sensible　non…lover；　and　that　in　making　such　a　choice　he　was　giving
  himself　up　to　a　faithless；　morose；　envious；　disagreeable　being；
  hurtful　to　his　estate；　hurtful　to　his　bodily　health；　and　still　more
  hurtful　to　the　cultivation　of　his　mind；　than　which　there　neither　is
  nor　ever　will　be　anything　more　honoured　in　the　eyes　both　of　gods　and
  men。　Consider　this；　fair　youth；　and　know　that　in　the　friendship　of　the
  lover　there　is　no　real　kindness；　he　has　an　appetite　and　wants　to
  feed　upon　you：
  As　wolves　love　lambs　so　lovers　love　their　loves。
  But　I　told　you　so；　I　am　speaking　in　verse；　and　therefore　I　had
  better　make　an　end；　enough。
  Phaedr。　I　thought　that　you　were　only　halfway　and　were　going　to
  make　a　similar　speech　about　all　the　advantages　of　accepting　the
  non…lover。　Why　do　you　not　proceed？
  Soc。　Does　not　your　simplicity　observe　that　I　have　got　out　of
  dithyrambics　into　heroics；　when　only　uttering　a　censure　on　the
  lover？　And　if　I　am　to　add　the　praises　of　the　non…lover；　what　will
  become　of　me？　Do　you　not　perceive　that　I　am　already　overtaken　by　the
  Nymphs　to　whom　you　have　mischievously　exposed　me？　And　therefore　will
  only　add　that　the　non…lover　has　all　the　advantages　in　which　the
  lover　is　accused　of　being　deficient。　And　now　I　will　say　no　more；　there
  has　been　enough　of　both　of　them。　Leaving　the　tale　to　its　fate；　I
  will　cross　the　river　and　make　the　best　of　my　way　home；　lest　a　worse
  thing　be　inflicted　upon　me　by　you。
  Phaedr。　Not　yet；　Socrates；　not　until　the　heat　of　the　day　has　passed；
  do　you　not　see　that　the　hour　is　almost　noon？　there　is　the　midday　sun
  standing　still；　as　people　say；　in　the　meridian。　Let　us　rather　stay　and
  talk　over　what　has　been　said；　and　then　return　in　the　cool。
  Soc。　Your　love　of　discourse；　Phaedrus；　is　superhuman；　simply
  marvellous；　and　I　do　not　believe　that　there　is　any　one　of　your
  contemporaries　who　has　either　made　or　in　one　way　or　another　has
  compelled　others　to　make　an　equal　number　of　speeches。　I　would　except
  Simmias　the　Theban；　but　all　the　rest　are　far　behind　you。　And　now；　I　do
  verily　believe　that　you　have　been　the　cause　of　another。
  Phaedr。　That　is　good　news。　But　what　do　you　mean？
  Soc。　I　mean　to　say　that　as　I　was　about　to　cross　the　stream　the　usual
  sign　was　given　to　me；…that　sign　which　always　forbids；　but　never
  bids；　me　to　do　anything　which　I　am　going　to　do；　and　I　thought　that　I
  heard　a　voice　saying　in　my　car　that　I　had　been　guilty　of　impiety；　and。
  that　I　must　not　go　away　until　I　had　made　an　atonement。　Now　I　am　a
  diviner；　though　not　a　very　good　one；　but　I　have　enough　religion　for　my
  own　use；　as　you　might　say　of　a　bad　writer…his　writing　is　good　enough
  for　him；　and　I　am　beginning　to　see　that　I　was　in　error。　O　my　friend；
  how　prophetic　is　the　human　soul！　At　the　time　I　had　a　sort　of
  misgiving；　and；　like　Ibycus；　〃I　was　troubled；　I　feared　that　I　might　be
  buying　honour　from　men　at　the　price　of　sinning　against　the　gods。〃
  Now　I　recognize　my　error。
  Phaedr。　What　error？
  Soc。　That　was　a　dreadful　speech　which　you　brought　with　you；　and
  you　made　me　utter　one　as　bad。
  Phaedr。　How　so？
  Soc。　It　was　foolish；　I　say；…to　a　certain　extent；　impious；　can
  anything　be　more　dreadful？
  Phaedr。　Nothing；　if　the　speech　was　really　such　as　you　describe。
  Soc。　Well；　and　is　not　Eros　the　son　of　Aphrodite；　and　a　god？
  Phaedr。　So　men　say。
  Soc。　But　that　was　not　acknowledged　by　Lysias　in　his　speech；　nor　by
  you　in　that　other　speech　which　you　by　a　charm　drew　from　my　lips。　For
  if　love　be；　as　he　surely　is；　a　divinity；　he　cannot　be　evil。　Yet　this
  was　the　error　of　both　the　speeches。　There　was　also　a　simplicity
  about　them　which　was　refreshing；　having　no　truth　or　honesty　in　them；
  nevertheless　they　pretended　to　be　something；　hoping　to　succeed　in
  deceiving　the　manikins　of　earth　and　gain　celebrity　among　them。
  Wherefore　I　must　have　a　purgation。　And　I　bethink　me　of　an　ancient
  purgation　of　mythological　error　which　was　devised；　not　by　Homer；　for
  he　never　had　the　wit　to　discover　why　he　was　blind；　but　by　Stesichorus；
  who　was　a　philosopher　and　knew　the　reason　why；　and　therefore；　when
  he　lost　his　eyes；　for　that　was　the　penalty　which　was　inflicted　upon
  him　for　reviling　the　lovely　Helen；　he　at　once　purged　himself。　And
  the　purgation　was　a　recantation；　which　began　thus；…
  False　is　that　word　of　mine…the　truth　is　that　thou　didst　not　embark
  in　ships；　nor　ever　go　to　the　walls　of　Troy；
  and　when　he　had　completed　his　poem；　which　is　called　〃the　recantation；〃
  immediately　his　sight　returned　to　him。　Now　I　will　be　wiser　than　either
  Stesichorus　or　Homer；　in　that　I　am　going　to　make　my　recantation　for
  reviling　love　before　I　suffer；　and　this　I　will　attempt；　not　as　before；
  veiled　and　ashamed；　but　with　forehead　bold　and　bare。
  Phaedr。　Nothing　could　be　more　agreeable　to　me　than　to　hear　you　say
  so。
  Soc。　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。　Would　not　any　one　who　was　himself　of　a
  noble　and　gentle　nature；　and　who　loved　or　ever　had　loved　a　nature　like
  his　own；　when　we　tell　of　the　petty　causes　of　lovers'　jealousies；　and
  of　their　exceeding　animosities；　and　of　the　injuries　which　they　do　to
  their　beloved；　have　imagined　that　our　ideas　of　love　were　taken　from
  some　haunt　of　sailors　to　which　good　manners　were　unknown…he　would
  certainly　never　have　admitted　the　justice　of　our　censure？
  Phaedr。　I　dare　say　not；　Socrates。
  Soc。　Therefore；　because　I　blush　at　the　thought　of　this　person；　and
  also　because　I　am　afraid　of　Love　himself；　I　desire　to　wash　the　brine
  out　of　my　ears　with　water　from　the　spring；　and　I　would　counsel
  Lysias　not　to　delay；　but　to　write　another　discourse；　which　shall　prove
  that　ceteris　paribus　the　lover　ought　to　be　accepted　rather　than　the
  non…lover。
  Phaedr。　Be　assured　that　he　shall。　You　shall　speak　the　praises　of　the
  lover；　and　Lysias　shall　be　compelled　by　me　to　write　another
  discourse　on　the　same　theme。
  Soc。　You　will　be　true　to　your　nature　in　that；　and　therefore　I
  believe　you。
  Phaedr。　Speak；　and　fear　not。
  Soc。　But　where　is　the　fair　youth　whom　I　was　addressing　before；　and
  who　ought　to　listen　now；　lest；　if　he　hear　me　not；　he　should　accept　a
  non…lover　before　he　knows　what　he　is　doing？
  Phaedr。　He　is　close　at　hand；　and　always　at　your　service。
  Soc。　Know　then；　fair　youth；　that　the　former　discourse　was　the　word
  of　Phaedrus；　the　son　of　Vain　Man；　who　dwells　in　the　city　of　Myrrhina
  （Myrrhinusius）。　And　this　which　I　am　about　to　utter　is　the
  recantation　of　Stesichorus　the　son　of　Godly　Man　（Euphemus）；　who
  comes　from　the　town　of　Desire　（Himera）；　and　is　to　the　following
  effect：　〃I　told　a　lie　when　I　said〃　that　the　beloved　ought　to　accept
  the　non…lover　when　he　might　have　the　lover；　because　the　one　is　sane；
  and　the　other　mad。　It　might　be　so　if　madness　were　simply　an　evil；
  but　there　is　also　a　madness　which　is　a　divine　gift；　and　the　source
  of　the　chiefest　blessings　granted　to　men。　For　prophecy　is　a　madness；
  and　the　prophetess　at　Delphi　and　the　priestesses　at　Dodona　when　out　of
  their　senses　have　conferred　great　benefits　on　Hellas；　both　in　public
  and　private　life；　but　when　in　their　senses　few　or　none。　And　I　might
  also　tell　you　how　the　Sibyl　and　other　inspired　persons　have　given　to
  many　an　one　many　an　intimation　of　the　future　which　has　saved　them　from
  falling。　But　it　would　be　tedious　to　speak　of　what　every　one　knows。
  There　will　be　more　reason　in　appealing　to　the　ancient　inventors　of
  names；　who　would　never　have　connected　prophecy　（mantike）　which
  foretells　the　future　and　is　the　noblest　of　arts；　with　madness
  （manike）；　or　called　them　both　by　the　same　name；　if　they　had　deemed
  madness　to　be　a　disgrace　or　dishonour；…they　must　have　thought　that
  there　was　an　inspired　madness　which　was　a　noble　thing；　for　the　two
  words；　mantike　and　manike；　are　really　the　same；　and　the　letter　t　is
  only　a　modern　and　tasteless　insertion。　And　this　is　confirmed　by　the
  name　which　was　given　by　them　to　the　rational　investigation　of
  futurity；　whether　made　by　the　help　of　birds　or　of　other　signs…this；
  for　as　much　as　it　is　an　art　which　supplies　from　the　reasoning
  faculty　mind　（nous）　and　information　（istoria）　to　human　thought
  （oiesis）　they　originally　termed　oionoistike；　but　the　word　has　been
  lately　altered　and　made　sonorous　by　the　modern　introduction　of　the
  letter　Omega　（oionoistike　and　oionistike）；　and　in　proportion
  prophecy　（mantike）　is　more　pe