Symp.210e-212c
Sisk, Mercedes A. /
- Created on 2017-05-11 19:19:02
- Modified on 2017-05-11 20:16:21
- Translated by Mercedes Sisk
- Aligned by Sisk, Mercedes A.
Plato on Love. Edited by C. D. C. Reeve. Symposium. Translated by Alexander Nehamas and Paul Woodruff. 2006. Indianapolis. Hackett Publishing Company.
Ἑλληνική Transliterate
English
πειρῶ δέ μοι , ἔφη , τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα . ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , ὦ Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἢ ἐν γῇ ἢ ἐν οὐρανῷ ἢ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ἢ ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ὅ ἐστιν οὐκ ἄλλου ἢ αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ὃ ἔστι καλόν . ἐνταῦθα τοῦ βίου , ὦ φίλε Σώκρατες , ἔφη ἡ Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ὃ ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ ; ἢ οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ᾧ ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , ὦ Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , ὦ Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .
"
You
see
,
the
man
who
has
been
thus
far
guided
in
matters
of
Love
,
who
has
beheld
beautiful
things
in
the
right
order
and
correctly
,
is
coming
now
to
the
goal
of
Loving
:
all
of
a
sudden
he
will
catch
sight
of
something
wonderfully
beautiful
in
its
nature
;
that
,
Socrates
,
is
the
reason
for
all
his
earlier
labors
:
First
,
it
always
is
and
neither
comes
to
be
nor
passes
away
,
neither
waxes
nor
wanes
.
Second
,
it
is
not
beautiful
this
way
and
ugly
that
way
,
nor
beautiful
at
one
time
and
ugly
at
another
,
nor
beautiful
in
relation
to
one
thing
and
ugly
in
relation
to
another
;
nor
is
it
beautiful
here
but
ugly
there
,
as
it
would
be
if
it
were
beautiful
for
some
people
and
ugly
for
others
.
Nor
will
the
beautiful
appear
to
him
in
the
guise
of
a
face
or
hands
or
anything
else
that
belongs
to
the
body
.
It
will
not
appear
to
him
as
a
speech
or
a
kind
of
knowledge
does
.
It
is
not
anywhere
in
another
thing
,
as
in
an
animal
,
or
in
earth
,
or
in
heaven
,
or
in
anything
else
,
but
itself
by
itself
with
itself
,
it
is
always
one
in
form
;
and
all
the
other
beautiful
things
share
in
that
,
in
such
a
way
that
when
those
others
come
to
be
or
pass
away
,
this
does
not
become
the
least
bit
smaller
or
greater
nor
suffer
any
change
.
So
when
someone
rises
by
these
stages
,
through
loving
boys
correctly
,
and
begins
to
see
this
beauty
,
he
has
almost
grasped
his
goal
.
This
is
what
it
is
to
go
aright
,
or
be
led
by
another
,
into
the
art
of
Love
:
one
goes
always
upwards
for
the
sake
of
this
Beauty
,
starting
out
from
beautiful
things
and
using
them
like
rising
stairs
:
from
one
body
to
two
and
from
two
to
all
beautiful
bodies
,
then
from
beautiful
bodies
to
beautiful
customs
,
and
from
customs
to
learning
beautiful
things
,
and
from
these
lessons
he
arrives
in
the
end
at
this
lesson
,
which
is
learning
of
this
very
Beauty
,
so
that
in
the
end
he
comes
to
know
just
what
it
is
to
be
beautiful
.
And
there
in
life
,
Socrates
,
my
friend
,
"
said
the
woman
from
Mantinea
,
"
there
if
anywhere
should
a
person
live
his
life
,
beholding
that
Beauty
.
If
you
once
see
that
,
it
won’t
occur
to
you
to
measure
beauty
by
gold
or
clothing
or
beautiful
boys
and
youths
—
who
,
if
you
see
them
now
,
strike
you
out
of
your
senses
,
and
make
you
,
you
and
many
others
,
eager
to
be
with
the
boys
you
love
and
look
at
them
forever
,
if
there
were
any
way
to
do
that
,
forgetting
food
and
drink
,
everything
but
looking
at
them
and
being
with
them
.
But
how
would
it
be
,
in
our
view
,
"
she
said
,
"
if
someone
got
to
see
the
Beautiful
itself
,
absolute
,
pure
,
unmixed
,
not
polluted
by
human
flesh
or
colors
or
any
other
great
nonsense
of
mortality
,
but
if
he
could
see
the
divine
Beauty
itself
in
its
one
form
?
Do
you
think
it
would
be
a
poor
life
for
a
human
being
to
look
there
and
to
behold
it
by
that
which
he
ought
,
and
to
be
with
it
?
Or
haven’t
you
remembered
,
"
she
said
,
"
that
in
that
life
alone
,
when
he
looks
at
Beauty
in
the
only
way
that
Beauty
can
be
seen
—
only
then
will
it
become
possible
for
him
to
give
birth
not
to
images
of
virtue
(
because
he’s
in
touch
with
no
images
)
,
but
to
true
virtue
(
because
he
is
in
touch
with
the
true
Beauty
)
.
The
love
of
the
gods
belongs
to
anyone
who
has
given
birth
to
true
virtue
and
nourished
it
,
and
if
any
human
being
could
become
immortal
,
it
would
be
he
.
"
This
,
Phaedrus
and
the
rest
of
you
,
was
what
Diotima
told
me
.
I
was
persuaded
.
And
once
persuaded
,
I
try
to
persuade
others
too
that
human
nature
can
find
not
better
workmate
for
acquiring
this
than
Love
.
That’s
why
I
say
that
every
man
must
honor
Love
,
why
I
honor
the
rites
of
Love
myself
and
practice
them
with
special
diligence
,
and
why
I
commend
them
to
others
.
Now
and
always
I
praise
the
power
and
courage
of
Love
so
far
as
I
am
able
.
Consider
this
speech
,
then
,
Phaedrus
,
if
you
wish
,
a
speech
in
praise
of
Love
.
Or
if
not
,
call
it
whatever
and
however
you
please
to
call
it
.