CHAPTER II. Xenophon 114 CHAPTER III. Plato 133 BOOK III. ARISTOTLE (B.C. 384-322). CHAPTER I. His Life and Works 153 CHAPTER II. His Philosophy 161 CHAPTER III. His Theory of the State 166 CHAPTER IV. His Pedagogical State 172 CHAPTER V. Education during the first Seven Years 184 CHAPTER VI. Education from Seven To Twenty-one 188 CHAPTER VII. Education after Twenty-one 200 BOOK IV. THE HELLENISTIC PERIOD (B.C. 338-A.D. 313). CHAPTER I. From Ethnic to Cosmopolitan Life 205 CHAPTER II. Quintilian and Rhetorical Education 214 CHAPTER III. Plotinus and Philosophic Education 225 CHAPTER IV. Conclusion 231 APPENDIX. The Seven Liberal Arts 239 BIBLIOGRAPHY 249 INDEX 253 BOOK I INTRODUCTORY ERRATA. Page 19, line 5 from below, insert 102. 53, " 6 " " " 133. 181, " 14 " " for "and" read "or." 250, " 11 " " " "Watsno" read "Watson." ARISTOTLE CHAPTER I CHARACTER AND IDEAL OF GREEK EDUCATION Nothing in excess!--Solon. No citizen has a right to consider himself as belonging to himself; but all ought to regard themselves as belonging to the State, inasmuch as each is a part of the State; and care for the part naturally looks to care for the whole.--Aristotle. Greek life, in all its manifestations, was dominated by a single idea, and that an æsthetic one. This idea, which worked sometimes consciously, sometimes unconsciously, was PROPORTION. The Greek term for this (_Logos_) not only came to designate the incarnate Word of Religion, but has also supplied many modern languages with a name for the Science of Manifested Reason--Logic. To the Greek, indeed, Reason always meant ratio, proportion; and a rational life meant to him a life of which all the parts, internal and external, stood to each other in just proportion. Such proportion was threefold; _first_, between the different parts of the individual human being; _second_, between the individual and his fellows in a social whole; _third_, between the human, as such, and the overruling divine. The realization of this threefold harmony in the individual was called by the Greeks WORTH (Ἀρετή, usually, but incorrectly, rendered Virtue). There has come down to us, from the pen of Aristotle, in whom all that was implicit in Hellenism became explicit, a portion of a pæan addressed to this ideal. It may be fitly inserted here, in a literal translation. TO WORTH.