to his country?

Never.

Neither will he ever break faith where there have been oaths or
agreements?

Impossible.

No one will be less likely to commit adultery, or to dishonour his
father and mother, or to fail in his religious duties?

No one.

And the reason is that each part of him is doing its own business,
whether in ruling or being ruled?

Exactly so.

Are you satisfied then that the quality which makes such men and such
states is justice, or do you hope to discover some other?

Not I, indeed.

Then our dream has been realized; and the suspicion which we entertained
at the beginning of our work of construction, that some divine power
must have conducted us to a primary form of justice, has now been
verified?

Yes, certainly.

And the division of labour which required the carpenter and the
shoemaker and the rest of the citizens to be doing each his own
business, and not another's, was a shadow of justice, and for that
reason it was of use?

Clearly.

But in reality justice was such as we were describing, being concerned
however, not with the outward man, but with the inward, which is the
true self and concernment of man: for the just man does not permit the
several elements within him to interfere with one another, or any of
them to do the work of others,--he sets in order his own inner life, and
is his own master and his own law, and at peace with himself; and when
he has bound together the three principles within him, which may be
compared to the higher, lower, and middle notes of the scale, and the
intermediate intervals--when he has bound all these together, and is
no longer many, but has become one entirely temperate and perfectly
adjusted nature, then he proceeds to act, if he has to act, whether in
a matter of property, or in the treatment of the body, or in some affair
of politics or private business; always thinking and calling that which
preserves and co-operates with this harmonious condition, just and good
action, and the knowledge which presides over it, wisdom, and that which
at any time impairs this condition, he will call unjust action, and the
opinion which presides over it ignorance.

You have said the exact truth, Socrates.

Very good; and if we were to affirm that we had discovered the just man
and the just State, and the nature of justice in each of them, we should
not be telling a falsehood?

Most certainly not.

May we say so, then?

Let us say so.

And now, I