Plutarch, Amatorius, ed. Grēgorios N. Vernardakēs, 19

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[19]

ΑΥΤΟΒΟΥΛΟΣ.

764a εἰπόντος δὲ ταῦτα τοῦ πατρός, ὁ Σώκλαρος ὁρᾷς εἶπεν ὅτι δεύτερον ἤδη τοῖς αὐτοῖς περιπεσὼν, οὐκ οἶδʼ ὅπως βίᾳ σαυτὸν¹ ἀπάγεις² καὶ ἀποστρέφεις, οὐ δικαίως χρεωκοπῶν, εἴ γε δεῖ τὸ φαινόμενον εἰπεῖν, ἱερὸν ὄντα τὸν λόγον; καὶ γὰρ 5 ἄρτι τοῦ Πλάτωνος ἅμα καὶ τῶν Αἰγυπτίων ὥσπερ ἄκων ἁψάμενος παρῆλθες καὶ νῦν ταὐτὰ ποιεῖς. τὰ μὲν οὖν ἀριζήλως εἰρημένα³ Πλάτωνι, μᾶλλον δὲ ταῖς θεαῖς ταύταις διὰ Πλάτωνος, ὦγαθέ μηδʼ ἂν κελεύωμεν εἴπῃς·⁴ ᾗ δʼ ὑπῃνίξω τὸν Αἰγυπτίων 10 μῦθον εἰς ταὐτὰ⁵ τοῖς Πλατωνικοῖς συμφέρεσθαι 764b περὶ Ἔρωτος, οὐκ ἔστι⁶ σοι μὴ διακαλύψαι μηδὲ διαφῆναι πρὸς ἡμᾶς ἀγαπήσομεν δέ, κἂν μικρὰ περὶ μεγάλων ἀκούσωμεν δεομένων δὲ καὶ τῶν ἄλλων ἔφη ὁ πατὴρ ὡς Αἰγύπτιοι δύο μὲν Ἕλλησι 15 παραπλησίως Ἔρωτας, τόν τε πάνδημον καὶ τὸν οὐράνιον, ἴσασι, τρίτον δὲ νομίζουσιν Ἔρωτα τὸν ἣλιον, Ἀφροδίτην⁷ ἔχουσι⁸ μάλα σεβάσμιον. ἡμεῖς δὲ πολλὴν μὲν Ἔρωτος ὁμοιότητα πρὸς τὸν ἥλιον, οὐδεμίαν δʼ Ἀφροδίτης πρὸς⁹ τὴν γῆν ὁρῶμεν οὖσαν· πῦρ μὲν γὰρ οὐδέτερόν ἐστιν ὥσπερ οἴονταί τινες, αὐγὴ¹⁰ καὶ θερμότης γλυκεῖα καὶ γόνιμος, καὶ ἡ¹¹ μὲν ἀπʼ ἐκείνου φερομένη σώματι παρέχει τροφὴν 5 καὶ φῶς καὶ αὔξησιν, ἡ δʼ ἀπὸ τούτου ψυχαῖς. ὡς 764c δʼ ἥλιος ἐκ νεφῶν καὶ μεθʼ ὀμίχλην¹² θερμότερος, οὕτως Ἔρως μετʼ ὀργῆς καὶ ζηλοτυπίας ἐρωμένου διαλλαγέντος ἡδίων καὶ δριμύτερος· ἔτι¹³ δʼ ὥσπερ ἣλιον ἅπτεσθαι καὶ σβέννυσθαι δοκοῦσιν ἔνιοι¹⁴, 10 ταὐτὰ καὶ περὶ Ἔρωτος ὡς θνητοῦ καὶ ἀβεβαίου διανοοῦνται. καὶ μὴν οὔτε σώματος ἀγύμναστος ἕξις ἥλιον, οὔτʼ Ἔρωτα δύναται φέρειν ἀλύπως τρόπος ἀπαιδεύτου ψυχῆς· ἐξίσταται δʼ ὁμοίως ἑκάτερον καὶ νοσεῖ, τὴν τοῦ θεοῦ δύναμιν οὐ τὴν 15 αὑτοῦ μεμφόμενον ἀσθένειαν. πλὴν ἐκείνῃ γε δόξειεν ἂν διαφέρειν, ᾗ δείκνυσιν ἥλιος μὲν ἐπὶ γῆς τὰ καλὰ καὶ τὰ αἰσχρὰ τοῖς ὁρῶσιν Ἔρως δὲ μόνων 764d τῶν καλῶν φέγγος ἐστὶ καὶ πρὸς ταῦτα μόνα τοὺς ἐρῶντας ἀναπείθει βλέπειν καὶ στρέφεσθαι, 20 τῶν δʼ ἄλλων πάντων ὑπερορᾶν. γῆν δὲ κατʼ οὐδέν, σελήνην δʼ¹⁵ Ἀφροδίτην καλοῦντες ἅπτονταί τινος ὁμοιότητος· καὶ γὰρ θεία¹⁶ καὶ οὐρανία καὶ μίξεως χώρα τοῦ ἀθανάτου πρὸς τὸ θνητόν, ἀδρανὴς δὲ καθʼ ἑαυτὴν καὶ σκοτώδης ἡλίου μὴ προσλάμποντος, 5 ὥσπερ Ἀφροδίτη μὴ παρόντος Ἔρωτος. ἐοικέναι μὲν οὖν Ἀφροδίτη σελήνην ἥλιον δὲ Ἔρωτι τῶν ἄλλων θεῶν μᾶλλον εἰκός ἐστιν, οὐ μὴν εἶναὶ γε παντάπασι τοὺς αὐτούς οὐ γὰρ ψυχῇ σῶμα ταὐτὸν 764e ἀλλʼ ἕτερον, ὥσπερ ἣλιον μὲν ὁρατὸν Ἔρωτα 10 δὲ νοητόν. εἰ δὲ μὴ δόξει πικρότερον λέγεσθαι, καὶ τἀναντία φαίη τις ἂν ἥλιον Ἔρωτι ποιεῖν· ἀποστρέφει γὰρ ἀπὸ τῶν νοητῶν ἐπὶ τὰ αἰσθητὰ τὴν διάνοιαν, χάριτι καὶ λαμπρότητι τῆς ὄψεως γοητεύων καὶ ἀναπείθων ἐν ἑαυτῷ καὶ περὶ αὑτὸν αἰτεῖσθαι¹⁷ 15 τὰ τʼ ἄλλα καὶ τὴν ἀλήθειαν, ἑτέρωθι δὲ μηδέν·

δυσέρωτες δὴ φαινόμεθʼ ὄντες¹⁸

¹⁹

τοῦδʼ, ὅ τι τοῦτο στίλβει²⁰ κατὰ γῆν

ὡς Εὐριπίδης φησὶ 20

διʼ ἀπειροσύνην ἄλλου βιότου

μᾶλλον δὲ λήθην ὧν ὁ Ἔρως ἀνάμνησίς ἐστιν. 764f ὥσπερ γὰρ εἰς φῶς πολὺ καὶ λαμπρὸν ἀνεγρομένων ἐξοίχεται πάντα τῆς ψυχῆς τὰ καθʼ ὕπνους φανέντα καὶ διαπέφευγεν, οὕτω τῶν γενομένων ἐνταῦθα καὶ μεταβαλόντων²¹ ἐκπλήττειν ἔοικε τὴν μνήμην καὶ φαρμάττειν τὴν διάνοιαν ὁ ἣλιος, ὑφʼ ἡδονῆς 5 καὶ θαύματος ἐκλανθανομένων ἐκείνων. καίτοι τὸ γʼ ὕπαρ ὡς ἀληθῶς ἐκεῖ καὶ περὶ ἐκεῖνα τῆς ψυχῆς ἐστι, δευρὶ δὲ ²² τῶν ἐνυπνίων ἀσπάζεται²³ καὶ τέθηπε τὸ κάλλιστον καὶ θειότατον.

ἀμφὶ δὲ οἱ δολόεντα φιλόφρονα χεῦεν²⁴ ὄνειρα,

²⁵ 10 πᾶν ἐνταῦθα πειθομένῃ²⁶ τὸ καλὸν εἶναι καὶ τίμιον, ἂν μὴ τύχῃ θείου καὶ σώφρονος Ἔρωτος ἰατροῦ καὶ σωτῆρος καὶ ἡγεμόνος ὃς²⁷ διὰ σωμάτων ἀφικόμενος 765a ἀγωγὸς ἐπὶ τὴν ἀλήθειαν ἐξ Ἅιδου καί τὸ ἀληθείας πεδίον²⁸, οὗ τὸ πολὺ καὶ καθαρὸν καὶ ἀψευδὲς 15 ἵδρυται κάλλος, ἀσπάσασθαι καὶ συγγενέσθαι διὰ χρόνου ποθοῦντας ἐξαναφέρων καὶ ἀναπέμπων εὐμενὴς οἷον ἐν τελετῇ παρέστη μυσταγωγός. ἐνταῦθα δὲ²⁹ πάλιν πεμπομένων αὐτῇ μὲν οὐ πλησιάζει³⁰ ψυχῇ³¹ καθʼ ἑαυτήν, ἀλλὰ³² διὰ σώματος. ὡς,δὲ 20 γεωμέτραι παισὶν οὔπω δυναμένοις ἐφʼ ἑαυτῶν τὰ νοητὰ μυηθῆναι τῆς ἀσωμάτου καὶ ἀπαθοῦς οὐσίας εἴδη πλάττοντες ἁπτὰ καὶ ὁρατὰ μιμήματα σφαιρῶν, 765b ,καὶκύβων καὶ δωδεκαέδρων προτείνουσιν· οὕτως ἡμῖν ὁ οὐράνιος Ἔρως ἔσοπτρα καλῶν καλά, θνητὰ μέντοι θεῶν³³ παθητὰ καὶ νοητῶν αἰσθητὰ μηχανώμενος ἔν τε σχήμασι καὶ χρώμασι καὶ εἴδεσι νέων 5 ὥρᾳ στίλβοντα³⁴ δείκνυσι καὶ κινεῖ τὴν μνήμην ἀτρέμα διὰ τούτων ἀναφλεγομένην τὸ πρῶτον³⁵. ὅθεν διὰ σκαιότητος³⁶ ἔνιοι φίλων καὶ οἰκείων, σβεννύναι πειρωμένων βίᾳ καὶ ἀλόγως τὸ πάθος, οὐδὲν ἀπέλαυσαν αὐτοῦ χρηστὸν ἀλλʼ ἢ καπνοῦ καὶ ταραχῆς 10 ἐνέπλησαν ἑαυτοὺς ἢ πρὸς ἡδονὰς σκοτίους³⁷ καὶ παρανόμους 765c ῥυέντες ἀκλεῶς³⁸ ἐμαράνθησαν. ὅσοι δὲ σώφρονι λογισμῷ μετʼ αἰδοῦς οἷον ἀτεχνῶς πυρὸς ἀφεῖλον τὸ μανικόν, αὐγὴν δὲ καὶ φῶς ἀπέλιπον τῇ ψυχῇ μετὰ θερμότητος, οὐ σεισμόν, ὥς τις³⁹ εἶπε, 15 κινούσης ἐπὶ σπέρμα καὶ ὄλισθον ἀτόμων ὑπὸ λειότητος καὶ γαργαλισμοῦ θλιβομένων, διάχυσιν⁴⁰ δὲ θαυμαστὴν καὶ γόνιμον ὥσπερ ἐν φυτῷ βλαστάνοντι καὶ τρεφομένῳ καὶ πόρους ἀνοίγουσαν εὐπειθείας καὶ φιλοφροσύνης, οὐκ ἂν εἴη⁴¹ πολὺς χρόνος, 20 ἐν ᾧ τό τε σῶμα τὸ τῶν ἐρωμένων παρελθόντες ἔσω φέρονται καὶ ἅπτονται τοῦ ἤθους, ἐκκαλούμενοι⁴² τὰς ὄψεις καθορῶσι καὶ συγγίνονται διὰ λόγων τὰ⁴³ πολλὰ καὶ πράξεων ἀλλήλοις, ἂν περίκομμα τοῦ 765d καλοῦ καὶ εἴδωλον ἐν ταῖς διανοίαις ἔχωσιν⁴⁴ εἰ δὲ μή, χαίρειν ἐῶσι καὶ τρέπονται πρὸς ἑτέρους ὥσπερ αἱ μέλιτται πολλὰ τῶν χλωρῶν καὶ ἀνθηρῶν μέλι δʼ οὐκ ἐχόντων ἀπολιπόντες· ὅπου δʼ ἂν ἔχωσιν⁴⁵ 5 ἴχνος τι τοῦ θείου καὶ ἀπορροὴν καὶ ὁμοιότητα σαίνουσαν, ὑφʼ ἡδονῆς καὶ θαύματος ἐνθουσιῶντες καὶ περισπῶντες⁴⁶, εὐπαθοῦσι⁴⁷ τῇ μνήμῃ καὶ ἀναλάμπουσι πρὸς ἐκεῖνο τὸ ἐράσμιον ἀληθῶς καὶ μακάριον καὶ φίλιον ἅπασι καὶ ἀγαπητόν.

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

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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.) — 19 focus

[19]

AUTOB.

After my father had thus delivered himself; Do you not perceive, said Soclarus, how, being fallen a second time into the same matter, you have as it were by force constrained yourself, and unjustly deprived us — if I may speak what I think — of that same sacred discourse which you were entering into? For as before you gave us a hint concerning Plato and the Egyptians, but passed them over as if it had been done against your will; so you do now again. Now as to what has been notably uttered by Plato, or rather by our Goddesses here (the Muses) through Plato’s mouth, do not trouble yourself to tell us this, even although we should request it. But whereas you have obscurely hinted that the fables of the Egyptians accord with Plato’s opinion concerning love, we know you have too great kindness for us to conceal your knowledge from us; and though it be but a little of those important matters, it shall suffice us. Thereupon the rest of the company declaring their readiness to give attention, my father thus began: The Egyptians, said he, and also the Grecians set up two Deities of love; the one vulgar, the other celestial; to which they add a third, which they believe to be the sun; and as for Venus, they pay her a very great veneration, We ourselves also do find that there is a great affinity and resemblance between the sun and the God of Love. For neither of them is material fire, as some conjecture. All that we acknowledge is only this, that there is a certain soft and generative heat and warmth proceeding from the sun, which affords to the body nourishment, light, and relaxation of cold; whereas that warmth which comes from love works the same effects in the soul. And as the sun breaking forth from the clouds and after a thick fog is much hotter; so love, after passionate anger and jealousies are over, and the beloved one is again reconciled, grows more delightful and fervent. Moreover, as some believe the sun to be kindled and extinguished, they also imagine the same things concerning love, as being mortal and unstable. For neither can a constitution not enured to exercise endure the sun, nor the disposition of an illiterate and ill-tutored soul brook love without trouble and pain; for both are alike distempered and diseased, for which they lay the blame upon the power of the God, and not their own weakness. Herein only there may seem to be some difference between them; for that the sun displays to the sight upon the earth both beauty and deformity at once, but love is a luminary that affords us the view of beautiful objects only, and persuades lovers to cast their eyes only upon what is pleasing and delightful, and with a careless eye to overlook all other things. On the other side, they that attribute the name of Venus to the moon, although they have no convincing proof, still have hit upon a certain similarity. For that the moon is celestial and divine, and the region of mixture between mortal and immortal; but it is weak of itself, obscure and dark without the presence of the sun; as Venus is where love is absent. Therefore more properly and with more probability the moon is likened to Venus, and the sun to Love, rather than to any other of the Gods.

AUTOB.

Nevertheless, we must not therefore say they are all one. For neither are the soul and body the same, but distinct; as the sun is visible, but love is perceptible only by sense. And if it might not be thought too harsh a saying, a man might affirm that the sun and love act contrary to one another. For the sun diverts the understanding front things intelligible to sensible objects, alluring and fascinating the sight with the grace and splendor of his rays, and persuading us to search for other things, and even for truth itself, within and about himself, and nowhere else. And we appear to be passionately in love with the sun, because, as Euripides says,

He always on the earth displays

glory of his burning rays,

AUTOB.

for want of our knowledge of another life, or rather, through our forgetfulness of those things which love calls to our remembrance. For as, when we are newly awaked and come into a bright and dazzling light, we forget whatever appeared to the soul in our dreams; so the sun seems to stupefy our recollection and impoison our understanding, when we change from the former life and enter this world, so that in our pleasure and admiration we forget all other considerations besides that of the present life. Though there indeed are the real substances proper for the contemplation of the soul; here, as in sleep, it embraces only dreams, and gazes in admiration and astonishment at what appears to it most beautiful and divine, while

Fallacious charming dreams about it fly; —

AUTOB.

it being persuaded that here every thing is goodly and highly to be prized, unless it happens upon some divine and chaste love to be its physician and preserver. This love, entering through the body, becomes a guide to lead the soul from the world below to truth and the fields of truth, where full, pure, deceitless beauty dwells; and leading forth and guiding upward those that now after a long time are eager to embrace and live with such beauty, it stands by them, like a friendly mystagogue at the sacred ceremonies of initiation. But no sooner is the soul sent from thence again, but love is no longer able to make her approaches of herself, but by the body. And therefore as geometricians, when children are not able of themselves to apprehend the intelligible ideas of incorporeal and impassible substance, form and set before their eyes the tangible and visible imitations of spheres, cubes, and dodecahedrons; in like manner celestial love, having framed lovely mirrors to represent lovely objects, — things mortal and passible to represent things divine, and sensible objects to represent those perceptible only to the eye of reason, — shows them to us glittering in the forms, colors, and shape of youth in its prime, and first insensibly moves the memory inflamed by the sight of these objects.

AUTOB.

Whence it comes to pass that some, through the stupidity of their friends and acquaintance, endeavoring by force and against reason to extinguish that flame, have enjoyed nothing of true benefit thereby, but only either disquieted themselves with smoke and trouble, or else rushing headlong into obscure and irregular pleasures, obstinately cast themselves away. But as many as by sober and modest ratiocination have sincerely extinguished the raging heat of the fire, and left behind only a warm and glowing heat in the soul, — which causes no violent earthquake, as it was once called, rousing the seed and causing a gliding of atoms compressed by smoothness and titillation, but a wonderful and engendering diffusion, as in a blossoming and well-nourished plant, which opens the pores of obedience and affection, — these, I say, in a short time passing by the bodies of those whom they love, penetrate more inwardly and fall to admire their manners and dispositions; and calling off their eyes from the body, they converse together, and contemplate one another in their discourses and in their actions, provided there be but the least scrip or appearance of beauty in the understanding. If not, they let them go, and turn their affections upon others, like bees that will not fasten upon many plants and flowers, because they cannot gather honey from them. But where they find any footstep, any emanation, any resemblance of a divinity, ravished with delight and admiration as they recall it to memory, they attract it to themselves, and are revived by striving to attain to what is truly amiable, happy, and beloved by all mankind.

Notes on the current edition

Ἐρωτικός

1. em. Winckelmannus: βίαις αὐτὸν E βίαις B

2. ib. R: ἀπάγει; καὶ ἀποστραφεὶς

3. cf. Hom. μ 453

4. cf. Plat. Phaedr. p. 235d

5. ταὐτὸ R

6. οὐκέτι BE. οὐκέτι ἔστι Winck.

7. lac. inserui R praeeunte et supplente Ἀφροδίτην δ’ ἔχουσι σελήνην θεῶν μάλιστα σεβ. Malim Ἀφροδίτην[ δὲ τὴν γῆν] ἔχουσι κἑ cf. adnot. ad lin. 18

8. ἔχουσι] ἄγουσι Lobeckius; potuit etiam λέγουσι, sed cf. p. 366a Ἰσιδος σῶμα γῆν ἔχουσι καὶ νομίζουσι

9. τὸν ἥλιον οὐδεμίαν δ’ Ἀφροδίτης πρὸς * Postquam doctrinam Aegyptiacam de Amore et Venere breviter exposuit, suam opinionem (verba enim ἡμεῖς δὲ πολλὴν μὲν Ἐρωτος κἑ. non sunt Aegypt. doctrinam confirmantis sed emendantis) de hac doctrina subiungit, ita ut Amoris cum Sole magnam Veneris tamen cum Terra nullam similitudinem esse videat. Alteram similitudinem multis verbis inde a πῦρ μὲν γὰρ οὐδέτερόν ἐστιν usque ad τῶν δ’ ἄλλων πάντων ὑπερορᾶν (p. 441 lin. 20) confirmat; alteram breviter ( γῆν δὲ κατ’ οὐδὲν Ἀφροδίτην καλοῦντες ἅπτονταί τινος ὅμοιότητος) refutat, ita ut non Terram sed potius Lunam Veneris similem esse contendat. Unde colligit ἑοικέναι μὲν οὖν Ἀφροδίτῃ σελήνην ἥλιον δ’ ἔρωτι, τῶν ἄλλων θεῶν μᾶλλον εἰκος ἐστι (potius quam ullos alios velut Terram ex numero deorum probabile est) cf. p. 363d ubi Terram Isis designat. 374c. 372e

10. αὐγὴ W: αὐ 4 E 5 B

11. καὶ ἡ idem: ἡ

12. μετ’ ὁμίχλην BE

13. ἔτι] ὅτι BE

14. ἔνιοι] cf. Plat. Rep. p. 498b. Bywater. p. 13 fr. 32

15. Herwerdenus: περιορᾶν ib. γῆν δὲ κατ’ οὐδὲν σελήνην δʼ scripsi: γῆν δὲ κατ’ οὐδὲν i.e. γῆν δὲ καλοῦντες Ἀφροδ. κατ’ οὐδὲν ἅπτονταί τινος ὁμοιότητος, σελήνην δ’ Ἀφροδ. καλοῦντες ἅπτ. τινος ὅμοιότητος. cf. p. 1132f τούτοις δὲ κατ’ οὐδὲν τὸ Ὀρφικὸν ἔργον ἔοικεν

16. θεία M: οἵα

17. αἰτε͂σθαι] κεῖσθαι W. ἱδρῦσθαι Herwerdenus. Sed vulgata defendi potest. cf. p. 719a

18. ἰόντες BE

19. Eur. Hipp. 195

20. τοῦδ’ ὅ τι τοῦτο στίλβει] eorum loco lacuna 18 litt. BE

21. μεταβαλλόντων BE

22. lac. 9 BE Fort. τὸ ὄναρ ἐν ᾧ cf. p. 945b. Plat. Phaedr. p. 249c

23. ἀσπάζεται] sc. ἡ ψυχὴ

24. χεῦεν] sc. ὁ ἥλιος

25. cf. p. 722d. Callim. ed. Schneid. p. 786

26. em. Winckelmannus: πειθομένη. Iungendum cum οἱ

27. καὶ ἡγεμόνος ὃς supplevi cum Amyoto: 9 E 12 b

28. cf. Plat. Phaedr. p. 248b. 254b

29. δὲ Winckelmannus

30. πλησιάζει] sc. Ἐρως

31. ib. em. M: αὐτὴ - ψυχὴ

32. ib. ἀλλὰ] ἀλλ’ ἢ?

33. supplendum vid. θεῶν [ καὶ ἀπαθῶν] παθητὰ κἑ.

34. στίλβοντα] cf. Plat. Phaedon. p. 110d

35. τοπρῶτον BE

36. malim ὑπὸ σκαιότητος aut διὰ σκαιότητα

37. σκότους BE

38. ἀκλεῶς M et cod. P W: ἀκλινῶς

39. τις] sc. Epicurus. Locum om. Usenerus

40. em. X: διάλυσιν

41. εἴη *: ὁ

42. ἐκκαλούμενος libri. Corr. vid. ἐγκλώμενοι τε cf. p. 671a: τὰ ὄμματα - ἐγκεκλάσθαι

43. τὰ*

44. ἔχωσιν] ἕλωσιν vel εὕρωσιν W

45. malim εὕρωσιν

46. περιέποντες R, sed h. l. περισπᾶν idem est ac περιέλκειν circumquaque attrahere

47. ib. συμπαθοῦσι R. sed cf. Plat. Phaedr. p. 247d

Plutarch Amatorius 19

ed. Grēgorios N. Vernardakēs

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