avoid all flattery, whether of himself or of others; and that rhetoric
should be employed for the maintenance of the right only. The revelation
of another life is a recapitulation of the argument in a figure.

(2) Socrates makes the singular remark, that he is himself the only true
politician of his age. In other passages, especially in the Apology, he
disclaims being a politician at all. There he is convinced that he or any
other good man who attempted to resist the popular will would be put to
death before he had done any good to himself or others. Here he
anticipates such a fate for himself, from the fact that he is 'the only man
of the present day who performs his public duties at all.' The two points
of view are not really inconsistent, but the difference between them is
worth noticing: Socrates is and is not a public man. Not in the ordinary
sense, like Alcibiades or Pericles, but in a higher one; and this will
sooner or later entail the same consequences on him. He cannot be a
private man if he would; neither can he separate morals from politics. Nor
is he unwilling to be a politician, although he foresees the dangers which
await him; but he must first become a better and wiser man, for he as well
as Callicles is in a state of perplexity and uncertainty. And yet there is
an inconsistency: for should not Socrates too have taught the citizens
better than to put him to death?

And now, as he himself says, we will 'resume the argument from the
beginning.'

Socrates, who is attended by his inseparable disciple, Chaerephon, meets
Callicles in the streets of Athens. He is informed that he has just missed
an exhibition of Gorgias, which he regrets, because he was desirous, not of
hearing Gorgias display his rhetoric, but of interrogating him concerning
the nature of his art. Callicles proposes that they shall go with him to