Plato, Laws 788a–792e: Book VII: The nurture of infants: movement, rocking and the mean between pleasure and pain

Ath. Now that our children, of both sexes, are born, our proper course will be to deal in the next place with their nurture and education. This is a subject which it is wholly impossible to pass over; but obviously it can be treated more suitably by way of precept and exhortation than by legislation. For in the private life of the family many trivial things are apt to be done which escape general notice,—things which are the result of individual feelings of pain, pleasure, or desire, and which contravene the instructions of the lawgiver; and these will produce in the citizens a multiplicity of contradictory tendencies. This is bad for a State. For while, on the one hand, it is improper and undignified to impose penalties on these practices by law, because of their triviality and the frequency of their occurrence, on the other hand, it detracts from the authority of the law which stands written when men grow used to breaking the law in trivial matters repeatedly. Hence, while it is impossible to pass over these practices in silence, it is difficult to legislate concerning them. The practices I refer to I will try to make clear by bringing some specimens, as it were, to the light; for at present my words rather resemble a “dark speech.”

Clin. That is quite true.

Ath. When we said that right nurture must be manifestly capable of making both bodies and souls in all respects as beautiful and good as possible, we spoke, I presume, truly?

Clin. Certainly we did.

Ath. And I suppose that (to take the simplest point) the most beautiful bodies must grow up from earliest infancy as straight as possible.

Clin. Most certainly.

Ath. Well then, do we not observe that in every living creature the first shoot makes by far the largest and longest growth; so that many people stoutly maintain that in point of height men grow more in the first five years of life than in the next twenty?

Clin. That is true.

Ath. But we know, don’t we, that when growth occurs rapidly, without plenty of suitable exercise, it produces in the body countless evils?

Clin. Certainly.

Ath. And when bodies receive most food, then they require most exercise?

Clin. What is that, Stranger? Are we to prescribe most exercise for new-born babes and tiny infants?

Ath. Nay, even earlier than that,—we shall prescribe it for those nourished inside the bodies of their mothers.

Clin. What do you mean, my dear sir? Is it unborn babes you are talking of?

Ath. It is. Still it is by no means surprising that you know nothing of this pre-natal gymnastic; but, strange though it is, I should like to explain it to you.

Clin. By all means do so.

Ath. In our country it is easier to understand a practice of this kind, because there are people there who carry their sports to excess. At Athens we find not only boys but sometimes old men rearing birds and training such creatures to fight one another. But they are far from thinking that the training they give them by exciting their pugnacity provides sufficient exercise; in addition to this, each man takes up his bird and keeps it tucked away in his fist, if it is small, or under his arm, if it is large, and in this way they walk many a long mile in order to improve the condition, not of their own bodies, but of these creatures. Thus clearly do they show to any observant person that all bodies benefit, as by a tonic, when they are moved by any kind of shaking or motion, whether they are moved by their own action—as in a swing or in a rowing-boat—or are carried along on horseback or by any other rapidly moving bodies; and that this is the reason why bodies can deal successfully with their supplies of meat and drink and provide us with health and beauty, and strength as well. This being the state of the case, what does it behove us to do in the future? Shall we risk ridicule, and lay down a law that the pregnant woman shall walk, and that the child, while still soft, shall be molded like wax, and be kept in swaddling clothes till it is two years old? And shall we also compel the nurses by legal penalties to keep carrying the children somehow, either to the fields or to the temples or to their relatives, all the time until they are able to stand upright; and after that, still to persevere in carrying them until they are three years old, as a precaution against the danger of distorting their legs by over-pressure while they are still young?

Ath. And that the nurses shall be as strong as possible? And shall we impose a written penalty for every failure to carry out these injunctions? Such a course is quite out of the question; for it would lead to a superabundance of that consequence which we mentioned a moment ago.

Clin. What was that?

Ath. The consequence of our incurring ridicule in abundance, in addition to meeting with a blank refusal to obey on the part of the nurses, with their womanish and servile minds.

Clin. What reason, then, had we for saying that these rules ought to be stated?

Ath. The reason was this: the minds of the masters and of the freemen in the States may perhaps listen, and so come to the right conclusion that, unless private affairs in a State are rightly managed, it is vain to suppose that any stable code of laws can exist for public affairs; and when he perceives this, the individual citizen may of himself adopt as laws the rules we have now stated, and, by so doing and thus ordering aright both his household and his State, may achieve happiness.

Clin. Such a result seems quite probable.

Ath. Consequently we must not desist from this kind of legislation until we have described in detail the treatment suited for the souls of young children in the same manner as we commenced our advice regarding their bodies.

Clin. You are quite right.

Ath. Let us take this, then, as a fundamental assumption in both cases,—that for both body and soul of the very young a process of nursing and moving, that is as continuous as possible both by day and by night, is in all cases salutary, and especially in the case of the youngest: it is like having them always rocked— if that were possible—on the sea. As it is, with new-born infants one should reproduce this condition as nearly as possible. Further evidence of this may be seen in the fact that this course is adopted and its usefulness recognized both by those who nurse small children and by those who administer remedies in cases of Corybantism. Thus when mothers have children suffering from sleeplessness, and want to lull them to rest, the treatment they apply is to give them, not quiet, but motion, for they rock them constantly in their arms; and instead of silence, they use a kind of crooning noise; and thus they literally cast a spell upon the children (like the victims of Bacchic frenzy) by employing the combined movements of dance and song as a remedy.

Clin. And what, Stranger, are we to suppose is the main cause of this?

Ath. It is easy enough to see.

Clin. How so?

Ath. Both these affections are forms of fright; and frights are due to a poor condition of soul. So whenever one applies an external shaking to affections of this kind, the external motion thus applied overpowers the internal motion of fear and frenzy, and by thus overpowering it, it brings about a manifest calm in the soul and a cessation of the grievous palpitation of the heart which had existed in each case. Thus it produces very satisfactory results. The children it puts to sleep; the Bacchants, who are awake, it brings into a sound state of mind instead of a frenzied condition, by means of dancing and playing, with the help of whatsoever gods they chance to be worshipping with sacrifice. This is—to put it shortly—quite a plausible account of the matter.

Clin. Most plausible.

Ath. Seeing, then, that these causes produce the effects described, in the case of the people mentioned one should observe this point,—that every soul that is subjected to fright from youth will be specially liable to become timid: and this, as all would aver, is not to practice courage, but cowardice.

Clin. Of course it is.

Ath. The opposite course, of practicing courage from youth up, consists, we shall say, in the conquering of the frights and fears that assail us.

Clin. That is true.

Ath. Let us say, then, that this factor—namely, the exercise of quite young children by the various motions—contributes greatly towards developing one part of the soul’s virtue.

Clin. Certainly.

Ath. Moreover, cheerfulness of soul and its opposite will constitute no small part of stoutheartedness and faintheartedness.

Clin. Of course.

Ath. What way can we find, then, for implanting at once in the new-born child whichever of these qualities we desire? We must endeavor to indicate how and to what extent we have them at our command.

Clin. By all means.

Ath. The doctrine held amongst us, I may explain, is this,—that whereas luxurious living renders the disposition of the young morose and irascible and too easily moved by trifles, its opposite (which is uttermost and cruel enslavement) makes them lowly and mean-spirited and misanthropic, and thus unfit to associate with others.

Clin. In what way, then, should the State at large rear up infants that are still incapable of understanding speech or receiving other kinds of education?

Ath. In this way: it is usual for every creature that is born—and the human child as much as any— to utter at once a loud outcry; and, what is more, the child is the most liable of them all to be afflicted with tears as well as outcries.

Clin. Quite true.

Ath. When nurses are trying to discover what a baby wants, they judge by these very same signs in offering it things. If it remains silent when the thing is offered, they conclude that it is the right thing, but the wrong thing if it weeps and cries out. Thus infants indicate what they like by means of weepings and outcries—truly no happy signals!—and this period of infancy lasts not less than three years, which is no small fraction of one’s time to spend ill or well.

Clin. You are right.

Ath. When a man is peevish and not cheerful at all, do you not regard him as a doleful person and more full, as a rule, of complaints than a good man ought to be?

Clin. I certainly regard him as such.

Ath. Well then, suppose one should try to secure by every available means that our nursling should experience the least possible amount of grief or fear or pain of any kind, may we not believe that by this means the soul of the nursling would be rendered more bright and cheerful?

Clin. Plainly it would, Stranger; and most of all if one should provide him with many pleasures.

Ath. There, my good sir, I must part company with Clinias. For in our eyes such a proceeding is the worst possible form of corruption, for it occurs in every instance at the very beginning of the child’s nurture. But let us consider whether I am right.

Clin. Explain your view.

Ath. I believe that the issue before us is one of extreme importance. You also, Megillus, consider the matter, I pray, and lend us the aid of your judgment. What I maintain is this: that the right life ought neither to pursue pleasures nor to shun pains entirely; but it ought to embrace that middle state of cheerfulness (as I termed it a moment ago), which—as we all rightly suppose, on the strength of an inspired utterance—is the very condition of God himself. And I maintain that whosoever of us would be godlike must pursue this state of soul, neither becoming himself prone at all to pleasures, even as he will not be devoid of pain, not allowing any other person—old or young, man or woman—to be in this condition and least of all, so far as possible, the new-born babe. For because of the force of habit, it is in infancy that the whole character is most effectually determined. I should assert further—were it not that it would be taken as a jest—that women with child, above all others, should be cared for during their years of pregnancy, lest any of them should indulge in repeated and intense pleasures or pains, instead of cultivating, during the whole of that period, a cheerful, bright and calm demeanor.