INTRODUCTION.

No answer is given in the Lysis to the question, "What is Friendship?" any more than in the Charmides to the question, "What is Temperance?" There are several resemblances in the two Dialogues; the same youthfulness and sense of beauty pervades both of them; they are alike rich in the description of Greek life. The question is again raised of the relation of knowledge to virtue and good, which also recurs in the Laches; and Socrates appears again as the elder friend of the two boys Lysis and Menexenus. In the Charmides, as also in the Laches, he is described as middle-aged; in the Lysis he is advanced in years.

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The Dialogue consists of two scenes or conversations which seem to have no relation to each other. The first is a conversation between Socrates and Lysis, who, like Charmides, is an Athenian youth of noble descent, and of great beauty, goodness, and intelligence: this is carried on in the absence of Menexenus, who is called away to take part in a sacrifice. Socrates asks Lysis whether his father and mother do not love him very much? "Yes, that they do." "Then of course they allow him to do exactly as he likes." "Of course not the very slaves have more liberty than he has." this?" "The reason is that he is not old enough." reason is that he is not wise enough." "For are there not some things which he is allowed to do, although he is not allowed to do others?" "Yes, because he knows them, and does not know the, others." This leads to the conclusion that all men everywhere will trust him in what he knows, but not in what he does not know; for in such matters he will be unprofitable to them, and do them no good. And no one will love him, if he does them no good; and he can only do them good by knowledge; and as he is still without knowledge, he has no conceit of knowledge. In this manner Socrates reads a lesson to Hippothales, the foolish lover of Lysis, respecting the style of conversation which he should address to his beloved.

After the return of Menexenus, Socrates, at the request of Lysis, asks him a new question: "What is friendship? You, Menexenus, who have a friend already, can tell me, who am always longing to find one, what is the secret of this great blessing."

When one man loves another, which is the friend - he who loves, or he who is loved? or are both friends? From the first of these suppositions they are driven to the second; and from the second to the third; and neither the two boys nor Socrates are satisfied with any of them. Socrates turns to the poets, who affirm that God brings like to like (Homer), and to philosophers (Empedocles), who assert also that like is the friend of like. But the bad are not friends, for they are not even like themselves, and still less are they like one another. And the good have no need of one another, and therefore do not care about one another. Moreover there are others who say that likeness is a cause of aversion, and unlikeness of love and friendship; and they too adduce the authority of poets and philosophers in support of their doctrines; for Hesiod says that "potter is jealous of potter, bard of bard; " and subtle doctors tell us that "moist is the friend of dry, hot of cold," and the like. But neither can their doctrine be maintained; for then the just would be the friend of the unjust, good of evil.

Thus we arrive at the conclusion that like is not the friend of like, nor unlike of unlike; and therefore good is not the friend of good, nor evil of evil, nor good of evil, nor evil of good. What remains but that the indifferent, which is neither good nor evil, should be the friend (not of the indifferent, for that would be "like the friend of like," but) of the good?

But why should the indifferent have this attachment to the good? There are circumstances under which such an attachment would be natural. Suppose the indifferent, say the human body, to be desirous of getting rid of some evil, such as disease, which is not essential but only accidental to it (for if the evil were essential the body would cease to be indifferent, and would become evil) — in such a case the indifferent becomes a friend of the good for the sake of getting rid of the evil. In this intermediate "indifferent" position the philosopher or lover of wisdom stands: he is not wise, and yet not unwise, but he has ignorance accidentally clinging to him, and he yearns for wisdom as the cure of the evil. (Cp. Symp. 204.)

After this explanation has been received with triumphant accord, a fresh dissatisfaction begins to steal over the mind of Socrates : Must not friendship be for the sake of some ulterior end? and what can that final cause or end of friendship be, other than the good? But the good is desired by us only as the cure of evil; and therefore if there were no evil there would be no friendship. Some other explanation then has to be devised. May not desire be the source of friendship? And desire is of what a man wants and of what is congenial to him. But then again, the congenial cannot be the same as the like; for like cannot be the friend of like. Nor can the congenial be explained as the good; for good is not the friend of good, as has been also shown. The problem is unsolved, and the three

friends, Socrates, Lysis, and Menexenus, are still unable to find out what a friend is.

Thus, as in the Charmides and Laches, and several of the other Dialogues of Plato (compare especially the Protagoras and Theaetetus), no conclusion is arrived at. The dialogue is what would be called in the language of Thrasyllus tentative or inquisitive. The subject is continued in the Phaedrus and Symposium, and treated, with a manifest reference to the Lysis, in the eighth and ninth books of the Nicomachean Ethics of Aristotle. As in other writings of Plato (for example, the Republic), there is a progress from unconscious morality, illustrated by the unconscious friendship of the two youths, and also by the sayings of the poets ("who are our fathers in wisdom," and yet only tell us half the truth, and in this particular instance are not much improved upon by the philosophers), to a more comprehensive notion of friendship. This, however, is far from being cleared of its perplexity. Two notions appear to be struggling or balancing in the mind of Socrates: First, the sense that friendship arises out of human needs and wants; Secondly, that the higher form or ideal of friendship exists only for the sake of the good. That friends are not necessarily either like or unlike, is also a truth confirmed by experience. But the use of the terms "like" or "good" is too strictly limited; Socrates has allowed himself to be carried away by a sort of eristic or illogical logic against which the truest definition of friendship would be unable to stand. The sense of the interdependence of good and evil, and the allusion to the possibility of the non-existence of evil, are very curious.

The dialectical interest is fully sustained by the dramatic accompaniments. Observe, first, the scene, which is a Greek Palaestra, at a time when a sacrifice is going on, and the Hermaea are in course of celebration; secondly, the "accustomed irony" of Socrates, who declares, as in the Symposium (177 D), that he is ignorant of all other things, but claims to have a knowledge of the mysteries of love. There are also several contrasts of character; first of the dry, caustic Ctesippus, of whom Socrates professes a humorous sort of fear, and Hippothales the flighty lover, who murders sleep by bawling out the name of his beloved; also there is a contrast between the false, exaggerated, sentimental love of Hippothales towards Lysis, and the simple and innocent friendship of the boys with one another. Some difference appears to be intended between the characters of the more talkative Menexenus and the reserved and simple Lysis. Socrates draws out the latter by a new sort of irony, which is sometimes adopted in talking to children, and consists in asking a leading question which can only be answered in a sense contrary to the intention of the question: "Your father and mother of course allow you to drive the chariot ? " "No they don't." When Menexenus returns, the serious dialectic begins.