[Footnote 15: Plat. Sympos. p. 201 D. [Greek: gunaiko\s mantikê=s Dioti/mas, ê( tau=ta/ te sophê\ ê)=n kai\ a)/lla polla/, kai\ A)thênai/ois pote\ thusame/nois pro\ tou= loimou= de/ka e)/tê a)nabolê\n e)poi/êse tê=s no/sou, ê)\ dê\ kai\ e)me\ ta\ e)rôtika\ e)di/daxen.] Instead of [Greek: gunaiko\s mantikê=s], which was the old reading, Stallbaum and other editors prefer to write [Greek: gunaiko\s Mantinikê=s], also 211 D. I cannot but think that [Greek: mantikê=s] is right. There is no pertinence or fit meaning in [Greek: Mantinikê=s], whereas the word [Greek: mantikê=s] is in full keeping with what is said about the special religious privileges and revelations of Diotima--that she procured for the Athenians an adjournment of the plague for ten years. The Delphian oracle assured the Lydian king Kroesus that Apollo had obtained from the [Greek: Moi=rai] a postponement of the ruin of the Lydian kingdom for three years, but that he could obtain from them no more (Herodot. i. 91).] [Side-note: Views of Eros presented by Phædrus, Pausanias, Eryximachus, Aristophanes, Agathon.] Both Phædrus[16] and Pausanias, in their respective encomiums upon Eros, dwell upon that God as creating within the human bosom by his inspirations the noblest self-denial and the most devoted heroism, together with the strongest incentives to virtuous behaviour. Pausanias however makes distinctions: recognising and condemning various erotic manifestations as abusive, violent, sensual--and supposing for these a separate inspiring Deity--Eros Pandêmus, contrasted with the good and honourable Eros Uranius[17] or Coelestis. In regard to the different views taken of Eros by Eryximachus, Aristophanes, and Agathon--the first is medical, physiological, cosmical[18]--the second is comic and imaginative, even to exuberance--the third is poetical or dithyrambic: immediately upon which follows the analytical and philosophical exposition ascribed to Sokrates, opened in his dialectic manner by a cross-examination of his predecessor, and proceeding to enunciate the opinions communicated to him by the prophetess Diotima. [Footnote 16: Sydenham conceives and Boeckh (ad Plat. Legg. iii. 694) concurs with him, that this discourse, assigned to Phædrus, is intended by Plato as an imitation of the style of Lysias. This is sufficiently probable. The encomium on Eros delivered by Agathon, especially the concluding part of it (p. 197), mimics the style of florid effeminate poetry, overcharged with balanced phrases ([Greek: i)so/kôla, a)nti/theta]), which Aristophanes parodies in Agathon's name at the beginning of the Thesmophoriazusæ, Athenæus, v. 187 C.] [Footnote 17: Plato, Sympos. pp. 180-181.]