TRANSLATED BY W. HAMILTON
THE PENGUIN CLASSICS 'rHB PBNCUIN CLASSICS
EDITED BY B. V. RIEU
LZ4 THIE SYMPOSIUM
BY PLATO •
TRANSLATED BY W. HAMILTON
PENGUIN BOOKS CONTENTS
1 INTRODUCTION 9 THE SYMPOSIUM 33
NOTES IIS
1
1 SOCRATES QUESTIONS AGATHON PLATO: SYMPOSIUM will see that these people must inevitably possess these 'Quite clearly, it means love of something.' qualities at the present moment, whether they like it or 'Take a firm grasp of this point, then,' said Socrates, not, and no one presumably would desire what is inevi 'remembering also, though you may keep it to yourself table. No, if a man says: "I, who am healthy, or who for the moment, what it is that Love is love of. And am rich, none the less desire to be healthy or rich, as the now just tell me this: Docs Love desire the thing that he case may be, and I desire the very qualities which I is love of, or not ?' possess," we should reply: "My friend, what you, who 'Of course he does.' are in possession of health and wealth and strength, 'And docs he desire and love the thing that he desires really wish, is to have the possession of these qualities and loves when he is in possession of it or when he is continued to you in the future, since at the present not?' moment you possess them whether you wish it or not." 'Probably when he is not.' Consider, then, whether when you say "I desire what I 'If you reflect for a moment, you will see that it isn't possess" you do not really mean "I wish that I may merely probable but absolutely certain that one desires continue to possess in the future the things which I what one lacks, or rather that one does not desire what possess now.'' If it were put to him like this, he would one does not lack. To me at any rate, Agathon, it seems agree, I think.' as certain as anything can be. What do you think?' 'Yes,' said Agathon. 'Yes, I think it is.' 'But this is to be in love with a thing which is not yet 'Good. Now would anybody wish to be big who was in one's power or possession, namely the continuance big, or strong who was strong?' and preservation of one's present blessings in the 'It follows from my previous admission that this is future.' impossible.' 'Certainly.' 'Because a man who possesses a quality cannot be in 'Such a man, then, and everyone else who feels need of it?' desire, desires what is not in his present power or pos 'Yes.' session, and desire and love have for their object things 'Suppose a man wanted to be strong who was strong, or qualities which a man does not at present possess but or swift-footed who was swift-footed. I labour the point which he lacks.' in order to avoid any possibility of mistake, for one 'Yes.' might perhaps suppose in these and all similar cases that 'Come then,' said Socrates, 'let us sum up the points I people who are of a certain character or who possess on which we have reached agreement. Arc they not certain qualities also desire the qualities which they first that Love exists only in relation to some object, possess. But if you consider the matter, Agathon, you 76 77 PLATO: SYMPOSIUM AGATHON REDUCED TO HELPLESSNESS and second that that object must be something of which coincides with what is beautiful, he also lacks good he is at present in want ?' ness.' 'Yes.' 'I can't find any way of \vithstanding you, Socrates. 'Now recall also what it was that you declared in Let it be as you say.' your speech to be the object of Love. I'll do it for you, 'Not at all, my dear Agathon. It is truth that you find if you like. You said, I think, that the troubles among it impossible to withstand; th(;)re is never the slightest the gods were composed by love of beauty, for there difficulty in withstanding Socrates. could not be such a thing as love of ugliness. Wasn't 'But now I will leave you in peace, and try to give the that it?' account of Love which I once heard from a woman of 'Yes.' Mantinea, called Diotima. She had other accomplish 'Quite right, my dear friend, and if that is so, Love ments as well - once, before the plague, when the will be love of beauty, will he not, and not love of ugli Athenians had been sacrificing to avert it, she succeeded ness?' in postponing it for ten years- but what concerns us at Agathon agreed. present is that she was my instructress in the art of love. 'Now we have agreed that Love is in love with what I will try, taking the conclusions on which Agathon and he lacks and does not possess.' I reached agreement as my starting-point, to give the 'Yes.' best consecutive account I can of what she told me. As 'So after all Love lacks and does not possess beauty?' you were so careful to point out to us, Agathon, one ,, 'Inevitably.' must elucidate the ~entialnature and characteristics of 'Well then, would you call what lacks and in no way Love before describing his ~cts. The easiest thing possesses beauty beautiful?' will be to go through the same questions and answers as 'Certainly not.' she did with me. I had used very mucl1 the same lan 'Do you still think then that Love is beautiful, if this gq_age to her as Agathon used to me, and had said that is so?' Love is a great god and must be reckoned beautiful, but 'It looks, Socrates, as if I didn't know what I was sh~ employed against me the arguments by which I talking about when I said that.' demonstrated to Agathon that to my way of thinking 'Still, it was a beautiful speech, Agathon. But there Love is neither beautiful nor good. "What do you mean, is just one more small point. Do you think that what is Diotima ?" I said. "Is Love ugly and bad?" "Don't say good is the same as what is beautiful?' such things," she answered; "do you think that anything 'I do.' that is not beautiful is necessarily ugly?" "Of course I 'Then, if Love lacks beauty, and what is good do." "And thatanythingthatisnotwisdomisignorance? -? 78 79 /dV')'" I PLATO: SYMPOSIUM SOCRATES AND DIOTIMA Don't you know that there is a state of mind half-way being who has no share of the good and beautiful cannot between wisdom and ignorance ?" "\Vhat do you mean ?" be a god?" "Obviously not." "Very well then, you see "Having true convictions without being able to give that you are one of the people who believe that Love is \ reasons for them," she replied. "Surely you see that such not a god." a state of mind cannot be called understanding, because ' ''\Vhat can Love be then?" I said. "A mortal?" nothing irrational deserves the name; but it would be "Far from it." "\Veil, what ?"-"As in my previous ex equally wrong to call it ignorance; how can one call a amples, he is _half-way between mortal and immortal." state of mind ignorance which hits upon the truth? The "\Vhat sort of being is he then, Diotima ?""He is a great fact is that having true convictions is what I called it L.J-.~-1pirit, Socrates; everything that is ofthe nature of a spirit ' just now, a condition half-way between knowledge and '\ / is half-god and half-roan." "And what is the function of ignorance." "I grant you that," said I. "Then do not such a being?" "T~ interpret and convey messages to maintain that what is not beautiful is ugly, and what is the gods from men and to men from the gods, prayers not good is bad. Do not suppose that because, on your and sacrifices from the one, and commands and rewards own admission, Love is not good or beautiful, he must from the other. Being of an intermediate nature, a on that account be ugly and bad, but rather that he is spirit bridges the gap between them, and prevents the something between the two." "And yet," I said, "every universe from falling into two separate halves. Through body admits that he is a great god." "When you say this class of being come all divination and the super everybody, do you mean those who don't know him, natural skill of priests in sacrifices and rites and spells and :? D or do you include those who do?" "I mean absolutely every kind of magic and wizardry. God does not deal everybody." She burst out laughing, and said: "Well, directlY. with man; it is by means of spirits that all the Socrates, I don't see how he can be admitted to be a intercourse and communication of gods with men, both great god by those who say that he isn't even a god at in waking life and in sleep, is carried on. A man who all." ''Who are they?" I asked. ''You are one of them possesses skill in such matters is a spiritual man, whereas and I'm another." "What can you mean?" "It's per a man whose skill is confined to some trade or handi fectly easy; you'd say, wouldn't you, that all gods are craft is an earthly creature. Spirits are many in number happy and beautiful? You wouldn't dare to suggest that and of many kinds, and one of them is Love." any of the gods is not?" "Good heavens, no." "And by ' "\Vho are his parents?" I asked. "That is rather a happy you mean in secure enjoyment of what is good long story," she answered, "but I will tell you. On the and beautiful?" "Certainly." "But you have agreed that I day that Aphrodite was born the gods were feasting, it is because he lacks what is good and beautiful that among them Contrivance the son of Invention; and Love de3ires these very things." ''Yes, I have." "But a I after dinner, seeing that a party was in progress, Poverty So 81 PLATO: SYMPOSIUM LOVE'S PARENTAGE came to beg and stood at the door. Now Contrivance such. Nor on the other hand do the ignorant love wis was drunk with nectar- wine, I may say, had not yet dom and desire to be wise, for the tiresome thing about been discovered- and went out into the garden of Zeus, ignorance is precisely this, that a man who possesses and was overcome by sleep. So Poverty, thinking to neither beauty nor goodness nor intelligence is perfectly alleviate her wretched condition by bearing a child to well satisfied with himself, and no one who does not not Contrivance, lay with him and conceived Love. Since believe that he lacks a thing desires what he does Love was begotten on Aphrodite's birthday, and since believe that he lacks." he has also an innate passion for the beautiful, and so for ' "Who then," I said, "are the lovers of wisdom, if the beauty of Aphrodite herself, he became her follower they are neither the wise nor the ignorant?" "A child the and servant. Again, having Contrivance for his father could answer that question. Obviously they are is a and Poverty for his mother, he bears the following intermediate class, of which Love among others character. He is always poor, and, far from being sensi member. Wisdom is one of the most beautiful of things, be tive and beautiful, as most people imagine, he is hard and Love is love of beauty, so itfollows that Love must and weather-beaten, shoeless and homeless, always a lover of wisdom, and consequently in a state half-way sleeping out for want of a bed, on the ground, on door between wisdom and ignorance. This too springs from and steps, and in the street. So far he takes after his mother the circumstances of his birth; his father was wise and and lives in want. But, being also his father's son, he fertile in expedients, his mother devoid of wisdom schemes to get for himself whatever is beautiful and helpless. So much for the nature of the spirit, my dear good; he is bold and forward and strenuous, always Socrates. As for your thinking as you did about Love, devising tricks like a cunning hutsman; he yearns after there is nothing remarkable in that; to judge by what knowledge and is full of resource and is a lover of wisdom you said, you identified Love with the beloved object all his life, a skilful magician, an alchemist, a true instead of with what feels love; that is why you thought object of love is sophist. He is neither mortal nor immortal; but on one that Love is supremely beautiful. The and wortliy and the same day he will live and flourish (when things in all truth beautiful and delicate and perfect has a totally go well with him), and also meet his death; and then to be thought happy, but what feels love described." come to life again through the vigour that he inherits different character such as I have just from his father. What he wins he always loses, and is ' "Tell me then, my friend," I said, "for your words neither rich nor poor, neither wise nor ignorant. carry conviction, what function Love performs among what I ' "The truth of the matter is this. No god is a lover of men, if this is his nature." "That is precisely The nature and wisdom or desires to be wise, for he is wise already, and am going to try to teach you, Socrates. and he is also, the same is true of other wise persons, if there be any parentage of Love are as I have described, 82 83 PLATO: SYMPOSIUM LOVE IN ITS WIDEST SENSE according to you, love of beauty. But suppose we were employ different names for the other kinds of love." to be asked: 'In what does love of beauty consist, "Can you give me another example of such a usage?" Socrates and Diotima ?' or, to put it more ~. ''Yes, here is one. By its original meaning J?Oet!J means ( 'What is the aim of the love which is felt by the lover of simply creation, and creation, as you know, can take very beauty?' " "His aim is to attain possession of beautiful various forms. Any action which is the cause of a thing things," I answered. "But that merely raises a further emerging from non-existence into existence might be question. What will have been gained by the man who called poetry, and all the processes in all the crafts are is in possession- of beauty?" I said that I could supply no kinds of poetry, and all those who are engaged in them ready answer to this question. "\Vell," she said, "let poets." ''Yes." "But yet they are not called poets, but us change our terms and substitute good for beautiful. have other names, and out of the whole field of poetry Suppose someone asked you: 'Now, Socrates, what is or creation one part, which deals with music and metre, the aim of the love felt by the lover of the good ?' " is isolated and called by the name of the whole. This "Possession of the good," I replied. "And what will part alone is called poetry, and those whose province is ?. D have been gained by the man who is in possession of the this part of poetry are called poets." "Quite true." "It good?" "I find that an easier question to answer; he will is just the same with love. The generic concept em be happy." "Presumably because happiness consists in braces every desire for good and for happiness; that is the possession of the good, and once one has given that precisely what almighty and all-ensnaring love is. But answer, the inquiry is at an end; there is no need to ask this desire expresses itself in many ways, and those with the further question 'Why does a man desire to be whom it takes the form of love of money or of physical happy?' " "Quite so." prowess or of wisdom are not said to be in love or called ' "Now do you suppose that this desire and this love lovers, whereas those whose passion runs in one particu are characteristics common to all men, and that all per lar channel usurp the name of lover, which belongs to petually desire to be in possession of the good, or what?" them all, and are said to be lovers and in love." "There "That is exactly what I mean; they are common to all seems to be truth in what you say," I remarked. "There men." "\Vhy is it then, Socrates, if all men are always in is indeed a theory," she continued, "that lovers are love with the same thing, that we do not speak of all people who are in search of the other half of themselves, men as being in love, but say that some men are in love but according to my view of the matter, my friend, love I and others not ?" "I wonder what the reason can be." is not desire either of the half or of the whole, unless that "Then~'s no need to wonder; the truth is that we isolate half or whole happens to be good. Men are quite willing a particular kind of love and appropriate for it the name to have their feet or their hands amputated if they be- of love, which really belongs to a wider whole, while we lieve those parts of themselves to be diseased. The-Huth f.,..- 84 85 PLATO: SYMPOSIUM PROCREATION THE FUNCTION OF LOVE -is, I tl!,ink, t~ people are not attached to what particu in disharmony, and ugliness is out of harmony with larly belongs to them, except in so far as they can everything divine, whereas beauty is in harmony with identify what is good with what is their own, and what is it. That is why Beauty is the goddess who presides over bad with what is not their own. The only object of travail, and why, when a person in a state of pregnancy men's love is what is good. Don't you agree?" "Cer comes into contact with beauty, he has a feeling of tainly I do." "May we then say without qualification serenity and happy relaxati
bear
never this serve run hardship, that lieved
--
for Achilles
memory,
themselves
the
theirs
man for mortality. recourse
believing
ceive
the
such it
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be branch moderation man with
is
said
immortal
ever;
even
soul,
risks,
progeny
in of
\visdom
will
is,
finds
ordering
Alcestis
craftsmen
these
his
and
die
that
that
mind
the
fame
to
of
to
more
to
as
kingdom
be
but
and that
and
spend
have
himself
bring
Those
be
wisdom is
stronger
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qualities,
their
avenge
it
women,
and
the
and
astonished
what
which
and
renown
begetters;
there
does
even
who
would
PLATO:
by
immortal
than
of
the
as
forth.
incentive
their
virtue
whose
justice.
courage
begetting
from
the
states
have
in
I
conceive sacrifice
for
is
strongest
Patroclus,
are
it
for
the
have
ours?
and
as
have
that
and
desire
substance,
is
If
his
his
some
their
creative
incentive;
found in
soon
at
but
the
and
SYMPOSIUM
and
When
you
show said,
would
of
a
youth
which
general;
sons,28
its
died
On
children
their
glorious
all
spiritually,
far
nature
children to
whose
as
blessed
effects
ask
families,
out
or
irrationality
the
and
actions,
he
their
instinct
the
>vin
by
up
to live
is
what
endure
lives.
your
if
some
he
contrary;
comes
remember
of
concerned spiritually divine
creative
greatest
of
save
they
reputation
they
a
memory
upon
for
is
~
love
they
this
the
Do that
in
and
Codrus
whose
lory:
is
new
not
ever
every
can
Admetus,
love of
physical
had
all
inspiration
you
in
soul are
people.
the
unless
progeny
desire
due
and
physically,
it thing
that
secure
poets
this
hereafter
'vith
pregnant
in
that
mth
ready
not
is
suppose
name
better
kind
to
to
such
age
fairest
desire
mPn's
shall
have way,
con
pre
you
is
may
For
the
and
im
be
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for
or
to
of
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is,
of
as
is
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a
search desires
dition
and
ness,
association tion virtue
in keeping
bringing
bringing can children than will that mortal Homer, left immortal
Lycurgus poets; one man, and he Greek
them have
Solon
left
labour,
never
noble
be
so
behind
may
warmly,
they
and
brought
between
have
and
of
physical at
who
is
and
and
it
as to
far
for
him
'vith
such a
Sparta
to
honoured
is
well
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if
the
bring
and
bring
fame
share
beautiful
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the takes
with
even
would
in
birth
in
example,
them,
SPIRITUAL
and
lawgiver,29 always
forth
his as as
many
a
gracious
beauty
ordinary
qualities
once
to
beautiful
and
forth
forth won
beauty surpass
more
these
say
and
his
friend; the
finds
not
be
children
for
environment
good
other
they
of
the
children
education
men's
before
the
envy
and
is
beautiful.
and
in
to
who
much
soul,
the
Greece.
embodied
more and
human
salvation
parents,
the
ugliness.
and
bond
children
fruit
body
are
Hesiod,
places
to
them
for
PARENTAGE
worship
by
actions
he
whose
partnership
his
consider to
pleasing
be
of
born
of
of
their
he
their
welcomes
say
in
Among which
children
Everyone
mind, which delivered,
the
with for
all
not
because
affection
In
in
after finds
and
hand.
he
to
qualities
which
on
kinds;
his
children
his
parents?
many
his
only
to
the
such
other
shares
he
account
children;
the
he
also
he
the
you
friend,
him
pregnant
between
by
the
has
children
of
would
the
By
mark
far
produced,Jo
not
a
succeeds
fine
and
other
flesh.
a
Sparta
men,
Athenians
being one
than
have
been
combina
their
that
beautiful
intimate
stronger
children
Or
a
of
goes
and
actions
a
prefer
few
about
for
them
Take
good
good
ugli
their
they
long
both con
won
that
take
up im
but
by
he
in
in
of
______..goal ..goal
it it young young
contemplate contemplate
bloom bloom
counters counters
beauty beauty
lar lar
for for
and and
serve serve
to to
conclusion conclusion
sentiments sentiments
folly folly
is is bodies bodies
with with
spiritual spiritual properly properly beauty beauty
to to
they they
whether whether do do into into
lack lack
to to
path, path,
and and
beneath beneath
' '
'"So '"So
physical physical
anyone anyone
the the
you you
person, person,
him him
"The "The
will will
of of
must must
not not
which which
lead lead
one one
that that
to to
I I
people people
of of
is is
of of
willingness willingness
contemplation contemplation
of of
do do
try try
relax relax
far, far,
to to
a a
you you
to to
bring bring
children, children,
beauty, beauty,
one one
directed directed
outward outward
the the
man man
particular particular
virtuous virtuous
begin, begin, body; body;
not not
physical physical
him him
by by
he he
beauty beauty
acknowledge acknowledge
in in
to to
because because
reckon reckon
even even
beauty beauty
Socrates, Socrates,
could could
better; better;
the the
pilgrim pilgrim
will will
and and
reason reason
partnership partnership
know. know.
follow follow
PLATO: PLATO:
who who forth forth
and and
intensity intensity
when when
he he
the the
you you
in in
become become
the the
form form
a a
by by
on on
gra
soul soul
beauty beauty
beauty beauty
thing thing
would would
of of
as as
he he will will
any any
such such
in in
beautiful beautiful
However, However,
of of
result result
if if
his his
if if
my my
could could
s
I I
it it same; same;
small small
of of
he he
p p
this this
will will
you you
the the
in in
he he
his his
have have
that that
other, other,
be be
exists exists
the the
guide, guide,
SYMPOSIUM SYMPOSIUM
physical physical
which which
92 92
part: part:
notions notions
is is
a a
of of
a a
does does
with with
pursue pursue
in in
of of
object object
human human
way way
content content
lover lover
body body
realize realize
will will
can. can.
young, young,
account. account.
perfect perfect
probably probably
his his
when when
the the
dealt dealt
any any
soul soul
in in
person person
you you
and and
not not
I I
he he
passion passion
him. him.
he he
has has
be be
beauty beauty
will will
activities activities which which
of of
as as
of of
person person
the the
beauty, beauty,
will will
more more
progeny. progeny.
will will
that that
he he
stray stray
shall shall
with with
that, that,
by by
never never
to to
all all
that, that,
revelation revelation
his his
may may
Later Later
The The
tell tell
right right
be be
and and
love love
has has
applying applying
physical physical
be be
for for
quest, quest,
first first
has has
exhibited exhibited
such such
not not
if if
love-mysteries love-mysteries
from from
valuable valuable
serve serve
is is
you you
initiated, initiated,
yet yet
when when
compelled compelled
next next
he he
reached reached
and, and,
one one
and and
beget beget
and and
little little
closely closely
way way he he
fall fall
fail fail
is is
happened happened
a a
of of
it it
the the
to to
particu
to to
institu-
will will
to to
beauty, beauty, stage stage
cherish cherish
passion passion
himself himself
is is
if if
for for
he he
in in
it, it,
to to
of of
which which
noble noble
make make
great great
make make
in in
right right
than than
he he
love love
akin akin
this this
en. the the
this this
and and
any any
ob
but but
all all to to
is is
is is
• •
or or
thought thought
as as
This This beauty beauty
indeed, indeed,
end end
tion tion one one
is is
\rill \rill
wards wards
being being
teries teries
object object here here
at at
perience, perience,
forth forth
beautiful beautiful
the the
or or
beauty beauty
and and
beauty, beauty,
beauty beauty
as as must must
tions, tions,
so so
not not
varying varying
last, last,
' '
a a
anything anything
an an
that that
"The "The
time time
of of
widest widest
suddenly: suddenly:
and and
mean-spirited mean-spirited
whole whole
I I
beauty beauty
THE THE
beautiful beautiful
nor nor be be
examples examples
must must
in in
of of
his his
activity, activity,
and and
is is
strengthened strengthened
appear appear
also, also,
the the
to to
whether whether
he he
or or
ugly ugly
directed directed
the the
and and
love, love,
the the
initiation initiation
man man
he he
passes passes
and and
which which
according according
sense, sense,
to to
a a
final final
will will a a
ASCENT ASCENT
ask ask
so so
is is
poor poor
science, science,
catches catches
beauty beauty
else else
ugly ugly
in in
abundance abundance
recognize recognize
who who
magnificent magnificent
that, that,
to to
first first
ave ave
and and
you you in in
be be
of of
but, but,
goal, goal,
that, that,
away, away,
his his
the the
he he
him him
part part
to to
thing thing
beauty beauty
at at
corporeal, corporeal,
led led
revealed revealed
devoti
[beauty [beauty
has has
to to
oLalleternal; oLalleternal;
who who
having having
attention attention
may may
of of
the the
to to
object object
another, another,
and and
by by
sight sight
or or
~' ~'
nor nor
like like
pay pay
TO TO
neither neither
to to
and and
been been
which which
its its
~zing
like like
that that
in in
sciences sciences
has has
no no
increased increased
consider consider o
.-93 .-93
beautiful beautiful
in in
of of
the the
the the
n n
beholders; beholders;
of of
ABSOLUTE ABSOLUTE
ugly ugly
comparison. comparison.
his his
sentiments sentiments
of of
to to
longer longer
beauty beauty
~vhose ~vhose
due due
guided guided
to to
his his
here here
directed directed
one one
or or
closest closest
nor nor I I
is is
his his
waxes waxes
beauty beauty
~ ~
him him
eyes eyes
of of
an an
in in
am am
upon upon
now now
and and
love love
all all
and and
like like
love love
unique unique
individual individual
it it
too too
beautiful beautiful
part, part,
physical physical
.be .be
in in
as as
here here
fixed fixed
about about
nature nature
which which
thus thus
his his
neither neither
nor nor
orderly orderly
possible possible
turned, turned,
stature stature
nor nor
contemP.late contemP.late
he he
of of
the the
the the
of of
.the-~ .the-~
be be
all all
his his
and and
previous previous
nor nor
From..-:rls From..-:rls
and and
a a
approaches approaches
far far
upon upon
wanes; wanes;
a a
BEAUTY BEAUTY
wisdom wisdom
beauty beauty
science science
again again
to to
slave slave
vast vast
face face
has has
thoughts thoughts
boy boy
~vellous ~vellous
beauty beauty
beautiful beautiful
in in
ideas, ideas,
in in
comes comes
ugly ugly
speak. speak.
example example
succession, succession,
by by
may may
attention. attention.
its its
beauty beauty
this this
the the
or or
ocean ocean
or or
of of
will will
next, next,
this this
efforts. efforts.
is is
seat seat
there, there,
whose whose
a a
hands hands
a a
many many
bring bring
taken taken
-of -of
mys until until
their their
rela-
akin, akin,
And And
man man
into into
base base
this this
the the
ex
to
he he
in in
at at
of of
in in
of of
it
-a -a
-- -A -A something
solute ledge,
from
life
terms steps
one's and with earth it at such and
away,
nor and love or
very
your
beauty,
making his beauty. company you
provided without
a
'"Thisaboveallothers,mydearSocrates,"thewoman
'
the
being
"\Vhen
should
from
all
and
absolute,
young
suffers
for
a
examples
near
to
Man
aim,
whole
or
supreme
beauty, of
it
manner
until
other
and
Once
ascend
boys,
food
many
neither
the
gold
initiated
two
of
his
tinea
that
from
other
vray
be
a
men,
from
any
from your
time
sky
man, goal.
and
you
beautiful
existing to
begins
or
and
spent,
that,
of
PLATO:
people
continually
knowledge
you
continued,
upward
one
all,
or
undergoes
change.
rich
beauty
knowledge
than
the
darlings,
have
moral
with
knows
starting
This
into
anything
while
then
could
instance
to
in sight
clothing
like
alone
itself,
s~that
things
catch
the
them
is
if
in
the
by
beauty
at
SYMPOSIUM
from
they
the you
that
whose
94
this
always
from
with "is
you
last
of
any
a
mysteries
with
of
contemplation
be
else
sight
of
right
right
whom
in
the
into
as
were
come
world,
or
physical
various
what
would
to
increase
,
it
that
physical
this
sole
partaking
you
the itself,
whatever;
of
region
enjoy
a
the
such
of
use
way
possible,
living
the
into
absolute
sensible
absolute
will
object
at
contemplation
that
and
of
be
kinds
beauty
.unique,
of
beauty
an
of
present
beauty
or
where
being
love,
beauty
the
not content
his
using
beauty,
thing
approaching
ecstasy
of
diminution
of
one
is
he
and
world
value
sight
feeling
beauty
beauty
it,
of
to
to
that
absolute
and
eternal,
them
will
a
of
throws
arrives
to
or
to
know
yet
moral
man's
begin
to
that,
he
boys
it
pass
nvo
pass
and
and
the
ab
see
go
is.
in
of
in
of
as as
is
..
faculty
who
that
with true their it the and is a
of
honour faculty There L the otherwise
not crates' regard of
and
himself." Diotima
human Love.
because
blessing
ove
man
able
I
THE
'This,
During
Love
God,
same
mere
try
man
alone?
goodness
contemplates
in
unalloyed,
the
beauty.
to
to
I
leads
speech
flesh
capable
is it that
to and
Love,
he
LIFE
truth?
human
in
the
declare
and said
reflected
to
who
apprehend
Phaedrus
as
persuade
my
you
the
will
Do
an
is-irr
others,
region
and
a
who
best
and What
he
becoming,
speech,
sees
Aristophanes,
and
can
panegyric
especial
applause
you
of
OF
And
be
constant
colour
nature
who,
will
that
seeing
what
has of images
give
absolu~
absolute
in
I
alone
and
others
think
THE
may
having
divine
and
honour
have
my
contact
his
it
instead
Phaedrus;
it
and
degree
I
I
can
which
it,
we
where
is
ability
delivered any praise
if
o£.8!i&lhess.but
believe;
uftien
that
the
gaze
PHILOSOPHIC
my
that
95
will
beauty
a
beauty
the
brought
ever
suppose
find
beauty
and
mass
according
name
privilege
not
it
other
of
myself,
followed he
in fixed
the
v.rith
he
duty
will
both
no
a
practise
the
of
and
be
a
if
with
with
sees where
you
man
power
in
in
to
better
forth
beauty perishable
able
you
it
in
be
acquisition
friends,
of
now
because
honour
its
and
be
of
?
beauty
to
please
a
the
that
a
Do
can,
the
true-goodness,
every
to
reflection
being it
like,
the
the
poor
essence,
and
and
Aristodemus,
helper
and
recommend
appropriate
exists
bring
you
tainted
end
LOVER
direction,
.'
felicity
immortal
mysteries
nurtured
valour
of
I
\vith
you
rubbish,
is
life
beloved
man
always.
believe
not
of
of
Love;
apart
forth
what
pure
than
that
this
but
can
the
So
see
by
to
of
of
.{
~ PLATO: SYMPOSIUM [ SPEECH OF ALCIBIADES 'Oh yes, I'll allow you to tell the truth; I'll even divine origin, of throwing men into a trance and thus invite you to do so.' distinguishing those who yearn to enter by initiation 'Very well then,' said Alcibiades. 'And here is what into union vvith the gods. But you, Socrates, are so far you can do. If I say anything untme, pull me up in the superior to Marsyas that you produce the same effect by middle of my speech, if you like, and tell me that I'm mere words without any instrument. At any rate, where lying. I certainly shan't do so intentionally. But don't be as we most of us pay little or no attention to the words of surprised if I get into a muddle in my reminiscences; it any other speaker, however accomplished, a speech by isn't easy for a man in my condition to sum up your ex you...,or even a very indifferent report of what you have traordinary character in a smooth and orderly sequence. said stirs us to the depths and casts a spell over us, men 'I propose to praise Socrates, gentlemen, by using and women and young lads alike. I myself, gentlemen, similes. He will perhaps think that I mean to make fun were it not that you would think me absolutely drunk, of him, but my object in employing them is truth, not would have stated on oath the effect which his words ridicule.) declare that he bears a strong resemblance to have had on me, an effect which persists to the present those figures of Silenus32 in statuaries' shops_,represented time. ·whenever I listen to him my heart beats faster holding pipes or flutes; they are hollow inside, and when than it I were in a religious frenzy, and tears nm down they are taken apart you see that they contain little my face, and I observe that numbers of other people have figures of gods. I declare also that he is like Marsyas the the same experience. ~othingof this kind eyer used to satyr ,33 You can't deny yourself, Socrates, that you have happen to me when I listened to Pericles and other good a striking physical likeness to both of these, and you shall speakers; I recognized that they spoke well, but my hear in a moment how you resemble them in other soul was no.!_thrown into confusion and dismay by the respects. For one thing you're a bully, aren't you? I can thought that: my life was no better than a slave's. That is bring evidence of this if you don't admit it. But you the condition to 'vhich I have often been reduced by don't play the flute, you will say. No, indeed; the per our modern lVIarsyas, with the result thatJ.t seems im formance you give is far more remarkable. Marsyas possible to go on living in my present state. You can't needed an instrument in order to charm men by the say that this isn't true, Socrates. And even at this mo power which proceeded out of his mouth, a power which ment, I know quite well that, if I were prepared to give is still exercised by those who perform his melodies (I ear to him, I should not be able to.- hold out, but the reckon the tunes ascribed to Olympus to belong to same thing would happen again. He compels me to Marsyas, who taught him); his productions alone, realize that I am still a mass of imperfections and yet whether executed by a skilled male performer or by a persistently neglect my own true interests by engaging in wretched flute-girl, are capable, by reason of their public life. So against my real inclination I stop up my IOO IOI ~
Sirens
ears
shall an experience capable,
clusion ever tively of
earth, to he
row not creatures had is see I
ecstasy to
exactly young I
wears
CO\'er universally
figure,
one
am
should
the
'This
popularity.
you,
my
has
old
know
on
has
a!!d
would
I
conscious
hear
of
-
am power
;34
a these
makes
heels,
but
forced
manfHe
me
but
that
men,
now
about
you
degree
is
a
the
take a
be
otherwise
to
away
what
the
tendency
how
and
I
sensation
once
a
far
one
glad
which
ignorant
knows that
characteristics
know
and
point
sensation
me
which
and
refuge
upon
effect
them.
So
on
PLATO:
outweigh
from that
to
of
should
in
you
is
ashamed
for
I
when
I
many
is
do
? that,
sel.£- other I the have his behave in I me co. which there he compared see him in always him, should to of (Besides, about and true which only of do make possesses. flight, I shame; other if beneath fall begun. my respects see to SYMPOSIUM which is as I that 1 of knows the like nature, 0 supe succumb him. sit person no he vanish in in him 2 relie.!; myself me people. he as him; "piping" he here a of we.!:e bids, arguing The their love r he, I the runaway ashamed Odysseus ficially, like ficially, resembles You the which is, nothing.) too might but from in . In and and beside and surface to Socrates with to to The society conclusions But whose he may fact, happen, I the against all how of yet he you be will th~ . r slave listen reason good-looking Many did esembles him this appearances, temptations be you alone, thought Silenus; that, I But marvellous face can the presence reveal whom and simply sure from satyr till and the and ·will my is when carved a which hardly this of in I posi time con tnat that take sor him you was you dis the the the has in do an he is I ference fo desp no the anyone to tending no H when the and charms, had know my Socrates gen him favours, attendant, my and false in addresses ba l was eft r owever r him ' a m r the account, B k other tl encounters whether matte good . i glad. p me befallen elieving I . ses do emen, I on r he that ec all sort not must and t has good you, and to allowed grows i I o I , conversation bade ous these Nothing advantages looks. to r supposed i him there A whom on, find of briefly, ever be went and once playing his me; tell L that he and Socrates, looks talk CIB sure me gentlemen. serious with things out whether is With I darling was seen you I myself away. beautiful he saw naturally . hitherto rich which of should IADES' to of I all that Socrates, was with had no that the the that are the an them, this and that of nor pull Next when limit a serious a to kind; is almost whole worthless, no the . people, now rank 1 treasures wonderful exposes end person I He whether habitual 0 Believe and Socrates supposed be me had CONDIT choice and 3 I and to type they spends invited he be high in alone marvellou~hat, truth; in up inconceivable the always found spent able, and left \-iew is what his me, are that but if which knew; with in and he good pride that piece his admiration myself with anything I him attend popular I tete-a-tete, in it possesses the I kept he to ON doubt them we a whole him, sent - makes return he looking lover that do for keeps to are of day ourselves him, with would alone good tra whatever you carefully, so away and extent whether r life esteem; with I evealed no I i usually for any inside to divine n felt of I me say and - must with pre then >vith luck dif em put say, my my my he me of of in in - is . I