well? for no one would like to be always taking medicine, or always to be in training.  ‘True.’  And may not convivial meetings have a similar remedial use?  And if so, are they not to be preferred to other modes of training because they are painless?  ‘But have they any such use?’ Let us see:  Are there not two kinds of fear—­fear of evil and fear of an evil reputation?  ‘There are.’  The latter kind of fear is opposed both to the fear of pain and to the love of pleasure.  This is called by the legislator reverence, and is greatly honoured by him and by every good man; whereas confidence, which is the opposite quality, is the worst fault both of individuals and of states.  This sort of fear or reverence is one of the two chief causes of victory in war, fearlessness of enemies being the other.  ‘True.’  Then every one should be both fearful and fearless?  ‘Yes.’  The right sort of fear is infused into a man when he comes face to face with shame, or cowardice, or the temptations of pleasure, and has to conquer them.  He must learn by many trials to win the victory over himself, if he is ever to be made perfect.  ‘That is reasonable enough.’  And now, suppose that the Gods had given mankind a drug, of which the effect was to exaggerate every sort of evil and danger, so that the bravest man entirely lost his presence of mind and became a coward for a time:—­would such a drug have any value?  ‘But is there such a drug?’ No; but suppose that there were; might not the legislator use such a mode of testing courage and cowardice?  ‘To be sure.’  The legislator would induce fear in order to implant fearlessness; and would give rewards or punishments to those who behaved well or the reverse, under the influence of the drug?  ‘Certainly.’  And this mode of training, whether practised in the case of one or many, whether in solitude or in the presence of a large company—­if a man have sufficient confidence in himself to drink the potion amid his boon companions, leaving off in time and not taking too much,—­would be an equally good test of temperance?  ‘Very true.’  Let us return to the lawgiver and say to him, ’Well, lawgiver, no such fear-producing potion has been given by God or invented by man, but there is a potion which will make men fearless.’  ‘You mean wine.’  Yes; has not wine an effect the contrary of that which I was just now describing,—­first mellowing and humanizing a man, and then filling him with confidence, making him ready to say or do anything?  ‘Certainly.’  Let us not forget that there are two qualities which should be cultivated in the soul—­ first, the greatest fearlessness, and, secondly, the greatest fear, which are both parts of reverence.  Courage and fearlessness are trained amid dangers; but we have still to consider how fear is to be trained.  We desire to attain fearlessness and confidence without the insolence and boldness which commonly attend them.  For do not love, ignorance, avarice, wealth, beauty, strength, while they stimulate