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
But Xenophon’s University provides only legal and military
instruction; intellectual culture is not recognised in his “Persia.”
The boys learn the principles of their national law; for, as Xenophon
is careful to proclaim, the Justice which they are taught is no
Platonic elaboration, but simple conformity to the law of the
land.[723] Their other lessons aim solely at the soldier’s life: this
is the object of their severe diet, their botany, and their training
in arms. General morality is to be imbibed from contact in the Agora
with their exemplary seniors, not by ethical contemplation. The system
has the merit of being extremely practical, as would be expected from
a man of Xenophon’s stamp. The boys are to be soldiers all their
lives, and Rulers and Judges in their old age. Consequently they are
to be taught only what is essential to this calling. The soldier must
be well versed in the use of arms and capable of enduring hardships;
so the boys are taught to use the bow and javelin and lead a sternly
simple life. The chief essential to the Ruler and Judge is a sound
knowledge of the national law: the boys are taught law from the first,
in a highly practical way, and even learn to administer it, acting as
judges to their schoolfellows. No better means could be devised for
teaching boys the legal procedure of their native land than this of
constituting them into a miniature Court.[724] It is a scheme,
however, which would be repugnant to the whole idea of an English
public school, where the boys are expected to fight their own battles
and set their own tone without calling in the master’s assistance
except in grave cases. But the Hellenic boy was never left without
supervision: the paidagogos, or some elder, was always in
attendance.[725] Probably the chief criticism which it would have
occurred to an Athenian of that age to urge against Xenophon’s system
would be, not that it encouraged tale-bearing, nor that it failed to
teach self-reliance, but that his countrymen were quite sufficiently
litigious already without any teaching. The absence of literature and
music would also have seemed a fatal objection.
Public-domain text, read in full here on John Shaqi.
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