Aristotle, Second Part of the POLITICS Complete

Translated by W. Ellis. Cf. An Introduction to Aristotle's Politics, by A. Lindsay

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II: 78 pages - You are on Page 72

CHAPTER V

With respect to music we have already spoken a little in a doubtful manner upon this subject. It will be proper to go over again more particularly what we then said, which may serve as an introduction to what any other person may choose to offer thereon; for it is no easy matter to distinctly point out what power it has, nor on what accounts one should apply it, whether as an amusement and refreshment, as sleep or wine; as these are nothing serious, but pleasing, and the killers of care, as Euripides says; for which reason they class in the same order and use for the same purpose all these, namely, sleep, wine, and music, to which some add dancing; or shall we rather suppose that music tends to be productive of virtue, having a power, as the gymnastic exercises have to form the body in a certain way, to influence the manners so as to accustom its professors to rejoice rightly? or shall we say, that it is of any service in the conduct of life, and an assistant to prudence? for this also is a third property which has been attributed to it. Now that boys are not to be instructed in it as play is evident; for those who learn don't play, for to learn is rather troublesome; neither is it proper to permit boys at their age to enjoy perfect leisure; for to cease to improve is by no means fit for what is as yet imperfect; but it may be thought that the earnest attention of boys in this art is for the sake of that amusement they will enjoy when they come to be men and completely formed; but, if this is the case, why are they themselves to learn it, and not follow the practice of the kings of the Medes and Persians, who enjoy the pleasure of music by hearing others play, and being shown its beauties by them; for of necessity those must be better skilled therein who make this science their particular study and business, than those who have only spent so much time at it as was sufficient just to learn the principles of it. But if this is a reason for a child's being taught anything, they ought also to learn the art of cookery, but this is absurd. The same doubt occurs if music has a power of improving the manners; for why should they on this account themselves learn it, and not reap every advantage of regulating the passions or forming a judgment [1339b] on the merits of the performance by hearing others, as the Lacedaemonians; for they, without having ever learnt music, are yet able to judge accurately what is good and what is bad; the same reasoning may be applied if music is supposed to be the amusement of those who live an elegant and easy life, why should they learn themselves, and not rather enjoy the benefit of others' skill.

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