Part 113

102. Socr. He, therefore, who means to pursue the art of rhetoric, ought first of all to have distinguished these methodically, and to have discovered a certain character of each species, both of that in which the generality of men must necessarily be led astray, and of that in which that is not the case.

Phæ. He who has attained to this, Socrates, will have devised a noble classification of species.

Socr. Then, I think, when he comes to each particular case, he ought not to be at a loss, but should perceive quickly to which of the two classes the subject, on which he is going to speak, belongs.

Phæ. How not?

Socr. What then with respect to Love? shall we say that he belongs to things doubtful, or to such as are not so?

Phæ. To things doubtful, surely; otherwise do you think he would have allowed you to say what you just now said about him, that he is both a mischief to the beloved and the lover, and again, that he is the greatest of blessings?

Socr. You speak admirably. But tell me this too, for from being carried away by enthusiasm, I do not quite remember whether I defined love at the beginning of my speech.

Phæ. By Jupiter you did, and with wonderful accuracy.

103. Socr. Alas; how much more artistic in speech-making do you say the nymphs of Acheloüs and Pan son of Mercury are than Lysias son of Cephalus! Or am I wrong, and did Lysias too, in the beginning of his love-speech, compel us to conceive of Love, as some one particular thing, which he wished it to be, and then complete all the rest of his speech in accordance with this? Are you willing that we should read over again the beginning of his speech?

Phæ. If you wish it; though what you seek is not there.

Socr. Read, however, that I may hear him in person.

104. Phæ. “You are well acquainted with the state of my affairs, and I think you have heard, that it would be for our advantage if this took place. And I claim, not for this reason to fail in my request, because I do not happen to be one of your lovers: for they repent of the benefits they have conferred, as soon as their desires cease.”

Socr. He seems to be far indeed from doing what we are seeking for, since in making his speech he attempts to swim backwards, with his face uppermost, not setting out from the beginning, but from the end, and he begins with what the lover would say to his favourite at the close of his speech. Have I said nothing to the purpose, Phædrus, my dear friend?

Phæ. It is indeed, Socrates, the end of the subject about which he is speaking.

105. Socr. But what as to the rest? do not the other parts of the speech appear to have been put together at random? or does it appear that what is said in the second place ought from any necessity to have been placed second, or any thing else that he said? For it seems to me, who however know nothing about the matter, that the writer has without any scruple said whatever came uppermost, But do you know of any rule in speech-writing, in conformity to which he disposed his sentences in the order he has done one after another?

Phæ. You are pleasant, in supposing that I am able to see through his compositions so accurately.

Socr. But this at least I think you will allow, that every speech ought to be put together like a living creature, with a body of its own, so as to be neither without head, nor without feet, but to have both a middle and extremities, described proportionately to each other and to the whole.

106. Phæ. How not?

Socr. Consider, then, your friend’s speech, whether it is so or otherwise; and you will find that it is in no respect different from the epigram which some say is inscribed on the tomb of Midas the Phrygian.

Phæ. What is it, and what is there remarkable in it?

Socr. It is as follows;

“I am a maiden of brass and I lie on Midas’s sepulchre, So long as water flows and tall trees flourish, Remaining here on the tomb of Midas, I will tell all passers by, that Midas is buried here.”

That it makes no difference which line is put first or last, you must perceive, I think.

Phæ. You are jesting at our speech, Socrates.

107. Socr. That you may not be angry, then, we will have done with this; (though it appears to me to contain very many examples, which any one might examine with advantage, so long as he does not at all attempt to imitate them;) and let us proceed to the two other speeches; for there was something in them, I think, fit to be looked into by those who wish to examine into the subject of speeches.

Phæ. What do you mean?

Socr. They were in a manner opposed to each other. For one said that favour ought to be shewn to a person that is in love, the other to a person that is not in love.

Phæ. And this, most strenuously.