The Education of Children (5-9)

Next in order comes the subject of feeding. Mothers ought, I should say, themselves to feed their infants and nurse them themselves. For they will feed them with a livelier affection and greater

Should teach while still a child The tale of noble deeds.

Now there is another point which should not be omitted, that in choosing the younger slaves, who are to be the servants and companions of young masters, those should be sought out who are, first and foremost, sound in character, who are Greeks as well, and distinct of speech, so that the children may not be contaminated by barbarians and persons of low character, and so take on some of their commonness. The proverb-makers say, and quite to the point, If you dwell with a lame man, you will learn to limp.

When now they attain to an age to be put under the charge of attendants, then especially great care must be taken in the appointment of these, so as not to entrust one’s children inadvertently to slaves taken in war or to barbarians or to those who are unstable. Nowadays, the common practice of many persons is more than ridiculous; for some of their trustworthy slaves they appoint to manage their farms, others they make masters of their

I come now to a point which is more important and weighty than anything I have said so far. Teachers must be sought for the children who are free from scandal in their lives, who are unimpeachable in their manners, and in experience the very best that may be found. For to receive a proper education is the source and root of all goodness. As husbandmen place stakes beside the young plants, so do competent teachers with all care set their precepts and exhortations beside the young, in order that their characters may grow to be upright. Nowadays there are some fathers who deserve utter contempt, who, before examining those who are going to teach, either because of ignorance, or sometimes because of inexperience, hand over their children to untried and untrustworthy men. And this is not so ridiculous if their action is due to inexperience, but there is another case which is absurd to the last degree. What is this? Why, sometimes even with knowledge and with information from others, who tell them of the inexperience and even of the depravity of certain teachers, they nevertheless entrust their children to them; some yield to the flatteries of those who would please them, and there are those who do it as a favour to insistent friends. Their action resembles that of a person, who, if he were afflicted with bodily disease,

Now I will tell what happens to these admirable fathers when they have badly brought up and badly educated their sons. When their sons are enrolled in the ranks of men, and disdain the sane and orderly life, and throw themselves headlong into disorderly and slavish pleasures, then, when it is of no use, the fathers regret that they have been false to their duty in the education of their sons, being now distressed at their wrongdoing. For some of them take up with flatterers and parasites, abominable men of obscure origin, corrupters and spoilers of youth, and others buy the freedom of courtesans and prostitutes, proud and sumptuous in expense; still others give themselves up to the pleasures of the table, while others come to wreck in dice and revels, and some finally take to the wilder forms of evildoing, such as adultery and bacchanalian routs, ready to pay with life itself for a single pleasure. But if these men had become conversant with the higher education, they perhaps would not have allowed themselves to be dominated by such practices, and they would at least have become acquainted with the precept [*] of Diogenes, who with coarseness of speech, but with substantial truth, advises and says, Go into any brothel to learn that there is no difference between what costs money and what costs nothing.

Briefly, then, I say (an oracle one might properly

Just as I advise people to make nothing of more immediate importance than the education of their children, so again I say they ought to cling to the uncorrupted and sound education, and to withdraw their sons as far away as possible from the nonsense of ostentatious public discourse. For to please the multitude is to displease the wise. And Euripides bears witness to my words when he says: [*]

I have no gift to reason with a crowd; I’m wiser with my friends and fewer folk. And this is just; since those the wise hold cheap Are better tuned to speak before a crowd.

as the story has been handed down for us to hear,

I advise then (for I return now to my original theme) that, as one should always be careful to avoid the theatrical and melodramatic style, so, on the other hand, one should exercise the same caution

While I am still dwelling upon my own opinion in regard to education, I desire to say that in the first place a discourse composed of a series of short sentences I regard as no small proof of lack of culture; in the second place I think that in practice such discourse soon palls, and in every case it causes impatience; for monotony is in everything tiresome and repellent, but variety is agreeable, as it is in everything else, as, for example, in entertainments that appeal to the eye or the ear.