Phaedrus. Speak then. Socrates. Do you know what I’m going to do? Phaedrus. About what? Socrates. I’m going to keep my head wrapped up while I talk, that I may get through my discourse as quickly as possible and that I may not look at you and become embarrassed. Phaedrus. Only speak, and in other matters suit yourself. Socrates. Come then, O tuneful Muses, whether ye receive this name from the quality of your song or from the musical race of the Ligyans, grant me your aid in the tale this most excellent man compels me to relate,
 that his friend whom he has hitherto considered wise, may seem to him wiser still. Now there was once upon a time a boy, or rather a stripling, of great beauty: and he had many lovers. And among these was one of peculiar craftiness, who was as much in love with the boy as anyone, but had made him believe that he was not in love; and once in wooing him, he tried to persuade him of this very thing, that favors ought to be granted rather to the non-lover than to the lover; and his words were as follows:— There is only one way, dear boy, for those to begin who
 are to take counsel wisely about anything. One must know what the counsel is about, or it is sure to be utterly futile, but most people are ignorant of the fact that they do not know the nature of things. So, supposing that they do know it, they come to no agreement in the beginning of their enquiry, and as they go on they reach the natural result,—they agree neither with themselves nor with each other. Now you and I must not fall into the error which we condemn in others, but, since we are to discuss the question, whether the lover or the non-lover is to be preferred let us first agree on a definition of love, its nature and its power,
 and then, keeping this definition in view and making constant reference to it, let us enquire whether love brings advantage or harm. Now everyone sees that love is a desire; and we know too that non-lovers also desire the beautiful. How then are we to distinguish the lover from the non-lover? We must observe that in each one of us there are two ruling and leading principles, which we follow whithersoever they lead; one is the innate desire for pleasures, the other an acquired opinion
 which strives for the best. These two sometimes agree within us and are sometimes in strife; and sometimes one, and sometimes the other has the greater power. Socrates. Now when opinion leads through reason toward the best and is more powerful,
 its power is called self-restraint, but when desire irrationally drags us toward pleasures and rules within us, its rule is called excess. Now excess has many names, for it has many members and many forms; and whichever of these forms is most marked gives its own name, neither beautiful nor honorable, to him who possesses it. For example, if the desire for food prevails over the higher reason
 and the other desires, it is called gluttony, and he who possesses it will be called by the corresponding name of glutton, and again, if the desire for drink becomes the tyrant and leads him who possesses it toward drink, we know what he is called; and it is quite clear what fitting names of the same sort will be given when any desire akin to these acquires the rule. The reason for what I have said hitherto is pretty clear by this time, but everything is plainer when spoken than when unspoken; so I say that the desire which overcomes the rational opinion
	 that strives toward the right, and which is led away toward the enjoyment of beauty and again is strongly forced by the desires that are kindred to itself toward personal beauty, when it gains the victory, takes its name from that very force, and is called love. This somewhat fanciful statement is based on a supposed etymological connection between ἔρως and ῥώμη, ἐρρωμένως, ῥωσθεῖσα . Well, my dear Phaedrus, does it seem to you, as it does to me, that I am inspired? Phaedrus. Certainly, Socrates, you have an unusual fluency. Socrates. Then listen to me in silence; for truly
 the place seems filled with a divine presence; so do not be surprised if I often seem to be in a frenzy as my discourse progresses, for I am already almost uttering dithyrambics. Phaedrus. That is very true. Socrates. You are responsible for that; but hear what follows; for perhaps the attack may be averted. That, however, is in the hands of God; we must return to our boy. Well then, my dearest, what the subject is, about which we are to take counsel, has been said and defined, and now let us continue, keeping our attention fixed
 upon that definition, and tell what advantage or harm will naturally come from the lover or the non-lover to him who grants them his favors. He who is ruled by desire and is a slave to pleasure will inevitably desire to make his beloved as pleasing to himself as possible. Now to one who is of unsound mind everything is pleasant which does not oppose him, but everything that is better or equal is hateful.