- Source
- Platonis Opera, Tomus II: Tetralogia III-IV. Burnet, John, editor. Oxford: Clarendon Press, 1910.
- Translation
- AI-generated (gemini-3.5-flash) — machine translation; may contain errors
- Languages
- 日本語 · English · 简体中文 · 한국어
- CTS URN
- urn:cts:greekLit:tlg0059.tlg012.humanitext-grc2:229-230
- Generated
- Humanitext Reader · reader.humanitext.ai · 2026-10-27
Socrates and Phaedrus walk along the Ilissus river and find a beautiful resting place under a tall plane tree. On their way, after discussing the rationalization of myths, Socrates stresses the importance of self-knowledge and prepares to listen to the speech Phaedrus brought.
ΣΩ. δεῦρʼ ἐκτραπόμενοι κατὰ τὸν Ἰλισὸν ἴωμεν, εἶτα ὅπου ἂν δόξῃ ἐν ἡσυχίᾳ καθιζησόμεθα. ΦΑΙ. εἰς καιρόν, ὡς ἔοικεν, ἀνυπόδητος ὢν ἔτυχον·1 σὺ μὲν γὰρ δὴ ἀεί. ῥᾷστον οὖν ἡμῖν κατὰ τὸ ὑδάτιον βρέχουσι τοὺς πόδας ἰέναι, καὶ οὐκ ἀηδές, ἄλλως τε καὶ τήνδε τὴν ὥραν τοῦ ἔτους τε καὶ τῆς ἡμέρας. ΣΩ. πρόαγε δή, καὶ σκόπει ἅμα ὅπου καθιζησόμεθα. ΦΑΙ. ὁρᾷς οὖν ἐκείνην τὴν ὑψηλοτάτην πλάτανον; ΣΩ. τί μήν; ΦΑΙ. ἐκεῖ σκιά τʼ ἐστὶν καὶ πνεῦμα μέτριον, καὶ πόα καθίζεσθαι ἢ ἂν βουλώμεθα κατακλινῆναι. ΣΩ. προάγοις ἄν. ΦΑΙ. εἰπέ μοι, ὦ Σώκρατες, οὐκ ἐνθένδε μέντοι ποθὲν ἀπὸ τοῦ Ἰλισοῦ λέγεται ὁ Βορέας τὴν Ὠρείθυιαν ἁρπάσαι; ΣΩ. λέγεται γάρ. ΦΑΙ. ἆρʼ οὖν ἐνθένδε; χαρίεντα γοῦν καὶ καθαρὰ καὶ διαφανῆ τὰ ὑδάτια φαίνεται, καὶ ἐπιτήδεια κόραις παίζειν παρʼ αὐτά. ΣΩ. οὔκ, ἀλλὰ κάτωθεν ὅσον δύʼ ἢ τρία στάδια, ᾗ πρὸς τὸ ἐν Ἄγρας διαβαίνομεν· καὶ πού τίς ἐστι βωμὸς αὐτόθι Βορέου. ΦΑΙ. οὐ πάνυ νενόηκα· ἀλλʼ εἰπὲ πρὸς Διός, ὦ Σώκρατες, σὺ τοῦτο τὸ μυθολόγημα πείθῃ ἀληθὲς εἶναι; ΣΩ. ἀλλʼ εἰ ἀπιστοίην, ὥσπερ οἱ σοφοί, οὐκ ἂν ἄτοπος εἴην,2 εἶτα σοφιζόμενος φαίην αὐτὴν πνεῦμα Βορέου κατὰ τῶν πλησίον πετρῶν σὺν Φαρμακείᾳ παίζουσαν ὦσαι, καὶ οὕτω δὴ τελευτήσασαν λεχθῆναι ὑπὸ τοῦ Βορέου ἀνάρπαστον γεγονέναι—ἢ ἐξ Ἀρείου πάγου· λέγεται γὰρ αὖ καὶ οὗτος ὁ λόγος, ὡς ἐκεῖθεν ἀλλʼ οὐκ ἐνθένδε ἡρπάσθη. ἐγὼ δέ, ὦ Φαῖδρε, ἄλλως μὲν τὰ τοιαῦτα χαρίεντα ἡγοῦμαι, λίαν δὲ δεινοῦ καὶ ἐπιπόνου καὶ οὐ πάνυ εὐτυχοῦς ἀνδρός, κατʼ ἄλλο μὲν οὐδέν, ὅτι δʼ αὐτῷ ἀνάγκη μετὰ τοῦτο τὸ τῶν Ἱπποκενταύρων εἶδος ἐπανορθοῦσθαι, καὶ αὖθις τὸ τῆς Χιμαίρας, καὶ ἐπιρρεῖ δὲ ὄχλος τοιούτων Γοργόνων καὶ Πηγάσων καὶ ἄλλων ἀμηχάνων πλήθη τε καὶ ἀτοπίαι τερατολόγων τινῶν φύσεων· αἷς εἴ τις ἀπιστῶν προσβιβᾷ κατὰ τὸ εἰκὸς ἕκαστον, ἅτε ἀγροίκῳ τινὶ σοφίᾳ χρώμενος, πολλῆς αὐτῷ σχολῆς δεήσει.3
SOCRATES: Let us turn aside here and go along the Ilissus, and then we will sit down in a quiet place wherever it seems best. PHAEDRUS: It is opportune, as it seems, that I happen to be barefoot; for you, of course, always are. It will be easiest for us, then, to go along wetting our feet in the water, and not unpleasant, especially at this season of the year and time of day. SOCRATES: Lead on, then, and at the same time look out for a place where we may sit down. PHAEDRUS: Do you see that tallest plane tree over there? SOCRATES: Of course. PHAEDRUS: There is shade there, and a moderate breeze, and grass to sit on or, if we like, to lie down upon. SOCRATES: Go on, then. PHAEDRUS: Tell me, Socrates, isn’t it from somewhere hereabouts along the Ilissus that Boreas is said to have carried off Oreithyia? SOCRATES: Yes, so it is said. PHAEDRUS: Is it then from this very spot? The water, at any rate, appears lovely, pure, and transparent, and suitable for girls to play beside it. SOCRATES: No, but about two or three stades lower down, where we cross over to the temple in Agra; and there is, I believe, an altar of Boreas somewhere there. PHAEDRUS: I haven’t noticed it particularly; but tell me, by Zeus, Socrates, do you believe this myth to be true? SOCRATES: Why, if I were to disbelieve it, as the wise do, I should not be out of place; and then I might rationalize and say that as she was playing with Pharmacia on the neighboring rocks, a gust of the North Wind (Boreas) pushed her down, and having died in this manner, she was said to have been carried off by Boreas — or from the Areopagus; for there is also another story, that she was carried off from there and not from here. But for my part, Phaedrus, I think such explanations are amusing enough, but they are the work of a very clever, industrious, and not altogether fortunate man, for no other reason than because he must next explain the form of the Centaurs, and again that of the Chimaera, and a crowd of such Gorgons and Pegasuses flows in upon him, and a host of other impossible and strange monster-like natures. If anyone, disbelieving in these, tries to reduce each of them to a reasonable probability, employing a sort of rustic wisdom, he will need a great deal of leisure.
ΣΩ. ἐμοὶ δὲ πρὸς αὐτὰ οὐδαμῶς ἐστι σχολή· τὸ δὲ αἴτιον, ὦ φίλε, τούτου τόδε. οὐ δύναμαί πω κατὰ τὸ Δελφικὸν γράμμα γνῶναι ἐμαυτόν· γελοῖον δή μοι φαίνεται τοῦτο ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν.4 ὅθεν δὴ χαίρειν ἐάσας ταῦτα, πειθόμενος δὲ τῷ νομιζομένῳ περὶ αὐτῶν, ὃ νυνδὴ ἔλεγον, σκοπῶ οὐ ταῦτα ἀλλʼ ἐμαυτόν, εἴτε τι θηρίον ὂν τυγχάνω Τυφῶνος πολυπλοκώτερον καὶ μᾶλλον ἐπιτεθυμμένον, εἴτε ἡμερώτερόν τε καὶ ἁπλούστερον ζῷον, θείας τινὸς καὶ ἀτύφου μοίρας φύσει μετέχον. ἀτάρ, ὦ ἑταῖρε, μεταξὺ τῶν λόγων, ἆρʼ οὐ τόδε ἦν τὸ δένδρον ἐφʼ ὅπερ ἦγες ἡμᾶς; ΦΑΙ. τοῦτο μὲν οὖν αὐτό. ΣΩ. νὴ τὴν Ἥραν, καλή γε ἡ καταγωγή. ἥ τε γὰρ πλάτανος αὕτη μάλʼ ἀμφιλαφής τε καὶ ὑψηλή, τοῦ τε ἄγνου τὸ ὕψος καὶ τὸ σύσκιον πάγκαλον, καὶ ὡς ἀκμὴν ἔχει τῆς ἄνθης, ὡς ἂν εὐωδέστατον παρέχοι τὸν τόπον·5 ἥ τε αὖ πηγὴ χαριεστάτη ὑπὸ τῆς πλατάνου ῥεῖ μάλα ψυχροῦ ὕδατος, ὥστε γε τῷ ποδὶ τεκμήρασθαι. Νυμφῶν τέ τινων καὶ Ἀχελῴου ἱερὸν ἀπὸ τῶν κορῶν τε καὶ ἀγαλμάτων ἔοικεν εἶναι. εἰ δʼ αὖ βούλει, τὸ εὔπνουν τοῦ τόπου ὡς ἀγαπητὸν καὶ σφόδρα ἡδύ· θερινόν τε καὶ λιγυρὸν ὑπηχεῖ τῷ τῶν τεττίγων χορῷ. πάντων δὲ κομψότατον τὸ τῆς πόας, ὅτι ἐν ἠρέμα προσάντει ἱκανὴ πέφυκε κατακλινέντι τὴν κεφαλὴν παγκάλως ἔχειν. ὥστε ἄριστά σοι ἐξενάγηται,6 ὦ φίλε Φαῖδρε. ΦΑΙ. σὺ δέ γε, ὦ θαυμάσιε, ἀτοπώτατός τις φαίνῃ. ἀτεχνῶς γάρ, ὃ λέγεις, ξεναγουμένῳ τινὶ καὶ οὐκ ἐπιχωρίῳ ἔοικας· οὕτως ἐκ τοῦ ἄστεος οὔτʼ εἰς τὴν ὑπερορίαν ἀποδημεῖς, οὔτʼ ἔξω τείχους ἔμοιγε δοκεῖς τὸ παράπαν ἐξιέναι. ΣΩ. συγγίγνωσκέ μοι, ὦ ἄριστε. φιλομαθὴς γάρ εἰμι· τὰ μὲν οὖν χωρία καὶ τὰ δένδρα οὐδέν μʼ ἐθέλει διδάσκειν,7 οἱ δʼ ἐν τῷ ἄστει ἄνθρωποι. σὺ μέντοι δοκεῖς μοι τῆς ἐμῆς ἐξόδου τὸ φάρμακον ηὑρηκέναι. ὥσπερ γὰρ οἱ τὰ πεινῶντα θρέμματα θαλλὸν ἤ τινα καρπὸν προσείοντες ἄγουσιν, σὺ ἐμοὶ λόγους οὕτω προτείνων ἐν βιβλίοις τήν τε Ἀττικὴν φαίνῃ περιάξειν ἅπασαν καὶ ὅποι ἂν ἄλλοσε βούλῃ. νῦν δʼ οὖν ἐν τῷ παρόντι δεῦρʼ ἀφικόμενος ἐγὼ μέν μοι δοκῶ κατακείσεσθαι, σὺ δʼ ἐν ὁποίῳ σχήματι οἴει ῥᾷστα ἀναγνώσεσθαι, τοῦθʼ ἑλόμενος ἀναγίγνωσκε. ΦΑΙ. ἄκουε δή.
SOCRATES: But I have no leisure at all for these things; and the cause of it, my friend, is this. I am not yet able, according to the Delphic inscription, to know myself; so it seems to me ridiculous to examine other things while I am still ignorant of this. Therefore, bidding farewell to these matters and accepting what is customary about them, as I just said, I examine not them but myself, to see whether I happen to be a beast more complex and more puffed up with passion than Typhon, or a gentler and simpler creature, sharing by nature in some divine and humble lot. But, my friend, in the midst of our talk, was not this the tree to which you were leading us? PHAEDRUS: Yes, this is the very one. SOCRATES: By Hera, it is a lovely resting-place. For this plane tree is very spreading and high, and the height and shadiness of the agnus-castus are extremely beautiful, and as it is in full bloom, it must make the place most fragrant. And the spring, too, is most delightful as it flows under the plane tree with very cold water, to judge by my foot. It seems to be a sanctuary of some Nymphs and of Achelous, to judge from the figurines and statues. And if you like, how welcome and exceedingly sweet is the breeziness of the place! It echoes with a summer-like and shrill song of the chorus of cicadas. But the most charming of all is the grass, because on a gentle slope it is naturally suited to support the head of one who lies down in perfect comfort. So you have been the best of guides, my dear Phaedrus. PHAEDRUS: And you, my admirable friend, appear to be a most strange person. For you are exactly like what you say, a stranger who is being guided and not a native of the place; so entirely do you never travel abroad from the city into foreign lands, nor even, as it seems to me, go outside the wall at all. SOCRATES: Forgive me, my excellent friend. For I am a lover of learning; and the country places and the trees will teach me nothing, but the people in the city do. Yet you seem to me to have found the medicine for my going out. For just as people lead hungry beasts by waving a green branch or some fruit before them, you, by holding out speeches in books in this way, will seem to lead me all over Attica, and wherever else you please. Now, therefore, having arrived here for the present, I think I shall lie down, and do you choose whatever posture you think will be easiest for you to read in, and read. PHAEDRUS: Listen, then.
- 229aἀνυπόδητος ὢν ἔτυχον
The participle ὤν is used with τυγχάνω to denote an accidental circumstance or coincidental state of affairs ("I happen to be").
- 229cἀλλʼ εἰ ἀπιστοίην... οὐκ ἂν ἄτοπος εἴην
A conditional construction with the optative in both the protasis (εἰ ἀπιστοίην) and the apodosis (οὐκ ἂν εἴην), expressing a gentle, cautious hypothesis about a present possibility ("if I were to disbelieve... I should not be out of place").
- 229eαἷς εἴ τις ἀπιστῶν... πολλῆς αὐτῷ σχολῆς δεήσει
The relative pronoun αἷς (feminine plural dative, referring back to the monstrous creatures in the preceding sentence) stands at the beginning of the sentence to connect it, leading directly into a conditional clause with εἴ and the participle ἀπιστῶν. The apodosis uses the impersonal verb δεήσει in the future indicative to state a certain consequence.
- 230aτοῦτο ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν
The infinitive σκοπεῖν is the real subject of the impersonal phrase γελοῖόν μοι φαίνεται ("it seems ridiculous to me"). The accusative participle ἀγνοοῦντα ("being ignorant of") functions as the subject accusative of the infinitive, referring to Socrates himself.
- 230bὡς ἂν εὐωδέστατον παρέχοι τὸν τόπον
The conjunction ὡς with the potential particle ἄν and the optative παρέχοι expresses a potential result or expectation based on observation ("so as to make, or it would likely make, the place most fragrant").
- 230cὥστε ἄριστά σοι ἐξενάγηται
The conjunction ὥste introduces a result clause with the perfect passive indicative ἐξενάγηται (used impersonally: "guiding has been done"). The pronoun σοι is a dative of agent, denoting the person by whom the action was performed.
- 230dτὰ μὲν οὖν χωρία καὶ τὰ δένδρα οὐδέν μʼ ἐθέλει διδάσκειν
The neuter plural subjects χωρία and δένδρα take the singular verb ἐθέλει, in accordance with the standard grammatical rule in Classical Greek (especially Attic syntax) where a neuter plural subject takes a singular verb.
