day with a view to advancing, found the victims inauspicious and in consequence of this indication turned off and proceeded toward the coast.”—Xenophon, “Hellenics,” p. 369. London: George Bell & Sons, 1881.

See, also, Thucydides, Vol. II., p. 348. London: George Bell & Sons, 1880.

And Ibid, Vol. II., p. 484.

And, “Plutarch’s Lives [Timoleon],” p. 177. New York: Harper & Brothers, 1850.

[E19] Alcibiades to the Lacedæmonians: “And now, I beg that I may not be the worse thought of by any among you, because I am now strenuously attacking my country with its bitterest enemies, though I formerly had a reputation for patriotism.”—Thucydides, Vol. II., p. 439. London: George Bell & Sons, 1880.

Of Pausanias and Themistocles, who were both traitors, Thucydides says: “Such was the end of Pausanias the Lacedæmonian and Themistocles the Athenian, who had been the most distinguished of all the Greeks in their day.”—“History of the Peloponnesian War,” Vol. I., pp. 75-83.

See also Ibid, Vol. I., p. 288.

„ „ „ pp. 292-293.

„ „ „ p. 304.

„ „ „ pp. 306-307.

„ „ „ p. 241.

„ „ Vol. II., p. 510.

See also Herodotus, “Melpomene,” IV., § 142. New York: Harper & Brothers, 1882.

[E20] “When the Corcyræans had got possession of them [prisoners surrendered by their allies the Athenians] they shut them up in a large building, and, afterward taking them out by twenties, led them through two rows of heavy-armed soldiers posted on each side; the prisoners being bound together were beaten and stabbed by the men ranged in the lines, whenever any of them happened to see a personal enemy; while men carrying whips went by their side, and hastened on the way those that were proceeding too slowly.”—Thucydides, Vol. I., pp. 256-257. London: George Bell & Sons, 1880.

Ibid, Vol. I., p. 62.

„ II., p. 376.

„ II., p. 468.

„ II., p. 495.

„ II., pp. 510-511.

„ II., p. 523.

See also Herodotus, “Terpsichore,” V., § 6.

Ibid, “Terpsichore,” V., § 21.

Ibid, “Urania,” VII., §§ 104, 105, 106.

See also Xenophon, “Hellenics,” p. 328. London: George Bell & Sons, 1882.

See also “Plutarch’s Lives [Lycurgus],” p. 42. New York: Harper & Brothers, 1850.

[E21] “For the Grecians in old time, ... turned to piracy, ... and falling upon towns that were unfortified, ... they rifled them, and made most of their livelihood by this means.”... “For through desire of gain the lower orders submitted to be slaves to their betters; and the more powerful, having a superabundance of money, brought the smaller cities into subjection.”—Thucydides, Vol. I., pp. 3, 4, 5. London: George Bell & Sons, 1880.

“Yet that the boys might not suffer too much from hunger, Lycurgus, though he did not allow them to take what they wanted without trouble, gave them leave to steal certain things to relieve the cravings of nature; and he made it honorable to steal as many cheeses as possible.”—Xenophon’s “Minor Works,” p. 208. London: George Bell & Sons, 1882.

“Demosthenes could not resist the temptation; it made all the impression upon him that was expected; he received the money, like a garrison into his house, and went over to the interest of Harpalus. Next day he came into the Assembly with a quantity of wool and bandages about his neck; and when the people called upon him to get up and speak, he made signs that he had lost his voice, upon which some that were by said, ‘it was no common hoarseness that he got in the night; it was a hoarseness occasioned by swallowing gold and silver.’”—“Plutarch’s Lives [Demosthenes],” pp. 594-595. New York: Harper & Brothers, 1850.

See also, “Plutarch’s Lives [Agesilaus],” p. 431. New York: Harper & Brothers, 1850.

Ibid [Demosthenes], p. 591.

„ [Aristides], p. 232.

“And Plato, among all that were accounted great and illustrious men in Athens, judged none but Aristides worthy of real esteem.”—“Plutarch’s Lives [Aristides],” p. 243. New York: Harper & Brothers, 1850.

But it was Aristides who said of a public measure: “It is not just, but it is expedient.”

“As to the proceedings in courts of law they [the Athenians] have less regard to what is just than to what is profitable to themselves.”—Xenophon’s “Minor Works,” pp. 235-236. London: George Bell & Sons, 1882.

Ibid, pp. 243, 244.

When Mardonius the Persian consulted with the Thebans how to subdue Greece, they said: “Send money to the most powerful men in the cities, and by sending it you will split Greece into parties, and then, with the assistance of those of your party, you may easily subdue those who are not in your interest.”—Herodotus, “Calliope,” IX., § 2. New York: Harper & Brothers, 1882.

Ibid, “Urania,” VIII., §§ 128-134.

„ “Calliope,” IX., § 44.

See also “Plutarch’s Lives [Pericles],” p. 123. New York: Harper & Brothers, 1850.

Ibid, “Pericles,” p. 118.

„ “Pericles,” p. 115, note.

“Accordingly, as the Athenians state, these men while staying at Delphi, prevailed on the Pythian by money, when any Spartans should come thither to consult the oracle, either on their own account or that of the public, to propose to them to liberate Athens from servitude.”—Herodotus, “Terpsichore,” V., § 63. New York: Harper & Brothers, 1882.

Ibid, “Erato,” VI., §§ 72, 100.

[E22] Euripides makes Andromache say: “O, ye inhabitants of Sparta, most hated of mortals among all men, crafty in counsel, king of liars, concoctors of evil plots, crooked and thinking nothing soundly, but all things tortuously, unjustly are ye prospered in Greece. And what evil is there not in you? Are there not abundant murders? Are ye not given to base gain? Are ye not detected speaking ever one thing with the tongue but thinking another? A murrain seize you!”—“The Tragedies of Euripides [Andromache],” Vol, II., p. 138. New York: Harper & Brothers, 1857.

[E23] “Is it not by reasoning that the soul embraces truths? And does it not reason better than before when it is not encumbered by seeing or hearing, by pain or pleasure? When shut up within itself it bids adieu to the body, and entertains as little correspondence with it as possible; and pursues the knowledge of things without touching them.... Is it not especially upon this occasion that the soul of a philosopher despises and avoids the body and wants to be by itself?... Now, the purgation of the soul, as we were saying just now, is only its separation from the body, its accustoming itself to retire and lock itself up, renouncing all commerce with it as much as possible, and living by itself, whether in this or the other world, without being chained to the body.”—Plato’s “Divine Dialogues,” pp. 180, 181, 182. London: S. Cornish & Co., 1839.

[E24] “During most of the flourishing age of Hellenistic culture the rhetor was the acknowledged practical teacher; and his course, which occupied several years, with the interruption of the summer holidays, comprised first a careful reading of classical authors, both poetical and prose, with explanations and illustrations. This made the student acquainted with the language and literature of Greece. But it was only introductory to the technical study of expression, of eloquence based on these models, and of accurate writing as a collateral branch of this study. When a man had so perfected himself, he was considered fit for public employment.”—“Old Greek Education,” p. 137. By J. P. Mahaffy, M. A. New York: Harper & Brothers, 1882.