Traditional Chinese education was, in some respects, very similar to that of Athens in its best days. Athenian boys were made to learn Homer by heart from beginning to end; Chinese boys were made to learn the Confucian classics with similar thoroughness. Athenians were taught a kind of reverence for the gods which consisted in outward observances, and placed no barrier in the way of free intellectual speculation. Similarly the Chinese were taught certain rites connected with ancestor-worship, but were by no means obliged to have the beliefs which the rites would seem to imply. An easy and elegant scepticism was the attitude expected of an educated adult: anything might be discussed, but it was a trifle vulgar to reach very positive conclusions. Opinions should be such as could be discussed pleasantly at dinner, not such as men would fight for. Carlyle calls Plato “a lordly Athenian gentleman, very much at his ease in Zion”. This characteristic of being “at his ease in Zion” is also found in Chinese sages, and is, as a rule, absent from the sages produced by Christian civilizations, except when, like Goethe, they have deeply imbibed the spirit of Hellenism. The Athenians and the Chinese alike wished to enjoy life, and had a conception of enjoyment which was refined by an exquisite sense of beauty. There were, however, great differences between the two civilizations, owing to the fact that, broadly speaking, the Greeks were energetic and the Chinese were lazy. The Greeks devoted their energies to art and science and mutual extermination, in all of which they achieved unprecedented success. Politics and patriotism afforded practical outlets for Greek energy: when a politician was ousted, he led a band of exiles to attack his native city. When a Chinese official was disgraced, he retired to the hills and wrote poems on the pleasures of country life. Accordingly the Greek civilization destroyed itself, but the Chinese civilization could only be destroyed from without. These differences, however, seem not wholly attributable to education, since Confucianism in Japan never produced the indolent cultured scepticism which characterized the Chinese literati, except in the Kyoto nobility, who formed a kind of Faubourg Saint Germain.