That is, “the people of Athens.” It is necessary to retain the original word because of the play on the word _Demus_, which was the name of the son of Pyrilampes, a person distinguished for his personal beauty. Socrates means to insinuate that while he loves the inward beauty of Alcibiades and philosophy, Callicles loves the external beauty of the people and Demus son of Pyrilampes. ----- _Cal._ You seem to me, Socrates, to act the boaster in your discourses, as being in truth a mob-orator: and now you thus declaim, since Polus has met with the same treatment as he objected Gorgias met with from you. 84. For he said that Gorgias, when asked by you, whether if one should come to him, wishing to learn rhetoric without being acquainted with justice, Gorgias would teach him, was ashamed, and said that he would teach him, on account of the custom among men, because they would be displeased if any one were to refuse: and that from this admission Gorgias was compelled to contradict himself, and you were delighted with this very circumstance; for which he then ridiculed you, as it appeared to me, very properly. And now he himself has in turn been treated the very same way; I, however, in this particular, do not commend Polus, because he has conceded to you, that to commit injustice is more base than to suffer it. For, from this admission, he being entangled by you in the discussion, has been brought to a check, because he was ashamed to say what he thought. For you in reality, Socrates, while you profess to be in search of truth, lead to such vulgar and popular things as these which are not beautiful by nature, but by law. For these are, for the most part, contrary to each other, nature and law. 85. If any one, therefore, is ashamed, and dares not say what he thinks, he is compelled to contradict himself. And you, having perceived this subtle distinction, deal unfairly in the discussion; for, if any one speaks of any thing according to law, you cunningly ask him about it according to nature, and if he speaks of things according to nature, you ask him about them according to law; as just now in the present discussion, respecting committing injustice and suffering it, when Polus spoke of that which is more base according to nature, you followed up the law _as if it were_ according to nature. For, by nature, every thing is more base which is also worse, as to suffer injustice, but by law to commit it. For to submit to injustice is not the condition of a man, but of a slave, to whom it is better to die than to live, since, being injured and disgraced, he is unable to defend himself or any one else for whom he has regard. But I think, those who make the laws are the weak and the many: they, therefore, make laws with a view to themselves and their own advantage, and with the same view they bestow praise and impute blame; and to terrify such men as are stronger, and who are able to acquire