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and haunches to the ground and punishes him sorely。 And when this
has happened several times and the villain has ceased from his
wanton way； he is tamed and humbled； and follows the will of the
charioteer； and when he sees the beautiful one he is ready to die of
fear。 And from that time forward the soul of the lover follows the
beloved in modesty and holy fear。
And so the beloved who； like a god； has received every true and
loyal service from his lover； not in pretence but in reality； being
also himself of a nature friendly to his admirer； if in former days he
has blushed to own his passion and turned away his lover； because
his youthful companions or others slanderously told him that he
would be disgraced； now as years advance； at the appointed age and
time； is led to receive him into communion。 For fate which has
ordained that there shall be no friendship among the evil has also
ordained that there shall ever be friendship among the good。 And the
beloved when he has received him into communion and intimacy； is quite
amazed at the good…will of the lover； he recognises that the
inspired friend is worth all other friends or kinsmen； they have
nothing of friendship in them worthy to be compared with his。 And when
his feeling continues and he is nearer to him and embraces him； in
gymnastic exercises and at other times of meeting； then the fountain
of that stream； which Zeus when he was in love with Ganymede named
Desire； overflows upon the lover； and some enters into his soul； and
some when he is filled flows out again； and as a breeze or an echo
rebounds from the smooth rocks and returns whence it came； so does the
stream of beauty； passing through the eyes which are the windows of
the soul； come back to the beautiful one； there arriving and
quickening the passages of the wings； watering。 them and inclining
them to grow； and filling the soul of the beloved also with love。
And thus he loves； but he knows not what； he does not understand and
cannot explain his own state； he appears to have caught the
infection of blindness from another； the lover is his mirror in whom
he is beholding himself； but he is not aware of this。 When he is
with the lover； both cease from their pain； but when he is away then
he longs as he is longed for； and has love's image； love for love
（Anteros） lodging in his breast； which he calls and believes to be not
love but friendship only； and his desire is as the desire of the
other； but weaker； he wants to see him； touch him； kiss him； embrace
him； and probably not long afterwards his desire is accomplished。 When
they meet； the wanton steed of the lover has a word to say to the
charioteer； he would like to have a little pleasure in return for many
pains； but the wanton steed of the beloved says not a word； for he
is bursting with passion which he understands not；…he throws his
arms round the lover and embraces him as his dearest friend； and； when
they are side by side； he is not in it state in which he can refuse
the lover anything； if he ask him； although his fellow…steed and the
charioteer oppose him with the arguments of shame and reason。
After this their happiness depends upon their self…control； if the
better elements of the mind which lead to order and philosophy
prevail； then they pass their life here in happiness and
harmony…masters of themselves and orderly…enslaving the vicious and
emancipating the virtuous elements of the soul； and when the end
comes； they are light and winged for flight； having conquered in one
of the three heavenly or truly Olympian victories； nor can human
discipline or divine inspiration confer any greater blessing on man
than this。 If； on the other hand； they leave philosophy and lead the
lower life of ambition； then probably； after wine or in some other
careless hour； the two wanton animals take the two souls when off
their guard and bring them together； and they accomplish that desire
of their hearts which to the many is bliss； and this having once
enjoyed they continue to enjoy； yet rarely because they have not the
approval of the whole soul。 They too are dear； but not so dear to
one another as the others； either at the time of their love or
afterwards。 They consider that they have given and taken from each
other the most sacred pledges； and they may not break them and fall
into enmity。 At last they pass out of the body； unwinged； but eager to
soar； and thus obtain no mean reward of love and madness。 For those
who have once begun the heavenward pilgrimage may not go down again to
darkness and the journey beneath the earth； but they live in light
always； happy companions in their pilgrimage； and when the time
comes at which they receive their wings they have the same plumage
because of their love。
Thus great are the heavenly blessings which the friendship of a
lover will confer upon you； my youth。 Whereas the attachment of the
non…lover； which is alloyed with a worldly prudence and has worldly
and niggardly ways of doling out benefits； will breed in your soul
those vulgar qualities which the populace applaud； will send you
bowling round the earth during a period of nine thousand years； and
leave； you a fool in the world below。
And thus； dear Eros； I have made and paid my recantation； as well
and as fairly as I could； more especially in the matter of the
poetical figures which I was compelled to use； because Phaedrus
would have them。 And now forgive the past and accept the present；
and be gracious and merciful to me； and do not in thine anger
deprive me of sight； or take from me the art of love which thou hast
given me； but grant that I may be yet more esteemed in the eyes of the
fair。 And if Phaedrus or I myself said anything rude in our first
speeches； blame Lysias； who is the father of the brat； and let us have
no more of his progeny； bid him study philosophy； like his brother
Polemarchus； and then his lover Phaedrus will no longer halt between
two opinions； but will dedicate himself wholly to love and to
philosophical discourses。
Phaedr。 I join in the prayer； Socrates； and say with you； if this be
for my good； may your words come to pass。 But why did you make your
second oration so much finer than the first？ I wonder why。 And I begin
to be afraid that I shall lose conceit of Lysias； and that he will
appear tame in comparison； even if he be willing to put another as
fine and as long as yours into the field； which I doubt。 For quite
lately one of your politicians was abusing him on this very account；
and called him a 〃speech writer〃 again and again。 So that a feeling of
pride may probably induce him to give up writing speeches。
Soc。 What a very amusing notion！ But I think； my young man； that you
are much mistaken in your friend if you imagine that he is
frightened at a little noise； and possibly； you think that his
assailant was in earnest？
Phaedr。 I thought； Socrates； that he was。 And you are aware that the
greatest and most influential statesmen are ashamed of writing
speeches and leaving them in a written form； lest they should be
called Sophists by posterity。
Soc。 You seem to be unconscious； Phaedrus； that the 〃sweet elbow〃 of
the proverb is really the long arm of the Nile。 And you appear to be
equally unaware of the fact that this sweet elbow of theirs is also
a long arm。 For there is nothing of which our great politicians are so
fond as of writing speeches and bequeathing them to posterity。 And
they add their admirers' names at the top of the writing； out of
gratitude to them。
Phaedr。 What do you mean？ I do not understand。
Soc。 Why； do you not know that when a politician writes； he begins
with the names of his approvers？
Phaedr。 How so？
Soc。 Why； he begins in this manner： 〃Be it enacted by the senate；
the people； or both； on the motion of a certain person；〃 who is our
author； and so putting on a serious face； he proceeds to display his
own wisdom to his admirers in what is often a long and tedious
composition。 Now what is that sort of thing but a regular piece of
authorship？
Phaedr。 True。
Soc。 And if the law is finally approved； then the author leaves
the theatre in high delight； but if the law is rejected and he is done
out of his speech…making； and not thought good enough to write； then
he and his party are in mourning。
Phaedr。 Very true。
Soc。 So far are they from despising； or rather so highly do they
value the practice of writing