Herodotus 2.35
Sisk, Mercedes A. /
- Created on 2017-05-01 17:55:45
- Translated by Mercedes Sisk
- Aligned by Sisk, Mercedes A.
English as translated by David Grene in Herodotus The History
Ἑλληνική Transliterate
English
Νείλου μέν νυν πέρι τοσαῦτα εἰρήσθω : ἔρχομαι δὲ περὶ Αἰγύπτου μηκυνέων τὸν λόγον , ὅτι πλεῖστα θωμάσια ἔχει ἢ ἡ ἄλλη πᾶσα χώρη καὶ ἔργα λόγου μέζω παρέχεται πρὸς πᾶσαν χώρην τούτων εἵνεκα πλέω περὶ αὐτῆς εἰρήσεται . Αἰγύπτιοι ἅμα τῷ οὐρανῷ τῷ κατὰ σφέας ἐόντι ἑτεροίῳ καὶ τῷ ποταμῷ φύσιν ἀλλοίην παρεχομένῳ ἢ οἱ ἄλλοι ποταμοί , τὰ πολλὰ πάντα ἔμπαλιν τοῖσι ἄλλοισι ἀνθρώποισι ἐστήσαντο ἤθεά τε καὶ νόμους : ἐν τοῖσι αἱ μὲν γυναῖκες ἀγοράζουσι καὶ καπηλεύουσι , οἱ δὲ ἄνδρες κατ᾽ οἴκους ἐόντες ὑφαίνουσι : ὑφαίνουσι δὲ οἱ μὲν ἄλλοι ἄνω τὴν κρόκην ὠθέοντες , Αἰγύπτιοι δὲ κάτω . τὰ ἄχθεα οἱ μὲν ἄνδρες ἐπὶ τῶν κεφαλέων φορέουσι , αἱ δὲ γυναῖκες ἐπὶ τῶν ὤμων . οὐρέουσι αἱ μὲν γυναῖκες ὀρθαί , οἱ δὲ ἄνδρες κατήμενοι . εὐμαρείῃ χρέωνται ἐν τοῖσι οἴκοισι , ἐσθίουσι δὲ ἔξω ἐν τῇσι ὁδοῖσι ἐπιλέγοντες ὡς τὰ μὲν αἰσχρὰ ἀναγκαῖα δὲ ἐν ἀποκρύφῳ ἐστὶ ποιέειν χρεόν , τὰ δὲ μὴ αἰσχρὰ ἀναφανδόν . ἱρᾶται γυνὴ μὲν οὐδεμία οὔτε ἔρσενος θεοῦ οὔτε θηλέης , ἄνδρες δὲ πάντων τε καὶ πασέων . τρέφειν τοὺς τοκέας τοῖσι μὲν παισὶ οὐδεμία ἀνάγκη μὴ βουλομένοισι , τῇσι δὲ θυγατράσι πᾶσα ἀνάγκη καὶ μὴ βουλομένῃσι .
I
have
said
all
that
I
am
going
to
say
about
the
Nile
.
But
I
am
going
to
be
much
longer
in
my
story
of
Egypt
.
And
this
is
because
it
has
more
wonders
in
it
than
any
other
country
in
the
world
and
more
works
that
are
beyond
description
than
anywhere
else
.
That
is
why
I
will
say
more
about
it
.
Just
as
the
climate
that
the
Egyptians
have
is
entirely
their
own
and
different
from
anyone
else
'
s
,
and
their
river
has
a
nature
quite
different
from
the
other
rivers
,
so
,
in
fact
,
the
most
of
what
they
have
made
their
habits
and
their
customs
are
the
exact
opposite
of
other
folks
'
.
Among
them
,
the
women
run
the
market
and
the
shops
,
while
the
men
,
indoors
,
weave
;
and
,
in
this
weaving
,
while
other
people
push
the
woof
upward
,
the
Egyptians
push
it
down
.
The
men
carry
burdens
on
their
heads
;
the
women
carry
theirs
on
their
shoulders
.
The
women
piss
standing
upright
,
but
the
men
do
it
squatting
.
The
people
ease
nature
'
s
needs
in
the
houses
but
eat
outdoors
in
the
streets
;
their
explanation
of
this
is
that
what
is
shameful
but
necessary
should
be
done
in
secret
,
but
what
is
not
shameful
should
be
done
openly
.
No
woman
is
dedicated
to
any
god
,
male
or
female
,
but
men
to
all
gods
and
goddesses
.
There
is
no
obligation
on
sons
to
maintain
their
parents
if
they
are
unwilling
,
but
an
absolute
necessity
lies
on
the
daughters
to
do
so
,
whether
they
will
or
not
.
Herodotus 2.36
Sisk, Mercedes A. /
- Created on 2017-05-04 18:19:39
- Translated by Mercedes Sisk
- Aligned by Sisk, Mercedes A.
English translation by David Grene
Ἑλληνική Transliterate
English
οἱ ἱρέες τῶν θεῶν τῇ μὲν ἄλλῃ κομέουσι , ἐν Αἰγύπτῳ δὲ ξυρῶνται . τοῖσι ἄλλοισι ἀνθρώποισι νόμος ἅμα κήδεϊ κεκάρθαι τὰς κεφαλὰς τοὺς μάλιστα ἱκνέεται , Αἰγύπτιοι δὲ ὑπὸ τοὺς θανάτους ἀνιεῖσι τὰς τρίχας αὔξεσθαι τάς τε ἐν τῇ κεφαλῇ καὶ τῷ γενείῳ , τέως ἐξυρημένοι . τοῖσι μὲν ἄλλοισι ἀνθρώποισι χωρὶς θηρίων ἡ δίαιτα ἀποκέκριται , Αἰγυπτίοισι δὲ ὁμοῦ θηρίοισι ἡ δίαιτα ἐστί . ἀπὸ πυρῶν καὶ κριθέων ὧλλοι ζώουσι , Αἰγυπτίων δὲ τῷ ποιευμένῳ ἀπὸ τούτων τὴν ζόην ὄνειδος μέγιστον ἐστί , ἀλλὰ ἀπὸ ὀλυρέων ποιεῦνται σιτία , τὰς ζειὰς μετεξέτεροι καλέουσι . φυρῶσι τὸ μὲν σταῖς τοῖσι ποσί , τὸν δὲ πηλὸν τῇσι χερσί , καὶ τὴν κόπρον ἀναιρέονται . τὰ αἰδοῖα ὧλλοι μὲν ἐῶσι ὡς ἐγένοντο , πλὴν ὅσοι ἀπὸ τούτων ἔμαθον , Αἰγύπτιοι δὲ περιτάμνονται . εἵματα τῶν μὲν ἀνδρῶν ἕκαστος ἔχει δύο , τῶν δὲ γυναικῶν ἓν ἑκάστη . τῶν ἱστίων τοὺς κρίκους καὶ τοὺς κάλους οἱ μὲν ἄλλοι ἔξωθεν προσδέουσι , Αἰγύπτιοι δὲ ἔσωθεν . γράμματα γράφουσι καὶ λογίζονται ψήφοισι Ἕλληνες μὲν ἀπὸ τῶν ἀριστερῶν ἐπὶ τὰ δεξιὰ φέροντες τὴν χεῖρα , Αἰγύπτιοι δὲ ἀπὸ τῶν δεξιῶν ἐπὶ τὰ ἀριστερά : καὶ ποιεῦντες ταῦτα αὐτοὶ μὲν φασὶ ἐπὶ δεξιὰ ποιέειν , Ἕλληνας δὲ ἐπ᾽ ἀριστερά . διφασίοισι δὲ γράμμασι χρέωνται , καὶ τὰ μὲν αὐτῶν ἱρὰ τὰ δὲ δημοτικὰ καλέεται .
In
the
rest
of
the
world
,
priests
of
the
gods
wear
their
hair
long
,
but
in
Egypt
they
shave
close
.
Among
other
people
it
is
the
custom
,
in
grief
,
for
those
to
whom
the
grief
comes
especially
close
to
shave
their
heads
,
but
the
Egyptians
,
under
the
shadow
of
death
,
let
their
hair
and
beards
grow
long
,
though
at
other
times
they
shave
.
Other
people
keep
the
daily
life
of
animals
separate
from
their
own
,
but
the
Egyptians
live
theirs
close
together
with
their
animals
.
Others
live
on
wheat
and
barley
,
but
such
a
diet
is
the
greatest
of
disgraces
to
an
Egyptian
;
they
make
their
bread
from
a
coarse
grain
,
which
some
call
zeia
,
or
spelt
.
They
knead
dough
with
their
feet
but
mud
with
their
heads
,
and
they
left
dung
with
their
hands
.
Other
men
leave
the
genitals
as
they
were
at
birth
,
save
such
as
have
learned
from
the
Egyptians
;
but
the
Egyptians
circumcise
.
Every
man
has
two
garments
,
but
each
woman
one
only
.
The
rings
of
their
sails
and
the
sheets
are
elsewhere
fastened
outside
the
boats
,
but
the
Egyptians
fasten
them
inside
.
The
Greeks
write
and
calculate
moving
their
hands
from
left
to
right
,
but
the
Egyptians
from
right
to
left
.
That
is
what
they
do
,
but
they
say
they
are
moving
to
the
right
and
the
Greeks
to
the
left
.
They
use
two
different
kinds
of
writing
,
one
of
which
is
called
sacred
and
the
other
common
.
Herodotus 2.50
Sisk, Mercedes A. /
- Created on 2017-05-04 19:27:53
- Translated by Mercedes Sisk
- Aligned by Sisk, Mercedes A.
English translated by David Grene
Ἑλληνική Transliterate
English
σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα . διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει , πυνθανόμενος οὕτω εὑρίσκω ἐόν : δοκέω δ᾽ ὦν μάλιστα ἀπ᾽ Αἰγύπτου ἀπῖχθαι . ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων , ὡς καὶ πρότερόν μοι ταῦτα εἴρηται , καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων , τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ . λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι . τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα , οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι , πλὴν Ποσειδέωνος : τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο : οὐδαμοὶ γὰρ ἀπ᾽ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί . νομίζουσι δ᾽ ὦν Αἰγύπτιοι οὐδ᾽ ἥρωσι οὐδέν .
The
names
of
nearly
all
the
gods
came
from
Egypt
to
Greece
.
That
these
gods
came
from
the
barbarians
I
found
on
my
inquiry
to
be
true
;
personally
,
I
believe
they
came
from
Egypt
.
For
except
for
Poseidon
and
the
Dioscuri
,
as
I
mentioned
before
,
and
also
Hera
,
Hestia
,
Themis
,
and
the
Graces
and
Nereids
,
of
all
the
other
gods
the
names
have
always
existed
in
Egypt
.
I
say
what
the
Egyptians
themselves
say
.
In
the
case
of
gods
of
whom
the
Egyptians
say
they
do
not
know
the
names
,
these
,
I
think
,
were
named
by
the
Pelasgians
,
except
for
Poseidon
.
This
god
the
Greeks
learned
of
from
the
Libyans
.
No
other
people
save
the
Libyans
have
had
Poseidon
'
s
name
established
among
them
from
the
beginning
,
and
they
have
always
honored
him
.
The
Egyptians
do
not
proffer
ritual
honors
to
heroes
at
all
.
Herodotus 2.52
Sisk, Mercedes A. /
- Created on 2017-05-04 20:58:19
- Translated by Mercedes Sisk
- Aligned by Sisk, Mercedes A.
Translated into English by David Grene
Ἑλληνική Transliterate
English
ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι , ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας , ἐπωνυμίην δὲ οὐδ᾽ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν : οὐ γὰρ ἀκηκόεσάν κω . θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου , ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον . ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων , Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο . καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ : τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι , καὶ ἦν τὸν χρόνον τοῦτον μοῦνον . ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα , ἀνεῖλε τὸ μαντήιον χρᾶσθαι . ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι : παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον .
Formerly
the
Pelasgians
made
all
their
sacrifices
with
invocations
to
gods
(
I
know
of
this
from
what
I
heard
at
Dodona
)
but
no
special
titles
or
name
on
any
one
of
them
;
for
they
had
not
yet
heard
of
any
such
.
They
gave
them
the
title
"
gods
"
from
the
circumstance
that
they
had
disposed
everything
in
order
and
arranged
all
.
But
afterwards
,
after
a
great
while
,
they
learned
the
names
that
came
from
Egypt
-
those
of
the
other
gods
,
that
is
;
for
the
name
of
Dionysus
they
learned
long
after
that
.
And
after
a
time
they
consulted
the
oracle
at
Dodona
about
the
names
.
This
oracle
at
Dodona
was
the
most
ancient
oracular
place
of
all
among
the
Greeks
,
and
at
that
time
it
was
the
only
one
.
When
the
Pelasgians
asked
the
oracle
in
Dodona
whether
they
should
take
on
the
names
that
came
from
the
barbarians
,
the
oracle
bade
them
use
the
names
.
And
from
that
time
on
they
sacrificed
using
the
names
of
the
gods
,
and
afterwards
the
Greeks
received
the
names
from
the
Pelasgians
.
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
.