and,
"He is not mad like this without the god,"[247]
as if the god had added passion to reason as an incitement and spur. And you may see those very persons, whose opinions I am combating, frequently urging on the young by praises, and frequently checking them by rebukes, though pleasure follows the one, pain the other. For rebukes and censure produce repentance and shame, the one bringing grief, the other fear, and these they mostly make use of for purposes of correction. And so Diogenes, when Plato was being praised, said, "What has he to vaunt of, who has been a philosopher so long, and yet never gave pain to anyone?" For one could not say, to use the words of Xenocrates, that the mathematics are such handles to philosophy as are the emotions of young men, such as shame, desire, repentance, pleasure, pain, ambition, whereon reason and the law laying a suitable grip succeed in putting the young man on the right road. So that it was no bad remark of the Lacedæmonian tutor, that he would make the boy entrusted to his charge pleased with what was good and displeased with what was bad,[248] for a higher or nobler aim cannot be proposed in the education fit for a freeborn lad.
[219] See "Meno," p. 72, A.
[220] Omitting ἕτερα, which Reiske justly suspects.
[221] Reading πρῶτον with Wyttenbach.
[222] Homer, "Odyssey," xix. 208-212.
[223] As in the story in "Gil Blas" of the person who, after eating a ragout of rabbit, was told it was a ragout of cat.—Book X. chapter xii.
[224] As to Amœbeus, see Athenæus, p. 623. D.
[225] "Iliad," xvi. 167.