This indeed (continues Sokrates) is the principal benefit arising from musical tuition, that the internal mind of a youth becomes imbued with rhythm and harmony. Hence he learns to commend and be delighted with the beautiful, and to hate and blame what is ugly; before he is able to render any reason for his sentiments: so that when mature age arrives, his sentiments are found in unison with what reason enjoins, and already predisposed to welcome it.[70] He becomes qualified to recognise the Forms of Temperance, Courage, Liberality, Magnanimity, and their embodiments in particular persons. To a man brought up in such sentiments, no spectacle can be so lovely as that of youths combining beauty of mental disposition with beauty of exterior form. He may indeed tolerate some defects in the body, but none in the mind.[71] His love, being genuine and growing out of musical and regulated contemplations, will attach itself to what is tempered and beautiful; not to the intense pleasures of sense, which are inconsistent with all temperance. Such will be the attachments subsisting in our city, and such is the final purpose of musical training--To generate love of the Beautiful.[72] [Footnote 70: Plato, Republic, iii. p. 402 A.] [Footnote 71: Plato, Republic, iii. p. 402 D-E.] [Footnote 72: Plato, Republic, iii. p. 403 C. [Greek: dei= de/ pou teleuta=|n ta\ mousika\ ei)s ta\ tou= kalou= e)rôtika/.]] [Side-note: Training of the body--simple and sober. No refined medical art allowed. Wounds or temporary ailments treated; but sickly frames cannot be kept alive.]