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Sec. X. Next our freeborn lad ought to go in for a course of what is called general knowledge, but a smattering of this will be sufficient, a taste as it were (for perfect knowledge of all subjects would be impossible); but he must seriously cultivate philosophy. I borrow an illustration to show my meaning: it is well to sail round many cities, but advantageous to live in the best. It was a witty remark of the philosopher Bion,[21] that, as those suitors who could not seduce Penelope took up with her maids as a pis aller, so those who cannot attain philosophy wear themselves out in useless pursuits. Philosophy, therefore, ought to be regarded as the most important branch of study. For as regards the cure of the body, men have found two branches, medicine and exercise: the former of which gives health, and the latter good condition of body; but philosophy is the only cure for the maladies and disorders of the soul. For with her as ruler and guide we can know what is honourable, what is disgraceful; what is just, what unjust; generally speaking, what is to be sought after, what to be avoided; how we ought to behave to the gods, to parents, to elders, to the laws, to foreigners, to rulers, to friends, to women, to children, to slaves: viz., that we ought to worship the gods, honour parents, reverence elders, obey the laws, submit ourselves to rulers, love our friends, be chaste in our relations with women, kind to our children, and not to treat our slaves badly; and, what is of the greatest importance, to be neither over elated in prosperity nor over depressed in adversity,[22] nor to be dissolute in pleasures, nor fierce and brutish in anger. These I regard as the principal blessings that philosophy teaches. For to enjoy prosperity nobly shows a man; and to enjoy it without exciting envy shows a moderate man; and to conquer the passions by reason argues a wise man; and it is not everybody who can keep his temper in control. And those who can unite political ability with philosophy I regard as perfect men, for I take them to attain two of the greatest blessings, serving the state in a public capacity, and living the calm and tranquil life of philosophy. For, as there are three kinds of life, the practical, the contemplative, and the life of enjoyment, and of these three the one devoted to enjoyment is a paltry and animal life, and the practical without philosophy an unlovely and harsh life, and the contemplative without the practical a useless life, so we must endeavour with all our power to combine public life with philosophy as far as circumstances will permit. Such was the life led by Pericles, by Archytas of Tarentum, by Dion of Syracuse, by Epaminondas the Theban, one of whom was a disciple of Plato (viz., Dion). And as to education, I do not know that I need dwell any more on it. But in addition to what I have said, it is useful, if not necessary, not to neglect to procure old books, and to make a collection of them, as is usual in agriculture. For the use of books is an instrument in education, and it is profitable in learning to go to the fountain head.

Sec. XI. Exercise also ought not to be neglected, but we ought to send our boys to the master of the gymnasium to train them duly, partly with a view to carrying the body well, partly with a view to strength. For good habit of body in boys is the foundation of a good old age. For as in fine weather we ought to lay up for winter, so in youth one ought to form good habits and live soberly so as to have a reserve stock of strength for old age. Yet ought we to husband the exertions of the body, so as not to be wearied out by them and rendered unfit for study. For, as Plato says,[23] excessive sleep and fatigue are enemies to learning. But why dwell on this? For I am in a hurry to pass to the most important point. Our lads must be trained for warlike encounters, making themselves efficient in hurling the javelin and darts, and in the chase. For the possessions of those who are defeated in battle belong to the conquerors as booty of war; and war is not the place for delicately brought up bodies: it is the spare warrior that makes the best combatant, who as an athlete cuts his way through the ranks of the enemies. Supposing anyone objects: “How so? As you undertook to give advice on the education of freeborn children, do you now neglect the poor and plebeian ones, and give instructions only suitable to the rich?” It is easy enough to meet such critics. I should prefer to make my teaching general and suitable to all; but if any, through their poverty, shall be unable to follow up my precepts, let them blame fortune, and not the author of these hints. We must try with all our might to procure the best education for the poor as well as the rich, but if that is impossible, then we must put up with the practicable. I inserted those matters into my discourse here, that I might hereafter confine myself to all that appertains to the right education of the young.