Читать книгу The History of Education - Ellwood Patterson Cubberley - Страница 23

POLITICAL EVENTS: THE GOLDEN AGE OF GREECE. The Battle of Marathon (490 B.C.) has long been considered one of the "decisive battles of the world." Had the despotism of the East triumphed here, and in the subsequent campaign that ended in the defeat of the Persian fleet at Salamis (480 B.C.) and of the Persian army at Plataea (479 B.C.), the whole history of our western world would have been different. The result of the war with Persia was the triumph of this new western democratic civilization, prepared and schooled for great national emergencies by a severe but effective training, over the uneducated hordes led to battle by the autocracy of the East. This was the first, but not the last, of the many battles which western democracy and civilization has had to fight to avoid being crushed by autocracy and despotism. Marathon broke the dread spell of the Persian name and freed the more progressive Greeks to pursue their intellectual and political development. Above all it revealed the strength and power of the Athenians to themselves, and in the half-century following the most wonderful political, literary, and artistic development the world had ever known ensued, and the highest products of Greek civilization were attained. Attica had braved everything for the common cause of Greece, even to leaving Athens to be burned by the invader, and for the next fifty years she held the position of political as well as cultural preëminence among the Greek City-States. Athens now became the world center of wealth and refinement and the home of art and literature (R. 7), and her influence along cultural lines, due in part to her mastery of the sea and her growing commerce, was now extended throughout the Mediterranean world.

From 479 to 431 B.C. was the Golden Age of Greece, and during this short period Athens gave birth to more great men—poets, artists, statesmen, and philosophers—than all the world beside had produced [1] in any period of equal length. Then, largely as a result of the growing jealousy of military Sparta came that cruel and vindictive civil strife, known as the Peloponnesian War, which desolated Greece, left Athens a wreck of her former self, permanently lowered the moral tone of the Greek people, and impaired beyond recovery the intellectual and artistic life of Hellas. For many centuries Athens continued to be a center of intellectual achievement, and to spread her culture throughout a new and a different world, but her power as a State had been impaired forever by a revengeful war between those who should have been friends and allies in the cause of civilization.

TRANSITION FROM OLD TO THE NEW. As early as 509 B.C. a new constitution had admitted all the free inhabitants of Attica to citizenship, and the result was a rapid increase in the prestige, property, and culture of Athens. Citizenship was now open to the commercial classes, and no longer restricted to a small, properly born, and properly educated class. Wealth now became important in giving leisure to the citizen, and was no longer looked down upon as it had been in the earlier period. After the Peloponnesian War the predominance of Attica among the Greek States, the growth of commerce, the constant interchange of embassies, the travel overseas of Athenian citizens, and the presence of many foreigners in the State all alike led to a tolerance of new ideas and a criticism of old ones which before had been unknown. A leisure class now arose, and personal interest came to have a larger place than before, with a consequent change in the earlier conceptions as to the duty of the citizen to the State. Literature lost much of its earlier religious character, and the religious basis of morality [2] began to be replaced by that of reason. Philosophy was now called upon to furnish a practical guide for life to replace the old religious basis. A new philosophy in which "man was the measure of all things" arose, and its teachers came to have large followings. The old search for an explanation of the world of matter [3] was now replaced by an attempt to explain the world of ideas and emotions, with a resulting evolution of the sciences of philosophy, ethics, and logic. It was a period of great intellectual as well as political change and expansion, and in consequence the old education, which had answered well the needs of a primitive and isolated community, now found itself but poorly adapted to meet the larger needs of the new cosmopolitan State. [4] The result was a material change in the old education to adapt it to the needs of the new Athens, now become the intellectual center of the civilized world.

CHANGES IN THE OLD EDUCATION. A number of changes in the character of the old education were now gradually introduced. The rigid drill of the earlier period began to be replaced by an easier and a more pleasurable type of training. Gymnastics for personal enjoyment began to replace drill for the service of the State, and was much less rigid in type. The old authors, who had rendered important service in the education of youth, began to be replaced by more modern writers, with a distinct loss of the earlier religious and moral force. New musical instruments, giving a softer and more pleasurable effect, took the place of the seven-stringed lyre, and complicated music replaced the simple Doric airs of the earlier period. Education became much more individual, literary, and theoretical. Geometry and drawing were introduced as new studies. Grammar and rhetoric began to be studied, discussion was introduced, and a certain glibness of speech began to be prized. The citizen-cadet years, from sixteen to twenty, formerly devoted to rather rigorous physical training, were now changed to school work of an intellectual type.

NEW TEACHERS; THE SOPHISTS. New teachers, known as Sophists, who professed to be able to train men for a political career, [5] began to offer a more practical course designed to prepare boys for the newer type of state service. These in time drew many Ephebes into their private schools, where the chief studies were on the content, form, and practical use of the Greek language. Rhetoric and grammar before long became the master studies of this new period, as they were felt to prepare boys better for the new political and intellectual life of Hellas than did the older type of training. In the schools of the Sophists boys now spent their time in forming phrases, choosing words, examining grammatical structure, and learning how to secure rhetorical effect. Many of these new teachers made most extravagant claims for their instruction (R. 8) and drew much ridicule from the champions of the older type of education, but within a century they had thoroughly established themselves, and had permanently changed the character of the earlier Greek education.

By 350 B.C. we find that Greek school education had been differentiated into three divisions, as follows:

1. Primary education, covering the years from seven or eight to thirteen, and embracing reading, writing, arithmetic, and chanting. The teacher of this school came to be known as a grammatist.

2. Secondary education, covering the years from thirteen to sixteen, and embracing geometry, drawing, and a special music course. Later on some grammar and rhetoric were introduced into this school. The teacher of this school came to be known as a grammaticus.

3. Higher or university education, covering the years after sixteen.

THE FLOOD OF INDIVIDUALISM. This period of artistic and intellectual brilliancy of Greece following the Peloponnesian War marked the beginning of the end of Greece politically. The war was a blow to the strength of Greece from which the different States never recovered. Greece was bled white by this needless civil strife. The tendencies toward individualism in education were symptomatic of tendencies in all forms of social and political life. The philosophers—Xenophon, Plato, and Aristotle—proposed ideal remedies for the evils of the State, [6] but in vain. The old ideal of citizenship died out. Service to the State became purely subordinate to personal pleasure and advancement. Irreverence and a scoffing attitude became ruling tendencies. Family morality decayed. The State in time became corrupt and nerveless. Finally, in 338 B.C., Philip of Macedon became master of Greece, and annexed it to the world empire which he and his son Alexander created. Still later, in 146 B.C., the new world power to the west, Rome, conquered Greece and made of it a Roman province.

Though dead politically, there now occurred the unusual spectacle of "captive Greece taking captive her rude conqueror," and spreading Greek art, literature, philosophy, science, and Greek ideas throughout the Mediterranean world. It was the Greek higher learning that now became predominant and exerted such great influence on the future of our world civilization. It remains now to trace briefly the development and spread of this higher learning, and to point out how thoroughly it modified the thinking of the future.

NEW SCHOOLS; SOCRATES. In the beginning each Sophist teacher was a free lance, and taught what he would and in the manner he thought best. Many of them made extraordinary efforts to attract students and win popular approval and fees. Plato represents the Sophist Protagoras as saying, with reference to a youth ambitious for success in political life, "If he comes to me he will learn that which he comes to learn." At first the instruction was largely individual, but later classes were organized. Isocrates, who lived from 436 to 338 B.C., organized the instruction for the first time into a well-graded sequence of studies, with definite aims and work (R. 8). He shifted the emphasis in instruction from training for success in argumentation, to training to think clearly and to express ideas properly. His pupils were unusually successful, and his school did much to add to the fame of Athens as an intellectual center. From his work sprang a large number of so called Rhetorical Schools, much like our better private schools and academies, offering to those Ephebes who could afford to attend a very good preparation for participation in the public life of the period.

In contrast with the Sophists, a series of schools of philosophy also arose in Athens. These in a way were the outgrowth of the work of Socrates. Accepting the Sophists' dictum that "man is the measure of all things," he tried to turn youths from the baser individualism of the Sophists of his day to the larger general truths which measure the life of a true man. In particular he tried to show that the greatest of all arts—the art of living a good life—called for correct individual thinking and a knowledge of the right. "Know thyself" was his great guiding principle. His emphasis was on the problems of everyday morality. Frankly accepting the change from the old education as a change that could not be avoided, he sought to formulate a new basis for education in personal morality and virtue, and as a substitute for the old training for service to the State. He taught by conversation, engaging men in argument as he met them in the street, and showing to them their ignorance (R. 9). Even in Athens, where free speech was enjoyed more than anywhere else in the world at that time, such a shrewd questioner would naturally make enemies, and in 399 B.C. at the age of seventy-one, he was condemned to death by the Athenian populace on the charge of impiety and corrupting the youth of Athens.

[Illustration: FIG. 12 SOCRATES (469–399 B.C.)

(After a marble bust in the Vatican Gallery, at Rome)]

Socrates' greatest disciple was a citizen of wealth by the name of Plato, who had abandoned a political career for the charms of philosophy, and to him we owe our chief information as to the work and aims of Socrates. In 386 B.C. he founded the Academy, where he passed almost forty years in lecturing and writing. His school, which formed a model for others, consisted of a union of teachers and students who possessed in common a chapel, library, lecture-rooms, and living-rooms. Philosophy, mathematics, and science were taught, and women as well as men were admitted.

Other schools of importance in Athens were the Lyceum, founded in 335 B.C. by a foreign-born pupil of Plato's by the name of Aristotle, who did a remarkable work in organizing the known knowledge of his time; [7] the school of the Stoics, founded by Zeno in 308 B.C.; and the school of the Epicureans, founded by Epicurus in 306 B.C. Each of these schools offered a philosophical solution of the problem of life, and Plato and Aristotle wrote treatises on education as well. Each school evolved into a form of religious brotherhood which perpetuated the organization after the death of the master. In time these became largely schools for expounding the philosophy of the founder.

[Illustration: FIG. 13. EVOLUTION OF THE GREEK UNIVERSITY]

THE UNIVERSITY OF ATHENS. Coincident with the founding of these schools and the political events we have previously recorded, certain further changes in Athenian education were taking place. The character of the changes in the education before the age of sixteen we have described. As a result in part of the development of the schools of the Sophists, which were in themselves only attempts to meet fundamental changes in Athenian life, the education of youths after sixteen tended to become literary, rather than physical and military. The Ephebic period of service (from eighteen to twenty) was at first reduced from two years to one, and after the Macedonian conquest, in 338 B.C., when there was no longer an Athenian State to serve or protect, the entire period of training was made optional. The Ephebic corps was now opened to foreigners, and in time became merely a fashionable semi-military group. Instead of the military training, attendance at the lectures of the philosophical schools was now required, and attendance at the rhetorical schools was optional. Later the philosophical schools were granted public support by the Athenian Assembly, professorships were created over which the Assembly exercised supervision, the rhetorical and philosophical schools were gradually merged, the study years were extended from two to six, or seven, a form of university life as regards both students and professors was developed, and what has since been termed "The University of Athens" was evolved. Figure 13 shows how this evolution took place.

As Athens lost in political power her citizens turned their attention to making their city a center of world learning. This may be said to have been accomplished by 200 B.C. Though Greece had long since become a Macedonian province, and was soon to pass under the control of Rome, the so-called University of Athens was widely known and much frequented for the next three hundred years, and continued in existence until finally closed, as a center of pagan thought, by the edict of the Roman-Christian Emperor, Justinian, in 529 A.D. Though reduced to the rank of a Roman provincial town, Athens long continued to be a city of letters and a center of philosophic and scientific instruction.

SPREAD AND INFLUENCE OF GREEK HIGHER EDUCATION. Alexander the Great rendered a very important service in uniting the western Orient and the eastern Mediterranean into a common world empire, and in establishing therein a common language, literature, philosophy, a common interest, and a common body of scientific knowledge and law. It was his hope to create a new empire, in which the distinction between European and Asiatic should pass away. No less than seventy cities were established with a view to holding his empire together. These served to spread Hellenic culture. Greek schools, Greek theaters, Greek baths, and Greek institutions of every type were to be found in practically all of them, and the Greek tongue was heard in them all. With Alexander the Great the history of Greek life, culture, and learning merges into that of the history of the ancient world. Everywhere throughout the new empire Greek philosophers and scientists, architects and artists, merchants and colonists, followed behind the Macedonian armies, spreading Greek civilization and becoming the teachers of an enlarged world. [8] "Greek cities stretched from the Nile to the Indus, and dotted the shores of the Black and the Caspian seas. The Greek language, once the tongue of a petty people, grew to be a universal language of culture, spoken even by barbarian lips, and the art, the science, the literature, the principles of politics and philosophy, developed in isolation by the Greek mind, henceforth became the heritage of many nations." [9]

Greek universities were established at Pergamum and Tarsus in Asia Minor; at Rhodes on the island of that name in the Aegean; and at the newly founded city of Alexandria in Egypt. Antioch, in Syria, became another important center of Greek influence and learning. A large library was developed at Pergamum, and it was here that writing on prepared skins of animals [10] was begun, from which the term "parchment" (originally "per- gament") comes. It was also at Pergamum that Galen (born c. 130 A.D.) organized what was then known of medical science, and his work remained the standard treatise for more than a thousand years. Rhodes became a famous center for instruction in oratory. During Roman days many eminent men, among whom were Cassius, Caesar, and Cicero, studied oratory here.

[Illustration: FIG. 14 THE GREEK UNIVERSITY WORLD]

MINGLING OF ORIENT AND OCCIDENT AT ALEXANDRIA. The most famous of all these Greek institutions, however, was the University of Alexandria, which gradually sapped Athens as a center of learning and became the intellectual capital of the world. The greatest library of manuscripts the world had ever known was collected together here. [11] It is said to have numbered over 700,000 volumes. These included Greek, Jewish, Egyptian, and Oriental works. In connection with the library was the museum, where men of letters and investigators were supported at royal expense. These two constituted an institution so like a university that it has been given that name. Alexandria became not only a great center of learning, but, still more important, the chief mingling place for Greek, Jew, Egyptian, Roman, and Oriental, and here Greek philosophy, Hebrew and Christian religion, and Oriental faith and philosophy met and mixed. It was this mingled civilization and culture, all tinged through and through with the Greek, with which the Romans came in contact as they pushed their conquering armies into the eastern Mediterranean (R. 10).

[Illustration: FIG. 15. THE KNOWN WORLD ABOUT 150 A.D. A map by Ptolemy, geographer and astronomer at Alexandria. Compare this with the map on page 4, and note the progress in geographical discovery which had been made during the intervening centuries.]

CHARACTER OF ALEXANDRIAN LEARNING. The great advances in knowledge made at Alexandria were in mathematics, geography, and science. The method of scientific investigation worked out by Aristotle at Athens was introduced and used. Instead of speculating as to phenomena and causes, as had been the earlier Greek practice, observation and experiment now became the rule. Euclid (c. 323–283 B.C.) opened a school at Alexandria as early as 300 B.C., and there worked out the geometry which is still used in our schools. Archimedes (287–212 B.C.), who studied under Euclid, made many important discoveries and advances in mechanics and physics. Eratosthenes (226–196 B.C.), librarian at Alexandria, is famous as a geographer [12] and astronomer, and made some studies in geology as well. Ptolemy (b.?; d. 168 A.D.) here completed his Mechanism of the Heavens (Syntaxis) in 138 A.D., and this became the standard astronomy in Europe for nearly fifteen hundred years, while his geography was used in the schools until well into the fifteenth century. The map of the known world, shown in Figure 15, was made by him. Hipparcus, the Newton of the Greeks, studied the heavens both at Alexandria and Rhodes, and counted the stars and arranged them in constellations. Many advances also were made in the study of medicine, the Alexandrian schools having charts, models, and dissecting rooms for the study of the human body, The functions of the brain, nerves, and heart were worked out there.

Except in science and mathematics, though, the creative ability of the earlier Greeks was now largely absent. Research, organization, and comment upon what had previously been done rather was the rule. Still much important work was done here. Books were collected, copied, and preserved, and texts were edited and purified from errors. Here grammar, criticism, prosody, and mythology were first developed into sciences. The study of archaeology was begun, and the first dictionaries were made. The translation of the Hebrew Scriptures into Greek was begun for the benefit of the Alexandrian Jews who had forgotten their Mother tongue, this being the origin of the famous Septuagint [13] version of the Old Testament. It is owing to these Alexandrian scholars, also, that we now possess the theory of Greek accents, and have good texts of Homer and other Greek writers.

ALEXANDRIA SAPPED IN TURN. In 30 B.C. Alexandria, too, came under Roman rule and was, in turn, gradually sapped by Rome. Greek influence continued, but the interest became largely philosophical. Ultimately Alexandria became the seat of a metaphysical school of Christian theology, and the scene of bitter religious controversies. In 330 A.D., Constantinople was founded on the site of the earlier Byzantium, and soon thereafter Greek scholars transferred their interest to it and made it a new center of Greek learning. There Greek science, literature, and philosophy were preserved for ten centuries, and later handed back to a Europe just awakening from the long intellectual night of the Middle Ages. In 640 A.D. Alexandria was taken by the Mohammedans, and the university ceased to exist. The great library was destroyed, furnishing, it is said, "fuel sufficient for four thousand public baths for a period of six months," and Greek learning was extinguished in the western world.

OUR DEBT TO HELLAS. As a political power the Greek States left the world nothing of importance. As a people they were too individualistic, and seemed to have a strange inability to unite for political purposes. To the new power slowly forming to the westward—Rome—was left the important task, which the Greek people were never able to accomplish, of uniting civilization into one political whole. The world conquest that Greece made was intellectual. As a result, her contribution to civilization was artistic, literary, philosophical, and scientific, but not political. The Athenian Greeks were a highly artistic and imaginative rather than a practical people. They spent their energy on other matters than government and conquest. As a result the world will be forever indebted to them for an art and a literature of incomparable beauty and richness which still charms mankind; a philosophy which deeply influenced the early Christian religion, and has ever since tinged the thinking of the western world; and for many important beginnings in scientific knowledge which were lost for ages to a world that had no interest in or use for science. So deeply has our whole western civilization been tinctured by Greek thought that one enthusiastic writer has exclaimed—"Except the blind forces of Nature, nothing moves in this world which is not Greek in its origin." [14] (R. 11)

In education proper the old Athenian education offers us many lessons of importance that we of to-day may well heed. In the emphasis they placed on moral worth, education of the body as well as the mind, and moderation in all things, they were much ahead of us. Their schools became a type for the cities of the entire Mediterranean world, being found from the Black Sea south to the Persian Gulf and westward to Spain. When Rome became a world empire the Greek school system was adopted, and in modified form became dominant in Rome and throughout the provinces, while the universities of the Greek cities for long furnished the highest form of education for ambitious Roman youths. In this way Greek influence was spread throughout the Mediterranean world. The higher learning of the Greeks, preserved first at Athens and Alexandria, and later at Constantinople, was finally handed back to the western world at the time of the Italian Revival of Learning, after Europe had in part recovered from the effects of the barbarian deluge which followed the downfall of Rome.