And when the artist is benefited by receiving pay the advantage is gained by an additional use of the art of pay, which is not the art professed by him? He gave a reluctant assent to this. *346D* Then the pay is not derived by the several artists from their respective arts. But the truth is, that while the art of medicine gives health, and the art of the builder builds a house, another art attends them which is the art of pay. The various arts may be doing their own business and benefiting that over which they preside, but would the artist receive any benefit from his art unless he were paid as well? I suppose not. *346E* But does he therefore confer no benefit when he works for nothing? Certainly, he confers a benefit. [Sidenote: The true ruler or artist seeks, not his own advantage, but the perfection of his art; and therefore he must be paid.] Then now, Thrasymachus, there is no longer any doubt that neither arts nor governments provide for their own interests; but, as we were before saying, they rule and provide for the interests of their subjects who are the weaker {25} and not the stronger--to their good they attend and not to the good of the superior. And this is the reason, my dear Thrasymachus, why, as I was just now saying, no one is willing to govern; because no one likes to take in hand the reformation of evils which are not his concern without remuneration. *347A* For, in the execution of his work, and in giving his orders to another, the true artist does not regard his own interest, but always that of his subjects; and therefore in order that rulers may be willing to rule, they must be paid in one of three modes of payment, money, or honour, or a penalty for refusing. [Sidenote: Three modes of paying rulers, money, honour, and a penalty for refusing to rule.] What do you mean, Socrates? said Glaucon. The first two modes of payment are intelligible enough, but what the penalty is I do not understand, or how a penalty can be a payment. You mean that you do not understand the nature of this *347B* payment which to the best men is the great inducement to rule? Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace? Very true. [Sidenote: The penalty is the evil of being ruled by an inferior.] [Sidenote: In a city composed wholly of good men there would be a great unwillingness to rule.] [Sidenote: Thrasymachus maintains that the life of the unjust is better than the life of the just.]