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Merge pull request #1026 from ahanhardt/issue-761
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(tlg0007.tlg093.perseus-eng2.xml) EpiDoc and CTS Conversion
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lcerrato authored Oct 10, 2019
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="http://www.stoa.org/epidoc/schema/latest/tei-epidoc.rng"
schematypens="http://relaxng.org/ns/structure/1.0"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader xml:lang="eng">
<fileDesc>
<titleStmt>
<title>That Virtue May Be Taught</title>
<author>Plutarch</author>
<editor>William Watson Goodwin</editor>
<editor role="translator">John Patrick</editor>
<sponsor>Perseus Project, Tufts University</sponsor>
<principal>Gregory Crane</principal>
<respStmt>
<resp>Prepared under the supervision of</resp>
<name>Lisa Cerrato</name>
<name>Rashmi Singhal</name>
<name>Bridget Almas</name>
</respStmt>
<funder n="org:NEH">The National Endowment for the Humanities</funder>
</titleStmt>
<publicationStmt>
<publisher>Trustees of Tufts University</publisher>
<pubPlace>Medford, MA</pubPlace>
<authority>Perseus Project</authority>
<date type="release">2010-12-13</date>
</publicationStmt>
<sourceDesc>
<biblStruct>
<monogr>
<author>Plutarch</author>
<title>Plutarch's Morals.</title>
<respStmt>
<resp>Translated from the Greek by several hands. Corrected and revised by</resp>
<name>William W. Goodwin, PH. D.</name>
</respStmt>
<imprint>
<pubPlace>Boston</pubPlace>
<publisher>Little, Brown, and Company</publisher>
<pubPlace>Cambridge</pubPlace>
<publisher>Press Of John Wilson and son</publisher>
<date>1874</date>
</imprint>
<biblScope unit="volume">1</biblScope>
</monogr>
<ref target="https://archive.org/details/plutarchsmoralst01plutuoft/page/78">The Internet Archive</ref>
</biblStruct>
</sourceDesc>
</fileDesc>
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<p>The following text is encoded in accordance with EpiDoc standards and with the CTS/CITE Architecture</p>
<refsDecl n="CTS">
<!--<state unit="section"/>-->
<cRefPattern matchPattern="(\w+)" n="section" replacementPattern="#xpath(/tei:TEI/tei:text/tei:body/tei:div/tei:div[@n='$1'])">
<p>This pointer pattern extracts sections</p>
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<profileDesc>
<langUsage>
<language ident="eng">English</language>
<language ident="grc">Greek</language>
</langUsage>
</profileDesc>
<revisionDesc>
<change who="GRC" when="2006">tagging</change>
<change who="Sophia Elzie" when="2019-07-12">EpiDoc and CTS Conversion</change>
</revisionDesc>
</teiHeader>
<text xml:lang="eng">
<body>
<div n="urn:cts:greekLit:tlg0007.tlg093.perseus-eng4" type="translation" xml:lang="eng">
<pb xml:id="v.1.p.78"/>
<head>That virtue may be taught.</head>
<div subtype="section" type="textpart" n="1">
<p rend="indent">Men deliberate and dispute variously concerning virtue, whether prudence and justice and the right ordering
of one's life can be taught. Moreover, we marvel that the
works of orators, shipmasters, musicians, carpenters, and
husbandmen are infinite in number, while good men are
only a name, and are talked of like centaurs, giants, and
the Cyclops, and that as for any virtuous action that is sincere and unblamable, and manners that are without any
touch and mixture of bad passions and affections, they are
not to be found; but if Nature of its own accord should
produce any thing good and excellent, so many things of
a foreign nature mix with it (just as wild and impure productions with generous fruit) that the good is scarce discernible. Men learn to sing, dance, and read, and to be
skilful in husbandry and good horsemanship; they learn
how to put on their shoes and their garments; they have
those that teach them how to fill wine, and to dress and
cook their meat; and none of these things can be done as
they ought, unless they be instructed how to do them.
And will ye say, O foolish men! that the skill of ordering
one's life well (for the sake of which are all the rest) is not
to be taught, but to come of its own accord, without reason
and without art?</p>
</div>
<div subtype="section" type="textpart" n="2">
<p rend="indent">Why do we, by asserting that virtue is not to be taught,
make it a thing that does not at all exist? For if by its

<pb xml:id="v.1.p.79"/>

being learned it is produced, he that hinders its being learned
destroys it. And now, as Plato<note resp="ed" place="unspecified" anchored="true">Plato, <title rend="italic">Clitophon</title>, p. 407 C.</note> says, we never heard that
because of a blunder in metre in a lyric song, therefore
one brother made war against another, nor that it put friends
at variance, nor that cities hereupon were at such enmity
that they did to one another and suffered one from another
the extremest injuries. Nor can any one tell us of a sedition raised in a city about the right accenting or pronouncing of a word,—as whether we are to say <foreign xml:lang="grc">Τελχῖνας</foreign> or
<foreign xml:lang="grc">Τέλχινας</foreign>,—nor that a difference arose in a family betwixt
man and wife about the woof and the warp in cloth. Yet
none will go about to weave in a loom or to handle a book
or a harp, unless he has first been taught, though no great
harm would follow if he did, but only the fear of making
himself ridiculous (for, as Heraclitus says, it is a piece of
discretion to conceal one's ignorance); and yet a man without instruction presumes himself able to order a family, a
wife, or a commonwealth, and to govern very well. Diogenes, seeing a youth devouring his victuals too greedily,
gave his tutor a box on the ear, and that deservedly, as
judging it the fault of him that had not taught, not of him
that had not learned better manners. And what? is it necessary to begin to learn from a boy how to eat and drink handsomely in company, as Aristophanes expresses it,—


<quote rend="blockquote">
<l>Not to devour their meat in haste, nor giggle,</l>
<l>Nor awkwardly their feet across to wriggle,</l>
<note resp="ed" place="unspecified" anchored="true">
<bibl>Aristoph. Nub. 983.</bibl>
</note>
</quote>

and yet are men fit to enter into the fellowship of a family,
city, married estate, private conversation, or public office,
and to manage it without blame, without any previous instruction concerning good behavior in conversation?</p>
<p>When one asked Aristippus this question, What, are you
everywhere? he laughed and said, I throw away the fare
of the waterman, if I am everywhere. And why canst not
thou also answer, that the salary given to tutors is thrown

<pb xml:id="v.1.p.80"/>

away and lost, if none are the better for their discipline
and instruction. But, as nurses shape and form the body
of a child with their hands, so these masters, when the nurses
have done with them, first receive them into their charge,
in order to the forming of their manners and directing their
steps into the first tracks of virtue. To which purpose the
Lacedaemonian, that was asked what good he did to the
child of whom he had the charge, answered well: I make
good and honest things pleasant to children. These
masters also teach them to bend down their heads as they
go along, to touch salt fish with one finger only, but fresh
fish, bread, and flesh with two; thus to scratch themselves,
and thus to tuck up their garments.</p>
</div>
<div subtype="section" type="textpart" n="3">
<p rend="indent">Now he that says that the art of physic may be
proper for a tetter or a whitlow, but not to be made use of
for a pleurisy, a fever, or a frenzy, in what does he differ
from him that should say that it is fit there should be schools,
and discourses, and precepts, to teach trifling and childish
things, but that all skill in greater and more manly things
comes from use without art and from accidental opportunity? For as he would be ridiculous who should say, that
one who never learned to row ought not to lay hand on the
oar, but that he might guide the helm who was never taught
it; so is he that gives leave for men to be instructed in other
arts, but not in virtue. He seems to be quite contrary to
the practice of the Scythians, who, as Herodotus<note resp="ed" place="unspecified" anchored="true">See Herod. IV. 2.</note> tells us,
put out their servants' eyes, to prevent them from running
away; but he puts the eye of reason into these base and
slavish arts, and plucks it from virtue. But the general
Iphicrates—when Callias, the son of Chabrias, asked him,
What art thou? Art thou an archer or a targeteer, a
trooper or a foot-soldier?—answered well, I am none of
all these, but one that commands them all. He therefore
would be ridiculous that should say that the skill of drawing

<pb xml:id="v.1.p.81"/>

a bow, of handling arms, of throwing with a sling,
and of good horsemanship, might indeed be taught, but the
skill of commanding and leading an army came as it happened, one knew not how. And would not he be still
more ridiculous who should say that prudence only could
not be taught, without which all those arts are useless and
unprofitable? When she is the governess, ranking all
things in due place and order, every thing is assigned to become useful; for instance, how ungraceful would a feast
be, though all concerned were skilful and enough practised
in cookery, in dressing and serving up the meat, and in filling the wine as they ought, if all things were not well
disposed and ordered among those that waited at the
table?...</p>
</div>
</div>
</body>
</text>
</TEI>

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