ness and beauty?

Still, I must implore you, Socrates, said Glaucon, not to turn away just
as you are reaching the goal; if you will only give such an explanation
of the good as you have already given of justice and temperance and the
other virtues, we shall be satisfied.

Yes, my friend, and I shall be at least equally satisfied, but I cannot
help fearing that I shall fail, and that my indiscreet zeal will bring
ridicule upon me. No, sweet sirs, let us not at present ask what is the
actual nature of the good, for to reach what is now in my thoughts
would be an effort too great for me. But of the child of the good who
is likest him, I would fain speak, if I could be sure that you wished to
hear--otherwise, not.

By all means, he said, tell us about the child, and you shall remain in
our debt for the account of the parent.

I do indeed wish, I replied, that I could pay, and you receive, the
account of the parent, and not, as now, of the offspring only; take,
however, this latter by way of interest, and at the same time have a
care that I do not render a false account, although I have no intention
of deceiving you.

Yes, we will take all the care that we can: proceed.

Yes, I said, but I must first come to an understanding with you, and
remind you of what I have mentioned in the course of this discussion,
and at many other times.

What?

The old story, that there is a many beautiful and a many good, and so
of other things which we describe and define; to all of them the term
'many' is applied.

True, he said.

And there is an absolute beauty and an absolute good, and of other
things to which the term 'many' is applied there is an absolute; for
they may be brought under a single idea, which is called the essence of
each.

Very true.

The many, as we say, are seen but not known, and the ideas are known but
not seen.

Exactly.

And what is the organ with which we see the visible things?

The sight, he said.

And with the hearing, I said, we hear, and with the other senses
perceive the other objects of sense?

True.

But have you remarked that sight is by far the most costly and complex
piece of workmanship which the artificer of the senses ever contrived?

No, I never have, he said.

Then reflect; has the ear or voice need of any third or additional
nature in order that the one may be able to hear and the other to be
heard?

Nothing of the sort.

No, indeed, I replied; and the same is true of