THE THEORY OF EDUCATION CHAPTER VIII RELIGION AND EDUCATION IN HELLAS The greater part of the religious instruction in Hellas was given outside the schools, in the home and in public life. The child learnt the current ritual observances proper to each particular deity or occasion by participating in them himself. His religious devotion was practised and stimulated by the festivals and sacred songs and dances which made up so large a part of Hellenic life. In a religion like the Hellenic, which was so largely a matter of forms and ceremonies, there was little dogma to be learnt by children; no catechism, no sectarian teaching was necessary. Such dogma as there was consisted in the myths which were current about the various deities and heroes; and of these myths there were so many varieties that heterodoxy about them became almost impossible. Such as it was, this dogma, consisting of manifold and often contradictory myths, was enshrined in the poetry of the race, so that most of the poems became sacred books, regarded by the orthodox as inspired. This sacred literature, as we have seen, was the chief object of study in the primary schools at Athens, where it was read, written, and learnt by heart. At Sparta almost the whole of literary and intellectual education consisted of sacred songs in honour of gods and heroes. The myths were the very essence of primary education in Hellas. In order to understand the attitude of the educational theorists towards these myths which run through most of the Hellenic poetry, it is necessary to realise the extraordinary authority which was given to the poets, and especially to Homer and Hesiod. Every word of them was regarded as inspired and strictly true: their authority was indisputable. At the beginning of the sixth century an interpolated line in the _Iliad_ was made the main support of the Athenian claim to the Island of Salamis. Gelon, the tyrant of Syracuse, according to the current legend, was refused the command of the Hellenic forces against Persia because, as the Spartan envoy put it, Agamemnon would groan if he heard of such a thing, and because Homer had said that an Athenian was the best man at drawing up and marshalling a host, for which cause the Athenians now claimed the command.[655] That such arguments could be employed shows in what veneration Homer was held. He was considered to be especially inspired.[656] His admirers asserted that he had educated Hellas, and that his works provided fit instruction for the whole conduct of life.[657] More specifically, it was said that “The divine Homer won his glory and renown from this, that he taught good things, drill, valour and the arming of troops.”[658] He was misquoted to support peculiar views, as in Plato.[659] People had their favourite texts: Sokrates’ was “In due proportion to thy means pay honour to the gods.” It was a not unheard-of accomplishment to know the whole _Iliad_ and _Odyssey_ by heart. Moral lessons were drawn from them.