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. Let us here consider what is our belief of
the immortal gods in this particular. Now we find the poets never
represent Jupiter himself as singing and playing; nay, we ourselves
treat the professors of these arts as mean people, and say that no one
would practise them but a drunkard or a buffoon. But probably we may
consider this subject more at large hereafter. The first question is,
whether music is or is not to make a part of education? and of those
three things which have been assigned as its proper employment, which
is the right? Is it to instruct, to amuse, or to employ the vacant
hours of those who live at rest? or may not all three be properly
allotted to it? for it appears to partake of them all; for play is
necessary for relaxation, and relaxation pleasant, as it is a medicine
for that uneasiness which arises from labour.
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