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Let us not permit it to associate with either soft clothes or soft bodies. Let us make it tough. We are raising an athlete, and let us keep this in mind. Therefore, let him use neither soft beds nor soft clothes. And let these things be so arranged by us. Come now, let us enter the city itself and write laws and make ordinances, since the matter of the gates is well in hand for us. But first let us learn precisely the houses and the storehouses of the citizens, where they dwell, both the vehement and the dissolute. Now, for anger they say the place and house is the breast and the heart in the breast; for desire, the liver; for the reasoning faculty, the brain. And of that one there is virtue and vice; virtue is moderation and reasonableness, but vice is rashness and harshness; and of this one again, virtue is self-control, but vice is licentiousness; and of the reasoning faculty, virtue is prudence, but vice is folly. Therefore, let us take care that the virtues may be born in these places and that they may bring forth such citizens for us, and not bad ones; for these passions are established like mothers of our thoughts. Let us come, then, to the tyrannical faculty, to anger. Indeed, we must neither cut it out of the youth entirely nor permit him to use it everywhere; but let us train them from their earliest age to endure when they themselves are wronged, but if they should see someone being wronged, to go out nobly and to defend the oppressed with fitting measure. And how will this be? if they are exercised among their own household servants and bear being despised and do not become angry when disobeyed, but examine accurately the wrongs done to others. And everywhere in such matters the father is master, being harsh and unbearable when the laws are transgressed, but gentle and kind when they are kept, and rewarding the child with many prizes. For thus also does God govern the world, by the fear of Gehenna and by the promise of the kingdom. So indeed should we also treat our own children. And let there be many from all sides to provoke them, so that they may be exercised and practice bearing the passion among their own. And just as athletes in the wrestling school practice with their own people before the contests, so that having succeeded with them they may be unconquerable against their opponents, so also let the child be trained in the house. And often let the father or the brother be the one who especially provokes him; and let all be especially eager for his victory; or let someone defend and resist him in wrestling, so that he may be trained in that. So indeed let the servants provoke him continually, both justly and unjustly, so that he may learn everywhere to master the passion. For if the father provokes him, it is no great thing; for the name of father, preoccupying the soul, does not allow it to rise up. But let his peers and slaves and free men do this, so that among them he may learn reasonableness. There is also another thing; what is it? When he is angry, remind him of his own failings, when he is harsh with a servant, whether he himself has never sinned and what he would have been like in these circumstances himself. And if you see him striking the servant, exact a penalty for this; and if insulting him, for this again. And let him be neither soft nor savage, so that he may be both a man and reasonable. For in many places he needs help from his anger, as for example if he himself should ever have children or become master of slaves. The use of anger is everywhere profitable; but it is only useless there, when we defend ourselves. For this reason Paul also never used the faculty on his own behalf, but only on behalf of the wronged. And Moses, seeing a brother being wronged, used his anger and very nobly, he the meekest of all men; but when he was insulted, he no longer defended himself, but fled. And let him hear these narratives; for when we are still adorning the gates, there is need of those simpler ones, but when we regulate the citizens who have entered, and

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Ταύτην μήτε ἁπαλοῖς ἱματίοις μήτε σώμασι προσομιλεῖν ἀφῶμεν. Σκληρὰν αὐτὴν καταστήσωμεν. Ἀθλητὴν τρέφομεν, καὶ τοῦτο ἐννοῶμεν. Μήτε οὖν στρωμναῖς ἁπαλαῖς μήτε ἱματίοις κεχρήσθω. Καὶ ταῦτα μὲν οὕτως ἡμῖν διατετάχθω. Φέρε δὴ καὶ εἰς τὴν πόλιν αὐτὴν εἰσελθόντες γράψωμεν νόμους καὶ διαταξώμεθα, ἐπειδὴ τὰ τῶν πυλῶν ἡμῖν ἔχει καλῶς. Πρῶτον δὲ καταμάθωμεν ἀκριβῶς τὰς οἰκίας καὶ τὰ ταμιεῖα τῶν πολιτῶν, ἔνθα μένουσιν, οἵ τε σφοδροὶ οἵ τε ἐκλελυμένοι. Τῷ μὲν οὖν θυμῷ φασιν εἶναι τόπον καὶ οἰκίαν τὸ στῆθος καὶ τὴν ἐν τῷ στήθει καρδίαν· τῇ δὲ ἐπιθυμίᾳ τὸ ἧπαρ· τῷ λογιστικῷ τὸν ἐγκέφαλον. Ἔστι δὲ ἐκείνου μὲν ἀρετὴ καὶ κακία· ἀρετὴ μὲν σωφροσύνη καὶ ἐπιείκεια, κακία δὲ θρασύτης καὶ χαλεπότης· τούτου δ' αὖ πάλιν ἀρετὴ μὲν σωφροσύνη, κακία δὲ ἀσέλγεια· καὶ τοῦ λογιστικοῦ ἀρετὴ μὲν φρόνησις, κακία δὲ ἄνοια. Ὅπως οὖν ἡμῖν αἱ ἀρεταὶ τεχθεῖεν ἐν τοῖς τόποις τούτοις καὶ τοιούτους τίκτοιεν τοὺς πολίτας, ἀλλὰ μὴ κακούς, φροντίσωμεν· καθάπερ γὰρ μητέρες τινὲς τῶν λογισμῶν τὰ πάθη ταῦτα καθεστήκασιν. Ἔλθωμεν τοίνυν ἐπὶ τὸ τυραννικόν, τὸν θυμόν. Οὔτε δὴ παντελῶς ἐκκοπτέον τῷ νέῳ αὐτὸν οὔτε πανταχοῦ κεχρῆσθαι συγχωρητέον· ἀλλὰ παιδεύωμεν αὐτοὺς ἐκ πρώτης ἡλικίας, ὅταν μὲν αὐτοὶ ἀδικῶνται, φέρειν, εἰ δέ τινα ἀδικούμενον ἴδοιεν, γενναίως ἐπεξιέναι καὶ τῷ καταπονουμένῳ μετὰ τοῦ προσήκοντος ἀμύνειν μέτρου. Τοῦτο δὲ ἔσται πῶς; ἐὰν ἐν τοῖς οἰκέταις τοῖς αὑτῶν ἐγγυμνάζωνται καὶ φέρωσι καταφρονούμενοι καὶ μὴ χαλεπαίνωσι παρακουόμενοι, ἐξετάζωσι δὲ ἀκριβῶς τὰ εἰς ἑτέρους πλημμελούμενα. Πανταχοῦ δὲ ἐν τοῖς τοιούτοις ὁ πατὴρ κύριος, παραβαινομένων μὲν τῶν νόμων χαλεπὸς ὢν καὶ ἀφόρητος, κατορθουμένων δὲ μείλιχος καὶ προσηνὴς καὶ πολλοῖς τὸν παῖδα τοῖς ἐπάθλοις δωρούμενος. Οὕτω γὰρ καὶ ὁ Θεὸς τὴν οἰκουμένην διοικεῖ τῷ φόβῳ τῆς γεέννης καὶ τῇ τῆς βασιλείας ἐπαγγελίᾳ. Οὕτω δὴ καὶ ἡμεῖς τοὺς παῖδας τοὺς ἑαυτῶν. Καὶ ἔστωσαν αὐτῶν πολλοὶ πάντοθεν οἱ παροξύνοντες ὥστε ἐγγυμνάζεσθαι καὶ μελετᾶν ἐν τοῖς οἰκείοις φέρειν τὸ πάθος. Καὶ καθάπερ ἐπὶ τῆς παλαίστρας πρὸ τῶν ἀγώνων ἐμμελετῶσι πρὸς τοὺς οἰκείους οἱ ἀθληταί, ὥστε ἐν ἐκείνοις κατορθώσαντες ἀκαταγώνιστοι εἶναι πρὸς τοὺς ἀντιπάλους, οὕτω καὶ ὁ παῖς ἐπὶ τῆς οἰκίας παιδευέσθω. Καὶ πολλάκις ὁ πατὴρ ἢ ὁ ἀδελφὸς ἔστω ὁ μάλιστα τοῦτον ἐπηρεάζων· καὶ ὑπὲρ τῆς ἐκείνου νίκης μάλιστα πάντες σπευδέτωσαν· ἢ ἀμυνέτω τις καὶ ἀντιστήτω παλαίων, ὥστε ἐν ἐκείνῳ αὐτὸν γυμνασθῆναι. Οὕτω δὴ καὶ οἱ παῖδες αὐτὸν παροξυνέτωσαν συνεχῶς καὶ δικαίως καὶ ἀδίκως, ὥστε μανθάνειν πανταχοῦ κρατεῖν τοῦ πάθους. Ἂν μὲν γὰρ ὁ πατὴρ παροξύνῃ, οὐδὲν μέγα· τὸ γὰρ τοῦ πατρὸς ὄνομα προκαταλαμβάνον τὴν ψυχὴν οὐκ ἀφίησι διαναστῆναι. Ἀλλ' ὁμήλικες καὶ δοῦλοι καὶ ἐλεύθεροι τοῦτο ποιείτωσαν, ἵνα ἐν ἐκείνοις μανθάνῃ τὴν ἐπιείκειαν. Ἔστι καὶ ἕτερον· ποῖον δὴ τοῦτο; Ὅταν ὀργίζηται, ἀναμίμνῃσκε αὐτὸν τῶν οἰκείων παθημάτων, ὅταν πρὸς τὸν παῖδα χαλεπαίνῃ, εἰ μηδὲν αὐτὸς ἥμαρτεν καὶ οἷος ἂν ἦν ἐν τούτοις ὢν αὐτός. Κἂν ἴδῃς τύπτοντα τὸν παῖδα, τούτου δίκην ἀπαίτησον· κἂν ὑβρίζοντα, καὶ τούτου πάλιν. Μήτε δὲ μαλθακὸς ἔστω μήτε ἄγριος, ἵνα καὶ ἁνὴρ ᾖ καὶ ἐπιεικής. Πολλαχοῦ γὰρ αὐτῷ δεῖ τῆς ἀπὸ τοῦ θυμοῦ βοηθείας, οἷον εἴ ποτε καὶ αὐτὸς παῖδας σχοίη ἢ δούλων γένοιτο κύριος. Πανταχοῦ τὸ τοῦ θυμοῦ χρήσιμον· ἐκεῖ δὲ μόνον ἄχρηστον, ὅταν ἑαυτοῖς ἀμύνωμεν. ∆ιὰ τοῦτο καὶ Παῦλος ἐφ' ἑαυτῷ μὲν οὐδέποτε τῷ πράγματι κέχρηται, ἐπὶ δὲ τοῖς ἠδικημένοις μόνον. Καὶ Μωσῆς ἰδὼν ἀδικούμενον ἀδελφὸν ἐχρήσατο τῷ θυμῷ καὶ μάλα γενναίως, ὁ πρᾳότατος πάντων ἀνθρώπων· ἐπειδὴ δὲ ὑβρίσθη, οὐκέτι ἠμύνατο, ἀλλ' ἔφυγεν. Καὶ ταῦτα ἀκουέτω τὰ διηγήματα· ὅταν μὲν γὰρ τὰς πύλας ἔτι κοσμῶμεν, ἐκείνων τῶν ἀφελεστέρων χρεία, ὅταν δὲ εἰσελθόντας τοὺς πολίτας ῥυθμίζωμεν, καὶ