122. _Socr._ Consider, then, with respect to nature, what Hippocrates and true reason say. Is it not thus necessary to examine into the nature of any thing? In the first place, whether that is simple or manifold about which we are desirous, both ourselves to be skilled, and to be able to make others so; and, in the next place, if it be simple, to examine the power it naturally possesses of acting on each particular thing, or of being acted upon by each particular thing? And if it possesses several species, having enumerated these, as in the case of the one, ought we not to consider this in each of them, what active and passive power they naturally have? _Phæ._ It seems so, Socrates. 123. _Socr._ The method, then, that neglected these, would resemble the walk of a blind man. He however who proceeds by art, ought on no account to be compared either to a blind or a deaf man; but it is clear that whosoever teaches another speaking by art, should accurately shew the real nature of the things to which he will have to apply his speeches; and this surely is the soul. _Phæ._ How not? _Socr._ His whole endeavour, therefore, must be directed to this; for in this he attempts to produce persuasion. Is it not so? _Phæ._ Yes. _Socr._ It is clear, therefore, that Thrasymachus, and any one else who seriously endeavours to teach the art of rhetoric, will in the first place describe with all possible accuracy, and make it be seen whether the soul is naturally one and similar, or, like the form of the body, composed of different elements; for this we say is to make known nature. _Phæ._ Most assuredly. _Socr._ And, in the second place, in what respect it naturally acts or is acted upon by any thing. 124. _Phæ._ How not? _Socr._ In the third place, having set in order the different kinds of speech and of soul, and the different manners in which these are affected, he will go through the several causes, adapting each to each, and teaching what kind of soul is necessarily persuaded, and what not persuaded, by particular kinds of speech, and for what reason. _Phæ._ It will assuredly be best done in this way, as it seems. _Socr._ Never then, my dear friend, will any thing that is otherwise explained or spoken, be spoken or written by art, either in any other case or in this. But the modern writers on the art of speech-making, whom you yourself have heard, are dissemblers, and conceal the very admirable knowledge they have of the soul. Until, then, they both speak and write according to this method, let us never be persuaded that they write artistically. _Phæ._ What method is this? _Socr._ It is not easy to mention the very words themselves; but how it is proper to write, if a man means to be as artistic as he possibly can, I am willing to tell you. _Phæ._ Tell me then.