Soc. Well then, illustrious friend, when I have said my say, do you reply to me. Suppose that I go into a crowded Agora, and take a dagger under my arm. Polus, I say to you, I have just acquired rare power, and become a tyrant; for if I think that any of these men whom you see ought to be put to death, the man whom I have a mind to kill is as good as dead; and if I am disposed to break his head or tear his garment, he will have his head broken or his garment torn in an instant. Such is my great power in this city. And if you do not believe me, and I show you the dagger, you would probably reply:
Socrates, in that sort of way any one may have great power-he may burn any house which he pleases, and the docks and triremes of the Athenians, and all their other vessels, whether public or private-but can you believe that this mere doing as you think best is great power?
Pol. Certainly not such doing as this.
Soc. But can you tell me why you disapprove of such a power?
Pol. I can.
Soc. Why then?
Pol. Why, because he who did as you say would be certain to be punished.
Soc. And punishment is an evil?
Pol. Certainly.
Soc. And you would admit once more, my good sir, that great power is a benefit to a man if his actions turn out to his advantage, and that this is the meaning of great power; and if not, then his power is an evil and is no power. But let us look at the matter in another way do we not acknowledge that the things of which we were speaking, the infliction of death, and exile, and the deprivation of property are sometimes a good and sometimes not a good?
Pol. Certainly.
Soc. About that you and I may be supposed to agree?
Pol. Yes.
Soc. Tell me, then, when do you say that they are good and when that they are evil-what principle do you lay down?
Pol. I would rather, Socrates, that you should answer as well as ask that question.
Soc. Well, Polus, since you would rather have the answer from me, I say that they are good when they are just, and evil when they are unjust.
Pol. You are hard of refutation, Socrates, but might not a child refute that statement?
Soc. Then I shall be very grateful to the child, and equally grateful to you if you will refute me and deliver me from my foolishness. And I hope that refute me you will, and not weary of doing good to a friend.
Pol. Yes, Socrates, and I need not go far or appeal to antiquity;events which happened only a few days ago are enough to refute you, and to prove that many men who do wrong are happy.
Soc. What events?
Pol. You see, I presume, that Archelaus the son of Perdiccas is now the ruler of Macedonia?
Soc. At any rate I hear that he is.
Pol. And do you think that he is happy or miserable?
Soc. I cannot say, Polus, for I have never had any acquaintance with him.
Pol. And cannot you tell at once, and without having an acquaintance with him, whether a man is happy?
Soc. Most certainly not.
Pol. Then clearly, Socrates, you would say that you did not even know whether the great king was a happy man?
Soc. And I should speak the truth; for I do not know how he stands in the matter of education and justice.
Pol. What! and does all happiness consist in this?
Soc. Yes, indeed, Polus, that is my doctrine; the men and women who are gentle and good are also happy, as I maintain, and the unjust and evil are miserable.
Pol. Then, according to your doctrine, the said Archelaus is miserable?
Soc. Yes, my friend, if he is wicked.
Pol. That he is wicked I cannot deny; for he had no title at all to the throne which he now occupies, he being only the son of a woman who was the slave of Alcetas the brother of Perdiccas; he himself therefore in strict right was the slave of Alcetas; and if he had meant to do rightly he would have remained his slave, and then, according to your doctrine, he would have been happy. But now he is unspeakably miserable, for he has been guilty of the greatest crimes: in the first place he invited his uncle and master, Alcetas, to come to him, under the pretence that he would restore to him the throne which Perdiccas has usurped, and after entertaining him and his son Alexander, who was his own cousin, and nearly of an age with him, and ****** them drunk, he threw them into a waggon and carried them off by night, and slew them, and got both of them out of the way;and when he had done all this wickedness he never discovered that he was the most miserable of all men, was very far from repenting:
shall I tell you how he showed his remorse? he had a younger brother, a child of seven years old, who was the legitimate son of Perdiccas, and to him of right the kingdom belonged; Archelaus, however, had no mind to bring him up as he ought and restore the kingdom to him; that was not his notion of happiness; but not long afterwards he threw him into a well and drowned him, and declared to his mother Cleopatra that he had fallen in while running after a goose, and had been killed. And now as he is the greatest criminal of all the Macedonians, he may be supposed to be the most miserable and not the happiest of them, and I dare say that there are many Athenians, and you would be at the head of them, who would rather be any other Macedonian than Archelaus!
Soc. I praised you at first, Polus, for being a rhetorician rather than a reasoner. And this, as I suppose, is the sort of argument with which you fancy that a child might refute me, and by which Istand refuted when I say that the unjust man is not happy. But, my good friend, where is the refutation? I cannot admit a word which you have been saying.
Pol. That is because you will not; for you surely must think as Ido.
Soc. Not so, my ****** friend, but because you will refute me after the manner which rhetoricians practise in courts of law. For there the one party think that they refute the other when they bring forward a number of witnesses of good repute in proof of their allegations, and their adversary has only a single one or none at all.
