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should make trial of their nature at that time in which they have their desires vigorous. Then he advised them that it was worth their observation that this only virtue was convenient both for children, and maids, and women, and old men, but especially for young men. Further, this virtue only declares that they understand the goods of the body and soul, seeing it preserves health, and a desire to the best studies. This is manifest from the contrary: for the Barbarians and the Grecians contending about Troy, both parties for the intemperance of one man fell into extraordinary calamities; those in the war, these in their voyage home. And God appointed ten years, and a thousand years—only for the punishment of this injustice; foretelling by oracle the taking of Troy, and the sending of the virgins by the Locrians to the temple of Minerva the Ilian.
    He likewise exhorted the young men to love learning—telling them how absurd it was to judge learning to be the most advantageous of all things, and to wish for it above all things, yet to bestow no time or pains in that exercise. Especially, seeing that excessive attention to the care of our bodies is like evil friends (which soon forsake us); but that the pursuit of Instruction like the good, which stay with a man till death—procuring to some immortal glory after death.
    He framed many other things—partly out of history, partly out of doctrines—showing, that learning was a common nobility of thosewho were first in every kind, for their inventions were the education of the rest. Thus is this naturally advantageous: that of some commendable things, it is not possible to communicate to another—such as strength, beauty, health, courage. Of other commendable things, whosoever imparts them to another cannot retain them himself—such as riches, government, and the like. But for education, you may receive it of another, and yet the giver have nothing the less of it.
    Moreover, some a man cannot gain if he would. He may receive training if he will. Then he may apply himself to the affairs of his country, not upon self-confidence, but institution. For by education, men differ from beasts, Greeks from Barbarians, freemen from slaves, philosophers from the vulgar. Further, he said that those who have in general this advantage are rare. That as of those who run swifter than others, there had been seven out of this their own city at one celebration of the Olympic Games. But of such as did excel 143 in wisdom, there had been found but seven in the whole world. And in the following times in which he lived, there was but one who did excel all others in philosophy. For he called himself by that name (philosopher) instead of Sophos, a wise man.

CHAPTER 14
    H IS O RATION TO THE B OYS
    H e, being persuaded by them, discoursed to the boys in this manner: 150
    That they should neither begin abusive and insulting behavior, nor return such to the reproachers. And concerning(proper training and moral instruction), which is the same name as the time of their youth, he commanded them diligently to pursue it; adding that to a well-disposed youth it is easy to preserve honesty throughout all his life. To him that is not well-disposed, it is hard at that time to continue it; but more difficult from an ill beginning to run to the end. Moreover he declared, that boys are most beloved of the gods. And for that reason, in times of dearth they are sent forth to pray to the gods for rain, as if the deity would soonest hear them. And they only, being always sanctified, had leave to live in the temple.
    For the same reason, the gods that are most kind to men—Apollo and Cupid—are by all painters represented, as having that age (of boys). It is likewise acknowledged that the crowned games were instituted for the sake of boys. The Pythian, upon the conquest of Pytho by a boy that in name; for a boy likewise, and that in Isthmus, upon the death of Archemorus and Melicertus.
    Besides all this, at the building