Now our law has a sure and excellent test for the trial of these persons, showing which are to be favored and which to be shunned. In the one case, accordingly, it encourages pursuit, but flight in the other, applying ordeals and tests in each case, whereby we are able to rank the lover and the beloved on this side or on that. And so it is for this reason that our convention regards a quick capitulation as a disgrace: for there ought, first, to be a certain interval—the generally approved touchstone—of time; and, second, it is disgraceful if the surrender is due to gold or public preferment, or is a mere cowering away from the endurance of ill-treatment, or shows the youth not properly contemptuous of such benefits as he may receive in pelf or political success. For in these there appears nothing steadfast or abiding, unless it be the impossibility of their producing a noble friendship. One way remains in our custom whereby a favorite may rightly gratify his lover: it is our rule that, just as in the case of the lovers it was counted no flattery or scandal for them to be willingly and utterly enslaved to their favorites, so there is left one sort of voluntary thraldom which is not scandalous; I mean, in the cause of virtue.
 It is our settled tradition that when a man freely devotes his service to another in the belief that his friend will make him better in point of wisdom, it may be, or in any of the other parts of virtue, this willing bondage also is no sort of baseness or flattery. Let us compare the two rules— one dealing with the passion for boys, and the other with the love of wisdom and all virtuous ways: by this we shall see if we are to conclude it a good thing that a favorite should gratify his lover. For when lover and favorite come together, each guided by his own rule—on the one side, of being justified in doing any service to the favorite who has obliged him, and on the other, of being justified in showing any attentions to the friend who makes him wise and good; the elder of his plenty contributing to intellectual and all other excellence, the younger in his paucity acquiring education and all learned arts: only then, at the meeting of these two principles in one place, only then and there, and in no other case, can it befall that a favorite may honorably indulge his lover. To have such hopes deceived is no disgrace; while those of any other sort must be disgraceful, whether deceived or not. For suppose that a youth had a lover he deemed to be wealthy and, after obliging him for the sake of his wealth, were to find himself deceived and no money to be got, since the lover proved to be poor; this would be disgraceful all the same; since the youth may be said to have revealed his character, and shown himself ready to do anyone any service for pelf, and this is not honorable. By the same token, when a youth gratifies a friend, supposing him to be a good man and expecting to be made better himself as a result of his lover’s affection, and then finds he is deceived, since his friend proves to be vile and destitute of virtue; even so the deception is honorable. For this youth is also held to have discovered his nature, by showing that he would make anyone the object of his utmost ardor for the sake of virtuous improvement; and this by contrast is supremely honorable. Thus by all means it is right to bestow this favor for the sake of virtue.
 This is the Love that belongs to the Heavenly Goddess, heavenly itself and precious to both public and private life: for this compels lover and beloved alike to feel a zealous concern for their own virtue. But lovers of the other sort belong all to the other Goddess, the Popular. Such, Phaedrus, is the contribution I am able to offer you, on the spur of the moment, towards the discussion of Love. Pausanias’ praise made a pause with this phrase—you see what jingles the schoolmen are teaching me! The punning assonance alludes to those sophists who developed the etymological suggestions of Heracleitus and Aeschylus into mere sound-effects for prose. A more serious philological development is discussed in Plat. Crat. 396 . The next speaker, so Aristodemus told me, was to have been Aristophanes: but a surfeit or some other cause had chanced to afflict him with a hiccough, which prevented him from speaking; and he could only just say to Eryximachus the doctor, whose place was next below him, I look to you Eryximachus, either to stop my hiccough, or to speak in my stead until I can stop it. Why, I will do both, replied Eryximachus for I will take your turn for speaking, and when you have stopped it, you shall take mine. But during my speech, if on your holding your breath a good while the hiccough chooses to stop, well and good; otherwise, you must gargle with some water. If, however, it is a very stubborn one, take something that will tickle your nostrils, and sneeze: do this once or twice, and though it be of the stubbornest, it will stop. Start away with your speech, said Aristophanes, and I will do as you advise.