I dare say that you have not forgotten how our rulers were chosen; and the process of selection may be carried a step further:—As before, they must be constant and valiant, good-looking, and of noble manners, but now they must also have natural ability which education will improve; that is to say, they must be quick at learning, capable of mental toil, retentive, solid, diligent natures, who combine intellectual with moral virtues; not lame and one-sided, diligent in bodily exercise and indolent in mind, or conversely; not a maimed soul, which hates falsehood and yet unintentionally is always wallowing in the mire of ignorance; not a bastard or feeble person, but sound in wind and limb, and in perfect condition for the great gymnastic trial of the mind. Justice herself can find no fault with natures such as these; and they will be the saviours of our State; disciples of another sort would only make philosophy more ridiculous than she is at present. Forgive my enthusiasm; I am becoming excited; but when I see her trampled underfoot, I am angry at the authors of her disgrace. ‘I did not notice that you were more excited than you ought to have been.’ But I felt that I was. Now do not let us forget another point in the selection of our disciples—that they must be young and not old. For Solon is mistaken in saying that an old man can be always learning; youth is the time of study, and here we must remember that the mind is free and dainty, and, unlike the body, must not be made to work against the grain. Learning should be at first a sort of play, in which the natural bent is detected. As in training them for war, the young dogs should at first only taste blood; but when the necessary gymnastics are over which during two or three years divide life between sleep and bodily exercise, then the education of the soul will become a more serious matter. At twenty years of age, a selection must be made of the more promising disciples, with whom a new epoch of education will begin. The sciences which they have hitherto learned in fragments will now be brought into relation with each other and with true being; for the power of combining them is the test of speculative and dialectical ability. And afterwards at thirty a further selection shall be made of those who are able to withdraw from the world of sense into the abstraction of ideas. But at this point, judging from present experience, there is a danger that dialectic may be the source of many evils. The danger may be illustrated by a parallel case:—Imagine a person who has been brought up in wealth and luxury amid a crowd of flatterers, and who is suddenly informed that he is a supposititious son. He has hitherto honoured his reputed parents and disregarded the flatterers, and now he does the reverse. This is just what happens with a man’s principles. There are certain doctrines which he learnt at home and which exercised a parental authority over him. Presently he finds