men, educated women, and people in general will prefer tragedy; we old men are lovers of Homer and Hesiod.  Now which of them is right?  If you and I are asked, we shall certainly say that the old men’s way of thinking ought to prevail.  ‘Very true.’  So far I agree with the many that the excellence of music is to be measured by pleasure; but then the pleasure must be that of the good and educated, or better still, of one supremely virtuous and educated man.  The true judge must have both wisdom and courage.  For he must lead the multitude and not be led by them, and must not weakly yield to the uproar of the theatre, nor give false judgment out of that mouth which has just appealed to the Gods.  The ancient custom of Hellas, which still prevails in Italy and Sicily, left the judgment to the spectators, but this custom has been the ruin of the poets, who seek only to please their patrons, and has degraded the audience by the representation of inferior characters.  What is the inference?  The same which we have often drawn, that education is the training of the young idea in what the law affirms and the elders approve.  And as the soul of a child is too young to be trained in earnest, a kind of education has been invented which tempts him with plays and songs, as the sick are tempted by pleasant meats and drinks.  And the wise legislator will compel the poet to express in his poems noble thoughts in fitting words and rhythms.  ’But is this the practice elsewhere than in Crete and Lacedaemon?  In other states, as far as I know, dances and music are constantly changed at the pleasure of the hearers.’  I am afraid that I misled you; not liking to be always finding fault with mankind as they are, I described them as they ought to be.  But let me understand:  you say that such customs exist among the Cretans and Lacedaemonians, and that the rest of the world would be improved by adopting them?  ‘Much improved.’  And you compel your poets to declare that the righteous are happy, and that the wicked man, even if he be as rich as Midas, is unhappy?  Or, in the words of Tyrtaeus, ‘I sing not, I care not about him’ who is a great warrior not having justice; if he be unjust, ’I would not have him look calmly upon death or be swifter than the wind’; and may he be deprived of every good—­that is, of every true good.  For even if he have the goods which men regard, these are not really goods:  first health; beauty next; thirdly wealth; and there are others.  A man may have every sense purged and improved; he may be a tyrant, and do what he likes, and live for ever:  but you and I will maintain that all these things are goods to the just, but to the unjust the greatest of evils, if life be immortal; not so great if he live for a short time only.  If a man had health and wealth, and power, and was insolent and unjust, his life would still be miserable; he might be fair and rich, and do what he liked, but he would live basely, and if basely evilly, and if evilly painfully.  ’There I cannot agree