Nothing less than this assemblage of acquirements (says Sokrates) will suffice to constitute a real artist, either in speaking or writing. Arduous and fatiguing indeed the acquisition is: but there is no easier road. And those who tell us that the rhetor need not know what is really true, but only what his audience will believe to be true--must be reminded that this belief, on the part of the audience, arises from the likeness of that which they believe, to the real truth. Accordingly, he who knows the real truth will be cleverest in suggesting apparent or quasi-truth adapted to their feelings. If a man is bent on becoming an artist in rhetoric, he must go through the process here marked out: yet undoubtedly the process is so laborious, that rhetoric, when he has acquired it, is no adequate reward. We ought to learn how to speak and act in a way agreeable to the Gods, and this is worth all the trouble necessary for acquiring it. But the power of speaking agreeably and effectively to men, is not of sufficient moment to justify the expenditure of so much time and labour.[79] [Footnote 79: Plato, Phædrus, pp. 273-274.] [Side-note: Question about Writing--As an Art, for the purpose of instruction, it can do little--Reasons why. Writing may remind the reader of what he already knows.] We have now determined what goes to constitute genuine art, in speaking or in writing. But how far is writing, even when art is applied to it, capable of producing real and permanent effect? or indeed of having art applied to it at all? Sokrates answers himself--Only to a small degree. Writing will impart amusement and satisfaction for the moment: it will remind the reader of something which he knew before, if he really did know. But in respect to any thing which he did not know before, it will neither teach nor persuade him: it may produce in him an impression or fancy that he is wiser than he was before, but such impression is illusory, and at best only transient. Writing is like painting--one and the same to all readers, whether young or old, well or ill informed. It cannot adapt itself to the different state of mind of different persons, as we have declared that every finished speaker ought to do. It cannot answer questions, supply deficiencies, reply to objections, rectify misunderstanding. It is defenceless against all assailants. It supersedes and enfeebles the memory, implanting only a false persuasion of knowledge without the reality.[80] [Footnote 80: Plato, Phædrus, p. 275 D-E. [Greek: tau)to\n de\ kai\ oi( lo/goi (oi( gegramme/noi); do/xais me\n a)\n ô(/s ti phronou=ntas au)tou\s le/gein e)a\n de/ ti e(/rê| tô=n legome/nôn boulo/menos mathei=n, e(/n ti sêmai/nei mo/non tau)to\n a)ei/. O(/tan de\ a(/pax graphê=|, kulindei=tai me\n pantachou= pa=s lo/gos o(moi/ôs para\ toi=s e)pai+/ousin, ô(s d' au)tô=s par' oi(=s ou)de\n prosê/kei, kai\ ou)k e)pi/statai le/gein oi(=s dei= ge kai\ mê/.]]