SYMPOSIUM [5]
Take, for example, that which we are now doing, drinking, singing and talking these actions are not in themselves either good or evil, but they turn out in this or that way according to the mode of performing them; and when well done they are good, and when wrongly done they are evil; and in like manner not every love, but only that which has a noble purpose, is noble and worthy of praise. The Love who is the offspring of the common Aphrodite is essentially common, and has no discrimination, being such as the meaner sort of men feel, and is apt to be of women as well as of youths, and is of the body rather than of the soul-the most foolish beings are the objects of this love which desires only to gain an end, but never thinks of accomplishing the end nobly, and therefore does good and evil quite indiscriminately. The goddess who is his mother is far younger than the other, and she was born of the union of the male and female, and partakes of both. But the offspring of the heavenly Aphrodite is derived from a mother in whose birth the female has no part,-she is from the male only; this is that love which is of youths, and the goddess being older, there is nothing of wantonness in her. Those who are inspired by this love turn to the male, and delight in him who is the more valiant and intelligent nature; any one may recognise the pure enthusiasts in the very character of their attachments. For they love not boys, but intelligent, beings whose reason is beginning to be developed, much about the time at which their beards begin to grow. And in choosing young men to be their companions, they mean to be faithful to them, and pass their whole life in company with them, not to take them in their inexperience, and deceive them, and play the fool with them, or run away from one to another of them. But the love of young boys should be forbidden by law, because their future is uncertain; they may turn out good or bad, either in body or soul, and much noble enthusiasm may be thrown away upon them; in this matter the good are a law to themselves, and the coarser sort of lovers ought to be restrained by force; as we restrain or attempt to restrain them from fixing their affections on women of free birth. These are the persons who bring a reproach on love; and some have been led to deny the lawfulness of such attachments because they see the impropriety and evil of them; for surely nothing that is decorously and lawfully done can justly be censured. Now here and in Lacedaemon the rules about love are perplexing, but in most cities they are simple and easily intelligible; in Elis and Boeotia, and in countries having no gifts of eloquence, they are very straightforward; the law is simply in favour of these connexions, and no one, whether young or old, has anything to say to their discredit; the reason being, as I suppose, that they are men of few words in those parts, and therefore the lovers do not like the trouble of pleading their suit. In Ionia and other places, and generally in countries which are subject to the barbarians, the custom is held to be dishonourable; loves of youths share the evil repute in which philosophy and gymnastics are held because they are inimical to tyranny; for the interests of rulers require that their subjects should be poor in spirit and that there should be no strong bond of friendship or society among them, which love, above all other motives, is likely to inspire, as our Athenian tyrants-learned by experience; for the love of Aristogeiton and the constancy of Harmodius had strength which undid their power. And, therefore, the ill-repute into which these attachments have fallen is to be ascribed to the evil condition of those who make them to be ill-reputed; that is to say, to the self-seeking of the governors and the cowardice of the governed; on the other hand, the indiscriminate honour which is given to them in some countries is attributable to the laziness of those who hold this opinion of them. In our own country a far better principle prevails, but, as I was saying, the explanation of it is rather