The Intellectual And Moral Culture Of Mankind.

THE INTELLECTUAL AND MORAL CULTURE OF MANKIND .

LONDON , SATURDAY , DECmiJBEB 9 , 1865 .

( Continued from page 40-1 ' . ) We may truly regard the Grecian period as that in which the arts and sciences assumed their propei' aspect , emerging almost entirely from that dark cloud of superstition which mysteriously

involved the lucubrations of the Magi of Egypt , and invested them , in the eyes of their ignorant disciples , with superhuman attributes . A sound description of philosophy began to gain ground ; men were disposed rather to inquire

into doctrines' for themselves than to continue receiving passively from others the articles of their belief , and accordingly the love of knowledge increased . By such minds as those of Plato , Socrates , and Leucippns , the standard of the

human understanding was elevated , and their examples of earnest truth seeking , inspired their pupils to go beyond their masters in exploring the unknown regions of knowledge , and in uncovering to the view of their fellow men some of the active

physical agents which , in obedience to nature , are ever producing startling phenomena , or quietly maintaining' the great cosmical movements .

The cultivation , not only of the mental , but also of the muscular functions , was carefully attended to ; the Greeks evidently well knew the importance of physical qualifications in maintaining the status of a nation , hence , until their better judgment

was sapped at its foundations by the insidious snares of luxury attendant upon a perverted mode of extending civilisation , athletic exercises were not merely regarded as amusing spectacles , but esteemed as necessary in the education of youth ,

and an accomplishment in those of more mature years . An example descriptive of the games instituted at the Court of Alcinous illustrates the

opmion of the Greek people , — "Now swarms the populace ; a countless throng , Youth and hoar age , and man drives man along . The games begin ; ambitious of the prize , Acroneus , Thoon , and Eretmeus rise : The prize Ocyalus and Pymneus claim , Anchialus and Ponteus chiefs of fame , "

Thus we see that at the age of which we are treating , it was not considered , derogatory to " Chiefs of fame " to contest the prizes offered at public games , as is also clearly shown in the

passage : —• " While thus the peerage in the games contends ) In act to speak , Laodamas ascends .

These games consisted chiefly of racing , casting the discus , contending with the cestus , and of other recreations of an arduous nature ; but the more elegant accomplishments which tend to elevate and refine the mind were not neglected ;

the graceful dance charmed the eye , the harmo jiious lyre the ear . " Intent to play , The Bard advancing meditates the lay ; Skilled in the dance , tall youths , a blooming baud , Graceful , before the heav ' nly minstrel stand ; Light-bounding , from the earth at once they rise , Their feet , half viewless , quiver in the skies . "

Indulgence in such pastimes does far more than merely increase physical strength or serve to pass leisure time ; they impart a healthy and cheerful tone to the mind , and maintain the mental elasticity requisite for the attainment of knowledge .

Considering the modes of instruction and argument used by the Greek philosophers , we find a very excellent system existing , and one which may very profitably be studied by modern instructors . One most noticeable characteristic

consists in a modest , but yet commanding because firm , style of expression . Its modesty prevents instruction , from hurting the dignity of the student , and its firm self-reliance gives him confidence in his preceptor .

If we take , for example , the discourse between Socrates and Ion ( as given- by Plato ) , we cannot fail to perceive how thoroughly sound is the argument of the former , and how excellently he discloses the errors of Ion , without in any way

becoming either offensive or egotistical , and yet he has to express matter which must be well calculated to wound the pride of the rhapsodist . Undoubtely there are many matters of both

political and social economy , upon which the learned ancients held opinions which now cannot be maintained , and which have given rise to many views that have exercised a deleterious influence upon the progress of the human intellect , but the

good preponderates over the inferior part generally . The following passage translated from the " Republic" of Plato exhibits rather a peculiar , but abstruse mode of reasoning : — God being goodcannot be the cause of all things

" , , as is commonly imagined . * * * For all good things there can bo no other cause besides God ; but some other disposing power should bo found as the originator of evil , which , as an effect , should never be attributed to the Almighty . "

The thorough discussion of this doctrine , simply as it is put , would involve the introduction of theological arguments of the greatest weight , and