es from one point of view to another--is one thing to-day and
another to-morrow.

And last we come to tyranny and the tyrannical man. Democratic license
develops into sheer anarchy. Jack is as good as his master. The
predatory population becomes demagogues; they squeeze the decent
citizens, and drive them to adopt oligarchical methods; then the friend
of the people appears; the protector, champion, and hero, by a familiar
process becomes a military autocrat, who himself battens, as must also
his mercenary soldiery, on the citizens; and our unhappy Demos finds
that it has jumped out of the reek into the fire. Now our democratical
man was swayed by the devices and moods of the moment; his son will be
swayed by the most irrational and most bestial of his appetites; be
bully and tyrant, while slave of his own lusts. Your thorough blackguard
of every species comes of this type, and the worst of all is he who
achieves the tyranny of a state. See, then, how, even as the tyrannic
state is the most utterly enslaved, so the tyrannic man is of all men
the least free; and, beyond all others, the tyrant of a state. He is
like a slave-owner, who is at the mercy of his slaves--the passions
which he must pamper, or die, yet cannot satisfy. Surely such an one is
the veriest slave--yea, the most wretched of men. It follows that he who
is the most complete opposite of the tyrant is the happiest--the
individual who corresponds to our state. Proclaim it, then, son of
Ariston, that the most just of men is he who is master of himself, and
is of all men the most miserable, whether gods and men recognise him or
no.

_VII.--Of the Happiness of the Just_

Now for a second proof. Three kinds of pleasure correspond to the three
elements of the soul--reason, spirit, desire. In each man one of the
three is in the ascendant. One counts knowledge vain in comparison with
the advantages of riches, another with those of honour; to the
philosopher only truth counts. But he is the only one of them who makes
his choice from experience of all three kinds. And he, the only
qualified judge, places the satisfaction of the spirit second, and of
desire lowest. And yet a third proof: I fancy the only quite real
pleasures are those of the philosopher. There is an intermediate state
between pleasure and pain. To pass into this from pleasure is painful,
and from pain is pleasurable. Now, the pleasures of the body are really
nothing more than reliefs from pains of