is not somewhere here at which Boreas 11 is said to have carried off Orithyia from the banks of the Ilissus.

Soc. That is the tradition.

Phædr. And is this the exact spot? The little stream is delightfully clear and bright; I can fancy that there might be maidens playing near.

Soc. I believe that the spot is not exactly here, but about a quarter of a mile lower down, where you cross to the temple of Artemis, 12 and I think that there is some sort of altar of Boreas at the place.

Phædr. I don't recollect; but I wish that you would tell me whether you believe this tale.

Soc. The wise are doubtful, and if, like them, I also doubted, there would be nothing very strange in that. I might have a rational explanation that Orithyia was playing with Pharmacia, 13 when a northern gust carried her over the neighboring rocks: and this being the manner of her death, she was said to have been carried away by Boreas. There is a discrepancy, however, about the locality, as according to another version of the story she was taken from the Areopagus, 14 and not from this place. Now I quite acknowledge that these explanations are very nice, but he is not to be envied who has to give them; much labor and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate centaurs 15 and chimeras 16 dire. Gorgons 17 and winged steeds flow in apace, and numberless other inconceivable and impossible monstrosities and marvels of nature. And if he is skeptical about them, and would fain reduce them all to the rules of probability, this sort of crude philosophy will take up all his time. Now I have certainly not time for

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this; shall I tell you why? I must first know myself, as the Delphian inscription 18 says; and I should be absurd indeed, if while I am still in ignorance of myself I were to be curious about that which is not my business. And therefore I say farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself. Am I indeed a wonder more complicated and swollen with passion than the serpent Typho, 19 or a creature of a gentler and simpler sort, to whom Nature has given a diviner and lowlier destiny? But here let me ask you, friend: Is not this the plane-tree to which you were conducting us?

Phædr. Yes, this is the tree.

Soc. Yes, indeed, and a fair and shady resting-place, full of summer sounds and scents. There is the lofty and spreading plane-tree, and the agnus castus high and clustering, in the fullest blossom and the greatest fragrance; and the stream which flows beneath the plane-tree is deliciously cold to the feet. Judging from the ornaments and images, this must be a spot sacred to Achelous and the Nymphs22; moreover, there is a sweet breeze, and the grasshoppers chirrup; and the greatest charm of all is the grass like a pillow gently sloping to the head. My dear Phædrus, you have been an admirable guide.

Phædr. I always wonder at you, Socrates; for when you are in the country, you really are like a stranger who is being led about by a guide. Do you ever cross the border ? I rather think that you never venture even outside the gates.

Soc. Very true, my good friend; and I hope that you will excuse me when you hear the reason, which is, that I am a lover of knowledge, and the men who dwell in the city are my teachers, and not the trees, or the country. Though I do, indeed, believe that you have found a spell with which to draw me out of the city into the country, as hungry cows are led by shaking before them a bait of leaves or fruit. For only hold up the bait of discourse, and you may lead me all round Attica, and over the wide world. And now having arrived, I intend to lie down, and do you choose any posture in which you can read best. Begin.

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231- [Phædrus reads the speech 23 of Lysias about love. The lover, Lysias claims, should be avoided as an unreasonable, disagreeable, fickle, jealous person, who spoils the object of his affection by undue praise, selfishly deprives him of other friends and of many like advantages, and at last deserts him for another. Whereas the non-lover is a truly disinterested admirer, who desires at all times only the good of his friend. His affection is for the advantage of both, and for the injury of neither.

The speech is very pretentious in style, and although it contains a germ of truth, the author's purpose is evidently to make fine phrases, and not to arrive at a true conclusion about his subject. When he has finished reading, Phædrus appeals to Socrates thus:]

Now, Socrates, what do you think? Is not the discourse excellent, especially the language?

Soc. Yes indeed, admirable; the effect on me was ravishing. And this I owe to you, Phædrus, for I observed you while reading to be in an ecstasy, and thinking that you are more experienced in these matters than I am, I followed your example, and, like you, became inspired with a divine frenzy. Phædr. Indeed, you are pleased to be merry. Soc. Do you mean that I am not in earnest ?

Phædr. Now, don't talk in that way, Socrates, but let me have your real opinion; I adjure you, by the god of friendship, to tell me whether you think that any Hellene 24 could have said more or spoken better on the same subject.

Soc. Well, but are you and I expected to praise the sentiments of the author, or only the clearness, and roundness, and

accuracy, and tournure of the language? As to the 235 first I willingly submit to your better judgment, for I am unworthy to form an opinion, having only attended to the rhetorical manner; and I was doubting whether Lysias himself would be able to defend that; for I thought, though I speak under correction, that he repeated himself two or three times, either from want of words or from want of pains; and also, he appeared to me wantonly ambitious of showing how well he could say the same thing in two or three ways.

Phædr. Nonsense, Socrates; that was his exhaustive treatment of the subject; for he omitted nothing; this is the special merit of the speech, and I do not think that any one could have made a fuller or better.

Soc. I cannot go so far as that with you. Ancient sages, men and women, who have spoken and written of these things, would rise up in judgment against me, if I lightly assented to you.

Phædr. Who are they, and where did you hear anything better than this?

Soc. I am sure that I must have heard; I don't remember at this moment from whom; perhaps from Sappho 25 the fair, Anacreon 2 the wise; or, possibly, from a prose writer. What makes me say this? 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, for I am conscious that I know nothing, and therefore I can only infer that I have been filled through the ears, like a pitcher from the waters of another, though I have actually forgotten in my stupidity who was my informant.

Phædr. That is grand. But never mind where you heard the discourse or of whom; let that, if you will, be a mystery not to be divulged even at my earnest desire. But do as you say; promise to make another and better oration of equal length on the same subject, with other arguments; 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 simpleton if you suppose me to mean that Lysias has altogether missed the mark, and that I can make a speech from which all his arguments are to be excluded. The worst of authors will say something that 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 folly of the lover? These are the common236 places 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.

Phædr. I admit that there is reason in that, and I will be reasonable too, and will allow you to start with the premise that the lover is more disordered in his wits than the nonlover; and if you go on after that and 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 offering of the Cypselids at Olympia. 29

Soc. Is not the lover serious, because only in fun I lay a finger upon his love? And so, Phædrus, you really imagine that I am going to improve upon his ingenuity?

Phædr. There I have you as you had me, and you must speak "as you best can," and no mistake. And don't 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 himself airs." Rather I would have you consider that from this place we stir not until you have unbosomed yourself of the speech; for here are we all alone, and I am stronger, remember, and younger than you; therefore perpend, and do not compel me to use violence.

Soc. But, my sweet Phædrus, how can I ever compete with Lysias in an extempore speech? He is a master in his art and I am an untaught man.

Phædr. 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.