The Symposium

(19) For Aphrodite Ourania and Pandemos see Plat. "Symp." 180. (20) Lit. "that is believed to be the same." See Cic. "De N. D." iii. 16. Cf. Aesch. "Prom." 210 (of Themis and Gaia), {pollon onomaton morphe mia}. (21) e.g. to Aphrodite Pandemos a white goat, {mekas leuke}, but to Aphrodite Ourania a heifer, and {thusiai nephaliai}, offerings without wine, i.e. of water, milk, and honey. Schol. to Soph. "Oed. Col." 100; Lucian, lxvii. "Dial. Mer." 7. 1. (22) Lit. "by Eros." (23) Cf. Plat. "Prot." 318 A; Aristoph. "Thesmoph." 21, "learned conversazioni."

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)

(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)

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 out; or if either of them should fall on sickness, then will their intercourse be yet more constant; and if they cared for one another face to face, much more will they care when parted. (39) Are not all these the outward tokens of true loveliness? (40) In the exercise of such sweet offices, at any rate, they show their passion for holy friendship's state, and prove its bliss, continuously pacing life's path from youth to eld.

(38) For beauty of style (in the original) Zeune cf. "Mem." II. vi. 28 foll.; III. xi. 10. (39) "Albeit absent from one another in the body, they are more present in the soul." Cf. Virg. "Aen." iv. 83, "illum absens absentem auditque videtque." (40) Or, "bear the stamp of Aphrodite."

But the lover who depends upon the body, (41) what of him? First, why should love-for-love be given to such a lover? because, forsooth, he bestows upon himself what he desires, and upon his minion things of dire reproach? or that what he hastens to exact, infallibly must separate that other from his nearest friends?

If it be pleaded that persuasion is his instrument, not violence; is that no reason rather for a deeper loathing? since he who uses violence (42) at any rate declares himself in his true colours as a villain, while the tempter corrupts the soul of him who yields to his persuasions.

Ay, and how should he who traffics with his beauty love the purchaser, any more than he who keeps a stall in the market-place and vends to the highest bidder? Love springs not up, I trow, because the one is in his prime, and the other's bloom is withered, because fair is mated with what is not fair, and hot lips are pressed to cold. Between man and woman it is different. There the wife at any rate shares with her husband in their nuptial joys; but here conversely, the one is sober and with unimpassioned eye regards his fellow, who is drunken with the wine of passion. (43)

Wherefore it is no marvel if, beholding, there springs up in his breast the bitterest contempt and scorn for such a lover. Search and you shall find that nothing harsh was ever yet engendered by attachment based on moral qualities; whilst shameless intercourse, time out of mind, has been the source of countless hateful and unhallowed deeds. (44)

(44) Zeune cf. Ael. "V. H." viii. 9, re Archelaus king of Macedon, concerning whom Aristotle, "Pol." v. 10. 1311 B: "Many conspiracies have originated in shameful attempts made by sovereigns on the persons of their subjects. Such was the attack of Crataeus upon Archelaus," etc. (Jowett).

I have next to show that the society of him whose love is of the body, not the soul, is in itself illiberal. The true educator who trains another in the path of virtue, who will teach us excellence, whether of speech or conduct, (45) may well be honoured, even as Cheiron and Phoenix (46) were honoured by Achilles. But what can he expect, who stretches forth an eager hand to clutch the body, save to be treated (47) as a beggar? That is his character; for ever cringing and petitioning a kiss, or some other soft caress, (48) this sorry suitor dogs his victims.

If my language has a touch of turbulence, (49) do not marvel: partly the wine exalts me; partly that love which ever dwells within my heart of hearts now pricks me forward to use great boldness of speech (50) against his base antagonist. Why, yes indeed, it seems 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?

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?

(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}.

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."