De liberis educandis

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

call it, rather than advice) that, to sum up, the beginning, the middle, and end in all these matters is good education and proper training; and it is this, I say, which leads on and helps towards moral excellence and towards happiness. And, in comparison with this, all other advantages are human, and trivial, and not worth our serious concern. Good birth is a fine thing, but it is an advantage which must be credited to one’s ancestors. Wealth is held in esteem, but it is a chattel of fortune, since oftentime she takes it away from those who possess it, and brings and presents it to those who do not expect it. Besides, great wealth is the very mark for those who aim their shafts at the purse— rascally slaves and blackmailers; and above all, even the vilest may possess it. Repute, moreover, is imposing, but unstable. Beauty is highly prized, but short-lived. Health is a valued possession, but inconstant. Strength is much admired, but it falls an easy prey to disease and old age. And, in general, if anybody prides himself wholly upon the strength of his body, let him know that he is sadly mistaken in judgement. For how small is man’s strength compared with the power of other living creatures! I mean, for instance, elephants and bulls and lions. But learning, of all things in this world, is alone immortal and divine. Two elements in man’s nature are supreme over all—mind and reason. The mind exercises control over reason, and reason is the servant of the mind, unassailable by fortune, impregnable to calumny, uncorrupted by disease, unimpaired by old age. For the mind alone grows young with increase of years, and time, which takes away all things else, but adds wisdom to old age. War, again, like a torrent, sweeps everything away and carries everything along in its current, but learning alone it cannot take away. It seems to me that Stilpo, the philosopher of Megara, made an answer worth recording, at the time when Demetrius, having reduced the people of that city to slavery and razed its buildings, asked him whether perchance he had lost anything; but Stilpo replied: No, indeed, for war cannot make spoil of virtue. In full accord and harmony with this appears the reply of Socrates.[*](Plato, Gorgias, 470 E; cf. Cicero, Tusculan Disputations, v. 12.) For he, when someone (I think it was Gorgias) asked him what notion he had regarding the great king, and whether he thought him happy, said, I do not know how he stands in the matter of righteousness and learning,—his thought being that happiness depends upon these and not upon accidental advantages.