Which mortals, rebellious, endeavor to flee from and shun to obey-- Ill-fated, that, worn with proneness for the lordship of goodly things, Neither hear nor behold, in its Oneness, the law that divinity brings; Which men with reason obeying, might attain unto glorious life, No longer aimlessly straying in the paths of ignoble strife. There are men with a zeal unblest, that are wearied with following of fame, And men, with a baser quest, that are turned to lucre and shame. There are men, too, that pamper and pleasure the flesh with delicate stings: All these desire beyond measure to be other than all these things. Great Jove, all-giver, dark-clouded, great Lord of the thunderbolt's breath! Deliver the men that are shrouded in ignorance, dismal as death. O Father! dispel from their souls the darkness, and grant them the light Of Reason, Thy stay, when the whole wide world Thou rulest with might, That we, being honored, may honor Thy name with the music of hymns, Extolling the deeds of the Donor, unceasing, as rightly beseems Mankind; for no worthier trust is awarded to God or to man Than forever to glory with justice in the law that endures and is One.--Cleanthes. The distinguishing characteristics of Hellenic education were unity, comprehensiveness, proportion, and aimfulness. It extended to the whole human being, striving to bring the various elements of his nature into complete harmony in view of an end. This end was the State, in which the individual citizen was expected to find a field for all his activities. We have seen how, while conservative Sparta clung to this ideal to the last, and rigorously excluded those influences which tended to undermine it, Athens, by freely admitting these, gradually broke down the fair proportion between bodily and mental education, in an excessive devotion to the latter, and so came to make a distinction between the man and the citizen. The result was an epidemic of individualism which threatened the existence of all that was Hellenic. Against this destructive power the noblest men in the nation, an Æschylus, an Aristophanes, a Pericles, a Socrates, a Xenophon, a Plato, an Aristotle, fought with all the might of worth and intellect. Some of them sought once more to remerge the man in the citizen by means of a despotism and the suppression of all intellectual pursuits; others, seeing clearly the impossibility of this, tried so to define the sphere of the individual that it should not encroach upon that of the citizen, but stand in harmonious relation to it. They did this by placing the sphere of the individual above that of the State, and, inasmuch as the former was a purely intellectual sphere, they found themselves driven to conclude, and to lay down, that the contemplative life is the end and consummation of the practical, that the citizen and the State exist only for the sake of the individual.