and men regard them, how are their minds
likely to be affected, my dear Socrates,--those of them, I mean, who are
quickwitted, and, like bees on the wing, light on every flower, and from
all that they hear are prone to draw conclusions as to what manner of
persons they should be and in what way they should walk if they would
make the best of life? Probably the youth will say to himself in the
words of Pindar--

'Can I by justice or by crooked ways of deceit ascend a loftier tower
which may be a fortress to me all my days?'

For what men say is that, if I am really just and am not also thought
just profit there is none, but the pain and loss on the other hand
are unmistakeable. But if, though unjust, I acquire the reputation of
justice, a heavenly life is promised to me. Since then, as philosophers
prove, appearance tyrannizes over truth and is lord of happiness, to
appearance I must devote myself. I will describe around me a picture and
shadow of virtue to be the vestibule and exterior of my house; behind I
will trail the subtle and crafty fox, as Archilochus, greatest of sages,
recommends. But I hear some one exclaiming that the concealment of
wickedness is often difficult; to which I answer, Nothing great is easy.
Nevertheless, the argument indicates this, if we would be happy, to be
the path along which we should proceed. With a view to concealment we
will establish secret brotherhoods and political clubs. And there
are professors of rhetoric who teach the art of persuading courts and
assemblies; and so, partly by persuasion and partly by force, I shall
make unlawful gains and not be punished. Still I hear a voice saying
that the gods cannot be deceived, neither can they be compelled. But
what if there are no gods? or, suppose them to have no care of human
things--why in either case should we mind about concealment? And even if
there are gods, and they do care about us, yet we know of them only
from tradition and the genealogies of the poets; and these are the very
persons who say that they may be influenced and turned by 'sacrifices
and soothing entreaties and by offerings.' Let us be consistent then,
and believe both or neither. If the poets speak truly, why then we had
better be unjust, and offer of the fruits of injustice; for if we are
just, although we may escape the vengeance of heaven, we shall lose the
gains of injustice; but, if we are unjust, we shall keep the gains, and
by our sinning and praying, and p