Soc. Then the perfect, that which is to be desired by all and is altogether good, is neither of these?

Pro. Certainly not.

Soc. We must, then, gain a clear conception of the good, or at least an outline of it, that we may, as we said, know to what the second place is to be assigned.

Pro. Quite right.

Soc. And have we not found a road which leads to the good?

Pro. What road?

Soc. If you were looking for a particular man and first found out correctly where he lived, you would have made great progress towards finding him whom you sought.

Pro. Yes, certainly.

Soc. And just now we received an indication, as we did in the beginning, that we must seek the good, not in the unmixed, but in the mixed life.

Pro. Certainly.

Soc. Surely there is greater hope that the object of our search will be clearly present in the well mixed life than in the life which is not well mixed?

Pro. Far greater.

Soc. Let us make the mixture, Protarchus, with a prayer to the gods, to Dionysus or Hephaestus, or whoever he be who presides over the mixing.

Pro. By all means.

Soc. We are like wine-pourers, and beside us are fountains—that of pleasure may be likened to a fount of honey, and the sober, wineless fount of wisdom to one of pure, health-giving water—of which we must do our best to mix as well as possible.

Pro. Certainly we must.

Pro. I think that is what we should do.

Soc. Let us assume, then, a man who possesses wisdom about the nature of justice itself, and reason in accordance with his wisdom, and has the same kind of knowledge of all other things.

Pro. Agreed.

Soc. Now will this man have sufficient knowledge, if he is master of the theory of the divine circle and sphere, but is ignorant of our human sphere and human circles, even when he uses these and other kinds of rules or patterns in building houses?

Pro. We call that a ridiculous state of intellect in a man, Socrates, which is concerned only with divine knowledge.

Soc. What? Do you mean to say that the uncertain and impure art of the false rule and circle is to be put into our mixture?

Pro. Yes, that is inevitable, if any man is ever to find his own way home.

Soc. And must we add music, which we said a little while ago was full of guesswork and imitation and lacked purity?

Pro. Yes, I think we must, if our life is to be life at all.

Soc. Shall I, then, like a doorkeeper who is pushed and hustled by a mob, give up, open the door, and let all the kinds of knowledge stream in, the impure mingling with the pure?

Soc. And as we said it was harmless and useful to know all the arts throughout our life, if we now say the same of pleasures—that is, if it is advantageous and harmless for us to enjoy all pleasures throughout life—they must all form part of the mixture.

Pro. What shall we say about these pleasures, and what shall we do?

Soc. There is no use in asking us, Protarchus; we must ask the pleasures and the arts and sciences themselves about one another.

Pro. What shall we ask them?

Soc.Dear ones—whether you should be called pleasures or by any other name—would you choose to dwell with all wisdom, or with none at all? I think only one reply is possible.

Pro. What is it?

Soc. What we said before: For any class to be alone, solitary, and unalloyed is neither altogether possible nor is it profitable; but of all classes, comparing them one with another, we think the best to live with is the knowledge of all other things and, so far as is possible, the perfect knowledge of our individual selves.

Pro.Your reply is excellent, we shall tell them.

Soc. Right. And next we must turn to wisdom and mind, and question them. We shall ask them, Do you want any further pleasures in the mixture? And they might reply, What pleasures?

Pro. Quite likely.

Soc. And if we were to say that we are now in the vestibule of the good and of the dwelling of the good, should we not be speaking the truth after a fashion?

Pro. I certainly think so.

Soc. What element, then, of the mixture would appear to us to be the most precious and also the chief cause why such a state is beloved of all? When we have discovered this, we will then consider whether it is more closely attached and more akin to pleasure or to mind in the universe.