Greek Texts & Translations

And what, Stranger, are we to suppose is the main cause of this?

It is easy enough to see.

How so?

Both these affections are forms of fright; and frights are due to a poor condition of soul. So whenever one applies an external shaking 791ato affections of this kind, the external motion thus applied overpowers the internal motion of fear and frenzy, and by thus overpowering it, it brings about a manifest calm in the soul and a cessation of the grievous palpitation of the heart which had existed in each case. Thus it produces very satisfactory results. The children it puts to sleep; the Bacchants, who are awake, it brings into a sound state of mind instead of a frenzied condition, by means of dancing and playing, with the help of whatsoever gods 791bthey chance to be worshipping with sacrifice. This is—to put it shortly—quite a plausible account of the matter.

Most plausible.

Seeing, then, that these causes produce the effects described, in the case of the people mentioned one should observe this point,—that every soul that is subjected to fright from youth will be specially liable to become timid: and this, as all would aver, is not to practice courage, but cowardice.

Of course it is. 791c

The opposite course, of practicing courage from youth up, consists, we shall say, in the conquering of the frights and fears that assail us.

That is true.

Let us say, then, that this factor—namely, the exercise of quite young children by the various motions—contributes greatly towards developing one part of the soul's virtue.

Certainly.

Moreover, cheerfulness of soul and its opposite will constitute no small part of stoutheartedness and faintheartedness.

Of course. 791d

What way can we find, then, for implanting at once in the new-born child whichever of these qualities we desire? We must endeavor to indicate how and to what extent we have them at our command.

By all means.

The doctrine held amongst us, I may explain, is this,—that whereas luxurious living renders the disposition of the young morose and irascible and too easily moved by trifles, its opposite (which is uttermost and cruel enslavement) makes them lowly and mean-spirited and misanthropic, and thus unfit to associate with others. 791e

In what way, then, should the State at large rear up infants that are still incapable of understanding speech or receiving other kinds of education?

In this way: it is usual for every creature that is born—and the human child as much as any— to utter at once a loud outcry; and, what is more, the child is the most liable of them all to be afflicted with tears as well as outcries.

Quite true.

When nurses are trying to discover what a baby wants, they judge by these very same signs in offering it things. 792aIf it remains silent when the thing is offered, they conclude that it is the right thing, but the wrong thing if it weeps and cries out. Thus infants indicate what they like by means of weepings and outcries—truly no happy signals!—and this period of infancy lasts not less than three years, which is no small fraction of one's time to spend ill or well.

You are right.

When a man is peevish and not cheerful at all, do you not regard him 792bas a doleful person and more full, as a rule, of complaints than a good man ought to be?

I certainly regard him as such.

Well then, suppose one should try to secure by every available means that our nursling should experience the least possible amount of grief or fear or pain of any kind, may we not believe that by this means the soul of the nursling would be rendered more bright and cheerful?

Plainly it would, Stranger; and most of all if one should provide him 792cwith many pleasures.

There, my good sir, I must part company with Clinias. For in our eyes such a proceeding is the worst possible form of corruption, for it occurs in every instance at the very beginning of the child's nurture. ^note But let us consider whether I am right.

Explain your view.

I believe that the issue before us is one of extreme importance. You also, Megillus, consider the matter, I pray, and lend us the aid of your judgment. What I maintain is this: that the right life ought neither to pursue pleasures nor to shun pains entirely;