THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; 
 
and to escape is to become like God, so far as this is possible; and to become like God is to become righteous and holy and wise. But, indeed, my good friend, it is not at all easy to persuade people that the reason generally advanced for the pursuit of virtue and the avoidance of vice—namely, in order that a man may not seem bad and may seem good—is not the reason why the one should be practiced and the other not; that, I think, is merely old wives’ chatter, as the saying is. 
 
Let us give the true reason. God is in no wise and in no manner unrighteous, but utterly and perfectly righteous, and there is nothing so like him as that one of us who in turn becomes most nearly perfect in righteousness. It is herein that the true cleverness of a man is found and also his worthlessness and cowardice; for the knowledge of this is wisdom or true virtue, and ignorance of it is folly or manifest wickedness; and all the other kinds of seeming cleverness and wisdom are paltry when they appear in public affairs and vulgar in the arts. Therefore by far the best thing for the unrighteous man
 
and the man whose words or deeds are impious is not to grant that he is clever through knavery; for such men glory in that reproach, and think it means that they are not triflers, useless burdens upon the earth, Hom. Il. 18.104; Hom. Od. 20. 379 but such as men should be who are to live safely in a state. So we must tell them the truth—that just because they do not think they are such as they are, they are so all the more truly; for they do not know the penalty of unrighteousness, which is the thing they most ought to know. For it is not what they think it is—scourgings and death, which they sometimes escape entirely when they have done wrong—but a penalty which it is impossible
 
to escape. THEO. What penalty do you mean?