The Syr. Why, on the silly fools who come and see my puppet show. (85) I live on them.
(85) "My marionettes." Cf. Herod. ii. 48; Lucian lxxii., "De Syr. d."
16; Aristot. "de Mund." 6.
Phil. Ah yes! and that explains how the other day I heard you praying to the gods to grant you, wheresoe'er you chance to be, great store of corn and wine, but dearth of wits. (86) (86) Or, "of fruits abundance, but of wits a famine." Cf. Plat. "Rep."
546 A. His prayer resembles that of the thievish trader in Ovid, "Fast." v. 675 foll., "Grant me to-day my daily...fraud!" but in spite of himself (like Dogberry), he seems to pray to the gods to "write him down an ass"!
Pass on (said Callias); now it is your turn, Socrates. What have you to say to justify your choice? How can you boast of so discredited an art?
(87) (87) Sc. "the hold-door trade."
He answered: Let us first decide (88) what are the duties of the good go-between; (89) and please to answer every question without hesitating; let us know the points to which we mutually assent. (90) Are you agreed to that?
(88) Or, "define in common." Cf. "Mem." IV. vi. 15.
(89) Or, "man-praiser." Cf. "The Manx Witch," p. 47 (T. E. Brown), "And Harry, more like a dooiney-molla For Jack, lak helpin him to woo." See, too, Mr. Hall Caine's "Manxman," p. 73.
(90) See Plat. "Rep." 342 D, for a specimen of Socratic procedure, "from one point of agreement to another."
The Company, in chorus. Without a doubt (they answered, and the formula, once started, was every time repeated by the company, full chorus).
Soc. Are you agreed it is the business of a good go-between to make him (or her) on whom he plies his art agreeable to those with them? (91) (91) Al. "their followers." See "Mem." II. vi. 36.
Omnes. Without a doubt.
Soc. And, further, that towards agreeableness, one step at any rate consists in wearing a becoming fashion of the hair and dress? (92) Are you agreed to that?
(92) See Becker, "Char." Exc. iii. to Sc. xi.
Omnes. Without a doubt.
Soc. And we know for certain, that with the same eyes a man may dart a look of love or else of hate (93) on those he sees. Are you agreed?
(93) See "Mem." III. x. 5.
Omnes. Without a doubt.
Soc. Well! and with the same tongue and lips and voice may speak with modesty or boastfulnes?
Omnes. Without a doubt.
Soc. And there are words that bear the stamp of hate, and words that tend to friendliness? (94) (94) Cf. Ep. St. James iii. 10, "Out of the same mouth proceedeth blessing and cursing."
Omnes. Without a doubt.
Soc. The good go-between will therefore make his choice between them, and teach only what conduces to agreeableness?
Omnes. Without a doubt.
Soc. And is he the better go-between who can make his clients pleasing to one person only, or can make them pleasing to a number? (95) (95) Or, "to the many." The question is ambiguous. {e} = "an" or "quam."
The company was here divided; the one half answered, "Yes, of course, the largest number," whilst the others still maintained, "Without a doubt."
And Socrates, remarking, "That proposition is agreed to also," thus proceeded: And if further he were able to make them pleasing to the whole community, should we not have found in this accomplished person an arch-go-between?
Clearly so (they answered with one voice).
Soc. If then a man had power to make his clients altogether pleasing; that man, I say, might justly pride himself upon his art, and should by rights receive a large reward? (96) (96) Or, "he deserves to do a rattling business," "to take handsome fees." Cf. Sheridan's Mrs. Coupler, in "A Trip to Scarborough."
And when these propositions were agreed to also, he turned about and said: Just such a man, I take it, is before you in the person of Antisthenes! (97) (97) See Diog. Laert. "Antisth." VI. i. 8; Plut. "Symp." ii. 1. 503.
Whereupon Antisthenes exclaimed: What! are you going to pass on the business? will you devolve this art of yours on me as your successor, Socrates? (98) (98) Or, "going to give up business, and hand on the trade to me as your successor?"
I will, upon my word, I will (he answered): since I see that you have practised to some purpose, nay elaborated, an art which is the handmaid to this other.
And what may that be? asked Antisthenes.
Soc. The art of the procurer. (99) The other (in a tone of deep vexation): Pray, what thing of the sort are you aware I ever perpetrated?
Soc. I am aware that it was you who introduced our host here, Callias, to that wise man Prodicus; (100) they were a match, you saw, the one enamoured of philosophy, and the other in need of money. It was you again, I am well enough aware, who introduced him once again to Hippias (101) of Elis, from whom he learnt his "art of memory"; (102) since which time he has become a very ardent lover, (103) from inability to forget each lovely thing he sets his eyes on. And quite lately, if I am not mistaken, it was you who sounded in my ears such praise of our visitor from Heraclea, (104) that first you made me thirst for his society, and then united us. (105) For which indeed I am your debtor, since I find him a fine handsome fellow and true gentleman. (106) And did you not, moreover, sing the praises of Aeschylus of Phlius (107) in my ears and mine in his?--in fact, affected us so much by what you said, we fell in love and took to coursing wildly in pursuit of one another like two dogs upon a trail. (108) (100) Or, "the sage," "the sophist." See "Mem." I. vi. 13; II. i. 21.
(101) See "Mem." IV. iv. 5; and for his art of memory cf. Plat. "Hipp.
(102) The "memoria technica" (see Aristot. "de An." iii. 3, 6), said to have been invented by Simonides of Ceos. Cic. "de Or." ii. 86; "de Fin." ii. 32; Quinct. xi. 2. 559.
(103) Or, "has grown amorous to a degree" (al. "an adept in love's lore himself." Cf. Plat. "Rep." 474 D, "an authority in love."-- Jowett) "for the simple reason he can't forget each lovely thing he once has seen." Through the "ars memoriae" of Hippias, it becomes an "idee fixe" of the mind.
(104) Perhaps Zeuxippus. See Plat. "Prot." 318 B. Al. Zeuxis, also a native of Heraclea. See "Mem." I. iv. 3; "Econ." x. 1.
(105) Or, "introduced him to me." Cf. "Econ." iii. 14; Plat. "Lach."
200 D.
(106) "An out-and-out {kalos te kagathos}."
(107) Who this Phliasian is, no one knows.
(108) Al. "like two hounds chevying after one another."
With such examples of your wonder-working skill before my eyes, I must suppose you are a first-rate matchmaker. For consider, a man with insight to discern two natures made to be of service to each other, and with power to make these same two people mutually enamoured! That is the sort of man, I take it, who should weld together states in friendship; cement alliances with gain to the contracting parties; (109) and, in general, be found an acquisition to those several states; to friends and intimates, and partisans in war, a treasure worth possessing. (110) But you, my friend, you got quite angry. One would suppose I had given you an evil name in calling you a first-rate matchmaker.
(109) Al. "and cement desirable matrimonial connections." Cf. Aristot.
(110) See the conversation with Critobulus, so often referred to, {peri philias}, in "Mem." II. vi.
Yes (he answered meekly), but now I am calm. It is clear enough, if I possess these powers I shall find myself surcharged with spiritual riches.
In this fashion the cycle of the speeches was completed. (111) (111) See Hug, "Einleitung," xxxi. "Quellen des Platonischen Symposion."
V Then Callias: Our eyes are on you, Critobulus. Yours to enter the lists (1) against the champion Socrates, who claims the prize of beauty. Do you hesitate?
Soc. Likely enough he does, for possibly he sees Sir Pandarus stands high in their esteem who are the judges of the contest.
In spite of which (retorted Critobulus), I am not for drawing back. (2) I am ready; so come on, and if you have any subtle argument to prove that you are handsomer than I am, now's your time, instruct us. But just stop one minute; have the goodness, please, to bring the lamp a little closer.
(2) Or, "I do; but all the same, I am not for shirking." Cf. Aristoph.
"Frogs," 860, {etiomos eum egoge, kouk anaduomai, daknein}: "I'm up to it; I am resolved" (Frere); Dem. "de F. Leg." 406 20: "His resolution never reached that point, but shrank back, for his conscience checked it" (Kennedy).
Soc. Well then, I call upon you first of all, as party to this suit, to undergo the preliminary examination. (3) Attend to what I say, and please be good enough to answer.
(3) The {anakrisis}, or "previous inquiry" (before one of the archons) of parties concerned in a suit, to see whether the action lay. Cf.
Plat. "Charm." 176 C. See Gow, "Companion," xiv. 74.
Crit. Do you be good enough yourself to put your questions.
Soc. Do you consider that the quality of beauty is confined to man, or is it to be found in other objects also? What is your belief on this point?
Crit. For my part, I consider it belongs alike to animals--the horse, the ox--and to many things inanimate: that is to say, a shield, a sword, a spear are often beautiful.
Soc. How is it possible that things, in no respect resembling one another, should each and all be beautiful? (4) (4) See "Mem." III. viii. 5, quoted by Galen, "de Usu Part." i. 370.
Crit. Of course it is, God bless me! if well constructed by the hand of man to suit the sort of work for which we got them, or if naturally adapted to satisfy some want, the things in either case are beautiful.
Soc. Can you tell me, then, what need is satisfied by our eyes?
Crit. Clearly, the need of vision.
Soc. If so, my eyes are proved at once to be more beautiful than yours.
Crit. How so?
Soc. Because yours can only see just straight in front of them, whereas mine are prominent and so projecting, they can see aslant. (5) (5) Or, "squint sideways and command the flanks."
Crit. And amongst all animals, you will tell us that the crab has loveliest eyes? (6) Is that your statement?
(6) Or, "is best provided in respect of eyeballs."
Soc. Decidedly, the creature has. And all the more so, since for strength and toughness its eyes by nature are the best constructed.
Crit. Well, let that pass. To come to our two noses, which is the more handsome, yours or mine?
Soc. Mine, I imagine, if, that is, the gods presented us with noses for the sake of smelling. Your nostrils point to earth; but mine are spread out wide and flat, as if to welcome scents from every quarter.
Crit. But consider, a snubness of the nose, how is that more beautiful than straightness? (7) (7) Or, "your straight nose." Cf. Plat. "Theaet." 209 C: Soc. "Or, if I had further known you not only as having nose and eyes, but as having a snub nose and prominent eyes, should I have any more notion of you than myself and others who resemble me?" Cf. also Aristot. "Pol." v. 9, 7: "A nose which varies from the ideal of straightness to a hook or snub may still be a good shape and agreeable to the eye; but if the excess be very great, all symmetry is lost, and the nose at last ceases to be a nose at all on account of some excess in one direction or defect in the other; and this is true of every other part of the human body. The same law of proportion holds in states."--Jowett.
Soc. For this good reason, that a snub nose does not discharge the office of a barrier; (8) it allows the orbs of sight free range of vision: whilst your towering nose looks like an insulting wall of partition to shut off the two eyes. (9) (8) Or, "the humble snub is not a screen or barricade."
(9) Cf. "Love's Labour Lost," v. 2. 568: Boyet. "Your nose says no, you are not, for it stands too right"; also "The Song of Solomon," vii. 4: "Thy nose is the tower of Lebanon, which looketh toward Damascus."
As to the mouth (proceeded Critobulus), I give in at once; for, given mouths are made for purposes of biting, you could doubtless bite off a much larger mouthful with your mouth than I with mine.
Soc. Yes, and you will admit, perhaps, that I can give a softer kiss than you can, thanks to my thick lips.
Crit. It seems I have an uglier mouth than any ass.
Soc. And here is a fact which you will have to reckon with, if further evidence be needed to prove that I am handsomer than you. The naiads, nymphs, divine, have as their progeny Sileni, who are much more like myself, I take it, than like you. Is that conclusive?
Nay, I give it up (cried Critobulus), I have not a word to say in answer. I am silenced. Let them record the votes. I fain would know at once what I must suffer or must pay. (10) Only (he added) let them vote in secret. (11) I am afraid your wealth and his (Antisthenes') combined may overpower me.
(10) For this formula see "Dict. Ant." {timema}. Cf. "Econ." xi. 25; Plat. "Apol." 36 B; "Statesm." 299 A; "Laws," freq.; Dem. 529. 23; 533. 2.
(11) And not as in the case described (Thuc. iv. 74), where the people (at Megara) were compelled to give sentence on the political opponents of the oligarchs by an open vote. Cf. Lysias, 133, 12, {ten de psephon ouk eis kadiskous, alla phaneran epi tas trapezas tautas dei tithenai}.
Accordingly the boy and girl began to register the votes in secret, while Socrates directed the proceedings. He would have the lamp-stand (12) this time brought close up to Critobulus; the judges must on no account be taken in; the victor in the suit would get from the two judges, not a wreath of ribands (13) for a chaplet, but some kisses.
(12) {ton lukhnon} here, above, S. 2, {ton lamptera}. Both, I take it, are oil-lamps, and differ merely as "light" and "lamp."
When the urns were emptied, it was found that every vote, without exception, had been cast for Critobulus. (14) (14) Lit. "When the pebbles were turned out and proved to be with Critobulus, Socrates remarked, 'Papae!'" which is as much to say, "Od's pity!"
Whereat Socrates: Bless me! you don't say so? The coin you deal in, Critobulus, is not at all like that of Callias. His makes people just; whilst yours, like other filthy lucre, can corrupt both judge and jury.
(15) (15) {kai dikastas kai kritas}, "both jury and presiding judges," i.e.
the company and the boy and girl.
VI Thereupon some members of the party called on Critobulus to accept the meed of victory in kisses (due from boy and girl); others urged him first to bribe their master; whilst others bandied other jests. Amidst the general hilarity Hermogenes alone kept silence.
Whereat Socrates turned to the silent man, and thus accosted him: Hermogenes, what is a drunken brawl? Can you explain to us?
He answered: If you ask me what it is, I do not know, but I can tell you what it seems to me to be.
Soc. That seems as good. What does it seem?
Her. A drunken brawl, in my poor judgment, is annoyance caused to people over wine.
Soc. Are you aware that you at present are annoying us by silence?
Her. What, whilst you are talking?
Soc. No, when we pause a while.
Her. Then you have not observed that, as to any interval between your talk, a man would find it hard to insert a hair, much more one grain of sense.
Then Socrates: O Callias, to the rescue! help a man severely handled by his cross-examiner.
Call. With all my heart (and as he spoke he faced Hermogenes). Why, when the flute is talking, we are as silent as the grave.
Her. What, would you have me imitate Nicostratus (1) the actor, reciting his tetrameters (2) to the music of the fife? Must I discourse to you in answer to the flute?
(1) See Cobet, "Pros. Xen." p. 53; and cf. Diog. Laert. iv. 3, 4; Polyaen. vi. 10; "Hell." IV. viii. 18.
(2) See Aristoph. "Clouds," where Socrates is giving Strepsiades a lesson in "measures," 639-646: {poteron to trimetron e to tetrametron}.
Then Socrates: By all that's holy, I wish you would, Hermogenes. How delightful it would be. Just as a song sounds sweeter in concert with the flute, so would your talk be more mellifluous attuned to its soft pipings; and particularly if you would use gesticulation like the flute-girl, to suit the tenor of your speech.
Here Callias demanded: And when our friend (Antisthenes) essays to cross-examine people (3) at a banquet, what kind of piping (4) should he have?
(3) Or, "a poor body," in reference to the elentic onslaught made on himself by Antisthenes above.
(4) {to aulema}, a composition for reed instruments, "music for the flute." Cf. Aristoph. "Frogs," 1302.
Ant. The person in the witness-box would best be suited with a (5) Or, "motif on a scrannel pipe." See L. & S. s.v. {puthaules}. Cf.
Poll. iv. 81, {puthikon aulema}, an air ({nomos}) played on the {puthois aulos}, expressing the battle between Apollo and the Python, the hiss of which was imitated.
Thus the stream of talk flowed on; until the Syracusan, who was painfully aware that while the company amused themselves, his "exhibition" was neglected, turned, in a fit of jealous spleen, at last on Socrates. (6) (6) "The Syracusan is 'civil as an orange, and of that jealous complexion.'"
The Syr. They call you Socrates. Are you that person commonly nicknamed the thinker? (7) (7) Apparently he has been to see the "Clouds" (exhibited first in 423 B.C.), and has conceived certain ideas concerning Socrates, "a wise man, who speculated about the heaven above, and searched into the earth beneath, and made the worse appear the better cause."
Soc. Which surely is a better fate than to be called a thoughtless person?
The Syr. Perhaps, if you were not thought to split your brains on things above us--transcendental stuff. (8) (8) Or, "if only you were held to be less 'meteoric,' less head-inairy in your speculations."
Soc. And is there anything more transcendental than the gods?
The Syr. By heaven! no, it is not the gods above us whom you care for, but for matters void of use and valueless. (9) (9) It is impossible to give the play on words. The Syr.
{anophelestaton}. Soc. {ano...ophelousin}. Schenkl after Madvig emend.: {ton ano en nephelais onton} = "but for things in the clouds above."
Soc. It seems, then, by your showing I do care for them. How value less the gods, not more, if being above us they make the void of use to send us rain, and cause their light to shine on us? And now, sir, if you do not like this frigid (10) argument, why do you cause me trouble? The fault is yours. (11) (10) Cf. "Cyrop." VIII. iv. 22, 23.
(11) {pho parekhousin...pragmata moi parekhon}. Lit. "cause light...causing me trouble."
Well, let that be (the other answered); answer me one question: How many fleas' feet distance is it, pray, from you to me? (12) They say you measure them by geometric scale.
(12) See Aristoph. "Clouds," 144 foll.: {aneret' arti Khairephonta Sokrates psullan oposous alloito tous autes podas dakousa gar...} Cf. Lucian, ii. "Prom. in Verb. 6," and "Hudibras, the Second Part of," canto iii.: How many scores a Flea will jump Of his own length from Head to Rump Which Socrates and Chaerephon In vain essayed so long agon.
But here Antisthenes, appealing to Philippus, interposed: You are a man full of comparisons. (13) Does not this worthy person strike you as somewhat like a bully seeking to pick a quarrel? (14) caricaturist." See Plat. "Symp." 215 A; Hug, "Enleitung," xiv.; Aristoph. "Birds," 804 (Frere, p. 173); "Wasps," 1309.
(14) Aristoph. "Frogs," 857, "For it ill beseems illustrious bards to scold like market-women." (Frere, p. 269); "Knights," 1410, "to bully"; "Eccles." 142: {kai loidorountai g' osper empepokotes, kai ton paroinount' ekpherous' oi toxotai.} Yes (replied the jester), he has a striking likeness to that person and a heap of others. He bristles with metaphors.
Soc. For all that, do not you be too eager to draw comparisons at his expense, or you will find yourself the image of a scold and brawler.
(15) (15) Or, "a striking person."
Phil. But what if I compare him to all the primest creatures of the world, to beauty's nonpareils, (16) to nature's best--I might be justly likened to a flatterer but not a brawler. (17) (16) Lit. "compare him to those in all things beauteous and the best."
With {tois pasi kalois kai tois beltistois} cf. Thuc. v. 28, {oi 'Argeioi arista eskhon tois pasi}, "The Argives were in excellent condition in all respects." As to Philippus's back-handed compliment to the showman, it reminds one of Peter Quince's commendation of Bottom: "Yea and the best person too; and he is a very paramour for a sweet voice."
(17) It is not easy to keep pace with the merryman's jests; but if I follow his humour, he says to Socrates: "If the cap is to fit, you must liken me to one who quits 'assault and battery' for 'compliments (sotto voce, "lies") and flattery.'"
Soc. Why now, you are like a person apt to pick a quarrel, since you imply they are all his betters. (18) (18) When Socrates says {ei pant' autou beltio phes einai, k.t.l.}, the sense seems to be: "No, if you say that all these prime creatures are better than he is, you are an abusive person still."
Phil. What, would you have me then compare him to worse villains?
Soc. No, not even to worse villains.
Phil. What, then, to nothing, and to nobody?
Soc. To nought in aught. Let him remain his simple self-- Phil. Incomparable. But if my tongue is not to wag, whatever shall I do to earn my dinner?
Soc. Why, that you shall quite easily, if with your wagging tongue you do not try to utter things unutterable.
Here was a pretty quarrel over wine soon kindled and soon burnt.
VII But on the instant those who had not assisted in the fray gave tongue, the one part urging the jester to proceed with his comparisons, and the other part dissuading.
The voice of Socrates was heard above the tumult: Since we are all so eager to be heard at once, what fitter time than now to sing a song, in chorus.
And suiting the action to the words, he commenced a stave.
The song was barely finished, when a potter's wheel was brought in, on which the dancing-girl was to perform more wonders.
At this point Socrates addressed the man of Syracuse: It seems I am likely to deserve the title which you gave me of a thinker in good earnest. Just now I am speculating by what means your boy and girl may pass a happy time, and we spectators still derive the greatest pleasure from beholding them; and this, I take it, is precisely what you would yourself most wish. Now I maintain, that throwing somersaults in and out of swords is a display of danger uncongenial to a banquet. And as for writing and reading on a wheel that all the while keeps whirling, I do not deny the wonder of it, but what pleasure such a marvel can present, I cannot for the life of me discover. Nor do I see how it is a whit more charming to watch these fair young people twisting about their bodies and imitating wheels than to behold them peacefully reposing.
We need not fare far afield to light on marvels, if that is our object.
All about us here is full of marvel; we can begin at once by wondering, why it is the candle gives a light by dint of its bright flame, while side by side with it the bright bronze vessel gives no light, but shows within itself those other objects mirrored. (1) Or, how is it that oil, being moist and liquid, keeps that flame ablaze, but water, just because it is liquid, quenches fire. But no more do these same marvels tend to promote the object of the wine-cup. (2) (1) Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory with regard to the sun.
(2) Lit. "work to the same end as wine."
But now, supposing your young people yonder were to tread a measure to the flute, some pantomime in dance, like those which the Graces and the Hours with the Nymphs are made to tread in pictures, (3) I think they would spend a far more happy time themselves, and our banquet would at once assume a grace and charm unlooked for.
(3) Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6: iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede.
The Graces and the Nymphs, together knit, With rhythmic feet the meadow beat (Conington).
Ib. iv. 7. 5.
The Syracusan caught the notion readily.
By all that's holy, Socrates (he cried), a capital suggestion, and for my part, I warrant you, I will put a piece upon the stage, which will delight you, one and all.
VIII With these words the Syracusan made his exit, bent on organising his performance. (1) As soon as he was gone, Socrates once more essayed a novel argument. (2) He thus addressed them: (1) {sunekroteito}, "on the composition of his piece." Al. "amidst a round of plaudits."
(2) "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.
It were but reasonable, sirs, on our part not to ignore the mighty power here present, (3) a divinity in point of age coequal with the everlasting gods, yet in outward form the youngest, (4) who in magnitude embraces all things, and yet his shrine is planted in the soul of man.
Love (5) is his name! and least of all should we forget him who are one and all votaries of this god. (6) For myself I cannot name the time at which I have not been in love with some one. (7) And Charmides here has, to my knowledge, captivated many a lover, while his own soul has gone out in longing for the love of not a few himself. (8) So it is with Critobulus also; the beloved of yesterday is become the lover of to-day.
Ay, and Niceratus, as I am told, adores his wife, and is by her adored.
(9) As to Hermogenes, which of us needs to be told (10) that the soul of this fond lover is consumed with passion for a fair ideal--call it by what name you will--the spirit blent of nobleness and beauty. (11) See you not what chaste severity dwells on his brow; (12) how tranquil his gaze; (13) how moderate his words; how gentle his intonation; now radiant his whole character. And if he enjoys the friendship of the most holy gods, he keeps a place in his regard for us poor mortals. But how is it that you alone, Antisthenes, you misanthrope, love nobody?
(3) Cf. Shelley, "Hymn to Intellectual Beauty": The awful shadow of some unseen Power Floats, though unseen, among us...(4) Reading with L. D. after Blomfield (Aesch. "Ag." p. 304), {idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is fashioned like to mortal man."
(5) "Eros."
(6) Or, "who are each and all of us members of his band." For {thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs," 327.
(7) Cf. Plat. "Symp." 177 D: "No one will vote against you, Erysimachus, said Socrates; on the only subject ({ta erotika}) of which I profess to have any knowledge, I certainly cannot refuse to speak, nor, I presume, Agathon and Pasuanias; and there can be no doubt of Arisophanes, who is the constant servant of Dionysus and Aphrodite; nor will any one disagree of those I see around me" (Jowett).
(8) Or, "has had many a passionate admirer, and been enamoured of more than one true love himself." See Plat. "Charm.," ad in.
(9) For Love and Love-for-Love, {eros} and {anteros}, see Plat.
"Phaedr." 255 D. Cf. Aristot. "Eth. N." ix. 1.
(10) Lit. "which of us but knows his soul is melting away with passion." Cf. Theocr. xiv. 26.
(11) Lit. "beautiful and gentle manhood."
(12) Lit. "how serious are his brows."
(13) The phrases somehow remind one of Sappho's famous ode: {phainetai moi kenos isos theoisin emmen oner, ostis enantios toi izanei, kai plasion adu phoneusas upakouei kai gelosas imeroen}.
But there we must stop. Hermogenes is a sort of Sir Percivale, "such a courtesy spake thro' the limbs and in the voice."
Nay, so help me Heaven! (he replied), but I do love most desperately yourself, O Socrates!
Whereat Socrates, still carrying on the jest, with a coy, coquettish air, (14) replied: Yes; only please do not bother me at present. I have other things to do, you see.
(14) Al. "like a true coquet." Cf. Plat. "Phaedr." 228 C.
Antisthenes replied: How absolutely true to your own character, arch go-between! (15) It is always either your familiar oracle won't suffer you, that's your pretext, and so you can't converse with me; or you are bent upon something or somebody else.
(15) See "Mem." III. xi. 14.
Then Socrates: For Heaven's sake, don't carbonado (16) me, Antisthenes, that's all. Any other savagery on your part I can stand, and will stand, as a lover should. However (he added), the less we say about your love the better, since it is clearly an attachment not to my soul, but to my lovely person.
(16) Or, "tear and scratch me."
And then, turning to Callias: And that you, Callias, do love Autolycus, this whole city knows and half the world besides, (17) if I am not mistaken; and the reason is that you are both sons of famous fathers, and yourselves illustrious. For my part I have ever admired your nature, but now much more so, when I see that you are in love with one who does not wanton in luxury or languish in effeminacy, (18) but who displays to all his strength, his hardihood, his courage, and sobriety of soul.
To be enamoured of such qualities as these is a proof itself of a true lover's nature.
(17) Lit. "many a foreign visitor likewise."
(18) See the Attic type of character, as drawn by Pericles, Thuc. ii.
40.
Whether indeed Aphrodite be one or twain (19) in personality, the heavenly and the earthly, I cannot tell, for Zeus, who is one and indivisible, bears many titles. (20) But this thing I know, that these twain have separate altars, shrines, and sacrifices, (21) as befits their nature--she that is earthly, of a lighter and a laxer sort; she that is heavenly, purer and holier in type. And you may well conjecture, it is the earthly goddess, the common Aphrodite, who sends forth the bodily loves; while from her that is named of heaven, Ourania, proceed those loves which feed upon the soul, on friendship and on noble deeds.
It is by this latter, Callias, that you are held in bonds, if I mistake not, Love divine. (22) This I infer as well from the fair and noble character of your friend, as from the fact that you invite his father to share your life and intercourse. (23) Since no part of these is hidden from the father by the fair and noble lover.
(19) For Aphrodite Ourania and Pandemos see Plat. "Symp." 180.
(20) Lit. "that is believed to be the same." See Cic. "De N. D." iii.
16. Cf. Aesch. "Prom." 210 (of Themis and Gaia), {pollon onomaton morphe mia}.
(21) e.g. to Aphrodite Pandemos a white goat, {mekas leuke}, but to Aphrodite Ourania a heifer, and {thusiai nephaliai}, offerings without wine, i.e. of water, milk, and honey. Schol. to Soph.
"Oed. Col." 100; Lucian, lxvii. "Dial. Mer." 7. 1.
(22) Lit. "by Eros."
(23) Cf. Plat. "Prot." 318 A; Aristoph. "Thesmoph." 21, "learned conversazioni."
Hermogenes broke in: By Hera, Socrates, I much admire you for many things, and now to see how in the act of gratifying Callias you are training him in duty and true excellence. (24) (24) Lit. "teaching him what sort of man he ought to be." This, as we know, is the very heart and essence of the Socratic (= {XS}) method. See "Mem." I. ii. 3.
Why, yes (he said), if only that his cup of happiness may overflow, I wish to testify to him how far the love of soul is better than the love of body.
Without friendship, (25) as we full well know, there is no society of any worth. And this friendship, what is it? On the part of those whose admiration (26) is bestowed upon the inner disposition, it is well named a sweet and voluntary compulsion. But among those whose desire (26) is for the body, there are not a few who blame, nay hate, the ways of their beloved ones. And even where attachment (26) clings to both, (27) even so the bloom of beauty after all does quickly reach its prime; the flower withers, and when that fails, the affection which was based upon it must also wither up and perish. But the soul, with every step she makes in her onward course towards deeper wisdom, grows ever worthier of love.
(25) Lit. "That without love no intercourse is worth regarding, we all know."
(26) N.B.--{agamenon, epithumounton, sterxosi}. Here, as often, the author seems to have studied the {orthoepeia} of Prodicus. See "Mem." II. i. 24.
(27) i.e. "body and character."
Ay, and in the enjoyment of external beauty a sort of surfeit is engendered. Just as the eater's appetite palls through repletion with regard to meats, (28) so will the feelings of a lover towards his idol.
But the soul's attachment, owing to its purity, knows no satiety.
(29) Yet not therefore, as a man might fondly deem, has it less of the character of loveliness. (30) But very clearly herein is our prayer fulfilled, in which we beg the goddess to grant us words and deeds that bear the impress of her own true loveliness. (31) (28) Cf. "Mem." III. xi. 13.
(29) Lit. "is more insatiate." Cf. Charles Wesley's hymn: O Love Divine, how sweet Thou art! When shall I find my willing heart All taken up by Thee?
(30) Lit. "is she, the soul, more separate from Aphrodite."
(31) Or, "stamped with the image of Aphrodite." Zeune cf. Lucr. i. 24, addressing Venus, "te sociam studeo scribendis versibus esse," "I would have thee for a helpmate in writing the verses..."; and below, 28, "quo magis aeternum da dictis, diva, leporem," "Wherefore all the more, O lady, lend my lays an ever-living That a soul whose bloom is visible alike in beauty of external form, free and unfettered, and an inner disposition, bashful, generous; a spirit (32) at once imperial and affable, (33) born to rule among its fellows--that such a being will, of course, admire and fondly cling to his beloved, is a thesis which needs no further argument on my part.
Rather I will essay to teach you, how it is natural that this same type of lover should in turn be loved by his soul's idol. (34) (32) Cf. Plat. "Phaedr." 252 E.
(33) The epithet {philophron} occurs "Mem." III. i. 6, of a general; ib. III. v. 3 (according to the vulg. reading), of the Athenians.
(34) Or, "the boy whom he cherishes."
How, in the first place, is it possible for him to hate a lover who, he knows, regards him as both beautiful and good? (35) and, in the next place, one who, it is clear, is far more anxious to promote the fair estate of him he loves (36) than to indulge his selfish joys? and above all, when he has faith and trust that neither dereliction, (37) nor loss of beauty through sickness, nor aught else, will diminish their affection.
(35) Or, "perfection."
(36) Lit. "the boy."