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 serioustransactions of "good and noble men" (2) most memorable, but that wordsand deeds distinctive of their lighter moods may claim some record. (3)In proof of which contention, I will here describe a set of incidentswithin 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 theboy Autolycus, (8) had brought the lad, himself the winner of thepankration, (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 escortAutolycus and his father, Lycon, to his house in the Piraeus, beingattended also by Niceratus. (11) But catching sight of Socrates alongwith certain others (Critobulus, (12) Hermogenes, Antisthenes, andCharmides), 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 toentertain Autolycus and his father at a feast. The splendour of theentertainment shall be much enhanced, I need not tell you, if my hall(13) should happily be graced by worthies like yourselves, who haveattained to purity of soul, (14) rather than by generals and cavalrycommanders (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) andGorgias, and Prodicus, and a host of others, to learn wisdom, must youpour 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 wisethings to say, I have kept my wisdom to myself; but if only you willhonour me with your company to-day, I promise to present myself in quiteanother light; you will see I am a person of no mean consideration afterall. (19)

 (19) Or, "I will prove to you that I am worthy of infinite respect. "

Socrates and the others, while thanking Callias politely for theinvitation, were not disposed at first to join the dinner party; but theannoyance of the other so to be put off was so obvious that in the endthe party were persuaded to accompany their host. 

After an interval devoted to gymnastic exercise (and subsequentanointing of the limbs) by some, whilst others of them took a bath, theguests were severally presented to the master of the house. 

Autolycus was seated next his father, as was natural, (20) while therest reclined on couches. Noting the scene presented, the first idea tostrike the mind of any one must certainly have been that beauty hasby nature something regal in it; and the more so, if it chance tobe combined (as now in the person of Autolycus) with modesty andself-respect. Even as when a splendid object blazes forth at night, theeyes of men are riveted, (21) so now the beauty of Autolycus drew on himthe gaze of all; nor was there one of those onlookers but was stirredto his soul's depth by him who sat there. (22) Some fell into unwontedsilence, 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 commoneremotion passion-whirled may be distinguished by flashings of the eye, byterror-striking tones of voice, and by the vehement fervour of the man'swhole 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 uttersfall from his lips with softer intonation; and every gesture of hisbodily frame conform to what is truly frank and liberal. Such, at anyrate, the strange effects now wrought on Callias by love. He was likeone transformed, the cynosure of all initiated in the mysteries of thisdivinity. (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 hadbeen laid upon them by some superior power. But presently there camea knocking on the door! Philippus the jester bade the doorkeeper (25)announce him, with apologies for seeking a night's lodging: (26) he hadcome, he said, provided with all necessaries for dining, at a friend'sexpense: his attendant was much galled with carrying, nothing but anempty bread-basket. (27) To this announcement Callias, appealing to hisguests, replied: "It would never do to begrudge the shelter of one'sroof: (28) let him come in. " And as he spoke, he glanced across to whereAutolycus 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 thefeast was spread, addressed the company:

I believe you know, sirs, that being a jester by profession, it is mybusiness to make jokes. I am all the readier, therefore, to presentmyself, feeling convinced it is a better joke to come to dinner thusunbidden than by solemn invitation. 

Be seated, (29) then (replied the host). The company are fully fed onserious 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 ata dinner-party, Philippus must try at once to perpetrate a jest. Failingto 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 uphis 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 atrociousache; since laughter has died out among mankind, my whole estate isbankrupt. (30) In old days I would be asked to dinner to amuse thecompany with jests. (31) Now all is changed, and who will be at pains toask me out to dinner any more? I might as well pretend to be immortalas to be serious. Nor will any one invite me in hopes of reclining atmy board in his turn. Everyone knows so serious a thing as dinner in myhouse 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 sotruly dolorous a moan (32) that everybody fell to soothing him. "Theywould all laugh again another day, " they said, and so implored himto have done and eat his dinner; till Critobulus could not stand hislamentation longer, but broke into a peal of laughter. The welcome soundsufficed. The sufferer unveiled his face, and thus addressed his innerself: (33) "Be of good cheer, my soul, there are many battles (34) yetin 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 isnow 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 thelibation, and had sung the hymn. (1) To promote the revelry, thereentered now a Syracusan, with a trio of assistants: the first, aflute-girl, perfect in her art; and next, a dancing-girl, skilled toperform all kinds of wonders; lastly, in the bloom of beauty, a boy, who played the harp and danced with infinite grace. This Syracusan wentabout exhibiting his troupe, whose wonderful performance was a source ofincome 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 inturn upon the harp, and both performers, as it would appear, had set thehearts of every one rejoicing, Socrates turned to Callias:

A feast, upon my word, O princeliest entertainer! (2) Was it not enoughto set before your guests a faultless dinner, but you must feast oureyes 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 notbe 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 dressis beautiful on man and one on woman; and so with fragrance: whatbecomes the woman, ill becomes the man. Did ever man anoint himself withoil of myrrh to please his fellow? Women, and especially young women(like our two friends' brides, Niceratus' and Critobulus'), need noperfume, being but compounds themselves of fragrance. (5) No, sweeterthan any perfume else to women is good olive-oil, suggestive of thetraining-school: (6) sweet if present, and when absent longed for. Andwhy? Distinctions vanish with the use of perfumes. The freeman and theslave have forthwith both alike one odour. But the scents derived fromtoils--those toils which every free man loves (7)--need customary habitfirst, and time's distillery, if they are to be sweet with freedom'sbreath, 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 whatshall we do whose gymnastic days are over? What fragrance is left forus?

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 preceptinto practice also; to judge, at any rate, from his behaviour. When hehad 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 todiscover the fittest friend to aid him in his high endeavour, (11) andwith 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 finda teacher to instruct him in that wisdom?" one inquired. "Why, it is notto be taught!" exclaimed another; to which a third rejoined: "Why shouldit 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 interruptthe 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 keepher company, whilst some one posted at her side kept handing her thehoops till she had twelve in all. With these in her hands she fellto dancing, and the while she danced she flung the hoops into theair--overhead she sent them twirling--judging the height they must bethrown 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 ofothers, sirs, that woman's nature is nowise inferior to man's. All shewants is strength and judgment; (14) and that should be an encouragementto those of you who have wives, to teach them whatever you would havethem 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 younot 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 ofthe rider who wishes to become an expert horseman: "None of yoursoft-mouthed, docile animals for me, " he says; "the horse for me to ownmust show some spirit": (18) in the belief, no doubt, if he can managesuch an animal, it will be easy enough to deal with every other horsebesides. And that is just my case. I wish to deal with human beings, toassociate with man in general; hence my choice of wife. (19) I know fullwell, if I can tolerate her spirit, I can with ease attach myself toevery 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) thecompany 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 andout of it again the girl threw somersaults backwards, forwards, severaltimes, till the spectators were in terror of some accident; but with theutmost 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 thatcourage 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 Syracusanhere, should do is to exhibit his dancing-girl to the state. (23) Lethim tell the authorities he is prepared, for a consideration, to givethe whole Athenian people courage to face the hostile lances at closequarters. 

 (23) Or, "to the city, " i. E. Of Athens. 

Whereat the jester: An excellent idea, upon my word; and when ithappens, may I be there to see that mighty orator (24) Peisanderlearning to throw somersaults (25) into swords; since incapacity tolook a row of lances in the face at present makes him shy of militaryservice. (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 ekeinonproulipe, k. T. L. }

 where the poet has a fling at Socrates also:

Socrates beside the brink, Summons from the murky sink Many adisembodied ghost; And Peisander reached the coast To raise the spiritthat he lost; With conviction strange and new, A gawky camel which heslew, 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 thebeauty of the child, so lovely in repose, became enhanced with everymovement of his supple body?

To which Charmides replied: How like a flatterer you are! one wouldthink 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 couldnot help observing: how while he danced no portion of his body remainedidle; 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 andhealthy. (29) (Then turning to the Syracusan, he added): I cannot sayhow much obliged I should be to you, O man of Syracuse, for lessons indeportment. 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 ridiculousmy wishing to improve my health by exercise? or to enjoy my victualsbetter? to sleep better? or is it the sort of exercise I set my hearton? Not like those runners of the long race, (32) to have my legsgrow muscular and my shoulders leaner in proportion; nor like a boxer, thickening chest and shoulders at expense of legs; but by distributionof the toil throughout my limbs (33) I seek to give an even balance tomy body. Or are you laughing to think that I shall not in future haveto seek a partner in the training school, (34) whereby it will not benecessary for an old man like myself to strip in public? (35) All Ishall need will be a seven-sofa'd chamber, (36) where I can warm towork, (37) just like the lad here who has found this room quite amplefor 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 keepon laughing at--the wish on my part to reduce to moderate size a pauncha trifle too rotund? Is that the source of merriment? (39) Perhaps youare not aware, my friends, that Charmides--yes! he there--caught me onlythe 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 stoodaghast, I feared me you had parted with your senses; but when I heardyour explanation, pretty much what you have just now told us, I wenthome and--I will not say, began to dance myself (it is an accomplishmentI have not been taught as yet), but I fell to sparring, (40) an art ofwhich 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 atyou 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 "topsand 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 yourdancing lessons. I will be your vis-a-vis, (43) and take lessons withyou. 

 (43) Cf. "Anab. " V. Iv. 12. 

Come on (the jester shouted), give us a tune upon the pipe, and let meshow you how to dance. 

So saying up he got, and mimicked the dances of the boy and girl inburlesque fashion, and inasmuch as the spectators had been pleased tothink the natural beauty of the boy enhanced by every gesture of hisbody in the dance, so the jester must give a counter-representation, (44) in which each twist and movement of his body was a comicalexaggeration 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 shewas nearly doubled into the form of a hoop, so he must try to imitate ahoop by stooping forwards and ducking down his head. 

And as finally, the boy had won a round of plaudits for the manner inwhich 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 armsand head together, until he was fairly tired out, and threw himself deadbeat upon the sofa, gasping:

There, that's a proof that my jigs too are splendid exercise; at anyrate, I am dying of thirst; let the attendant kindly fill me the mightygoblet. (45)

 (45) Cf. Plat. "Symp. " 223 C. 

Quite right (said Callias), and we will pledge you. Our throats areparched with laughing at you. 

At this point Socrates: Nay, gentlemen, if drinking is the order of theday, I heartily approve. Wine it is in very truth that moistens the soulof 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-heartedthoughts, (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 shooton earth. When God gives these vegetable growths too full a draughtof rain, they cannot lift their heads nor feel the light air breathethrough them; but if they drink in only the glad supply they need, theystand erect, they shoot apace, and reach maturity of fruitage. So we, too, if we drench our throats with over-copious draughts, (50) ere longmay 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 inseason. But if (to borrow language from the mint of Gorgias (52)), ifonly the attendants will bedew us with a frequent mizzle (53) of smallglasses, we shall not be violently driven on by wine to drunkenness, butwith 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 myunderstanding 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 byPhilippus: The cup-bearers should imitate good charioteers, and push thecups 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 Charmidesa speech as follows: Sirs, what Socrates was claiming in behalf of wineapplies in my opinion no less aptly to the present composition. Sorare a blending of boyish and of girlish beauty, and of voice withinstrument, is potent to lull sorrow to sleep, and to kindle Aphrodite'sflame. 

Then Socrates, reverting in a manner to the charge: The young peoplehave fully proved their power to give us pleasure. Yet, charming as theyare, we still regard ourselves, no doubt, as much their betters. Whata shame to think that we should here be met together, and yet make noeffort 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 Calliasa prompt performance of his promise. He told us, you recollect, if wewould 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 theknowledge. 

Socrates replied: At any rate, not one of us will have the leastobjection to declaring what particular thing he claims to know as bestworth having. 

Agreed (proceeded Callias); and for my part I proclaim at once what Iam proudest of. My firm belief is, I have got the gift to make myfellow-mortals better. 

Make men better! (cried Antisthenes); and pray how? by teaching themsome 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 hightype 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 tofriends or country, (6) but justice has no single point in common withinjustice, 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 hispeculiar 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) Sonow, Niceratus, suppose you tell us on what knowledge you most prideyourself. 

 (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 thateven 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 besidesyourself there is not a rhapsodist who does not know these epics?

Forgotten! is it likely (he replied), considering I had to listen tothem almost daily?

Ant. And did you ever come across a sillier tribe of people than thesesame 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 underlyingmeaning. (14) But you, Niceratus, have paid large sums of money toAnaximander, and Stesimbrotus, and many others, (15) so that no singlepoint 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 yourbeauty 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 dusthimself 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 theothers). 

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! ofall things the least liable to envy; seldom, if ever, an object ofcontention; (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 prideyourself upon?

Then he, with knitted brows, quite solemnly: On pandering. (21) Andwhen they laughed to hear him say this, (22) he continued: Laugh to yourhearts content, my friends; but I am certain I could make a fortune, ifI 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 youtake 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 thinkthat 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 isyou take the greatest pride in?

You all of you, I fancy, know already what that is (the fatheranswered); 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; andsome 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 therichest 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 thewhole 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? (askedNiceratus). 

On the virtue and the power of my friends (he answered), and that beingwhat they are, they care for me. 

At this remark they turned their eyes upon the speaker, and severalspoke 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 usto prove in turn that what we each have undertaken to defend is reallyvaluable. 

Then Callias: Be pleased to listen to me first: My case is this, thatwhile 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 across-examiner demanded: Do human beings seem to you to harbour justicein 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 puttingmoney in their pockets?

Call. Undoubtedly. 

Ant. Pray how?

Call. In this way. When they know that they are furnished with themeans, that is to say, my money, to buy necessaries, they would rathernot 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 areeven worse disposed towards me when they have got my money than before. 

Now, here's a marvel! (exclaimed Antisthenes, and as he spoke he eyedthe witness with an air of triumph). You can render people just to allthe world, but towards yourself you cannot?

Pray, where's the wonder? (asked the other). Do you not see what scoresof carpenters and house-builders there are who spend their time inbuilding houses for half the world; but for themselves they simplycannot do it, and are forced to live in lodgings. And so admit thathome-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 foretellthe future for mankind, but cannot foresee what is coming uponthemselves. 

 (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 whatrespects you shall be better for consorting with myself. I presume, without my telling you, you know that Homer, being the wisest ofmankind, has touched upon nearly every human topic in his poems. (6)Whosoever among you, therefore, would fain be skilled in economy, ororatory, 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 thisknowledge 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 aking? (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 skilfulcharioteer; how he who holds the ribbons must turn his chariot nigh thepillar's edge (10)

Himself inclined upon the polished chariot-board A little to the leftof the twin pair: the right hand horse Touch with the prick, and shout acheery shout, and give him rein. (11)

I know another thing besides, and you may put it to the test thisinstant, 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 ofmy sage lore (13) in less than no time, and your wine will taste thesweeter. 

 (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 isanxious to go home, redolent of onions, so that his fair lady maypersuade 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, invery 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 somebodydoes not say of us, "They went to dine with Callias, and got more thantheir 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 beforespeeding forth to battle, just as your patrons of the cock-pit givetheir birds a feed of garlic (17) before they put them for the fight. But for ourselves our thoughts are less intent perhaps on dealing blowsthan blowing kisses. (18)

 (17) Cf. Aristoph. "Knights, " 494:

Chorus. And here's the garlic. Swallow it down! Sausage Seller.... Whatfor? 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 thegrounds 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 willbring on your own heads the penalty of perjury; for, without waiting tohave the oath administered, you are always taking the gods to witnessthat you find me beautiful. And I must needs believe you, for are younot 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'sempire in exchange for what I am--the beauty of the world, the paragonof 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 Iwelcome blindness to all else, if but these eyes may still behold himand him only. With sleep and night I am sore vexed, which rob me ofhis sight; but to daylight and the sun I owe eternal thanks, for theyrestore 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, bydanger boldly faced, and the wise by eloquence of speech; but to thebeautiful 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 toreceive a fortune from another. Gladly would I become a slave--ay, forfeit freedom--if Cleinias would deign to be my lord. Toil in hisservice were easier for me than rest from labour: danger incurred in hisbehalf far sweeter than security of days. So that if you, Callias, mayboast of making men more just and upright, to me belongs by justerright than yours to train mankind to every excellence. We are thetrue inspirers (26) who infuse some subtle fire into amorous souls, webeauties, and thereby raise them to new heights of being; we render themmore liberal in the pursuit of wealth; we give them a zest for toil thatmocks at danger, and enables them where honour the fair vision leads, tofollow. (27) We fill their souls with deeper modesty, a self-constraintmore staunch; about the things they care for most, there floats ahalo of protecting awe. (28) Fools and unwise are they who choose notbeauteous 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 ofyou, 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 flowerof it soon fades, since even as a child has growth in beauty, so is itwith the stripling, the grown man, the reverend senior. (30) Andthis the proof of my contention. Whom do we choose to bear the sacredolive-shoot (31) in honour of Athena?--whom else save beautiful old men?witnessing thereby (32) that beauty walks hand in hand as a companionwith 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 seekfor, I am persuaded that, by the eloquence of silence, I could win akiss 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 finalflourish of the speaker). So beautiful you claim to rival me, youboaster?

Crit. Why, yes indeed, I hope so, or else I should be uglier than allthe 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 isconcluded, (34) please remember, we must obtain a verdict on the pointof beauty. Judgment shall be given--not at the bar of Alexander, sonof Priam--but of these (35) who, as you flatter yourself, have such ahankering 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 thearbitrament of Cleinias?

Then Socrates: Will you never tire of repeating that one name? It isCleinias here, there, and everywhere with you. 

Crit. And if his name died on my lips, think you my mind would lessrecall his memory? Know you not, I bear so clear an image of him in mysoul, that had I the sculptor's or the limner's skill, I mightportray his features as exactly from this image of the mind as fromcontemplation of his actual self. 

But Socrates broke in: Pray, why then, if you bear about this livelyimage, why do you give me so much trouble, dragging me to this and thatplace, where you hope to see him?

Crit. For this good reason, Socrates, the sight of him inspiresgladness, whilst his phantom brings not joy so much as it engenderslonging. 

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 datesfrom the moment only of our intimacy?

Herm. Since when, then?

Soc. Since when? Why, look at him: the down begins to mantle on hischeeks, (36) and on the nape (37) of Cleinias' neck already mounts. The fact is, when they fared to the same school together, he caught thefever. This his father was aware of, and consigned him to me, hopingI might be able to do something for him. Ay, and his plight is not sosorry now. Once he would stand agape at him like one whose gaze isfixed upon the Gorgons, (38) his eyes one stony stare, and like a stonehimself turn heavily away. But nowadays I have seen the statue actuallyblink. (39) And yet, may Heaven help me! my good sirs, I think, betweenourselves, the culprit must have bestowed a kiss on Cleinias, than whichlove's flame asks no fiercer fuel. (40) So insatiable a thing it isand so suggestive of mad fantasy. (And for this reason held perhaps inhigher honour, because of all external acts the close of lip with lipbears 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 ofsoul 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 euantheilakhne. }

 "(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 thesehobgoblin terrors, (43) bidding us all beware of handsome faces, whilst you yourself--yes, by Apollo, I will swear I saw you at theschoolmaster's (44) that time when both of you were poring over onebook, in which you searched for something, you and Critobulus, head tohead, 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, myshoulder ached for more than five days afterwards, as if I had beenbitten by some fell beast, and methought I felt a sort of scraping atthe heart. (46) Now therefore, in the presence of these witnesses, Iwarn you, Critobulus, never again to touch me till you wear as thick acrop 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 medleyended. Callias here called on Charmides. 

Call. Now, Charmides, it lies with you to tell us why you pride yourselfon poverty. (48)

 (48) Zeune, cf. "Cyrop. " VIII. Iii. 35-50. 

Charmides responded: On all hands it is admitted, I believe, thatconfidence is better than alarm; better to be a freeman than a slave;better to be worshipped than pay court to others; better to be trustedthan to be suspected by one's country. 

Well now, I will tell you how it fared with me in this same city whenI was wealthy. First, I lived in daily terror lest some burglar shouldbreak into my house and steal my goods and do myself some injury. Icringed before informers. (49) I was obliged to pay these people court, because I knew that I could injure them far less than they could injureme. Never-ending the claims upon my pocket which the state enforcedupon me; and as to setting foot abroad, that was beyond the range ofpossibility. But now that I have lost my property across the frontier, (50) and derive no income from my lands in Attica itself; now that myvery household goods have been sold up, I stretch my legs at ease, I geta 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 lastI feel myself a freeman, with liberty to go abroad or stay at home assuits my fancy. The tables now are turned. It is the rich who rise togive me their seats, who stand aside and make way for me as I meet themin the streets. To-day I am like a despot, yesterday I was literally aslave; formerly it was I who had to pay my tribute (51) to the sovereignpeople, now it is I who am supported by the state by means of generaltaxation. (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 myteeth as a reproach that I was friends with Socrates, but now that I ambecome 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 stolefrom 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 ofsome 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 berich, and if you are visited by a dream of luck your one thought is tooffer 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 dangermost adventurously. I endure, if haply I may see a chance of gettingsomething 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 louda boast of wealth. 

Because (he answered) I hold to the belief, sirs, that wealth andpoverty do not lie in a man's estate, but in men's souls. Even inprivate life how many scores of people have I seen, who, although theyroll in wealth, yet deem themselves so poor, there is nothing they willshrink from, neither toil nor danger, in order to add a little to theirstore. (55) I have known two brothers, (56) heirs to equal fortunes, one of whom has enough, more than enough, to cover his expenditure; theother is in absolute indigence. And so to monarchs, there are not afew, I perceive, so ravenous of wealth that they will outdo the veriestvagrants in atrocity. Want (57) prompts a thousand crimes, you mustadmit. Why do men steal? why break burglariously into houses? why halemen 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, makewholesale massacre, and oftentimes reduce entire states to slavery, andall for the sake of wealth. These I must needs pity for the cruel maladywhich plagues them. Their condition, to my mind, resembles that poorcreature's who, in spite of all he has (58) and all he eats, can neverstay 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 themmyself; (59) yet for all that I have enough to eat till my hunger isstayed, 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 safethan I from shivering; and when I find myself indoors, what warmershirting (61) do I need than my bare walls? what ampler greatcoat thanthe tiles above my head? these seem to suit me well enough; and as tobedclothes, I am not so ill supplied but it is a business to arouse mein 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 firstto hand. Indeed, there is no lack of warmth in the caress which greetsme, 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 moreapt to pray for less than more of them, so strongly do I feel that someof them are sweeter than what is good for one or profitable. 

But of all the precious things in my possession, I reckon this thechoicest, that were I robbed of my whole present stock, there is no workso 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 purchaseprecious viands in the market, which becomes expensive, but I openthe storehouse of my soul, and dole them out. (63) Indeed, as far aspleasure goes, I find it better to await desire before I suffer meator drink to pass my lips, than to have recourse to any of your costlyviands, as, for instance, now, when I have chanced on this fine Thasianwine, (64) and sip it without thirst. But indeed, the man who makesfrugality, not wealth of worldly goods, his aim, is on the face of it amuch more upright person. And why?--the man who is content with what hehas 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 liberalof soul. Look at Socrates; from him it was I got these riches. He didnot supply me with it by weight or by measure, but just as much as Icould carry, he with bounteous hand consigned to me. And I, too, grudgeit to no man now. To all my friends without distinction I am ready todisplay my opulence: come one, come all; and whosoever likes to takea share is welcome to the wealth that lies within my soul. Yes, andmoreover, that most luxurious of possessions, (65) unbroken leisure, youcan see, is mine, which leaves me free to contemplate things worthy ofcontemplation, (66) and to drink in with my ears all charming sounds. And what I value most, freedom to spend whole days in pure scholasticintercourse (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 andsilver happens to be the largest, but those who are well-pleasing to himhe 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 statedoes 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 theircreditor. 

You may stay your envy (interposed Niceratus), I shall presently presentmyself 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 cravingfor 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 thoughtthe speaker hit the truth exactly. 

Then some one: It lies with you, Hermogenes, to tell us who your friendsare; and next, to demonstrate the greatness of their power and theircare for you, if you would prove to us your right to pride yoruself onthem. 

Herm. That the gods know all things, that the present and the futurelie before their eyes, are tenets held by Hellenes and barbariansalike. 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 theyought not? This also is apparent, that we believe them able to do usgood and to do us harm; or why do all men pray to Heaven to avert theevil and bestow the good? Well then, my boast is that these gods, whoknow and can do all things, (72) deign to be my friends; so that, byreason 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 Itake in hand to do. (74) But because they know beforehand the end andissue of each event, they give me signals, sending messengers, be itsome voice, (75) or vision of the night, with omens of the solitarybird, which tell me what I should and what I should not do. When Ilisten to their warnings all goes well with me, I have no reason torepent; 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 thingI would gladly learn of you: What service do you pay the gods, so tosecure 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 allthey give to me from time to time. I speak well of them, with all thestrength I have. And whenever I take their sacred names to witness, I donot wittingly falsify my word. 

Then God be praised (said Socrates), if being what you are, you havesuch friends; the gods themselves, it would appear, delight in noblenessof 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 makingpeople 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 mybusiness 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 fearfulare 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 theopposite. When any of my friends are doing well, they take good careto 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-lostcousin 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 youpride yourself upon? No doubt, upon the boy?

The Syr. Not I, indeed; I am terribly afraid concerning him. It is plainenough 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 crimecan they conceive your boy is guilty of that they should wish to make anend of him?

 (83) Lit. "Heracles!" "Zounds!"

The Syr. I do not say they want to murder him, but wheedle him away withbribes to pass his nights with them. 

Soc. And if that happened, you on your side, it appears, believe the boywill 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'tspend 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 happilycompounded, of such flesh and blood. You alone can't injure those whosleep beside you. You have every right, it seems, to boast of your ownflesh, 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) Ilive 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 tothe gods to grant you, wheresoe'er you chance to be, great store of cornand 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 tosay 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 goodgo-between; (89) and please to answer every question without hesitating;let us know the points to which we mutually assent. (90) Are you agreedto 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 rateconsists in wearing a becoming fashion of the hair and dress? (92) Areyou 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 alook 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 withmodesty or boastfulnes?

Omnes. Without a doubt. 

Soc. And there are words that bear the stamp of hate, and words thattend 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 pleasingto 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 adoubt. "

And Socrates, remarking, "That proposition is agreed to also, " thusproceeded: And if further he were able to make them pleasing to thewhole community, should we not have found in this accomplished person anarch-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 byrights 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 aboutand said: Just such a man, I take it, is before you in the person ofAntisthenes! (97)

 (97) See Diog. Laert. "Antisth. " VI. I. 8; Plut. "Symp. " ii. 1. 503. 

Whereupon Antisthenes exclaimed: What! are you going to pass on thebusiness? 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 havepractised to some purpose, nay elaborated, an art which is the handmaidto 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 areyou 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 oneenamoured of philosophy, and the other in need of money. It was youagain, I am well enough aware, who introduced him once again to Hippias(101) of Elis, from whom he learnt his "art of memory"; (102) sincewhich time he has become a very ardent lover, (103) from inability toforget each lovely thing he sets his eyes on. And quite lately, if Iam not mistaken, it was you who sounded in my ears such praise of ourvisitor from Heraclea, (104) that first you made me thirst for hissociety, and then united us. (105) For which indeed I am your debtor, since I find him a fine handsome fellow and true gentleman. (106) Anddid you not, moreover, sing the praises of Aeschylus of Phlius (107) inmy 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 anotherlike 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, Imust suppose you are a first-rate matchmaker. For consider, a man withinsight to discern two natures made to be of service to each other, andwith power to make these same two people mutually enamoured! That is thesort of man, I take it, who should weld together states in friendship;cement alliances with gain to the contracting parties; (109) and, ingeneral, be found an acquisition to those several states; to friends andintimates, and partisans in war, a treasure worth possessing. (110) Butyou, my friend, you got quite angry. One would suppose I had given youan 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, ifI possess these powers I shall find myself surcharged with spiritualriches. 

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. Doyou hesitate?

 (1) Soph. "Fr. " 234; Thuc. I. 93. 

Soc. Likely enough he does, for possibly he sees Sir Pandarus standshigh 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 provethat you are handsomer than I am, now's your time, instruct us. But juststop one minute; have the goodness, please, to bring the lamp a littlecloser. 

 (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, andplease 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, oris it to be found in other objects also? What is your belief on thispoint?

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 oneanother, 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 handof man to suit the sort of work for which we got them, or if naturallyadapted 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, whereasmine 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 hasloveliest 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 forstrength and toughness its eyes by nature are the best constructed. 

Crit. Well, let that pass. To come to our two noses, which is the morehandsome, yours or mine?

Soc. Mine, I imagine, if, that is, the gods presented us with noses forthe sake of smelling. Your nostrils point to earth; but mine are spreadout wide and flat, as if to welcome scents from every quarter. 

Crit. But consider, a snubness of the nose, how is that more beautifulthan 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 theoffice of a barrier; (8) it allows the orbs of sight free range ofvision: whilst your towering nose looks like an insulting wall ofpartition 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, givenmouths are made for purposes of biting, you could doubtless bite off amuch larger mouthful with your mouth than I with mine. 

Soc. Yes, and you will admit, perhaps, that I can give a softer kissthan 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 furtherevidence be needed to prove that I am handsomer than you. The naiads, nymphs, divine, have as their progeny Sileni, who are much more likemyself, I take it, than like you. Is that conclusive?

Nay, I give it up (cried Critobulus), I have not a word to say inanswer. I am silenced. Let them record the votes. I fain would know atonce what I must suffer or must pay. (10) Only (he added) let them votein secret. (11) I am afraid your wealth and his (Antisthenes') combinedmay 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 noaccount be taken in; the victor in the suit would get from the twojudges, 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, withoutexception, 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 themeed of victory in kisses (due from boy and girl); others urged himfirst to bribe their master; whilst others bandied other jests. Amidstthe 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 youwhat 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 peopleover 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 yourtalk, a man would find it hard to insert a hair, much more one grain ofsense. 

Then Socrates: O Callias, to the rescue! help a man severely handled byhis cross-examiner. 

Call. With all my heart (and as he spoke he faced Hermogenes). Why, whenthe flute is talking, we are as silent as the grave. 

Her. What, would you have me imitate Nicostratus (1) the actor, recitinghis tetrameters (2) to the music of the fife? Must I discourse to you inanswer 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. Howdelightful it would be. Just as a song sounds sweeter in concert withthe flute, so would your talk be more mellifluous attuned to its softpipings; and particularly if you would use gesticulation like theflute-girl, to suit the tenor of your speech. 

Here Callias demanded: And when our friend (Antisthenes) essays tocross-examine people (3) at a banquet, what kind of piping (4) should hehave?

 (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 aserpent-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 waspainfully aware that while the company amused themselves, his"exhibition" was neglected, turned, in a fit of jealous spleen, at laston 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 nicknamedthe 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 thoughtlessperson?

The Syr. Perhaps, if you were not thought to split your brains on thingsabove 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 lessthe gods, not more, if being above us they make the void of use to sendus rain, and cause their light to shine on us? And now, sir, if you donot like this frigid (10) argument, why do you cause me trouble? Thefault 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: Howmany fleas' feet distance is it, pray, from you to me? (12) They say youmeasure them by geometric scale. 

 (12) See Aristoph. "Clouds, " 144 foll. :

{aneret' arti Khairephonta Sokrates psullan oposous alloito tous autespodas 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 RumpWhich Socrates and Chaerephon In vain essayed so long agon. 

But here Antisthenes, appealing to Philippus, interposed: You are aman full of comparisons. (13) Does not this worthy person strike you assomewhat 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 anda heap of others. He bristles with metaphors. 

Soc. For all that, do not you be too eager to draw comparisons at hisexpense, 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 theworld, to beauty's nonpareils, (16) to nature's best--I might be justlylikened 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 youimply 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 doto earn my dinner?

Soc. Why, that you shall quite easily, if with your wagging tongue youdo 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 theother part dissuading. 

The voice of Socrates was heard above the tumult: Since we are all soeager to be heard at once, what fitter time than now to sing a song, inchorus. 

And suiting the action to the words, he commenced a stave. 

The song was barely finished, when a potter's wheel was brought in, onwhich the dancing-girl was to perform more wonders. 

At this point Socrates addressed the man of Syracuse: It seems I amlikely to deserve the title which you gave me of a thinker in goodearnest. Just now I am speculating by what means your boy and girl maypass a happy time, and we spectators still derive the greatest pleasurefrom beholding them; and this, I take it, is precisely what you wouldyourself most wish. Now I maintain, that throwing somersaults in and outof swords is a display of danger uncongenial to a banquet. And as forwriting and reading on a wheel that all the while keeps whirling, I donot 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 morecharming to watch these fair young people twisting about their bodiesand 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, whileside by side with it the bright bronze vessel gives no light, but showswithin itself those other objects mirrored. (1) Or, how is it that oil, being moist and liquid, keeps that flame ablaze, but water, just becauseit is liquid, quenches fire. But no more do these same marvels tend topromote 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 tothe flute, some pantomime in dance, like those which the Graces and theHours with the Nymphs are made to tread in pictures, (3) I think theywould spend a far more happy time themselves, and our banquet would atonce 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 meadowbeat (Conington). 

 Ib. Iv. 7. 5. 

The Syracusan caught the notion readily. 

By all that's holy, Socrates (he cried), a capital suggestion, and formy part, I warrant you, I will put a piece upon the stage, which willdelight you, one and all. 

VIII

With these words the Syracusan made his exit, bent on organising hisperformance. (1) As soon as he was gone, Socrates once more essayed anovel 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 mightypower here present, (3) a divinity in point of age coequal with theeverlasting gods, yet in outward form the youngest, (4) who in magnitudeembraces 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 oneand all votaries of this god. (6) For myself I cannot name the time atwhich 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 goneout in longing for the love of not a few himself. (8) So it is withCritobulus 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 soulof this fond lover is consumed with passion for a fair ideal--call it bywhat name you will--the spirit blent of nobleness and beauty. (11) Seeyou not what chaste severity dwells on his brow; (12) how tranquilhis gaze; (13) how moderate his words; how gentle his intonation; nowradiant his whole character. And if he enjoys the friendship of the mostholy gods, he keeps a place in his regard for us poor mortals. But howis 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, amongus.... 

 (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 toiizanei, 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 desperatelyyourself, O Socrates!

Whereat Socrates, still carrying on the jest, with a coy, coquettishair, (14) replied: Yes; only please do not bother me at present. I haveother 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, archgo-between! (15) It is always either your familiar oracle won't sufferyou, that's your pretext, and so you can't converse with me; or you arebent 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 lovethe better, since it is clearly an attachment not to my soul, but to mylovely 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 notmistaken; 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 doesnot wanton in luxury or languish in effeminacy, (18) but who displays toall his strength, his hardihood, his courage, and sobriety of soul. To be enamoured of such qualities as these is a proof itself of a truelover'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, theheavenly and the earthly, I cannot tell, for Zeus, who is one andindivisible, bears many titles. (20) But this thing I know, that thesetwain have separate altars, shrines, and sacrifices, (21) as befitstheir nature--she that is earthly, of a lighter and a laxer sort; shethat is heavenly, purer and holier in type. And you may well conjecture, it is the earthly goddess, the common Aphrodite, who sends forth thebodily loves; while from her that is named of heaven, Ourania, proceedthose 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 mistakenot, Love divine. (22) This I infer as well from the fair and noblecharacter of your friend, as from the fact that you invite his father toshare your life and intercourse. (23) Since no part of these is hiddenfrom 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 manythings, and now to see how in the act of gratifying Callias you aretraining 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, Iwish to testify to him how far the love of soul is better than the loveof body. 

Without friendship, (25) as we full well know, there is no society ofany worth. And this friendship, what is it? On the part of those whoseadmiration (26) is bestowed upon the inner disposition, it is well nameda sweet and voluntary compulsion. But among those whose desire (26) isfor the body, there are not a few who blame, nay hate, the ways of theirbeloved ones. And even where attachment (26) clings to both, (27) evenso the bloom of beauty after all does quickly reach its prime; theflower withers, and when that fails, the affection which was based uponit must also wither up and perish. But the soul, with every step shemakes in her onward course towards deeper wisdom, grows ever worthier oflove. 

 (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 isengendered. Just as the eater's appetite palls through repletion withregard 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 thecharacter of loveliness. (30) But very clearly herein is our prayerfulfilled, in which we beg the goddess to grant us words and deeds thatbear 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 heartAll 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; aspirit (32) at once imperial and affable, (33) born to rule among itsfellows--that such a being will, of course, admire and fondly cling tohis 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 typeof 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 nextplace, one who, it is clear, is far more anxious to promote the fairestate of him he loves (36) than to indulge his selfish joys? and aboveall, when he has faith and trust that neither dereliction, (37) norloss of beauty through sickness, nor aught else, will diminish theiraffection. 

 (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 willtake delight in gazing each into the other's eyes, hold kindly converse, trust and be trusted, have forethought for each other, in successrejoice together, in misfortune share their troubles; and so long ashealth endures make merry cheer, day in day out; or if either ofthem should fall on sickness, then will their intercourse be yet moreconstant; and if they cared for one another face to face, much more willthey care when parted. (39) Are not all these the outward tokens of trueloveliness? (40) In the exercise of such sweet offices, at any rate, they show their passion for holy friendship's state, and prove itsbliss, 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, whyshould love-for-love be given to such a lover? because, forsooth, hebestows upon himself what he desires, and upon his minion things of direreproach? or that what he hastens to exact, infallibly must separatethat 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; isthat 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 hispersuasions. 

 (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 thehighest bidder? Love springs not up, I trow, because the one is in hisprime, and the other's bloom is withered, because fair is mated withwhat is not fair, and hot lips are pressed to cold. Between man andwoman it is different. There the wife at any rate shares with herhusband in their nuptial joys; but here conversely, the one is sober andwith unimpassioned eye regards his fellow, who is drunken with the wineof 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 breastthe bitterest contempt and scorn for such a lover. Search and you shallfind that nothing harsh was ever yet engendered by attachment based onmoral qualities; whilst shameless intercourse, time out of mind, hasbeen 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 trainsanother in the path of virtue, who will teach us excellence, whetherof speech or conduct, (45) may well be honoured, even as Cheiron andPhoenix (46) were honoured by Achilles. But what can he expect, whostretches forth an eager hand to clutch the body, save to be treated(47) as a beggar? That is his character; for ever cringing andpetitioning a kiss, or some other soft caress, (48) this sorry suitordogs 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 beboth 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 thewine exalts me; partly that love which ever dwells within my heartof 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 whofixes his mind on outward beauty is like a man who has taken a farm ona short lease. He shows no anxiety to improve its value; his sole objectbeing to take off it the largest crops he can himself. But he whoseheart is set on loyal friendship resembles rather a man who has afarmstead of his own. At any rate, he scours the wide world to find whatmay 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 himbut know his beauty is a bond sufficient to enthrall his lover, (52) andwhat wonder if he be careless of all else and play the wanton. Let himdiscover, on the contrary, that if he would retain his dear affectionhe must himself be truly good and beautiful, and it is only natural heshould become more studious of virtue. But the greatest blessing whichdescends on one beset with eager longing to convert the idol of his soulinto a good man and true friend is this: necessity is laid upon himselfto practise virtue; since how can he hope to make his comrade good, if he himself works wickedness? Is it conceivable that the example hehimself presents of what is shameless and incontinent, (53) will serveto 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 notmen only, but gods and heroes, set greater store by friendship ofthe soul than bodily enjoyment. Thus those fair women (55) whom Zeus, enamoured of their outward beauty, wedded, he permitted mortal toremain; but those heroes whose souls he held in admiration, these heraised to immortality. Of whom are Heracles and the Dioscuri, and thereare others also named. (56) As I maintain, it was not for his body'ssake, 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, foris 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 Achillesavenge Patroclus in that brilliant fashion, not as his favourite, butas his comrade. (61) Yes, and Orestes and Pylades, (62) Theseusand Peirithous, (63) with many another noble pair of demigods, arecelebrated as having wrought in common great and noble deeds, notbecause they lay inarmed, but because of the admiration they felt forone 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 wroughtrather for the sake of praise by volunteers in toil and peril, than bymen 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 composedof 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 turndeaf ears to censure and to behave to one another shamelessly, are morelikely to feel ashamed of doing a shameful deed. He adduced as evidencethe fact that the Thebans and the Eleians (68) recognise the veryprinciple, and added: Though they sleep inarmed, they do not scrupleto range the lover side by side with the beloved one in the field ofbattle. An instance which I take to be no instance, or at any rateone-sided, (69) seeing that what they look upon as lawful with us isscandalous. (70) Indeed, it strikes me that this vaunted battle-orderwould seem to argue some mistrust on their part who adopt it--asuspicion that their bosom friends, once separated from them, may forgetto 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, heshall thereby forfeit claim to what is beautiful and noble"--do, inthe spirit of their creed, contrive to mould and fashion their "belovedones" to such height of virtue, (71) that should these find themselvesdrawn up with foreigners, albeit no longer side by side with their ownlovers, (72) conscience will make desertion of their present friendsimpossible. Self-respect constrains them: since the goddess whom the menof 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 musthe (74) accord, to whom you would entrust a sum of money, make himthe guardian of your children, look to find in him a safe and suredepositary of any favour? (75) For my part, I am certain that the verylover addicted to external beauty would himself far sooner have hisprecious things entrusted to the keeping of one who has the inwardbeauty 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 reasonto be thankful to the gods who of their grace inspired you with love foryour Autolycus. Covetous of honour, (77) beyond all controversy, must hebe, 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 merelyto 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 hisfatherland, 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 notin that case, think you, make much of (82) one whom he regarded as hisbravest fellow-worker, laying at his feet the greatest honours?

 (79) Cf. Theogn. 947:

{patrida kosmeso, liparen polin, out' epi demo trepsas out' adikoisandrasi 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 inquireby what knowledge Themistocles (83) was able to set Hellas free. Youshould ask yourself, what keen wit belonged to Pericles (83) that he washeld to be the best adviser of his fatherland. You should scan (84) thefield of history to learn by what sage wisdom Solon (85) establishedfor our city her consummate laws. I would have you find the clue tothat peculiar training by which the men of Lacedaemon have come to beregarded as the best of leaders. (86) Is it not at your house that theirnoblest 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 yourdirection were you willing. (88) Everything is in your favour. You areof noble family, "eupatrid" by descent, a priest of the divinities, (89) and of Erechtheus' famous line, (90) which with Iacchus marched toencounter the barbarian. (91) And still, at the sacred festival to-day, it is agreed that no one among your ancestors has ever been more fittedto discharge the priestly office than yourself; yours a person thegoodliest to behold in all our city, and a frame adapted to undergogreat 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 befitsthe wine-cup, marvel not. It has long been my wont to share our city'spassion for noble-natured souls, alert and emulous in pursuit of virtue. 

He ended, and, while the others continued to discuss the theme of hisdiscourse, Autolycus sat regarding Callias. That other, glancing thewhile at the beloved one, turned to Socrates. 

Call. Then, Socrates, be pleased, as go-between, (92) to introduce meto the state, that I may employ myself in state affairs and never lapsefrom 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 isgenuine, (94) not of mere repute. A false renown indeed is quickly seenfor what it is worth, being tested; but true courage (95) (save onlywhat some god hinder) perpetually amidst the storm and stress ofcircumstance (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, butbefore so doing, turned to Socrates, remarking:

By Hera, Socrates, if ever any one deserved the appellation "beautifuland 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 firsterected in the inner room abutting on the supper chamber. Then theSyracusan entered, with a speech:

With your good pleasure, sirs, Ariadne is about to enter the bridalchamber set apart for her and Dionysus. Anon Dionysus will appear, freshfrom the table of the gods, wine-flushed, and enter to his bride. In thelast 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. Shecrossed the stage and sate herself upon the throne. Meanwhile, beforethe god himself appeared a sound of flutes was heard; the cadence of theBacchic air proclaimed his coming. 

At this point the company broke forth in admiration of theballet-master. For no sooner did the sound of music strike upon the earof Ariadne than something in her action revealed to all the pleasurewhich it caused her. She did not step forward to meet her lover, she didnot rise even from her seat; but the flutter of her unrest was plain tosee. (3)

 (3) Lit. "the difficulty she had to keep so still was evident. "

When Dionysus presently caught sight of her he loved, lightly he dancedtowards her, and with show of tenderest passion gently reclined upon herknees; his arms entwined about her lovingly, and upon her lips he sealeda kiss; (4)--she the while with most sweet bashfulness was fain to windresponsive arms about her lover; till the banqueters, the while theygazed all eyes, clapped hands and cried "Encore!" But when Dionysus roseupon his feet, and rising lifted Ariadne to her full height, the actionof those lovers as they kissed and fondled one another was a thing tocontemplate. (5) As to the spectators, they could see that Dionysus wasindeed most beautiful, and Ariadne like some lovely blossom; nor werethose mocking gestures, but real kisses sealed on loving lips; and so, (6) with hearts aflame, they gazed expectantly. They could hear thequestion asked by Dionysus, did she love him? and her answer, asprettily she swore she did. And withal so earnestly, not Dionysus only, but all present, had sworn an oath in common: the boy and girl wereverily and indeed a pair of happy lovers. So much less did they resembleactors, trained to certain gestures, than two beings bent on doing whatfor 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 tobe retiring to the nuptial couch, the members of the supper party turnedto withdraw themselves; and whilst those of them who were unmarriedswore that they would wed, those who were wedded mounted their horsesand galloped off to join their wives, in quest of married joys. 

Only Socrates, and of the rest the few who still remained behind, anonset 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.