ΧΧΙ.

ΠΩΣ ΧΡΗΣΤΕΟΝ ΤΟΙΣ ΛΟΓΟΙΣ.

σε

Αἴσωπος δὲ ἐν Σάμῳ συνηγορῶν δημαγωγῷ κρινομένῳ περὶ θανάτου ἔφη ἀλώπεκα διαβαίνουσαν ποταμὸν ἀπωσθῆναι εἰς φάραγγα, οὐ δυναμένην δ' ἐκβῆναι πολὺν χρόνον κακοπαθεῖν, καὶ κυνοραϊστὰς πολλοὺς ἔχεσθαι αὐτῆς· ἐχῖνον δὲ πλανώμενον, ὡς εἶδεν αὐτήν, κατοικτείραντα ἐρωτῶν εἰ ἀφέλοι αὐτῆς τοὺς κυνοραϊστάς· τὴν δὲ οὐκ ἐᾶν· ἐρομένου δὲ διὰ τί, ὅτι οὗτοι μὲν φάναι ἤδη μου πλήρεις εἰσὶ καὶ ὀλίγον ἕλκουσιν αἷμα· ἐὰν δὲ τούτους ἀφέλῃς, ἕτεροι ἐλθόντες πεινῶντες ἐκπιοῦνταί μου τὸ λοιπὸν αἷμα. “ἀτὰρ καὶ ὑμᾶς,” ἔφη, ὦ ἄνδρες Σάμιοι, οὗτος μὲν οὐδὲν ἔτι βλάψει, πλούσιος γάρ ἐστιν, ἐὰν δὲ τοῦτον ἀποκτείνητε, ἕτεροι ἥξουσι πένητες, οἳ ὑμῖν ἀναλώ σουσι τὰ κοινὰ κλέπτοντες.” εἰσὶ δ ̓ οἱ λόγοι δημηγορικοί, καὶ ἔχουσιν ἀγαθὸν τοῦτο, ὅτι πράγματα μὲν εὑρεῖν ὅμοια γεγενημένα χαλεπόν, λόγους δὲ ῥᾷον, ποιῆσαι γὰρ δεῖ ὥσπερ καὶ παραβολάς, ἄν τις δύνηται τὸ ὅμοιον ὁρᾶν, ὅπερ ῥᾷόν ἐστιν ἐκ φιλοσοφίας. ῥᾴω μὲν οὖν πορίσασθαι τὰ διὰ τῶν λόγων, χρησιμώτερα δὲ πρὸς τὸ βουλεύσασθαι τὰ διὰ τῶν πραγμάτων· ὅμοια γὰρ ὡς ἐπὶ τὸ πολὺ τὰ μέλλοντα τοῖς γεγονόσιν. ARISTOTLE, Rhetoric, II. 20.

XXI.

THE USE OF FABLES.

Again Aesop, pleading at Samos for a demagogue who was being tried for his life, related the following fable: "A fox crossing a river got wedged in a cleft, and being unable to escape, remained for a long time in this wretched plight, and a multitude of ticks fastened upon her a hedgehog wandering by spied her, and taking pity on her asked whether he should remove the ticks: the fox would not hear of it, and when he asked the reason, replied 'my present tormentors have by this time had their fill of me and draw little blood; but if you remove them, others will come who are hungry, and will drink up all the blood which is left me.'" "Just so, men of Samos," said Aesop, "the prisoner at the bar, who is rich, will do you no harm in future: but if you put him to death, others will come who are poor, and will drain your treasury by their peculations." Fables are suitable to public speaking, and have one merit, viz. that whereas it is difficult to discover parallel facts, it is comparatively easy for the orator to find fables, he should invent them just as he invents illustrations,-if he has the faculty of discerning similarity; and philosophy makes this easy. Thus arguments from fable are more easily procurable, but arguments from fact are more useful for deliberative purposes, because in general the future resembles the past.

H. J.

XXII.

ΠΟΤΕΡΟΝ ΘΕΤΕΟΝ ΕΙΣ ΠΑΙΔΕΙΑΝ ΤΗΝ

ΜΟΥΣΙΚΗΝ.

Ἡ δὲ πρώτη ζήτησίς ἐστι πότερον οὐ θετέον εἰς παιδείαν τὴν μουσικὴν ἢ θετέον, καὶ τί δύναται τῶν διαπορηθέντων τριῶν, πότερον παιδείαν ἢ παιδιὰν ἢ διαγωγήν. εὐλόγως δ ̓ εἰς πάντα τάττεται καὶ φαίνεται μετέχειν. ἥ τε γὰρ παιδιὰ χάριν ἀναπαύσεως ἐστι, τὴν δ ̓ ἀνάπαυσιν ἀναγκαῖον ἡδεῖαν εἶναι· τῆς γὰρ διὰ τῶν πόνων λύπης ἰατρεία τίς ἐστιν· καὶ τὴν διαγωγὴν ὁμολογουμένως δεῖ μὴ μόνον ἔχειν τὸ καλὸν ἀλλὰ καὶ τὴν ἡδονήν· τὸ γὰρ εὐδαιμονεῖν ἐξ ἀμφοτέρων τούτων ἐστίν. τὴν δὲ μουσικὴν πάντες εἶναί φαμεν τῶν ἡδίστων, καὶ ψιλὴν οὖσαν καὶ μετὰ μελῳδίας· φησὶ γοῦν καὶ Μουσαῖος εἶναι

βροτοῖς ἥδιστον ἀείδειν.

διὸ καὶ εἰς τὰς συνουσίας καὶ διαγωγὰς εὐλόγως παραλαμβάνουσιν αὐτὴν ὡς δυναμένην εὐφραίνειν· ὥστε καὶ ἐντεῦθεν ἄν τις ὑπολάβοι παιδεύεσθαι δεῖν αὐτὴν τοὺς νεωτέρους. ὅσα γὰρ ἀβλαβῆ τῶν ἡδέων, οὐ μόνον ἁρμόττει πρὸς τὸ τέλος ἀλλὰ καὶ πρὸς τὴν ἀνάπαυσιν. ἐπεὶ δ ̓ ἐν μὲν τῷ τέλει συμβαίνει τοῖς ἀνθρώποις όλιγάκις γίγνεσθαι, πολλάκις δὲ ἀναπαύονται καὶ χρών

XXII.

SHOULD MUSIC HAVE A PLACE IN
GENERAL EDUCATION1?

The first question is, whether Music should, or should not, enter into education, and for which of the three purposes above discussed it avails,—for discipline, for pastime, or for the rational employment of leisure3. There is reason for referring it to all three, and holding that it has to do with each. Pastime has a view to recreation, and recreation is bound to be pleasant, since it is a healing of the pain which comes of toils. The rational employment of leisure, again, should unquestionably be pleasant as well as noble, since both things go to make happiness. But Music, whether with or without words, is, we all allow, among the chief of pleasures. For instance, Musaeos says,

'Melody is most sweet to men.'

Hence, naturally enough, Music is a welcome guest in society, or at moments of graver leisure: she can gladden them. If only for this reason, it might be inferred that young people ought to be taught music. All things which are at once harmless and pleasant conduce both to our great end-Happiness-and to rest by the way. Few men have the fortune to find themselves at the goal. All, however, take frequent rest and pastime,

1 Some remarks on the following passage, and its context (cc. iv.-vii.), will be found in a paper by the translator in the Transactions of the Cambridge Philosophical Society for 1875.

2 For the special sense of diaywyn as contrasted with waιdiá, see esp. §§ 4 and 8 of the chapter.

ται ταῖς παιδιαῖς οὐχ ὅσον ἐπὶ πλέον ἀλλὰ καὶ διὰ τὴν ἡδονήν, χρήσιμον ἂν εἴη διαναπαύειν ἐν ταῖς ἀπὸ ταύτης ἡδοναῖς. συμβέβηκε δὲ τοῖς ἀνθρώποις ποιεῖσθαι τὰς παιδιὰς τέλος· ἔχει γὰρ ἴσως ἡδονήν τινα καὶ τὸ τέλος, ἀλλ ̓ οὐ τὴν τυχοῦσαν· ζητοῦντες δὲ ταύτην, λαμβάνουσιν ὡς ταύτην ἐκείνην, διὰ τὸ τῷ τέλει τῶν πράξεων ἔχειν ὁμοίωμά τι· τό τε γὰρ τέλος οὐθενὸς τῶν ἐσομένων χάριν αἱρετόν, καὶ αἱ τοιαῦται τῶν ἡδονῶν οὐθενός εἰσι τῶν ἐσομένων ἕνεκεν, ἀλλὰ τῶν γεγονότων, οἷον πόνων καὶ λύπης. δι ̓ ἣν μὲν οὖν αἰτίαν ζητοῦσι τὴν εὐδαιμονίαν γίγνεσθαι διὰ τούτων τῶν ἡδονῶν, ταύτην ἄν τις εἰκότως ὑπολάβοι τὴν αἰτίαν· περὶ δὲ τοῦ κοινωνεῖν τῆς μουσικῆς, οὐ διὰ ταύτην μόνην, ἀλλὰ καὶ διὰ τὸ χρήσιμον εἶναι πρὸς τὰς ἀναπαύσεις, ὡς ἔοικεν. οὐ μὴν ἀλλὰ ζητητέον μή ποτε τοῦτο μὲν συμβέβηκε, τιμιωτέρα δ ̓ αὐτῆς ἡ φύσις ἐστὶν ἢ κατὰ τὴν εἰρημένην χρείαν, καὶ δεῖ μὴ μόνον τῆς κοινῆς ἡδονῆς μετέχειν ἀπ ̓ αὐτῆς, ἧς ἔχουσι πάντες αἴσθησιν· ἔχει γὰρ ἡ μουσικὴ τὴν ἡδονὴν φυ σικήν, διὸ πάσαις ἡλικίαις καὶ πᾶσιν ἤθεσιν ἡ χρῆσις αὐτῆς ἐστὶ προσφιλής· ἀλλ ̓ ὁρᾶν εἴ πῃ καὶ πρὸς τὸ ἦθος συντείνει καὶ πρὸς τὴν ψυχήν. τοῦτο δ ̓ ἂν εἴη δῆλον, εἰ ποιοί τινες τὰ ἤθη γιγνόμεθα δι' αὐτῆς. ἀλλὰ μὴν ὅτι γιγνόμεθα ποιοί τινες, φανερὸν διὰ πολλῶν μὲν καὶ ἑτέρων, οὐχ ἥκιστα δὲ καὶ διὰ τῶν