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    subject of the healthful or un healthful , an orator would be more capable of persuading than a physician . ' G * * Certainly ; in a multitude . ' S . 'In a multitude , is as much as to say , among those who do not know ; for those who do know , will not be persuaded by him better than by a physician . ' G . 4 Certainly / S . 4 Then , if he is more

    persuasive than a physician , he is more persuasive than one who knows ?' G . Undoubtedly . ' S . ' Not being himself a physician V G . ' No . ' S . * And , therefore , being ignorant of those things which the physician knows ? ' G . ' Yes . ' S . * When , then , the orator is more persuasive than the physician , one who does not know is more persuasive among those who do not know , than one who does know ? ' G . ' This certainly 5 l

    follows . S . So it is , then , in all other arts . The orator and his art need not know how things really are ; but they have invented a contrivance of persuasion , by winch , among those who do not know , they appear to know more than those who do know . ' G . * Is it not , then , a great privilege , not learning any other art , but only this one , to be nowise inferior to the artists themselves ?'

    * Whether , ' replied Socrates , * the orator is inferior or not inferior to other people , we shall examine by-and-bye . At present let me inquire this : —Is the rhetorician situated in the same manner with respect to the just and unjust , the noble and disgraceful , the good ' and evil , as he is with respect to health , and the other subjects of the different arts ; viz ., himself , not knowing what is good or evil , just or unjust , but having a contrivance of persuasion , so as to appear , among those who

    do not know , to be more knowing than those who do ? Or is it necessary that he should really know these things , and should have learnt them before he comes to learn rhetoric from you ? And pray , will you , the teacher of rhetoric , if you find him ignorant of these things , not teach him them , but only enable him , not knowing them , to seem to the vulgar to know them , and appear a good man without being so ? Or ,

    are you not able to teach him rhetoric at all , unless he knows the real nature of these things beforehand ? Or how is it ? And pray unfold to me , as you just now said , the whole power of the art . ' G . ' I conceive , that if he happened not to know these things , he would learn these likewise from me / SL * If , then , you are to make any person a rhetorician , it is necessary that he should know the just and the unjust ,

    either beforehand , or by your instructions ?* G . * Yes . ' S . ' Now , is not he who has learnt architecture , an architect ? ' G . * Yes . ' S . 4 He who has learnt music , a musician ? G . ' Yes . ' S . 1 who has learnt medicine , a physician ; and , to speak generally , he who has learnt anything , is that which the science he has learnt causes men to be / G . * Certainly . ' S . ' Then , by this reasoning , he who has learnt justice is just / G . ' Certainly . ' S . * Then a rhetorician

    must be just . ' G . 'Yes . ' S . 4 But a just man acts justly . ' G . * Yes . Sm i And a just man must necessarily wi « h to act justly V G . * So it seems . ' S . * Then a just man will never wish to do injustice . ' G . w No . ' S . ' But we said that a rhetorician must be just . ' ( 7 . * Yes . S . ' Then a rhetorician will never wi&h to do injustice . ' G . ' J * appears not . ' * 5- * Do you remember now , that you said a Bhort time

    * Thia , which appears a quibble rather than an argument , U not so according * ° PJato ' u icfeas of the nature of virtue . We have » e * n in the Protagoras , what is con-

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    698 Plato 9 DrcUogues ; the Gorgias .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1834, page 698, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2638/page/22/