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Updated: May 22, 2025
Plato however did not consider things definable, or in modern language abstract ideas, as the only universals, but prior to these he established those principles productive of science which essentially reside in the soul, as is evident from his Phaedrus and Phaedo. In the 10th book of the Republic too, he venerates those separate forms which subsist in a divine intellect.
These forms beheld in divine natures possess a fabricative power, but with us they are only gnostic, and no longer demiurgic, through the defluxion of our wings, or degradation of our intellectual powers. For, as Plato says in the Phaedrus, when the winged powers of the soul are perfect and plumed for flight, she dwells on high, and in conjunction with divine natures governs the world.
For, as you know, Socrates is introduced in almost the last page of the Phaedrus speaking in these words: "At present, O Phaedrus, Isocrates is quite a young man; but still I delight in telling the expectations which I have of him." "What are they?" says he.
There are also, besides the prologues and epilogues of the several books, a few pieces in which Phaedrus speaks in his own person, defending himself against detractors with an acrid tone which recalls the Terentian prologues.
There is something of a sophistical ring in the speech of Phaedrus, which recalls the first speech in imitation of Lysias, occurring in the Dialogue called the Phaedrus. This is still more marked in the speech of Pausanias which follows; and which is at once hyperlogical in form and also extremely confused and pedantic.
The story of Electra is, broadly speaking, the same for Aeschylus, Sophocles, and Euripides: but each contributes to it himself, and the result differs. Virgil's tale of Troy is not Homer's: Chaucer gives us one Troilus and Cressida, and Shakespeare another: the fable of the Fox and the Goat takes prose from Phaedrus and poetry from La Fontaine.
This, or something like this, was the speech of Phaedrus; and some other speeches followed which Aristodemus did not remember; the next which he repeated was that of Pausanias. Phaedrus, he said, the argument has not been set before us, I think, quite in the right form; we should not be called upon to praise Love in such an indiscriminate manner.
Of this kind of Fables the author does not appear to have formed any distinct or settled notion. Phaedrus evidently confounds them with Tales, and Gay both with Tales and Allegorical Prosopopoeias.
Why, Crete is better known to you than Rome is to Cyda. In fact, the selection and appointment of the judges has usually been confined to our own citizens. But who ever knew, or could possibly have known this Gortynian judge? For Lysiades, the Athenian, we most of us do know. For he is the son of Phaedrus, an eminent philosopher.
Of this hostility there is no trace in the Memorabilia. Such a rivalry is more characteristic of an imitator than of an original writer. There are no means of determining the relative order in time of the Phaedrus, Symposium, Phaedo. The order which has been adopted in this translation rests on no other principle than the desire to bring together in a series the memorials of the life of Socrates.
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