ἀλλοτριότητος
κτλ. For Eros as the peace-maker, cp. Isocr. Hel. 221 B
εὑρήσομεν τοὺς Ἕλληνας δἰ αὐτὴν ὁμονοήσαντας καὶ
κοινὴν στράτειαν... ποιησαμένους.
τὰς τοιάσδε ξυνόδους. “Haec
δεικτικῶς dicta sunt: quale est hoc convivium
nostrum” (Stallb.).
ἐν θυσίαις. For θ. Stob. has εὐθυμίαις, which looks like
a gloss on some word other than θυσίαις. I am
inclined to suspect that θιάσοις should be restored:
the word would fit in well between χοροῖς and
ἡγεμών, “in festive bands.”
The corruption might be due to the loss of the termination, after which θιάς was mistaken for θυσιάς. Cp. Xen. Symp. VIII. 1 πάντες ἐσμεν τοῦ θεοῦ τούτου θιασῶται.
ἀγανός. The ἀγαθός of the MSS. cannot stand, and Stobaeus's ἀγαθοῖς (adopted by most edd. since Wolf) is open to objection both as
spoiling the symmetry and because of the occurrence of ἀγαθῶν just below. We want a more exquisite word, and Usener's ἀγανός is more appropriate in sense than such possible
alternatives as ἀγαυός or ἀγλαός. For Agathon's antitheses, cp. Clem. Al. Strom.
V. 614 D; Athen. V. 11.
τρυφῆς...χλιδῆς. Moeris: χλιδὴ Ἀττικοί, τρυφὴ Ἕλληνες. Hence Hug omits
τρυφῆς as a gloss on χλιδῆς, and (to preserve symmetry) omits πόθου also.
ἐν πόνῳ
κτλ. These words have given rise to much discussion
and many emendations (see crit. n.). Two main lines of
interpretation are possible: either (1) we may suppose that maritime allusions are to
be sought in these words to match those in κυβερνήτης
κτλ.; or (2) we may suppose the latter set of words to be used in a merely
metaphorical sense. Badham adopts line (1); so too Schütz regards the whole
figure as borrowed “e re nautica. Nautis enim saepe timor naufragii, desiderium terrae, labor in difficultate navigandi, aerumna
nauseantibus...accidere solet”; and he takes the following four substt.
(κυβερν. κτλ.) as referring in order to these four
conditions. And, adopting this line, I myself formerly proposed to read (for ἐν πόθῳ, ἐν λόγῳ) ἐν πόρῳ, ἐν
ῥόθῳ. The 2nd line of explanation is adopted a by those who attempt to
defend the vulgate, and b by some who have recourse to emendation. Thus a Stallb.
commends Ast's view that λόγος can stand here because
Agathon's speech is full of “merus verborum lusus”; while Hommel
takes the words ἐν πόνῳ etc. as “e re
amatoria depromta,” expressing the affections of the lover while seeking the
society of his beloved, and connects (in the reverse order) λόγῳ with κυβερν., πόθῳ with ἐπιβ., φόβῳ with παραστ.,
and πόνῳ with σωτήρ. On the other hand, b Rettig—while altering the second
pair to ἐν μόθῳ, ἐν λόχῳ—also
disregards the maritime metaphor and understands the passage
“überhaupt von Kriegsgefahren und dem in solchen geleisteten
Beistand,” comparing the allusions to such matters by Phaedrus (179 A) and
Alcibiades (220 D ff.). Here Rettig is, I believe, partly on the right track; since
the clue to the sense (and reading) here is to be looked for in Alcibiades' eulogy of
Socrates. We find πόνῳ echoed there (219 E τοῖς πόνοις...περιῆν), and φόβῳ also (220 E φυγῇ ἀνεχώρει, 221 A
ἐν φόβῳ) and ἐν
λόγῳ may be defended by the allusions to Socrates' λόγοι (215 C ff., 221 D ff.). Thus the
only doubtful phrase is ἐν πόθῳ, which has no
parallel in Alcib.'s speech, and is also objectionable here because of the proximity
of πόθου. In place of it I propose ἐν πότῳ (cp. Phileb. 48 A), of which we
find an echo (in sense if not in sound) in 220 A
ἐν τ᾽ αὖ ταῖς εὐωχίαις...καὶ πίνειν... πάντας
ἐκράτει. For maritime terms in connexion with λόγος, cp. Lach. 194 C ἀνδράσι
φίλοις χειμαζομένοις ἐν λόγῳ καὶ ἀποροῦσι βοήθησον:
Parm. 137 A διανεῦσαι...τοσοῦτον πέλαγος
λόγων: Phaedrus 264 A; Phileb. 29 B. So
both λόγος and πότος
in Dionys. Chalc. 4. 1 ff. ὕμνους
οἰνοχοεῖν...τόνδε...εἰρεσίῃ γλώσσης ἀποπέμψομεν...τοῦδ᾽ ἐπὶ συμποσίου:
δεξιότης τε λόγου | Φαίακος Μουσῶν
ἐρέτας ἐπὶ σέλματα πέμπει: id. 5. 1 ff.
καί τινες οἶνον ἄγοντες ἐν εἰρεσίῃ
Διονύσου, | συμποσίου ναῦται καὶ
κυλίκων ἐρέται | <μάρνανται> περὶ τοῦδε. Cp. also Cic.
Tusc. IV. 5. 9 quaerebam utrum panderem vela orationis statim, an
eam...dialecticorum remis propellerem. For παραστάτης, of Eros, cp. ὁ παρ᾽ ἑκάστῳ
δαίμων in later Stoic literature (Rohde Psyche II. 316):
Epict. diss. I. 14. 12; Menander (ap.
Mein. Com. IV. 238) ἅπαντι δαίμων ἀνδρὶ
συμπαρίσταται | εὐθὺς γενομένῳ
μυσταγωγὸς τοῦ βίου. For Socrates as σωτήρ, see 220 D ff.: the term is
regularly applied to a ἥρως, e.g. Soph. O. C. 460 (Oedipus); Thuc. V. 11. 2
(Brasidas); Eur. Heracl. 1032 (Eurystheus): Pind. fr. 132 has the
same combination, σωτὴρ ἄριστος: cp. Spenser,
“(Love) the most kind preserver Of living wights.” ἐν πόνῳ might be a reminiscence of Pind.
Nem. X. 78 παῦροι...ἐν πόνῳ
πιστοί: or used, Homerically, of “the toil of war”
(=ἐν μαχαῖς, cp. 220 D). For κυβερνήτης
used metonymously, cp. 197 B (n. on κυβερνᾶν); so Emerson, “Beauty
is the pilot of the young soul.” ἐπιβάτης,
in the present context, must mean “a marine,” classiarius miles, and hence, by metonymy, “a comrade” in
general.—The general sense of the passage is this: “in the
contests both of war and peace the best guide and warden, comrade and rescuer is
Eros.” Cp. also Procl. in I Alc. p. 40.
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