as the act of him who strikes?

POLUS: Yes.

SOCRATES: And if a man burns, there is something which is burned?

POLUS: Certainly.

SOCRATES: And if he burns in excess or so as to cause pain, the thing
burned will be burned in the same way?

POLUS: Truly.

SOCRATES: And if he cuts, the same argument holds--there will be
something cut?

POLUS: Yes.

SOCRATES: And if the cutting be great or deep or such as will cause
pain, the cut will be of the same nature?

POLUS: That is evident.

SOCRATES: Then you would agree generally to the universal proposition
which I was just now asserting: that the affection of the patient
answers to the affection of the agent?

POLUS: I agree.

SOCRATES: Then, as this is admitted, let me ask whether being punished
is suffering or acting?

POLUS: Suffering, Socrates; there can be no doubt of that.

SOCRATES: And suffering implies an agent?

POLUS: Certainly, Socrates; and he is the punisher.

SOCRATES: And he who punishes rightly, punishes justly?

POLUS: Yes.

SOCRATES: And therefore he acts justly?

POLUS: Justly.

SOCRATES: Then he who is punished and suffers retribution, suffers
justly?

POLUS: That is evident.

SOCRATES: And that which is just has been admitted to be honourable?

POLUS: Certainly.

SOCRATES: Then the punisher does what is honourable, and the punished
suffers what is honourable?

POLUS: True.

SOCRATES: And if what is honourable, then what is good, for the
honourable is either pleasant or useful?

POLUS: Certainly.

SOCRATES: Then he who is punished suffers what is good?

POLUS: That is true.

SOCRATES: Then he is benefited?

POLUS: Yes.

SOCRATES: Do I understand you to mean what I mean by the term
'benefited'? I mean, that if he be justly punished his soul is improved.

POLUS: Surely.

SOCRATES: Then he who is punished is delivered from the evil of his
soul?

POLUS: Yes.

SOCRATES: And is he not then delivered from the greatest evil? Look at
the matter in this way:--In respect of a man's estate, do you see any
greater evil than poverty?

POLUS: There is no greater evil.

SOCRATES: Again, in a man's bodily frame, you would say that the evil is
weakness and disease and deformity?

POLUS: I should.

SOCRATES: And do you not imagine that the soul likewise has some evil of
her own?

POLUS: Of course.

SOCRATES: And this you would call injustice and ignorance and cowardice,
and the like?

POLUS: Certainly.

SOCR