History of Human Society

They came into this territory in the form of the old tribal government, with their primitive social customs, and as they settled in different parts of the territory in tribes, they developed independent communities of a primitive sort. They had what was known in modern historical literature as the village community, which was always found in the primitive life of the Aryans. Their mode of life tended to develop individualism, and when the group life was established, it became independent and was lacking in co-operation – that is, it became a self-sufficient social order. Later in the development of the Greek life the individual, so far as political organization goes, was absorbed in the larger state, after it had developed from the old Greek family life. These primitive Greeks soon had a well-developed language. They began systematic agriculture, became skilled in the industrial arts, domesticated animals, and had a pure home life with religious sentiments of a high order. Wherever they went they carried with them the characteristics of nation-building and progressive life. They mastered the earth and its contents by living it down with force and vigor.

The Greek peninsula was favorably situated for development. Protected on the north by a mountain range from the rigors of a northern climate and from the predatory tribes, with a range of mountains through the centre, with its short spurs cutting the entire country into valleys, in which were developed independent community states, circumstances were favorable to local self-government of the several tribes. This independent social life was of great importance in the development of Greek thought. In the north the grains and cereals were grown, and in the south the citrus and the orange. This wide range from a temperate to a semi-tropical climate furnished a variety of fruits and diversity of life which gave great opportunity for development. The variety of scenery caused by mountain and valley and proximity to the sea, the thousand islands washed by the Aegean Sea, brought a new life which tended to impress the sensitive mind of the Greek and to develop his imagination and to advance culture in art.

Character of the Primitive Greeks. – The magnificent development of the Greeks in art, literature, philosophy, and learning, together with the fortunate circumstance of having powerful writers, gives us rather an exaggerated notion of the Greeks, if we attempt to apply a lofty manner and a magnificent culture to the Homeric period. They had a good deal of piratical boldness, and, after the formation of their small states, gave examples of spurts of courage such as that at Marathon and Thermopylae. Yet these evidences were rare exceptions rather than the rule, for even the Spartan, trained on a military basis, seldom evinced any great degree of bravery. Perhaps the gloomy forebodings of the future, characteristic of the Greeks, made them fear death, and consequently caused them to lack in courage. However, this is a disputed point. Pages of the earlier records are full of the sanction of deception of enemies, friends, and strangers. Evidently, there was a low moral sense regarding truth. While the Greek might be loyal to his family and possibly to his tribe, there are many examples of disloyalty to one another, and, in the later development, a disloyalty of one state toward another. Excessive egoism seems to have prevailed, and this principle was extended to the family and local government group. Each group appeared to look out for its own interests, irrespective of the welfare of others. How much a united Greece might have done to have continued the splendors and the service of a magnificent civilization is open to conjecture.

The Greeks were not sympathetic with children nor with the aged. Far from being anxious to preserve the life of the aged, their greatest trouble was in disposing of them. The honor and rights of women were not observed. In war women were the property of their captors. Yet the home life of the Greeks seems to have been in its purity and loyalty an advance on the Oriental home life. In their treatment of servants and slaves, in the care of the aged and helpless, the Greeks were cold and without compassion. While the poets, historians, and philosophers have been portraying with such efficiency the character of the higher classes; while they have presented such a beautiful exterior of the old Greek life; the Greeks, in common with other primitive peoples, were not lacking in coarseness, injustice, and cruelty in their internal life. Here, as elsewhere in the beginnings of civilization, only the best of the real and the ideal of life was represented, while the lower classes were suffering a degraded life.

The family was closely organized in Greece. Monogamic marriage and the exclusive home life prevailed at an early time. The patriarchal family, in which the oldest male member was chief and ruler, was the unit of society. Within this group were the house families, formed whenever a separate marriage took place and a separate altar was erected. The house religion was one of the characteristic features of Greek life. Each family had its own household gods, its own worship, its private shrine. This tended to unify the family and promote a sacred family life. A special form of ancestral worship, from the early Aryan house-spirit worship, prevailed to a certain extent. The worship of the family expanded with the expansion of social life. Thus the gens, and the tribe, and the city when founded, had each its separate worship. Religion formed a strong cement to bind the different social units of a tribe together. The worship of the Greeks was associated with the common meal and the pouring of libations to the gods.

As religion became more general, it united to make a more common social practice, and in the later period of Greek life was made the basis of the games and general social gatherings. Religion brought the Greeks together in a social way, and finally led to the mutual advantage of members of society. Later, mutual advantage superseded religion in its practice. The Greeks, at an early period, attempted to explain the origin of the earth and unknown phenomena by referring it to the supernatural powers. Every island had its myth, every phenomenon its god, and every mountain was the residence of some deity. They sought to find out the causes of the creation of the universe, and developed a theogony. There was the origin of the Greeks to be accounted for, and then the origin of the earth, and the relation of man to the deities. Everything must be explained, but as the imagination was especially strong, it was easier to create a god as a first cause than to ascertain the development of the earth by scientific study.

Influence of Old Greek Life. – In all of the traditions and writings descriptive of the old Greek social life, with the exception of the Works and Days of Hesiod, the aristocratic class appears uppermost. Hesiod "pictures a hopeless and miserable existence, in which care and the despair of better things tended to make men hard and selfish and to blot out those fairer features which cannot be denied to the courts and palaces of the Iliad and Odyssey." It appears that the foundation of aristocracy – living in comparative luxury, in devotion to art and the culture of life – was early laid by the side of the foundation of poverty and wretchedness of the great mass of the people. While, then, the Greeks derived from their ancestry the beautiful pictures of heroic Greece, they inherited the evils of imperfect social conditions. As we pass to the historical period of Greece, these different phases of life appear and reappear in changeable forms. If to the nobleman life was full of inspiration; if poetry, religion, art, and politics gave him lofty thoughts and noble aspirations; to the peasant and the slave, life was full of misery and degradation. If one picture is to be drawn in glowing colors, let not the other be omitted.

The freedom from great centralized government, the development of the individual life, the influences of the early ideas of art and life, and the religious conceptions, were of great importance in shaping the Greek philosophy and the Greek national character. They had a tendency to develop men who could think and act. It is not surprising, therefore, that the first real historical period was characterized by struggles of citizens within the town for supremacy. Fierce quarrels between the upper and the lower classes prevailed everywhere, and resulted in developing an intense hatred of the former for the latter. This hatred and selfishness became the uppermost causes of action in the development of Greek social polity. Strife led to compromise, and this in turn to the recognition of the rights and privileges of different classes.

SUBJECTS FOR FURTHER STUDY

1. The Aegean culture.

2. The relation of Greek to Egyptian culture.

3. What were the great Greek masterpieces of (a) Literature, (b) Sculpture, (c) Architecture, (d) Art, (e) Philosophy?

4. Compare Greek democracy with American democracy.

5. What historical significance have Thermopylae, Marathon, Alexandria, Crete, and Delphi?

CHAPTER XIII

GREEK PHILOSOPHY

The Transition from Theology to Inquiry. – The Greek theology prepared the way for the Ionian philosophy. The religious opinions led directly up to the philosophy of the early inquirers. The Greeks passed slowly from accepting everything with a blind faith to the rational inquiry into the development of nature. The beginnings of knowing the scientific causes were very small, and sometimes ridiculous, yet they were of immense importance. To take a single step from the "age of credulity" toward the "age of reason" was of great importance to Greek progress. To cease to accept on faith the statements that the world was created by the gods, and ordered by the gods, and that all mysteries were in their hands, and to endeavor to find out by observation of natural phenomena something of the elements of nature, was to gradually break from the mythology of the past as explanatory of the creation. The first feeble attempt at this was to seek in a crude way the material structure and source of the universe.

Explanation of the Universe by Observation and Inquiry. – The Greek mind had settled down to the fact that there was absolute knowledge of truth, and that cosmogony had established the method of creation; that theogony had accounted for the creation of gods, heroes, and men, and that theology had foretold their relations. A blind faith had accepted what the imagination had pictured. But as geographical study began to increase, doubts arose as to the preconceived constitution of the earth. As travel increased and it was found that none of the terrible creatures that tradition had created inhabited the islands of the sea or coasts of the mainland, earth lost its terrors and disbelief in the system of established knowledge prevailed. Free inquiry was slowly substituted for blind credulity.

This freedom of inquiry had great influence on the intellectual development of man. It was the discovery of truth through the relation of cause and effect, which he might observe by opening his eyes and using his reason. The development of theories of the universe through tradition and the imagination gave exercise to the emotions and beliefs; but change from faith in the fixity of the past to the future by observation led to intellectual development. The exercise of faith and the imagination even in unproductive ways prepared the way for broader service of investigation. But these standing alone could permit nothing more than a childish conception of the universe. They could not discover the reign of law. They could not advance the observing and reflecting powers of man; they could not develop the stronger qualities of his intellect. Individual action would be continually stultified by the process of accepting through credulity the trite sayings of the ancients. The attempt to find out how things were made was an acknowledgment of the powers of the individual mind. It was a recognition that man has a mind to use, and that there is truth around him to be discovered. This was no small beginning in intellectual development.

The Ionian Philosophy Turned the Mind Toward Nature. – Greek philosophy began in the seventh century before Christ. The first philosopher of note was Thales, born at Miletus, in Asia Minor, about 640 B.C. Thales sought to establish the idea that water is the first principle and cause of the universe. He held that water is filled with life and soul, the essential element in the foundation of all nature. Thales had great learning for his time, being well versed in geometry, arithmetic, and astronomy. He travelled in Egypt and the Orient, and became acquainted with ancient lore. It is said that being impressed with the importance of water in Egypt, where the Nile is the source of all life, he was led to assert the importance of water in animate nature. In his attempts to break away from the old cosmogony, he still exhibits traces of the old superstitions, for he regarded the sun and stars as living beings, who received their warmth and life from the ocean, in which they bathed at the time of setting. He held that the whole world was full of soul, manifested in individual daemons, or spirits. Puerile as his philosophy appears in comparison with the later development of Greek philosophy, it created violent antagonism with mythical theology and led the way to further investigation and speculation.

Anaximander, born at Miletus 611 B.C., an astronomer and geographer, following Thales chronologically, wrote a book on "Nature," the first written on the subject in the philosophy of Greece. He held that all things arose from the "infinite," a primordial chaos in which was an internal energy. From a universal mixture things arose by separation, the parts once formed remaining unchanged. The earth was cylindrical in shape, suspended in the air in the centre of the universe, and the stars and planets revolved around it, each fastened in a crystalline ring; the moon and sun revolved in the same manner, only at a farther distance. The generation of the universe was by the action of contraries, by heat and cold, the moist and the dry. From the moisture all things were originally generated by heat. Animals and men came from fishes by a process of evolution. There is evidence in his philosophy of a belief in the development of the universe by the action of heat and cold on matter. It is also evident that the principles of biology and the theory of evolution are hinted at by this philosopher. Also, he was the first to observe the obliquity of the ecliptic; he taught that the moon received its light from the sun and that the earth is round.

Anaximenes, born at Miletus 588 B.C., asserted that air was the first principle of the universe; indeed, he held that on it "the very earth floats like a broad leaf." He held that air was infinite in extent; that it touched all things, and was the source of life of all. The human soul was nothing but air, since life consists in inhaling and exhaling, and when this is no longer continued death ensues. Warmth and cold arose from rarefaction and condensation, and probably the origin of the sun and planets was caused by the rarefaction of air; but when air underwent great condensation, snow, water, and hail appeared, and, indeed, with sufficient condensation, the earth itself was formed. It was only a step further to suppose that the infinite air was the source of life, the god of the universe.

Somewhat later Diogenes of Apollonia asserted that all things originated from one essence, and that air was the soul of the world, eternal and endowed with consciousness. This was an attempt to explain the development of the universe by a conscious power. It led to the suggestion of psychology, as the mind of man was conscious air. "But that which has knowledge is what men call air; it is it that regulates all and governs all, and hence it is the use of air to pervade all, and to dispose all, and to be in all, for there is nothing that has not part in it."

Other philosophers of this school reasoned or speculated upon the probable first causes in the creation. In a similar manner Heraclitus asserted that fire was the first principle, and states as the fundamental maxim of his philosophy that "all is convertible into fire, and fire into all." There was so much confusion in his doctrines as to give him the name of "The Obscure." "The moral system of Heraclitus was based on the physical. He held that heat developed morality, moisture immorality. He accounted for the wickedness of the drunkard by his having a moist soul, and inferred that a warm, dry soul was noblest and best."

Anaxagoras taught the mechanical processes of the universe, and advanced many theories of the origin of animal life and of material objects. Anaxagoras was a man of wealth, who devoted all of his time and means to philosophy. He recognized two principles, one material and the other spiritual, but failed to connect the two, and in determining causes he came into open conflict with the religion of the times, and asserted that the "divine miracles" were nothing more than natural causes. He was condemned for his atheism and thrown into prison, but, escaping, he was obliged to end his days in exile.

Another notable example of the early Greek philosophy is found in Pythagoras, who asserted that number was the first principle. He and his followers found that the "whole heaven was a harmony of number." The Pythagoreans taught that all comes from one, but that the odd number is finite, the even infinite; that ten was a perfect number. They sought for a criterion of truth in the relation of numbers. Nothing could exist or be formed without harmony, and this harmony depended upon number, that is, upon the union of contrary elements. The musical octave was their best example to illustrate their meaning. The union of the atoms in modern chemistry illustrates in full the principle of number after which they were striving. It emphasized the importance of measurements in investigation. Much more might be said about the elaborate system of the Pythagoreans; but the main principle herein stated must suffice.

The Weakness of Ionian Philosophy. – Viewed from the modern standpoint of scientific research, the early philosophers of Greece appear puerile and insignificant. They directed their thoughts largely toward nature, but instead of systematic observation and comparison they used the speculative and hypothetical methods to ascertain truth. They had turned from the credulity of ancient tradition to simple faith in the mind to determine the nature and cause of the universe. But this was followed by a scepticism as to the sense perception, a scepticism which could only be overcome by a larger observation of facts. Simple as it appears, this process was an essential transition from the theology of the Greeks to the perfected philosophy built upon reason. The attitude of the mind was of great value, and the attention directed to external nature was sure to turn again to man, and the supernatural. While there is a mixture of the physical, metaphysical, and mystical, the final lesson to be learned is the recognition of reality of nature as external to mind.

The Eleatic Philosophers. – About 500 B.C., and nearly contemporary with the Pythagoreans, flourished the Eleatic philosophers, among whom Xenophanes, Parmenides, Zeno, and Melissus were the principal leaders. They speculated about the nature of the mind, or soul, and departed from the speculations respecting the origin of the earth. The nature of the infinite and the philosophy of being suggested by the Ionian philosophers were themes that occupied the attention of this new school. Parmenides believed in the knowledge of an absolute being, and affirmed the unity of thought and being. He won the distinction of being the first logical philosopher among the Greeks, and was called the father of idealism.

Zeno is said to have been the most remarkable of this school. He held that if there was a distinction between being and not being, only being existed. This led him to the final assumption that the laws of nature are unchangeable and God remains permanent. His method of reasoning was to reduce the opposite to absurdity.

Upon the whole, the Eleatic philosophy is one relating to knowledge and being, which considered thought primarily as dependent upon being. It holds closely to monism, that is, that nature and mind are of the same substance; yet there is a slight distinction, for there is really a dualism expressed in knowledge and being. Many other philosophers followed, who discoursed upon nature, mind, and being, but they arrived at no definite conclusions. The central idea in the early philosophy up to this time was to account for the existence and substance of nature. It gave little consideration to man in himself, and said little of the supernatural. Everything was speculative in nature, hypothetical in proposition, and deductive in argument. The Greek mind, departing from its dependence upon mythology, began boldly to assert its ability to find out nature, but ended in a scepticism as to its power to ascertain certainty. There was a final determination as to the distinction of reality as external to mind, and this represents the best product of the early philosophers.

The Sophists. – Following the Eleatics was a group of philosophers whose principle characteristic was scepticism. Man, not nature, was the central idea in their philosophy, and they changed the point of view from objective to subjective contemplation. They accomplished very little in their speculation except to shift the entire attitude of philosophy from external nature to man. They were interested in the culture of the individual, yet, in their psychological treatment of man, they relied entirely upon sense perception. In the consideration of man's ethical nature they were individualistic, considering private right and private judgment the standards of truth. They led the way to greater speculation in this subject and to a higher philosophy.

Socrates the First Moral Philosopher (b. 469 B.C.). – Following the sophists in the progressive development of philosophy, Socrates turned his attention almost exclusively to human nature. He questioned all things, political, ethical, and theological, and insisted upon the moral worth of the individual man. While he cast aside the nature studies of the early philosophy and repudiated the pseudo-wisdom of the sophists, he was not without his own interpretation of nature. He was interested in questions pertaining to the order of nature and the wise adaptation of means to an end. Nature is animated by a soul, yet it is considered as a wise contrivance for man's benefit rather than a living, self-determining organism. In the subordination of all nature to the good, Socrates lays the foundation of natural theology.

But the ethical philosophy of Socrates is more prominent and positive. He asserted that scientific knowledge is the sole condition to virtue; that vice is ignorance. Hence virtue will always follow knowledge because they are a unity. His ethical principles are founded on utility, the good of which he speaks is useful, and is the end of individual acts and aims. Wisdom is the foundation of all virtues; indeed, every virtue is wisdom.

Socrates made much of friendship and love, and thought temperance to be the fundamental virtue. Without temperance, men were not useful to themselves or to others, and temperance meant the complete mastery of self. Friendship and love were cardinal points in the doctrine of ethical life. The proper conduct of life, justice in the treatment of man by his fellow-man, and the observance of the duties of citizenship, were part of the ethical philosophy of Socrates.

Beauty is only another name for goodness, but it is only a harmony or adaptation of means to an end. The Socratic method of ascertaining truth by the art of suggestive questioning was a logical mode of procedure. The meeting of individuals in conversation was a method of arriving at the truth of ethical conduct and ethical relations. It was made up of induction and definition. No doubt the spirit of his teaching was sceptical in the extreme. While having a deeper sense of the reality of life than others, he realized that he did not know much. He criticized freely the prevailing beliefs, customs, and religious practice. For this he was accused of impiety, and forced to drink the hemlock. With an irony in manner and thought, Socrates introduced the problem of self-knowledge; he hastened the study of man and reason; he instituted the doctrine of true manhood as an essential part in the philosophy of life. Conscience was enthroned, and the moral life of man began with Socrates.