SOCRATES: Shall I, Protarchus, have my own question asked of me by you?

PROTARCHUS: What question?

SOCRATES: Ask me whether wisdom and science and mind, and those other qualities which I, when asked by you at first what is the nature of the good, affirmed to be good, are not in the same case with the pleasures of which you spoke.

PROTARCHUS: What do you mean?

SOCRATES: The sciences are a numerous cla.s.s, and will be found to present great differences. But even admitting that, like the pleasures, they are opposite as well as different, should I be worthy of the name of dialectician if, in order to avoid this difficulty, I were to say (as you are saying of pleasure) that there is no difference between one science and another;--would not the argument founder and disappear like an idle tale, although we might ourselves escape drowning by clinging to a fallacy?

PROTARCHUS: May none of this befal us, except the deliverance! Yet I like the even-handed justice which is applied to both our arguments. Let us a.s.sume, then, that there are many and diverse pleasures, and many and different sciences.

SOCRATES: And let us have no concealment, Protarchus, of the differences between my good and yours; but let us bring them to the light in the hope that, in the process of testing them, they may show whether pleasure is to be called the good, or wisdom, or some third quality; for surely we are not now simply contending in order that my view or that yours may prevail, but I presume that we ought both of us to be fighting for the truth.

PROTARCHUS: Certainly we ought.

SOCRATES: Then let us have a more definite understanding and establish the principle on which the argument rests.

PROTARCHUS: What principle?

SOCRATES: A principle about which all men are always in a difficulty, and some men sometimes against their will.

PROTARCHUS: Speak plainer.

SOCRATES: The principle which has just turned up, which is a marvel of nature; for that one should be many or many one, are wonderful propositions; and he who affirms either is very open to attack.

PROTARCHUS: Do you mean, when a person says that I, Protarchus, am by nature one and also many, dividing the single 'me' into many 'me's,'

and even opposing them as great and small, light and heavy, and in ten thousand other ways?

SOCRATES: Those, Protarchus, are the common and acknowledged paradoxes about the one and many, which I may say that everybody has by this time agreed to dismiss as childish and obvious and detrimental to the true course of thought; and no more favour is shown to that other puzzle, in which a person proves the members and parts of anything to be divided, and then confessing that they are all one, says laughingly in disproof of his own words: Why, here is a miracle, the one is many and infinite, and the many are only one.

PROTARCHUS: But what, Socrates, are those other marvels connected with this subject which, as you imply, have not yet become common and acknowledged?

SOCRATES: When, my boy, the one does not belong to the cla.s.s of things that are born and perish, as in the instances which we were giving, for in those cases, and when unity is of this concrete nature, there is, as I was saying, a universal consent that no refutation is needed; but when the a.s.sertion is made that man is one, or ox is one, or beauty one, or the good one, then the interest which attaches to these and similar unities and the attempt which is made to divide them gives birth to a controversy.

PROTARCHUS: Of what nature?

SOCRATES: In the first place, as to whether these unities have a real existence; and then how each individual unity, being always the same, and incapable either of generation or of destruction, but retaining a permanent individuality, can be conceived either as dispersed and multiplied in the infinity of the world of generation, or as still entire and yet divided from itself, which latter would seem to be the greatest impossibility of all, for how can one and the same thing be at the same time in one and in many things? These, Protarchus, are the real difficulties, and this is the one and many to which they relate; they are the source of great perplexity if ill decided, and the right determination of them is very helpful.

PROTARCHUS: Then, Socrates, let us begin by clearing up these questions.

SOCRATES: That is what I should wish.

PROTARCHUS: And I am sure that all my other friends will be glad to hear them discussed; Philebus, fortunately for us, is not disposed to move, and we had better not stir him up with questions.

SOCRATES: Good; and where shall we begin this great and multifarious battle, in which such various points are at issue? Shall we begin thus?

PROTARCHUS: How?

SOCRATES: We say that the one and many become identified by thought, and that now, as in time past, they run about together, in and out of every word which is uttered, and that this union of them will never cease, and is not now beginning, but is, as I believe, an everlasting quality of thought itself, which never grows old. Any young man, when he first tastes these subtleties, is delighted, and fancies that he has found a treasure of wisdom; in the first enthusiasm of his joy he leaves no stone, or rather no thought unturned, now rolling up the many into the one, and kneading them together, now unfolding and dividing them; he puzzles himself first and above all, and then he proceeds to puzzle his neighbours, whether they are older or younger, or of his own age--that makes no difference; neither father nor mother does he spare; no human being who has ears is safe from him, hardly even his dog, and a barbarian would have no chance of escaping him, if an interpreter could only be found.

PROTARCHUS: Considering, Socrates, how many we are, and that all of us are young men, is there not a danger that we and Philebus may all set upon you, if you abuse us? We understand what you mean; but is there no charm by which we may dispel all this confusion, no more excellent way of arriving at the truth? If there is, we hope that you will guide us into that way, and we will do our best to follow, for the enquiry in which we are engaged, Socrates, is not unimportant.

SOCRATES: The reverse of unimportant, my boys, as Philebus calls you, and there neither is nor ever will be a better than my own favourite way, which has nevertheless already often deserted me and left me helpless in the hour of need.

PROTARCHUS: Tell us what that is.

SOCRATES: One which may be easily pointed out, but is by no means easy of application; it is the parent of all the discoveries in the arts.

PROTARCHUS: Tell us what it is.

SOCRATES: A gift of heaven, which, as I conceive, the G.o.ds tossed among men by the hands of a new Prometheus, and therewith a blaze of light; and the ancients, who were our betters and nearer the G.o.ds than we are, handed down the tradition, that whatever things are said to be are composed of one and many, and have the finite and infinite implanted in them: seeing, then, that such is the order of the world, we too ought in every enquiry to begin by laying down one idea of that which is the subject of enquiry; this unity we shall find in everything. Having found it, we may next proceed to look for two, if there be two, or, if not, then for three or some other number, subdividing each of these units, until at last the unity with which we began is seen not only to be one and many and infinite, but also a definite number; the infinite must not be suffered to approach the many until the entire number of the species intermediate between unity and infinity has been discovered,--then, and not till then, we may rest from division, and without further troubling ourselves about the endless individuals may allow them to drop into infinity. This, as I was saying, is the way of considering and learning and teaching one another, which the G.o.ds have handed down to us. But the wise men of our time are either too quick or too slow in conceiving plurality in unity. Having no method, they make their one and many anyhow, and from unity pa.s.s at once to infinity; the intermediate steps never occur to them. And this, I repeat, is what makes the difference between the mere art of disputation and true dialectic.

PROTARCHUS: I think that I partly understand you Socrates, but I should like to have a clearer notion of what you are saying.

SOCRATES: I may ill.u.s.trate my meaning by the letters of the alphabet, Protarchus, which you were made to learn as a child.

PROTARCHUS: How do they afford an ill.u.s.tration?

SOCRATES: The sound which pa.s.ses through the lips whether of an individual or of all men is one and yet infinite.

PROTARCHUS: Very true.

SOCRATES: And yet not by knowing either that sound is one or that sound is infinite are we perfect in the art of speech, but the knowledge of the number and nature of sounds is what makes a man a grammarian.

PROTARCHUS: Very true.

SOCRATES: And the knowledge which makes a man a musician is of the same kind.

PROTARCHUS: How so?

SOCRATES: Sound is one in music as well as in grammar?

PROTARCHUS: Certainly.

SOCRATES: And there is a higher note and a lower note, and a note of equal pitch:--may we affirm so much?

PROTARCHUS: Yes.

SOCRATES: But you would not be a real musician if this was all that you knew; though if you did not know this you would know almost nothing of music.

PROTARCHUS: Nothing.

SOCRATES: But when you have learned what sounds are high and what low, and the number and nature of the intervals and their limits or proportions, and the systems compounded out of them, which our fathers discovered, and have handed down to us who are their descendants under the name of harmonies; and the affections corresponding to them in the movements of the human body, which when measured by numbers ought, as they say, to be called rhythms and measures; and they tell us that the same principle should be applied to every one and many;--when, I say, you have learned all this, then, my dear friend, you are perfect; and you may be said to understand any other subject, when you have a similar grasp of it. But the infinity of kinds and the infinity of individuals which there is in each of them, when not cla.s.sified, creates in every one of us a state of infinite ignorance; and he who never looks for number in anything, will not himself be looked for in the number of famous men.

PROTARCHUS: I think that what Socrates is now saying is excellent, Philebus.

PHILEBUS: I think so too, but how do his words bear upon us and upon the argument?