The history of the Hellenic language, and therewith of the Hellenic people, goes back to the Mycenaean civilization of about 1400–1100 bce, which itself was the heir of the pre-Hellenic civilization of Minoan Crete. The Mycenaean civilization consisted of little monarchies of an Oriental type with an administration operated by a bureaucracy, and it seems to have operated an educational system designed for the training of scribes similar to those of the ancient civilizations of the Middle East. But continuity did not exist between this education and that which was to develop after a period of obscurity known as the Greek Dark Age, dating approximately from the 11th to the 8th century bce.
Hesiod, detail of a mosaic by Monnus, 3rd century; in the Rhenish State Museum, Trier, Ger.Courtesy of the Rheinisches Landesmuseum, Trier, Ger.
When the Greek world reappeared in history, it was an entirely different society, one headed by a military aristocracy as idealized in Homer’s Iliad and Odyssey. During this period, sons of the nobility received their education at the court of the prince in the setting of a guild companionship of warriors: the young nobleman was educated through the counsel and example of an older man to whom he had been entrusted or had entrusted himself, a senior admired and loved. It was in this atmosphere of virile camaraderie that there developed the characteristic ideal of Greek love that was enduringly to mark Hellenic civilization and to deeply influence its conception of education itself—for example, in the relation of master to pupil. Yet these warriors of the Archaic period were not coarse barbarians; by this time the Homerids (reciters of Homer) and the rhapsodists (singers-reciters and sometimes creative poets) were taking the great epics of Homer and Hesiod throughout the far-flung Greek settlements of the Mediterranean, and a new, cultivated civilization was already emerging. Dance, poetry, and instrumental music were well developed and provided an essential element in the educational formation of the dominant elites. In addition, the idea of aretē was becoming central to Greek life. The epics of Hesiod and Homer glorified physical and military prowess and promoted the ideal of the cultivated patriot-warrior who displayed this cardinal virtue of aretē—a concept difficult to translate but embodying the virtues of military skill, moral excellence, and educational cultivation. It was an ethic of honour, which made virtues of pride and of jealousy the inspiration of great deeds and which accepted it as natural that one would be the object of jealousy or of enmity. Reverence for Homer—which until the end of antiquity (and in Byzantium even later) was to constitute the basis of Greek culture and therewith of Greek education—would maintain from generation to generation this “agonistic” ideaclass="underline" the cult of the hero, of the champion, of high performance, which found an outlet outside the sphere of battles in games or contests (agōnes), particularly in the realm of athletics, the most celebrated being the Olympic Games, dating traditionally from 776 bce.
Profound changes were introduced into Greek education as a result of the political transformations involved in the maturing of the city-state. There developed a collective ideal of devotion to the community: the city-state (polis) was everything to its citizens; the city made its citizens what they were—mankind. This subordination of the individual exploit to collective discipline was reinforced by the strategic military revolution that saw the triumph of heavy infantry, the hoplites, foot soldiers heavily armed and in tight formation. Sparta
It is in Sparta, the most flourishing city of the 8th and 7th centuries bce, that one sees to best advantage the richness and complexity of this archaic culture. Education was carried to a high level of artistic refinement, as evidenced by the events organized within the framework of the city’s religious festivals. The young men and women engaged in processions, dances, and competitions in instrumental music and song. Physical education had a like part, equally for both sexes, given status by national or international contests; the Spartans regularly took more than half of the first places at the Olympic Games. But military and civic education dominated, as it was expected that the citizen-soldier be ready to fight—and, if necessary, to die—for his country.
This last aspect became not merely dominant but exclusive from the time (about 550 bce) when a conservative reaction triumphed at Sparta, bringing to power a militarist and aristocratic regime. Arts and sports gave way completely to an education appropriate to men of a warrior caste. The education of girls was subordinated to their future function as mothers; a strict eugenic regime pitilessly eliminated sickly and deformed children. Up to the age of seven, children were brought up by the women, already in an atmosphere of severity and harshness. Education—properly speaking, agōgē—lasted from age 7 to 20 and was entirely in the hands of the state.
The male youth of Sparta were enrolled into formations corresponding to successive age classes, divided into smaller units under the authority of comrades of their own age or of young officers. It was a collective education, which progressively removed them from the family and subjected them to garrison life. Everything was organized with a view to preparation for military service: lightly clothed, bedded on the bare ground, the child was poorly fed, told to steal to supplement his rations, and subjected to rigorous discipline. His virility and combativeness were developed by hardening him to blows—thus the role of ritual brawls between groups of boys and of the institution of the krypteia, a nocturnal expedition designed both to terrify the lower classes of slaves (helots) and to train the future fighter in ambushes and the ruses of warfare. He was also, of course, directly apprenticed to the military craft, using arms and maneuvering in close formation. This puritanical education, proceeding in a climate of austerity, had as its sole norm the interests of the state, erected into a supreme category; the Spartan was trained under a strict discipline to obey blindly the orders of his superiors. Curiously, the child was at the same time trained to dissimulation, to lying, to theft—all virtues when directed toward the foreigner, toward whom distrust and Machiavellianism were encouraged.
This implacably logical education enabled Sparta to remain for long the most powerful city, militarily and diplomatically, of the entire Greek world and to triumph over its rival Athens after the long struggle of the Peloponnesian War (431–404 bce), but it did not prevent Sparta’s decadence. Not that Sparta ever relaxed its tension: on the contrary, in the course of centuries, the rigour and ferocity were accentuated even as such behaviour became more and more anachronistic and without real use. Rites of initiation were transformed into barbarous tests of endurance, the boys undergoing flagellation and competing in enduring it—sometimes to the very death—under the eyes of tourists attracted by the sadistic spectacle. This occurred in times of complete peace when, under the Roman Empire, Sparta was nothing but a little provincial city with neither independence nor army. Athens