a divine fury, for already I am getting into
dithyrambics" (Jowett).

(50) Lit. "to speak openly against that other sort of love which is
its rival."

(51) Cf. Michelet, I think, as to the French peasant-farmer regarding
his property as "sa femme."

Again, let us consider the effect upon the object of attachment. Let him
but know his beauty is a bond sufficient to enthrall his lover, (52) and
what wonder if he be careless of all else and play the wanton. Let him
discover, on the contrary, that if he would retain his dear affection
he must himself be truly good and beautiful, and it is only natural he
should become more studious of virtue. But the greatest blessing which
descends on one beset with eager longing to convert the idol of his soul
into a good man and true friend is this: necessity is laid upon himself
to practise virtue; since how can he hope to make his comrade good,
if he himself works wickedness? Is it conceivable that the example he
himself presents of what is shameless and incontinent, (53) will serve
to make the beloved one temperate and modest?

(52) Or, "that by largess of beauty he can enthrall his lover."

(53) See Plat. "Symp." 182 A, 192 A.

I have a longing, Callias, by mythic argument (54) to show you that not
men only, but gods and heroes, set greater store by friendship of
the soul than bodily enjoyment. Thus those fair women (55) whom Zeus,
enamoured of their outward beauty, wedded, he permitted mortal to
remain; but those heroes whose souls he held in admiration, these he
raised to immortality. Of whom are Heracles and the Dioscuri, and there
are others also named. (56) As I maintain, it was not for his body's
sake, but for his soul's, that Ganymede (57) was translated to Olympus,
as the story goes, by Zeus. And to this his very name bears witness, for
is it not written in Homer?

And he gladdens ({ganutai}) to hear his voice. (58)

This the poet says, meaning "he is pleased to listen to his words."

(54) Or, "I have a desire to romance a little," "for your benefit to
explain by legendary lore." Cf. Isocr. 120 C; Plat. "Rep." 392 B.

(55) e.g. Leda, Danae, Europa, Alcmena, Electra, Latona, Laodamia
(Zeune).

(56) See "Hunting," i.; "Hell." VI. iii. 6.

(57) See Plat. "Phaedr." 255 C; Cic. "Tusc." i. 26, "nec Homerum audio
... divina mallem ad nos," a protest against anthropomorphism in
religion.

(58) Not in "our" version of Homer, but