GORGIAS: A part of what, Socrates? Say what you mean, and never mind me. SOCRATES: In my opinion then, Gorgias, the whole of which rhetoric is a part is not an art at all, but the habit of a bold and ready wit, which knows how to manage mankind: this habit I sum up under the word “flattery”; and it appears to me to have many other parts, one of which is cookery, which may seem to be an art, but, as I maintain, is only an experience or routine and not an art:—another part is rhetoric, and the art of attiring and sophistry are two others: thus there are four branches, and four different things answering to them. And Polus may ask, if he likes, for he has not as yet been informed, what part of flattery is rhetoric: he did not see that I had not yet answered him when he proceeded to ask a further question: Whether I do not think rhetoric a fine thing? But I shall not tell him whether rhetoric is a fine thing or not, until I have first answered, “What is rhetoric?” For that would not be right, Polus; but I shall be happy to answer, if you will ask me, What part of flattery is rhetoric? POLUS: I will ask and do you answer? What part of flattery is rhetoric? SOCRATES: Will you understand my answer? Rhetoric, according to my view, is the ghost or counterfeit of a part of politics. POLUS: And noble or ignoble? SOCRATES: Ignoble, I should say, if I am compelled to answer, for I call what is bad ignoble: though I doubt whether you understand what I was saying before. GORGIAS: Indeed, Socrates, I cannot say that I understand myself. SOCRATES: I do not wonder, Gorgias; for I have not as yet explained myself, and our friend Polus, colt by name and colt by nature, is apt to run away. (This is an untranslatable play on the name “Polus,” which means “a colt.”) GORGIAS: Never mind him, but explain to me what you mean by saying that rhetoric is the counterfeit of a part of politics. SOCRATES: I will try, then, to explain my notion of rhetoric, and if I am mistaken, my friend Polus shall refute me. We may assume the existence of bodies and of souls? GORGIAS: Of course. SOCRATES: You would further admit that there is a good condition of either of them? GORGIAS: Yes. SOCRATES: Which condition may not be really good, but good only in appearance? I mean to say, that there are many persons who appear to be in good health, and whom only a physician or trainer will discern at first sight not to be in good health. GORGIAS: True. SOCRATES: And this applies not only to the body, but also to the soul: in either there may be that which gives the appearance of health and not the reality? GORGIAS: Yes, certainly.