Dialogue

503 Lysis|        repair;’ or being admitted to intimacy with another, we see his
504 Lysis|         Lysis; and if he is a little intoxicated, there is every likelihood
505 Lysis|        congenial and the like—in the intoxication of argument, that may perhaps
506 Lysis|            said.~Here I was going to invite the opinion of some older
507 Lysis|        seeming to come from his lips involuntarily, because his whole mind
508 Lysis|              And that something dear involves something else dear?~Yes.~
509 Lysis|            Pythian games, and at the Isthmus, and at Nemea with four
510 Lysis|          Hesiod says that ‘potter is jealous of potter, bard of bard;’
511 Lysis|             them. Among true friends jealousy has no place: they do not
512 Lysis|             side; and the other boys joined. I should observe that Hippothales,
513 Lysis|         sorrows,’ he can ‘double his joys;’ he can anticipate his
514 Lysis|           about to ask which was the juster of the two, and which was
515 Lysis|          point of regarding it, like justice, as a form or attribute
516 Lysis|            of life; and they must be justified by the result.~Yet another
517 Lysis|          dialect, and got angry, and kept calling the boys—they appeared
518 Lysis|           with gratitude his ancient kindness. But he will not lightly
519 Lysis|             ancients had their three kinds of friendship, ‘for the
520 Lysis|             said: There is the great king, and he has an eldest son,
521 Lysis|            mean, for instance, if he knew that his son had drunk hemlock,
522 Lysis|              the stranger of another land’?~I do not think that he
523 Lysis|      innocent perjuries their elders laugh. No one forms a friendship
524 Lysis|             the fairer?~The two boys laughed.~I shall not ask which is
525 Lysis|           Nay, Socrates, he replied, laughing; not only does she hinder
526 Lysis|              it? (Compare Symposium; Laws).~Leaving the Greek or ancient
527 Lysis|             others, is only one of a laxer or stricter use of words,
528 Lysis|              auburn locks with white lead, would they be really white,
529 Lysis|             and consists in asking a leading question which can only
530 Lysis|           not know the others.’ This leads to the conclusion that all
531 Lysis|            but the boys have already learned the lesson which he is unable
532 Lysis|             way, I said. Thereupon I led Ctesippus into the Palaestra,
533 Lysis|              than for his beauty. We left them, and went over to the
534 Lysis|            be out of sight of Lysis, lest he should anger him; and
535 Lysis|        marriage, about business,—the letter written from a distance
536 Lysis|         allowed to write or read the letters in any order which you please,
537 Lysis|     friendship, even more than love, liable to be swayed by the caprices
538 Lysis|            the very slaves have more liberty than he has.’ ‘But how is
539 Lysis|          they speak of friends in no light or trivial manner, but God
540 Lysis|          intoxicated, there is every likelihood that we may have our sleep
541 Lysis|              are others who say that likeness is a cause of aversion,
542 Lysis|         mysteries of love. There are likewise several contrasts of character;
543 Lysis|             seeming to come from his lips involuntarily, because his
544 Lysis|            us, and we are obliged to listen to him.~When I heard this,
545 Lysis|               and there he stood and listened.~I turned to Menexenus,
546 Lysis|             Indeed, Socrates, he has literally deafened us, and stopped
547 Lysis|          loss of the other. They may live apart and have little intercourse,
548 Lysis|       revealing some secret of their lives; (in friendship too there
549 Lysis|           occur of feeling, opinion, locality, occupation, fortune, which
550 Lysis|            were to cover your auburn locks with white lead, would they
551 Lysis|           can tell me, who am always longing to find one, what is the
552 Lysis|           There was also a circle of lookers-on; among them was Lysis. He
553 Lysis|              pleased to inflict many lords and masters on you. But
554 Lysis|           his faults too clearly and lose our respect for him; and
555 Lysis|              respect for him; and he loses his affection for us. Friendships
556 Lysis|              you will look at having lost this fairest and best of
557 Lysis|             what is beloved, whether loving or hating, may be dear to
558 Lysis|          subject of friendship has a lower place in the modern than
559 Lysis|           your beloved, humbling and lowering him, and not as you do,
560 Lysis|     attachment. The essence of it is loyalty, without which it would
561 Lysis|            please, or to take up the lyre and tune the notes, and
562 Lysis|       talking nonsense, and is stark mad.~O Hippothales, I said,
563 Lysis|              when any one praises or magnifies them, are filled with the
564 Lysis|             the sake of which, as we maintain, all other things are dear,
565 Lysis|        neither can their doctrine be maintained; for then the just would
566 Lysis|              is arrived at. Socrates maintains his character of a ‘know
567 Lysis|       Symposium, and treated, with a manifest reference to the Lysis,
568 Lysis|             his character, or in his manners, or in his form.~Yes, yes,
569 Lysis|        obligations; these more often mar than make a friendship.
570 Lysis|        anxiety has regard not to the means which are provided for the
571      | meantime
572 Lysis|            therefore value the three measures of wine, or the earthen
573 Lysis|              health requires neither medical nor any other aid, but is
574 Lysis|    superiority; he will find out his mental trials, but only that he
575 Lysis|             spoken, because the very mention of them tends to disturb
576 Lysis|        prepared for the part which a mere youth takes in a difficult
577 Lysis|          have.~And have you not also met with the treatises of philosophers
578 Lysis|              old friend and admirer, Miccus.~Indeed, I replied; he is
579 Lysis|           Laches, he is described as middleaged; in the Lysis he is advanced
580      | might
581 Lysis|         trials, but only that he may minister to them. Among true friends
582 Lysis|            truths appear through the mist. The manner in which the
583 Lysis|           small which an unfortunate mistake has placed within his reach.
584 Lysis|            they express, if I am not mistaken, in the following words:—~‘
585 Lysis|           the argument; there was no mistaking his attentive look while
586 Lysis|             be able to judge of your mode of approaching your fair
587 Lysis|               but will not that be a monstrous answer? and will not the
588 Lysis|   disappeared in modern treatises on Moral Philosophy. The received
589 Lysis|            progress from unconscious morality, illustrated by the friendship
590      | Moreover
591 Lysis|              example, if you want to mount one of your father’s chariots,
592 Lysis|          take the whip and guide the mule-cart if you like;—they will permit
593 Lysis|              one use the whip to the mules?~Yes, he said, the muleteer.~
594 Lysis|             mules?~Yes, he said, the muleteer.~And is he a slave or a
595 Lysis|           that we may have our sleep murdered with a cry of Lysis. His
596 Lysis|   Hippothales the flighty lover, who murders sleep by bawling out the
597 Lysis|              have a knowledge of the mysteries of love. There are likewise
598 Lysis|       DIALOGUE: Socrates, who is the narrator, Menexenus, Hippothales,
599 Lysis|       feelings of human nature be so near to one of the most detestable
600 Lysis|          misfortune, may restore the necessary courage and composure to
601 Lysis|            the advice of a friend is needed, then the word spoken in
602 Lysis|       friendship arises out of human needs and wants; Secondly, that
603 Lysis|               I said; and about your neighbour, too, does not the same
604 Lysis|               although he was in the neighbourhood, he did not want to be seen
605 Lysis|           and at the Isthmus, and at Nemea with four horses and single
606 Lysis|       remained only the good and the neutral, and that evil went far
607 Lysis|           building, he replied, is a newly erected Palaestra; and the
608 Lysis|           Lysis, Ctesippus.~SCENE: A newly-erected Palaestra outside the walls
609      | next
610 Lysis|        eighth and ninth books of the Nicomachean Ethics of Aristotle. As
611 Lysis|            acknowledge with Cicero, ‘Nihil difficilius quam amicitiam
612 Lysis|             Lysis, in the eighth and ninth books of the Nicomachean
613 Lysis|            he said.~And which is the nobler? Is that also a matter of
614 Lysis|              8) How could one of the noblest feelings of human nature
615      | nobody
616 Lysis|            or evil. Do you agree?~He nodded assent.~Then now we know
617 Lysis|            saying, Qui amicos amicum non habet. But is not some less
618 Lysis|            to the possibility of the non-existence of evil, are also very remarkable.~
619 Lysis|             Ctesippus; he is talking nonsense, and is stark mad.~O Hippothales,
620 Lysis|             up the lyre and tune the notes, and play with the fingers,
621 Lysis|          them at all the more white, notwithstanding the presence of white in
622 Lysis|            not be based on pecuniary obligations; these more often mar than
623 Lysis|            recites to us, and we are obliged to listen to him.~When I
624 Lysis|        sympathy has been uttered too obtrusively, at the wrong time, or in
625 Lysis|            of this; but on the great occasions of life, when the advice
626 Lysis|          feeling, opinion, locality, occupation, fortune, which will divide
627 Lysis|       certain that many changes will occur of feeling, opinion, locality,
628 Lysis|           the Apodyterium playing at odd and even with a number of
629      | off
630 Lysis|           mutual,—may there not be a one-sided and unrequited friendship?
631 Lysis|             truth, and that the most opposed are the most friendly; for
632 Lysis|            greatest friendship is of opposites?~Exactly.~Yes, Menexenus;
633 Lysis|          must be reconciled with the ordinary duties of life; and they
634 Lysis|        whether you know what a lover ought to say about his love, either
635 Lysis|              newly-erected Palaestra outside the walls of Athens.~I was
636 Lysis|         still remain duties mutually owing by them. They will not admit
637 Lysis|        Hieronymus, and Ctesippus the Paeanian, and a company of young
638 Lysis|             separation. He will feel pain at the loss of a friend;
639 Lysis|         conclusion was untrue. I was pained, and said, Alas! Lysis and
640 Lysis|          which is by the fountain of Panops, I fell in with Hippothales,
641 Lysis|            indeed impossible is this paradox of a man being an enemy
642 Lysis|         courage and composure to the paralysed and disordered mind, and
643 Lysis|            the person who too freely partakes of it. Thus we see that
644 Lysis|             by one another? They are parted, but there still remain
645 Lysis|            The egotism of one of the parties may be too much for the
646 Lysis|             few words to the boys at parting: O Menexenus and Lysis,
647 Lysis|           than in the ancient world, partly because a higher place is
648 Lysis|           friend, besides his or her partner in marriage. The answer
649 Lysis|            ties, may not the feeling pass beyond one or a few, and
650 Lysis|              youth or friends of the past regard or be regarded by
651 Lysis|     troublesome), but take the other path into which we turned, and
652 Lysis|       well-known man, he retains his patronymic, and is not as yet commonly
653 Lysis|              the horses? and do they pay him for this?~They do.~But
654 Lysis|           charioteer, whom my father pays for driving.~And do they
655 Lysis|           had better not be based on pecuniary obligations; these more
656 Lysis|              dear Lysis, I said, you perceive that in things which we
657 Lysis|              need of it has not been perceived until too late. ‘Oh if he
658 Lysis|              what a noble and really perfect love you have found! I wish
659 Lysis|            they would wish you to be perfectly happy.~Yes.~But do you think
660 Lysis|             with a cry of Lysis. His performances in prose are bad enough,
661 Lysis|             be evil because evil has perished? Or rather shall I say,
662 Lysis|                but at these innocent perjuries their elders laugh. No one
663 Lysis|              usque ad extremum vitae permanere’? Is not friendship, even
664 Lysis|            which easily slips in and permeates our souls. For I affirm
665 Lysis|            latter question is rather perplexing, and would probably be different
666 Lysis|      together in a strange manner by personal attachment. The essence
667 Lysis|     youthfulness and sense of beauty pervades both of them; they are alike
668 Lysis|            the Scimus et hanc veniam petimusque damusque vicissim. The sweet
669 Lysis|          subject is continued in the Phaedrus and Symposium, and treated,
670 Lysis|            indifferent’ position the philosopher or lover of wisdom stands:
671 Lysis|            modern treatises on Moral Philosophy. The received examples of
672 Lysis|          happiness; her wool, or the piece of cloth which she is weaving,
673 Lysis|           short time, you would have plagued him to death by talking
674 Lysis|            corner of the Apodyterium playing at odd and even with a number
675 Lysis|     friendship, ‘for the sake of the pleasant, the useful, and the good:’
676 Lysis|          fingers, or strike with the plectrum, exactly as you please,
677 Lysis|           before yesterday he made a poem in which he described the
678 Lysis|              he drenches us with his poems and other compositions,
679 Lysis|               of friendship. For the poor man is compelled to be the
680 Lysis|            your early age, so easily possessed of this treasure, and so
681 Lysis|              and the allusion to the possibility of the non-existence of
682 Lysis|               I said, about half, or possibly, altogether, right, if their
683 Lysis|             wall. When I came to the postern gate of the city, which
684 Lysis|      anything that we like while the pot is boiling, rather than
685 Lysis|           the Gods have given me the power of understanding affections
686 Lysis|        course of a varied life it is practically certain that many changes
687 Lysis|          from you, the more you have praised him, the more ridiculous
688 Lysis|       acknowledge in this, as in the preceding instance, that a man may
689 Lysis|            may be a son, who is more precious to his father than all his
690 Lysis|              Egypt, I should greatly prefer a real friend to all the
691 Lysis|         pugnacious,’ and we are thus prepared for the part which a mere
692 Lysis|             he not entrust to us the prerogative of making soup, and putting
693 Lysis|              read or written, you, I presume, would be the first person
694 Lysis|       arguments, like men, are often pretenders.~How do you mean? he asked.~
695 Lysis|            filled with the spirit of pride and vain-glory. Do you not
696 Lysis|       affectionate manner, whispered privately in my ear, so that Menexenus
697 Lysis|         rather perplexing, and would probably be different in different
698 Lysis|             has been also shown. The problem is unsolved, and the three
699 Lysis|               These are a few of the Problems of Friendship, some of them
700 Lysis|            else dear?~Yes.~But then, proceeding in this way, shall we not
701 Lysis|          Ctesippus, of whom Socrates professes a humorous sort of fear,
702 Lysis|        replied; he is a very eminent professor.~Are you disposed, he said,
703 Lysis|            make or keep a friend may profitably study. (Compare Bacon, Essay
704 Lysis|            the Republic), there is a progress from unconscious morality,
705 Lysis|             what he likes, when they prohibit you? Answer me now: Are
706 Lysis|          that they are very ready to promote your happiness.~Certainly,
707 Lysis|              propriety, and Socrates proposes at last to refer the question
708 Lysis|           Lysis. His performances in prose are bad enough, but nothing
709 Lysis|               compare especially the Protagoras and Theaetetus), no conclusion
710 Lysis|             the reverse; for that is proved to be dear because of the
711 Lysis|              the friend,’ as the old proverb says. Beauty is certainly
712 Lysis|              him, and not as you do, puffing him up and spoiling him.
713 Lysis|              or mother when they are punished by them, are never dearer
714 Lysis|            he is a terrible fellow—a pupil of Ctesippus. And there
715 Lysis|               but I want to know the purport of them, that I may be able
716 Lysis|            the last? The subject was puzzling to them: they could not
717 Lysis|             and their victory at the Pythian games, and at the Isthmus,
718 Lysis|         friend than the best cock or quail in the world: I would even
719 Lysis|             in return; nor lovers of quails, nor of dogs, nor of wine,
720 Lysis|           that friendship was only a quality, or a relation, or a virtue,
721 Lysis|           Cicero, ‘Nihil difficilius quam amicitiam usque ad extremum
722 Lysis|            Hesiod, who says:~‘Potter quarrels with potter, bard with bard,
723 Lysis|          There is an ancient saying, Qui amicos amicum non habet.
724 Lysis|           the room, where, finding a quiet place, we sat down; and
725 Lysis|             of the good?—Yes, and he quoted the authority of Hesiod,
726 Lysis|              and take the reins at a race, they will not allow you
727 Lysis|        mistake has placed within his reach. He who is of a noble mind
728 Lysis|              not in the age of Plato reached the point of regarding it,
729 Lysis|              In this manner Socrates reads a lesson to Hippothales,
730 Lysis|             retain the name when the reality has ceased to be. That two
731 Lysis|             what you like, and never rebuke you or hinder you from doing
732 Lysis|         young; for the name does not recall any one to me.~Why, he said,
733 Lysis|           the opposite, whereas like receives nothing from like. And I
734 Lysis|             tales which he sings and recites to us, and we are obliged
735 Lysis|               instead of singing and reciting in the fashion of which
736 Lysis|          some one say, as I just now recollect, that the like is the greatest
737 Lysis|          very accurate knowledge and recollection of them.~Yes, indeed, said
738 Lysis|           regards them; they must be reconciled with the ordinary duties
739 Lysis|          virtue and good, which also recurs in the Laches; and Socrates
740 Lysis|         Socrates proposes at last to refer the question to some older
741 Lysis|             treated, with a manifest reference to the Lysis, in the eighth
742 Lysis|              is not capable of being referred to any other, for the sake
743 Lysis|              not agree.~Yes.~And now reflect, Hippothales, and see whether
744 Lysis|            so upon second thoughts I refrained.~In the meantime Menexenus
745 Lysis|             stay.~I certainly cannot refuse, I said, since you ask me;
746 Lysis|           remember, has been already refuted by ourselves.~We remember.~
747 Lysis|           Plato reached the point of regarding it, like justice, as a form
748 Lysis|              in which public opinion regards them; they must be reconciled
749 Lysis|             s chariots, and take the reins at a race, they will not
750 Lysis|           another, and they mutually rejoice in any good which happens
751 Lysis|         assented, and for a moment I rejoiced and was satisfied like a
752 Lysis|         older person.~SOME QUESTIONS RELATING TO FRIENDSHIP.~The subject
753 Lysis|     questions which arise out of the relations of friends have not often
754 Lysis|             those, I mean, which are relatively dear and for the sake of
755 Lysis|         neither good nor evil, there remained only the good and the neutral,
756 Lysis|            us in the right way? Just remark, that the body which is
757 Lysis| non-existence of evil, are also very remarkable.~The dialectical interest
758 Lysis|            what had been said, and I remembered that, although he was in
759 Lysis|              in mutual affection and remembrance of one another. The friend
760 Lysis|              But he will not lightly renew a tie which has not been
761 Lysis|     friendship with the intention of renouncing it; yet in the course of
762 Lysis|             and do not ‘keep them in repair;’ or being admitted to intimacy
763 Lysis|         deceptions. I will not again repeat that the friend is the friend
764 Lysis|            be as exact as you can in repeating them to him, and if you
765 Lysis|          tales which he composes and repeats. And there is greater twaddle
766 Lysis|              Plato (for example, the Republic), there is a progress from
767 Lysis|          Menexenus, Socrates, at the request of Lysis, asks him a new
768 Lysis|               And you, Lysis, if you require a teacher, have not yet
769 Lysis|       therefore you must come to the rescue if he attempts to upset
770 Lysis|       Temperance?’ There are several resemblances in the two Dialogues: the
771 Lysis|          talkative Menexenus and the reserved and simple Lysis. Socrates
772 Lysis|         friendship too there must be reserves;) they do not intrude upon
773 Lysis|             good:’ is the last to be resolved into the two first; or are
774 Lysis|             too clearly and lose our respect for him; and he loses his
775 Lysis|              they are passionate and restless, and anything which is at
776 Lysis|           failure or misfortune, may restore the necessary courage and
777 Lysis|     dissolved. It would be futile to retain the name when the reality
778 Lysis|              very well-known man, he retains his patronymic, and is not
779 Lysis|              do not.’ When Menexenus returns, the serious dialectic begins.
780 Lysis|            will he by ‘shadowed hint reveal’ the secrets great or small
781 Lysis|              new friends, or for not revealing some secret of their lives; (
782 Lysis|          delight.~Here, intending to revise the argument, I said: Can
783 Lysis|          many dangers, and that this Romance of Heavenly Love requires
784 Lysis|         chiefly among the Greeks and Romans. Hence the casuistical or
785 Lysis|             the opposite side of the room, where, finding a quiet
786 Lysis|           who was constantly turning round to look at us—he was evidently
787      | s
788 Lysis|              the dead, has a kind of sacredness for them on which they will
789 Lysis|          that the boys had just been sacrificing; and this part of the festival
790 Lysis|               whether friendship can safely exist between young persons
791 Lysis|         shall be allowed to throw in salt by handfuls, whereas the
792 Lysis|             him and establish to his satisfaction that we are better cooks
793 Lysis|              thought that wine would save him, he would value the
794 Lysis|              youths, and also by the sayings of the poets (‘who are our
795 Lysis|             Dialogue consists of two scenes or conversations which seem
796 Lysis|             real contribution to the science of logic. Some higher truths
797 Lysis|           There is not enough of the Scimus et hanc veniam petimusque
798 Lysis|              then the word spoken in season about conduct, about health,
799 Lysis|          myself, was going to take a seat by us; and then Lysis, seeing
800 Lysis|            shadowed hint reveal’ the secrets great or small which an
801      | seeming
802 Lysis|             disinterested person who sees with clearer eyes may be
803 Lysis|              freedom from passion, a self-control, which, in youth especially,
804 Lysis|         violent; and they may be too sensitive. The egotism of one of the
805 Lysis|              the false, exaggerated, sentimental love of Hippothales towards
806 Lysis|          When Menexenus returns, the serious dialectic begins. He is
807 Lysis|            not often been considered seriously in modern times. Many of
808 Lysis|             my childhood upward have set my heart upon a certain
809 Lysis|           young persons of different sexes, not connected by ties of
810 Lysis|              have been grasping at a shadow only.~Why do you say so?
811 Lysis|             him. Neither will he by ‘shadowed hint reveal’ the secrets
812 Lysis|            the bitter the sweet, the sharp the blunt, the void the
813 Lysis|           the hand of a friend, in a shipwreck, in a defeat, in some other
814 Lysis|              with you but for a very short time, you would have plagued
815 Lysis|           not mind, and only went on shouting in their barbarous dialect,
816 Lysis|           and where am I to come?~He showed me an enclosed space and
817 Lysis|              is sick?~Certainly.~And sickness is an evil, and the art
818 Lysis|              often say that gold and silver are highly valued by us,
819      | since
820 Lysis|              into the Palaestra, and sit down and talk, I believe
821 Lysis|              Of course not: the very slaves have more liberty than he
822 Lysis|             at first sight or upon a slight acquaintance, when we have
823 Lysis|       meaning of the word has become slighter and more superficial; it
824 Lysis|            certainly a soft, smooth, slippery thing, and therefore of
825 Lysis|         reveal’ the secrets great or small which an unfortunate mistake
826 Lysis|          Beauty is certainly a soft, smooth, slippery thing, and therefore
827 Lysis|              that in which all these so-called dear friendships terminate.~
828 Lysis|          says. Beauty is certainly a soft, smooth, slippery thing,
829 Lysis|        marriage; it affords rather a solace than an arm of support.
830 Lysis|             of this treasure, and so soon, he of you, and you of him,
831 Lysis|              Yes; and if, instead of soothing them, he were to infuriate
832 Lysis|         presence; he ‘can divide his sorrows,’ he can ‘double his joys;’
833 Lysis|           slips in and permeates our souls. For I affirm that the good
834 Lysis|             for if, as he avers, the sound of my words is always dinning
835 Lysis|            the prerogative of making soup, and putting in anything
836 Lysis|       devised. May not desire be the source of friendship? And desire
837 Lysis|             He showed me an enclosed space and an open door over against
838 Lysis|             from touching her wooden spathe, or her comb, or any other
839 Lysis|            comb, or any other of her spinning implements.~Nay, Socrates,
840 Lysis|            them, are filled with the spirit of pride and vain-glory.
841 Lysis|           you do, puffing him up and spoiling him. But I saw that he was
842 Lysis|            to open the eyes wide and sprinkle ashes upon them, because
843 Lysis|       philosopher or lover of wisdom stands: he is not wise, and yet
844 Lysis|             talking nonsense, and is stark mad.~O Hippothales, I said,
845 Lysis|             not this rather the true state of the case? All his anxiety
846 Lysis|               in order that this new statement may not delude us, let us
847 Lysis|              long as I am allowed to stay.~I certainly cannot refuse,
848 Lysis|            dissatisfaction begins to steal over the mind of Socrates:
849 Lysis|           his children are dear, and steeds having single hoofs, and
850 Lysis|              anger him; and there he stood and listened.~I turned to
851      | stop
852 Lysis|           literally deafened us, and stopped our ears with the praises
853 Lysis|         theory have been only a long story about nothing?~Likely enough.~
854 Lysis|           and dogs of chase, and the stranger of another land’?~I do not
855 Lysis|            as they can; and not only strangers, but father and mother,
856 Lysis|             Heavenly Love requires a strength, a freedom from passion,
857 Lysis|            is only one of a laxer or stricter use of words, seems to have
858 Lysis|               like’ or ‘good’ is too strictly limited; Socrates has allowed
859 Lysis|          like are most full of envy, strife, and hatred of one another,
860 Lysis|            play with the fingers, or strike with the plectrum, exactly
861 Lysis|             Two notions appear to be struggling or balancing in the mind
862 Lysis|              of the youth, and their stud of horses, and their victory
863 Lysis|              a friend may profitably study. (Compare Bacon, Essay on
864 Lysis|             of Lysis, respecting the style of conversation which he
865 Lysis|          keeping you all day long in subjection to another, and, in a word,
866 Lysis|             I must observe that some substances are assimilated when others
867 Lysis|           potter, bard of bard;’ and subtle doctors tell us that ‘moist
868 Lysis|              some older person, when suddenly we were interrupted by the
869 Lysis|             Friendship, some of them suggested by the Lysis, others by
870 Lysis|            form of friendship better suited to the condition and nature
871 Lysis|             men who argue in courts, sum up the arguments:—If neither
872 Lysis|           person in the house who is summoned by them.~Very true.~And
873 Lysis|             become slighter and more superficial; it seems almost to be borrowed
874 Lysis|          creating a sense of his own superiority; he will find out his mental
875 Lysis|              From the first of these suppositions they are driven to the second;
876 Lysis|              shall I tell you what I suspect? I will. Assuming that like,
877 Lysis|            then a most unaccountable suspicion came across me, and I felt
878 Lysis|        dialectical interest is fully sustained by the dramatic accompaniments.
879 Lysis|              than love, liable to be swayed by the caprices of fancy?
880 Lysis|              our minds. Young people swear ‘eternal friendships,’ but
881 Lysis|            as the cure of the evil. (Symp.)~After this explanation
882 Lysis|         different countries (compare Sympos.). While we do not deny
883 Lysis|            commonly due to a want of tact and insight. There is not
884 Lysis|              and very ridiculous the tale is: for although he is a
885 Lysis|           the characters of the more talkative Menexenus and the reserved
886 Lysis|            to the question, ‘What is Temperance?’ There are several resemblances
887 Lysis|         friend of the unjust, or the temperate of the intemperate, or the
888 Lysis|            own fair person, which is tended and taken care of by another;
889 Lysis|           the language of Thrasyllus tentative or inquisitive. The subject
890 Lysis|           so-called dear friendships terminate.~That, he said, appears
891 Lysis|          which all other friendships terminated, those, I mean, which are
892 Lysis|       experience. But the use of the terms ‘like’ or ‘good’ is too
893 Lysis|               I replied; for he is a terrible fellow—a pupil of Ctesippus.
894 Lysis|             But why then are they so terribly anxious to prevent you from
895 Lysis|            to which you are welcome.~Thank you, I said; and is there
896 Lysis|        especially the Protagoras and Theaetetus), no conclusion is arrived
897 Lysis|            it? and may not the other theory have been only a long story
898      | Thereupon
899 Lysis|            but my head is dizzy with thinking of the argument, and therefore
900 Lysis|           and from the second to the third; and neither the two boys
901      | thou
902      | though
903 Lysis|             by Lysis; so upon second thoughts I refrained.~In the meantime
904 Lysis|            called in the language of Thrasyllus tentative or inquisitive.
905      | through
906 Lysis|           And we shall be allowed to throw in salt by handfuls, whereas
907 Lysis|       considered seriously in modern times. Many of them will be found
908 Lysis|             late. ‘Oh if he had only told me’ has been the silent
909 Lysis|           number of dice, which they took out of little wicker baskets.
910 Lysis|           nothing to hinder you from touching her wooden spathe, or her
911 Lysis|            father than all his other treasures); would not the father,
912 Lysis|          Phaedrus and Symposium, and treated, with a manifest reference
913 Lysis|             will find out his mental trials, but only that he may minister
914 Lysis|          eristics be down upon us in triumph, and ask, fairly enough,
915 Lysis|   explanation has been received with triumphant accord, a fresh dissatisfaction
916 Lysis|            of friends in no light or trivial manner, but God himself,
917 Lysis|             silent thought of many a troubled soul. And some things have
918 Lysis|             road seems to be getting troublesome), but take the other path
919 Lysis|        science of logic. Some higher truths appear through the mist.
920 Lysis|              to take up the lyre and tune the notes, and play with
921 Lysis|            Lysis, who was constantly turning round to look at us—he was
922 Lysis|           with all of them. Socrates turns to the poets, who affirm
923 Lysis|           you have a master?~Yes, my tutor; there he is.~And is he
924 Lysis|              were interrupted by the tutors of Lysis and Menexenus,
925 Lysis|        repeats. And there is greater twaddle still. Only the day before
926 Lysis|              be for the sake of some ulterior end? and what can that final
927 Lysis|          true.~And the truly dear or ultimate principle of friendship
928 Lysis|            his prey. But then a most unaccountable suspicion came across me,
929 Lysis|              congenial, and the evil uncongenial to every one? Or again that
930 Lysis|             there is a progress from unconscious morality, illustrated by
931 Lysis|            He would be a bad hunter, undoubtedly.~Yes; and if, instead of
932 Lysis|              great or small which an unfortunate mistake has placed within
933 Lysis|             us from some persons and unite us to others. 6) There is
934 Lysis|           said of them, are never at unity with one another or with
935 Lysis|           write about nature and the universe.~Very true, he replied.~
936 Lysis|             a cause of aversion, and unlikeness of love and friendship;
937 Lysis|              such matters he will be unprofitable to them, and do them no
938 Lysis|         there not be a one-sided and unrequited friendship? This question,
939 Lysis|           also shown. The problem is unsolved, and the three friends,
940 Lysis|             is not wise, and yet not unwise, but he has ignorance accidentally
941 Lysis|             rescue if he attempts to upset me.~Yes, indeed, he said;
942 Lysis|            one who from my childhood upward have set my heart upon a
943 Lysis|           the other argument, of the uselessness of like to like in as far
944 Lysis|           difficilius quam amicitiam usque ad extremum vitae permanere’?
945 Lysis|         counsel or sympathy has been uttered too obtrusively, at the
946 Lysis|           Yes, he said.~And the more vain-glorious they are, the more difficult
947 Lysis|              the spirit of pride and vain-glory. Do you not agree with me?~
948 Lysis|           gold and silver are highly valued by us, that is not the truth;
949 Lysis|            would not the father, who values his son above all things,
950 Lysis|             and anything which is at variance and enmity with itself is
951 Lysis|               yet in the course of a varied life it is practically certain
952 Lysis|         enough of the Scimus et hanc veniam petimusque damusque vicissim.
953 Lysis|           all in comparison with his verse; and when he drenches us
954 Lysis|           veniam petimusque damusque vicissim. The sweet draught of sympathy
955 Lysis|            stud of horses, and their victory at the Pythian games, and
956 Lysis|           upon his head, like a fair vision, and not less worthy of
957 Lysis|          amicitiam usque ad extremum vitae permanere’? Is not friendship,
958 Lysis|           things already, and do not wait until you are of age: for
959 Lysis|  newly-erected Palaestra outside the walls of Athens.~I was going from
960 Lysis|          look at us—he was evidently wanting to come to us. For a time
961 Lysis|              wants. He will discover ways of helping him without creating
962 Lysis|          friend of the rich, and the weak requires the aid of the
963 Lysis|       inexhaustible; and it tends to weaken the person who too freely
964 Lysis|             He can only speak of the wealth of Democrates, which the
965 Lysis|          piece of cloth which she is weaving, are at your disposal: I
966 Lysis|       conversation, to which you are welcome.~Thank you, I said; and
967 Lysis|              his father being a very well-known man, he retains his patronymic,
968      | whatever
969      | whence
970      | Whereupon
971 Lysis|             and affectionate manner, whispered privately in my ear, so
972      | whither
973 Lysis|             saying is untrue, if the wicked are like one another?~That
974 Lysis|              they took out of little wicker baskets. There was also
975 Lysis|            him—even to open the eyes wide and sprinkle ashes upon
976 Lysis|             the field of argument is widened, as in the Charmides and
977 Lysis|          marriage; whether, again, a wife or a husband should have
978 Lysis|          your own honour; for if you win your beautiful love, your
979 Lysis|            modern life, which he who wishes to make or keep a friend
980 Lysis|           would show a great want of wit: do you not agree.~Yes.~
981      | within
982 Lysis|            these are the sort of old wives’ tales which he sings and
983 Lysis|              and barbarians, men and women,—and we may do as we please
984 Lysis|        follow you, he said.~I do not wonder at that, I said. But perhaps,
985 Lysis|         hinder you from touching her wooden spathe, or her comb, or
986 Lysis|             with your happiness; her wool, or the piece of cloth which
987 Lysis|              together in some common work or have some public interest
988 Lysis|            it is really too bad; and worse still is his manner of singing
989 Lysis|        guilty of all these errors in writing poetry. For I can hardly
990 Lysis|            of Aristotle. As in other writings of Plato (for example, the
991 Lysis|           say the best horse or dog. Yea, by the dog of Egypt, I
992 Lysis|              clinging to him, and he yearns for wisdom as the cure of
993 Lysis|           still. Only the day before yesterday he made a poem in which
994      | yours
995 Lysis|              two Dialogues: the same youthfulness and sense of beauty pervades
996 Lysis|              was himself begotten of Zeus by the daughter of the founder