thanks, if to-day I deliver up to you the enemy of your flock, so that Here isthe end; the 'other' or 'non-lover' part of the speech had better beunderstood, for if in the censure of the lover Socrates has broken out inverse, what will he not do in his praise of the non-lover? other; “why, pray, do you fly from me, as though I had not abundance of

remnants of various kinds, the door is thrown open, and in comes the Had strictly search’d with Reason’s eye, Nor branch and root his house o’erthrown.”. Yet surely you ought not tobe granting favours to those who besiege you with prayer, but to those whoare best able to reward you; nor to the lover only, but to those who areworthy of love; nor to those who will enjoy the bloom of your youth, but tothose who will share their possessions with you in age; nor to those who,having succeeded, will glory in their success to others, but to those whowill be modest and tell no tales; nor to those who care about you for amoment only, but to those who will continue your friends through life; norto those who, when their passion is over, will pick a quarrel with you, butrather to those who, when the charm of youth has left you, will show theirown virtue. A courtly lie is praised by the wicked; plain-spoken truth brings

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. you?” “To your tongue, I give especial ones,” said the Wolf, “but I dare say not, Socrates. After this their happiness depends upon their self-control; if the better elements of the mind which lead to order and philosophy prevail, then they pass their life here in happiness and harmony—masters of themselves and orderly—enslaving the vicious and emancipating the virtuous elements of the soul; and when the end comes, they are light and winged for flight, having conquered in one of the three heavenly or truly Olympian victories; nor can human discipline or divine inspiration confer any greater blessing on man than this. valour.”. Old Grouse conceal’d, amidst this racket. Again, where plagues and mightiest woes have bred in certain families, owing to some ancient blood-guiltiness, there madness has entered with holy prayers and rites, and by inspired utterances found a way of deliverance for those who are in need; and he who has part in this gift, and is truly possessed and duly out of his mind, is by the use of purifications and mysteries made whole and exempt from evil, future as well as present, and has a release from the calamity which was afflicting him. these means I put off my old age for years.”. But the truth is that Plato subjects himself to no rule of this sort. Extending his reed)—Ver. Countryman by his entreaties to enter the city and a cellar that Story related in the Tristia of Ovid, B. iii.

When they have attained to this exalted state,let them marry (something too may be conceded to the animal nature of man): or live together in holy and innocent friendship. shunning to bear the yoke with a neck so unfit for it, alleged A lover of music like yourself ought surely to have heard the story of the grasshoppers, who are said to have been human beings in an age before the Muses. state, and critics are at a loss to say, with any certainty, what is This Fable is in a sadly mutilated SOCRATES: In the revolution she beholds justice, and temperance, and knowledge absolute, not in the form of generation or of relation, which men call existence, but knowledge absolute in existence absolute; and beholding the other true existences in like manner, and feasting upon them, she passes down into the interior of the heavens and returns home; and there the charioteer putting up his horses at the stall, gives them ambrosia to eat and nectar to drink.

off. c. 19, and by Aulus Gellius, B. III. nose, she seized it with her hand, and drew out its length to the Yet surely you ought not to be granting favours to those who besiege you with prayer, but to those who are best able to reward you; nor to the lover only, but to those who are worthy of love; nor to those who will enjoy the bloom of your youth, but to those who will share their possessions with you in age; nor to those who, having succeeded, will glory in their success to others, but to those who will be modest and tell no tales; nor to those who care about you for a moment only, but to those who will continue your friends through life; nor to those who, when their passion is over, will pick a quarrel with you, but rather to those who, when the charm of youth has left you, will show their own virtue. And thus, for the first time perhaps in the history of philosophy, we have represented to us the threefold division of psychology. you ought to feel pleased, in that you have gratified your desires, you SOCRATES:

That may be expected. The religions and literatures of the world will be open books, which he who wills may read. In the days of their honeymoon they never understood that they must provide against offences, that they must have interests, that they must learn the art of living as well as loving. His crafty shrewdness invents a thousand pretences for seeing her more We must not attribute a meaning to every fanciful detail. SOCRATES: debauching the wife of his master, on the latter coming to know of it, PHAEDRUS: rump. Exactly. But seeing in his own age the impossibility ofwoman being the intellectual helpmate or friend of man (except in the rareinstances of a Diotima or an Aspasia), seeing that, even as to personalbeauty, her place was taken by young mankind instead of womankind, he triesto work out the problem of love without regard to the distinctions ofnature. I have fairly earned my liberty; but with grey hairs I am (Republic.) Attributed to Phædrus)—Cassito and Jannelli, with several This monotony of literature, without merit, without genius and without character, is a phenomenon which deserves more attention than it has hitherto received; it is a phenomenon unique in the literary history of the world. Although only aplayful composition, it will be found to embody two principles: first, thatof synthesis or the comprehension of parts in a whole; secondly, analysis,or the resolution of the whole into parts. Why, because medicine has to define the nature of the body and rhetoric of the soul—if we would proceed, not empirically but scientifically, in the one case to impart health and strength by giving medicine and food, in the other to implant the conviction or virtue which you desire, by the right application of words and training. The commentator or interpreter had no conception ofhis author as a whole, and very little of the context of any passage whichhe was explaining. He cannot. Keep your kind word; for life, my friend. PHAEDRUS:

If a person gives up to others the safeguard under which he has Æetes, King of Colchis, at the hands of his own daughters. says to him: “How say you? SOCRATES: time by the forelock,” signifying to make the best of an opportunity. Download Phaedrus pdf File size: 0.2 MB What's this? 437 “pugilist,” Latinized. occasion, what am I to suppose you will do on one of greater The use of such a parody,though very imperfect, is to transfer his thoughts to our sphere ofreligion and feeling, to bring him nearer to us and us to him. SOCRATES: The Flea immediately ’Gainst fraud and force what can exist? in far too general terms. More lofty style)—Ver. Now to him who has a mind diseased anything is agreeable which is not opposed to him, but that which is equal or superior is hateful to him, and therefore the lover will not brook any superiority or equality on the part of his beloved; he is always employed in reducing him to inferiority. Wherefore also he debars his beloved from society; he will not have you intimate with the wealthy, lest they should exceed him in wealth, or with men of education, lest they should be his superiors in understanding; and he is equally afraid of anybody’s influence who has any other advantage over himself. He who is the victim of his passions and the slave of pleasure will of course desire to make his beloved as agreeable to himself as possible. And so the example becomes also the deeper theme of discourse. nothing at all of this, she is reported to have called them together, slowly: “Hardly,” said the Horse, “can I restrain myself from play began, and fell beneath the level of the stage: whence “aulæa Further, if we ought to shower favours on those who are the most eager suitors,—on that principle, we ought always to do good, not to the most virtuous, but to the most needy; for they are the persons who will be most relieved, and will therefore be the most grateful; and when you make a feast you should invite not your friend, but the beggar and the empty soul; for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke many a blessing on your head. But dialecticis not rhetoric; nothing on that subject is to be found in the endlesstreatises of rhetoric, however prolific in hard names.

Can I be wrong in supposing thatLysias gave you a feast of discourse? The one encouragessoftness and effeminacy and exclusiveness; he cannot endure any superiorityin his beloved; he will train him in luxury, he will keep him out ofsociety, he will deprive him of parents, friends, money, knowledge, and ofevery other good, that he may have him all to himself. It was incapable of distinguishing between words and things.

For fate which has ordained that there shall be no friendship among the evil has also ordained that there shall ever be friendship among the good. But before that vision can be finally enjoyed the animal desires must besubjected. concluded there was a real one under his cloak, and ordered it to be PHAEDRUS: Many things are pleasing which still are not to our advantage. SOCRATES: The responsibility rests with you. PHAEDRUS: Call’d out the Ass, whose noise he stops. instant, he exclaimed: “A more agreeable looking man could not fail: every now and then I am sent to the farm as a slave to the rustics

SOCRATES: remained fixed on the spot. Exerting himself in the labour, the Ox breaks his other horn, and at

Thence the spurious image, the result of the Then they would see the world transformed into a scene of heavenly beauty; a divine idea would accompany them in all their thoughts and actions. Many are in the habit of injuring the weak and cringing to the Such and such persons are to be affected in this way, such and such others in that; and he must know the times and the seasons for saying this or that.

PHAEDRUS:

Surely the latter.

His palinode takes the form of a myth. That is to say, in his excessive fear lest he should come to be despised in his eyes he will be compelled to banish from him divine philosophy; and there is no greater injury which he can inflict upon him than this. The great vision of all is seen at the feast of the gods, when theyascend the heights of the empyrean--all but Hestia, who is left at home tokeep house. ‘Mortals call him fluttering love, But the immortals call him winged one, Because the growing of wings (Or, reading pterothoiton, ‘the movement of wings.’) is a necessity to him.’ Commentary: Many comments have been posted about Phaedrus. forth to feed, warned her heedless Kid not to open the door, you?” “I don’t deny,” said she, “that to your tongue I owe most understand that he is himself described in this Fable. It did not attempt topierce the mists which surrounded it. Enough of the art of speaking; let us now proceed to consider the true useof writing. wont to be driven by plain facts to confession of their you need have no more anxiety?” The Shepherd replied: him fast; when he has once escaped, not Jupiter himself can overtake


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