Education was
practically
synonymous with the
study of the poets.
study of the poets.
Oxford Book of Latin Verse
It was this faith which
informed the Augustan literature. Horace was a man of the world--or he
liked to think himself one. He was no dreamer. Yet when he speaks of the
influence of high poetry upon the formation of character he speaks with
a grave Puritanism worthy of Plato. These practical Romans had a
practicality deeper than ours. The average Englishman, when he is told
that 'the battle of Waterloo was won by the sonnets of Wordsworth', is
puzzled and even offended. Nothing of Eton and its playing-fields?
Nothing of Wellington and his Guards? What have sonnets in common with
soldiering? But the Roman knew of himself that sonnets are a kind of
soldiering. And much as he admired deeds, he knew that there is no deed
greater than 'the song that nerves a nation's heart. '
These are not mere words: and this was not, in the Roman, an idle faith.
It was a practical faith; that is to say, he acted upon it. Upon this
faith was based, at any rate in the early period of Roman history, the
whole of the Roman system of education. The principal business of the
Roman schoolmaster was to take the great poets and interpret them 'by
reading and comment'.
Education was practically synonymous with the
study of the poets. The poets made a man brave, the poets made a man
eloquent, the poets made him--if anything could make him--poetical. It
is hardly possible to over-estimate the obscure benefit to the national
life of a discipline in which the thought and language of the best
poetry were the earliest formative influences.
The second of the two conditions which favoured literary creation in
Rome was a social system which afforded to a great and influential class
the leisure for literary studies and the power to forward them. These
two conditions are, roughly, synchronous in their development. Both take
rise in the period of the Punic Wars. The Punic Wars not only quickened
but they deepened and purified Roman patriotism. They put the history of
the world in a new light to the educated Roman. The antagonism of Greek
and Roman dropped away. The wars with Pyrrhus were forgotten. The issue
was now no longer as between Greece and Rome, but as between East and
West. The Roman saw in himself the last guardian of the ideals of
Western civilization. He must hand on the torch of Hellenic culture.
Hence, while in other countries Literature _happens_, as the sun and the
air happen--as a part of the working of obscure natural forces--in Rome
it is from the beginning a premeditated self-conscious organization.
This organization has two instruments--the school of the _grammaticus_
and the house of the great noble. Here stands Philocomus, here Scipio.
informed the Augustan literature. Horace was a man of the world--or he
liked to think himself one. He was no dreamer. Yet when he speaks of the
influence of high poetry upon the formation of character he speaks with
a grave Puritanism worthy of Plato. These practical Romans had a
practicality deeper than ours. The average Englishman, when he is told
that 'the battle of Waterloo was won by the sonnets of Wordsworth', is
puzzled and even offended. Nothing of Eton and its playing-fields?
Nothing of Wellington and his Guards? What have sonnets in common with
soldiering? But the Roman knew of himself that sonnets are a kind of
soldiering. And much as he admired deeds, he knew that there is no deed
greater than 'the song that nerves a nation's heart. '
These are not mere words: and this was not, in the Roman, an idle faith.
It was a practical faith; that is to say, he acted upon it. Upon this
faith was based, at any rate in the early period of Roman history, the
whole of the Roman system of education. The principal business of the
Roman schoolmaster was to take the great poets and interpret them 'by
reading and comment'.
Education was practically synonymous with the
study of the poets. The poets made a man brave, the poets made a man
eloquent, the poets made him--if anything could make him--poetical. It
is hardly possible to over-estimate the obscure benefit to the national
life of a discipline in which the thought and language of the best
poetry were the earliest formative influences.
The second of the two conditions which favoured literary creation in
Rome was a social system which afforded to a great and influential class
the leisure for literary studies and the power to forward them. These
two conditions are, roughly, synchronous in their development. Both take
rise in the period of the Punic Wars. The Punic Wars not only quickened
but they deepened and purified Roman patriotism. They put the history of
the world in a new light to the educated Roman. The antagonism of Greek
and Roman dropped away. The wars with Pyrrhus were forgotten. The issue
was now no longer as between Greece and Rome, but as between East and
West. The Roman saw in himself the last guardian of the ideals of
Western civilization. He must hand on the torch of Hellenic culture.
Hence, while in other countries Literature _happens_, as the sun and the
air happen--as a part of the working of obscure natural forces--in Rome
it is from the beginning a premeditated self-conscious organization.
This organization has two instruments--the school of the _grammaticus_
and the house of the great noble. Here stands Philocomus, here Scipio.
