to most of our readers by that most delightful book for childhood, 'Sandford and Merton'—shows the sort of materials from which Xenophon constructed his work; for it evidently conveys in a lively form one of the favourite doctrines of Socrates (see above, page 114). A combination of the teachings of Socrates with the institutions of Sparta is what Xenophon wishes to recommend under the shallow disguise of Persian names and the picture of a foreign court.
The educational institutions of Sparta, by themselves, Xenophon would probably not have deemed adequate, as not being sufficiently awakening to the intellect. One of the most interesting indications on the subject of education which he gives is contained in a charming description of the boy Cyrus, of whom he says: "He was, perhaps, a little over-talkative, but this was partly from education; because he was obliged by his master to give a reason for what he did, and to require reasons from others, when he had to give his opinion in judgment; and partly, because, being very eager for knowledge, he was always putting questions to those about him on many subjects, to ascertain how such and such things were; and from being of a quick apprehension, he gave very ready answers to all questions that were asked him;—so that from all these circumstances he acquired a habit of loquacity." The method of instruction here indicated, in this Émile of the fourth century before Christ, is well worth attention. It implies that the one thing, to be aimed at in educating boys is, to arouse their intelligence into activity. This forms a great contrast
