按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
Phaedr。 That again is most true。
Soc。 Is there not another kind of word or speech far better than
this； and having far greater power…a son of the same family； but
lawfully begotten？
Phaedr。 Whom do you mean； and what is his origin？
Soc。 I mean an intelligent word graven in the soul of the learner；
which can defend itself； and knows when to speak and when to be
silent。
Phaedr。 You mean the living word of knowledge which has a soul；
and of which written word is properly no more than an image？
Soc。 Yes； of course that is what I mean。 And now may I be allowed to
ask you a question： Would a husbandman； who is a man of sense； take
the seeds； which he values and which he wishes to bear fruit； and in
sober seriousness plant them during the heat of summer； in some garden
of Adonis； that he may rejoice when he sees them in eight days
appearing in beauty？ at least he would do so； if at all； only for
the sake of amusement and pastime。 But when he is in earnest he sows
in fitting soil； and practises husbandry； and is satisfied if in eight
months the seeds which he has sown arrive at perfection？
Phaedr。 Yes； Socrates； that will be his way when he is in earnest；
he will do the other； as you say； only in play。
Soc。 And can we suppose that he who knows the just and good and
honourable has less understanding； than the husbandman； about his
own seeds？
Phaedr。 Certainly not。
Soc。 Then he will not seriously incline to 〃write〃 his thoughts
〃in water〃 with pen and ink； sowing words which can neither speak
for themselves nor teach the truth adequately to others？
Phaedr。 No； that is not likely。
Soc。 No； that is not likely…in the garden of letters he will sow and
plant； but only for the sake of recreation and amusement； he will
write them down as memorials to be treasured against the forgetfulness
of old age； by himself； or by any other old man who is treading the
same path。 He will rejoice in beholding their tender growth； and while
others are refreshing their souls with banqueting and the like； this
will be the pastime in which his days are spent。
Phaedr。 A pastime； Socrates； as noble as the other is ignoble； the
pastime of a man who can be amused by serious talk； and can
discourse merrily about justice and the like。
Soc。 True； Phaedrus。 But nobler far is the serious pursuit of the
dialectician； who； finding a congenial soul； by the help of science
sows and plants therein words which are able to help themselves and
him who planted them； and are not unfruitful； but have in them a
seed which others brought up in different soils render immortal；
making the possessors of it happy to the utmost extent of human
happiness。
Phaedr。 Far nobler； certainly。
Soc。 And now； Phaedrus； having agreed upon the premises we decide
about the conclusion。
Phaedr。 About what conclusion？
Soc。 About Lysias； whom we censured； and his art of writing； and his
discourses； and the rhetorical skill or want of skill which was
shown in them…these are the questions which we sought to determine；
and they brought us to this point。 And I think that we are now
pretty well informed about the nature of art and its opposite。
Phaedr。 Yes； I think with you； but I wish that you would repeat what
was said。
Soc。 Until a man knows the truth of the several particulars of which
he is writing or speaking； and is able to define them as they are； and
having defined them again to divide them until they can be no longer
divided； and until in like manner he is able to discern the nature
of the soul； and discover the different modes of discourse which are
adapted to different natures； and to arrange and dispose them in
such a way that the simple form of speech may be addressed to the
simpler nature； and the complex and composite to the more complex
nature…until he has accomplished all this； he will be unable to handle
arguments according to rules of art； as far as their nature allows
them to be subjected to art； either for the purpose of teaching or
persuading；…such is the view which is implied in the whole preceding
argument。
Phaedr。 Yes； that was our view； certainly。
Soc。 Secondly； as to the censure which was passed on the speaking or
writing of discourses； and how they might be rightly or wrongly
censured…did not our previous argument show？…
Phaedr。 Show what？
Soc。 That whether Lysias or any other writer that ever was or will
be； whether private man or statesman； proposes laws and so becomes the
author of a political treatise； fancying that there is any great
certainty and clearness in his performance； the fact of his so writing
is only a disgrace to him； whatever men may say。 For not to know the
nature of justice and injustice； and good and evil； and not to be able
to distinguish the dream from the reality； cannot in truth be
otherwise than disgraceful to him； even though he have the applause of
the whole world。
Phaedr。 Certainly。
Soc。 But he who thinks that in the written word there is necessarily
much which is not serious； and that neither poetry nor prose； spoken
or written； is of any great value； if； like the compositions of the
rhapsodes； they are only recited in order to be believed； and not with
any view to criticism or instruction； and who thinks that even the
best of writings are but a reminiscence of what we know； and that only
in principles of justice and goodness and nobility taught and
communicated orally for the sake of instruction and graven in the
soul； which is the true way of writing； is there clearness and
perfection and seriousness； and that such principles are a man's own
and his legitimate offspring；…being； in the first place； the word
which he finds in his own bosom； secondly； the brethren and
descendants and relations of his others；…and who cares for them and no
others…this is the right sort of man； and you and I； Phaedrus； would
pray that we may become like him。
Phaedr。 That is most assuredly my desire and prayer。
Soc。 And now the play is played out； and of rhetoric enough。 Go
and tell Lysias that to the fountain and school of the Nymphs we
went down； and were bidden by them to convey a message to him and to
other composers of speeches…to Homer and other writers of poems；
whether set to music or not； and to Solon and others who have composed
writings in the form of political discourses which they would term
laws…to all of them we are to say that if their compositions are based
on knowledge of the truth； and they can defend or prove them； when
they are put to the test； by spoken arguments； which leave their
writings poor in comparison of them； then they are to be called； not
only poets； orators； legislators； but are worthy of a higher name；
befitting the serious pursuit of their life。
Phaedr。 What name would you assign to them？
Soc。 Wise； I may not call them； for that is a great name which
belongs to God alone；…lovers of wisdom or philosophers is their modest
and befitting title。
Phaedr。 Very suitable。
Soc。 And he who cannot rise above his own compilations and
compositions； which he has been long patching； and piecing； adding
some and taking away some； may be justly called poet or speech…maker
or law…maker。
Phaedr。 Certainly。
Soc。 Now go and tell this to your companion。
Phaedr。 But there is also a friend of yours who ought not to be
forgotten。
Soc。 Who is he？
Phaedr。 Isocrates the fair：…What message will you send to him； and
how shall we describe him？
Soc。 Isocrates is still young； Phaedrus； but I am willing to
hazard a prophecy concerning him。
Phaedr。 What would you prophesy？
Soc。 I think that he has a genius which soars above the orations
of Lysias； and that his character is cast in a finer mould。 My
impression of him is that he will marvelously improve as he grows
older； and that all former rhetoricians will be as children in
comparison of him。 And I believe that he will not be satisfied with
rhetoric； but that there is in him a divine inspiration which will
lead him to things higher still。 For he has an element of philosophy
in his nature。 This is the message of the gods dwelling in this place；
and which I will myself deliver to Isocrates； who is my delight； and
do you give the other to Lysias； who is yours。
Phaedr。 I will； and now as the heat is abated let us depart。
Soc。 Should we not offer up a prayer first of all