[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?
[41] Or, "is wholly taken up with." Cf. Plat. "Laws," 831 C.
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.
[42] Cf. "Hiero," iii. 3; "Cyrop." III. i. 39.
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]
[43] Lit. "by Aphrodite." Cf. Plat. "Phaedr." 240, "But the lover . . . when he is drunk" (Jowett); "Symp." 214 C.
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.
[45] Phoenix addresses Achilles, "Il." ix. 443:
{muthon te reter' emenai, prektera te ergon}
Therefore sent he (Peleus) me to thee to teach thee all things, To be both a speaker of words and a doer of deeds (W. Leaf).
[46] See "Il." xi. 831; "Hunting," ch. i., as to Cheiron and his scholars, the last of whom is Achilles.
[47] {an periepoito}. "He will be scurvily treated." Cf. "Hell." III. i. 19.
[48] Cf. "Mem." I. ii. 29.
If my language has a touch of turbulence,[49] do not marveclass="underline" 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?
[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 was the beloved one is a foolish error into which Aeschylus has fallen," etc. (in his "Myrmidons"). See J. A. Symonds, "The Greek Poets," 2nd series, "Achilles," p. 66 foll.
[62] Concerning whom Ovid ("Pont." iii. 2. 70) says, "nomina fama tenet."
[63] See Plut. "Thes." 30 foll. (Clough, i. p. 30 foll.); cf. Lucian, xli. "Toxaris," 10.