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.If, on the other hand, they leave philosophy and lead the lower life of ambition, then probably, after wine or in some other careless hour, the two wanton animals take the two souls when off their guard and bring them together, and they accomplish that desire of their hearts which to the many is bliss; and this having once enjoyed they continue to enjoy, yet rarely because they have not the approval of the whole soul.They too are dear, but not so dear to one another as the others, either at the time of their love or afterwards.They consider that they have given and taken from each other the most sacred pledges, and they may not break them and fall into enmity.At last they pass out of the body, unwinged, but eager to soar, and thus obtain no mean reward of love and madness.For those who have once begun the heavenward pilgrimage may not go down again to darkness and the journey beneath the earth, but they live in light always; happy companions in their pilgrimage, and when the time comes at which they receive their wings they have the same plumage because of their love.
Thus great are the heavenly blessings which the friendship of a lover will confer upon you, my youth.Whereas the attachment of the non-lover, which is alloyed with a worldly prudence and has worldly and niggardly ways of doling out benefits, will breed in your soul those vulgar qualities which the populace applaud, will send you bowling round the earth during a period of nine thousand years, and leave, you a fool in the world below.
And thus, dear Eros, I have made and paid my recantation, as well and as fairly as I could; more especially in the matter of the poetical figures which I was compelled to use, because Phaedrus would have them.And now forgive the past and accept the present, and be gracious and merciful to me, and do not in thine anger deprive me of sight, or take from me the art of love which thou hast given me, but grant that I may be yet more esteemed in the eyes of the fair.And if Phaedrus or I myself said anything rude in our first speeches, blame Lysias, who is the father of the brat, and let us have no more of his progeny; bid him study philosophy, like his brother Polemarchus; and then his lover Phaedrus will no longer halt between two opinions, but will dedicate himself wholly to love and to philosophical discourses.
Phaedr.I join in the prayer, Socrates, and say with you, if this be for my good, may your words come to pass.But why did you make your second oration so much finer than the first? I wonder why.And I begin to be afraid that I shall lose conceit of Lysias, and that he will appear tame in comparison, even if he be willing to put another as fine and as long as yours into the field, which I doubt.For quite lately one of your politicians was abusing him on this very account;and called him a "speech writer" again and again.So that a feeling of pride may probably induce him to give up writing speeches.
Soc.What a very amusing notion! But I think, my young man, that you are much mistaken in your friend if you imagine that he is frightened at a little noise; and possibly, you think that his assailant was in earnest?
Phaedr.I thought, Socrates, that he was.And you are aware that the greatest and most influential statesmen are ashamed of writing speeches and leaving them in a written form, lest they should be called Sophists by posterity.
Soc.You seem to be unconscious, Phaedrus, that the "sweet elbow" of the proverb is really the long arm of the Nile.And you appear to be equally unaware of the fact that this sweet elbow of theirs is also a long arm.For there is nothing of which our great politicians are so fond as of writing speeches and bequeathing them to posterity.And they add their admirers' names at the top of the writing, out of gratitude to them.
Phaedr.What do you mean? I do not understand.
Soc.Why, do you not know that when a politician writes, he begins with the names of his approvers?
Phaedr.How so?
Soc.Why, he begins in this manner: "Be it enacted by the senate, the people, or both, on the motion of a certain person," who is our author; and so putting on a serious face, he proceeds to display his own wisdom to his admirers in what is often a long and tedious composition.Now what is that sort of thing but a regular piece of authorship?
Phaedr.True.
Soc.And if the law is finally approved, then the author leaves the theatre in high delight; but if the law is rejected and he is done out of his speech-******, and not thought good enough to write, then he and his party are in mourning.
Phaedr.Very true.
Soc.So far are they from despising, or rather so highly do they value the practice of writing.
Phaedr.No doubt.
Soc.And when the king or orator has the power, as Lycurgus or Solon or Darius had, of attaining an immortality or authorship in a state, is he not thought by posterity, when they see his compositions, and does he not think himself, while he is yet alive, to be a god?
Phaedr.Very true.
Soc.Then do you think that any one of this class, however ill-disposed, would reproach Lysias with being an author?
Phaedr.Not upon your view; for according to you he would be casting a slur upon his own favourite pursuit.
Soc.Any one may see that there is no disgrace in the mere fact of writing.
Phaedr.Certainly not.
Soc.The disgrace begins when a man writes not well, but badly.
Phaedr.Clearly.