vice, and the consequence is
that he is supremely miserable, and that he makes everybody else as
miserable as himself.

No man of any sense will dispute your words.

Come then, I said, and as the general umpire in theatrical contests
proclaims the result, do you also decide who in your opinion is first
in the scale of happiness, and who second, and in what order the others
follow: there are five of them in all--they are the royal,
timocratical, oligarchical, democratical, tyrannical.

The decision will be easily given, he replied; they shall be choruses
coming on the stage, and I must judge them in the order in which they
enter, by the criterion of virtue and vice, happiness and misery.

Need we hire a herald, or shall I announce, that the son of Ariston
(the best) has decided that the best and justest is also the happiest,
and that this is he who is the most royal man and king over himself;
and that the worst and most unjust man is also the most miserable, and
that this is he who being the greatest tyrant of himself is also the
greatest tyrant of his State?

Make the proclamation yourself, he said.

And shall I add, 'whether seen or unseen by gods and men'?

Let the words be added.

Then this, I said, will be our first proof; and there is another, which
may also have some weight.

What is that?

The second proof is derived from the nature of the soul: seeing that
the individual soul, like the State, has been divided by us into three
principles, the division may, I think, furnish a new demonstration.

Of what nature?

It seems to me that to these three principles three pleasures
correspond; also three desires and governing powers.

How do you mean? he said.

There is one principle with which, as we were saying, a man learns,
another with which he is angry; the third, having many forms, has no
special name, but is denoted by the general term appetitive, from the
extraordinary strength and vehemence of the desires of eating and
drinking and the other sensual appetites which are the main elements of
it; also money-loving, because such desires are generally satisfied by
the help of money.

That is true, he said.

If we were to say that the loves and pleasures of this third part were
concerned with gain, we should then be able to fall back on a single
notion; and might truly and intelligibly describe this part of the soul
as loving gain or money.

I agree with you.

Again, is not the passionate elem