Gorgias

Soc.

whether in assimilating himself to the constitution of the state in which he may be dwelling— and so therefore now, whether it is your duty to make yourself as like as possible to the Athenian people, if you intend to win its affection and have great influence in the city: see if this is to your advantage and mine, so that we may not suffer, my distinguished friend, the fate that they say befalls the creatures who would draw down the moon—the hags of Thessaly;[*](Socrates alludes to the popular theory that the practice of witchcraft is a serious danger or utter destruction to the practicer.) that our choice of this power in the city may not cost us all that we hold most dear. But if you suppose that anyone in the world can transmit to you such an art as will cause you to have great power in this state without conforming to its government either for better or for worse, in my opinion you are ill-advised, Callicles; for you must be no mere imitator, but essentially like them, if you mean to achieve any genuine sort of friendship with Demus the Athenian people, ay, and I dare swear, with Demus son of Pyrilampes[*](Cf. above, Plat. Gorg. 481d.) as well. So whoever can render you most like them is the person to make you a statesman in the way that you desire to be a statesman, and a rhetorician; for everybody is delighted with words that are designed for his special temper, but is annoyed by what is spoken to suit aliens—unless you have some other view, dear creature. Have we any objection to this, Callicles?

Call.

It seems to me, I cannot tell how, that your statement is right, Socrates, but I share the common feeling; I do not quite believe you.

Soc.

Because the love of Demus, Callicles, is there in your soul to resist me: but if haply we come to examine these same questions more than once, and better, you will believe. Remember, however, that we said there were two treatments that might be used in the tendance of any particular thing, whether body or soul: one, making pleasure the aim in our dealings with it; the other, working for what is best, not indulging it but striving with it as hard as we can. Was not this the distinction we were making at that point?

Call.

Certainly.

Soc.

Then the one, aiming at pleasure, is ignoble and really nothing but flattery, is it not?

Call.

Be it so, if you like.

Soc.

And the aim of the other is to make that which we are tending, whether it be body or soul, as good as may be.

Call.

To be sure.