Socrates. If Love is, as indeed he is, a god or something divine, he can be nothing evil; but the two speeches just now said that he was evil. So then they sinned against Love; but their foolishness was really very funny besides, for while they were saying nothing sound or true,
 they put on airs as though they amounted to something, if they could cheat some mere manikins and gain honor among them. Now I, my friend, must purify myself; and for those who have sinned in matters of mythology there is an ancient purification, unknown to Homer, but known to Stesichorus. For when he was stricken with blindness for speaking ill of Helen, he was not, like Homer, ignorant of the reason, but since he was educated, he knew it and straightway he writes the poem: That saying is not true; thou didst not go within the well-oared ships, nor didst thou come to the walls of Troy Stesichorus Frag. 32 Bergk and when he had written all the poem, which is called the recantation, he saw again at once. Now I will be wiser than they in just this point: before suffering any punishment for speaking ill of Love, I will try to atone by my recantation, with my head bare this time, not, as before, covered through shame. Phaedrus. This indeed, Socrates, is the most delightful thing you could say. Socrates. Just consider, my good Phaedrus,
 how shameless the two speeches were, both this of mine and the one you read out of the book. For if any man of noble and gentle nature, one who was himself in love with another of the same sort, or who had ever been loved by such a one, had happened to hear us saying that lovers take up violent enmity because of small matters and are jealously disposed and harmful to the beloved, don’t you think he would imagine he was listening to people brought up among low sailors, who had never seen a generous love? Would he not refuse
 utterly to assent to our censure of Love? Phaedrus. I declare, Socrates, perhaps he would. Socrates. I therefore, because I am ashamed at the thought of this man and am afraid of Love himself, wish to wash out the brine from my ears with the water of a sweet discourse. And I advise Lysias also to write as soon as he can, that other things being equal, the lover should be favored rather than the non-lover. Phaedrus. Be assured that he will do so: for when you have spoken the praise of the lover, Lysias must
 of course be compelled by me to write another discourse on the same subject. Socrates. I believe you, so long as you are what you are. Phaedrus. Speak then without fear. Socrates. Where is the youth to whom I was speaking? He must hear this also, lest if he do not hear it, he accept a non-lover before we can stop him. Phaedrus. Here he is, always close at hand whenever you want him. Socrates. Understand then, fair youth,
 that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane. For if it were a simple fact that insanity is an evil, the saying would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi 
 and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; 
 otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous)
 and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long O. The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god, is superior to sanity, which is of human origin. Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madness
 has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present
 ills is found.