The Portable Plato - Protagoras Symposium Phaedo The Republic

by Plato

  “These are the lesser mysteries of love, into which even you, Socrates, may enter; to the greater and more hidden ones which are the crown of these, and to which, if you pursue them in a right spirit, they will lead, I know not whether you will be able to attain. But I will do my utmost to inform you, and do you follow if you can. For he who would proceed aright in this matter should begin in youth to visit beautiful forms; and first, if he be guided by his instructor aright, to love one such form only-out of that he should create fair thoughts; and soon he will of himself perceive that the beauty of one form is akin to the beauty of another; and then if beauty of form in general is his pursuit, how foolish would he be not to recognize that the beauty in every form is one and the same! And when he perceives this he will abate his violent love of the one, which he will despise and deem a small thing, and will become a lover of all beautiful forms; in the next stage he will consider that the beauty of the mind is more honourable than the beauty of the outward form. So that if a virtuous soul have but a little comeliness, he will be content to love and tend him, and will search out and bring to the birth thoughts which may improve the young, until he is compelled to contemplate and see the beauty of institutions and laws, and to understand that the beauty of them all is of one family, and that personal beauty is a trifle; and after laws and institutions he will go on to the sciences, that he may see their beauty, being not like a servant in love with the beauty of one youth or man or institution, himself a slave mean and narrow-minded, but drawing towards and contemplating the vast sea of beauty, he will create many fair and noble thoughts and notions in boundless love of wisdom; until on that shore he grows and waxes strong, and at last the vision is revealed to him of a single science, which is the science of beauty everywhere. To this I will proceed; please to give me your very best attention:

  “He who has been instructed thus far in the things of love, and who has learned to see the beautiful in due order and succession, when he comes toward the end will suddenly perceive a nature of wondrous beauty (and this, Socrates, is the final cause of all our former toils)—a nature which in the first place is everlasting, not growing and decaying, or waxing and waning; secondly, not fair in one point of view and foul in another, or at one time or in one relation or at one place fair, at another time or in another relation or at another place foul, as if fair to some and foul to others, or in the likeness of a face or hands or any other part of the bodily frame, or in any form of speech or knowledge, or existing in any other being, as for example, in an animal, or in heaven, or in earth, or in any other place; but beauty absolute, separate, simple, and everlasting, which without diminution and without increase, or any change, is imparted to the ever-growing and perishing beauties of all other things. He who from these ascending under the influence of true love, beings to perceive that beauty, is not far from the end. And the true order of going, or being led by another, to the things of love, is to begin from the beauties of earth and mount upwards for the sake of that other beauty, using these as steps only, and from one going on to two, and from two to all fair forms, and from fair forms to fair practices, and from fair practices to fair notions, until from fair notions he arrives at the notion of absolute beauty, and at last knows what the essence of beauty is. This, my dear Socrates,” said the stranger of Mantineia, “is that life above all others which man should live, in the contemplation of beauty absolute; a beauty which if you once beheld, you would see not to be after the measure of gold, and garments, and fair boys and youths, whose presence now entrances you; and you and many a one would be content to live seeing them only and conversing with them without meat or drink, if that were possible-you only want to look at them and to be with them. But what if man had eyes to see the true beauty—the divine beauty, I mean, pure and clear and unalloyed, not clogged with the pollutions of mortality and all the colours and vanities of human life-thither looking, and holding converse with the true beauty simple and divine ? Remember how in that communion only, beholding beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities (for he has hold not of an image but of a reality), and bringing forth and nourishing true virtue to become the friend of God and be immortal, if mortal man may. Would that be an ignoble life?”

  Such, Phaedrus-and I speak not only to you, but to all of you-were the words of Diotima; and I am persuaded of their truth. And being persuaded of them, I try to persuade others, that in the attainment of this end human nature will not easily find a helper better than love. And therefore, also, I say that every man ought to honour him as I myself honour him, and walk in his ways, and exhort others to do the same, and praise the power and spirit of love according to the measure of my ability now and ever.

  The words which I have spoken, you, Phaedrus, may call an encomium of love, or anything else which you please.

  When Socrates had done speaking, the company applauded, and Aristophanes was beginning to say something in answer to the allusion which Socrates had made to his own speech, when suddenly there was a great knocking at the door of the house, as of revellers, and the sound of a flute-girl was heard. Agathon told the attendants to go and see who were the intruders. “If they are friends of ours,” he said, “invite them in, but if not, say that the drinking is over.” A little while afterwards they heard the voice of Alcibiades resounding in the court; he was in a great state of intoxication, and kept roaring and shouting, “Where is Agathon? Lead me to Agathon,” and at length, supported by the flute-girl and some of his attendants, he found his way to them. “Hail, friends,” he said, appearing at the door crowned with a massive garland of ivy and violets, his head flowing with ribands. “Will you have a very drunken man as a companion of your revels? Or shall I crown Agathon, which was my intention in coming, and go away? For I was unable to come yesterday, and therefore I am here to-day, carrying on my head these ribands, that taking them from my own head, I may crown the head of this fairest and wisest of men, as I may be allowed to call him. Will you laugh at me because I am drunk? Yet I know very well that I am speaking the truth, although you may laugh. But first tell me; if I come in shall we have the understanding of which I spoke?26 Will you drink with me or not?”

  The company were vociferous in begging that he would take his place among them, and Agathon specially invited him. Thereupon he was led in by the people who were with him; and as he was being led, intending to crown Agathon, he took the ribands from his own head and held them in front of his eyes; he was thus prevented from seeing Socrates, who made way for him, and Alcibiades took the vacant place between Agathon and Socrates, and in taking the place he embraced Agathon and crowned him. Take off his sandals, said Agathon, and let him make a third on the same couch.

  By all means; but who makes the third partner in our revels? said Alcibiades, turning round and starting up as he caught sight of Socrates. By Heracles, he said, what is this? here is Socrates always lying in wait for me, and always, as his way is, coming out at all sorts of unsuspected places: and now, what have you to say for yourself, and why are you lying here, where I perceive that you have contrived to find a place, not by a joker or lover of jokes, like Aristophanes, but by the fairest of the company?

  Socrates turned to Agathon and said: I must ask you to protect me, Agathon; for the passion of this man has grown quite a serious matter to me. Since I became his admirer I have never been allowed to speak to any other fair one, or so much as to look at them. If I do, he goes wild with envy and jealousy, and not only abuses me but can hardly keep his hands off me, and at this moment he may do me some harm. Please to see to this, and either reconcile me to him, or, if he attempts violence, protect me, as I am in bodily fear of his mad and passionate attempts.

  There can never be reconciliation between you and me, said Alcibiades; but for the present I will defer your chastisement. And I must beg you, Agathon, to give me back some of the ribands that I may crown the marvellous head of this universal despot-I would not have him complain of me for crown
ing you, and neglecting him, who in conversation is the conquerer of all mankind ; and this not only once, as you were the day before yesterday, but always. Whereupon, taking some of the ribands, he crowned Socrates, and again reclined.

  Then he said: You seem, my friends, to be sober, which is a thing not to be endured; you must drink-for that was the agreement under which I was admitted-and I elect myself master of the feast until you are well drunk. Let us have a large goblet, Agathon, or rather, he said, addressing the attendant, bring me that wine-cooler. The wine-cooler which had caught his eye was a vessel holding more than two quarts—this he filled and emptied, and bade the attendant fill it again for Socrates. Observe, my friends, said Alcibiades, that this ingenious trick of mine will have no effect on Socrates, for he can drink any quantity of wine and not be at all nearer being drunk. Socrates drank the cup which the attendant filled for him.

  Eryximachus said: What is this, Alcibiades? Are we to have neither conversation nor singing over our cups; but simply to drink as if we were thirsty?

  Alcibiades replied: Hail, worthy son of a most wise and worthy sire!

  The same to you, said Eryximachus; but what shall we do?

  That I leave to you, said Alcibiades.

  “The wise physician skilled our wounds to heal” 27

  shall prescribe and we will obey. What do you want?

  Well, said Eryximachus, before you appeared we had passed a resolution that each one of us in turn should make a speech in praise of love, and as good a one as he could: the turn was passed round from left to right; and as all of us have spoken, and you have not spoken but have well drunken, you ought to speak, and then impose upon Socrates any task which you please, and he on his right-hand neighbour, and so on.

  That is good, Eryximachus, said Alcibiades; and yet the comparison of a drunken man’s speech with those of sober men is hardly fair; and I should like to know, sweet friend, whether you really believe what Socrates was just now saying; for I can assure you that the very reverse is the fact, and that if I praise any one but himself in his presence, whether God or man, he will hardly keep his hands off me.

  For shame, said Socrates.

  Hold your tongue, said Alcibiades, for by Poseidon, there is no one else whom I will praise when you are of the company.

  Well then, said Eryximachus, if you like praise Socrates.

  What do you think, Eryximachus? said Alcibiades: shall I attack him and inflict the punishment before you all?

  What are you about? said Socrates; are you going to raise a laugh at my expense? Is that the meaning of your praise?

  I am going to speak the truth, if you will permit me.

  I not only permit, but exhort you to speak the truth.

  Then I will begin at once, said Alcibiades, and if I say anything which is not true, you may interrupt me if you will, and say “that is a lie,” though my intention is to speak the truth. But you must not wonder if I speak any how as things come into my mind; for the fluent and orderly enumeration of all your singularities is not a task which is easy to a man in my condition.

  And now, my boys, I shall praise Socrates in a figure which will appear to him to be a caricature, and yet I speak, not to make fun of him, but only for the truth’s sake. I say, that he is exactly like the busts of Silenus, which are set up in the statuaries’ shops, holding pipes and flutes in their mouths; and they are made to open in the middle, and have images of gods inside of them. I say also that he is like Marsyas the satyr. You yourself will not deny, Socrates, that your face is like that of a satyr. Aye, and there is a resemblance in other points too. For example, you are a bully, as I can prove by witnesses, if you will not confess. And are you not a flute-player? That you are, and a performer far more wonderful than Marsyas. He indeed with instruments used to charm the souls of men by the powers of his breath, and the players of his music do so still: for the melodies of Olympus28 are derived from Marsyas who taught them, and these, whether they are played by a great master or by a miserable flute-girl, have a power which no others have; they alone possess the soul and reveal the wants of those who have need of gods and mysteries, because they are divine. But you produce the same effect with your words only, and do not require the flute; that is the difference between you and him. When we hear any other speaker, even a very good one, he produces absolutely no effect upon us, or not much, whereas the mere fragments of you and your words, even at second-hand, and however imperfectly repeated, amaze and possess the souls of every man, woman, and child who comes within hearing of them. And if I were not afraid that you would think me hopelessly drunk, I would have sworn as well as spoken to the influence which they have always had and still have over me. For my heart leaps within me more than that of any Corybantian reveller, and my eyes rain tears when I hear them. And I observe that many others are affected in the same manner. I have heard Pericles and other great orators, and I thought that they spoke well, but I never had any similar feeling; my soul was not stirred by them, nor was I angry at the thought of my own slavish state. But this Marsyas has often brought me to such a pass, that I have felt as if I could hardly endure the life which I am leading (this, Socrates, you will admit); and I am conscious that if I did not shut my ears against him, and fly as from the voice of the siren, my fate would be like that of others,-he would transfix me, and I should grow old sitting at his feet. For he makes me confess that I ought not to live as I do, neglecting the wants of my own soul, and busying myself with the concerns of the Athenians; therefore I hold my ears and tear myself away from him. And he is the only person who ever made me ashamed, which you might think not to be in my nature, and there is no one else who does the same. For I know that I cannot answer him or say that I ought not to do as he bids, but when I leave his presence the love of popularity gets the better of me. And therefore I run away and fly from him, and when I see him I am ashamed of what I have confessed to him. Many a time have I wished that he were dead, and yet I know that I should be much more sorry than glad, if he were to die: so that I am at my wit’s end.

  And this is what I and many others have suffered from the flute-playing of this satyr. Yet hear me once more while I show you how exact the image is, and how marvellous his power. For let me tell you; none of you know him; but I will reveal him to you; having begun, I must go on. See you how fond he is of the fair? He is always with them and is always being smitten by them, and then again he knows nothing and is ignorant of all things—such is the appearance which he puts on. Is he not like a Silenus in this? To be sure he is: his outer mask is the carved head of the Silenus; but, O my companions in drink, when he is opened, what temperance there is residing within! Know you that beauty and wealth and honour, at which the many wonder, are of no account with him, and are utterly despised by him: he regards not at all the persons who are gifted with them; mankind are nothing to him; all his life is spent in mocking and flouting at them. But when I opened him, and looked within at his serious purpose, I saw in him divine and golden images of such fascinating beauty that I was ready to do in a moment whatever Socrates commanded : they may have escaped the observation of others, but I saw them. Now I fancied that he was seriously enamoured of my beauty, and I thought that I should therefore have a grand opportunity of hearing him tell what he knew, for I had a wonderful opinion of the attractions of my youth. In the prosecution of this design, when I next went to him, I sent away the attendant who usually accompanied me (I will confess the whole truth, and beg you to listen; and if I speak falsely, do you, Socrates, expose the falsehood). Well, he and I were alone together, and I thought that when there was nobody with us, I should hear him speak the language which lovers use to their loves when they are by themselves, and I was delighted. Nothing of the sort; he conversed as usual, and spent the day with me and then went away. Afterwards I challenged him to the palaestra; and he wrestled and closed with me several times when there was no one present; I fancied that I might succeed in this manner. Not a bit; I made no way with him. Lastly, as I had
failed hitherto, I thought that I must take stronger measures and attack him boldly, and, as I had begun, not give him up, but see how matters stood between him and me. So I invited him to sup with me, just as if he were a fair youth, and I a designing lover. He was not easily persuaded to come; he did, however, after a while accept the invitation, and when he came the first time, he wanted to go away at once as soon as supper was over, and I had not the face to detain him. The second time, still in pursuance of my design, after we had supped, I went on conversing far into the night, and when he wanted to go away, I pretended that the hour was late and that he had much better remain. So he lay down on the couch next to me, the same on which he had supped, and there was no one but ourselves sleeping in the apartment. All this may be told without shame to any one. But what follows I could hardly tell you if I were sober. Yet as the proverb says, “In vino veritas,” whether with boys, or without them;29 and therefore I must speak. Nor, again, should I be justified in concealing the lofty actions of Socrates when I come to praise him. Moreover I have felt the serpent’s sting; and he who has suffered, as they say, is willing to tell his fellow-sufferers only, as they alone will be likely to understand him, and will not be extreme in judging of the sayings or doings which have been wrung from his agony. For I have been bitten by a more than viper’s tooth; I have known in my soul, or in my heart, or in some other part, that worst of pangs, more violent in ingenuous youth than any serpent’s tooth, the pang of philosophy, which will make a man say or do anything. And you whom I see around me, Phaedrus and Agathon and Eryximachus and Pausanias and Aristodemus and Aristophanes, all of you, and I need not say Socrates himself, have had experience of the same madness and passion in your longing after wisdom. Therefore listen and excuse my doings then and my sayings now. But let the attendants and other profane and unmannered persons close up the doors of their ears.