Soc. Well, it is a custom universally respected, is it not, to return good for good, and kindness with kindness? Hipp. Yes, a custom, but one which again is apt to be transgressed. Soc. Then he that so transgresses it pays penalty in finding himself isolated; bereft of friends who are good, and driven to seek after those who love him not. Or is it not so that he who does me kindness in my intercourse with him is my good friend, but if I requite not this kindness to my benefactor, I am hated by him for my ingratitude, and yet I must needs pursue after him and cling to him because of the great gain to me of his society? Hipp. Yes, Socrates. In all these cases, I admit, there is an implication of divine authority; (38) that a law should in itself be loaded with the penalty of its transgression does suggest to my mind a higher than human type of legislator. (38) Lit. "Yes, upon my word, Socrates, all these cases look very like (would seem to point to) the gods." Soc. And in your opinion, Hippias, is the legislation of the gods just and righteous, or the reverse of what is just and righteous? Hipp. Not the reverse of what is just and righteous, Socrates, God forbid! for scarcely could any other legislate aright, of not God himself. Soc. It would seem then, Hippias, the gods themselves are well pleased that "the lawful" and "the just" should be synonymous? (39) (39) Or, "it is well pleasing also to the gods that what is lawful is just and what is just is lawful." By such language and by such conduct, through example and precept alike, he helped to make those who approached him more upright and more just. V And now I propose to show in what way he made those who were with him more vigorous in action. (1) In the first place, as befitted one whose creed was that a basis of self-command is indispensable to any noble performance, he manifested himself to his companions as one who had pre-eminently disciplined himself; (2) and in the next place by conversation and discussion he encouraged them to a like self-restraint beyond all others. (3) Thus it was that he continued ever mindful himself, and was continually reminding all whom he encountered, of matters conducive to virtue; as the following discussion with Euthydemus, which has come to my knowledge, (4) will serve to illustrate--the topic of the discussion being self-command. (1) Lit. "more practical," i.e. more energetic and effective. (2) "If any one might claim to be a prince of ascetics, it was Socrates; such was the ineffaceable impression left on the minds of his associates." (3) Or, "he stimulated in these same companions a spirit of self- restraint beyond all else." (4) Or, "which I can vouch for." Tell me, Euthydemus (he began), do you believe freedom to be a noble and magnificent acquisition, whether for a man or for a state? I cannot conceive a nobler or more magnificent (he answered).