phaedrus-第10章

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and　haunches　to　the　ground　and　punishes　him　sorely。　And　when　this



has　happened　several　times　and　the　villain　has　ceased　from　his



wanton　way；　he　is　tamed　and　humbled；　and　follows　the　will　of　the



charioteer；　and　when　he　sees　the　beautiful　one　he　is　ready　to　die　of



fear。　And　from　that　time　forward　the　soul　of　the　lover　follows　the



beloved　in　modesty　and　holy　fear。



　　And　so　the　beloved　who；　like　a　god；　has　received　every　true　and



loyal　service　from　his　lover；　not　in　pretence　but　in　reality；　being



also　himself　of　a　nature　friendly　to　his　admirer；　if　in　former　days　he



has　blushed　to　own　his　passion　and　turned　away　his　lover；　because



his　youthful　companions　or　others　slanderously　told　him　that　he



would　be　disgraced；　now　as　years　advance；　at　the　appointed　age　and



time；　is　led　to　receive　him　into　communion。　For　fate　which　has



ordained　that　there　shall　be　no　friendship　among　the　evil　has　also



ordained　that　there　shall　ever　be　friendship　among　the　good。　And　the



beloved　when　he　has　received　him　into　communion　and　intimacy；　is　quite



amazed　at　the　good…will　of　the　lover；　he　recognises　that　the



inspired　friend　is　worth　all　other　friends　or　kinsmen；　they　have



nothing　of　friendship　in　them　worthy　to　be　compared　with　his。　And　when



his　feeling　continues　and　he　is　nearer　to　him　and　embraces　him；　in



gymnastic　exercises　and　at　other　times　of　meeting；　then　the　fountain



of　that　stream；　which　Zeus　when　he　was　in　love　with　Ganymede　named



Desire；　overflows　upon　the　lover；　and　some　enters　into　his　soul；　and



some　when　he　is　filled　flows　out　again；　and　as　a　breeze　or　an　echo



rebounds　from　the　smooth　rocks　and　returns　whence　it　came；　so　does　the



stream　of　beauty；　passing　through　the　eyes　which　are　the　windows　of



the　soul；　come　back　to　the　beautiful　one；　there　arriving　and



quickening　the　passages　of　the　wings；　watering。　them　and　inclining



them　to　grow；　and　filling　the　soul　of　the　beloved　also　with　love。



And　thus　he　loves；　but　he　knows　not　what；　he　does　not　understand　and



cannot　explain　his　own　state；　he　appears　to　have　caught　the



infection　of　blindness　from　another；　the　lover　is　his　mirror　in　whom



he　is　beholding　himself；　but　he　is　not　aware　of　this。　When　he　is



with　the　lover；　both　cease　from　their　pain；　but　when　he　is　away　then



he　longs　as　he　is　longed　for；　and　has　love's　image；　love　for　love



（Anteros）　lodging　in　his　breast；　which　he　calls　and　believes　to　be　not



love　but　friendship　only；　and　his　desire　is　as　the　desire　of　the



other；　but　weaker；　he　wants　to　see　him；　touch　him；　kiss　him；　embrace



him；　and　probably　not　long　afterwards　his　desire　is　accomplished。　When



they　meet；　the　wanton　steed　of　the　lover　has　a　word　to　say　to　the



charioteer；　he　would　like　to　have　a　little　pleasure　in　return　for　many



pains；　but　the　wanton　steed　of　the　beloved　says　not　a　word；　for　he



is　bursting　with　passion　which　he　understands　not；…he　throws　his



arms　round　the　lover　and　embraces　him　as　his　dearest　friend；　and；　when



they　are　side　by　side；　he　is　not　in　it　state　in　which　he　can　refuse



the　lover　anything；　if　he　ask　him；　although　his　fellow…steed　and　the



charioteer　oppose　him　with　the　arguments　of　shame　and　reason。



　　After　this　their　happiness　depends　upon　their　self…control；　if　the



better　elements　of　the　mind　which　lead　to　order　and　philosophy



prevail；　then　they　pass　their　life　here　in　happiness　and



harmony…masters　of　themselves　and　orderly…enslaving　the　vicious　and



emancipating　the　virtuous　elements　of　the　soul；　and　when　the　end



comes；　they　are　light　and　winged　for　flight；　having　conquered　in　one



of　the　three　heavenly　or　truly　Olympian　victories；　nor　can　human



discipline　or　divine　inspiration　confer　any　greater　blessing　on　man



than　this。　If；　on　the　other　hand；　they　leave　philosophy　and　lead　the



lower　life　of　ambition；　then　probably；　after　wine　or　in　some　other



careless　hour；　the　two　wanton　animals　take　the　two　souls　when　off



their　guard　and　bring　them　together；　and　they　accomplish　that　desire



of　their　hearts　which　to　the　many　is　bliss；　and　this　having　once



enjoyed　they　continue　to　enjoy；　yet　rarely　because　they　have　not　the



approval　of　the　whole　soul。　They　too　are　dear；　but　not　so　dear　to



one　another　as　the　others；　either　at　the　time　of　their　love　or



afterwards。　They　consider　that　they　have　given　and　taken　from　each



other　the　most　sacred　pledges；　and　they　may　not　break　them　and　fall



into　enmity。　At　last　they　pass　out　of　the　body；　unwinged；　but　eager　to



soar；　and　thus　obtain　no　mean　reward　of　love　and　madness。　For　those



who　have　once　begun　the　heavenward　pilgrimage　may　not　go　down　again　to



darkness　and　the　journey　beneath　the　earth；　but　they　live　in　light



always；　happy　companions　in　their　pilgrimage；　and　when　the　time



comes　at　which　they　receive　their　wings　they　have　the　same　plumage



because　of　their　love。



　　Thus　great　are　the　heavenly　blessings　which　the　friendship　of　a



lover　will　confer　upon　you；　my　youth。　Whereas　the　attachment　of　the



non…lover；　which　is　alloyed　with　a　worldly　prudence　and　has　worldly



and　niggardly　ways　of　doling　out　benefits；　will　breed　in　your　soul



those　vulgar　qualities　which　the　populace　applaud；　will　send　you



bowling　round　the　earth　during　a　period　of　nine　thousand　years；　and



leave；　you　a　fool　in　the　world　below。



　　And　thus；　dear　Eros；　I　have　made　and　paid　my　recantation；　as　well



and　as　fairly　as　I　could；　more　especially　in　the　matter　of　the



poetical　figures　which　I　was　compelled　to　use；　because　Phaedrus



would　have　them。　And　now　forgive　the　past　and　accept　the　present；



and　be　gracious　and　merciful　to　me；　and　do　not　in　thine　anger



deprive　me　of　sight；　or　take　from　me　the　art　of　love　which　thou　hast



given　me；　but　grant　that　I　may　be　yet　more　esteemed　in　the　eyes　of　the



fair。　And　if　Phaedrus　or　I　myself　said　anything　rude　in　our　first



speeches；　blame　Lysias；　who　is　the　father　of　the　brat；　and　let　us　have



no　more　of　his　progeny；　bid　him　study　philosophy；　like　his　brother



Polemarchus；　and　then　his　lover　Phaedrus　will　no　longer　halt　between



two　opinions；　but　will　dedicate　himself　wholly　to　love　and　to



philosophical　discourses。



　　Phaedr。　I　join　in　the　prayer；　Socrates；　and　say　with　you；　if　this　be



for　my　good；　may　your　words　come　to　pass。　But　why　did　you　make　your



second　oration　so　much　finer　than　the　first？　I　wonder　why。　And　I　begin



to　be　afraid　that　I　shall　lose　conceit　of　Lysias；　and　that　he　will



appear　tame　in　comparison；　even　if　he　be　willing　to　put　another　as



fine　and　as　long　as　yours　into　the　field；　which　I　doubt。　For　quite



lately　one　of　your　politicians　was　abusing　him　on　this　very　account；



and　called　him　a　〃speech　writer〃　again　and　again。　So　that　a　feeling　of



pride　may　probably　induce　him　to　give　up　writing　speeches。



　　Soc。　What　a　very　amusing　notion！　But　I　think；　my　young　man；　that　you



are　much　mistaken　in　your　friend　if　you　imagine　that　he　is



frightened　at　a　little　noise；　and　possibly；　you　think　that　his



assailant　was　in　earnest？



　　Phaedr。　I　thought；　Socrates；　that　he　was。　And　you　are　aware　that　the



greatest　and　most　influential　statesmen　are　ashamed　of　writing



speeches　and　leaving　them　in　a　written　form；　lest　they　should　be



called　Sophists　by　posterity。



　　Soc。　You　seem　to　be　unconscious；　Phaedrus；　that　the　〃sweet　elbow〃　of



the　proverb　is　really　the　long　arm　of　the　Nile。　And　you　appear　to　be



equally　unaware　of　the　fact　that　this　sweet　elbow　of　theirs　is　also



a　long　arm。　For　there　is　nothing　of　which　our　great　politicians　are　so



fond　as　of　writing　speeches　and　bequeathing　them　to　posterity。　And



they　add　their　admirers'　names　at　the　top　of　the　writing；　out　of



gratitude