De liberis educandis

As a general statement, the same assertion may be made in regard to moral excellence that we [*](Euripides, Hippolytus, 424.)

are in the habit of making in regard to the arts and sciences, namely, that there must be a concurrence of three things in order to produce perfectly right action, and these are: nature, reason, and habit. By reason I mean the act of learning, and by habit constant practice. The first beginnings come from nature, advancement from learning, the practical use from continued repetition, and the culmination from all combined; but so far as any one of these is wanting, the moral excellence must, to this extent, be crippled. For nature without learning is a blind thing, and learning without nature is an imperfect thing, and practice without both is an ineffective thing. Just as in farming, first of all the soil must be good, secondly, the husbandman skilful, and thirdly, the seed sound, so, after the same manner, nature is like to the soil, the teacher to the farmer, and the verbal counsels and precepts like to the seed. I should strenuously insist that all three qualities met together and formed a perfect union in the souls of those men who are celebrated among all mankind,—Pythagoras, Socrates, Plato, and all who have attained an ever-living fame.

Now it is a fortunate thing and a token of divine love if ever a heavenly power has bestowed all these qualities on any one man; but if anybody imagines that those not endowed with natural gifts, who yet have the chance to learn and to apply themselves in the right way to the attaining of virtue, cannot repair the want of their nature and advance so far as in them lies, let him know that he is in great, or rather total, error. For indifference ruins a good natural endowment, but instruction amends a poor one; easy things escape the careless, but difficult

things are conquered by careful application. One may understand how effective and how productive a thing is application and hard work, if he only direct his attention to many effects that are daily observed. For drops of water make hollows in rocks, steel and bronze are worn away by the touch of hands, and rims of chariot-wheels once bent by dint of labour, cannot, no matter what be done, recover their original lines. The bent staves which actors use it is impossible to straighten; indeed the unnatural shape has, through labour, come to predominate over the natural. And are these the only things which clearly show the potency of diligence? No, but myriads upon myriads. A piece of land is good by nature, but without care it grows waste, and the better it is by nature, so much the more is it spoiled by neglect if it be not worked. Another piece is forbidding and rougher than land should be, but, if it be tilled, straightway it produces noble crops. What trees if they are neglected do not grow crooked and prove unfruitful? Yet if they receive right culture, they become fruitful, and bring their fruit to maturity. What bodily strength is not impaired and finally ruined by neglect and luxury and ill condition? On the other hand, what weak physique does not show a very great improvement in strength if men exercise and train themselves? What horses if they are well broken when young do not become obedient to their riders, whereas if they are left unbroken they turn out stubborn and restive? Why wonder at other instances, seeing as we do that many of the wildest animals are made tame and used to their labours? Well did the Thessalian say, when asked who were the most pacific of the Thessalians, Those who are just returning from war. But why discuss the matter at length? For character is habit long continued, and if one were to call the virtues of character the virtues of habit, he would not seem to go far astray. I will cite but one more example on this point and then I shall desist from discussing it further. Lycurgus, [*](The story is repeated in Moralia, 225 F.) the lawgiver of the Spartans, took two puppies of the same litter, and reared them in quite different ways, so that from the one he produced a mischievous and greedy cur, and from the other a dog able to follow a scent and to hunt. And then at a time when the Spartans were gathered together, he said, Men of Sparta, of a truth habit and training and teaching and guidance in living are a great influence toward engendering excellence, and I will make this evident to you at once. Thereupon producing the two dogs, he let them loose, putting down directly in front of them a dish of food and a hare. The one dog rushed after the hare, and the other made for the dish. While the Spartans were as yet unable to make out what import he gave to this, and with what intent he was exhibiting the dogs, he said, These dogs are both of the same litter, but they have received a different bringing-up, with the result that the one has turned out a glutton and the other a hunter. In regard to habits and manner of life let this suffice.