Chapter 4. University Life: Athens

{33} HOWEVER apposite may have been the digression into which I was led when I had got about half through the foregoing Chapter, it has had the inconvenience of what may be called running me off the rails; and now that I wish to proceed from the point at which it took place, I shall find some trouble, if I may continue the metaphor, in getting up the steam again, or if I may change it, in getting into the swing of my subject.

It has been my desire, were I able, to bring before the reader what Athens may have been, viewed as what we have since called a University; and to do this, not with any purpose of writing a panegyric on a heathen city, or of denying its many deformities, or of concealing what was morally base in what was intellectually great, but just the contrary, of representing things as they really were; so far, that is, as to enable him to see what a University is, in the very constitution of society and in its own idea, what is its nature and object, and what it needs of aid and support external to itself to complete that nature and to secure that object.

So now let us fancy our Scythian, or Armenian, or African, or Italian, or Gallic student, after tossing on the Saronic waves, which would be his more ordinary course to Athens, at last casting anchor at Piræus. He is {34} of any condition or rank of life you please, and may be made to order, from a prince to a peasant. Perhaps he is some Cleanthes, who has been a boxer in the public games. How did it ever cross his brain to betake himself to Athens in search of wisdom? or, if he came thither by accident, how did the love of it ever touch his heart? But so it was, to Athens he came with three drachms in his girdle, and he got his livelihood by drawing water, carrying loads, and the like servile occupations. He attached himself, of all philosophers, to Zeno the Stoic,—to Zeno, the most high-minded, the most haughty of speculators; and out of his daily earnings the poor scholar brought his master the daily sum of an obolus, in payment for attending his lectures. Such progress did he make, that on Zeno's death he actually was his successor in his school; and, if my memory does not play me false, he is the author of a hymn to the Supreme Being, which is one of the noblest effusions of the kind in classical poetry. Yet, even when he was the head of a school, he continued in his illiberal toil as if he had been a monk; and, it is said, that once, when the wind took his pallium, and blew it aside, he was discovered to have no other garment at all;—something like the German student who came up to Heidelberg with nothing upon him but a great coat and a pair of pistols.

Or it is another disciple of the Porch,—Stoic by nature, earlier than by profession,—who is entering the city; but in what different fashion he comes! It is no other than Marcus, Emperor of Rome and philosopher. Professors long since were summoned from Athens for his service, when he was a youth, and now he comes, after his victories in the battlefield, to make his acknowledgments at the end of life, to the city of wisdom, and to {35} submit himself to an initiation into the Eleusinian mysteries.

Or it is a young man of great promise as an orator, were it not for his weakness of chest, which renders it necessary that he should acquire the art of speaking without over-exertion, and should adopt a delivery sufficient for the display of his rhetorical talents on the one hand, yet merciful to his physical resources on the other. He is called Cicero; he will stop but a short time, and will pass over to Asia Minor and its cities, before he returns to continue a career which will render his name immortal; and he will like his short sojourn at Athens so well, that he will take good care to send his son thither at an earlier age than he visited it himself.

But see where comes from Alexandria (for we need not be very solicitous about anachronisms), a young man from twenty to twenty-two, who has narrowly escaped drowning on his voyage, and is to remain at Athens as many as eight or ten years, yet in the course of that time will not learn a line of Latin, thinking it enough to become accomplished in Greek composition, and in that he will succeed. He is a grave person, and difficult to make out; some say he is a Christian, something or other in the Christian line his father is for certain. His name is Gregory, he is by country a Cappadocian and will in time become pre-eminently a theologian, and one of the principal Doctors of the Greek Church.

Or it is one Horace, a youth of low stature and black hair, whose father has given him an education at Rome above his rank in life, and now is sending him to finish it at Athens; he is said to have a turn for poetry: a hero he is not, and it were well if he knew it; but he is caught by the enthusiasm of the hour, and goes off {36} campaigning with Brutus and Cassius, and will leave his shield behind him on the field of Philippi.

Or it is a mere boy of fifteen: his name Eunapius; though the voyage was not long, sea sickness, or confinement, or bad living on board the vessel, threw him into a fever, and, when the passengers landed in the evening at Piræus, he could not stand. His countrymen who accompanied him, took him up among them and carried him to the house of the great teacher of the day, Proæresius, who was a friend of the captain's, and whose fame it was which drew the enthusiastic youth to Athens. His companions understand the sort of place they are in, and, with the licence of academic students, they break into the philosopher's house, though he appears to have retired for the night, and proceed to make themselves free of it, with an absence of ceremony, which is only not impudence, because Proæresius takes it so easily. Strange introduction for our stranger to a seat of learning, but not out of keeping with Athens; for what could you expect of a place where there was a mob of youths and not even the pretence of control; where the poorer lived any how, and got on as they could, and the teachers themselves had no protection from the humours and caprices of the students who filled their lecture-halls? However, as to this Eunapius, Proæresius took a fancy to the boy, and told him curious stories about Athenian life. He himself had come up to the University with one Hephæstion, and they were even worse off than Cleanthes the Stoic; for they had only one cloak between them, and nothing whatever besides, except some old bedding; so when Proæresius went abroad, Hephæstion lay in bed, and practised himself in oratory; and then Hephæstion put on the cloak, and Proæresius crept under the coverlet. At another time there was so fierce {37} a feud between what would be called "town and gown" in an English University, that the Professors did not dare lecture in public, for fear of ill treatment.

But a freshman like Eunapius soon got experience for himself of the ways and manners prevalent in Athens. Such a one as he had hardly entered the city, when he was caught hold of by a party of the academic youth, who proceeded to practise on his awkwardness and his ignorance. At first sight one wonders at their childishness; but the like conduct obtained in the medieval Universities; and not many months have passed away since the journals have told us of sober Englishmen, given to matter-of-fact calculations, and to the anxieties of money-making, pelting each other with snow-balls on their own sacred territory, and defying the magistracy, when they would interfere with their privilege of becoming boys. So I suppose we must attribute it to something or other in human nature. Meanwhile, there stands the new-comer, surrounded by a circle of his new associates, who forthwith proceed to frighten, and to banter, and to make a fool of him, to the extent of their wit. Some address him with mock politeness, others with fierceness; and so they conduct him in solemn procession across the Agora to the Baths; and as they approach, they dance about him like madmen. But this was to be the end of his trial, for the Bath was a sort of initiation; he thereupon received the pallium, or University gown, and was suffered by his tormentors to depart in peace. One alone is recorded as having been exempted from this persecution; it was a youth graver and loftier than even St. Gregory himself: but it was not from his force of character, but at the instance of Gregory, that he escaped. Gregory was his bosom-friend, and was ready in Athens to shelter him when he came. It was another {38} Saint and Doctor; the great Basil, then, (it would appear,) as Gregory, but a catechumen of the Church.

But to return to our freshman. His troubles are not at an end, though he has got his gown upon him. Where is he to lodge? whom is he to attend? He finds himself seized, before he well knows where he is, by another party of men, or three or four parties at once, like foreign porters at a landing, who seize on the baggage of the perplexed stranger, and thrust half a dozen cards into his unwilling hands. Our youth is plied by the hangers-on of professor this, or sophist that, each of whom wishes the fame or the profit of having a housefull. We will say that he escapes from their hands,—but then he will have to choose for himself where he will put up; and, to tell the truth, with all the praise I have already given, and the praise I shall have to give, to the city of mind, nevertheless, between ourselves, the brick and wood which formed it, the actual tenements, where flesh and blood had to lodge (always excepting the mansions of great men of the place), do not seem to have been much better than those of Greek or Turkish towns, which are at this moment a topic of interest and ridicule in the public prints. A lively picture has lately been set before us of Gallipoli. Take, says the writer [Note 1], a multitude of the dilapidated outhouses found in farm-yards in England, of the rickety old wooden tenements, the cracked, shutterless structures of planks and tiles, the sheds and stalls, which our bye lanes, or fish-markets, or river-sides can supply; tumble them down on the declivity of a bare bald hill; let the spaces between house and house, thus accidentally determined, be understood to form streets, {39} winding of course for no reason, and with no meaning, up and down the town; the roadway always narrow, the breadth never uniform, the separate houses bulging or retiring below, as circumstances may have determined, and leaning forward till they meet overhead;—and you have a good idea of Gallipoli. I question whether this picture would not nearly correspond to the special seat of the Muses in ancient times. Learned writers assure us distinctly that the houses of Athens were for the most part small and mean; that the streets were crooked and narrow; that the upper stories projected over the roadway; and that staircases, balustrades, and doors that opened outwards, obstructed it;—a remarkable coincidence of description. I do not doubt at all, though history is silent, that that roadway was jolting to carriages, and all but impassable; and that it was traversed by drains, as freely as any Turkish town now. Athens seems in these respects to have been below the average cities of its time. "A stranger," says an ancient, "might doubt, on the sudden view, if really he saw Athens."

I grant all this, and much more, if you will; but, recollect, Athens was the home of the intellectual and, beautiful; not of low mechanical contrivances, and material organization. Why stop within your lodgings counting the rents in your wall or the holes in your tiling, when nature and art call you away. You must put up with such a chamber, and a table, and a stool, and a sleeping board, any where else in the three continents; one place does not differ from another indoors; your magalia in Africa, or your grottos in Syria are not perfection. I suppose you did not come to Athens to swarm up a ladder, or to grope about a closet: you came to see and to hear, what hear and see you could {40} not elsewhere. What food for the intellect is it possible to procure indoors, that you stay there looking about you? do you think to read there? where are your books? do you expect to purchase books at Athens—you are much out in your calculations. True it is, we at this day, who live in the nineteenth century, have the books of Greece as a perpetual memorial; and copies there have been, since the time that they were written; but you need not go to Athens to procure them, nor would you find them in Athens. Strange to say, strange to the nineteenth century, that in the age of Plato and Thucydides, there was not, it is said, a bookshop in the whole place: nor was the book trade in existence till the very time of Augustus. Libraries, I suspect, were the bright invention of Attalus or the Ptolemies [Note 2]; I doubt whether Athens had a library till the reign of Hadrian. It was what the student gazed on, what he heard, what he caught by the magic of sympathy, not what he read, which was the education furnished by Athens.

He leaves his narrow lodging early in the morning; and not till night, if even then, will he return. It is but a crib or kennel,—in which he sleeps when the weather is inclement or the ground damp; in no respect a home. And he goes out of doors, not to read the day's newspaper, or to buy the gay shilling volume, but to imbibe the invisible atmosphere of genius, and to learn by heart the oral traditions of taste. Out he goes; and, leaving the tumble-down town behind him, he mounts the Acropolis to the right, or he turns to the Areopagus on {41} the left. He goes to the Parthenon to study the sculptures of Phidias; to the temple of the Dioscuri to see the paintings of Polygnotus. We indeed take our Sophocles or Æschylus out of our coat-pocket; but, if our sojourner at Athens would understand how a tragic poet can write, he must betake himself to the theatre on the south, and see and hear the drama literally in action. Or let him go westward to the Agora, and there he will hear Lysias or Andocides pleading, or Demosthenes haranguing. He goes farther west still, along the shade of those noble planes, which Cimon has planted there; and he looks around him at the statues and porticos and vestibules, each by itself a work of genius and skill, enough to be the making of another city. He passes through the city gate, and then he is at the famous Ceramicus; here are the tombs of the mighty dead; and here, we will suppose, is Pericles himself, the most elevated, the most thrilling of orators, converting a funeral oration over the slain into a philosophical panegyric of the living.

Onwards he proceeds still; and now he has come to that still more celebrated Academe, which has bestowed its own name on Universities down to this day; and there he sees a sight which will be graven on his memory till he dies. Many are the beauties of the place, the groves, and the statues, and the temple, and the stream of the Cephissus flowing by; many are the lessons which will be taught him day after day by teacher or by companion; but his eye is just now arrested by one object; it is the very presence of Plato. He does not hear a word that he says; he does not care to hear; he asks neither for discourse nor disputation; what he sees is a whole, complete in itself, not to be increased by addition, and greater than anything else. It will be a {42} point in the history of his life; a stay for his memory to rest on, a burning thought in his heart, a bond of union with men of like mind, ever afterwards. Such is the spell which the living man exerts on his fellows, for good or for evil. How nature impels us to lean upon others, making virtue, or genius, or name, the qualification for our doing so! A Spaniard is said to have travelled to Italy, simply to see Livy; he had his fill of gazing, and then went back again home. Had our young stranger got nothing by his voyage but the sight of the breathing and moving Plato, had he entered no lecture-room to hear, no gymnasium to converse, he had got some measure of education, and something to tell of to his grandchildren.

But Plato is not the only sage, nor the sight of him the only lesson to be learned in this wonderful suburb. It is the region and the realm of philosophy. Colleges were the inventions of many centuries later; and they imply a sort of cloistered life, or at least a life of rule, scarcely natural to an Athenian. It was the boast of the philosophic statesman of Athens, that his countrymen achieved by the mere force of nature and the love of the noble and the great, what other people aimed at by laborious discipline; and all who came among them were submitted to the same method of education. We have traced our student on his wanderings from the Acropolis to the Sacred Way; and now he is in the region of the schools. No awful arch, no window of many-coloured lights marks the seats of learning there or elsewhere; philosophy lives out of doors. No close atmosphere oppresses the brain or inflames the eyelid; no long session stiffens the limbs. Epicurus is reclining in his garden; Zeno looks like a divinity in his porch; the restless Aristotle, on the other side of the city, as if in {43} antagonism to Plato, is walking his pupils off their legs in his Lyceum by the Ilyssus. Our student has determined on entering himself as a disciple of Theophrastus, a teacher of marvellous popularity, who has brought together two thousand pupils from all parts of the world. He himself is of Lesbos; for masters, as well as students, come hither from all regions of the earth,—as befits a University. How could Athens have collected hearers in such numbers, unless she had selected teachers of such power? it was the range of territory, which the notion of a University implies, which furnished both the quantity of the one, and the quality of the other. Anaxagoras was from Ionia, Carneades from Africa, Zeno from Cyprus, Protagoras from Thrace, and Gorgias from Sicily. Andromachus was a Syrian, Proæresius an Armenian, Hilarius a Bithynian, Philiscus a Thessalian, Hadrian a Syrian. Rome is celebrated for her liberality in civil matters; Athens was as liberal in intellectual. There was no narrow jealousy, directed against a Professor, because he was not an Athenian; genius and talent were the qualifications; and to bring them to Athens, was to do homage to it as a University. There was a brotherhood and a citizenship of mind.

Mind came first, and was the foundation of the academical polity; but it soon brought along with it, and gathered round itself, the gifts of fortune and the prizes of life. As time went on, wisdom was not always sentenced to the bare cloak of Cleanthes; but, beginning in rags, it ended in fine linen. The Professors became honourable and rich; and the students ranged themselves under their names, and were proud of calling themselves their countrymen. The University was divided into four great nations, as the medieval antiquarian would style them; and in the middle of the {44} fourth century, Proæresius was the leader or proctor of the Attic, Hephæstion of the Oriental, Epiphanius of the Arabic, and Diophantus of the Pontic. Thus the Professors were both patrons of clients, and hosts and proxeni of strangers and visitors, as well as masters of the schools: and the Cappadocian, Syrian, or Sicilian youth who came to one or other of them, would be encouraged to study by his protection, and to aspire by his example.

Even Plato, when the schools of Athens were not a hundred years old, was in circumstances to enjoy the otium cum dignitate. He had a villa out at Heraclea; and he left his patrimony to his school, in whose hands it remained, not only safe, but fructifying, a marvellous phenomenon in tumultuous Greece, for the long space of eight hundred years. Epicurus too had the property of the Gardens where he lectured; and these too became the property of his sect. But in Roman times the chairs of grammar, rhetoric, politics, and the four philosophies, were handsomely endowed by the State; some of the Professors were themselves statesmen or high functionaries, and brought to their favourite study senatorial rank or Asiatic opulence.

Patrons such as these can compensate to the freshman, in whom we have interested ourselves, for the poorness of his lodging and the turbulence of his companions. In every thing there is a better side and a worse; in every place a disreputable set and a respectable, and the one is hardly known at all to the other. Men come away from the same University at this day, with contradictory impressions and contradictory statements, according to the society they have found there; if you believe the one, nothing goes on there as it should be: if you believe the other, nothing goes on as it should not. Virtue, {45} however, and decency are at least in the minority every where, and under some sort of a cloud or disadvantage; and this being the case, it is so much gain whenever an Herodes Atticus is found, to throw the influence of wealth and station on the side even of a decorous philosophy. A consular man, and the heir of an ample fortune, this Herod was content to devote his life to a professorship, and his fortune to the patronage of literature. He gave the sophist Polemo about eight thousand pounds, as the sum is calculated, for three declamations. He built at Athens a stadium six hundred feet long, entirely of white marble, and capable of admitting the whole population. His theatre, erected to the memory of his wife, was made of cedar wood curiously carved. He had two villas, one at Marathon, the place of his birth, about ten miles from Athens, the other at Cephissia, at the distance of six; and thither he drew to him the élite, and at times the whole body of the students. Long arcades, groves of trees, clear pools for the bath, delighted and recruited the summer visitor. Never was so brilliant a lecture-room as his evening banqueting-hall; highly connected students from Rome mixed with the sharp-witted provincial of Greece or Asia Minor; and the flippant sciolist, and the nondescript visitor, half philosopher, half tramp, met with a reception, courteous always, but suitable to his deserts. Herod was noted for his repartees; and we have instances on record of his setting down, according to the emergency, both the one and the other.

A higher line, though a rarer one, was that allotted to the youthful Basil. He was one of those men who seem by a sort of fascination to draw others around them even without wishing it. One might have deemed that his gravity and his reserve would have kept them at a {46} distance; but, almost in spite of himself, he was the centre of a knot of youths, who, pagans as most of them were, used Athens honestly for the purpose for which they professed to seek it; and, disappointed and displeased with the place himself, he seems nevertheless to have been the means of their profiting by its advantages. One of these was Sophronius, who afterwards held a high office in the State: Eusebius was another, at that time the bosom-friend of Sophronius, and afterwards a Bishop. Celsus too is named, who afterwards was raised to the government of Cilicia by the Emperor Julian. Julian himself, in the sequel of unhappy memory, was then at Athens, and known at least to St. Gregory. Another Julian is also mentioned, who was afterwards commissioner of the land tax. Here we have a glimpse of the better kind of society among the students of Athens; and it is to the credit of the parties composing it, that such young men as Gregory and Basil, men as intimately connected with Christianity, as they were well known in the world, should hold so high a place in their esteem and love. When the two saints were departing, their companions came around them with the hope of changing their purpose. Basil persevered; but Gregory relented, and turned back to Athens for a season.

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1. Mr. Russell's Letters in the Times newspaper (1854).
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2. I do not go into controversy on the subject, for which the reader must have recourse to Lipsius, Morhof, Boeckh, Bekker, etc.; and this of course applies to whatever historical matter I introduce, or shall introduce.
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