Phaedr.Not yet, Socrates; not until the heat of the day has passed;do you not see that the hour is almost noon? there is the midday sun standing still, as people say, in the meridian.Let us rather stay and talk over what has been said, and then return in the cool.
Soc.Your love of discourse, Phaedrus, is superhuman, simply marvellous, and I do not believe that there is any one of your contemporaries who has either made or in one way or another has compelled others to make an equal number of speeches.I would except Simmias the Theban, but all the rest are far behind you.And now, I do verily believe that you have been the cause of another.
Phaedr.That is good news.But what do you mean?
Soc.I mean to say that as I was about to cross the stream the usual sign was given to me,-that sign which always forbids, but never bids, me to do anything which I am going to do; and I thought that Iheard a voice saying in my car that I had been guilty of impiety, and.
that I must not go away until I had made an atonement.Now I am a diviner, though not a very good one, but I have enough religion for my own use, as you might say of a bad writer-his writing is good enough for him; and I am beginning to see that I was in error.O my friend, how prophetic is the human soul! At the time I had a sort of misgiving, and, like Ibycus, "I was troubled; I feared that I might be buying honour from men at the price of sinning against the gods."Now I recognize my error.
Phaedr.What error?
Soc.That was a dreadful speech which you brought with you, and you made me utter one as bad.
Phaedr.How so?
Soc.It was foolish, I say,-to a certain extent, impious; can anything be more dreadful?
Phaedr.Nothing, if the speech was really such as you describe.
Soc.Well, and is not Eros the son of Aphrodite, and a god?
Phaedr.So men say.
Soc.But that was not acknowledged by Lysias in his speech, nor by you in that other speech which you by a charm drew from my lips.For if love be, as he surely is, a divinity, he cannot be evil.Yet this was the error of both the speeches.There was also a simplicity about them which was refreshing; having no truth or honesty in them, nevertheless they pretended to be something, hoping to succeed in deceiving the manikins of earth and gain celebrity among them.
Wherefore I must have a purgation.And I bethink me of an ancient purgation of mythological error which was devised, not by Homer, for he never had the wit to discover why he was blind, but by Stesichorus, who was a philosopher and knew the reason why; and therefore, when he lost his eyes, for that was the penalty which was inflicted upon him for reviling the lovely Helen, he at once purged himself.And the purgation was a recantation, which began thus,-False is that word of mine-the truth is that thou didst not embark in ships, nor ever go to the walls of Troy;and when he had completed his poem, which is called "the recantation,"immediately his sight returned to him.Now I will be wiser than either Stesichorus or Homer, in that I am going to make my recantation for reviling love before I suffer; and this I will attempt, not as before, veiled and ashamed, but with forehead bold and bare.
Phaedr.Nothing could be more agreeable to me than to hear you say so.
Soc.Only think, my good Phaedrus, what an utter want of delicacy was shown in the two discourses; I mean, in my own and in that which you recited out of the book.Would not any one who was himself of a noble and gentle nature, and who loved or ever had loved a nature like his own, when we tell of the petty causes of lovers' jealousies, and of their exceeding animosities, and of the injuries which they do to their beloved, have imagined that our ideas of love were taken from some haunt of sailors to which good manners were unknown-he would certainly never have admitted the justice of our censure?
Phaedr.I dare say not, Socrates.
Soc.Therefore, because I blush at the thought of this person, and also because I am afraid of Love himself, I desire to wash the brine out of my ears with water from the spring; and I would counsel Lysias not to delay, but to write another discourse, which shall prove that ceteris paribus the lover ought to be accepted rather than the non-lover.
Phaedr.Be assured that he shall.You shall speak the praises of the lover, and Lysias shall be compelled by me to write another discourse on the same theme.
Soc.You will be true to your nature in that, and therefore Ibelieve you.
Phaedr.Speak, and fear not.
Soc.But where is the fair youth whom I was addressing before, and who ought to listen now; lest, if he hear me not, he should accept a non-lover before he knows what he is doing?
Phaedr.He is close at hand, and always at your service.
Soc.Know then, fair youth, that the former discourse was the word of Phaedrus, the son of Vain Man, who dwells in the city of Myrrhina (Myrrhinusius).And this which I am about to utter is the recantation of Stesichorus the son of Godly Man (Euphemus), who comes from the town of Desire (Himera), and is to the following effect: "I told a lie when I said" that the beloved ought to accept the non-lover when he might have the lover, because the one is sane, and the other mad.It might be so if madness were simply an evil;but there is also a madness which is a divine gift, and the source of the chiefest blessings granted to men.For prophecy is a madness, and the prophetess at Delphi and the priestesses at Dodona when out of their senses have conferred great benefits on Hellas, both in public and private life, but when in their senses few or none.And I might also tell you how the Sibyl and other inspired persons have given to many an one many an intimation of the future which has saved them from falling.But it would be tedious to speak of what every one knows.
