Jowett: wantonness

You are a liar, Meletus, not believed even by yourself. For I cannot help thinking, O men of Athens, that Meletus is reckless and impudent, and that he has written this indictment in a spirit of mere wantonness and youthful bravado. Has he not compounded a riddle, thinking to try me ? He said to himself : — I shall see whether this wise Socrates   will discover my ingenious contradiction, or whether I shall be able to deceive him and the rest of them. For he certainly does appear to me to contradict himself in the indictment as much as if he said that Socrates is guilty of not believing in the gods, and yet of believing in them — but this surely is a piece of fun. APOLOGY

But the offspring of the heavenly Aphrodite is derived from a mother in whose birth the female has no part, — she is from the male only ; this is that love which is of youths, and the goddess being older, there is nothing of wantonness in her. Those who are inspired by this love turn to the male, and delight in him who is the more valiant and intelligent nature ; any one may recognise the pure enthusiasts in the very character of their attachments. For they love not boys, but intelligent, beings whose reason is beginning to be developed, much about the time at which their beards begin to grow. And in choosing young men to be their companions, they mean to be faithful to them, and pass their whole life in company with them, not to take them in their inexperience, and deceive them, and play the fool with them, or run away from one to another of them. But the love of young boys should be forbidden by law, because their future is uncertain ; they may turn out good or bad, either in body or soul, and much noble enthusiasm may be thrown away upon them ; in this matter the good are a law to themselves, and the coarser sort of lovers   ought to be restrained by force ; as we restrain or attempt to restrain them from fixing their affections on women of free birth. These are the persons who bring a reproach on love ; and some have been led to deny the lawfulness of such attachments because they see the impropriety and evil of them ; for surely nothing that is decorously and lawfully done can justly be censured. SYMPOSIUM  

I mean to say that men who have followed after gluttony, and wantonness, and drunkenness, and have had no thought of avoiding them, would pass into asses and animals of that sort. What do you think ? PHAEDO  

But of beauty, I repeat again that we saw her there shining in company with the celestial forms ; and coming to earth we find her here too, shining in clearness through the clearest aperture of sense. For sight is the most piercing of our bodily senses ; though not by that is wisdom seen ; her loveliness would have been transporting if there had been a visible image of her, and the other ideas, if they had visible counterparts, would be equally lovely. But this is the privilege of beauty, that being the loveliest she is also the most palpable to sight. Now he who is not newly initiated or who has become corrupted, does not easily rise out of this world to the sight of true beauty in the other ; he looks only at her earthly namesake, and instead of being awed at the sight of her, he is given over to pleasure, and like a brutish beast he rushes on to enjoy and beget ; he consorts with wantonness, and is not afraid or ashamed of pursuing pleasure in violation of nature. But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine beauty ; and at first a shudder runs through him, and again the old awe steals over him ; then looking upon the face of his beloved as of a god he reverences him, and if he were not afraid of being thought a downright madman, he would sacrifice to his beloved as to the image of a god ; then while he gazes on him there is a sort of reaction, and the shudder passes into an unusual heat and perspiration ; for, as he receives the effluence of beauty through the eyes, the wing moistens and he warms. And as he warms, the parts out of which the wing grew, and which had been hitherto closed and rigid, and had prevented the wing from shooting forth, are melted, and as nourishment streams upon him, the lower end of the wings begins to swell and grow from the root upwards ; and the growth extends under the whole soul — for once the whole was winged. PHAEDRUS  

Soc. I omit ten thousand other things, such as beauty and health and strength, and the many beauties and high perfections of the soul : O my beautiful Philebus  , the goddess, methinks, seeing the universal wantonness and wickedness of all things, and that there was in them no limit to pleasures and self-indulgence, devised the limit of law and order, whereby, as you say, Philebus, she torments, or as I maintain, delivers the soul — What think you, Protarchus ? PHILEBUS

Soc. You will soon have a better opportunity of showing whether you do or not, Protarchus. Answer now, and tell me whether you see, I will not say more, but more intense and excessive pleasures in wantonness than in temperance ? Reflect before you speak. PHILEBUS

Ath. That if any one gives too great a power to anything, too large a sail to a vessel, too much food to the body, too much authority to the mind, and does not observe the mean, everything is overthrown, and, in the wantonness of excess runs in the one case to disorders, and in the other to injustice, which is the child of excess. I mean to say, my dear friends, that there is no soul of man, young and irresponsible, who will be able to sustain the temptation of arbitrary power — no one who will not, under such circumstances, become filled with folly, that worst of diseases, and be hated by his nearest and dearest friends : when this happens, his kingdom is undermined, and all his power vanishes from him. And great legislators who know the mean should take heed of the danger. As far as we can guess at this distance of time, what happened was as follows : — LAWS BOOK III

Ath. I see that among men all things depend upon three wants and desires, of which the end is virtue, if they are rightly led by them, or the opposite if wrongly. Now these are eating and drinking, which begin at birth — every animal has a natural desire for them, and is violently excited, and rebels against him who says that he must not satisfy all his pleasures and appetites, and get rid of all the corresponding pains — and the third and greatest and sharpest want and desire breaks out last, and is the fire of sexual lust, which kindles in men every species of wantonness and madness. And these three disorders we must endeavour to master by the three great principles of fear and law and right reason ; turning them away from that which is called pleasantest to the best, using the Muses and the Gods who preside over contests to extinguish their increase and influx. LAWS BOOK VI

Ath. Very likely ; I will endeavour to explain myself more clearly. When I came to the subject of education, I beheld young men and maidens holding friendly intercourse with one another. And there naturally arose in my mind a sort of apprehension — I could not help thinking how one is to deal with a city in which youths and maidens are well nurtured, and have nothing to do, and are not undergoing the excessive and servile toils which extinguish wantonness, and whose only cares during their whole life are sacrifices and festivals and dances. How, in such a state as this, will they abstain from desires which thrust many a man and woman into perdition ; and from which reason, assuming the functions of law, commands them to abstain ? The ordinances already made may possibly get the better of most of these desires ; the prohibition of excessive wealth is a very considerable gain in the direction of temperance, and the whole education of our youth imposes a law of moderation on them ; moreover, the eye of the rulers is required always to watch over the young, and never to lose sight of them ; and these provisions do, as far as human means can effect anything, exercise a regulating influence upon the desires in general. But how can we take precautions against the unnatural loves of either sex, from which innumerable evils have come upon individuals and cities ? How shall we devise a remedy and way of escape out of so great a danger ? Truly, Cleinias, here is a difficulty. In many ways Crete and Lacedaemon furnish a great help to those who make peculiar laws ; but in the matter of love, as we are alone, I must confess that they are quite against us. For if any one following nature should lay down the law which existed before the days of Laius, and denounce these lusts as contrary to nature, adducing the animals as a proof that such unions were monstrous, he might prove his point, but he would be wholly at variance with the custom of your states. Further, they are repugnant to a principle which we say that a legislator should always observe ; for we are always enquiring which of our enactments tends to virtue and which not. And suppose we grant that these loves are accounted by law to be honourable, or at least not disgraceful, in what degree will they contribute to virtue ? Will such passions implant in the soul of him who is seduced the habit of courage, or in the soul of the seducer the principle of temperance ? Who will ever believe this ? — or rather, who will not blame the effeminacy of him who yields to pleasures and is unable to hold out against them ? Will not all men censure as womanly him who imitates the woman ? And who would ever think of establishing such a practice by law ? Certainly no one who had in his mind the image of true law. How can we prove, that what I am saying is true ? He who would rightly consider these matters must see the nature of friendship and desire, and of these so-called loves, for they are of two kinds, and out of the two arises a third kind, having the same name ; and this similarity of name causes all the difficulty and obscurity. LAWS BOOK VIII

Ath. The friendship which arises from contraries is horrible and coarse, and has often no tie of communion ; but that which, arises from likeness is gentle, and has a tie of communion which lasts through life. As to the mixed sort which is made up of them both, there is, first of all, a in determining what he who is possessed by this third love desires ; moreover, he is drawn different ways, and is in doubt between the two principles ; the one exhorting him to enjoy the beauty of youth, and the other forbidding him. For the one is a lover of the body, and hungers after beauty, like ripe fruit, and would fain satisfy himself without any regard to the character of the beloved ; the other holds the desire of the body to be a secondary matter, and looking rather than loving and with his soul desiring the soul of the other in a becoming manner, regards the satisfaction of the bodily love as wantonness ; he reverences and respects temperance and courage and magnanimity and wisdom, and wishes to live chastely with the chaste object of his affection. Now the sort of love which is made up of the other two is that which we have described as the third. Seeing then that there are these three sorts of love, ought the law to prohibit and forbid them all to exist among us ? Is it not rather clear that we should wish to have in the state the love which is of virtue and which desires the beloved youth to be the best possible ; and the other two, if possible, we should hinder ? What do you say, friend Megillus ? LAWS BOOK VIII

Ath. And now let us return from this digression and complete the work of legislation. Laws have been already enacted by us concerning the robbers of the Gods, and concerning traitors, and also concerning those who corrupt the laws for the purpose of subverting the government. A man may very likely commit some of these crimes, either in a state of madness or when affected by disease, or under the influence of extreme old age, or in a fit of childish wantonness, himself no better than a child. And if this be made evident to the judges elected to try the cause, on the appeal of the criminal or his advocate, and he be judged to have been in this state when he committed the offence, he shall simply pay for the hurt which he may have done to another ; but he shall be exempt from other penalties, unless he have slain some one, and have on his hands the stain of blood. And in that case he shall go to another land and country, and there dwell for a year ; and if he return before the expiration of the time which the law appoints, or even set his foot at all on his native land, he shall be bound by the guardians of the law in the public prison for two years, and then go free. LAWS BOOK IX

All the preceding injuries and every kind of assault are deeds of violence ; and every man, woman, or child ought to consider that the elder has the precedence of the younger in honour, both among the Gods and also among men who would live in security and happiness. Wherefore it is a foul thing and hateful to the Gods to see an elder man assaulted by a younger in the city ; and it is reasonable that a young man when struck by an elder should lightly endure his anger, laying up in store for himself a like honour when he is old. Let this be the law : — Every one shall reverence his elder in word and deed ; he shall respect any one who is twenty years older than himself, whether male or female, regarding him or her as his father or mother ; and he shall abstain from laying hands on any one who is of an age to have been his father or his mother, out of reverence to the Gods who preside over birth ; similarly he shall keep his hands from a stranger, whether he be an old inhabitant or newly arrived ; he shall not venture to correct such an one by blows, either as the aggressor or in self-defence. If he thinks that some stranger has struck him out of wantonness or insolence, and ought to be punished, he shall take him to the wardens of the city, but let him not strike him, that the stranger may be kept far away from the possibility of lifting up his hand against a citizen, and let the wardens of the city take the offender and examine him, not forgetting their duty to the God of Strangers, and in case the stranger appears to have struck the citizen unjustly, let them inflict upon him as many blows with the scourge as he has himself inflicted, and quell his presumption. But if he be innocent, they shall threaten and rebuke the man who arrested him, and let them both go. If a person strikes another of the same age or somewhat older than himself, who has no children, whether he be an old man who strikes an old man or a young man who strikes a young man, let the person struck defend himself in the natural way without a weapon and with his hands only. He who, being more than forty years of age, dares to fight with another, whether he be the aggressor or in self defence, shall be regarded as rude and ill-mannered and slavish ; — this will be a disgraceful punishment, and therefore suitable to him. The obedient nature will readily yield to such exhortations, but the disobedient, who heeds not the prelude, shall have the law ready for him : — If any man smite another who is older than himself, either by twenty or by more years, in the first place, he who is at hand, not being younger than the combatants, nor their equal in age, shall separate them, or be disgraced according to law ; but if he be the equal in age of the person who is struck or younger, he shall defend the person injured as he would a brother or father or still older relative. Further, let him who dares to smite an elder be tried for assault, as I have said, and if he be found guilty, let him be imprisoned for a period of not less than a year, or if the judges approve of a longer period, their decision shall be final. But if a stranger or metic smite one who is older by twenty years or more, the same law shall hold about the bystanders assisting, and he who is found guilty in such a suit, if he be a stranger but not resident, shall be imprisoned during a period of two years ; and a metic who disobeys the laws shall be imprisoned for three years, unless the court assign him a longer term. And let him who was present in any of these cases and did not assist according to law be punished, if he be of the highest dass, by paying a fine of a mina ; or if he be of the second class, of fifty drachmas ; or if of the third class, by a fine of thirty drachmas ; or if he be of the fourth class, by a fine of twenty drachmas ; and the generals and taxiarchs and phylarchs and hipparchs shall form the court in such cases. LAWS BOOK IX

Any affinity to wantonness and intemperance ? THE REPUBLIC   BOOK III