The good of a horse is strength and speed; but this in turn involves the coördination of its parts in graceful, free movement. The good of a state is the coöperation of all its citizens, according to their several capacities, for the happiness and welfare of the whole community. Wisdom in the statesman is the power to see such an ideal relation of the citizens to each other, and the means by which it can be attained and conserved. The good of the individual man, likewise, is the harmonious working together of all the elements in him, so as to produce a satisfactory life; and wisdom is the vision of such a truly satisfactory life, and of the conditions of its attainment. Since man lives in a world full of natural objects, and of works of art; since he is surrounded by other men and is a member of a state; and since his welfare depends on his fulfilling his relations to these objects and persons, it follows that wisdom to see his own true good will involve a knowledge of these objects, persons, and institutions around him. Hence rather more than half the Republic is occupied with the problem of education; or the training of men in that wisdom which consists in the knowledge of the good. IV PLATO'S SCHEME OF EDUCATION Education, therefore, in Plato's ideal Republic, was a lifelong affair, and from first to last practical. For the guardians, the men who were to be rulers or, as we should say, leaders of their fellows, he prescribed the following course: From early childhood until the age of seventeen,--that is, through our elementary and high school periods,--he would give chief attention to what he calls music; that is, to literature, music, and the plastic arts, with popular descriptive science, or, as we call it nowadays, nature study. This, with elementary mathematics and gymnastics as incidental, constituted the curriculum for the first ten or twelve years. The chief stress through all these years he lays on good literature,--good both in substance and in form; for children at this age are intensely imitative. Plato practically anticipated the latest results of child study, which tell us that the child builds up the whole substance of his conception of himself out of materials borrowed from others and incorporated in himself by imitative reproduction; and then in turn interprets and understands others only in so far as he can eject this borrowed material into other persons. Hence Plato says it is of supreme importance that the children shall learn to admire and love good literature. That teachers should be able to teach the children to read and write and cipher and draw he would take for granted. The prime qualification, however, would be the ability to so interpret the best literature as to make the children admire and imitate and incorporate the noble qualities this literature embodies. Into the literature thus inspiringly taught in the school, only that which praised noble deeds in noble language should be admitted. Plato's