_Socr._ Tisias, long since before your arrival, we happened to say, that this probability of yours derives its influence with the multitude from its resemblance to truth; and we just now concluded that in all cases he knows best how to discover resemblances who is best acquainted with the truth. So that, if you have any thing else to say about the art of speaking, we will listen to you; but if not, we shall hold to the conclusions we have lately come to, that unless a man has reckoned up the different natures of those who will have to hear him, and is able to divide things themselves into species, and to comprehend the several particulars under one general idea, he will never be skilled in the art of speaking so far as it is possible for a man to be so. 131. But this he can never acquire without great labour, which a wise man ought not to bestow for the purpose of speaking and acting amongst men, but that he may be able to speak such things as are acceptable to the gods, and act acceptably to them, to the utmost of his power. For, as wiser men than we say, Tisias, a man of understanding ought not to make it his principal study to gratify his fellow-servants, except by the way, but good masters and of good extraction. If therefore the circuit be long, wonder not; 132. for it is to be undertaken for the sake of great ends, not such as you think. And even these, as our argument proves, if any one is willing, will be best attained by those means. _Phæ._ This appears to me, Socrates, to be very finely said, if only a man could attain to it. _Socr._ But when one is attempting noble things, it is surely noble also to suffer whatever it may befal us to suffer. _Phæ._ Assuredly. _Socr._ As regards, then, the art and want of art in speaking, let this suffice. 133. _Phæ._ How should it not? _Socr._ But as regards elegance and inelegance in writing, in what way it may be done well, and in what way inelegantly, remains to be considered. Does it not? _Phæ._ Yes. _Socr._ Do you know, then, how you may best please God with regard to speeches, both acting and speaking? _Phæ._ Not at all. Do you? _Socr._ I can tell a story I have heard of the ancients, its truth they know. But if we ourselves could discover this, do you think we should any longer pay any regard to the opinions of men? _Phæ._ Your question is ridiculous; but relate what you say you have heard.