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Phaedrus by Plato
page 8 of 122 (06%)
sacred writer says that the power which thus works in him is by mortals
called love, but the immortals call him dove, or the winged one, in order
to represent the force of his wings--such at any rate is his nature. Now
the characters of lovers depend upon the god whom they followed in the
other world; and they choose their loves in this world accordingly. The
followers of Ares are fierce and violent; those of Zeus seek out some
philosophical and imperial nature; the attendants of Here find a royal
love; and in like manner the followers of every god seek a love who is like
their god; and to him they communicate the nature which they have received
from their god. The manner in which they take their love is as follows:--

I told you about the charioteer and his two steeds, the one a noble animal
who is guided by word and admonition only, the other an ill-looking villain
who will hardly yield to blow or spur. Together all three, who are a
figure of the soul, approach the vision of love. And now a fierce conflict
begins. The ill-conditioned steed rushes on to enjoy, but the charioteer,
who beholds the beloved with awe, falls back in adoration, and forces both
the steeds on their haunches; again the evil steed rushes forwards and
pulls shamelessly. The conflict grows more and more severe; and at last
the charioteer, throwing himself backwards, forces the bit out of the
clenched teeth of the brute, and pulling harder than ever at the reins,
covers his tongue and jaws with blood, and forces him to rest his legs and
haunches with pain upon the ground. When this has happened several times,
the villain is tamed and humbled, and from that time forward the soul of
the lover follows the beloved in modesty and holy fear. And now their
bliss is consummated; the same image of love dwells in the breast of
either, and if they have self-control, they pass their lives in the
greatest happiness which is attainable by man--they continue masters of
themselves, and conquer in one of the three heavenly victories. But if
they choose the lower life of ambition they may still have a happy destiny,
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