one opinion and then of another, and seems to have no
intelligence?

Just so.

Now, that which imparts truth to the known and the power of knowing to
the knower is what I would have you term the idea of good, and this
you will deem to be the cause of science, and of truth in so far as
the latter becomes the subject of knowledge; beautiful too, as are both
truth and knowledge, you will be right in esteeming this other nature as
more beautiful 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 not 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.

I hope not, he said.

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 visi