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The Symposium

X >> Xenophon >> The Symposium



Etext prepared by John Bickers, jbickers@templar.actrix.gen.nz.





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

By Xenophon

Translation by H. G. Dakyns




THE SYMPOSIUM

or

The Banquet



I

For myself,[1] I hold to the opinion that not alone are the serious
transactions of "good and noble men"[2] most memorable, but that words
and deeds distinctive of their lighter moods may claim some record.[3]
In proof of which contention, I will here describe a set of incidents
within the scope of my experience.[4]

[1] See Aristid. ii. foll.

[2] Or, "nature's noblemen."

[3] Cf. Plut. "Ages." 29 (Clough, iv. 35): "And indeed if, as Xenophon
says, in conversation good men, even in their sports and at their
wine, let fall many sayings that are worth preserving." See Grote,
"Plato," ii. 228 foll. as to the sportive character of the work.

[4] Or, "let me describe a scene which I was witnes of." See Hug.
"Plat. Symp." p. xv. foll.

The occasion was a horse-race[5] at the great Panathenaic festival.[6]
Callias,[7] the son of Hipponicus, being a friend and lover of the boy
Autolycus,[8] had brought the lad, himself the winner of the
pankration,[9] to see the spectacle.

[5] See "Hipparch," ii. 1.

[6] "Held towards the end of July (Hecatombaeon) every year, and with
greater pomp every four years (the third of each Olympiad)."--Gow,
84, 129, n.

[7] Callias. Cobet, "Pros. X." p. 67 foll.; Boeckh, "P. E. A." p. 481.

[8] See Cobet, op. cit. p. 54; Plut. "Lysand." 15 (Clough, iii. 120);
Grote, "H. G." ix. 261.

[9] 420 B.C., al. 421. The date is fixed by the "Autolycus" of
Eupolis. See Athen. v. 216. For the pankration, which comprised
wrestling and boxing, see Aristot. "Rhet." i. S. 14.

As soon as the horse race was over,[10] Callias proceeded to escort
Autolycus and his father, Lycon, to his house in the Piraeus, being
attended also by Niceratus.[11] But catching sight of Socrates along
with certain others (Critobulus,[12] Hermogenes, Antisthenes, and
Charmides), he bade an attendant conduct the party with Autolycus,
whilst he himself approached the group, exclaiming:

[10] See A. Martin, op. cit. p. 265.

[11] Niceratus. See Cobet, op. cit. 71; Boeckh, "P. E. A." 480; Plat.
"Lach." 200 C; "Hell." II. iii. 39; Lys. xviii.; Diod. xiv. 5.

[12] Critobulus, Hermogenes, Antisthenes, Charmides. See "Mem."

A happy chance brings me across your path, just when I am about to
entertain Autolycus and his father at a feast. The splendour of the
entertainment shall be much enhanced, I need not tell you, if my
hall[13] should happily be graced by worthies like yourselves, who
have attained to purity of soul,[14] rather than by generals and
cavalry commanders[15] and a crowd of place-hunters.[16]

[13] Or, "dining-room." See Becker, "Charicles," 265.

[14] See Grote, "H. G." viii. 619 foll. Cf. Plat. "Rep." 527 D;
"Soph." 230 E.

[15] Lit. Strategoi, Hipparchs.

[16] Or, "petitioners for offices of state." Reading {spoudarkhiais}.

Whereat Socrates: When will you have done with your gibes, Callias?
Why, because you have yourself spent sums of money on Protagoras,[17]
and Gorgias, and Prodicus, and a host of others, to learn wisdom, must
you pour contempt on us poor fellows, who are but self-taught
tinkers[18] in philosophy compared with you?

[17] As to Protagoras of Abdera, Gorgias of Leontini, Prodicus of
Ceos, see Plat. "Prot." 314 C, "Rep." x. 600 C, "Apol." 19 E;
"Anab." II. vi. 17; "Mem." II. i. 21; "Encyc. Brit." "Sophists,"
H. Jackson.

[18] Or, "hand-to-mouth cultivators of philosophy," "roturiers." Cf.
Plat. "Rep." 565 A: "A third class who work for themselves"; Thuc.
i. 141: "The Peloponnesians cultivate their own soil, and they
have no wealth either public or private." Cf. "Econ." v. 4.

Hitherto, no doubt (retorted Callias), although I had plenty of wise
things to say, I have kept my wisdom to myself; but if only you will
honour me with your company to-day, I promise to present myself in
quite another light; you will see I am a person of no mean
consideration after all.[19]

[19] Or, "I will prove to you that I am worthy of infinite respect."

Socrates and the others, while thanking Callias politely for the
invitation, were not disposed at first to join the dinner party; but
the annoyance of the other so to be put off was so obvious that in the
end the party were persuaded to accompany their host.

After an interval devoted to gymnastic exercise (and subsequent
anointing of the limbs) by some, whilst others of them took a bath,
the guests were severally presented to the master of the house.

Autolycus was seated next his father, as was natural,[20] while the
rest reclined on couches. Noting the scene presented, the first idea
to strike the mind of any one must certainly have been that beauty has
by nature something regal in it; and the more so, if it chance to be
combined (as now in the person of Autolycus) with modesty and self-
respect. Even as when a splendid object blazes forth at night, the
eyes of men are riveted,[21] so now the beauty of Autolycus drew on
him the gaze of all; nor was there one of those onlookers but was
stirred to his soul's depth by him who sat there.[22] Some fell into
unwonted silence, while the gestures of the rest were equally
significant.

[20] Al. "Autolycus found a seat beside his father, while the rest
reclined on couches in the usual fashion." See Schneider's note.

[21] Passage imitated by Max. Tyr. "Or." xxiv. 4.

[22] Cf. Plat. "Charm." 154.

It seems the look betokening divine possession, no matter who the god,
must ever be remarkable. Only, whilst the subject of each commoner
emotion passion-whirled may be distinguished by flashings of the eye,
by terror-striking tones of voice, and by the vehement fervour of the
man's whole being, so he who is inspired by temperate and harmonious
love[23] will wear a look of kindlier welcome in his eyes; the words
he utters fall from his lips with softer intonation; and every gesture
of his bodily frame conform to what is truly frank and liberal. Such,
at any rate, the strange effects now wrought on Callias by love. He
was like one transformed, the cynosure of all initiated in the
mysteries of this divinity.[24]

[23] Cf. Plat. "Rep." iii. 403 A: "Whereas true love is a love of
beauty and order, temperate and harmonious."

[24] Cf. "Econ." xxi. 12.

So they supped in silence, the whole company, as if an injunction had
been laid upon them by some superior power. But presently there came a
knocking on the door! Philippus the jester bade the doorkeeper[25]
announce him, with apologies for seeking a night's lodging:[26] he had
come, he said, provided with all necessaries for dining, at a friend's
expense: his attendant was much galled with carrying, nothing but an
empty bread-basket.[27] To this announcement Callias, appealing to his
guests, replied: "It would never do to begrudge the shelter of one's
roof:[28] let him come in." And as he spoke, he glanced across to
where Autolycus was seated, as if to say: "I wonder how you take the
jest."

[25] Lit. "him who answers the knock," "the concierge" or hall-porter.
Cf. Theophr. "Char." xiv. 7; Aristot. "Oec." i. 6.

[26] Lit. "and why he wished to put up."

[27] Lit. "and being breakfastless"; cf. Theocr. i. 51. The jester's
humour resembles Pistol's ("Merry Wives," i. 3. 23) "O base
Hungarian wight!"

[28] Or, "How say you, my friends, it would hardly do, methinks, to
shut the door upon him." See Becker, "Charicles," p. 92.

Meanwhile the jester, standing at the door of the apartment where the
feast was spread, addressed the company:

I believe you know, sirs, that being a jester by profession, it is my
business to make jokes. I am all the readier, therefore, to present
myself, feeling convinced it is a better joke to come to dinner thus
unbidden than by solemn invitation.

Be seated,[29] then (replied the host). The company are fully fed on
serious thoughts, you see, if somewhat starved of food for laughter.

[29] Lit. "Pray, find a couch then."

The feast proceeded; and, if only to discharge the duty laid upon him
at a dinner-party, Philippus must try at once to perpetrate a jest.
Failing to stir a smile, poor fellow, he made no secret of his
perturbation. Presently he tried again; and for the second time the
joke fell flat. Whereat he paused abruptly in the middle of the
course, and muffling up his face, fell prostrate on the couch.

Then Callias: What ails you, sirrah? Have you the cramp? the
toothache? what?

To which the other heaving a deep groan: Yes, Callias, an atrocious
ache; since laughter has died out among mankind, my whole estate is
bankrupt.[30] In old days I would be asked to dinner to amuse the
company with jests.[31] Now all is changed, and who will be at pains
to ask me out to dinner any more? I might as well pretend to be
immortal as to be serious. Nor will any one invite me in hopes of
reclining at my board in his turn. Everyone knows so serious a thing
as dinner in my house was never heard of; it's against the rules--the
more's the pity.

[30] Cf. "Cyrop." VI. i. 3; Plat. "Laws," 677 C.

[31] Lit. "by the laughter which I stirred in them."

And as he spoke he blew his nose and snuffled, uttering the while so
truly dolorous a moan[32] that everybody fell to soothing him. "They
would all laugh again another day," they said, and so implored him to
have done and eat his dinner; till Critobulus could not stand his
lamentation longer, but broke into a peal of laughter. The welcome
sound sufficed. The sufferer unveiled his face, and thus addressed his
inner self:[33] "Be of good cheer, my soul, there are many battles[34]
yet in store for us," and so he fell to discussing the viands once
again.

[32] Philippus would seem to have anticipated Mr. Woodward; see
Prologue to "She Stoops to Conquer":

Pray, would you know the reason I'm crying?
The Comic Muse long sick is now a-dying!
And if she goes . . .


[33] Cf. "Cyrop." I. iv. 13; Eur. "Med." 1056, 1242; Aristoph. "Ach."
357, 480.

[34] Or add, "ere we have expended our last shot." Philippus puns on
the double sense of {sumbolai}. Cf. Aristoph. "Ach." 1210, where
Lamachus groans {talas ego xumboles bareias}, and Dicaeopolis
replies {tois Khousi gar tis xumbolas epratteto}.

Lam. 'Twas at the final charge; I'd paid before
A number of the rogues; at least a score.
Dic. It was a most expensive charge you bore:
Poor Lamachus! he was forced to pay the score.

H. Frere.



II

Now the tables were removed, and in due order they had poured out the
libation, and had sung the hymn.[1] To promote the revelry, there
entered now a Syracusan, with a trio of assistants: the first, a
flute-girl, perfect in her art; and next, a dancing-girl, skilled to
perform all kinds of wonders; lastly, in the bloom of beauty, a boy,
who played the harp and danced with infinite grace. This Syracusan
went about exhibiting his troupe, whose wonderful performance was a
source of income to him.

[1] See Plat. "Symp." 176 A; Athen. ix. 408.

After the girl had played to them upon the flute, and then the boy in
turn upon the harp, and both performers, as it would appear, had set
the hearts of every one rejoicing, Socrates turned to Callias:

A feast, upon my word, O princeliest entertainer![2] Was it not enough
to set before your guests a faultless dinner, but you must feast our
eyes and ears on sights and sounds the most delicious?

[2] Lit. "in consummate style."

To which the host: And that reminds me, a supply of unguents might not
be amiss;[3] what say you? Shall we feast on perfumes also?[4]

[3] Lit. "suppose I tell the servant to bring in some perfumes, so
that we may further feast on fragrance . . ." Cf. Theophr. "Char."
vii. 6 (Jebb ad loc.)

[4] See Athen. xv. 686.

No, I protest (the other answered). Scents resemble clothes. One dress
is beautiful on man and one on woman; and so with fragrance: what
becomes the woman, ill becomes the man. Did ever man anoint himself
with oil of myrrh to please his fellow? Women, and especially young
women (like our two friends' brides, Niceratus' and Critobulus'), need
no perfume, being but compounds themselves of fragrance.[5] No,
sweeter than any perfume else to women is good olive-oil, suggestive
of the training-school:[6] sweet if present, and when absent longed
for. And why? Distinctions vanish with the use of perfumes. The
freeman and the slave have forthwith both alike one odour. But the
scents derived from toils--those toils which every free man loves[7]--
need customary habit first, and time's distillery, if they are to be
sweet with freedom's breath, at last.[8]

[5] Cf. Solomon's Song, iv. 10: "How fair is thy love, my sister, my
spouse! how much better is thy love than wine! and the smell of
thine ointments than all spices!"

[6] Lit. "the gymnasium."

[7] Cf. Aristoph. "Clouds," 1002 foll. See J. A. Symonds, "The Greek
Poets," 1st s., p. 281.

[8] See "Mem." III. x. 5; "Cyrop." VIII. i. 43.

Here Lycon interposed: That may be well enough for youths, but what
shall we do whose gymnastic days are over? What fragrance is left for
us?

Soc. Why, that of true nobility, of course.

Lyc. And whence shall a man obtain this chrism?

Soc. Not from those that sell perfumes and unguents, in good sooth.

Lyc. But whence, then?

Soc. Theognis has told us:

From the good thou shalt learn good things, but if with the evil
Thou holdest converse, thou shalt lose the wit that is in thee.[9]

[9] Theog. 35 foll. See "Mem." I. ii. 20; Plat. "Men." 95 D.

Lyc. (turning to his son). Do you hear that, my son?

That he does (Socrates answered for the boy), and he puts the precept
into practice also; to judge, at any rate, from his behaviour. When he
had set his heart on carrying off the palm of victory in the
pankration, he took you into his counsel;[10] and will again take
counsel to discover the fittest friend to aid him in his high
endeavour,[11] and with this friend associate.

[10] It looks as if something had been lost intimating that Autolycus
would have need of some one to instruct him in spiritual things.
For attempts to fill up the lacuna see Schenkl.

[11] Or, "these high pursuits."

Thereupon several of the company exclaimed at once. "Where will he
find a teacher to instruct him in that wisdom?" one inquired. "Why, it
is not to be taught!" exclaimed another; to which a third rejoined:
"Why should it not be learnt as well as other things?"[12]

[12] Cf. for the question {ei arete didakton}, "Mem." I. ii. 19; IV.
i; "Cyrop." III. i. 17; III. iii. 53.

Then Socrates: The question would seem at any rate to be debatable.
Suppose we defer it till another time, and for the present not
interrupt the programme of proceedings. I see, the dancing-girl is
standing ready; they are handing her some hoops.

And at the instant her fellow with the flute commenced a tune to keep
her company, whilst some one posted at her side kept handing her the
hoops till she had twelve in all. With these in her hands she fell to
dancing, and the while she danced she flung the hoops into the air--
overhead she sent them twirling--judging the height they must be
thrown to catch them, as they fell, in perfect time.[13]

[13] "In time with the music and the measure of the dance."

Then Socrates: The girl's performance is one proof among a host of
others, sirs, that woman's nature is nowise inferior to man's. All she
wants is strength and judgment;[14] and that should be an
encouragement to those of you who have wives, to teach them whatever
you would have them know as your associates.[15]

[14] Reading, as vulg. {gnomes de kai iskhuos deitai}; al. continuing
{ouden} from the first half of the sentence, transl. "she has no
lack of either judgment or physical strength." Lange conj. {romes}
for {gnomes}, "all she needs is force and strength of body." See
Newman, op. cit. i. 419.

[15] Lit. "so that, if any of you has a wife, he may well take heart
and teach her whatever he would wish her to know in dealing with
her." Cf. "N. A." i. 17.

Antisthenes rejoined: If that is your conclusion, Socrates, why do you
not tutor your own wife, Xanthippe,[16] instead of letting her[17]
remain, of all the wives that are, indeed that ever will be, I
imagine, the most shrewish?

[16] See Cobet, "Pros. Xen." p. 56; "Mem." II. ii. 1; Aul. Gell. "N.
A." i. 17.

[17] Lit. "dealing with her," "finding in her"; {khro} corresponding
to {khresthai} in Socrates' remarks.

Well now, I will tell you (he answered). I follow the example of the
rider who wishes to become an expert horseman: "None of your soft-
mouthed, docile animals for me," he says; "the horse for me to own
must show some spirit":[18] in the belief, no doubt, if he can manage
such an animal, it will be easy enough to deal with every other horse
besides. And that is just my case. I wish to deal with human beings,
to associate with man in general; hence my choice of wife.[19] I know
full well, if I can tolerate her spirit, I can with ease attach myself
to every human being else.

[18] Lit. "Because I see the man who aims at skill in horsemanship
does not care to own a soft-mouthed, docile animal, but some
restive, fiery creature."

[19] Lit. "being anxious to have intercourse with all mankind, to deal
with every sort of human being, I possess my wife."

A well-aimed argument, not wide of the mark by any means![20] the
company were thinking.

[20] Cf. Plat. "Theaet." 179 C.

Hereupon a large hoop studded with a bristling row of upright
swords[21] was introduced; and into the centre of this ring of knives
and out of it again the girl threw somersaults backwards, forwards,
several times, till the spectators were in terror of some accident;
but with the utmost coolness and without mishap the girl completed her
performance.

[21] See Becker, "Char." p. 101. Cf. Plat. "Symp." 190; "Euthyd." 294.

Here Socrates, appealing to Antisthenes: None of the present company,
I take it, who have watched this spectacle will ever again deny that
courage can be taught,[22] when the girl there, woman should she be,
rushes so boldly into the midst of swords.

[22] Cf. "Mem." III. ix. 1.

He, thus challenged, answered: No; and what our friend, the Syracusan
here, should do is to exhibit his dancing-girl to the state.[23] Let
him tell the authorities he is prepared, for a consideration, to give
the whole Athenian people courage to face the hostile lances at close
quarters.

[23] Or, "to the city," i.e. of Athens.

Whereat the jester: An excellent idea, upon my word; and when it
happens, may I be there to see that mighty orator[24] Peisander
learning to throw somersaults[25] into swords; since incapacity to
look a row of lances in the face at present makes him shy of military
service.[26]

[24] Or, "tribune of the people." Cf. Plat. "Gorg." 520 B; "Laws," 908
D.

[25] Or, "learning to go head over heels into swords."

[26] For Peisander see Cobet, "Pros. Xen." p. 46 foll. A thoroughgoing
oligarch (Thuc. viii. 90), he was the occasion of much mirth to
the comic writers (so Grote, "H. G." viii. 12). See re his "want
of spirit" Aristoph. "Birds," 1556:

{entha kai Peisandros elthe
deomenos psukhen idein, e
zont ekeinon proulipe, k.t.l.}

where the poet has a fling at Socrates also:

Socrates beside the brink,
Summons from the murky sink
Many a disembodied ghost;
And Peisander reached the coast
To raise the spirit that he lost;
With conviction strange and new,
A gawky camel which he slew,
Like Ulysses.--Whereupon, etc.

H. Frere

Cf. "Peace," 395; "Lysistr." 490.

At this stage of the proceedings the boy danced.

The dance being over, Socrates exclaimed: Pray, did you notice how the
beauty of the child, so lovely in repose, became enhanced with every
movement of his supple body?

To which Charmides replied: How like a flatterer you are! one would
think you had set yourself to puff the dancing-master.[27]

[27] See "The Critic," I. ii.

To be sure (he answered solemnly); and there's another point I could
not help observing: how while he danced no portion of his body
remained idle; neck and legs and hands together, one and all were
exercised.[28] That is how a man should dance, who wants to keep his
body light and healthy.[29] (Then turning to the Syracusan, he added):
I cannot say how much obliged I should be to you, O man of Syracuse,
for lessons in deportment. Pray teach me my steps.[30]

[28] Cf. "Pol. Lac." v. 9.

[29] Cf. Aristot. "H. A." vi. 21. 4.

[30] "Gestures," "postures," "figures." See Eur. "Cycl." 221;
Aristoph. "Peace," 323; Isocr. "Antid." 183.

And what use will you make of them? (the other asked).

God bless me! I shall dance, of course (he answered).

The remark was greeted with a peal of merriment.

Then Socrates, with a most serious expression of countenance:[31] You
are pleased to laugh at me. Pray, do you find it so ridiculous my
wishing to improve my health by exercise? or to enjoy my victuals
better? to sleep better? or is it the sort of exercise I set my heart
on? Not like those runners of the long race,[32] to have my legs grow
muscular and my shoulders leaner in proportion; nor like a boxer,
thickening chest and shoulders at expense of legs; but by distribution
of the toil throughout my limbs[33] I seek to give an even balance to
my body. Or are you laughing to think that I shall not in future have
to seek a partner in the training school,[34] whereby it will not be
necessary for an old man like myself to strip in public?[35] All I
shall need will be a seven-sofa'd chamber,[36] where I can warm to
work,[37] just like the lad here who has found this room quite ample
for the purpose. And in winter I shall do gymnastics[38] under cover,
or when the weather is broiling under shade. . . . But what is it you
keep on laughing at--the wish on my part to reduce to moderate size a
paunch a trifle too rotund? Is that the source of merriment?[39]
Perhaps you are not aware, my friends, that Charmides--yes! he there--
caught me only the other morning in the act of dancing?

[31] "Bearing a weighty and serious brow."

[32] "Like your runner of the mile race." Cf. Plat. "Prot." 335 E.

[33] Or, "resolute exercise of the whole body." See Aristot. "Pol."
viii. 4. 9; "Rhet." i. 5. 14.

[34] Or, "be dependent on a fellow-gymnast." "Pol. Lac." ix. 5; Plat.
"Soph." 218 B; "Laws," 830 B; "Symp." 217 B, C.

[35] Or, "to strip in puiblic when my hair turns gray." Socrates was
(421 B.C.) about 50, but is pictured, I think, as an oldish man.

[36] See Aristot. "H. A." ix. 45. 1; "Econ." viii. 13.

[37] Passage referred to by Diog. Laert. ii. 5. 15; Lucian, "de Salt."
25; Plut. "Praec. San." 496.

[38] "Take my exercise."

[39] Zeune cf. Max. Tyr. "Diss." vii. 9; xxxix. 5.

Yes, that I will swear to (the other answered), and at first I stood
aghast, I feared me you had parted with your senses; but when I heard
your explanation, pretty much what you have just now told us, I went
home and--I will not say, began to dance myself (it is an
accomplishment I have not been taught as yet), but I fell to
sparring,[40] an art of which I have a very pretty knowledge.

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