(46) See "Il." xi. 831; "Hunting," ch. i., as to Cheiron and hisscholars, 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 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: "Iappear to be in a divine fury, for already I am getting intodithyrambics" (Jowett).(50) Lit. "to speak openly against that other sort of love which isits rival."(51) Cf. Michelet, I think, as to the French peasant-farmer regardinghis 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 toexplain 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 inreligion.(58) Not in "our" version of Homer, but cf. "Il." xx. 405, {ganutai dete tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrenapoimen}.
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 thebeloved 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 famatenet."(63) See Plut. "Thes." 30 foll. (Clough, i. p. 30 foll.); cf. Lucian,xli. "Toxaris," 10.
Nay, take the fair deeds of to-day: and you shall find them wrought rather for the sake of praise by volunteers in toil and peril, than by men accustomed to choose pleasure in place of honour. And yet Pausanias, (64) the lover of the poet Agathon, (65) making a defence in behalf (66) of some who wallow in incontinence, has stated that an army composed of lovers and beloved would be invincible. (67) These, in his opinion, would, from awe of one another, have the greatest horror of destruction. A truly marvellous argument, if he means that men accustomed to turn deaf ears to censure and to behave to one another shamelessly, are more likely to feel ashamed of doing a shameful deed. He adduced as evidence the fact that the Thebans and the Eleians (68) recognise the very principle, and added: Though they sleep inarmed, they do not scruple to range the lover side by side with the beloved one in the field of battle. An instance which I take to be no instance, or at any rate one-sided, (69) seeing that what they look upon as lawful with us is scandalous. (70) Indeed, it strikes me that this vaunted battle-order would seem to argue some mistrust on their part who adopt it—a suspicion that their bosom friends, once separated from them, may forget to behave as brave men should. But the men of Lacedaemon, holding that "if a man but lay his hand upon the body and for lustful purpose, he shall thereby forfeit claim to what is beautiful and noble"—do, in the spirit of their creed, contrive to mould and fashion their "beloved ones" to such height of virtue, (71) that should these find themselves drawn up with foreigners, albeit no longer side by side with their own lovers, (72) conscience will make desertion of their present friends impossible. Self-respect constrains them: since the goddess whom the men of Lacedaemon worship is not "Shamelessness," but "Reverence." (73)
(64) See Cobet, "Pros. Xen." p. 15; Plat. "Protag." 315 D; Ael. "V.H." ii. 21.(65) Ib.; Aristot. "Poet." ix.(66) Or, "in his 'Apology' for."(67) Plat. "Symp." 179 E, puts the sentiment into the mouth ofPhaedrus: "And if there were only some way of contriving that astate or an army should be made up of lovers and their loves, theywould be the very best governors of their own city, abstainingfrom all dishonour, and emulating one another in honour; and whenfighting at one another's side, although not a mere handful, theywould overcome the world. For what lover would not choose ratherto be seen by all mankind than by his beloved, either whenabandoning his post or throwing away his arms? He would be readyto die a thousand deaths rather than endure this. Or would deserthis beloved or fail him in the hour of danger? The veriest cowardwould become an inspired hero, equal to the bravest, at such atime; Love would inspire him. That courage which, as Homer says,the god breathes into the soul of heroes, Love of his own natureinfuses into the lover" (Jowett). Cf. "Hunting," xii. 20; "Anab."VII. iv. 7; "Cyrop." VII. i. 30.(68) Sc. in their institutions. Cf. Plat. "Symp." 182, "in Elis andBoeotia"; "Pol. Lac." ii. 13; Ael. "V. H." iii. 12, xiii. 5;Athen. xiii. 2. For the Theban Sacred Band see Plut. "Pelop." 18,19 (Clough, ii. 218).(69) Or, "not in pari materia, so to speak."(70) Is not Xenophon imputing himself to Socrates? Henkel cf. Plat."Crito," 52 E. See Newman, op. cit. i. 396.(71) Or, "shape to so fine a manhood that..."(72) Reading {en te aute taxei}. Al. {... polei}, transl. "norindeed in the same city." Cf. "Hell." V. iv. 33, re death ofCleonymus at Leuctra.(73) Lit. "Aidos not Anaideia." See Paus. "Lac." xx. 10; "Attica,"xvii. 1; Cic. "de Leg." ii. 11, a reference which I owe to M.Eugene Talbot, "Xen." i. 236.
I fancy we should all agree with one another on the point in question, if we thus approached it. Ask yourself to which type of the two must he (74) accord, to whom you would entrust a sum of money, make him the guardian of your children, look to find in him a safe and sure depositary of any favour? (75) For my part, I am certain that the very lover addicted to external beauty would himself far sooner have his precious things entrusted to the keeping of one who has the inward beauty of the soul. (76)
(74) He (the master-mistress of my passion).(75) {kharitas} = "kindly offices," beneficia. Cf. "Ages." iv. 4;"Mem." IV. iv. 17. Al. = delicias, "to deposit some darlingobject."(76) Or, "some one truly lovable in soul and heart."
Ah, yes! and you, my friend (he turned to Callias), you have good reason to be thankful to the gods who of their grace inspired you with love for your Autolycus. Covetous of honour, (77) beyond all controversy, must he be, who could endure so many toils and pains to hear his name proclaimed (78) victor in the "pankration."
(77) See "Mem." II. iii. 16; "Isocr." 189 C, {ph. kai megalopsukhoi}.(78) i.e. "by the public herald."
But what if the thought arose within him: (79) his it is not merely to add lustre to himself and to his father, but that he has ability, through help of manly virtue, to benefit his friends and to exalt his fatherland, by trophies which he will set up against our enemies in war, (80) whereby he will himself become the admired of all observers, nay, a name to be remembered among Hellenes and barbarians. (81) Would he not in that case, think you, make much of (82) one whom he regarded as his bravest fellow-worker, laying at his feet the greatest honours?
(79) Cf. Theogn. 947:
{patrida kosmeso, liparen polin, out' epi demo trepsas out' adikois andrasi peithomenos}.
(80) Who in 421 B.C. were of course the Lacedaemonians and the allies.Autolycus was killed eventually by the Thirty to please theLacedaemonian harmost. See Plut. "Lysand." 15 (Clough, iii. 120);Paus. i. 18. 3; ix. 32. 8. Cf. "Hell." II. iii. 14.(81) Cf. "Anab." IV. i. 20; "Mem." III. vi. 2.(82) {periepein}. Cf. "Cyrop." IV. iv. 12; "Mem." II. ix. 5.
If, then, you wish to be well-pleasing in his eyes, you had best inquire by what knowledge Themistocles (83) was able to set Hellas free. You should ask yourself, what keen wit belonged to Pericles (83) that he was held to be the best adviser of his fatherland. You should scan (84) the field of history to learn by what sage wisdom Solon (85) established for our city her consummate laws. I would have you find the clue to that peculiar training by which the men of Lacedaemon have come to be regarded as the best of leaders. (86) Is it not at your house that their noblest citizens are lodged as representatives of a foreign state? (87)
(83) See "Mem." II. vi. 13; III. vi. 2; IV. ii. 2.(84) For the diction, {skepteon, skepteon, aphreteon, ereuneteon,epistamenos, eidos, philosopheras}, Xenophon's rhetorical styleimitates the {orthoepeia} of Prodicus.(85) See "Econ." xiv. 4.(86) Or, "won for themselves at all hands the reputation of noblestgeneralship." Cf. "Ages." i. 3; "Pol. Lac." xiv. 3.(87) Reading as vulg. {proxenoi d' ei...} or if with Schenkl,{proxenos d' ei...} transl. "You are their consul-general; atyour house their noblest citizens are lodged from time to time."As to the office, cf. Dem. 475. 10; 1237. 17; Thuc. ii. 29;Boeckh, "P. E. A." 50. Callias appears as the Lac. {proxenos}("Hell." V. iv. 22) 378 B.C., and at Sparta, 371 B.C., as thepeace commissioner ("Hell." VI. iii. 3).
Be sure that our state of Athens would speedily entrust herself to your direction were you willing. (88) Everything is in your favour. You are of noble family, "eupatrid" by descent, a priest of the divinities, (89) and of Erechtheus' famous line, (90) which with Iacchus marched to encounter the barbarian. (91) And still, at the sacred festival to-day, it is agreed that no one among your ancestors has ever been more fitted to discharge the priestly office than yourself; yours a person the goodliest to behold in all our city, and a frame adapted to undergo great toils.
(88) Cf. "Mem." III. vii.(89) i.e. Demeter and Core. Callias (see "Hell." VI. l.c.) wasdadouchos (or torch-holder) in the mysteries.(90) Or, "whose rites date back to Erechtheus." Cf. Plat. "Theag."122.(91) At Salamis. The tale is told by Herod. viii. 65, and Plut."Themist." 15; cf. Polyaen. "Strat." iii. 11. 2. Just asThemistocles had won the battle of Salamis by help of Iacchus onthe 16th Boedromion, the first day of the mysteries, so Chabriaswon the sea-fight of Naxos by help of the day itself, {to 'Alademustai}, 376 B.C.
But if I seem to any of you to indulge a vein more serious than befits the wine-cup, marvel not. It has long been my wont to share our city's passion for noble-natured souls, alert and emulous in pursuit of virtue.
He ended, and, while the others continued to discuss the theme of his discourse, Autolycus sat regarding Callias. That other, glancing the while at the beloved one, turned to Socrates.
Call. Then, Socrates, be pleased, as go-between, (92) to introduce me to the state, that I may employ myself in state affairs and never lapse from her good graces. (93)
(92) Lit. "as pander."(93) So Critobulus in the conversation so often referred to. "Mem."II. vi.
Never fear (he answered), if only people see your loyalty to virtue is genuine, (94) not of mere repute. A false renown indeed is quickly seen for what it is worth, being tested; but true courage (95) (save only what some god hinder) perpetually amidst the storm and stress of circumstance (96) pours forth a brighter glory.
(94) See "Mem." I. vii. 1, passim; II. vi. 39; "Econ." x. 9.(95) Cf. Thuc. ii. 42, {andragathia}, "true courage in the publicservice covers a multitude of private shortcomings."(96) {en tais praxesi}. Cf. Plat. "Phaedr." 271 D, "in actual life."
IX
On such a note he ended his discourse.
At that, Autolycus, whose hour for walking exercise had now come, arose. His father, Lycon, was about to leave the room along with him, but before so doing, turned to Socrates, remarking:
By Hera, Socrates, if ever any one deserved the appellation "beautiful and good," (1) you are that man!
(1) For {kalos ge kalathos} see "Econ." vii. 2 and passim.
So the pair departed. After they were gone, a sort of throne was first erected in the inner room abutting on the supper chamber. Then the Syracusan entered, with a speech:
With your good pleasure, sirs, Ariadne is about to enter the bridal chamber set apart for her and Dionysus. Anon Dionysus will appear, fresh from the table of the gods, wine-flushed, and enter to his bride. In the last scene the two will play (2) with one another.
(2) {paixountai}. The Syracusan naturally uses the Doric form. SeeCobet, "Pros. Xen." p. 16, note 23. Rutherford, "N. Phrynicus," p.91.
He had scarce concluded, when Ariadne entered, attired like a bride. She crossed the stage and sate herself upon the throne. Meanwhile, before the god himself appeared a sound of flutes was heard; the cadence of the Bacchic air proclaimed his coming.
At this point the company broke forth in admiration of the ballet-master. For no sooner did the sound of music strike upon the ear of Ariadne than something in her action revealed to all the pleasure which it caused her. She did not step forward to meet her lover, she did not rise even from her seat; but the flutter of her unrest was plain to see. (3)
(3) Lit. "the difficulty she had to keep so still was evident."
When Dionysus presently caught sight of her he loved, lightly he danced towards her, and with show of tenderest passion gently reclined upon her knees; his arms entwined about her lovingly, and upon her lips he sealed a kiss; (4)—she the while with most sweet bashfulness was fain to wind responsive arms about her lover; till the banqueters, the while they gazed all eyes, clapped hands and cried "Encore!" But when Dionysus rose upon his feet, and rising lifted Ariadne to her full height, the action of those lovers as they kissed and fondled one another was a thing to contemplate. (5) As to the spectators, they could see that Dionysus was indeed most beautiful, and Ariadne like some lovely blossom; nor were those mocking gestures, but real kisses sealed on loving lips; and so, (6) with hearts aflame, they gazed expectantly. They could hear the question asked by Dionysus, did she love him? and her answer, as prettily she swore she did. And withal so earnestly, not Dionysus only, but all present, had sworn an oath in common: the boy and girl were verily and indeed a pair of happy lovers. So much less did they resemble actors, trained to certain gestures, than two beings bent on doing what for many a long day they had set their hearts on.
(4) Or, "and encircling his arms about her impressed upon her lips akiss."(5) Or, "then was it possible to see the more than mimic gestures."(6) Or, "on the tiptoe of excitement." Cf. "Hell." III. i. 14, iv. 2.
At last when these two lovers, caught in each other's arms, were seen to be retiring to the nuptial couch, the members of the supper party turned to withdraw themselves; and whilst those of them who were unmarried swore that they would wed, those who were wedded mounted their horses and galloped off to join their wives, in quest of married joys.
Only Socrates, and of the rest the few who still remained behind, anon set off with Callias, to see out Lycon and his son, and share the walk.
And so this supper party, assembled in honour of Autolycus, broke up.