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PHAEDRUS by Plato, Part 03

Phaedr. Yes.

Soc. And a professor of the art will make the same thing appear to the same persons to be at one time just, at another time, if he is so inclined, to be unjust?

Phaedr. Exactly.

Soc. And when he speaks in the assembly, he will make the same things seem good to the city at one time, and at another time the reverse of good?

Phaedr. That is true.

Soc. Have we not heard of the Eleatic Palamedes (Zeno), who has an art of speaking by which he makes the same things appear to his hearers like and unlike, one and many, at rest and in motion?

Phaedr. Very true.

Soc. The art of disputation, then, is not confined to the courts and the assembly, but is one and the same in every use of language; this is the art, if there be such an art, which is able to find a likeness of everything to which a likeness can be found, and draws into the light of day the likenesses and disguises which are used by others?

Phaedr. How do you mean?

Soc. Let me put the matter thus: When will there be more chance of deception-when the difference is large or small?

Phaedr. When the difference is small.

Soc. And you will be less likely to be discovered in passing by degrees into the other extreme than when you go all at once?

Phaedr. Of course.

Soc. He, then, who would. deceive others, and not be deceived, must exactly know the real likenesses and differences of things?

Phaedr. He must.

Soc. And if he is ignorant of the true nature of any subject, how can he detect the greater or less degree of likeness in other things to that of which by the hypothesis he is ignorant?

Phaedr. He cannot.

Soc. And when men are deceived and their notions are at variance with realities, it is clear that the error slips in through resemblances?

Phaedr. Yes, that is the way.

Soc. Then he who would be a master of the art must understand the real nature of everything; or he will never know either how to make the gradual departure from truth into the opposite of truth which is effected by the help of resemblances, or how to avoid it?

Phaedr. He will not.

Soc. He then, who being ignorant of the truth aims at appearances, will only attain an art of rhetoric which is ridiculous and is not an art at all?

Phaedr. That may be expected.

Soc. Shall I propose that we look for examples of art and want of art, according to our notion of them, in the speech of Lysias which you have in your hand, and in my own speech?

Phaedr. Nothing could be better; and indeed I think that our previous argument has been too abstract and-wanting in illustrations.

Soc. Yes; and the two speeches happen to afford a very good example of the way in which the speaker who knows the truth may, without any serious purpose, steal away the hearts of his hearers. This piece of good-fortune I attribute to the local deities; and perhaps, the prophets of the Muses who are singing over our heads may have imparted their inspiration to me. For I do not imagine that I have any rhetorical art of my own.

Phaedr. Granted; if you will only please to get on.

Soc. Suppose that you read me the first words of Lysias' speech.
Phaedr. "You know how matters stand with me, and how, as I conceive, they might be arranged for our common interest; and I maintain that I ought not to fail in my suit, because I am not your lover. For lovers repent-"

Soc. Enough:-Now, shall I point out the rhetorical error of those words?

Phaedr. Yes.

Soc. Every one is aware that about some things we are agreed, whereas about other things we differ.

Phaedr. I think that I understand you; but will you explain yourself?

Soc. When any one speaks of iron and silver, is not the same thing present in the minds of all?

Phaedr. Certainly.

Soc. But when any one speaks of justice and goodness we part company and are at odds with one another and with ourselves?

Phaedr. Precisely.

Soc. Then in some things we agree, but not in others?

Phaedr. That is true.

Soc. In which are we more likely to be deceived, and in which has rhetoric the greater power?

Phaedr. Clearly, in the uncertain class.

Soc. Then the rhetorician ought to make a regular division, and acquire a distinct notion of both classes, as well of that in which the many err, as of that in which they do not err?

Phaedr. He who made such a distinction would have an excellent principle.

Soc. Yes; and in the next place he must have a keen eye for the observation of particulars in speaking, and not make a mistake about the class to which they are to be referred.

Phaedr. Certainly.

Soc. Now to which class does love belong-to the debatable or to the undisputed class?

Phaedr. To the debatable, clearly; for if not, do you think that love would have allowed you to say as you did, that he is an evil both to the lover and the beloved, and also the greatest possible good?

Soc. Capital. But will you tell me whether I defined love at the beginning of my speech? for, having been in an ecstasy, I cannot well remember.

Phaedr. Yes, indeed; that you did, and no mistake.

Soc. Then I perceive that the Nymphs of Achelous and Pan the son of Hermes, who inspired me, were far better rhetoricians than Lysias the son of Cephalus. Alas! how inferior to them he is! But perhaps I am mistaken; and Lysias at the commencement of his lover's speech did insist on our supposing love to be something or other which he fancied him to be, and according to this model he fashioned and framed the remainder of his discourse. Suppose we read his beginning over again:

Phaedr. If you please; but you will not find what you want.
Soc, Read, that I may have his exact words.
Phaedr. "You know how matters stand with and how, as I conceive, they might be arranged for our common interest; and I maintain I ought not to fail in my suit because I am not your lover, for lovers repent of the kindnesses which they have shown, when their love is over."

Soc. Here he appears to have done just the reverse of what he ought; for he has begun at the end, and is swimming on his back through the flood to the place of starting. His address to the fair youth begins where the lover would have ended. Am I not right, sweet Phaedrus?

Phaedr. Yes, indeed, Socrates; he does begin at the end.

Soc. Then as to the other topics-are they not thrown down anyhow? Is there any principle in them? Why should the next topic follow next in order, or any other topic? I cannot help fancying in my ignorance that he wrote off boldly just what came into his head, but I dare say that you would recognize a rhetorical necessity in the succession of the several parts of the composition?

Phaedr. You have too good an opinion of me if you think that I have any such insight into his principles of composition.

Soc. At any rate, you will allow that every discourse ought to be a living creature, having a body of its own and a head and feet; there should be a middle, beginning, and end, adapted to one another and to the whole?

Phaedr. Certainly.

Soc. Can this be said of the discourse of Lysias? See whether you can find any more connexion in his words than in the epitaph which is said by some to have been inscribed on the grave of Midas the Phrygian.

Phaedr. What is there remarkable in the epitaph?

Soc. It is as follows:-

I am a maiden of bronze and lie on the tomb of Midas;
So long as water flows and tall trees grow,
So long here on this spot by his sad tomb abiding,
I shall declare to passers-by that Midas sleeps below. Now in this rhyme whether a line comes first or comes last, as you will perceive, makes no difference.

Phaedr. You are making fun of that oration of ours.

Soc. Well, I will say no more about your friend's speech lest I should give offence to you; although I think that it might furnish many other examples of what a man ought rather to avoid. But I will proceed to the other speech, which, as I think, is also suggestive to students of rhetoric.

Phaedr. In what way?

Soc. The two speeches, as you may remember, were unlike-I the one argued that the lover and the other that the non-lover ought to be accepted.

Phaedr. And right manfully.

Soc. You should rather say "madly"; and madness was the argument of them, for, as I said, "love is a madness."

Phaedr. Yes.

Soc. And of madness there were two kinds; one produced by human infirmity, the other was a divine release of the soul from the yoke of custom and convention.

Phaedr. True.

Soc. The divine madness was subdivided into four kinds, prophetic, initiatory, poetic, erotic, having four gods presiding over them; the first was the inspiration of Apollo, the second that of Dionysus, the third that of the Muses, the fourth that of Aphrodite and Eros. In the description of the last kind of madness, which was also said to be the best, we spoke of the affection of love in a figure, into which we introduced a tolerably credible and possibly true though partly erring myth, which was also a hymn in honour of Love, who is your lord and also mine, Phaedrus, and the guardian of fair children, and to him we sung the hymn in measured and solemn strain.

Phaedr. I know that I had great pleasure in listening to you.

Soc. Let us take this instance and note how the transition was made from blame to praise.

Phaedr. What do you mean?

Soc. I mean to say that the composition was mostly playful. Yet in these chance fancies of the hour were involved two principles of which we should be too glad to have a clearer description if art could give us one.

Phaedr. What are they?

Soc. First, the comprehension of scattered particulars in one idea; as in our definition of love, which whether true or false certainly gave clearness and consistency to the discourse, the speaker should define his several notions and so make his meaning clear.

Phaedr. What is the other principle, Socrates?

Soc. The second principle is that of division into species according to the natural formation, where the joint is, not breaking any part as a bad carver might. Just as our two discourses, alike assumed, first of all, a single form of unreason; and then, as the body which from being one becomes double and may be divided into a left side and right side, each having parts right and left of the same name-after this manner the speaker proceeded to divide the parts of the left side and did not desist until he found in them an evil or left-handed love which he justly reviled; and the other discourse leading us to the madness which lay on the right side, found another love, also having the same name, but divine, which the speaker held up before us and applauded and affirmed to be the author of the greatest benefits.

Phaedr. Most true.

Soc. I am myself a great lover of these processes of division and generalization; they help me to speak and to think. And if I find any man who is able to see "a One and Many" in nature, him I follow, and "walk in his footsteps as if he were a god." And those who have this art, I have hitherto been in the habit of calling dialecticians; but God knows whether the name is right or not. And I should like to know what name you would give to your or to Lysias' disciples, and whether this may not be that famous art of rhetoric which Thrasymachus and others teach and practise? Skilful speakers they are, and impart their skill to any who is willing to make kings of them and to bring gifts to them.

Phaedr. Yes, they are royal men; but their art is not the same with the art of those whom you call, and rightly, in my opinion, dialecticians:-Still we are in the dark about rhetoric.

Soc. What do you mean? The remains of it, if there be anything remaining which can be brought under rules of art, must be a fine thing; and, at any rate, is not to be despised by you and me. But how much is left?

Phaedr. There is a great deal surely to be found in books of rhetoric?

Soc. Yes; thank you for reminding me:-There is the exordium, showing how the speech should begin, if I remember rightly; that is what you mean-the niceties of the art?

Phaedr. Yes.

Soc. Then follows the statement of facts, and upon that witnesses; thirdly, proofs; fourthly, probabilities are to come; the great Byzantian word-maker also speaks, if I am not mistaken, of confirmation and further confirmation.

Phaedr. You mean the excellent Theodorus.

Soc. Yes; and he tells how refutation or further refutation is to be managed, whether in accusation or defence. I ought also to mention the illustrious Parian, Evenus, who first invented insinuations and indirect praises; and also indirect censures, which according to some he put into verse to help the memory. But shall I "to dumb forgetfulness consign" Tisias and Gorgias, who are not ignorant that probability is superior to truth, and who by: force of argument make the little appear great and the great little, disguise the new in old fashions and the old in new fashions, and have discovered forms for everything, either short or going on to infinity. I remember Prodicus laughing when I told him of this; he said that he had himself discovered the true rule of art, which was to be neither long nor short, but of a convenient length.

Phaedr. Well done, Prodicus!

Soc. Then there is Hippias the Elean stranger, who probably agrees with him.

Phaedr. Yes.

Soc. And there is also Polus, who has treasuries of diplasiology, and gnomology, and eikonology, and who teaches in them the names of which Licymnius made him a present; they were to give a polish.

Phaedr. Had not Protagoras something of the same sort?

Soc. Yes, rules of correct diction and many other fine precepts; for the "sorrows of a poor old man," or any other pathetic case, no one is better than the Chalcedonian giant; he can put a whole company of people into a passion and out of one again by his mighty magic, and is first-rate at inventing or disposing of any sort of calumny on any grounds or none. All of them agree in asserting that a speech should end in a recapitulation, though they do not all agree to use the same word.


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