LITMIR.BIZ

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mischief in free states than ever despotic power was able to do to mankind, without first introducing them.—Such noble souls were not only taught to distinguish right from wrong, but steadily inured to abstain from every appearance of evil, and to place their supreme delight in being as useful as their power could reach. Their masters, whose examples were ever in their eyes, were patterns to them of every virtue, of temperance, of fortitude, and of vigilant active benevolence. And no day passed in which some new example of some one or other eminent moral excellency was not set before them from history, to add new spurs to their noble ambition.—But this was not all. Hardly did any day go over their heads, in which some opportunity was not found out to try and exercise their virtue, that one, at least, which is the foundation, and may justly be called the mother of all the virtues, self-command, and the habit of duly consulting reason what ought or ought not to be done. For it is by no means a difficult matter for a wise master, who has the care of a small number of young pupils, to devise several such trials, or to make occasions for them.

      This was the method generally used in these schools; and what was the effect of it? The seeds of virtue being thus early sown in the mind, and the growth and progress of them being duly watched over, and pursued with proper culture, all the virtues soon sprung up in them to great vigour, and the soul was betimes formed into a temper able to withstand all the snares and allures of the world. “Train up a child, said he, in the ways you would have him to persist in, and he will never desert them. For custom, saith the proverb in every one’s mouth, is a second nature.” The vices of others, to a well-form’d mind, will only afford materials for the exercise of its virtues, its prudence, its compassion, its fortitude and generosity. And what signify a sprightly imagination, eloquence, erudition, if the soul hath not a truly liberal and generous cast? What is courage without regard to justice and the rights of mankind, but brutality? Or what are oratory, wit, and learning, without love to equity, liberty and truth, that no temptations can shake, intimidate, or cool, but very dangerous weapons in very bad hands? A quick sense and warm love of right, are qualities without which all other accomplishments are really noxious. Let therefore education have virtue chiefly and continually in its view.

      Cebes, master of a school at Athens, being asked what he taught, said, I have but one lesson to teach. For tho’ it may seem to consist of many parts, yet it is but one, even as a tree with all its arms, leaves, and fruits, is one. And it is justly called in one word philosophy, or the medicine of the mind. “It shews what is honest¹⁷ and dishonest; it distinguishes just from unjust, and teaches us what we ought to avoid with all care, and what is truly worthy of our desire and pursuit: It informs us how we ought to love and honour God the supreme Being, the Author of all things; what reverence is due to parents; what respect we owe to the wise and good, to experienced sages; what regard to the laws and magistrates, and how we ought to behave ourselves towards our friends, and how towards strangers; our duty to our wives, to our children and our servants: That we ought to worship and imitate God with pious love and veneration; that we ought to render filial honour and obedience to our parents; pay great deference to our superiors in age and wisdom; chearfully obey the laws of our country; love our friends; be faithful to our wives; embrace our children with cordial and sincere affection; and treat our servants not only justly but tenderly, with great lenity and mildness: And which is principal, not to be elated by prosperity, nor depressed by adversity: Not to dissolve in pleasure, nor to be transported into cruelty by anger and a desire of revenge. For such a temper of mind is the greatest of goods, the only unchangeable immortal inheritance. To moderate our affections amidst affluence, and make a generous use of power and wealth in flourishing circumstances, teeming with temptations, is truly manly. To live without envy, is self-command: To derive happiness to ourselves from the happiness of the deserving, is true generosity: To overcome pleasure by reason, and to keep our rebellious appetites in due order, is wisdom: And to be proof against the transports of passion is real greatness of mind; a very rare excellence indeed. These, I think, are perfect men, who know how to mix philosophy with action, and to govern their conduct in public and private affairs by it. Such, in my opinion, have attained to the two greatest goods in human life, which are, to be useful in society, and to enjoy, at the same time, a philosophical tranquillity and sedateness of mind. For there are three ways of life. One consists in action, another in contemplation, and the third in voluptuous indulgence.¹⁸ He who gives himself up to pleasure is a dissolute slave, and lives like the abject, groveling brutes, whose apprehensions and appetites rise not above their senses. One who devotes himself wholly to speculation, and never acts, must make great discoveries not to be very useless in society. And he who without acquaintance with true philosophy, will meddle with public business, undertaking what he does not understand, may easily err, or be deceived, to the irreparable detriment of millions. The chief business of education therefore, is to prepare one for useful activity in such a way that he can, and will pleasantly give himself to philosophy, as often as times and circumstances permit him to retire to her. Thus did Pericles, Archytas, Dion of Syracuse, and the Theban Epaminondas (with the two last of whom Plato was so familiar)—Thus did those great men live and serve the public.” Nor need I, I think, say any more about true learning, or right education. This is the substance of what I teach: Nor is there any thing wanting to render this lesson compleat, either with respect to private or public usefulness and happiness. It is one whole, no part of which can be severed from the rest, without tearing and maiming that part itself, as well as the whole body: No more than a member can be taken from a poem, a tune, the human body, or any thing else in nature or art that hath unity, can this lesson be disjointed and broke into pieces. And conformity of life to this philosophy renders conduct uniform and consistent; one perfect, beautiful whole, in the same sense that any thing natural or artificial is such. For as whatever is beautiful is such, by a strict coherence and dependance of various parts¹⁹ uniting in one end, so that the smallest alteration or diminution would render it deform’d; in the same manner is a life directed by a principle of virtue, always consonant and harmonious: All its different parts and several offices flow from the same motive, conspire to the same end, and mutually illustrate and set off one another: Being fitly measured and approportioned; having a close and intimate connexion with one another, and with one common scope; and bearing a proper relation to times and circumstances, the whole piece is beautiful to behold. But whatever is contrary to virtue is disorder and dissonance. And a vitious course of life is a continued train of irregularities, contrarieties and discords. Pythagoras²⁰ therefore said well, “That order and beauty or harmony is the chief good. God is perfect harmony; nature, his workmanship, is a perfect whole, compleat harmony as God its author. And every intelligent being, in proportion as he loves and imitates God and nature, is harmony: The inward motions of his mind are well-tuned, and his outward actions are in concert with them. But harmony, said he, is and must be happiness. Perfect melody is compleat pleasure. And every dissonance in heart or life is proportionable pain.”—And therefore, in general, as much harmony as there is in life, just so much true happiness is there in it. As well may we expect to receive satisfaction from a poem, or a picture, as from an action without it. Were not nature all concord and proportion, the contemplation of it could give no more pleasure to the understanding than discord to the ear.—And as if the temper and life be not justly modulated and regulated, according to the rules of harmony, it must needs be a very displeasing, offensive object to our reflection and contemplation; so neither can the actions or motions which are irregular, be otherwise than harsh and of uneasy feeling. For this, believe me, is universally true in nature, “That whatever motion is not justly commensurate, is awkward and grating. Then only does a machine, a musical instrument, or any frame, natural or artificial, work easily, smoothly and pleasantly, when all its parts are in exact symmetry and proportion, and when every thing is in its proper place and tone, and readily performs its functions without too much sluggishness or tardiness on the one hand, or precipitance and impetuosity on the other.”—Have you not seen, my friend, some antique gems on which the signs of the zodiac and the planets are represented as keeping time to one playing upon a musical instrument?

      So soon as Cebes made a pause, for he talked with great warmth, he was asked, But how can this be the only lesson you teach? Do not you instruct your pupils in all the arts and sciences?

      To this Cebes replied. And what science does not this lesson comprehend? Call it again to mind, and see what you think wanting in it?

      Why, it was answered, I can neither

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