The scene of this discussion is laid near Thespiae, on the elope
of Mount Helicon; the interlocutors are Plutarch and several of
his friends, 254, 255. The occasion is a match projected between
Ismenodora, a chaste, noble, and rich widow, and Baccho, a beautiful
young man, both of Thespiae, 256. There are different opinions
concerning the propriety of the connection, chiefly on account
of the disparity of age and outward condition, 256. A discussion
arises as to the true nature and foundation of love, as it actually
exists in the world, 258. Does it spring from the desire of carnal
gratification merely, or from some higher impulse? 258, 259. One
speaker pretends that genuine love is that for beautiful boys,
παιδεραστία, and condemns the love of women, 259. Another condemns
male converse as contrary to nature, 260. It is of recent origin,
nourished by the scenes of the palaestra, 261, 262. As Venus is not
present in such scenes, there is no real love, 262. The connection
of Baccho with Ismenodora is objected to by some of the speakers,
on the ground that it would make him dependent on her, 264, 265.
Plutarch advocates the connection, 266. Men have sometimes married
wives who held them in subjection, but came to this result by their
own weakness, 266, 267. There may be a positive advantage in having
a wife older than one’s self, arising from her superior wisdom, 268.
At this point, the company receive information that Ismenodora, with
some friends, had got Baccho into her house, and was holding him
there, 269. A lady warmly in love, 270. Is Love a Deity, or only a
strong human passion? 272. Why should we call in question the deity
of Cupid more than that of Jupiter or Minerva? 273, 274. Why admit
the deity of Mars, the god of war and slaughter, and even of the
nymphs and dryads, and refuse to believe that a god presides over
the tenderest human affections? 275-280. The god of love is not
inferior either in power, or in the benefits he confers, to any other
deity, 281. Mere venereal delight may be purchased for a drachm; it
is soon over, 281, 282. Love, as an affection, has a controlling
power; examples, 283-287. Its power over the ancient heroes, 286.
Love makes cowards brave, and covetous men liberal, 288. There are
different opinions about the gods, but all confess the power of
the god of love, 291. Opinions of the Egyptians concerning the god
of love, 292. Resemblance between the sun and the god of love, and
differences, 293, 294. True love has for its main and ultimate object
the qualities of the mind and heart, 295, 296. True beauty is that of
the soul, 297. Love is the scourge of proud, ill-natured people, 298.
The causes of love are common to both sexes, 299. Love is a noble
and generous affection, 300. In wedlock, founded on true love, there
will be no “mine” and “thine,” 301. There will be mutual respect and
confidence, 301. All other love will be excluded, 302. Illustrated
by the story of Camma, a Galatian lady, 302, 303. A raging passion
for beautiful persons, either male or female, is not true love, 305.
Yet personal charms in a modest woman will fix the affection of a
husband, 305. No earthly joy is so great and so lasting as that
arising from the conjugal union, 307. The love of virtuous women
does not cease with their youth and beauty, 308. Conjugal fidelity
exemplified in the case of Sabinus of Galatia and his wife, 308-310.
The discussion ends with the marriage of Ismenodora and Baccho, 311.