Complete Works (120 page)

“This is the experience we humans call love, you beautiful boy (I mean the one to whom I am making this speech).
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You are so young that what the gods call it is likely to strike you as funny. Some of the successors of Homer, I believe, report two lines from the less well known poems, of which the second is quite indecent and does not scan very well. They praise love this way:

Yes, mortals call him powerful winged ‘Love’;

But because of his need to thrust out the wings,
the gods call him ‘Shove.’
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You may believe this or not as you like. But, seriously, the cause of love [c] is as I have said, and this is how lovers really feel.

“If the man who is taken by love used to be an attendant on Zeus, he will be able to bear the burden of this feathered force with dignity. But if it is one of Ares’ troops who has fallen prisoner of love—if that is the god with whom he took the circuit—then if he has the slightest suspicion that the boy he loves has done him wrong, he turns murderous, and he is ready to make a sacrifice of himself as well as the boy.

[d] “So it is with each of the gods: everyone spends his life honoring the god in whose chorus he danced, and emulates that god in every way he can, so long as he remains undefiled and in his first life down here. And that is how he behaves with everyone at every turn, not just with those he loves. Everyone chooses his love after his own fashion from among [e] those who are beautiful, and then treats the boy like his very own god, building him up and adorning him as an image to honor and worship. Those who followed Zeus, for example, choose someone to love who is a Zeus himself in the nobility of his soul. So they make sure he has a talent for philosophy and the guidance of others, and once they have found him and are in love with him they do everything to develop that talent. If any lovers have not yet embarked on this practice, then they start to learn, using any source they can and also making progress on their own. They are well equipped to track down their god’s true nature with their own
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resources because of their driving need to gaze at the god, and as they are in touch with the god by memory they are inspired by him and adopt his customs and practices, so far as a human being can share a god’s life. For all of this they know they have the boy to thank, and so they love him all the more; and if they draw their inspiration from Zeus, then, like the Bacchants,
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they pour it into the soul of the one they love in order to [b] help him take on as much of their own god’s qualities as possible. Hera’s followers look for a kingly character, and once they have found him they do all the same things for him. And so it is for followers of Apollo or any other god: They take their god’s path and seek for their own a boy whose nature is like the god’s; and when they have got him they emulate the god, convincing the boy they love and training him to follow their god’s pattern and way of life, so far as is possible in each case. They show no envy, no mean-spirited lack of generosity, toward the boy, but make every [c] possible effort to draw him into being totally like themselves and the god to whom they are devoted. This, then, is any true lover’s heart’s desire: if he follows that desire in the manner I described, this friend who has been driven mad by love will secure a consummation
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for the one he has befriended that is as beautiful and blissful as I said—if, of course, he captures him. Here, then, is how the captive is caught:

“Remember how we divided each soul in three at the beginning of our [d] story—two parts in the form of horses and the third in that of a charioteer? Let us continue with that. One of the horses, we said, is good, the other not; but we did not go into the details of the goodness of the good horse or the badness of the bad. Let us do that now. The horse that is on the right, or nobler, side is upright in frame and well jointed, with a high neck and a regal nose; his coat is white, his eyes are black, and he is a lover of honor with modesty and self-control; companion to true glory, he needs no whip, and is guided by verbal commands alone. The other horse is a [e] crooked great jumble of limbs with a short bull-neck, a pug nose, black skin, and bloodshot white eyes; companion to wild boasts and indecency, he is shaggy around the ears—deaf as a post—and just barely yields to horsewhip and goad combined. Now when the charioteer looks in the eye of love, his entire soul is suffused with a sense of warmth and starts to fill with tingles and the goading of desire. As for the horses, the one who is obedient to the charioteer is still controlled, then as always, by its sense
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of shame, and so prevents itself from jumping on the boy. The other one, however, no longer responds to the whip or the goad of the charioteer; it leaps violently forward and does everything to aggravate its yokemate and its charioteer, trying to make them go up to the boy and suggest to him the pleasures of sex. At first the other two resist, angry in their belief [b] that they are being made to do things that are dreadfully wrong. At last, however, when they see no end to their trouble, they are led forward, reluctantly agreeing to do as they have been told. So they are close to him now, and they are struck by the boy’s face as if by a bolt of lightning. When the charioteer sees that face, his memory is carried back to the real nature of Beauty, and he sees it again where it stands on the sacred pedestal next to Self-control. At the sight he is frightened, falls over backwards awestruck, and at the same time has to pull the reins back so fiercely that [c] both horses are set on their haunches, one falling back voluntarily with no resistance, but the other insolent and quite unwilling. They pull back a little further; and while one horse drenches the whole soul with sweat out of shame and awe, the other—once it has recovered from the pain caused by the bit and its fall—bursts into a torrent of insults as soon as it has caught its breath, accusing its charioteer and yokemate of all sorts of cowardice and unmanliness for abandoning their position and their [d] agreement. Now once more it tries to make its unwilling partners advance, and gives in grudgingly only when they beg it to wait till later. Then, when the promised time arrives, and they are pretending to have forgotten, it reminds them; it struggles, it neighs, it pulls them forward and forces them to approach the boy again with the same proposition; and as soon as they are near, it drops its head, straightens its tail, bites the bit, and pulls without any shame at all. The charioteer is now struck with the same [e] feelings as before, only worse, and he’s falling back as he would from a starting gate; and he violently yanks the bit back out of the teeth of the insolent horse, only harder this time, so that he bloodies its foul-speaking tongue and jaws, sets its legs and haunches firmly on the ground, and ‘gives it over to pain.’
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When the bad horse has suffered this same thing time after time, it stops being so insolent; now it is humble enough to follow the charioteer’s warnings, and when it sees the beautiful boy it dies of fright, with the result that now at last the lover’s soul follows its boy in reverence and awe.

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“And because he is served with all the attentions due a god by a lover who is not pretending otherwise but is truly in the throes of love, and because he is by nature disposed to be a friend of the man who is serving him (even if he has already been set against love by school friends or others who say that it is shameful to associate with a lover, and initially rejects the lover in consequence), as time goes forward he is brought by his [b] ripening age and a sense of what must be to a point where he lets the man spend time with him. It is a decree of fate, you see, that bad is never friends with bad, while good cannot fail to be friends with good. Now that he allows his lover to talk and spend time with him, and the man’s good will is close at hand, the boy is amazed by it as he realizes that all the friendship he has from his other friends and relatives put together is nothing compared to that of this friend who is inspired by a god.

“After the lover has spent some time doing this, staying near the boy (and even touching him during sports and on other occasions), then the [c] spring that feeds the stream Zeus named ‘Desire’ when he was in love with Ganymede begins to flow mightily in the lover and is partly absorbed by him, and when he is filled it overflows and runs away outside him. Think how a breeze or an echo bounces back from a smooth solid object to its source; that is how the stream of beauty goes back to the beautiful boy and sets him aflutter. It enters through his eyes, which are its natural [d] route to the soul; there it waters the passages for the wings, starts the wings growing, and fills the soul of the loved one with love in return. Then the boy is in love, but has no idea what he loves. He does not understand, and cannot explain, what has happened to him. It is as if he had caught an eye disease from someone else, but could not identify the cause; he does not realize that he is seeing himself in the lover as in a mirror. So when the lover is near, the boy’s pain is relieved just as the lover’s is, and when they are apart he yearns as much as he is yearned [e] for, because he has a mirror image of love in him—‘backlove’—though he neither speaks nor thinks of it as love, but as friendship. Still, his desire is nearly the same as the lover’s, though weaker: he wants to see, touch, kiss, and lie down with him; and of course, as you might expect, he acts on these desires soon after they occur.

“When they are in bed, the lover’s undisciplined horse has a word to
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say to the charioteer—that after all its sufferings it is entitled to a little fun. Meanwhile, the boy’s bad horse has nothing to say, but swelling with desire, confused, it hugs the lover and kisses him in delight at his great good will. And whenever they are lying together it is completely unable, for its own part, to deny the lover any favor he might beg to have. Its yokemate, however, along with its charioteer, resists such requests with modesty and reason. Now if the victory goes to the better elements in both their minds, which lead them to follow the assigned regimen of philosophy, their life here below is one of bliss and shared understanding. They are [b] modest and fully in control of themselves now that they have enslaved the part that brought trouble into the soul and set free the part that gave it virtue. After death, when they have grown wings and become weightless, they have won the first of three rounds in these, the true Olympic Contests. There is no greater good than this that either human self-control or divine madness can offer a man. If, on the other hand, they adopt a lower way of living, with ambition in place of philosophy, then pretty soon when [c] they are careless because they have been drinking or for some other reason, the pair’s undisciplined horses will catch their souls off guard and together bring them to commit that act which ordinary people would take to be the happiest choice of all; and when they have consummated it once, they go on doing this for the rest of their lives, but sparingly, since they have not approved of what they are doing with their whole minds. So these two also live in mutual friendship (though weaker than that of the philosophical pair), both while they are in love and after they have passed beyond it, [d] because they realize they have exchanged such firm vows that it would be forbidden for them ever to break them and become enemies. In death they are wingless when they leave the body, but their wings are bursting to sprout, so the prize they have won from the madness of love is considerable, because those who have begun the sacred journey in lower heaven may not by law be sent into darkness for the journey under the earth; their lives are bright and happy as they travel together, and thanks to their love [e] they will grow wings together when the time comes.

“These are the rewards you will have from a lover’s friendship, my boy, and they are as great as divine gifts should be. A non-lover’s companionship, on the other hand, is diluted by human self-control; all it pays are cheap, human dividends, and though the slavish attitude it engenders in a friend’s soul is widely praised as virtue, it tosses the soul around for
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nine thousand years on the earth and leads it, mindless, beneath it.

“So now, dear Love, this is the best and most beautiful palinode
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we could offer as payment for our debt, especially in view of the rather poetical choice of words Phaedrus made me use.
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Forgive us our earlier speeches in return for this one; be kind and gracious toward my expertise at love, which is your own gift to me: do not, out of anger, take it away or disable it; and grant that I may be held in higher esteem than ever by those who [b] are beautiful. If Phaedrus and I said anything that shocked you in our earlier speech, blame it on Lysias, who was its father, and put a stop to his making speeches of this sort; convert him to philosophy like his brother Polemarchus so that his lover here may no longer play both sides as he does now, but simply devote his life to Love through philosophical discussions.”

[c] P
HAEDRUS
: I join you in your prayer, Socrates. If this is really best for us, may it come to pass. As to your speech, I admired it from the moment you began: You managed it much better than your first one. I’m afraid that Lysias’ effort to match it is bound to fall flat, if of course he even dares to try to offer a speech of his own. In fact, my marvelous friend, a politician I know was only recently taking Lysias to task for just that reason: All through his invective, he kept calling him a “speech writer.” So perhaps his pride will keep him from writing this speech for us.

[d] S
OCRATES
: Ah, what a foolish thing to say, young man. How wrong you are about your friend: he can’t be intimidated so easily! But perhaps you thought the man who was taking him to task meant what he said as a reproach?

P
HAEDRUS
: He certainly seemed to, Socrates. In any case, you are surely aware yourself that the most powerful and renowned politicians are ashamed to compose speeches or leave any writings behind; they are afraid that in later times they may come to be known as “sophists.”