“Now will I sketch the ancient plan of training, When justice was in vogue and wisdom flourished. First, modesty restrained the youthful voice So that no brawl was heard. In order ranged, The boys from all the neighbourhood appeared, Marching to school, naked, though down the sky Tumbled the flaky snow like flour from sieve. Arrived, and seated wide apart, the master First taught them how to chaunt Athena’s praise, ‘Pallas unconquered, stormer of cities!’ or ‘Shout far resounding’ in the self-same notes Their fathers learned. And if through mere conceit Some innovation-hunter strained his throat With scurril lays mincing and quavering, Like any Siphnian or Chian fop— As is too much the fashion since that Phrynis[541] Brought o’er Ionian airs—quickly the scourge Rained on his shoulders blows like hail as one Plotting the Muses’ downfal. In the Palæstra Custom required them decently to sit, Decent to rise, smoothing the sandy floor Lest any traces of their form should linger Unsightly on the dust. When in the bath Grave was their manner, their behaviour chaste. At table, too, no stimulating dishes, Snatched from their elders, such as fish or anis, Parsley or radishes or thrushes, roused The slumbering passions.”[542] Footnote 540: Cf. Plato, de Legg. vii. t. viii. p. 41. seq. Footnote 541: For an account of this musician, see Pollux iv. 66. with the notes of Kühn and Iungermann, t. iv. p. 709. sqq. Footnote 542: Aristoph. Nub. 961. sqq. Cf. Plaut. Bacchid. iii. 3. The object of sending boys to school was twofold: first to cultivate and harmonise their minds by arts and literature; secondly, so to occupy them that no time could be allowed for evil thoughts and habits. On this account, Aristotle enumerating Archytas’ rattle among the principal toys of children, denominates education the rattle of boys.[543] In order, too, that its effect might be the more sure and permanent, no holidays[544], or vacations appear to have been allowed, while irregularity or lateness of attendance was severely punished.[545] The theories broached by Montagne, Locke, and others, that boys are to be kept in order by reason and persuasion were not anticipated by the Athenians.[546] They believed that to reduce the stubborn will to obedience, and enforce the wholesome laws of discipline, masters must be armed with the power of correction, and accordingly their teachers and gymnasiarchs checked with stripes[547] the slightest exhibition of stubbornness or indocility.[548] Footnote 543: Polit. viii. 6. 268. Gœttl. Footnote 544: Casaub. ap. Theoph. Char. p. 273. Footnote 545: Plaut. Bacchid. iii. 3. 22. Footnote 546: