e directions, to and from the same
object, this, as we affirm, necessarily implies two distinct principles
in him?

Certainly.

One of them is ready to follow the guidance of the law?

How do you mean?

The law would say that to be patient under suffering is best, and that
we should not give way to impatience, as there is no knowing whether
such things are good or evil; and nothing is gained by impatience; also,
because no human thing is of serious importance, and grief stands in the
way of that which at the moment is most required.

What is most required? he asked.

That we should take counsel about what has happened, and when the dice
have been thrown order our affairs in the way which reason deems best;
not, like children who have had a fall, keeping hold of the part struck
and wasting time in setting up a howl, but always accustoming the soul
forthwith to apply a remedy, raising up that which is sickly and fallen,
banishing the cry of sorrow by the healing art.

Yes, he said, that is the true way of meeting the attacks of fortune.

Yes, I said; and the higher principle is ready to follow this suggestion
of reason?

Clearly.

And the other principle, which inclines us to recollection of our
troubles and to lamentation, and can never have enough of them, we may
call irrational, useless, and cowardly?

Indeed, we may.

And does not the latter--I mean the rebellious principle--furnish a
great variety of materials for imitation? Whereas the wise and calm
temperament, being always nearly equable, is not easy to imitate or
to appreciate when imitated, especially at a public festival when a
promiscuous crowd is assembled in a theatre. For the feeling represented
is one to which they are strangers.

Certainly.

Then the imitative poet who aims at being popular is not by nature made,
nor is his art intended, to please or to affect the rational principle
in the soul; but he will prefer the passionate and fitful temper, which
is easily imitated?

Clearly.

And now we may fairly take him and place him by the side of the painter,
for he is like him in two ways: first, inasmuch as his creations have an
inferior degree of truth--in this, I say, he is like him; and he is
also like him in being concerned with an inferior part of the soul; and
therefore we shall be right in refusing to admit him into a well-ordered
State, because he awakens and nourishes and strengthens the feelings
and impairs the reason. As in