end themselves undoubtedly to
hatred, (2) the remaining half are altogether gratifying. Thus, to teach
others (3) arts of highest virtue, and to praise and honour each
most fair performance of the same, that is a type of duty not to be
discharged save graciously. Whilst, on the other hand, to scold at
people guilty of remissness, to drive and fine and chasten, these are
proceedings doubtless which go hand in hand with hate and bitterness.

(1) Cf. "Econ." vii. 41.

(2) Or, "tend indisputably to enmity."

(3) Or, "people," "the learner."

What I would say then to the hero-ruler is: Wherever force is needed,
the duty of inflicting chastisement should be assigned to others, but
the distribution of rewards and prizes must be kept in his own hands.
(4)

(4) Cf. "Cyrop." VIII. ii. 27; ib. i. 18; "Hipparch," i. 26.

Common experience attests the excellence of such a system. (5) Thus when
we (6) wish to set on foot a competition between choruses, (7) it is the
function of the archon (8) to offer prizes, whilst to the choregoi (9)
is assigned the duty of assembling the members of the band; (10) and
to others (11) that of teaching and applying force to those who come
behindhand in their duties. There, then, you have the principle at once:
The gracious and agreeable devolves on him who rules, the archon; the
repellent counterpart (12) on others. What is there to prevent the
application of the principle to matters politic in general? (13)

(5) Or, "current incidents bear witness to the beauty of the
principle."

(6) {emin}. The author makes Simonides talk as an Athenian.

(7) Lit. "when we wish our sacred choirs to compete."

(8) Or, "magistrate"; at Athens the Archon Eponymos. See Boeckh, "P.
E. A." p. 454 foll. Al. the {athlethetai}. See Pollux, viii. 93;
cf. Aeschin. "c. Ctes." 13.

(9) Or more correctly at Athens the choragoi = leaders of the chorus.

(10) i.e. the choreutai.

(11) Sc. the choro-didaskaloi, or chorus-masters.

(12) {ta antitupa}, "the repellent obverse," "the seamy side." Cf.
Theogn. 1244, {ethos ekhon solion pistios antitupon}. "Hell." VI.
iii. 11.

(13) Or, "Well then, what reason is there why other matters of
political concern--all other branches of our civic life, in
fact--should not be carried out on this same principle?"

All states as units are divided into tribes ({thulas}), or regiments
({moras}), or companies ({lokhous}), and there are offic