theirs, although you may perhaps be accessories to them. A great piece of work is always being made, as I see and am told, now as of old; about our statesmen. When the State treats any of them as malefactors, I observe that there is a great uproar and indignation at the supposed wrong which is done to them; “after all their many services to the State, that they should unjustly perish,”—so the tale runs. But the cry is all a lie; for no statesman ever could be unjustly put to death by the city of which he is the head. The case of the professed statesman is, I believe, very much like that of the professed sophist; for the sophists, although they are wise men, are nevertheless guilty of a strange piece of folly; professing to be teachers of virtue, they will often accuse their disciples of wronging them, and defrauding them of their pay, and showing no gratitude for their services. Yet what can be more absurd than that men who have become just and good, and whose injustice has been taken away from them, and who have had justice implanted in them by their teachers, should act unjustly by reason of the injustice which is not in them? Can anything be more irrational, my friends, than this? You, Callicles, compel me to be a mob-orator, because you will not answer. CALLICLES: And you are the man who cannot speak unless there is some one to answer? SOCRATES: I suppose that I can; just now, at any rate, the speeches which I am making are long enough because you refuse to answer me. But I adjure you by the god of friendship, my good sir, do tell me whether there does not appear to you to be a great inconsistency in saying that you have made a man good, and then blaming him for being bad? CALLICLES: Yes, it appears so to me. SOCRATES: Do you never hear our professors of education speaking in this inconsistent manner? CALLICLES: Yes, but why talk of men who are good for nothing? SOCRATES: I would rather say, why talk of men who profess to be rulers, and declare that they are devoted to the improvement of the city, and nevertheless upon occasion declaim against the utter vileness of the city:—do you think that there is any difference between one and the other? My good friend, the sophist and the rhetorician, as I was saying to Polus, are the same, or nearly the same; but you ignorantly fancy that rhetoric is a perfect thing, and sophistry a thing to be despised; whereas the truth is, that sophistry is as much superior to rhetoric as legislation is to the practice of law, or gymnastic to medicine. The orators and sophists, as I am inclined to think, are the only class who cannot complain of the mischief ensuing to themselves from that which they teach others, without in the same breath accusing themselves of having done no good to those whom they profess to benefit. Is not this a fact? CALLICLES: Certainly it is.