PHILEBUS · 9

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 classes?

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 class it is to be assigned?

PROTARCHUS: Beyond a doubt.

SOCRATES: This is evidently comprehended in the third or mixed class; 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 classes 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 class which admits of more and less?

PHILEBUS: They belong to the class which admits of more, Socrates; for pleasure would not be perfectly good if she were not infinite in quantity 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 classes, 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.