"As to the statement made by Socrates, that good men do not train their sons in this particular excellence, it is met by the answer that the whole life of every citizen, from beginning to end, is nothing if not an education in virtue; the fact that the sons of good fathers so often turn out badly only proving the truth that all men have an equal chance to attain it. In illustration of this, we may suppose it necessary to the existence of a state that every member of it should be a good flute-player. Were this the case, each citizen would doubtless exact a high standard in this art from all his fellow citizens; but the influences brought to bear upon each and all of them would be the same, and the son of a good flute-player would have no advantage over the son of a bad one, since the natural capacity of each, and this alone, would determine his proficiency. Even so each citizen in the etate is self-constituted an educator of the young, from whose virtue he himself derives benefit.

"It were nevertheless not undesirable," continues Protagoras, "to seek some teacher who, more than other men, might be capable of promoting a yet higher standard of virtue:" (and here the great Sophist asserts his own pretensions by giving himself out to be such a teacher and as such not unworthy of his hire).

-From Plato's Protagoras.

NOW

EARLY GREEK PHILOSOPHERS.

GREEK Philosophy, which reached its highest excellence at Athens in the fourth

century before Christ, had its origin two hundred years earlier in the outlying settlements of the Hellenic race in Asia Minor, Thrace, Sicily and Southern Italy, rather than in Greece proper. The founding of colonies and frequent changes of government in the older states led thoughtful men to study the constitution of man and of society. Such were most of those who have become famous as "The Seven Wise Men." They were prominent in their respective cities and some were known as "tyrants," that is, persons who had seized supreme power.

THE Seven Wise Men form a remarkable group in the history of Greece. They belong to the sixth century before Christ, and mark the beginning of social philosophy. Most of them were composers in verse, but their fame is connected with certain maxims, chosen as characteristic of each. These are said to have been inscribed by order of the Amphictyonic Council in the temple of Apollo at Delphi. beginning of the use of prose instead of verse.

SOLON of Athens..

CHILO of Sparta.

THALES of Ephesus.

BIAS of Priene.

Know thyself.

. Consider the end.

They mark the

Suretyship is the forerunner of ruin.

. Most men are bad.

CLEOBULUS of Lindus..... Nothing too much [Avoid extremes].

PITTACUS of Mitylene..

. Know thy opportunity.

PERIANDER of Corinth.... Nothing is impossible to labor.

ΙΟΙ

KNOWLEDGE OF GOD.

(From the poem of Empedocles "On Nature.")

BLESSED is the man who hath obtained the riches of the wisdom of God; wretched is he who hath a false opinion about things divine.

can we reach Him with

No human head is placed He has no feet to carry

God may not be approached, nor our eyes or touch Him with our hands. upon his limbs, nor branching arms; Him apace, nor other parts of men; but He is all pure mind, holy and infinite, darting with swift thought through the universe from end to end.

THE GOLDEN AGE.

(From the poem of Empedocles "On Nature.")

THEN every animal was tame and familiar with men, both beasts and birds, and mutual love prevailed. Trees flourished with perpetual leaves and fruits, and ample crops adorned their boughs through all the year. Nor had these happy people any Ares (Mars) or mad Uproar for their god; nor was their monarch Zeus (Jupiter), or Cronos (Saturn), or Poseidon (Neptune), but Queen Cypris (Venus). Her favor they besought with pious symbols and images, with fragrant essences and censers of pure myrrh and frankincense, and with brown honey poured on the ground. The altars did not reek with the gore of bullocks.

THE SYMBOLS OF PYTHAGORAS.

A FEW examples of these enigmatic sayings are given, with their probable explanations. Other interpretations, sometimes very profound, have been offered. Similar proverbs and riddles are found among the remains of early literature in many countries.

Go not beyond the balance.

(Transgress not the laws of justice.)

Tear not the crown (or wreath) to pieces.

(Spoil not joy. At Greek festivals it was customary to wear garlands.)

Having reached the border, turn not back. (Be not dismayed at death.)

Leave not the mark of a pot in the ashes.

(Cherish no resentment after reconciliation.) Wear not a tight ring.

(Do not oppress yourself for sake of appearances.) Sow mallows, but do not eat them.

(Use mildness to others, but not to yourself.)

Feed the cock, but sacrifice him not.

(Cherish prophets and harm them not.)

Speak not, turned towards the sun.

(Do not tell everything to everybody.)

Abstain from beans.

(Abstain from politics. Black and white beans were used in voting in some Greek cities.)

When the winds blow, worship echo.

(Recognize Divine Providence in human commotions.) When you go to the temple, worship; neither do nor say anything concerning your life.

Stir not fire with a sword.

(Do not intensify quarrels.)

Help a man to take up a burden, but not to put it down.

Look not in a mirror by a torch.

(Seek not truth in human inventions.)

Decline the highways; take the footpaths. (Seek not notoriety.)

THE GOLDEN VERSES OF PYTHAGORAS.

FIRST, in their ranks, the Immortal Gods adore-
Thine oath keep; next great Heroes; then implore
Terrestrial Demons, with due sacrifice.

Thy parents reverence, and near allies.
Him that is first in virtue make thy friend,
And with observance his kind speech attend:
Nor, to thy power, for light faults cast him by:
Thy power is neighbor to Necessity.

These know, and with attentive care pursue;'
But anger, sloth, and luxury subdue:

In sight of others or thyself, forbear
What's ill; but of thyself stand most in fear.
Let Justice all thy words and actions sway;

Nor from the even course of Wisdom stray;
For know that all men are to die ordained.
Crosses that happen by Divine decree
(If such thy lot) bear not impatiently;
Yet seek to remedy with all thy care,

And think the just have not the greatest share.
'Mongst men discourses good and bad are spread;
Despise not those, nor be by these misled.

If any some notorious falsehood say,

Thou the report with equal judgment weigh.
Let not men's smoother promises invite,

Nor rougher threats from just resolves thee fright.
If aught thou should'st attempt, first ponder it—
Fools only inconsiderate acts commit;

Nor do what afterwards thou may'st repent:

First know the thing on which thou'rt bent.
Thus thou a life shalt lead with joy replete.

Nor must thou care of outward health forget.
Such temperance use in exercise and diet
As may preserve thee in a settled quiet.
Meats unprohibited, not curious, choose;
Decline what any other may accuse.
The rash expense of vanity detest,
And sordidness: a mean in all is best.

Hurt not thyself. Before thou act, advise;
Nor suffer sleep at night to close thy eyes
Till thrice thine acts that day thou hast o'errun:
How hast thou slipped?-what duty left undone?
Thus, thine account summed up from first to last,
Grieve for the ill, joy for what good hath passed.
These study, practice these, and these affect;
To sacred Virtue these thy steps direct:
Eternal Nature's fountain I attest,

Who the Tetractys* on our souls impressed.

* The number four, as well as one and seven, was highly regarded by the Pythagoreans. The Tetractys or Quaternion, meaning literally four, was an emblem composed of ten dots arranged in four rows. In the soul it represents judgment, which is based upon the four faculties, understanding, knowledge, opinion and sense. But in its full

mystic significance, it was a comprehensive emblem of the Deity, the universe and reason.