Part 110

Socr. Yet it is not proper that a lover of the Muses should not have heard of things of this kind. It is said, then, that these grasshoppers were men before the Muses were born; but that when the Muses were born, and song appeared, some of the men of that time were so overcome by pleasure, that through singing they neglected to eat and drink, until they died unawares. 91. From these the race of grasshoppers afterwards sprung, having received this boon from the Muses, that they should need no nourishment from the time of their birth, but should continue singing without food and without drink till they died, and that after that they should go to the Muses and inform them who of those here honoured each of them. Therefore by informing Terpsichore of those who honour her in the dance they make them dearer to her; and Erato they inform of her votaries in love; and so all the rest in a similar manner, according to the kind of honour belonging to each. But the eldest, Calliope, and next to her Urania, they tell of those who pass their lives in philosophy, and honour their music; and these most of all the Muses, being conversant with heaven, and discourse both divine and human, pour forth the most beautiful strains. For many reasons, therefore, we should converse and not sleep at mid-day.

Phæ. We should converse, indeed.

Socr. Therefore, as we lately proposed to consider, we should enquire in what consists a correct method of speaking and writing, and in what not.

Phæ. Evidently.

92. Socr. Is it not, then, essential, in order to a good and beautiful speech being made, that the mind of the speaker should know the truth of the subject on which he is about to speak?

Phæ. I have heard say on this subject, my dear Socrates, that it is not necessary for one who purposes to be an orator to learn what is really just, but what would appear so to the multitude, who will have to judge; nor what is really good or beautiful, but what will appear so: for that persuasion proceeds from these, and not from truth.

Socr. We ought not to reject a saying, which wise men utter, but should consider whether they say any thing worth attending to. Wherefore we must not pass by what you have now said.

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Footnote 128:

An expression taken from Homer, Iliad, iii. 65.

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93. Phæ. You are right.

Socr. Let us then consider it as follows.

Phæ. How?

Socr. Suppose I should persuade you to purchase a horse for the purpose of repelling enemies, but both of us should be ignorant what a horse is, suppose, however, I did happen to know this much, that Phædrus believes a horse to be that tame animal which has the longest ears.

Phæ. That would be ridiculous indeed, Socrates.

Socr. Wait a moment: if I should earnestly persuade you, by composing a speech in praise of the ass, calling him a horse, and asserting that it is well worth while to purchase this beast both for domestic purposes and for military service, that he is useful to fight from, and able to carry baggage, and serviceable in many other respects.

Phæ. This, now, would be perfectly ridiculous.

Socr. But is it not better that a friend should be ridiculous, than dangerous and mischievous?

Phæ. Clearly so.

94. Socr. When an orator, therefore, who is ignorant of good and evil, having found a city that is likewise so, endeavours to persuade it, not by celebrating the praises of an ass’s shadow, as if it were a horse, but of evil, as if it were good, and having studied the opinions of the multitude should persuade them to do evil instead of good, what kind of fruit do you suppose rhetoric will afterwards reap from such a sowing?

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Footnote 129:

A proverb meaning “a thing of no value.” See Suidas ὄνου σκιά.

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Phæ. By no means a good one.

Socr. But have we not, my good friend, reviled the art of speaking more roughly than is proper? for she may, perhaps, say: “Why, sirs, do you talk so foolishly? For I compel no one who is ignorant of the truth to learn how to speak: but if my advice is worth any thing, when he has acquired that, he then has recourse to me. This, then, I insist on, that without me one who knows the truth will not for all that be able to persuade by art.”

Phæ. Will she not speak justly, in asserting this?