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bodies of all animals； fire； water； air； and； as the storm…tossed
sailor cries； 〃land〃 ＇i。e。； earth＇； reappear in the constitution of
the world。
Pro。 The proverb may be applied to us； for truly the storm gathers
over us； and we are at our wit's end。
Soc。 There is something to be remarked about each of these elements。
Pro。 What is it？
Soc。 Only a small fraction of any one of them exists in us； and that
of a mean sort； and not in any way pure； or having any power worthy of
its nature。 One instance will prove this of all of them； there is fire
within us； and in the universe。
Pro。 True。
Soc。 And is not our fire small and weak and mean？ But the fire in
the universe is wonderful in quantity and beauty； and in every power
that fire has。
Pro。 Most true。
Soc。 And is the fire in the universe nourished and generated and
ruled by the fire in us； or is the fire in you and me； and in other
animals； dependent on the universal fire？
Pro。 That is a question which does not deserve an answer。
Soc。 Right； and you would say the same； if I am not mistaken； of the
earth which is in animals and the earth which is in the universe；
and you would give a similar reply about all the other elements？
Pro。 Why； how could any man who gave any other be deemed in his
senses？
Soc。 I do not think that he could…but now go on to the next step。
When we saw those elements of which we have been speaking gathered
up in one； did we not call them a body？
Pro。 We did。
Soc。 And the same may be said of the cosmos； which for the same
reason may be considered to be a body； because made up of the same
elements。
Pro。 Very true。
Soc。 But is our body nourished wholly by this body； or is this
body nourished by our body； thence deriving and having the qualities
of which we were just now speaking？
Pro。 That again； Socrates； is a question which does not deserve to
be asked。
Soc。 Well； tell me； is this question worth asking？
Pro。 What question？
Soc。 May our body be said to have a soul？
Pro。 Clearly。
Soc。 And whence comes that soul； my dear Protarchus； unless the body
of the universe； which contains elements like those in our bodies
but in every way fairer； had also a soul？ Can there be another source？
Pro。 Clearly； Socrates； that is the only source。
Soc。 Why； yes； Protarchus； for surely we cannot imagine that of
the four classes； the finite； the infinite； the composition of the
two； and the cause； the fourth； which enters into all things； giving
to our bodies souls； and the art of self…management； and of healing
disease； and operating in other ways to heal and organize； having
too all the attributes of wisdom；…we cannot； I say； imagine that
whereas the self…same elements exist； both in the entire heaven and in
great provinces of the heaven； only fairer and purer； this last should
not also in that higher sphere have designed the noblest and fairest
things？
Pro。 Such a supposition is quite unreasonable。
Soc。 Then if this be denied； should we not be wise in adopting the
other view and maintaining that there is in the universe a mighty
infinite and an adequate limit； of which we have often spoken； as well
as a presiding cause of no mean power； which orders and arranges years
and seasons and months； and may be justly called wisdom and mind？
Pro。 Most justly。
Soc。 And wisdom and mind cannot exist without soul？
Pro。 Certainly not。
Soc。 And in the divine nature of Zeus would you not say that there
is the soul and mind of a king； because there is in him the power of
the cause？ And other gods have other attributes； by which they are
pleased to be called。
Pro。 Very true。
Soc。 Do not then suppose that these words are rashly spoken by us； O
Protarchus； for they are in harmony with the testimony of those who
said of old time that mind rules the universe。
Pro。 True。
Soc。 And they furnish an answer to my enquiry； for they imply that
mind is the parent of that class of the four which we called the cause
of all； and I think that you now have my answer。
Pro。 I have indeed； and yet I did not observe that you had answered。
Soc。 A jest is sometimes refreshing； Protarchus； when it
interrupts earnest。
Pro。 Very true。
Soc。 I think； friend； that we have now pretty clearly set forth
the class to which mind belongs and what is the power of mind。
Pro。 True。
Soc。 And the class to which pleasure belongs has also been long
ago discovered？
Pro。 Yes。
Soc。 And let us remember； too； of both of them； （1） that mind was
akin to the cause and of this family； and （2） that pleasure is
infinite and belongs to the class which neither has； nor ever will
have in itself； a beginning； middle； or end of its own。
Pro。 I shall be sure to remember。
Soc。 We must next examine what is their place and under what
conditions they are generated。 And we will begin with pleasure；
since her class was first examined； and yet pleasure cannot be rightly
tested apart from pain ever
Pro。 If this is the road； let us take it。
Soc。 I wonder whether you would agree with me about the origin of
pleasure and pain。
Pro。 What do you mean？
Soc。 I mean to say that their natural seat is in the mixed class。
Pro。 And would you tell me again； sweet Socrates； which of the
aforesaid classes is the mixed one？
Soc。 I will my fine fellow； to the best of my ability。
Pro。 Very good。
Soc。 Let us then understand the mixed class to be that which we
placed third in the list of four。
Pro。 That which followed the infinite and the finite； and in which
you ranked health； and； if I am not mistaken； harmony。
Soc。 Capital； and now will you please to give me your best
attention？
Pro。 Proceed； I am attending。
Soc。 I say that when the harmony in animals is dissolved； there is
also a dissolution of nature and a generation of pain。
Pro。 That is very probable。
Soc。 And the restoration of harmony and return to nature is the
source of pleasure； if I may be allowed to speak in the fewest and
shortest words about matters of the greatest moment。
Pro。 I believe that you are right； Socrates； but will you try to
be a little plainer？
Soc。 Do not obvious and every…day phenomena furnish the simplest
illustration？
Pro。 What phenomena do you mean？
Soc。 Hunger； for example； is a dissolution and a pain。
Pro。 True。
Soc。 Whereas eating is a replenishment and a pleasure？
Pro。 Yes。
Soc。 Thirst again is a destruction and a pain； but the effect of
moisture replenishing the dry Place is a pleasure： once more； the
unnatural separation and dissolution caused by heat is painful； and
the natural restoration and refrigeration is pleasant。
Pro。 Very true。
Soc。 And the unnatural freezing of the moisture in an animal is
pain； and the natural process of resolution and return of the elements
to their original state is pleasure。 And would not the general
proposition seem to you to hold； that the destroying of the natural
union of the finite and infinite； which； as I was observing before；
make up the class of living beings； is pain； and that the process of
return of all things to their own nature is pleasure？
Pro。 Granted； what you say has a general truth。
Soc。 Here then is one kind of pleasures and pains originating
severally in the two processes which we have described？
Pro。 Good。
Soc。 Let us next assume that in the soul herself there is an
antecedent hope of pleasure which is sweet and refreshing； and an
expectation of pain； fearful and anxious。
Pro。 Yes； this is another class of pleasures and pains； which is
of the soul only； apart from the body； and is produced by expectation。
Soc。 Right； for in the analysis of these； pure； as I suppose them to
be； the pleasures being unalloyed with pain and the pains with
pleasure； methinks that we shall see clearly whether the whole class
of pleasure is to be desired； or whether this quality of entire
desirableness is not rather to be attributed to another of the classes
which have been mentioned； and whether pleasure and pain； like heat
and cold； and other things of the same kind； are not sometimes to be
desired and sometimes not to be desired； as being not in themselves
good； but only sometimes and in some instances admitting of the nature
of good。
Pro。 You say most truly that this is the track which the
investigation should pursue。
Soc。 Well； then； assuming that pain ensues on the dissolution； and
pleasure on the restoration of the harmony； let us now ask what will
be the condition of animated beings who are neither in process of
restorati