The introductory scene in the Laws, and the Phaedrus

 

In the opening scene of the Laws the Athenian suggests to his companions, Megillus, a Spartan, and Cleinias, a Cretan, that on their way they should discus laws:

Athenian: Tell me, gentlemen, to whom do you give the credit for establishing your codes of law? Is it a god or a man? (Qeo\j h1 tij a1nqrw&pwn u9mi=n, w} ce/noi, ei1lhfe th\n ai0ti/an th=j tw~n no/mwn diaqe/sewj;)

Cleinias: A god, sir, a god – and that’s the honest truth (Qeo/j, w} ce/ne, qeo/j, w(j ge to\ dikaio/taton ei0pei=n). Among us Cretans it is Zeus (para\ me\n h9mi=n Zeu/j); in Sparta (para\ de\ Lakedaimoni/oij) – which is where our friend here hails from (o3qen o3de e0sti/n) – they say it is Apollo, I believe (oi]mai fa/nai tou/touj A0po/llwna). Isn’t that right (h] ga/r;)?

Megillus: Yes, that’s right (Nai/).

(624a1-6, the introductory 6 lines of the Laws; translation Trevor J. Saunders, whose translation I use throughout my work on the Laws.)

Athenian: Well then, since you and your companion have been raised under laws with such a splendid ancestry (e0peidh\ de\ e0n toiou=toij h1qesi te/trafqe nomikoi=j su/ te kai\ o3de), I expect you will be quite happy if we spend our time together today in a discussion about constitutions and laws, and occupy our journey in a mutual exchange of views (prosdokw~ ou0k a2n a0hdw~j peri/ te politei/aj ta\ nu=n kai\ no/mwn th\n diatribh/n, le/gonta/j te kai\ a0kou/ontaj a3ma kata\ th\n porei/an, poih/sasqai). I’ve heard it said that from Cnossos to Zeus’ cave and shrine is quite a long way (pa/ntwj d’ h3 ge e0k Knwsou= o9do\j ei0j to\ tou= Dio\j a1ntron kai\ i9ero/n, w(j a0kou/omen, i9kanh/), and the tall trees along the route provide shady resting places which will be more than welcome in this stiflingly hot weather (kai\ a0na/paulai kata\ th\n o9do/n, w(j ei0ko/j, pni/gouj o1ntoj ta\ nu=n, e0n toi=j u9yhloi=j de/ndresi/n ei0si skiarai/). At our age, there is every excuse for having frequent rests in them (kai\ tai=j h9liki/aij pre/pon a2n h9mw~n ei1h to\ dianapau&esqai pukna\ e0n au0tai=j), so as to refresh ourselves by conversation (lo/goij te a0llh/louj paramuqoume/nouj). In this way we shall come to the end of the whole journey without having tired ourselves out (th\n o9do\n a3pasan ou3tw meta\ r9a|stw&nhj diapera=nai).

In the Phaedrus Socrates, styling himself as the Athenian stranger, admires the scene, which Phaedrus has chosen for reading to him – and discuss with him – Lysias’ Eroticus:

‘By Hera (Nh\ th\n H{ran), a fine stopping place (kalh/ ge h9 katagwgh/)! This plane-tree is very spreading and tall (h[ te ga\r pla/tanoj au3th ma/l’ a0mfilafh/j te kai\ u9yhlh/), and the tallness and shadiness of the agnus are quite lovely (tou= te a1gnou to\ u3yoj kai\ to\ su/skion pa/gkalon); and being in full flower (kai\ w(j a0kmh\n e1xei th=j a1nqhj) it seems the place to smell as sweetly as it could (w(j a2n eu0wde/staton pare/xoi to\n to/pon). The stream, too, flows very attractively under the plane, with the coolest water (h3 te au] phgh\ xariesta/th u9po\ th=j plata/nou r9ei= ma/la yuxrou= u3datoj), to judge by my foot (w#ste ge tw~| podi\ tekmh/rasqai). From the figurines and statuettes, the spot seems to be sacred to some Nymphs and to Achelous (Numfw~n te/ tinwn kai\ A0xelw~|ou i9ero\n a0po\ tw~n korw~n te kai\ a0galma/twn e1oiken ei]nai). Then again, if you like (ei0 d’ au] bou/lei), how welcome it is, the freshness of the place, and very pleasant (to\ eu1pnoun tou= to/pou w(j a0gaphto\n kai\ sfo/dra h9du/); it echoes with a summery shrillness to the cicadas’ song (qerino/n te kai\ liguro\n u9phxei= tw~|| tw~n qetti/gwn xorw~|). Most delightful of all is the matter of the grass (pa/ntwn de\ komyo/taton to\ th=j po/aj), growing on a gentle slope and thick enough to be just right to rest one’s head upon (o3ti e0n h0re/ma prosa/ntei i9kanh\ pe/fuke katakline/nti th\n kefalh\n pagka/lwj e1xein). So you have been the best of guides for a stranger (w#ste a1rista/ soi e0cena/ghtai), my dear Phaedrus (w} fi/le Fai=dre).’ (229b2-c5, translation C.J. Rowe, whose translation I use when I work on the Phaedrus).

After producing his talk, rivalling Lysias’ Eroticus, Socrates intends to leave, but Phaedrus begs him to stay: ‘Don’t go yet (Mh/pw ge), Socrates (w} Sw&kratej); not until the heat of the day has passed (pri\n a2n to\ kau=ma pare/lqh). Don’t you see that it’s just about midday (h2 ou0x o9ra=|j w(j sxedo\n h1dh meshmbri/a i3statai), the time when we say that everything comes to a stop (h9 dh\ kaloume/nh staqera/;)? Let’s wait (a0lla\ paramei/nantej) and discuss what has been said (kai\\ a3ma peri\ tw~n ei0rhme/nwn dialexqe/ntej), and then we’ll go, when it’s cooler (ta/xa e0peida\n a0poyuxh=| i1men).’ (242a3-6)

The motive of the stifling heat (pni=goj) – evocated in Laws 625b3: pni/gouj o1ntoj ta\ nu=n (‘in this stiflingly hot weather’) – comes to the fore in Phaedrus 258e2 (e0n tw~| pni/gei, ‘in the heat’), where Socrates considers examining Lysias on the subject of writing, and again at 279b4, where Phaedrus says that it’s time to end the discussion ‘now that the heat has become milder (e0peidh\ kai\ to\ pni=goj h0piw&teron ge/gonen)’.