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Title: The Symposium
Author: Xenophon
Translator: H. G. Dakyns
Release Date: September 15, 2008 [EBook #1181]
Last Updated: January 15, 2013
Language: English
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*** START OF THIS PROJECT GUTENBERG EBOOK THE SYMPOSIUM ***
Produced by John Bickers, and David Widger
THE SYMPOSIUM
By Xenophon
Translation by H. G. Dakyns
Xenophon the Athenian was born 431 B.C. He was a
pupil of Socrates. He marched with the Spartans,
and was exiled from Athens. Sparta gave him land
and property in Scillus, where he lived for many
years before having to move once more, to settle
in Corinth. He died in 354 B.C.
The Symposium records the discussion of Socrates
and company at a dinner given by Callias for the
youth Autolycus. Dakyns believed that Plato knew
of this work, and that it influenced him to some
degree when he wrote his own "Symposium."
PREPARER'S NOTE
This was typed from Dakyns' series, "The Works of Xenophon," a
four-volume set. The complete list of Xenophon's works (though
there is doubt about some of these) is:
Work Number of books
The Anabasis 7
The Hellenica 7
The Cyropaedia 8
The Memorabilia 4
The Symposium 1
The Economist 1
On Horsemanship 1
The Sportsman 1
The Cavalry General 1
The Apology 1
On Revenues 1
The Hiero 1
The Agesilaus 1
The Polity of the Athenians and the Lacedaemonians 2
Text in brackets "{}" is my transliteration of Greek text into
English using an Oxford English Dictionary alphabet table. The
diacritical marks have been lost.
THE SYMPOSIUM
or
The Banquet
I
For myself, (1) I hold to the opinion that not alone are the serious
transactions of "good and noble men" (2) most memorable, but that words
and deeds distinctive of their lighter moods may claim some record. (3) In
proof of which contention, I will here describe a set of incidents within
the scope of my experience. (4)
(1) See Aristid. ii. foll.
(2) Or, "nature's noblemen."
(3) Cf. Plut. "Ages." 29 (Clough, iv. 35):『And indeed if, as Xenophon
says, in conversation good men, even in their sports and at their
wine, let fall many sayings that are worth preserving.』See Grote,
"Plato," ii. 228 foll. as to the sportive character of the work.
(4) Or, "let me describe a scene which I was witness of." See Hug.
"Plat. Symp." p. xv. foll.
The occasion was a horse-race (5) at the great Panathenaic festival. (6)
Callias, (7) the son of Hipponicus, being a friend and lover of the boy
Autolycus, (8) had brought the lad, himself the winner of the pankration,
(9) to see the spectacle.
(5) See "Hipparch," ii. 1.
(6) "Held towards the end of July (Hecatombaeon) every year, and with
greater pomp every four years (the third of each Olympiad)."—Gow,
84, 129, n.
(7) Callias. Cobet, "Pros. X." p. 67 foll.; Boeckh, "P. E. A." p. 481.
(8) See Cobet, op. cit. p. 54; Plut. "Lysand." 15 (Clough, iii. 120);
Grote, "H. G." ix. 261.
(9) 420 B.C., al. 421. The date is fixed by the "Autolycus" of
Eupolis. See Athen. v. 216. For the pankration, which comprised
wrestling and boxing, see Aristot. "Rhet." i. S. 14.
As soon as the horse race was over, (10) Callias proceeded to escort
Autolycus and his father, Lycon, to his house in the Piraeus, being
attended also by Niceratus. (11) But catching sight of Socrates along with
certain others (Critobulus, (12) Hermogenes, Antisthenes, and Charmides),
he bade an attendant conduct the party with Autolycus, whilst he himself
approached the group, exclaiming:
(10) See A. Martin, op. cit. p. 265.
(11) Niceratus. See Cobet, op. cit. 71; Boeckh, "P. E. A." 480; Plat.
"Lach." 200 C; "Hell." II. iii. 39; Lys. xviii.; Diod. xiv. 5.
(12) Critobulus, Hermogenes, Antisthenes, Charmides. See "Mem."
A happy chance brings me across your path, just when I am about to
entertain Autolycus and his father at a feast. The splendour of the
entertainment shall be much enhanced, I need not tell you, if my hall (13)
should happily be graced by worthies like yourselves, who have attained to
purity of soul, (14) rather than by generals and cavalry commanders (15)
and a crowd of place-hunters. (16)
(13) Or, "dining-room." See Becker, "Charicles," 265.
(14) See Grote, "H. G." viii. 619 foll. Cf. Plat. "Rep." 527 D;
"Soph." 230 E.
(15) Lit. Strategoi, Hipparchs.
(16) Or, "petitioners for offices of state." Reading {spoudarkhiais}.
Whereat Socrates: When will you have done with your gibes, Callias? Why,
because you have yourself spent sums of money on Protagoras, (17) and
Gorgias, and Prodicus, and a host of others, to learn wisdom, must you
pour contempt on us poor fellows, who are but self-taught tinkers (18) in
philosophy compared with you?
(17) As to Protagoras of Abdera, Gorgias of Leontini, Prodicus of
Ceos, see Plat. "Prot." 314 C, "Rep." x. 600 C, "Apol." 19 E;
"Anab." II. vi. 17; "Mem." II. i. 21; "Encyc. Brit." "Sophists,"
H. Jackson.
(18) Or, "hand-to-mouth cultivators of philosophy," "roturiers." Cf.
Plat. "Rep." 565 A: "A third class who work for themselves"; Thuc.
i. 141:『The Peloponnesians cultivate their own soil, and they
have no wealth either public or private.』Cf. "Econ." v. 4.
Hitherto, no doubt (retorted Callias), although I had plenty of wise
things to say, I have kept my wisdom to myself; but if only you will
honour me with your company to-day, I promise to present myself in quite
another light; you will see I am a person of no mean consideration after
all. (19)
(19) Or, "I will prove to you that I am worthy of infinite respect."
Socrates and the others, while thanking Callias politely for the
invitation, were not disposed at first to join the dinner party; but the
annoyance of the other so to be put off was so obvious that in the end the
party were persuaded to accompany their host.
After an interval devoted to gymnastic exercise (and subsequent anointing
of the limbs) by some, whilst others of them took a bath, the guests were
severally presented to the master of the house.
Autolycus was seated next his father, as was natural, (20) while the rest
reclined on couches. Noting the scene presented, the first idea to strike
the mind of any one must certainly have been that beauty has by nature
something regal in it; and the more so, if it chance to be combined (as
now in the person of Autolycus) with modesty and self-respect. Even as
when a splendid object blazes forth at night, the eyes of men are riveted,
(21) so now the beauty of Autolycus drew on him the gaze of all; nor was
there one of those onlookers but was stirred to his soul's depth by him
who sat there. (22) Some fell into unwonted silence, while the gestures of
the rest were equally significant.
(20) Al.『Autolycus found a seat beside his father, while the rest
reclined on couches in the usual fashion.』See Schneider's note.
(21) Passage imitated by Max. Tyr. "Or." xxiv. 4.
(22) Cf. Plat. "Charm." 154.
It seems the look betokening divine possession, no matter who the god,
must ever be remarkable. Only, whilst the subject of each commoner emotion
passion-whirled may be distinguished by flashings of the eye, by
terror-striking tones of voice, and by the vehement fervour of the man's
whole being, so he who is inspired by temperate and harmonious love (23)
will wear a look of kindlier welcome in his eyes; the words he utters fall
from his lips with softer intonation; and every gesture of his bodily
frame conform to what is truly frank and liberal. Such, at any rate, the
strange effects now wrought on Callias by love. He was like one
transformed, the cynosure of all initiated in the mysteries of this
divinity. (24)
(23) Cf. Plat. "Rep." iii. 403 A: "Whereas true love is a love of
beauty and order, temperate and harmonious."
(24) Cf. "Econ." xxi. 12.
So they supped in silence, the whole company, as if an injunction had been
laid upon them by some superior power. But presently there came a knocking
on the door! Philippus the jester bade the doorkeeper (25) announce him,
with apologies for seeking a night's lodging: (26) he had come, he said,
provided with all necessaries for dining, at a friend's expense: his
attendant was much galled with carrying, nothing but an empty
bread-basket. (27) To this announcement Callias, appealing to his guests,
replied: "It would never do to begrudge the shelter of one's roof: (28)
let him come in." And as he spoke, he glanced across to where Autolycus
was seated, as if to say: "I wonder how you take the jest."
(25) Lit. "him who answers the knock," "the concierge" or hall-porter.
Cf. Theophr. "Char." xiv. 7; Aristot. "Oec." i. 6.
(26) Lit. "and why he wished to put up."
(27) Lit. "and being breakfastless"; cf. Theocr. i. 51. The jester's
humour resembles Pistol's ("Merry Wives," i. 3. 23) "O base
Hungarian wight!"
(28) Or,『How say you, my friends, it would hardly do, methinks, to
shut the door upon him.』See Becker, "Charicles," p. 92.
Meanwhile the jester, standing at the door of the apartment where the
feast was spread, addressed the company:
I believe you know, sirs, that being a jester by profession, it is my
business to make jokes. I am all the readier, therefore, to present
myself, feeling convinced it is a better joke to come to dinner thus
unbidden than by solemn invitation.
Be seated, (29) then (replied the host). The company are fully fed on
serious thoughts, you see, if somewhat starved of food for laughter.
(29) Lit. "Pray, find a couch then."
The feast proceeded; and, if only to discharge the duty laid upon him at a
dinner-party, Philippus must try at once to perpetrate a jest. Failing to
stir a smile, poor fellow, he made no secret of his perturbation.
Presently he tried again; and for the second time the joke fell flat.
Whereat he paused abruptly in the middle of the course, and muffling up
his face, fell prostrate on the couch.
Then Callias: What ails you, sirrah? Have you the cramp? the toothache?
what?
To which the other heaving a deep groan: Yes, Callias, an atrocious ache;
since laughter has died out among mankind, my whole estate is bankrupt.
(30) In old days I would be asked to dinner to amuse the company with
jests. (31) Now all is changed, and who will be at pains to ask me out to
dinner any more? I might as well pretend to be immortal as to be serious.
Nor will any one invite me in hopes of reclining at my board in his turn.
Everyone knows so serious a thing as dinner in my house was never heard
of; it's against the rules—the more's the pity.
(30) Cf. "Cyrop." VI. i. 3; Plat. "Laws," 677 C.
(31) Lit. "by the laughter which I stirred in them."
And as he spoke he blew his nose and snuffled, uttering the while so truly
dolorous a moan (32) that everybody fell to soothing him.﹃They would all
laugh again another day,﹄they said, and so implored him to have done and
eat his dinner; till Critobulus could not stand his lamentation longer,
but broke into a peal of laughter. The welcome sound sufficed. The
sufferer unveiled his face, and thus addressed his inner self: (33) "Be of
good cheer, my soul, there are many battles (34) yet in store for us," and
so he fell to discussing the viands once again.
(32) Philippus would seem to have anticipated Mr. Woodward; see
Prologue to "She Stoops to Conquer":
Pray, would you know the reason I'm crying? The Comic Muse long sick is
now a-dying! And if she goes...
(33) Cf. "Cyrop." I. iv. 13; Eur. "Med." 1056, 1242; Aristoph. "Ach."
357, 480.
(34) Or add, "ere we have expended our last shot." Philippus puns on
the double sense of {sumbolai}. Cf. Aristoph. "Ach." 1210, where
Lamachus groans {talas ego xumboles bareias}, and Dicaeopolis
replies {tois Khousi gar tis xumbolas epratteto}.
Lam. 'Twas at the final charge; I'd paid before
A number of the rogues; at least a score.
Dic. It was a most expensive charge you bore:
Poor Lamachus! he was forced to pay the score.
H. Frere.
II
Now the tables were removed, and in due order they had poured out the
libation, and had sung the hymn. (1) To promote the revelry, there entered
now a Syracusan, with a trio of assistants: the first, a flute-girl,
perfect in her art; and next, a dancing-girl, skilled to perform all kinds
of wonders; lastly, in the bloom of beauty, a boy, who played the harp and
danced with infinite grace. This Syracusan went about exhibiting his
troupe, whose wonderful performance was a source of income to him.
(1) See Plat. "Symp." 176 A; Athen. ix. 408.
After the girl had played to them upon the flute, and then the boy in turn
upon the harp, and both performers, as it would appear, had set the hearts
of every one rejoicing, Socrates turned to Callias:
A feast, upon my word, O princeliest entertainer! (2) Was it not enough to
set before your guests a faultless dinner, but you must feast our eyes and
ears on sights and sounds the most delicious?
(2) Lit. "in consummate style."
To which the host: And that reminds me, a supply of unguents might not be
amiss; (3) what say you? Shall we feast on perfumes also? (4)
(3) Lit.『suppose I tell the servant to bring in some perfumes, so
that we may further feast on fragrance...』Cf. Theophr. "Char."
vii. 6 (Jebb ad loc.)
(4) See Athen. xv. 686.
No, I protest (the other answered). Scents resemble clothes. One dress is
beautiful on man and one on woman; and so with fragrance: what becomes the
woman, ill becomes the man. Did ever man anoint himself with oil of myrrh
to please his fellow? Women, and especially young women (like our two
friends' brides, Niceratus' and Critobulus'), need no perfume, being but
compounds themselves of fragrance. (5) No, sweeter than any perfume else
to women is good olive-oil, suggestive of the training-school: (6) sweet
if present, and when absent longed for. And why? Distinctions vanish with
the use of perfumes. The freeman and the slave have forthwith both alike
one odour. But the scents derived from toils—those toils which every
free man loves (7)—need customary habit first, and time's
distillery, if they are to be sweet with freedom's breath, at last. (8)
(5) Cf. Solomon's Song, iv. 10: "How fair is thy love, my sister, my
spouse! how much better is thy love than wine! and the smell of
thine ointments than all spices!"
(6) Lit. "the gymnasium."
(7) Cf. Aristoph. "Clouds," 1002 foll. See J. A. Symonds,『The Greek
Poets,』1st s., p. 281.
(8) See "Mem." III. x. 5; "Cyrop." VIII. i. 43.
Here Lycon interposed: That may be well enough for youths, but what shall
we do whose gymnastic days are over? What fragrance is left for us?
Soc. Why, that of true nobility, of course.
Lyc. And whence shall a man obtain this chrism?
Soc. Not from those that sell perfumes and unguents, in good sooth.
Lyc. But whence, then?
Soc. Theognis has told us:
From the good thou shalt learn good things, but if with the evil
Thou holdest converse, thou shalt lose the wit that is in thee. (9)
(9) Theog. 35 foll. See "Mem." I. ii. 20; Plat. "Men." 95 D.
Lyc. (turning to his son). Do you hear that, my son?
That he does (Socrates answered for the boy), and he puts the precept into
practice also; to judge, at any rate, from his behaviour. When he had set
his heart on carrying off the palm of victory in the pankration, he took
you into his counsel; (10) and will again take counsel to discover the
fittest friend to aid him in his high endeavour, (11) and with this friend
associate.
(10) It looks as if something had been lost intimating that Autolycus
would have need of some one to instruct him in spiritual things.
For attempts to fill up the lacuna see Schenkl.
(11) Or, "these high pursuits."
Thereupon several of the company exclaimed at once.﹃Where will he find a
teacher to instruct him in that wisdom?﹄one inquired.﹃Why, it is not to
be taught!﹄exclaimed another; to which a third rejoined:﹃Why should it
not be learnt as well as other things?﹄(12)
(12) Cf. for the question {ei arete didakton}, "Mem." I. ii. 19; IV.
i; "Cyrop." III. i. 17; III. iii. 53.
Then Socrates: The question would seem at any rate to be debatable.
Suppose we defer it till another time, and for the present not interrupt
the programme of proceedings. I see, the dancing-girl is standing ready;
they are handing her some hoops.
And at the instant her fellow with the flute commenced a tune to keep her
company, whilst some one posted at her side kept handing her the hoops
till she had twelve in all. With these in her hands she fell to dancing,
and the while she danced she flung the hoops into the air—overhead
she sent them twirling—judging the height they must be thrown to
catch them, as they fell, in perfect time. (13)
(13) "In time with the music and the measure of the dance."
Then Socrates: The girl's performance is one proof among a host of others,
sirs, that woman's nature is nowise inferior to man's. All she wants is
strength and judgment; (14) and that should be an encouragement to those
of you who have wives, to teach them whatever you would have them know as
your associates. (15)
(14) Reading, as vulg. {gnomes de kai iskhuos deitai}; al. continuing
{ouden} from the first half of the sentence, transl.『she has no
lack of either judgment or physical strength.』Lange conj. {romes}
for {gnomes}, "all she needs is force and strength of body." See
Newman, op. cit. i. 419.
(15) Lit.『so that, if any of you has a wife, he may well take heart
and teach her whatever he would wish her to know in dealing with
her.』Cf. "N. A." i. 17.
Antisthenes rejoined: If that is your conclusion, Socrates, why do you not
tutor your own wife, Xanthippe, (16) instead of letting her (17) remain,
of all the wives that are, indeed that ever will be, I imagine, the most
shrewish?
(16) See Cobet, "Pros. Xen." p. 56; "Mem." II. ii. 1; Aul. Gell.『N.
A.』i. 17.
(17) Lit. "dealing with her," "finding in her"; {khro} corresponding
to {khresthai} in Socrates' remarks.
Well now, I will tell you (he answered). I follow the example of the rider
who wishes to become an expert horseman:﹃None of your soft-mouthed,
docile animals for me,﹄he says; "the horse for me to own must show some
spirit": (18) in the belief, no doubt, if he can manage such an animal, it
will be easy enough to deal with every other horse besides. And that is
just my case. I wish to deal with human beings, to associate with man in
general; hence my choice of wife. (19) I know full well, if I can tolerate
her spirit, I can with ease attach myself to every human being else.
(18) Lit. "Because I see the man who aims at skill in horsemanship
does not care to own a soft-mouthed, docile animal, but some
restive, fiery creature."
(19) Lit. "being anxious to have intercourse with all mankind, to deal
with every sort of human being, I possess my wife."
A well-aimed argument, not wide of the mark by any means! (20) the company
were thinking.
(20) Cf. Plat. "Theaet." 179 C.
Hereupon a large hoop studded with a bristling row of upright swords (21)
was introduced; and into the centre of this ring of knives and out of it
again the girl threw somersaults backwards, forwards, several times, till
the spectators were in terror of some accident; but with the utmost
coolness and without mishap the girl completed her performance.
(21) See Becker, "Char." p. 101. Cf. Plat. "Symp." 190; "Euthyd." 294.
Here Socrates, appealing to Antisthenes: None of the present company, I
take it, who have watched this spectacle will ever again deny that courage
can be taught, (22) when the girl there, woman should she be, rushes so
boldly into the midst of swords.
(22) Cf. "Mem." III. ix. 1.
He, thus challenged, answered: No; and what our friend, the Syracusan
here, should do is to exhibit his dancing-girl to the state. (23) Let him
tell the authorities he is prepared, for a consideration, to give the
whole Athenian people courage to face the hostile lances at close
quarters.
(23) Or, "to the city," i.e. of Athens.
Whereat the jester: An excellent idea, upon my word; and when it happens,
may I be there to see that mighty orator (24) Peisander learning to throw
somersaults (25) into swords; since incapacity to look a row of lances in
the face at present makes him shy of military service. (26)
(24) Or, "tribune of the people." Cf. Plat. "Gorg." 520 B; "Laws," 908
D.
(25) Or, "learning to go head over heels into swords."
(26) For Peisander see Cobet, "Pros. Xen." p. 46 foll. A thoroughgoing
oligarch (Thuc. viii. 90), he was the occasion of much mirth to
the comic writers (so Grote, "H. G." viii. 12). See re his『want
of spirit』Aristoph. "Birds," 1556:
{entha kai Peisandros elthe deomenos psukhen idein, e zont ekeinon
proulipe, k.t.l.}
where the poet has a fling at Socrates also:
Socrates beside the brink, Summons from the murky sink Many a disembodied
ghost; And Peisander reached the coast To raise the spirit that he lost;
With conviction strange and new, A gawky camel which he slew, Like
Ulysses.—Whereupon, etc.
H. Frere
Cf. "Peace," 395; "Lysistr." 490.
At this stage of the proceedings the boy danced.
The dance being over, Socrates exclaimed: Pray, did you notice how the
beauty of the child, so lovely in repose, became enhanced with every
movement of his supple body?
To which Charmides replied: How like a flatterer you are! one would think
you had set yourself to puff the dancing-master. (27)
(27) See "The Critic," I. ii.
To be sure (he answered solemnly); and there's another point I could not
help observing: how while he danced no portion of his body remained idle;
neck and legs and hands together, one and all were exercised. (28) That is
how a man should dance, who wants to keep his body light and healthy. (29)
(Then turning to the Syracusan, he added): I cannot say how much obliged I
should be to you, O man of Syracuse, for lessons in deportment. Pray teach
me my steps. (30)
(28) Cf. "Pol. Lac." v. 9.
(29) Cf. Aristot. "H. A." vi. 21. 4.
(30) "Gestures," "postures," "figures." See Eur. "Cycl." 221;
Aristoph. "Peace," 323; Isocr. "Antid." 183.
And what use will you make of them? (the other asked).
God bless me! I shall dance, of course (he answered).
The remark was greeted with a peal of merriment.
Then Socrates, with a most serious expression of countenance: (31) You are
pleased to laugh at me. Pray, do you find it so ridiculous my wishing to
improve my health by exercise? or to enjoy my victuals better? to sleep
better? or is it the sort of exercise I set my heart on? Not like those
runners of the long race, (32) to have my legs grow muscular and my
shoulders leaner in proportion; nor like a boxer, thickening chest and
shoulders at expense of legs; but by distribution of the toil throughout
my limbs (33) I seek to give an even balance to my body. Or are you
laughing to think that I shall not in future have to seek a partner in the
training school, (34) whereby it will not be necessary for an old man like
myself to strip in public? (35) All I shall need will be a seven-sofa'd
chamber, (36) where I can warm to work, (37) just like the lad here who
has found this room quite ample for the purpose. And in winter I shall do
gymnastics (38) under cover, or when the weather is broiling under
shade.... But what is it you keep on laughing at—the wish on my part
to reduce to moderate size a paunch a trifle too rotund? Is that the
source of merriment? (39) Perhaps you are not aware, my friends, that
Charmides—yes! he there—caught me only the other morning in
the act of dancing?
(31) "Bearing a weighty and serious brow."
(32) "Like your runner of the mile race." Cf. Plat. "Prot." 335 E.
(33) Or, "resolute exercise of the whole body." See Aristot. "Pol."
viii. 4. 9; "Rhet." i. 5. 14.
(34) Or, "be dependent on a fellow-gymnast." "Pol. Lac." ix. 5; Plat.
"Soph." 218 B; "Laws," 830 B; "Symp." 217 B, C.
(35) Or, "to strip in public when my hair turns gray." Socrates was
(421 B.C.) about 50, but is pictured, I think, as an oldish man.
(36) See Aristot. "H. A." ix. 45. 1; "Econ." viii. 13.
(37) Passage referred to by Diog. Laert. ii. 5. 15; Lucian, "de Salt."
25; Plut. "Praec. San." 496.
(38) "Take my exercise."
(39) Zeune cf. Max. Tyr. "Diss." vii. 9; xxxix. 5.
Yes, that I will swear to (the other answered), and at first I stood
aghast, I feared me you had parted with your senses; but when I heard your
explanation, pretty much what you have just now told us, I went home and—I
will not say, began to dance myself (it is an accomplishment I have not
been taught as yet), but I fell to sparring, (40) an art of which I have a
very pretty knowledge.
(40) "Sparring," etc., an art which Quintil. "Inst. Or." i. 11, 17,
attributes to Socrates. Cf. Herod. vi. 129 concerning
Hippocleides; and Rich, "Dict. of Antiq." s.v. "Chironomia."
That's true, upon my life! (exclaimed the jester). One needs but look at
you to see there's not a dram of difference between legs and shoulders.
(41) I'll be bound, if both were weighed in the scales apart, like﹃tops
and bottoms,﹄the clerks of the market (42) would let you off scot-free.
(41) Lit. "your legs are equal in weight with your shoulders." Cf.
"Od." xviii. 373, {elikes... isophoroi boes}, "of equal age and
force to bear the yoke."—Butcher and Lang.
(42) See Boeckh, "Public Economy of Athens," p. 48; Aristoph.
"Acharn." 723; Lys. 165, 34.
Then Callias: O Socrates, do please invite me when you begin your dancing
lessons. I will be your vis-a-vis, (43) and take lessons with you.
(43) Cf. "Anab." V. iv. 12.
Come on (the jester shouted), give us a tune upon the pipe, and let me
show you how to dance.
So saying up he got, and mimicked the dances of the boy and girl in
burlesque fashion, and inasmuch as the spectators had been pleased to
think the natural beauty of the boy enhanced by every gesture of his body
in the dance, so the jester must give a counter-representation, (44) in
which each twist and movement of his body was a comical exaggeration of
nature.
(44) Reading {antepedeizen}. Cf. Plat. "Theaet." 162 B; "Ages." i. 12;
if vulg. {antapedeizen}, transl.『would prove per contra each
bend,』etc. Cf. Aristot. "Rhet." ii. 26. 3.
And since the girl had bent herself backwards and backwards, till she was
nearly doubled into the form of a hoop, so he must try to imitate a hoop
by stooping forwards and ducking down his head.
And as finally, the boy had won a round of plaudits for the manner in
which he kept each muscle of the body in full exercise whilst dancing, so
now the jester, bidding the flute-girl quicken the time (presto! presto!
prestissimo!), fell to capering madly, tossing legs and arms and head
together, until he was fairly tired out, and threw himself dead beat upon
the sofa, gasping:
There, that's a proof that my jigs too are splendid exercise; at any rate,
I am dying of thirst; let the attendant kindly fill me the mighty goblet.
(45)
(45) Cf. Plat. "Symp." 223 C.
Quite right (said Callias), and we will pledge you. Our throats are
parched with laughing at you.
At this point Socrates: Nay, gentlemen, if drinking is the order of the
day, I heartily approve. Wine it is in very truth that moistens the soul
of man, (46) that lulls at once all cares to sleep, even as mandragora
(47) drugs our human senses, and at the same time kindles light-hearted
thoughts, (48) as oil a flame. Yet it fares with the banquets of men, (49)
if I mistake not, precisely as with plants that spring and shoot on earth.
When God gives these vegetable growths too full a draught of rain, they
cannot lift their heads nor feel the light air breathe through them; but
if they drink in only the glad supply they need, they stand erect, they
shoot apace, and reach maturity of fruitage. So we, too, if we drench our
throats with over-copious draughts, (50) ere long may find our legs begin
to reel and our thoughts begin to falter; (51) we shall scarce be able to
draw breath, much less to speak a word in season. But if (to borrow
language from the mint of Gorgias (52)), if only the attendants will bedew
us with a frequent mizzle (53) of small glasses, we shall not be violently
driven on by wine to drunkenness, but with sweet seduction reach the goal
of sportive levity.
(46) Cf. Plat. "Laws," 649; Aristoph. "Knights," 96:
Come, quick now, bring me a lusty stoup of wine, To moisten my
understanding and inspire me (H. Frere).
(47) Cf. Plat. "Rep." vi. 488 C; Dem. "Phil." iv. 133. 1; Lucian v.,
"Tim." 2; lxxiii., "Dem. Enc." 36. See "Othello," iii. 3. 330:
Not poppy, nor mandragora, Nor all the drowsy syrups of the world;
"Antony and Cl." i. 5, 4.
(48) Cf. 1 Esdras iii. 20:『It turneth also every thought into jollity
and mirth,』{eis euokhian kai euphrosunen}. The whole passage is
quoted by Athen. 504. Stob. "Fl." lvi. 17.
(49) Reading {sumposia}, cf. Theog. 298, 496; or if after Athen.
{somata} transl. "persons."
(50) Or, "if we swallow at a gulp the liquor." Cf. Plat. "Sym." 176 D.
(51) See "Cyrop." I. iii. 10, VIII. viii. 10; Aristoph. "Wasps," 1324;
"Pol. Lac." v. 7.
(52) For phrases filed by Gorgias, see Aristot. "Rhet." iii. 3;
"faults of taste in the use of metaphors," Longin. "de Subl." 3.
See also Plat. "Symp." 198 C.
(53) Cf. Aristoph. "Peace," 1141; Theophr. "Lap." 13; Lucian, xvii.,
"De merc. cond." 27; Cic. "Cat. m." 14, transl. "pocula...
minuta atque rorantia."
The proposition was unanimously carried, with a rider appended by
Philippus: The cup-bearers should imitate good charioteers, and push the
cups round, quickening the pace each circuit. (54)
(54) Or, "at something faster than a hand-gallop each round." See the
drinking song in "Antony and Cl." i. 7. 120.
III
During this interval, whilst the cup-bearers carried out their duties, the
boy played on the lyre tuned to accompany the flute, and sang. (1)
(1) Cf. Plat. "Laws," 812 C; Aristot. "Poet." i. 4.
The performance won the plaudits of the company, and drew from Charmides a
speech as follows: Sirs, what Socrates was claiming in behalf of wine
applies in my opinion no less aptly to the present composition. So rare a
blending of boyish and of girlish beauty, and of voice with instrument, is
potent to lull sorrow to sleep, and to kindle Aphrodite's flame.
Then Socrates, reverting in a manner to the charge: The young people have
fully proved their power to give us pleasure. Yet, charming as they are,
we still regard ourselves, no doubt, as much their betters. What a shame
to think that we should here be met together, and yet make no effort
ourselves to heighten the festivity! (2)
(2) See Plat. "Prot." 347 D;『A company like this of ours, and men
such as we profess to be, do not require the help of another's
voice,』etc.—Jowett. Cf. id. "Symp." 176: "To-day let us have
conversation instead; and if you will allow me, I will tell you
what sort of conversation."
Several of the company exclaimed at once: Be our director then yourself.
Explain what style of talk we should engage in to achieve that object. (3)
(3) {exegou}. "Prescribe the form of words we must lay hold of to
achieve the object, and we will set to work, arch-casuist."
Nothing (he replied) would please me better than to demand of Callias a
prompt performance of his promise. He told us, you recollect, if we would
dine with him, he would give us an exhibition of his wisdom.
To which challenge Callias: That I will readily, but you on your side, one
and all, must propound some virtue of which you claim to have the
knowledge.
Socrates replied: At any rate, not one of us will have the least objection
to declaring what particular thing he claims to know as best worth having.
Agreed (proceeded Callias); and for my part I proclaim at once what I am
proudest of. My firm belief is, I have got the gift to make my
fellow-mortals better.
Make men better! (cried Antisthenes); and pray how? by teaching them some
base mechanic art? or teaching them nobility of soul? (4)
(4) Or, "beauty and nobility of soul" ({kalokagathia}). See "Mem." I.
vi. 14.
The latter (he replied), if justice (5) be synonymous with that high type
of virtue.
(5) i.e. "social uprightness."
Of course it is (rejoined Antisthenes) the most indisputable specimen.
Since, look you, courage and wisdom may at times be found calamitous to
friends or country, (6) but justice has no single point in common with
injustice, right and wrong cannot commingle. (7)
(6) See "Mem." IV. ii. 33.
(7) i.e. "the one excludes the other."
Well then (proceeded Callias), as soon (8) as every one has stated his
peculiar merit, (9) I will make no bones of letting you into my secret.
You shall learn the art by which I consummate my noble end. (10) So now,
Niceratus, suppose you tell us on what knowledge you most pride yourself.
(8) Reading {emon}. Al. {umon}, "when you others."
(9) Lit. "what he has for which to claim utility."
(10) Or, "give the work completeness." Cf. Plat. "Charm." 173 A;
"Gorg." 454 A.
He answered: My father, (11) in his pains to make me a good man, compelled
me to learn the whole of Homer's poems, and it so happens that even now I
can repeat the "Iliad" and the "Odyssey" by heart. (12)
(11) Nicias.
(12) Of, "off-hand." See "Mem." III. vi. 9; Plat. "Theaet." 142 D.
You have not forgotten (interposed Antisthenes), perhaps, that besides
yourself there is not a rhapsodist who does not know these epics?
Forgotten! is it likely (he replied), considering I had to listen to them
almost daily?
Ant. And did you ever come across a sillier tribe of people than these
same rhapsodists? (13)
(13) Cf. "Mem." IV. ii. 10.
Nic. Not I, indeed. Don't ask me to defend their wits.
It is plain (suggested Socrates), they do not know the underlying meaning.
(14) But you, Niceratus, have paid large sums of money to Anaximander, and
Stesimbrotus, and many others, (15) so that no single point in all that
costly lore is lost upon you. (16) But what (he added, turning to
Critobulus) do you most pride yourself upon?
(14) i.e.『they haven't the key (of knowledge) to the allegorical or
spiritual meaning of the sacred text.』Cf. Plat. "Crat." 407;
"Ion," 534; "Rep." 378, 387; "Theaet." 180; "Prot." 316. See
Grote, "H. G." i. 564.
(15) See Aristot. "Rhet." iii. 11, 13. "Or we may describe Niceratus
(not improbably our friend) as a 'Philoctetes stung by Pratys,'
using the simile of Thrasymachus when he saw Niceratus after his
defeat by Pratys in the rhapsody with his hair still dishevelled
and his face unwashed."—Welldon. As to Stesimbrotus, see Plat.
"Ion," 530: "Ion. Very true, Socrates; interpretation has
certainly been the most laborious part of my art; and I believe
myself able to speak about Homer better than any man; and that
neither Metrodorus of Lampsacus, nor Stesimbrotus of Thasos, nor
Glaucon, nor any one else who ever was, had as good ideas about
Homer, or as many of them, as I have."—Jowett. Anaximander,
probably of Lampsacus, the author of a {'Erologia}; see Cobet,
"Pros. Xen." p. 8.
(16) Or,『you will not have forgotten one point of all that precious
teaching.』Like Sir John Falstaff's page (2 "Henry IV." ii. 2.
100), Niceratus, no doubt, has got many "a crown's worth of good
interpretations."
On beauty (answered Critobulus).
What (Socrates rejoined), shall you be able to maintain that by your
beauty you can make us better?
Crit. That will I, or prove myself a shabby sort of person.
Soc. Well, and what is it you pride yourself upon, Antisthenes?
On wealth (he answered).
Whereupon Hermogenes inquired: Had he then a large amount of money? (17)
(17) i.e. "out at interest," or, "in the funds," as we should say.
Not one sixpence: (18) that I swear to you (he answered).
(18) Lit. "not an obol" = "a threepenny bit," circa.
Herm. Then you possess large property in land?
Ant. Enough, I daresay, for the youngster there, Autolycus, to dust
himself withal. (19)
(19) i.e. "to sprinkle himself with sand, after anointing." Cf.
Lucian, xxxviii., "Amor." 45.
Well, we will lend you our ears, when your turn comes (exclaimed the
others).
Soc. And do you now tell us, Charmides, on what you pride yourself.
Oh, I, for my part, pride myself on poverty (he answered).
Upon my word, a charming business! (exclaimed Socrates). Poverty! of all
things the least liable to envy; seldom, if ever, an object of contention;
(20) never guarded, yet always safe; the more you starve it, the stronger
it grows.
(20) Cf. Plat. "Rep." 521 A; "Laws," 678 C.
And you, Socrates, yourself (their host demanded), what is it you pride
yourself upon?
Then he, with knitted brows, quite solemnly: On pandering. (21) And when
they laughed to hear him say this, (22) he continued: Laugh to your hearts
content, my friends; but I am certain I could make a fortune, if I chose
to practise this same art.
(21) Or, more politely, "on playing the go-between." See Grote,『H.
G.』viii. 457, on the "extremely Aristophanic" character of the
"Symposium" of Xenophon.
(22) "Him, the master, thus declare himself."
At this point Lycon, turning to Philippus: We need not ask you what you
take the chiefest pride in. What can it be, you laughter-making man,
except to set folk laughing?
Yes (he answered), and with better right, I fancy, than Callippides, (23)
the actor, who struts and gives himself such pompous airs, to think that
he alone can set the crowds a-weeping in the theatre. (24)
(23) For illustrative tales about him see Plut. "Ages." xxi.; "Alcib."
xxxii.; Polyaen. vi. 10. Cf. "Hell." IV. viii. 16.
(24) Or, "set for their sins a-weeping."
And now you, Lycon, tell us, won't you (asked Antisthenes), what it is you
take the greatest pride in?
You all of you, I fancy, know already what that is (the father answered);
it is in my son here.
And the lad himself (some one suggested) doubtless prides himself, beyond
all else, on having won the prize of victory.
At that Autolycus (and as he spoke he blushed) answered for himself: (25)
No indeed, not I.
(25) Cf. Plat. "Charm." 158 C.
The company were charmed to hear him speak, and turned and looked; and
some one asked: On what is it then, Autolycus?
To which he answered: On my father (and leaned closer towards him).
At which sight Callias, turning to the father: Do you know you are the
richest man in the whole world, Lycon?
To which Lycon: Really, I was not aware of that before.
Then Callias: Why then, it has escaped you that you would refuse the whole
of Persia's wealth, (26) in exchange for your own son.
(26) Lit. "of the Great King." Cf. "Cyrop." VIII. iii. 26.
Most true (he answered), I plead guilty; here and now I am convicted (27)
of being the wealthiest man in all the world!
(27) "Caught flagrante delicto. I do admit I do out-Croesus Croesus."
And you, Hermogenes, on what do you plume yourself most highly? (asked
Niceratus).
On the virtue and the power of my friends (he answered), and that being
what they are, they care for me.
At this remark they turned their eyes upon the speaker, and several spoke
together, asking: Will you make them known to us?
I shall be very happy (he replied).
IV
At this point, Socrates took up the conversation: It now devolves on us to
prove in turn that what we each have undertaken to defend is really
valuable.
Then Callias: Be pleased to listen to me first: My case is this, that
while the rest of you go on debating what justice and uprightness are, (1)
I spend my time in making men more just and upright.
(1) {to to dikaion}; cf. "Mem." IV. iv.
Soc. And how do you do that, good sir?
Call. By giving money, to be sure.
Antisthenes sprang to his feet at once, and with the manner of a
cross-examiner demanded: Do human beings seem to you to harbour justice in
their souls, or in their purses, (2) Callias?
(2) Or, "pockets."
Call. In their souls.
Ant. And do you pretend to make their souls more righteous by putting
money in their pockets?
Call. Undoubtedly.
Ant. Pray how?
Call. In this way. When they know that they are furnished with the means,
that is to say, my money, to buy necessaries, they would rather not incur
the risk of evil-doing, and why should they?
Ant. And pray, do they repay you these same moneys?
Call. I cannot say they do.
Ant. Well then, do they requite your gifts of gold with gratitude?
Call. No, not so much as a bare "Thank you." In fact, some of them are
even worse disposed towards me when they have got my money than before.
Now, here's a marvel! (exclaimed Antisthenes, and as he spoke he eyed the
witness with an air of triumph). You can render people just to all the
world, but towards yourself you cannot?
Pray, where's the wonder? (asked the other). Do you not see what scores of
carpenters and house-builders there are who spend their time in building
houses for half the world; but for themselves they simply cannot do it,
and are forced to live in lodgings. And so admit that home-thrust, Master
Sophist; (3) and confess yourself confuted.
(3) "Professor of wisdom."
Upon my soul, he had best accept his fate (4) (said Socrates). Why, after
all, you are only like those prophets who proverbially foretell the future
for mankind, but cannot foresee what is coming upon themselves.
(4) Or, "the coup de grace."
And so the first discussion ended. (5)
(5) Or, "so ended fytte the first of the word-controversy."
Thereupon Niceratus: Lend me your ears, and I will tell you in what
respects you shall be better for consorting with myself. I presume,
without my telling you, you know that Homer, being the wisest of mankind,
has touched upon nearly every human topic in his poems. (6) Whosoever
among you, therefore, would fain be skilled in economy, or oratory, or
strategy; whose ambition it is to be like Achilles, or Ajax, Nestor, or
Odysseus—one and all pay court to me, for I have all this knowledge
at my fingers' ends.
(6) Or, "his creations are all but coextensive with every mortal
thing."
Pray (interposed Antisthenes), (7) do you also know the way to be a king?
(8) since Homer praises Agamemnon, you are well aware, as being
A goodly king and eke a spearman bold. (9)
(7) Some modern critics (e.g. F. Dummler, "Antisthenica," p. 29 foll.)
maintain plausibly that the author is here glancing (as also Plato
in the "Ion") at Antisthenes' own treatises against the
Rhapsodists and on a more correct interpretation of Homer, {peri
exegeton} and {peri 'Omerou}.
(8) Or, "Have you the knowledge also how to play the king?"
(9) "Il." iii. 179. See "Mem." III. ii. 2.
Nic. Full well I know it, and full well I know the duty of a skilful
charioteer; how he who holds the ribbons must turn his chariot nigh the
pillar's edge (10)
Himself inclined upon the polished chariot-board A little to the left of
the twin pair: the right hand horse Touch with the prick, and shout a
cheery shout, and give him rein. (11)
I know another thing besides, and you may put it to the test this instant,
if you like. Homer somewhere has said: (12)
And at his side an onion, which to drink gives relish.
So if some one will but bring an onion, you shall reap the benefit of my
sage lore (13) in less than no time, and your wine will taste the sweeter.
(10) "Il." xxiii. 335; Plat. "Ion," 537.
(11) Lit. "yield him the reins with his hands."
(12) "Il." xi.630: "And set out a leek savourer of drink" (Purves).
Plat. "Ion," 538 C.
(13) "My culinary skill."
Here Charmides exclaimed: Good sirs, let me explain. Niceratus is anxious
to go home, redolent of onions, so that his fair lady may persuade
herself, it never entered into anybody's head to kiss her lord. (14)
(14) See Shakesp. "Much Ado," v. 2. 51 foll.; "Mids. N. D." iv. 2.
Bless me, that isn't all (continued Socrates); if we do not take care, we
shall win ourselves a comic reputation. (15) A relish must it be, in very
truth, that can sweeten cup as well as platter, this same onion; and if we
are to take to munching onions for desert, see if somebody does not say of
us,﹃They went to dine with Callias, and got more than their deserts, the
epicures.﹄(16)
(15) Lit. "I warrant you! (quoth Socrates) and there's another funny
notion we have every chance of getting fathered on us."
(16) Or, "and had a most hilarious and herbaceous time."
No fear of that (rejoined Niceratus). Always take a bite of onion before
speeding forth to battle, just as your patrons of the cock-pit give their
birds a feed of garlic (17) before they put them for the fight. But for
ourselves our thoughts are less intent perhaps on dealing blows than
blowing kisses. (18)
(17) Cf. Aristoph. "Knights," 494:
Chorus. And here's the garlic. Swallow it down! Sausage Seller.... What
for? Chorus. It will prime you up and make you fight the better.
H. Frere.
(18) "We are concerned less with the lists of battle than of love";
"we meditate no furious close of battle but of lips." Lit. "how we
shall kiss some one rather than do battle with."
After such sort the theme of their discourse reached its conclusion.
Then Critobulus spoke: It is now my turn, I think, to state to you the
grounds on which I pride myself on beauty. (19)
(19) See "Hellenica Essays," p. 353.
A chorus of voices rejoined: Say on.
Crit. To begin with, if I am not beautiful, as methinks I be, you will
bring on your own heads the penalty of perjury; for, without waiting to
have the oath administered, you are always taking the gods to witness that
you find me beautiful. And I must needs believe you, for are you not all
honourable men? (20) If I then be so beautiful and affect you, even as I
also am affected by him whose fair face here attracts me, (21) I swear by
all the company of heaven I would not choose the great king's empire in
exchange for what I am—the beauty of the world, the paragon of
animals. (22) And at this instant I feast my eyes on Cleinias (23)
gladlier than on all other sights which men deem fair. Joyfully will I
welcome blindness to all else, if but these eyes may still behold him and
him only. With sleep and night I am sore vexed, which rob me of his sight;
but to daylight and the sun I owe eternal thanks, for they restore him to
me, my heart's joy, Cleinias. (24)
(20) Or, "beautiful and good."
(21) Or, "whose fair face draws me." Was Cleinias there as a "muta
persona"? Hardly, in spite of {nun}. It is the image of him which
is present to the mind's eye.
(22) Lit. "being beautiful"; but there is a touch of bombast infused
into the speech by the artist. Cf. the speech of Callias ("Hell."
VI. iii. 3) and, for the humour, "Cyrop." passim.
(23) See Cobet, "Pros. Xen." p. 59. Cf. "Mem." I. iii. 8.
(24) Or, "for that they reveal his splendour to me."
Yes, and herein also have we, the beautiful, (25) just claim to boast. The
strong man may by dint of toil obtain good things; the brave, by danger
boldly faced, and the wise by eloquence of speech; but to the beautiful
alone it is given to achieve all ends in absolute quiescence. To take
myself as an example. I know that riches are a sweet possession, yet
sweeter far to me to give all that I have to Cleinias than to receive a
fortune from another. Gladly would I become a slave—ay, forfeit
freedom—if Cleinias would deign to be my lord. Toil in his service
were easier for me than rest from labour: danger incurred in his behalf
far sweeter than security of days. So that if you, Callias, may boast of
making men more just and upright, to me belongs by juster right than yours
to train mankind to every excellence. We are the true inspirers (26) who
infuse some subtle fire into amorous souls, we beauties, and thereby raise
them to new heights of being; we render them more liberal in the pursuit
of wealth; we give them a zest for toil that mocks at danger, and enables
them where honour the fair vision leads, to follow. (27) We fill their
souls with deeper modesty, a self-constraint more staunch; about the
things they care for most, there floats a halo of protecting awe. (28)
Fools and unwise are they who choose not beauteous men to be their
generals. How merrily would I, at any rate, march through fire by the side
of Cleinias; (29) and so would all of you, I know full well, in company of
him who now addresses you.
(25) "We beauties."
(26) The {eispnelas} in relation to the {aitas}, the Inspirer to the
Hearer. Cf. Theocr. xii. 13; Ael. "V. H." iii. 12. See Muller,
"Dorians," ii. 300 foll.
(27) {philokaloterous}. Cf. Plat. "Phaedr." 248 D; "Criti." 111 E;
Aristot. "Eth. N." iv. 4. 4; x. 9. 3.
(28) Lit. "they feel most awe of what they most desire."
(29) Cf. "Mem." I. iii. 9.
Cease, therefore, your perplexity, O Socrates, abandon fears and doubts,
believe and know that this thing of which I make great boast, my beauty,
has power to confer some benefit on humankind.
Once more, let no man dare dishonour beauty, merely because the flower of
it soon fades, since even as a child has growth in beauty, so is it with
the stripling, the grown man, the reverend senior. (30) And this the proof
of my contention. Whom do we choose to bear the sacred olive-shoot (31) in
honour of Athena?—whom else save beautiful old men? witnessing
thereby (32) that beauty walks hand in hand as a companion with every age
of life, from infancy to eld.
(30) Cf. ib. III. iii. 12.
(31) Cf. Aristoph. "Wasps," 544.
(32) Or,『beauty steps in attendance lovingly hand in hand at every
season of the life of man.』So Walt Whitman, passim.
Or again, if it be sweet to win from willing hearts the things we seek
for, I am persuaded that, by the eloquence of silence, I could win a kiss
from yonder girl or boy more speedily than ever you could, O sage! by help
of half a hundred subtle arguments.
Eh, bless my ears, what's that? (Socrates broke in upon this final
flourish of the speaker). So beautiful you claim to rival me, you boaster?
Crit. Why, yes indeed, I hope so, or else I should be uglier than all the
Silenuses in the Satyric drama. (33)
(33) The MSS. add ("to whom, be it noted, Socrates indeed bore a
marked resemblance"). Obviously a gloss. Cf. Aristoph. "Clouds,"
224; Plat. "Symp." 215 B.
Good! (Socrates rejoined); the moment the programme of discussion is
concluded, (34) please remember, we must obtain a verdict on the point of
beauty. Judgment shall be given—not at the bar of Alexander, son of
Priam—but of these (35) who, as you flatter yourself, have such a
hankering to kiss you.
(34) Lit. "the arguments proposed have gone the round."
(35) i.e. "the boy and girl." Al. "the present company, who are so
eager to bestow on you their kisses."
Oh, Socrates (he answered, deprecatingly), will you not leave it to the
arbitrament of Cleinias?
Then Socrates: Will you never tire of repeating that one name? It is
Cleinias here, there, and everywhere with you.
Crit. And if his name died on my lips, think you my mind would less recall
his memory? Know you not, I bear so clear an image of him in my soul, that
had I the sculptor's or the limner's skill, I might portray his features
as exactly from this image of the mind as from contemplation of his actual
self.
But Socrates broke in: Pray, why then, if you bear about this lively
image, why do you give me so much trouble, dragging me to this and that
place, where you hope to see him?
Crit. For this good reason, Socrates, the sight of him inspires gladness,
whilst his phantom brings not joy so much as it engenders longing.
At this point Hermogenes protested: I find it most unlike you, Socrates,
to treat thus negligently one so passion-crazed as Critobulus.
Socrates replied: Do you suppose the sad condition of the patient dates
from the moment only of our intimacy?
Herm. Since when, then?
Soc. Since when? Why, look at him: the down begins to mantle on his
cheeks, (36) and on the nape (37) of Cleinias' neck already mounts. The
fact is, when they fared to the same school together, he caught the fever.
This his father was aware of, and consigned him to me, hoping I might be
able to do something for him. Ay, and his plight is not so sorry now. Once
he would stand agape at him like one whose gaze is fixed upon the Gorgons,
(38) his eyes one stony stare, and like a stone himself turn heavily away.
But nowadays I have seen the statue actually blink. (39) And yet, may
Heaven help me! my good sirs, I think, between ourselves, the culprit must
have bestowed a kiss on Cleinias, than which love's flame asks no fiercer
fuel. (40) So insatiable a thing it is and so suggestive of mad fantasy.
(And for this reason held perhaps in higher honour, because of all
external acts the close of lip with lip bears the same name as that of
soul with soul in love.) (41) Wherefore, say I, let every one who wishes
to be master of himself and sound of soul abstain from kisses imprinted on
fair lips. (42)
(36) Lit. "creeping down beside his ears." Cf. "Od." xi. 319:
{prin sphoin upo krotaphoisin ioulous anthesai pukasai te genus euanthei
lakhne.}
"(Zeus destroyed the twain) ere the curls had bloomed beneath
their temples, and darked their chins with the blossom of youth."
—Butcher and Lang. Cf. Theocr. xv. 85: {praton ioulon apo
krotaphon kataballon}, "with the first down upon his cheeks"
(Lang); Aesch. "Theb." 534.
(37) {pros to opisthen}, perhaps = "ad posteriorem capitis partem,"
which would be more applicable to Critobulus, whose whiskers were
just beginning to grow, than to Callias. Possibly we should read
(after Pollux, ii. 10) {peri ten upenen}, "on the upper lip." See
Plat. "Protag." 309 B; "Il." xxiv. 348; "Od." x. 279.
(38) Cf. Pind. "Pyth." x. 75.
(39) See "Cyrop." I. iv. 28; Shakesp. "Ven. and Ad." 89: "But when her
lips were ready for his pay, he winks, and turns his lips another
way."
(40) Or,『a kiss which is to passion as dry combustious matter is to
fire,』Shakesp. ib. 1162.
(41) Or, "is namesake of the love within the soul of lovers." The
whole passage, involving a play on the words {philein
phileisthai}, "where kisses rain without, love reigns within," is
probably to be regarded as a gloss. Cf. "Mem." I. iii. 13.
(42) Cf. "Mem." I. iii. 8-14.
Then Charmides: Oh! Socrates, why will you scare your friends with these
hobgoblin terrors, (43) bidding us all beware of handsome faces, whilst
you yourself—yes, by Apollo, I will swear I saw you at the
schoolmaster's (44) that time when both of you were poring over one book,
in which you searched for something, you and Critobulus, head to head,
shoulder to shoulder bare, as if incorporate? (45)
(43) Cf. Plat. "Crit." 46 D; "Hell." IV. iv. 17; Arist. "Birds," 1245.
(44) "Grammarian's." Plat. "Protag." 312 B; 326 D; Dem. 315. 8.
(45) Like Hermia and Helena, "Mids. N. D." iii. 2. 208.
As yes, alack the day! (he answered); and that is why, no doubt, my
shoulder ached for more than five days afterwards, as if I had been bitten
by some fell beast, and methought I felt a sort of scraping at the heart.
(46) Now therefore, in the presence of these witnesses, I warn you,
Critobulus, never again to touch me till you wear as thick a crop of hair
(47) upon your chin as on your head.
(46) Reading {knisma}, "scratching." Plat. "Hipp. maj." 304 A. Al.
{knesma}.
(47) See Jebb, "Theophr. Ch." xxiv. 16.
So pell-mell they went at it, half jest half earnest, and so the medley
ended. Callias here called on Charmides.
Call. Now, Charmides, it lies with you to tell us why you pride yourself
on poverty. (48)
(48) Zeune, cf. "Cyrop." VIII. iii. 35-50.
Charmides responded: On all hands it is admitted, I believe, that
confidence is better than alarm; better to be a freeman than a slave;
better to be worshipped than pay court to others; better to be trusted
than to be suspected by one's country.
Well now, I will tell you how it fared with me in this same city when I
was wealthy. First, I lived in daily terror lest some burglar should break
into my house and steal my goods and do myself some injury. I cringed
before informers. (49) I was obliged to pay these people court, because I
knew that I could injure them far less than they could injure me.
Never-ending the claims upon my pocket which the state enforced upon me;
and as to setting foot abroad, that was beyond the range of possibility.
But now that I have lost my property across the frontier, (50) and derive
no income from my lands in Attica itself; now that my very household goods
have been sold up, I stretch my legs at ease, I get a good night's rest.
The distrust of my fellow-citizens has vanished; instead of trembling at
threats, it is now my turn to threaten; at last I feel myself a freeman,
with liberty to go abroad or stay at home as suits my fancy. The tables
now are turned. It is the rich who rise to give me their seats, who stand
aside and make way for me as I meet them in the streets. To-day I am like
a despot, yesterday I was literally a slave; formerly it was I who had to
pay my tribute (51) to the sovereign people, now it is I who am supported
by the state by means of general taxation. (52)
(49) "And police agents."
(50) Cf. "Mem." II. viii. 1.
(51) {phoros}, tributum. Al. "property-tax." Cf. "Econ." ii. 6.
(52) {telos}, vectigal. Sturz, "Lex. Xen." s.v. Cf. "Pol. Ath." i. 3.
And there is another thing. So long as I was rich, they threw in my teeth
as a reproach that I was friends with Socrates, but now that I am become a
beggar no one troubles his head two straws about the matter. Once more,
the while I rolled in plenty I had everything to lose, and, as a rule, I
lost it; what the state did not exact, some mischance stole from me. But
now that is over. I lose nothing, having nought to lose; but, on the
contrary, I have everything to gain, and live in hope of some day getting
something. (53)
(53) "I feed on the pleasures of hope, and fortune in the future."
Call. And so, of course, your one prayer is that you may never more be
rich, and if you are visited by a dream of luck your one thought is to
offer sacrifice to Heaven to avert misfortune. (54)
(54) Or,『you wake up in a fright, and offer sacrifice to the
'Averters.'』For {tois apotropaiois} see Aristoph. "Plutus," 359;
Plat. "Laws," 854 B; "Hell." III. iii. 4.
Char. No, that I do not. On the contrary, I run my head into each danger
most adventurously. I endure, if haply I may see a chance of getting
something from some quarter of the sky some day.
Come now (Socrates exclaimed), it lies with you, sir, you, Antisthenes, to
explain to us, how it is that you, with means so scanty, make so loud a
boast of wealth.
Because (he answered) I hold to the belief, sirs, that wealth and poverty
do not lie in a man's estate, but in men's souls. Even in private life how
many scores of people have I seen, who, although they roll in wealth, yet
deem themselves so poor, there is nothing they will shrink from, neither
toil nor danger, in order to add a little to their store. (55) I have
known two brothers, (56) heirs to equal fortunes, one of whom has enough,
more than enough, to cover his expenditure; the other is in absolute
indigence. And so to monarchs, there are not a few, I perceive, so
ravenous of wealth that they will outdo the veriest vagrants in atrocity.
Want (57) prompts a thousand crimes, you must admit. Why do men steal? why
break burglariously into houses? why hale men and women captive and make
slaves of them? Is it not from want? Nay, there are monarchs who at one
fell swoop destroy whole houses, make wholesale massacre, and oftentimes
reduce entire states to slavery, and all for the sake of wealth. These I
must needs pity for the cruel malady which plagues them. Their condition,
to my mind, resembles that poor creature's who, in spite of all he has
(58) and all he eats, can never stay the wolf that gnaws his vitals.
(55) Cf. "Cyrop." VIII. ii. 21; Hor. "Epist." i. 2. 26, "semper avarus
eget."
(56) Is Antisthenes thinking of Callias and Hermogenes? (presuming
these are sons of Hipponicus and brothers). Cf. "Mem." II. x. 3.
(57) Or, "'Tis want that does it." See "Pol. Ath." i. 5; "Rev," i. 1.
(58) Reading {ekhon}, or if {pinon}, transl. "who eats and drinks, but
never sates himself."
But as to me, my riches are so plentiful I cannot lay my hands on them
myself; (59) yet for all that I have enough to eat till my hunger is
stayed, to drink till my thirst is sated; (60) to clothe myself withal;
and out of doors not Callias there, with all his riches, is more safe than
I from shivering; and when I find myself indoors, what warmer shirting
(61) do I need than my bare walls? what ampler greatcoat than the tiles
above my head? these seem to suit me well enough; and as to bedclothes, I
am not so ill supplied but it is a business to arouse me in the morning.
(59) "That I can scarce discover any portion of it." Zeune cf. "Econ."
viii. 2.
(60) So "the master" himself. See "Mem." I. ii. 1, vi. 5.
(61) Cf. Aristot. "Pol." ii. 8. 1, of Hippodamus.
And as to sexual desire, my body's need is satisfied by what comes first
to hand. Indeed, there is no lack of warmth in the caress which greets me,
just because it is unsought by others. (62)
(62) Cf. "Mem." I. iii. 14, the germ of cynicism and stoicism, the
Socratic {XS} form of "better to marry than to burn."
Well then, these several pleasures I enjoy so fully that I am much more
apt to pray for less than more of them, so strongly do I feel that some of
them are sweeter than what is good for one or profitable.
But of all the precious things in my possession, I reckon this the
choicest, that were I robbed of my whole present stock, there is no work
so mean, but it would amply serve me to furnish me with sustenance. Why,
look you, whenever I desire to fare delicately, I have not to purchase
precious viands in the market, which becomes expensive, but I open the
storehouse of my soul, and dole them out. (63) Indeed, as far as pleasure
goes, I find it better to await desire before I suffer meat or drink to
pass my lips, than to have recourse to any of your costly viands, as, for
instance, now, when I have chanced on this fine Thasian wine, (64) and sip
it without thirst. But indeed, the man who makes frugality, not wealth of
worldly goods, his aim, is on the face of it a much more upright person.
And why?—the man who is content with what he has will least of all
be prone to clutch at what is his neighbour's.
(63) Or, "turn to the storehouse of a healthy appetite." See "Apol."
18, the same sentiment "ex ore Socratis."
(64) See Athen. "Deipnos." i. 28.
And here's a point worth noting. Wealth of my sort will make you liberal
of soul. Look at Socrates; from him it was I got these riches. He did not
supply me with it by weight or by measure, but just as much as I could
carry, he with bounteous hand consigned to me. And I, too, grudge it to no
man now. To all my friends without distinction I am ready to display my
opulence: come one, come all; and whosoever likes to take a share is
welcome to the wealth that lies within my soul. Yes, and moreover, that
most luxurious of possessions, (65) unbroken leisure, you can see, is
mine, which leaves me free to contemplate things worthy of contemplation,
(66) and to drink in with my ears all charming sounds. And what I value
most, freedom to spend whole days in pure scholastic intercourse (67) with
Socrates, to whom I am devoted. (68) And he, on his side, is not the
person to admire those whose tale of gold and silver happens to be the
largest, but those who are well-pleasing to him he chooses for companions,
and will consort with to the end.
(65) See Eur. "Ion," 601. Lit. "at every moment I command it."
(66)『To gaze upon all fairest shows (like a spectator in the
theatre), and to drink in sounds most delectable.』So Walt
Whitman.
(67) Aristot. "Rhet." ii. 4. 12; "Eth. N." ix. 4. 9.
(68) See "Mem." III. xi. 17.
With these words the speaker ended, and Callias exclaimed:
By Hera, I envy you your wealth, Antisthenes, firstly, because the state
does not lay burthens on you and treat you like a slave; and secondly,
people do not fall into a rage with you when you refuse to be their
creditor.
You may stay your envy (interposed Niceratus), I shall presently present
myself to borrow of him this same key of his to independence. (69) Trained
as I am to cast up figures by my master Homer—
Seven tripods, which ne'er felt the fire, and of gold ten talents
And burnished braziers twenty, and horses twelve— (70)
by weight and measure duly reckoned, (71) I cannot stay my craving for
enormous wealth. And that's the reason certain people, I daresay, imagine
I am inordinately fond of riches.
(69) Or, "his want-for-nothing," or, "supply-all."
(70) Niceratus quotes "Il." ix. 122, 123, 263, 264.
(71) Or, "by number and by measure,"『so much apiece, so much a
pound,』in reference to Antisthenes' remark that Socrates does not
stint his "good things."
The remark drew forth a peal of laughter from the company, who thought the
speaker hit the truth exactly.
Then some one: It lies with you, Hermogenes, to tell us who your friends
are; and next, to demonstrate the greatness of their power and their care
for you, if you would prove to us your right to pride yoruself on them.
Herm. That the gods know all things, that the present and the future lie
before their eyes, are tenets held by Hellenes and barbarians alike. This
is obvious; or else, why do states and nations, one and all, inquire of
the gods by divination what they ought to do and what they ought not? This
also is apparent, that we believe them able to do us good and to do us
harm; or why do all men pray to Heaven to avert the evil and bestow the
good? Well then, my boast is that these gods, who know and can do all
things, (72) deign to be my friends; so that, by reason of their care for
me, I can never escape from their sight, (73) neither by night nor by day,
whithersoever I essay to go, whatsoever I take in hand to do. (74) But
because they know beforehand the end and issue of each event, they give me
signals, sending messengers, be it some voice, (75) or vision of the
night, with omens of the solitary bird, which tell me what I should and
what I should not do. When I listen to their warnings all goes well with
me, I have no reason to repent; but if, as ere now has been the case, I
have been disobedient, chastisement has overtaken me.
(72) Cf. "Mem." I. i. 19; I. iv. 18.
(73) Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos},『nor
doth any motion of mine escape thee』(A. Lang); and see Arrian,
"Epictet." i. 12. 3.
(74) Cf. Ps. cxxxix. "Domine probasti."
(75) See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3.
Then Socrates: All this I well believe, (76) but there is one thing I
would gladly learn of you: What service do you pay the gods, so to secure
their friendship?
(76) Lit. "Nay, nought of the things you tell us is incredible,
but..."
Truly it is not a ruinous service, Socrates (he answered)—far from
it. I give them thanks, which is not costly. I make return to them of all
they give to me from time to time. I speak well of them, with all the
strength I have. And whenever I take their sacred names to witness, I do
not wittingly falsify my word.
Then God be praised (said Socrates), if being what you are, you have such
friends; the gods themselves, it would appear, delight in nobleness of
soul. (77)
(77) {kalokagathia}, "beautiful and gentle manhood."
Thus, in solemn sort, the theme was handled, thus gravely ended.
But now it was the jester's turn, and so they fell to asking him: (78)
What could he see to pride himself upon so vastly in the art of making
people laugh?
(78) Lit.『now that they had come to Philippus (in the 'period' of
discussion), they...』Or read, after Hartman, "An. Xen." p.
242, {eken} (sc. {o logos}).
Surely I have good reason (he replied). The whole world knows my business
is to set them laughing, so when they are in luck's way, they eagerly
invite me to a share of it; but if ill betide them, helter-skelter off
they go, and never once turn back, (79) so fearful are they I may set them
laughing will he nill he.
(79) Plat. "Rep." 620 E; "Laws," 854 C.
Nic. Heavens! you have good reason to be proud; with me it is just the
opposite. When any of my friends are doing well, they take good care to
turn their backs on me, (80) but if ever it goes ill with them, they claim
relationship by birth, (81) and will not let their long-lost cousin out of
sight.
(80) Or, "they take good care to get out of my way," "they hold aloof
from me entirely."
(81) Or, "produce the family-pedigree and claim me for a cousin." Cf.
Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45.
Charm. Well, well! and you, sir (turning to the Syracusan), what do you
pride yourself upon? No doubt, upon the boy?
The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain
enough to me that certain people are contriving for his ruin. (82)
(82) {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and
corrupt, seduce by bribes or otherwise.
Good gracious! (83) (Socrates exclaimed, when he heard that), what crime
can they conceive your boy is guilty of that they should wish to make an
end of him?
(83) Lit. "Heracles!" "Zounds!"
The Syr. I do not say they want to murder him, but wheedle him away with
bribes to pass his nights with them.
Soc. And if that happened, you on your side, it appears, believe the boy
will be corrupted?
The Syr. Beyond all shadow of a doubt, most villainously.
Soc. And you, of course, you never dream of such a thing. You don't spend
nights with him?
The Syr. Of course I do, all night and every night.
Soc. By Hera, what a mighty piece of luck (84) for you—to be so
happily compounded, of such flesh and blood. You alone can't injure those
who sleep beside you. You have every right, it seems, to boast of your own
flesh, if nothing else.
(84) Cf. Plat. "Symp." 217 A.
The Syr. Nay, in sooth, it is not on that I pride myself.
Soc. Well, on what then?
The Syr. Why, on the silly fools who come and see my puppet show. (85) I
live on them.
(85) "My marionettes." Cf. Herod. ii. 48; Lucian lxxii., "De Syr. d."
16; Aristot. "de Mund." 6.
Phil. Ah yes! and that explains how the other day I heard you praying to
the gods to grant you, wheresoe'er you chance to be, great store of corn
and wine, but dearth of wits. (86)
(86) Or, "of fruits abundance, but of wits a famine." Cf. Plat. "Rep."
546 A. His prayer resembles that of the thievish trader in Ovid,
"Fast." v. 675 foll., "Grant me to-day my daily... fraud!" but
in spite of himself (like Dogberry), he seems to pray to the gods
to "write him down an ass"!
Pass on (said Callias); now it is your turn, Socrates. What have you to
say to justify your choice? How can you boast of so discredited an art?
(87)
(87) Sc. "the hold-door trade."
He answered: Let us first decide (88) what are the duties of the good
go-between; (89) and please to answer every question without hesitating;
let us know the points to which we mutually assent. (90) Are you agreed to
that?
(88) Or, "define in common." Cf. "Mem." IV. vi. 15.
(89) Or, "man-praiser." Cf. "The Manx Witch," p. 47 (T. E. Brown),
『And Harry, more like a dooiney-molla For Jack, lak helpin him to
woo.』See, too, Mr. Hall Caine's "Manxman," p. 73.
(90) See Plat. "Rep." 342 D, for a specimen of Socratic procedure,
"from one point of agreement to another."
The Company, in chorus. Without a doubt (they answered, and the formula,
once started, was every time repeated by the company, full chorus).
Soc. Are you agreed it is the business of a good go-between to make him
(or her) on whom he plies his art agreeable to those with them? (91)
(91) Al. "their followers." See "Mem." II. vi. 36.
Omnes. Without a doubt.
Soc. And, further, that towards agreeableness, one step at any rate
consists in wearing a becoming fashion of the hair and dress? (92) Are you
agreed to that?
(92) See Becker, "Char." Exc. iii. to Sc. xi.
Omnes. Without a doubt.
Soc. And we know for certain, that with the same eyes a man may dart a
look of love or else of hate (93) on those he sees. Are you agreed?
(93) See "Mem." III. x. 5.
Omnes. Without a doubt.
Soc. Well! and with the same tongue and lips and voice may speak with
modesty or boastfulnes?
Omnes. Without a doubt.
Soc. And there are words that bear the stamp of hate, and words that tend
to friendliness? (94)
(94) Cf. Ep. St. James iii. 10, "Out of the same mouth proceedeth
blessing and cursing."
Omnes. Without a doubt.
Soc. The good go-between will therefore make his choice between them, and
teach only what conduces to agreeableness?
Omnes. Without a doubt.
Soc. And is he the better go-between who can make his clients pleasing to
one person only, or can make them pleasing to a number? (95)
(95) Or, "to the many." The question is ambiguous. {e} = "an" or
"quam."
The company was here divided; the one half answered,﹃Yes, of course, the
largest number,﹄whilst the others still maintained, "Without a doubt."
And Socrates, remarking, "That proposition is agreed to also," thus
proceeded: And if further he were able to make them pleasing to the whole
community, should we not have found in this accomplished person an
arch-go-between?
Clearly so (they answered with one voice).
Soc. If then a man had power to make his clients altogether pleasing; that
man, I say, might justly pride himself upon his art, and should by rights
receive a large reward? (96)
(96) Or, "he deserves to do a rattling business,"『to take handsome
fees.』Cf. Sheridan's Mrs. Coupler, in "A Trip to Scarborough."
And when these propositions were agreed to also, he turned about and said:
Just such a man, I take it, is before you in the person of Antisthenes!
(97)
(97) See Diog. Laert. "Antisth." VI. i. 8; Plut. "Symp." ii. 1. 503.
Whereupon Antisthenes exclaimed: What! are you going to pass on the
business? will you devolve this art of yours on me as your successor,
Socrates? (98)
(98) Or, "going to give up business, and hand on the trade to me as
your successor?"
I will, upon my word, I will (he answered): since I see that you have
practised to some purpose, nay elaborated, an art which is the handmaid to
this other.
And what may that be? asked Antisthenes.
Soc. The art of the procurer. (99)
(99) Cf. Plat. "Theaet." 150 A; Aristot. "Eth. N." v. 2, 13; Aeschin.
3, 7; Plut. "Solon," 23.
The other (in a tone of deep vexation): Pray, what thing of the sort are
you aware I ever perpetrated?
Soc. I am aware that it was you who introduced our host here, Callias, to
that wise man Prodicus; (100) they were a match, you saw, the one
enamoured of philosophy, and the other in need of money. It was you again,
I am well enough aware, who introduced him once again to Hippias (101) of
Elis, from whom he learnt his "art of memory"; (102) since which time he
has become a very ardent lover, (103) from inability to forget each lovely
thing he sets his eyes on. And quite lately, if I am not mistaken, it was
you who sounded in my ears such praise of our visitor from Heraclea, (104)
that first you made me thirst for his society, and then united us. (105)
For which indeed I am your debtor, since I find him a fine handsome fellow
and true gentleman. (106) And did you not, moreover, sing the praises of
Aeschylus of Phlius (107) in my ears and mine in his?—in fact,
affected us so much by what you said, we fell in love and took to coursing
wildly in pursuit of one another like two dogs upon a trail. (108)
(100) Or, "the sage," "the sophist." See "Mem." I. vi. 13; II. i. 21.
(101) See "Mem." IV. iv. 5; and for his art of memory cf. Plat.『Hipp.
min.』368 D; "Hipp. maj." 285 E.
(102) The "memoria technica" (see Aristot. "de An." iii. 3, 6), said
to have been invented by Simonides of Ceos. Cic. "de Or." ii. 86;
"de Fin." ii. 32; Quinct. xi. 2. 559.
(103) Or, "has grown amorous to a degree" (al.『an adept in love's
lore himself.』Cf. Plat. "Rep." 474 D, "an authority in love."—
Jowett)『for the simple reason he can't forget each lovely thing
he once has seen.』Through the "ars memoriae" of Hippias, it
becomes an "idee fixe" of the mind.
(104) Perhaps Zeuxippus. See Plat. "Prot." 318 B. Al. Zeuxis, also a
native of Heraclea. See "Mem." I. iv. 3; "Econ." x. 1.
(105) Or, "introduced him to me." Cf. "Econ." iii. 14; Plat. "Lach."
200 D.
(106) "An out-and-out {kalos te kagathos}."
(107) Who this Phliasian is, no one knows.
(108) Al. "like two hounds chevying after one another."
With such examples of your wonder-working skill before my eyes, I must
suppose you are a first-rate matchmaker. For consider, a man with insight
to discern two natures made to be of service to each other, and with power
to make these same two people mutually enamoured! That is the sort of man,
I take it, who should weld together states in friendship; cement alliances
with gain to the contracting parties; (109) and, in general, be found an
acquisition to those several states; to friends and intimates, and
partisans in war, a treasure worth possessing. (110) But you, my friend,
you got quite angry. One would suppose I had given you an evil name in
calling you a first-rate matchmaker.
(109) Al. "and cement desirable matrimonial connections." Cf. Aristot.
"Pol." iii. 9, 13. 1280 B; v. 4, 5-8. 1303 B.
(110) See the conversation with Critobulus, so often referred to,
{peri philias}, in "Mem." II. vi.
Yes (he answered meekly), but now I am calm. It is clear enough, if I
possess these powers I shall find myself surcharged with spiritual riches.
In this fashion the cycle of the speeches was completed. (111)
(111) See Hug, "Einleitung," xxxi. "Quellen des Platonischen
Symposion."
V
Then Callias: Our eyes are on you, Critobulus. Yours to enter the lists
(1) against the champion Socrates, who claims the prize of beauty. Do you
hesitate?
(1) Soph. "Fr." 234; Thuc. i. 93.
Soc. Likely enough he does, for possibly he sees Sir Pandarus stands high
in their esteem who are the judges of the contest.
In spite of which (retorted Critobulus), I am not for drawing back. (2) I
am ready; so come on, and if you have any subtle argument to prove that
you are handsomer than I am, now's your time, instruct us. But just stop
one minute; have the goodness, please, to bring the lamp a little closer.
(2) Or, "I do; but all the same, I am not for shirking." Cf. Aristoph.
"Frogs," 860, {etiomos eum egoge, kouk anaduomai, daknein}:『I'm
up to it; I am resolved』(Frere); Dem. "de F. Leg." 406 20:『His
resolution never reached that point, but shrank back, for his
conscience checked it』(Kennedy).
Soc. Well then, I call upon you first of all, as party to this suit, to
undergo the preliminary examination. (3) Attend to what I say, and please
be good enough to answer.
(3) The {anakrisis}, or "previous inquiry" (before one of the archons)
of parties concerned in a suit, to see whether the action lay. Cf.
Plat. "Charm." 176 C. See Gow, "Companion," xiv. 74.
Crit. Do you be good enough yourself to put your questions.
Soc. Do you consider that the quality of beauty is confined to man, or is
it to be found in other objects also? What is your belief on this point?
Crit. For my part, I consider it belongs alike to animals—the horse,
the ox—and to many things inanimate: that is to say, a shield, a
sword, a spear are often beautiful.
Soc. How is it possible that things, in no respect resembling one another,
should each and all be beautiful? (4)
(4) See "Mem." III. viii. 5, quoted by Galen, "de Usu Part." i. 370.
Crit. Of course it is, God bless me! if well constructed by the hand of
man to suit the sort of work for which we got them, or if naturally
adapted to satisfy some want, the things in either case are beautiful.
Soc. Can you tell me, then, what need is satisfied by our eyes?
Crit. Clearly, the need of vision.
Soc. If so, my eyes are proved at once to be more beautiful than yours.
Crit. How so?
Soc. Because yours can only see just straight in front of them, whereas
mine are prominent and so projecting, they can see aslant. (5)
(5) Or, "squint sideways and command the flanks."
Crit. And amongst all animals, you will tell us that the crab has
loveliest eyes? (6) Is that your statement?
(6) Or, "is best provided in respect of eyeballs."
Soc. Decidedly, the creature has. And all the more so, since for strength
and toughness its eyes by nature are the best constructed.
Crit. Well, let that pass. To come to our two noses, which is the more
handsome, yours or mine?
Soc. Mine, I imagine, if, that is, the gods presented us with noses for
the sake of smelling. Your nostrils point to earth; but mine are spread
out wide and flat, as if to welcome scents from every quarter.
Crit. But consider, a snubness of the nose, how is that more beautiful
than straightness? (7)
(7) Or, "your straight nose." Cf. Plat. "Theaet." 209 C: Soc.『Or, if
I had further known you not only as having nose and eyes, but as
having a snub nose and prominent eyes, should I have any more
notion of you than myself and others who resemble me?』Cf. also
Aristot. "Pol." v. 9, 7: "A nose which varies from the ideal of
straightness to a hook or snub may still be a good shape and
agreeable to the eye; but if the excess be very great, all
symmetry is lost, and the nose at last ceases to be a nose at all
on account of some excess in one direction or defect in the other;
and this is true of every other part of the human body. The same
law of proportion holds in states."—Jowett.
Soc. For this good reason, that a snub nose does not discharge the office
of a barrier; (8) it allows the orbs of sight free range of vision: whilst
your towering nose looks like an insulting wall of partition to shut off
the two eyes. (9)
(8) Or, "the humble snub is not a screen or barricade."
(9) Cf. "Love's Labour Lost," v. 2. 568: Boyet. "Your nose says no,
you are not, for it stands too right"; also "The Song of Solomon,"
vii. 4: "Thy nose is the tower of Lebanon, which looketh toward
Damascus."
As to the mouth (proceeded Critobulus), I give in at once; for, given
mouths are made for purposes of biting, you could doubtless bite off a
much larger mouthful with your mouth than I with mine.
Soc. Yes, and you will admit, perhaps, that I can give a softer kiss than
you can, thanks to my thick lips.
Crit. It seems I have an uglier mouth than any ass.
Soc. And here is a fact which you will have to reckon with, if further
evidence be needed to prove that I am handsomer than you. The naiads,
nymphs, divine, have as their progeny Sileni, who are much more like
myself, I take it, than like you. Is that conclusive?
Nay, I give it up (cried Critobulus), I have not a word to say in answer.
I am silenced. Let them record the votes. I fain would know at once what I
must suffer or must pay. (10) Only (he added) let them vote in secret.
(11) I am afraid your wealth and his (Antisthenes') combined may overpower
me.
(10) For this formula see "Dict. Ant." {timema}. Cf. "Econ." xi. 25;
Plat. "Apol." 36 B; "Statesm." 299 A; "Laws," freq.; Dem. 529. 23;
533. 2.
(11) And not as in the case described (Thuc. iv. 74), where the people
(at Megara) were compelled to give sentence on the political
opponents of the oligarchs by an open vote. Cf. Lysias, 133, 12,
{ten de psephon ouk eis kadiskous, alla phaneran epi tas trapezas
tautas dei tithenai}.
Accordingly the boy and girl began to register the votes in secret, while
Socrates directed the proceedings. He would have the lamp-stand (12) this
time brought close up to Critobulus; the judges must on no account be
taken in; the victor in the suit would get from the two judges, not a
wreath of ribands (13) for a chaplet, but some kisses.
(12) {ton lukhnon} here, above, S. 2, {ton lamptera}. Both, I take it,
are oil-lamps, and differ merely as "light" and "lamp."
(13) Cf. Plat. "Symp." 213; "Hell." V. i. 3.
When the urns were emptied, it was found that every vote, without
exception, had been cast for Critobulus. (14)
(14) Lit.『When the pebbles were turned out and proved to be with
Critobulus, Socrates remarked, 'Papae!'』which is as much to say,
"Od's pity!"
Whereat Socrates: Bless me! you don't say so? The coin you deal in,
Critobulus, is not at all like that of Callias. His makes people just;
whilst yours, like other filthy lucre, can corrupt both judge and jury.
(15)
(15) {kai dikastas kai kritas}, "both jury and presiding judges," i.e.
the company and the boy and girl.
VI
Thereupon some members of the party called on Critobulus to accept the
meed of victory in kisses (due from boy and girl); others urged him first
to bribe their master; whilst others bandied other jests. Amidst the
general hilarity Hermogenes alone kept silence.
Whereat Socrates turned to the silent man, and thus accosted him:
Hermogenes, what is a drunken brawl? Can you explain to us?
He answered: If you ask me what it is, I do not know, but I can tell you
what it seems to me to be.
Soc. That seems as good. What does it seem?
Her. A drunken brawl, in my poor judgment, is annoyance caused to people
over wine.
Soc. Are you aware that you at present are annoying us by silence?
Her. What, whilst you are talking?
Soc. No, when we pause a while.
Her. Then you have not observed that, as to any interval between your
talk, a man would find it hard to insert a hair, much more one grain of
sense.
Then Socrates: O Callias, to the rescue! help a man severely handled by
his cross-examiner.
Call. With all my heart (and as he spoke he faced Hermogenes). Why, when
the flute is talking, we are as silent as the grave.
Her. What, would you have me imitate Nicostratus (1) the actor, reciting
his tetrameters (2) to the music of the fife? Must I discourse to you in
answer to the flute?
(1) See Cobet, "Pros. Xen." p. 53; and cf. Diog. Laert. iv. 3, 4;
Polyaen. vi. 10; "Hell." IV. viii. 18.
(2) See Aristoph. "Clouds," where Socrates is giving Strepsiades a
lesson in "measures," 639-646: {poteron to trimetron e to
tetrametron}.
Then Socrates: By all that's holy, I wish you would, Hermogenes. How
delightful it would be. Just as a song sounds sweeter in concert with the
flute, so would your talk be more mellifluous attuned to its soft pipings;
and particularly if you would use gesticulation like the flute-girl, to
suit the tenor of your speech.
Here Callias demanded: And when our friend (Antisthenes) essays to
cross-examine people (3) at a banquet, what kind of piping (4) should he
have?
(3) Or, "a poor body," in reference to the elentic onslaught made on
himself by Antisthenes above.
(4) {to aulema}, a composition for reed instruments,『music for the
flute.』Cf. Aristoph. "Frogs," 1302.
Ant. The person in the witness-box would best be suited with a
serpent-hissing theme. (5)
(5) Or, "motif on a scrannel pipe." See L. & S. s.v. {puthaules}. Cf.
Poll. iv. 81, {puthikon aulema}, an air ({nomos}) played on the
{puthois aulos}, expressing the battle between Apollo and the
Python, the hiss of which was imitated.
Thus the stream of talk flowed on; until the Syracusan, who was painfully
aware that while the company amused themselves, his "exhibition" was
neglected, turned, in a fit of jealous spleen, at last on Socrates. (6)
(6) "The Syracusan is 'civil as an orange, and of that jealous
complexion.'"
The Syr. They call you Socrates. Are you that person commonly nicknamed
the thinker? (7)
(7) Apparently he has been to see the "Clouds" (exhibited first in 423
B.C.), and has conceived certain ideas concerning Socrates, "a
wise man, who speculated about the heaven above, and searched into
the earth beneath, and made the worse appear the better cause."
Plat. "Apol." 18 B, 19 C. "Clouds," 101, 360, {khair o presbuta
... ton nun meteorosophiston... ta te meteora phrontistes}.
Soc. Which surely is a better fate than to be called a thoughtless person?
The Syr. Perhaps, if you were not thought to split your brains on things
above us—transcendental stuff. (8)
(8) Or, "if only you were held to be less 'meteoric,' less head-in-
airy in your speculations."
Soc. And is there anything more transcendental than the gods?
The Syr. By heaven! no, it is not the gods above us whom you care for, but
for matters void of use and valueless. (9)
(9) It is impossible to give the play on words. The Syr.
{anophelestaton}. Soc. {ano... ophelousin}. Schenkl after
Madvig emend.: {ton ano en nephelais onton} = "but for things in
the clouds above."
Soc. It seems, then, by your showing I do care for them. How value less
the gods, not more, if being above us they make the void of use to send us
rain, and cause their light to shine on us? And now, sir, if you do not
like this frigid (10) argument, why do you cause me trouble? The fault is
yours. (11)
(10) Cf. "Cyrop." VIII. iv. 22, 23.
(11) {pho parekhousin... pragmata moi parekhon}. Lit. "cause light
... causing me trouble."
Well, let that be (the other answered); answer me one question: How many
fleas' feet distance is it, pray, from you to me? (12) They say you
measure them by geometric scale.
(12) See Aristoph. "Clouds," 144 foll.:
{aneret' arti Khairephonta Sokrates psullan oposous alloito tous autes
podas dakousa gar...}
Cf. Lucian, ii. "Prom. in Verb. 6," and『Hudibras, the Second Part
of,』canto iii.:
How many scores a Flea will jump Of his own length from Head to Rump Which
Socrates and Chaerephon In vain essayed so long agon.
But here Antisthenes, appealing to Philippus, interposed: You are a man
full of comparisons. (13) Does not this worthy person strike you as
somewhat like a bully seeking to pick a quarrel? (14)
(13) Like Biron, "L. L. L." v. 2. 854. Or,『you are a clever
caricaturist.』See Plat. "Symp." 215 A; Hug, "Enleitung," xiv.;
Aristoph. "Birds," 804 (Frere, p. 173); "Wasps," 1309.
(14) Aristoph. "Frogs," 857,『For it ill beseems illustrious bards to
scold like market-women.』(Frere, p. 269); "Knights," 1410, "to
bully"; "Eccles." 142:
{kai loidorountai g' osper empepokotes, kai ton paroinount' ekpherous' oi
toxotai.}
Yes (replied the jester), he has a striking likeness to that person and a
heap of others. He bristles with metaphors.
Soc. For all that, do not you be too eager to draw comparisons at his
expense, or you will find yourself the image of a scold and brawler. (15)
(15) Or, "a striking person."
Phil. But what if I compare him to all the primest creatures of the world,
to beauty's nonpareils, (16) to nature's best—I might be justly
likened to a flatterer but not a brawler. (17)
(16) Lit. "compare him to those in all things beauteous and the best."
With {tois pasi kalois kai tois beltistois} cf. Thuc. v. 28, {oi
'Argeioi arista eskhon tois pasi},『The Argives were in excellent
condition in all respects.』As to Philippus's back-handed
compliment to the showman, it reminds one of Peter Quince's
commendation of Bottom: "Yea and the best person too; and he is a
very paramour for a sweet voice."
(17) It is not easy to keep pace with the merryman's jests; but if I
follow his humour, he says to Socrates: "If the cap is to fit, you
must liken me to one who quits 'assault and battery' for
'compliments (sotto voce, "lies") and flattery.'"
Soc. Why now, you are like a person apt to pick a quarrel, since you imply
they are all his betters. (18)
(18) When Socrates says {ei pant' autou beltio phes einai, k.t.l.},
the sense seems to be: "No, if you say that all these prime
creatures are better than he is, you are an abusive person still."
Phil. What, would you have me then compare him to worse villains?
Soc. No, not even to worse villains.
Phil. What, then, to nothing, and to nobody?
Soc. To nought in aught. Let him remain his simple self—
Phil. Incomparable. But if my tongue is not to wag, whatever shall I do to
earn my dinner?
Soc. Why, that you shall quite easily, if with your wagging tongue you do
not try to utter things unutterable.
Here was a pretty quarrel over wine soon kindled and soon burnt.
VII
But on the instant those who had not assisted in the fray gave tongue, the
one part urging the jester to proceed with his comparisons, and the other
part dissuading.
The voice of Socrates was heard above the tumult: Since we are all so
eager to be heard at once, what fitter time than now to sing a song, in
chorus.
And suiting the action to the words, he commenced a stave.
The song was barely finished, when a potter's wheel was brought in, on
which the dancing-girl was to perform more wonders.
At this point Socrates addressed the man of Syracuse: It seems I am likely
to deserve the title which you gave me of a thinker in good earnest. Just
now I am speculating by what means your boy and girl may pass a happy
time, and we spectators still derive the greatest pleasure from beholding
them; and this, I take it, is precisely what you would yourself most wish.
Now I maintain, that throwing somersaults in and out of swords is a
display of danger uncongenial to a banquet. And as for writing and reading
on a wheel that all the while keeps whirling, I do not deny the wonder of
it, but what pleasure such a marvel can present, I cannot for the life of
me discover. Nor do I see how it is a whit more charming to watch these
fair young people twisting about their bodies and imitating wheels than to
behold them peacefully reposing.
We need not fare far afield to light on marvels, if that is our object.
All about us here is full of marvel; we can begin at once by wondering,
why it is the candle gives a light by dint of its bright flame, while side
by side with it the bright bronze vessel gives no light, but shows within
itself those other objects mirrored. (1) Or, how is it that oil, being
moist and liquid, keeps that flame ablaze, but water, just because it is
liquid, quenches fire. But no more do these same marvels tend to promote
the object of the wine-cup. (2)
(1) Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory
with regard to the sun.
(2) Lit. "work to the same end as wine."
But now, supposing your young people yonder were to tread a measure to the
flute, some pantomime in dance, like those which the Graces and the Hours
with the Nymphs are made to tread in pictures, (3) I think they would
spend a far more happy time themselves, and our banquet would at once
assume a grace and charm unlooked for.
(3) Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6:
iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede.
The Graces and the Nymphs, together knit, With rhythmic feet the meadow
beat (Conington).
Ib. iv. 7. 5.
The Syracusan caught the notion readily.
By all that's holy, Socrates (he cried), a capital suggestion, and for my
part, I warrant you, I will put a piece upon the stage, which will delight
you, one and all.
VIII
With these words the Syracusan made his exit, bent on organising his
performance. (1) As soon as he was gone, Socrates once more essayed a
novel argument. (2) He thus addressed them:
(1) {sunekroteito}, "on the composition of his piece." Al. "amidst a
round of plaudits."
(2) "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.
It were but reasonable, sirs, on our part not to ignore the mighty power
here present, (3) a divinity in point of age coequal with the everlasting
gods, yet in outward form the youngest, (4) who in magnitude embraces all
things, and yet his shrine is planted in the soul of man. Love (5) is his
name! and least of all should we forget him who are one and all votaries
of this god. (6) For myself I cannot name the time at which I have not
been in love with some one. (7) And Charmides here has, to my knowledge,
captivated many a lover, while his own soul has gone out in longing for
the love of not a few himself. (8) So it is with Critobulus also; the
beloved of yesterday is become the lover of to-day. Ay, and Niceratus, as
I am told, adores his wife, and is by her adored. (9) As to Hermogenes,
which of us needs to be told (10) that the soul of this fond lover is
consumed with passion for a fair ideal—call it by what name you will—the
spirit blent of nobleness and beauty. (11) See you not what chaste
severity dwells on his brow; (12) how tranquil his gaze; (13) how moderate
his words; how gentle his intonation; now radiant his whole character. And
if he enjoys the friendship of the most holy gods, he keeps a place in his
regard for us poor mortals. But how is it that you alone, Antisthenes, you
misanthrope, love nobody?
(3) Cf. Shelley, "Hymn to Intellectual Beauty":
The awful shadow of some unseen Power Floats, though unseen, among us....
(4) Reading with L. D. after Blomfield (Aesch. "Ag." p. 304),
{idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is
fashioned like to mortal man."
(5) "Eros."
(6) Or, "who are each and all of us members of his band." For
{thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs,"
327.
(7) Cf. Plat. "Symp." 177 D: "No one will vote against you,
Erysimachus, said Socrates; on the only subject ({ta erotika}) of
which I profess to have any knowledge, I certainly cannot refuse
to speak, nor, I presume, Agathon and Pasuanias; and there can be
no doubt of Arisophanes, who is the constant servant of Dionysus
and Aphrodite; nor will any one disagree of those I see around me"
(Jowett).
(8) Or,『has had many a passionate admirer, and been enamoured of more
than one true love himself.』See Plat. "Charm.," ad in.
(9) For Love and Love-for-Love, {eros} and {anteros}, see Plat.
"Phaedr." 255 D. Cf. Aristot. "Eth. N." ix. 1.
(10) Lit.『which of us but knows his soul is melting away with
passion.』Cf. Theocr. xiv. 26.
(11) Lit. "beautiful and gentle manhood."
(12) Lit. "how serious are his brows."
(13) The phrases somehow remind one of Sappho's famous ode:
{phainetai moi kenos isos theoisin emmen oner, ostis enantios toi izanei,
kai plasion adu phoneusas upakouei kai gelosas imeroen}.
But there we must stop. Hermogenes is a sort of Sir Percivale,
"such a courtesy spake thro' the limbs and in the voice."
Nay, so help me Heaven! (he replied), but I do love most desperately
yourself, O Socrates!
Whereat Socrates, still carrying on the jest, with a coy, coquettish air,
(14) replied: Yes; only please do not bother me at present. I have other
things to do, you see.
(14) Al. "like a true coquet." Cf. Plat. "Phaedr." 228 C.
Antisthenes replied: How absolutely true to your own character, arch
go-between! (15) It is always either your familiar oracle won't suffer
you, that's your pretext, and so you can't converse with me; or you are
bent upon something or somebody else.
(15) See "Mem." III. xi. 14.
Then Socrates: For Heaven's sake, don't carbonado (16) me, Antisthenes,
that's all. Any other savagery on your part I can stand, and will stand,
as a lover should. However (he added), the less we say about your love the
better, since it is clearly an attachment not to my soul, but to my lovely
person.
(16) Or, "tear and scratch me."
And then, turning to Callias: And that you, Callias, do love Autolycus,
this whole city knows and half the world besides, (17) if I am not
mistaken; and the reason is that you are both sons of famous fathers, and
yourselves illustrious. For my part I have ever admired your nature, but
now much more so, when I see that you are in love with one who does not
wanton in luxury or languish in effeminacy, (18) but who displays to all
his strength, his hardihood, his courage, and sobriety of soul. To be
enamoured of such qualities as these is a proof itself of a true lover's
nature.
(17) Lit. "many a foreign visitor likewise."
(18) See the Attic type of character, as drawn by Pericles, Thuc. ii.
40.
Whether indeed Aphrodite be one or twain (19) in personality, the heavenly
and the earthly, I cannot tell, for Zeus, who is one and indivisible,
bears many titles. (20) But this thing I know, that these twain have
separate altars, shrines, and sacrifices, (21) as befits their nature—she
that is earthly, of a lighter and a laxer sort; she that is heavenly,
purer and holier in type. And you may well conjecture, it is the earthly
goddess, the common Aphrodite, who sends forth the bodily loves; while
from her that is named of heaven, Ourania, proceed those loves which feed
upon the soul, on friendship and on noble deeds. It is by this latter,
Callias, that you are held in bonds, if I mistake not, Love divine. (22)
This I infer as well from the fair and noble character of your friend, as
from the fact that you invite his father to share your life and
intercourse. (23) Since no part of these is hidden from the father by the
fair and noble lover.
(19) For Aphrodite Ourania and Pandemos see Plat. "Symp." 180.
(20) Lit. "that is believed to be the same." See Cic. "De N. D." iii.
16. Cf. Aesch. "Prom." 210 (of Themis and Gaia), {pollon onomaton
morphe mia}.
(21) e.g. to Aphrodite Pandemos a white goat, {mekas leuke}, but to
Aphrodite Ourania a heifer, and {thusiai nephaliai}, offerings
without wine, i.e. of water, milk, and honey. Schol. to Soph.
"Oed. Col." 100; Lucian, lxvii. "Dial. Mer." 7. 1.
(22) Lit. "by Eros."
(23) Cf. Plat. "Prot." 318 A; Aristoph. "Thesmoph." 21, "learned
conversazioni."
Hermogenes broke in: By Hera, Socrates, I much admire you for many things,
and now to see how in the act of gratifying Callias you are training him
in duty and true excellence. (24)
(24) Lit. "teaching him what sort of man he ought to be." This, as we
know, is the very heart and essence of the Socratic (= {XS})
method. See "Mem." I. ii. 3.
Why, yes (he said), if only that his cup of happiness may overflow, I wish
to testify to him how far the love of soul is better than the love of
body.
Without friendship, (25) as we full well know, there is no society of any
worth. And this friendship, what is it? On the part of those whose
admiration (26) is bestowed upon the inner disposition, it is well named a
sweet and voluntary compulsion. But among those whose desire (26) is for
the body, there are not a few who blame, nay hate, the ways of their
beloved ones. And even where attachment (26) clings to both, (27) even so
the bloom of beauty after all does quickly reach its prime; the flower
withers, and when that fails, the affection which was based upon it must
also wither up and perish. But the soul, with every step she makes in her
onward course towards deeper wisdom, grows ever worthier of love.
(25) Lit. "That without love no intercourse is worth regarding, we all
know."
(26) N.B.—{agamenon, epithumounton, sterxosi}. Here, as often, the
author seems to have studied the {orthoepeia} of Prodicus. See
"Mem." II. i. 24.
(27) i.e. "body and character."
Ay, and in the enjoyment of external beauty a sort of surfeit is
engendered. Just as the eater's appetite palls through repletion with
regard to meats, (28) so will the feelings of a lover towards his idol.
But the soul's attachment, owing to its purity, knows no satiety. (29) Yet
not therefore, as a man might fondly deem, has it less of the character of
loveliness. (30) But very clearly herein is our prayer fulfilled, in which
we beg the goddess to grant us words and deeds that bear the impress of
her own true loveliness. (31)
(28) Cf. "Mem." III. xi. 13.
(29) Lit. "is more insatiate." Cf. Charles Wesley's hymn:
O Love Divine, how sweet Thou art! When shall I find my willing heart All
taken up by Thee?
(30) Lit. "is she, the soul, more separate from Aphrodite."
(31) Or, "stamped with the image of Aphrodite." Zeune cf. Lucr. i. 24,
addressing Venus, "te sociam studeo scribendis versibus esse," "I
would have thee for a helpmate in writing the verses..."; and
below, 28, "quo magis aeternum da dictis, diva, leporem,"
『Wherefore all the more, O lady, lend my lays an ever-living
charm』(H. A. J. Munro).
That a soul whose bloom is visible alike in beauty of external form, free
and unfettered, and an inner disposition, bashful, generous; a spirit (32)
at once imperial and affable, (33) born to rule among its fellows—that
such a being will, of course, admire and fondly cling to his beloved, is a
thesis which needs no further argument on my part. Rather I will essay to
teach you, how it is natural that this same type of lover should in turn
be loved by his soul's idol. (34)
(32) Cf. Plat. "Phaedr." 252 E.
(33) The epithet {philophron} occurs "Mem." III. i. 6, of a general;
ib. III. v. 3 (according to the vulg. reading), of the Athenians.
(34) Or, "the boy whom he cherishes."
How, in the first place, is it possible for him to hate a lover who, he
knows, regards him as both beautiful and good? (35) and, in the next
place, one who, it is clear, is far more anxious to promote the fair
estate of him he loves (36) than to indulge his selfish joys? and above
all, when he has faith and trust that neither dereliction, (37) nor loss
of beauty through sickness, nor aught else, will diminish their affection.
(35) Or, "perfection."
(36) Lit. "the boy."
(37) Reading {en para ti poiese}. Al. "come what come may," lit. "no
alteration"; or if reading {parebese} transl. "although his May of
youth should pass, and sickness should mar his features, the tie
of friendship will not be weakened."
If, then, they own a mutual devotion, (38) how can it but be, they will
take delight in gazing each into the other's eyes, hold kindly converse,
trust and be trusted, have forethought for each other, in success rejoice
together, in misfortune share their troubles; and so long as health
endures make merry cheer, day in day out; or if either of them should fall
on sickness, then will their intercourse be yet more constant; and if they
cared for one another face to face, much more will they care when parted.
(39) Are not all these the outward tokens of true loveliness? (40) In the
exercise of such sweet offices, at any rate, they show their passion for
holy friendship's state, and prove its bliss, continuously pacing life's
path from youth to eld.
(38) For beauty of style (in the original) Zeune cf. "Mem." II. vi. 28
foll.; III. xi. 10.
(39)『Albeit absent from one another in the body, they are more
present in the soul.』Cf. Virg. "Aen." iv. 83, "illum absens
absentem auditque videtque."
(40) Or, "bear the stamp of Aphrodite."
But the lover who depends upon the body, (41) what of him? First, why
should love-for-love be given to such a lover? because, forsooth, he
bestows upon himself what he desires, and upon his minion things of dire
reproach? or that what he hastens to exact, infallibly must separate that
other from his nearest friends?
(41) Or, "is wholly taken up with." Cf. Plat. "Laws," 831 C.
If it be pleaded that persuasion is his instrument, not violence; is that
no reason rather for a deeper loathing? since he who uses violence (42) at
any rate declares himself in his true colours as a villain, while the
tempter corrupts the soul of him who yields to his persuasions.
(42) Cf. "Hiero," iii. 3; "Cyrop." III. i. 39.
Ay, and how should he who traffics with his beauty love the purchaser, any
more than he who keeps a stall in the market-place and vends to the
highest bidder? Love springs not up, I trow, because the one is in his
prime, and the other's bloom is withered, because fair is mated with what
is not fair, and hot lips are pressed to cold. Between man and woman it is
different. There the wife at any rate shares with her husband in their
nuptial joys; but here conversely, the one is sober and with unimpassioned
eye regards his fellow, who is drunken with the wine of passion. (43)
(43) Lit. "by Aphrodite." Cf. Plat. "Phaedr." 240,『But the lover
... when he is drunk』(Jowett); "Symp." 214 C.
Wherefore it is no marvel if, beholding, there springs up in his breast
the bitterest contempt and scorn for such a lover. Search and you shall
find that nothing harsh was ever yet engendered by attachment based on
moral qualities; whilst shameless intercourse, time out of mind, has been
the source of countless hateful and unhallowed deeds. (44)
(44) Zeune cf. Ael. "V. H." viii. 9, re Archelaus king of Macedon,
concerning whom Aristotle, "Pol." v. 10. 1311 B:『Many
conspiracies have originated in shameful attempts made by
sovereigns on the persons of their subjects. Such was the attack
of Crataeus upon Archelaus,』etc. (Jowett).
I have next to show that the society of him whose love is of the body, not
the soul, is in itself illiberal. The true educator who trains another in
the path of virtue, who will teach us excellence, whether of speech or
conduct, (45) may well be honoured, even as Cheiron and Phoenix (46) were
honoured by Achilles. But what can he expect, who stretches forth an eager
hand to clutch the body, save to be treated (47) as a beggar? That is his
character; for ever cringing and petitioning a kiss, or some other soft
caress, (48) this sorry suitor dogs his victims.
(45) Phoenix addresses Achilles, "Il." ix. 443:
{muthon te reter' emenai, prektera te ergon}
Therefore sent he (Peleus) me to thee to teach thee all things, To be both
a speaker of words and a doer of deeds (W. Leaf).
(46) See "Il." xi. 831; "Hunting," ch. i., as to Cheiron and his
scholars, the last of whom is Achilles.
(47) {an periepoito}. "He will be scurvily treated." Cf. "Hell." III.
i. 19.
(48) Cf. "Mem." I. ii. 29.
If my language has a touch of turbulence, (49) do not marvel: partly the
wine exalts me; partly that love which ever dwells within my heart of
hearts now pricks me forward to use great boldness of speech (50) against
his base antagonist. Why, yes indeed, it seems to me that he who fixes his
mind on outward beauty is like a man who has taken a farm on a short
lease. He shows no anxiety to improve its value; his sole object being to
take off it the largest crops he can himself. But he whose heart is set on
loyal friendship resembles rather a man who has a farmstead of his own. At
any rate, he scours the wide world to find what may enhance the value of
his soul's delight. (51)
(49) Or, "wantonness"; and for the apology see Plat. "Phaedr." 238:『I
appear to be in a divine fury, for already I am getting into
dithyrambics』(Jowett).
(50) Lit. "to speak openly against that other sort of love which is
its rival."
(51) Cf. Michelet, I think, as to the French peasant-farmer regarding
his property as "sa femme."
Again, let us consider the effect upon the object of attachment. Let him
but know his beauty is a bond sufficient to enthrall his lover, (52) and
what wonder if he be careless of all else and play the wanton. Let him
discover, on the contrary, that if he would retain his dear affection he
must himself be truly good and beautiful, and it is only natural he should
become more studious of virtue. But the greatest blessing which descends
on one beset with eager longing to convert the idol of his soul into a
good man and true friend is this: necessity is laid upon himself to
practise virtue; since how can he hope to make his comrade good, if he
himself works wickedness? Is it conceivable that the example he himself
presents of what is shameless and incontinent, (53) will serve to make the
beloved one temperate and modest?
(52) Or, "that by largess of beauty he can enthrall his lover."
(53) See Plat. "Symp." 182 A, 192 A.
I have a longing, Callias, by mythic argument (54) to show you that not
men only, but gods and heroes, set greater store by friendship of the soul
than bodily enjoyment. Thus those fair women (55) whom Zeus, enamoured of
their outward beauty, wedded, he permitted mortal to remain; but those
heroes whose souls he held in admiration, these he raised to immortality.
Of whom are Heracles and the Dioscuri, and there are others also named.
(56) As I maintain, it was not for his body's sake, but for his soul's,
that Ganymede (57) was translated to Olympus, as the story goes, by Zeus.
And to this his very name bears witness, for is it not written in Homer?
And he gladdens ({ganutai}) to hear his voice. (58)
This the poet says, meaning "he is pleased to listen to his words."
(54) Or, "I have a desire to romance a little,"『for your benefit to
explain by legendary lore.』Cf. Isocr. 120 C; Plat. "Rep." 392 B.
(55) e.g. Leda, Danae, Europa, Alcmena, Electra, Latona, Laodamia
(Zeune).
(56) See "Hunting," i.; "Hell." VI. iii. 6.
(57) See Plat. "Phaedr." 255 C; Cic. "Tusc." i. 26,『nec Homerum audio
... divina mallem ad nos,』a protest against anthropomorphism in
religion.
(58) Not in "our" version of Homer, but cf. "Il." xx. 405, {ganutai de
te tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrena
poimen}.
And again, in another passage he says:
Knowing deep devices ({medea}) in his mind, (59)
which is as much as to say, "knowing wise counsels in his mind." Ganymede,
therefore, bears a name compounded of the two words, "joy" and "counsel,"
and is honoured among the gods, not as one "whose body," but "whose mind"
"gives pleasure."
(59) Partly "Il." xxiv. 674, {pukina phresi mede' ekhontes}; and "Il."
xxiv. 424, {phila phresi medea eidos}. Cf. "Od." vi. 192; xviii.
67, 87; xxii. 476.
Furthermore (I appeal to you, Niceratus), (60) Homer makes Achilles avenge
Patroclus in that brilliant fashion, not as his favourite, but as his
comrade. (61) Yes, and Orestes and Pylades, (62) Theseus and Peirithous,
(63) with many another noble pair of demigods, are celebrated as having
wrought in common great and noble deeds, not because they lay inarmed, but
because of the admiration they felt for one another.
(60) As an authority on Homer.
(61) Cf. Plat. "Symp." 179 E: "The notion that Patroclus was the
beloved one is a foolish error into which Aeschylus has fallen,"
etc. (in his "Myrmidons"). See J. A. Symonds, "The Greek Poets,"
2nd series, "Achilles," p. 66 foll.
(62) Concerning whom Ovid ("Pont." iii. 2. 70) says, "nomina fama
tenet."
(63) See Plut. "Thes." 30 foll. (Clough, i. p. 30 foll.); cf. Lucian,
xli. "Toxaris," 10.
Nay, take the fair deeds of to-day: and you shall find them wrought rather
for the sake of praise by volunteers in toil and peril, than by men
accustomed to choose pleasure in place of honour. And yet Pausanias, (64)
the lover of the poet Agathon, (65) making a defence in behalf (66) of
some who wallow in incontinence, has stated that an army composed of
lovers and beloved would be invincible. (67) These, in his opinion, would,
from awe of one another, have the greatest horror of destruction. A truly
marvellous argument, if he means that men accustomed to turn deaf ears to
censure and to behave to one another shamelessly, are more likely to feel
ashamed of doing a shameful deed. He adduced as evidence the fact that the
Thebans and the Eleians (68) recognise the very principle, and added:
Though they sleep inarmed, they do not scruple to range the lover side by
side with the beloved one in the field of battle. An instance which I take
to be no instance, or at any rate one-sided, (69) seeing that what they
look upon as lawful with us is scandalous. (70) Indeed, it strikes me that
this vaunted battle-order would seem to argue some mistrust on their part
who adopt it—a suspicion that their bosom friends, once separated
from them, may forget to behave as brave men should. But the men of
Lacedaemon, holding that "if a man but lay his hand upon the body and for
lustful purpose, he shall thereby forfeit claim to what is beautiful and
noble"—do, in the spirit of their creed, contrive to mould and
fashion their "beloved ones" to such height of virtue, (71) that should
these find themselves drawn up with foreigners, albeit no longer side by
side with their own lovers, (72) conscience will make desertion of their
present friends impossible. Self-respect constrains them: since the
goddess whom the men of Lacedaemon worship is not "Shamelessness," but
"Reverence." (73)
(64) See Cobet, "Pros. Xen." p. 15; Plat. "Protag." 315 D; Ael.『V.
H.』ii. 21.
(65) Ib.; Aristot. "Poet." ix.
(66) Or, "in his 'Apology' for."
(67) Plat. "Symp." 179 E, puts the sentiment into the mouth of
Phaedrus:『And if there were only some way of contriving that a
state or an army should be made up of lovers and their loves, they
would be the very best governors of their own city, abstaining
from all dishonour, and emulating one another in honour; and when
fighting at one another's side, although not a mere handful, they
would overcome the world. For what lover would not choose rather
to be seen by all mankind than by his beloved, either when
abandoning his post or throwing away his arms? He would be ready
to die a thousand deaths rather than endure this. Or would desert
his beloved or fail him in the hour of danger? The veriest coward
would become an inspired hero, equal to the bravest, at such a
time; Love would inspire him. That courage which, as Homer says,
the god breathes into the soul of heroes, Love of his own nature
infuses into the lover』(Jowett). Cf. "Hunting," xii. 20; "Anab."
VII. iv. 7; "Cyrop." VII. i. 30.
(68) Sc. in their institutions. Cf. Plat. "Symp." 182, "in Elis and
Boeotia"; "Pol. Lac." ii. 13; Ael. "V. H." iii. 12, xiii. 5;
Athen. xiii. 2. For the Theban Sacred Band see Plut. "Pelop." 18,
19 (Clough, ii. 218).
(69) Or, "not in pari materia, so to speak."
(70) Is not Xenophon imputing himself to Socrates? Henkel cf. Plat.
"Crito," 52 E. See Newman, op. cit. i. 396.
(71) Or, "shape to so fine a manhood that..."
(72) Reading {en te aute taxei}. Al. {... polei}, transl.『nor
indeed in the same city.』Cf. "Hell." V. iv. 33, re death of
Cleonymus at Leuctra.
(73) Lit. "Aidos not Anaideia." See Paus. "Lac." xx. 10; "Attica,"
xvii. 1; Cic. "de Leg." ii. 11, a reference which I owe to M.
Eugene Talbot, "Xen." i. 236.
I fancy we should all agree with one another on the point in question, if
we thus approached it. Ask yourself to which type of the two must he (74)
accord, to whom you would entrust a sum of money, make him the guardian of
your children, look to find in him a safe and sure depositary of any
favour? (75) For my part, I am certain that the very lover addicted to
external beauty would himself far sooner have his precious things
entrusted to the keeping of one who has the inward beauty of the soul.
(76)
(74) He (the master-mistress of my passion).
(75) {kharitas} = "kindly offices," beneficia. Cf. "Ages." iv. 4;
"Mem." IV. iv. 17. Al. = delicias, "to deposit some darling
object."
(76) Or, "some one truly lovable in soul and heart."
Ah, yes! and you, my friend (he turned to Callias), you have good reason
to be thankful to the gods who of their grace inspired you with love for
your Autolycus. Covetous of honour, (77) beyond all controversy, must he
be, who could endure so many toils and pains to hear his name proclaimed
(78) victor in the "pankration."
(77) See "Mem." II. iii. 16; "Isocr." 189 C, {ph. kai megalopsukhoi}.
(78) i.e. "by the public herald."
But what if the thought arose within him: (79) his it is not merely to add
lustre to himself and to his father, but that he has ability, through help
of manly virtue, to benefit his friends and to exalt his fatherland, by
trophies which he will set up against our enemies in war, (80) whereby he
will himself become the admired of all observers, nay, a name to be
remembered among Hellenes and barbarians. (81) Would he not in that case,
think you, make much of (82) one whom he regarded as his bravest
fellow-worker, laying at his feet the greatest honours?
(79) Cf. Theogn. 947:
{patrida kosmeso, liparen polin, out' epi demo trepsas out' adikois
andrasi peithomenos}.
(80) Who in 421 B.C. were of course the Lacedaemonians and the allies.
Autolycus was killed eventually by the Thirty to please the
Lacedaemonian harmost. See Plut. "Lysand." 15 (Clough, iii. 120);
Paus. i. 18. 3; ix. 32. 8. Cf. "Hell." II. iii. 14.
(81) Cf. "Anab." IV. i. 20; "Mem." III. vi. 2.
(82) {periepein}. Cf. "Cyrop." IV. iv. 12; "Mem." II. ix. 5.
If, then, you wish to be well-pleasing in his eyes, you had best inquire
by what knowledge Themistocles (83) was able to set Hellas free. You
should ask yourself, what keen wit belonged to Pericles (83) that he was
held to be the best adviser of his fatherland. You should scan (84) the
field of history to learn by what sage wisdom Solon (85) established for
our city her consummate laws. I would have you find the clue to that
peculiar training by which the men of Lacedaemon have come to be regarded
as the best of leaders. (86) Is it not at your house that their noblest
citizens are lodged as representatives of a foreign state? (87)
(83) See "Mem." II. vi. 13; III. vi. 2; IV. ii. 2.
(84) For the diction, {skepteon, skepteon, aphreteon, ereuneteon,
epistamenos, eidos, philosopheras}, Xenophon's rhetorical style
imitates the {orthoepeia} of Prodicus.
(85) See "Econ." xiv. 4.
(86) Or,『won for themselves at all hands the reputation of noblest
generalship.』Cf. "Ages." i. 3; "Pol. Lac." xiv. 3.
(87) Reading as vulg. {proxenoi d' ei...} or if with Schenkl,
{proxenos d' ei...} transl. "You are their consul-general; at
your house their noblest citizens are lodged from time to time."
As to the office, cf. Dem. 475. 10; 1237. 17; Thuc. ii. 29;
Boeckh, "P. E. A." 50. Callias appears as the Lac. {proxenos}
("Hell." V. iv. 22) 378 B.C., and at Sparta, 371 B.C., as the
peace commissioner ("Hell." VI. iii. 3).
Be sure that our state of Athens would speedily entrust herself to your
direction were you willing. (88) Everything is in your favour. You are of
noble family, "eupatrid" by descent, a priest of the divinities, (89) and
of Erechtheus' famous line, (90) which with Iacchus marched to encounter
the barbarian. (91) And still, at the sacred festival to-day, it is agreed
that no one among your ancestors has ever been more fitted to discharge
the priestly office than yourself; yours a person the goodliest to behold
in all our city, and a frame adapted to undergo great toils.
(88) Cf. "Mem." III. vii.
(89) i.e. Demeter and Core. Callias (see "Hell." VI. l.c.) was
dadouchos (or torch-holder) in the mysteries.
(90) Or, "whose rites date back to Erechtheus." Cf. Plat. "Theag."
122.
(91) At Salamis. The tale is told by Herod. viii. 65, and Plut.
"Themist." 15; cf. Polyaen. "Strat." iii. 11. 2. Just as
Themistocles had won the battle of Salamis by help of Iacchus on
the 16th Boedromion, the first day of the mysteries, so Chabrias
won the sea-fight of Naxos by help of the day itself, {to 'Alade
mustai}, 376 B.C.
But if I seem to any of you to indulge a vein more serious than befits the
wine-cup, marvel not. It has long been my wont to share our city's passion
for noble-natured souls, alert and emulous in pursuit of virtue.
He ended, and, while the others continued to discuss the theme of his
discourse, Autolycus sat regarding Callias. That other, glancing the while
at the beloved one, turned to Socrates.
Call. Then, Socrates, be pleased, as go-between, (92) to introduce me to
the state, that I may employ myself in state affairs and never lapse from
her good graces. (93)
(92) Lit. "as pander."
(93) So Critobulus in the conversation so often referred to. "Mem."
II. vi.
Never fear (he answered), if only people see your loyalty to virtue is
genuine, (94) not of mere repute. A false renown indeed is quickly seen
for what it is worth, being tested; but true courage (95) (save only what
some god hinder) perpetually amidst the storm and stress of circumstance
(96) pours forth a brighter glory.
(94) See "Mem." I. vii. 1, passim; II. vi. 39; "Econ." x. 9.
(95) Cf. Thuc. ii. 42, {andragathia}, "true courage in the public
service covers a multitude of private shortcomings."
(96) {en tais praxesi}. Cf. Plat. "Phaedr." 271 D, "in actual life."
IX
On such a note he ended his discourse.
At that, Autolycus, whose hour for walking exercise had now come, arose.
His father, Lycon, was about to leave the room along with him, but before
so doing, turned to Socrates, remarking:
By Hera, Socrates, if ever any one deserved the appellation﹃beautiful and
good,﹄(1) you are that man!
(1) For {kalos ge kalathos} see "Econ." vii. 2 and passim.
So the pair departed. After they were gone, a sort of throne was first
erected in the inner room abutting on the supper chamber. Then the
Syracusan entered, with a speech:
With your good pleasure, sirs, Ariadne is about to enter the bridal
chamber set apart for her and Dionysus. Anon Dionysus will appear, fresh
from the table of the gods, wine-flushed, and enter to his bride. In the
last scene the two will play (2) with one another.
(2) {paixountai}. The Syracusan naturally uses the Doric form. See
Cobet, "Pros. Xen." p. 16, note 23. Rutherford, "N. Phrynicus," p.
91.
He had scarce concluded, when Ariadne entered, attired like a bride. She
crossed the stage and sate herself upon the throne. Meanwhile, before the
god himself appeared a sound of flutes was heard; the cadence of the
Bacchic air proclaimed his coming.
At this point the company broke forth in admiration of the ballet-master.
For no sooner did the sound of music strike upon the ear of Ariadne than
something in her action revealed to all the pleasure which it caused her.
She did not step forward to meet her lover, she did not rise even from her
seat; but the flutter of her unrest was plain to see. (3)
(3) Lit. "the difficulty she had to keep so still was evident."
When Dionysus presently caught sight of her he loved, lightly he danced
towards her, and with show of tenderest passion gently reclined upon her
knees; his arms entwined about her lovingly, and upon her lips he sealed a
kiss; (4)—she the while with most sweet bashfulness was fain to wind
responsive arms about her lover; till the banqueters, the while they gazed
all eyes, clapped hands and cried "Encore!" But when Dionysus rose upon
his feet, and rising lifted Ariadne to her full height, the action of
those lovers as they kissed and fondled one another was a thing to
contemplate. (5) As to the spectators, they could see that Dionysus was
indeed most beautiful, and Ariadne like some lovely blossom; nor were
those mocking gestures, but real kisses sealed on loving lips; and so, (6)
with hearts aflame, they gazed expectantly. They could hear the question
asked by Dionysus, did she love him? and her answer, as prettily she swore
she did. And withal so earnestly, not Dionysus only, but all present, had
sworn an oath in common: the boy and girl were verily and indeed a pair of
happy lovers. So much less did they resemble actors, trained to certain
gestures, than two beings bent on doing what for many a long day they had
set their hearts on.
(4) Or, "and encircling his arms about her impressed upon her lips a
kiss."
(5) Or, "then was it possible to see the more than mimic gestures."
(6) Or, "on the tiptoe of excitement." Cf. "Hell." III. i. 14, iv. 2.
At last when these two lovers, caught in each other's arms, were seen to
be retiring to the nuptial couch, the members of the supper party turned
to withdraw themselves; and whilst those of them who were unmarried swore
that they would wed, those who were wedded mounted their horses and
galloped off to join their wives, in quest of married joys.
Only Socrates, and of the rest the few who still remained behind, anon set
off with Callias, to see out Lycon and his son, and share the walk.
And so this supper party, assembled in honour of Autolycus, broke up.
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