Phaedrus. You have stated just what those say who pretend to possess the art of speech, Socrates. I remember that we touched upon this matter briefly before, See Plat. Phaedrus 259e . but the professional rhetoricians think it is of great importance. Socrates. Well, there is Tisias whom you have studied carefully; now let Tisias himself
 tell us if he does not say that probability is that which most people think. Phaedrus. That is just what he says. Socrates. Apparently after he had invented this clever scientific definition, he wrote that if a feeble and brave man assaulted a strong coward, robbed him of his cloak or something, and was brought to trial for it, neither party ought to speak the truth; the coward should say that he had not been assaulted by the brave man alone, whereas the other should prove that only they two were present
 and should use the well-known argument, How could a little man like me assault such a man as he is? The coward will not acknowledge his cowardice, but will perhaps try to invent some other lie, and thus give his opponent a chance to confute him. And in other cases there are other similar rules of art. Is that not so, Phaedrus? Phaedrus. Certainly. Socrates. Oh, a wonderfully hidden art it seems to be which Tisias has brought to light, or some other, whoever he may be and whatever country he is proud to call his own! 
 But, my friend, shall we say in reply to this, or shall we not— Phaedrus. What? Socrates. Tisias, some time ago, before you came along, we were saying that this probability of yours was accepted by the people because of its likeness to truth; and we just stated that he who knows the truth is always best able to discover likenesses. And so, if you have anything else to say about the art of speech, we will listen to you; but if not, we will put our trust in what we said just now, that unless a man take account of the characters of his hearers
 and is able to divide things by classes and to comprehend particulars under a general idea, he will never attain the highest human perfection in the art of speech. But this ability he will not gain without much diligent toil, which a wise man ought not to undergo for the sake of speaking and acting before men, but that he may be able to speak and to do everything, so far as possible,
	 in a manner pleasing to the gods. Socrates. For those who are wiser than we, Tisias, say that a man of sense should surely practice to please not his fellow slaves, except as a secondary consideration, but his good and noble masters. Therefore, if the path is long, be not astonished; for it must be trodden for great ends, not for those you have in mind. Yet your ends also, as our argument says, will be best gained in this way, if one so desires. Phaedrus. I think what you have said is admirable, if one could only do it. Socrates. But it is noble to strive after
 noble objects, no matter what happens to us. Phaedrus. Certainly. Socrates. We have, then, said enough about the art of speaking and that which is no art. Phaedrus. Assuredly. Socrates. But we have still to speak of propriety and impropriety in writing, how it should be done and how it is improper, have we not? Phaedrus. Yes. Socrates. Do you know how you can act or speak about rhetoric so as to please God best? Phaedrus. Not at all; do you? Socrates. I can tell something I have heard of the ancients; but whether it is true, they only know. But if we ourselves should find it out, should we care any longer for human opinions? Phaedrus. A ridiculous question! But tell me what you say you have heard. Socrates. I heard, then, that at Naucratis , in Egypt , was one of the ancient gods of that country, the one whose sacred bird is called the ibis, and the name of the god himself was Theuth. He it was who
 invented numbers and arithmetic and geometry and astronomy, also draughts and dice, and, most important of all, letters. Now the king of all Egypt at that time was the god Thamus, who lived in the great city of the upper region, which the Greeks call the Egyptian Thebes, and they call the god himself Ammon. To him came Theuth to show his inventions, saying that they ought to be imparted to the other Egyptians. But Thamus asked what use there was in each, and as Theuth enumerated their uses, expressed praise or blame, according as he approved
 or disapproved. The story goes that Thamus said many things to Theuth in praise or blame of the various arts, which it would take too long to repeat; but when they came to the letters, This invention, O king, said Theuth, will make the Egyptians wiser and will improve their memories; for it is an elixir of memory and wisdom that I have discovered.