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who would escape the censure of the world。 Now love ought to be for
the advantage of both parties； and for the injury of neither。
〃I believe that I have said enough； but if there is anything more
which you desire or which in your opinion needs to be supplied； ask
and I will answer。〃
Now； Socrates； what do you think？ Is not the discourse excellent；
more especially in the matter of the language？
Soc。 Yes； quite admirable； the effect on me was ravishing。 And
this I owe to you； Phaedrus； for I observed you while reading to be in
an ecstasy； and thinking that you are more experienced in these
matters than I am； I followed your example； and； like you； my divine
darling； I became inspired with a phrenzy。
Phaedr。 Indeed； you are pleased to be merry。
Soc。 Do you mean that I am not in earnest？
Phaedr。 Now don't talk in that way； Socrates； but let me have your
real opinion； I adjure you； by Zeus； the god of friendship； to tell me
whether you think that any Hellene could have said more or spoken
better on the same subject。
Soc。 Well； but are you and I expected to praise the sentiments of
the author； or only the clearness； and roundness； and finish； and
tournure of the language？ As to the first I willingly submit to your
better judgment； for I am not worthy to form an opinion； having only
attended to the rhetorical manner； and I was doubting whether this
could have been defended even by Lysias himself； I thought； though I
speak under correction； that he repeated himself two or three times；
either from want of words or from want of pains； and also； he appeared
to me ostentatiously to exult in showing how well he could say the
same thing in two or three ways。
Phaedr。 Nonsense； Socrates； what you call repetition was the
especial merit of the speech； for he omitted no topic of which the
subject rightly allowed； and I do not think that any one could have
spoken better or more exhaustively。
Soc。 There I cannot go along with you。 Ancient sages； men and women；
who have spoken and written of these things； would rise up in judgment
against me； if out of complaisance I assented to you。
Phaedr。 Who are they； and where did you hear anything better than
this？
Soc。 I am sure that I must have heard； but at this moment I do not
remember from whom； perhaps from Sappho the fair； or Anacreon the
wise； or； possibly； from a prose writer。 Why do I say so？ Why； because
I perceive that my bosom is full； and that I could make another speech
as good as that of Lysias； and different。 Now I am certain that this
is not an invention of my own； who am well aware that I know
nothing； and therefore I can only infer that I have been filled
through the cars； like a pitcher； from the waters of another； though I
have actually forgotten in my stupidity who was my informant。
Phaedr。 That is grand：…but never mind where you beard the
discourse or from whom； let that be a mystery not to be divulged
even at my earnest desire。 Only； as you say； promise to make another
and better oration； equal in length and entirely new； on the same
subject； and I； like the nine Archons； will promise to set up a golden
image at Delphi； not only of myself； but of you； and as large as life。
Soc。 You are a dear golden ass if you suppose me to mean that Lysias
has altogether missed the mark； and that I can make a speech from
which all his arguments are to be excluded。 The worst of authors
will say something which is to the point。 Who； for example； could
speak on this thesis of yours without praising the discretion of the
non…lover and blaming the indiscretion of the lover？ These are the
commonplaces of the subject which must come in （for what else is there
to be said？） and must be allowed and excused； the only merit is in the
arrangement of them； for there can be none in the invention； but
when you leave the commonplaces； then there may be some originality。
Phaedr。 I admit that there is reason in what you say； and I too will
be reasonable； and will allow you to start with the premiss that the
lover is more disordered in his wits than the non…lover； if in what
remains you make a longer and better speech than Lysias； and use other
arguments； then I say again； that a statue you shall have of beaten
gold； and take your place by the colossal offerings of the Cypselids
at Olympia。
Soc。 How profoundly in earnest is the lover； because to tease him
I lay a finger upon his love！ And so； Phaedrus； you really imagine
that I am going to improve upon the ingenuity of Lysias？
Phaedr。 There I have you as you had me； and you must just speak
〃as you best can。〃 Do not let us exchange 〃tu quoque〃 as in a farce；
or compel me to say to you as you said to me； 〃I know Socrates as well
as I know myself； and he was wanting to； speak； but he gave himself
airs。〃 Rather I would have you consider that from this place we stir
not until you have unbosomed yourself of the speech； for here are we
all alone； and I am stronger； remember； and younger than you…Wherefore
perpend； and do not compel me to use violence。
Soc。 But； my sweet Phaedrus； how ridiculous it would be of me to
compete with Lysias in an extempore speech！ He is a master in his
art and I am an untaught man。
Phaedr。 You see how matters stand； and therefore let there be no
more pretences； for； indeed； I know the word that is irresistible。
Soc。 Then don't say it。
Phaedr。 Yes； but I will； and my word shall be an oath。 〃I say； or
rather swear〃…but what god will be witness of my oath？…〃By this
plane…tree I swear； that unless you repeat the discourse here in the
face of this very plane…tree； I will never tell you another； never let
you have word of another！〃
Soc。 Villain I am conquered； the poor lover of discourse has no more
to say。
Phaedr。 Then why are you still at your tricks？
Soc。 I am not going to play tricks now that you have taken the oath；
for I cannot allow myself to be starved。
Phaedr。 Proceed。
Soc。 Shall I tell you what I will do？
Phaedr。 What？
Soc。 I will veil my face and gallop through the discourse as fast as
I can； for if I see you I shall feel ashamed and not know what to say。
Phaedr。 Only go on and you may do anything else which you please。
Soc。 Come； O ye Muses； melodious； as ye are called； whether you have
received this name from the character of your strains； or because
the Melians are a musical race； help； O help me in the tale which my
good friend here desires me to rehearse； in order that his friend whom
he always deemed wise may seem to him to be wiser than ever。
Once upon a time there was a fair boy； or； more properly speaking； a
youth； he was very fair and had a great many lovers； and there was one
special cunning one； who had persuaded the youth that he did not
love him； but he really loved him all the same； and one day when he
was paying his addresses to him； he used this very argument…that he
ought to accept the non…lover rather than the lover； his words were as
follows：…
〃All good counsel begins in the same way； a man should know what
he is advising about； or his counsel will all come to nought。 But
people imagine that they know about the nature of things； when they
don't know about them； and； not having come to an understanding at
first because they think that they know； they end； as might be
expected； in contradicting one another and themselves。 Now you and I
must not be guilty of this fundamental error which we condemn in
others； but as our question is whether the lover or non…lover is to be
preferred； let us first of all agree in defining the nature and
power of love； and then； keeping our eyes upon the definition and to
this appealing； let us further enquire whether love brings advantage
or disadvantage。
〃Every one sees that love is a desire； and we know also that
non…lovers desire the beautiful and good。 Now in what way is the lover
to be distinguished from the non…lover？ Let us note that in every
one of us there are two guiding and ruling principles which lead us
whither they will； one is the natural desire of pleasure； the other is
an acquired opinion which aspires after the best； and these two are
sometimes in harmony and then again at war； and sometimes the one；
sometimes the other conquers。 When opinion by the help of reason leads
us to the best； the conquering principle is called temperance； but
when desire； which is devoid of reason； rules in us and drags