honour, as I now perceive myself to be. I, in my simplicity, imagined that the truth ought to be spoken concerning each of the topics of our praise, and that it would be sufficient, choosing those which are the most honourable to the God, to place them in as luminous an arrangement as we could. I had, therefore, great hopes that I should speak satisfactorily, being well aware that I was acquainted with the true foundations of the praise which we have engaged to render. But since, as it appears, our purpose has been, not to render Love his due honour, but to accumulate the most beautiful and the greatest attributes of his divinity, whether they in truth belong to it or not, and that the proposed question is not how Love ought to be praised, but how we should praise him most eloquently, my attempt must of necessity fail. It is on this account, I imagine, that in your discourses you have attributed everything to Love, and have described him to be the author of such and so great effects as, to those who are ignorant of his true nature, may exhibit him as the most beautiful and the best of all things. Not, indeed, to those who know the truth. Such praise has a splendid and imposing effect, but as I am unacquainted with the art of rendering it, my mind, which could not foresee what would be required of me, absolves me from that which my tongue promised. Farewell, then, for such praise I can never render.
"But if you desire, I will speak what I feel to be true; and that I may not expose myself to ridicule, I entreat you to consider that I speak without entering into competition with those who have preceded me. Consider, then, Phædrus, whether you will exact from me such a discourse, containing the mere truth with respect to Love, and composed of such unpremeditated expressions as may chance to offer themselves to my mind."—Phædrus and the rest bade him speak in the manner which he judged most befitting.—"Permit me,
