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, ****** 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 ****** form of speech may be addressed to the ******r 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?
