Banquet

Come, said Philip, let me have some flute music, so that I may dance too. So he got up and mimicked in detail the dancing of both the boy and the girl.

To begin with, since the company had applauded the way the boy’s natural beauty was increased by the grace of the dancing postures, Philip made a burlesque out of the performance by rendering every part of his body that was in motion more grotesque than it naturally was; and whereas the girl had bent backward until she resembled a hoop, he tried to do the same by bending forward. Finally, since they had given the boy applause for putting every part of his body into play in the dance, he told the flute girl to hit up the time faster, and danced away, flinging out legs, hands, and head all at the same time;

and when he was quite exhausted, he exclaimed as he laid himself down: Here is proof, gentlemen, that my style of dancing, also, gives excellent exercise; it has certainly given me a thirst; so let the servant fill me up the big goblet.

Certainly, replied Callias; and the same for us, for we are thirsty with laughing at you. Here Socrates again interposed. Well, gentlemen, said he, so far as drinking is concerned, you have my hearty approval; for wine does of a truth moisten the soul[*](Apparently a reminiscence of Aristophanes’ Knights, 96.) and lull our griefs to sleep just as the mandragora does with men, at the same time awakening kindly feelings as oil quickens a flame.

However, I suspect that men’s bodies fare the same as those of plants that grow in the ground. When God gives the plants water in floods to drink, they cannot stand up straight or let the breezes blow through them; but when they drink only as much as they enjoy, they grow up very straight and tall and come to full and abundant fruitage.

So it is with us. If we pour ourselves immense draughts, it will be no long time before both our bodies and our minds reel, and we shall not be able even to draw breath, much less to speak sensibly; but if the servants frequently besprinkle us—if I too may use a Gorgian[*](Gorgias was a famous contemporary orator and teacher of rhetoric, whose speeches, though dazzling to inexperienced audiences, were over-formal and ornate. Some of his metaphors drew the criticism of Aristotle as being far-fetched. Cf. Aristot. Rhet. 3.3.4 (1406b 4 ff.).) expression—with small cups, we shall thus not be driven on by the wine to a state of intoxication, but instead shall be brought by its gentle persuasion to a more sportive mood.

This resolution received a unanimous vote, with an amendment added by Philip to the effect that the wine-pourers should emulate skilful charioteers by driving the cups around with ever increasing speed. This the wine-pourers proceeded to do.

After this the boy, attuning his lyre to the flute, played and sang, and won the applause of all; and brought from Charmides the remark, It seems to me, gentlemen, that, as Socrates said of the wine, so this blending of the young people’s beauty and of the notes of the music lulls one’s griefs to sleep and awakens the goddess of Love.

Then Socrates resumed the conversation. These people, gentlemen, said he, show their competence to give us pleasure; and yet we, I am sure, think ourselves considerably superior to them. Will it not be to our shame, therefore, if we do not make even an attempt, while here together, to be of some service or to give some pleasure one to another? At that many spoke up: You lead the way, then, and tell us what to begin talking about to realize most fully what you have in mind.

For my part, he answered, I should like to have Callias redeem his promise; for he said, you remember, that if we would take dinner with him, he would give us an exhibition of his profundity. Yes, rejoined Callias; and I will do so, if the rest of you will also lay before us any serviceable knowledge that you severally possess. Well, answered Socrates, no one objects to telling what he considers the most valuable knowledge in his possession.

Very well, then, said Callias, I will now tell you what I take greatest pride in. It is that I believe I have the power to make men better. How? asked Antisthenes. By teaching them some manual trade, or by teaching nobility of character? The latter, if righteousness[*](The word δικαιοσύνη, translated here by righteousness, is sometimes well represented by justice or honesty. It is the virtue discussed by Plato in the Republic and by Aristotle in the fifth book of his Ethics.) is the same thing as nobility. Certainly it is, replied Antisthenes, and the least debatable kind, too; for though courage and wisdom appear at times to work injury both to one’s friends and to the state, righteousness and unrighteousness never overlap at a single point.

Well, then, when every one of you has named the benefit he can confer, I will not begrudge describing the art that gives me the success that I speak of. And so, Niceratus, he suggested, it is your turn; tell us what kind of knowledge you take pride in. My father was anxious to see me develop into a good man, said Niceratus, and as a means to this end he compelled me to memorize all of Homer; and so even now I can repeat the whole Iliad and the Odyssey by heart.

But have you failed to observe, questioned Antisthenes, that the rhapsodes,[*](These professional reciters of epic poetry are represented as being criticized by Socrates, in much the same way as here, in Xenophon’s Memorabilia, IV. ii. 10 and in Plato’s Ion.) too, all know these poems? How could I, he replied, when I listen to their recitations nearly every day? Well, do you know any tribe of men, went on the other, more stupid than the rhapsodes? No, indeed, answered Niceratus; not I, I am sure. No, said Socrates; and the reason is clear: they do not know the inner meaning of the poems. But you have paid a good deal of money to Stesimbrotus, Anaximander, and many other Homeric critics, so that nothing of their valuable teaching can have escaped your knowledge.

But what about you, Critobulus? he continued. What do you take greates pride in? In beauty, he replied. What? exclaimed Socrates. Are you too going to be able to maintain that you can make us better, and by means of your beauty? Why, otherwise, it is clear enough that I shall cut but an indifferent figure.[*](Critobulus seems to imply that beauty is his only resource.)

And you, Antisthenes, said Socrates, what do you take pride in? In wealth, he replied. Hermogenes asked him whether he had a large amount of money; he swore that he did not have even a penny. You own a great deal of land, then? Well, perhaps it might prove big enough, said he, for Autolycus here to sand himself in.[*](The reference is to the handful or so of dry sand that an athlete put on after oiling his skin.)

It looks as if we should have to hear from you, too. And how about you, Charmides? he continued. What do you take pride in? What pride, said he, on the contrary, is in my poverty. A charming thing, upon my word! exclaimed Socrates. It seldom causes envy or is a bone of contention; and it is kept safe without the necessity of a guard, and grows sturdier by neglect!

But what of you, Socrates? said Callias. What are you proud of? Socrates drew up his face into a very solemn expression, and answered, The trade of procurer. After the rest had had a laugh at him, Very well, said he, you may laugh, but I know that I could make a lot of money if I cared to follow the trade.

As for you, said Lycon, addressing Philip, it is obvious that your pride is in your jesting. And my pride is better founded, I think, replied Philip, than that of Callippides, the actor,[*](Callippides was regarded at this time and afterward as perhaps the most illustrious tragic actor of his time.) who is consumed with vanity because he can fill the seats with audiences that weep.

Will you also not tell us, Lycon, said Antisthenes, what it is that you take pride in? Don’t you all know, he answered, that it is in my son here? And as for him, said one, it is plain that he is proud at having taken a prize. At this Autolycus blushed and said, No, indeed, not that.

All looked at him, delighted to hear him speak, and one asked, What is it, then, Autolycus, that you are proud of? and he answered, My father, and with the words nestled close against him. When Callias saw this, Do you realize, Lycon, said he, that you are the richest man in the world? No, indeed, the other replied, I certainly do not know that. Why, are you blind to the fact that you would not part with your son for the wealth of the Great King? I am caught, was the answer, red-handed; it does look as if I were the richest man in the world.