"The relation in which rules of Art stand to doctrines of Science may be thus characterised. The Art proposes to itself an end to be attained, defines the end, and hands it over to the Science. The Science receives it, considers it as a phenomenon or effect to be studied, and having investigated its causes and conditions, sends it back to Art with a theorem of the combinations of circumstances by which it could be produced. Art then examines these combinations of circumstances, and according as any of them are or are not in human power, pronounces the end attainable or not. The only one of the premisses, therefore, which Art supplies, is the original major premiss, which asserts that the attainment of the given end is desirable. Science then lends to Art the proposition (obtained by a series of inductions or of deductions) that the performance of certain actions will attain the end. From these premisses Art concludes that the performance of these actions is desirable; and finding it also practicable, converts the theorem into a rule or precept."] [Side-note: Plato's ideal grandeur compared with the rhetorical teachers--Usefulness of these teachers for the wants of an accomplished man.] Indeed it seems that Plato himself regarded it as unattainable--and as only worth aiming at for the purpose of pleasing the Gods, not with any view to practical benefit, arising from either speech or action among mankind.[109] This is a point to be considered, when we compare his views on Rhetoric with those of Lysias and the other rhetors, whom he here judges unfavourably and even contemptuously. The work of speech and action among mankind, which Plato sets aside as unworthy of attention, was the express object of solicitude to Lysias, Isokrates, and rhetors generally: that which they practised efficaciously themselves, and which they desired to assist, cultivate, and improve in others: that which Perikles, in his funeral oration preserved by Thucydides, represents as the pride of the Athenian people collectively[110]--combination of full freedom of preliminary contentious debate, with energy in executing the resolution which might be ultimately adopted. These rhetors, by the example of their composed speeches as well as by their teaching, did much to impart to young men the power of expressing themselves with fluency and effect before auditors, either in the assembly or in the dikastery: as Sokrates here fully admits.[111] Towards this purpose it was useful to analyse the constituent parts of a discourse, and to give an appropriate name to each part. Accordingly, all the rhetorical teachers (Quintilian included) continued such analysis, though differing more or less in their way of performing it, until the extinction of Pagan civilisation. Young men were taught to learn by heart regular discourses,[112]--to compose the like for themselves--to understand the difference between such as were well or ill composed--and to acquire a command of oratorical means for