Dialogue

  1 Lysis|            We may ask with Socrates, 1) whether friendship is ‘
  2 Lysis|        result.~Yet another question, 10). Admitting that friendships
  3 Lysis|            dissimilars,’ or of both; 2) whether such a tie exists
  4 Lysis|             the sake of the good; or 3) whether there may not be
  5 Lysis|             and because of the evil; 4) whether friendship is always
  6 Lysis|              of Aristotle and Plato.~5) Can we expect friendship
  7 Lysis|              and unite us to others. 6) There is an ancient saying,
  8 Lysis|         natures, all men everywhere? 7) The ancients had their
  9 Lysis|              had another perplexity: 8) How could one of the noblest
 10 Lysis|         friendship.~Another question 9) may be raised, whether
 11      | above
 12 Lysis|            this is carried on in the absence of Menexenus, who is called
 13 Lysis|             for friendship, if, when absent, good men have no need of
 14 Lysis|     distinction between property and accident which is a real contribution
 15 Lysis|            is not essential but only accidental to it (for if the evil were
 16 Lysis|         unwise, but he has ignorance accidentally clinging to him, and he
 17 Lysis|              because he is afraid of accidents. There is also another danger;
 18 Lysis|            sustained by the dramatic accompaniments. Observe, first, the scene,
 19 Lysis|           Then this notion is not in accordance with our previous one. We
 20      | according
 21 Lysis|            ears, he must have a very accurate knowledge and recollection
 22 Lysis|             fashion of which you are accused.~There will be no difficulty
 23 Lysis|          celebration; secondly, the ‘accustomed irony’ of Socrates, who
 24 Lysis|         first sight or upon a slight acquaintance, when we have seen him again,
 25 Lysis|        towards like, and making them acquainted.’~I dare say that you have
 26 Lysis|           from having made a similar acquisition, that I do not even know
 27      | across
 28 Lysis|             tell me by what words or actions I may become endeared to
 29 Lysis|     difficilius quam amicitiam usque ad extremum vitae permanere’?
 30 Lysis|             friendship; and they too adduce the authority of poets and
 31 Lysis|            does, will he continue to administer his affairs himself, or
 32 Lysis|            said, your old friend and admirer, Miccus.~Indeed, I replied;
 33 Lysis|            at the time of making the admission we were of opinion that
 34 Lysis|              implied in our previous admissions?~Yes.~And that something
 35 Lysis|           Yet another question, 10). Admitting that friendships cannot
 36 Lysis|            irony, which is sometimes adopted in talking to children,
 37 Lysis|           Democrates, of the deme of Aexone.~Ah, Hippothales, I said;
 38 Lysis|             Lysis, in a childish and affectionate manner, whispered privately
 39 Lysis|           the power of understanding affections of this kind.~Whereupon
 40 Lysis|            that which he desires and affects?~He must.~Then, even if
 41 Lysis|           and of all other things he affirmed, in like manner, ‘That of
 42 Lysis|            the place of marriage; it affords rather a solace than an
 43      | afterwards
 44 Lysis|               of the deme of Aexone.~Ah, Hippothales, I said; what
 45 Lysis|              I was pained, and said, Alas! Lysis and Menexenus, I
 46 Lysis|        equability of friendship. The alienation of friends, like many other
 47 Lysis|      pervades both of them; they are alike rich in the description
 48 Lysis|             answer? and will not the all-wise eristics be down upon us
 49 Lysis|            of good and evil, and the allusion to the possibility of the
 50 Lysis|            They agreed to the latter alternative.~Then, my boys, we have
 51 Lysis|              good of the evil;—these alternatives are excluded by the previous
 52 Lysis|            you, and you of him, I am amazed and delighted, seeing that
 53 Lysis|          them.~Well, I said, this is amazing. And did you ever behave
 54 Lysis|         Essay on Friendship; Cic. de Amicitia.)~
 55 Lysis|               Nihil difficilius quam amicitiam usque ad extremum vitae
 56 Lysis|            is an ancient saying, Qui amicos amicum non habet. But is
 57 Lysis|           ancient saying, Qui amicos amicum non habet. But is not some
 58 Lysis|              were in the outer court amusing themselves; but some were
 59 Lysis|     grandfather Lysis, and the other ancestors of the youth, and their
 60 Lysis|             of Lysis, lest he should anger him; and there he stood
 61 Lysis|           barbarous dialect, and got angry, and kept calling the boys—
 62 Lysis|            is the substance which is anointed the same as the colour or
 63 Lysis|           question which can only be answered in a sense contrary to the
 64 Lysis|             double his joys;’ he can anticipate his wants. He will discover
 65 Lysis|           state of the case? All his anxiety has regard not to the means
 66 Lysis|            then are they so terribly anxious to prevent you from being
 67      | anywhere
 68 Lysis|             the other. They may live apart and have little intercourse,
 69 Lysis|              were in a corner of the Apodyterium playing at odd and even
 70 Lysis|           has a voice which is truly appalling, and we cannot help hearing
 71 Lysis|            came upon us like an evil apparition with their brothers, and
 72 Lysis|           kept calling the boys—they appeared to us to have been drinking
 73 Lysis|            to intimate, if I rightly apprehend them, that the good only
 74 Lysis|           their meaning were rightly apprehended by us. For the more a bad
 75 Lysis|               Hippothales, seeing me approach, asked whence I came and
 76 Lysis|             to judge of your mode of approaching your fair one.~Ctesippus
 77 Lysis|            true that friendships are apt to be disappointing: either
 78 Lysis|             or other questions which arise out of the relations of
 79 Lysis|              rather a solace than an arm of support. It had better
 80 Lysis|           evil, the presence of good arouses the desire of good in that
 81 Lysis|              were all in their white array, and games at dice were
 82 Lysis|           the eyes wide and sprinkle ashes upon them, because he supposes
 83 Lysis|            children, and consists in asking a leading question which
 84 Lysis|  philosophers (Empedocles), who also assert that like is the friend
 85 Lysis|            because a higher place is assigned by us to love and marriage.
 86 Lysis|              inclined to think so: I assume that there are three principles—
 87 Lysis|           good nor evil.~That may be assumed to be certain.~And does
 88 Lysis|              what I suspect? I will. Assuming that like, inasmuch as he
 89 Lysis|       Palaestra outside the walls of Athens.~I was going from the Academy
 90 Lysis|              said; you surely do not attach any importance to what he
 91 Lysis|            good may result from such attachments, for the mind may be drawn
 92 Lysis|              a teacher, have not yet attained to wisdom.~True.~And therefore
 93 Lysis|              but that the evil never attains to any real friendship,
 94 Lysis|             come to the rescue if he attempts to upset me.~Yes, indeed,
 95 Lysis|              feel also that they are attended with many dangers, and that
 96 Lysis|              I am sure that you were attending.~Certainly, he replied.~
 97 Lysis|            the good, is deserving of attention. The sense of the inter-dependence
 98 Lysis|           there was no mistaking his attentive look while he was listening.~
 99 Lysis|            may not delude us, let us attentively examine another point, which
100 Lysis|          then we began to talk. This attracted Lysis, who was constantly
101 Lysis|             may not be some peculiar attraction, which draws together ‘the
102 Lysis|           like justice, as a form or attribute of virtue. They had another
103 Lysis|            that I were to cover your auburn locks with white lead, would
104 Lysis|             a manner the fathers and authors of wisdom, and they speak
105 Lysis|               he said; for if, as he avers, the sound of my words is
106 Lysis|          that likeness is a cause of aversion, and unlikeness of love
107 Lysis|      possessions to you.~I think so.~Aye, I said; and about your
108 Lysis|              meantime Menexenus came back and sat down in his place
109 Lysis|           profitably study. (Compare Bacon, Essay on Friendship; Cic.
110 Lysis|             with their brothers, and bade them go home, as it was
111 Lysis|           appear to be struggling or balancing in the mind of Socrates:—
112 Lysis|          will trust us,—Hellenes and barbarians, men and women,—and we may
113 Lysis|            went on shouting in their barbarous dialect, and got angry,
114 Lysis|        support. It had better not be based on pecuniary obligations;
115 Lysis|            took out of little wicker baskets. There was also a circle
116 Lysis|          lover, who murders sleep by bawling out the name of his beloved;
117 Lysis|             they were ever worthy to bear the name of friends, will
118 Lysis|           hinder me, but I should be beaten if I were to touch one of
119 Lysis|             we sat down; and then we began to talk. This attracted
120 Lysis|            this ancestor was himself begotten of Zeus by the daughter
121 Lysis|            amazing. And did you ever behave ill to your father or your
122      | behind
123 Lysis|          question put to him by you, behold he is blushing.~Who is Lysis?
124 Lysis|              injure us, and may also benefit us:—Is not that true?~Yes.~
125      | besides
126      | beyond
127 Lysis|         moist, the cold the hot, the bitter the sweet, the sharp the
128 Lysis|           not be white any more than black?~No.~But when old age infuses
129 Lysis|             to take upon himself the blame of their separation. He
130 Lysis|             the secret of this great blessing.’~When one man loves another,
131 Lysis|             this fairest and best of blessings; and therefore the wise
132 Lysis|             was very nearly making a blunder, for I was going to say
133 Lysis|             the sweet, the sharp the blunt, the void the full, the
134 Lysis|             we like while the pot is boiling, rather than to the Prince
135 Lysis|              in the eighth and ninth books of the Nicomachean Ethics
136 Lysis|   superficial; it seems almost to be borrowed from the ancients, and has
137 Lysis|              I said; but if you will bring your love to me, and will
138 Lysis|             will be no difficulty in bringing him, he replied; if you
139 Lysis|           poets, who affirm that God brings like to like (Homer), and
140 Lysis|        manage—we fairly gave way and broke up the company.~I said,
141 Lysis|           which has not been lightly broken...These are a few of the
142 Lysis|           evil apparition with their brothers, and bade them go home,
143 Lysis|            and the more nearly he is brought into contact with him, the
144 Lysis|        health, about marriage, about business,—the letter written from
145 Lysis|              and got angry, and kept calling the boys—they appeared to
146 Lysis|             or dearness which is not capable of being referred to any
147 Lysis|           liable to be swayed by the caprices of fancy? The person who
148 Lysis|         Greeks and Romans. Hence the casuistical or other questions which
149 Lysis|              see that there are many causes which impair the happiness
150 Lysis|         character; first of the dry, caustic Ctesippus, of whom Socrates
151 Lysis|            name when the reality has ceased to be. That two friends
152 Lysis|     Democrates, which the whole city celebrates, and grandfather Lysis,
153 Lysis|             Hermaea are in course of celebration; secondly, the ‘accustomed
154 Lysis|        practically certain that many changes will occur of feeling, opinion,
155 Lysis|              be intended between the characters of the more talkative Menexenus
156 Lysis|        course allow you to drive the chariot?’ ‘No they do not.’ When
157 Lysis|          will they allow?~There is a charioteer, whom my father pays for
158 Lysis|           mount one of your father’s chariots, and take the reins at a
159 Lysis|          that he who said this was a charming man, and that he spoke well.
160 Lysis|            single hoofs, and dogs of chase, and the stranger of another
161 Lysis|           friendship are to be found chiefly among the Greeks and Romans.
162 Lysis|         about to his beloved which a child might not say. Now is not
163 Lysis|            that I am one who from my childhood upward have set my heart
164 Lysis|            by Lysis; and Lysis, in a childish and affectionate manner,
165 Lysis|   Hippothales towards Lysis, and the childlike and innocent friendship
166 Lysis|       conceit of knowledge. (Compare Chrm.) The dialogue is what would
167 Lysis|          Bacon, Essay on Friendship; Cic. de Amicitia.)~
168 Lysis|             must we acknowledge with Cicero, ‘Nihil difficilius quam
169 Lysis|            baskets. There was also a circle of lookers-on; among them
170 Lysis|             of all other things, but claims to have a knowledge of the
171 Lysis|           body, nor ever at all that class of things which, as we say,
172 Lysis|           however, is far from being cleared of its perplexity. Two notions
173 Lysis|           has ignorance accidentally clinging to him, and he yearns for
174 Lysis|             the outer road, which is close under the wall. When I came
175 Lysis|            her wool, or the piece of cloth which she is weaving, are
176 Lysis|            good friend than the best cock or quail in the world: I
177 Lysis|           changed into all manner of colours with delight.~Here, intending
178 Lysis|            her wooden spathe, or her comb, or any other of her spinning
179 Lysis|        enough, but nothing at all in comparison with his verse; and when
180 Lysis|            has no place: they do not complain of one another for making
181 Lysis|          replied.~Hereupon Ctesippus complained that we were talking in
182 Lysis|          regarded as hymns of praise composed in honour of you who have
183 Lysis|         these are the tales which he composes and repeats. And there is
184 Lysis|            the necessary courage and composure to the paralysed and disordered
185 Lysis|             philosophers), to a more comprehensive notion of friendship. This,
186 Lysis|              view is changed, and we conceive that there must be some
187 Lysis|              altogether wrong in our conclusions?~I am sure that we have
188 Lysis|           may ask when and upon what conditions should they be dissolved.
189 Lysis|          word spoken in season about conduct, about health, about marriage,
190 Lysis|            you are not, in love; the confession is too late; for I see that
191 Lysis|              unlike, is also a truth confirmed by experience. But the use
192 Lysis|              in great excitement and confusion at what had been said, and
193 Lysis|           and therefore I hazard the conjecture, that ‘the beautiful is
194 Lysis|              of different sexes, not connected by ties of relationship,
195 Lysis| entertainment of Heracles, who was a connexion of the family, setting forth
196 Lysis|            in honour of you who have conquered and won such a love; but
197 Lysis|          friends have not often been considered seriously in modern times.
198 Lysis|             attracted Lysis, who was constantly turning round to look at
199 Lysis|   housekeeping than he does, will he continue to administer his affairs
200 Lysis|          inquisitive. The subject is continued in the Phaedrus and Symposium,
201 Lysis|          only be answered in a sense contrary to the intention of the
202 Lysis|             beloved; there is also a contrast between the false, exaggerated,
203 Lysis|           There are likewise several contrasts of character; first of the
204 Lysis|             accident which is a real contribution to the science of logic.
205 Lysis|     possessions, which are under the control of anybody rather than of
206 Lysis|            consists of two scenes or conversations which seem to have no relation
207 Lysis|              able to show you how to converse with him, instead of singing
208 Lysis|             and disordered mind, and convert the feeble person into a
209 Lysis|      satisfaction that we are better cooks than his son, will he not
210 Lysis|       themselves; but some were in a corner of the Apodyterium playing
211 Lysis|           evil had become altogether corrupted with the element of evil—
212 Lysis|           one of the most detestable corruptions of it? (Compare Symposium;
213 Lysis|        reason why I take you into my counsels, Socrates, and I shall be
214 Lysis|            lover, who is true and no counterfeit, must of necessity be loved
215 Lysis|            be different in different countries (compare Sympos.). While
216 Lysis|            the wise men who argue in courts, sum up the arguments:—If
217 Lysis|               Suppose that I were to cover your auburn locks with white
218 Lysis|          ways of helping him without creating a sense of his own superiority;
219 Lysis|         Hippothales, when he saw the crowd, got behind them, where
220 Lysis|            boys and youths, having a crown upon his head, like a fair
221 Lysis|            our sleep murdered with a cry of Lysis. His performances
222 Lysis|            good of friendship is not daily intercourse, for circumstances
223 Lysis|            et hanc veniam petimusque damusque vicissim. The sweet draught
224 Lysis|     accidents. There is also another danger; the fair, when any one
225 Lysis|          they are attended with many dangers, and that this Romance of
226 Lysis|              begotten of Zeus by the daughter of the founder of the deme.
227 Lysis|            Essay on Friendship; Cic. de Amicitia.)~
228 Lysis|               like the memory of the dead, has a kind of sacredness
229 Lysis|           Socrates, he has literally deafened us, and stopped our ears
230 Lysis|             must be estimated a good deal by the manner in which public
231 Lysis|           principle of friendship or dearness which is not capable of
232 Lysis|            would have plagued him to death by talking about nothing
233 Lysis|             whether we are not being deceived in all this—are we not indeed
234 Lysis|             the like, which has been declared by us to be an impossibility;
235 Lysis|         friend, in a shipwreck, in a defeat, in some other failure or
236 Lysis|     illogical logic against which no definition of friendship would be able
237 Lysis|           all manner of colours with delight.~Here, intending to revise
238 Lysis|              of him, I am amazed and delighted, seeing that I myself, although
239 Lysis|           this new statement may not delude us, let us attentively examine
240 Lysis|          Menexenus, and said: Son of Demophon, which of you two youths
241 Lysis|          want of that of which he is deprived?~Certainly.~Then love, and
242 Lysis|              Athenian youth of noble descent and of great beauty, goodness,
243 Lysis|           they are alike rich in the description of Greek life. The question
244 Lysis|         introduction of the good, is deserving of attention. The sense
245 Lysis|            is desired at the time of desiring it? and may not the other
246 Lysis|            say the human body, to be desirous of getting rid of some evil,
247 Lysis|             the heart is failing and despair is setting in, then to hear
248 Lysis|             remain when the cause is destroyed.~True.~And have we not admitted
249 Lysis|            any other thing after the destruction of evil; for the effect
250 Lysis|            love?~That is not easy to determine, I said; but if you will
251 Lysis|              near to one of the most detestable corruptions of it? (Compare
252 Lysis|           explanation then has to be devised. May not desire be the source
253 Lysis|              he is a lover, and very devotedly in love, he has nothing
254 Lysis|          shouting in their barbarous dialect, and got angry, and kept
255 Lysis|       Menexenus returns, the serious dialectic begins. He is described
256 Lysis|            also very remarkable.~The dialectical interest is fully sustained
257 Lysis|      acknowledge with Cicero, ‘Nihil difficilius quam amicitiam usque ad
258 Lysis|          sound of my words is always dinning in his ears, he must have
259 Lysis|           proceed no further in this direction (for the road seems to be
260 Lysis|             ancients, and has nearly disappeared in modern treatises on Moral
261 Lysis|            friendships are apt to be disappointing: either we expect too much
262 Lysis|            again fallen into the old discarded error; for the unjust will
263 Lysis|            your beautiful love, your discourses and songs will be a glory
264 Lysis|         Lysis and Menexenus, we have discovered the nature of friendship—
265 Lysis|             to be the same which are discussed in the Lysis. We may ask
266 Lysis|         written from a distance by a disinterested person who sees with clearer
267 Lysis|              entertain any enmity or dislike of the other who was once
268 Lysis|       composure to the paralysed and disordered mind, and convert the feeble
269 Lysis|           you mean, I said, that you disown the love of the person whom
270 Lysis|              is weaving, are at your disposal: I am sure that there is
271 Lysis|           eminent professor.~Are you disposed, he said, to go with me
272 Lysis|               certainly.~And another disputed point is, which is the fairer?~
273 Lysis|           triumphant accord, a fresh dissatisfaction begins to steal over the
274 Lysis|        friendship is ‘of similars or dissimilars,’ or of both; 2) whether
275 Lysis|            conditions should they be dissolved. It would be futile to retain
276 Lysis|            the letter written from a distance by a disinterested person
277 Lysis|              the argument he makes a distinction between property and accident
278 Lysis|             mention of them tends to disturb the equability of friendship.
279 Lysis|           expect a friendship almost divine, such as philosophers have
280 Lysis|             not know; but my head is dizzy with thinking of the argument,
281 Lysis|            bard of bard;’ and subtle doctors tell us that ‘moist is the
282 Lysis|          like. But neither can their doctrine be maintained; for then
283 Lysis|     philosophers in support of their doctrines; for Hesiod says that ‘potter
284 Lysis|           enclosed space and an open door over against the wall. And
285 Lysis|         divide his sorrows,’ he can ‘double his joys;’ he can anticipate
286 Lysis|      relation between them begins to drag may be better for both of
287 Lysis|         damusque vicissim. The sweet draught of sympathy is not inexhaustible;
288 Lysis|       following words:—~‘God is ever drawing like towards like, and making
289 Lysis|          philosophers have sometimes dreamed of: we find what is human.
290 Lysis|          with his verse; and when he drenches us with his poems and other
291 Lysis|          appeared to us to have been drinking rather too much at the Hermaea,
292 Lysis|        mother of course allow you to drive the chariot?’ ‘No they do
293 Lysis|          these suppositions they are driven to the second; and from
294 Lysis|              whom my father pays for driving.~And do they trust a hireling
295 Lysis|               we and the by-standers drove them off; but afterwards,
296 Lysis|             he knew that his son had drunk hemlock, and the father
297 Lysis|             human evils, is commonly due to a want of tact and insight.
298 Lysis|              is of a noble mind will dwell upon his own faults rather
299      | each
300 Lysis|            whispered privately in my ear, so that Menexenus should
301 Lysis|           see you and Lysis, at your early age, so easily possessed
302 Lysis|             measures of wine, or the earthen vessel which contains them,
303 Lysis|         destruction of evil; for the effect cannot remain when the cause
304 Lysis|            may be too sensitive. The egotism of one of the parties may
305 Lysis|              dog. Yea, by the dog of Egypt, I should greatly prefer
306 Lysis|       reference to the Lysis, in the eighth and ninth books of the Nicomachean
307 Lysis|             innocent perjuries their elders laugh. No one forms a friendship
308 Lysis|        altogether corrupted with the element of evil—if itself had become
309 Lysis|          there may still remain some elements of love or friendship?~Yes.~
310 Lysis|             beyond one or a few, and embrace all with whom we come into
311 Lysis|              I replied; he is a very eminent professor.~Are you disposed,
312 Lysis|         Homer), and to philosophers (Empedocles), who also assert that like
313 Lysis|             to come?~He showed me an enclosed space and an open door over
314 Lysis|              or actions I may become endeared to my love?~That is not
315 Lysis|        independent, or when they are engaged together in some common
316 Lysis|          drawn out and the character enlarged by them; yet we feel also
317 Lysis|              him; he can gladden and enlighten him by his presence; he ‘
318 Lysis|              the rest followed.~Upon entering we found that the boys had
319 Lysis|         friends, will either of them entertain any enmity or dislike of
320 Lysis|             fancy which sometimes is entertained by lovers respecting their
321 Lysis|           most like are most full of envy, strife, and hatred of one
322 Lysis|            them tends to disturb the equability of friendship. The alienation
323 Lysis|             when the two friends are equal and independent, or when
324 Lysis|          vessel which contains them, equally with his son? Is not this
325 Lysis|               he replied, is a newly erected Palaestra; and the entertainment
326 Lysis|            carried away by a sort of eristic or illogical logic against
327 Lysis|            and will not the all-wise eristics be down upon us in triumph,
328 Lysis|             notions of friendship be erroneous? but may not that which
329 Lysis|        fallen into the old discarded error; for the unjust will be
330 Lysis|              not guilty of all these errors in writing poetry. For I
331 Lysis|    profitably study. (Compare Bacon, Essay on Friendship; Cic. de Amicitia.)~
332 Lysis|             personal attachment. The essence of it is loyalty, without
333 Lysis|              you and I go to him and establish to his satisfaction that
334 Lysis|          slave, he said.~And do they esteem a slave of more value than
335 Lysis|             such friendships must be estimated a good deal by the manner
336 Lysis|             not enough of the Scimus et hanc veniam petimusque damusque
337 Lysis|           minds. Young people swear ‘eternal friendships,’ but at these
338 Lysis|             books of the Nicomachean Ethics of Aristotle. As in other
339 Lysis|           round to look at us—he was evidently wanting to come to us. For
340 Lysis|       friends, like many other human evils, is commonly due to a want
341 Lysis|        remember the words, and be as exact as you can in repeating
342 Lysis|          contrast between the false, exaggerated, sentimental love of Hippothales
343 Lysis|              in a few passionate and exalted natures, all men everywhere?
344 Lysis|        delude us, let us attentively examine another point, which I will
345 Lysis|             Philosophy. The received examples of friendship are to be
346 Lysis|           their beloved. Nothing can exceed their love; and yet they
347 Lysis|             saw that he was in great excitement and confusion at what had
348 Lysis|               these alternatives are excluded by the previous argument;
349 Lysis|          habet. But is not some less exclusive form of friendship better
350 Lysis|         words, seems to have greatly exercised the minds both of Aristotle
351 Lysis|            of wine, nor of gymnastic exercises, who have no return of love;
352 Lysis|             would favour me with the exhibition which you have been making
353 Lysis|        whether friendship can safely exist between young persons of
354 Lysis|          that the idea of friendship existing between similars is not
355 Lysis|          like to know first, what is expected of me, and who is the favourite
356 Lysis|              which I will proceed to explain: Medicine, as we were saying,
357 Lysis|           one another; and this they express, if I am not mistaken, in
358 Lysis|              who are ignorant to the extent of being evil, for no evil
359 Lysis|              quam amicitiam usque ad extremum vitae permanere’? Is not
360 Lysis|          sure that you must know his face, for that is quite enough
361 Lysis|             value. When the heart is failing and despair is setting in,
362 Lysis|              a defeat, in some other failure or misfortune, may restore
363 Lysis|             I, an old boy, who would fain be one of you, should imagine
364 Lysis|           Lysis and Menexenus gave a faint assent to this; and Hippothales
365 Lysis|      disputed point is, which is the fairer?~The two boys laughed.~I
366 Lysis|             look at having lost this fairest and best of blessings; and
367 Lysis|               my boys, we have again fallen into the old discarded error;
368 Lysis|            Ctesippus with whom he is familiar, and whose relation Menexenus
369 Lysis|         thing. All people have their fancies; some desire horses, and
370 Lysis|          singing and reciting in the fashion of which you are accused.~
371 Lysis|              a huntsman just holding fast his prey. But then a most
372 Lysis|         found! I wish that you would favour me with the exhibition which
373 Lysis|  circumstances, may make a much less favourable impression on our minds.
374 Lysis|              secret, and keeping the feast to ourselves.~I shall be
375 Lysis|     disordered mind, and convert the feeble person into a hero; (compare
376 Lysis|             could one of the noblest feelings of human nature be so near
377 Lysis|            the fountain of Panops, I fell in with Hippothales, the
378 Lysis|        replied; for he is a terrible fellow—a pupil of Ctesippus. And
379 Lysis|      suspicion came across me, and I felt that the conclusion was
380 Lysis|              The manner in which the field of argument is widened,
381 Lysis|       praises or magnifies them, are filled with the spirit of pride
382 Lysis|             side of the room, where, finding a quiet place, we sat down;
383 Lysis|            fear, and Hippothales the flighty lover, who murders sleep
384 Lysis|              am not mistaken, in the following words:—~‘God is ever drawing
385 Lysis|             nature must be loved.~It follows, he said.~Then the lover,
386 Lysis|              for the opposite is the food of the opposite, whereas
387 Lysis|           their elders laugh. No one forms a friendship with the intention
388 Lysis|     connexion of the family, setting forth how in virtue of this relationship
389 Lysis|       opinion, locality, occupation, fortune, which will divide us from
390 Lysis|          Zeus by the daughter of the founder of the deme. And these are
391 Lysis|            the city, which is by the fountain of Panops, I fell in with
392 Lysis|           Isthmus, and at Nemea with four horses and single horses—
393 Lysis|          Love requires a strength, a freedom from passion, a self-control,
394 Lysis|            weaken the person who too freely partakes of it. Thus we
395 Lysis|            with triumphant accord, a fresh dissatisfaction begins to
396 Lysis|              you say of a hunter who frightened away his prey, and made
397 Lysis|              dialectical interest is fully sustained by the dramatic
398 Lysis|            be dissolved. It would be futile to retain the name when
399 Lysis|           When I came to the postern gate of the city, which is by
400 Lysis|        regard the question in a more general way. Friendship is the union
401 Lysis|             and the entertainment is generally conversation, to which you
402 Lysis|          only the like, how will you get rid of the other argument,
403 Lysis|             Socrates, and I shall be glad of any further advice which
404 Lysis|              are against him; he can gladden and enlighten him by his
405 Lysis|       discourses and songs will be a glory to you, and may be truly
406 Lysis|           yet, I said, if friendship goes by contraries, the contraries
407 Lysis|             which we all meet: and a goodly company we are.~And what
408 Lysis|            that a free man should be governed by a slave. And what does
409 Lysis|           whole city celebrates, and grandfather Lysis, and the other ancestors
410 Lysis|          indeed he went on to say in grandiloquent language, that the idea
411 Lysis|            then to hear the voice or grasp the hand of a friend, in
412 Lysis|             afraid that we have been grasping at a shadow only.~Why do
413 Lysis|            and he will remember with gratitude his ancient kindness. But
414 Lysis|            and repeats. And there is greater twaddle still. Only the
415 Lysis|              found chiefly among the Greeks and Romans. Hence the casuistical
416 Lysis|             take heed, and be on our guard against deceptions. I will
417 Lysis|            you may take the whip and guide the mule-cart if you like;—
418 Lysis|              see whether you are not guilty of all these errors in writing
419 Lysis|            dogs, nor of wine, nor of gymnastic exercises, who have no return
420 Lysis|           who came and said that the gymnastic-master wanted him. I supposed that
421 Lysis|        saying, Qui amicos amicum non habet. But is not some less exclusive
422 Lysis|              enough of the Scimus et hanc veniam petimusque damusque
423 Lysis|          hear the voice or grasp the hand of a friend, in a shipwreck,
424 Lysis|          allowed to throw in salt by handfuls, whereas the son will not
425 Lysis|            rejoice in any good which happens to either of them, though
426 Lysis|            ignorant, but are not yet hardened in their ignorance, or void
427 Lysis|            writing poetry. For I can hardly suppose that you will affirm
428 Lysis|              Can like do any good or harm to like which he could not
429 Lysis|             likely to be in union or harmony with any other thing. Do
430 Lysis|            full of envy, strife, and hatred of one another, and the
431 Lysis|            argument, and therefore I hazard the conjecture, that ‘the
432 Lysis|              is well enough; and the healthy man has no love of the physician,
433 Lysis|       satisfied with this answer. By heaven, and shall I tell you what
434 Lysis|             and that this Romance of Heavenly Love requires a strength,
435 Lysis|          point, my boys, let us take heed, and be on our guard against
436 Lysis|             every one will trust us,—Hellenes and barbarians, men and
437 Lysis|             appalling, and we cannot help hearing him: and now having
438 Lysis|             He will discover ways of helping him without creating a sense
439 Lysis|          knew that his son had drunk hemlock, and the father thought
440      | Hence
441 Lysis|       described the entertainment of Heracles, who was a connexion of
442      | Hereupon
443 Lysis|             the feeble person into a hero; (compare Symposium).~It
444 Lysis|            come to us. For a time he hesitated and had not the courage
445 Lysis|           blushing, Hippothales, and hesitating to tell Socrates the name;
446 Lysis|             that gold and silver are highly valued by us, that is not
447 Lysis|         Neither will he by ‘shadowed hint reveal’ the secrets great
448 Lysis|         driving.~And do they trust a hireling more than you? and may he
449 Lysis|               does not the same rule hold as about your father? If
450 Lysis|       satisfied like a huntsman just holding fast his prey. But then
451 Lysis|              not if our present view holds good.~But, oh! will you
452 Lysis|             God brings like to like (Homer), and to philosophers (Empedocles),
453 Lysis|             and steeds having single hoofs, and dogs of chase, and
454 Lysis|            further, and say the best horse or dog. Yea, by the dog
455 Lysis|             this relationship he was hospitably received by an ancestor
456 Lysis|              the first person in the house who is summoned by them.~
457 Lysis|      satisfied that you know more of housekeeping than he does, will he continue
458 Lysis|         should talk to your beloved, humbling and lowering him, and not
459 Lysis|            whom Socrates professes a humorous sort of fear, and Hippothales
460 Lysis|              the animals which he is hunting more difficult?~He would
461 Lysis|             and was satisfied like a huntsman just holding fast his prey.
462 Lysis|             if there were nothing to hurt us any longer, we should
463 Lysis|          remain, but not so as to be hurtful? And the same of thirst
464 Lysis|          whether, again, a wife or a husband should have any intimate
465 Lysis|              And did you ever behave ill to your father or your mother?~
466 Lysis|              by a sort of eristic or illogical logic against which no definition
467 Lysis|             the sake of another, are illusions and deceptions only, but
468 Lysis|           from unconscious morality, illustrated by the friendship of the
469 Lysis|          there are many causes which impair the happiness of friends.~
470 Lysis|            any other of her spinning implements.~Nay, Socrates, he replied,
471 Lysis|             surely do not attach any importance to what he is saying.~Do
472 Lysis|              declared by us to be an impossibility; but, in order that this
473 Lysis|          make a much less favourable impression on our minds. Young people
474 Lysis|            sake of something else is improperly said to be dear, but the
475 Lysis|     particular instance are not much improved upon by the philosophers),
476 Lysis|            will. Assuming that like, inasmuch as he is like, is the friend
477 Lysis|             I will tell you why I am inclined to think so: I assume that
478 Lysis|              are the two first to be included in the last? The subject
479 Lysis|            two friends are equal and independent, or when they are engaged
480 Lysis|           And some things have to be indicated rather than spoken, because
481 Lysis|            much from them; or we are indolent and do not ‘keep them in
482 Lysis|             can such persons ever be induced to value one another?~They
483 Lysis|          with clearer eyes may be of inestimable value. When the heart is
484 Lysis|           draught of sympathy is not inexhaustible; and it tends to weaken
485 Lysis|          Lysis and Menexenus, is the inference.~They assented.~Then if
486 Lysis|              exists among the bad or inferior sort of men almost as much
487 Lysis|             the enemy?~That is to be inferred.~Then at this point, my
488 Lysis|            your father is pleased to inflict many lords and masters on
489 Lysis|            soothing them, he were to infuriate them with words and songs,
490 Lysis|          black?~No.~But when old age infuses whiteness into them, then
491 Lysis|         present condition hunger may injure us, and may also benefit
492 Lysis|         injures him; and injurer and injured cannot be friends. Is not
493 Lysis|              for he injures him; and injurer and injured cannot be friends.
494 Lysis|              Thrasyllus tentative or inquisitive. The subject is continued
495 Lysis|            due to a want of tact and insight. There is not enough of
496 Lysis|            wiser than he is, he will instantly commit himself and his possessions
497 Lysis|          great beauty, goodness, and intelligence: this is carried on in the
498 Lysis|              or the temperate of the intemperate, or the good of the bad?~
499 Lysis|             difference appears to be intended between the characters of
500 Lysis|          attention. The sense of the inter-dependence of good and evil, and the
501 Lysis|             rid of the evil. In this intermediate ‘indifferent’ position the
502 Lysis|        person, when suddenly we were interrupted by the tutors of Lysis and