1That this is how these things are understood we can judge from that decorum which the poets pursue; 1about which more is usually said elsewhere. 1But we say that the poets observe what is fitting when what is worthy of each character is both done and said; 1as, if Aeacus or Minos were to say 'Let them hate, so long as they fear' or 'The father is himself the tomb of his children', it would seem unfitting, because we have heard that they were just; 1but when Atreus says it, applause breaks out; 1for the speech is worthy of the character. 1But the poets will judge from the character what befits each person; 1on us, however, nature herself has imposed a character, one of great excellence and superiority over the other living creatures.
98Therefore the poets, amid a great variety of characters, will see what suits and what befits even the vicious; but since nature has assigned to us the roles of constancy, moderation, self-control and modesty, and since the same nature teaches us not to neglect how we conduct ourselves towards other men, it comes about that it is clear both how widely that decorum which belongs to all moral goodness is spread, and also this one which is seen in each single kind of virtue. 98For as beauty of body, by the fitting arrangement of its limbs, catches the eye and delights it by the very fact that all its parts harmonise with one another with a certain charm, so this decorum, which shines out in life, wins the approval of those with whom one lives by the order, consistency and restraint of all one's words and deeds.
99We must therefore show a certain respect towards men, both towards the best of them and towards the rest. 99For not to care what each person thinks of oneself is the mark not only of an arrogant man but of one utterly dissolute. 99There is, however, a difference, in having regard for men, between justice and modesty. 99The part of justice is not to wrong men, that of modesty not to offend them; 99and in this the force of decorum is most clearly seen. 99With this explained, then, I think it is understood what kind of thing it is that we call fitting. 100The duty, however, which is derived from it has as its first path that which leads to harmony with nature and its preservation; 100if we follow nature as our guide, we shall never go astray, and we shall pursue both what is by nature keen and clear-sighted, and what is suited to the fellowship of men, and what is vigorous and strong.
100But the greatest force of decorum lies in this part which we are discussing; 100for not only the movements of the body which are suited to nature are to be approved, but much more those of the mind, which are likewise adapted to nature. 101For the force and nature of minds is twofold; 101one part is located in appetite, which is hormē in Greek, and which sweeps a man this way and that; the other in reason, which teaches and makes clear what is to be done and what avoided. 101So it comes about that reason commands and appetite obeys.