"It is pleasant to have one's house cool in summer and warm in winter, is it not?" and this proposition also having obtained assent, "Now, supposing a house to have a southern aspect, sunshine during winter will steal in under the verandah, (15) but in summer, when the sun traverses a path right over our heads, the roof will afford an agreeable shade, will it not? If, then, such an arrangement is desirable, the southern side of a house should be built higher to catch the rays of the winter sun, and the northern side lower to prevent the cold winds finding ingress; in a word, it is reasonable to suppose that the pleasantest and most beautiful dwelling place will be one in which the owner can at all seasons of the year find the pleasantest retreat, and stow away his goods with the greatest security."

(15) Or, "porticoes" or "collonades."

Paintings (16) and ornamental mouldings are apt (he said) to deprive one of more joy (17) than they confer.

(16) See "Econ." ix. 2; Plat. "Hipp. maj." 298 A; "Rep." 529; Becker,
"Charicles," 268 (Engl. trans.)
(17) {euphrosunas}, archaic or "poetical" = "joyance." See "Hiero,"
vi. 1.

The fittest place for a temple or an altar (he maintained) was some site visible from afar, and untrodden by foot of man: (18) since it was a glad thing for the worshipper to lift up his eyes afar off and offer up his orison; glad also to wend his way peaceful to prayer unsullied. (19)

(18) e.g. the summit of Lycabettos, or the height on which stands the
temple of Phygaleia. Cf. Eur. "Phoen." 1372, {Pallados
khrusaspidos blepsas pros oikon euxato} of Eteocles.
(19) See Vitruvius, i. 7, iv. 5, ap. Schneid. ad loc.; W. L. Newman,
op. cit. i. 338.

IX

Being again asked by some one: could courage be taught, (1) or did it come by nature? he answered: I imagine that just as one body is by nature stronger than another body to encounter toils, so one soul by nature grows more robust than another soul in face of dangers. Certainly I do note that people brought up under the same condition of laws and customs differ greatly in respect of daring. Still my belief is that by learning and practice the natural aptitude may always be strengthened towards courage. It is clear, for instance, that Scythians or Thracians would not venture to take shield and spear and contend with Lacedaemonians; and it is equally evident that Lacedaemonians would demur to entering the lists of battle against Thracians if limited to their light shields and javelins, or against Scythians without some weapon more familiar than their bows and arrows. (2) And as far as I can see, this principle holds generally: the natural differences of one man from another may be compensated by artificial progress, the result of care and attention. All which proves clearly that whether nature has endowed us with keener or blunter sensibilities, the duty of all alike is to learn and practise those things in which we would fain achieve distinction.

(1) Or, "When some one retorted upon him with the question: 'Can
courage be taught?'" and for this problem see IV. vi. 10, 11;
"Symp." ii. 12; Plat. "Lach."; "Protag." 349; "Phaedr." 269 D; K.
Joel, op. cit. p. 325 foll.; Grote, "Plato," i. 468 foll., ii. 60;
Jowett, "Plato," i. 77, 119; Newman, op. cit. i. 343.
(2) Or, "against Thracians with light shields and javelins, or against
Scythians with bows and arrows"; and for the national arms of
these peoples respectively see Arist. "Lysistr." 563; "Anab." III.
iv. 15; VI. VII. passim.

Between wisdom and sobriety of soul (which is temperance) he drew no distinction. (3) Was a man able on the one hand to recognise things beautiful and good sufficiently to live in them? Had he, on the other hand, knowledge of the "base and foul" so as to beware of them? If so, Socrates judged him to be wise at once and sound of soul (or temperate). (4)