success and educational unsoundness of those prototypes of the modern “crammer,” the Sophists, who supplied their pupils with a superficial knowledge of many subjects ready-made, and already dressed in striking phraseology. This intellectual appetite for the accumulation of facts made secondary education at Athens attractive without much effort on the part of the teachers, but it was not allowed to influence the primary schools; a sound and symmetrical development of mind and body, artistic taste and moral character, had to precede the accumulation of facts. This latter stage too was universally treated as optional. In unintellectual districts it found no place, and even in Athens it was only for those who felt a desire for it; it was not forced upon the unwilling and incapable. For education was regarded as the development of the latent powers of the individual personality, it was no vain attempt to excite or implant non-existent faculties. Every one had a body, which he must make as efficient as possible, for the service of the State; every one, in an æsthetic people, had a taste which could be developed; every one had enough intellect to learn his letters; and every one, above all, had a character to be formed. But not every one could be an international athlete or a first-class artist or musician, and not every one had sufficient mental gifts to combine the accumulation of facts with profit or enjoyment. In fact, Hellenic sentiment was distinctly adverse to great development in any one direction: the Hellenes had a reasonable horror of undue specialisation at school. The object of education was to make symmetrical, all-round men, sound alike in body, mind, character, and taste, not professional athletes who were mentally vacuous and without any appreciation of art, nor great thinkers of stunted physique, nor celebrated musicians who lacked brains. Opponents of the Spartan system tried to condemn it on this ground, as a specialisation intended only to produce good soldiers; but the pro-Spartans seemed to have claimed in return that it developed both character and good taste in judging art and music, even if it produced small capacity for painting or playing, while Laconian terseness involved a greater depth of mental exercise than Athenian verbosity.