And the orderly one is temperate? Most necessarily. So the temperate soul is good. For my part, I can find nothing to say in objection to this, my dear Callicles; but if you can, do instruct me.

Proceed, good sir.

I say, then, that if the temperate soul is good, one that is in the opposite state to this sensibleThe argument here makes use of a more literal meaning of σώφρων—sound-minded (verging on conscientious, as in what immediately follows). one is bad; and that was the senseless and dissolute one. Certainly. And further, the sensible man will do what is fitting as regards both gods and men; for he could not be sensible if he did what was unfitting. That must needs be so. And again, when he does what is fitting as regards men, his actions will be just, and as regards the gods, pious; and he who does what is just and pious must needs be a just and pious man. That is so. And surely he must be brave also: for you know a sound or temperate mind is shown, not by pursuing and shunning what one ought not, but by shunning and pursuing what one ought, whether they be things or people or pleasures or pains, and by steadfastly persevering in one’s duty; so that it follows of strict necessity, Callicles, that the temperate man, as shown in our exposition, being just and brave and pious, is the perfection of a good man; and that the good man does well and fairly whatever he does and that he who does well is blessed and happy,As the various meanings of σωφροσύνη have been brought out to suggest that one side of virtues involves the others, so here the apparent quibble of εὖ πράττειν (act well and fare well) is intended to suggest a real dependence of happiness upon virtue. while the wicked man or evil-doer is wretched. And this must be the man who is in an opposite case to the temperate,—the licentious man whom you were commending. So there is my account of the matter, and I say that this is the truth; and that, if this is true, anyone, as it seems, who desires to be happy must ensue and practice temperance, and flee from licentiousness, each of us as fast as his feet will carry him, and must contrive, if possible, to need no correction; but if he have need of it, either himself or anyone belonging to him, either an individual or a city, then right must be applied and they must be corrected, if they are to be happy. This, in my opinion, is the mark on which a man should fix his eyes throughout life; he should concentrate all his own and his city’s efforts on this one business of providing a man who would be blessed with the needful justice and temperance; not letting one’s desires go unrestrained and in one’s attempts to satisfy them—an interminable trouble—leading the life of a robber. For neither to any of his fellow-men can such a one be dear, nor to God; since he cannot commune with any, and where there is no communion, there can be no friendship.

And wise men tell us, Callicles, that heaven and earth and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order,Κόσμος (order) was the name first given to the universe by the Pythagoreans. not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession of justice and temperance that the happy are happy and by that of vice the wretched are wretched; or if this is true, we must investigate its consequences. Those former results, Callicles, must all follow, on which you asked me if I was speaking in earnest when I said that a man must accuse himself or his son or his comrade if he do any wrong, and that this is what rhetoric must be used for; and what you supposed Polus to be conceding from shame is after all true— that to do wrong is worse, in the same degree as it is baser, than to suffer it, and that whoever means to be the right sort of rhetorician must really be just and well-informed of the ways of justice, which again Polus said that Gorgias was only shamed into admitting. This being the case, let us consider what weight, if any, there is in the reproaches you cast upon me:Socrates proceeds to recall the reproaches of Callicles, above, Plat. Gorg. 486. is it fairly alleged or not that I am unable to stand up for myself or any of my friends and relations, or to deliver them from the sorest perils, but am exposed like an outcast to the whim of anyone who chooses to give me— the dashing phrase is yours—a box on the ear; or strip me of my substance or expel me from the city; or, worst of all, put me to death; and that to be in such a case is the lowest depth of shame, as your account has it? But mine—though it has been frequently stated already, there can be no objection to my stating it once again—is this: I deny, Callicles, that to be wrongfully boxed on the ear is the deepest disgrace, or to have either my person cut or my purse; I hold that to strike or cut me or mine wrongfully is yet more of a disgrace and an evil, and likewise stealing and kidnapping and housebreaking, and in short any wrong whatsoever done to me or mine, are both worse and more shameful to the wrongdoer than to me the wronged.

All this, which has been made evident in the form I have stated some way back in our foregoing discussion, is held firm and fastened—if I may put it rather bluntly—with reasons of steel and adamant (so it would seem, at least, on the face of it) which you or somebody more gallant than yourself must undo, or else accept this present statement of mine as the only possible one. For my story is ever the same, that I cannot tell how the matter stands, and yet of all whom I have encountered, before as now, no one has been able to state it otherwise without making himself ridiculous. Well now, once more I assume it to be so; but if it is so, and injustice is the greatest of evils to the wrongdoer, and still greater than this greatest, if such can be, when the wrongdoer pays no penalty, what rescue is it that a man must be able to effect for himself if he is not to be ridiculous in very truth? Is it not one which will avert from us the greatest harm? Nay, rescue must needs be at its shamefullest, if one is unable to rescue either oneself or one’s own friends and relations, and second to it is inability in face of the second sort of evil, and third in face of the third, and so on with the rest; according to the gravity attaching to each evil is either the glory of being able to effect a rescue from each sort, or the shame of being unable. Is it so or otherwise, Callicles?

Not otherwise.

Then of these two, doing and suffering wrong, we declare doing wrong to be the greater evil, and suffering it the less. Now with what should a man provide himself in order to come to his own rescue, and so have both of the benefits that arise from doing no wrong on the one hand, and suffering none on the other? Is it power or will? What I mean is, will a man avoid being wronged by merely wishing not to be wronged, or will he avoid it by providing himself with power to avert it?

The answer to that is obvious: by means of power.

But what about doing wrong? Will the mere not wishing to do it suffice—since, in that case, he will not do it—or does it require that he also provide himself with some power or art, since unless he has got such learning or training he will do wrong? I really must have your answer on this particular point, Callicles—whether you think that Polus and I were correct or not in finding ourselves forced to admit, as we did in the preceding argument, that no one does wrong of his own wish, but that all who do wrong do it against their will.

Let it be as you would have it, Socrates, in order that you may come to a conclusion of your argument.

Then for this purpose also, of not doing wrong, it seems we must provide ourselves with a certain power or art.

To be sure.

Now what can be the art of providing so that we suffer no wrong, or as little as possible? Consider if you take the same view of it as I do. For in my view it is this: one must either be a ruler, or even a despot, in one’s city, or else an associate of the existing government.

Do you note, Socrates, how ready I am to praise, when you say a good thing? This seems to me excellently spoken.

Then see if this next statement of mine strikes you as a good one too. It seems to me that the closest possible friendship between man and man is that mentioned by the sages of old time as like to like. Do you not agree?

I do.

So where you have a savage, uneducated ruler as despot, if there were some one in the city far better than he, I suppose the despot would be afraid of him and could never become a friend to him with all his heart?

That is so.

Nor a friend to anyone who was much inferior to him either; for the despot would despise him and never show him the attention due to a friend.

That is true also.

Then the only friend of any account that remains for such a person is a man of his own temper, who blames and praises the same things, and is thus willing to be governed by him and to be subject to his rule. He is a man who will have great power in that state; him none will wrong with impunity. Is it not so?

Yes.

Hence if one of the young men in that city should reflect: In what way can I have great power, and no one may do me wrong?—this, it would seem, is the path he must take, to accustom himself from his earliest youth to be delighted and annoyed by the same things as his master, and contrive to be as like the other as possible. Is it not so?

Yes.

And so this man will have attained to a condition of suffering no wrong and having great power—as your party maintain—in the city.

Certainly.

And of doing no wrong likewise? Or is it quite the contrary, if he is to be like his unjust ruler, and have great influence with him? Well, for my part, I think his efforts will be all the opposite way, that is, towards enabling himself to do as much wrong as possible and to pay no penalty for the wrong he does; will they not?

Apparently.

And thus he will find himself possessed of the greatest evil, that of having his soul depraved and maimed as a result of his imitation of his master and the power he has got.

You have a strange way of twisting your arguments, at each point, this way or that, Socrates! Surely you know that this imitator will put to death anyone who does not imitate his master, if he pleases, and will strip him of his property.

I know that, my good Callicles, if I am not deaf, as I have heard it so often of late from you and Polus, and from almost every one else in the town; but you in return must hear what I say—that he will put a man to death if he pleases, but it will be a villain slaying a good man and true.

And is not this the very thing that makes one indignant?Cf. Callicles’ warning (Plat. Gorg. 486b) against the danger of being put to death on the false accusation of some paltry rascal.

Not if one is a man of sense, as our argument indicates. Or do you suppose that the object of a man’s efforts should be to live as long a time as possible, and to cultivate those arts which preserve us from every danger; such as that which you bid me cultivate—rhetoric, the art that preserves us in the law courts?

Yes, on my word I do, and sound advice it is that I give you.

But now, my excellent friend, do you think there is anything grand in the accomplishment of swimming?

No, in truth, not I.

Yet, you know, that too saves men from death, when they have got into a plight of the kind in which that accomplishment is needed. But if this seems to you too small a thing, I will tell you of a more important one, the art of piloting, which saves not only our lives but also our bodies and our goods from extreme perils, as rhetoric does. And at the same time it is plain-fashioned and orderly, not giving itself grand airs in a pretence of performing some transcendent feat; but in return for performing the same as the forensic art—bringing one safely over, it may be, from Aegina—it charges a fee, I believe, of two obolsAbout fourpence.; or if it be from Egypt or the Pontus, at the very most—for this great service of bringing safe home, as I said just now, oneself and children and goods and womenfolk—on landing charges a couple of drachmaeAbout two shillings; the actual possessor of the art, after performing all this, goes ashore and strolls on the quay by his vessel’s side, with an unobtrusive demeanor. For he knows, I expect, how to estimate the uncertainty as to which of his passengers he has benefited by not letting them be lost at sea, and which he has injured, being aware that he has put them ashore not a whit better than when they came aboard, either in body or in soul.