region in which alone it resides. Their pleasures, though seeming intense, and raising vehement desires in their uninstructed minds, are yet only phantoms deriving a semblance of pleasure from contrast with pains:[303] they are like the phantom of Helen, for which (as Stesichorus says) the Greeks and Trojans fought so many battles, knowing nothing about the true Helen, who was never in Troy. [Footnote 301: Plato, Republic, ix. p. 585 B. [Greek: Plê/rôsis de\ a)lêtheste/ra tou= ê(=tton ê)\ tou= ma=llon o)/ntos? Dê=lon o(/ti tou= ma=llon. Po/tera ou)=n ê(gei= ta\ ge/nê ma=llon kathara=s ou)si/as mete/chein, ta\ oi(=on si/tou kai\ potou= kai\ o)/psou kai\ xumpa/sês trophê=s, ê)\ to\ do/xês te a)lêthou=s ei)=dos kai\ e)pistê/mês kai\ nou= kai\ xullê/bdên xumpa/sês a)retê=s?]] [Footnote 302: Plato, Republic, ix. p. 585 E.] [Footnote 303: Plato, Republic, ix. p. 586.] [Side-note: Comparative worthlessness of the pleasures of Appetite and Ambition, when measured against those of Intelligence.] The pleasures belonging to the Love of Honour (Energy or Passion) are no better than those belonging to the Love of Money (Appetite). In so far as the desires belonging to both these departments of mind are under the controul of the third or best department (Love of Wisdom, or Reason), the nearest approach to true pleasure, which it is in the nature of either of them to bestow, will be realised. But in so far as either of them throws off the controul of Reason, it will neither obtain its own truest pleasures, nor allow the other departments of mind to obtain theirs.[304] The desires connected with love, and with despotic power, stand out more than the others, as recusant to Reason. Law, and Regulation. The kingly and moderate desires are most obedient to this authority. The lover and the despot, therefore, will enjoy the least pleasure: the kindly-minded man will enjoy the most. Of the three sorts of pleasure, one true and legitimate, two bastard, the despot goes most away from the legitimate, and to the farthest limit of the bastard. His condition is the most miserable, that of the kingly-minded man is the happiest: between the two come the oligarchical and the democratical man. The difference between the two extremes** is as 1: 729.[305] [Footnote 304: Plato, Republic, ix. pp. 586-587.] [Footnote 305: Plato, Republic, ix. p. 587 E.] [Side-note: The Just Man will be happy from his justice--He will look only to the good order of his own mind--He will stand aloof from public affairs, in cities as now constituted.]