hat you make a second form as of a lion, and a third of a
man, the second smaller than the first, and the third smaller than the
second.

That, he said, is an easier task; and I have made them as you say.

And now join them, and let the three grow into one.

That has been accomplished.

Next fashion the outside of them into a single image, as of a man, so
that he who is not able to look within, and sees only the outer hull,
may believe the beast to be a single human creature.

I have done so, he said.

And now, to him who maintains that it is profitable for the human
creature to be unjust, and unprofitable to be just, let us reply
that, if he be right, it is profitable for this creature to feast
the multitudinous monster and strengthen the lion and the lion-like
qualities, but to starve and weaken the man, who is consequently liable
to be dragged about at the mercy of either of the other two; and he is
not to attempt to familiarize or harmonize them with one another--he
ought rather to suffer them to fight and bite and devour one another.

Certainly, he said; that is what the approver of injustice says.

To him the supporter of justice makes answer that he should ever so
speak and act as to give the man within him in some way or other the
most complete mastery over the entire human creature. He should watch
over the many-headed monster like a good husbandman, fostering and
cultivating the gentle qualities, and preventing the wild ones from
growing; he should be making the lion-heart his ally, and in common care
of them all should be uniting the several parts with one another and
with himself.

Yes, he said, that is quite what the maintainer of justice say.

And so from every point of view, whether of pleasure, honour, or
advantage, the approver of justice is right and speaks the truth, and
the disapprover is wrong and false and ignorant?

Yes, from every point of view.

Come, now, and let us gently reason with the unjust, who is not
intentionally in error. 'Sweet Sir,' we will say to him, 'what think
you of things esteemed noble and ignoble? Is not the noble that which
subjects the beast to the man, or rather to the god in man; and the
ignoble that which subjects the man to the beast?' He can hardly avoid
saying Yes--can he now?

Not if he has any regard for my opinion.

But, if he agree so far, we may ask him to answer another question:
'Then how would a man profit if he received gold and silver on the