But the true and pure pleasures, of which you spoke, you must consider almost our own by nature, and also those which are united with health and self-restraint, and furthermore all those which are handmaids of virtue in general and follow everywhere in its train as if it were a god,—add these to the mixture; but as for the pleasures which follow after folly and all baseness, it would be very senseless for anyone who desires to discover the most beautiful and most restful mixture or compound, and to try to learn which of its elements is good in man and the universe, and what we should divine its nature to be, to mix these with mind. Shall we not say that this reply which mind has now made for itself and memory and right opinion is wise and reasonable?

Certainly.

But another addition is surely necessary, without which nothing whatsoever can ever come into being.

What is it?

That in which there is no admixture of truth can never truly come into being or exist.

No, of course not.

No. But if anything is still wanting in our mixture, you and Philebus must speak of it. For to me it seems that our argument is now completed, as it were an incorporeal order which shall rule nobly a living body.

And you may say, Socrates, that I am of the same opinion.

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?

I certainly think so.

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.

Right; for that is most serviceable to us in forming our judgement.

And it is quite easy to see the cause which makes any mixture whatsoever either of the highest value or of none at all.

What do you mean?

Why, everybody knows that.

Knows what?

That any compound, however made, which lacks measure and proportion, must necessarily destroy its components and first of all itself; for it is in truth no compound, but an uncompounded jumble, and is always a misfortune to those who possess it.

Perfectly true.

So now the power of the good has taken refuge in the nature of the beautiful; for measure and proportion are everywhere identified with beauty and virtue.

Certainly.

We said that truth also was mingled with them in the compound.

Certainly.

Then if we cannot catch the good with the aid of one idea, let us run it down with three—beauty, proportion, and truth, and let us say that these, considered as one, may more properly than all other components of the mixture be regarded as the cause, and that through the goodness of these the mixture itself has been made good.

Quite right.

So now, Protarchus, any one would be able to judge about pleasure and wisdom, and to decide which of them is more akin to the highest good and of greater value among men and gods.

That is clear; but still it is better to carry on the discussion to the end.

Let us, then, judge each of the three separately in its relation to pleasure and mind; for it is our duty to see to which of the two we shall assign each of them as more akin.

You refer to beauty, truth, and measure?

Yes. Take truth first, Protarchus; take it and look at the three—mind, truth, and pleasure; take plenty of time, and answer to yourself whether pleasure or mind is more akin to truth.

Why take time? For the difference, to my mind, is great. For pleasure is the greatest of impostors, and the story goes that in the pleasures of love, which are said to be the greatest, perjury is even pardoned by the gods, as if the pleasures were like children, utterly devoid of all sense. But mind is either identical with truth or of all things most like it and truest.

Next, then, consider measure in the same way, and see whether pleasure possesses more of it than wisdom, or wisdom than pleasure.

That also is an easy thing to consider. For I think nothing in the world could be found more immoderate than pleasure and its transports, and nothing more in harmony with measure than mind and knowledge.

However, go on and tell about the third. Has mind or pleasure the greater share in beauty?

But Socrates, no one, either asleep or awake, ever saw or knew wisdom or mind to be or become unseemly at any time or in any way whatsoever.

Right.