cf. "Il." xx. 405, {ganutai de
te tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrena
poimen}.

And again, in another passage he says:

Knowing deep devices ({medea}) in his mind, (59)

which is as much as to say, "knowing wise counsels in his mind."
Ganymede, therefore, bears a name compounded of the two words, "joy" and
"counsel," and is honoured among the gods, not as one "whose body," but
"whose mind" "gives pleasure."

(59) Partly "Il." xxiv. 674, {pukina phresi mede' ekhontes}; and "Il."
xxiv. 424, {phila phresi medea eidos}. Cf. "Od." vi. 192; xviii.
67, 87; xxii. 476.

Furthermore (I appeal to you, Niceratus), (60) Homer makes Achilles
avenge Patroclus in that brilliant fashion, not as his favourite, but
as his comrade. (61) Yes, and Orestes and Pylades, (62) Theseus
and Peirithous, (63) with many another noble pair of demigods, are
celebrated as having wrought in common great and noble deeds, not
because they lay inarmed, but because of the admiration they felt for
one another.

(60) As an authority on Homer.

(61) Cf. Plat. "Symp." 179 E: "The notion that Patroclus was the
beloved one is a foolish error into which Aeschylus has fallen,"
etc. (in his "Myrmidons"). See J. A. Symonds, "The Greek Poets,"
2nd series, "Achilles," p. 66 foll.

(62) Concerning whom Ovid ("Pont." iii. 2. 70) says, "nomina fama
tenet."

(63) See Plut. "Thes." 30 foll. (Clough, i. p. 30 foll.); cf. Lucian,
xli. "Toxaris," 10.

Nay, take the fair deeds of to-day: and you shall find them wrought
rather for the sake of praise by volunteers in toil and peril, than by
men accustomed to choose pleasure in place of honour. And yet Pausanias,
(64) the lover of the poet Agathon, (65) making a defence in behalf (66)
of some who wallow in incontinence, has stated that an army composed
of lovers and beloved would be invincible. (67) These, in his opinion,
would, from awe of one another, have the greatest horror of destruction.
A truly marvellous argument, if he means that men accustomed to turn
deaf ears to censure and to behave to one another shamelessly, are more
likely to feel ashamed of doing a shameful deed. He adduced as evidence
the fact that the Thebans and the Eleians (68) recognise the very
principle, and added: Though they sleep inarmed, they do not scruple
to range the lover side by side with the beloved one in the field of
battle. An instance which I take to be no in