[3] Reading μὴ δεῖν ἀντιπράτειν, without a comma after δεῖν.
Certainly not.
[C]Righteous indignation never felt by a person of noble character when he deservedly suffers. 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.
True, he said.
But when he thinks that he is the sufferer of the wrong, 133 then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold [D]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.
The illustration is perfect, he replied; and in our State, as we were saying, the auxiliaries were to be dogs, and to hear the voice of the rulers, who are their shepherds.
I perceive, I said, that you quite understand me; there is, however, a further point which I wish you to consider.
[E] What point?
You remember that passion or spirit appeared at first sight to be a kind of desire, but now we should say quite the contrary; for in the conflict of the soul spirit is arrayed on the side of the rational principle.
Most assuredly.