The ancient philosophers and legislators were deeply impressed with the contrast between an inland and a maritime city: in the former, simplicity and uniformity of life, tenacity of ancient habits, and dislike of what is new or foreign, great force of exclusive sympathy, and narrow range both of objects and ideas; in the latter, variety and novelty of sensations, expansive imagination, toleration, and occasional preference for extraneous customs, greater activity of the individual, and corresponding mutability of the state. This distinction stands prominent in the many comparisons instituted between the Athens of Periklês and the Athens of the earlier times down to Solôn. Both Plato and Aristotle dwell upon it emphatically,—and the former especially, whose genius conceived the comprehensive scheme of prescribing beforehand and insuring in practice the whole course of individual thought and feeling in his imaginary community, treats maritime communication, if pushed beyond the narrowest limits, as fatal to the success and permanence of any wise scheme of education. Certain it is, that a great difference of character existed between those Greeks who mingled much in maritime affairs, and those who did not. The Arcadian may stand as a type of the pure Grecian landsman, with his rustic and illiterate habits,[346]—his diet of sweet chestnuts, barley-cakes, and pork (as contrasted with the fish which formed the chief seasoning for the bread of an Athenian,)—his superior courage and endurance,—his reverence for Lacedaemonian headship as an old and customary influence,—his sterility of intellect and imagination, as well as his slackness in enterprise,—his unchangeable rudeness of relations with the gods, which led him to scourge and prick Pan, if he came back empty-handed from the chase; while the inhabitant of Phôkæa or Miletus exemplifies the Grecian mariner, eager in search of gain,—active, skilful, and daring at sea, but inferior in stedfast bravery on land,—more excitable in imagination as well as more mutable in character,—full of pomp and expense in religious manifestations towards the Ephesian Artemis or the Apollo of Branchidæ; with a mind more open to the varieties of Grecian energy and to the refining influences of Grecian civilization. The Peloponnesians generally, and the Lacedæmonians in particular, approached to the Arcadian type,—while the Athenians of the fifth century B. C. stood foremost in the other; superadding to it, however, a delicacy of taste, and a predominance of intellectual sympathy and enjoyments, which seem to have been peculiar to themselves. [346] Hekatæus, Fragm. Ἀρκαδικὸν δεῖπνον ... μάζας καὶ ὕεια κρέα. Herodot. i. 66. Βαλανηφάγοι ἄνδρες. Theocrit. Id. vii. 106.— Κἢν μὲν ταῦθ᾽ ἑρδῇς, ὦ Πᾶν φίλε, μή τί τυ παῖδες Ἀρκαδικοὶ σκίλλαισιν ὑπὸ πλευράς τε καὶ ὤμους Τανίκα μαστίσδοιεν ὅτε κρέα τυτθὰ παρείη· Εἰ δ᾽ ἄλλως νεύσαις κατὰ μὲν χρόα πάντ᾽ ὀνύχεσσι Δακνόμενος κνάσαιο, etc.