OCRATES: Yes; and the two speeches happen to afford a very good example
of the way in which the speaker who knows the truth may, without any
serious purpose, steal away the hearts of his hearers. This piece
of good-fortune I attribute to the local deities; and, perhaps, the
prophets of the Muses who are singing over our heads may have imparted
their inspiration to me. For I do not imagine that I have any rhetorical
art of my own.

PHAEDRUS: Granted; if you will only please to get on.

SOCRATES: Suppose that you read me the first words of Lysias' speech.

PHAEDRUS: 'You know how matters stand with me, and how, as I conceive,
they might be arranged for our common interest; and I maintain that I
ought not to fail in my suit, because I am not your lover. For lovers
repent--'

SOCRATES: Enough:--Now, shall I point out the rhetorical error of those
words?

PHAEDRUS: Yes.

SOCRATES: Every one is aware that about some things we are agreed,
whereas about other things we differ.

PHAEDRUS: I think that I understand you; but will you explain yourself?

SOCRATES: When any one speaks of iron and silver, is not the same thing
present in the minds of all?

PHAEDRUS: Certainly.

SOCRATES: But when any one speaks of justice and goodness we part
company and are at odds with one another and with ourselves?

PHAEDRUS: Precisely.

SOCRATES: Then in some things we agree, but not in others?

PHAEDRUS: That is true.

SOCRATES: In which are we more likely to be deceived, and in which has
rhetoric the greater power?

PHAEDRUS: Clearly, in the uncertain class.

SOCRATES: Then the rhetorician ought to make a regular division, and
acquire a distinct notion of both classes, as well of that in which the
many err, as of that in which they do not err?

PHAEDRUS: He who made such a distinction would have an excellent
principle.

SOCRATES: Yes; and in the next place he must have a keen eye for the
observation of particulars in speaking, and not make a mistake about the
class to which they are to be referred.

PHAEDRUS: Certainly.

SOCRATES: Now to which class does love belong--to the debatable or to
the undisputed class?

PHAEDRUS: To the debatable, clearly; for if not, do you think that love
would have allowed you to say as you did, that he is an evil both to the
lover and the beloved, and also the greatest possible good?

SOCRATES: Capital. But will you tell me whether I defined love at the
beginning of my speech? for, hav