'This, then, which is one, and simple by nature, human perversity separates, and, in trying to win a part of that which has no parts, fails to attain not only that portion (since there are no portions), but also the whole, to which it does not dream of aspiring.' 'How so?' said I. 'He who, to escape want, seeks riches, gives himself no concern about power; he prefers a mean and low estate, and also denies himself many pleasures dear to nature to avoid losing the money which he has gained. But at this rate he does not even attain to independence--a weakling void of strength, vexed by distresses, mean and despised, and buried in obscurity. He, again, who thirsts alone for power squanders his wealth, despises pleasure, and thinks fame and rank alike worthless without power. But thou seest in how many ways his state also is defective. Sometimes it happens that he lacks necessaries, that he is gnawed by anxieties, and, since he cannot rid himself of these inconveniences, even ceases to have that power which was his whole end and aim. In like manner may we cast up the reckoning in case of rank, of glory, or of pleasure. For since each one of these severally is identical with the rest, whosoever seeks any one of them without the others does not even lay hold of that one which he makes his aim.' 'Well,' said I, 'what then?' 'Suppose anyone desire to obtain them together, he does indeed wish for happiness as a whole; but will he find it in these things which, as we have proved, are unable to bestow what they promise?' 'Nay; by no means,' said I. 'Then, happiness must certainly not be sought in these things which severally are believed to afford some one of the blessings most to be desired.' 'They must not, I admit. No conclusion could be more true.' 'So, then, the form and the causes of false happiness are set before thine eyes. Now turn thy gaze to the other side; there thou wilt straightway see the true happiness I promised.' 'Yea, indeed, 'tis plain to the blind.' said I. 'Thou didst point it out even now in seeking to unfold the causes of the false. For, unless I am mistaken, that is true and perfect happiness which crowns one with the union of independence, power, reverence, renown, and joy. And to prove to thee with how deep an insight I have listened--since all these are the same--that which can truly bestow one of them I know to be without doubt full and complete happiness.' 'Happy art thou, my scholar, in this thy conviction; only one thing shouldst thou add.' 'What is that?' said I. 'Is there aught, thinkest thou, amid these mortal and perishable things which can produce a state such as this?' 'Nay, surely not; and this thou hast so amply demonstrated that no word more is needed.' 'Well, then, these things seem to give to mortals shadows of the true good, or some kind of imperfect good; but the true and perfect good they cannot bestow.' 'Even so,' said I.