othing and the colours will be invisible.

Of what nature are you speaking?

Of that which you term light, I replied.

True, he said.

Noble, then, is the bond which links together sight and visibility, and
great beyond other bonds by no small difference of nature; for light is
their bond, and light is no ignoble thing?

Nay, he said, the reverse of ignoble.

And which, I said, of the gods in heaven would you say was the lord of
this element? Whose is that light which makes the eye to see perfectly
and the visible to appear?

You mean the sun, as you and all mankind say.

May not the relation of sight to this deity be described as follows?

How?

Neither sight nor the eye in which sight resides is the sun?

No.

Yet of all the organs of sense the eye is the most like the sun?

By far the most like.

And the power which the eye possesses is a sort of effluence which is
dispensed from the sun?

Exactly.

Then the sun is not sight, but the author of sight who is recognised by
sight.

True, he said.

And this is he whom I call the child of the good, whom the good begat
in his own likeness, to be in the visible world, in relation to sight
and the things of sight, what the good is in the intellectual world in
relation to mind and the things of mind.

Will you be a little more explicit? he said.

Why, you know, I said, that the eyes, when a person directs them
towards objects on which the light of day is no longer shining, but the
moon and stars only, see dimly, and are nearly blind; they seem to have
no clearness of vision in them?

Very true.

But when they are directed towards objects on which the sun shines,
they see clearly and there is sight in them?

Certainly.

And the soul is like the eye: when resting upon that on which truth
and being shine, the soul perceives and understands and is radiant with
intelligence; but when turned towards the twilight of becoming and
perishing, then she has opinion only, and goes blinking about, and is
first of one opinion and then of another, and seems to have no
intelligence?

Just so.

Now, that which imparts truth to the known and the power of knowing to
the knower is what I would have you term the idea of good, and this you
will deem to be the cause of science, and of truth in so far as the
latter becomes the subject of knowledge; beautiful too, as are both
truth and knowledge, you will be right in esteeming this other nature
as more beautiful