Plutarch's Morals

And yet these duties involve much unpleasantness, whereas we cannot mention a holier work, nor any struggle or contest more fitting for a god to attend and play the umpire in, than the guidance of the young and beautiful in the prosecution of their love-affairs. For there is here nothing of an unpleasant nature, no compulsion of any kind, but persuasion and grace, truly making toil sweet and labour delightful, lead the way to virtue and friendship, and do not arrive at that desired goal without the deity, for they have as their leader and lord no other god than Love, the companion of the Muses and Graces and Aphrodite. For Love 'sowing in the heart of man the sweet harvest of desire,' to borrow the language of Melanippides, mixes the sweetest and most beautiful things together. But perhaps you are of a different opinion, Zeuxippus."

Sec. XVI. "Not I, by Zeus," replied Zeuxippus. "To have a different opinion would be ridiculous." "Then," continued my father, "is it not also ridiculous, if there are four kinds of friendship, for so the ancients distinguished, the natural first, the second that to one's kindred, the third that to one's companions, the fourth the friendship of love, and each of the first three have a god as patron, either a god of friendship, or a god of hospitality, or a god of the family, or a god of the race,[101] whereas the friendship of love only, as something altogether unholy, is left without any patron god, and that, too, when it needs most of all attentive direction?" "It is," said Zeuxippus, "highly ridiculous." My father continued, "The language of Plato is very suggestive here, to make a slight digression. One kind of madness (he says) is conveyed to the soul from the body through certain bad temperaments or mixtures, or through the prevalence of some noxious spirit, and is harsh, difficult to cure, and baneful. Another kind of madness is not uninspired or from within, but an afflatus from without, a deviation from sober reason, originated and set in motion by some higher power, the ordinary characteristic of which is called enthusiasm. For, as one full of breath is called [Greek: empnoos], and as one full of sense is called [Greek: emphron], so the name enthusiasm is given to the commotion of the soul caused by some Divine agency.[102] Thus there is the prophetic enthusiasm which proceeds from Apollo, and the Bacchic enthusiasm which comes from Dionysus, to which Sophocles alludes where he says, 'Dance with the Corybantes;' for the rites of Cybele and Pan have great affinities to the orgies of Bacchus. And the third madness proceeds from the Muses, and possesses an impressionable and pure soul, and stirs up the poetry and music in a man. As to the martial and warlike madness, it is well known from what god it proceeds, namely, Ares, 'kindling tearful war, that puts an end to the dance and the song, and exciting civic strife.'[103] There remains, Daphnaeus, one more kind of madness in man, neither obscure nor tranquil, as to which I should like to ask Pemptides here,

'What god it is that shakes the fruitful thyrsus?'

I refer to that love-fury for modest boys and chaste women, which is far the keenest and fiercest passion of all. For have you not observed how the soldier, when he lays aside his arms, ceases from his warlike fury, as the poet says,

'Then from him Right gladly did his squires remove the armour,'[104]

and sits down a peaceful spectator of others?[105] The Bacchic and Corybantic dances one can also modulate and quell, by changing the metre from the trochaic and the measure from the Phrygian. Similarly, too, the Pythian priestess, when she descends from her tripod, possesses her soul in peace. Whereas the love-fury, when once it has really seized on a man and inflamed him, can be laid by no Muse, no charm or incantation, no change of place; but present they burn, absent they desire, by day they follow their loves about, by night they serenade them, sober call for them, and drunken sing about them. And he who said that poetic fancies, owing to their vividness, were dreams of people awake, would have more truly spoken so of the fancies of lovers, who, as if their loves were present, converse with them, greet them, chide them. For sight seems to paint all other fancies on a wet ground, so soon do they fade and recede from the memory, but the images of lovers, painted by the fancy as it were on encaustic tiles, leave impressions on the memory, that move, and live, and speak, and are permanent for all time. The Roman Cato, indeed, said that the soul of the lover resided in the soul of the loved one, and I should extend the remark to the appearance, the character, the life, and the actions, conducted by which he travels a long journey in a short time, as the Cynics say they have found a short cut and, as it were, forced march to virtue, for there is also a short cut to friendship and love when the god is propitious. To sum up, the enthusiasm of lovers is not a thing uninspired, and the god that guides and governs it is none other than the god whose festival we are now keeping, and to whom we are now sacrificing. Nevertheless, as we judge of a god mainly from his power and usefulness (as among human advantages we reckon and call these two the most divine, dominion and virtue), it is high time to consider, before we proceed any further, whether Love yields to any of the gods in power. Certainly, as Sophocles says, 'Wonderful is the power which the Cyprian Queen exerts so as always to win the victory:'[106] great also is the might of Ares; and in some sort we see the power of all the other gods divided among these two; for Aphrodite has most intimate connection with the beautiful, and Ares is in our souls from the first to combat against the sordid, to borrow the idea of Plato. Let us consider, then, to begin with, that the venereal delight can be purchased for six obols, and that no one ever yet put himself into any trouble or danger about it, unless he was in love. And not to mention here such famous courtesans as Phryne or Lais, Gnathaenium, 'kindling her lamp at evening time,' on the look-out for lovers and inviting them, is often passed by; 'yet, if some sudden whiff arise' of mighty love and desire, it makes this very delight seem equal to the fabled wealth of Tantalus and his domains. So feeble and cloying is the venereal indulgence, if Love inspires it not. And you will see this more plainly still from the following consideration. Many have allowed others to share in their venereal enjoyments, prostituting not only their mistresses but their wives, like that Roman Galba, who used to ask Maecenas to dinner, and when he saw from his nods and winks that he had a mind to do with his wife, turned his head gently aside as if asleep; but when one of his slaves came up to the table and stole some wine, his eyes were wide open enough, and he said, 'Villain, don't you know that I am asleep only for Maecenas?'[107] But this is not perhaps so strange, considering Galba was a buffoon. But at Argos Nicostratus and Phayllus were great political rivals: so when King Philip visited that city, Phayllus thought if he prostituted his wife, who was very handsome, to the King, he would get from him some important office or place. And Nicostratus getting wind of this, and walking about the doors of Phayllus' house with some of his servants on the qui vive, Phayllus made his wife put on men's boots, and a military cloak, and a Macedonian broad-brimmed hat, and so smuggled her into the King, without being detected, as one of the King's young men. But, of all the multitude of lovers, did you ever hear of one that prostituted his boy-love even for the honours of Zeus? I think not. Why, though no one will generally either speak or act against tyrants, many will who find them their rivals and are jealous about their handsome minions. You must have heard how Aristogiton of Athens, and Antileon of Metapontum, and Melanippus of Agrigentum, rose not against tyrants, although they saw how badly they managed affairs, and what drunken tricks they played, yet, when they attempted the chastity of their boy-loves, they retaliated on them, jeoparding their lives, as if they were defending the inviolability of temples and sanctuaries. It is also recorded that Alexander wrote to Theodoras, the brother of Proteas, 'Send me your singing-girl, unless you love her yourself, and I will give you ten talents;' and when Antipatridas, one of his companions, came to revel with him, bringing with him a female harper, he fancied the girl not a little, and asked Antipatridas if he cared very much about her. And when he replied that he did immensely, Alexander said, 'Plague take you,' but nevertheless abstained from touching the girl.

Sec. XVII. "Consider also how Love excels in warlike feats, and is by no means idle, as Euripides called him,[108] nor a carpet-knight, nor 'sleeping on a maiden's soft cheeks.'[109] For a man inspired by Love needs not Ares to help him when he goes out as a warrior against the enemy, but at the bidding of his own god is 'ready' for his friend 'to go through fire and water and whirlwinds.' And in Sophocles' play,[110] when the sons of Niobe are being shot at and dying, one of them calls out for no helper or assister but his lover. And you know of course how it was that Cleomachus the Pharsalian fell in battle?" "We certainly don't," said Pemptides and those near him, "but we should very much like to." "Well," said my father, "the tale's worth hearing. When the war between the Eretrians and Chalcidians was at its height, Cleomachus had come to aid the latter with a Thessalian force; and the Chalcidian infantry seemed strong enough, but they had great difficulty in repelling the enemy's cavalry. So they begged that high-souled hero Cleomachus to charge the Eretrian cavalry first. And he asked his boy-love, who was by, if he would be a spectator of the fight, and he saying he would, and affectionately kissing him and putting his helmet on his head, Cleomachus with a proud joy put himself at the head of the bravest of the Thessalians, and charged the enemy's cavalry with such impetuosity that he threw them into disorder and routed them; and the Eretrian infantry also fleeing in consequence, the Chalcidians won a splendid victory. However, Cleomachus got killed, and they show his tomb in the market-place at Chalcis, over which a huge pillar stands to this day, and whereas before that the people of Chalcis had censured boy-loves, from that time forward they preferred that kind of love to the normal love. Aristotle gives a slightly different account, namely, that this Cleomachus came not from Thessaly, but from Chalcis in Thrace, to the help of the Chalcidians in Euboea; and that that was the origin of the song in vogue among the Chalcidians,

'Ye boys, who come of noble sires and beauteous are in face, Grudge not to give to valiant men the joy of your embrace: For Love that does the limbs relax combined with bravery In the Chalcidian cities has fame that ne'er shall die.'