[21] Their souls we fan into flame with music and arithmetic at first and we teach them to write their letters and to read them trippingly. As they progress, we recite for them sayings of wise men, deeds of olden times, and helpful fictions, which we have adorned with metre that they may remember them better. Hearing of certain feats of arms and famous exploits, little by little they grow covetous and are incited to imitate them, in order that they too may be sung and admired by men of after time. Both Hesiod and Homer have composed much poetry of that sort for us.
When they enter political life and have at length to handle public affairs—but this, no doubt, is foreign to the case, as the subject proposed for discussion at the outset was not how we discipline their souls, but why we think fit to train their bodies with hardships like these. Therefore I order myself to be silent, without waiting for the crier to do it, or for you, the Areopagite; it is out of deference, I suppose, that you tolerate my saying so much that is beside the point.
ANACHARSIS
Tell me, Solon, when people do not say what is most essential in the Areopagus, but keep it to themselves, has the court devised no penalty for them?SOLON
Why did you ask me that question? I do not understand.ANACHARSIS
Because you propose to pass over what is best and: for me most delightful to hear about, what concerns the soul, and to speak of what is less essential, gymnastics and physical exercises.SOLON
Why, my worthy friend, I remember your admonitions in the beginning and do not wish the discussion to meander out of its channel for fear of confusing your memory with its flow. However, I shall discuss this, too, in brief, as best I can. To consider it carefully would be matter for another conversation.Anacharsis. Lucian of Samosata. Austin Morris Harmon (Translator). United States. Perseus 5.0.
Funding provided by National Endowment for the Humanities.