hink that
a man who is unjust and doing injustice can be happy, seeing that you
think Archelaus unjust, and yet happy? May I assume this to be your
opinion?

POLUS: Certainly.

SOCRATES: But I say that this is an impossibility--here is one point
about which we are at issue:--very good. And do you mean to say also
that if he meets with retribution and punishment he will still be happy?

POLUS: Certainly not; in that case he will be most miserable.

SOCRATES: On the other hand, if the unjust be not punished, then,
according to you, he will be happy?

POLUS: Yes.

SOCRATES: But in my opinion, Polus, the unjust or doer of unjust
actions is miserable in any case,--more miserable, however, if he be not
punished and does not meet with retribution, and less miserable if he be
punished and meets with retribution at the hands of gods and men.

POLUS: You are maintaining a strange doctrine, Socrates.

SOCRATES: I shall try to make you agree with me, O my friend, for as a
friend I regard you. Then these are the points at issue between us--are
they not? I was saying that to do is worse than to suffer injustice?

POLUS: Exactly so.

SOCRATES: And you said the opposite?

POLUS: Yes.

SOCRATES: I said also that the wicked are miserable, and you refuted me?

POLUS: By Zeus, I did.

SOCRATES: In your own opinion, Polus.

POLUS: Yes, and I rather suspect that I was in the right.

SOCRATES: You further said that the wrong-doer is happy if he be
unpunished?

POLUS: Certainly.

SOCRATES: And I affirm that he is most miserable, and that those who are
punished are less miserable--are you going to refute this proposition
also?

POLUS: A proposition which is harder of refutation than the other,
Socrates.

SOCRATES: Say rather, Polus, impossible; for who can refute the truth?

POLUS: What do you mean? If a man is detected in an unjust attempt to
make himself a tyrant, and when detected is racked, mutilated, has
his eyes burned out, and after having had all sorts of great injuries
inflicted on him, and having seen his wife and children suffer the like,
is at last impaled or tarred and burned alive, will he be happier than
if he escape and become a tyrant, and continue all through life
doing what he likes and holding the reins of government, the envy and
admiration both of citizens and strangers? Is that the paradox which, as
you say, cannot be refuted?

SOCRATES: There again, noble Polus, you are raising hobgoblins in