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than that of the boys, but in other respects the same; and during the hunt perhaps they may not eat it; but if it be necessary to remain on the ground to watch for the beast, or if for any other reason they wish to spend more time in the hunt, they sup upon this dinner, and hunt again the next day till supper time, and reckon these two days as but one, because they eat the food of but one day. This abstinence they practice to accustom themselves to it, so that, should it be necessary in war, they may be able to observe it. Those of this age have what they catch for meat with their bread; or, if they catch nothing, their cresses. And, if any one think that they eat without pleasure when they have cresses only with their bread, and that they drink without pleasure when they drink only water, let him recollect how pleasant barley cake or bread is to eat to one who is hungry, and how pleasant water is to drink to one who is thirsty.

12. The parties that remain at home pass their time in practicing what they learned while they were boys, as well as other things, such as using the bow and throwing the javelin; and they pursue these exercises with mutual emulation, as there are public contests in their several accomplishments, and prizes offered; and in whichsoever of the tribes there are found the most who excel in skill, in courage, and in obedience, the citizens applaud and honor, not only the present commander of them, but also the person who had the instruction of them when they were boys. The magistrates likewise make use of the youth that remain at home, if they want them, to keep guard upon any occasion, to search for malefactors, to pursue robbers, or for any other business that requires strength and agility. In these occupations the youth are exercised.

But when they have completed their ten years, they enter into the class of full-grown men; 13. who, from the time

14. These

they leave the class of youth, pass five and twenty years in the following manner. First, like the youth, they keep themselves at the command of the magistrates, that they may use their services, if it should be necessary, for the public good, in whatever employments require the exertions of such as have discretion, and are yet in vigor. If it be necessary to undertake any military expedition, they who are in this state of discipline do not march out with bows and javelins, but with what are called arms for close fight, a corslet over the breast, a shield in the left hand, such as that with which the Persians are painted, and, in the right, a large sword or bill. All the magistrates are chosen from this class, except the teachers of the boys; and, when they have completed five and twenty years in this class, they will then be something more than fifty years of age, and pass into the class of such as are elders, and are so called. elders no longer go on any military service abroad, but, remaining at home, have the dispensation of public and private justice; they take cognizance of matters of life and death, and have the choice of all magistrates; and, if any of the youth or full-grown men fail in anything enjoined by the laws, the several magistrates of the tribes, or any one that chooses, gives information of it, when the elders hear the cause, and pass sentence upon it; and the person that is condemned remains infamous for the rest of his life.

15. But that the whole Persian form of government may be shown more clearly, I shall go back a little; for, from what has been already said, it may now be set forth in a very few words. The Persians are said to be in number about a hundred and twenty thousand; of these no individual is excluded by law from honors and magistracies, but all are at liberty to send their boys to the public schools of justice. Those who are able to maintain their children without putting them to work, send them to these

schools; they who are unable, do not send them. Those who are thus educated under the public teachers, are at liberty to pass their youth in the class of young men; they who are not so educated, have not that liberty. They who pass their term among the young men, discharging all things enjoined by the law, are allowed to be incorporated amongst the full-grown men, and to partake of all honors and magistracies; but they who do not complete their course in the class of youth, do not pass into that of full-grown men. Those who make their progress through the order of full-grown men unexceptionably, are then enrolled among the elders; so that the order of elders stands composed of men who have pursued their course through all things good and excellent. Such is the form of government among the Persians, and such the care bestowed upon it, by the observance of which they think that they become the best citizens. 16.

These particulars I had to state concerning the Persians in general. I will now relate the actions of Cyrus, upon whose account this narrative was undertaken, beginning from his boyhood.

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SELECTION FROM THE “ECONOMICS” OF

XENOPHON.

SPEAKERS.

SOCRATES AND ISCHOMACHUS.

CHAPTER VII.

THE EDUCATION OF WOMEN.

4. “But," said I, “Ischomachus, I would very gladly be permitted to ask you whether you instructed your wife yourself, so that she might be qualified as she ought to be, or whether, when you received her from her father and mother, she was possessed of sufficient knowledge to manage

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what belongs to her." 5. And how, my dear Socrates,” said he, "could she have had sufficient knowledge when I took her, since she came to my house when she was not fifteen years old, and had spent the preceding part of her life under the strictest restraint, in order that she might see as little, hear as little, and ask as few questions as possible? 6. Does it not appear to you to be quite sufficient, if she did but know, when she came, how to take wool and make a garment, and had seen how to apportion the tasks of spinning among the maid servants? For as to what concerns the appetite, Socrates," added he," which seems to me a most important part of instruction both for a man and for a woman, she

to me extremely well instructed.” 7. “But as to other things, Ischomachus," said I, "did you yourself instruct your wife, so that she should be qualified to attend to the affairs belonging to her?” “Not, indeed,” replied Ischomachus, " until I had offered sacrifice, and prayed that it might be my fortune to teach, and hers to learn, what would be best for both of us.” 8. Did

your wife, then,” said I,"join with you in offering sacrifice, and in praying for these blessings?“Certainly," answered Ischomachus, " and she made many vows to the gods that she would be such as she ought to be, and showed plainly that she was not likely to disregard what was taught her." 9. “In the name of the gods, Ischomachus, tell me," said I, what you began to teach her first; for I shall have more pleasure in hearing you give this account, than if you were to give me a description of the finest gymnastic or equestrian games.” 10.“ Well, then, Socrates," returned Ischomachus, “when she grew familiarized and domesticated with me, so that we conversed freely together, I began to question her in some such way as this: "Tell me, my dear wife, have you ever considered with what view I married you, and with what object your parents gave you

to me? II. For that there was no want of other persons with whom we might have shared our respective beds must, I am sure, be evident to you as well as to me. But when I considered for myself, and your parents for you, whom we might select as the best partner for a house and children, I preferred you, and your parents, as it appears, preferred me, out of those who were possible objects of choice. 12. If, then, the gods should ever grant children to be born to us, we shall then consult together, with regard to them, how we may bring them up as well as possible; for it will be a common advantage to both of us to find them of the utmost service as supporters and maintainers of our old age. 13. At present, however, this is our common household; for I deposit all that I have as in common between us, and you put everything that you have brought into our common stock. Nor is it necessary to consider which of the two has contributed the greater share; but we ought to feel assured that whichsoever of us is the better manager of our common fortune will give the more valuable service. 14. To these remarks, Socrates, my wife replied, “In what respect could I coöperate with you? What power have I? Everything lies with you. My duty, my mother told me, was to conduct myself discreetly. 15. "Yes, by Jupiter, my dear wife,' replied I, ' and my father told me the same. But it is the part of discreet people, as well husbands as wives, to act in such a manner that their property may be in the best possible condition, and that as large additions as possible may be made to it by honorable and just means.' 16. ‘And what do you see,' said my wife, 'that I can do to assist in increasing our property?' 'Endeavor by all means,' answered I, 'to do in the best possible manner those duties which the gods have qualified you to do, and which custom approves.' 17. 'And what are they?' asked she.

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