Banquet

For whenever I feel an inclination to indulge my appetite, I do not buy fancy articles at the market (for they come high), but I draw on the store-house of my soul. And it goes a long way farther toward producing enjoyment when I take food only after awaiting the craving for it than when I partake of one of these fancy dishes, like this fine Thasian wine that fortune has put in my way and I am drinking without the promptings of thirst.

Yes, and it is natural that those whose eyes are set on frugality should be more honest than those whose eyes are fixed on money-making. For those who are most contented with what they have are least likely to covet what belongs to others.

And it is worth noting that wealth of this kind makes people generous, also. My friend Socrates here and I are examples. For Socrates, from whom I acquired this wealth of mine, did not come to my relief with limitation of number and weight, but made over to me all that I could carry. And as for me, I am now niggardly to no one, but both make an open display of my abundance to all my friends and share my spiritual wealth with any one of them that desires it.

But—most exquisite possession of all!—you observe that I always have leisure, with the result that I can go and see whatever is worth seeing, and hear whatever is worth hearing and—what I prize highest—pass the whole day, untroubled by business, in Socrates’ company. Like me, he does not bestow his admiration on those who count the most gold, but spends his time with those who are congenial to him.

Such was the thesis maintained by Antisthenes. So help me Hera, commented Callias, among the numerous reasons I find for congratulating you on your wealth, one is that the government does not lay its commands on you and treat you as a slave, another is that people do not feel resentful at your not making them a loan. Do not be congratulating him, said Niceratus; because I am about to go and get him to make me a loan—of his contentment with his lot, schooled as I am by Homer to count

Seven pots unfired, ten talents’ weight of gold, A score of gleaming cauldrons, chargers twelve,

Hermogenes, it devolves on you, some one now remarked, to mention who your friends are and to demonstrate their great power and their solicitude for you, so that your pride in them may appear justified.

Very well; in the first place, it is clear as day that both Greeks and barbarians believe that the gods know everything both present and to come; at any rate, all cities and all races ask the gods, by the diviner’s art, for advice as to what to do and what to avoid. Second, it is likewise manifest that we consider them able to work us good or ill; at all events, every one prays the gods to avert evil and grant blessings.

Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it.

None of these statements, said Socrates, is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates, if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic.

When they got around to Philip, they asked him what he saw in the jester’s profession to feel proud of it. Have I not a right to be proud, said he, when all know that I am a jester, and so whenever they have a bit of good fortune, give me hearty invitations to come and join them, but when they suffer some reverse, run from me with never a glance behind, in dread that they may be forced to laugh in spite of themselves?

Your pride is abundantly justified, said Niceratus. In my case, on the contrary, those friends who enjoy success keep out of my way, but those that run into some mishap reckon up their kinship to me on the family tree, and I can’t get rid of them.

No doubt, said Charmides; and then, turning to the Syracusan, What is it that you are proud of? The boy, I suppose? Quite the contrary, was the reply; I am instead in extreme apprehension about him. For I understand that there are certain persons plotting his undoing.

On receiving this information, Good Heavens! exclaimed Socrates; what wrong do they imagine your lad has done them that is grave enough to make them wish to kill him? Syr. It is not killing him that they desire; oh, no! but to persuade him to sleep with them. Soc. Your belief, then, if I mistake not, is that if this happened, he would be undone? Syr. Aye, utterly!

Soc. Do you not then sleep in his bed yourself?Syr. Most certainly, all night and every night.Soc. Marry, you are in great luck to be formed of such flesh that you are unique in not corrupting those that sleep with you. And so you have a right to be proud of your flesh if of nothing else.

Syr. And yet that is not the basis of my pride.Soc. What is, then?Syr. Fools, in faith. They give me a livelihood by coming to view my marionettes.Ah! ejaculated Philip; that explains the prayer I heard you uttering the other day, that wherever you were the gods would grant you an abundant harvest of grain but a crop-failure of wits!

Good! said Callias. And now, Socrates, what can you advance in support of your pride in that disreputable profession that you mentioned? Let us first, said he, come to an understanding on the functions that belong to the procurer. Do not hesitate to answer all the questions I ask you, so that we may know our points of agreement. Is that your pleasure? he asked. Certainly, was their reply; and when they had once started with certainly, that was the regular answer they all made to his questions thereafter.

Soc. Well, then, you consider it the function of a good procurer to render the man or the woman whom he is serving attractive to his or her associates?All. Certainly.Soc. Now, one thing that contributes to rendering a person attractive is a comely arrangement of hair and clothing, is it not?All. Certainly.

This, also, we know, do we not, that it is in a man’s power to use the one pair of eyes to express both friendship and hostility?Certainly.And again, it is possible to speak both modestly and boldly with the same voice?Certainly.Moreover, are there not words that create ill feeling and others that conduce to friendliness?Certainly.

Now the good procurer would teach only the words that tend to make one attractive, would he not?Certainly.Which one would be the better? he continued, the one who could make people attractive to a single person or the one who could make them attractive to many? This question brought a division; some said, Clearly the one who could make them attractive to a great many; the others merely repeated, Certainly.

Remarking that they were all of one mind on this point as on the others, he went on: If a person could render people attractive to the entire community, would he not satisfy the requirements of the ideal procurer?Indubitably, they all said. And so, if one could produce men of this type out of his clients, he would be entitled to feel proud of his profession and to receive a high remuneration, would he not?