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 havespoken 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 Lysiashas altogether missed the mark, and that I can make a speech fromwhich 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 himselfairs.” Rather I would have you consider that from this place we stirnot until you have unbosomed yourself of the speech; for here are weall 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 asI 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 andpower of love, and then, keeping our eyes upon the definition and tothis appealing, let us further enquire whether love brings advantage or disadvantage.