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 unlawful deeds; but at last, when he persists in plaguing them, they yield and agree to do as he bids them.
And now they are at the spot and behold the flashing beauty of the beloved; which when the charioteer sees, his memory is carried to the true beauty, whom he beholds in company with Modesty like an image placed upon a holy pedestal. He sees her, but he is afraid and falls backwards in adoration, and by his fall is compelled to pull back the reins with such violence as to bring both the steeds on their haunches, the one willing and unresisting, the unruly one very unwilling; and when they have gone back a little, the one is overcome with shame and wonder, and his whole soul is bathed in perspiration; the other, when the pain is over which the bridle and the fall had given him, having with difficulty taken breath, is full of wrath and reproaches, which he heaps upon the charioteer and his fellow-steed, for want of courage and manhood, declaring that they have been false to their agreement and guilty of desertion. Again they refuse, and again he urges them on, and will scarce yield to their prayer that he would wait until another time. When the appointed hour comes, they make as if they had forgotten, and he reminds them, fighting and neighing and dragging them on, until at length he, on the same thoughts intent, forces them to draw near again. And when they are near he stoops his head and puts up his tail, and takes the bit in his teeth. and pulls shamelessly. Then the charioteer is. worse off than ever; he falls back like a racer at the barrier, and with a still more violent wrench drags the bit out of the teeth of the wild steed and covers his abusive tongue and-jaws with blood, and forces his legs and haunches to the ground and punishes him sorely. And when this has happened several times and the villain has ceased from his wanton way, he is tamed and humbled, and follows the will of the charioteer, and when he sees the beautiful one he is ready to die of fear. And from that time forward the soul of the lover follows the beloved in modesty and holy fear.
And so the beloved who, like a god, has received every true and loyal service from his lover, not in pretence but in reality, being also himself of a nature friendly to his admirer, if in former days he has blushed to own his passion and turned away his lover, because his youthful companions or others slanderously told him that he would be disgraced, now as years advance, at the appointed age and time, is led to receive him into communion. For fate which has ordained that there shall be no friendship among the evil has also ordained that there shall ever be friendship among the good. And the beloved when he has received him into communion and intimacy, is quite amazed at the good-will of the lover; he recognises that the inspired friend is worth all other friends or kinsmen; they have nothing of friendship in them worthy to be compared with his. And when his feeling continues and he is nearer to him and embraces him, in gymnastic exercises and at other times of meeting, then the fountain of that stream, which Zeus when he was in love with Ganymede named Desire, overflows upon the lover, and some enters into his soul, and some when he is filled flows out again; and as a breeze or an echo rebounds from the smooth rocks and returns whence it came, so does the stream of beauty, passing through the eyes which are the windows of the soul, come back to the beautiful one; there arriving and quickening the passages of the wings, watering. them and inclining them to grow, and filling the soul of the beloved also with love. And thus he loves, but he knows not what; he does not understand and cannot explain his own state; he appears to have caught the infection of blindness from another; the lover is his mirror in whom he is beholding himself, but he is not aware of this. When he is with the lover, both cease from their pain, but when he is away then he longs as he is longed for, and has love's image, love for love (Anteros) lodging in his breast, which he calls and believes to be not love but friendship only, and his desire is as the desire of the other, but weaker; he wants to see him, touch him, kiss him, embrace him, and probably not long afterwards his desire is accomplished. When they meet, the wanton steed of the lover has a word to say to the charioteer; he would like to have a little pleasure in return for many pains, but the wanton steed of the beloved says not a word, for he is bursting with passion which he understands not;-he throws his arms round the lover and embraces him as his dearest friend; and, when they are side by side, he is not in it state in which he can refuse the lover anything, if he ask him; although his fellow-steed and the charioteer oppose him with the arguments of shame and reason.
After this their happiness depends upon their self-control; if the better elements of the mind which lead to order and philosophy prevail, then they pass their life here in happiness and harmony-masters of themselves and orderly-enslaving the vicious and emancipating the virtuous elements of the soul; and when the end comes, they are light and winged for flight, having conquered in one of the three heavenly or truly Olympian victories; nor can human discipline or divine inspiration confer any greater blessing on man than this. If, on the other hand, they leave philosophy and lead the lower life of ambition, then probably, after wine or in some other careless hour, the two wanton animals take the two souls when off their guard and bring them together, and they accomplish that desire of their hearts which to the many is bliss; and this having once enjoyed they continue to enjoy, yet rarely because they have not the approval of the whole soul. They too are dear, but not so dear to one another as the others, either at the time of their love or afterwards. They consider that they have given and taken from each other the most sacred pledges, and they may not break them and fall into enmity. At last they pass out of the body, unwinged, but eager to soar, and thus obtain no mean reward of love and madness. For those who have once begun the heavenward pilgrimage may not go down again to darkness and the journey beneath the earth, but they live in light always; happy companions in their pilgrimage, and when the time comes at which they receive their wings they have the same plumage because of their love.
Thus great are the heavenly blessings which the friendship of a lover will confer upon you, my youth. Whereas the attachment of the non-lover, which is alloyed with a worldly prudence and has worldly and niggardly ways of doling out benefits, will breed in your soul those vulgar qualities which the populace applaud, will send you bowling round the earth during a period of nine thousand years, and leave, you a fool in the world below.
And thus, dear Eros, I have made and paid my recantation, as well and as fairly as I could; more especially in the matter of the poetical figures which I was compelled to use, because Phaedrus would have them. And now forgive the past and accept the present, and be gracious and merciful to me, and do not in thine anger deprive me of sight, or take from me the art of love which thou hast given me, but grant that I may be yet more esteemed in the eyes of the fair. And if Phaedrus or I myself said anything rude in our first speeches, blame Lysias, who is the father of the brat, and let us have no more of his progeny; bid him study philosophy, like his brother Polemarchus; and then his lover Phaedrus will no longer halt between two opinions, but will dedicate himself wholly to love and to philosophical discourses.
—Plato, Phaedrus, p. -1