to good as to their summit and crown?'
'I understand the problem, but I desire to hear how thou wouldst solve it.'
'Well, then, listen to the determination of the matter. Were all these members composing happiness, they would differ severally one from the other. For this is the nature of parts—that by their difference they compose one body. All these, however, have been proved to be the same; therefore they cannot possibly be members, otherwise happiness will seem to be built up out of one member, which cannot be.'
'There can be no doubt as to that,' said I; 'but I am impatient to hear what remains.'
'Why, it is manifest that all the others are relative to the good. For the very reason why independence is sought is that it is judged good, and so power also, because it is believed to be good. The same, too, may be supposed of reverence, of renown, and of pleasant delight. Good, then, is the sum and source of all desirable things. That which has not in itself any good, either in reality or in semblance, can in no wise be desired. Contrariwise, even things which by nature are not good are desired as if they were truly good, if they seem to be so. Whereby it comes to pass that goodness is rightly believed to be the sum and hinge and cause of all things desirable. Now, that for the sake of which anything is desired itself seems to be most wished for. For instance, if anyone wishes to ride for the sake of health, he does not so much wish for the exercise of riding as the benefit of his