Simmias draws a charming analogy in the _Phædo_ between the relation of a beautiful and divine harmony to the lyre and that of the soul to the body; Pythagoras dreams upon the music of the spheres; everywhere the Greek is occupied with music, practical and theoretical. I find a lively picture of the times where in Book VII. of the _Republic_, Socrates describes the activity of the musical searchers: "By heaven," he says, "'tis as good as a play to hear them talking about their condensed notes, as they call them; they put their ears alongside of their neighbors.... one set of them declaring that they catch an intermediate note and have found the least interval which should be the unit of measurement; the others maintaining the opposite theory, that the two sounds have passed into the same, each party setting their ears before their understanding." And in this last clause we have a perfectly explicit statement of that lack of personal relation to facts which makes Greek music as meagre as Greek science. We found it the common fault of Greek scientific thought that it took more satisfaction in an ingenious argument upon a pseudo-fact than in a solid conclusion based upon plain observation and reasoning. So here, Socrates is satirizing even the poor attempt at observation made by these people, and sardonically accuses them of what is the very pride of modern science--namely, of setting their ears before their understanding,--that is, of rigorously observing the facts before reasoning upon them. At any rate, in spite of all this beautiful and comprehensive talk of harmony and the like, the fact is clear, that the Greek had no harmony worth the name; he knew nothing but the crude concords of the octave, the fourth and the fifth; moreover, his melody was equally meagre; and altogether his ultimate flight in music was where voices of men and women sang, accompanied in unison or octave by the lyre, the flute and the like.