It was the sense of duty to the State, the resolution to promote the happiness of the whole citizen-body, which made parents willing to undergo any sacrifice in order to have their sons educated in the way which would best minister to this ideal. The bills of the masters of letters and music and of the paidotribai, and the lengthy loss of the son’s services in the shop or on the farm in Attica, the break-up of family life at Sparta, must have been a sore trial to the parents and have involved many sacrifices. Yet there is no trace of grumbling. The Hellene felt that it was quite as much his duty to the State to educate her future citizens properly as it was to be ready to die in her cause, and he did both ungrudgingly. If the laws which made the teaching of letters compulsory at Athens fell into desuetude, it was only because the citizens needed no compulsion to make them do their duty. Nor had the State to pay the school bills; for every citizen, however poor, was ready to make the necessary sacrifices of personal luxuries and amusements in order to do his duty to the community by having his children properly taught. The State only interfered to make schooling as cheap and as easy to obtain as possible. The solidarity of Hellenic life, which converted eudæmonism into patriotism, was carefully encouraged by the educational system. Sparta, with this object, invented the boarding-school, where boys learnt from early years to sink their individualities in a community of character and interests. The Athenians and most of the other Hellenes, on the other hand, had day-schools. This fact might seem to militate against the principle which I have stated. But Hellenic custom qualified the system of day-schools in a particular way. There were no home-influences in Hellas. The men-folk lived out of doors. The young Athenian or Ephesian from his sixth year onwards spent his whole day away from home (excepting possibly for an interval for the mid-day meal), in the company of his contemporaries, at school or palaistra or in the streets. When he came home, there was no home-life. His father was hardly ever in the house. His mother was a nonentity, living in the women’s apartments; he probably saw little of her. His real home was the palaistra, his chief companions his contemporaries and his paidagogos. He learned to dissociate himself from his family and associate himself with his fellow-citizens. No doubt he lost much by this system, but the solidarity of the State gained.