is only too obvious, and there can be as little doubt by what name any other appetite of the same family would be called;—it will be the name of that which happens to be dominant. And now I think that you will perceive the drift of my discourse; but as every spoken word is in a manner plainer than the unspoken, I had better say further that the irrational desire which overcomes the tendency of opinion towards right, and is led away to the enjoyment of beauty, and especially of personal beauty, by the desires which are her own kindred—that supreme desire, I say, which by leading conquers and by the force of passion is reinforced, from this very force, receiving a name, is called love (erromenos eros).'
And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired?
PHAEDRUS: Yes, Socrates, you seem to have a very unusual flow of words.
SOCRATES: Listen to me, then, in silence; for surely the place is holy; so that you must not wonder, if, as I proceed, I appear to be in a divine fury, for already I am getting into dithyrambics.
PHAEDRUS: Nothing can be truer.
SOCRATES: The responsibility rests with you. But hear what follows, and perhaps the fit may be averted; all is in their hands above. I will go on talking to my youth. Listen:—
Thus, my friend, we have declared and defined the nature of the subject. Keeping the definition in view, let us now enquire what advantage or disadvantage is likely to ensue from the lover or the non-lover to him who accepts their advances.
He who is the victim of his passions and the slave of pleasure will of course desire to make his beloved as agreeable to himself as possible. Now to him who has a