Phaedrus

    Phaedrus: tell me, O Socrates, isn’t it from someplace here by the Ilisus, it’s said that Boreas carried off Oreithyia?

    // 229β

    εἰπέ μοι, ὦ Σώκρατες, οὐκ ἐνθένδε μέντοι ποθὲν ἀπὸ τοῦ Ἰλισοῦ λέγεται ὁ Βορέας τὴν Ὠρείθυιαν ἁρπάσαι;

    //

    Boreas is the god of the cold north wind, storms, and winter; known for his abduction and rape of the Athenian princess Oreithyia.

    Socrates: if you would lead

    // 229β

    προάγοις ἄν

    //

    Phaedrus: there is shade there and a measured breeze (pneuma), and grass to sit on, or if we wish to lie down

    // 229β

    ἐκεῖ σκιά τ᾽ ἐστὶν καὶ πνεῦμα μέτριον, καὶ πόα καθίζεσθαι ἢ ἂν βουλώμεθα κατακλινῆναι

    //

    Socrates: well, what?

    // 229a

    τί μήν;

    Phaedrus: then do you see that lofty platanos tree?

    // 229a

    ὁρᾷς οὖν ἐκείνην τὴν ὑψηλοτάτην πλάτανον;

    //

    Platanus orientalis, known for its longevity and spreading crown; whose name is similar to that of the poet.

    //

    Socrates: go ahead then and look for anyplace we might sit

    // 229a

    πρόαγε δή καὶ σκόπει ἅμα ὅπου καθιζησόμεθα

    //

    Phaedrus: (cont.) especially at this season of the year and hour of the day

    // 229a

    ἄλλως τε καὶ τήνδε τὴν ὥραν τοῦ ἔτους τε καὶ τῆς ἡμέρας

    //

    Phaedrus: (cont.) and not unpleasant

    // 229a

    καὶ οὐκ ἀηδές

    //

    Phaedrus: (cont.) so it’s easy for us to go down the little river getting our feet wet

    // 229a

    ῥᾷστον οὖν ἡμῖν κατὰ τὸ ὑδάτιον βρέχουσι τοὺς πόδας ἰέναι

    //

    Phaedrus: good timing (kairos), it seems, that i happen to be barefoot; of course, you are always

    // 229a

    εἰς καιρόν, ὡς ἔοικεν, ἀνυπόδητος ὢν ἔτυχον: σὺ μὲν γὰρ δὴ ἀεί

    //

    Socrates: turning aside there, let’s go along the Ilissus; and then we’ll sit down wherever it seems (doke-o) to be in a stillness (hesuchia).

    // 229a

    δεῦρ᾽ ἐκτραπόμενοι κατὰ τὸν Ἰλισὸν ἴωμεν, εἶτα ὅπου ἂν δόξῃ ἐν ἡσυχίᾳ καθιζησόμεθα

    //

    Phaedrus: (cont.) but where do you wish us to sit down and read? (anagignosko)

    // 228ε

    ἀλλὰ ποῦ δὴ βούλει καθιζόμενοι ἀναγνῶμεν;

    //

    Phaedrus: (cont.) you’ve beaten me back (ekkrou-o) from my hope, O Socrates, that i would get to exercise (eggymnaz-o) on you

    // 228ε

    ἐκκέκρουκάς με ἐλπίδος, ὦ Σώκρατες, ἣν εἶχον ἐν σοὶ ὡς ἐγγυμνασόμενος

    //

    Phaedrus: Stop. (pau-o)

    // 228ε

    παῦε

    //

    Socrates: (cont.) but come on, show it

    // 228ε

    ἀλλ᾽ ἴθι δείκνυε

    triptych of the dog

    //

    a cicak dropped a souvenir on me
    yesterday, savasana; it was
    all happening, pure rejeki, a speck
    for playing dead; the simmering night, the sawah
    was fizzing and burping boggy chemistry

    the gamelan deliberated depth
    of banjar space, a soup of bronze and spittle

    //

    up i, cocks crowing death to rest, dark mind
    the cat was sick again, shit cleaned, cats fed
    the breath of rain, half-there, in vomit stepped
    scrubbed vinegar again, who made the bed
    i squinted past the dawn to wash a dish

    the load of towels, it was not a test
    the shape of chasing weather for a bone

    //

    and would the three of them have made a city—
    Lysias, Lysias, Lysias; he wasn’t there
    he wasn’t here, until bumbu for our sambal
    did rain down from the sky, and i said Lord
    i still deny that you’re an onion seller

    how practice held like density, as though
    svanasana could house the dog itself

    //

    🌒

    //

    see also Rabia Basri

    Socrates: (cont.) that while i love (phile-o) you completely, if Lysias too is present, it hasn’t seemed completely right (doke-o) to supply myself for you to practice on (emmeleta-o).

    // 228ε

    ὡς ἐγώ σε πάνυ μὲν φιλῶ, παρόντος δὲ καὶ Λυσίου, ἐμαυτόν σοι ἐμμελετᾶν παρέχειν οὐ πάνυ δέδοκται

    //

    Socrates: (cont.) and if this is so, then think (dianoe-o) about me in this way—

    // 228δ

    εἰ δὲ τοῦτό ἐστιν, οὑτωσὶ διανοοῦ περὶ ἐμοῦ

    //

    Socrates: (cont.) for i guess that you are holding the speech (logos) itself.

    // 228δ

    τοπάζω γάρ σε ἔχειν τὸν λόγον αὐτόν

    //

    wildlife documentary //

    before Phaedrus can speak, Socrates makes an accusation wrapped inside a demand:

    if you would first disclose, O friend (philotes), what it is you have (echo / echis) in the left hand (aristeros) under your cloak.

    here, echeis could be either a conjugation of echo/echein (to have/hold - and this again) or the plural nominative/accusative declension of echis (viper). exchanging echis for echein yields the alternative translation,

    if you would first disclose, O friend, what vipers are in the left hand under your cloak.

    the common verb (to have/hold) makes more sense than the uncommon noun (vipers), in explicit context; or what Phaedrus calls the dianoia, i.e. the reduction of written speech to a kind of thought-content. but the local environs (poetic) of this echeis call for circumspection. on one side, there’s the sinister aristeros, “the left (hand)"; and on the other, the concealment, “under your cloak”. while the word spoken aloud makes the sound of a snake’s hissecheisss; its natural sound is concealed by its being written (technology).

    Socrates invokes the concealed, present absence, or possibility of snakes; as he demands revelation of—?

    English “echo” isn’t descended from echein (to have/hold), but from eche (sound). The best word built from echein is Aristotle’s entelecheia (en + telos + echein), translated as “having or holding itself in its end or completion”; neatly, a talisman is an external container for, or reminder of, entelecheia.

    //

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