evans diotima and demeter in symposium

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H . 21, . 2 (S 2006) © N E

D D M P’ Symposium

ANCY EVANS

Like the goddess Demeter, Diotima rom Mantineia, the prophetess who teaches

Socrates about eros and the “rites o love” in Plato’s S, was a mystagogue

who initiated individuals into her mysteries, mediating to humans esoteric knowl-

edge o the divine. The dialogue, including Diotima’s speech, contains religious and

mystical language, some o which specifcally evokes the emale-centered yearly

celebrations o Demeter at Eleusis. In this essay, I contextualize the worship o

Demeter within the larger system o classical Athenian practices, and propose that

Plato borrowed Eleusinian language because it criticized conventional notions o

the divine, thereby allowing him to reimagine the possibilities or the philosophical

process among humans.

A f P —

; ;

; ; jk k;

. T , , ; T . A

, ,

? W q

,

k ’ ?

—V W

V W ’ P , S

in Plato’s ymposium did indd talk through th long wintr’s night. Th sn



H

, J 416 bce A

just won his frst tragi vitory. H holds a party at his hous, attndd y group A . S

- . S,

, . I k ,

E,

, . I ,

S E .

I , S’ E B1

,

- -, . I , S

, . I

Diotima rom Mantinia, Sorats says, who taught him aout lov, aout Eros,

.

Diotima is in at mor than an ordinary propht; lik th goddss Dmtr,

D , M-

. T

xplor Diotima’s sph as ralld y Sorats in Plato’s ymposium, looking to

th languag and imags that spifally vok th yarly lration o Dm-

K M , P E . D

E M

systm o ivi ult osrvans in th Grk ity-stat (Evans 2002; Foly 1994;

C 1993, 1988; B 1986, 1985; R 1974; M 1961 ,

ssay will urthr xplor th possil impliations that th worship o Dmtr

P. E -

A x,

,

whr ‘human’ is a atgory that inluds oth mal and mal. It is an initiat’s

xprin o t E usinian Mystris t at onstituts t ntra mtap or or B Symposium,

.

I P E

E

A .2 T M

E x - ,

P k A-

. P’ D

M D, A. H

x D

q.



N E 3

T ymposium P

minist (Vlastos 1994; Ny 1990, 150; Brown 1988, 594), nor that Plato disguiss F 1986, 172 , P

, D,

(DB 1988, 183). R, I

P ’

A . T

“ ” z

G - M

bce. O D’

Symposium , x, P’ k, x S,

P , A .

Athenian Civic Religion and the Mysteries

M (ta mustika)

pratis in Gr, among t m t mystris o Dmtr. T s rits i not

ailitat th intnsly privat, individual xprins o union with God known

C (Bk 1983, 248). T Gk

, ,

th ultural oundaris o human rligious xprin dirntly rom th rits

o ivi animal sarif. Civi animal sarif onstitut th ominant mo

x M . T

x

.

Gr was t stat-sponsor ritua o anima sarif thusia Brmmr 1999,39; Simon Pri 1999, 33; Parkr 1996; Osorn 1993; Zaidman and Pantl 1992,

29; Bk 1985, 55). C ,

C ,

. R ,

x . S k

, ;

z (J 1992; D

1989; C 1988). P

, x, . T k

, k

z . Nx,



4 H

, splanchna

, D 1989 . C

z

. T

x. W

q G-R G 1999 ,

O 1993; D 1989 . A

, z ,

, :

’ , splanchna

A x. O

A S’ P’

world (Connor 1988). For xampl, womn’s daily livs wr flld with rligious

, , . W’

inludd vrything rom magial pratis, to initiatory purty and hildirth

rits, to stat-sponsord ult ativitis suh as th Thsmophoria and Parthnaia

Di on 2002 . At t sam tim, t morati institutions run y itizn mn

(C 1988). C

,

x

Gk , z z,

(G 1999).

C G ustika x

fth nturis bce within this ontxt o th Grk polis and its ivi sarifial

ult. Grk mysti rits teletai telea lookd toward th goal or ulfllmnt—th

telos— x j within th polis, otn with th xprss intnt o hanging thir own status atr

. I x .

O

miasma .

F x, , k

- , , -

’

, ,

B 1986 . W

,

A . S



N E 5

ntra part o t stat-sponsor stiva s, as t E usinian Mystris oupi

A. I E , z,

.

S , G

-

. B

. T x

G -

, , x G

E 2002 . I ,

, ,

. T

rration nsurd not union with th divin, ut th possiility to rxprin ,

.

B P’ ,

q, D E,

x A . A

H ymn to emeter (F 1994;

Burkrt 1986; Mylonas 1961) Dmtr, th initiat, was at on tim living among , D

Hads) orily took hr daughtr Kor away to liv with him in th undrworld.

T ymn, ,

, D K

M O P’

(F 1994; R 1974). T

, D E , . T E

Gk x

x ,

,

.

A A E M,

, (mustai, mus es )

( musta ) q

T I H , , K,

D, .4

B T ,



6 H

megara C 1993, 1988,

76–77). A , popta e o tes ,

; H F , M-

“ x ” (F 1994, 66). A

T E , , ,

, — ’ x —

.

C

E , j

uran ntr in Athns. But ontrary to th ustoms o oiial animal sarif, M

. A

y prists wr part o this stival o Dmtr, ut apparntly wr not a part o

T D’ M. I ,

k

E (E 2002). R,

initiats—ma , ma , s av, an r— iat pig ts to Dmtr, wat

th sard drama, and xprind knowldg o th divin dirtly through th

. W E M

’

ourth nturis: Mylonas 1961, 237), w do know rom tstimonia that womn,

, , z .

T is ma s t Mystris, a typ o ritua prati xisting a ongsi ot r po is

, A -

gious institutions. Thy thus allowd mn and womn alik to xprss hanging

.

ositioning Greek mysticism in its wider cultural context allows us to

x “ ” x P E M. T

P

M, P

, , , . T

Symposium,

’ ,

in lassial Athns. Hirarhial pratis in th polis and th mor galitarian

D E x , -

, , .I ymposium M P k

D’ , “” k

“” “ .” T B B



N E

D E.D’ P ’

, , x. J D

E

t po is, so P ato in Diotima’s sp prsnts a irnt onption o uman

xprin and its rlativ distan to and dirn rom th divin. Cntrd

x , E M

, , x

T E.L , D S z

, , B

, theophiles, --

-- - .

Narrative, Mediation, and Knowledge

T ymposium k

ath o Sorats in 399 bce and is spokn y on o Sorats’ ollowrs, a young

A . A ’ z , A

,

k , P W.

T G ,

, A,

long ago had aompanid Sorats to Agathon’s dinnr party uninvitd. This

x ,

itsl rpliats an ssntial aspt o human knowldg. Human knowldg has

q

B 1959 .A A A

A’ , , E.

I P Ex

, encomion. T

P, k

, P, Ex , A-

, A S. A q A

(199–201), S

“” ta erotika “ M, D,” “

” (2012–3). S’

D . D’



8 H

A G —

. D’ S,an rs is t on y ma viw among many ma viws xprss t at vning

.

D’ -

. S’

: S’ -x lenchos A , x

lenchos S, D’ ,

- . T x

,

, . E S’

B 1959 . S

dialogu hav ousd lss on syntax, howvr, and mor on “th [mal] modi-

” , q:

I 1989, 32), (D 1988,

182; Frman 1986, 172). But whil idntiying vntriloquism an rais qustions

, x

, , .

I, D’ -

A ,

(H 1990, 119–20; N 1986, 177).

Diotima mans “Zus-Honor,” ithr in th ativ sns o a woman who honors

Zus, or in t passiv sns o a woman onor y Zus. S is sai to rom

th Ploponnsian ity o Mantinia, whih allid itsl with Sparta during th

P W. T Gk , Mk,

, “ , ,”

D ,

with prophy. Mantinik also ontains what sounds lik th word or “vitory”

; G , D M “D P-.” S

D Mk

.

H , A

,

thusiai A .7 G

the Athenians’ experiences during the Peloponnesian War, including the

429 427 bce S

A 404–403, D’ “P -” P’ .

O S q D,

x j A x



N E

D . S

on livd Eros to vry muh as Agathon has just dsrid in his sph.B q D, S, A ,

Eros to a autiu an goo go . Diotima’s sson in rotis monstrat to

im that Eros was nithr autiul nor good. Using th languag o parnts and

D

S E o ,

, (199). S E ,

E , E

. R , D S , E

; E k, 199 –201 . A ,

E .8

A S D’ , -

. O E

, q : k E

, , ? S z -

kalos kakos, -

“autiul, good” and “ugly, ad”) vr sin Homr nompassd oth physial

j. D

trm twn any two opposit trms. Contraris i goo an a , or autiu

, ; , metaksu

. B S

, D x -

. A (thnetos anthropos

athanatos theos . S S E k

,

, D E

(202, ou e theon).

Diotima t n pro s to ta Sorats t at twn morta an immorta to daimonion, E,

“k.” F, E, ,

daimon 202 . T noun daimon, i t a jtiv daimonion is vry iiu t to

trans at. In t po yt isti systm o assia At ns, a aimon ou in iat

, , , . T

attr is w at it sms to man in t is ia ogu. A fnition o r igious prati

“ ” : “

to daimonion metaksu ,” D

S 2021 . I “ ” onpt o mdiation, in whih a third, intrmdiat trm an ridg two trms

fnd as opposit, or ommonly onivd to ompltly sparat rom ah

. A



H

x

x D’ , G 2023–2038 . A 202, D’ G

pan to daimonion x thusia ,

(mantike), (teletai). S

mn, t ntir art o ivination he mantinike pasa an t s i o prists ot

thusiai

(teletai) k (2027–8). S E

to daimonion,

, , q,

, (2023–5). E to daimonion D’ .

Interlude: The Speech o Aristophanes

Diotima’s discussion of ritual practices ( pan to daimonion relates humans

( nthropoi (theoi). T

‘ ’ A ’ ,

D’ A’.

I , -

, D’

A. A

: , , (189 .). A ,

nthropinen 189 5 . I x

, anthropoi

. L , , ,

, 190 . T

, ,

th androgyn on st o ah. Ths humans wr unning and awsom, and

, Z . T sph in prais o Eros thus also ontrasts human and divin, ut supplis mor

k .

T A ’ 190 –193

— x x —

x. O , ;

t y a ormr y nown an now a , an t y ong to togt r again.

Eah hal lovd th othr hal o th ormr whol muh th sam way Diotima

E . A’

j , Z , A . L k

ying aus o a grat longing to whol, so th gods invntd a nw typ o

. T A ’ E



N E 1

x . I

, A H or a trnity to satisy uman sir, an yt vn t is i not satisy umans

x . A

k x x.9 S

A ’ E.

T A , P -

, f Gk

, x ,

. B

Gk . T ’prision a out w at uman anthropos mans in ontrast to ivin athanatos

,

. T A’

athanatoi . A anthropos

, ,

.10

T , ,

: k , thusiai. T

gods ould not dstroy th human ra (as thy arlir had dstroyd th ra o

G ’

(1905). E A’ ,

atgory ‘human’ in opposition to th divin is dfnd y th rligious haviors

. H

q x .

Humans—indpndnt o gndr—liv in a osmos inhaitd oth y mortals

, ,

.

Eros and the Daimonion

D A

y opposing atgoris o ings, t os w o wi now at an t os w o wi

. B D’ x

that o Aristophans aus it inluds th third mdiating lass o ings, th

daimones. Diotima fns Lov as on o t s daimones t at m iats twn

, . Lk A, D

. T E’ D

now narrats urt r a orats t is aspt o Lov’s status as a m ium twn . L P P

k, pen a, , oros

M, . P E



2 H

A , x

(203). T D’ E ,

. O , D

P k . S

q 203 , E , , , q

q A S

in 220a .). On th othr hand, th athr Poros, who is y natur autiul and

, , , ,

203 5 . T E meta su 2032–3 ;

, , , f .

Eros’s in- twn natur is v op urt r in t opposition o ignoran

and wisdom. Pnia is ignorant, Poros wis, and thir son Eros somwhr in

twn t two. T is ami y r ations ip a ows Diotima in 204 to fn

‘philosophr’ as somon who isn’t ully wis, ut who is rahing atr wisdom.

Sin th gods ar y natur wis (204a), as thy ar y natur autiul, thy

o not ong or wis om an auty. But Eros, a prsonifation o m iation

twn human and divin, laks th ssntial wisdom possssd y his athr

Poros and th othr gods, and is y natur a “philosophr who is twn wis and

ignorant” metaksu, 204 .11 W i t is myt i narrativ o Eros an is parnts

hos th languag o amily rlations that Sorats arlir usd with Agathon

in th lenchos (199 .), Diotima hr rfns th argumnt. Now th languag

o ami ia r ation in a myt rprsnts t r ations ip twn uman anivin. Th myth symolially rprsnts thr ntitis that an mdiat twn

god and mortal: to daimonion, orrt opinion, and th philosophr.

E, daimon ,

2023 .

( k , ,

, x daimonion , , -

(202). B j

, . R

, A

’ D. I ,

D ’ manteia

aimonion; x

A.

But vn t P atoni ia ogu orm, wit its rptition o sp s rom t innr to th outr narrativ lvls, xmplifs how humans mdiat knowldg

or ah othr in th soial world. Th story aout Eros’s mdiating powrs gos

D S, S



N E 13

A , A A , A

Glauon and th unnamd rind—and fnally to us today. Th many narrativayrs n to ra Diotima’s t ory on t ro o sxua ov in uman i

, ,

k . T E’ x

x ,

x x

D S -

. A to daimonion , E

m iats twn ontraris, so too umans m iat now g or a ot r.

T D ,

.

A E

,

. T D’

x E D’ M. Lk E D,

D —

ritual. Dmtr’s myths and rituals, lik Diotima’s storis o Eros, rvolv around

, , ,

. T q

D’ .

irth in the eautiul

T

. A D q E ,

E , S

. S ’ k ,

D’ x . H . T “ ,

” (2067). S zz,

manteia, 206 9 — M D—

.

P k

“ irt in t autiu ” mans. Svra irnt wor s noting irt appar in

D’ (206 .). W

on this irth languag (Pndr 1992; Irigaray 1989, 40), and on how surprising it

x H 1990,117–20), w (Ny 1990, 140–42) hav trid to xplor ully what it might man

j “ ” , x,

anthropoi, .



H

A A ’ , nthropoi

x A . T

A ’

pla and an xptd rligious untion known to thos in th original ourth-

P ’ ymposium. T

anthropoi

x Gk .

B , , “ ”

t ar ir part o Diotima’s sp w r s isusss Eros’s irt , an fns

202–203 . T thusiai teletai

typ o m iation t at aomp is s ommuniation twn t morta uman

an th immortal ivin. But Diotima tahs Sorats that humans an—an

— ,

E, ’ , ,

(207, 207). P ,

, ,

. T x , ,

M

D , D K, E M-

. A A D K,

T, j K,

D B B . L E , ,

D

x E . D’ -

. B

, ,

-

, .

D’ “ . . . ” (2067)

. T

x. A E

, D 1980, 147; H

1990, 117 and 139 .). But a look at othr xampls o atual Grk usag shows

. F x, kueo

; j, , k .12 Tikto k . I

most astrat sns, it mans ring into th world, ngndr; usd with a mal

j, , j, . ennao



N E 15

j, .13 I

Gk E . IE , ,

, ; G ,

. V k kueo tikto

, , : G

tikto hoi tekontes 14

T

. I , G

P , A

all things (kueo: hoephoroi 127), or whn Thognis sings that th polis dos—oros not—pro u tikto t rig t in o itizn. T is tra ition o mtap ori

P ,

A—

j,

. D’ anthropoi j

x

. H, ,

. D

.15 A 2065, D -

us an vn mor a strat notion o morta rpro ution wit t nutr orm

o th sustantiv partiipl, “th ngndring”: to kuoun Whn “th ngndr-

” to kuoun ,

“ ”: tiktei te kai genna 206 5 . T

x x (P 1992); , D

S — —

.

B , , -

Gk-k A k

. W , - W C

x. T D z

. I , ,

E daimon k

(2062 .). W , ,

, x

z L’ . D E x: q

, E, , . “B

in t autiu ” mans not just simp m iation twn uman an ivin, or



N E 1

It is ere in t e iscussion of uman community, memory, irt , an

D E . TG , , ,

potry, in u ot mystia an nonmystia r igious tra itions an groups.

S q

,

. I ,

x ,

D’ E B 1986;

1987 . A ,

, D , E M:

Even you, Socrates, mig t e incorporate muetheies into

erotika . B

telea poptika —

t roti rits xist or t os w o go t roug t m orrt y—I

k . (2095–2102)

D (201–209)

E

uesis . L E T ,

had been a ritual that incorporated Socrates into an esoteric group that

k E, x,

. D : “ , kai su

, S” (2095). O S ( A

), j E

, E , daimon

. E -

.B D

mystris o lov (ta erotika), namly th viw o Bing, or th epoptika. iotima

xtn s t mtap or o an ngn ring ass o morta s y om ining anguag

o irt , sxua ity, an umans wit anguag o E usinian mystia xprin.

D

E x

(2121). T

telea epoptika D’ ;

a t way to t vision o Bing at t top o a a r rom w i t initiatmay look down upon th vision o Bauty itsl. In hr highr grad o visionary

epoptika , D , k

, z



H

, x .

Gz z .P ’

z seeing .17

W , —

— . T

D’

D’ E:

epoptika. P ’ -

D’ roti a D’

(mustika D epoptika . Epoptika

t at mans “ oo upon,” as no ot r maning in assia Gr outsi o t

q E M.

Disussing P ato’s us o visua mtap ors, Nany Tuana an Wi iam Cow -

(1994, 251) “ k -

k .” I

mor nuan un rstan ing o P ato’s u tura ontxt a s us to t opposit

. Gk

. A A

E M, “ x ”

pathein mathein, 15). V

x M, A

P ’ . E theory,

us today has th most astrat and dismodid maning, in th ourth ntury

q :

theaomai . T

P

j.

I D’ poptika, x .

T D’ k

ho hegoumenos, 2106–7 . I D’ telea,

, ,

, ,

210 3 . D hegeomai,

“,” “k, .” T

, . I ,

t initiat ho hegoumenos is t grammatia su jt: t a r on uts t (2106–7). B

z k , -

j 210 3; 210 6, 7 . W j,



N E 1

hegeomai , “ ” 2106

7, in 210 it mans “think, onsidr.” Th ladr drops out atr a rtain point, j B.

S ,

D . Lk ,

x

x M E F 1994; B 1986 . E

- x

o t rits telea at E usis. T poptika 210a onstitut t a van v

E ,

“k ” pro ings wit an a awarnss. In Diotima’s rits o ov, on is to an

xprin as on is to t vision o t mystris at E usis. Bot rv ations,

th Elusinian and th Platoni, ar notaly passiv; on is rought y a amiliar

an trust prson to t spif spot w r arning a out t ivin an ta

. J D E, E -

(mus es , D S,

, x, S A ’

, . W epopta -

E musta ), ,

T M,

. T

x E ,

. T mustai , , epopta

k E , k

. Lk D’ S.

I D’ B o on ,

, k

. T B

theion, 2111–3 . W epopteia 2118–4, D -

. S k k “ ,”

.

F B B

—

tiktein — ’

— —

Beauty. And being theophiles (god-loved/god-loving) belongs ,

,

. (212)



H

In t n , Diotima ta s t at a t oug ing uman as imits, t imits o

B

. D j

:

,

. J

,

. B ; B

puts on into a nw rlation with th divin; on oms theophiles, oth loving .18 T x

,

x k ,

, z . B -

E M.

A D’

(2115), E

(anthropoi 2112, 2121, 7; thnetes; 2113). T

x

, Gk (H

1990; Winklr 1990; Pri 1989; Dovr 1980, 1978). Diotima, as a good tahr,

x j

x (P 1992; N 1990, 142; B 1988). B

k q E x, D -

ats t at t ontxt is not simp y omoroti. S ta s t at t xprin

o loving orrtly is th xprin o ing initiatd orrtly, and rlarning

j/j .

L x j z ,

G . B anthropos

B theophiles, - -

, . D

, anthropos 2121, 7 ,

mutual rlationship with th divin will giv irth to and nurtur virtu, narly

( thanatos, 2127) /.

A D P , P’ D E

K C, D

, , . I



N E 2

, P -

; , “ , , proration” Brown 1988, 607 . T spifa y ma ativitis o giving irt

— E M—

. T , D’ ,

, telos D’ telea poptika. T

B B,

D E .

The Drama o the Mother and Daughter

I P

B E M,

“ ”

k. C E

D’ , “” f -

gious mtaphor. Som hav viwd Diotima’s sph as th lous or Plato’s own

, P

anguag in t mout o a woman aus t r is somt ing in rnt y mor

“” x (B 1932, x, 193). S

k D

P ato ar una to aount or t r igious mnts in t ia ogu Ha prin

1990, 127). F k

,

w o stu y it av a itt intrst in ra ings t at aount or t signifan

o mal xprin. But Elusinian languag annot pushd asid. Writing

E f Gk , S P k,

“O q A” (P 1975, 77). S

G . Y, ,

? W D x

A, P’ . I

x G z’

— — x

z x

G .19

T x , -

, , , x

E D P ,



H

. T E M

, , . I , ,

, M

D . E k

x

. E teletai , , x

Gk

. I , ,

D’ E F

1994, 84). Elusinian initiats witnssd and ontmplatd a divin drama asd x , x , ,

, . B

Symposium teletai), , , E,

P

.

W E k, P E-

x

B— , — . A

. E

ivin appns in t ontxt o oving an nurturing anot r prson. Enoun-

k E;

k E ,

. I , -

rlationship twn human and human, and human and divin. Convntional

“” B,

M D, D K,

E. P’ ymposium

D’ (N 1989; F 1986). B -

z we

G closer

— x

(N 1989, 46).

A P

, - - A,

, f , , ,

A . P ’ E D ,

A , ’

. E ,



N E 23

’ , x

. E k M D , ,

. T

E

D

A, G -. T

x D E

P

. A D , , P ’

E, D, S, A ’

, .

otes

E Symposium R. G. B’ 1909/1932 C (

), J B’ 1901 OCT, K. J. D’ 1980 C

x . A G .1. T G x to on, “ ,” S

“ ” Symposium 207–212), . T

, I to on “B,” q

.

2. W B P ’ “

,” P z “ ,

” (B 1988, 594). I , B k Republic

.

3. Ta musti a an ta muster a ar w at f t - an ourt -ntury Gr s a t s

x , T 6.60 . Ta musti a “ ,” j ; ta musteria

otn translatd as Mystris, or th mystry rligions. Initiatory, ltiv groups inludd

( D D) G M

(A C), O B . F , W

Bk 1986. I

, C .

4. T T G M. E

, k L M A;

mustai.

5. T

P. T x, C

R (1998, 244) E

D’ , te ea epopti a ,



H

D M. D K’ 1998,

265–66 R’ , - M R’

.

6. T outrmost narrativ a so in iats t at Sorats is sti a iv, so it ta s p a

bce W A ’ L J 416 A

217–), A x S

E M -

(T 6.28, 6.53–61). A

, A P , .

M N 1986, 171 -

P A — A

.

7. S k 430, k T

2.47 . B (1932) k D , ’

S, , ,

. S D 1980, 138. I -

D’ A

, . D

rlvan, and hr historial ontxt must ompltly plausil to th Athnian audi-

. A D H (1990, 180): “T D x , P ,

D’ .”

8. T k

. I , -

, . C

“ .”

F q ,

F 1986, N 1986, P 1989. B T P

to m, English spakrs may intrinsially miss th point o what th gnitiv as mant

G , not

.

9. T A’ Symposium

minist philosophial radings o th dialogu, suh as Elizath V. Splman (1994, 98)

“ — D

— .” I .

10. N anthropos A : 1894, 1891, 2, 5,

8, 1895, 1905, 8, 1907, 1905, 1911, 3, 4, 1924. T -

‘’ H ( x, Iliad

9.132–4).

11. An ra Ny ma s an intrsting an quit prsuasiv as or ta ing t ativ

auto i in 204d5 as a dativ o intrst, rathr than a dativ o possssion, thus rmoving ‘’ . I

gignesthai auto(i , “ ” “

” N 1990, 139 .



N E 25

12. Ex ueo “” “ ” H

T eogony 40 ; I ia 19.117, 23.266; H 5.92. T “” A . 44 (

rom th Danai s . Th at that th aorist is ausal maks sns: th simpl aspt o th

. W

j, “,” j “

.” I x, 2031, ekuese, P j.

13. In Homr, tikto is usd o oth mn and womn: o mn, or xampl, Ilia 2.628,

6.155 P G; , x, Ilia 16.180, 22.428 P

an Hu a. Gnnao is t ausa orm o g gnoma , om, orn. S, or xamp ,

S E ectra .

14. This philologial osrvation ontrovrts Halprin’s onlusion (1990, 117–20). N’ (1989, 55) I (

x D)

philologial analysis. I do not ollow E. E. Pndr’s 1992 rading o th txt on this point:

206 x

x “ .” I ,

A’ . A E parents, x

analogous to tekontes: parents oms rom th Latin nominativ plural partiipl o pareo,

“, .”

15. F

and irth in Plato s Pndr 1992, whih disusss th languag o “spiritual prgnany” Symposium . P

, x ant ropos

.

16. Th vr hr in 209a1 is kouousin, again rom ueo, to ar, ngndr, produ.

N 209: kueo; 2091, 2, 1, 5, 3 , tikto

209a3, 2, 3 , an gennao; 209 2, 4, 3 . Most a o t s rr to pop prgnant in

. A ant ropoi 209 4, 1, 4. T q

209 206.

17. T k now Gk, — -

n in i on an oi a. Consi r a t vr s o sing in t is passag: ati e 210 7 ,

katopsetai (2104), kathoran (2116), katidein (2114), kathorao.

18. S D’ k (1980, 159): “ philia .”

C D’ (Z-, --Z)

. L I (1989, 43–44) , L’

, D’ ,

, j, telos. I . T

telos , . T k

, k

telos telea . P (1992, 85)

x

x .19. I , N (1989, 53): “I x, ,

D

S. A



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