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But when he thinks that he is the sufferer of the wrong, then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold or other pain he is only the more determined to persevere and conquer. His noble spirit will not be quelled until he either slays or is slain; or until he hears the voice of the shepherd, that is, reason, bidding his dog bark no more.

Why, clearly, he said, then he and his boon companions, whether male or female, will be maintained out of his father’s estate.

The Master said to Po-yu, 'Do you give yourself to the Chau-nan and the Shao-nan. The man who has not studied the Chau-nan and the Shao-nan, is like one who stands with his face right against a wall. Is he not so?'

“Communi fit vitio naturae, ut invisis, latitantibus atque incognitis rebus magis confidamas, vehementiusque exterreamur.”

Suppose that a man thinks he has done a wrong to another, the nobler he is the less able is he to feel indignant at any suffering, such as hunger, or cold, or any other pain which the injured person may inflict upon him—these he deems to be just, and, as I say, his anger refuses to be excited by them.

And are there not many other cases in which we observe that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason;—but for the passionate or spirited element to take part with the desires when reason decides that she should not be opposed, is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else?

The moral of the tale is, that anger at times goes to war with desire, as though they were two distinct things.

If, he said, there are sacred treasures in the city, he will confiscate and spend them; and in so far as the fortunes of attainted persons may suffice, he will be able to diminish the taxes which he would otherwise have to impose upon the people.

Well, I said, there is a story which I remember to have heard, and in which I put faith. The story is, that Leontius, the son of Aglaion, coming up one day from the Piraeus, under the north wall on the outside, observed some dead bodies lying on the ground at the place of execution. He felt a desire to see them, and also a dread and abhorrence of them; for a time he struggled and covered his eyes, but at length the desire got the better of him; and forcing them open, he ran up to the dead bodies, saying, Look, ye wretches, take your fill of the fair sight.

The Master said, 'My children, why do you not study the Book of Poetry? 2. 'The Odes serve to stimulate the mind. 3. 'They may be used for purposes of self-contemplation. 4. 'They teach the art of sociability. 5. 'They show how to regulate feelings of resentment. 6. 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. 7. 'From them we become largely acquainted with the names of birds, beasts, and plants.'

Our appetite is irresolute and fickle; it can neither keep nor enjoy anything with a good grace: and man concluding it to be the fault of the things he is possessed of, fills himself with and feeds upon the idea of things he neither knows nor understands, to which he devotes his hopes and his desires, paying them all reverence and honour, according to the saying of Caesar:

But we are wandering from the subject: Let us therefore return and enquire how the tyrant will maintain that fair and numerous and various and ever-changing army of his.

[“For when he saw that almost all things necessarily required for subsistence, and which may render life comfortable, are already prepared to their hand, that men may abundantly attain wealth, honour, praise, may rejoice in the reputation of their children, yet that, notwithstanding, every one has none the less in his heart and home anxieties and a mind enslaved by wearing complaints, he saw that the vessel itself was in fault, and that all good things which were brought into it from without were spoilt by its own imperfections.”--Lucretius, vi. 9.]

Then let us finally determine that there are two principles existing in the soul. And what of passion, or spirit? Is it a third, or akin to one of the preceding?

Moreover, they are paid for this and receive honour—the greatest honour, as might be expected, from tyrants, and the next greatest from democracies; but the higher they ascend our constitution hill, the more their reputation fails, and seems unable from shortness of breath to proceed further.

“Nam quum vidit hic, ad victum qux flagitat usus, Et per quae possent vitam consistere tutam, Omnia jam ferme mortalibus esse parata; Divitiis homines, et honore, et laude potentes Aflluere, atque bona natorum excellere fama; Nec minus esse domi cuiquam tamen anxia corda, Atque animi ingratis vitam vexare querelis Causam, quae infestis cogit saevire querelis, Intellegit ibi; vitium vas efficere ipsum, Omniaque, illius vitio, corrumpier intus, Qux collata foris et commoda quomque venirent.”

Yes, he said, we may fairly assume them to be different.

But they will continue to go to other cities and attract mobs, and hire voices fair and loud and persuasive, and draw the cities over to tyrannies and democracies.