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“Therefore, let not what we call education be indefinite. For now, reproaching and praising the upbringing of each, we say that one of us is educated, and another uneducated, sometimes speaking of men very highly educated in retail trades and ship-owning and other such things. For our present argument would not consider these things to be education, it would seem, but rather the education toward virtue from childhood, which makes a man desire and love to become a perfect citizen, knowing how to rule and be ruled with justice. 12.18.2 This argument, as it seems to me, having set apart this kind of training, would wish now to call it alone education; but that which tends toward money-making or some kind of strength, or to some other skill without intelligence and justice, it would call mechanical and illiberal and not at all worthy to be called education. 12.18.3 But let us not quarrel with one another about a name, but let the argument now agreed upon by us stand, that those who are rightly educated become, for the most part, good, and that education should in no way be dishonored, as it is the first of the finest things to come to the best of men; and if it ever goes astray, and it is possible to set it right, this must always be done throughout life by everyone according to their ability.” 12.18.4 And in the second book of the Laws he adds: “By education I mean that virtue which is first acquired by children. For if pleasure and friendship and pain and hatred arise rightly in their souls when they are not yet able to grasp the reason, and when they have grasped the reason, they agree with the reason that they have been rightly habituated by the proper habits, this entire harmony is virtue; but the part of it that has been rightly trained in respect to pleasures and pains, so as to hate what one ought to hate right from the beginning to the very end, and to love what one ought to love, if you were to separate this very thing in your argument and call it education, you would, in my opinion, be calling it rightly.” 12.18.5 These things Plato says. But David, anticipating him in the Psalms, teaching to hate what one ought to hate and to love what one ought to love, says this: “Come, children, listen to me; I will teach you the fear of the Lord. Who is the man who desires life, and loves to see good days? Keep your tongue from evil, and your lips from speaking deceit. Turn away from evil and do 12.18.6 good; seek peace and pursue it.” And Solomon similarly: “Listen,” he says, “children, to a father’s instruction. For I give you a good gift; do not forget my laws;” and again: “Get wisdom, get understanding; do not forget;” and: “Say to wisdom, ‘You are my sister,’ and call insight your intimate friend;” and: “Do not enter the path of the wicked, nor envy the ways of the lawless.” And you would find countless other such educational things in the writings of the Hebrews for the attainment of piety and virtue, fitting for the young and for those of mature age alike.

12.19.1 19. THAT PLATO, SIMILARLY TO THE HEBREWS, HELD THAT THINGS HERE ARE AN IMAGE OF MORE DIVINE THINGS

When the divine oracle said to Moses: “See that you make all things according to the pattern shown to you on the mountain,” and the sacred word said more clearly: “Who serve a copy and shadow of the heavenly things,” teaching that the symbols from Moses openly contain an image of the more divine things in the intelligible realm, listen how Plato also interprets similar things in the sixth book of the Republic, writing thus: 12.19.2 “The philosopher, consorting with what is divine and orderly, becomes orderly and divine, as far as is possible for a human being; but there is much slander in all things. 12.19.3 Entirely so, then. If then, I said, someone were to

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«Μὴ τοίνυν μηδὲ ὃ λέγομεν εἶναι παιδείαν, ἀόριστον γένηται. νῦν γὰρ ὀνειδίζοντες ἐπαινοῦντές τε ἑκάστων τὰς τροφὰς λέγομεν ὡς τὸν μὲν πεπαι δευμένον ἡμῶν ὄντα τινά, τὸν δὲ ἀπαίδευτον, ἐνίοτε εἴς τε τὰς καπηλείας καὶ ναυκληρίας καὶ ἄλλων τοιούτων μάλα πεπαιδευμένων σφόδρα ἀνθρώπων. οὐ γὰρ ταῦτα ἡγουμένων, ὡς ἔοικεν, εἶναι παιδείαν ὁ νῦν λόγος ἂν εἴη, τὴν δὲ πρὸς ἀρετὴν ἐκ παίδων παιδείαν, ποιοῦσαν ἐπιθυμητήν τε καὶ ἐραστὴν τοῦ πολίτην γενέσθαι τέλεον, ἄρχειν τε καὶ ἄρχεσθαι ἐπιστάμενον μετὰ δίκης. 12.18.2 ταύτην τὴν τροφὴν ἀφορισάμενος ὁ λόγος οὗτος, ὡς ἐμοὶ φαίνεται, νῦν βούλοιτ' ἂν μόνην παιδείαν προσαγορεύειν, τὴν δὲ εἰς χρήματα τείνουσαν ἤ τινα πρὸς ἰσχὺν ἢ καὶ πρὸς ἄλλην τινὰ σοφίαν ἄνευ νοῦ καὶ δίκης βάναυσόν τε εἶναι καὶ ἀνελεύθερον καὶ οὐκ ἄξιον τὸ παράπαν παιδείαν καλεῖσθαι. 12.18.3 ἡμεῖς δὲ μηδὲν ὀνόματι διαφερώμεθα αὑτοῖς, ἀλλ' ὁ νῦν δὴ λόγος ἡμῖν ὁμολογηθεὶς μενέτω, ὡς οἵ γε ὀρθῶς πεπαιδευμένοι σχεδὸν ἀγαθοὶ γίνονται καὶ δεῖ δὴ τὴν παιδείαν μηδαμοῦ ἀτιμάζειν, ὡς πρῶτον τῶν καλλίστων τοῖς ἀρίστοις ἀνδράσι παραγιγνόμενον· καὶ εἴ ποτε ἐξέρχεται, δυνατὸν δέ ἐστιν ἐπανορθοῦσθαι, τοῦτο ἀεὶ δραστέον διὰ βίου παντὶ κατὰ δύναμιν.» 12.18.4 Καὶ ἐν τῷ δευτέρῳ δὲ τῶν Νόμων ἐπιλέγει· «Παιδείαν δὴ λέγω τὴν παραγινομένην πρῶτον παισὶν ἀρετήν· ἡδονὴ δὴ καὶ φιλία καὶ λύπη καὶ μῖσος ἐὰν ὀρθῶς ἐν ψυχαῖς ἐγγίγνωνται μήπω δυναμένων λόγον λαμβάνειν, λαβόντων δὲ τὸν λόγον συμφωνήσωσι τῷ λόγῳ ὀρθῶς εἰθίσθαι ὑπὸ τῶν προσηκόντων ἐθῶν, αὕτη ἔσθ' ἡ συμφωνία ξύμπασα μὲν ἀρετή, τὸ δὲ περὶ τὰς ἡδονὰς καὶ λύπας τεθραμμένον αὐτῆς ὀρθῶς, ὥστε μισεῖν μὲν ἃ χρὴ μισεῖν εὐθὺς ἐξ ἀρχῆς μέχρι τέλους, στέργειν δὲ ἃ χρὴ στέργειν, τοῦτ' αὐτὸ ἀποτεμὼν τῷ λόγῳ καὶ παιδείαν προσαγορεύων κατά γε τὴν ἐμὴν ὀρθῶς ἂν προσαγορεύοις.» 12.18.5 Ταῦτα ὁ Πλάτων. προλαβὼν δὲ αὐτὸν ὁ ∆αβὶδ ἐν ψαλμῳδίαις, μισεῖν ἃ δεῖ μισεῖν καὶ στέργειν διδάσκων ἃ δεῖ στέργειν, τάδε φησί· «∆εῦτε τέκνα ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον 12.18.6 ἀγαθόν· ζήτησον εἰρήνην καὶ δίωξον αὐτήν.» καὶ ὁ Σολομῶν ὁμοίως· «Ἀκούσατε,» φησί, «παῖδες παιδείαν πατρός. δῶρον γὰρ ἀγαθὸν δωροῦμαι ὑμῖν· τῶν ἐμῶν νόμων μὴ ἐπιλανθάνεσθε·» καὶ πάλιν· «Κτῆσαι σοφίαν, κτῆσαι σύνεσιν μὴ ἐπιλάθῃ·» καί· «Εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι, τὴν δὲ φρόνησιν γνώριμον περιποίησαι σεαυτῷ·» καί· «Ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς μηδὲ ζηλώσῃς ὁδοὺς παρανόμων.» μυρία δ' ἂν εὕροις ἄλλα τοιαῦτα ἐν τοῖς Ἑβραίων γράμμασι παιδευτικὰ πρὸς εὐσεβείας καὶ ἀρετῆς ἀνάληψιν, νέοις ὁμοῦ καὶ τελείοις τὴν ἡλικίαν προσήκοντα.

12.19.1 ιθʹ. ΟΤΙ ΠΑΡΑΠΛΗΣΙΩΣ ΕΒΡΑΙΟΙΣ ΚΑΙ Ο ΠΛΑΤΩΝ ΕΙΚΟΝΑ ΘΕΙΟΤΕΡΩΝ ΤΑ ΤΗΙ∆Ε ΕΙΝΑΙ Ε∆ΟΞΑΖΕΝ

Τοῦ θείου χρησμοῦ φήσαντος Μωσεῖ· «Ὅρα, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει» τοῦ τε ἱεροῦ λόγου σαφέστερον εἰπόντος· «Οἵτινες ὑποδείγματι καὶ σκιᾷ ἐλάτρευον τῶν ἐπουρανίων» εἰκόνα τε ἄντικρυς τῶν ἐν νοητοῖς θειοτέρων τὰ παρὰ Μωσεῖ σύμβολα περιέχειν διδάσκοντος, ἐπάκουσον ὅπως καὶ ὁ Πλάτων τὰ ὅμοια διερμηνεύει ἐν ἕκτῳ τῆς Πολιτείας ὧδε γράφων· 12.19.2 «Θεῷ δὴ καὶ κόσμῳ ὅ γε φιλόσοφος ὁμιλῶν κόσμιός τε καὶ θεῖος εἰς 12.19.3 τὸ δυνατὸν ἀνθρώπῳ γίγνεται· διαβολὴ δὲ ἐν πᾶσι πολλή. Παντάπασι μὲν οὖν. Ἂν οὖν τις, εἶπον, αὐτῷ