[Side-note: Conclusion--The Model city and the individual corresponding to it, are the happiest of all--That which is farthest removed from it, is the most miserable of all.] Thus then (concludes Sokrates) we may affirm with confidence, having reference to the five distinct cities above described--(1. The Model-City, regal or aristocratical. 2. Timocracy. 3. Oligarchy. 4. Democracy. 5. Despotism)--that the first of these is happy, and the last miserable: the three intermediate cities being more or less happy in the order which they occupy from the first to the last. [Side-note: The Just Man is happy in and through his Justice, however he may be treated by others. The Unjust Man, miserable.] Each of these cities has its parallel in an individual citizen. The individual citizen corresponding to the first is happy--he who corresponds to the last is miserable: and so proportionally for the individual corresponding to the three intermediate cities. He is happy or miserable, in and through himself, or essentially; whether he be known to Gods and men or not--whatever may be the sentiment entertained of him by others.[289] [Footnote 289: Plato, Republic, ix. p. 580 D. [Greek: e)a/n te lantha/nôsi toiou=toi o)/ntes e)a/n te mê\ pa/ntas a)nthrô/pous te kai\ theou/s.]] There are two other lines of argument (continues Sokrates) establishing the same conclusion. [Side-note: Other arguments proving the same conclusion--Pleasures of Intelligence are the best of all pleasures.] 1. We have seen that both the collective city and the individual mind are distributed into three portions: Reason, Energy, Appetite. Each of these portions has its own peculiar pleasures and pains, desires and aversions, beginnings or principles of action: Love of Knowledge: Love of Honour: Love of Gain. If you question men in whom these three varieties of temper respectively preponderate, each of them will extol the pleasures of his own department above those belonging to the other two. The lover of wealth will declare the pleasures of acquisition and appetite to be far greater than those of honour or of knowledge: each of the other two will say the same for himself, and for the pleasures of his own department. Here then the question is opened, Which of the three is in the right? Which of the three varieties of pleasure and modes of life is the more honourable or base, the better or worse, the more pleasurable or painful?[290] By what criterion, or by whose judgment, is this question to be decided? It must be decided by experience, intelligence and rational discourse.[291] Now it is certain that the lover of knowledge, or the philosopher, has greater experience of all the three varieties of pleasure than is possessed by either of the other two men. He must in his younger days have tasted and tried the pleasures of both; but the other two have never tasted his.[292] Moreover, each of the three acquires more or less of honour, if he succeeds in his own