phaedrus- 第7部分

following　in　the　train　of　Zeus；　others　in　company　with　other　gods；　and



then　we　beheld　the　beatific　vision　and　were　initiated　into　a　mystery



which　may　be　truly　called　most　blessed；　celebrated　by　us　in　our



state　of　innocence；　before　we　had　any　experience　of　evils　to　come；



when　we　were　admitted　to　the　sight　of　apparitions　innocent　and



simple　and　calm　and　happy；　which　we　beheld　shining　impure　light；



pure　ourselves　and　not　yet　enshrined　in　that　living　tomb　which　we



carry　about；　now　that　we　are　imprisoned　in　the　body；　like　an　oyster　in



his　shell。　Let　me　linger　over　the　memory　of　scenes　which　have　passed



away。



　　But　of　beauty；　I　repeat　again　that　we　saw　her　there　shining　in



company　with　the　celestial　forms；　and　coming　to　earth　we　find　her　here



too；　shining　in　clearness　through　the　clearest　aperture　of　sense。



For　sight　is　the　most　piercing　of　our　bodily　senses；　though　not　by



that　is　wisdom　seen；　her　loveliness　would　have　been　transporting　if



there　had　been　a　visible　image　of　her；　and　the　other　ideas；　if　they



had　visible　counterparts；　would　be　equally　lovely。　But　this　is　the



privilege　of　beauty；　that　being　the　loveliest　she　is　also　the　most



palpable　to　sight。　Now　he　who　is　not　newly　initiated　or　who　has　become



corrupted；　does　not　easily　rise　out　of　this　world　to　the　sight　of　true



beauty　in　the　other；　he　looks　only　at　her　earthly　namesake；　and



instead　of　being　awed　at　the　sight　of　her；　he　is　given　over　to



pleasure；　and　like　a　brutish　beast　he　rushes　on　to　enjoy　and　beget；　he



consorts　with　wantonness；　and　is　not　afraid　or　ashamed　of　pursuing



pleasure　in　violation　of　nature。　But　he　whose　initiation　is　recent；



and　who　has　been　the　spectator　of　many　glories　in　the　other　world；



is　amazed　when　he　sees　any　one　having　a　godlike　face　or　form；　which　is



the　expression　of　divine　beauty；　and　at　first　a　shudder　runs　through



him；　and　again　the　old　awe　steals　over　him；　then　looking　upon　the　face



of　his　beloved　as　of　a　god　he　reverences　him；　and　if　he　were　not



afraid　of　being　thought　a　downright　madman；　he　would　sacrifice　to



his　beloved　as　to　the　image　of　a　god；　then　while　he　gazes　on　him　there



is　a　sort　of　reaction；　and　the　shudder　passes　into　an　unusual　heat　and



perspiration；　for；　as　he　receives　the　effluence　of　beauty　through



the　eyes；　the　wing　moistens　and　he　warms。　And　as　he　warms；　the　parts



out　of　which　the　wing　grew；　and　which　had　been　hitherto　closed　and



rigid；　and　had　prevented　the　wing　from　shooting　forth；　are　melted；　and



as　nourishment　streams　upon　him；　the　lower　end　of　the　wings　begins



to　swell　and　grow　from　the　root　upwards；　and　the　growth　extends



under　the　whole　soul…for　once　the　whole　was　winged。



　　During　this　process　the　whole　soul　is　all　in　a　state　of　ebullition



and　effervescence；…which　may　be　compared　to　the　irritation　and



uneasiness　in　the　gums　at　the　time　of　cutting　teeth；…bubbles　up；　and



has　a　feeling　of　uneasiness　and　tickling；　but　when　in　like　manner



the　soul　is　beginning　to　grow　wings；　the　beauty　of　the　beloved　meets



her　eye　and　she　receives　the　sensible　warm　motion　of　particles　which



flow　towards　her；　therefore　called　emotion　（imeros）；　and　is



refreshed　and　warmed　by　them；　and　then　she　ceases　from　her　pain　with



joy。　But　when　she　is　parted　from　her　beloved　and　her　moisture　fails；



then　the　orifices　of　the　passage　out　of　which　the　wing　shoots　dry　up



and　close；　and　intercept　the　germ　of　the　wing；　which；　being　shut　up



with　the　emotion；　throbbing　as　with　the　pulsations　of　an　artery；



pricks　the　aperture　which　is　nearest；　until　at　length　the　entire



soul　is　pierced　and　maddened　and　pained；　and　at　the　recollection　of



beauty　is　again　delighted。　And　from　both　of　them　together　the　soul



is　oppressed　at　the　strangeness　of　her　condition；　and　is　in　a　great



strait　and　excitement；　and　in　her　madness　can　neither　sleep　by　night



nor　abide　in　her　place　by　day。　And　wherever　she　thinks　that　she　will



behold　the　beautiful　one；　thither　in　her　desire　she　runs。　And　when　she



has　seen　him；　and　bathed　herself　in　the　waters　of　beauty；　her



constraint　is　loosened；　and　she　is　refreshed；　and　has　no　more　pangs



and　pains；　and　this　is　the　sweetest　of　all　pleasures　at　the　time；



and　is　the　reason　why　the　soul　of　the　lover　will　never　forsake　his



beautiful　one；　whom　he　esteems　above　all；　he　has　forgotten　mother



and　brethren　and　companions；　and　he　thinks　nothing　of　the　neglect



and　loss　of　his　property；　the　rules　and　proprieties　of　life；　on



which　he　formerly　prided　himself；　he　now　despises；　and　is　ready　to



sleep　like　a　servant；　wherever　he　is　allowed；　as　near　as　he　can　to　his



desired　one；　who　is　the　object　of　his　worship；　and　the　physician　who



can　alone　assuage　the　greatness　of　his　pain。　And　this　state；　my　dear



imaginary　youth　to　whom　I　am　talking；　is　by　men　called　love；　and　among



the　gods　has　a　name　at　which　you；　in　your　simplicity；　may　be



inclined　to　mock；　there　are　two　lines　in　the　apocryphal　writings　of



Homer　in　which　the　name　occurs。　One　of　them　is　rather　outrageous；



and　not　altogether　metrical。　They　are　as　follows：







　　　Mortals　call　him　fluttering　love；



　　　But　the　immortals　call　him　winged　one；



　　　Because　the　growing　of　wings　is　a　necessity　to　him。







You　may　believe　this；　but　not　unless　you　like。　At　any　rate　the　loves



of　lovers　and　their　causes　are　such　as　I　have　described。



　　Now　the　lover　who　is　taken　to　be　the　attendant　of　Zeus　is　better



able　to　bear　the　winged　god；　and　can　endure　a　heavier　burden；　but



the　attendants　and　companions　of　Ares；　when　under　the　influence　of



love；　if　they　fancy　that　they　have　been　at　all　wronged；　are　ready　to



kill　and　put　an　end　to　themselves　and　their　beloved。　And　he　who



follows　in　the　train　of　any　other　god；　while　he　is　unspoiled　and　the



impression　lasts；　honours　and　imitates　him；　as　far　as　he　is　able；



and　after　the　manner　of　his　god　he　behaves　in　his　intercourse　with　his



beloved　and　with　the　rest　of　the　world　during　the　first　period　of



his　earthly　existence。　Every　one　chooses　his　love　from　the　ranks　of



beauty　according　to　his　character；　and　this　he　makes　his　god；　and



fashions　and　adorns　as　a　sort　of　image　which　he　is　to　fall　down　and



worship。　The　followers　of　Zeus　desire　that　their　beloved　should　have　a



soul　like　him；　and　therefore　they　seek　out　some　one　of　a　philosophical



and　imperial　nature；　and　when　they　have　found　him　and　loved　him；



they　do　all　they　can　to　confirm　such　a　nature　in　him；　and　if　they　have



no　experience　of　such　a　disposition　hitherto；　they　learn　of　any　one



who　can　teach　them；　and　themselves　follow　in　the　same　way。　And　they



have　the　less　difficulty　in　finding　the　nature　of　their　own　god　in



themselves；　because　they　have　been　compelled　to　gaze　intensely　on　him；



their　recollection　clings　to　him；　and　they　become　possessed　of　him；



and　receive　from　him　their　character　and　disposition；　so　far　as　man



can　participate　in　God。　The　qualities　of　their　god　they　attribute　to



the　beloved；　wherefore　they　love　him　all　the　more；　and　if；　like　the



Bacchic　Nymphs；　they　draw　inspiration　from　Zeus；　they　pour　out　their



own　fountain　upon　him；　wanting　to　make　him　as　like　as　possible　to



their　own　god。　But　those　who　are　the　followers　of　Here　seek　a　royal



love；　and　when　they　have　found　him　they　do　just　the　same　with　him；　and



in　like　manner　the　followers　of　Apollo；　and　of　every　other　god　walking



in　the　ways　of　their　god；　seek　a　love　who　is　to　be　made　like　him



whom　they　serve；　and　when　they　have　found　him；　they　themselves　imitate



their　god；　and　persuade　their　love　to　do　the　same；　and　educate　him



into　the　manner　and　nature　of　the　god　as　far　as　they　each　can；　for



no　feelings　of　envy　or　jealousy　are　entertained　by　them　towards



their　beloved；　but　they　do　their　utmost　to　create　in　him　the



greatest　likeness　of　themselves　and　of　the　god　whom　they　honour。



Thus　fair　and　blissful　to　the　beloved　is　the　desire　of　the　inspired



lover；　and　the　initiation　of　which　I　speak　into　the　mysteries　of



true　love；　if　he　be　captured　by　the　lover　and　their　purpose　is



effected。　Now　the　beloved　is　taken　captive　in　the　following　manner：…



　　As　I　said　at　the　beginning　of　this　tale；　I　divided　each　soul　into



three…two　horses　and　a　charioteer；　and　one　of　the　horses　was　good



and　the　other　bad：　the　division　may　remain；　but　I　have　not　yet



explained　in　what　the　goodness　or　badness　of　either　consists；　and　to



that　I　will　proceed。　The　right…hand　horse　is　upright　and　cleanly　made；



he　has　a　lofty　neck　and　an　aquiline　nose；　his　colour　is　white；　and　his



eyes　dark；　he　is　a　lover　of　honour　and　modesty　and　temperance；　and　the



follower　of　true　glory；　he　needs　no　touch　of　the　whip；　but　is　guided



by　word　and　admonition　only。　The　other　is　a　crooked　lumbering



animal；　put　together　anyhow；　he　has　a　short　thick　neck；　he　is



flat…faced　and　of　a　dark　colour；　with　grey　eyes　and　blood…red



complexion；　the　mate　of　insolence　and　pride；　shag…eared　and　deaf；



hardly　yielding　to　whip　and　spur。　Now　when　the　charioteer　beholds



the　vision　of　love；　and　has　his　whole　soul　warmed　through　sense；　and



is　full　of　the　prickings　and　ticklings　of　desire；　the　obedient



steed；　then　as　always　under　the　government　of　shame；　refrains　from



leaping　on　the　beloved；　but　the　other；　heedless　of　the　pricks　and　of



the　blows　of　the　whip；　plunges　and　runs　away；　giving　all　manner　of



trouble　to　his　companion　and　the　charioteer；　whom　he　forces　to



approach　the　beloved　and　to　remember　the　joys　of　love。　They　at　first



indignantly　oppose　him　and　will　not　be　urged　on　to　do　terrible　and



unla