and he passed a spot where there were dead bodies lying by the executioner.
He felt a longing desire to see them and also an abhorrence of them; at
first he turned away and shut his eyes, then, suddenly tearing them open,
he said,--'Take your fill, ye wretches, of the fair sight.' Now is there
not here a third principle which is often found to come to the assistance
of reason against desire, but never of desire against reason? This is
passion or spirit, of the separate existence of which we may further
convince ourselves by putting the following case:--When a man suffers
justly, if he be of a generous nature he is not indignant at the hardships
which he undergoes: but when he suffers unjustly, his indignation is his
great support; hunger and thirst cannot tame him; the spirit within him
must do or die, until the voice of the shepherd, that is, of reason,
bidding his dog bark no more, is heard within. This shows that passion is
the ally of reason. Is passion then the same with reason? No, for the
former exists in children and brutes; and Homer affords a proof of the
distinction between them when he says, 'He smote his breast, and thus
rebuked his soul.'

And now, at last, we have reached firm ground, and are able to infer that
the virtues of the State and of the individual are the same. For wisdom
and courage and justice in the State are severally the wisdom and courage
and justice in the individuals who form the State. Each of the three
classes will do the work of its own class in the State, and each part in
the individual soul; reason, the superior, and passion, the inferior, will
be harmonized by the influence of music and gymnastic. The counsellor and
the warrior, the head and the arm, will act together in the town of
Mansoul, and keep the desires in proper subjection. The courage of the
warrior is that quality which preserves a right opinion about dangers in
spite of pleasures and pains. The wisdom of the counsellor is that small
part of the soul which has authority and reason. The virtue of temperance