Greek Texts & Translations

How so?

Now they imagine that serious work should be done for the sake of play; for they think that it is for the sake of peace that the serious work of war needs to be well conducted. But as a matter of fact we, it would seem, do not find in war, either as existing or likely to exist, either real play or education worthy of the name, which is what we assert to be in our eyes the most serious thing. It is the life of peace that everyone should live as much and as well as he can. What then is the right way? We should live out our lives playing 803eat certain pastimes—sacrificing, singing and dancing—so as to be able to win Heaven's favor and to repel our foes and vanquish them in fight. By means of what kinds of song and dance both these aims may be effected,—this has been, in part, stated in outline, and the paths of procedure have been marked out, in the belief that the poet is right when he says— 804a Telemachus, thine own wit will in part
Instruct thee, and the rest will Heaven supply;
For to the will of Heaven thou owest birth
And all thy nurture, I would fain believe.
Hom. Od. 3.26It behoves our nurslings also to be of this same mind, and to believe that what we have said is sufficient, and that the heavenly powers will suggest to them all else that concerns sacrifice and the dance,— 804bin honor of what gods and at what seasons respectively they are to play and win their favor, and thus mold their lives according to the shape of their nature, inasmuch as they are puppets ^note for the most part, yet share occasionally in truth.

You have a very mean opinion, Stranger, of the human race.

Marvel not, Megillus, but forgive me. For when I spoke thus, I had my mind set on God, and was feeling the emotion to which I gave utterance. Let us grant, however, if you wish, 804cthat the human race is not a mean thing, but worthy of serious attention. To pursue our subject,—we have described ^note buildings for public gymnasia as well as schools in three divisions within the city, and also in three divisions round about the City training-grounds and race-courses for horses, arranged for archery and other long-distance shooting, and for the teaching and practicing of the youth: if, however, our previous description of these was inadequate, let them now be described and legally regulated. In all these establishments there should reside teachers 804dattracted by pay from abroad for each several subject, to instruct the pupils in all matters relating to war and to music; and no father shall either send his son as a pupil or keep him away from the training-school at his own sweet will, but every “man jack” of them all (as the saying goes) must, so far as possible, be compelled to be educated, inasmuch as they are children of the State even more than children of their parents. For females, too, my law will lay down the same regulations as for men, and training of an identical kind. 804eI will unhesitatingly affirm that neither riding nor gymnastics, which are proper for men, are improper for women. I believe the old tales I have heard, and I know now of my own observation, that there are practically countless myriads of women called Sauromatides, in the district of Pontus, upon whom equally with men is imposed the duty of handling bows and other weapons, 805aas well as horses, and who practice it equally. In addition to this I allege the following argument. Since this state of things can exist, I affirm that the practice which at present prevails in our districts is a most irrational one—namely, that men and women should not all follow the same pursuits with one accord and with all their might. For thus from the same taxation and trouble there arises and exists half a State only instead of a whole one, in nearly every instance; yet surely this would be a surprising blunder 805bfor a lawgiver to commit.

So it would seem; yet truly a vast number of the things now mentioned, Stranger, are in conflict with our ordinary polities.

Well, but I said ^note that we should allow the argument to run its full course, and when this is done we should adopt the conclusion we approve.

In this you spoke most reasonably; and you have made me now chide myself for what I said. So say on now what 805cseems good to you.

What seems good to me, Clinias, as I said before, ^note is this,—that if the possibility of such a state of things taking place had not been sufficiently proved by facts, then it might have been possible to gainsay our statement; but as it is, the man who rejects our law must try some other method, nor shall we be hereby precluded from asserting in our doctrine that the female sex 805dmust share with the male, to the greatest extent possible, both in education and in all else. For in truth we ought to conceive of the matter in this light. Suppose that women do not share with men in the whole of their mode of life, must they not have a different system of their own?

They must.

Then which of the systems now in vogue shall we prescribe in preference to that fellowship which we are now imposing upon them? Shall it be that of the Thracians, and many other tribes,