justly; though if he uses it unjustly, he and not his teacher is to blame[46]. ----- Footnote 46: § 8-28. ----- Socrates, here, perceiving an inconsistency in Gorgias’ statement, after deprecating his being offended at the course the discussion might take, asks whether by saying that a rhetorician can speak more persuasively to the multitude on any art, than a person skilled in that art, he does not mean the ignorant by the multitude; and, that being admitted, whether it does not follow that one who is ignorant will be more capable of persuading the ignorant, than one who possesses knowledge? Gorgias allows this to be the case. Is the case, then, the same with respect to what is just and unjust, base and honourable, good and evil? Can a rhetorician persuade the multitude on these subjects, himself being ignorant of them, or must he know them before he learns rhetoric, or will the teacher of rhetoric instruct him in these? Gorgias professes that if a pupil does not know these things he would learn them from him. But surely he who has learnt carpentering is a carpenter, music a musician, medicine a physician; does it not follow then, that he who has learnt justice, must be just, and wish to do just actions? Gorgias admits this too: and yet he had just now allowed that a rhetorician might make an unjust use of his art, and said, that in that case, the teacher ought not to be blamed, but the person who acts unjustly ought to be punished[47]. ----- Footnote 47: § 29-37. ----- At this point Polus takes up the discussion, and having elected to ask questions, instead of answering them, begins by asking Socrates what kind of art he considers rhetoric to be. Socrates answers that he does not think it is any art at all, but a kind of skill, employed for procuring gratification and pleasure: in other words, a species of flattery, of which there are many divisions. Polus asks what division it is. “Rhetoric, in my opinion,” says Socrates, “is a semblance of a division of the political art,” and as such is base. This answer, however, is not intelligible either to Gorgias or Polus; at the request of the former, therefore, Socrates explains himself more clearly[48]. ----- Footnote 48: § 38-43. -----