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 'False is that word of mine—the truth is that thou didst not embark in
 ships, nor ever go to the walls of Troy;'

and when he had completed his poem, which is called 'the recantation,' immediately his sight returned to him. Now I will be wiser than either Stesichorus or Homer, in that I am going to make my recantation for reviling love before I suffer; and this I will attempt, not as before, veiled and ashamed, but with forehead bold and bare.

PHAEDRUS: Nothing could be more agreeable to me than to hear you say so.

SOCRATES: Only think, my good Phaedrus, what an utter want of delicacy was shown in the two discourses; I mean, in my own and in that which you recited out of the book. Would not any one who was himself of a noble and gentle nature, and who loved or ever had loved a nature like his own, when we tell of the petty causes of lovers' jealousies, and of their exceeding animosities, and of the injuries which they do to their beloved, have imagined that our ideas of love were taken from some haunt of sailors to which good manners were unknown—he would certainly never have admitted the justice of our censure?

PHAEDRUS: I dare say not, Socrates.

SOCRATES: Therefore, because I blush at the thought of this person, and also because I am afraid of Love himself, I desire to wash the brine out of my ears with water from the spring; and I would counsel Lysias not to delay, but to write another discourse, which shall prove that 'ceteris paribus' the lover ought to be accepted rather than the non-lover.

PHAEDRUS: Be assured that he shall. You shall speak the praises of the lover, and Lysias shall be compelled by me to write another discourse on the same theme.

SOCRATES: You will be true to your nature in that, and therefore I believe you.

PHAEDRUS: Speak, and fear not.

SOCRATES: But where is the fair youth whom I was addressing before, and who ought to listen now; lest, if he hear me not, he should accept a non-lover before he knows what he is doing?

PHAEDRUS: He is close at hand, and always at your service.

SOCRATES: Know then, fair youth, that the former discourse was the word of Phaedrus, the son of Vain Man, who dwells in the city of Myrrhina (Myrrhinusius). And this which I am about to utter is the recantation of Stesichorus the son of Godly Man (Euphemus), who comes from the town of Desire (Himera), and is to the following effect: 'I told a lie when I said' that the beloved ought to accept the non-lover when he might have the lover, because the one is sane, and the other mad. It might be so if madness were simply an evil; but there is also a madness which is a divine gift, and the source of the chiefest blessings granted to men. For prophecy is a madness, and the prophetess at Delphi and the priestesses at Dodona when out of their senses have conferred great benefits on Hellas, both in public and private life, but when in their senses few or none. And I might also tell you how the Sibyl and other inspired persons have given to many an one many an intimation of the future which has saved them from falling. But it would be tedious to speak of what every one knows.

There will be more reason in appealing to the ancient inventors of names (compare Cratylus), who would never have connected prophecy (mantike) which foretells the future and is the noblest of arts, with madness (manike), or called them both by the same name, if they had deemed madness to be a disgrace or dishonour;—they must have thought that there was an inspired madness which was a noble thing; for the two words, mantike and manike, are really the same, and the letter tau is only a modern and tasteless insertion. And this is confirmed by the name which was given by them to the rational investigation of futurity, whether made by the help of birds or of other signs—this, for as much as it is an art which supplies from the reasoning faculty mind (nous) and information (istoria) to human thought (oiesis) they originally termed oionoistike, but the word has been lately altered and made sonorous by the modern introduction of the letter Omega (oionoistike and oionistike), and in proportion as prophecy (mantike) is more perfect and august than augury, both in name and fact, in the same proportion, as the ancients testify, is madness superior to a sane mind (sophrosune) for the one is only of human, but the other of divine origin. Again, where plagues and mightiest woes have bred in certain families, owing to some ancient blood-guiltiness, there madness has entered with holy prayers and rites, and by inspired utterances found a way of deliverance for those who are in need; and he who has part in this gift, and is truly possessed and duly out of his mind, is by the use of purifications and mysteries made whole and exempt from evil, future as well as present, and has a release from the calamity which was afflicting him. The third kind is the madness of those who are possessed by the Muses; which taking hold of a delicate and virgin soul, and there inspiring frenzy, awakens lyrical and all other numbers; with these adorning the myriad actions of ancient heroes for the instruction of posterity. But he who, having no touch of the Muses' madness in his soul, comes to the door and thinks that he will get into the temple by the help of art—he, I say, and his poetry are not admitted; the sane man disappears and is nowhere when he enters into rivalry with the madman.

I might tell of many other noble deeds which have sprung from inspired madness. And therefore, let no one frighten or flutter us by saying that the temperate friend is to be chosen rather than the inspired, but let him further show that love is not sent by the gods for any good to lover or beloved; if he can do so we will allow him to carry off the palm. And we, on our part, will prove in answer to him that the madness of love is the greatest of heaven's blessings, and the proof shall be one which the wise will receive, and the witling disbelieve. But first of all, let us view the affections and actions of the soul divine and human, and try to ascertain the truth about them. The beginning of our proof is as follows:—

(Translated by Cic. Tus. Quaest.) The soul through all her being is immortal, for that which is ever in motion is immortal; but that which moves another and is moved by another, in ceasing to move ceases also to live. Only the self-moving, never leaving self, never ceases to move, and is the fountain and beginning of motion to all that moves besides. Now, the beginning is unbegotten, for that which is begotten has a beginning; but the beginning is begotten of nothing, for if it were begotten of something, then the begotten would not come from a beginning. But if unbegotten, it must also be indestructible; for if beginning were destroyed, there could be no beginning out of anything, nor anything out of a beginning; and all things must have a beginning. And therefore the self-moving is the beginning of motion; and this can neither be destroyed nor begotten, else the whole heavens and all creation would collapse and stand still, and never again have motion or birth. But if the self-moving is proved to be immortal, he who affirms that self-motion is the very idea and essence of the soul will not be put to confusion. For the body which is moved from without is soulless; but that which is moved from within has a soul, for such is the nature of the soul. But if this be true, must not the soul be the self-moving, and therefore of necessity unbegotten and immortal? Enough of the soul's immortality.