The comparison made here by Plato between the effect produced by these various religious ceremonies upon the mind of the votary, and that produced by the dandling of the nurse upon the perturbed child in her arms, is remarkable. In both, the evil is the same — unfounded and irrational fear — an emotional disturbance within: in both, the remedy is the same — regulated muscular movement and excitement from without: more gentle in the case of the infant, more violent in the case of the adult. Emotion is a complex fact, physical as well as mental; and the physical aspect and basis of it (known to Aristotle[228] as well as to Plato) is here brought to view. To speak the language of modern science (with which their views here harmonise, in spite of their imperfect acquaintance with human anatomy), if the energies of the nervous system are overwrought within, they may be diverted into a new channel by bodily movements at once strenuous and measured, and may thus be discharged in a way tranquillising to the emotions. This is Plato’s theory about the healing effects of the choric and orchestic religious ceremonies of his day. The God was believed first to produce the distressing excitement within — then to suggest and enjoin (even to share in) the ceremonial movements for the purpose of relieving it. The votary is brought back from the condition of comparative madness to that of sober reason.[229] Strong emotion of any kind is, in Plato’s view, a state of distemper. The observances here prescribed respecting wise regulation of the emotions, especially in young children, are considered by Plato as not being laws in the proper and positive sense, but as the unwritten customs, habits, rules, discipline, &c., upon which all positive laws repose and depend. Though they appear to go into excessive and petty details, yet unless they be well understood and efficaciously realised, the laws enacted will fail to attain their purpose.[230]
[228] Aristot. De Animâ, i. 1.
[229] Plato, Legg. vii. p. 791 B. κατειργάσατο ἀντὶ μανικῶν ἡμῖν διαθέσεων ἕξεις ἔμφρονας ἔχειν.
Servius observes (Not. ad Virgil. Bucol. v. 73):— “Sane, ut in religionibus saltaretur, hæc ratio est, quod nullam majores nostri partem corporis esse voluerunt, quæ non sentiret religionem. Nam cantus ad animam, saltatio ad mobilitatem pertinet corporis.”
[230] Plato, Legg. vii. p. 793 C-D.
Pursuant to this view of the essential dependence of leges upon mores, Plato continues his directions about the training of children. From the age of three to six, the child must be supplied with amusements, under a gentle but sufficient controul. The children of both sexes will meet daily at the various temples near at hand, with discreet matrons to preside over them, and will find amusement for each other. At six years of age the boys and girls will be separated, and will be consigned to different male and female tutors. The boys shall learn riding, military exercise, and the use of the various weapons of war. The girls shall learn these very same things also, if it be possible. Plato is most anxious that they should learn, but he fears that the feelings of the community will not tolerate the practice.[231] All the teaching will be conducted under the superintendence of teachers, female as well as male: competent individuals, of both sexes, being appointed to the functions of command without distinction.[232] The children will be taught to use their left hands as effectively as their right.[233] Wrestling shall be taught up to a certain point, to improve the strength and flexibility of the limbs; but elaborate wrestling and pugilism is disapproved. Imitative dancing, choric movements, and procession, shall also be taught, but always in arms, to familiarise the youth with military details.[234]
[231] Plato, Legg. vii. p. 794 B-D.
[232] Plato, Legg. vii. p. 795 D. ἀρχούσαις τε καὶ ἄρχουσι. Also p. 806 E.
[233] Plato, Legg. vii. pp. 794-795, 804 D.