To all the above mentioned restrictions imposed by Plato upon the manifestation of the poet, both as to thoughts, words, and manner of recital--we must add those which he provides for music in its limited sense: the musical modes and instruments, the varieties of rhythm. He allows only the lyre and the harp, with the panspipe for shepherds tending their flocks. He forbids both the flute and all complicated stringed instruments. Interdicting the lugubrious, passionate, soft, and convivial, modes of music, he tolerates none but the Dorian and Phrygian, suitable to a sober, resolute, courageous, frame of mind: to which also all the rhythm and movement of the body is to be adapted.[89] Each particular manifestation of speech, music, poetry, and painting, having a natural affinity with some particular emotional and volitional state--emanating from it in the mind of the author and suggesting it in other minds--nothing is to be tolerated except what exhibits goodness and temperance of disposition,--grace, proportion, and decency of external form.[90] Artisans are to observe the like rules in their constructions: presenting to the eye nothing but what is symmetrical. The youthful Guardians, brought up among such representations, will have their minds imbued with correct æsthetical sentiment; they will learn even in their youngest years, before they are competent to give reasons, to love what is beautiful and honourable to hate what is ugly and mean.[91] [Footnote 89: Plato, Repub. iii. pp. 399-400.] [Footnote 90: Plato, Repub. iii. pp. 400 D-401 B. [Greek: o( tro/pos tê=s le/xeôs--tô=| tê=s psuchê=s ê)/thei e(/petai--prosanagkaste/on tê\n tou= a)gathou= ei)ko/na ê)/thous e)mpoiei=n.]] [Footnote 91: Plato, Repub. iii. pp. 401-402 A.] [Side-note: All these restrictions intended for the emotional training of the Guardians.] All these enactments and prohibitions have for their purpose the ethical and æsthetical training of the Guardians: to establish and keep up in each individual Guardian, a good state of the emotions, and a proper internal government--that is, a due subordination of energy and appetite to Reason.[92] Their bodies will also be trained by a good and healthy scheme of gymnastics, which will at the same time not only impart to them strength but inspire them with courage. The body is here considered, not (like what we read in Phædon and Philêbus) as an inconvenient and depraving companion to the mind: but as an indispensable co-operator, only requiring to be duly reined. [Footnote 92: Plato, Repub. x. p. 608 B. [Greek: peri\ tê=s e)n au(tô=| politei/as dedio/ti--me/gas o( a)gô/n, me/gas, ou)ch o(/sos dokei=, to\ chrêsto\n ê)\ kako\n gene/sthai.]] [Side-note: Regulations for the life of the Guardians, especially the prohibition of separate property and family.]