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.