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haste trampled the single just one tn | Then letters were invented by these demons, death.
and the males being unused to warlike “ When husband came to this part occupation, addicted themselves to sedenof the story," said the prophetess, " I per- tary pursuits. And their numbers gradually ceived a movement as of indignation in the diminished, for they became a prey to wild listèners, though it was so slight none beasts and birds, the friends of Barata ; seemed to observe it. Then, in a grave and in two centuries their race was extinct, voice, he continued :
and the crows inhabited their forests." “When Barata saw the multitude at When Diotima had made an end of the tentive, and eagerly expecting what he fable, Lysis said, hesitatingly : should say to them, he spoke as follows: The story, good Diotima, is displeasing
“"I know not what I shall say to win to me in many respects, nor do I fully your regard, which I desire above all perceive the application of it; though things. A god inspires me to think him Manes clearly intends to speak of a conblessed whom you love. What can I test between the sexes which did not more desire than your love, and how can begin yesterday, nor will end, as I think, I more deserve it than by making you while men and women exist. The conclublessed? But my wisdom is able to do sion is like a bad verse at the end of a this. Iso not all virtue admirable ? But good poem, which the poet is afraid to what avails virtue unadmired ?' Then the finish as he began. But now let us hear multitude murmured, signifying that they more of Pythagoras and the wise daughter cared nothing for virtue unadmired. Nay, of Polias. I fancy she might say a good then,' continued Barata, “we are nothing thing or so.' without honor. To be honored is to be “We were all disappointed as you blessed. I seek to make you blessed by were,” continued Diotima, "with the conmaking you honored. If you desire to clusion of the fable, as well as with the know by what means, signify as much.' moral of it, and expected to be made Then the whole multitude screamed an amends by what Pythagoras should say assent, and Barata continued : To be further to the young priestess. But seeing honored is to be an equal or a superior. that some began to be weary,
I proposed For what honor has an inferior ? Ye are games, and among others a game of miserable inferiors.' We know it,' ex- penalties, that I might compel Dione to claimed many ; but some groaned, and repeat verses, which she did with so would have stoned the sage had they been peculiar a grace, that we were perfectly allowed by the rest. • To be superior is delighted and snatched away from ourto have ease, and pleasure, and honor. To selves. Then, being director of our sports, be inferior is inconsistent with happiness. I commanded Pythagoras to make an But you were made for happiness. "We oration in praise of Love, which he did, were, screamed the multitude. "Go, though very unwillingly; and I saw that then,' he continued, .bid your husbands he turned his eyes away from Dione, who grant you happiness ; refuse any longer to sat blushing and hiding her mouth with defeat the ends of your being; invent a her lotus.* Pythagoras looked a little thousand ways to show your equality, and angry and disturbed when I commanded if possible your superiority; and you will him to make an oration in praise of Love ; not fail to become the rulers of those but when he perceived the guests expectwhom you serve.' So saying, Barata ant, and a silence made, he began, hesiquit the shape he had assumed, and tatingly, as follows: taking that of a griffon, flew away over “We are all lovers and beloved-child their heads. Then the multitude of females and parent, brother and brother, husband agreed among themselves to observe the and wife, friend and friend. But in love words of Barata, and to conceal them from there are degrees. We love or hate every the males. But failing to accomplish living thing when we behold it, because it their aim with these, they began to educate their male offspring in a feminine manner, to have them at their service, while the ladies at entertainments.-Wilkinson, Man, and
Water lily, carried in the hand by Egyptian females were permitted to enjoy their ease. Cust. of the Egyptiaus.
gives pain or pleasure to the eye, and when it is that you mistake the sensuous promises pain or pleasure to the soul. desire of self-pleasure for that true friendThe blind love the hand that touches ship, which can receive only while it gives. them kindly, and the voice that affects And learn to separate your friendship from them gently. Pleasure, therefore, is the your love of glory, which, in less or greatground of love, and if we desire to be cle, includes all your world.” loved, we must be able to please. By the Here Diotima paused in her narrative, pleasure we receive our love is measured ; and the jester would have made one of his but as the dull ear receives no pleasure sharp speeches, but Cymon, shaking the from the rarest music, the dull heart is cup as though to hurl it, put him to siinsusceptible to the tender pleasures of lence. love. Observe how the touch of the “Pythagoras took an advantage of you, musician's tinger draws a sweet tone from good prophetess,” said Lysis, “and fairthe harp; so will the touch of a loving ly revenged himself. You looked for enhand draw out a bliss in the soul.
tertainment, and he treated you to a prosy The whole action of a true votary of lecture with a moral at the tail of it.” Eros, will be to convey happiness to “ Ay,” rejoined the jester, defending his others, while he seeks the same for him- head with his arm, with a wink at Cymon, self. But if the votary finds it in vain to do “this sage might have said a wise thing this, appealing to a dull heart, he will or so, had he not been in love. But, alas! cease, and have no more desire to give or the passion makes fools of us.” to receive his proper pleasure.
Cymon, upon this, could not contain “. The friend desires only to please his his vexation. friend, seeking no reward but that of * Dear Diotima,” said he, “command knowing that he gives pleasure in the this joker to keep silence, since you will manner intended. For if he means only to not let me break his head for him.” convey a pleasure of sense, he is satisfied But she, waving her hand to the young when he succeeds in this. But if he man, bade him put down the cup which desires also to convey a pleasure to the he seemed ready to throw, for that she set heart, or to the spirit, he will not be satis a great value on the jester's head for the fied unless this desire is accomplished.
value of what was in it. The first kind of love is base in its “It is a vinegar-cruet,” retorted Cymon, degree, regarding only the pleasure of the “ with the face of a satyr carved on it.” lover, and not that of the person loved. “And thy cranium," rejoined Meton, The second is personal and of the heart, “shall be compared to a milk pitcher with and unites friends of all name-husband a straight handle; but the milk is a little and wife, parent and child, friend and turned.” friend. This is the affection that must At this sally, Diotima smiled a little, share the pleasure that it gives with the but at the same time looked kindly at Cyperson pleased; but it is limited to such mon, as if to see how he would bear it. as are able to return good for good, and But Lysis, taking up the silver cup out pleasure for pleasure.
of which he had been drinking, showed “The third and last kind is indifferent Cymon two masks carved on either side who the person pleased may be ; but re of it, one the face of Admetus's shepgards all mankind, existing, present, and herd, and the other, of a Pan with pipes. to be hereafter. This is the love of glory. There are two sides,” said he, “young Its desire is to impress all with a sense of sir, to every perfect figure; and he is the the worth of the universal lover-the lover fool who insists there is but one." of glory; and it does this by laying open Then Cymon blushed and hung down to all eyes, its own admirable qualities. his head, and the prophetess continued her
“In the school of sensuous and affection- story as follows: ate pleasure, this Immortal Love takes its "When Pythagoras had made an end of first lessons of pleasing, but its own pleasure his brief oration, of which I have related is only in a persuasion that it is regarded by only the substance to you, having no ability all men as an universal source or cause of to give it that elegance which it took from pleasure. Learn, then, O friends, to know him, the guests were silent, as not daring
either to applaud or condemn. But the ing or comforting spirit, since it is that young priestess, plucking up a spirit, spoke which inspires all good deeds for the love as follows:
of man. It makes men lovers of their “ • You spoke, grave sir, of a love of country and their name, descending on glory, as though it were like friendship, or whole companies like a fire from heaven, even the same wit true love itself, but making all despise death for the love of more universal and refined. Is it neces all.' sary to think, then, that the ambitious, who “While he said these things," continued are lovers of glory, are in truth a kind of the prophetess, “I was passionate lovers, and affect fame as if it seized upon by the spirit of silence, and were a mistress ?'
the others with me remained mute. But “ Dione spoke these words with hesita Dione wept passionately, and was not tion and a great deal of blushing, so that able to hide her tears. But it was the we were all ashamed for her, and wished power of his voice and of his
which to belp out her wise speech ; which had so moved us, for it seemed as if the sea had happy an effect upon our spirits, somewhat spoken to the hills. sunk by Pythagoras's great ranner of After we had waited a little time in speaking, (for his voice was like harmo this silence, I rose and invited my guests nious thunder,) we seemed all to join in into the garden. We went out into cool her question, and every one looked kindly air, under a heaven glowing with stars. upon her. Then the Greek spoke again The jewel of Athor had sunk behind the in these words :
western mountains, but Athor herself, the “ The lovers of true glory are visited by gloomy Night, rested on the hills. Asa comforting spirit, which is pure and holy. cending by a great stair to the summit of It fills them with magnanimity, and grace, the sepulchre at the end of the garden, and honor. It exalts them to great en we stood overlooking the city that lay deavor for the sake of men: they de- silent like a place of tombs. The Nile spise all else for the happiness of men. was at the full of his rise, and covered all But the happiness which they desire to Egypt like a sea. We beheld afar off the give is not solitary, like that of a self glimmer of lights in the island cities, or reliant soul, but harmonious, as when a saw them moving on the waters. Dione company of friends listen together to sweet leaned on the arm of our guest, and began music, by which they are made one, and to ask him many things regarding the feel as one. This, therefore, is a kind of heåvenly spheres. Then we drew near love: the passion of glory is a kind of him, expecting to hear a wonderful dislove. For the mark of love is, that it de course of astronomy; nor were we disapsires a harmony or union of pleasure and pointed, for he spake of the all-glorious grief ; converting pleasure into bliss, and sun as of the lord of the near worlds, and sorrow into tender sadness. And this it is of the stars as of other suns ruling other that teaches the poet to harmonize his worlds. He told us of the sacred circles sorrows and his pleasures, that others may of the planets and their harmony; of the mingle in them, as in love with himself; music of their motion, which is a geometric for the poet is a lover of glory. And this melody of the mind. But of these you it is that inspires the speaker with rich have often heard. Then opening the book power, and gives a pleasure to his voice ; of the centuries, he set forth the order of for he desires to be mingled in the great creation, and spoke of man the crowning sea of divine ideas with the souls of those work of God, declaring that for him all that hear him. And this it is that urges these were made ; that in him the Deity, the hero to the gate of death, defying hidden from his own sight, emerges as terror and terrible rage; for he wishes to from a sea, casting up a wave which is be mingled in courage with the souls of his form. all the brave, both present, and that have “Need I tell you, my friends, how this been, and to come. This, then, is a love discourse affected us ? Dione caught the that we call love of glory, magnanimity, fall of his slow voice as a thirsty soul with humanity, and by other harmonious appel- open mouth catches large drops of rain lations; but we might name it the inspir over the desert. I confess I listened with
my whole body, for never before had sci- | divinity, to breed this hateful littleness ence seemed beautiful to me, until this and conceit in any soul ?” man mingled it with divine dreams.
“I do not say that he breeds it there," “While we stood discoursing and listen answered Lysis'; “ but only that he gives ing, day began to appear. We descended occasion for it. When the master sings, the great stairs, and came in, slow and the dog barks.” scattering, to the house, the guests taking It is this barking that offends me,” their leave of me as they passed; for I and said the jester, with the same apparent Dione lingered behind with Manes and gravity. "I am accustomed to compare Pythagoras. When all were gone but the the voices of these people,” continued he, sage and the young priestess, we invited affecting a deep seriousness, “to the them to retire, which they accepting, were echoes of speeches which return only the shown each by a train of slaves into emphasized syllables.”. sumptuous apartments, not unworthy to “A stiff comparison,” said Lysis, be the chambers of princes. But these laughing at the gravity of the other ; but were princes indeed, for even the Pharao he continued undisturbedly. “And the feared Pythagoras; and for Dione, she faces that speak them, I compare to tragic shone a pure star among the pure. masks, through which the words of a good
When Diotima had made an end, Lysis poet are pertly delivered. The persons thanked her for the description of the themselves I resemble to an unscoured banquet of Pythagoras, but seemed aston- kneading trough, into which the good ished at the boldness of the Egyptian housewife carelessly put her dough, but women. “I desire,” said he, "good Dio- it presently began to corrupt. For the tima, that no such sage or prophet may words of the sages themselves, they are appear in Athens, intoxicating young girls like the rain which falls equally into filthy with discourses of this kind.”
sewers and golden pitchers. And for the “And pray,” said the prophetess, effects of their words, I observe the ken"what is it that you fear for them, my nels swell most after a summer shower.” prudent friend ?”
Cymon and Lysis applauded this speech “ That they learn to love banquets and heartily, and the prophetess seemed not conversations, and go a hunting after fine displeased with it. phrases, which nature forbids to any but “I will add one more,” she said, smiling, the poets.”
"to your similitudes.
I will compare the “A very slight consequence you men- words of the wise to the rain that unfolds tion,” said Cymon, “my kind Lysis. tender buds; and say that poisonous What harm may follow a little affecta- nightshade feels it as genially as the tion ?"
grass and grain." “ When you are older, good youth, you “And now, my friends," said Lysis, will find that affectation in speech and “ let Diotima continue her history; for I manners is not the innocent thing it seems see the morning entering.” to be."
“For my part,” said the young man, “How so?" inquired the jester in a “I desire to hear more of this young grave voice.
Egyptian priestess, who seems to be in “I have long noticed," answered Lysis, love with the very wise Pythagoras. Tell " that such as use an unnatural cant us in a few words, dear Diotima, what phrase, in speech or writing, make bad befell the amiable Dione." friends, or rather no friends at all. They “At another time," answered the are an adaptive kind of persons, surprising- prophetess, “I will relate her story, as I ly ready to shape themselves to the dis- had it from hearsay." position of any one whom they wish to “Go on, then, dear prophetess,” said please ; but are for the most part full of Lysis, “with your own story, and let cankerous animosity and contempt.”. us hear the loves of Dione at another
" But how is it possible," rejoined time.” Cymon, “ for the conversation of a wise “ The morning is well begun," answered and unaffected person like Pythagoras, a she, “ and though I desire your company, man, if I may so speak, intoxicated with good friends, I will even break off here,
and, if it pleases you, relate the after-for- | and pithy one, like the farce after the tune of my life at another time.”
tragedy,” said Lysis, “ that we may all Especially your spiritual history,” | go home in a good humor.” said the young man.
But the jester, making no reply, contin“As my friends will,” answered she; ued as follows : "but why should I be so much of a talker, “ This old woman sold cresses for a when here is one to whom the Graces are small profit; but she had a little yellow favorable, and who is better able to please dog, that brought her more money than all you than I am ?”
her simples, though she kept the best parShe said these words in so pleasant and cels in the market.” playful a tone, shining with her lustrous When the jester had got thus far with his eyes upon the rude Meton, he was abash- story, he stopped and lay quite silent, siped, and turned his head away. But ping a little wine with a dull expression. Cymon now began to show symptoms of The others waited a while, thinking he discontent; for he had hoped ere this to would go on, but Cymon grew impatient. have found a private opportunity with the Well,” said he, “and what of the prophetess, meaning to disclose his love for dog ?” her niece; but she, penetrating his thoughts, * This dog," said the jester," had a fapaid no heed to him, but only joined with miliar demon, who befriended the old woLysis, who was urging the jester to man.” his part in a story, vowing, in jest, that “ But is it true?” said the young man. if he did not, he, Lysis, would begin a “ As true,” answered the other,
as the very prosy one himself. Cymon declared calendar." he would rather sleep under Lysis than "Pray go on," said Cymon, seeing that lie awake under Meton. But the jester, the jester did not proceed. who secretly desired to talk, began pres When Meton heard this request, he ently as follows:
squeezed up the corners of his
eyes Since you, good Diotima, wish to hear grin, and proceeded : me, and you, grave Lysis, are of the same “You must know, my young friend, mind, I may use my endeavors notwith that there are two kinds of demons, the standing the youth, whom I pity for his good and the bad ; and that every man condition,” (here Cymon gave a groan,) has one of each appointed him at birth.” “ which is exactly that of the fox who “I know it,” said the other; “but how could not get his head into the narrow for the women? Have they a demon ?” necked jug into which the crane put his “O yes, several,” replied the jester, dinner.”
“ but with this difference—that the wo“Stop, good sir,” said the prophetess, man's demon, be it good or evil
, is not albeginning to laugh at the sight of Cymon's lowed to manifest itself to her directly, sad countenance. “ This is no story, but but must appear in some other shape ; a very cruel amusement."
whereas the man's demon may enter into " Before Meton begins his story,” said him directly, and become spiritually visiLysis, “I insist that he tell us in what ble to himself, without external appearparticulars our friend here resembles the ance.”
“I never heard that before," said Cy“ Because,” said the jester, “it is his mon, with a look of surprise. fate to be unable to enjoy anything deep Your not having heard it makes nothor witty, (which is the case with all lovers.) ing against it,” said the jester; “ but it I, who resemble the crane, could sip noth- is certain that this dog had a demon ing out of his flat dish ; and now, who was a friendly genius to his mislittle of my witticisms, that have a depth tress.' and a pith for a deep sense to get at, “Was the dog a female ?” said the (though I say it.) I will tell you a story young man, musingly. of an old woman that lived in the Piræus
Thereupon Lysis and the jester burst not long ago, and what a cunning way she into a laugh, but the prophetess discovtook to get a living."
ered no emotion of any kind. “Let the story, good joker, be a short " I wished to know,” said the young