Phaedrus — Plato

PH^DRUS 17s PhiBdr. 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 thel ' ^ v different modes of discourse which are adapted to different = natures, and to arrange and dispose them in such a way that ; the simple form of speech may be addressed to the simpler nature, and the complex and composite to the 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 ; that is the view which is implied in the whole preceding argument.

Phadr. Yes, that was our view, certainly. Soc, Secondly, as to the justice of the censure which was passed on speaking or writing discourses — did not our previous argument show — Phadr. Show what ? Soc.

That whether Lysias or any other writer that ever was or will be, whether private man or statesman, writes a political treatise in his capacity of legislator, and fancies that there is a great certainty and clearness in his performance, the fact of his writing as he does is only a disgrace to him, whatever men may say.

For entire ignorance about the nature of justice and injustice, and good and evil,. and the inability to distinguish the dream from the reality, cannot in truth be otherwise than disgraceful to him, even though he have the applause of the whole world. Phcedr. Certainly. Soc.

But he who. thinks that in the written word there is \ necessarily much which is not serious, and that neither poetry nor prose, spoken or written, are of any great value — if, ^ like the compositions of the rhapsodes,® they are only ^^ recited in order to be believed, and not with any view to criticism or instruction ; and who thinks that even the best of them are but a reminiscence of what we know, and that only *> A class of wandering minstrels, who earned their living by reciting the poems of Homer and other epics.

p. 176in principles of justice and goodness and nobility taught and communicated orally and written in the soul, which is the true way of writing, is there clearness and perfection and seriousness; and that such principles are like legitimate offspring ; being, in the first place, that w^hich the man finds in his own bosom ; secondly, the brethren and descendants and relations of this which has been duly implanted in the souls of others j and who cares for them and no others — this is the right sort of man; and you and I, Phaedrus, would pray that we may become like him.

PhcBdr. That is most assuredly my desire and prayer. Soc. And now the play is played out; and of rhetoric enough. Go and tell Lysias that to the fountain and school of the Nymphs we went down, and were bidden by them to convey a message to him and to other composers of speeches — to Homer and other writers of poems, whether set to music or not.

And to Solon® and the writers of political documents, which they term laws, we are to say that if their compositions are based on knowledge of the truth, and they can defend or prove them, when they are put to the test, by spoken arguments, which leave their writings poor in comparison of them, then they are not only poets, orators, legislators, but worthy of a higher name. PJicedr. What name is that ? Soc.

Wise, I may not call them; for that is a great name which belongs to God only, — lovers of wisdom or philosophers is their modest and befitting title. Phadr. Very good. Soc, And he who cannot rise above his own compilations and compositions, which he has been long patching and piecing, adding some and taking away some, may be justly called poet or speech-maker or law -maker. Phcedr. Certainly. Soc. Now go and tell this to your companion. PJuedr.

But there is also a friend of yours who ought not to be forgotten. Soc. Who is that? Phcedr. Isocrates^ the fair. •' Solon (638-558 B.C.) : a celebrated Athenian statesman and law-giver. •* Isocrates (i-s6k'ra-tez, 436-338 B.C.): a Greek orator and teacher of, rhetoric. He came under the influence of Socrates, but never belongec^ to' the circle of his most intimate friends and disciples.

PH.^DRUS 177 Soc. What of him ? Phcedr, What message shall we send to him ? Soc, Isocrates is still young, Phaedrus; but I am ^^ willing to risk a prophecy concerning him. Phcedr. What would you prophesy ? Soc, I think that he has a genius which soars above the orations of Lysias, and he has a character of a finer mould. My impression of him is that he will marvelously improve as he grows older, and that all former rhetoricians will be as children in comparison of him. And I believe that he will not be satisfied with this, but that some divine impulse will lead him to things higher still. For there is an element of philosophy in his nature. This is the message which comes from the gods dwelling in this place, and which I will myself deliver to Isocrates, who is my delight ; and do you give the other to Lysias, who is yours. PhcBdr, I will ; and now as the heat is abated let us depart. Soc. Should we not offer up a prayer first of all to the local deities ? Phcedr. By all means. Soc. Beloved Pan,^ and all ye other gods who haunt this place, give me beauty in the inward soul ; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as none but the temperate can carry. Anything more? That prayer, I think, is enough for me. Phcedr. Ask the same for me, for friends should have all things in common. Soc. Let us go. •^ Pan : god of woods and fields, of flocks and shepherds ; he dwelt in caves or forests, and wandered over mountains and valleys. 12

THE REPUBLIC