And having neither more nor less of harmony or of discord, one soul has no more vice or virtue than another, if vice be discord and virtue harmony? Not at all more. Or speaking more correctly, Simmias, the soul, if she is a 94 harmony, will never have any vice; because a harmony, being absolutely a harmony, has no part in the inharmonical. No. [Sidenote: If the soul is a harmony, all souls must be equally good.] And therefore a soul which is absolutely a soul has no vice? How can she have, if the previous argument holds? Then, if all souls are equally by their nature souls, all souls of all living creatures will be equally good? I agree with you, Socrates, he said. And can all this be true, think you? he said; for these are the consequences which seem to follow from the assumption that the soul is a harmony? It cannot be true. Once more, he said, what ruler is there of the elements of human nature other than the soul, and especially the wise soul? Do you know of any? Indeed, I do not. And is the soul in agreement with the affections of the body? or is she at variance with them? For example, when the body is hot and thirsty, does not the soul incline us against drinking? and when the body is hungry, against eating? And this is only one instance out of ten thousand of the opposition of the soul to the things of the body. Very true. [Sidenote: _Enough of Harmonia._] But we have already acknowledged that the soul, being a harmony, can never utter a note at variance with the tensions and relaxations and vibrations and other affections of the strings out of which she is composed; she can only follow, she cannot lead them? It must be so, he replied. [Sidenote: The soul leads and does not follow. She constrains and reprimands the passions.] And yet do we not now discover the soul to be doing the exact opposite—leading the elements of which she is believed to be composed; almost always opposing and coercing them in all sorts of ways throughout life, sometimes more violently with the pains of medicine and gymnastic; then again more gently; now threatening, now admonishing the desires, passions, fears, as if talking to a thing which is not herself, as Homer in the Odyssey represents Odysseus doing in the words— ‘He beat his breast, and thus reproached his heart: Endure, my heart; far worse hast thou endured!’ Do you think that Homer wrote this under the idea that the soul is a harmony capable of being led by the affections of the body, and not rather of a nature which should lead and master them—herself a far diviner thing than any harmony? Yes, Socrates, I quite think so.