than either; and, as in the previous instance, light
and sight may be truly said to be like the sun, and yet not to be the
sun, so in this other sphere, science and truth may be deemed to be
like the good, but not the good; the good has a place of honour yet
higher.

What a wonder of beauty that must be, he said, which is the author of
science and truth, and yet surpasses them in beauty; for you surely
cannot mean to say that pleasure is the good?

God forbid, I replied; but may I ask you to consider the image in
another point of view?

In what point of view?

You would say, would you not, that the sun is only the author of
visibility in all visible things, but of generation and nourishment and
growth, though he himself is not generation?

Certainly.

In like manner the good may be said to be not only the author of
knowledge to all things known, but of their being and essence, and yet
the good is not essence, but far exceeds essence in dignity and power.

Glaucon said, with a ludicrous earnestness: By the light of heaven,
how amazing!

Yes, I said, and the exaggeration may be set down to you; for you made
me utter my fancies.

And pray continue to utter them; at any rate let us hear if there is
anything more to be said about the similitude of the sun.

Yes, I said, there is a great deal more.

Then omit nothing, however slight.

I will do my best, I said; but I should think that a great deal will
have to be omitted.

You have to imagine, then, that there are two ruling powers, and that
one of them is set over the intellectual world, the other over the
visible. I do not say heaven, lest you should fancy that I am playing
upon the name ('ourhanoz, orhatoz'). May I suppose that you have this
distinction of the visible and intelligible fixed in your mind?

I have.

Now take a line which has been cut into two unequal parts, and divide
each of them again in the same proportion, and suppose the two main
divisions to answer, one to the visible and the other to the
intelligible, and then compare the subdivisions in respect of their
clearness and want of clearness, and you will find that the first
section in the sphere of the visible consists of images. And by images
I mean, in the first place, shadows, and in the second place,
reflections in water and in solid, smooth and polished bodies and the
like: Do you understand?

Yes, I understand.

Imagine, now, the other section, of which this is only the re