Youths, lads, and the beloved · Lexicon

From the book

The Lovers

Plato · Diotimos Editions · 2026

Orientation

At a Glance

The wordNeos means “young”; used substantivally, it identifies a young person or, in the plural, the young.
In The LoversThe lads first possess the initiative.
In this editionThe edition translates paidika consistently as “beloved” and explains the older-lover/younger-beloved terminology in its Key Words.
A place to readδύο τῶν μειρακίων ἐρίζοντε — Two of the lads begin as the disputants.

Meaning

Neos means “young”; used substantivally, it identifies a young person or, in the plural, the young. Meirakion is a youth or lad, the edition’s term for the two who are quarreling. These words mark youth without giving a numerical age. Paidika, though neuter plural in grammatical form, can designate a single beloved youth. Thus “his beloved” at 133b is not evidence that the cultured lover is addressing several beloveds.

The opening description also uses epieikēs, here comely or pleasing, in its superlative epieikestatous. The qualification tēn idean, “in looks,” makes this an assessment of appearance, not a blanket attribution of moral equity. Idea here means look or appearance, not a technical Platonic Form. Eudokimos means esteemed or of good reputation and describes the fathers. These are judgments of social appearance and standing, not guarantees of their children’s wisdom.

The opening’s distinction between the young in the room and two particular lads matters. Socrates sees a broader gathering, singles out two disputants, and sits beside the lover of one of them. The second man is that lover’s rival. The dialogue supports the conclusion that the lovers compete for the same youth; it does not identify either lad by name or assign each a separate lover in a neat four-person pairing.

Use in the book

The lads first possess the initiative. Their diagrams and hand movements command such attention that Socrates asks what they are so earnest about. When the adults turn to the value of philosophy, the lads stop and become listeners. This shift makes the lovers’ argument a performance before those they wish to impress. The cultured lover’s loud claim that disdaining philosophy would make him unworthy even of being considered a man is explicitly intended to reach his beloved’s ears.

Their laughter at the athlete’s retort changes the emotional balance. The man who appeared verbally superior now blushes before his desired audience. At 135a Socrates proposes that the baffled adults ask the lads for help. He does not actually elicit an answer from them. The proposed reversal exposes the possibility that pride prevents learning from an unexpected person; it does not establish that these youths know the right answer.

The opening description links appearance and family reputation: these are youths thought especially comely and born of esteemed fathers. Those are represented social assessments, not proof that beauty or distinguished parentage brings wisdom. In fact, the narrative repeatedly asks what the appearances surrounding education are worth.

Places to read

132aδύο τῶν μειρακίων ἐρίζοντε — Two of the lads begin as the disputants.
133aἡμῶν ἀκροαταὶ ἐγενέσθην — The two become listeners to the adults.
133bἵν’ αὐτοῦ κατακούοι τὰ παιδικά — The lover speaks so that his beloved can hear.

Translation in this edition

The edition translates paidika consistently as “beloved” and explains the older-lover/younger-beloved terminology in its Key Words. Its account of the persons deliberately leaves the unnamed youths unidentified. The use of “lads” should not be converted into a modern exact age category. Likewise, the report of Socrates’ response at 133a belongs to the dramatic depiction of attraction; no further relationship or action is narrated.