Lysis by Plato (best classic romance novels .TXT) 📖

will be able to tell you, he said; for if, as he avers, the sound of my words is always dinning in his ears, he must have a very accurate knowledge and recollection of them.

Yes, indeed, said Ctesippus; I know only too well; and very ridiculous the tale is: for although he is a lover, and very devotedly in love, he has nothing particular to talk about to his beloved which a child might not say. Now is not that ridiculous? He can only speak of the wealth of Democrates, which the whole city celebrates, and grandfather Lysis, and the other ancestors of the youth, and their stud of horses, and their victory at the Pythian games, and at the Isthmus, and at Nemea with four horses and single horses—these are the tales which he composes and repeats. And there is greater twaddle still. Only the day before yesterday he made a poem in which he described the entertainment of Heracles, who was a connexion of the family, setting forth how in virtue of this relationship he was hospitably received by an ancestor of Lysis; this ancestor was himself begotten of Zeus by the daughter of the founder of the deme. And these are the sort of old wives’ tales which he sings and recites to us, and we are obliged to listen to him.

When I heard this, I said: O ridiculous Hippothales! how can you be making and singing hymns in honour of yourself before you have won?

But my songs and verses, he said, are not in honour of myself, Socrates.

You think not? I said.

Nay, but what do you think? he replied.

Most assuredly, I said, those songs are all in your own honour; for if you win your beautiful love, your discourses and songs will be a glory to you, and may be truly regarded as hymns of praise composed in honour of you who have conquered and won such a love; but if he slips away from you, the more you have praised him, the more ridiculous you will look at having lost this fairest and best of blessings; and therefore the wise lover does not praise his beloved until he has won him, because he is afraid of accidents. There is also another danger; the fair, when any one praises or magnifies them, are filled with the spirit of pride and vain-glory. Do you not agree with me?

Yes, he said.

And the more vain-glorious they are, the more difficult is the capture of them?

I believe you.

What should you say of a hunter who frightened away his prey, and made the capture of the animals which he is hunting more difficult?

He would be a bad hunter, undoubtedly.

Yes; and if, instead of soothing them, he were to infuriate them with words and songs, that would show a great want of wit: do you not agree.

Yes.

And now reflect, Hippothales, and see whether you are not guilty of all these errors in writing poetry. For I can hardly suppose that you will affirm a man to be a good poet who injures himself by his poetry.

Assuredly not, he said; such a poet would be a fool. And this is the reason why I take you into my counsels, Socrates, and I shall be glad of any further advice which you may have to offer. Will you tell me by what words or actions I may become endeared to my love?

That is not easy to determine, I said; but if you will bring your love to me, and will let me talk with him, I may perhaps be able to show you how to converse with him, instead of singing and reciting in the fashion of which you are accused.

There will be no difficulty in bringing him, he replied; if you will only go with Ctesippus into the Palaestra, and sit down and talk, I believe that he will come of his own accord; for he is fond of listening, Socrates. And as this is the festival of the Hermaea, the young men and boys are all together, and there is no separation between them. He will be sure to come: but if he does not, Ctesippus with whom he is familiar, and whose relation Menexenus is his great friend, shall call him.

That will be the way, I said. Thereupon I led Ctesippus into the Palaestra, and the rest followed.

Upon entering we found that the boys had just been sacrificing; and this part of the festival was nearly at an end. They were all in their white array, and games at dice were going on among them. Most of them were in the outer court amusing themselves; but some were in a corner of the Apodyterium playing at odd and even with a number of dice, which they took out of little wicker baskets. There was also a circle of lookers-on; among them was Lysis. He was standing with the other boys and youths, having a crown upon his head, like a fair vision, and not less worthy of praise for his goodness than for his beauty. We left them, and went over to the opposite side of the room, where, finding a quiet place, we sat down; and then we began to talk. This attracted Lysis, who was constantly turning round to look at us—he was evidently wanting to come to us. For a time he hesitated and had not the courage to come alone; but first of all, his friend Menexenus, leaving his play, entered the Palaestra from the court, and when he saw Ctesippus and myself, was going to take a seat by us; and then Lysis, seeing him, followed, and sat down by his side; and the other boys joined. I should observe that Hippothales, when he saw the crowd, got behind them, where he thought that he would be out of sight of Lysis, lest he should anger him; and there he stood and listened.

I turned to Menexenus, and said: Son of Demophon, which of you two youths is the elder?

That is a matter of dispute between us, he said.

And which is the nobler? Is that also a matter of dispute?

Yes, certainly.

And another disputed point is, which is the fairer?

The two boys laughed.

I shall not ask which is the richer of the two, I said; for you are friends, are you not?

Certainly, they replied.

And friends have all things in common, so that one of you can be no richer than the other, if you say truly that you are friends.

They assented. I was about to ask which was the juster of the two, and which was the wiser of the two; but at this moment Menexenus was called away by some one who came and said that the gymnastic-master wanted him. I supposed that he had to offer sacrifice. So he went away, and I asked Lysis some more questions. I dare say, Lysis, I said, that your father and mother love you very much.

Certainly, he said.

And they would wish you to be perfectly happy.

Yes.

But do you think that any one is happy who is in the condition of a slave, and who cannot do what he likes?

I should think not indeed, he said.

And if your father and mother love you, and desire that you should be happy, no one can doubt that they are very ready to promote your happiness.

Certainly, he replied.

And do they then permit you to do what you like, and never rebuke you or hinder you from doing what you desire?

Yes, indeed, Socrates; there are a great many things which they hinder me from doing.

What do you mean? I said. Do they want you to be happy, and yet hinder you from doing what you like? for example, if you want to mount one of your father’s chariots, and take the reins at a race, they will not allow you to do so—they will prevent you?

Certainly, he said, they will not allow me to do so.

Whom then will they allow?

There is a charioteer, whom my father pays for driving.

And do they trust a hireling more than you? and may he do what he likes with the horses? and do they pay him for this?

They do.

But I dare say that you may take the whip and guide the mule-cart if you like;—they will permit that?

Permit me! indeed they will not.

Then, I said, may no one use the whip to the mules?

Yes, he said, the muleteer.

And is he a slave or a free man?

A slave, he said.

And do they esteem a slave of more value than you who are their son? And do they entrust their property to him rather than to you? and allow him to do what he likes, when they prohibit you? Answer me now: Are you your own master, or do they not even allow that?

Nay, he said; of course they do not allow it.

Then you have a master?

Yes, my tutor; there he is.

And is he a slave?

To be sure; he is our slave, he replied.

Surely, I said, this is a strange thing, that a free man should be governed by a slave. And what does he do with you?

He takes me to my teachers.

You do not mean to say that your teachers also rule over you?

Of course they do.

Then I must say that your father is pleased to inflict many lords and masters on you. But at any rate when you go home to your mother, she will let you have your own way, and will not interfere with your happiness; her wool, or the piece of cloth which she is weaving, are at your disposal: I am sure that there is nothing to hinder you from touching her wooden spathe, or her comb, or any other of her spinning implements.

Nay, Socrates, he replied, laughing; not only does she hinder me, but I should be beaten if I were to touch one of them.

Well, I said, this is amazing. And did you ever behave ill to your father or your mother?

No, indeed, he replied.

But why then are they so terribly anxious to prevent you from being happy, and doing as you like?—keeping you all day long in subjection to another, and, in a word, doing nothing which you desire; so that you have no good, as would appear, out of their great possessions, which are under the control of anybody rather than of you, and have no use of your own fair person, which is tended and taken care of by another; while you, Lysis, are master of nobody, and can do nothing?

Why, he said, Socrates, the reason is that I am not of age.

I doubt whether that is the real reason, I said; for I should imagine that your father Democrates, and your mother, do permit you to do many things already, and do not wait until you are of age: for example, if they want anything read or written, you, I presume, would be the first person in the house who is summoned by them.

Very true.

And you would be allowed to write or read the letters in any order which you please, or to take up the lyre and tune the notes, and play with the fingers, or strike with the plectrum, exactly as you please, and neither father nor mother would interfere with you.

That is true, he said.

Then what can be the reason, Lysis, I said, why they allow you to do the one and not the other?

I suppose, he said, because I understand the one, and not the other.

Yes, my dear youth, I said, the reason is not any deficiency of years, but a