Symposium.
Socrates.
The struggles and sufferings of human life are all of them animated by the desire of immortality. true, O thou wise Diotima ? ' And she answered with all the Sym- authority of an accomplished sophist : 'Of that, Socrates, you may be assured ; — think only of the ambition of men, and you will wonder at the senselessness of their ways, unless you consider how they are stirred by the love of an immortality of fame. They are ready to run all risks greater far than they would have run for their children, and to spend money and undergo any sort of toil, and even to die, for the sake of leaving behind them a name which shall be eternal. Do you imagine that Alcestis would have died to save Admetus, or mortality. Achilles to avenge Patroclus, or your own Codrus in order to preserve the kingdom for his sons, if they had not im- agined that the memory of their virtues, which still survives among us, would be immortal ? Nay,' she said, ' I am per- suaded that all men do all things, and the better they are the more they do them, in hope of the glorious fame of immortal virtue ; for they desire the immortal.
The creations of the soul.—conceptions of wisdom and virtue, the works of poet and legislators,—are fairer far than any mortal children. 'Those who are pregnant in the body only, betake them- selves to women and beget children — this is the character of their love ; their offspring, as they hope, will preserve their memory and give them the blessedness and immortality which
209 they desire in the future. But souls which are pregnant — for there certainly are men who are more creative in their souls than in their bodies — conceive that which is proper for the soul to conceive or contain. And what are these conceptions.—Wisdom and virtue in general. And such creators are poets and all artists who are deserving of the name inventor. But the greatest and fairest sort of wisdom by far is that which is concerned with the ordering of states and families, and which is called temperance and justice. And he who in youth has the seed of these implanted in him and is himself inspired, when he comes to maturity desires to beget and generate. He wanders about seeking beauty that he may beget offspring—for in deformity he will beget nothing—and naturally embraces the beautiful rather than the deformed body ; above all when he finds, a fair and noble and well-nurtured soul, he embraces the two in one person, and to such an one he is full of speech about virtue and the nature and pursuits of a good man; and he tries to educate him; and at the touch of the beautiful which is ever
