n added to them, they use both their mind and their
senses, and endeavour to raise themselves up and to use their hands; and
they recognise those by whom they are being brought up; and afterwards
they are amused with those of their own age, and gladly associate with
them, and give themselves up to play, and are attracted by hearing
stories, and are fond of pleasing others with their own superfluities; and
take curious notice of what is done at home, and begin to make remarks,
and to learn; and do not like to be ignorant of the names of those whom
they see; and in their sports and contests with their fellows, they are
delighted if they win, and if they are beaten they are dejected and lose
their spirits. And we must not think that any of these things happen
without reason; for the power of man is produced in such a way by nature,
that it seems made for a perception of all excellence: and on that account
children, even without being taught, are influenced by likeness of those
virtues of which they have the seeds in themselves; for they are the
original elements of nature: and when they have acquired growth, then the
whole work of nature is accomplished. For as we have been born and created
so as to contain in ourselves the principles of doing something, and of
loving somebody, and of liberality, and of gratitude; and so as to have
minds adapted for knowledge, prudence, and fortitude, and averse to their
opposites; it is not without cause that we see in children those sparks,
as it were, of virtue which I have mentioned, by which the reason of a
philosopher ought to be kindled to follow that guide as if it were a god,
and so to arrive at the knowledge of the object of nature.

For, as I have often said already, the power of nature is discerned
through a cloud while we are of a weak age and feeble intellect; but when
our mind has made progress and acquired strength, then it recognises the
power of nature, but still in such a way that it can make more progress
still, and that it must derive the beginning of that progress from itself.

XVI. We must therefore enter into the nature of things, and see thoroughly
what it demands; for otherwise we cannot arrive at the knowledge of
ourselves. And because this precept was too important an one to be
discerned by a man, it has on that account been attributed to God. The
Pythian Apollo, then, enjoins us to know ourselves: but this knowledge is
to know the power of our mind and body, and