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 501 Phaedr|               They will not keep you dawdling at home, or dancing attendance
 502 Phaedr|           yet finding them also ‘too dazzling bright for mortal eye,’
 503 Phaedr|              being jealous, and will debar his beloved from the advantages
 504 Phaedr|       against him. Wherefore also he debars his beloved from society;
 505 Phaedr|             question, and has only a deceitful likeness of a living creature.
 506 Phaedr|      something, hoping to succeed in deceiving the manikins of earth and
 507 Phaedr|             upon the premises we may decide about the conclusion.~PHAEDRUS:
 508 Phaedr|              the walls, his emphatic declaration that his study is human
 509 Phaedr|            sad tomb abiding, I shall declare to passers-by that Midas
 510 Phaedr|             Thus, my friend, we have declared and defined the nature of
 511 Phaedr|             or writing them, and yet declares that he speaks by rules
 512 Phaedr|       between two opinions, but will dedicate himself wholly to love and
 513 Phaedr|           place, which appears to be dedicated to the nymphs. Starting
 514 Phaedr|             love, he proceeds with a deep meaning, though partly in
 515 Phaedr|             grace and art and of the deepest wisdom may be also noted;
 516 Phaedr|           and is constrained to be a defaulter; the oyster-shell (In allusion
 517 Phaedr|           you will be to that extent defective. But the art, as far as
 518 Phaedr|               what are plaintiff and defendant doing in a law court— are
 519 Phaedr|         whether this could have been defended even by Lysias himself;
 520 Phaedr|        Suppose a modern Socrates, in defiance of the received notions
 521 Phaedr|            lover is accused of being deficient. And now I will say no more;
 522 Phaedr|             us first of all agree in defining the nature and power of
 523 Phaedr|             short of the Republic in definite philosophic results, seems
 524 Phaedr|      consider how, if at all, such a degeneracy may be averted. Is there
 525 Phaedr|            languish? Why did history degenerate into fable? Why did words
 526 Phaedr|               The Catholic faith had degenerated into dogma and controversy.
 527 Phaedr|              in the age of Plato was degenerating into sophistry and rhetoric?
 528 Phaedr|            vox populi, the other vox Dei, he might hesitate to attack
 529 Phaedr|          would counsel Lysias not to delay, but to write another discourse,
 530 Phaedr|            beneath the plane-tree is deliciously cold to the feet. Judging
 531 Phaedr|         Achelous and the Nymphs. How delightful is the breeze:—so very sweet;
 532 Phaedr|           spot? The little stream is delightfully clear and bright; I can
 533 Phaedr|         total abstinence from bodily delights. ‘But all men cannot receive
 534 Phaedr|              and which I will myself deliver to Isocrates, who is my
 535 Phaedr|            utterances found a way of deliverance for those who are in need;
 536 Phaedr|            first know myself, as the Delphian inscription says; to be
 537 Phaedr|            with vain reproaches, and demands his reward which the other
 538 Phaedr|             first to have accepted a demented lover instead of a sensible
 539 Phaedr|     aristocratical, as Lysias to the democratical party.~Few persons will
 540 Phaedr|            enemies; which nobody can deny.~And now let us tell what
 541 Phaedr|            in a former state, and in denying that this gift of reason
 542 Phaedr|              how to make the gradual departure from truth into the opposite
 543 Phaedr|             neither make the gradual departures from truth by which men
 544 Phaedr|           represents their return as dependent on their own good conduct
 545 Phaedr|           After this their happiness depends upon their self-control;
 546 Phaedr|           searching for a belief and deploring our unbelief, seeming to
 547 Phaedr|            the politicians have been deriding him. Socrates is of opinion
 548 Phaedr|             Or, again, in his absurd derivation of mantike and oionistike
 549 Phaedr|        choice. The soul of a man may descend into a beast, and return
 550 Phaedr|              them noble and of noble descent, but those of other races
 551 Phaedr|            the other myths of Plato, describes in a figure things which
 552 Phaedr|           Plato’s life, after he had deserted the purely Socratic point
 553 Phaedr|              agreement and guilty of desertion. Again they refuse, and
 554 Phaedr|     character, is a phenomenon which deserves more attention than it has
 555 Phaedr|          more his own master, and is desirous of solid good, and not of
 556 Phaedr|            the left side and did not desist until he found in them an
 557 Phaedr|      formerly prided himself, he now despises, and is ready to sleep like
 558 Phaedr|       SOCRATES: So far are they from despising, or rather so highly do
 559 Phaedr|       history of the human race, was destitute, or deprived of the moral
 560 Phaedr|              any subject, how can he detect the greater or less degree
 561 Phaedr|             form, and in that he has detected several repetitions and
 562 Phaedr|              the Sophist between the detection of the Sophist and the correlation
 563 Phaedr|             Socrates fancies that he detects in himself an unusual flow
 564 Phaedr|         questions which we sought to determine, and they brought us to
 565 Phaedr|            the woof cannot always be determined.~The subjects of the Phaedrus (
 566 Phaedr|               The chief criteria for determining the date of the Dialogue
 567 Phaedr|              disagreeable, and quite detestable when he is forced into daily
 568 Phaedr|        refuting. And there are other devices of the same kind which have
 569 Phaedr|         mythological error which was devised, not by Homer, for he never
 570 Phaedr|           astronomy and draughts and dice, but his great discovery
 571 Phaedr|          being should not follow the dictates of passion in the most important
 572 Phaedr|      SOCRATES: Yes, rules of correct diction and many other fine precepts;
 573 Phaedr|          mine—the truth is that thou didst not embark in ships, nor
 574 Phaedr|             the seed which is in him dies for want of cultivation.
 575 Phaedr|              to a soft and luxurious diet, instead of the hues of
 576 Phaedr|        whereas about other things we differ.~PHAEDRUS: I think that
 577 Phaedr|            points in which the lover differed from the non-lover. Let
 578 Phaedr|           you in what way the mortal differs from the immortal creature.
 579 Phaedr|           psychological truth.~It is difficult to exhaust the meanings
 580 Phaedr|             is thrown by him on real difficulties. He interprets past ages
 581 Phaedr|             is more transitory, more diffuse, more elastic and capable
 582 Phaedr|           and the Philebus have also digressions which are but remotely connected
 583 Phaedr|            much cultivation, so much diligence in writing, and so little
 584 Phaedr|             are seen through a glass dimly; and there are few who,
 585 Phaedr|            him (‘he aiblins might, I dinna ken’). But to suppose this
 586 Phaedr|           Apollo, the second that of Dionysus, the third that of the Muses,
 587 Phaedr|              the rare instances of a Diotima or an Aspasia), seeing that,
 588 Phaedr|         Polus, who has treasuries of diplasiology, and gnomology, and eikonology,
 589 Phaedr|           Hippocentaurs and chimeras dire. Gorgons and winged steeds
 590 Phaedr|         denied, and the two agree to direct their steps out of the public
 591 Phaedr|              after all his pains and disagreeables, that ‘As wolves love lambs
 592 Phaedr|       authors of the past led to the disappearance of the larger part of them,
 593 Phaedr|             poets have almost wholly disappeared; why, out of the eighty
 594 Phaedr|           not admitted; the sane man disappears and is nowhere when he enters
 595 Phaedr|          makes things painful to the disappointed which give no pain to others;
 596 Phaedr|            courtesan is hurtful, and disapprove of such creatures and their
 597 Phaedr|            others, as he approved or disapproved of them. It would take a
 598 Phaedr|             receive, and the witling disbelieve. But first of all, let us
 599 Phaedr|           Plato, which enable him to discard them, and yet in another
 600 Phaedr|            like manner he is able to discern the nature of the soul,
 601 Phaedr|              he will not mislead his disciple Phaedrus.~Phaedrus is afraid
 602 Phaedr|             victories; nor can human discipline or divine inspiration confer
 603 Phaedr|            peculiar study.~Thus amid discord a harmony begins to appear;
 604 Phaedr|             well. But if they see us discoursing, and like Odysseus sailing
 605 Phaedr|           away by Boreas. There is a discrepancy, however, about the locality;
 606 Phaedr|           yours without praising the discretion of the non-lover and blaming
 607 Phaedr|             talk.~SOCRATES: Shall we discuss the rules of writing and
 608 Phaedr|           All the great arts require discussion and high speculation about
 609 Phaedr|             In this, as in his other discussions about love, what Plato says
 610 Phaedr|            Now to him who has a mind diseased anything is agreeable which
 611 Phaedr|            told him that he would be disgraced, now as years advance, at
 612 Phaedr|              truth be otherwise than disgraceful to him, even though he have
 613 Phaedr|              dreams of a poet who is disguised as a philosopher. There
 614 Phaedr|            of day the likenesses and disguises which are used by others?~
 615 Phaedr|            not feel the extremity of disgust when he looks at an old
 616 Phaedr|             rampart, not of pots and dishes, but of unreadable books,
 617 Phaedr|          madness to be a disgrace or dishonour;—they must have thought
 618 Phaedr|              has changed into mutual dislike. In the days of their honeymoon
 619 Phaedr|          small causes taking violent dislikes, but even when the cause
 620 Phaedr|          saying is not hastily to be dismissed.~PHAEDRUS: Very true.~SOCRATES:
 621 Phaedr|       premiss that the lover is more disordered in his wits than the non-lover;
 622 Phaedr|      approves the former, he will be disowned by the latter. The spirit
 623 Phaedr|             hence he is of necessity displeased at his possession of them
 624 Phaedr|          natures, and to arrange and dispose them in such a way that
 625 Phaedr|               We should certainly be disposed to reply that the self-motive
 626 Phaedr|           first-rate at inventing or disposing of any sort of calumny on
 627 Phaedr|            of season, the praises or dispraises of his beloved, which are
 628 Phaedr|         unjust—that is the matter in dispute?~PHAEDRUS: Yes.~SOCRATES:
 629 Phaedr|            to be a definition of all disputed matters. But there was no
 630 Phaedr|          mala murioi) are engaged in dissecting them? Young men, like Phaedrus,
 631 Phaedr|           seldom changes, and may be dissolved from time to time without
 632 Phaedr|     disciples—these things were very distasteful to Plato, who esteemed genius
 633 Phaedr|           love without regard to the distinctions of nature. And full of the
 634 Phaedr|          evil, and not to be able to distinguish the dream from the reality,
 635 Phaedr|             different and apparently distracting topics which he brings together.
 636 Phaedr|     physicians who have the greatest distrust of their art? What would
 637 Phaedr|        traverses the whole heaven in divers forms appearing—when perfect
 638 Phaedr|   glorification of madness, which he divides into four kinds: first,
 639 Phaedr|           first, there is the art of divination or prophecy—this, in a vein
 640 Phaedr|          love be, as he surely is, a divinity, he cannot be evil. Yet
 641 Phaedr|             art of speaking which is divorced from the truth.~PHAEDRUS:
 642 Phaedr|          that be a mystery not to be divulged even at my earnest desire.
 643 Phaedr|           the discovery of Christian doctrines in these old Greek legends?
 644 Phaedr|              walk, not until, by the dog, as I believe, he had simply
 645 Phaedr|           faith had degenerated into dogma and controversy. For more
 646 Phaedr|      recollection former sayings and doings; he believes himself to
 647 Phaedr|        worldly and niggardly ways of doling out benefits, will breed
 648 Phaedr|          their steeds stand upon the dome of heaven they behold the
 649 Phaedr|             that which happens to be dominant. And now I think that you
 650 Phaedr|         which he made when under the dominion of folly, and having now
 651 Phaedr|              out even to the edge of doom.’~But this true love of
 652 Phaedr|            in his soul, comes to the door and thinks that he will
 653 Phaedr|             you, and come about your doors, and will be the best pleased,
 654 Phaedr|        singular if, like them, I too doubted. I might have a rational
 655 Phaedr|      connexion between them, and ask doubtfully, whether they are not equally
 656 Phaedr|         rhetorical manner; and I was doubting whether this could have
 657 Phaedr|           but the immortals call him dove, or the winged one, in order
 658 Phaedr|          figure they grew wings like doves, and were ‘ready to fly
 659 Phaedr|            afraid of being thought a downright madman, he would sacrifice
 660 Phaedr|             is to rise and carry the downward element into the upper world—
 661 Phaedr|          carry that which gravitates downwards into the upper region, which
 662 Phaedr|            with the reason. Both are dragged out of their course by the
 663 Phaedr|            fighting and neighing and dragging them on, until at length
 664 Phaedr|             the decline of the Greek drama and of the contrast of the
 665 Phaedr|           geometry and astronomy and draughts and dice, but his great
 666 Phaedr|           likeness can be found, and draws into the light of day the
 667 Phaedr|            If public opinion be your dread, and you would avoid reproach,
 668 Phaedr|              able to distinguish the dream from the reality, cannot
 669 Phaedr|           they will appear to be the dreams of a poet who is disguised
 670 Phaedr|            to flower or blossom. The dreary waste which follows, beginning
 671 Phaedr|          speech which you by a charm drew from my lips. For if love
 672 Phaedr|              to other countries less dried up or worn out than our
 673 Phaedr|           that you will perceive the drift of my discourse; but as
 674 Phaedr|              and the sting of desire drive him on, and allure him with
 675 Phaedr|          mixed; the human charioteer drives his in a pair; and one of
 676 Phaedr|            of ignoble breed; and the driving of them of necessity gives
 677 Phaedr|             progress? Why did poetry droop and languish? Why did history
 678 Phaedr|           soul, losing her wings and drooping in her flight at last settles
 679 Phaedr|             many bad names—gluttony, drunkenness, and the like. But of all
 680 Phaedr|             of which the wing shoots dry up and close, and intercept
 681 Phaedr|           harmony with reason; their dualism, on the other hand, only
 682 Phaedr|              the invention is really due to the imagination of Plato,
 683 Phaedr|           speech of the speaker, the dull of the clever. These, and
 684 Phaedr|            of life; it increases its dulness and grossness. Hence it
 685 Phaedr|              memory. But shall I ‘to dumb forgetfulness consign’ Tisias
 686 Phaedr|     fulfilment of military or public duties, they are not helpers but
 687 Phaedr|    acknowledge also a higher love of duty and of God, which united
 688 Phaedr|             country of Egypt; and he dwelt in that great city of Upper
 689 Phaedr|             some lesser particulars,—e.g. his going without sandals,
 690 Phaedr|         souls exhibit this exceeding eagerness to behold the plain of truth
 691 Phaedr|           heard a voice saying in my ear that I had been guilty of
 692 Phaedr|        Hellas long before Euhemerus. Early philosophers, like Anaxagoras
 693 Phaedr|              water; this will be the easiest way, and at midday and in
 694 Phaedr|            soul is all in a state of ebullition and effervescence,—which
 695 Phaedr|              had become extravagant, eclectic, abstract, devoid of any
 696 Phaedr|           appear to suffer a partial eclipse, there is a boundless hope
 697 Phaedr|            shall be a politician, or economist, or trader; the fourth shall
 698 Phaedr|              thrown Phaedrus into an ecstacy is adduced as an example
 699 Phaedr|             bears it out even to the edge of doom.’~But this true
 700 Phaedr|             love to do the same, and educate him into the manner and
 701 Phaedr|             during many generations. Educated parents will have children
 702 Phaedr|            more important social and educational influence than among ourselves. (
 703 Phaedr|       several instruments of the art effectively, or making the composition
 704 Phaedr|              encourages softness and effeminacy and exclusiveness; he cannot
 705 Phaedr|              state of ebullition and effervescence,—which may be compared to
 706 Phaedr|              for, as he receives the effluence of beauty through the eyes,
 707 Phaedr|         disappeared; why, out of the eighty or ninety tragedies of Aeschylus
 708 Phaedr|     wonderful arts, brachylogies and eikonologies and all the hard names which
 709 Phaedr|     diplasiology, and gnomology, and eikonology, and who teaches in them
 710 Phaedr|              Ten thousand years must elapse before the soul of each
 711 Phaedr|           When a thousand years have elapsed the souls meet together
 712 Phaedr|       transitory, more diffuse, more elastic and capable of adaptation
 713 Phaedr|      honouring them;—of Calliope the eldest Muse and of Urania who is
 714 Phaedr|            Then there is Hippias the Elean stranger, who probably agrees
 715 Phaedr|      spiritual and emotional part is elevated into the ideal, to which
 716 Phaedr|        former state of being, in his elevation of the reason over sense
 717 Phaedr|             demi-gods, marshalled in eleven bands; Hestia alone abides
 718 Phaedr|             be averted. Is there any elixir which can restore life and
 719 Phaedr|           The poet might describe in eloquent words the nature of such
 720 Phaedr|            enslaving the vicious and emancipating the virtuous elements of
 721 Phaedr|         truth is that thou didst not embark in ships, nor ever go to
 722 Phaedr|            or the epistle, the truth embodied in a person, the Word made
 723 Phaedr|     composition, it will be found to embody two principles: first, that
 724 Phaedr|            him, touch him, kiss him, embrace him, and probably not long
 725 Phaedr|         Dialogue is worked, in parts embroidered with fine words which are
 726 Phaedr|             other. The spiritual and emotional part is elevated into the
 727 Phaedr|            in Longinus, in the Roman emperors Marcus Aurelius and Julian,
 728 Phaedr|      remaining within the walls, his emphatic declaration that his study
 729 Phaedr|             if we would proceed, not empirically but scientifically, in the
 730 Phaedr|            all speakers must equally employ.~Phaedrus is delighted at
 731 Phaedr|            is what He is. And he who employs aright these memories is
 732 Phaedr|               but the beggar and the empty soul; for they will love
 733 Phaedr|            ascend the heights of the empyrean—all but Hestia, who is left
 734 Phaedr|       thinking that other men are as emulous of him as he is of them,
 735 Phaedr|            truth. Superior knowledge enables us to deceive another by
 736 Phaedr|        begins in this manner: ‘Be it enacted by the senate, the people,
 737 Phaedr|              men, like Phaedrus, are enamoured of their own literary clique
 738 Phaedr|        whereas rhetoric is an art of enchantment, which makes things appear
 739 Phaedr|              over the lover. The one encourages softness and effeminacy
 740 Phaedr|            of trouble to him. I will endeavour to explain to you in what
 741 Phaedr|             names which we have been endeavouring to draw into the light of
 742 Phaedr|             road, but not for lesser ends such as yours. Truly, the
 743 Phaedr|             troubles which they have endured, they think that they have
 744 Phaedr|       rational, more agreeable, more enduring, less suspicious, less hurtful,
 745 Phaedr|      certainly not the terror of his enemies; which nobody can deny.~
 746 Phaedr|             it becoming unmanned and enfeebled?~First there is the progress
 747 Phaedr|               In the endless maze of English law is there any ‘dividing
 748 Phaedr|         hurtful, less boastful, less engrossing, and because there are more
 749 Phaedr|        divine mind in her revolution enjoys this fair prospect, and
 750 Phaedr|             break them and fall into enmity. At last they pass out of
 751 Phaedr|          enumerated them, and Thamus enquired about their several uses,
 752 Phaedr|             have no leisure for such enquiries; shall I tell you why? I
 753 Phaedr|          cannot be explained without enquiring into the nature of the soul.~
 754 Phaedr|              novels, to suggest this enquiry, would not the younger ‘
 755 Phaedr|          visible beauty of earth his enraptured soul passes in thought to
 756 Phaedr|           pure ourselves and not yet enshrined in that living tomb which
 757 Phaedr|            of themselves and orderly—enslaving the vicious and emancipating
 758 Phaedr|            disadvantage is likely to ensue from the lover or the non-lover
 759 Phaedr|              his word. Some raillery ensues, and at length Socrates,
 760 Phaedr|           cannot undertake any noble enterprise, such as makes the names
 761 Phaedr|             SOCRATES: And how did he entertain you? Can I be wrong in supposing
 762 Phaedr|              of envy or jealousy are entertained by them towards their beloved,
 763 Phaedr|            of reason in feeling, the enthusiastic love of the good, the true,
 764 Phaedr|             honour of an ass, whom I entitled a horse beginning: ‘A noble
 765 Phaedr|         herself pure, and not as yet entombed in the body. And still,
 766 Phaedr|            other days at their first entrance on life. And although their
 767 Phaedr|              the benefit of them; he enumerated them, and Thamus enquired
 768 Phaedr|              to a faithless, morose, envious, disagreeable being, hurtful
 769 Phaedr|              can; for no feelings of envy or jealousy are entertained
 770 Phaedr|       Athenian audience (tettigessin eoikotes). The story is introduced,
 771 Phaedr|             Yes, he was staying with Epicrates, here at the house of Morychus;
 772 Phaedr|        forged epistles, a great many epigrams, biographies of the meanest
 773 Phaedr|           ourselves the book, or the epistle, the truth embodied in a
 774 Phaedr|             applying uncomplimentary epithets, as you and I have been
 775 Phaedr|           element, though not wholly eradicated, is reduced to order and
 776 Phaedr|             their report of them; of Erato for the lovers, and of the
 777 Phaedr|             rules of Gorgias and the eristic of Zeno. But it is not wholly
 778 Phaedr|            fun of the word-splitting Eristics; as in the Cratylus he ridicules
 779 Phaedr|       prophetic, initiatory, poetic, erotic, having four gods presiding
 780 Phaedr|              a name, is called love (erromenos eros).’~And now, dear Phaedrus,
 781 Phaedr|        analogy with reference to the errors and prejudices which prevail
 782 Phaedr|        person to come to your friend Eryximachus, or to his father Acumenus,
 783 Phaedr|          sense of relief when he has escaped from the trammels of rhetoric),
 784 Phaedr|              call repetition was the especial merit of the speech; for
 785 Phaedr|             the intangible invisible essences which are not objects of
 786 Phaedr|         times and countries into the essential nature of man; and his words
 787 Phaedr|          words, the assertion of the essentially moral nature of God; (4)
 788 Phaedr|       criterion of truth, or used to establish any truth; they add nothing
 789 Phaedr|             Phaedrus will have to be established by other arguments than
 790 Phaedr|   disagreeable being, hurtful to his estate, hurtful to his bodily health,
 791 Phaedr|           his beautiful one, whom he esteems above all; he has forgotten
 792 Phaedr|              view, that unless a man estimates the various characters of
 793       | etc
 794 Phaedr|             ridicules the fancies of Etymologers; as in the Meno and Gorgias
 795 Phaedr|          connects with madness by an etymological explanation (mantike, manike—
 796 Phaedr|          from what may be termed the Euhemerism of his age. For there were
 797 Phaedr|              his age. For there were Euhemerists in Hellas long before Euhemerus.
 798 Phaedr|    Euhemerists in Hellas long before Euhemerus. Early philosophers, like
 799 Phaedr|    Stesichorus the son of Godly Man (Euphemus), who comes from the town
 800 Phaedr|              to come to Sophocles or Euripides and say that he knows how
 801 Phaedr|             the literature of modern Europe, had no place in the classical
 802 Phaedr|             developed into the great European languages, never recovered.~
 803 Phaedr|              the Sophists; as in the Euthydemus he makes fun of the word-splitting
 804 Phaedr|               and knowledge in their everlasting essence. When fulfilled
 805 Phaedr|       guarded against everything and everybody, and has to hear misplaced
 806 Phaedr|         indeed, will be sufficiently evident to all men, that he desires
 807 Phaedr|           taken seriously, for he is evidently trying to express an aspect
 808 Phaedr|          novelists and poets, is not exacting or exclusive, is not impaired
 809 Phaedr|            has to hear misplaced and exaggerated praises of himself, and
 810 Phaedr|           they have attained to this exalted state, let them marry (something
 811 Phaedr|       afterwards as the text for his examination of rhetoric, he characterizes
 812 Phaedr|            wealthy, lest they should exceed him in wealth, or with men
 813 Phaedr|             are the root of literary excellence. It had no life or aspiration,
 814 Phaedr|            the irrational desires or excesses the greatest is that which
 815 Phaedr|               That is to say, in his excessive fear lest he should come
 816 Phaedr|            corrupted nature, blindly excited by this vision of beauty,
 817 Phaedr|             is in a great strait and excitement, and in her madness can
 818 Phaedr|              two hundred years if we exclude Homer, the genius of Hellas
 819 Phaedr|              his arguments are to be excluded. The worst of authors will
 820 Phaedr|          another’s affections to the exclusion of friends and relations:
 821 Phaedr|          softness and effeminacy and exclusiveness; he cannot endure any superiority
 822 Phaedr|             and I hope that you will excuse me when you hear the reason,
 823 Phaedr|              and must be allowed and excused; the only merit is in the
 824 Phaedr|             no troubles to add up or excuses to invent; and being well
 825 Phaedr|          thought and completeness of execution. And this, as I conceive,
 826 Phaedr|             mysteries made whole and exempt from evil, future as well
 827 Phaedr|             Regarded as a rhetorical exercise, the superiority of his
 828 Phaedr|            truth.~It is difficult to exhaust the meanings of a work like
 829 Phaedr|              the world from becoming exhausted, so groundless is the fear
 830 Phaedr|           have spoken better or more exhaustively.~SOCRATES: There I cannot
 831 Phaedr|            second speech Socrates is exhibited as beating the rhetoricians
 832 Phaedr|             are the feats which love exhibits; he makes things painful
 833 Phaedr|              any which have hitherto existed in our own or in former
 834 Phaedr|             beholding the other true existences in like manner, and feasting
 835 Phaedr|        notion that the divine nature exists by the contemplation of
 836 Phaedr|           reminding me:—There is the exordium, showing how the speech
 837 Phaedr|          your memory exercised at my expense, if you have Lysias himself
 838 Phaedr|            familiarity, is much less expensive, is not so likely to take
 839 Phaedr|             any passage which he was explaining. The least things were preferred
 840 Phaedr|          meaning. Or, again, when he explains the different characters
 841 Phaedr|       ironical manner in which these explanations are set aside—‘the common
 842 Phaedr|          whom you have mischievously exposed me? And therefore I will
 843 Phaedr|            he is evidently trying to express an aspect of the truth.
 844 Phaedr|       indicates so much more than it expresses; and is full of inconsistencies
 845 Phaedr|             that, judging from their extant remains, insipid rhetoric
 846 Phaedr|            compete with Lysias in an extempore speech! He is a master in
 847 Phaedr|             in public assemblies—not extended farther.~SOCRATES: Then
 848 Phaedr|              upwards; and the growth extends under the whole soul—for
 849 Phaedr|        realize that under the marble exterior of Greek literature was
 850 Phaedr|              beauty, of a sort which extinguishes rather than stimulates vulgar
 851 Phaedr|         compilations, of scholia, of extracts, of commentaries, forgeries,
 852 Phaedr|           mysticism we mean, not the extravagance of an erring fancy, but
 853 Phaedr|   commonplace. Philosophy had become extravagant, eclectic, abstract, devoid
 854 Phaedr|              his love; he is also an extremely disagreeable companion.
 855 Phaedr|             is the hour of agony and extremest conflict for the soul. For
 856 Phaedr|              to me ostentatiously to exult in showing how well he could
 857 Phaedr|              history degenerate into fable? Why did words lose their
 858 Phaedr|            be more success and fewer failures in the search for it. Lastly,
 859 Phaedr|             behold an image, however faint, of ideal truths. ‘Not in
 860 Phaedr|       thought and felt. The Catholic faith had degenerated into dogma
 861 Phaedr|           was giving himself up to a faithless, morose, envious, disagreeable
 862 Phaedr|           light side uppermost.) has fallen with the other side uppermost—
 863 Phaedr|          without regard to truth and falsehood, attributing to Him every
 864 Phaedr|              as in the zenith of his fame; the second is still young
 865 Phaedr|        exclusive, is not impaired by familiarity, is much less expensive,
 866 Phaedr|            woes have bred in certain families, owing to some ancient blood-guiltiness,
 867 Phaedr|          something or other which he fancied him to be, and according
 868 Phaedr|         exchange ‘tu quoque’ as in a farce, or compel me to say to
 869 Phaedr|              assemblies—not extended farther.~SOCRATES: Then I suppose
 870 Phaedr|           according to this model he fashioned and framed the remainder
 871 Phaedr|             through the discourse as fast as I can, for if I see you
 872 Phaedr|         therefore he is delighted to fasten upon him and to minister
 873 Phaedr|        before he begins to write. He fastens or weaves together the frame
 874 Phaedr|           Ibycus, ‘I was troubled; I feared that I might be buying honour
 875 Phaedr|       existences in like manner, and feasting upon them, she passes down
 876 Phaedr|        proverb says that ‘birds of a feather flock together’; I suppose
 877 Phaedr|             by passion. Such are the feats which love exhibits; he
 878 Phaedr|            and grows apace; but when fed upon evil and foulness and
 879 Phaedr|            the human faculties. When feeding upon such thoughts the ‘
 880 Phaedr|              in communion with their fellow-men, to speak heart to heart,
 881 Phaedr|          when they go to banquet and festival, then they move up the steep
 882 Phaedr|              may be more success and fewer failures in the search for
 883 Phaedr|           Once more, if you fear the fickleness of friendship, consider
 884 Phaedr|            subject, not of poetry or fiction, but of philosophy.~Secondly,
 885 Phaedr|             the Protagoras. Numerous fictions of this sort occur in the
 886 Phaedr|              knowledge of character; fifthly, the superiority of the
 887 Phaedr|              may get on his back and fight, and he will carry baggage
 888 Phaedr|      forgotten, and he reminds them, fighting and neighing and dragging
 889 Phaedr|         after all? (Symp.) So we may fill up the sketch of Socrates,
 890 Phaedr|          inclining them to grow, and filling the soul of the beloved
 891 Phaedr|         because to tease him I lay a finger upon his love! And so, Phaedrus,
 892 Phaedr|        clearness, and roundness, and finish, and tournure of the language?
 893 Phaedr|             which is required of the finished orator is, or rather must
 894 Phaedr|           that a lover only can be a firm friend? reflect:—if this
 895 Phaedr|             is in earnest he sows in fitting soil, and practises husbandry,
 896 Phaedr|           disinterested or mad love, fixed on objects of sense, and
 897 Phaedr|      heavenly beauty like that which flashed from time to time before
 898 Phaedr|              short thick neck; he is flat-faced and of a dark colour, with
 899 Phaedr|            game in which two parties fled or pursued according as
 900 Phaedr|              tables of stone, but on fleshly tables of the heart;’ and
 901 Phaedr|     recollections of childhood might float about them still; they might
 902 Phaedr|              on his back through the flood to the place of starting.
 903 Phaedr|              of Hellas had ceased to flower or blossom. The dreary waste
 904 Phaedr|         evils which he recognized as flowing from the spurious form of
 905 Phaedr|               let no one frighten or flutter us by saying that the temperate
 906 Phaedr|          eager to quit its cage, she flutters and looks upwards, and is
 907 Phaedr|             great politicians are so fond as of writing speeches and
 908 Phaedr|             follow, and ‘walk in his footsteps as if he were a god.’ And
 909 Phaedr|         veiled and ashamed, but with forehead bold and bare.~PHAEDRUS:
 910 Phaedr|         practice and feeling of some foreign countries appears to be
 911 Phaedr|             prophecy (mantike) which foretells the future and is the noblest
 912 Phaedr|              Heliodorus, innumerable forged epistles, a great many epigrams,
 913 Phaedr|           extracts, of commentaries, forgeries, imitations. The commentator
 914 Phaedr|             midst of poetry does not forget order, is an illustration
 915 Phaedr|            truly perfect. But, as he forgets earthly interests and is
 916 Phaedr|            by way of contrast to the formality of the two speeches (Socrates
 917 Phaedr|             according to the natural formation, where the joint is, not
 918 Phaedr|              of the lover will never forsake his beautiful one, whom
 919 Phaedr|           quiet spot.~PHAEDRUS: I am fortunate in not having my sandals,
 920 Phaedr|             omniscience, their large fortunes, their impatience of argument,
 921 Phaedr|          again the evil steed rushes forwards and pulls shamelessly. The
 922 Phaedr|           but when fed upon evil and foulness and the opposite of good,
 923 Phaedr|            but the art of persuasion founded on knowledge of truth and
 924 Phaedr|             blossom and the greatest fragrance; and the stream which flows
 925 Phaedr|            soul, and there inspiring frenzy, awakens lyrical and all
 926 Phaedr|             also himself of a nature friendly to his admirer, if in former
 927 Phaedr|          other Greek cities; or that friendships between men were a more
 928 Phaedr|            And therefore, let no one frighten or flutter us by saying
 929 Phaedr|            if you imagine that he is frightened at a little noise; and,
 930 Phaedr|           there are many ways to and fro, along which the blessed
 931 Phaedr|              three great tragedians (Frogs). After about a hundred,
 932 Phaedr|              and all of them after a fruitless toil, not having attained
 933 Phaedr|               and not knowing how to fulfil the oaths and promises which
 934 Phaedr|           service of God, every soul fulfilling his own nature and character,
 935 Phaedr|              in their souls.’ In the fulfilment of military or public duties,
 936 Phaedr|           speech of Lysias unless he fulfils his promise, veils his face
 937 Phaedr|         other, we may truly say in a fuller sense than formerly that ‘
 938 Phaedr|          high and clustering, in the fullest blossom and the greatest
 939 Phaedr|           appearing—when perfect and fully winged she soars upward,
 940 Phaedr|        writing have really different functions; the one is more transitory,
 941 Phaedr|           must not be guilty of this fundamental error which we condemn in
 942 Phaedr|            Thamus and Theuth, or the funeral oration of Aspasia (if genuine),
 943 Phaedr|           out of their course by the furious impulses of desire. In the
 944 Phaedr|        principle throughout a speech furnishes the whole art.~PHAEDRUS:
 945 Phaedr|             appear to be in a divine fury, for already I am getting
 946 Phaedr|            rational investigation of futurity, whether made by the help
 947 Phaedr|              I will veil my face and gallop through the discourse as
 948 Phaedr|       oyster-shell (In allusion to a game in which two parties fled
 949 Phaedr|             when he was in love with Ganymede named Desire, overflows
 950 Phaedr|             venture even outside the gates.~SOCRATES: Very true, my
 951 Phaedr|           rhetoric will be likely to gather after the sowing of that
 952 Phaedr|            probably make fun, may be gathered the lesson that writing
 953 Phaedr|          they have been compelled to gaze intensely on him; their
 954 Phaedr|             and truth which she once gazed upon in heaven. Then she
 955 Phaedr|              of a god; then while he gazes on him there is a sort of
 956 Phaedr|     beholding reality, and once more gazing upon truth, is replenished
 957 Phaedr|           which Tisias or some other gentleman, in whatever name or country
 958 Phaedr|            Typho, or a creature of a gentler and simpler sort, to whom
 959 Phaedr|             the grass, like a pillow gently sloping to the head. My
 960 Phaedr|       arithmetic and calculation and geometry and astronomy and draughts
 961 Phaedr|           eating, for example, which gets the better of the higher
 962 Phaedr|         better than the Chalcedonian giant; he can put a whole company
 963 Phaedr|              they are seen through a glass dimly; and there are few
 964 Phaedr|   philosophic results, seems to have glimpses of a truth beyond.~Two short
 965 Phaedr|           been the spectator of many glories in the other world, is amazed
 966 Phaedr|      Socrates begins his tale with a glorification of madness, which he divides
 967 Phaedr|          possessed by it is called a glutton; the tyrannical desire of
 968 Phaedr|      treasuries of diplasiology, and gnomology, and eikonology, and who
 969 Phaedr|             bliss, when he beholds a god-like form or face is amazed with
 970 Phaedr|           light and the house of the goddess of truth.~The triple soul
 971 Phaedr|             he sees any one having a godlike face or form, which is the
 972 Phaedr|            of Stesichorus the son of Godly Man (Euphemus), who comes
 973 Phaedr|        unwilling; and when they have gone back a little, the one is
 974 Phaedr|         probability in view, and say good-bye to the truth. And the observance
 975 Phaedr|           his hearers. This piece of good-fortune I attribute to the local
 976 Phaedr|               is quite amazed at the good-will of the lover; he recognises
 977 Phaedr|     Hippocentaurs and chimeras dire. Gorgons and winged steeds flow in
 978 Phaedr|             then as always under the government of shame, refrains from
 979 Phaedr|              of the laws by which He governs the world—seeking for a ‘
 980 Phaedr|           accept the present, and be gracious and merciful to me, and
 981 Phaedr|           any sound notion either of grammar or interpretation? Why did
 982 Phaedr|            written, why did hosts of grammarians and interpreters flock in,
 983 Phaedr|          question of a reading, or a grammatical form, or an accent, or the
 984 Phaedr|         informant.~PHAEDRUS: That is grand:—but never mind where you
 985 Phaedr|              thou hast given me, but grant that I may be yet more esteemed
 986 Phaedr|           surely you ought not to be granting favours to those who besiege
 987 Phaedr|         elbow’ (A proverb, like ‘the grapes are sour,’ applied to pleasures
 988 Phaedr|           top of the writing, out of gratitude to them.~PHAEDRUS: What
 989 Phaedr|           have been inscribed on the grave of Midas the Phrygian.~PHAEDRUS:
 990 Phaedr|           aloft and carry that which gravitates downwards into the upper
 991 Phaedr|            in the Dialogues, and the gravity of Plato has sometimes imposed
 992 Phaedr|      constraint is always said to be grievous. Now the lover is not only
 993 Phaedr|         without analysis is like the groping of a blind man. Yet, surely,
 994 Phaedr|          from becoming exhausted, so groundless is the fear that literature
 995 Phaedr|              winged one, Because the growing of wings (Or, reading pterothoiton, ‘
 996 Phaedr|             is jealously watched and guarded against everything and everybody,
 997 Phaedr|        beloved will receive from the guardianship and society of his lover
 998 Phaedr|              one of us there are two guiding and ruling principles which
 999 Phaedr|           the soul of a philosopher, guileless and true, or the soul of
1000 Phaedr|     irritation and uneasiness in the gums at the time of cutting teeth,—