The Symposium [25]
(= {XS}) method. See "Mem." I. ii. 3.
Why, yes (he said), if only that his cup of happiness may overflow, I wish to testify to him how far the love of soul is better than the love of body.
Without friendship,[25] as we full well know, there is no society of any worth. And this friendship, what is it? On the part of those whose admiration[26] is bestowed upon the inner disposition, it is well named a sweet and voluntary compulsion. But among those whose desire[26] is for the body, there are not a few who blame, nay hate, the ways of their beloved ones. And even where attachment[26] clings to both,[27] even so the bloom of beauty after all does quickly reach its prime; the flower withers, and when that fails, the affection which was based upon it must also wither up and perish. But the soul, with every step she makes in her onward course towards deeper wisdom, grows ever worthier of love.
[25] Lit. "That without love no intercourse is worth regarding, we all know."
[26] N.B.--{agamenon, epithumounton, sterxosi}. Here, as often, the author seems to have studied the {orthoepeia} of Prodicus. See "Mem." II. i. 24.
[27] i.e. "body and character."
Ay, and in the enjoyment of external beauty a sort of surfeit is engendered. Just as the eater's appetite palls through repletion with regard to meats,[28] so will the feelings of a lover towards his idol. But the soul's attachment, owing to its purity, knows no satiety.[29] Yet not therefore, as a man might fondly deem, has it less of the character of loveliness.[30] But very clearly herein is our prayer fulfilled, in which we beg the goddess to grant us words and deeds that bear the impress of her own true loveliness.[31]
[28] Cf. "Mem." III. xi. 13.
[29] Lit. "is more insatiate." Cf. Charles Wesley's hymn:
O Love Divine, how sweet Thou art! When shall I find my willing heart All taken up by Thee?
[30] Lit. "is she, the soul, more separate from Aphrodite."
[31] Or, "stamped with the image of Aphrodite." Zeune cf. Lucr. i. 24, addressing Venus, "te sociam studeo scribendis versibus esse," "I would have thee for a helpmate in writing the verses . . ."; and below, 28, "quo magis aeternum da dictis, diva, leporem," "Wherefore all the more, O lady, lend my lays an ever-living charm" (H. A. J. Munro).
That a soul whose bloom is visible alike in beauty of external form, free and unfettered, and an inner disposition, bashful, generous; a spirit[32] at once imperial and affable,[33] born to rule among its fellows--that such a being will, of course, admire and fondly cling to his beloved, is a thesis which needs no further argument on my part. Rather I will essay to teach you, how it is natural that this same type of lover should in turn be loved by his soul's idol.[34]
[32] Cf. Plat. "Phaedr." 252 E.
[33] The epithet {philophron} occurs "Mem." III. i. 6, of a general; ib. III. v. 3 (according to the vulg. reading), of the Athenians.
[34] Or, "the boy whom he cherishes."
How, in the first place, is it possible for him to hate a lover who, he knows, regards him as both beautiful and good?[35] and, in the next place, one who, it is clear, is far more anxious to promote the fair estate of him he loves[36] than to indulge his selfish joys? and above all, when he has faith and trust that neither dereliction,[37] nor loss of beauty through sickness, nor aught else, will diminish their affection.
[35] Or, "perfection."
[36] Lit. "the boy."
[37] Reading {en para ti poiese}. Al. "come what come may," lit. "no alteration"; or if reading {parebese} transl. "although his May of youth should pass, and sickness should mar his features, the tie of friendship will not be weakened."
If, then, they own a mutual devotion,[38] how can it but be, they will take delight in gazing each into the other's eyes, hold kindly converse, trust and be trusted, have forethought for each other, in success rejoice together, in misfortune share their troubles; and so long as health endures make merry cheer, day in day
Why, yes (he said), if only that his cup of happiness may overflow, I wish to testify to him how far the love of soul is better than the love of body.
Without friendship,[25] as we full well know, there is no society of any worth. And this friendship, what is it? On the part of those whose admiration[26] is bestowed upon the inner disposition, it is well named a sweet and voluntary compulsion. But among those whose desire[26] is for the body, there are not a few who blame, nay hate, the ways of their beloved ones. And even where attachment[26] clings to both,[27] even so the bloom of beauty after all does quickly reach its prime; the flower withers, and when that fails, the affection which was based upon it must also wither up and perish. But the soul, with every step she makes in her onward course towards deeper wisdom, grows ever worthier of love.
[25] Lit. "That without love no intercourse is worth regarding, we all know."
[26] N.B.--{agamenon, epithumounton, sterxosi}. Here, as often, the author seems to have studied the {orthoepeia} of Prodicus. See "Mem." II. i. 24.
[27] i.e. "body and character."
Ay, and in the enjoyment of external beauty a sort of surfeit is engendered. Just as the eater's appetite palls through repletion with regard to meats,[28] so will the feelings of a lover towards his idol. But the soul's attachment, owing to its purity, knows no satiety.[29] Yet not therefore, as a man might fondly deem, has it less of the character of loveliness.[30] But very clearly herein is our prayer fulfilled, in which we beg the goddess to grant us words and deeds that bear the impress of her own true loveliness.[31]
[28] Cf. "Mem." III. xi. 13.
[29] Lit. "is more insatiate." Cf. Charles Wesley's hymn:
O Love Divine, how sweet Thou art! When shall I find my willing heart All taken up by Thee?
[30] Lit. "is she, the soul, more separate from Aphrodite."
[31] Or, "stamped with the image of Aphrodite." Zeune cf. Lucr. i. 24, addressing Venus, "te sociam studeo scribendis versibus esse," "I would have thee for a helpmate in writing the verses . . ."; and below, 28, "quo magis aeternum da dictis, diva, leporem," "Wherefore all the more, O lady, lend my lays an ever-living charm" (H. A. J. Munro).
That a soul whose bloom is visible alike in beauty of external form, free and unfettered, and an inner disposition, bashful, generous; a spirit[32] at once imperial and affable,[33] born to rule among its fellows--that such a being will, of course, admire and fondly cling to his beloved, is a thesis which needs no further argument on my part. Rather I will essay to teach you, how it is natural that this same type of lover should in turn be loved by his soul's idol.[34]
[32] Cf. Plat. "Phaedr." 252 E.
[33] The epithet {philophron} occurs "Mem." III. i. 6, of a general; ib. III. v. 3 (according to the vulg. reading), of the Athenians.
[34] Or, "the boy whom he cherishes."
How, in the first place, is it possible for him to hate a lover who, he knows, regards him as both beautiful and good?[35] and, in the next place, one who, it is clear, is far more anxious to promote the fair estate of him he loves[36] than to indulge his selfish joys? and above all, when he has faith and trust that neither dereliction,[37] nor loss of beauty through sickness, nor aught else, will diminish their affection.
[35] Or, "perfection."
[36] Lit. "the boy."
[37] Reading {en para ti poiese}. Al. "come what come may," lit. "no alteration"; or if reading {parebese} transl. "although his May of youth should pass, and sickness should mar his features, the tie of friendship will not be weakened."
If, then, they own a mutual devotion,[38] how can it but be, they will take delight in gazing each into the other's eyes, hold kindly converse, trust and be trusted, have forethought for each other, in success rejoice together, in misfortune share their troubles; and so long as health endures make merry cheer, day in day