Cleinias:  I suppose that he will say, Yes,—­meaning that wine is such a potion.

Athenian:  Is not the effect of this quite the opposite of the effect of the other?  When a man drinks wine he begins to be better pleased with himself, and the more he drinks the more he is filled full of brave hopes, and conceit of his power, and at last the string of his tongue is loosened, and fancying himself wise, he is brimming over with lawlessness, and has no more fear or respect, and is ready to do or say anything.

Cleinias:  I think that every one will admit the truth of your description.

Megillus:  Certainly.

Athenian:  Now, let us remember, as we were saying, that there are two things which should be cultivated in the soul:  first, the greatest courage; secondly, the greatest fear—­

Cleinias:  Which you said to be characteristic of reverence, if I am not mistaken.

Athenian:  Thank you for reminding me.  But now, as the habit of courage and fearlessness is to be trained amid fears, let us consider whether the opposite quality is not also to be trained among opposites.

Cleinias:  That is probably the case.

Athenian:  There are times and seasons at which we are by nature more than commonly valiant and bold; now we ought to train ourselves on these occasions to be as free from impudence and shamelessness as possible, and to be afraid to say or suffer or do anything that is base.

Cleinias:  True.

Athenian:  Are not the moments in which we are apt to be bold and shameless such as these?—­when we are under the influence of anger, love, pride, ignorance, avarice, cowardice? or when wealth, beauty, strength, and all the intoxicating workings of pleasure madden us?  What is better adapted than the festive use of wine, in the first place to test, and in the second place to train the character of a man, if care be taken in the use of it?  What is there cheaper, or more innocent?  For do but consider which is the greater risk:—­Would you rather test a man of a morose and savage nature, which is the source of ten thousand acts of injustice, by making bargains with him at a risk to yourself, or by having him as a companion at the festival of Dionysus?  Or would you, if you wanted to apply a touchstone to a man who is prone to love, entrust your wife, or your sons, or daughters to him, perilling your dearest interests in order to have a view of the condition of his soul?  I might mention numberless cases, in which the advantage would be manifest of getting to know a character in sport, and without paying dearly for experience.  And I do not believe that either a Cretan, or any other man, will doubt that such a test is a fair test, and safer, cheaper, and speedier than any other.

Cleinias:  That is certainly true.

Athenian:  And this knowledge of the natures and habits of men’s souls will be of the greatest use in that art which has the management of them; and that art, if I am not mistaken, is politics.