APPENDIX II.

SIGNIFICANCE OF PHYSICAL EDUCATION AMONG THE GREEKS. AS

PRESENTED IN THE ANACHARSIS OF LUCIAN.

[A translation, with educational comment and notes, of the dialogue Gymnastics, by CHARLES E. LOWREY, Ph. D., librarian, University of Colorado, author of Philosophy of Ralph Cudworth, of Meditations on Religion, etc.]

TRANSLATOR'S NOTE.-The dialogue of Lucian entitled Anacharsis and Solon, or πεрì yνuvαбicov (Gymnastics), is one of the best presentations extant of the views of the Greeks concerning the place, the object, and the relation of exercises for the body in a system of public instruction. Lucian1 was a careful student of Greek literature and social life. Writing as he did after each had become largely historical (A. D. 120–220), he was able to contrast the vital principle of Grecian civilization at its best with that separation of form and content which led to its decadence. These strictures are presented more largely in his Dialogues. Among the best known of these are the Dialogues of the Gods, the Dialogues of the Dead, the Sale of the Philosophers, the Fisherman, and the Charon. In them all forms of pagan customs, philosophy, and religion are described and criticised with great simplicity and humor.

In the dialogue under consideration Solon is the advocate of the classic Greek conception of physical education and Anacharsis acts as the satirist of the later excesses in gymnastics. The dialogue is also valuable for its suggestiveness in regard to the purpose and the proper method of education in general. French and German writers upon educational topics have already given the doctrine contained in it careful attention. The translator is not aware, however, of any recent English rendition and comment on this educational classic.

The present translation has been made in the hope that American teachers and students might thereby have ready access to the classic Greek view of physical education. In the Greek notion of a good citizen a sound body and a sound mind were necessary correlates. The symmetrical development of neither could be neglected without serious injury to the individual, to society, and to the state. The harmonious blending of physical and mental training alone could perfect true manhood and patriotism. Lucian has clearly shown us the merits of these doctrines and has carefully guarded us against their perversions; and doubtless from his treatment of 'Lucian, the great satirist of Grecian manners and customs, was born at Samosata, on the Euphrates, in Syria, about A. D. 120, and lived nearly one hundred years. He was of humble parentage, and was first apprenticed to a statuary and monger of idols. Lucian spoiled several pieces of valuable work for his master. He was severely flogged for his carelessness, and in consequence returned home. He took various means to train himself as a rhetorician. In this occupation he wandered for some years about Asia Minor. He then tried to practice law, but found it more profitable to compose orations for others and to deliver lectures on the art of public speaking. As a lecturer he traveled extensively in Syria, Greece, Italy, and Gaul. Financially he was very successful in Gaul, where he tarried ten years. At the age of 40 he removed his family to Athens and devoted the remainder of his life to the study of philosophy and to the composition of his voluminous writings.

*Several English translations of Lucian's works have appeared: Spence's, in 1684; Moyle, Shears, and Blount's, in 1711; Dr. Thomas Franklin's, in 1780; William Tooke's, in 1820. Most of these are of indifferent merit and accuracy. Translations of selected portions have appeared from time to time. Among the more recent are selections by Rev. W. L. Collins, in 1873, and The Dream and Charon by W. Armour, in 1877.

the subject we may glean valuable hints for use in the practical consideration of a very important but, in our system of public instruction, a much-neglected phase of education.

The translation is as nearly literal as an unlabored expression of the thought will allow. Long and involved sentences of the original have frequently been separated into shorter ones. In such cases the necessary change in structure has been nade. For the sake of perspicuous English, nouns in many instances have been substituted in place of their pronominal equivalents.

There is no more elegant master of the Greek language and style than Lucian. However, he purposely, especially in the earlier parts of the dialogue, places in the outh of Anacharsis expressions hardly grammatical in structure and often quite inaccurate in significance. This, largely, to indicate the astonishment of the stranger and his lack of culture.

It is quite impossible to preserve in translation the humorous effect that these incongruities must have produced upon Lucian's Greek audience. If the paraphrase of the specches of Anacharsis shall seem somewhat crude as compared with the translation of those of Solon, it must be remembered that this contrast was intended by the author. This apparent defect, however, in no way detracts from the vigorous thought of the Scythian.

AUTHORITIES.-I. Luciani Samosatensis Opera cum versione Tiber. Hemsterhusii et Jo. Matthie Gesneri, ed. Reitzius, 1743. Tomus II, pp. 883-922. II. Luciaui Samosatensis Opera, Græce et Latine, post Hemsterhusium et Reitzium, ed. Lehmann, 1828. Tomus VII, pp. 147-194. III. Luciani Samosatensis Opera, ex recognitione Caroli Jacobitz, 1876, Lipsia sumptibus et typis B. G. Teubneri, Vol. III, pp. 52-77.

THE ARGUMENT.—Anacharsis is a Scythian, who is visiting at Athens. He is the guest of Solon, the great lawgiver. With him Anacharsis enters into discussion concerning the rationality and the utility of the gymnastic exercises participated in by the young men of Greece, and especially by the youth of Attica. The temper of the opinion of the Scythian is either to deny the usefulness of such exercises or in a pleasant way to show their limitations or to make them the object of ridicule. In reply, Solon defends with vigor the means employed by the Greeks for physical development. He shows plainly how much service reverts from these exercises to the state, both in war and in peace.

In any argument the opponent is not likely in every particular to be too easily persuaded. So in this case the decision is left somewhat in suspense. Doubtless even the contemporaries of Lucian, who still adhered to the time-honored customs of their ancestors, saw this possibility of a double interpretation of the dialogue. And to some of us of a later day the eloquent-wisdom of Solon easily carries off the palm in the contest, while to others with minds less prejudiced in favor of gymnastics Anacharsis sustains his graceful satire against the perverting practices of Grecian decline.

Critics of the latter class, with reason, have endeavored to ascribe as the text of this dialogue the charge of the celebrated physician, Galen, against the gymnastic exercises of his day (A. D. 130-200). Galen made a serious accusation of excess against them, and was wont to designate the perversion by the Greek term zaxoTexvia, corruption of art or overgreat refinement. The wisdom of Anacharsis, ruder if you wish than that of Solon, but not less witty than subtle, and in no way superficial, seems to lend credence to this opinion.

THE PLACE. The scene of the Dialogue is the Lyceum, noted for its connection

1 According to Herodotus the historical Anacharsis was the son of Gnurus and brother of Saulius, king of Thrace (Herodotus, Bk. IV, 76). He came to Athens while Solon was engaged in his great legislative measures. By his simplicity, talents, and acute observations on the habits and customs of the Greeks, he won their universal esteem and by some was counted among the seven wise men. On his return to Thrace he attempted, to inaugurate some changes in the forms of worship and was slain in the very act by his brother.

with the school and teachings of Aristotle. It was one of the gymnasia of Athens, and was situated just without the walls to the east. It was laid out upon the north bank of the river Ilissus and across one of its small tributaries. We gather from the writings of Plato, Xenophon, and others some general notion of these inclosures for the physical training of the youth, but we have no distinct description of them. It may be safe to say that the Lyceum, inclusive of its external approaches on the west-porticoes, groves, and walks-was of dimensions not far from 1,000 feet in length by 500 in width. Forming the eastern part was the open court, or peristylium, 300 feet on each side. On three sides were single colonnades, with spacious halls and seats for the elders. On the south was a double colonnade with rooms of various extent for preliminary practice, oiling, bathing, etc.1

Solon has made the circuit of the city with Anacharsis, and while entertaining and escorting his guest, without previous comment, suddenly brings up at the main entrance to the Lyceum, near the southwest corner of the peristylium.

THE DIALOGUE—ANACHARSIS AND SOLON; OR, PHYSICAL EDUCATION,` ANACHARSIS. Look there, Solon. Why do your young men perform actions like that? Some embrace and trip one another, while others strangle and throw, and still others, like swine, roll and wallow in the mud. Now, indeed, to begin with, upon stripping off and being anointed profusely with oil, I noticed that they stroked each other by turn in a very friendly manner. Yet afterwards, I know not why, they incline heads, rush forward, and strike foreheads like rams. For instance, see that fellow yonder. He catches up his opponent by the legs and casts him to the ground. Then he springs upon him and does not allow him to raise his head, but forces him down into the mud. And now, to cap the climax, he clasps his legs about the belly of his victim and strangles the unfortunate fellow by throwing his forearm under his gullet. The other pats his antagonist on the shoulder, beseeching, I should judge, not to be choked to death. Nor do these contestants, on account of the oil with which they are anointed, hesitate to pollute themselves. The rather-as, with tarnished unguent and covered with much slime and sweat, they slip through the hands each of the other, like eels-I must say, they make me laugh.

Others here in the open air of the court act in the same way. To be sure they are not in the mud, but they appropriate this deep sand in the depression of the court and sprinkle one another with it. And of their own accord these very fellows wallow up the dust like hens. Oh, yes, I see; doubtless that the sand lose its slipperiness and from its dryness gives firmer hold, and that with it they may have surer grips in their embraces.

True, for when thoroughly covered with dust they stand erect, embrace, beat, and trample upon one another. Well, if this ill-starred chap here is not spitting out his teeth! From a stroke of a fist under his his mouth is filled with blood and sand. separate them, does not stop the fight. as one of the masters.

jaw, as you sec-that is the way in which But for all that the master here does not You see by his purple robe I mark him out

Why, he even urges on and praises the one who beats his fellow.

And all the rest

For further description and plans of the Grecian gymnasium, sce Guhl and Koner's The Life of the Greeks and the Romans, p. 106 et seq.; Becker's Charicles, sub voce; Rich's Dict. of Greek and Roman Antiquities, sub voce, and Smith's Dict. of Greek and Roman Antiquities (Author's edition), sub voce. 2 The Greek expression, meрi yuuvaσior, is translated exercises and training for the body. This Greek phrase has a signification of broader import than the athletics of our modern gymnasium. Gymnastics in their various forms were practiced by persons of all ages. They accompanied every stage of intel lectual development and bordered upon the combination of theory and practice. The gymnasia and the public festivals that were their inspiration were practice schools in the best sense. They aimed at the graceful blending of the physical and the mental, and were admirably adapted to develop a wellrounded manhood.

3 The gymnasiarch was a civil officer at Athens. One was elected annually from each of the ten tribes. The laws for the regulation of the gymnasia were very strict, and the neglect of some of them was punished with death.

W. Newton's plan of the gymnasium. Compare Smith's Dictionary of Greek and Roman Antiquities.

A, B, C are spacious halls with seats; D, the peristylium, surrounded with colonnades; E a double portico with apartments: F. the ephebeum, a spacious hall with seats; G, the coryceum, where a spe cies of ball was practiced: H, the conisterium, where the young men sprinkled themselves with dust; I, the cold bath; K, the claeothesium, where the wrestling master anointed the bodies of contestants; L, the frigidarium, or cooling-off room; M, the furnace room; N, the vapor bath; O, the laconicum, or dry sweating apartment; P, the hot bath; Q, a portico; R is the xystus, or covered stadium, for prac tice in winter and in bad weather; S and S, stadial porticoes, looking out upon the uncovered stadia, or maрadрoμides; T, U, groves with seats and walks among the trees.

of them, too, spring forth and hasten hither and thither. If they chance to halt for a moment in any place, at once they leap like racers, dart up, and beat the air with their heels. Now, I desire to know what good there is in these performances. I must confess this action seems to me very like to madness. Nor, however trustworthy be my informant, could he easily convince me that those who can act in this way are not insane.

SOLON. It is very proper, Anacharsis, that such scenes as these seem to you strange and altogether out of harmony with your Scythian customs. Likewise it is proper, doubtless, that methods and customs eminently fitting for you should to us, as Greeks, seem unusual, were any of us, like you at this time, contemplating them. However that may be, believe me, these occurrences are no exhibitions of madness. Not in the spirit of personal abuse do these beat one another and roll one another in the mud or throw dust. But the practice has a distinct value, and is not at all unpleasant to the participants. In fact, it leads to the development of not a little of that bloom and manly vigor possessed, as you perceive, by their bodies. If, perchance, you tarry for some time in Greece, as I hope you may, before long you will be one and the same in spirit with those who are besmeared and are covered with dust. Then to you also this practice will seem pleasant and at the same time profitable.

A. Begone with your talk, Solon. This may be useful and pleasant to you, but if any of you should undertake something of that kind upon our people he will know shortly that we are not in the habit of girding on our dagger in vain. But come, tell me what do vou call that which is taking place? In a word, what are they doing?

S. Well, my friend, the inclosure itself is called by us the gymnasium. It is consecrated to the Lycian Apollo. You see his statue there. In it he is represented as leaning against a pillar with his bow in his left hand, while his right is bent back over his head as though to indicate that the god now rests from his long labor.

Of these gymnastics, however, that in the mud yonder is called wrestling.1 Those struggling in the dust are wrestlers also. To beat and strike while standing erect, we call the pancration contest. We have, in addition, other gymnastic exercises, such as boxing, quoits, and leaping. In all these we present contests. He who conquers is regarded as the best of his rank and receives the prize.

A. What is your prize?

S. At the Olympian games, a crown woven from wild olive; at the Isthmian, from pine; at the Nemean, from parsley. At the Pythian games apples from the sacred inclosure of the god are awarded, while at our Panathenaic, the oil from the sacred olive. But why smile, Anacharsis? Perchance, because you deem these awards of small account?

A. No, indeed. Certainly they are very stately, závoɛuva, these prizes which you mention. They are worthy of those who have contributed so liberally, so munificently, for their establishment. They are worthy also of the contestants themselves, who enter so eagerly upon an undertaking of so much concern that they endure hardships and risk dangers in strangling and weakening one another for the sake of apples and parsley; and they do all this, too, as though it were not possible without strife, without having mud rubbed in their faces, or having their bellies trampled upon by the heels of their antagonists, to procure apples in whatever quantity they desired, or to be crowned with parsley and pine.

S. But, my good friend, we do not look upon these gifts as stripped of all merit. They are regarded as symbols of victory; they are tokens by which we distinguish those who prevail. The honor that accompanies the possessors of these tokens is in every respect worthy of conquerors. For the sake of meriting this honor, those who

Wrestling was that part of the gymnastic exercises of the Greeks supposed especially to develop skill in the arts of war.

2 The pancration contest was an exercise in which all the powers of the combatants were engaged. Teclinically it was a combination of wrestling and boxing, and was too violent to be beneficial.