THE BANQUET.

Translated from Plato.

66

THE PERSONS OF THE DIALOGUE.

APOLLODORUS, A FRIEND OF APOLLODORUS, GLAUCO, ARISTODEMUS, SOCRATES, AGATHON, FHÆDRUS, PAUSANIAS,
KRYXIMACHUS, ARISTOPHANES, DIOTIMA, ALCIBIADES.

his information, one Aristodemus, a Cydathenean, -a little man who always went about without sandals. He was present at this feast, being, I believe, more than any of his contemporaries, a lover and admirer of Socrates. I have questioned Socrates concerning some of the circumstances of this narration, who confirms all that I have heard from Aristodemus."" Why, then," said Glauco, "why not relate them, as we walk, to me? The road to the city is every way convenient, both for those who listen and those who speak."

Apollodorus. I THINK that the subject of your | But from the same person from whom Phoenix had inquiries is still fresh in my memory; for yesterday, as I chanced to be returning home from Phaleros, one of my acquaintance, seeing me before him, called out to me from a distance, jokingly, Apollodorus, you Phalerian, will you not wait a minute?"-I waited for him, and as soon as he overtook me, "I have just been looking for you, Apollodorus," he said, "for I wish to hear what those discussions were on Love, which took place at the party, when Agathon, Socrates, Alcibiades, and some others, met at supper. Some one who heard it from Phoenix, the son of Philip, told me that you could give a full account, but he could relate nothing distinctly himself. Relate to me, then, I entreat you, all the circumstances. I know you are a faithful reporter of the discussions of your friends; but, first tell me, were you present at the party or not?"

"Your informant," I replied, "seems to have given you no very clear idea of what you wish to hear, if he thinks that these discussions took place so lately as that I could have been of the party.""Indeed I thought so," replied he.- -"For how," said I, "O Glauco! could I have been present? Do you not know that Agathon has been absent from the city many years! But, since I began to converse with Socrates, and to observe each day all his words and actions, three years are scarcely past. Before this time I wandered about wherever it might chance, thinking that I did something, but being, in truth, a most miserable wretch, not less than you are now, who believe that you ought to do anything rather than practise the love of wisdom.""Do not cavil," interrupted Glauco, "but tell me, when did this party take place?"

"Whilst we were yet children," I replied, "when Agathon first gained the prize of Tragedy, and the day after that on which he and the chorus made sacrifices in celebration of their success."-"A long time ago, it seems. But who told you all the circumstances of the discussion? Did you hear them from Socrates himself?" "No, by Jupiter!

Thus as we walked, I gave him some account of those discussions concerning Love; since, as I said before, I remember them with sufficient accuracy. If I am required to relate them also to you, that shall willingly be done; for, whensoever either I myself talk of philosophy, or listen to others talking of it, in addition to the improvement which I conceive there arises from such conversation, I am delighted beyond measure; but whenever I hear your discussions about monied men and great proprietors, I am weighed down with grief, and pity you, who, doing nothing, believe that you are doing something. Perhaps you think that I am a miserable wretch; and, indeed, I believe that you think truly. I do not think, but well know, that you are miserable.

Companion. You are always the same, Apollodorus-always saying some ill of yourself and others. Indeed, you seem to me to think every one miserable except Socrates, beginning with yourself. I do not know what could have entitled you to the surname of the "Madman," for, I am sure, you are consistent enough, for ever inveighing with bitterness against yourself and all others, except Socrates.

Apollodorus. My dear friend, it is manifest that I am out of my wits from this alone that I have such opinions as you describe concerning myself and you.

Companion. It is not worth while, Apollodorus, to dispute now about these things; but do what I

re these he can be.”—“ Go az -and bring Socrates demus, revine there bade a slave wash Hi

!

. They were much as I will proceed to tell you But let me attempt to relate them in the order which Aristodemus observed in relating | Another slave, tira them to me. He said that he met Socrates washed, Socrates had retired and, contrary to his usual custom, sandall d, and where he stood, an! having inquired whither he went so gaily dressed, fused to come in.—“ Socrates replied, “I am going to sup at Agathon's; cried Agathon; “call yesterday I avoided it, dishing the crowd, which he comes." Let I would attend at the prize sacrifices then celebrated; said Aristodemus ; “ is to-day I promised to be there, and I made myself times to retire in this so gay, because one ought to be beautiful to approach may chance. He w one who is beautiful. But you, Aristodemus, what doubt; do not disturb think you of coming uninvited to supper!" "I will will," said Agathon d," he replied, "as you command." "Follow supper for the rest ; then, that we may, by changing its application, for I resolved that th disarm that proverb, which says, To the feasts of the feast. Consider the good, the good come uninvited. Homer, indeed, guests, whom you hav seems not only to destroy, but to outrage the pro- them so that we may verb; for, describing Agamemnon as excellent in battle, and Menelaus but a faint-hearted warrior, he represents Menelaus as coming uninvited to the feast of one better and braver than himself.”— Aristodemus hearing this, said, "I also am in some danger, Socrates, not as you say, but according to Homer, of approaching like an unworthy inferior the banquet of one more wise and excellent than myself. Will you not, then, make some excuse for me for, I shall not confess that I came uninvited, but shall say that I was invited by you."— "As we walk together," said Socrates, "we will consider together what excuse to make-but let us go."

Thus discoursing, they proceeded. But as they walked, Socrates, engaged in some deep contemplation, slackened his pace, and, observing Aristodemus waiting for him, he desired him to go on before. When Aristodemus arrived at Agathons nouse he found the door open, and it occurred, somewhat comically, that a slave met him at the vestibule, and conducted him where he found the guests already reclined. As soon as Agathon saw him, "You arrive just in time to sup with us, Aristodemus," he said; "if you have any other purpose in your visit, defer it to a better opportunity. I was looking for you yesterday, to invite you to be of our party; I could not find you anywhere. But how is it that you do not bring Socrates with you!"

But he turning round, and not seeing Socrates behind him, said to Agathon, "I just came hither in his company, being invited by him to sup with you.' You did well," replied Agathon, "to come; but where is Socrates!"-"He just now tame hither behind me; I myself wonder where

After this they beg not come in. Agatho but Aristodemus perf he came in, much al not having delayed Agathon (who happe end of the table, and "Come hither, Socrat that by the mere touc I may enjoy the fruit vestibule; for, I well departed till you had d

Socrates, having sat replied, "It would be were of such a nature each other, it would from him who possess sesses little; like the which will flow throug fuller into the emptien wisdom had this proper most fortunate in reclin thus soon be filled, I thi and various wisdom. obscure, and doubtful, s is radiant, and has be reward; for though you forth from you, and bec that more than thirty testimony to its exce "You are laughing at thon; "but you and I v about wisdom by and by judge. At present turn

After Socrates and th and had reclined back

libations had been poured forth, and they had
sung hymns to the god, and all other rites which
are customary had been performed, they turned
to drinking. Then Pausanias made this kind of
proposal. "Come, my friends," said he, " in what
manner will it be pleasantest for us to drink? I
must confess to you that, in reality, I am not very
well from the wine we drank last night and I have
need of some intermission. I suspect that most of
you are in the same condition, for you were here
yesterday. Now, consider how we shall drink
most easily and comfortably."

""Tis a good proposal, Pausanias," said Aristo-
phanes, "to contrive, in some way or other, to
place moderation in our cups. I was one of those
who were drenched last night."-Eryximachus,
the son of Acumenius, hearing this, said: "I am
of your opinion; I only wish to know one thing-
whether Agathon is in the humour for hard drink-
ing!""Not at all," replied Agathon; "I confess
that I am not able to drink much this evening."-
"It is an excellent thing for us," replied Eryxima-
chus "I mean myself, Aristodemus, Phædrus,
and these others-if you, who are such invincible
drinkers, now refuse to drink. I ought to except
Socrates, for he is capable of drinking everything
or nothing; and whatever we shall determine will
equally suit him. Since, then, no one present has
any desire to drink much wine, I shall perhaps
give less offence if I declare the nature of drunken-
ness. The science of medicine teaches us that
drunkenness is very pernicious: nor would I
choose to drink immoderately myself, or counsel
another to do so, especially if he had been drunk
the night before."-"Yes," said Phædrus, the
Myrinusian, interrupting him, "I have been ac
customed to confide in you, especially in your
directions concerning medicine; and I would
now willingly do so, if the rest will do the same."
All then agreed that they would drink at this pre-
sent banquet not for drunkenness but for pleasure.
"Since, then," said Eryximachus, "it is decided
that no one shall be compelled to drink more than
he pleases, I think that we may as well send away
the flute-player to play to herself; or, if she likes,
to the women within. Let us devote the present
occasion to conversation between ourselves, and if
you wish, I will propose to you what shall be the
subject of our discussion." All present desired
and entreated that he would explain. "The
exordium of my speech," said Eryximachus, "will
be in the style of the Menalippe of Euripides, for
the story which I am about to tell belongs not to
me, but to Phædrus. Phædrus has often indig-
nantly complained to me, saying "Is it not
strange, Eryximachus, that there are innumerable

hymns and pans composed for the other gods, but that not one of the many poets who spring up in the world has ever composed a verse in honour of Love, who is such and so great a god? Nor any one of those accomplished sophists, who, like the famous Prodicus, have celebrated the praise of Hercules and others, have ever celebrated that of Love; but what is more astonishing, I have lately met with the book of some philosopher, in which salt is extolled on account of its utility, and many other things of the same nature are in like manner extolled with elaborate praise. That so much serious thought is expended on such trifles, and that no man has dared to this day to frame a hymn in honour of Love, who being so great a deity, is thus neglected, may well be sufficient to excite my indignation.'

"There seemed to me some justice in these complaints of Phædrus; I propose, therefore, at the same time, for the sake of giving pleasure to Phædrus, and that we may on the present occasion do something well and befitting us, that this God should receive from those who are now present the honour which is most due to him. If you agree to my proposal, an excellent discussion might arise on the subject. Every one ought, according to my plan, to praise Love with as much eloquence as he can. Let Phædrus begin first, both because he reclines the first in order, and because he is the father of the discussion."

"No one will vote against you, Eryximachus," said Socrates," for how can I oppose your proposal, who am ready to confess that I know nothing on any subject but love? Or how can Agathon, or Pausanias, or even Aristophanes, whose life is one perpetual ministration to Venus and Bacchus ? Or how can any other whom I see here? Though we who sit last are scarcely on an equality with you; for if those who speak before us shall have exhausted the subject with their eloquence and reasonings, our discourses will be superfluous. But in the name of Good Fortune, let Phædrus begin and praise Love." The whole party agreed to what Socrates said, and entreated Phædrus to begin.

What each then said on this subject, Aristodemus did not entirely recollect, nor do I recollect all that he related to me; but only the speeches of those who said what was most worthy of remembrane. First, then, Phædrus began thus:

"Love is a mighty deity, and the object of admiration, both to Gods and men, for many and for various claims; but especially on account of his origin. For that he is to be honoured as one of the most ancient of the gods, this may serve as a testimony, that Love has no parents, nor is there

any poet or other person who has ever affirmed that there are such. Hesiod says, that first 'Chaos was produced; then the broad-bosomed Earth, to be a secure foundation for all things; then Love.' He says, that after Chaos these two were produced, the Earth and Love. Parmenides, speaking of generation, says :- But he created Love before any of the gods.' Acusileus agrees with Hesiod. Love, therefore, is universally acknowledged to be among the oldest of things. And in addition to this, Love is the author of our greatest advantages; for I cannot imagine a greater happiness and advantage to one who is in the flower of youth than an amiable lover, or to a lover than an amiable object of his love. For neither birth, nor wealth, nor honours, can awaken in the minds of men the principles which should guide those who from their youth aspire to an honourable and excellent life, as Love awakens them. I speak of the fear of shame, which deters them from that which is disgraceful; and the love of glory which incites to honourable deeds. For it is not possible that a state or private person should accomplish, without these incitements, anything beautiful or great. I assert, then, that should one who loves be discovered in any dishonourable action, or tamely enduring insult through cowardice, he would feel more anguish and shame if observed by the object of his passion, than if he were observed by his father or his companions, or any other person. In like manner, among warmly attached friends, a man is especially grieved to be discovered by his friend in any dishonourable act. If then, by any contrivance, a state or army could be composed of friends bound by strong attachment, it is beyond calculation how excellently they would administer their affairs, refraining from any thing base, contending with each other for the acquirement of fame, and exhibiting such valour in battle as that, though few in numbers, they might subdue all mankind. For should one friend desert the ranks or cast away his arms in the presence of the other, he would suffer far acuter shame from that one person's regard, than from the regard of all other men. A thousand times would he prefer to die, rather than desert the object of his attachment, and not succour him in danger.

"There is none so worthless whom Love cannot impel, as it were, by a divine inspiration, towards virtue, even so that he may through this inspiration become equal to one who might naturally be more excellent; and, in truth, as Homer says: The God breathes vigour into certain heroes-so Love breathes into those who love, the spirit which is produced from himself. Not only men, but

even women who lo lingly expose themsel tis, the daughter of a remarkable examp being willing to die passing his parents love inspired her toy appear, in the compa their own child, and name; and so lovely appear, not only to that, although they bringing back the sp the many who ther honourable deeds, ye they redeemed her s so highly do the God: love. They sent bac Eagrus, from Hell, and, showing him whom he came, refus Orpheus seemed to th dared die for the sak thus to secure to hir with her in the region him, but like a cowa trived to descend ali they appointed as a p that he should be put

"Far otherwise di son of Thetis, whor islands of the bless informed by his moth ensue upon his killi refrained from it he in old age, yet prefer his beloved Patroclus but to disdain and r ceased to share. The Achilles beyond all preferred his friend t

"On this account ha les more amply than to inhabit the island I assert that Love is t ble of deities, and mo with the possession o whilst they live and a

Thus Aristodemus Phædrus; and after others spoke, whose remember. When t began thus:

"Simply to praise me too bounded a s

should not be doubtfully bestowed; for the body and mind of those so young are yet unformed, and it is difficult to foretell what will be their future tendencies and power. The good voluntarily impose this law upon themselves, and those vulgar lovers ought to be compelled to the same observ. ance, as we deter them with all the power of the laws from the love of free matrons. For these are the persons whose shameful actions embolden those who observe their importunity and intemperance, to assert, that it is dishonourable to serve and gratify the objects of our love. But no one who does this gracefully and according to law, can justly be liable to the imputation of blame.

"Not only friendship, but philosophy and the practice of the gymnastic exercises, are represented as dishonourable by the tyrannical governments under which the barbarians live. For I imagine it would little conduce to the benefit of the governors, that the governed should be disciplined to lofty thoughts and to the unity and communion of stedfast friendship, of which admirable effects the tyrants of our own country have also learned that Love is the author. For the love of Harmodius and Aristogiton, strengthened into a firm friendship, dissolved the tyranny. Wherever, therefore, it is declared dishonourable in any case to serve and benefit friends, that law is a mark of the depravity of the legislator, the avarice and tyranny of the rulers, and the cowardice of those who are ruled. Wherever it is simply declared to be honourable without distinction of cases, such a declaration denotes dulness and want of subtlety of mind in the authors of the regulation. Here the degrees of praise or blame to be attributed by law are far better regulated; but it is yet difficult to determine the cases to which they should refer.

Love were one, it would be well. But since Love
is not one, I will endeavour to distinguish which is
the Love whom it becomes us to praise, and having
thus discriminated one from the other, will attempt
to render him who is the subject of our discourse
the honour due to his divinity. We all know
that Venus is never without Love; and if Venus
were one, Love would be one; but since there are
two Venuses, of necessity also must there be two
Loves. For assuredly are there two Venuses;
one, the eldest, the daughter of Uranus, born
without a mother, whom we call the Uranian;
the other younger, the daughter of Jupiter and
Dione, whom we call the Pandemian ;-of neces-
sity must there also be two Loves, the Uranian
and Pandemian companions of these goddesses.
It is becoming to praise all the Gods, but the
attributes which fall to the lot of each may be
distinguished and selected. For any particular
action whatever, in itself is neither good nor evil;
what we are now doing-drinking, singing, talking,
none of these things are good in themselves, but
the mode in which they are done stamps them
with its own nature; and that which is done well,
is good, and that which is done ill, is evil. Thus,
not all love, nor every mode of love is beautiful,
or worthy of commendation, but that alone which
excites us to love worthily. The Love, therefore,
which attends upon Venus Pandemos is, in truth,
common to the vulgar, and presides over transient
and fortuitous connexions, and is worshipped by
the least excellent of mankind. The votaries of
this deity seek the body rather than the soul, and
the ignorant rather than the wise, disdaining all
that is honourable and lovely, and considering how
they shall best satisfy their sensual necessities.
This Love is derived from the younger goddess,
who partakes in her nature both of male and
female. But the attendant on the other, the
Uranian, whose nature is entirely masculine, is the
Love who inspires us with affection, and exempts
us from all wantonness and libertinism. Those
who are inspired by this divinity seek the affections
of those who are endowed by nature with greater
excellence and vigour both of body and mind.
And it is easy to distinguish those who especially
exist under the influence of this power, by their
choosing in early youth as the objects of their love
those in whom the intellectual faculties have begun
to develop. For those who begin to love in this
manner, seem to me to be preparing to pass their
whole life together in a community of good and
evil, and not ever lightly deceiving those who love
them, to be faithless to their vows. There ought
to be a law that none should love the very young;
so much serious affection as this deity enkindles,

"It is evident, however, for one in whom passion is enkindled, it is more honourable to love openly than secretly; and most honourable to love the most excellent and virtuous, even if they should be less beautiful than others. It is honourable for the lover to exhort and sustain the object of his love in virtuous conduct. It is considered honourable to attain the love of those whom we seek, and the contrary shameful; and to facilitate this attainment, opinion has given to the lover the permission of acquiring favour by the most extraordinary devices, which if a person should practise for any purpose besides this, he would incur the severest reproof of philosophy. For if any one desirous of accumulating money, or ambitious of procuring power, or seeking any other advantage, should, like a lover, seeking to acquire the favour of his beloved, employ prayers and entreaties m his