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SO9P6S/89 by Plato

Translate# by +enjamin 0o!ett

/7T*6'8 T/67.

6f all the !or$s of Plato the Symposium is the most perfect in form, an# may be truly thought to contain more than any commentator has e"er #reame# ofQ or, as Goethe sai# of one of his o!n !ritings, more than the author himself $ne!. (or in philosophy as in prophecy glimpses of the future may often be con"eye# in !or#s !hich coul# har#ly ha"e been un#erstoo# or interprete# at the time !hen they !ere uttere# @compare Symp.ADD!hich !ere !iser than the !riter of them meant, an# coul# not ha"e been expresse# by him if he ha# been interrogate# about them. Oet Plato !as not a mystic, nor in any #egree affecte# by the Eastern influences !hich after!ar#s o"ersprea# the ;lexan#rian !orl#. ,e !as not an enthusiast or a sentimentalist, but one !ho aspire# only to see reasone# truth, an# !hose thoughts are clearly explaine# in his language. There is no foreign element either of Egypt or of ;sia to be foun# in his !ritings. ;n# more than any other Platonic !or$ the Symposium is Gree$ both in style an# subject, ha"ing a beauty Pas of a statue,P !hile the companion 'ialogue of the Phae#rus is mar$e# by a sort of Gothic irregularity. 9ore too than in any other of his 'ialogues, Plato is emancipate# from former philosophies. The genius of Gree$ art seems to triumph o"er the tra#itions of Pythagorean, Eleatic, or 9egarian systems, an# Pthe ol# Iuarrel of poetry an# philosophyP has at least a superficial reconcilement. @*ep.A ;n un$no!n person !ho ha# hear# of the #iscourses in praise of lo"e spo$en by Socrates an# others at the banIuet of ;gathon is #esirous of ha"ing an authentic account of them, !hich he thin$s that he can obtain from ;pollo#orus, the same excitable, or rather Pma#P frien# of Socrates, !ho is after!ar#s intro#uce# in the Phae#o. ,e ha# imagine# that the #iscourses !ere recent. There he is mista$en? but they are still fresh in the memory of his informant, !ho ha# just been repeating them to Glaucon, an# is Iuite prepare# to ha"e another rehearsal of them in a !al$ from the Piraeus to ;thens. ;lthough he ha# not been present himself, he ha# hear# them from the best authority. ;risto#emus, !ho is #escribe# as ha"ing been in past times a humble but inseparable atten#ant of Socrates, ha# reporte# them to him @compare Men. 9em.A. The narrati"e !hich he ha# hear# !as as follo!s?DD

;risto#emus meeting Socrates in holi#ay attire, is in"ite# by him to a banIuet at the house of ;gathon, !ho ha# been sacrificing in than$sgi"ing for his tragic "ictory on the #ay pre"ious. +ut no sooner has he entere# the house than he fin#s that he is aloneQ Socrates has staye# behin# in a fit of abstraction, an# #oes not appear until the banIuet is half o"er. 6n his appearing he an# the host jest a littleQ the Iuestion is then as$e# by Pausanias, one of the guests, P&hat shall they #o about #rin$ingN as they ha# been all !ell #run$ on the #ay before, an# #rin$ing on t!o successi"e #ays is such a ba# thing.P This is confirme# by the authority of Eryximachus the physician, !ho further proposes that instea# of listening to the fluteDgirl an# her PnoiseP they shall ma$e speeches in honour of lo"e, one after another, going from left to right in the or#er in !hich they are reclining at the table. ;ll of them agree to this proposal, an# Phae#rus, !ho is the PfatherP of the i#ea, !hich he has pre"iously communicate# to Eryximachus, begins as follo!s?DD ,e #escants first of all upon the antiIuity of lo"e, !hich is pro"e# by the authority of the poetsQ secon#ly upon the benefits !hich lo"e gi"es to man. The greatest of these is the sense of honour an# #ishonour. The lo"er is ashame# to be seen by the belo"e# #oing or suffering any co!ar#ly or mean act. ;n# a state or army !hich !as ma#e up only of lo"ers an# their lo"es !oul# be in"incible. (or lo"e !ill con"ert the "eriest co!ar# into an inspire# hero. ;n# there ha"e been true lo"es not only of men but of !omen also. Such !as the lo"e of ;lcestis, !ho #are# to #ie for her husban#, an# in recompense of her "irtue !as allo!e# to come again from the #ea#. +ut 6rpheus, the miserable harper, !ho !ent #o!n to ,a#es ali"e, that he might bring bac$ his !ife, !as moc$e# !ith an apparition only, an# the go#s after!ar#s contri"e# his #eath as the punishment of his co!ar#liness. The lo"e of ;chilles, li$e that of ;lcestis, !as courageous an# trueQ for he !as !illing to a"enge his lo"er Patroclus, although he $ne! that his o!n #eath !oul# imme#iately follo!? an# the go#s, !ho honour the lo"e of the belo"e# abo"e that of the lo"er, re!ar#e# him, an# sent him to the islan#s of the blest. Pausanias, !ho !as sitting next, then ta$es up the tale?DD,e says that Phae#rus shoul# ha"e #istinguishe# the hea"enly lo"e from the earthly,

before he praise# either. (or there are t!o lo"es, as there are t!o ;phro#itesDDone the #aughter of 8ranus, !ho has no mother an# is the el#er an# !iser go##ess, an# the other, the #aughter of Weus an# 'ione, !ho is popular an# common. The first of the t!o lo"es has a noble purpose, an# #elights only in the intelligent nature of man, an# is faithful to the en#, an# has no sha#o! of !antonness or lust. The secon# is the coarser $in# of lo"e, !hich is a lo"e of the bo#y rather than of the soul, an# is of !omen an# boys as !ell as of men. 7o! the actions of lo"ers "ary, li$e e"ery other sort of action, accor#ing to the manner of their performance. ;n# in #ifferent countries there is a #ifference of opinion about male lo"es. Some, li$e the +oeotians, appro"e of themQ others, li$e the /onians, an# most of the barbarians, #isappro"e of themQ partly because they are a!are of the political #angers !hich ensue from them, as may be seen in the instance of ,armo#ius an# ;ristogeiton. ;t ;thens an# Sparta there is an apparent contra#iction about them. (or at times they are encourage#, an# then the lo"er is allo!e# to play all sorts of fantastic tric$sQ he may s!ear an# fors!ear himself @an# Pat lo"ersP perjuries they say 0o"e laughsPAQ he may be a ser"ant, an# lie on a mat at the #oor of his lo"e, !ithout any loss of characterQ but there are also times !hen el#ers loo$ gra"e an# guar# their young relations, an# personal remar$s are ma#e. The truth is that some of these lo"es are #isgraceful an# others honourable. The "ulgar lo"e of the bo#y !hich ta$es !ing an# flies a!ay !hen the bloom of youth is o"er, is #isgraceful, an# so is the intereste# lo"e of po!er or !ealthQ but the lo"e of the noble min# is lasting. The lo"er shoul# be teste#, an# the belo"e# shoul# not be too rea#y to yiel#. The rule in our country is that the belo"e# may #o the same ser"ice to the lo"er in the !ay of "irtue !hich the lo"er may #o to him. ; "oluntary ser"ice to be ren#ere# for the sa$e of "irtue an# !is#om is permitte# among usQ an# !hen these t!o customsDDone the lo"e of youth, the other the practice of "irtue an# philosophyDDmeet in one, then the lo"ers may la!fully unite. 7or is there any #isgrace to a #isintereste# lo"er in being #ecei"e#? but the intereste# lo"er is #oubly #isgrace#, for if he loses his lo"e he loses his characterQ !hereas the noble lo"e of the other remains the same, although the object of his lo"e is un!orthy? for nothing can be nobler than lo"e for the sa$e of "irtue. This is that lo"e of the hea"enly go##ess !hich is of great price to in#i"i#uals an# cities, ma$ing them !or$ together for their impro"ement.

The turn of ;ristophanes comes nextQ but he has the hiccough, an# therefore proposes that Eryximachus the physician shall cure him or spea$ in his turn. Eryximachus is rea#y to #o both, an# after prescribing for the hiccough, spea$s as follo!s?DD ,e agrees !ith Pausanias in maintaining that there are t!o $in#s of lo"eQ but his art has le# him to the further conclusion that the empire of this #ouble lo"e exten#s o"er all things, an# is to be foun# in animals an# plants as !ell as in man. /n the human bo#y also there are t!o lo"esQ an# the art of me#icine sho!s !hich is the goo# an# !hich is the ba# lo"e, an# persua#es the bo#y to accept the goo# an# reject the ba#, an# reconciles conflicting elements an# ma$es them frien#s. E"ery art, gymnastic an# husban#ry as !ell as me#icine, is the reconciliation of oppositesQ an# this is !hat ,eracleitus meant, !hen he spo$e of a harmony of opposites? but in strictness he shoul# rather ha"e spo$en of a harmony !hich succee#s opposites, for an agreement of #isagreements there cannot be. 9usic too is concerne# !ith the principles of lo"e in their application to harmony an# rhythm. /n the abstract, all is simple, an# !e are not trouble# !ith the t!ofol# lo"eQ but !hen they are applie# in e#ucation !ith their accompaniments of song an# metre, then the #iscor# begins. Then the ol# tale has to be repeate# of fair 8rania an# the coarse Polyhymnia, !ho must be in#ulge# sparingly, just as in my o!n art of me#icine care must be ta$en that the taste of the epicure be gratifie# !ithout inflicting upon him the atten#ant penalty of #isease. There is a similar harmony or #isagreement in the course of the seasons an# in the relations of moist an# #ry, hot an# col#, hoar frost an# blightQ an# #iseases of all sorts spring from the excesses or #isor#ers of the element of lo"e. The $no!le#ge of these elements of lo"e an# #iscor# in the hea"enly bo#ies is terme# astronomy, in the relations of men to!ar#s go#s an# parents is calle# #i"ination. (or #i"ination is the peacema$er of go#s an# men, an# !or$s by a $no!le#ge of the ten#encies of merely human lo"es to piety an# impiety. Such is the po!er of lo"eQ an# that lo"e !hich is just an# temperate has the greatest po!er, an# is the source of all our happiness an# frien#ship !ith the go#s an# !ith one another. / #are say that / ha"e omitte# to mention many things !hich you, ;ristophanes, may supply, as / percei"e that you are cure# of the hiccough. ;ristophanes is the next spea$er?DD

,e professes to open a ne! "ein of #iscourse, in !hich he begins by treating of the origin of human nature. The sexes !ere originally three, men, !omen, an# the union of the t!oQ an# they !ere ma#e roun#DDha"ing four han#s, four feet, t!o faces on a roun# nec$, an# the rest to correspon#. Terrible !as their strength an# s!iftnessQ an# they !ere essaying to scale hea"en an# attac$ the go#s. 'oubt reigne# in the celestial councilsQ the go#s !ere #i"i#e# bet!een the #esire of Iuelling the pri#e of man an# the fear of losing the sacrifices. ;t last Weus hit upon an expe#ient. :et us cut them in t!o, he sai#Q then they !ill only ha"e half their strength, an# !e shall ha"e t!ice as many sacrifices. ,e spa$e, an# split them as you might split an egg !ith an hairQ an# !hen this !as #one, he tol# ;pollo to gi"e their faces a t!ist an# reDarrange their persons, ta$ing out the !rin$les an# tying the s$in in a $not about the na"el. The t!o hal"es !ent about loo$ing for one another, an# !ere rea#y to #ie of hunger in one anotherPs arms. Then Weus in"ente# an a#justment of the sexes, !hich enable# them to marry an# go their !ay to the business of life. 7o! the characters of men #iffer accor#ingly as they are #eri"e# from the original man or the original !oman, or the original manD!oman. Those !ho come from the manD!oman are lasci"ious an# a#ulterousQ those !ho come from the !oman form female attachmentsQ those !ho are a section of the male follo! the male an# embrace him, an# in him all their #esires centre. The pair are inseparable an# li"e together in pure an# manly affectionQ yet they cannot tell !hat they !ant of one another. +ut if ,ephaestus !ere to come to them !ith his instruments an# propose that they shoul# be melte# into one an# remain one here an# hereafter, they !oul# ac$no!le#ge that this !as the "ery expression of their !ant. (or lo"e is the #esire of the !hole, an# the pursuit of the !hole is calle# lo"e. There !as a time !hen the t!o sexes !ere only one, but no! Go# has hal"e# them,DDmuch as the :ace#aemonians ha"e cut up the ;rca#ians,DDan# if they #o not beha"e themsel"es he !ill #i"i#e them again, an# they !ill hop about !ith half a nose an# face in basso relie"o. &herefore let us exhort all men to piety, that !e may obtain the goo#s of !hich lo"e is the author, an# be reconcile# to Go#, an# fin# our o!n true lo"es, !hich rarely happens in this !orl#. ;n# no! / must beg you not to suppose that / am allu#ing to Pausanias an# ;gathon @compare Protag.A, for my !or#s refer to all man$in# e"ery!here.

Some raillery ensues first bet!een ;ristophanes an# Eryximachus, an# then bet!een ;gathon, !ho fears a fe! select frien#s more than any number of spectators at the theatre, an# Socrates, !ho is #ispose# to begin an argument. This is spee#ily represse# by Phae#rus, !ho remin#s the #isputants of their tribute to the go#. ;gathonPs speech follo!s?DD ,e !ill spea$ of the go# first an# then of his gifts? ,e is the fairest an# blesse#est an# best of the go#s, an# also the youngest, ha"ing ha# no existence in the ol# #ays of /apetus an# ronos !hen the go#s !ere at !ar. The things that !ere #one then !ere #one of necessity an# not of lo"e. (or lo"e is young an# #!ells in soft places,DDnot li$e ;te in ,omer, !al$ing on the s$ulls of men, but in their hearts an# souls, !hich are soft enough. ,e is all flexibility an# grace, an# his habitation is among the flo!ers, an# he cannot #o or suffer !rongQ for all men ser"e an# obey him of their o!n free !ill, an# !here there is lo"e there is obe#ience, an# !here obe#ience, there is justiceQ for none can be !ronge# of his o!n free !ill. ;n# he is temperate as !ell as just, for he is the ruler of the #esires, an# if he rules them he must be temperate. ;lso he is courageous, for he is the conIueror of the lor# of !ar. ;n# he is !ise tooQ for he is a poet, an# the author of poesy in others. ,e create# the animalsQ he is the in"entor of the artsQ all the go#s are his subjectsQ he is the fairest an# best himself, an# the cause of !hat is fairest an# best in othersQ he ma$es men to be of one min# at a banIuet, filling them !ith affection an# emptying them of #isaffectionQ the pilot, helper, #efen#er, sa"iour of men, in !hose footsteps let e"ery man follo!, chanting a strain of lo"e. Such is the #iscourse, half playful, half serious, !hich / #e#icate to the go#. The turn of Socrates comes next. ,e begins by remar$ing satirically that he has not un#erstoo# the terms of the original agreement, for he fancie# that they meant to spea$ the true praises of lo"e, but no! he fin#s that they only say !hat is goo# of him, !hether true or false. ,e begs to be absol"e# from spea$ing falsely, but he is !illing to spea$ the truth, an# proposes to begin by Iuestioning ;gathon. The result of his Iuestions may be summe# up as follo!s?DD :o"e is of something, an# that !hich lo"e #esires is not that !hich lo"e is or hasQ for no man #esires that !hich he is or has. ;n# lo"e is of the beautiful, an# therefore has not the beautiful. ;n# the beautiful is the goo#, an# therefore, in !anting an# #esiring the beautiful, lo"e also !ants an# #esires the goo#. Socrates professes to ha"e as$e# the same Iuestions

an# to ha"e obtaine# the same ans!ers from 'iotima, a !ise !oman of 9antinea, !ho, li$e ;gathon, ha# spo$en first of lo"e an# then of his !or$s. Socrates, li$e ;gathon, ha# tol# her that :o"e is a mighty go# an# also fair, an# she ha# sho!n him in return that :o"e !as neither, but in a mean bet!een fair an# foul, goo# an# e"il, an# not a go# at all, but only a great #emon or interme#iate po!er @compare the speech of EryximachusA !ho con"eys to the go#s the prayers of men, an# to men the comman#s of the go#s. Socrates as$s? &ho are his father an# motherN To this 'iotima replies that he is the son of Plenty an# Po"erty, an# parta$es of the nature of both, an# is full an# star"e# by turns. :i$e his mother he is poor an# sIuali#, lying on mats at #oors @compare the speech of PausaniasAQ li$e his father he is bol# an# strong, an# full of arts an# resources. (urther, he is in a mean bet!een ignorance an# $no!le#ge?DDin this he resembles the philosopher !ho is also in a mean bet!een the !ise an# the ignorant. Such is the nature of :o"e, !ho is not to be confuse# !ith the belo"e#. +ut :o"e #esires the beautifulQ an# then arises the Iuestion, &hat #oes he #esire of the beautifulN ,e #esires, of course, the possession of the beautifulQDDbut !hat is gi"en by thatN (or the beautiful let us substitute the goo#, an# !e ha"e no #ifficulty in seeing the possession of the goo# to be happiness, an# :o"e to be the #esire of happiness, although the meaning of the !or# has been too often confine# to one $in# of lo"e. ;n# :o"e #esires not only the goo#, but the e"erlasting possession of the goo#. &hy then is there all this flutter an# excitement about lo"eN +ecause all men an# !omen at a certain age are #esirous of bringing to the birth. ;n# lo"e is not of beauty only, but of birth in beautyQ this is the principle of immortality in a mortal creature. &hen beauty approaches, then the concei"ing po!er is benign an# #iffuseQ !hen foulness, she is a"erte# an# morose. +ut !hy again #oes this exten# not only to men but also to animalsN +ecause they too ha"e an instinct of immortality. E"en in the same in#i"i#ual there is a perpetual succession as !ell of the parts of the material bo#y as of the thoughts an# #esires of the min#Q nay, e"en $no!le#ge comes an# goes. There is no sameness of existence, but the ne! mortality is al!ays ta$ing the place of the ol#. This is the reason !hy parents lo"e their chil#renDDfor the sa$e of immortalityQ an# this is !hy

men lo"e the immortality of fame. (or the creati"e soul creates not chil#ren, but conceptions of !is#om an# "irtue, such as poets an# other creators ha"e in"ente#. ;n# the noblest creations of all are those of legislators, in honour of !hom temples ha"e been raise#. &ho !oul# not sooner ha"e these chil#ren of the min# than the or#inary human onesN @ ompare +aconPs Essays, L?DDP ertainly the best !or$s an# of greatest merit for the public ha"e procee#e# from the unmarrie# or chil#less menQ !hich both in affection an# means ha"e marrie# an# en#o!e# the public.PA / !ill no! initiate you, she sai#, into the greater mysteriesQ for he !ho !oul# procee# in #ue course shoul# lo"e first one fair form, an# then many, an# learn the connexion of themQ an# from beautiful bo#ies he shoul# procee# to beautiful min#s, an# the beauty of la!s an# institutions, until he percei"es that all beauty is of one $in#re#Q an# from institutions he shoul# go on to the sciences, until at last the "ision is re"eale# to him of a single science of uni"ersal beauty, an# then he !ill behol# the e"erlasting nature !hich is the cause of all, an# !ill be near the en#. /n the contemplation of that supreme being of lo"e he !ill be purifie# of earthly lea"en, an# !ill behol# beauty, not !ith the bo#ily eye, but !ith the eye of the min#, an# !ill bring forth true creations of "irtue an# !is#om, an# be the frien# of Go# an# heir of immortality. Such, Phae#rus, is the tale !hich / hear# from the stranger of 9antinea, an# !hich you may call the encomium of lo"e, or !hat you please. The company applau# the speech of Socrates, an# ;ristophanes is about to say something, !hen su##enly a ban# of re"ellers brea$s into the court, an# the "oice of ;lcibia#es is hear# as$ing for ;gathon. ,e is le# in #run$, an# !elcome# by ;gathon, !hom he has come to cro!n !ith a garlan#. ,e is place# on a couch at his si#e, but su##enly, on recogni5ing Socrates, he starts up, an# a sort of conflict is carrie# on bet!een them, !hich ;gathon is reIueste# to appease. ;lcibia#es then insists that they shall #rin$, an# has a large !ineDcooler fille#, !hich he first empties himself, an# then fills again an# passes on to Socrates. ,e is informe# of the nature of the entertainmentQ an# is rea#y to join, if only in the character of a #run$en an# #isappointe# lo"er he may be allo!e# to sing the praises of Socrates?DD ,e begins by comparing Socrates first to the busts of Silenus, !hich ha"e

images of the go#s insi#e themQ an#, secon#ly, to 9arsyas the fluteDplayer. (or Socrates pro#uces the same effect !ith the "oice !hich 9arsyas #i# !ith the flute. ,e is the great spea$er an# enchanter !ho ra"ishes the souls of menQ the con"incer of hearts too, as he has con"ince# ;lcibia#es, an# ma#e him ashame# of his mean an# miserable life. Socrates at one time seeme# about to fall in lo"e !ith himQ an# he thought that he !oul# thereby gain a !on#erful opportunity of recei"ing lessons of !is#om. ,e narrates the failure of his #esign. ,e has suffere# agonies from him, an# is at his !itPs en#. ,e then procee#s to mention some other particulars of the life of SocratesQ ho! they !ere at Poti#aea together, !here Socrates sho!e# his superior po!ers of en#uring col# an# fatigueQ ho! on one occasion he ha# stoo# for an entire #ay an# night absorbe# in reflection ami# the !on#er of the spectatorsQ ho! on another occasion he ha# sa"e# ;lcibia#esP lifeQ ho! at the battle of 'elium, after the #efeat, he might be seen stal$ing about li$e a pelican, rolling his eyes as ;ristophanes ha# #escribe# him in the lou#s. ,e is the most !on#erful of human beings, an# absolutely unli$e anyone but a satyr. :i$e the satyr in his language tooQ for he uses the commonest !or#s as the out!ar# mas$ of the #i"inest truths. &hen ;lcibia#es has #one spea$ing, a #ispute begins bet!een him an# ;gathon an# Socrates. Socrates piIues ;lcibia#es by a preten#e# affection for ;gathon. Presently a ban# of re"ellers appears, !ho intro#uce #isor#er into the feastQ the sober part of the company, Eryximachus, Phae#rus, an# others, !ith#ra!Q an# ;risto#emus, the follo!er of Socrates, sleeps #uring the !hole of a long !interPs night. &hen he !a$es at coc$cro! the re"ellers are nearly all asleep. 6nly Socrates, ;ristophanes, an# ;gathon hol# outQ they are #rin$ing from a large goblet, !hich they pass roun#, an# Socrates is explaining to the t!o others, !ho are halfDasleep, that the genius of trage#y is the same as that of come#y, an# that the !riter of trage#y ought to be a !riter of come#y also. ;n# first ;ristophanes #rops, an# then, as the #ay is #a!ning, ;gathon. Socrates, ha"ing lai# them to rest, ta$es a bath an# goes to his #aily a"ocations until the e"ening. ;risto#emus follo!s. ... /f it be true that there are more things in the Symposium of Plato than any commentator has #reame# of, it is also true that many things ha"e been

imagine# !hich are not really to be foun# there. Some !ritings har#ly a#mit of a more #istinct interpretation than a musical compositionQ an# e"ery rea#er may form his o!n accompaniment of thought or feeling to the strain !hich he hears. The Symposium of Plato is a !or$ of this character, an# can !ith #ifficulty be ren#ere# in any !or#s but the !riterPs o!n. There are so many halfDlights an# crossDlights, so much of the colour of mythology, an# of the manner of sophistry a#heringDDrhetoric an# poetry, the playful an# the serious, are so subtly intermingle# in it, an# "estiges of ol# philosophy so curiously blen# !ith germs of future $no!le#ge, that agreement among interpreters is not to be expecte#. The expression Ppoema magis putan#um Iuam comicorum poetarum,P !hich has been applie# to all the !ritings of Plato, is especially applicable to the Symposium. The po!er of lo"e is represente# in the Symposium as running through all nature an# all being? at one en# #escen#ing to animals an# plants, an# attaining to the highest "ision of truth at the other. /n an age !hen man !as see$ing for an expression of the !orl# aroun# him, the conception of lo"e greatly affecte# him. 6ne of the first #istinctions of language an# of mythology !as that of gen#erQ an# at a later perio# the ancient physicist, anticipating mo#ern science, sa!, or thought that he sa!, a sex in plantsQ there !ere electi"e affinities among the elements, marriages of earth an# hea"en. @;esch. (rag. 'an.A :o"e became a mythic personage !hom philosophy, borro!ing from poetry, con"erte# into an efficient cause of creation. The traces of the existence of lo"e, as of number an# figure, !ere e"ery!here #iscerne#Q an# in the Pythagorean list of opposites male an# female !ere range# si#e by si#e !ith o## an# e"en, finite an# infinite. +ut Plato seems also to be a!are that there is a mystery of lo"e in man as !ell as in nature, exten#ing beyon# the mere imme#iate relation of the sexes. ,e is conscious that the highest an# noblest things in the !orl# are not easily se"ere# from the sensual #esires, or may e"en be regar#e# as a spirituali5e# form of them. &e may obser"e that Socrates himself is not represente# as originally unimpassione#, but as one !ho has o"ercome his passionsQ the secret of his po!er o"er others partly lies in his passionate but selfDcontrolle# nature. /n the Phae#rus an# Symposium lo"e is not merely the feeling usually so calle#, but the mystical contemplation of the beautiful an# the goo#. The same passion !hich may !allo! in the mire is capable of rising to the loftiest heightsDDof penetrating the inmost secret

of philosophy. The highest lo"e is the lo"e not of a person, but of the highest an# purest abstraction. This abstraction is the farDoff hea"en on !hich the eye of the min# is fixe# in fon# ama5ement. The unity of truth, the consistency of the !arring elements of the !orl#, the enthusiasm for $no!le#ge !hen first beaming upon man$in#, the relati"ity of i#eas to the human min#, an# of the human min# to i#eas, the faith in the in"isible, the a#oration of the eternal nature, are all inclu#e#, consciously or unconsciously, in PlatoPs #octrine of lo"e. The successi"e speeches in praise of lo"e are characteristic of the spea$ers, an# contribute in "arious #egrees to the final resultQ they are all #esigne# to prepare the !ay for Socrates, !ho gathers up the threa#s ane!, an# s$ims the highest points of each of them. +ut they are not to be regar#e# as the stages of an i#ea, rising abo"e one another to a climax. They are fanciful, partly facetious performances, Pyet also ha"ing a certain measure of seriousness,P !hich the successi"e spea$ers #e#icate to the go#. ;ll of them are rhetorical an# poetical rather than #ialectical, but glimpses of truth appear in them. &hen Eryximachus says that the principles of music are simple in themsel"es, but confuse# in their application, he touches lightly upon a #ifficulty !hich has trouble# the mo#erns as !ell as the ancients in music, an# may be exten#e# to the other applie# sciences. That confusion begins in the concrete, !as the natural feeling of a min# #!elling in the !orl# of i#eas. &hen Pausanias remar$s that personal attachments are inimical to #espots. The experience of Gree$ history confirms the truth of his remar$. &hen ;ristophanes #eclares that lo"e is the #esire of the !hole, he expresses a feeling not unli$e that of the German philosopher, !ho says that Pphilosophy is home sic$ness.P &hen ;gathon says that no man Pcan be !ronge# of his o!n free !ill,P he is allu#ing playfully to a serious problem of Gree$ philosophy @compare ;rist. 7ic. EthicsA. So naturally #oes Plato mingle jest an# earnest, truth an# opinion in the same !or$. The charactersDDof Phae#rus, !ho has been the cause of more philosophical #iscussions than any other man, !ith the exception of Simmias the Theban @Phae#rusAQ of ;ristophanes, !ho #isguises un#er comic imagery a serious purposeQ of ;gathon, !ho in later life is satiri5e# by ;ristophanes in the Thesmophoria5usae, for his effeminate manners an# the feeble rhythms of his "erseQ of ;lcibia#es, !ho is the same strange contrast of great po!ers an# great "ices, !hich meets us in historyDDare #ra!n to the lifeQ an# !e may

suppose the lessD$no!n characters of Pausanias an# Eryximachus to be also true to the tra#itional recollection of them @compare Phae#r., Protag.Q an# compare Sympos. !ith Phae#r.A. &e may also remar$ that ;risto#emus is calle# Pthe littleP in MenophonPs 9emorabilia @compare Symp.A. The speeches ha"e been sai# to follo! each other in pairs? Phae#rus an# Pausanias being the ethical, Eryximachus an# ;ristophanes the physical spea$ers, !hile in ;gathon an# Socrates poetry an# philosophy blen# together. The speech of Phae#rus is also #escribe# as the mythological, that of Pausanias as the political, that of Eryximachus as the scientific, that of ;ristophanes as the artistic @%A, that of Socrates as the philosophical. +ut these an# similar #istinctions are not foun# in PlatoQ DDthey are the points of "ie! of his critics, an# seem to impe#e rather than to assist us in un#erstan#ing him. &hen the turn of Socrates comes roun# he cannot be allo!e# to #isturb the arrangement ma#e at first. &ith the lea"e of Phae#rus he as$s a fe! Iuestions, an# then he thro!s his argument into the form of a speech @compare Gorg., Protag.A. +ut his speech is really the narrati"e of a #ialogue bet!een himself an# 'iotima. ;n# as at a banIuet goo# manners !oul# not allo! him to !in a "ictory either o"er his host or any of the guests, the superiority !hich he gains o"er ;gathon is ingeniously represente# as ha"ing been alrea#y gaine# o"er himself by her. The artifice has the further a#"antage of maintaining his accustome# profession of ignorance @compare 9enex.A. E"en his $no!le#ge of the mysteries of lo"e, to !hich he lays claim here an# else!here @:ys.A, is gi"en by 'iotima. The speeches are atteste# to us by the "ery best authority. The ma#man ;pollo#orus, !ho for three years past has ma#e a #aily stu#y of the actions of SocratesDDto !hom the !orl# is summe# up in the !or#s PGreat is SocratesPDDhe has hear# them from another Pma#man,P ;risto#emus, !ho !as the Psha#o!P of Socrates in #ays of ol#, li$e him going about barefoote#, an# !ho ha# been present at the time. P&oul# you #esire better !itnessNP The extraor#inary narrati"e of ;lcibia#es is ingeniously represente# as a#mitte# by Socrates, !hose silence !hen he is in"ite# to contra#ict gi"es consent to the narrator. &e may obser"e, by the !ay, @-A ho! the "ery appearance of ;risto#emus by himself is a sufficient in#ication to ;gathon that Socrates has been left behin#Q also, @CA ho! the courtesy of ;gathon anticipates the excuse !hich Socrates !as to ha"e ma#e on ;risto#emusP

behalf for coming unin"ite#Q @GA ho! the story of the fit or trance of Socrates is confirme# by the mention !hich ;lcibia#es ma$es of a similar fit of abstraction occurring !hen he !as ser"ing !ith the army at Poti#aeaQ li$e @VA the #rin$ing po!ers of Socrates an# his lo"e of the fair, !hich recei"e a similar attestation in the conclu#ing sceneQ or the attachment of ;risto#emus, !ho is not forgotten !hen Socrates ta$es his #eparture. @FA &e may notice the manner in !hich Socrates himself regar#s the first fi"e speeches, not as true, but as fanciful an# exaggerate# encomiums of the go# :o"eQ @2A the satirical character of them, sho!n especially in the appeals to mythology, in the reasons !hich are gi"en by Weus for reconstructing the frame of man, or by the +oeotians an# Eleans for encouraging male lo"esQ @.A the ruling passion of Socrates for #ialectics, !ho !ill argue !ith ;gathon instea# of ma$ing a speech, an# !ill only spea$ at all upon the con#ition that he is allo!e# to spea$ the truth. &e may note also the touch of Socratic irony, @LA !hich a#mits of a !i#e application an# re"eals a #eep insight into the !orl#?DDthat in spea$ing of holy things an# persons there is a general un#erstan#ing that you shoul# praise them, not that you shoul# spea$ the truth about themDDthis is the sort of praise !hich Socrates is unable to gi"e. :astly, @9A !e may remar$ that the banIuet is a real banIuet after all, at !hich lo"e is the theme of #iscourse, an# huge Iuantities of !ine are #run$. The #iscourse of Phae#rus is halfDmythical, halfDethicalQ an# he himself, true to the character !hich is gi"en him in the 'ialogue bearing his name, is halfDsophist, halfDenthusiast. ,e is the critic of poetry also, !ho compares ,omer an# ;eschylus in the insipi# an# irrational manner of the schools of the #ay, characteristically reasoning about the probability of matters !hich #o not a#mit of reasoning. ,e starts from a noble text? PThat !ithout the sense of honour an# #ishonour neither states nor in#i"i#uals e"er #o any goo# or great !or$.P +ut he soon passes on to more commonDplace topics. The antiIuity of lo"e, the blessing of ha"ing a lo"er, the incenti"e !hich lo"e offers to #aring #ee#s, the examples of ;lcestis an# ;chilles, are the chief themes of his #iscourse. The lo"e of !omen is regar#e# by him as almost on an eIuality !ith that of menQ an# he ma$es the singular remar$ that the go#s fa"our the return of lo"e !hich is ma#e by the belo"e# more than the original sentiment, because the lo"er is of a nobler an# #i"iner nature. There is something of a sophistical ring in the speech of Phae#rus, !hich recalls the first speech in imitation of :ysias, occurring in the 'ialogue

calle# the Phae#rus. This is still more mar$e# in the speech of Pausanias !hich follo!sQ an# !hich is at once hyperlogical in form an# also extremely confuse# an# pe#antic. Plato is attac$ing the logical feebleness of the sophists an# rhetoricians, through their pupils, not forgetting by the !ay to satiri5e the monotonous an# unmeaning rhythms !hich Pro#icus an# others !ere intro#ucing into ;ttic prose @compare Protag.A. 6f course, he is Pplaying both si#es of the game,P as in the Gorgias an# Phae#rusQ but it is not necessary in or#er to un#erstan# him that !e shoul# #iscuss the fairness of his mo#e of procee#ing. The lo"e of Pausanias for ;gathon has alrea#y been touche# upon in the Protagoras, an# is allu#e# to by ;ristophanes. ,ence he is naturally the uphol#er of male lo"es, !hich, li$e all the other affections or actions of men, he regar#s as "arying accor#ing to the manner of their performance. :i$e the sophists an# li$e Plato himself, though in a #ifferent sense, he begins his #iscussion by an appeal to mythology, an# #istinguishes bet!een the el#er an# younger lo"e. The "alue !hich he attributes to such lo"es as moti"es to "irtue an# philosophy is at "ariance !ith mo#ern an# hristian notions, but is in accor#ance !ith ,ellenic sentiment. The opinion of hristen#om has not altogether con#emne# passionate frien#ships bet!een persons of the same sex, but has certainly not encourage# them, because though innocent in themsel"es in a fe! temperaments they are liable to #egenerate into fearful e"il. Pausanias is "ery earnest in the #efence of such lo"esQ an# he spea$s of them as generally appro"e# among ,ellenes an# #isappro"e# by barbarians. ,is speech is Pmore !or#s than matter,P an# might ha"e been compose# by a pupil of :ysias or of Pro#icus, although there is no hint gi"en that Plato is specially referring to them. ;s Eryximachus says, Phe ma$es a fair beginning, but a lame en#ing.P Plato transposes the t!o next speeches, as in the *epublic he !oul# transpose the "irtues an# the mathematical sciences. This is #one partly to a"oi# monotony, partly for the sa$e of ma$ing ;ristophanes Pthe cause of !it in others,P an# also in or#er to bring the comic an# tragic poet into juxtaposition, as if by acci#ent. ; suitable PexpectationP of ;ristophanes is raise# by the lu#icrous circumstance of his ha"ing the hiccough, !hich is appropriately cure# by his substitute, the physician Eryximachus. To Eryximachus :o"e is the goo# physicianQ he sees e"erything as an intelligent physicist, an#, li$e many professors of his art in mo#ern times, attempts to re#uce the moral to the physicalQ or recognises one la! of lo"e !hich per"a#es them both. There are lo"es an# strifes of the bo#y

as !ell as of the min#. :i$e ,ippocrates the ;sclepia#, he is a #isciple of ,eracleitus, !hose conception of the harmony of opposites he explains in a ne! !ay as the harmony after #iscor#Q to his common sense, as to that of many mo#erns as !ell as ancients, the i#entity of contra#ictories is an absur#ity. ,is notion of lo"e may be summe# up as the harmony of man !ith himself in soul as !ell as bo#y, an# of all things in hea"en an# earth !ith one another. ;ristophanes is rea#y to laugh an# ma$e laugh before he opens his mouth, just as Socrates, true to his character, is rea#y to argue before he begins to spea$. ,e expresses the "ery genius of the ol# come#y, its coarse an# forcible imagery, an# the licence of its language in spea$ing about the go#s. ,e has no sophistical notions about lo"e, !hich is brought bac$ by him to its commonDsense meaning of lo"e bet!een intelligent beings. ,is account of the origin of the sexes has the greatest @comicA probability an# "erisimilitu#e. 7othing in ;ristophanes is more truly ;ristophanic than the #escription of the human monster !hirling roun# on four arms an# four legs, eight in all, !ith incre#ible rapi#ity. Oet there is a mixture of earnestness in this jestQ three serious principles seem to be insinuate#?DD first, that man cannot exist in isolationQ he must be reunite# if he is to be perfecte#? secon#ly, that lo"e is the me#iator an# reconciler of poor, #i"i#e# human nature? thir#ly, that the lo"es of this !orl# are an in#istinct anticipation of an i#eal union !hich is not yet reali5e#. The speech of ;gathon is concei"e# in a higher strain, an# recei"es the real, if halfDironical, appro"al of Socrates. /t is the speech of the tragic poet an# a sort of poem, li$e trage#y, mo"ing among the go#s of 6lympus, an# not among the el#er or 6rphic #eities. /n the i#ea of the antiIuity of lo"e he cannot agreeQ lo"e is not of the ol#en time, but present an# youthful e"er. The speech may be compare# !ith that speech of Socrates in the Phae#rus in !hich he #escribes himself as tal$ing #ithyrambs. /t is at once a preparation for Socrates an# a foil to him. The rhetoric of ;gathon ele"ates the soul to Psunlit heights,P but at the same time contrasts !ith the natural an# necessary eloIuence of Socrates. ;gathon contributes the #istinction bet!een lo"e an# the !or$s of lo"e, an# also hints inci#entally that lo"e is al!ays of beauty, !hich Socrates after!ar#s raises into a principle. &hile the consciousness of #iscor# is stronger in the comic poet ;ristophanes, ;gathon, the tragic poet, has a #eeper sense of harmony an# reconciliation, an# spea$s of :o"e as the

creator an# artist. ;ll the earlier speeches embo#y common opinions coloure# !ith a tinge of philosophy. They furnish the material out of !hich Socrates procee#s to form his #iscourse, starting, as in other places, from mythology an# the opinions of men. (rom Phae#rus he ta$es the thought that lo"e is stronger than #eathQ from Pausanias, that the true lo"e is a$in to intellect an# political acti"ityQ from Eryximachus, that lo"e is a uni"ersal phenomenon an# the great po!er of natureQ from ;ristophanes, that lo"e is the chil# of !ant, an# is not merely the lo"e of the congenial or of the !hole, but @as he a##sA of the goo#Q from ;gathon, that lo"e is of beauty, not ho!e"er of beauty only, but of birth in beauty. ;s it !oul# be out of character for Socrates to ma$e a lengthene# harangue, the speech ta$es the form of a #ialogue bet!een Socrates an# a mysterious !oman of foreign extraction. She elicits the final truth from one !ho $no!s nothing, an# !ho, spea$ing by the lips of another, an# himself a #espiser of rhetoric, is pro"e# also to be the most consummate of rhetoricians @compare 9enexenusA. The last of the six #iscourses begins !ith a short argument !hich o"erthro!s not only ;gathon but all the prece#ing spea$ers by the help of a #istinction !hich has escape# them. Extra"agant praises ha"e been ascribe# to :o"e as the author of e"ery goo#Q no sort of encomium !as too high for him, !hether #eser"e# an# true or not. +ut Socrates has no talent for spea$ing anything but the truth, an# if he is to spea$ the truth of :o"e he must honestly confess that he is not a goo# at all? for lo"e is of the goo#, an# no man can #esire that !hich he has. This piece of #ialectics is ascribe# to 'iotima, !ho has alrea#y urge# upon Socrates the argument !hich he urges against ;gathon. That the #istinction is a fallacy is ob"iousQ it is almost ac$no!le#ge# to be so by Socrates himself. (or he !ho has beauty or goo# may #esire more of themQ an# he !ho has beauty or goo# in himself may #esire beauty an# goo# in others. The fallacy seems to arise out of a confusion bet!een the abstract i#eas of goo# an# beauty, !hich #o not a#mit of #egrees, an# their partial reali5ation in in#i"i#uals. +ut 'iotima, the prophetess of 9antineia, !hose sacre# an# superhuman character raises her abo"e the or#inary proprieties of !omen, has taught Socrates far more than this about the art an# mystery of lo"e. She has

taught him that lo"e is another aspect of philosophy. The same !ant in the human soul !hich is satisfie# in the "ulgar by the procreation of chil#ren, may become the highest aspiration of intellectual #esire. ;s the hristian might spea$ of hungering an# thirsting after righteousnessQ or of #i"ine lo"es un#er the figure of human @compare Eph. PThis is a great mystery, but / spea$ concerning hrist an# the churchPAQ as the me#iae"al saint might spea$ of the Pfruitio 'eiQP as 'ante sa! all things containe# in his lo"e of +eatrice, so Plato !oul# ha"e us absorb all other lo"es an# #esires in the lo"e of $no!le#ge. ,ere is the beginning of 7eoplatonism, or rather, perhaps, a proof @of !hich there are manyA that the soDcalle# mysticism of the East !as not strange to the Gree$ of the fifth century before hrist. The first tumult of the affections !as not !holly sub#ue#Q there !ere longings of a creature 9o"ing about in !orl#s not reali5e#, !hich no art coul# satisfy. To most men reason an# passion appear to be antagonistic both in i#ea an# fact. The union of the greatest comprehension of $no!le#ge an# the burning intensity of lo"e is a contra#iction in nature, !hich may ha"e existe# in a farDoff prime"al age in the min# of some ,ebre! prophet or other Eastern sage, but has no! become an imagination only. Oet this Ppassion of the reasonP is the theme of the Symposium of Plato. ;n# as there is no impossibility in supposing that Pone $ing, or son of a $ing, may be a philosopher,P so also there is a probability that there may be some fe!DDperhaps one or t!o in a !hole generationDDin !hom the light of truth may not lac$ the !armth of #esire. ;n# if there be such natures, no one !ill be #ispose# to #eny that Pfrom them flo! most of the benefits of in#i"i#uals an# statesQP an# e"en from imperfect combinations of the t!o elements in teachers or statesmen great goo# may often arise. Oet there is a higher region in !hich lo"e is not only felt, but satisfie#, in the perfect beauty of eternal $no!le#ge, beginning !ith the beauty of earthly things, an# at last reaching a beauty in !hich all existence is seen to be harmonious an# one. The limite# affection is enlarge#, an# enable# to behol# the i#eal of all things. ;n# here the highest summit !hich is reache# in the Symposium is seen also to be the highest summit !hich is attaine# in the *epublic, but approache# from another si#eQ an# there is Pa !ay up!ar#s an# #o!n!ar#s,P !hich is the same an# not the same in both. The i#eal beauty of the one is the i#eal goo# of the otherQ

regar#e# not !ith the eye of $no!le#ge, but of faith an# #esireQ an# they are respecti"ely the source of beauty an# the source of goo# in all other things. ;n# by the steps of a Pla##er reaching to hea"enP !e pass from images of "isible beauty @Gree$A, an# from the hypotheses of the 9athematical sciences, !hich are not yet base# upon the i#ea of goo#, through the concrete to the abstract, an#, by #ifferent paths arri"ing, behol# the "ision of the eternal @compare Symp. @Gree$A *epublic @Gree$A also Phae#rusA. 8n#er one aspect Pthe i#ea is lo"ePQ un#er another, Ptruth.P /n both the lo"er of !is#om is the Pspectator of all time an# of all existence.P This is a PmysteryP in !hich Plato also obscurely intimates the union of the spiritual an# fleshly, the interpenetration of the moral an# intellectual faculties. The #i"ine image of beauty !hich resi#es !ithin Socrates has been re"eale#Q the Silenus, or out!ar# man, has no! to be exhibite#. The #escription of Socrates follo!s imme#iately after the speech of SocratesQ one is the complement of the other. ;t the height of #i"ine inspiration, !hen the force of nature can no further go, by !ay of contrast to this extreme i#ealism, ;lcibia#es, accompanie# by a troop of re"ellers an# a fluteDgirl, staggers in, an# being #run$ is able to tell of things !hich he !oul# ha"e been ashame# to ma$e $no!n if he ha# been sober. The state of his affections to!ar#s Socrates, unintelligible to us an# per"erte# as they appear, affor#s an illustration of the po!er ascribe# to the lo"es of man in the speech of Pausanias. ,e #oes not suppose his feelings to be peculiar to himself? there are se"eral other persons in the company !ho ha"e been eIually in lo"e !ith Socrates, an# li$e himself ha"e been #ecei"e# by him. The singular part of this confession is the combination of the most #egra#ing passion !ith the #esire of "irtue an# impro"ement. Such an union is not !holly untrue to human nature, !hich is capable of combining goo# an# e"il in a #egree beyon# !hat !e can easily concei"e. /n imaginati"e persons, especially, the Go# an# beast in man seem to part asun#er more than is natural in a !ellDregulate# min#. The Platonic Socrates @for of the real Socrates this may be #oubte#? compare his public rebu$e of ritias for his shameful lo"e of Euthy#emus in Menophon, 9emorabiliaA #oes not regar# the greatest e"il of Gree$ life as a thing not to be spo$en ofQ but it has a ri#iculous element @PlatoPs Symp.A, an# is a subject for irony, no less than for moral reprobation @compare PlatoPs Symp.A. /t is also use# as a figure of speech !hich no one interprete# literally @compare Men. Symp.A. 7or #oes Plato feel any repugnance, such

as !oul# be felt in mo#ern times, at bringing his great master an# hero into connexion !ith nameless crimes. ,e is contente# !ith representing him as a saint, !ho has !on Pthe 6lympian "ictoryP o"er the temptations of human nature. The fault of taste, !hich to us is so glaring an# !hich !as recogni5e# by the Gree$s of a later age @;thenaeusA, !as not percei"e# by Plato himself. &e are still more surprise# to fin# that the philosopher is incite# to ta$e the first step in his up!ar# progress @Symp.A by the beauty of young men an# boys, !hich !as alone capable of inspiring the mo#ern feeling of romance in the Gree$ min#. The passion of lo"e too$ the spurious form of an enthusiasm for the i#eal of beautyDDa !orship as of some go#li$e image of an ;pollo or ;ntinous. +ut the lo"e of youth !hen not #epra"e# !as a lo"e of "irtue an# mo#esty as !ell as of beauty, the one being the expression of the otherQ an# in certain Gree$ states, especially at Sparta an# Thebes, the honourable attachment of a youth to an el#er man !as a part of his e#ucation. The Parmy of lo"ers an# their belo"e# !ho !oul# be in"incible if they coul# be unite# by such a tieP @Symp.A, is not a mere fiction of PlatoPs, but seems actually to ha"e existe# at Thebes in the #ays of Epaminon#as an# Pelopi#as, if !e may belie"e !riters cite# anonymously by Plutarch, Pelop. )it. /t is obser"able that Plato ne"er in the least #egree excuses the #epra"e# lo"e of the bo#y @compare harm.Q *ep.Q :a!sQ Symp.Q an# once more Menophon, 9em.A, nor is there any Gree$ !riter of mar$ !ho con#ones or appro"es such connexions. +ut o!ing partly to the pu55ling nature of the subject these frien#ships are spo$en of by Plato in a manner #ifferent from that customary among oursel"es. To most of them !e shoul# hesitate to ascribe, any more than to the attachment of ;chilles an# Patroclus in ,omer, an immoral or licentious character. There !ere many, #oubtless, to !hom the lo"e of the fair min# !as the noblest form of frien#ship @*ep.A, an# !ho #eeme# the frien#ship of man !ith man to be higher than the lo"e of !oman, because altogether separate# from the bo#ily appetites. The existence of such attachments may be reasonably attribute# to the inferiority an# seclusion of !oman, an# the !ant of a real family or social life an# parental influence in ,ellenic citiesQ an# they !ere encourage# by the practice of gymnastic exercises, by the meetings of political clubs, an# by the tie of military companionship. They !ere also an e#ucational institution? a young person !as specially entruste# by his parents to some el#er frien# !ho !as expecte# by them to train their son in manly exercises an# in "irtue. /t is not li$ely that a

Gree$ parent committe# him to a lo"er, any more than !e shoul# to a schoolmaster, in the expectation that he !oul# be corrupte# by him, but rather in the hope that his morals !oul# be better care# for than !as possible in a great househol# of sla"es. /t is #ifficult to a##uce the authority of Plato either for or against such practices or customs, because it is not al!ays easy to #etermine !hether he is spea$ing of Pthe hea"enly an# philosophical lo"e, or of the coarse Polyhymnia?P an# he often refers to this @e.g. in the SymposiumA half in jest, yet P!ith a certain #egree of seriousness.P &e obser"e that they entere# into one part of Gree$ literature, but not into another, an# that the larger part is free from such associations. /n#ecency !as an element of the lu#icrous in the ol# Gree$ ome#y, as it has been in other ages an# countries. +ut effeminate lo"e !as al!ays con#emne# as !ell as ri#icule# by the omic poetsQ an# in the 7e! ome#y the allusions to such topics ha"e #isappeare#. They seem to ha"e been no longer tolerate# by the greater refinement of the age. (alse sentiment is foun# in the :yric an# Elegiac poetsQ an# in mythology Pthe greatest of the Go#sP @*ep.A is not exempt from e"il imputations. +ut the morals of a nation are not to be ju#ge# of !holly by its literature. ,ellas !as not necessarily more corrupte# in the #ays of the Persian an# Peloponnesian !ars, or of Plato an# the 6rators, than Englan# in the time of (iel#ing an# Smollett, or (rance in the nineteenth century. 7o one supposes certain (rench no"els to be a representation of or#inary (rench life. ;n# the greater part of Gree$ literature, beginning !ith ,omer an# inclu#ing the trage#ians, philosophers, an#, !ith the exception of the omic poets @!hose business !as to raise a laugh by !hate"er meansA, all the greater !riters of ,ellas !ho ha"e been preser"e# to us, are free from the taint of in#ecency. Some general consi#erations occur to our min# !hen !e begin to reflect on this subject. @-A That goo# an# e"il are lin$e# together in human nature, an# ha"e often existe# si#e by si#e in the !orl# an# in man to an extent har#ly cre#ible. &e cannot #istinguish them, an# are therefore unable to part themQ as in the parable Pthey gro! together unto the har"est?P it is only a rule of external #ecency by !hich society can #i"i#e them. 7or shoul# !e be right in inferring from the pre"alence of any one "ice or corruption that a state or in#i"i#ual !as #emorali5e# in their !hole character. 7ot only has the corruption of the best been sometimes thought to be the !orst, but it may be remar$e# that this "ery excess of e"il has

been the stimulus to goo# @compare Plato, :a!s, !here he says that in the most corrupt cities in#i"i#uals are to be foun# beyon# all praiseA. @CA /t may be obser"e# that e"ils !hich a#mit of #egrees can sel#om be rightly estimate#, because un#er the same name actions of the most #ifferent #egrees of culpability may be inclu#e#. 7o charge is more easily set going than the imputation of secret !ic$e#ness @!hich cannot be either pro"e# or #ispro"e# an# often cannot be #efine#A !hen #irecte# against a person of !hom the !orl#, or a section of it, is pre#ispose# to thin$ e"il. ;n# it is Iuite possible that the malignity of Gree$ scan#al, arouse# by some personal jealousy or party enmity, may ha"e con"erte# the innocent frien#ship of a great man for a noble youth into a connexion of another $in#. Such accusations !ere brought against se"eral of the lea#ing men of ,ellas, e.g. imon, ;lcibia#es, ritias, 'emosthenes, Epaminon#as? se"eral of the *oman emperors !ere assaile# by similar !eapons !hich ha"e been use# e"en in our o!n #ay against statesmen of the highest character. @GA &hile !e $no! that in this matter there is a great gulf fixe# bet!een Gree$ an# hristian Ethics, yet, if !e !oul# #o justice to the Gree$s, !e must also ac$no!le#ge that there !as a greater outspo$enness among them than among oursel"es about the things !hich nature hi#es, an# that the more freIuent mention of such topics is not to be ta$en as the measure of the pre"alence of offences, or as a proof of the general corruption of society. /t is li$ely that e"ery religion in the !orl# has use# !or#s or practise# rites in one age, !hich ha"e become #istasteful or repugnant to another. &e cannot, though for #ifferent reasons, trust the representations either of ome#y or SatireQ an# still less of hristian ;pologists. @VA &e obser"e that at Thebes an# :ace#emon the attachment of an el#er frien# to a belo"e# youth !as often #eeme# to be a part of his e#ucationQ an# !as encourage# by his parentsDDit !as only shameful if it #egenerate# into licentiousness. Such !e may belie"e to ha"e been the tie !hich unite# ;sophychus an# ephiso#orus !ith the great Epaminon#as in !hose companionship they fell @Plutarch, ;mat.Q ;thenaeus on the authority of TheopompusA. @FA ; small matter? there appears to be a #ifference of custom among the Gree$s an# among oursel"es, as bet!een oursel"es an# continental nations at the present time, in mo#es of salutation. &e must not suspect e"il in the hearty $iss or embrace of a male frien# Preturning from the army at Poti#aeaP any more than in a similar salutation !hen practise# by members

of the same family. +ut those !ho ma$e these a#missions, an# !ho regar#, not !ithout pity, the "ictims of such illusions in our o!n #ay, !hose life has been blaste# by them, may be none the less resol"e# that the natural an# healthy instincts of man$in# shall alone be tolerate# @Gree$AQ an# that the lesson of manliness !hich !e ha"e inherite# from our fathers shall not #egenerate into sentimentalism or effeminacy. The possibility of an honourable connexion of this $in# seems to ha"e #ie# out !ith Gree$ ci"ili5ation. ;mong the *omans, an# also among barbarians, such as the elts an# Persians, there is no trace of such attachments existing in any noble or "irtuous form. @ ompare ,oec$Ps reta an# the a#mirable an# exhausti"e article of 9eier in Ersch an# GrueberPs yclope#ia on this subjectQ Plutarch, ;matoresQ ;thenaeusQ :ysias contra SimonemQ ;esch. c. Timarchum.A The character of ;lcibia#es in the Symposium is har#ly less remar$able than that of Socrates, an# agrees !ith the picture gi"en of him in the first of the t!o 'ialogues !hich are calle# by his name, an# also !ith the slight s$etch of him in the Protagoras. ,e is the impersonation of la!lessnessDD Pthe lionPs !help, !ho ought not to be reare# in the city,P yet not !ithout a certain generosity !hich gaine# the hearts of men,DDstrangely fascinate# by Socrates, an# possesse# of a genius !hich might ha"e been either the #estruction or sal"ation of ;thens. The #ramatic interest of the character is heightene# by the recollection of his after history. ,e seems to ha"e been present to the min# of Plato in the #escription of the #emocratic man of the *epublic @compare also ;lcibia#es -A. There is no criterion of the #ate of the Symposium, except that !hich is furnishe# by the allusion to the #i"ision of ;rca#ia after the #estruction of 9antinea. This too$ place in the year +. . GLV, !hich is the fortyD fourth year of PlatoPs life. The Symposium cannot therefore be regar#e# as a youthful !or$. ;s 9antinea !as restore# in the year G29, the composition of the 'ialogue !ill probably fall bet!een GLV an# G29. &hether the recollection of the e"ent is more li$ely to ha"e been rene!e# at the #estruction or restoration of the city, rather than at some interme#iate perio#, is a consi#eration not !orth raising. The Symposium is connecte# !ith the Phae#rus both in style an# subjectQ they are the only 'ialogues of Plato in !hich the theme of lo"e is

#iscusse# at length. /n both of them philosophy is regar#e# as a sort of enthusiasm or ma#nessQ Socrates is himself Pa prophet ne! inspire#P !ith +acchanalian re"elry, !hich, li$e his philosophy, he characteristically preten#s to ha"e #eri"e# not from himself but from others. The Phae#o also presents some points of comparison !ith the Symposium. (or there, too, philosophy might be #escribe# as P#ying for lo"eQP an# there are not !anting many touches of humour an# fancy, !hich remin# us of the Symposium. +ut !hile the Phae#o an# Phae#rus loo$ bac$!ar#s an# for!ar#s to past an# future states of existence, in the Symposium there is no brea$ bet!een this !orl# an# anotherQ an# !e rise from one to the other by a regular series of steps or stages, procee#ing from the particulars of sense to the uni"ersal of reason, an# from one uni"ersal to many, !hich are finally reunite# in a single science @compare *ep.A. ;t first immortality means only the succession of existencesQ e"en $no!le#ge comes an# goes. Then follo!s, in the language of the mysteries, a higher an# a higher #egree of initiationQ at last !e arri"e at the perfect "ision of beauty, not relati"e or changing, but eternal an# absoluteQ not boun#e# by this !orl#, or in or out of this !orl#, but an aspect of the #i"ine, exten#ing o"er all things, an# ha"ing no limit of space or time? this is the highest $no!le#ge of !hich the human min# is capable. Plato #oes not go on to as$ !hether the in#i"i#ual is absorbe# in the sea of light an# beauty or retains his personality. Enough for him to ha"e attaine# the true beauty or goo#, !ithout enIuiring precisely into the relation in !hich human beings stoo# to it. That the soul has such a reach of thought, an# is capable of parta$ing of the eternal nature, seems to imply that she too is eternal @compare Phae#rusA. +ut Plato #oes not #istinguish the eternal in man from the eternal in the !orl# or in Go#. ,e is !illing to rest in the contemplation of the i#ea, !hich to him is the cause of all things @*ep.A, an# has no strength to go further. The Symposium of Menophon, in !hich Socrates #escribes himself as a pan#er, an# also #iscourses of the #ifference bet!een sensual an# sentimental lo"e, li$e!ise offers se"eral interesting points of comparison. +ut the suspicion !hich hangs o"er other !ritings of Menophon, an# the numerous minute references to the Phae#rus an# Symposium, as !ell as to some of the other !ritings of Plato, thro! a #oubt on the genuineness of the !or$. The Symposium of Menophon, if !ritten by him at all, !oul# certainly sho! that he !rote against Plato, an# !as acIuainte# !ith his !or$s. 6f this

hostility there is no trace in the 9emorabilia. Such a ri"alry is more characteristic of an imitator than of an original !riter. The @soDcalle#A Symposium of Menophon may therefore ha"e no more title to be regar#e# as genuine than the confesse#ly spurious ;pology. There are no means of #etermining the relati"e or#er in time of the Phae#rus, Symposium, Phae#o. The or#er !hich has been a#opte# in this translation rests on no other principle than the #esire to bring together in a series the memorials of the life of Socrates. SO9P6S/89 by Plato Translate# by +enjamin 0o!ett PE*S67S 6( T,E '/;:6G8E? ;pollo#orus, !ho repeats to his companion the #ialogue !hich he ha# hear# from ;risto#emus, an# ha# alrea#y once narrate# to Glaucon. Phae#rus, Pausanias, Eryximachus, ;ristophanes, ;gathon, Socrates, ;lcibia#es, ; Troop of *e"ellers. S E7E? The ,ouse of ;gathon. oncerning the things about !hich you as$ to be informe# / belie"e that / am not illDprepare# !ith an ans!er. (or the #ay before yester#ay / !as coming from my o!n home at Phalerum to the city, an# one of my acIuaintance, !ho ha# caught a sight of me from behin#, calling out playfully in the #istance, sai#? ;pollo#orus, 6 thou Phalerian @Probably a play of !or#s on @Gree$A, Pbal#Dhea#e#.PA man, halt% So / #i# as / !as bi#Q an# then he sai#, / !as loo$ing for you, ;pollo#orus, only just no!, that / might as$ you about the speeches in praise of lo"e, !hich !ere #eli"ere# by Socrates, ;lcibia#es, an# others, at ;gathonPs supper. Phoenix, the son of Philip, tol# another person !ho tol# me of themQ his narrati"e !as "ery in#istinct, but he sai# that you $ne!, an# / !ish that

you !oul# gi"e me an account of them. &ho, if not you, shoul# be the reporter of the !or#s of your frien#N ;n# first tell me, he sai#, !ere you present at this meetingN Oour informant, Glaucon, / sai#, must ha"e been "ery in#istinct in#ee#, if you imagine that the occasion !as recentQ or that / coul# ha"e been of the party. &hy, yes, he replie#, / thought so. /mpossible? / sai#. ;re you ignorant that for many years ;gathon has not resi#e# at ;thensQ an# not three ha"e elapse# since / became acIuainte# !ith Socrates, an# ha"e ma#e it my #aily business to $no! all that he says an# #oes. There !as a time !hen / !as running about the !orl#, fancying myself to be !ell employe#, but / !as really a most !retche# being, no better than you are no!. / thought that / ought to #o anything rather than be a philosopher. &ell, he sai#, jesting apart, tell me !hen the meeting occurre#. /n our boyhoo#, / replie#, !hen ;gathon !on the pri5e !ith his first trage#y, on the #ay after that on !hich he an# his chorus offere# the sacrifice of "ictory. Then it must ha"e been a long !hile ago, he sai#Q an# !ho tol# youDD#i# SocratesN 7o in#ee#, / replie#, but the same person !ho tol# PhoenixQDDhe !as a little fello!, !ho ne"er !ore any shoes, ;risto#emus, of the #eme of y#athenaeum. ,e ha# been at ;gathonPs feastQ an# / thin$ that in those #ays there !as no one !ho !as a more #e"ote# a#mirer of Socrates. 9oreo"er, / ha"e as$e# Socrates about the truth of some parts of his narrati"e, an# he confirme# them. Then, sai# Glaucon, let us ha"e the tale o"er againQ is not the roa# to ;thens just ma#e for con"ersationN ;n# so !e !al$e#, an# tal$e# of the #iscourses on lo"eQ an# therefore, as / sai# at first, / am not illDprepare# to comply !ith your reIuest, an# !ill ha"e another rehearsal of them if you li$e. (or to spea$ or to hear others spea$ of philosophy al!ays gi"es me the greatest pleasure, to say nothing of the profit. +ut !hen / hear another strain, especially that of you rich

men an# tra#ers, such con"ersation #ispleases meQ an# / pity you !ho are my companions, because you thin$ that you are #oing something !hen in reality you are #oing nothing. ;n# / #are say that you pity me in return, !hom you regar# as an unhappy creature, an# "ery probably you are right. +ut / certainly $no! of you !hat you only thin$ of meDDthere is the #ifference. 69P;7/67? / see, ;pollo#orus, that you are just the sameDDal!ays spea$ing e"il of yourself, an# of othersQ an# / #o belie"e that you pity all man$in#, !ith the exception of Socrates, yourself first of all, true in this to your ol# name, !hich, ho!e"er #eser"e#, / $no! not ho! you acIuire#, of ;pollo#orus the ma#manQ for you are al!ays raging against yourself an# e"erybo#y but Socrates. ;P6::6'6*8S? Oes, frien#, an# the reason !hy / am sai# to be ma#, an# out of my !its, is just because / ha"e these notions of myself an# youQ no other e"i#ence is reIuire#. 69P;7/67? 7o more of that, ;pollo#orusQ but let me rene! my reIuest that you !oul# repeat the con"ersation. ;P6::6'6*8S? &ell, the tale of lo"e !as on this !ise?DD+ut perhaps / ha# better begin at the beginning, an# en#ea"our to gi"e you the exact !or#s of ;risto#emus? ,e sai# that he met Socrates fresh from the bath an# san#alle#Q an# as the sight of the san#als !as unusual, he as$e# him !hither he !as going that he ha# been con"erte# into such a beau?DD To a banIuet at ;gathonPs, he replie#, !hose in"itation to his sacrifice of "ictory / refuse# yester#ay, fearing a cro!#, but promising that / !oul# come toD#ay instea#Q an# so / ha"e put on my finery, because he is such a fine man. &hat say you to going !ith me unas$e#N / !ill #o as you bi# me, / replie#.

(ollo! then, he sai#, an# let us #emolish the pro"erb?DD PTo the feasts of inferior men the goo# unbi##en goQP instea# of !hich our pro"erb !ill run?DD PTo the feasts of the goo# the goo# unbi##en goQP an# this alteration may be supporte# by the authority of ,omer himself, !ho not only #emolishes but literally outrages the pro"erb. (or, after picturing ;gamemnon as the most "aliant of men, he ma$es 9enelaus, !ho is but a fainthearte# !arrior, come unbi##en @/lia#A to the banIuet of ;gamemnon, !ho is feasting an# offering sacrifices, not the better to the !orse, but the !orse to the better. / rather fear, Socrates, sai# ;risto#emus, lest this may still be my caseQ an# that, li$e 9enelaus in ,omer, / shall be the inferior person, !ho PTo the feasts of the !ise unbi##en goes.P +ut / shall say that / !as bi##en of you, an# then you !ill ha"e to ma$e an excuse. PT!o going together,P he replie#, in ,omeric fashion, one or other of them may in"ent an excuse by the !ay @/lia#A. This !as the style of their con"ersation as they !ent along. Socrates #roppe# behin# in a fit of abstraction, an# #esire# ;risto#emus, !ho !as !aiting, to go on before him. &hen he reache# the house of ;gathon he foun# the #oors !i#e open, an# a comical thing happene#. ; ser"ant coming out met him, an# le# him at once into the banIuetingDhall in !hich the guests !ere reclining, for the banIuet !as about to begin. &elcome, ;risto#emus, sai# ;gathon, as soon as he appeare#DDyou are just in time to sup !ith usQ if you come on any other matter put it off, an# ma$e one of us, as / !as loo$ing for you yester#ay an# meant to ha"e as$e# you, if / coul# ha"e foun# you. +ut !hat ha"e you #one !ith SocratesN

/ turne# roun#, but Socrates !as no!here to be seenQ an# / ha# to explain that he ha# been !ith me a moment before, an# that / came by his in"itation to the supper. Oou !ere Iuite right in coming, sai# ;gathonQ but !here is he himselfN ,e !as behin# me just no!, as / entere#, he sai#, an# / cannot thin$ !hat has become of him. Go an# loo$ for him, boy, sai# ;gathon, an# bring him inQ an# #o you, ;risto#emus, mean!hile ta$e the place by Eryximachus. The ser"ant then assiste# him to !ash, an# he lay #o!n, an# presently another ser"ant came in an# reporte# that our frien# Socrates ha# retire# into the portico of the neighbouring house. PThere he is fixe#,P sai# he, Pan# !hen / call to him he !ill not stir.P ,o! strange, sai# ;gathonQ then you must call him again, an# $eep calling him. :et him alone, sai# my informantQ he has a !ay of stopping any!here an# losing himself !ithout any reason. / belie"e that he !ill soon appearQ #o not therefore #isturb him. &ell, if you thin$ so, / !ill lea"e him, sai# ;gathon. ;n# then, turning to the ser"ants, he a##e#, P:et us ha"e supper !ithout !aiting for him. Ser"e up !hate"er you please, for there is no one to gi"e you or#ersQ hitherto / ha"e ne"er left you to yoursel"es. +ut on this occasion imagine that you are our hosts, an# that / an# the company are your guestsQ treat us !ell, an# then !e shall commen# you.P ;fter this, supper !as ser"e#, but still no SocratesQ an# #uring the meal ;gathon se"eral times expresse# a !ish to sen# for him, but ;risto#emus objecte#Q an# at last !hen the feast !as about half o"erDDfor the fit, as usual, !as not of long #uration DDSocrates entere#. ;gathon, !ho !as reclining alone at the en# of the table, begge# that he !oul# ta$e the place next to himQ that P/ may touch you,P he sai#, Pan# ha"e the benefit of that !ise thought !hich came into your min# in the portico, an# is no! in your possessionQ for / am certain that you !oul# not ha"e come a!ay until you ha# foun# !hat you sought.P

,o! / !ish, sai# Socrates, ta$ing his place as he !as #esire#, that !is#om coul# be infuse# by touch, out of the fuller into the emptier man, as !ater runs through !ool out of a fuller cup into an emptier oneQ if that !ere so, ho! greatly shoul# / "alue the pri"ilege of reclining at your si#e% (or you !oul# ha"e fille# me full !ith a stream of !is#om plenteous an# fairQ !hereas my o!n is of a "ery mean an# Iuestionable sort, no better than a #ream. +ut yours is bright an# full of promise, an# !as manifeste# forth in all the splen#our of youth the #ay before yester#ay, in the presence of more than thirty thousan# ,ellenes. Oou are moc$ing, Socrates, sai# ;gathon, an# ere long you an# / !ill ha"e to #etermine !ho bears off the palm of !is#omDDof this 'ionysus shall be the ju#geQ but at present you are better occupie# !ith supper. Socrates too$ his place on the couch, an# suppe# !ith the restQ an# then libations !ere offere#, an# after a hymn ha# been sung to the go#, an# there ha# been the usual ceremonies, they !ere about to commence #rin$ing, !hen Pausanias sai#, ;n# no!, my frien#s, ho! can !e #rin$ !ith least injury to oursel"esN / can assure you that / feel se"erely the effect of yester#ayPs potations, an# must ha"e time to reco"erQ an# / suspect that most of you are in the same pre#icament, for you !ere of the party yester#ay. onsi#er then? ,o! can the #rin$ing be ma#e easiestN / entirely agree, sai# ;ristophanes, that !e shoul#, by all means, a"oi# har# #rin$ing, for / !as myself one of those !ho !ere yester#ay #ro!ne# in #rin$. / thin$ that you are right, sai# Eryximachus, the son of ;cumenusQ but / shoul# still li$e to hear one other person spea$? /s ;gathon able to #rin$ har#N / am not eIual to it, sai# ;gathon. Then, sai# Eryximachus, the !ea$ hea#s li$e myself, ;risto#emus, Phae#rus, an# others !ho ne"er can #rin$, are fortunate in fin#ing that the stronger ones are not in a #rin$ing moo#. @/ #o not inclu#e Socrates, !ho is able either to #rin$ or to abstain, an# !ill not min#, !hiche"er !e #o.A &ell, as of none of the company seem #ispose# to #rin$ much, / may be forgi"en for saying, as a physician, that #rin$ing #eep is a ba# practice, !hich /

ne"er follo!, if / can help, an# certainly #o not recommen# to another, least of all to any one !ho still feels the effects of yester#ayPs carouse. / al!ays #o !hat you a#"ise, an# especially !hat you prescribe as a physician, rejoine# Phae#rus the 9yrrhinusian, an# the rest of the company, if they are !ise, !ill #o the same. /t !as agree# that #rin$ing !as not to be the or#er of the #ay, but that they !ere all to #rin$ only so much as they please#. Then, sai# Eryximachus, as you are all agree# that #rin$ing is to be "oluntary, an# that there is to be no compulsion, / mo"e, in the next place, that the fluteDgirl, !ho has just ma#e her appearance, be tol# to go a!ay an# play to herself, or, if she li$es, to the !omen !ho are !ithin @compare Prot.A. ToD#ay let us ha"e con"ersation instea#Q an#, if you !ill allo! me, / !ill tell you !hat sort of con"ersation. This proposal ha"ing been accepte#, Eryximachus procee#e# as follo!s?DD / !ill begin, he sai#, after the manner of 9elanippe in Euripi#es, P7ot mine the !or#P !hich / am about to spea$, but that of Phae#rus. (or often he says to me in an in#ignant tone?DDP&hat a strange thing it is, Eryximachus, that, !hereas other go#s ha"e poems an# hymns ma#e in their honour, the great an# glorious go#, :o"e, has no encomiast among all the poets !ho are so many. There are the !orthy sophists tooDDthe excellent Pro#icus for example, !ho ha"e #escante# in prose on the "irtues of ,eracles an# other heroesQ an#, !hat is still more extraor#inary, / ha"e met !ith a philosophical !or$ in !hich the utility of salt has been ma#e the theme of an eloIuent #iscourseQ an# many other li$e things ha"e ha# a li$e honour besto!e# upon them. ;n# only to thin$ that there shoul# ha"e been an eager interest create# about them, an# yet that to this #ay no one has e"er #are# !orthily to hymn :o"ePs praises% So entirely has this great #eity been neglecte#.P 7o! in this Phae#rus seems to me to be Iuite right, an# therefore / !ant to offer him a contributionQ also / thin$ that at the present moment !e !ho are here assemble# cannot #o better than honour the go# :o"e. /f you agree !ith me, there !ill be no lac$ of con"ersationQ for / mean to propose that each of

us in turn, going from left to right, shall ma$e a speech in honour of :o"e. :et him gi"e us the best !hich he canQ an# Phae#rus, because he is sitting first on the left han#, an# because he is the father of the thought, shall begin. 7o one !ill "ote against you, Eryximachus, sai# Socrates. ,o! can / oppose your motion, !ho profess to un#erstan# nothing but matters of lo"eQ nor, / presume, !ill ;gathon an# PausaniasQ an# there can be no #oubt of ;ristophanes, !hose !hole concern is !ith 'ionysus an# ;phro#iteQ nor !ill any one #isagree of those !hom / see aroun# me. The proposal, as / am a!are, may seem rather har# upon us !hose place is lastQ but !e shall be contente# if !e hear some goo# speeches first. :et Phae#rus begin the praise of :o"e, an# goo# luc$ to him. ;ll the company expresse# their assent, an# #esire# him to #o as Socrates ba#e him. ;risto#emus #i# not recollect all that !as sai#, nor #o / recollect all that he relate# to meQ but / !ill tell you !hat / thought most !orthy of remembrance, an# !hat the chief spea$ers sai#. Phae#rus began by affirming that :o"e is a mighty go#, an# !on#erful among go#s an# men, but especially !on#erful in his birth. (or he is the el#est of the go#s, !hich is an honour to himQ an# a proof of his claim to this honour is, that of his parents there is no memorialQ neither poet nor proseD!riter has e"er affirme# that he ha# any. ;s ,esio# says?DD P(irst haos came, an# then broa#Dbosome# Earth, The e"erlasting seat of all that is, ;n# :o"e.P /n other !or#s, after haos, the Earth an# :o"e, these t!o, came into being. ;lso Parmeni#es sings of Generation? P(irst in the train of go#s, he fashione# :o"e.P ;n# ;cusilaus agrees !ith ,esio#. Thus numerous are the !itnesses !ho ac$no!le#ge :o"e to be the el#est of the go#s. ;n# not only is he the el#est, he is also the source of the greatest benefits to us. (or / $no!

not any greater blessing to a young man !ho is beginning life than a "irtuous lo"er, or to the lo"er than a belo"e# youth. (or the principle !hich ought to be the gui#e of men !ho !oul# nobly li"eDDthat principle, / say, neither $in#re#, nor honour, nor !ealth, nor any other moti"e is able to implant so !ell as lo"e. 6f !hat am / spea$ingN 6f the sense of honour an# #ishonour, !ithout !hich neither states nor in#i"i#uals e"er #o any goo# or great !or$. ;n# / say that a lo"er !ho is #etecte# in #oing any #ishonourable act, or submitting through co!ar#ice !hen any #ishonour is #one to him by another, !ill be more paine# at being #etecte# by his belo"e# than at being seen by his father, or by his companions, or by any one else. The belo"e# too, !hen he is foun# in any #isgraceful situation, has the same feeling about his lo"er. ;n# if there !ere only some !ay of contri"ing that a state or an army shoul# be ma#e up of lo"ers an# their lo"es @compare *ep.A, they !oul# be the "ery best go"ernors of their o!n city, abstaining from all #ishonour, an# emulating one another in honourQ an# !hen fighting at each otherPs si#e, although a mere han#ful, they !oul# o"ercome the !orl#. (or !hat lo"er !oul# not choose rather to be seen by all man$in# than by his belo"e#, either !hen aban#oning his post or thro!ing a!ay his armsN ,e !oul# be rea#y to #ie a thousan# #eaths rather than en#ure this. 6r !ho !oul# #esert his belo"e# or fail him in the hour of #angerN The "eriest co!ar# !oul# become an inspire# hero, eIual to the bra"est, at such a timeQ :o"e !oul# inspire him. That courage !hich, as ,omer says, the go# breathes into the souls of some heroes, :o"e of his o!n nature infuses into the lo"er. :o"e !ill ma$e men #are to #ie for their belo"e#DDlo"e aloneQ an# !omen as !ell as men. 6f this, ;lcestis, the #aughter of Pelias, is a monument to all ,ellasQ for she !as !illing to lay #o!n her life on behalf of her husban#, !hen no one else !oul#, although he ha# a father an# motherQ but the ten#erness of her lo"e so far excee#e# theirs, that she ma#e them seem to be strangers in bloo# to their o!n son, an# in name only relate# to himQ an# so noble #i# this action of hers appear to the go#s, as !ell as to men, that among the many !ho ha"e #one "irtuously she is one of the "ery fe! to !hom, in a#miration of her noble action, they ha"e grante# the pri"ilege of returning ali"e to earthQ such excee#ing honour is pai# by the go#s to the #e"otion an# "irtue of lo"e. +ut 6rpheus, the son of 6eagrus, the harper, they sent empty a!ay, an# presente# to him an apparition only of her !hom he sought, but herself they !oul# not gi"e up, because he sho!e# no spiritQ he !as only a harpDplayer, an# #i# not #are li$e ;lcestis to #ie for lo"e, but !as contri"ing ho! he might enter ,a#es ali"eQ moreo"er, they

after!ar#s cause# him to suffer #eath at the han#s of !omen, as the punishment of his co!ar#liness. )ery #ifferent !as the re!ar# of the true lo"e of ;chilles to!ar#s his lo"er PatroclusDDhis lo"er an# not his lo"e @the notion that Patroclus !as the belo"e# one is a foolish error into !hich ;eschylus has fallen, for ;chilles !as surely the fairer of the t!o, fairer also than all the other heroesQ an#, as ,omer informs us, he !as still bear#less, an# younger farA. ;n# greatly as the go#s honour the "irtue of lo"e, still the return of lo"e on the part of the belo"e# to the lo"er is more a#mire# an# "alue# an# re!ar#e# by them, for the lo"er is more #i"ineQ because he is inspire# by Go#. 7o! ;chilles !as Iuite a!are, for he ha# been tol# by his mother, that he might a"oi# #eath an# return home, an# li"e to a goo# ol# age, if he abstaine# from slaying ,ector. 7e"ertheless he ga"e his life to re"enge his frien#, an# #are# to #ie, not only in his #efence, but after he !as #ea#. &herefore the go#s honoure# him e"en abo"e ;lcestis, an# sent him to the /slan#s of the +lest. These are my reasons for affirming that :o"e is the el#est an# noblest an# mightiest of the go#sQ an# the chiefest author an# gi"er of "irtue in life, an# of happiness after #eath. This, or something li$e this, !as the speech of Phae#rusQ an# some other speeches follo!e# !hich ;risto#emus #i# not rememberQ the next !hich he repeate# !as that of Pausanias. Phae#rus, he sai#, the argument has not been set before us, / thin$, Iuite in the right formQDD!e shoul# not be calle# upon to praise :o"e in such an in#iscriminate manner. /f there !ere only one :o"e, then !hat you sai# !oul# be !ell enoughQ but since there are more :o"es than one,DDshoul# ha"e begun by #etermining !hich of them !as to be the theme of our praises. / !ill amen# this #efectQ an# first of all / !ill tell you !hich :o"e is #eser"ing of praise, an# then try to hymn the praise!orthy one in a manner !orthy of him. (or !e all $no! that :o"e is inseparable from ;phro#ite, an# if there !ere only one ;phro#ite there !oul# be only one :o"eQ but as there are t!o go##esses there must be t!o :o"es. ;n# am / not right in asserting that there are t!o go##essesN The el#er one, ha"ing no mother, !ho is calle# the hea"enly ;phro#iteDDshe is the #aughter of 8ranusQ the younger, !ho is the #aughter of Weus an# 'ione DDher !e call commonQ an# the :o"e !ho is her fello!D!or$er is rightly name# common, as the other lo"e is calle# hea"enly. ;ll the go#s ought to ha"e praise gi"en to them, but not !ithout #istinction of their naturesQ an# therefore / must try to #istinguish the characters of the t!o :o"es. 7o! actions "ary accor#ing to the manner of their performance. Ta$e, for

example, that !hich !e are no! #oing, #rin$ing, singing an# tal$ingDDthese actions are not in themsel"es either goo# or e"il, but they turn out in this or that !ay accor#ing to the mo#e of performing themQ an# !hen !ell #one they are goo#, an# !hen !rongly #one they are e"ilQ an# in li$e manner not e"ery lo"e, but only that !hich has a noble purpose, is noble an# !orthy of praise. The :o"e !ho is the offspring of the common ;phro#ite is essentially common, an# has no #iscrimination, being such as the meaner sort of men feel, an# is apt to be of !omen as !ell as of youths, an# is of the bo#y rather than of the soulDDthe most foolish beings are the objects of this lo"e !hich #esires only to gain an en#, but ne"er thin$s of accomplishing the en# nobly, an# therefore #oes goo# an# e"il Iuite in#iscriminately. The go##ess !ho is his mother is far younger than the other, an# she !as born of the union of the male an# female, an# parta$es of both. +ut the offspring of the hea"enly ;phro#ite is #eri"e# from a mother in !hose birth the female has no part,DDshe is from the male onlyQ this is that lo"e !hich is of youths, an# the go##ess being ol#er, there is nothing of !antonness in her. Those !ho are inspire# by this lo"e turn to the male, an# #elight in him !ho is the more "aliant an# intelligent natureQ any one may recognise the pure enthusiasts in the "ery character of their attachments. (or they lo"e not boys, but intelligent beings !hose reason is beginning to be #e"elope#, much about the time at !hich their bear#s begin to gro!. ;n# in choosing young men to be their companions, they mean to be faithful to them, an# pass their !hole life in company !ith them, not to ta$e them in their inexperience, an# #ecei"e them, an# play the fool !ith them, or run a!ay from one to another of them. +ut the lo"e of young boys shoul# be forbi##en by la!, because their future is uncertainQ they may turn out goo# or ba#, either in bo#y or soul, an# much noble enthusiasm may be thro!n a!ay upon themQ in this matter the goo# are a la! to themsel"es, an# the coarser sort of lo"ers ought to be restraine# by forceQ as !e restrain or attempt to restrain them from fixing their affections on !omen of free birth. These are the persons !ho bring a reproach on lo"eQ an# some ha"e been le# to #eny the la!fulness of such attachments because they see the impropriety an# e"il of themQ for surely nothing that is #ecorously an# la!fully #one can justly be censure#. 7o! here an# in :ace#aemon the rules about lo"e are perplexing, but in most cities they are simple an# easily intelligibleQ in Elis an# +oeotia, an# in countries ha"ing no gifts of eloIuence, they are "ery straightfor!ar#Q the

la! is simply in fa"our of these connexions, an# no one, !hether young or ol#, has anything to say to their #iscre#itQ the reason being, as / suppose, that they are men of fe! !or#s in those parts, an# therefore the lo"ers #o not li$e the trouble of plea#ing their suit. /n /onia an# other places, an# generally in countries !hich are subject to the barbarians, the custom is hel# to be #ishonourableQ lo"es of youths share the e"il repute in !hich philosophy an# gymnastics are hel#, because they are inimical to tyrannyQ for the interests of rulers reIuire that their subjects shoul# be poor in spirit @compare ;rist. PoliticsA, an# that there shoul# be no strong bon# of frien#ship or society among them, !hich lo"e, abo"e all other moti"es, is li$ely to inspire, as our ;thenian tyrants learne# by experienceQ for the lo"e of ;ristogeiton an# the constancy of ,armo#ius ha# a strength !hich un#i# their po!er. ;n#, therefore, the illDrepute into !hich these attachments ha"e fallen is to be ascribe# to the e"il con#ition of those !ho ma$e them to be illDrepute#Q that is to say, to the selfD see$ing of the go"ernors an# the co!ar#ice of the go"erne#Q on the other han#, the in#iscriminate honour !hich is gi"en to them in some countries is attributable to the la5iness of those !ho hol# this opinion of them. /n our o!n country a far better principle pre"ails, but, as / !as saying, the explanation of it is rather perplexing. (or, obser"e that open lo"es are hel# to be more honourable than secret ones, an# that the lo"e of the noblest an# highest, e"en if their persons are less beautiful than others, is especially honourable. onsi#er, too, ho! great is the encouragement !hich all the !orl# gi"es to the lo"erQ neither is he suppose# to be #oing anything #ishonourableQ but if he succee#s he is praise#, an# if he fail he is blame#. ;n# in the pursuit of his lo"e the custom of man$in# allo!s him to #o many strange things, !hich philosophy !oul# bitterly censure if they !ere #one from any moti"e of interest, or !ish for office or po!er. ,e may pray, an# entreat, an# supplicate, an# s!ear, an# lie on a mat at the #oor, an# en#ure a sla"ery !orse than that of any sla"eDDin any other case frien#s an# enemies !oul# be eIually rea#y to pre"ent him, but no! there is no frien# !ho !ill be ashame# of him an# a#monish him, an# no enemy !ill charge him !ith meanness or flatteryQ the actions of a lo"er ha"e a grace !hich ennobles themQ an# custom has #eci#e# that they are highly commen#able an# that there no loss of character in themQ an#, !hat is strangest of all, he only may s!ear an# fors!ear himself @so men sayA, an# the go#s !ill forgi"e his transgression, for there is no such thing as a lo"erPs oath. Such is the entire liberty !hich go#s an# men ha"e allo!e# the lo"er, accor#ing to the custom !hich pre"ails in our part of the !orl#. (rom this point of "ie! a man fairly argues that in ;thens to lo"e an# to

be lo"e# is hel# to be a "ery honourable thing. +ut !hen parents forbi# their sons to tal$ !ith their lo"ers, an# place them un#er a tutorPs care, !ho is appointe# to see to these things, an# their companions an# eIuals cast in their teeth anything of the sort !hich they may obser"e, an# their el#ers refuse to silence the repro"ers an# #o not rebu$e themDDany one !ho reflects on all this !ill, on the contrary, thin$ that !e hol# these practices to be most #isgraceful. +ut, as / !as saying at first, the truth as / imagine is, that !hether such practices are honourable or !hether they are #ishonourable is not a simple IuestionQ they are honourable to him !ho follo!s them honourably, #ishonourable to him !ho follo!s them #ishonourably. There is #ishonour in yiel#ing to the e"il, or in an e"il mannerQ but there is honour in yiel#ing to the goo#, or in an honourable manner. E"il is the "ulgar lo"er !ho lo"es the bo#y rather than the soul, inasmuch as he is not e"en stable, because he lo"es a thing !hich is in itself unstable, an# therefore !hen the bloom of youth !hich he !as #esiring is o"er, he ta$es !ing an# flies a!ay, in spite of all his !or#s an# promisesQ !hereas the lo"e of the noble #isposition is lifeDlong, for it becomes one !ith the e"erlasting. The custom of our country !oul# ha"e both of them pro"en !ell an# truly, an# !oul# ha"e us yiel# to the one sort of lo"er an# a"oi# the other, an# therefore encourages some to pursue, an# others to flyQ testing both the lo"er an# belo"e# in contests an# trials, until they sho! to !hich of the t!o classes they respecti"ely belong. ;n# this is the reason !hy, in the first place, a hasty attachment is hel# to be #ishonourable, because time is the true test of this as of most other thingsQ an# secon#ly there is a #ishonour in being o"ercome by the lo"e of money, or of !ealth, or of political po!er, !hether a man is frightene# into surren#er by the loss of them, or, ha"ing experience# the benefits of money an# political corruption, is unable to rise abo"e the se#uctions of them. (or none of these things are of a permanent or lasting natureQ not to mention that no generous frien#ship e"er sprang from them. There remains, then, only one !ay of honourable attachment !hich custom allo!s in the belo"e#, an# this is the !ay of "irtueQ for as !e a#mitte# that any ser"ice !hich the lo"er #oes to him is not to be accounte# flattery or a #ishonour to himself, so the belo"e# has one !ay only of "oluntary ser"ice !hich is not #ishonourable, an# this is "irtuous ser"ice. (or !e ha"e a custom, an# accor#ing to our custom any one !ho #oes ser"ice to another un#er the i#ea that he !ill be impro"e# by him either in !is#om,

or in some other particular of "irtueDDsuch a "oluntary ser"ice, / say, is not to be regar#e# as a #ishonour, an# is not open to the charge of flattery. ;n# these t!o customs, one the lo"e of youth, an# the other the practice of philosophy an# "irtue in general, ought to meet in one, an# then the belo"e# may honourably in#ulge the lo"er. (or !hen the lo"er an# belo"e# come together, ha"ing each of them a la!, an# the lo"er thin$s that he is right in #oing any ser"ice !hich he can to his gracious lo"ing oneQ an# the other that he is right in sho!ing any $in#ness !hich he can to him !ho is ma$ing him !ise an# goo#Q the one capable of communicating !is#om an# "irtue, the other see$ing to acIuire them !ith a "ie! to e#ucation an# !is#om, !hen the t!o la!s of lo"e are fulfille# an# meet in oneDDthen, an# then only, may the belo"e# yiel# !ith honour to the lo"er. 7or !hen lo"e is of this #isintereste# sort is there any #isgrace in being #ecei"e#, but in e"ery other case there is eIual #isgrace in being or not being #ecei"e#. (or he !ho is gracious to his lo"er un#er the impression that he is rich, an# is #isappointe# of his gains because he turns out to be poor, is #isgrace# all the same? for he has #one his best to sho! that he !oul# gi"e himself up to any onePs Puses baseP for the sa$e of moneyQ but this is not honourable. ;n# on the same principle he !ho gi"es himself to a lo"er because he is a goo# man, an# in the hope that he !ill be impro"e# by his company, sho!s himself to be "irtuous, e"en though the object of his affection turn out to be a "illain, an# to ha"e no "irtueQ an# if he is #ecei"e# he has committe# a noble error. (or he has pro"e# that for his part he !ill #o anything for anybo#y !ith a "ie! to "irtue an# impro"ement, than !hich there can be nothing nobler. Thus noble in e"ery case is the acceptance of another for the sa$e of "irtue. This is that lo"e !hich is the lo"e of the hea"enly go#ess, an# is hea"enly, an# of great price to in#i"i#uals an# cities, ma$ing the lo"er an# the belo"e# ali$e eager in the !or$ of their o!n impro"ement. +ut all other lo"es are the offspring of the other, !ho is the common go##ess. To you, Phae#rus, / offer this my contribution in praise of lo"e, !hich is as goo# as / coul# ma$e extempore. Pausanias came to a pauseDDthis is the balance# !ay in !hich / ha"e been taught by the !ise to spea$Q an# ;risto#emus sai# that the turn of ;ristophanes !as next, but either he ha# eaten too much, or from some other cause he ha# the hiccough, an# !as oblige# to change turns !ith Eryximachus the physician, !ho !as reclining on the couch belo! him. Eryximachus, he sai#, you ought either to stop my hiccough, or to spea$ in my turn until /

ha"e left off. / !ill #o both, sai# Eryximachus? / !ill spea$ in your turn, an# #o you spea$ in mineQ an# !hile / am spea$ing let me recommen# you to hol# your breath, an# if after you ha"e #one so for some time the hiccough is no better, then gargle !ith a little !aterQ an# if it still continues, tic$le your nose !ith something an# snee5eQ an# if you snee5e once or t!ice, e"en the most "iolent hiccough is sure to go. / !ill #o as you prescribe, sai# ;ristophanes, an# no! get on. Eryximachus spo$e as follo!s? Seeing that Pausanias ma#e a fair beginning, an# but a lame en#ing, / must en#ea"our to supply his #eficiency. / thin$ that he has rightly #istinguishe# t!o $in#s of lo"e. +ut my art further informs me that the #ouble lo"e is not merely an affection of the soul of man to!ar#s the fair, or to!ar#s anything, but is to be foun# in the bo#ies of all animals an# in pro#uctions of the earth, an# / may say in all that isQ such is the conclusion !hich / seem to ha"e gathere# from my o!n art of me#icine, !hence / learn ho! great an# !on#erful an# uni"ersal is the #eity of lo"e, !hose empire exten#s o"er all things, #i"ine as !ell as human. ;n# from me#icine / !ill begin that / may #o honour to my art. There are in the human bo#y these t!o $in#s of lo"e, !hich are confesse#ly #ifferent an# unli$e, an# being unli$e, they ha"e lo"es an# #esires !hich are unli$eQ an# the #esire of the healthy is one, an# the #esire of the #isease# is anotherQ an# as Pausanias !as just no! saying that to in#ulge goo# men is honourable, an# ba# men #ishonourable?DDso too in the bo#y the goo# an# healthy elements are to be in#ulge#, an# the ba# elements an# the elements of #isease are not to be in#ulge#, but #iscourage#. ;n# this is !hat the physician has to #o, an# in this the art of me#icine consists? for me#icine may be regar#e# generally as the $no!le#ge of the lo"es an# #esires of the bo#y, an# ho! to satisfy them or notQ an# the best physician is he !ho is able to separate fair lo"e from foul, or to con"ert one into the otherQ an# he !ho $no!s ho! to era#icate an# ho! to implant lo"e, !hiche"er is reIuire#, an# can reconcile the most hostile elements in the constitution an# ma$e them lo"ing frien#s, is a s$ilful practitioner. 7o! the most hostile are the most opposite, such as hot an# col#, bitter an# s!eet, moist an# #ry, an# the li$e. ;n# my ancestor, ;sclepius, $no!ing ho! to implant frien#ship an# accor# in these elements, !as the creator of our art, as our frien#s the poets here tell us, an# / belie"e themQ an# not only me#icine in e"ery branch but the arts of gymnastic an# husban#ry are

un#er his #ominion. ;ny one !ho pays the least attention to the subject !ill also percei"e that in music there is the same reconciliation of oppositesQ an# / suppose that this must ha"e been the meaning of ,eracleitus, although his !or#s are not accurateQ for he says that The 6ne is unite# by #isunion, li$e the harmony of the bo! an# the lyre. 7o! there is an absur#ity saying that harmony is #iscor# or is compose# of elements !hich are still in a state of #iscor#. +ut !hat he probably meant !as, that harmony is compose# of #iffering notes of higher or lo!er pitch !hich #isagree# once, but are no! reconcile# by the art of musicQ for if the higher an# lo!er notes still #isagree#, there coul# be no harmony,DDclearly not. (or harmony is a symphony, an# symphony is an agreementQ but an agreement of #isagreements !hile they #isagree there cannot beQ you cannot harmoni5e that !hich #isagrees. /n li$e manner rhythm is compoun#e# of elements short an# long, once #iffering an# no! in accor#Q !hich accor#ance, as in the former instance, me#icine, so in all these other cases, music implants, ma$ing lo"e an# unison to gro! up among themQ an# thus music, too, is concerne# !ith the principles of lo"e in their application to harmony an# rhythm. ;gain, in the essential nature of harmony an# rhythm there is no #ifficulty in #iscerning lo"e !hich has not yet become #ouble. +ut !hen you !ant to use them in actual life, either in the composition of songs or in the correct performance of airs or metres compose# alrea#y, !hich latter is calle# e#ucation, then the #ifficulty begins, an# the goo# artist is nee#e#. Then the ol# tale has to be repeate# of fair an# hea"enly lo"eDDthe lo"e of 8rania the fair an# hea"enly muse, an# of the #uty of accepting the temperate, an# those !ho are as yet intemperate only that they may become temperate, an# of preser"ing their lo"eQ an# again, of the "ulgar Polyhymnia, !ho must be use# !ith circumspection that the pleasure be enjoye#, but may not generate licentiousnessQ just as in my o!n art it is a great matter so to regulate the #esires of the epicure that he may gratify his tastes !ithout the atten#ant e"il of #isease. &hence / infer that in music, in me#icine, in all other things human as !ell as #i"ine, both lo"es ought to be note# as far as may be, for they are both present. The course of the seasons is also full of both these principlesQ an# !hen, as / !as saying, the elements of hot an# col#, moist an# #ry, attain the harmonious lo"e of one another an# blen# in temperance an# harmony, they bring to men, animals, an# plants health an# plenty, an# #o them no harmQ !hereas the !anton lo"e, getting the upper han# an# affecting the seasons of the year, is "ery #estructi"e an# injurious, being the source of

pestilence, an# bringing many other $in#s of #iseases on animals an# plantsQ for hoarDfrost an# hail an# blight spring from the excesses an# #isor#ers of these elements of lo"e, !hich to $no! in relation to the re"olutions of the hea"enly bo#ies an# the seasons of the year is terme# astronomy. (urthermore all sacrifices an# the !hole pro"ince of #i"ination, !hich is the art of communion bet!een go#s an# menDDthese, / say, are concerne# only !ith the preser"ation of the goo# an# the cure of the e"il lo"e. (or all manner of impiety is li$ely to ensue if, instea# of accepting an# honouring an# re"erencing the harmonious lo"e in all his actions, a man honours the other lo"e, !hether in his feelings to!ar#s go#s or parents, to!ar#s the li"ing or the #ea#. &herefore the business of #i"ination is to see to these lo"es an# to heal them, an# #i"ination is the peacema$er of go#s an# men, !or$ing by a $no!le#ge of the religious or irreligious ten#encies !hich exist in human lo"es. Such is the great an# mighty, or rather omnipotent force of lo"e in general. ;n# the lo"e, more especially, !hich is concerne# !ith the goo#, an# !hich is perfecte# in company !ith temperance an# justice, !hether among go#s or men, has the greatest po!er, an# is the source of all our happiness an# harmony, an# ma$es us frien#s !ith the go#s !ho are abo"e us, an# !ith one another. / #are say that / too ha"e omitte# se"eral things !hich might be sai# in praise of :o"e, but this !as not intentional, an# you, ;ristophanes, may no! supply the omission or ta$e some other line of commen#ationQ for / percei"e that you are ri# of the hiccough. Oes, sai# ;ristophanes, !ho follo!e#, the hiccough is goneQ not, ho!e"er, until / applie# the snee5ingQ an# / !on#er !hether the harmony of the bo#y has a lo"e of such noises an# tic$lings, for / no sooner applie# the snee5ing than / !as cure#. Eryximachus sai#? +e!are, frien# ;ristophanes, although you are going to spea$, you are ma$ing fun of meQ an# / shall ha"e to !atch an# see !hether / cannot ha"e a laugh at your expense, !hen you might spea$ in peace. Oou are right, sai# ;ristophanes, laughing. / !ill unsay my !or#sQ but #o you please not to !atch me, as / fear that in the speech !hich / am about to ma$e, instea# of others laughing !ith me, !hich is to the manner born of our muse an# !oul# be all the better, / shall only be laughe# at by them. 'o you expect to shoot your bolt an# escape, ;ristophanesN &ell, perhaps if you are "ery careful an# bear in min# that you !ill be calle# to

account, / may be in#uce# to let you off. ;ristophanes professe# to open another "ein of #iscourseQ he ha# a min# to praise :o"e in another !ay, unli$e that either of Pausanias or Eryximachus. 9an$in#, he sai#, ju#ging by their neglect of him, ha"e ne"er, as / thin$, at all un#erstoo# the po!er of :o"e. (or if they ha# un#erstoo# him they !oul# surely ha"e built noble temples an# altars, an# offere# solemn sacrifices in his honourQ but this is not #one, an# most certainly ought to be #one? since of all the go#s he is the best frien# of men, the helper an# the healer of the ills !hich are the great impe#iment to the happiness of the race. / !ill try to #escribe his po!er to you, an# you shall teach the rest of the !orl# !hat / am teaching you. /n the first place, let me treat of the nature of man an# !hat has happene# to itQ for the original human nature !as not li$e the present, but #ifferent. The sexes !ere not t!o as they are no!, but originally three in numberQ there !as man, !oman, an# the union of the t!o, ha"ing a name correspon#ing to this #ouble nature, !hich ha# once a real existence, but is no! lost, an# the !or# P;n#rogynousP is only preser"e# as a term of reproach. /n the secon# place, the prime"al man !as roun#, his bac$ an# si#es forming a circleQ an# he ha# four han#s an# four feet, one hea# !ith t!o faces, loo$ing opposite !ays, set on a roun# nec$ an# precisely ali$eQ also four ears, t!o pri"y members, an# the remain#er to correspon#. ,e coul# !al$ upright as men no! #o, bac$!ar#s or for!ar#s as he please#, an# he coul# also roll o"er an# o"er at a great pace, turning on his four han#s an# four feet, eight in all, li$e tumblers going o"er an# o"er !ith their legs in the airQ this !as !hen he !ante# to run fast. 7o! the sexes !ere three, an# such as / ha"e #escribe# themQ because the sun, moon, an# earth are threeQ an# the man !as originally the chil# of the sun, the !oman of the earth, an# the manD!oman of the moon, !hich is ma#e up of sun an# earth, an# they !ere all roun# an# mo"e# roun# an# roun# li$e their parents. Terrible !as their might an# strength, an# the thoughts of their hearts !ere great, an# they ma#e an attac$ upon the go#sQ of them is tol# the tale of 6tys an# Ephialtes !ho, as ,omer says, #are# to scale hea"en, an# !oul# ha"e lai# han#s upon the go#s. 'oubt reigne# in the celestial councils. Shoul# they $ill them an# annihilate the race !ith thun#erbolts, as they ha# #one the giants, then there !oul# be an en# of the sacrifices an# !orship !hich men offere# to themQ but, on the other han#, the go#s coul# not suffer their insolence to be unrestraine#. ;t last, after a goo# #eal of reflection, Weus #isco"ere# a !ay. ,e sai#? P9ethin$s / ha"e a plan !hich !ill humble their pri#e an#

impro"e their mannersQ men shall continue to exist, but / !ill cut them in t!o an# then they !ill be #iminishe# in strength an# increase# in numbersQ this !ill ha"e the a#"antage of ma$ing them more profitable to us. They shall !al$ upright on t!o legs, an# if they continue insolent an# !ill not be Iuiet, / !ill split them again an# they shall hop about on a single leg.P ,e spo$e an# cut men in t!o, li$e a sorbDapple !hich is hal"e# for pic$ling, or as you might #i"i#e an egg !ith a hairQ an# as he cut them one after another, he ba#e ;pollo gi"e the face an# the half of the nec$ a turn in or#er that the man might contemplate the section of himself? he !oul# thus learn a lesson of humility. ;pollo !as also bi##en to heal their !oun#s an# compose their forms. So he ga"e a turn to the face an# pulle# the s$in from the si#es all o"er that !hich in our language is calle# the belly, li$e the purses !hich #ra! in, an# he ma#e one mouth at the centre, !hich he fastene# in a $not @the same !hich is calle# the na"elAQ he also moul#e# the breast an# too$ out most of the !rin$les, much as a shoema$er might smooth leather upon a lastQ he left a fe!, ho!e"er, in the region of the belly an# na"el, as a memorial of the prime"al state. ;fter the #i"ision the t!o parts of man, each #esiring his other half, came together, an# thro!ing their arms about one another, ent!ine# in mutual embraces, longing to gro! into one, they !ere on the point of #ying from hunger an# selfDneglect, because they #i# not li$e to #o anything apartQ an# !hen one of the hal"es #ie# an# the other sur"i"e#, the sur"i"or sought another mate, man or !oman as !e call them,DDbeing the sections of entire men or !omen,DDan# clung to that. They !ere being #estroye#, !hen Weus in pity of them in"ente# a ne! plan? he turne# the parts of generation roun# to the front, for this ha# not been al!ays their position, an# they so!e# the see# no longer as hitherto li$e grasshoppers in the groun#, but in one anotherQ an# after the transposition the male generate# in the female in or#er that by the mutual embraces of man an# !oman they might bree#, an# the race might continueQ or if man came to man they might be satisfie#, an# rest, an# go their !ays to the business of life? so ancient is the #esire of one another !hich is implante# in us, reuniting our original nature, ma$ing one of t!o, an# healing the state of man. Each of us !hen separate#, ha"ing one si#e only, li$e a flat fish, is but the in#enture of a man, an# he is al!ays loo$ing for his other half. 9en !ho are a section of that #ouble nature !hich !as once calle# ;n#rogynous are lo"ers of !omenQ a#ulterers are generally of this bree#, an# also a#ulterous !omen !ho lust after men? the !omen !ho are a section of the !oman #o not care for men, but ha"e female attachmentsQ the female companions are of this sort. +ut they !ho

are a section of the male follo! the male, an# !hile they are young, being slices of the original man, they hang about men an# embrace them, an# they are themsel"es the best of boys an# youths, because they ha"e the most manly nature. Some in#ee# assert that they are shameless, but this is not trueQ for they #o not act thus from any !ant of shame, but because they are "aliant an# manly, an# ha"e a manly countenance, an# they embrace that !hich is li$e them. ;n# these !hen they gro! up become our statesmen, an# these only, !hich is a great proof of the truth of !hat / am sa"ing. &hen they reach manhoo# they are lo"ers of youth, an# are not naturally incline# to marry or beget chil#ren,DDif at all, they #o so only in obe#ience to the la!Q but they are satisfie# if they may be allo!e# to li"e !ith one another un!e##e#Q an# such a nature is prone to lo"e an# rea#y to return lo"e, al!ays embracing that !hich is a$in to him. ;n# !hen one of them meets !ith his other half, the actual half of himself, !hether he be a lo"er of youth or a lo"er of another sort, the pair are lost in an ama5ement of lo"e an# frien#ship an# intimacy, an# one !ill not be out of the otherPs sight, as / may say, e"en for a moment? these are the people !ho pass their !hole li"es togetherQ yet they coul# not explain !hat they #esire of one another. (or the intense yearning !hich each of them has to!ar#s the other #oes not appear to be the #esire of lo"erPs intercourse, but of something else !hich the soul of either e"i#ently #esires an# cannot tell, an# of !hich she has only a #ar$ an# #oubtful presentiment. Suppose ,ephaestus, !ith his instruments, to come to the pair !ho are lying si#e by si#e an# to say to them, P&hat #o you people !ant of one anotherNP they !oul# be unable to explain. ;n# suppose further, that !hen he sa! their perplexity he sai#? P'o you #esire to be !holly oneQ al!ays #ay an# night to be in one anotherPs companyN for if this is !hat you #esire, / am rea#y to melt you into one an# let you gro! together, so that being t!o you shall become one, an# !hile you li"e li"e a common life as if you !ere a single man, an# after your #eath in the !orl# belo! still be one #eparte# soul instea# of t!oDD/ as$ !hether this is !hat you lo"ingly #esire, an# !hether you are satisfie# to attain thisNPDDthere is not a man of them !ho !hen he hear# the proposal !oul# #eny or !oul# not ac$no!le#ge that this meeting an# melting into one another, this becoming one instea# of t!o, !as the "ery expression of his ancient nee# @compare ;rist. Pol.A. ;n# the reason is that human nature !as originally one an# !e !ere a !hole, an# the #esire an# pursuit of the !hole is calle# lo"e. There !as a time, / say, !hen !e !ere one, but no! because of the !ic$e#ness of man$in# Go# has #isperse# us, as the ;rca#ians !ere #isperse# into "illages by the :ace#aemonians

@compare ;rist. Pol.A. ;n# if !e are not obe#ient to the go#s, there is a #anger that !e shall be split up again an# go about in bassoDrelie"o, li$e the profile figures ha"ing only half a nose !hich are sculpture# on monuments, an# that !e shall be li$e tallies. &herefore let us exhort all men to piety, that !e may a"oi# e"il, an# obtain the goo#, of !hich :o"e is to us the lor# an# ministerQ an# let no one oppose himDDhe is the enemy of the go#s !ho opposes him. (or if !e are frien#s of the Go# an# at peace !ith him !e shall fin# our o!n true lo"es, !hich rarely happens in this !orl# at present. / am serious, an# therefore / must beg Eryximachus not to ma$e fun or to fin# any allusion in !hat / am saying to Pausanias an# ;gathon, !ho, as / suspect, are both of the manly nature, an# belong to the class !hich / ha"e been #escribing. +ut my !or#s ha"e a !i#er application DDthey inclu#e men an# !omen e"ery!hereQ an# / belie"e that if our lo"es !ere perfectly accomplishe#, an# each one returning to his prime"al nature ha# his original true lo"e, then our race !oul# be happy. ;n# if this !oul# be best of all, the best in the next #egree an# un#er present circumstances must be the nearest approach to such an unionQ an# that !ill be the attainment of a congenial lo"e. &herefore, if !e !oul# praise him !ho has gi"en to us the benefit, !e must praise the go# :o"e, !ho is our greatest benefactor, both lea#ing us in this life bac$ to our o!n nature, an# gi"ing us high hopes for the future, for he promises that if !e are pious, he !ill restore us to our original state, an# heal us an# ma$e us happy an# blesse#. This, Eryximachus, is my #iscourse of lo"e, !hich, although #ifferent to yours, / must beg you to lea"e unassaile# by the shafts of your ri#icule, in or#er that each may ha"e his turnQ each, or rather either, for ;gathon an# Socrates are the only ones left. /n#ee#, / am not going to attac$ you, sai# Eryximachus, for / thought your speech charming, an# #i# / not $no! that ;gathon an# Socrates are masters in the art of lo"e, / shoul# be really afrai# that they !oul# ha"e nothing to say, after the !orl# of things !hich ha"e been sai# alrea#y. +ut, for all that, / am not !ithout hopes. Socrates sai#? Oou playe# your part !ell, EryximachusQ but if you !ere as / am no!, or rather as / shall be !hen ;gathon has spo$en, you !oul#, in#ee#, be in a great strait. Oou !ant to cast a spell o"er me, Socrates, sai# ;gathon, in the hope that / may be #isconcerte# at the expectation raise# among the au#ience that / shall spea$ !ell.

/ shoul# be strangely forgetful, ;gathon replie# Socrates, of the courage an# magnanimity !hich you sho!e# !hen your o!n compositions !ere about to be exhibite#, an# you came upon the stage !ith the actors an# face# the "ast theatre altogether un#ismaye#, if / thought that your ner"es coul# be fluttere# at a small party of frien#s. 'o you thin$, Socrates, sai# ;gathon, that my hea# is so full of the theatre as not to $no! ho! much more formi#able to a man of sense a fe! goo# ju#ges are than many foolsN 7ay, replie# Socrates, / shoul# be "ery !rong in attributing to you, ;gathon, that or any other !ant of refinement. ;n# / am Iuite a!are that if you happene# to meet !ith any !hom you thought !ise, you !oul# care for their opinion much more than for that of the many. +ut then !e, ha"ing been a part of the foolish many in the theatre, cannot be regar#e# as the select !iseQ though / $no! that if you chance# to be in the presence, not of one of oursel"es, but of some really !ise man, you !oul# be ashame# of #isgracing yourself before himDD!oul# you notN Oes, sai# ;gathon. +ut before the many you !oul# not be ashame#, if you thought that you !ere #oing something #isgraceful in their presenceN ,ere Phae#rus interrupte# them, saying? not ans!er him, my #ear ;gathonQ for if he can only get a partner !ith !hom he can tal$, especially a goo#D loo$ing one, he !ill no longer care about the completion of our plan. 7o! / lo"e to hear him tal$Q but just at present / must not forget the encomium on :o"e !hich / ought to recei"e from him an# from e"ery one. &hen you an# he ha"e pai# your tribute to the go#, then you may tal$. )ery goo#, Phae#rus, sai# ;gathonQ / see no reason !hy / shoul# not procee# !ith my speech, as / shall ha"e many other opportunities of con"ersing !ith Socrates. :et me say first ho! / ought to spea$, an# then spea$?DD

The pre"ious spea$ers, instea# of praising the go# :o"e, or unfol#ing his nature, appear to ha"e congratulate# man$in# on the benefits !hich he confers upon them. +ut / !oul# rather praise the go# first, an# then spea$ of his giftsQ this is al!ays the right !ay of praising e"erything. 9ay / say !ithout impiety or offence, that of all the blesse# go#s he is the most blesse# because he is the fairest an# bestN ;n# he is the fairest? for, in the first place, he is the youngest, an# of his youth he is himself the !itness, fleeing out of the !ay of age, !ho is s!ift enough, s!ifter truly than most of us li$e?DD:o"e hates him an# !ill not come near himQ but youth an# lo"e li"e an# mo"e togetherDDli$e to li$e, as the pro"erb says. 9any things !ere sai# by Phae#rus about :o"e in !hich / agree !ith himQ but / cannot agree that he is ol#er than /apetus an# Sronos?DDnot soQ / maintain him to be the youngest of the go#s, an# youthful e"er. The ancient #oings among the go#s of !hich ,esio# an# Parmeni#es spo$e, if the tra#ition of them be true, !ere #one of 7ecessity an# not of :o"eQ ha# :o"e been in those #ays, there !oul# ha"e been no chaining or mutilation of the go#s, or other "iolence, but peace an# s!eetness, as there is no! in hea"en, since the rule of :o"e began. :o"e is young an# also ten#erQ he ought to ha"e a poet li$e ,omer to #escribe his ten#erness, as ,omer says of ;te, that she is a go##ess an# ten#er?DD P,er feet are ten#er, for she sets her steps, 7ot on the groun# but on the hea#s of men?P herein is an excellent proof of her ten#erness,DDthat she !al$s not upon the har# but upon the soft. :et us a##uce a similar proof of the ten#erness of :o"eQ for he !al$s not upon the earth, nor yet upon the s$ulls of men, !hich are not so "ery soft, but in the hearts an# souls of both go#s an# men, !hich are of all things the softest? in them he !al$s an# #!ells an# ma$es his home. 7ot in e"ery soul !ithout exception, for !here there is har#ness he #eparts, !here there is softness there he #!ellsQ an# nestling al!ays !ith his feet an# in all manner of !ays in the softest of soft places, ho! can he be other than the softest of all thingsN 6f a truth he is the ten#erest as !ell as the youngest, an# also he is of flexile formQ for if he !ere har# an# !ithout flexure he coul# not enfol# all things, or !in# his !ay into an# out of e"ery soul of man un#isco"ere#. ;n# a proof of his flexibility an# symmetry of form is his grace, !hich is uni"ersally a#mitte# to be in an especial manner the attribute of :o"eQ ungrace an# lo"e are al!ays at !ar !ith one another. The fairness of his

complexion is re"eale# by his habitation among the flo!ersQ for he #!ells not ami# bloomless or fa#ing beauties, !hether of bo#y or soul or aught else, but in the place of flo!ers an# scents, there he sits an# abi#es. oncerning the beauty of the go# / ha"e sai# enoughQ an# yet there remains much more !hich / might say. 6f his "irtue / ha"e no! to spea$? his greatest glory is that he can neither #o nor suffer !rong to or from any go# or any manQ for he suffers not by force if he suffersQ force comes not near him, neither !hen he acts #oes he act by force. (or all men in all things ser"e him of their o!n free !ill, an# !here there is "oluntary agreement, there, as the la!s !hich are the lor#s of the city say, is justice. ;n# not only is he just but excee#ingly temperate, for Temperance is the ac$no!le#ge# ruler of the pleasures an# #esires, an# no pleasure e"er masters :o"eQ he is their master an# they are his ser"antsQ an# if he conIuers them he must be temperate in#ee#. ;s to courage, e"en the Go# of &ar is no match for himQ he is the capti"e an# :o"e is the lor#, for lo"e, the lo"e of ;phro#ite, masters him, as the tale runsQ an# the master is stronger than the ser"ant. ;n# if he conIuers the bra"est of all others, he must be himself the bra"est. 6f his courage an# justice an# temperance / ha"e spo$en, but / ha"e yet to spea$ of his !is#omQ an# accor#ing to the measure of my ability / must try to #o my best. /n the first place he is a poet @an# here, li$e Eryximachus, / magnify my artA, an# he is also the source of poesy in others, !hich he coul# not be if he !ere not himself a poet. ;n# at the touch of him e"ery one becomes a poet, e"en though he ha# no music in him before @; fragment of the Sthenoaoea of Euripi#es.AQ this also is a proof that :o"e is a goo# poet an# accomplishe# in all the fine artsQ for no one can gi"e to another that !hich he has not himself, or teach that of !hich he has no $no!le#ge. &ho !ill #eny that the creation of the animals is his #oingN ;re they not all the !or$s of his !is#om, born an# begotten of himN ;n# as to the artists, #o !e not $no! that he only of them !hom lo"e inspires has the light of fameNDDhe !hom :o"e touches not !al$s in #ar$ness. The arts of me#icine an# archery an# #i"ination !ere #isco"ere# by ;pollo, un#er the gui#ance of lo"e an# #esireQ so that he too is a #isciple of :o"e. ;lso the melo#y of the 9uses, the metallurgy of ,ephaestus, the !ea"ing of ;thene, the empire of Weus o"er go#s an# men, are all #ue to :o"e, !ho !as the in"entor of them. ;n# so :o"e set in or#er the empire of the go#sDDthe lo"e of beauty, as is e"i#ent, for !ith #eformity :o"e has no concern. /n the #ays of ol#, as / began by saying, #rea#ful #ee#s !ere #one among the go#s, for they !ere rule# by 7ecessityQ but no! since the birth of :o"e, an# from the :o"e of

the beautiful, has sprung e"ery goo# in hea"en an# earth. Therefore, Phae#rus, / say of :o"e that he is the fairest an# best in himself, an# the cause of !hat is fairest an# best in all other things. ;n# there comes into my min# a line of poetry in !hich he is sai# to be the go# !ho PGi"es peace on earth an# calms the stormy #eep, &ho stills the !in#s an# bi#s the sufferer sleep.P This is he !ho empties men of #isaffection an# fills them !ith affection, !ho ma$es them to meet together at banIuets such as these? in sacrifices, feasts, #ances, he is our lor#DD!ho sen#s courtesy an# sen#s a!ay #iscourtesy, !ho gi"es $in#ness e"er an# ne"er gi"es un$in#nessQ the frien# of the goo#, the !on#er of the !ise, the ama5ement of the go#sQ #esire# by those !ho ha"e no part in him, an# precious to those !ho ha"e the better part in himQ parent of #elicacy, luxury, #esire, fon#ness, softness, graceQ regar#ful of the goo#, regar#less of the e"il? in e"ery !or#, !or$, !ish, fearDDsa"iour, pilot, comra#e, helperQ glory of go#s an# men, lea#er best an# brightest? in !hose footsteps let e"ery man follo!, s!eetly singing in his honour an# joining in that s!eet strain !ith !hich lo"e charms the souls of go#s an# men. Such is the speech, Phae#rus, halfDplayful, yet ha"ing a certain measure of seriousness, !hich, accor#ing to my ability, / #e#icate to the go#. &hen ;gathon ha# #one spea$ing, ;risto#emus sai# that there !as a general cheerQ the young man !as thought to ha"e spo$en in a manner !orthy of himself, an# of the go#. ;n# Socrates, loo$ing at Eryximachus, sai#? Tell me, son of ;cumenus, !as there not reason in my fearsN an# !as / not a true prophet !hen / sai# that ;gathon !oul# ma$e a !on#erful oration, an# that / shoul# be in a straitN The part of the prophecy !hich concerns ;gathon, replie# Eryximachus, appears to me to be trueQ but not the other partDDthat you !ill be in a strait. &hy, my #ear frien#, sai# Socrates, must not / or any one be in a strait !ho has to spea$ after he has hear# such a rich an# "arie# #iscourseN / am especially struc$ !ith the beauty of the conclu#ing !or#sDD!ho coul# listen to them !ithout ama5ementN &hen / reflecte# on the immeasurable

inferiority of my o!n po!ers, / !as rea#y to run a!ay for shame, if there ha# been a possibility of escape. (or / !as remin#e# of Gorgias, an# at the en# of his speech / fancie# that ;gathon !as sha$ing at me the Gorginian or Gorgonian hea# of the great master of rhetoric, !hich !as simply to turn me an# my speech into stone, as ,omer says @6#ysseyA, an# stri$e me #umb. ;n# then / percei"e# ho! foolish / ha# been in consenting to ta$e my turn !ith you in praising lo"e, an# saying that / too !as a master of the art, !hen / really ha# no conception ho! anything ought to be praise#. (or in my simplicity / imagine# that the topics of praise shoul# be true, an# that this being presuppose#, out of the true the spea$er !as to choose the best an# set them forth in the best manner. ;n# / felt Iuite prou#, thin$ing that / $ne! the nature of true praise, an# shoul# spea$ !ell. &hereas / no! see that the intention !as to attribute to :o"e e"ery species of greatness an# glory, !hether really belonging to him or not, !ithout regar# to truth or falsehoo#DDthat !as no matterQ for the original proposal seems to ha"e been not that each of you shoul# really praise :o"e, but only that you shoul# appear to praise him. ;n# so you attribute to :o"e e"ery imaginable form of praise !hich can be gathere# any!hereQ an# you say that Phe is all this,P an# Pthe cause of all that,P ma$ing him appear the fairest an# best of all to those !ho $no! him not, for you cannot impose upon those !ho $no! him. ;n# a noble an# solemn hymn of praise ha"e you rehearse#. +ut as / misun#erstoo# the nature of the praise !hen / sai# that / !oul# ta$e my turn, / must beg to be absol"e# from the promise !hich / ma#e in ignorance, an# !hich @as Euripi#es !oul# say @Eurip. ,yppolytusAA !as a promise of the lips an# not of the min#. (are!ell then to such a strain? for / #o not praise in that !ayQ no, in#ee#, / cannot. +ut if you li$e to hear the truth about lo"e, / am rea#y to spea$ in my o!n manner, though / !ill not ma$e myself ri#iculous by entering into any ri"alry !ith you. Say then, Phae#rus, !hether you !oul# li$e to ha"e the truth about lo"e, spo$en in any !or#s an# in any or#er !hich may happen to come into my min# at the time. &ill that be agreeable to youN ;risto#emus sai# that Phae#rus an# the company bi# him spea$ in any manner !hich he thought best. Then, he a##e#, let me ha"e your permission first to as$ ;gathon a fe! more Iuestions, in or#er that / may ta$e his a#missions as the premisses of my #iscourse. / grant the permission, sai# Phae#rus? put your Iuestions. Socrates then

procee#e# as follo!s?DD /n the magnificent oration !hich you ha"e just uttere#, / thin$ that you !ere right, my #ear ;gathon, in proposing to spea$ of the nature of :o"e first an# after!ar#s of his !or$sDDthat is a !ay of beginning !hich / "ery much appro"e. ;n# as you ha"e spo$en so eloIuently of his nature, may / as$ you further, &hether lo"e is the lo"e of something or of nothingN ;n# here / must explain myself? / #o not !ant you to say that lo"e is the lo"e of a father or the lo"e of a motherDDthat !oul# be ri#iculousQ but to ans!er as you !oul#, if / as$e# is a father a father of somethingN to !hich you !oul# fin# no #ifficulty in replying, of a son or #aughter? an# the ans!er !oul# be right. )ery true, sai# ;gathon. ;n# you !oul# say the same of a motherN ,e assente#. Oet let me as$ you one more Iuestion in or#er to illustrate my meaning? /s not a brother to be regar#e# essentially as a brother of somethingN ertainly, he replie#. That is, of a brother or sisterN Oes, he sai#. ;n# no!, sai# Socrates, / !ill as$ about :o"e?DD/s :o"e of something or of nothingN 6f something, surely, he replie#. Seep in min# !hat this is, an# tell me !hat / !ant to $no!DD!hether :o"e #esires that of !hich lo"e is. Oes, surely. ;n# #oes he possess, or #oes he not possess, that !hich he lo"es an# #esiresN

Probably not, / shoul# say. 7ay, replie# Socrates, / !oul# ha"e you consi#er !hether PnecessarilyP is not rather the !or#. The inference that he !ho #esires something is in !ant of something, an# that he !ho #esires nothing is in !ant of nothing, is in my ju#gment, ;gathon, absolutely an# necessarily true. &hat #o you thin$N / agree !ith you, sai# ;gathon. )ery goo#. &oul# he !ho is great, #esire to be great, or he !ho is strong, #esire to be strongN That !oul# be inconsistent !ith our pre"ious a#missions. True. (or he !ho is anything cannot !ant to be that !hich he isN )ery true. ;n# yet, a##e# Socrates, if a man being strong #esire# to be strong, or being s!ift #esire# to be s!ift, or being healthy #esire# to be healthy, in that case he might be thought to #esire something !hich he alrea#y has or is. / gi"e the example in or#er that !e may a"oi# misconception. (or the possessors of these Iualities, ;gathon, must be suppose# to ha"e their respecti"e a#"antages at the time, !hether they choose or notQ an# !ho can #esire that !hich he hasN Therefore, !hen a person says, / am !ell an# !ish to be !ell, or / am rich an# !ish to be rich, an# / #esire simply to ha"e !hat / ha"eDDto him !e shall reply? POou, my frien#, ha"ing !ealth an# health an# strength, !ant to ha"e the continuance of themQ for at this moment, !hether you choose or no, you ha"e them. ;n# !hen you say, / #esire that !hich / ha"e an# nothing else, is not your meaning that you !ant to ha"e !hat you no! ha"e in the futureNP ,e must agree !ith usDD must he notN ,e must, replie# ;gathon. Then, sai# Socrates, he #esires that !hat he has at present may be preser"e# to him in the future, !hich is eIui"alent to saying that he

#esires something !hich is nonDexistent to him, an# !hich as yet he has not got? )ery true, he sai#. Then he an# e"ery one !ho #esires, #esires that !hich he has not alrea#y, an# !hich is future an# not present, an# !hich he has not, an# is not, an# of !hich he is in !antQDDthese are the sort of things !hich lo"e an# #esire see$N )ery true, he sai#. Then no!, sai# Socrates, let us recapitulate the argument. (irst, is not lo"e of something, an# of something too !hich is !anting to a manN Oes, he replie#. *emember further !hat you sai# in your speech, or if you #o not remember / !ill remin# you? you sai# that the lo"e of the beautiful set in or#er the empire of the go#s, for that of #eforme# things there is no lo"eDD#i# you not say something of that $in#N Oes, sai# ;gathon. Oes, my frien#, an# the remar$ !as a just one. ;n# if this is true, :o"e is the lo"e of beauty an# not of #eformityN ,e assente#. ;n# the a#mission has been alrea#y ma#e that :o"e is of something !hich a man !ants an# has notN True, he sai#. Then :o"e !ants an# has not beautyN ertainly, he replie#. ;n# !oul# you call that beautiful !hich !ants an# #oes not possess beautyN

ertainly not. Then !oul# you still say that lo"e is beautifulN ;gathon replie#? / fear that / #i# not un#erstan# !hat / !as saying. Oou ma#e a "ery goo# speech, ;gathon, replie# SocratesQ but there is yet one small Iuestion !hich / !oul# fain as$?DD/s not the goo# also the beautifulN Oes. Then in !anting the beautiful, lo"e !ants also the goo#N / cannot refute you, Socrates, sai# ;gathon?DD:et us assume that !hat you say is true. Say rather, belo"e# ;gathon, that you cannot refute the truthQ for Socrates is easily refute#. ;n# no!, ta$ing my lea"e of you, / !oul# rehearse a tale of lo"e !hich / hear# from 'iotima of 9antineia @compare - ;lcibia#esA, a !oman !ise in this an# in many other $in#s of $no!le#ge, !ho in the #ays of ol#, !hen the ;thenians offere# sacrifice before the coming of the plague, #elaye# the #isease ten years. She !as my instructress in the art of lo"e, an# / shall repeat to you !hat she sai# to me, beginning !ith the a#missions ma#e by ;gathon, !hich are nearly if not Iuite the same !hich / ma#e to the !ise !oman !hen she Iuestione# me? / thin$ that this !ill be the easiest !ay, an# / shall ta$e both parts myself as !ell as / can @compare GorgiasA. ;s you, ;gathon, suggeste# @supraA, / must spea$ first of the being an# nature of :o"e, an# then of his !or$s. (irst / sai# to her in nearly the same !or#s !hich he use# to me, that :o"e !as a mighty go#, an# li$e!ise fairQ an# she pro"e# to me as / pro"e# to him that, by my o!n sho!ing, :o"e !as neither fair nor goo#. P&hat #o you mean, 'iotima,P / sai#, Pis lo"e then e"il an# foulNP P,ush,P she crie#Q Pmust that be foul !hich is not fairNP P ertainly,P / sai#. P;n# is that !hich is not !ise, ignorantN #o you not see that there is a mean bet!een !is#om an# ignoranceNP P;n# !hat may that beNP / sai#. P*ight opinion,P she replie#Q P!hich, as you $no!, being incapable of gi"ing a reason, is not $no!le#ge @for ho! can $no!le#ge be

#e"oi# of reasonN nor again, ignorance, for neither can ignorance attain the truthA, but is clearly something !hich is a mean bet!een ignorance an# !is#om.P PRuite true,P / replie#. P'o not then insist,P she sai#, Pthat !hat is not fair is of necessity foul, or !hat is not goo# e"ilQ or infer that because lo"e is not fair an# goo# he is therefore foul an# e"ilQ for he is in a mean bet!een them.P P&ell,P / sai#, P:o"e is surely a#mitte# by all to be a great go#.P P+y those !ho $no! or by those !ho #o not $no!NP P+y all.P P;n# ho!, Socrates,P she sai# !ith a smile, Pcan :o"e be ac$no!le#ge# to be a great go# by those !ho say that he is not a go# at allNP P;n# !ho are theyNP / sai#. POou an# / are t!o of them,P she replie#. P,o! can that beNP / sai#. P/t is Iuite intelligible,P she replie#Q Pfor you yourself !oul# ac$no!le#ge that the go#s are happy an# fairDDof course you !oul#DD!oul# you #are to say that any go# !as notNP P ertainly not,P / replie#. P;n# you mean by the happy, those !ho are the possessors of things goo# or fairNP POes.P P;n# you a#mitte# that :o"e, because he !as in !ant, #esires those goo# an# fair things of !hich he is in !antNP POes, / #i#.P P+ut ho! can he be a go# !ho has no portion in !hat is either goo# or fairNP P/mpossible.P PThen you see that you also #eny the #i"inity of :o"e.P P&hat then is :o"eNP / as$e#Q P/s he mortalNP P7o.P P&hat thenNP P;s in the former instance, he is neither mortal nor immortal, but in a mean bet!een the t!o.P P&hat is he, 'iotimaNP P,e is a great spirit @#aimonA, an# li$e all spirits he is interme#iate bet!een the #i"ine an# the mortal.P P;n# !hat,P / sai#, Pis his po!erNP P,e interprets,P she replie#, Pbet!een go#s an# men, con"eying an# ta$ing across to the go#s the prayers an# sacrifices of men, an# to men the comman#s an# replies of the go#sQ he is the me#iator !ho spans the chasm !hich #i"i#es them, an# therefore in him all is boun# together, an# through him the arts of the prophet an# the priest, their sacrifices an# mysteries an# charms, an# all prophecy an# incantation, fin# their !ay. (or Go# mingles not !ith manQ but through :o"e all the intercourse an# con"erse of Go# !ith man, !hether a!a$e or asleep, is carrie# on. The !is#om !hich un#erstan#s this is spiritualQ all other !is#om, such as that of arts an# han#icrafts, is mean an# "ulgar. 7o! these spirits or interme#iate po!ers are many an# #i"erse, an# one of them is :o"e.P P;n# !ho,P / sai#, P!as his father, an# !ho his motherNP PThe tale,P she sai#, P!ill ta$e timeQ ne"ertheless / !ill tell you. 6n the birth#ay of ;phro#ite there !as a feast of the go#s, at !hich the go# Poros or Plenty, !ho is the son of 9etis or 'iscretion, !as one of the guests. &hen the feast !as o"er, Penia or Po"erty, as the manner is on

such occasions, came about the #oors to beg. 7o! Plenty !ho !as the !orse for nectar @there !as no !ine in those #aysA, !ent into the gar#en of Weus an# fell into a hea"y sleep, an# Po"erty consi#ering her o!n straitene# circumstances, plotte# to ha"e a chil# by him, an# accor#ingly she lay #o!n at his si#e an# concei"e# :o"e, !ho partly because he is naturally a lo"er of the beautiful, an# because ;phro#ite is herself beautiful, an# also because he !as born on her birth#ay, is her follo!er an# atten#ant. ;n# as his parentage is, so also are his fortunes. /n the first place he is al!ays poor, an# anything but ten#er an# fair, as the many imagine himQ an# he is rough an# sIuali#, an# has no shoes, nor a house to #!ell inQ on the bare earth expose# he lies un#er the open hea"en, in the streets, or at the #oors of houses, ta$ing his restQ an# li$e his mother he is al!ays in #istress. :i$e his father too, !hom he also partly resembles, he is al!ays plotting against the fair an# goo#Q he is bol#, enterprising, strong, a mighty hunter, al!ays !ea"ing some intrigue or other, $een in the pursuit of !is#om, fertile in resourcesQ a philosopher at all times, terrible as an enchanter, sorcerer, sophist. ,e is by nature neither mortal nor immortal, but ali"e an# flourishing at one moment !hen he is in plenty, an# #ea# at another moment, an# again ali"e by reason of his fatherPs nature. +ut that !hich is al!ays flo!ing in is al!ays flo!ing out, an# so he is ne"er in !ant an# ne"er in !ealthQ an#, further, he is in a mean bet!een ignorance an# $no!le#ge. The truth of the matter is this? 7o go# is a philosopher or see$er after !is#om, for he is !ise alrea#yQ nor #oes any man !ho is !ise see$ after !is#om. 7either #o the ignorant see$ after !is#om. (or herein is the e"il of ignorance, that he !ho is neither goo# nor !ise is ne"ertheless satisfie# !ith himself? he has no #esire for that of !hich he feels no !ant.P P+ut !ho then, 'iotima,P / sai#, Pare the lo"ers of !is#om, if they are neither the !ise nor the foolishNP P; chil# may ans!er that Iuestion,P she replie#Q Pthey are those !ho are in a mean bet!een the t!oQ :o"e is one of them. (or !is#om is a most beautiful thing, an# :o"e is of the beautifulQ an# therefore :o"e is also a philosopher or lo"er of !is#om, an# being a lo"er of !is#om is in a mean bet!een the !ise an# the ignorant. ;n# of this too his birth is the causeQ for his father is !ealthy an# !ise, an# his mother poor an# foolish. Such, my #ear Socrates, is the nature of the spirit :o"e. The error in your conception of him !as "ery natural, an# as / imagine from !hat you say, has arisen out of a confusion of lo"e an# the belo"e#, !hich ma#e you thin$ that lo"e !as all beautiful. (or the belo"e# is the truly beautiful, an# #elicate, an# perfect, an# blesse#Q but the principle of lo"e is of another nature, an#

is such as / ha"e #escribe#.P / sai#, P6 thou stranger !oman, thou sayest !ellQ but, assuming :o"e to be such as you say, !hat is the use of him to menNP PThat, Socrates,P she replie#, P/ !ill attempt to unfol#? of his nature an# birth / ha"e alrea#y spo$enQ an# you ac$no!le#ge that lo"e is of the beautiful. +ut some one !ill say? 6f the beautiful in !hat, Socrates an# 'iotimaNDDor rather let me put the Iuestion more clearly, an# as$? &hen a man lo"es the beautiful, !hat #oes he #esireNP / ans!ere# her PThat the beautiful may be his.P PStill,P she sai#, Pthe ans!er suggests a further Iuestion? &hat is gi"en by the possession of beautyNP PTo !hat you ha"e as$e#,P / replie#, P/ ha"e no ans!er rea#y.P PThen,P she sai#, Plet me put the !or# Jgoo#J in the place of the beautiful, an# repeat the Iuestion once more? /f he !ho lo"es lo"es the goo#, !hat is it then that he lo"esNP PThe possession of the goo#,P / sai#. P;n# !hat #oes he gain !ho possesses the goo#NP P,appiness,P / replie#Q Pthere is less #ifficulty in ans!ering that Iuestion.P POes,P she sai#, Pthe happy are ma#e happy by the acIuisition of goo# things. 7or is there any nee# to as$ !hy a man #esires happinessQ the ans!er is alrea#y final.P POou are right.P / sai#. P;n# is this !ish an# this #esire common to allN an# #o all men al!ays #esire their o!n goo#, or only some menNDD!hat say youNP P;ll men,P / replie#Q Pthe #esire is common to all.P P&hy, then,P she rejoine#, Pare not all men, Socrates, sai# to lo"e, but only some of themN !hereas you say that all men are al!ays lo"ing the same things.P P/ myself !on#er,P / sai#, P!hy this is.P PThere is nothing to !on#er at,P she replie#Q Pthe reason is that one part of lo"e is separate# off an# recei"es the name of the !hole, but the other parts ha"e other names.P PGi"e an illustration,P / sai#. She ans!ere# me as follo!s? PThere is poetry, !hich, as you $no!, is complex an# manifol#. ;ll creation or passage of nonDbeing into being is poetry or ma$ing, an# the processes of all art are creati"eQ an# the masters of arts are all poets or ma$ers.P P)ery true.P PStill,P she sai#, Pyou $no! that they are not calle# poets, but ha"e other namesQ only that portion of the art !hich is separate# off from the rest, an# is concerne# !ith music an# metre, is terme# poetry, an# they !ho possess poetry in this sense of the !or# are calle# poets.P P)ery true,P / sai#. P;n# the same hol#s of lo"e. (or you may say generally that all #esire of goo# an# happiness is only the great an# subtle po!er of lo"eQ but they !ho are #ra!n to!ar#s him by any other path, !hether the path of moneyDma$ing or gymnastics or philosophy, are not calle# lo"ersDDthe name of the !hole is appropriate# to those !hose

affection ta$es one form onlyDDthey alone are sai# to lo"e, or to be lo"ers.P P/ #are say,P / replie#, Pthat you are right.P POes,P she a##e#, Pan# you hear people say that lo"ers are see$ing for their other halfQ but / say that they are see$ing neither for the half of themsel"es, nor for the !hole, unless the half or the !hole be also a goo#. ;n# they !ill cut off their o!n han#s an# feet an# cast them a!ay, if they are e"ilQ for they lo"e not !hat is their o!n, unless perchance there be some one !ho calls !hat belongs to him the goo#, an# !hat belongs to another the e"il. (or there is nothing !hich men lo"e but the goo#. /s there anythingNP P ertainly, / shoul# say, that there is nothing.P PThen,P she sai#, Pthe simple truth is, that men lo"e the goo#.P POes,P / sai#. PTo !hich must be a##e# that they lo"e the possession of the goo#NP POes, that must be a##e#.P P;n# not only the possession, but the e"erlasting possession of the goo#NP PThat must be a##e# too.P PThen lo"e,P she sai#, Pmay be #escribe# generally as the lo"e of the e"erlasting possession of the goo#NP PThat is most true.P PThen if this be the nature of lo"e, can you tell me further,P she sai#, P!hat is the manner of the pursuitN !hat are they #oing !ho sho! all this eagerness an# heat !hich is calle# lo"eN an# !hat is the object !hich they ha"e in "ie!N ;ns!er me.P P7ay, 'iotima,P / replie#, Pif / ha# $no!n, / shoul# not ha"e !on#ere# at your !is#om, neither shoul# / ha"e come to learn from you about this "ery matter.P P&ell,P she sai#, P/ !ill teach you?DDThe object !hich they ha"e in "ie! is birth in beauty, !hether of bo#y or soul.P P/ #o not un#erstan# you,P / sai#Q Pthe oracle reIuires an explanation.P P/ !ill ma$e my meaning clearer,P she replie#. P/ mean to say, that all men are bringing to the birth in their bo#ies an# in their souls. There is a certain age at !hich human nature is #esirous of procreationDDprocreation !hich must be in beauty an# not in #eformityQ an# this procreation is the union of man an# !oman, an# is a #i"ine thingQ for conception an# generation are an immortal principle in the mortal creature, an# in the inharmonious they can ne"er be. +ut the #eforme# is al!ays inharmonious !ith the #i"ine, an# the beautiful harmonious. +eauty, then, is the #estiny or go##ess of parturition !ho presi#es at birth, an# therefore, !hen approaching beauty, the concei"ing po!er is propitious, an# #iffusi"e, an# benign, an# begets an# bears fruit? at the sight of ugliness she fro!ns an# contracts an# has a sense of pain, an# turns a!ay, an# shri"els up, an# not !ithout a pang refrains from conception. ;n# this is the reason !hy, !hen the hour of conception arri"es, an# the teeming nature is full, there is such a flutter an# ecstasy about beauty !hose

approach is the alle"iation of the pain of tra"ail. (or lo"e, Socrates, is not, as you imagine, the lo"e of the beautiful only.P P&hat thenNP PThe lo"e of generation an# of birth in beauty.P POes,P / sai#. POes, in#ee#,P she replie#. P+ut !hy of generationNP P+ecause to the mortal creature, generation is a sort of eternity an# immortality,P she replie#Q Pan# if, as has been alrea#y a#mitte#, lo"e is of the e"erlasting possession of the goo#, all men !ill necessarily #esire immortality together !ith goo#? &herefore lo"e is of immortality.P ;ll this she taught me at "arious times !hen she spo$e of lo"e. ;n# / remember her once saying to me, P&hat is the cause, Socrates, of lo"e, an# the atten#ant #esireN See you not ho! all animals, bir#s, as !ell as beasts, in their #esire of procreation, are in agony !hen they ta$e the infection of lo"e, !hich begins !ith the #esire of unionQ !hereto is a##e# the care of offspring, on !hose behalf the !ea$est are rea#y to battle against the strongest e"en to the uttermost, an# to #ie for them, an# !ill let themsel"es be tormente# !ith hunger or suffer anything in or#er to maintain their young. 9an may be suppose# to act thus from reasonQ but !hy shoul# animals ha"e these passionate feelingsN an you tell me !hyNP ;gain / replie# that / #i# not $no!. She sai# to me? P;n# #o you expect e"er to become a master in the art of lo"e, if you #o not $no! thisNP P+ut / ha"e tol# you alrea#y, 'iotima, that my ignorance is the reason !hy / come to youQ for / am conscious that / !ant a teacherQ tell me then the cause of this an# of the other mysteries of lo"e.P P9ar"el not,P she sai#, Pif you belie"e that lo"e is of the immortal, as !e ha"e se"eral times ac$no!le#ge#Q for here again, an# on the same principle too, the mortal nature is see$ing as far as is possible to be e"erlasting an# immortal? an# this is only to be attaine# by generation, because generation al!ays lea"es behin# a ne! existence in the place of the ol#. 7ay e"en in the life of the same in#i"i#ual there is succession an# not absolute unity? a man is calle# the same, an# yet in the short inter"al !hich elapses bet!een youth an# age, an# in !hich e"ery animal is sai# to ha"e life an# i#entity, he is un#ergoing a perpetual process of loss an# reparationDDhair, flesh, bones, bloo#, an# the !hole bo#y are al!ays changing. &hich is true not only of the bo#y, but also of the soul, !hose habits, tempers, opinions, #esires, pleasures, pains, fears, ne"er remain the same in any one of us, but are al!ays coming an# goingQ an# eIually true of $no!le#ge, an# !hat is still more surprising to us mortals, not only #o the sciences in general

spring up an# #ecay, so that in respect of them !e are ne"er the sameQ but each of them in#i"i#ually experiences a li$e change. (or !hat is implie# in the !or# Jrecollection,J but the #eparture of $no!le#ge, !hich is e"er being forgotten, an# is rene!e# an# preser"e# by recollection, an# appears to be the same although in reality ne!, accor#ing to that la! of succession by !hich all mortal things are preser"e#, not absolutely the same, but by substitution, the ol# !ornDout mortality lea"ing another ne! an# similar existence behin#DDunli$e the #i"ine, !hich is al!ays the same an# not anotherN ;n# in this !ay, Socrates, the mortal bo#y, or mortal anything, parta$es of immortalityQ but the immortal in another !ay. 9ar"el not then at the lo"e !hich all men ha"e of their offspringQ for that uni"ersal lo"e an# interest is for the sa$e of immortality.P / !as astonishe# at her !or#s, an# sai#? P/s this really true, 6 thou !ise 'iotimaNP ;n# she ans!ere# !ith all the authority of an accomplishe# sophist? P6f that, Socrates, you may be assure#QDDthin$ only of the ambition of men, an# you !ill !on#er at the senselessness of their !ays, unless you consi#er ho! they are stirre# by the lo"e of an immortality of fame. They are rea#y to run all ris$s greater far than they !oul# ha"e run for their chil#ren, an# to spen# money an# un#ergo any sort of toil, an# e"en to #ie, for the sa$e of lea"ing behin# them a name !hich shall be eternal. 'o you imagine that ;lcestis !oul# ha"e #ie# to sa"e ;#metus, or ;chilles to a"enge Patroclus, or your o!n o#rus in or#er to preser"e the $ing#om for his sons, if they ha# not imagine# that the memory of their "irtues, !hich still sur"i"es among us, !oul# be immortalN 7ay,P she sai#, P/ am persua#e# that all men #o all things, an# the better they are the more they #o them, in hope of the glorious fame of immortal "irtueQ for they #esire the immortal. PThose !ho are pregnant in the bo#y only, beta$e themsel"es to !omen an# beget chil#renDDthis is the character of their lo"eQ their offspring, as they hope, !ill preser"e their memory an# gi"ing them the blesse#ness an# immortality !hich they #esire in the future. +ut souls !hich are pregnant DDfor there certainly are men !ho are more creati"e in their souls than in their bo#iesDDconcei"e that !hich is proper for the soul to concei"e or contain. ;n# !hat are these conceptionsNDD!is#om an# "irtue in general. ;n# such creators are poets an# all artists !ho are #eser"ing of the name in"entor. +ut the greatest an# fairest sort of !is#om by far is that !hich is concerne# !ith the or#ering of states an# families, an# !hich is calle# temperance an# justice. ;n# he !ho in youth has the see# of these

implante# in him an# is himself inspire#, !hen he comes to maturity #esires to beget an# generate. ,e !an#ers about see$ing beauty that he may beget offspringDDfor in #eformity he !ill beget nothingDDan# naturally embraces the beautiful rather than the #eforme# bo#yQ abo"e all !hen he fin#s a fair an# noble an# !ellDnurture# soul, he embraces the t!o in one person, an# to such an one he is full of speech about "irtue an# the nature an# pursuits of a goo# manQ an# he tries to e#ucate himQ an# at the touch of the beautiful !hich is e"er present to his memory, e"en !hen absent, he brings forth that !hich he ha# concei"e# long before, an# in company !ith him ten#s that !hich he brings forthQ an# they are marrie# by a far nearer tie an# ha"e a closer frien#ship than those !ho beget mortal chil#ren, for the chil#ren !ho are their common offspring are fairer an# more immortal. &ho, !hen he thin$s of ,omer an# ,esio# an# other great poets, !oul# not rather ha"e their chil#ren than or#inary human onesN &ho !oul# not emulate them in the creation of chil#ren such as theirs, !hich ha"e preser"e# their memory an# gi"en them e"erlasting gloryN 6r !ho !oul# not ha"e such chil#ren as :ycurgus left behin# him to be the sa"iours, not only of :ace#aemon, but of ,ellas, as one may sayN There is Solon, too, !ho is the re"ere# father of ;thenian la!sQ an# many others there are in many other places, both among ,ellenes an# barbarians, !ho ha"e gi"en to the !orl# many noble !or$s, an# ha"e been the parents of "irtue of e"ery $in#Q an# many temples ha"e been raise# in their honour for the sa$e of chil#ren such as theirsQ !hich !ere ne"er raise# in honour of any one, for the sa$e of his mortal chil#ren. PThese are the lesser mysteries of lo"e, into !hich e"en you, Socrates, may enterQ to the greater an# more hi##en ones !hich are the cro!n of these, an# to !hich, if you pursue them in a right spirit, they !ill lea#, / $no! not !hether you !ill be able to attain. +ut / !ill #o my utmost to inform you, an# #o you follo! if you can. (or he !ho !oul# procee# aright in this matter shoul# begin in youth to "isit beautiful formsQ an# first, if he be gui#e# by his instructor aright, to lo"e one such form onlyDDout of that he shoul# create fair thoughtsQ an# soon he !ill of himself percei"e that the beauty of one form is a$in to the beauty of anotherQ an# then if beauty of form in general is his pursuit, ho! foolish !oul# he be not to recogni5e that the beauty in e"ery form is an# the same% ;n# !hen he percei"es this he !ill abate his "iolent lo"e of the one, !hich he !ill #espise an# #eem a small thing, an# !ill become a lo"er of all beautiful formsQ in the next

stage he !ill consi#er that the beauty of the min# is more honourable than the beauty of the out!ar# form. So that if a "irtuous soul ha"e but a little comeliness, he !ill be content to lo"e an# ten# him, an# !ill search out an# bring to the birth thoughts !hich may impro"e the young, until he is compelle# to contemplate an# see the beauty of institutions an# la!s, an# to un#erstan# that the beauty of them all is of one family, an# that personal beauty is a trifleQ an# after la!s an# institutions he !ill go on to the sciences, that he may see their beauty, being not li$e a ser"ant in lo"e !ith the beauty of one youth or man or institution, himself a sla"e mean an# narro!Dmin#e#, but #ra!ing to!ar#s an# contemplating the "ast sea of beauty, he !ill create many fair an# noble thoughts an# notions in boun#less lo"e of !is#omQ until on that shore he gro!s an# !axes strong, an# at last the "ision is re"eale# to him of a single science, !hich is the science of beauty e"ery!here. To this / !ill procee#Q please to gi"e me your "ery best attention? P,e !ho has been instructe# thus far in the things of lo"e, an# !ho has learne# to see the beautiful in #ue or#er an# succession, !hen he comes to!ar# the en# !ill su##enly percei"e a nature of !on#rous beauty @an# this, Socrates, is the final cause of all our former toilsADDa nature !hich in the first place is e"erlasting, not gro!ing an# #ecaying, or !axing an# !aningQ secon#ly, not fair in one point of "ie! an# foul in another, or at one time or in one relation or at one place fair, at another time or in another relation or at another place foul, as if fair to some an# foul to others, or in the li$eness of a face or han#s or any other part of the bo#ily frame, or in any form of speech or $no!le#ge, or existing in any other being, as for example, in an animal, or in hea"en, or in earth, or in any other placeQ but beauty absolute, separate, simple, an# e"erlasting, !hich !ithout #iminution an# !ithout increase, or any change, is imparte# to the e"erDgro!ing an# perishing beauties of all other things. ,e !ho from these ascen#ing un#er the influence of true lo"e, begins to percei"e that beauty, is not far from the en#. ;n# the true or#er of going, or being le# by another, to the things of lo"e, is to begin from the beauties of earth an# mount up!ar#s for the sa$e of that other beauty, using these as steps only, an# from one going on to t!o, an# from t!o to all fair forms, an# from fair forms to fair practices, an# from fair practices to fair notions, until from fair notions he arri"es at the notion of absolute beauty, an# at last $no!s !hat the essence of beauty is. This, my #ear Socrates,P sai# the stranger of 9antineia, Pis that life abo"e all others

!hich man shoul# li"e, in the contemplation of beauty absoluteQ a beauty !hich if you once behel#, you !oul# see not to be after the measure of gol#, an# garments, an# fair boys an# youths, !hose presence no! entrances youQ an# you an# many a one !oul# be content to li"e seeing them only an# con"ersing !ith them !ithout meat or #rin$, if that !ere possibleDDyou only !ant to loo$ at them an# to be !ith them. +ut !hat if man ha# eyes to see the true beautyDDthe #i"ine beauty, / mean, pure an# clear an# unalloye#, not clogge# !ith the pollutions of mortality an# all the colours an# "anities of human lifeDDthither loo$ing, an# hol#ing con"erse !ith the true beauty simple an# #i"ineN *emember ho! in that communion only, behol#ing beauty !ith the eye of the min#, he !ill be enable# to bring forth, not images of beauty, but realities @for he has hol# not of an image but of a realityA, an# bringing forth an# nourishing true "irtue to become the frien# of Go# an# be immortal, if mortal man may. &oul# that be an ignoble lifeNP Such, Phae#rusDDan# / spea$ not only to you, but to all of youDD!ere the !or#s of 'iotimaQ an# / am persua#e# of their truth. ;n# being persua#e# of them, / try to persua#e others, that in the attainment of this en# human nature !ill not easily fin# a helper better than lo"e? ;n# therefore, also, / say that e"ery man ought to honour him as / myself honour him, an# !al$ in his !ays, an# exhort others to #o the same, an# praise the po!er an# spirit of lo"e accor#ing to the measure of my ability no! an# e"er. The !or#s !hich / ha"e spo$en, you, Phae#rus, may call an encomium of lo"e, or anything else !hich you please. &hen Socrates ha# #one spea$ing, the company applau#e#, an# ;ristophanes !as beginning to say something in ans!er to the allusion !hich Socrates ha# ma#e to his o!n speech, !hen su##enly there !as a great $noc$ing at the #oor of the house, as of re"ellers, an# the soun# of a fluteDgirl !as hear#. ;gathon tol# the atten#ants to go an# see !ho !ere the intru#ers. P/f they are frien#s of ours,P he sai#, Pin"ite them in, but if not, say that the #rin$ing is o"er.P ; little !hile after!ar#s they hear# the "oice of ;lcibia#es resoun#ing in the courtQ he !as in a great state of

intoxication, an# $ept roaring an# shouting P&here is ;gathonN :ea# me to ;gathon,P an# at length, supporte# by the fluteDgirl an# some of his atten#ants, he foun# his !ay to them. P,ail, frien#s,P he sai#, appearing at the #oor cro!ne# !ith a massi"e garlan# of i"y an# "iolets, his hea# flo!ing !ith riban#s. P&ill you ha"e a "ery #run$en man as a companion of your re"elsN 6r shall / cro!n ;gathon, !hich !as my intention in coming, an# go a!ayN (or / !as unable to come yester#ay, an# therefore / am here toD#ay, carrying on my hea# these riban#s, that ta$ing them from my o!n hea#, / may cro!n the hea# of this fairest an# !isest of men, as / may be allo!e# to call him. &ill you laugh at me because / am #run$N Oet / $no! "ery !ell that / am spea$ing the truth, although you may laugh. +ut first tell meQ if / come in shall !e ha"e the un#erstan#ing of !hich / spo$e @supra &ill you ha"e a "ery #run$en manN etc.AN &ill you #rin$ !ith me or notNP The company !ere "ociferous in begging that he !oul# ta$e his place among them, an# ;gathon specially in"ite# him. Thereupon he !as le# in by the people !ho !ere !ith himQ an# as he !as being le#, inten#ing to cro!n ;gathon, he too$ the riban#s from his o!n hea# an# hel# them in front of his eyesQ he !as thus pre"ente# from seeing Socrates, !ho ma#e !ay for him, an# ;lcibia#es too$ the "acant place bet!een ;gathon an# Socrates, an# in ta$ing the place he embrace# ;gathon an# cro!ne# him. Ta$e off his san#als, sai# ;gathon, an# let him ma$e a thir# on the same couch. +y all meansQ but !ho ma$es the thir# partner in our re"elsN sai# ;lcibia#es, turning roun# an# starting up as he caught sight of Socrates. +y ,eracles, he sai#, !hat is thisN here is Socrates al!ays lying in !ait for me, an# al!ays, as his !ay is, coming out at all sorts of unsuspecte# places? an# no!, !hat ha"e you to say for yourself, an# !hy are you lying here, !here / percei"e that you ha"e contri"e# to fin# a place, not by a jo$er or lo"er of jo$es, li$e ;ristophanes, but by the fairest of the companyN Socrates turne# to ;gathon an# sai#? / must as$ you to protect me, ;gathonQ for the passion of this man has gro!n Iuite a serious matter to me. Since / became his a#mirer / ha"e ne"er been allo!e# to spea$ to any other fair one, or so much as to loo$ at them. /f / #o, he goes !il# !ith en"y an# jealousy, an# not only abuses me but can har#ly $eep his han#s off

me, an# at this moment he may #o me some harm. Please to see to this, an# either reconcile me to him, or, if he attempts "iolence, protect me, as / am in bo#ily fear of his ma# an# passionate attempts. There can ne"er be reconciliation bet!een you an# me, sai# ;lcibia#esQ but for the present / !ill #efer your chastisement. ;n# / must beg you, ;gathon, to gi"e me bac$ some of the riban#s that / may cro!n the mar"ellous hea# of this uni"ersal #espotDD/ !oul# not ha"e him complain of me for cro!ning you, an# neglecting him, !ho in con"ersation is the conIueror of all man$in#Q an# this not only once, as you !ere the #ay before yester#ay, but al!ays. &hereupon, ta$ing some of the riban#s, he cro!ne# Socrates, an# again recline#. Then he sai#? Oou seem, my frien#s, to be sober, !hich is a thing not to be en#ure#Q you must #rin$DDfor that !as the agreement un#er !hich / !as a#mitte#DDan# / elect myself master of the feast until you are !ell #run$. :et us ha"e a large goblet, ;gathon, or rather, he sai#, a##ressing the atten#ant, bring me that !ineDcooler. The !ineDcooler !hich ha# caught his eye !as a "essel hol#ing more than t!o IuartsDDthis he fille# an# emptie#, an# ba#e the atten#ant fill it again for Socrates. 6bser"e, my frien#s, sai# ;lcibia#es, that this ingenious tric$ of mine !ill ha"e no effect on Socrates, for he can #rin$ any Iuantity of !ine an# not be at all nearer being #run$. Socrates #ran$ the cup !hich the atten#ant fille# for him. Eryximachus sai#? &hat is this, ;lcibia#esN ;re !e to ha"e neither con"ersation nor singing o"er our cupsQ but simply to #rin$ as if !e !ere thirstyN ;lcibia#es replie#? ,ail, !orthy son of a most !ise an# !orthy sire% The same to you, sai# EryximachusQ but !hat shall !e #oN That / lea"e to you, sai# ;lcibia#es. PThe !ise physician s$ille# our !oun#s to heal @from PopePs ,omer, /l.AP shall prescribe an# !e !ill obey. &hat #o you !antN &ell, sai# Eryximachus, before you appeare# !e ha# passe# a resolution that

each one of us in turn shoul# ma$e a speech in praise of lo"e, an# as goo# a one as he coul#? the turn !as passe# roun# from left to rightQ an# as all of us ha"e spo$en, an# you ha"e not spo$en but ha"e !ell #run$en, you ought to spea$, an# then impose upon Socrates any tas$ !hich you please, an# he on his right han# neighbour, an# so on. That is goo#, Eryximachus, sai# ;lcibia#esQ an# yet the comparison of a #run$en manPs speech !ith those of sober men is har#ly fairQ an# / shoul# li$e to $no!, s!eet frien#, !hether you really belie"e !hat Socrates !as just no! sayingQ for / can assure you that the "ery re"erse is the fact, an# that if / praise any one but himself in his presence, !hether Go# or man, he !ill har#ly $eep his han#s off me. (or shame, sai# Socrates. ,ol# your tongue, sai# ;lcibia#es, for by Posei#on, there is no one else !hom / !ill praise !hen you are of the company. &ell then, sai# Eryximachus, if you li$e praise Socrates. &hat #o you thin$, EryximachusN sai# ;lcibia#es? shall / attac$ him an# inflict the punishment before you allN &hat are you aboutN sai# SocratesQ are you going to raise a laugh at my expenseN /s that the meaning of your praiseN / am going to spea$ the truth, if you !ill permit me. / not only permit, but exhort you to spea$ the truth. Then / !ill begin at once, sai# ;lcibia#es, an# if / say anything !hich is not true, you may interrupt me if you !ill, an# say Pthat is a lie,P though my intention is to spea$ the truth. +ut you must not !on#er if / spea$ any ho! as things come into my min#Q for the fluent an# or#erly enumeration of all your singularities is not a tas$ !hich is easy to a man in my con#ition. ;n# no!, my boys, / shall praise Socrates in a figure !hich !ill appear to him to be a caricature, an# yet / spea$, not to ma$e fun of him, but only for the truthPs sa$e. / say, that he is exactly li$e the busts of Silenus,

!hich are set up in the statuariesP shops, hol#ing pipes an# flutes in their mouthsQ an# they are ma#e to open in the mi##le, an# ha"e images of go#s insi#e them. / say also that he is li$e 9arsyas the satyr. Oou yourself !ill not #eny, Socrates, that your face is li$e that of a satyr. ;ye, an# there is a resemblance in other points too. (or example, you are a bully, as / can pro"e by !itnesses, if you !ill not confess. ;n# are you not a fluteDplayerN That you are, an# a performer far more !on#erful than 9arsyas. ,e in#ee# !ith instruments use# to charm the souls of men by the po!er of his breath, an# the players of his music #o so still? for the melo#ies of 6lympus @compare ;rist. Pol.A are #eri"e# from 9arsyas !ho taught them, an# these, !hether they are playe# by a great master or by a miserable fluteDgirl, ha"e a po!er !hich no others ha"eQ they alone possess the soul an# re"eal the !ants of those !ho ha"e nee# of go#s an# mysteries, because they are #i"ine. +ut you pro#uce the same effect !ith your !or#s only, an# #o not reIuire the flute? that is the #ifference bet!een you an# him. &hen !e hear any other spea$er, e"en a "ery goo# one, he pro#uces absolutely no effect upon us, or not much, !hereas the mere fragments of you an# your !or#s, e"en at secon#Dhan#, an# ho!e"er imperfectly repeate#, ama5e an# possess the souls of e"ery man, !oman, an# chil# !ho comes !ithin hearing of them. ;n# if / !ere not afrai# that you !oul# thin$ me hopelessly #run$, / !oul# ha"e s!orn as !ell as spo$en to the influence !hich they ha"e al!ays ha# an# still ha"e o"er me. (or my heart leaps !ithin me more than that of any orybantian re"eller, an# my eyes rain tears !hen / hear them. ;n# / obser"e that many others are affecte# in the same manner. / ha"e hear# Pericles an# other great orators, an# / thought that they spo$e !ell, but / ne"er ha# any similar feelingQ my soul !as not stirre# by them, nor !as / angry at the thought of my o!n sla"ish state. +ut this 9arsyas has often brought me to such a pass, that / ha"e felt as if / coul# har#ly en#ure the life !hich / am lea#ing @this, Socrates, you !ill a#mitAQ an# / am conscious that if / #i# not shut my ears against him, an# fly as from the "oice of the siren, my fate !oul# be li$e that of others,DDhe !oul# transfix me, an# / shoul# gro! ol# sitting at his feet. (or he ma$es me confess that / ought not to li"e as / #o, neglecting the !ants of my o!n soul, an# busying myself !ith the concerns of the ;theniansQ therefore / hol# my ears an# tear myself a!ay from him. ;n# he is the only person !ho e"er ma#e me ashame#, !hich you might thin$ not to be in my nature, an# there is no one else !ho #oes the same. (or / $no! that / cannot ans!er him or say that / ought not to #o as he bi#s, but !hen

/ lea"e his presence the lo"e of popularity gets the better of me. ;n# therefore / run a!ay an# fly from him, an# !hen / see him / am ashame# of !hat / ha"e confesse# to him. 9any a time ha"e / !ishe# that he !ere #ea#, an# yet / $no! that / shoul# be much more sorry than gla#, if he !ere to #ie? so that / am at my !itPs en#. ;n# this is !hat / an# many others ha"e suffere# from the fluteDplaying of this satyr. Oet hear me once more !hile / sho! you ho! exact the image is, an# ho! mar"ellous his po!er. (or let me tell youQ none of you $no! himQ but / !ill re"eal him to youQ ha"ing begun, / must go on. See you ho! fon# he is of the fairN ,e is al!ays !ith them an# is al!ays being smitten by them, an# then again he $no!s nothing an# is ignorant of all thingsDDsuch is the appearance !hich he puts on. /s he not li$e a Silenus in thisN To be sure he is? his outer mas$ is the car"e# hea# of the SilenusQ but, 6 my companions in #rin$, !hen he is opene#, !hat temperance there is resi#ing !ithin% Sno! you that beauty an# !ealth an# honour, at !hich the many !on#er, are of no account !ith him, an# are utterly #espise# by him? he regar#s not at all the persons !ho are gifte# !ith themQ man$in# are nothing to himQ all his life is spent in moc$ing an# flouting at them. +ut !hen / opene# him, an# loo$e# !ithin at his serious purpose, / sa! in him #i"ine an# gol#en images of such fascinating beauty that / !as rea#y to #o in a moment !hate"er Socrates comman#e#? they may ha"e escape# the obser"ation of others, but / sa! them. 7o! / fancie# that he !as seriously enamoure# of my beauty, an# / thought that / shoul# therefore ha"e a gran# opportunity of hearing him tell !hat he $ne!, for / ha# a !on#erful opinion of the attractions of my youth. /n the prosecution of this #esign, !hen / next !ent to him, / sent a!ay the atten#ant !ho usually accompanie# me @/ !ill confess the !hole truth, an# beg you to listenQ an# if / spea$ falsely, #o you, Socrates, expose the falsehoo#A. &ell, he an# / !ere alone together, an# / thought that !hen there !as nobo#y !ith us, / shoul# hear him spea$ the language !hich lo"ers use to their lo"es !hen they are by themsel"es, an# / !as #elighte#. 7othing of the sortQ he con"erse# as usual, an# spent the #ay !ith me an# then !ent a!ay. ;fter!ar#s / challenge# him to the palaestraQ an# he !restle# an# close# !ith me se"eral times !hen there !as no one presentQ / fancie# that / might succee# in this manner. 7ot a bitQ / ma#e no !ay !ith him. :astly, as / ha# faile# hitherto, / thought that / must ta$e stronger measures an# attac$ him bol#ly, an#, as / ha# begun, not gi"e him up, but see ho! matters stoo# bet!een him an# me. So / in"ite# him to sup !ith me, just as if he !ere a fair youth, an# / a #esigning lo"er. ,e !as not easily persua#e# to comeQ

he #i#, ho!e"er, after a !hile accept the in"itation, an# !hen he came the first time, he !ante# to go a!ay at once as soon as supper !as o"er, an# / ha# not the face to #etain him. The secon# time, still in pursuance of my #esign, after !e ha# suppe#, / !ent on con"ersing far into the night, an# !hen he !ante# to go a!ay, / preten#e# that the hour !as late an# that he ha# much better remain. So he lay #o!n on the couch next to me, the same on !hich he ha# suppe#, an# there !as no one but oursel"es sleeping in the apartment. ;ll this may be tol# !ithout shame to any one. +ut !hat follo!s / coul# har#ly tell you if / !ere sober. Oet as the pro"erb says, P/n "ino "eritas,P !hether !ith boys, or !ithout them @/n allusion to t!o pro"erbs.AQ an# therefore / must spea$. 7or, again, shoul# / be justifie# in concealing the lofty actions of Socrates !hen / come to praise him. 9oreo"er / ha"e felt the serpentPs stingQ an# he !ho has suffere#, as they say, is !illing to tell his fello!Dsufferers only, as they alone !ill be li$ely to un#erstan# him, an# !ill not be extreme in ju#ging of the sayings or #oings !hich ha"e been !rung from his agony. (or / ha"e been bitten by a more than "iperPs toothQ / ha"e $no!n in my soul, or in my heart, or in some other part, that !orst of pangs, more "iolent in ingenuous youth than any serpentPs tooth, the pang of philosophy, !hich !ill ma$e a man say or #o anything. ;n# you !hom / see aroun# me, Phae#rus an# ;gathon an# Eryximachus an# Pausanias an# ;risto#emus an# ;ristophanes, all of you, an# / nee# not say Socrates himself, ha"e ha# experience of the same ma#ness an# passion in your longing after !is#om. Therefore listen an# excuse my #oings then an# my sayings no!. +ut let the atten#ants an# other profane an# unmannere# persons close up the #oors of their ears. &hen the lamp !as put out an# the ser"ants ha# gone a!ay, / thought that / must be plain !ith him an# ha"e no more ambiguity. So / ga"e him a sha$e, an# / sai#? PSocrates, are you asleepNP P7o,P he sai#. P'o you $no! !hat / am me#itatingN P&hat are you me#itatingNP he sai#. P/ thin$,P / replie#, Pthat of all the lo"ers !hom / ha"e e"er ha# you are the only one !ho is !orthy of me, an# you appear to be too mo#est to spea$. 7o! / feel that / shoul# be a fool to refuse you this or any other fa"our, an# therefore / come to lay at your feet all that / ha"e an# all that my frien#s ha"e, in the hope that you !ill assist me in the !ay of "irtue, !hich / #esire abo"e all things, an# in !hich / belie"e that you can help me better than any one else. ;n# / shoul# certainly ha"e more reason to be ashame# of !hat !ise men !oul# say if / !ere to refuse a fa"our to such as you, than of !hat the !orl#, !ho are mostly fools, !oul# say of me if /

grante# it.P To these !or#s he replie# in the ironical manner !hich is so characteristic of him?DDP;lcibia#es, my frien#, you ha"e in#ee# an ele"ate# aim if !hat you say is true, an# if there really is in me any po!er by !hich you may become betterQ truly you must see in me some rare beauty of a $in# infinitely higher than any !hich / see in you. ;n# therefore, if you mean to share !ith me an# to exchange beauty for beauty, you !ill ha"e greatly the a#"antage of meQ you !ill gain true beauty in return for appearanceDDli$e 'iome#e, gol# in exchange for brass. +ut loo$ again, s!eet frien#, an# see !hether you are not #ecei"e# in me. The min# begins to gro! critical !hen the bo#ily eye fails, an# it !ill be a long time before you get ol#.P ,earing this, / sai#? P/ ha"e tol# you my purpose, !hich is Iuite serious, an# #o you consi#er !hat you thin$ best for you an# me.P PThat is goo#,P he sai#Q Pat some other time then !e !ill consi#er an# act as seems best about this an# about other matters.P &hereupon, / fancie# that he !as smitten, an# that the !or#s !hich / ha# uttere# li$e arro!s ha# !oun#e# him, an# so !ithout !aiting to hear more / got up, an# thro!ing my coat about him crept un#er his threa#bare cloa$, as the time of year !as !inter, an# there / lay #uring the !hole night ha"ing this !on#erful monster in my arms. This again, Socrates, !ill not be #enie# by you. ;n# yet, not!ithstan#ing all, he !as so superior to my solicitations, so contemptuous an# #erisi"e an# #is#ainful of my beautyDD!hich really, as / fancie#, ha# some attractionsDDhear, 6 ju#gesQ for ju#ges you shall be of the haughty "irtue of SocratesDDnothing more happene#, but in the morning !hen / a!o$e @let all the go#s an# go##esses be my !itnessesA / arose as from the couch of a father or an el#er brother. &hat #o you suppose must ha"e been my feelings, after this rejection, at the thought of my o!n #ishonourN ;n# yet / coul# not help !on#ering at his natural temperance an# selfDrestraint an# manliness. / ne"er imagine# that / coul# ha"e met !ith a man such as he is in !is#om an# en#urance. ;n# therefore / coul# not be angry !ith him or renounce his company, any more than / coul# hope to !in him. (or / !ell $ne! that if ;jax coul# not be !oun#e# by steel, much less he by moneyQ an# my only chance of capti"ating him by my personal attractions ha# faile#. So / !as at my !itPs en#Q no one !as e"er more hopelessly ensla"e# by another. ;ll this happene# before he an# / !ent on the expe#ition to Poti#aeaQ there !e messe# together, an# / ha# the opportunity of obser"ing his extraor#inary po!er of sustaining

fatigue. ,is en#urance !as simply mar"ellous !hen, being cut off from our supplies, !e !ere compelle# to go !ithout foo#DDon such occasions, !hich often happen in time of !ar, he !as superior not only to me but to e"erybo#yQ there !as no one to be compare# to him. Oet at a festi"al he !as the only person !ho ha# any real po!ers of enjoymentQ though not !illing to #rin$, he coul# if compelle# beat us all at that,DD!on#erful to relate% no human being ha# e"er seen Socrates #run$Q an# his po!ers, if / am not mista$en, !ill be teste# before long. ,is fortitu#e in en#uring col# !as also surprising. There !as a se"ere frost, for the !inter in that region is really tremen#ous, an# e"erybo#y else either remaine# in#oors, or if they !ent out ha# on an ama5ing Iuantity of clothes, an# !ere !ell sho#, an# ha# their feet s!athe# in felt an# fleeces? in the mi#st of this, Socrates !ith his bare feet on the ice an# in his or#inary #ress marche# better than the other sol#iers !ho ha# shoes, an# they loo$e# #aggers at him because he seeme# to #espise them. / ha"e tol# you one tale, an# no! / must tell you another, !hich is !orth hearing, P6f the #oings an# sufferings of the en#uring manP !hile he !as on the expe#ition. 6ne morning he !as thin$ing about something !hich he coul# not resol"eQ he !oul# not gi"e it up, but continue# thin$ing from early #a!n until noonDDthere he stoo# fixe# in thoughtQ an# at noon attention !as #ra!n to him, an# the rumour ran through the !on#ering cro!# that Socrates ha# been stan#ing an# thin$ing about something e"er since the brea$ of #ay. ;t last, in the e"ening after supper, some /onians out of curiosity @/ shoul# explain that this !as not in !inter but in summerA, brought out their mats an# slept in the open air that they might !atch him an# see !hether he !oul# stan# all night. There he stoo# until the follo!ing morningQ an# !ith the return of light he offere# up a prayer to the sun, an# !ent his !ay @compare supraA. / !ill also tell, if you pleaseDDan# in#ee# / am boun# to tellDDof his courage in battleQ for !ho but he sa"e# my lifeN 7o! this !as the engagement in !hich / recei"e# the pri5e of "alour? for / !as !oun#e# an# he !oul# not lea"e me, but he rescue# me an# my armsQ an# he ought to ha"e recei"e# the pri5e of "alour !hich the generals !ante# to confer on me partly on account of my

ran$, an# / tol# them so, @this, again, Socrates !ill not impeach or #enyA, but he !as more eager than the generals that / an# not he shoul# ha"e the pri5e. There !as another occasion on !hich his beha"iour !as "ery remar$ableDDin the flight of the army after the battle of 'elium, !here he ser"e# among the hea"yDarme#,DD/ ha# a better opportunity of seeing him than at Poti#aea, for / !as myself on horsebac$, an# therefore comparati"ely out of #anger. ,e an# :aches !ere retreating, for the troops !ere in flight, an# / met them an# tol# them not to be #iscourage#, an# promise# to remain !ith themQ an# there you might see him, ;ristophanes, as you #escribe @;ristoph. lou#sA, just as he is in the streets of ;thens, stal$ing li$e a pelican, an# rolling his eyes, calmly contemplating enemies as !ell as frien#s, an# ma$ing "ery intelligible to anybo#y, e"en from a #istance, that !hoe"er attac$e# him !oul# be li$ely to meet !ith a stout resistanceQ an# in this !ay he an# his companion escape#DDfor this is the sort of man !ho is ne"er touche# in !arQ those only are pursue# !ho are running a!ay hea#long. / particularly obser"e# ho! superior he !as to :aches in presence of min#. 9any are the mar"els !hich / might narrate in praise of SocratesQ most of his !ays might perhaps be parallele# in another man, but his absolute unli$eness to any human being that is or e"er has been is perfectly astonishing. Oou may imagine +rasi#as an# others to ha"e been li$e ;chillesQ or you may imagine 7estor an# ;ntenor to ha"e been li$e PericlesQ an# the same may be sai# of other famous men, but of this strange being you !ill ne"er be able to fin# any li$eness, ho!e"er remote, either among men !ho no! are or !ho e"er ha"e beenDDother than that !hich / ha"e alrea#y suggeste# of Silenus an# the satyrsQ an# they represent in a figure not only himself, but his !or#s. (or, although / forgot to mention this to you before, his !or#s are li$e the images of Silenus !hich openQ they are ri#iculous !hen you first hear themQ he clothes himself in language that is li$e the s$in of the !anton satyrDDfor his tal$ is of pac$Dasses an# smiths an# cobblers an# curriers, an# he is al!ays repeating the same things in the same !or#s @compare Gorg.A, so that any ignorant or inexperience# person might feel #ispose# to laugh at himQ but he !ho opens the bust an# sees !hat is !ithin !ill fin# that they are the only !or#s !hich ha"e a meaning in them, an# also the most #i"ine, aboun#ing in fair images of "irtue, an# of the !i#est comprehension, or rather exten#ing to the !hole #uty of a goo# an# honourable man.

This, frien#s, is my praise of Socrates. / ha"e a##e# my blame of him for his illDtreatment of meQ an# he has illDtreate# not only me, but harmi#es the son of Glaucon, an# Euthy#emus the son of 'iocles, an# many others in the same !ayDDbeginning as their lo"er he has en#e# by ma$ing them pay their a##resses to him. &herefore / say to you, ;gathon, P+e not #ecei"e# by himQ learn from me an# ta$e !arning, an# #o not be a fool an# learn by experience, as the pro"erb says.P &hen ;lcibia#es ha# finishe#, there !as a laugh at his outspo$ennessQ for he seeme# to be still in lo"e !ith Socrates. Oou are sober, ;lcibia#es, sai# Socrates, or you !oul# ne"er ha"e gone so far about to hi#e the purpose of your satyrPs praises, for all this long story is only an ingenious circumlocution, of !hich the point comes in by the !ay at the en#Q you !ant to get up a Iuarrel bet!een me an# ;gathon, an# your notion is that / ought to lo"e you an# nobo#y else, an# that you an# you only ought to lo"e ;gathon. +ut the plot of this Satyric or Silenic #rama has been #etecte#, an# you must not allo! him, ;gathon, to set us at "ariance. / belie"e you are right, sai# ;gathon, an# / am #ispose# to thin$ that his intention in placing himself bet!een you an# me !as only to #i"i#e usQ but he shall gain nothing by that mo"eQ for / !ill go an# lie on the couch next to you. Oes, yes, replie# Socrates, by all means come here an# lie on the couch belo! me. ;las, sai# ;lcibia#es, ho! / am foole# by this manQ he is #etermine# to get the better of me at e"ery turn. / #o beseech you, allo! ;gathon to lie bet!een us. ertainly not, sai# Socrates, as you praise# me, an# / in turn ought to praise my neighbour on the right, he !ill be out of or#er in praising me again !hen he ought rather to be praise# by me, an# / must entreat you to consent to this, an# not be jealous, for / ha"e a great #esire to praise the youth. ,urrah% crie# ;gathon, / !ill rise instantly, that / may be praise# by Socrates. The usual !ay, sai# ;lcibia#esQ !here Socrates is, no one else has any

chance !ith the fairQ an# no! ho! rea#ily has he in"ente# a specious reason for attracting ;gathon to himself. ;gathon arose in or#er that he might ta$e his place on the couch by Socrates, !hen su##enly a ban# of re"ellers entere#, an# spoile# the or#er of the banIuet. Some one !ho !as going out ha"ing left the #oor open, they ha# foun# their !ay in, an# ma#e themsel"es at homeQ great confusion ensue#, an# e"ery one !as compelle# to #rin$ large Iuantities of !ine. ;risto#emus sai# that Eryximachus, Phae#rus, an# others !ent a!ayDDhe himself fell asleep, an# as the nights !ere long too$ a goo# rest? he !as a!a$ene# to!ar#s #aybrea$ by a cro!ing of coc$s, an# !hen he a!o$e, the others !ere either asleep, or ha# gone a!ayQ there remaine# only Socrates, ;ristophanes, an# ;gathon, !ho !ere #rin$ing out of a large goblet !hich they passe# roun#, an# Socrates !as #iscoursing to them. ;risto#emus !as only half a!a$e, an# he #i# not hear the beginning of the #iscourseQ the chief thing !hich he remembere# !as Socrates compelling the other t!o to ac$no!le#ge that the genius of come#y !as the same !ith that of trage#y, an# that the true artist in trage#y !as an artist in come#y also. To this they !ere constraine# to assent, being #ro!sy, an# not Iuite follo!ing the argument. ;n# first of all ;ristophanes #roppe# off, then, !hen the #ay !as alrea#y #a!ning, ;gathon. Socrates, ha"ing lai# them to sleep, rose to #epartQ ;risto#emus, as his manner !as, follo!ing him. ;t the :yceum he too$ a bath, an# passe# the #ay as usual. /n the e"ening he retire# to rest at his o!n home.

En# of this Project Gutenberg Etext of Symposium, by Plato