Page:The works of Plato, A new and literal version, (vol 6) (Burges, 1854).djvu/21

C. 3.] [3.] It is however necessary for a certain science to be come apparent, by which he, who possesses it, would be wise in reality, and not be so in opinion merely. Let us, then, consider. For we are endeavouring by a reasoning, difficult in every way, to find some other science beyond those already mentioned, which may be truly and with propriety called wisdom; while he, who receives it, will be a person neither vulgar nor silly, but wise and good through it; and, whether he governs or is governed by the state, injustice become an elegant person.

Let us, therefore, consider that science first, which singly proceeds from human nature, and which, amongst all that are present, would, by not being present, render the race of man of (all) animals the most senseless and thoughtless. Now this it is not very difficult for any one to consider. For that, which has given number to the whole race of man, would, so to say, being compared one against one, effect this. I conceive however that a certain god himself, rather than a certain accident, gave it to us to preserve us; but whom I conceive to have been the god, it is necessary to state, strange although it be, and, on the other hand, somehow not strange. For how must we not conceive that he, who is the cause to us of every good thing, should not have been the cause likewise of intellect, the greatest good by far? Now what god am I speaking of, Megillus and Clinias, and making an object of worship? It is almost Heaven, whom it is most just we should honour, as all the other daemons and gods do, and pray pre-eminently to it. For all of us would confess that it is the cause of all good