SOCRATES: I want to know whether such things as appear to us to admit of more or less, or are denoted by the words 'exceedingly,' 'gently,' 'extremely,' and the like, may not be referred to the class of the infinite, which is their unity, for, as was asserted in the previous argument, all things that were divided and dispersed should be brought together, and have the mark or seal of some one nature, if possible, set upon them--do you remember? PROTARCHUS: Yes. SOCRATES: And all things which do not admit of more or less, but admit their opposites, that is to say, first of all, equality, and the equal, or again, the double, or any other ratio of number and measure--all these may, I think, be rightly reckoned by us in the class of the limited or finite; what do you say? PROTARCHUS: Excellent, Socrates. SOCRATES: And now what nature shall we ascribe to the third or compound kind? PROTARCHUS: You, I think, will have to tell me that. SOCRATES: Rather God will tell you, if there be any God who will listen to my prayers. PROTARCHUS: Offer up a prayer, then, and think. SOCRATES: I am thinking, Protarchus, and I believe that some God has befriended us. PROTARCHUS: What do you mean, and what proof have you to offer of what you are saying? SOCRATES: I will tell you, and do you listen to my words. PROTARCHUS: Proceed. SOCRATES: Were we not speaking just now of hotter and colder? PROTARCHUS: True. SOCRATES: Add to them drier, wetter, more, less, swifter, slower, greater, smaller, and all that in the preceding argument we placed under the unity of more and less. PROTARCHUS: In the class of the infinite, you mean? SOCRATES: Yes; and now mingle this with the other. PROTARCHUS: What is the other. SOCRATES: The class of the finite which we ought to have brought together as we did the infinite; but, perhaps, it will come to the same thing if we do so now;--when the two are combined, a third will appear. PROTARCHUS: What do you mean by the class of the finite? SOCRATES: The class of the equal and the double, and any class which puts an end to difference and opposition, and by introducing number creates harmony and proportion among the different elements. PROTARCHUS: I understand; you seem to me to mean that the various opposites, when you mingle with them the class of the finite, takes certain forms. SOCRATES: Yes, that is my meaning. PROTARCHUS: Proceed. SOCRATES: Does not the right participation in the finite give health--in disease, for instance? PROTARCHUS: Certainly. SOCRATES: And whereas the high and low, the swift and the slow are infinite or unlimited, does not the addition of the principles aforesaid introduce a limit, and perfect the whole frame of music? PROTARCHUS: Yes, certainly. SOCRATES: Or, again, when cold and heat prevail, does not the introduction of them take away excess and indefiniteness, and infuse moderation and harmony? PROTARCHUS: Certainly.