And in general, both as my opponentsThe Stoics; Cf. von Arnim, , ii. p. 150. themselves admit and as is quite obvious, in this world some things are governed by an acquired disposition, others by a natural one, some by an irrational soul, others by a rational and intellectual one; and in practically all these things man participates and he is subject to all the differences I have mentioned. For he is controlled by his acquired disposition, nurtured by his natural disposition, and makes use of reason and intellect. He has, therefore, some portion of the irrational also and has innate within him the mainspring of emotion, not as an adventitious accessory, but as a necessary part of his being, which should never be done away with entirely, but must needs have careful tending and education. Therefore the work of reason is not Thracian, not like that of Lycurguscf., 15 d-e. Lycurgus, king of Thrace, angered with Dionysus, cut down the vines; Cf. Apollodorus, , iii. 5. 1, with Frazer’s notes (L.C.L., vol. i. pp. 327 ff.). - to cut downcf., 529 b-c. and destroy the helpful elements of emotion together with the harmful, but to do as the godPoseidon: cf., 158 d, 730 d. who watches over crops and the god Dionysus: cf., 994 a; both Poseidon and Dionysus are said to be lords of τῆς ὑγας καὶ γονίμου ἀρχῆς in , 675 f. Poseidon’s functions as a god of vegetation are perhaps to be derived from his position as god of fresh streams and fountains; see Farnell, , iv. p. 6. who guards the vine do - to lop off the wild growth and to clip away excessive luxuriance, and then to cultivate and to dispose for use the serviceable remainder. For neither do those who fear drunkenness pour out their wine upon the ground,Cf. Plato, , 773 d. nor do those who fear passion eradicate the disturbing element, but both temperSee Hartman, , pp. 203 f., for criticism of the ellipsis. Plutarch’s meaning is, of course, that wine is tempered by water, and passion by reason. what they fear. It is, in fact, the rebellious kicking and plunging of oxen and horses that men do away with, not their movements and activities; even so reason makes use of the emotions when they have been subdued and are tame, and does not hamstringCf. 449 f, supra. nor altogether excise that part of the soul which should be its servant. For The horse is meet for the chariot, as PindarFrag. 234 ed. Bergk; 258 ed. Boeckh (p. 611 ed. Sandys); the quotation is given more fully in 472 c, infra. says, the ox for the plough; But if you think to slay a boar, you must find a stout-hearted hound. Yet much more useful than these beasts are the whole brood of passions when they are present in the service of reason and help to intensify the virtues: anger, if it be moderate, will assist courage, and hatred of evil will aid justice, and righteous indignationCf. von Arnim, , iii. p. 100, 1. 37. will oppose those who are prosperous beyond their deserts when their souls are inflamed with folly and insolenceCf. Plato, , 716 a. and they need to be checked. For who, even if he so wished, could separate or sever from friendship a natural propensity toward affection, from humaneness pity, and from true benevolence the mutual participation in joy and grief? And if those err who discard love entirely because love may bring madness, neither are they right who blame commerce because it may beget covetousness; on the contrary, what they do is somewhat like the action of those who would abolish running because one may chance to stumble, or shootingcf., 459 d, infra. because one may overshoot the mark, and dislike any singing at all because some sing off key. For as in the realm of sound musical art produces consonance, not by doing away with the deep low and the shrill high notesCf. 444 e-f, supra.; and in the case of the body, medical art produces health, not by the removal of heat and coldness, but by the proportionately quantitative admixture of the two; so in the soul moral virtue is produced when equity and moderation are engendered by reason in the emotional faculties and activities. For a soul possessed of excessive pain or joy or fear is like a swollen and feverish body; it is not so, however, if the joy or pain or fear be moderate. And Homer, xiii. 284; cf., 135 (Bernardakis, vol. vii. p. 408). in his admirable words, A valiant man will never change his hue, Nor will his fear be over-great, does not abolish fear, but excessive fear, in order that the valiant man may have not foolhardiness but courage, not audacity but daring. In his pleasures, therefore, a man must rid himself of excessive desire, and in punishing wrong, of excessive hatred of evil: for in this way he will be, in the former case, not insensible but temperate, and in the latter case, just, not savage nor cruel. But if the passions could in reality be entirely done away with,Cf. 443 c, supra. in many persons reason would be too inactive and dulled, like a pilot when the wind dies down. It is surely this truth that the legislators also have perceived when they try to put into their constitutions the emotions of ambition and emulation as regards the citizens’ relations to each other, but in relation to the enemy try to rouse and increase their spirited and fighting qualities with trumpets and pipes.Contrast 458 e, infra. For it is not in poetry only that, as Plato, 245 a; cf., 533 a ff. says, he who is inspired and possessed by the Muses renders ridiculous the man who is an artist equipped with exact knowledge of technique, but in battles also the passionate and inspired is irresistible and invincible. This quality it is that Homer says the gods instil into men: So did he speak and breathed great might Into the shepherd of the people, xv. 262: Apollo to Hector.; and Not without some god does he These deeds of madness, v. 185; of Diomedes.; as though the gods were adding passion as an incitement or a vehicle to reason.

Indeed we may see these very opponents of mine often inciting young men with praise and often chastising them with admonitions; and of these, in the first case pleasure is the consequence, in the second pain (in fact, admonition and rebuke engender repentance and shame, of which the first is a kind of pain, the second a kind of fearCf. von Arnim, , iii. pp. 98 f.); and of these methods they make particular use to improve their charges. As DiogenesCf. Archidamus’s remark on Charillus, , 55 e, 218 b, 537 d. also remarked, when Plato was being praised, What is there so august about one who has spent so much time talking philosophy, yet has never caused anyone pain? For surely studies could not so properly be called, to use Xenocrates’Cf. Diogenes Laertius, iv. 10. words, the grips of philosophy, as could the emotions of young men: shame, desire, repentance, pleasure, pain, ambition. On these if reason and law obtain a suitable and salutary grip, they efficaciously set the young man upon the path that he should take. Therefore the SpartanCf. 439 f, supra; Plato, , 653 b-c. tutor was not wide of the mark when he said that he intended to make a boy entrusted to him delight in honourable and be vexed at dishonourable things. Than this saying there can be shown no greater nor fairer end of such education as befits a free-born child.