Dialogues of Plato, Vol. 2 (Gorgias, Phaedo, Meno)

The first of these two loves has a noble purpose, delights only in the intelligent nature of man, remains faithful to the end, and contains no shadow of wantonness or lust. The second is the coarser kind of love, which focuses on the body rather than the soul, and pertains to women and boys as well as men. Now, the actions of lovers vary—as do all other actions—according to how they are performed. In different countries, there is a difference of opinion regarding male loves. Some, like the Boeotians, approve of them; others, like the Ionians and most of the barbarians, disapprove of them, partly because they are aware of the political dangers that follow, as seen in the instance of Harmodius and Aristogeiton.

At Athens and Sparta, there is an apparent contradiction. At times these loves are encouraged, and the lover is allowed to play all sorts of fantastic tricks; he may swear and break his oaths (for “at lovers’ perjuries they say Jove laughs”); he may act as a servant and sleep on a mat at the door of his love without any loss of reputation. Yet there are also times when elders look grave, guard their young relatives, and make personal remarks. The truth is that some of these loves are disgraceful and others are honorable. The vulgar love of the body, which takes wing and flies away when the bloom of youth is over, is disgraceful, as is the interested love of power or wealth; but the love of a noble mind is lasting. A lover should be tested, and the beloved should not be too ready to yield. The rule in our country is that the beloved may provide the same service to the lover in the way of virtue that the lover provides to him.

A voluntary service rendered for the sake of virtue and wisdom is permitted among us. When these two customs—the love of youth and the practice of virtue and philosophy—meet in one, then the lovers may lawfully unite. There is no disgrace for a disinterested lover in being deceived, but the self-interested lover is doubly disgraced; if he loses his love, he loses his reputation. Whereas the noble love of the other remains the same, even if the object of his love is unworthy, for nothing can be nobler than love for the sake of virtue. This is that love of the heavenly goddess which is of great value to individuals and cities, causing them to work together for their improvement.

The turn of Aristophanes comes next, but he has the hiccups and therefore proposes that Eryximachus the physician shall either cure him or speak in his turn.