First there is the progress of education. It is possible, and even probable, that the extension of the means of knowledge over a wider area and to persons living under new conditions may lead to many new combinations of thought and language. But, as yet, experience does not favour the realization of such a hope or promise. It may be truly answered that at present the training of teachers and the methods of education are very imperfect, and therefore that we cannot judge of the future by the present. When more of our youth are trained in the best literatures, and in the best parts of them, their minds may be expected to have a larger growth. They will have more interests, more thoughts, more material for conversation; they will have a higher standard and begin to think for themselves. The number of persons who will have the opportunity of receiving the highest education through the cheap press, and by the help of high schools and colleges, may increase tenfold. It is likely that in every thousand persons there is at least one who is far above the average in natural capacity, but the seed which is in him dies for want of cultivation. It has never had any stimulus to grow, or any field in which to blossom and produce fruit. Here is a great reservoir or treasure-house of human intelligence out of which new waters may flow and cover the earth. If at any time the great men of the world should die out, and originality or genius appear to suffer a partial eclipse, there is a boundless hope in the multitude of intelligences for future generations. They may bring gifts to men such as the world has never received before. They may begin at a higher point and yet take with them all the results of the past. The co-operation of many may have effects not less striking, though different in character from those which the creative genius of a single man, such as Bacon or Newton, formerly produced. There is also great hope to be derived, not merely from the extension of education over a wider area, but from the continuance of it during many generations. Educated parents will have children fit to receive education; and these again will grow up under circumstances far more favourable to the growth of intelligence than any which have hitherto existed in our own or in former ages.
Even if we were to suppose no more men of genius to be produced, the great writers of ancient or of modern times will remain to furnish abundant materials of education to the coming generation. Now that every nation holds communication with every other, we may truly say in a fuller sense than formerly that 'the thoughts of men are widened with the process of the suns.' They will not be 'cribbed, cabined, and confined' within a province or an island. The East will provide elements of culture to the West as well as the West to the East. The religions and literatures of the world will be open books, which he who wills may read. The human race may not be always ground down by bodily toil, but may have greater leisure for the improvement of the mind. The increasing sense of the greatness and infinity of nature will tend to awaken in men larger and more liberal thoughts. The love of mankind may be the source of a greater development of literature than nationality has ever been. There may be a greater freedom from prejudice and party; we may better understand the whereabouts of truth, and therefore there may be more success and fewer failures in the search for it. Lastly, in the coming ages we shall carry with us the recollection of the past, in which are necessarily contained many seeds of revival and renaissance in the future. So far is the world from becoming exhausted, so groundless is the fear that literature will ever die out.
PHAEDRUS
PERSONS OF THE DIALOGUE: Socrates, Phaedrus.
SCENE: Under a plane-tree, by the banks of the Ilissus.
SOCRATES: My dear Phaedrus, whence come you, and whither are you going?
PHAEDRUS: I come from Lysias the son of Cephalus, and I am going to take a walk outside the wall, for I have been sitting with him the whole morning; and our common friend Acumenus tells me that it is much more refreshing to walk in the open air than to be shut up in a cloister.
SOCRATES: There he is right. Lysias then, I suppose, was in the town?
PHAEDRUS: Yes, he was staying with Epicrates, here at the house of Morychus; that house which is near the temple of Olympian Zeus.
SOCRATES: And how did he entertain you? Can I be wrong in supposing that Lysias gave you a feast of discourse?
PHAEDRUS: You shall hear, if you can spare time to accompany me.
SOCRATES: And should I not deem the conversation of you and Lysias 'a thing of higher import,' as I may say in the words of Pindar, 'than any business'?
PHAEDRUS: Will you go on?
SOCRATES: And will you go on with the narration?
PHAEDRUS: My tale, Socrates, is one of your sort, for love was the theme which occupied us--love after a fashion: Lysias has been writing about a fair youth who was being tempted, but not by a lover; and this was the point: he ingeniously proved that the non-lover should be accepted rather than the lover.
SOCRATES: O that is noble of him! I wish that he would say the poor man rather than the rich, and the old man rather than the young one;--then he would meet the case of me and of many a man; his words would be quite refreshing, and he would be a public benefactor. For my part, I do so long to hear his speech, that if you walk all the way to Megara, and when you have reached the wall come back, as Herodicus recommends, without going in, I will keep you company.
PHAEDRUS: What do you mean, my good Socrates? How can you imagine that my unpractised memory can do justice to an elaborate work, which the greatest rhetorician of the age spent a long time in composing. Indeed, I cannot; I would give a great deal if I could.
SOCRATES: I believe that I know Phaedrus about as well as I know myself, and I am very sure that the speech of Lysias was repeated to him, not once only, but again and again;--he insisted on hearing it many times over and Lysias was very willing to gratify him; at last, when nothing else would do, he got hold of the book, and looked at what he most wanted to see,--this occupied him during the whole morning;--and then when he was tired with sitting, he went out to take a walk, not until, by the dog, as I believe, he had simply learned by heart the entire discourse, unless it was unusually long, and he went to a place outside the wall that he might practise his lesson. There he saw a certain lover of discourse who had a similar weakness;--he saw and rejoiced; now thought he, 'I shall have a partner in my revels.' And he invited him to come and walk with him. But when the lover of discourse begged that he would repeat the tale, he gave himself airs and said, 'No I cannot,' as if he were indisposed; although, if the hearer had refused, he would sooner or later have been compelled by him to listen whether he would or no. Therefore, Phaedrus, bid him do at once what he will soon do whether bidden or not.
PHAEDRUS: I see that you will not let me off until I speak in some fashion or other; verily therefore my best plan is to speak as I best can.
SOCRATES: A very true remark, that of yours.
PHAEDRUS: I will do as I say; but believe me, Socrates, I did not learn the very words--O no; nevertheless I have a general notion of what he said, and will give you a summary of the points in which the lover differed from the non-lover. Let me begin at the beginning.
SOCRATES: Yes, my sweet one; but you must first of all show what you have in your left hand under your cloak, for that roll, as I suspect, is the actual discourse. Now, much as I love you, I would not have you suppose that I am going to have your memory exercised at my expense, if you have Lysias himself here.
PHAEDRUS: Enough; I see that I have no hope of practising my art upon you. But if I am to read, where would you please to sit?
SOCRATES: Let us turn aside and go by the Ilissus; we will sit down at some quiet spot.
PHAEDRUS: I am fortunate in not having my sandals, and as you never have any, I think that we may go along the brook and cool our feet in the water; this will be the easiest way, and at midday and in the summer is far from being unpleasant.
SOCRATES: Lead on, and look out for a place in which we can sit down.
PHAEDRUS: Do you see the tallest plane-tree in the distance?
SOCRATES: Yes.
PHAEDRUS: There are shade and gentle breezes, and grass on which we may either sit or lie down.
SOCRATES: Move forward.
PHAEDRUS: I should like to know, Socrates, whether the place is not somewhere here at which Boreas is said to have carried off Orithyia from the banks of the Ilissus?
SOCRATES: Such is the tradition.
PHAEDRUS: And is this the exact spot? The little stream is delightfully clear and bright; I can fancy that there might be maidens playing near.
SOCRATES: I believe that the spot is not exactly here, but about a quarter of a mile lower down, where you cross to the temple of Artemis, and there is, I think, some sort of an altar of Boreas at the place.