It is to be remembered that these propositions of Plato have reference, not to an entire and miscellaneous community, but to a select body called the Guardians, required to possess the bodily and mental attributes of soldiers, policemen, and superintendents. The standard of comparison in modern times, for the Lykurgean, Xenophontic or Platonic, training, is to be sought in the stringent discipline of professional soldiers; not in the general liberty, subject only to definite restrictions, enjoyed by non-military persons. In regard to soldiers, the Platonic principle is now usually admitted--that it is not sufficient to enact articles of war, defining what a soldier ought to do, and threatening him with punishment in case of infraction--but that, besides this, it is indispensable to exact from him a continued routine of positive performances, under constant professional supervision. Without this preparation, few now expect that soldiers should behave effectively when the moment of action arrives. This is the doctrine applied by Plato and Xenophon to the whole life of the citizen. [Side-note: Music and Gymnastic--multifarious and varied effects of music.] Music and Gymnastic are regarded by Plato mainly as they bear upon and influence the emotional character of his citizens. Each of them is the antithesis, and at the same time the supplement, to the other. Gymnastic tends to develop exclusively the courageous and energetic emotions:--anger and the feeling of power--but no others. Whereas music (understood in the Platonic sense) has a far more multifarious and varied agency: it may develop either those, or the gentle and tender emotions, according to circumstances.[45] In the hands of Tyrtæus and Æschylus, it generates vehement and fearless combatants: in the hands of Euripides and other pathetic poets, it produces tender, amatory, effeminate natures, ingenious in talk but impotent for action.[46] [Footnote 45: Plato, Republic, ii. p. 376 B-C. If we examine Plato's tripartite classification of the varieties of soul or mind, as it is given both in the Republic and in the Timæus (1. Reason, in the cranium. 2. Energy, [Greek: thumo/s], in the thoracic region. 3. Appetite, in the abdominal region)--we shall see that it assigns no place to the gentle, the tender, or the æsthetical emotions. These cannot be properly ranked either with energy ([Greek: thumo\s]) or with appetite ([Greek: e)pithumi/a]). Plato can find no root for them except in reason or knowledge, from which he presents them as being collateral derivatives--a singular origin. He illustrates his opinion by the equally singular analogy of the dog, who is gentle towards persons whom he _knows_, fierce towards those whom he does not _know_; so that _gentleness_ is the product of _knowledge_.] [Footnote 46: See the argument between Æschylus and Euripides in the Ranæ of Aristophanes, 1043-1061-1068.] [Side-note: Great influence of the poets and their works on education.]