of excessive wealth is a very considerable gain in the direction of temperance, and the whole education of our youth imposes a law of moderation on them; moreover, the eye of the rulers is required always to watch over the young, and never to lose sight of them; and these provisions do, as far as human means can effect anything, exercise a regulating influence upon the desires in general.  But how can we take precautions against the unnatural loves of either sex, from which innumerable evils have come upon individuals and cities?  How shall we devise a remedy and way of escape out of so great a danger?  Truly, Cleinias, here is a difficulty.  In many ways Crete and Lacedaemon furnish a great help to those who make peculiar laws; but in the matter of love, as we are alone, I must confess that they are quite against us.  For if any one following nature should lay down the law which existed before the days of Laius, and denounce these lusts as contrary to nature, adducing the animals as a proof that such unions were monstrous, he might prove his point, but he would be wholly at variance with the custom of your states.  Further, they are repugnant to a principle which we say that a legislator should always observe; for we are always enquiring which of our enactments tends to virtue and which not.  And suppose we grant that these loves are accounted by law to the honourable, or at least not disgraceful, in what degree will they contribute to virtue?  Will such passions implant in the soul of him who is seduced the habit of courage, or in the soul of the seducer the principle of temperance?  Who will ever believe this? or rather, who will not blame the effeminacy of him who yields to pleasures and is unable to hold out against them?  Will not all men censure as womanly him who imitates the woman?  And who would ever think of establishing such a practice by law? certainly no one who had in his mind the image of true law.  How can we prove that what I am saying is true?  He who would rightly consider these matters must see the nature of friendship and desire, and of these so-called loves, for they are of two kinds, and out of the two arises a third kind, having the same name; and this similarity of name causes all the difficulty and obscurity.

Cleinias:  How is that?

Athenian:  Dear is the like in virtue to the like, and the equal to the equal; dear also, though unlike, is he who has abundance to him who is in want.  And when either of these friendships becomes excessive, we term the excess love.

Cleinias:  Very true.

Athenian:  The friendship which arises from contraries is horrible and coarse, and has often no tie of communion; but that which arises from likeness is gentle, and has a tie of communion which lasts through life.  As to the mixed sort which is made up of them both, there is, first of all, a difficulty in determining what he who is possessed by this third love desires; moreover, he is drawn different ways,