unjust in
this conflict; and now comes the third trial, which is dedicated to
Olympian Zeus the saviour: a sage whispers in my ear that no pleasure
except that of the wise is quite true and pure--all others are a shadow
only; and surely this will prove the greatest and most decisive of
falls?

Yes, the greatest; but will you explain yourself?

I will work out the subject and you shall answer my questions.

Proceed.

Say, then, is not pleasure opposed to pain?

True.

And there is a neutral state which is neither pleasure nor pain?

There is.

A state which is intermediate, and a sort of repose of the soul about
either--that is what you mean?

Yes.

You remember what people say when they are sick?

What do they say?

That after all nothing is pleasanter than health. But then they never
knew this to be the greatest of pleasures until they were ill.

Yes, I know, he said.

And when persons are suffering from acute pain, you must. have heard
them say that there is nothing pleasanter than to get rid of their pain?

I have.

And there are many other cases of suffering in which the mere rest and
cessation of pain, and not any positive enjoyment, is extolled by them
as the greatest pleasure?

Yes, he said; at the time they are pleased and well content to be at
rest.

Again, when pleasure ceases, that sort of rest or cessation will be
painful?

Doubtless, he said.

Then the intermediate state of rest will be pleasure and will also be
pain?

So it would seem.

But can that which is neither become both?

I should say not.

And both pleasure and pain are motions of the soul, are they not?

Yes.

But that which is neither was just now shown to be rest and not motion,
and in a mean between them?

Yes.

How, then, can we be right in supposing that the absence of pain is
pleasure, or that the absence of pleasure is pain?

Impossible.

This then is an appearance only and not a reality; that is to say, the
rest is pleasure at the moment and in comparison of what is painful,
and painful in comparison of what is pleasant; but all these
representations, when tried by the test of true pleasure, are not real
but a sort of imposition?

That is the inference.

Look at the other class of pleasures which have no antecedent pains and
you will no longer suppose, as you perhaps may at present, that
pleasure is only the cessation of pain, or pain of pleasure.

What are they, he said, and where sha