how how and to what extent we
may, if we please, without difficulty implant either character in the
young.

CLEINIAS: Certainly.

ATHENIAN: There is a common opinion, that luxury makes the disposition
of youth discontented and irascible and vehemently excited by trifles;
that on the other hand excessive and savage servitude makes men mean and
abject, and haters of their kind, and therefore makes them undesirable
associates.

CLEINIAS: But how must the state educate those who do not as yet
understand the language of the country, and are therefore incapable of
appreciating any sort of instruction?

ATHENIAN: I will tell you how:--Every animal that is born is wont to
utter some cry, and this is especially the case with man, and he is also
affected with the inclination to weep more than any other animal.

CLEINIAS: Quite true.

ATHENIAN: Do not nurses, when they want to know what an infant desires,
judge by these signs?--when anything is brought to the infant and he is
silent, then he is supposed to be pleased, but, when he weeps and cries
out, then he is not pleased. For tears and cries are the inauspicious
signs by which children show what they love and hate. Now the time which
is thus spent is no less than three years, and is a very considerable
portion of life to be passed ill or well.

CLEINIAS: True.

ATHENIAN: Does not the discontented and ungracious nature appear to you
to be full of lamentations and sorrows more than a good man ought to be?

CLEINIAS: Certainly.

ATHENIAN: Well, but if during these three years every possible care were
taken that our nursling should have as little of sorrow and fear, and in
general of pain as was possible, might we not expect in early childhood
to make his soul more gentle and cheerful? (Compare Arist. Pol.)

CLEINIAS: To be sure, Stranger--more especially if we could procure him
a variety of pleasures.

ATHENIAN: There I can no longer agree, Cleinias: you amaze me. To bring
him up in such a way would be his utter ruin; for the beginning is
always the most critical part of education. Let us see whether I am
right.

CLEINIAS: Proceed.

ATHENIAN: The point about which you and I differ is of great importance,
and I hope that you, Megillus, will help to decide between us. For I
maintain that the true life should neither seek for pleasures, nor,
on the other hand, entirely avoid pains, but should embrace the middle
state (compare Republic), which I just spoke of as gen