Banquet

All tried to comfort him with the promise that they would laugh next time, and urged him to eat; and Critobulus actually burst out into a guffaw at his lugubrious moaning. The moment Philip heard the laughter he uncovered his head, and exhorting his spirit to be of good courage, in view of approaching engagements,[*](Philip puns on the ambiguous συμβολαί, which means either hostile encounters or a banquet to which the viands are contributed by the guests. His exhortation to his spirit is quite Odyssean.) he fell to eating again.

When the tables had been removed and the guests had poured a libation and sung a hymn, there entered a man from Syracuse, to give them an evening’s merriment. He had with him a fine flute-girl, a dancing-girl—one of those skilled in acrobatic tricks,—and a very handsome boy, who was expert at playing the cither and at dancing; the Syracusan made money by exhibiting their performances as a spectacle.

They now played for the assemblage, the flute-girl on the flute, the boy on the cither; and it was agreed that both furnished capital amusement. Thereupon Socrates remarked: On my word, Callias, you are giving us a perfect dinner; for not only have you set before us a feast that is above criticism, but you are also offering us very delightful sights and sounds.

Suppose we go further, said Callias, and have some one bring us some perfume, so that we may dine in the midst of pleasant odours, also. No, indeed! replied Socrates. For just as one kind of dress looks well on a woman and another kind on a man, so the odours appropriate to men and to women are diverse. No man, surely, ever uses perfume for a man’s sake. And as for the women, particularly if they chance to be young brides, like the wives of Niceratus[*](For the bride of Niceratus, see Introduction, p. 377.) here and Critobulus, how can they want any additional perfume? For that is what they are redolent of, themselves.[*](Perfumes were used at marriage by both bride and groom.) The odour of the olive oil, on the other hand, that is used in the gymnasium is more delightful when you have it on your flesh than perfume is to women, and when you lack it, the want of it is more keenly felt.

Indeed, so far as perfume is concerned, when once a man has anointed himself with it, the scent forthwith is all one whether he be slave or free; but the odours that result from the exertions of freemen demand primarily noble pursuits engaged in for many years if they are to be sweet and suggestive of freedom.That may do for young fellows, observed Lycon; but what of us who no longer exercise in the gymnasia? What should be our distinguishing scent? Nobility of soul, surely! replied Socrates. And where may a person get this ointment? Certainly not from the perfumers, said Socrates. But where, then? Theognis has said:[*](Theognis 35 f. (with μαθήσεαι for διδάξεαι).).

1. Good men teach good; society with bad
2. Will but corrupt the good mind that you had.

Do you hear that, my son? asked Lycon. Yes, indeed he does, said Socrates; and he puts it into practice, too. At any rate, when he desired to become a prize-winner in the pancratium, [;he availed himself of your help to discover the champions in that sport and associated with them; and so, if he desires to learn the ways of virtue,];[*](The words in brackets are meant to represent approximately the sense of words that have been lost in the manuscripts.) he will again with your help seek out the man who seems to him most proficient in this way of life and will associate with him.

Thereupon there was a chorus of voices. Where will he find an instructor in this subject? said one. Another maintained that it could not be taught at all. A third asserted that this could be learned if anything could.

Since this is a debatable matter, suggested Socrates, let us reserve it for another time; for the present let us finish what we have on hand. For I see that the dancing girl here is standing ready, and that some one is bringing her some hoops.

At that, the other girl began to accompany the dancer on the flute, and a boy at her elbow handed her up the hoops until he had given her twelve. She took these and as she danced kept throwing them whirling into the air, observing the proper height to throw them so as to catch them in a regular rhythm.

As Socrates looked on he remarked: This girl’s feat, gentlemen, is only one of many proofs that woman’s nature is really not a whit inferior to man’s, except in its lack of judgment and physical strength. So if any one of you has a wife, let him confidently set about teaching her whatever he would like to have her know.

If that is your view, Socrates, asked Antisthenes, how does it come that you don’t practise what you preach by yourself educating Xanthippe, but live with a wife who is the hardest to get along with of all the women there are—yes, or all that ever were, I suspect, or ever will be? Because, he replied, I observe that men who wish to become expert horsemen do not get the most docile horses but rather those that are high-mettled, believing that if they can manage this kind, they will easily handle any other. My course is similar. Mankind at large is what I wish to deal and associate with; and so I have got her, well assured that if I can endure her, I shall have no difficulty in my relations with all the rest of human kind. These words, in the judgment of the guests, did not go wide of the mark.

But now there was brought in a hoop set all around with upright swords; over these the dancer turned somersaults into the hoop and out again, to the dismay of the onlookers, who thought that she might suffer some mishap. She, however, went through this performance fearlessly and safely.

Then Socrates, drawing Antisthenes’ attention, said: Witnesses of this feat, surely, will never again deny, I feel sure, that courage, like other things, admits of being taught, when this girl, in spite of her sex, leaps so boldly in among the swords!

Well, then, asked Antisthenes, had this Syracusan not better exhibit his dancer to the city and announce that if the Athenians will pay him for it he will give all the men of Athens the courage to face the spear?