The one thing that is really pleasing in these allusions is the genuine desire of both parents that their boys shall be of good disposition and well educated. But of real training or of home discipline we unluckily get no hint. We must go elsewhere for what little we know about the training of children. Let us now turn to this for a while, remembering that it means parental example and the discipline of the body as well as the acquisition of elementary knowledge. Unfortunately, no book has survived from that age in which the education of children was treated of. Varro wrote such a book, but we know of it little more than its name, _Catus, sive de liberis educandis_.[258] In the fourth book of his _de Republica_ Cicero seems to have dealt with "disciplina puerilis," but from the few fragments that survive there is little to be learnt, and we may be pretty sure that Cicero could not write of this with much knowledge or experience. The most famous passage is that in which he quotes Polybius as blaming the Romans for neglecting it;[259] certainly, he adds, they never wished that the State should regulate the education of children, or that it should be all on one model; the Greeks took much unnecessary trouble about it. The Greeks of his own time whom Cicero knew did not inspire him with any exalted idea of the results of Greek education; but we should like to know whether in this book of his work on the State he did not express some feeling that on the children themselves, and therefore on their training, the fortunes of the State depend. Such had been the feeling of the old Romans, though their State laid down no laws for education, but trusted to the force of tradition and custom. Old Cato believed himself to be acting like an old Roman when he looked after the washing and dressing of his baby, and guided the child with personal care as he grew up, writing books for his use in large letters with his own hand.[260] But since Cato's day the idea of the State had lost strength; and this had an unfortunate effect on education, as on married life. The one hope of the age, the Stoic philosophy, was concerned with those who had attained to reason, i.e. to those who had reached their fourteenth year; in the Stoic view the child was indeed potentially reasonable, and thus a subject of interest, but in the Stoic ethics education does not take a very prominent place.[261] We are driven to the conclusion that a real interest in education as distinct from the acquisition of knowledge was as much wanting at Rome in Cicero's day as it has been till lately in England; and that it was not again awakened until Christianity had made the children sacred, not only because the Master so spoke of them, but because they were inheritors of eternal life.