Maximus Tyrius,[1] sufficiently expresses the attitude assumed by Socrates in the Platonic dialogue. He sympathises with Greek lovers, and avows a fervent admiration for beauty in the persons of young men. At the same time, he declares himself upon the side of temperate and generous affection and strives to utilise the erotic enthusiasm as a motive power in the direction of philosophy. This was really nothing more or less than an attempt to educate the Athenians by appealing to their own higher instincts. We have seen that paiderastia in the prime of Hellenic culture, whatever sensual admixture it might have contained, was a masculine passion. It was closely connected with the love of political independence, with the contempt for Asiatic luxury, with the gymnastic sports, and with the intellectual interests which distinguished Hellenes from barbarians. Partly owing to the social habits of their cities, and partly to the peculiar notions which they entertained regarding the seclusion of free women in the home, all the higher elements of spiritual and mental activity, and the conditions under which a generous passion was conceivable, had become the exclusive privileges of men. It was not that women occupied a semi-servile station, as some students have imagined, or that within the sphere of the household they were not the respected and trusted helpmates of men. But circumstances rendered it impossible for them to excite romantic and enthusiastic passion. The exaltation of the emotions was reserved for the male sex.
Socrates, therefore, sought to direct and moralise a force already existing. In the Phædrus he describes the passion of love between man and boy as a madness, not different in quality from that which inspires poets; and, after painting that fervid picture of the lover, he declares that the true object of a noble life can only be attained by passionate friends, bound together in the chains of close yet temperate comradeship, seeking always to advance in knowledge, self-restraint, and intellectual illumination. The doctrine of the Symposium is not different, except that Socrates here takes a higher flight. The same love is treated as the method whereby the soul may begin her mystic journey to the region of essential beauty, truth, and goodness. It has frequently been remarked that Plato's dialogues have to be read as poems, even more than as philosophical treatises; and if this be true at all, it is
- ↑ Dissert., xxv. 1. The same author pertinently remarks that, though the teaching of Socrates on love might well have been considered perilous, it, formed no part of the accusations of either Anytus or Aristophanes. Dissert., xxiv., 5-7
