296 niE CITY. BOOK in. The state considerecl the mind and hody of every citizen as belonging to it; and wished, lliereforc, to fashion this body and mind in a manner that would enable it to draw the greatest advantage from them. Cliildren were taught gymnastics, because the body of a man was an arm for the city, and it was best that this arm should be as strong and as skilfid as possible. They were also taught religious songs and hymns, and the sacred dances, because this knowledge was neces- sary to the correct performance of the sacrifices and festivals of the city.' It was admitted that the state had a right to prevent free instruction by the side of its own. One day Athens made a law forbidding the instruction of young people without authority from the magistrates, and another, which specially forbade the teaching of philosophy.*^ A man had no chance to choose his belief He must believe and submit to the religion of the city. He could hate and despise the gods of the neighboring 3ity. As to the divinities of a general and universal character, like Jupiter, or Cybele, or Juno, he was free to believe or not to believe in them ; but it would not do to entertain doubts about Athene Polias, or Erech- tbeus, or Cecrops. That would have been grave im- piety, which would have endangered religion and the state at the same time, and which the state would have severely punished. Socrates was put to death for this crime. Liberty of thought in regard to the state re- ligion was absolutely unknown among the ancients. > Aristophanes, Clovds, 9GG-9G8.
- Xcnoplion, Memor., I. 2. Diogenes Laertius, Theophr.
These two laws did not continue a long time ; but they do not the less prove the omnipotence that was conceded to the state ia matters of instruction.
