Dialogues

were slaves, who, coming to rest at a place of resort of theirs, like sheep lie asleep at noon around the well. But if they see us discoursing, and like Odysseus sailing past them, deaf to their siren voices, they may perhaps, out of respect, give us of the gifts which they receive from the gods that they may impart them to men. Phaedrus What gifts do you mean? I never heard of any. Socrates 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. And when the Muses came and song appeared they were ravished with delight; and singing always, never thought of eating and drinking, until at last in their forgetfulness they died. And now they live again in the grasshoppers; and this is the return which the Muses make to them⁠—they neither hunger, nor thirst, but from the hour of their birth are always singing, and never eating or drinking; and when they die they go and inform the Muses in heaven who honours them on earth. They win the love of Terpsichore for the dancers by their report of them; of Erato for the lovers, and of the other Muses for those who do them honour, according to the several ways of honouring them;⁠—of Calliope the eldest Muse and of Urania who is next to her, for the philosophers, of whose music the grasshoppers make report to them; for these are the Muses who are chiefly concerned with heaven and thought, divine as well as human, and they have the sweetest utterance. For many reasons, then, we ought always to talk and not to sleep at midday. Phaedrus Let us talk. Socrates Shall we discuss the rules of writing and speech as we were proposing? Phaedrus Very good. Socrates In good speaking should not the mind of the speaker know the truth of the matter about which he is going to speak? Phaedrus And yet, Socrates, I have heard that he who would be an orator has nothing to do with true justice, but only with that which is likely to be approved by the many who sit in judgment; nor with the truly good or honourable, but only with opinion about them, and that from opinion comes persuasion, and not from the truth. Socrates The words of the wise are not to be set aside; for there is probably something in them; and therefore the meaning of this saying is not hastily to be dismissed. Phaedrus Very true. Socrates Let us put the matter thus:⁠—Suppose that I persuaded you to buy a horse and go to the wars. Neither of us knew what a horse was like, but I knew that you believed a horse to be of tame animals the one which has the longest ears. Phaedrus That would be ridiculous. Socrates There is something more ridiculous coming:⁠—Suppose, further, that in sober earnest I, having persuaded you of this, went and composed a speech in honour of an ass, whom I entitled a horse beginning: “A noble animal and a most useful possession, especially in war, and you may get on his back and fight, and he will carry baggage or anything.” Phaedrus How ridiculous! Socrates Ridiculous! Yes; but is not even a ridiculous friend better than a cunning enemy? Phaedrus Certainly. Socrates And when the orator instead of putting an ass in the place of a horse, puts good for evil, being himself as ignorant of their true nature as the city on which he imposes is ignorant; and having studied the notions of the multitude, falsely persuades them not about “the shadow of an ass,” which he confounds with a horse, but about good which he confounds with evil⁠—what will be the harvest which rhetoric will be likely to gather after the sowing of that seed? Phaedrus The reverse of good. Socrates But perhaps rhetoric has been getting too roughly handled by us, and she might answer: What amazing nonsense you are talking! As if I forced any man to learn to speak in ignorance of the truth! Whatever my advice may be worth, I should have told him to arrive at the truth first, and then come to me. At the same time I boldly assert that mere knowledge of the truth will not give you the art of persuasion. Phaedrus There is reason in the lady’s defence of herself. Socrates Quite true; if only the other arguments which remain to be brought up bear her witness that she is an art at all. But I seem to hear them arraying themselves on the opposite side, declaring that she speaks falsely, and that rhetoric is a mere routine and trick, not an art. Lo! a Spartan appears, and says that there never is nor ever will be a real art of speaking which is divorced from the truth. Phaedrus And what are these arguments, Socrates? Bring them out that we may examine them. Socrates Come out, fair children, and convince Phaedrus, who is the father of similar beauties, that he will never be able to speak about anything as he ought to speak unless he have a knowledge of philosophy. And let Phaedrus answer you. Phaedrus Put the question. Socrates Is not rhetoric, taken generally, a universal art of enchanting the mind by arguments; which is practised not only in courts and public assemblies, but in private houses also, having to do with all matters, great as well as small, good and bad alike, and is in all equally right, and equally to be esteemed⁠—that is what you have heard? Phaedrus Nay, not exactly that; I should say rather that I have heard the art confined to speaking and writing in lawsuits, and to speaking in public assemblies⁠—not extended farther. Socrates Then I suppose that you have only heard of the rhetoric of Nestor and Odysseus, which they composed in their leisure hours when at Troy, and never of the rhetoric of Palamedes? Phaedrus No more than of Nestor and Odysseus, unless Gorgias is your Nestor,