but here, where the subject is the personal beauty, the charms of Theodote, it is more in the Socratic vein that he refers to other personal charms, which engage his thoughts night and day, and keep him at home. Now, it appears too, that Socrates was taken to see her, on account of the fame of her beauty, and goes to her when she is sitting, or rather standing, to a painter; and it is evident from the dialogue, that she did not refuse the exhibition of her personal charms. It seems, then, not improbable, that Socrates was induced to go to her as the painter went, for the advantage of his art as a sculptor, and that the art was that one at home, the τις φιλωτερα σου ενδον. Be that as it may, it is extremely probable that the φιλαι were some personifications of feminine beauty, upon which he was then at work. Are there, then, any such recorded as from his hand? Pausanias says there were. "Thus Socrates, the son of Sophroniscus, made for the Athenians statues of the Graces, before the vestibule of the citadel," And adds the curious fact, that after that time the Graces were represented naked, and that these were clothed. Σωκρατης τε ο Σωφρονισχον προ της ες την ακροπολιν εσοδον Χαριτων ειργασατο αγαλματα Αθηναιοις. Και ταυτα μεν εστιν ὁμοιως απαντα εν εσθετι. Οι δε υστερον, ουκ οιδα εφ οτω, μεταβεβληκασι το σχημα αυταις. Χαριτας γουν, οι κατ εμε επλασσον τε και εγραφον γυμνας. Did not Socrates allude to these his statues of the Graces?—Pausanias, cap. xxxv. lib. 9.
2
The Literary Conglomerate, or Combination of Various Thoughts and Facts. Oxford: 1839. Printed by Thomas Combe.
4
"The fiery youth, with desperate charge,
Made for a space an opening large."
—Marmion.
