The Symposium [27]
to me that he who fixes his mind on outward beauty is like a man who has taken a farm on a short lease. He shows no anxiety to improve its value; his sole object being to take off it the largest crops he can himself. But he whose heart is set on loyal friendship resembles rather a man who has a farmstead of his own. At any rate, he scours the wide world to find what may enhance the value of his soul's delight.[51]
[49] Or, "wantonness"; and for the apology see Plat. "Phaedr." 238: "I appear to be in a divine fury, for already I am getting into dithyrambics" (Jowett).
[50] Lit. "to speak openly against that other sort of love which is its rival."
[51] Cf. Michelet, I think, as to the French peasant-farmer regarding his property as "sa femme."
Again, let us consider the effect upon the object of attachment. Let him but know his beauty is a bond sufficient to enthrall his lover,[52] and what wonder if he be careless of all else and play the wanton. Let him discover, on the contrary, that if he would retain his dear affection he must himself be truly good and beautiful, and it is only natural he should become more studious of virtue. But the greatest blessing which descends on one beset with eager longing to convert the idol of his soul into a good man and true friend is this: necessity is laid upon himself to practise virtue; since how can he hope to make his comrade good, if he himself works wickedness? Is it conceivable that the example he himself presents of what is shameless and incontinent,[53] will serve to make the beloved one temperate and modest?
[52] Or, "that by largess of beauty he can enthrall his lover."
[53] See Plat. "Symp." 182 A, 192 A.
I have a longing, Callias, by mythic argument[54] to show you that not men only, but gods and heroes, set greater store by friendship of the soul than bodily enjoyment. Thus those fair women[55] whom Zeus, enamoured of their outward beauty, wedded, he permitted mortal to remain; but those heroes whose souls he held in admiration, these he raised to immortality. Of whom are Heracles and the Dioscuri, and there are others also named.[56] As I maintain, it was not for his body's sake, but for his soul's, that Ganymede[57] was translated to Olympus, as the story goes, by Zeus. And to this his very name bears witness, for is it not written in Homer?
And he gladdens ({ganutai}) to hear his voice.[58]
This the poet says, meaning "he is pleased to listen to his words."
[54] Or, "I have a desire to romance a little," "for your benefit to explain by legendary lore." Cf. Isocr. 120 C; Plat. "Rep." 392 B.
[55] e.g. Leda, Danae, Europa, Alcmena, Electra, Latona, Laodamia (Zeune).
[56] See "Hunting," i.; "Hell." VI. iii. 6.
[57] See Plat. "Phaedr." 255 C; Cic. "Tusc." i. 26, "nec Homerum audio . . . divina mallem ad nos," a protest against anthropomorphism in religion.
[58] Not in "our" version of Homer, but cf. "Il." xx. 405, {ganutai de te tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrena poimen}.
And again, in another passage he says:
Knowing deep devices ({medea}) in his mind,[59]
which is as much as to say, "knowing wise counsels in his mind." Ganymede, therefore, bears a name compounded of the two words, "joy" and "counsel," and is honoured among the gods, not as one "whose body," but "whose mind" "gives pleasure."
[59] Partly "Il." xxiv. 674, {pukina phresi mede' ekhontes}; and "Il." xxiv. 424, {phila phresi medea eidos}. Cf. "Od." vi. 192; xviii. 67, 87; xxii. 476.
Furthermore (I appeal to you, Niceratus),[60] Homer makes Achilles avenge Patroclus in that brilliant fashion, not as his favourite, but as his comrade.[61] Yes, and Orestes and Pylades,[62] Theseus and Peirithous,[63] with many another noble pair of demigods, are celebrated as having wrought in common great and noble deeds, not because they lay inarmed, but because of the admiration they felt for one another.
[60] As an authority on Homer.
[61] Cf. Plat. "Symp." 179 E: "The notion that Patroclus
[49] Or, "wantonness"; and for the apology see Plat. "Phaedr." 238: "I appear to be in a divine fury, for already I am getting into dithyrambics" (Jowett).
[50] Lit. "to speak openly against that other sort of love which is its rival."
[51] Cf. Michelet, I think, as to the French peasant-farmer regarding his property as "sa femme."
Again, let us consider the effect upon the object of attachment. Let him but know his beauty is a bond sufficient to enthrall his lover,[52] and what wonder if he be careless of all else and play the wanton. Let him discover, on the contrary, that if he would retain his dear affection he must himself be truly good and beautiful, and it is only natural he should become more studious of virtue. But the greatest blessing which descends on one beset with eager longing to convert the idol of his soul into a good man and true friend is this: necessity is laid upon himself to practise virtue; since how can he hope to make his comrade good, if he himself works wickedness? Is it conceivable that the example he himself presents of what is shameless and incontinent,[53] will serve to make the beloved one temperate and modest?
[52] Or, "that by largess of beauty he can enthrall his lover."
[53] See Plat. "Symp." 182 A, 192 A.
I have a longing, Callias, by mythic argument[54] to show you that not men only, but gods and heroes, set greater store by friendship of the soul than bodily enjoyment. Thus those fair women[55] whom Zeus, enamoured of their outward beauty, wedded, he permitted mortal to remain; but those heroes whose souls he held in admiration, these he raised to immortality. Of whom are Heracles and the Dioscuri, and there are others also named.[56] As I maintain, it was not for his body's sake, but for his soul's, that Ganymede[57] was translated to Olympus, as the story goes, by Zeus. And to this his very name bears witness, for is it not written in Homer?
And he gladdens ({ganutai}) to hear his voice.[58]
This the poet says, meaning "he is pleased to listen to his words."
[54] Or, "I have a desire to romance a little," "for your benefit to explain by legendary lore." Cf. Isocr. 120 C; Plat. "Rep." 392 B.
[55] e.g. Leda, Danae, Europa, Alcmena, Electra, Latona, Laodamia (Zeune).
[56] See "Hunting," i.; "Hell." VI. iii. 6.
[57] See Plat. "Phaedr." 255 C; Cic. "Tusc." i. 26, "nec Homerum audio . . . divina mallem ad nos," a protest against anthropomorphism in religion.
[58] Not in "our" version of Homer, but cf. "Il." xx. 405, {ganutai de te tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrena poimen}.
And again, in another passage he says:
Knowing deep devices ({medea}) in his mind,[59]
which is as much as to say, "knowing wise counsels in his mind." Ganymede, therefore, bears a name compounded of the two words, "joy" and "counsel," and is honoured among the gods, not as one "whose body," but "whose mind" "gives pleasure."
[59] Partly "Il." xxiv. 674, {pukina phresi mede' ekhontes}; and "Il." xxiv. 424, {phila phresi medea eidos}. Cf. "Od." vi. 192; xviii. 67, 87; xxii. 476.
Furthermore (I appeal to you, Niceratus),[60] Homer makes Achilles avenge Patroclus in that brilliant fashion, not as his favourite, but as his comrade.[61] Yes, and Orestes and Pylades,[62] Theseus and Peirithous,[63] with many another noble pair of demigods, are celebrated as having wrought in common great and noble deeds, not because they lay inarmed, but because of the admiration they felt for one another.
[60] As an authority on Homer.
[61] Cf. Plat. "Symp." 179 E: "The notion that Patroclus