PROTARCHUS: I understand.

SOCRATES: Still there was, as we said, a fourth cla.s.s to be investigated, and you must a.s.sist in the investigation; for does not everything which comes into being, of necessity come into being through a cause?

PROTARCHUS: Yes, certainly; for how can there be anything which has no cause?

SOCRATES: And is not the agent the same as the cause in all except name; the agent and the cause may be rightly called one?

PROTARCHUS: Very true.

SOCRATES: And the same may be said of the patient, or effect; we shall find that they too differ, as I was saying, only in name--shall we not?

PROTARCHUS: We shall.

SOCRATES: The agent or cause always naturally leads, and the patient or effect naturally follows it?

PROTARCHUS: Certainly.

SOCRATES: Then the cause and what is subordinate to it in generation are not the same, but different?

PROTARCHUS: True.

SOCRATES: Did not the things which were generated, and the things out of which they were generated, furnish all the three cla.s.ses?

PROTARCHUS: Yes.

SOCRATES: And the creator or cause of them has been satisfactorily proven to be distinct from them,--and may therefore be called a fourth principle?

PROTARCHUS: So let us call it.

SOCRATES: Quite right; but now, having distinguished the four, I think that we had better refresh our memories by recapitulating each of them in order.

PROTARCHUS: By all means.

SOCRATES: Then the first I will call the infinite or unlimited, and the second the finite or limited; then follows the third, an essence compound and generated; and I do not think that I shall be far wrong in speaking of the cause of mixture and generation as the fourth.

PROTARCHUS: Certainly not.

SOCRATES: And now what is the next question, and how came we hither?

Were we not enquiring whether the second place belonged to pleasure or wisdom?

PROTARCHUS: We were.

SOCRATES: And now, having determined these points, shall we not be better able to decide about the first and second place, which was the original subject of dispute?

PROTARCHUS: I dare say.

SOCRATES: We said, if you remember, that the mixed life of pleasure and wisdom was the conqueror--did we not?

PROTARCHUS: True.

SOCRATES: And we see what is the place and nature of this life and to what cla.s.s it is to be a.s.signed?

PROTARCHUS: Beyond a doubt.

SOCRATES: This is evidently comprehended in the third or mixed cla.s.s; which is not composed of any two particular ingredients, but of all the elements of infinity, bound down by the finite, and may therefore be truly said to comprehend the conqueror life.

PROTARCHUS: Most true.

SOCRATES: And what shall we say, Philebus, of your life which is all sweetness; and in which of the aforesaid cla.s.ses is that to be placed?

Perhaps you will allow me to ask you a question before you answer?

PHILEBUS: Let me hear.

SOCRATES: Have pleasure and pain a limit, or do they belong to the cla.s.s which admits of more and less?

PHILEBUS: They belong to the cla.s.s which admits of more, Socrates; for pleasure would not be perfectly good if she were not infinite in quant.i.ty and degree.

SOCRATES: Nor would pain, Philebus, be perfectly evil. And therefore the infinite cannot be that element which imparts to pleasure some degree of good. But now--admitting, if you like, that pleasure is of the nature of the infinite--in which of the aforesaid cla.s.ses, O Protarchus and Philebus, can we without irreverence place wisdom and knowledge and mind? And let us be careful, for I think that the danger will be very serious if we err on this point.

PHILEBUS: You magnify, Socrates, the importance of your favourite G.o.d.

SOCRATES: And you, my friend, are also magnifying your favourite G.o.ddess; but still I must beg you to answer the question.

PROTARCHUS: Socrates is quite right, Philebus, and we must submit to him.

PHILEBUS: And did not you, Protarchus, propose to answer in my place?

PROTARCHUS: Certainly I did; but I am now in a great strait, and I must entreat you, Socrates, to be our spokesman, and then we shall not say anything wrong or disrespectful of your favourite.

SOCRATES: I must obey you, Protarchus; nor is the task which you impose a difficult one; but did I really, as Philebus implies, disconcert you with my playful solemnity, when I asked the question to what cla.s.s mind and knowledge belong?

PROTARCHUS: You did, indeed, Socrates.

SOCRATES: Yet the answer is easy, since all philosophers a.s.sert with one voice that mind is the king of heaven and earth--in reality they are magnifying themselves. And perhaps they are right. But still I should like to consider the cla.s.s of mind, if you do not object, a little more fully.

PHILEBUS: Take your own course, Socrates, and never mind length; we shall not tire of you.

SOCRATES: Very good; let us begin then, Protarchus, by asking a question.

PROTARCHUS: What question?

SOCRATES: Whether all this which they call the universe is left to the guidance of unreason and chance medley, or, on the contrary, as our fathers have declared, ordered and governed by a marvellous intelligence and wisdom.

PROTARCHUS: Wide asunder are the two a.s.sertions, ill.u.s.trious Socrates, for that which you were just now saying to me appears to be blasphemy; but the other a.s.sertion, that mind orders all things, is worthy of the aspect of the world, and of the sun, and of the moon, and of the stars and of the whole circle of the heavens; and never will I say or think otherwise.

SOCRATES: Shall we then agree with them of old time in maintaining this doctrine,--not merely rea.s.serting the notions of others, without risk to ourselves,--but shall we share in the danger, and take our part of the reproach which will await us, when an ingenious individual declares that all is disorder?

PROTARCHUS: That would certainly be my wish.