Plutarch, Amatorius, ed. Grēgorios N. Vernardakēs, 16

Search the Perseus Catalog for:

← Previous Next →

[16]

ΑΥΤΟΒΟΥΛΟΣ.

κἀκεῖνος οὕτως ἔφη νὴ Δία παντὸς μᾶλλον· ἄτοπον γὰρ ἀμέλει τοὐναντίον ἐκεῖνο δʼ ὁ 5 πατήρ οὐκ ἄτοπον εἶπεν εἰ τέσσαρα γένη τῆς φιλίας 758d ἐχούσης, ὥσπερ οἱ παλαιοὶ διώρισαν, τὸ φυσικὸν πρῶτον εἶτα τὸ συγγενικὸν¹ ἐπὶ τούτῳ καὶ τρίτον τὸ ἑταιρικὸν καὶ τελευταῖον τὸ ἐρωτικόν, ἔχει τούτων ἕκαστον ἐπιστάτην θεὸν ἢ φίλιον ἢ ξένιον 10 ἢ ὁμόγνιον καὶ πατρῷον μόνον δὲ τὸ ἐρωτικὸν ὥσπερ δυσιεροῦν ἀνόσιον² καὶ ἀδέσποτον ἀφεῖται, καὶ ταῦτα πλείστης ἐπιμελείας καὶ κυβερνήσεως δεόμενον; ἔχει καὶ ταῦτα ὁ Ζεύξιππος εἶπεν οὐ μικρὰν ἀλογίαν³. ἀλλὰ μήν ὁ πατὴρ ἔφη τά γε⁴ τοῦ 15 Πλάτωνος ἐπιλάβοιτʼ ἂν τοῦ λόγου καὶ παρεξιόντος.⁵ 758e μανία γὰρ ἡ μὲν ἀπὸ σώματος ἐπὶ ψυχὴν ἀνεσταλμένη δυσκρασίαις τισὶν ἢ⁶ συμμίξεσιν ἢ πνεύματος βλαβεροῦ περιφερομένου τραχεῖα καὶ χαλεπὴ καὶ νοσώδης· ἑτέρα δʼ ἐστὶν οὐκ ἀθείαστος οὐδʼ 20 οἰκογενής, ἀλλʼ ἔπηλυς ἐπίπνοια καὶ παρατροπὴ τοῦ λογιζομένου καὶ φρονοῦντος ἀρχὴν⁷ κρείττονος δυνάμεως ἀρχὴν ἔχουσα καὶ κίνησιν ἧς τὸ μὲν κοινὸν ἐνθουσιαστικὸν καλεῖται πάθος· ὡς γὰρ ἔμπνουν τὸ πνεύματος πληρωθὲν ἔμφρον δὲ τὸ φρονήσεως, οὕτως ὁ τοιοῦτος σάλος⁸ ψυχῆς ἐνθουσιασμὸς ὠνόμασται μετοχῇ καὶ κοινωνίᾳ θειοτέρας δυνάμεως· ἐνθουσιασμοῦ δὲ τὸ μαντικὸν ἐξ Ἀπόλλωνος ἐπιπνοίας 5 καὶ κατοχῆς, τὸ δὲ βακχεῖον ἐκ Διονύσου, 758f

κἀπὶ Κυρβάντεσι χορεύσατε

⁹ φησὶ Σοφοκλῆς τὰ γὰρ μητρῷα καὶ πανικὰ κοινωνεῖ τοῖς βακχικοῖς ὀργιασμοῖς. τρίτη¹⁰ δʼ ἀπὸ Μουσῶν λαβοῦσʼ ἁπαλὴν καὶ ἄβατον ψυχὴν τὸ ποιητικὸν 10 καὶ μουσικὸν ἐξώρμησε καὶ ἀνερρίπισεν. ἡ δʼ ἀρειμάνιος¹¹ αὕτη¹² λεγομένη καὶ πολεμικὴ παντὶ δῆλον ὅτῳ¹³ θεῶν¹⁴ ἀνίεται καὶ βακχεύεται

ἄχορον¹⁵ ἀκίθαριν δακρυογόνον Ἄρη

βοὰν τʼ ἔνδημον ἐξοπλίζουσα¹⁶.

15 759a λείπεται δὲ τῆς ἐξαλλαγῆς ἐν ἀνθρώπῳ καὶ παρατροπῆς οὐκ ἀμαυρὸν οὐδʼ ἡσυχαῖον, ὦ Δαφναῖε, μόριον, ὑπὲρ οὗ βούλομαι τουτονὶ Πεμπτίδην ἐρέσθαι ¹⁷

τίς¹⁸ καλλίκαρπον θύρσον ἀνασείει θεῶν,

¹⁹ 20 τὸν φιλητικὸν τοῦτον περὶ παῖδας ἀγαθοὺς καὶ σώφρονας; γυναῖκας ἐνθουσιασμὸν πολὺ δριμύτατον ὄντα καὶ θερμότατον; ἢ γὰρ οὐχ ὁρᾷς, ὡς ὁ μὲν στρατιώτης τὰ ὅπλα θεὶς πέπαυται τῆς πολεμικῆς μανίας,

²⁰

τοῦ μὲν ἔπειτα²¹ 5

γηθόσυνοι θεράποντες ἀπʼ ὤμων τεύχεʼ ἕλοντο

καὶ κάθηται τῶν ἄλλων ἀπόλεμος²² θεατής, ταυτὶ δὲ 759b τὰ βακχικὰ καὶ κορυβαντικὰ σκιρτήματα τὸν ῥυθμὸν μεταβάλλοντες ἐκ τροχαίου καὶ τὸ μέλος ἐκ Φρυγίου πραΰνουσι καὶ καταπαύουσιν, ὡς δʼ αὔτως ἡ Πυθία 10 τοῦ τρίποδος ἐκβᾶσα καὶ τοῦ πνεύματος ἐν γαλήνῃ καὶ ἡσυχίᾳ διατελεῖ; τὴν δʼ ἐρωτικὴν μανίαν τἀνθρώπου²³ καθαψαμένην ἀληθῶς καὶ διακαύσασαν οὐ μοῦσά τις οὐκ ἐπῳδὴ θελκτήριος οὐ τόπου μεταβολὴ καθίστησιν ἀλλὰ καὶ παρόντες ἐρῶσι καὶ 15 ἀπόντες ποθοῦσι καὶ μεθʼ ἡμέραν διώκουσι καὶ νύκτωρ θυραυλοῦσι, καὶ νήφοντες καλοῦσι τοὺς καλοὺς 759c καὶ πίνοντες ᾄδουσι. καὶ οὐχ ὥς τις εἶπεν αἱ ποιητικαὶ φαντασίαι διὰ τὴν ἐνάργειαν²⁴ ἐγρηγορότων ἐνύπνιά εἰσίν, ἀλλὰ μᾶλλον αἱ τῶν ἐρώντων, 20 διαλεγομένων ὡς πρὸς παρόντας, ἀσπαζομένων, ἐγκαλούντων. ἡ γὰρ ὄψις ἔοικε τὰς μὲν ἄλλας φαντασίας ἐφʼ ὑγροῖς ζωγραφεῖν, ταχὺ μαραινομένας καὶ ἀπολειπούσας τὴν διάνοιαν· αἱ δὲ τῶν ἐρωμένων εἰκόνες ὑπʼ αὐτῆς οἷον ἐν ἐγκαύμασι γραφόμεναι 25 διὰ πυρὸς εἴδωλα ταῖς μνήμαις ἐναπολείπουσι κινούμενα καὶ ζῶντα καὶ φθεγγόμενα καὶ παραμένοντα τὸν ἄλλον χρόνον. ὁ μὲν γὰρ Ῥωμαῖος Κάτων ἔλεγε τὴν ψυχὴν τοῦ ἐρῶντος ἐνδιαιτᾶσθαι τῇ τοῦ ἐρωμένου²⁵· καὶ τὸ εἶδος καὶ τὸ ἦθος καὶ ὁ 759d βίος καὶ αἱ πράξεις, ὑφʼ ὧν ἀγόμενος ταχὺ συναιρεῖ 5 πολλὴν ὁδόν²⁶, ὥσπερ οἱ Κυνικοὶ λέγουσι σύντονον ὁμοῦ καὶ σύντομον εὑρηκέναι πορείαν ἐπʼ ἀρετήν· καὶ γὰρ ἐπὶ τὴν φιλίαν ²⁷ καθάπερ ἐπὶ κύματος τοῦ πάθους ἅμα θεῷ φερομένη· λέγω δὴ κεφάλαιον, ὡς οὔτʼ ἀθείαστον ὁ τῶν ἐρώντων ἐνθουσιασμός 10 ἐστιν οὔτʼ ἄλλον ἔχει θεὸν ἐπιστάτην καὶ ἡνίοχον ἢ τοῦτον, ᾧ νῦν ἑορτάζομεν καὶ θύομεν. ὅμως δʼ ἐπεὶ²⁸ δυνάμει καὶ ὠφελείᾳ μάλιστα θεοῦ ²⁹ καθότι καὶ τῶν ἀνθρωπίνων ἀγαθῶν δύο ταῦτα, βασιλείαν καὶ ἀρετήν, θειότατα καὶ νομίζομεν καὶ ὀνομάζομεν, 15 759e ὥρα σκοπεῖν πρότερον, εἴ τινι θεῶν ὁ Ἔρως ὑφίεται δυνάμεως. καίτοι

μέγα μὲν σθένος ἁ Κύπρις ἐκφέρεται νίκας

³⁰ ὥς φησι καὶ Σοφοκλῆς, μεγάλη δʼ ἡ τοῦ Ἄρεος ἰσχύς· καὶ τρόπον τινὰ τῶν ἄλλων θεῶν νενεμημένην³¹ 20 δίχα τὴν δύναμιν ἐν τούτοις ὁρῶμεν· ἡ μὲν γὰρ οἰκειωτικὴ πρὸς τὸ καλὸν ἡ δʼ ἀντιτακτικὴ πρὸς τὸ αἰσχρὸν ἀρχῆθεν ἐγγέγονε ταῖς ψυχαῖς³², ὥς που καὶ Πλάτων τὰ εἴδη. σκοπῶμεν οὖν εὐθύς, 759f ὅτι τῆς Ἀφροδίτης τοὔργον³³ ἔρωτος³⁴ ὤνιόν ἐστι δραχμῆς, καὶ οὔτε πόνον οὐδεὶς οὔτε κίνδυνον ἀφροδισίων 5 ἕνεκα μὴ ἐρῶν ὑπέμεινε. καὶ ὅπως ἐνταῦθα μὴ Φρύνην ὀνομάζωμεν, ὦ ἑταῖρε, ἢ Λαΐς τις ἢ³⁵ Γναθαίνιον

ἐφέσπερον δαίουσα³⁶ λαμπτῆρος σέλας

³⁷ ἐκδεχομένη καὶ καλοῦσα παροδεύεται πολλάκις 10

ἐλθὼν δʼ ἐξαπίνης ἄνεμος

³⁸ σὺν ἔρωτι πολλῷ³⁹ καὶ πόθῳ ταὐτὸ τοῦτο · τῶν Ταντάλου λεγομένων ταλάντων καὶ τῆς αὐτοῦ ἀρχῆς ἀντάξιον ἐποίησεν. οὕτως ἀσθενὴς καὶ ἁψίκορός ἐστιν ἡ τῆς Ἀφροδίτης χάρις, Ἔρωτος μὴ ἐπιπνεύσαντος⁴⁰. 15 ἔτι δὲ μᾶλλον κἀκεῖθεν ἂν συνίδοις· πολλοὶ γὰρ ἀφροδισίων ἑτέροις ἐκοινώνησαν, οὐ μόνον ἑταίρας ἀλλὰ καὶ γαμετὰς προαγωγεύοντες· ὥσπερ καὶ ὁ Ῥωμαῖος ἐκεῖνος, ὦ ἑταῖρε, Γάλβας⁴¹ εἱστία 760a Μαικήναν ὡς ἔοικεν, εἶθʼ ὁρῶν διαπληκτιζόμενον 20 ἀπὸ νευμάτων πρὸς τὸ γύναιον, ἀπέκλινεν ἡσυχῆ τὴν κεφαλὴν ὡς δὴ καθεύδων ἐν τούτῳ δὴ τῶν οἰκετῶν τινος προσρυέντος ἔξωθεν τῇ τραπέζῃ καὶ τὸν οἶνον ὑφαιρουμένου, διαβλέψας κακόδαιμον εἶπεν οὐκ οἶσθʼ ὅτι μόνῳ Μαικήνᾳ καθεύδω; τοῦτο μὲν οὖν ἴσως οὐ⁴² δεινόν ἐστιν· ἦν γὰρ ὁ Γάλβας γελωτοποιός ἐν δʼ Ἄργει Νικόστρατος ἀντεπολιτεύσατο πρὸς Φάυλλον⁴³ ἐπιδημήσαντος οὖν Φιλίππου τοῦ βασιλέως, ἐπίδοξος ἦν διὰ τῆς γυναικὸς ὁ 5 760b Φάυλλος ἐκπρεποῦς οὔσης, εἰ συγγένοιτο τῷ Φιλίππῳ, διαπράξασθαί τινα δυναστείαν αὑτῷ καὶ ἀρχήν. αἰσθομένων δὲ τῶν περὶ Νικόστρατον τοῦτο καὶ παρὰ τὰς θύρας τῆς οἰκίας περιπατούντων, ὁ Φάυλλος ὑποδήσας τὴν γυναῖκα κρηπῖσι καὶ χλαμύδα 10 περιθεὶς καὶ καυσίαν Μακεδονικήν, ὡς ἕνα τῶν βασιλικῶν νεανίσκων παρεισέπεμψε λαθοῦσαν. ἆρʼ οὖν, ἐραστῶν τοσούτων γεγονότων καὶ ὄντων, οἶσθʼ ἐπὶ ταῖς τοῦ Διὸς τιμαῖς προαγωγὸν ἐρωμένου γενόμενον; ἐγὼ μὲν οὐκ οἶμαι· πόθεν γάρ, ὅπου 15 καὶ τοῖς τυράννοις ἀντιλέγων μὲν οὐδεὶς οὔτʼ ἀντιπολιτευόμενὸς 760c ἐστιν, ἀντερῶντες δὲ πολλοὶ καὶ φιλοτιμούμενοι περὶ τῶν καλῶν καὶ ὡραίων; ἀκούετε⁴⁴ γὰρ ὅτι καὶ Ἀριστογείτων ὁ Ἀθηναῖος καὶ Ἀντιλέων⁴⁵ ὁ Μεταποντῖνος καὶ Μελάνιππος ὁ Ἀκραγαντῖνος 20 οὐ διεφέροντο τοῖς τυράννοις, πάντα τὰ πράγματα λυμαινομένους καὶ παροινοῦντας ὁρῶντες· ἐπεὶ δὲ τοὺς ἐρωμένους αὐτῶν ἐπείρων, ὥσπερ ἱεροῖς ἀσύλοις καὶ ἀθίκτοις ἀμύνοντες ἠφείδησαν ἑαυτῶν. λέγεται καὶ⁴⁶ Ἀλέξανδρος ἐπιστεῖλαι Θεοδώρῳ Πρωτέου 25 ἀδελφῷ πέμψον μοι τὴν μουσουργὸν δέκα τάλαντα λαβών, εἰ μὴ ἐρᾷς αὐτῆς· ἑτέρου δὲ τῶν ἑταίρων Ἀντιπατρίδου μετὰ ψαλτρίας ἐπικωμάσαντος, ἡδέως διατεθεὶς πρὸς τὴν ἄνθρωπον ἐρέσθαι τὸν Ἀντιπατρίδην οὐ δήπου σὺ τυγχάνεις ἐρῶν ταύτης; 760d τοῦ δὲ καὶ πάνυ φήσαντος, εἰπών ἀπόλοιο τοίνυν 5 κακὸς κακῶς ἀποσχέσθαι καὶ μὴ θιγεῖν⁴⁷ τῆς γυναικός.

Amatorius. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1892.

Sponsored by Perseus Project, Tufts University.

Funding provided by The National Endowment for the Humanities.

Current edition Perseus

Ἐρωτικός (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol. IV. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1892.)

Translations (1)

Of Love. Perseus (Plutarch. Plutarch's Morals, Vol. IV. Goodwin, William W., editor; Philips, John, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 16 focus

[16]

AUTOB.

In truth, I judge it so, replied Zeuxippus; and I think it would be absurd to affirm the contrary. And would it not be absurd indeed, said my father, since there are four sorts of friendships, according to the determination of the ancients, — the first, say they, is natural, the next is that of kindred and relations, the third is that of friends and acquaintance, and last is that of lovers, — if three of these have their several tutelar Deities, under the names of the patron of friendship, the patron of hospitality, and he who knits affection between those of the same race and family; while only amorous affection, as if it were unhallowed and under interdiction, is left without any guardian or protector, which indeed requires the greatest care and government above all the rest? All that you say, replied Zeuxippus, is undeniable.

AUTOB.

By the way, replied my father, we may here take notice of what Plato says upon this subject, as pertinent to our discourse. For he says, that there is a certain madness transmitted from the body to the soul, proceeding from a malignant mixture of ill-humors, or a noxious vapor or rather pernicious spirit that possesses the heart; which madness is a rugged and terrible disease. The other is a kind of fury, partaking something of divine inspiration; neither is it engendered within, but is an insufflation from without, and a disturbance of the rational and considerative faculty, deriving its beginning and motion from some stronger power; the common affection of which is called the enthusiastic passion. For as ἔμπνοος signifies filled with breath, and ἔμφρων denotes replete with prudence; so this commotion of the soul is called enthusiasm (from ἔνθεος) by reason it participates of a more divine power. Now the prophetic part of enthusiasm derives itself from the inspiration of Apollo possessing the intellect of the soothsayer; but Bacchanal fury proceeds from Father Bacchus.

And with the Corybantes ye shall dance,

AUTOB.

says Sophocles. For as for the extravagancies of the priests of Cybele, the mother of the Gods, and those which are called panic terrors and ejaculations, they are all of the same nature with the Bacchanal orgies. There is also a third sort of enthusiasm, proper to the Muses, which, possessing an even tempered and placid soul, excites and rouses up the gifts of poetry and music. But as for that same warlike fury which is called Arimanian, it is well known to descend from the God of War; a sort of fury, wherein there is no grace nor musical sweetness, calling forth tearful Mars, and rousing up the people to discord and tumult.¹

AUTOB.

There remains yet one sort more of alienation of the understanding in man, the same neither obscure, nor yet altogether calm and quiet; concerning which I would fain ask Pemptides,

Which of the Gods it is who shakes the spear

That beareth fruit so lovely and so fair.

AUTOB.

But without expecting a resolution of this question, I mean that erotic fury that possesses lovely youths and chaste women, yet a hot and vehement transport. For do we not see how the warrior lays down his arms, and submits to this more prevalent rage?

His grooms, o’erjoyed he had the war forsook,

His ponderous arms from off his shoulders took;

AUTOB.

and thus having renounced the hazards of battle, he sits down a quiet spectator of other men’s dangers. As for these Bacchanalian motions and frisking of the Corybantes, there is a way to allay those extravagant transports, by changing the measure from the Trochaic and the tone from the Phrygian. And the Pythian prophetess, descending from her tripos and quitting the prophetic exhalation, becomes sedate and calm again. Whereas the fury of love, wherever it seizes either man or woman, sets them in a flame; no music, no appeasing incantations, no changes of place are able to quench or put a stop to it; but being in presence, they love; being absent, they desire; by day they prosecute their importunate visits; by night they serenade at the windows; sober, they are continually calling upon their loves; and when they are fuddled, are always teasing the company with their love songs and madrigals. Neither, as one was pleased to say, are poetical fancies, by reason of their lively expressions, rightly called waking dreams; but the dialogues of persons enamored, discoursing with their absent loves, and dallying, embracing, and expostulating with them as if they were present, much rather deserve this name. For the sight seems to delineate other fancies in the water, that quickly glide away and slip out of the mind; whereas the imaginations of lovers, being as it were enamelled by fire, leave the images of things imprinted in the memory, moving, living, speaking, and remaining for a long time. So that Cato the Roman was wont to say, that the soul of a lover dwelt in the soul of the person beloved, for that there is settled and fixed in the one the form, shape, manners, conversation and actions of the other; by which being led, the lover quickly dispatches a long journey, — as the Cynics say they have found a compendious and direct road to virtue, — and he is carried from love to friendship, as it were with wind and tide, the God of Love assisting his passion. In short then I say, that the enthusiasm of lovers is neither void of divine inspiration, neither is it under the guardianship and conduct of any other Deity but him whose festivals we solemnize, and to whom we offer our oblations. Nevertheless, in regard we measure the excellency of a Deity by his puissance and by the benefit which we receive at his hands, and esteem power and virtue to be the two chiefest and most divine of all human blessings, it may not be unseasonable to consider whether Love be inferior in power to any other of the Gods. For, according to Sophocles,

Great is the puissance of the Cyprian Queen,

And great the honor which her triumphs win.

AUTOB.

Great is also the dominion of Mars; and indeed we see the power of all the rest of the Gods divided in some measure between these two, — the one being most naturally allied to the beautiful, the other most mighty in the resistance of evil, and both being originally bred in the soul, as Plato says of his ideas.

AUTOB.

Now then let us consider, the venereal delight is a thing that may be purchased for a drachm, and there is no man that ever underwent any pain or danger for the sake of venereal enjoyments, unless he were inflamed with the fires of love. Insomuch, that not to mention such courtesans as either Phryne or Lais, we find that the harlot Gnathaenion,

By lanthorn-light, at evening late,

Waiting and calling for some mate,

AUTOB.

is often passed by and neglected;

But if some spirit blow the fire,

Kindled by love’s extreme desire,

AUTOB.

this makes the pleasure equally esteemed and valued with the treasures of Tantalus and all his vast dominions. So faint and so soon cloyed is venereal desire, unless rendered grateful by the charms and inspiration of love. Which is more evidently confirmed by this; for that many men admit others to partake of their venereal pleasures, prostituting not only their mistresses and concubines, but also their own wives, to the embraces of their friends; as it is reported of the Roman Gabba, who inviting Maecenas to his house, and perceiving him winking and nodding upon his wife, turned away his head upon his pillow, as if he had been asleep, while they dallied together; yet at the same time, when one of the servants came creeping out of the next room, to steal a bottle of wine from the cupboard, presently turning about with his eyes open, Varlet, said he, ’tis only to pleasure Maecenas that I sleep. But this perhaps is not so strange, considering that Gabba was a low buffoon.

AUTOB.

At Argos there was a great animosity between Nicostratus and Phayllus, so that they always opposed each other and quarrelled at the council-board. Now when King Philip made a visit to that city, Phayllus bethought himself, that he could not miss the highest preferment the government could afford, if he could but oblige the king with the company of his wife, who was both beautiful and young. Nicostratus, smelling this design, walked to and fro before Phayllus’s house with some of his servants, to observe who went in and out. They had not stayed long, but out came Phayllus’s wife, whom he had dressed up in high shoes, with a mantle and cap after the Macedonian fashion, like one of the king’s pages, in which disguise she secretly passed in to the king’s lodgings. Since then there ever were and still are so many lovers, did you ever know of any one that ever prostituted his particular male friend, though it were to gain the honors ascribed to Jupiter himself? Truly, I believe there never was any such. For why? There never was any one that would pretend to oppose and contend with a tyrant; but there are many rivals and competitors, that will quarrel and fight for boys that are beautiful and in the prime of their years. It is reported of Aristogiton the Athenian, Antileon of Metapontum, and Melanippus of Agrigentum, that they never contested with tyrants, though they wasted and ruined the commonwealth and indulged the impetuosity of their lust, until they found them attempting their own male concubines: then they withstood them with the utmost peril of their lives, as if they had been to defend their temples and their most sacred sanctuaries. Alexander also is said to have sent to Theodorus, the brother of Proteas, in these words: Send me that musical girl that plays and sings so well, and take ten talents for her, unless thou lovest her thyself. Another time, when one of his minions, Antipatridas, came to be jovial with him, and brought a minstrel in his company to complete the mirth, being greatly affected with the girl’s playing and singing, he asked Antipatridas whether he had any extraordinary kindness for her? He answered, that he loved her as his eyes. Then all the plagues of mankind light upon thee, quoth the prince. However, he would not so much as touch the girl.

Notes on the current edition

Ἐρωτικός

1. συγγενικὸν] ξενικὸν Berth. Mueller et Madvigius quos tamen ipsius Plutarchi de hac re testimonium p. 481f cur effugerit mirum est

2. em. R: ἄνοσον

3. οὐ μικρὰν ἀλογίαν Duebnerus: οὐ μὴν ἀλλοτρίαν

4. γε W: τε

5. em. Winckelmannus: παρεξιόντα cf. Plat. Rep. p. 503a.

6. posterius ἢ del. R

7. ἀρχὴν] aut delendum aut corr. ἀπό τινος vid. Symb.

8. σάλος] λάλος BE

9. Nauck. p. 313

10. τρίτη κἑ] ex Plat. Phaedr. p. 245a

11. ἀριμάνιος BE

12. αὐτὴ vel αὔτη BE

13. ὅτῳ W: ὅτι τῶ

14. θεῶν *: θεῶ

15. ἄχορον Winckhelm. ex Aesch. Suppl. 681: ἄχαριν

16. ib. ἀκίθαριν - ἐξοπλίζουσα Porson ex eodem: ἀκίθαριν ἀκ 3-4 BE γονον ἀρ 4E 6B τατε ( τᾶτε B) δῆμον ἐξοπλίζουσαν

17. lac. 2-3 E 3-4 B

18. supplevit Winckelmannus: τί 4-5 BE καρπον

19. Nauck. p. 917

20. Hom. H 121

21. Hom. H 121

22. πολεμούντων τῶν ἄλλων supplet R; malim τῶν ἄλλων πολεμούντων

23. *: τοῦ ἀνθρώπου

24. Victorius: ἐνέργειαν cf. Bergk. 1 p. 469 fr. 289

25. W praeeunte lacunam signavi quam explendam puto hunc in modum: τοῦ ἐρωμένου· [ ἔμοιγε δὲ δοκοῦσιν ἐνεῖναι τῇ τοῦ ἐρῶτος ψυχῇ τοῦ ἐρωμένου] καὶ τὸ εἶδος κἑ

26. fort. ὁδόν, καὶ ὥσπερ (aut ὥσπερ δʼ) - εὐρίσκεται πορείαν κἑ

27. lac. 18BE. Fort καὶ γὰρ ἐπὶ τὴν φιλίαν [ ἡγεῖται καὶ ἀρετὴν ἡ ψυχὴ cf. p. 758c] καθάπερ κἑ

28. ἐπεὶ M: ἐπὶ

29. lac. 9 BE. Fort. θεοὺς διακρίνομεν vel διορίζομεν

30. Soph. Trach. 497

31. M: νενεμημένων

32. verbis διεῖλε τῆς ψυχῆς supplet W lac. 13 E 15 B

33. *: τὸ ἔργον

34. ἄνευ ἔρωτος R. Malim ἐρωΤΟΣ μὴ παρόνΤΟΣ ut est p. 764d

35. ἢ Λαϊς τις ἢ *: λάϊε τι ση

36. δέουσα BE

37. Nauck. p. 917

38. Hom. P 57

39. σὺν ἔρωτι πολλῷ] σὺν λαίλαπι πολλῇ dixit Homerus

40. ἐπινεύσαντος BE

41. em. R: κάββας cf. p. 726a

42. οὐ] om. BE

43. em. R hic et infra: φάϋλον

44. R: ἀκούεται

45. Ἀντιλέων ὁ *: ὁ ἀντιλέων

46. καὶ] δὲ καὶ?

47. θίγειν BE

Plutarch Amatorius 16

ed. Grēgorios N. Vernardakēs

Search the Perseus Catalog for:

ΑΥΤΟΒΟΥΛΟΣ.

Current edition Perseus

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

AUTOB.

Notes on the current edition

Stable identifiers