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And Homer calls him 'blood-stained' and 'fickle.'94 And Chrysippus brings a grievous charge against him, in defining his name to mean destroyer,95 thereby giving a handle to those who think that Ares is only the fighting, wrangling, and quarrelsome instinct among mankind. Others again will tell us that Aphrodite is simply desire, and Hermes eloquence, and the Muses the arts and sciences, and Athene wisdom. You see what an abyss of impiety opens up before us, if we describe each of the gods, as only a passion, a power, or a virtue!"
§ xiv. "I see it," said Pemptides, "and it is impious either to make the gods passions, or to do just the contrary, and make the passions gods." "What then?" said my father, "do you consider Ares a god, or only a human passion?" And Pemptides, answering that he looked on Ares as god of the passionate and manly element in mankind, "What," cried my father, "shall the passionate and warlike and antagonistic instincts in man have a god, but the affectionate and social and clubable have none? Shall Ares, under his names of Enyalius and Stratius, preside over arms and war and sieges and sacks of cities, and shall there be no god to witness and preside over, to direct and guide, conjugal affection, that friendship of closest union and communion? Why even those who hunt gazelles and hares and deer have a silvan deity who harks and halloos them on, for to Aristæus96 they pay their vows when in pitfalls and snares they trap wolves and bears,
'For Aristæus first set traps for animals.'
And Hercules invoked another god, when he was about to shoot at the bird, as the line of Æschylus shows,
'Hunter Apollo, make my bolt go straight!'97
And shall no god or good genius assist and prosper the man who hunts in the best chase of all, the chase of friendship? For I cannot for my part, my dear Daphnæus, consider man a less beautiful or important plant than the oak, or sacred olive, or the vine which Homer glorifies,98 seeing that man too has his growth and glorious prime alike of soul and body."
§ xv. Then said Daphnæus, "In the name of the gods, who thinks differently?" "All those certainly must," answered my father, "who think that the gods care only about ploughing and planting and sowing. Have they not Nymphs attending upon them, called Dryads, 'whose age is coeval with the trees they live in: and Dionysus the mirth-giving does he not increase the yield of the trees, the sacred splendour of Autumn,' as Pindar says?99 And if they care about all this, is there no god or genius who is interested in the nurture and growth of boys and youths in all their glorious flower? is there no one that cares that the growing man may be upright and virtuous, and that the nobility of his nature may not be warped and corrupted, either through want of a guardian or by the depravity of those he associates with? Is it not monstrous and thankless to say so, seeing that we enjoy the divine bounty, which is dealt out to us richly, and never abandons us in our straits? And yet some of these same straits have more necessity than beauty. For example, our birth, in spite of the unpleasant circumstances attending it, is witnessed by the divine Ilithyia and Artemis: and it would be better not to be born at all than to become bad through want of a good guardian and guide. Moreover in sickness the god who is over that province does not desert us, nor even in death: for even then there is a conductor and guide for the departed, to lay them to sleep, and convey their souls to Hades,100 as the poet says,
'Night bore me not to be lord of the lyre, Nor to be seer, or healer of diseases, But to conduct the souls of the departed.'
And yet these duties involve much unpleasantness, whereas we cannot mention a holier work, nor any struggle or contest more fitting for a god to attend and play the umpire in, than the guidance of the young and beautiful in the prosecution of their love-affairs. For there is here nothing of an unpleasant nature, no compulsion of any kind, but persuasion and grace, truly making toil sweet and labour delightful, lead the way to virtue and friendship, and do not arrive at that desired goal without the deity, for they have as their leader and lord no other god than Love, the companion of the Muses and Graces and Aphrodite. For Love 'sowing in the heart of man the sweet harvest of desire,' to borrow the language of Melanippides, mixes the sweetest and most beautiful things together. But perhaps you are of a different opinion, Zeuxippus."
§ xvi. "Not I, by Zeus," replied Zeuxippus. "To have a different opinion would be ridiculous." "Then," continued my father, "is it not also ridiculous, if there are four kinds of friendship, for so the ancients distinguished, the natural first, the second that to one's kindred, the third that to one's companions, the fourth the friendship of love, and each of the first three have a god as patron, either a god of friendship, or a god of hospitality, or a god of the family, or a god of the race,101 whereas the friendship of love only, as something altogether unholy, is left without any patron god, and that, too, when it needs most of all attentive direction?" "It is," said Zeuxippus, "highly ridiculous." My father continued, "The language of Plato is very suggestive here, to make a slight digression. One kind of madness (he says) is conveyed to the soul from the body through certain bad temperaments or mixtures, or through the prevalence of some noxious spirit, and is harsh, difficult to cure, and baneful. Another kind of madness is not uninspired or from within, but an afflatus from without, a deviation from sober reason, originated and set in motion by some higher power, the ordinary characteristic of which is called enthusiasm. For, as one full of breath is called ἔμτνοος, and as one full of sense is called ἔμφρων, so the name enthusiasm is given to the commotion of the soul caused by some Divine agency.102 Thus there is the prophetic enthusiasm which proceeds from Apollo, and the Bacchic enthusiasm which comes from Dionysus, to which Sophocles alludes where he says, 'Dance with the Corybantes;' for the rites of Cybele and Pan have great affinities to the orgies of Bacchus. And the third madness proceeds from the Muses, and possesses an impressionable and pure soul, and stirs up the poetry and music in a man. As to the martial and warlike madness, it is well known from what god it proceeds, namely, Ares, 'kindling tearful war, that puts an end to the dance and the song, and exciting civic strife.'103 There remains, Daphnæus, one more kind of madness in man, neither obscure nor tranquil, as to which I should like to ask Pemptides here,
'What god it is that shakes the fruitful thyrsus?'
I refer to that love-fury for modest boys and chaste women, which is far the keenest and fiercest passion of all. For have you not observed how the soldier, when he lays aside his arms, ceases from his warlike fury, as the poet says,
'Then from him Right gladly did his squires remove the armour,'104
and sits down a peaceful spectator of others?105 The Bacchic and Corybantic dances one can also modulate and quell, by changing the metre from the trochaic and the measure from the Phrygian. Similarly, too, the Pythian priestess, when she descends from her tripod, possesses her soul in peace. Whereas the love-fury, when once it has really seized on a man and inflamed him, can be laid by no Muse, no charm or incantation, no change of place; but present they burn, absent they desire, by day they follow their loves about, by night they serenade them, sober call for them, and drunken sing about them. And he who said that poetic fancies, owing to their vividness, were dreams of people awake, would have more truly spoken so of the fancies of lovers, who, as if their loves were present, converse with them, greet them, chide them. For sight seems to paint
