Schools of Hellas: An Essay on the Practice and Theory of Ancient Greek Education from 600 to 300 B. C.Freeman, Kenneth J. (Kenneth John)
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Schools of Hellas: An Essay on the Practice and Theory of Ancient Greek Education from 600 to 300 B. C.
Freeman, Kenneth J. (Kenneth John)
Education, Greek
and are charged with being luxurious and effeminate. There used also
to be a Locrian “harmony,” which was used by Pindar and Simonides, but
afterwards it fell into contempt and died out.
Besides these purely Hellenic types, there were two which came from
barbarian races, the Lydian and the Phrygian. Of the Lydian there were
several varieties. The Mixed-Lydian was doleful and suitable to
dirges: it made the audience feel mournful and grave. The
Syntono-Lydian was very similar. The pure Lydian is rejected as
effeminate by Plato;[685] but Aristotle, resting on the musical
experts, declares that it involves order and arrangement (κόσμος
[kosmos]) and is well adapted for education. About the Phrygian
opinion is still more divided. Plato commends it. According to him it
suitably represents the notes and accents of a self-controlled man “in
peaceful and unconstrained circumstances, trying to persuade some one
or making a request, praying to a god or advising a man, or giving his
attention to the request or advice or arguments of some one else; and
if he attains his object, not puffed up, but in all things acting, and
accepting the consequences of his actions, with moderation and
self-control.” The philosopher then goes on to reject the flute, as
suitable only to hysterical enthusiasm. But this, as Aristotle pointed
out, was inconsistent. For the Phrygian harmony and the flute went
hand in hand: the wild orgies of Dionusos and other worships of an
enthusiastic nature were usually accompanied by the flute and could
only be set to the Phrygian harmony. The dithyramb, for instance,
could only be set in this way; when Philoxenos definitely tried to
write one to the Dorian, he slid back without being able to prevent it
into the Phrygian. Aristotle therefore, accounting it an enthusiastic
harmony, reserves it as a “purge” (κάθαρσις [katharsis]), which, by
providing under well-regulated conditions an occasional outlet for
hysteria, will work such affections out of the system for a long
period: at the end of which another dose will be required.[686]
Public-domain text, read in full here on John Shaqi.
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