383、接着，第二位演讲者起身，以一段优美的演讲揭示了美丽的起源。他说：“我听到说美丽的起源是爱，但我不同意这个观点。有谁知道爱是什么？谁曾以任何思想观念深思过它？有谁亲眼见过它？请告诉我它在何处。另一方面，我的观点是，智慧是美丽的起源。在女人里面，这是一种深藏不露的智慧；在男人里面，则是一种明显可见的智慧。使得人成为人的，不就是智慧吗？他若不由此成为人，岂不成了一尊雕像或一张画像吗？少女在少男里面所寻的，不就是他具有何种智慧吗？而少男在少女里面所寻的，不就是少女对他的智慧具有哪种情感吗？我所说的智慧是指纯正的道德，因为这是生活的智慧。正因如此，当深藏的智慧靠近并拥抱可见的智慧时，由于这种事从内发生在他们各自的灵里面，所以他们彼此亲吻并结合，这就是所谓的爱情。然后，他们在彼此看来犹如美丽的化身。简言之，智慧就像触及眼睛的火光或火的光辉，并因着它的触及而形成美丽。”
383、之后，第二个人开始讲了。
他说：“我听说过爱是美的来源。但是我并不愿意同意这点。凡人怎么会知道爱是什么？谁有能力去判断它呢？有谁亲眼见过呢。”
我认为智慧是爱的来源——智慧在女人身上是处于隐藏状态的，而在男人身上却是外在的。拥有智慧才能使人成为人。小伙子不也是看到了姑娘对他的智慧的爱吗？这里所说的智慧是指真正的道德，因为这是生命中的智慧。所以是在姑娘的隐藏着的智慧接触小伙子的智慧时，这是在双方精神的内部发生的，二者相互结合，这就被叫作爱，此时他们彼此看上去象是美的图片。
“总而言之，智慧就象是火的光，会点亮眼睛，创造美。”
383. He was followed by a second speaker, who got up to disclose in an elegant speech the source of beauty. 'I have heard,' he said, 'that love is the source of beauty, but I do not accept that opinion. Is there anyone who knows what love is? Has anyone been able to form in his thinking a notion that would enable him to contemplate it? Has anyone set eyes on it? Tell me where it is. My contention is that wisdom is the source of beauty. In women it is a wisdom deeply buried and hidden away, in men a wisdom open and plainly visible. What is it but wisdom which makes a human being human? But for this he would be a sculpture or a painting. What does a young woman look for in a young man but how wise he is? And what does a young man look for in a young woman but what sort of affection she has for his wisdom? I mean by wisdom true morality, since this is the wisdom of life. This is how it is that when the hidden wisdom approaches and embraces the open wisdom, something that occurs inwardly in the spirit of each, they kiss and couple with each other; that is what is called love. Then they look to each other like models of beauty. In short, wisdom is like the light or brilliance of fire, which dazzles the eyes, and in doing so produces beauty.'
383. After him the second speaker arose, to reveal in gracious discourse the origin of beauty.
"I have heard," he said, "that love is the origin of beauty, but I am not inclined to agree. Who among mortals knows what love is? Who has had any mental conception of it so as to examine it? Who has seen it with his eye? Tell me where he is.
"But I assert that wisdom is the origin of beauty - wisdom which in women is inmostly hidden and concealed, which in men is apparent and visible. What makes a person human but wisdom? If it were not for wisdom, a person would be a sculpture or painting. What does a maiden observe in a young man but the nature of his wisdom? And what does a young man observe in a maiden but the nature of her affection for his wisdom? By wisdom I mean genuine morality, because this is wisdom in life. So it is that when her hidden wisdom approaches and embraces his visible wisdom, which happens interiorly in the spirit of each, they kiss each other and unite, and this is called love; and then they appear to each other as pictures of beauty.
"In a word, wisdom is like the light or radiance of a fire, which strikes the eyes, and as it does, creates beauty."
383. After this the second stepped up to disclose the source of beauty through cultivated discourse. He said, "I have heard that love is the source of beauty, but I do not favor the opinion. What man knows what love is? Who has contemplated any abstract image of it in his mind? Who has seen it with his eyes? Say where it is.
"But I claim that wisdom is the source of love - in women a wisdom lying hidden deep within and concealed, in men an open wisdom that stands forth. What makes a person a person except wisdom? Otherwise a person would be a sculpture or a picture.
What does a young woman notice in a young man but the condition of his wisdom? And what does a young man notice in a young woman but the condition of her feelings about his wisdom?
"By wisdom I mean genuine morality, because this is the wisdom of life. For this reason, when the hidden wisdom goes up and embraces the open wisdom - which happens inwardly in the spirits of both - they mutually kiss and join together, and this is called love. And then they seem beautiful to each other.
"In a word, wisdom is like light or the gleam of a fire, which touches the eyes, and forms beauty as it touches them."
383. After him arose the second orator to reveal by elegance of speech the origin of beauty. He said: "I have heard that the origin of beauty is love, but I do not agree with that opinion. Who among men knows what love is? Who has contemplated it with any idea of thought? Who has seen it with his eye? Tell me where it is. I assert, on the other hand, that wisdom is the origin of beauty--in women, wisdom inmostly latent and concealed, in men, wisdom open and standing forth. Whence is man a man but from wisdom? Were he not a man from this, he would be a statue or a picture. What does a maiden give attention to in a young man but the nature of his wisdom? And what does a young man give attention to in a maiden but the nature of her affection for his wisdom? By wisdom I mean genuine morality because this is the wisdom of life. Hence it is, that when latent wisdom approaches and embraces open wisdom, as it does interiorly in the spirit of each of them, they kiss each other and are conjoined, this being what is called love. Then they appear to each other as beauties. In a word, wisdom is as the light or splendor of fire, which touches the eyes, and as it touches, forms beauty."
383. After him the second arose to display the origin of beauty by grace of speech. He said, "I have heard that love is beauty's origin, but I do not accord that idea my assent. Who among men knows what love is? Who has looked on it in any idea of thought? Who has seen it with the eye? Show me the man. But I assert that wisdom is the origin of beauty - in women, a wisdom inmostly latent and hidden; in men, a wisdom manifest and overt. Whence is man a man but from wisdom? If not a man from this, he would be a statue or picture. What does a young woman scan in a young man but what his wisdom is like? And what does a young man regard in a young woman but what her affection is for his wisdom? By wisdom I mean genuine morality, for this is wisdom of life. Hence it is that, when latent wisdom meets and embraces manifest wisdom, which takes place inwardly in the spirit of each, they kiss each other and are conjoined. This we call love. The two then appear beautiful to each other. In a word, wisdom is like the light or brilliance of fire, which draws the eyes, and as it does so, fashions beauty."
383. After him another rose to disclose the origin of beauty by elegance of speech. He said, ‘I have heard that love is the origin of beauty, but I do not favor it with consent. Who among men knows what love is? Who with any idea of thought has contemplated it? Who has seen it with the eye? Tell where it is. But I assert that wisdom is the origin of beauty, in women, wisdom inmostly latent and concealed; in men, wisdom open and manifest. Whence is a man a man but from wisdom? If not from this a man would be a statue or a picture. What does a maiden attend to in a young man but what his wisdom is? And what does a young man regard in a maiden but what her affection is for his wisdom? By wisdom I mean genuine morality, for this is the wisdom of life. Hence it is that, when latent wisdom comes to and embraces open wisdom, which is done inwardly in the spirit of each, they mutually kiss each other and are conjoined; and this is called love; and then they appear to each other as beauties. In a word, wisdom is as the light or splendor of fire, which lightly touches the eyes, and as it touches, forms beauty.'
383. Post hunc surrexit alter per comitatem sermonis revelaturus Originem pulchritudinis; hic dixit, "audivi quod Amor sit Origo pulchritudinis, sed consensu non faveo; quis hominum novit quid Amor; quis aliqua idea cogitationis contemplatus est illum; quis oculo vidit illum; dic ubi est: sed ego assero, quod Sapientia sit origo pulchritudinis, in Foeminis sapientia intime latens et recondita, in Viris sapientia patens et exstans: unde homo est homo nisi ex sapientia; nisi inde, homo foret sculptura aut pictura: quid Virgo attendit apud juvenem, quam qualis sapiens est, et quid juvenis attendit apud virginem, nisi qualis est affectio sapientiae suae; per sapientiam intelligo genuinam moralitatem, quia haec est sapientia vitae; inde est, quod cum sapientia latens adit et amplectitur sapientiam patentem, quod fit interius in utriusque spiritu, se mutuo osculentur et conjungant, et id vocatur Amor, et tunc apparent sibi utrinque ut pulchritudines: verbo, Sapientia est sicut lux seu splendor ignis, qui stringit oculos, et sicut stringit, format pulchritudinem."