his property as "sa femme."

Again, let us consider the effect upon the object of attachment. Let
him but know his beauty is a bond sufficient to enthrall his
lover,[52] and what wonder if he be careless of all else and play the
wanton. Let him discover, on the contrary, that if he would retain his
dear affection he must himself be truly good and beautiful, and it is
only natural he should become more studious of virtue. But the
greatest blessing which descends on one beset with eager longing to
convert the idol of his soul into a good man and true friend is this:
necessity is laid upon himself to practise virtue; since how can he
hope to make his comrade good, if he himself works wickedness? Is it
conceivable that the example he himself presents of what is shameless
and incontinent,[53] will serve to make the beloved one temperate and
modest?

[52] Or, "that by largess of beauty he can enthrall his lover."

[53] See Plat. "Symp." 182 A, 192 A.

I have a longing, Callias, by mythic argument[54] to show you that not
men only, but gods and heroes, set greater store by friendship of the
soul than bodily enjoyment. Thus those fair women[55] whom Zeus,
enamoured of their outward beauty, wedded, he permitted mortal to
remain; but those heroes whose souls he held in admiration, these he
raised to immortality. Of whom are Heracles and the Dioscuri, and
there are others also named.[56] As I maintain, it was not for his
body's sake, but for his soul's, that Ganymede[57] was translated to
Olympus, as the story goes, by Zeus. And to this his very name bears
witness, for is it not written in Homer?