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diff --git a/old/1181-h/1181-h.htm b/old/1181-h/1181-h.htm new file mode 100644 index 0000000..5bd4764 --- /dev/null +++ b/old/1181-h/1181-h.htm @@ -0,0 +1,3969 @@ +<?xml version="1.0" encoding="us-ascii"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> + <head> + <title> + The Symposium, by Xenophon + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of The Symposium, by Xenophon + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Symposium + +Author: Xenophon + +Translator: H. G. Dakyns + +Release Date: September 15, 2008 [EBook #1181] +Last Updated: January 15, 2013 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE SYMPOSIUM *** + + + + +Produced by John Bickers, and David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE SYMPOSIUM + </h1> + <p> + <br /> + </p> + <h2> + By Xenophon + </h2> + <p> + <br /> + </p> + <h3> + Translation by H. G. Dakyns + </h3> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + 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." +</pre> +<pre xml:space="preserve"> + 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. +</pre> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + THE SYMPOSIUM + </h2> + <h3> + or + </h3> + <h2> + The Banquet + </h2> + <p> + <br /> <br /> I + </p> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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 witness of." See Hug. + "Plat. Symp." p. xv. foll. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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: + </p> +<pre xml:space="preserve"> + (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." +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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}. +</pre> + <p> + 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? + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (19) Or, "I will prove to you that I am worthy of infinite respect." +</pre> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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." + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + Meanwhile the jester, standing at the door of the apartment where the + feast was spread, addressed the company: + </p> + <p> + 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. + </p> + <p> + Be seated, (29) then (replied the host). The company are fully fed on + serious thoughts, you see, if somewhat starved of food for laughter. + </p> +<pre xml:space="preserve"> + (29) Lit. "Pray, find a couch then." +</pre> + <p> + 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. + </p> + <p> + Then Callias: What ails you, sirrah? Have you the cramp? the toothache? + what? + </p> + <p> + 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. + </p> +<pre xml:space="preserve"> + (30) Cf. "Cyrop." VI. i. 3; Plat. "Laws," 677 C. + + (31) Lit. "by the laughter which I stirred in them." +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (32) Philippus would seem to have anticipated Mr. Woodward; see + Prologue to "She Stoops to Conquer": +</pre> + <p> + Pray, would you know the reason I'm crying? The Comic Muse long sick is + now a-dying! And if she goes... + </p> +<pre xml:space="preserve"> + (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}. +</pre> +<pre xml:space="preserve"> +Lam. 'Twas at the final charge; I'd paid before + A number of the rogues; at least a score. +</pre> +<pre xml:space="preserve"> +Dic. It was a most expensive charge you bore: + Poor Lamachus! he was forced to pay the score. +</pre> + <p> + H. Frere. + </p> + <p> + II + </p> + <p> + 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. + </p> +<pre xml:space="preserve"> + (1) See Plat. "Symp." 176 A; Athen. ix. 408. +</pre> + <p> + 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: + </p> + <p> + 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? + </p> +<pre xml:space="preserve"> + (2) Lit. "in consummate style." +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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? + </p> + <p> + Soc. Why, that of true nobility, of course. + </p> + <p> + Lyc. And whence shall a man obtain this chrism? + </p> + <p> + Soc. Not from those that sell perfumes and unguents, in good sooth. + </p> + <p> + Lyc. But whence, then? + </p> + <p> + Soc. Theognis has told us: + </p> +<pre xml:space="preserve"> + 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. +</pre> + <p> + Lyc. (turning to his son). Do you hear that, my son? + </p> + <p> + 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. + </p> +<pre xml:space="preserve"> + (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." +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (12) Cf. for the question {ei arete didakton}, "Mem." I. ii. 19; IV. + i; "Cyrop." III. i. 17; III. iii. 53. +</pre> + <p> + 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. + </p> + <p> + 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) + </p> +<pre xml:space="preserve"> + (13) "In time with the music and the measure of the dance." +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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? + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (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." +</pre> + <p> + A well-aimed argument, not wide of the mark by any means! (20) the company + were thinking. + </p> +<pre xml:space="preserve"> + (20) Cf. Plat. "Theaet." 179 C. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (21) See Becker, "Char." p. 101. Cf. Plat. "Symp." 190; "Euthyd." 294. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (22) Cf. "Mem." III. ix. 1. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (23) Or, "to the city," i.e. of Athens. +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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: +</pre> + <p> + {entha kai Peisandros elthe deomenos psukhen idein, e zont ekeinon + proulipe, k.t.l.} + </p> +<pre xml:space="preserve"> + where the poet has a fling at Socrates also: +</pre> + <p> + 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. + </p> + <p> + H. Frere + </p> +<pre xml:space="preserve"> + Cf. "Peace," 395; "Lysistr." 490. +</pre> + <p> + At this stage of the proceedings the boy danced. + </p> + <p> + 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? + </p> + <p> + To which Charmides replied: How like a flatterer you are! one would think + you had set yourself to puff the dancing-master. (27) + </p> +<pre xml:space="preserve"> + (27) See "The Critic," I. ii. +</pre> + <p> + 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) + </p> +<pre xml:space="preserve"> + (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. +</pre> + <p> + And what use will you make of them? (the other asked). + </p> + <p> + God bless me! I shall dance, of course (he answered). + </p> + <p> + The remark was greeted with a peal of merriment. + </p> + <p> + 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? + </p> +<pre xml:space="preserve"> + (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 public 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. +</pre> + <p> + 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. + </p> +<pre xml:space="preserve"> + (40) "Sparring," etc., an art which Quintil. "Inst. Or." i. 11, 17, + attributes to Socrates. Cf. Herod. vi. 129 concerning + Hippocleides; and Rich, "Dict. of Antiq." s.v. "Chironomia." +</pre> + <p> + That's true, upon my life! (exclaimed the jester). One needs but look at + you to see there's not a dram of difference between legs and shoulders. + (41) I'll be bound, if both were weighed in the scales apart, like "tops + and bottoms," the clerks of the market (42) would let you off scot-free. + </p> +<pre xml:space="preserve"> + (41) Lit. "your legs are equal in weight with your shoulders." Cf. + "Od." xviii. 373, {elikes... isophoroi boes}, "of equal age and + force to bear the yoke."—Butcher and Lang. + + (42) See Boeckh, "Public Economy of Athens," p. 48; Aristoph. + "Acharn." 723; Lys. 165, 34. +</pre> + <p> + Then Callias: O Socrates, do please invite me when you begin your dancing + lessons. I will be your vis-a-vis, (43) and take lessons with you. + </p> +<pre xml:space="preserve"> + (43) Cf. "Anab." V. iv. 12. +</pre> + <p> + Come on (the jester shouted), give us a tune upon the pipe, and let me + show you how to dance. + </p> + <p> + So saying up he got, and mimicked the dances of the boy and girl in + burlesque fashion, and inasmuch as the spectators had been pleased to + think the natural beauty of the boy enhanced by every gesture of his body + in the dance, so the jester must give a counter-representation, (44) in + which each twist and movement of his body was a comical exaggeration of + nature. + </p> +<pre xml:space="preserve"> + (44) Reading {antepedeizen}. Cf. Plat. "Theaet." 162 B; "Ages." i. 12; + if vulg. {antapedeizen}, transl. "would prove per contra each + bend," etc. Cf. Aristot. "Rhet." ii. 26. 3. +</pre> + <p> + And since the girl had bent herself backwards and backwards, till she was + nearly doubled into the form of a hoop, so he must try to imitate a hoop + by stooping forwards and ducking down his head. + </p> + <p> + And as finally, the boy had won a round of plaudits for the manner in + which he kept each muscle of the body in full exercise whilst dancing, so + now the jester, bidding the flute-girl quicken the time (presto! presto! + prestissimo!), fell to capering madly, tossing legs and arms and head + together, until he was fairly tired out, and threw himself dead beat upon + the sofa, gasping: + </p> + <p> + There, that's a proof that my jigs too are splendid exercise; at any rate, + I am dying of thirst; let the attendant kindly fill me the mighty goblet. + (45) + </p> +<pre xml:space="preserve"> + (45) Cf. Plat. "Symp." 223 C. +</pre> + <p> + Quite right (said Callias), and we will pledge you. Our throats are + parched with laughing at you. + </p> + <p> + At this point Socrates: Nay, gentlemen, if drinking is the order of the + day, I heartily approve. Wine it is in very truth that moistens the soul + of man, (46) that lulls at once all cares to sleep, even as mandragora + (47) drugs our human senses, and at the same time kindles light-hearted + thoughts, (48) as oil a flame. Yet it fares with the banquets of men, (49) + if I mistake not, precisely as with plants that spring and shoot on earth. + When God gives these vegetable growths too full a draught of rain, they + cannot lift their heads nor feel the light air breathe through them; but + if they drink in only the glad supply they need, they stand erect, they + shoot apace, and reach maturity of fruitage. So we, too, if we drench our + throats with over-copious draughts, (50) ere long may find our legs begin + to reel and our thoughts begin to falter; (51) we shall scarce be able to + draw breath, much less to speak a word in season. But if (to borrow + language from the mint of Gorgias (52)), if only the attendants will bedew + us with a frequent mizzle (53) of small glasses, we shall not be violently + driven on by wine to drunkenness, but with sweet seduction reach the goal + of sportive levity. + </p> +<pre xml:space="preserve"> + (46) Cf. Plat. "Laws," 649; Aristoph. "Knights," 96: +</pre> + <p> + Come, quick now, bring me a lusty stoup of wine, To moisten my + understanding and inspire me (H. Frere). + </p> +<pre xml:space="preserve"> + (47) Cf. Plat. "Rep." vi. 488 C; Dem. "Phil." iv. 133. 1; Lucian v., + "Tim." 2; lxxiii., "Dem. Enc." 36. See "Othello," iii. 3. 330: +</pre> + <p> + Not poppy, nor mandragora, Nor all the drowsy syrups of the world; + </p> +<pre xml:space="preserve"> + "Antony and Cl." i. 5, 4. + + (48) Cf. 1 Esdras iii. 20: "It turneth also every thought into jollity + and mirth," {eis euokhian kai euphrosunen}. The whole passage is + quoted by Athen. 504. Stob. "Fl." lvi. 17. + + (49) Reading {sumposia}, cf. Theog. 298, 496; or if after Athen. + {somata} transl. "persons." + + (50) Or, "if we swallow at a gulp the liquor." Cf. Plat. "Sym." 176 D. + + (51) See "Cyrop." I. iii. 10, VIII. viii. 10; Aristoph. "Wasps," 1324; + "Pol. Lac." v. 7. + + (52) For phrases filed by Gorgias, see Aristot. "Rhet." iii. 3; + "faults of taste in the use of metaphors," Longin. "de Subl." 3. + See also Plat. "Symp." 198 C. + + (53) Cf. Aristoph. "Peace," 1141; Theophr. "Lap." 13; Lucian, xvii., + "De merc. cond." 27; Cic. "Cat. m." 14, transl. "pocula... + minuta atque rorantia." +</pre> + <p> + The proposition was unanimously carried, with a rider appended by + Philippus: The cup-bearers should imitate good charioteers, and push the + cups round, quickening the pace each circuit. (54) + </p> +<pre xml:space="preserve"> + (54) Or, "at something faster than a hand-gallop each round." See the + drinking song in "Antony and Cl." i. 7. 120. +</pre> + <p> + III + </p> + <p> + During this interval, whilst the cup-bearers carried out their duties, the + boy played on the lyre tuned to accompany the flute, and sang. (1) + </p> +<pre xml:space="preserve"> + (1) Cf. Plat. "Laws," 812 C; Aristot. "Poet." i. 4. +</pre> + <p> + The performance won the plaudits of the company, and drew from Charmides a + speech as follows: Sirs, what Socrates was claiming in behalf of wine + applies in my opinion no less aptly to the present composition. So rare a + blending of boyish and of girlish beauty, and of voice with instrument, is + potent to lull sorrow to sleep, and to kindle Aphrodite's flame. + </p> + <p> + Then Socrates, reverting in a manner to the charge: The young people have + fully proved their power to give us pleasure. Yet, charming as they are, + we still regard ourselves, no doubt, as much their betters. What a shame + to think that we should here be met together, and yet make no effort + ourselves to heighten the festivity! (2) + </p> +<pre xml:space="preserve"> + (2) See Plat. "Prot." 347 D; "A company like this of ours, and men + such as we profess to be, do not require the help of another's + voice," etc.—Jowett. Cf. id. "Symp." 176: "To-day let us have + conversation instead; and if you will allow me, I will tell you + what sort of conversation." +</pre> + <p> + Several of the company exclaimed at once: Be our director then yourself. + Explain what style of talk we should engage in to achieve that object. (3) + </p> +<pre xml:space="preserve"> + (3) {exegou}. "Prescribe the form of words we must lay hold of to + achieve the object, and we will set to work, arch-casuist." +</pre> + <p> + Nothing (he replied) would please me better than to demand of Callias a + prompt performance of his promise. He told us, you recollect, if we would + dine with him, he would give us an exhibition of his wisdom. + </p> + <p> + To which challenge Callias: That I will readily, but you on your side, one + and all, must propound some virtue of which you claim to have the + knowledge. + </p> + <p> + Socrates replied: At any rate, not one of us will have the least objection + to declaring what particular thing he claims to know as best worth having. + </p> + <p> + Agreed (proceeded Callias); and for my part I proclaim at once what I am + proudest of. My firm belief is, I have got the gift to make my + fellow-mortals better. + </p> + <p> + Make men better! (cried Antisthenes); and pray how? by teaching them some + base mechanic art? or teaching them nobility of soul? (4) + </p> +<pre xml:space="preserve"> + (4) Or, "beauty and nobility of soul" ({kalokagathia}). See "Mem." I. + vi. 14. +</pre> + <p> + The latter (he replied), if justice (5) be synonymous with that high type + of virtue. + </p> +<pre xml:space="preserve"> + (5) i.e. "social uprightness." +</pre> + <p> + Of course it is (rejoined Antisthenes) the most indisputable specimen. + Since, look you, courage and wisdom may at times be found calamitous to + friends or country, (6) but justice has no single point in common with + injustice, right and wrong cannot commingle. (7) + </p> +<pre xml:space="preserve"> + (6) See "Mem." IV. ii. 33. + + (7) i.e. "the one excludes the other." +</pre> + <p> + Well then (proceeded Callias), as soon (8) as every one has stated his + peculiar merit, (9) I will make no bones of letting you into my secret. + You shall learn the art by which I consummate my noble end. (10) So now, + Niceratus, suppose you tell us on what knowledge you most pride yourself. + </p> +<pre xml:space="preserve"> + (8) Reading {emon}. Al. {umon}, "when you others." + + (9) Lit. "what he has for which to claim utility." + + (10) Or, "give the work completeness." Cf. Plat. "Charm." 173 A; + "Gorg." 454 A. +</pre> + <p> + He answered: My father, (11) in his pains to make me a good man, compelled + me to learn the whole of Homer's poems, and it so happens that even now I + can repeat the "Iliad" and the "Odyssey" by heart. (12) + </p> +<pre xml:space="preserve"> + (11) Nicias. + + (12) Of, "off-hand." See "Mem." III. vi. 9; Plat. "Theaet." 142 D. +</pre> + <p> + You have not forgotten (interposed Antisthenes), perhaps, that besides + yourself there is not a rhapsodist who does not know these epics? + </p> + <p> + Forgotten! is it likely (he replied), considering I had to listen to them + almost daily? + </p> + <p> + Ant. And did you ever come across a sillier tribe of people than these + same rhapsodists? (13) + </p> +<pre xml:space="preserve"> + (13) Cf. "Mem." IV. ii. 10. +</pre> + <p> + Nic. Not I, indeed. Don't ask me to defend their wits. + </p> + <p> + It is plain (suggested Socrates), they do not know the underlying meaning. + (14) But you, Niceratus, have paid large sums of money to Anaximander, and + Stesimbrotus, and many others, (15) so that no single point in all that + costly lore is lost upon you. (16) But what (he added, turning to + Critobulus) do you most pride yourself upon? + </p> +<pre xml:space="preserve"> + (14) i.e. "they haven't the key (of knowledge) to the allegorical or + spiritual meaning of the sacred text." Cf. Plat. "Crat." 407; + "Ion," 534; "Rep." 378, 387; "Theaet." 180; "Prot." 316. See + Grote, "H. G." i. 564. + + (15) See Aristot. "Rhet." iii. 11, 13. "Or we may describe Niceratus + (not improbably our friend) as a 'Philoctetes stung by Pratys,' + using the simile of Thrasymachus when he saw Niceratus after his + defeat by Pratys in the rhapsody with his hair still dishevelled + and his face unwashed."—Welldon. As to Stesimbrotus, see Plat. + "Ion," 530: "Ion. Very true, Socrates; interpretation has + certainly been the most laborious part of my art; and I believe + myself able to speak about Homer better than any man; and that + neither Metrodorus of Lampsacus, nor Stesimbrotus of Thasos, nor + Glaucon, nor any one else who ever was, had as good ideas about + Homer, or as many of them, as I have."—Jowett. Anaximander, + probably of Lampsacus, the author of a {'Erologia}; see Cobet, + "Pros. Xen." p. 8. + + (16) Or, "you will not have forgotten one point of all that precious + teaching." Like Sir John Falstaff's page (2 "Henry IV." ii. 2. + 100), Niceratus, no doubt, has got many "a crown's worth of good + interpretations." +</pre> + <p> + On beauty (answered Critobulus). + </p> + <p> + What (Socrates rejoined), shall you be able to maintain that by your + beauty you can make us better? + </p> + <p> + Crit. That will I, or prove myself a shabby sort of person. + </p> + <p> + Soc. Well, and what is it you pride yourself upon, Antisthenes? + </p> + <p> + On wealth (he answered). + </p> + <p> + Whereupon Hermogenes inquired: Had he then a large amount of money? (17) + </p> +<pre xml:space="preserve"> + (17) i.e. "out at interest," or, "in the funds," as we should say. +</pre> + <p> + Not one sixpence: (18) that I swear to you (he answered). + </p> +<pre xml:space="preserve"> + (18) Lit. "not an obol" = "a threepenny bit," circa. +</pre> + <p> + Herm. Then you possess large property in land? + </p> + <p> + Ant. Enough, I daresay, for the youngster there, Autolycus, to dust + himself withal. (19) + </p> +<pre xml:space="preserve"> + (19) i.e. "to sprinkle himself with sand, after anointing." Cf. + Lucian, xxxviii., "Amor." 45. +</pre> + <p> + Well, we will lend you our ears, when your turn comes (exclaimed the + others). + </p> + <p> + Soc. And do you now tell us, Charmides, on what you pride yourself. + </p> + <p> + Oh, I, for my part, pride myself on poverty (he answered). + </p> + <p> + Upon my word, a charming business! (exclaimed Socrates). Poverty! of all + things the least liable to envy; seldom, if ever, an object of contention; + (20) never guarded, yet always safe; the more you starve it, the stronger + it grows. + </p> +<pre xml:space="preserve"> + (20) Cf. Plat. "Rep." 521 A; "Laws," 678 C. +</pre> + <p> + And you, Socrates, yourself (their host demanded), what is it you pride + yourself upon? + </p> + <p> + Then he, with knitted brows, quite solemnly: On pandering. (21) And when + they laughed to hear him say this, (22) he continued: Laugh to your hearts + content, my friends; but I am certain I could make a fortune, if I chose + to practise this same art. + </p> +<pre xml:space="preserve"> + (21) Or, more politely, "on playing the go-between." See Grote, "H. + G." viii. 457, on the "extremely Aristophanic" character of the + "Symposium" of Xenophon. + + (22) "Him, the master, thus declare himself." +</pre> + <p> + At this point Lycon, turning to Philippus: We need not ask you what you + take the chiefest pride in. What can it be, you laughter-making man, + except to set folk laughing? + </p> + <p> + Yes (he answered), and with better right, I fancy, than Callippides, (23) + the actor, who struts and gives himself such pompous airs, to think that + he alone can set the crowds a-weeping in the theatre. (24) + </p> +<pre xml:space="preserve"> + (23) For illustrative tales about him see Plut. "Ages." xxi.; "Alcib." + xxxii.; Polyaen. vi. 10. Cf. "Hell." IV. viii. 16. + + (24) Or, "set for their sins a-weeping." +</pre> + <p> + And now you, Lycon, tell us, won't you (asked Antisthenes), what it is you + take the greatest pride in? + </p> + <p> + You all of you, I fancy, know already what that is (the father answered); + it is in my son here. + </p> + <p> + And the lad himself (some one suggested) doubtless prides himself, beyond + all else, on having won the prize of victory. + </p> + <p> + At that Autolycus (and as he spoke he blushed) answered for himself: (25) + No indeed, not I. + </p> +<pre xml:space="preserve"> + (25) Cf. Plat. "Charm." 158 C. +</pre> + <p> + The company were charmed to hear him speak, and turned and looked; and + some one asked: On what is it then, Autolycus? + </p> + <p> + To which he answered: On my father (and leaned closer towards him). + </p> + <p> + At which sight Callias, turning to the father: Do you know you are the + richest man in the whole world, Lycon? + </p> + <p> + To which Lycon: Really, I was not aware of that before. + </p> + <p> + Then Callias: Why then, it has escaped you that you would refuse the whole + of Persia's wealth, (26) in exchange for your own son. + </p> +<pre xml:space="preserve"> + (26) Lit. "of the Great King." Cf. "Cyrop." VIII. iii. 26. +</pre> + <p> + Most true (he answered), I plead guilty; here and now I am convicted (27) + of being the wealthiest man in all the world! + </p> +<pre xml:space="preserve"> + (27) "Caught flagrante delicto. I do admit I do out-Croesus Croesus." +</pre> + <p> + And you, Hermogenes, on what do you plume yourself most highly? (asked + Niceratus). + </p> + <p> + On the virtue and the power of my friends (he answered), and that being + what they are, they care for me. + </p> + <p> + At this remark they turned their eyes upon the speaker, and several spoke + together, asking: Will you make them known to us? + </p> + <p> + I shall be very happy (he replied). + </p> + <p> + IV + </p> + <p> + At this point, Socrates took up the conversation: It now devolves on us to + prove in turn that what we each have undertaken to defend is really + valuable. + </p> + <p> + Then Callias: Be pleased to listen to me first: My case is this, that + while the rest of you go on debating what justice and uprightness are, (1) + I spend my time in making men more just and upright. + </p> +<pre xml:space="preserve"> + (1) {to to dikaion}; cf. "Mem." IV. iv. +</pre> + <p> + Soc. And how do you do that, good sir? + </p> + <p> + Call. By giving money, to be sure. + </p> + <p> + Antisthenes sprang to his feet at once, and with the manner of a + cross-examiner demanded: Do human beings seem to you to harbour justice in + their souls, or in their purses, (2) Callias? + </p> +<pre xml:space="preserve"> + (2) Or, "pockets." +</pre> + <p> + Call. In their souls. + </p> + <p> + Ant. And do you pretend to make their souls more righteous by putting + money in their pockets? + </p> + <p> + Call. Undoubtedly. + </p> + <p> + Ant. Pray how? + </p> + <p> + Call. In this way. When they know that they are furnished with the means, + that is to say, my money, to buy necessaries, they would rather not incur + the risk of evil-doing, and why should they? + </p> + <p> + Ant. And pray, do they repay you these same moneys? + </p> + <p> + Call. I cannot say they do. + </p> + <p> + Ant. Well then, do they requite your gifts of gold with gratitude? + </p> + <p> + Call. No, not so much as a bare "Thank you." In fact, some of them are + even worse disposed towards me when they have got my money than before. + </p> + <p> + Now, here's a marvel! (exclaimed Antisthenes, and as he spoke he eyed the + witness with an air of triumph). You can render people just to all the + world, but towards yourself you cannot? + </p> + <p> + Pray, where's the wonder? (asked the other). Do you not see what scores of + carpenters and house-builders there are who spend their time in building + houses for half the world; but for themselves they simply cannot do it, + and are forced to live in lodgings. And so admit that home-thrust, Master + Sophist; (3) and confess yourself confuted. + </p> +<pre xml:space="preserve"> + (3) "Professor of wisdom." +</pre> + <p> + Upon my soul, he had best accept his fate (4) (said Socrates). Why, after + all, you are only like those prophets who proverbially foretell the future + for mankind, but cannot foresee what is coming upon themselves. + </p> +<pre xml:space="preserve"> + (4) Or, "the coup de grace." +</pre> + <p> + And so the first discussion ended. (5) + </p> +<pre xml:space="preserve"> + (5) Or, "so ended fytte the first of the word-controversy." +</pre> + <p> + Thereupon Niceratus: Lend me your ears, and I will tell you in what + respects you shall be better for consorting with myself. I presume, + without my telling you, you know that Homer, being the wisest of mankind, + has touched upon nearly every human topic in his poems. (6) Whosoever + among you, therefore, would fain be skilled in economy, or oratory, or + strategy; whose ambition it is to be like Achilles, or Ajax, Nestor, or + Odysseus—one and all pay court to me, for I have all this knowledge + at my fingers' ends. + </p> +<pre xml:space="preserve"> + (6) Or, "his creations are all but coextensive with every mortal + thing." +</pre> + <p> + Pray (interposed Antisthenes), (7) do you also know the way to be a king? + (8) since Homer praises Agamemnon, you are well aware, as being + </p> +<pre xml:space="preserve"> + A goodly king and eke a spearman bold. (9) + + (7) Some modern critics (e.g. F. Dummler, "Antisthenica," p. 29 foll.) + maintain plausibly that the author is here glancing (as also Plato + in the "Ion") at Antisthenes' own treatises against the + Rhapsodists and on a more correct interpretation of Homer, {peri + exegeton} and {peri 'Omerou}. + + (8) Or, "Have you the knowledge also how to play the king?" + + (9) "Il." iii. 179. See "Mem." III. ii. 2. +</pre> + <p> + Nic. Full well I know it, and full well I know the duty of a skilful + charioteer; how he who holds the ribbons must turn his chariot nigh the + pillar's edge (10) + </p> + <p> + Himself inclined upon the polished chariot-board A little to the left of + the twin pair: the right hand horse Touch with the prick, and shout a + cheery shout, and give him rein. (11) + </p> + <p> + I know another thing besides, and you may put it to the test this instant, + if you like. Homer somewhere has said: (12) + </p> +<pre xml:space="preserve"> + And at his side an onion, which to drink gives relish. +</pre> + <p> + So if some one will but bring an onion, you shall reap the benefit of my + sage lore (13) in less than no time, and your wine will taste the sweeter. + </p> +<pre xml:space="preserve"> + (10) "Il." xxiii. 335; Plat. "Ion," 537. + + (11) Lit. "yield him the reins with his hands." + + (12) "Il." xi.630: "And set out a leek savourer of drink" (Purves). + Plat. "Ion," 538 C. + + (13) "My culinary skill." +</pre> + <p> + Here Charmides exclaimed: Good sirs, let me explain. Niceratus is anxious + to go home, redolent of onions, so that his fair lady may persuade + herself, it never entered into anybody's head to kiss her lord. (14) + </p> +<pre xml:space="preserve"> + (14) See Shakesp. "Much Ado," v. 2. 51 foll.; "Mids. N. D." iv. 2. +</pre> + <p> + Bless me, that isn't all (continued Socrates); if we do not take care, we + shall win ourselves a comic reputation. (15) A relish must it be, in very + truth, that can sweeten cup as well as platter, this same onion; and if we + are to take to munching onions for desert, see if somebody does not say of + us, "They went to dine with Callias, and got more than their deserts, the + epicures." (16) + </p> +<pre xml:space="preserve"> + (15) Lit. "I warrant you! (quoth Socrates) and there's another funny + notion we have every chance of getting fathered on us." + + (16) Or, "and had a most hilarious and herbaceous time." +</pre> + <p> + No fear of that (rejoined Niceratus). Always take a bite of onion before + speeding forth to battle, just as your patrons of the cock-pit give their + birds a feed of garlic (17) before they put them for the fight. But for + ourselves our thoughts are less intent perhaps on dealing blows than + blowing kisses. (18) + </p> +<pre xml:space="preserve"> + (17) Cf. Aristoph. "Knights," 494: +</pre> + <p> + Chorus. And here's the garlic. Swallow it down! Sausage Seller.... What + for? Chorus. It will prime you up and make you fight the better. + </p> + <p> + H. Frere. + </p> +<pre xml:space="preserve"> + (18) "We are concerned less with the lists of battle than of love"; + "we meditate no furious close of battle but of lips." Lit. "how we + shall kiss some one rather than do battle with." +</pre> + <p> + After such sort the theme of their discourse reached its conclusion. + </p> + <p> + Then Critobulus spoke: It is now my turn, I think, to state to you the + grounds on which I pride myself on beauty. (19) + </p> +<pre xml:space="preserve"> + (19) See "Hellenica Essays," p. 353. +</pre> + <p> + A chorus of voices rejoined: Say on. + </p> + <p> + Crit. To begin with, if I am not beautiful, as methinks I be, you will + bring on your own heads the penalty of perjury; for, without waiting to + have the oath administered, you are always taking the gods to witness that + you find me beautiful. And I must needs believe you, for are you not all + honourable men? (20) If I then be so beautiful and affect you, even as I + also am affected by him whose fair face here attracts me, (21) I swear by + all the company of heaven I would not choose the great king's empire in + exchange for what I am—the beauty of the world, the paragon of + animals. (22) And at this instant I feast my eyes on Cleinias (23) + gladlier than on all other sights which men deem fair. Joyfully will I + welcome blindness to all else, if but these eyes may still behold him and + him only. With sleep and night I am sore vexed, which rob me of his sight; + but to daylight and the sun I owe eternal thanks, for they restore him to + me, my heart's joy, Cleinias. (24) + </p> +<pre xml:space="preserve"> + (20) Or, "beautiful and good." + + (21) Or, "whose fair face draws me." Was Cleinias there as a "muta + persona"? Hardly, in spite of {nun}. It is the image of him which + is present to the mind's eye. + + (22) Lit. "being beautiful"; but there is a touch of bombast infused + into the speech by the artist. Cf. the speech of Callias ("Hell." + VI. iii. 3) and, for the humour, "Cyrop." passim. + + (23) See Cobet, "Pros. Xen." p. 59. Cf. "Mem." I. iii. 8. + + (24) Or, "for that they reveal his splendour to me." +</pre> + <p> + Yes, and herein also have we, the beautiful, (25) just claim to boast. The + strong man may by dint of toil obtain good things; the brave, by danger + boldly faced, and the wise by eloquence of speech; but to the beautiful + alone it is given to achieve all ends in absolute quiescence. To take + myself as an example. I know that riches are a sweet possession, yet + sweeter far to me to give all that I have to Cleinias than to receive a + fortune from another. Gladly would I become a slave—ay, forfeit + freedom—if Cleinias would deign to be my lord. Toil in his service + were easier for me than rest from labour: danger incurred in his behalf + far sweeter than security of days. So that if you, Callias, may boast of + making men more just and upright, to me belongs by juster right than yours + to train mankind to every excellence. We are the true inspirers (26) who + infuse some subtle fire into amorous souls, we beauties, and thereby raise + them to new heights of being; we render them more liberal in the pursuit + of wealth; we give them a zest for toil that mocks at danger, and enables + them where honour the fair vision leads, to follow. (27) We fill their + souls with deeper modesty, a self-constraint more staunch; about the + things they care for most, there floats a halo of protecting awe. (28) + Fools and unwise are they who choose not beauteous men to be their + generals. How merrily would I, at any rate, march through fire by the side + of Cleinias; (29) and so would all of you, I know full well, in company of + him who now addresses you. + </p> +<pre xml:space="preserve"> + (25) "We beauties." + + (26) The {eispnelas} in relation to the {aitas}, the Inspirer to the + Hearer. Cf. Theocr. xii. 13; Ael. "V. H." iii. 12. See Muller, + "Dorians," ii. 300 foll. + + (27) {philokaloterous}. Cf. Plat. "Phaedr." 248 D; "Criti." 111 E; + Aristot. "Eth. N." iv. 4. 4; x. 9. 3. + + (28) Lit. "they feel most awe of what they most desire." + + (29) Cf. "Mem." I. iii. 9. +</pre> + <p> + Cease, therefore, your perplexity, O Socrates, abandon fears and doubts, + believe and know that this thing of which I make great boast, my beauty, + has power to confer some benefit on humankind. + </p> + <p> + Once more, let no man dare dishonour beauty, merely because the flower of + it soon fades, since even as a child has growth in beauty, so is it with + the stripling, the grown man, the reverend senior. (30) And this the proof + of my contention. Whom do we choose to bear the sacred olive-shoot (31) in + honour of Athena?—whom else save beautiful old men? witnessing + thereby (32) that beauty walks hand in hand as a companion with every age + of life, from infancy to eld. + </p> +<pre xml:space="preserve"> + (30) Cf. ib. III. iii. 12. + + (31) Cf. Aristoph. "Wasps," 544. + + (32) Or, "beauty steps in attendance lovingly hand in hand at every + season of the life of man." So Walt Whitman, passim. +</pre> + <p> + Or again, if it be sweet to win from willing hearts the things we seek + for, I am persuaded that, by the eloquence of silence, I could win a kiss + from yonder girl or boy more speedily than ever you could, O sage! by help + of half a hundred subtle arguments. + </p> + <p> + Eh, bless my ears, what's that? (Socrates broke in upon this final + flourish of the speaker). So beautiful you claim to rival me, you boaster? + </p> + <p> + Crit. Why, yes indeed, I hope so, or else I should be uglier than all the + Silenuses in the Satyric drama. (33) + </p> +<pre xml:space="preserve"> + (33) The MSS. add ("to whom, be it noted, Socrates indeed bore a + marked resemblance"). Obviously a gloss. Cf. Aristoph. "Clouds," + 224; Plat. "Symp." 215 B. +</pre> + <p> + Good! (Socrates rejoined); the moment the programme of discussion is + concluded, (34) please remember, we must obtain a verdict on the point of + beauty. Judgment shall be given—not at the bar of Alexander, son of + Priam—but of these (35) who, as you flatter yourself, have such a + hankering to kiss you. + </p> +<pre xml:space="preserve"> + (34) Lit. "the arguments proposed have gone the round." + + (35) i.e. "the boy and girl." Al. "the present company, who are so + eager to bestow on you their kisses." +</pre> + <p> + Oh, Socrates (he answered, deprecatingly), will you not leave it to the + arbitrament of Cleinias? + </p> + <p> + Then Socrates: Will you never tire of repeating that one name? It is + Cleinias here, there, and everywhere with you. + </p> + <p> + Crit. And if his name died on my lips, think you my mind would less recall + his memory? Know you not, I bear so clear an image of him in my soul, that + had I the sculptor's or the limner's skill, I might portray his features + as exactly from this image of the mind as from contemplation of his actual + self. + </p> + <p> + But Socrates broke in: Pray, why then, if you bear about this lively + image, why do you give me so much trouble, dragging me to this and that + place, where you hope to see him? + </p> + <p> + Crit. For this good reason, Socrates, the sight of him inspires gladness, + whilst his phantom brings not joy so much as it engenders longing. + </p> + <p> + At this point Hermogenes protested: I find it most unlike you, Socrates, + to treat thus negligently one so passion-crazed as Critobulus. + </p> + <p> + Socrates replied: Do you suppose the sad condition of the patient dates + from the moment only of our intimacy? + </p> + <p> + Herm. Since when, then? + </p> + <p> + Soc. Since when? Why, look at him: the down begins to mantle on his + cheeks, (36) and on the nape (37) of Cleinias' neck already mounts. The + fact is, when they fared to the same school together, he caught the fever. + This his father was aware of, and consigned him to me, hoping I might be + able to do something for him. Ay, and his plight is not so sorry now. Once + he would stand agape at him like one whose gaze is fixed upon the Gorgons, + (38) his eyes one stony stare, and like a stone himself turn heavily away. + But nowadays I have seen the statue actually blink. (39) And yet, may + Heaven help me! my good sirs, I think, between ourselves, the culprit must + have bestowed a kiss on Cleinias, than which love's flame asks no fiercer + fuel. (40) So insatiable a thing it is and so suggestive of mad fantasy. + (And for this reason held perhaps in higher honour, because of all + external acts the close of lip with lip bears the same name as that of + soul with soul in love.) (41) Wherefore, say I, let every one who wishes + to be master of himself and sound of soul abstain from kisses imprinted on + fair lips. (42) + </p> +<pre xml:space="preserve"> + (36) Lit. "creeping down beside his ears." Cf. "Od." xi. 319: +</pre> + <p> + {prin sphoin upo krotaphoisin ioulous anthesai pukasai te genus euanthei + lakhne.} + </p> +<pre xml:space="preserve"> + "(Zeus destroyed the twain) ere the curls had bloomed beneath + their temples, and darked their chins with the blossom of youth." + —Butcher and Lang. Cf. Theocr. xv. 85: {praton ioulon apo + krotaphon kataballon}, "with the first down upon his cheeks" + (Lang); Aesch. "Theb." 534. + + (37) {pros to opisthen}, perhaps = "ad posteriorem capitis partem," + which would be more applicable to Critobulus, whose whiskers were + just beginning to grow, than to Callias. Possibly we should read + (after Pollux, ii. 10) {peri ten upenen}, "on the upper lip." See + Plat. "Protag." 309 B; "Il." xxiv. 348; "Od." x. 279. + + (38) Cf. Pind. "Pyth." x. 75. + + (39) See "Cyrop." I. iv. 28; Shakesp. "Ven. and Ad." 89: "But when her + lips were ready for his pay, he winks, and turns his lips another + way." + + (40) Or, "a kiss which is to passion as dry combustious matter is to + fire," Shakesp. ib. 1162. + + (41) Or, "is namesake of the love within the soul of lovers." The + whole passage, involving a play on the words {philein + phileisthai}, "where kisses rain without, love reigns within," is + probably to be regarded as a gloss. Cf. "Mem." I. iii. 13. + + (42) Cf. "Mem." I. iii. 8-14. +</pre> + <p> + Then Charmides: Oh! Socrates, why will you scare your friends with these + hobgoblin terrors, (43) bidding us all beware of handsome faces, whilst + you yourself—yes, by Apollo, I will swear I saw you at the + schoolmaster's (44) that time when both of you were poring over one book, + in which you searched for something, you and Critobulus, head to head, + shoulder to shoulder bare, as if incorporate? (45) + </p> +<pre xml:space="preserve"> + (43) Cf. Plat. "Crit." 46 D; "Hell." IV. iv. 17; Arist. "Birds," 1245. + + (44) "Grammarian's." Plat. "Protag." 312 B; 326 D; Dem. 315. 8. + + (45) Like Hermia and Helena, "Mids. N. D." iii. 2. 208. +</pre> + <p> + As yes, alack the day! (he answered); and that is why, no doubt, my + shoulder ached for more than five days afterwards, as if I had been bitten + by some fell beast, and methought I felt a sort of scraping at the heart. + (46) Now therefore, in the presence of these witnesses, I warn you, + Critobulus, never again to touch me till you wear as thick a crop of hair + (47) upon your chin as on your head. + </p> +<pre xml:space="preserve"> + (46) Reading {knisma}, "scratching." Plat. "Hipp. maj." 304 A. Al. + {knesma}. + + (47) See Jebb, "Theophr. Ch." xxiv. 16. +</pre> + <p> + So pell-mell they went at it, half jest half earnest, and so the medley + ended. Callias here called on Charmides. + </p> + <p> + Call. Now, Charmides, it lies with you to tell us why you pride yourself + on poverty. (48) + </p> +<pre xml:space="preserve"> + (48) Zeune, cf. "Cyrop." VIII. iii. 35-50. +</pre> + <p> + Charmides responded: On all hands it is admitted, I believe, that + confidence is better than alarm; better to be a freeman than a slave; + better to be worshipped than pay court to others; better to be trusted + than to be suspected by one's country. + </p> + <p> + Well now, I will tell you how it fared with me in this same city when I + was wealthy. First, I lived in daily terror lest some burglar should break + into my house and steal my goods and do myself some injury. I cringed + before informers. (49) I was obliged to pay these people court, because I + knew that I could injure them far less than they could injure me. + Never-ending the claims upon my pocket which the state enforced upon me; + and as to setting foot abroad, that was beyond the range of possibility. + But now that I have lost my property across the frontier, (50) and derive + no income from my lands in Attica itself; now that my very household goods + have been sold up, I stretch my legs at ease, I get a good night's rest. + The distrust of my fellow-citizens has vanished; instead of trembling at + threats, it is now my turn to threaten; at last I feel myself a freeman, + with liberty to go abroad or stay at home as suits my fancy. The tables + now are turned. It is the rich who rise to give me their seats, who stand + aside and make way for me as I meet them in the streets. To-day I am like + a despot, yesterday I was literally a slave; formerly it was I who had to + pay my tribute (51) to the sovereign people, now it is I who am supported + by the state by means of general taxation. (52) + </p> +<pre xml:space="preserve"> + (49) "And police agents." + + (50) Cf. "Mem." II. viii. 1. + + (51) {phoros}, tributum. Al. "property-tax." Cf. "Econ." ii. 6. + + (52) {telos}, vectigal. Sturz, "Lex. Xen." s.v. Cf. "Pol. Ath." i. 3. +</pre> + <p> + And there is another thing. So long as I was rich, they threw in my teeth + as a reproach that I was friends with Socrates, but now that I am become a + beggar no one troubles his head two straws about the matter. Once more, + the while I rolled in plenty I had everything to lose, and, as a rule, I + lost it; what the state did not exact, some mischance stole from me. But + now that is over. I lose nothing, having nought to lose; but, on the + contrary, I have everything to gain, and live in hope of some day getting + something. (53) + </p> +<pre xml:space="preserve"> + (53) "I feed on the pleasures of hope, and fortune in the future." +</pre> + <p> + Call. And so, of course, your one prayer is that you may never more be + rich, and if you are visited by a dream of luck your one thought is to + offer sacrifice to Heaven to avert misfortune. (54) + </p> +<pre xml:space="preserve"> + (54) Or, "you wake up in a fright, and offer sacrifice to the + 'Averters.'" For {tois apotropaiois} see Aristoph. "Plutus," 359; + Plat. "Laws," 854 B; "Hell." III. iii. 4. +</pre> + <p> + Char. No, that I do not. On the contrary, I run my head into each danger + most adventurously. I endure, if haply I may see a chance of getting + something from some quarter of the sky some day. + </p> + <p> + Come now (Socrates exclaimed), it lies with you, sir, you, Antisthenes, to + explain to us, how it is that you, with means so scanty, make so loud a + boast of wealth. + </p> + <p> + Because (he answered) I hold to the belief, sirs, that wealth and poverty + do not lie in a man's estate, but in men's souls. Even in private life how + many scores of people have I seen, who, although they roll in wealth, yet + deem themselves so poor, there is nothing they will shrink from, neither + toil nor danger, in order to add a little to their store. (55) I have + known two brothers, (56) heirs to equal fortunes, one of whom has enough, + more than enough, to cover his expenditure; the other is in absolute + indigence. And so to monarchs, there are not a few, I perceive, so + ravenous of wealth that they will outdo the veriest vagrants in atrocity. + Want (57) prompts a thousand crimes, you must admit. Why do men steal? why + break burglariously into houses? why hale men and women captive and make + slaves of them? Is it not from want? Nay, there are monarchs who at one + fell swoop destroy whole houses, make wholesale massacre, and oftentimes + reduce entire states to slavery, and all for the sake of wealth. These I + must needs pity for the cruel malady which plagues them. Their condition, + to my mind, resembles that poor creature's who, in spite of all he has + (58) and all he eats, can never stay the wolf that gnaws his vitals. + </p> +<pre xml:space="preserve"> + (55) Cf. "Cyrop." VIII. ii. 21; Hor. "Epist." i. 2. 26, "semper avarus + eget." + + (56) Is Antisthenes thinking of Callias and Hermogenes? (presuming + these are sons of Hipponicus and brothers). Cf. "Mem." II. x. 3. + + (57) Or, "'Tis want that does it." See "Pol. Ath." i. 5; "Rev," i. 1. + + (58) Reading {ekhon}, or if {pinon}, transl. "who eats and drinks, but + never sates himself." +</pre> + <p> + But as to me, my riches are so plentiful I cannot lay my hands on them + myself; (59) yet for all that I have enough to eat till my hunger is + stayed, to drink till my thirst is sated; (60) to clothe myself withal; + and out of doors not Callias there, with all his riches, is more safe than + I from shivering; and when I find myself indoors, what warmer shirting + (61) do I need than my bare walls? what ampler greatcoat than the tiles + above my head? these seem to suit me well enough; and as to bedclothes, I + am not so ill supplied but it is a business to arouse me in the morning. + </p> +<pre xml:space="preserve"> + (59) "That I can scarce discover any portion of it." Zeune cf. "Econ." + viii. 2. + + (60) So "the master" himself. See "Mem." I. ii. 1, vi. 5. + + (61) Cf. Aristot. "Pol." ii. 8. 1, of Hippodamus. +</pre> + <p> + And as to sexual desire, my body's need is satisfied by what comes first + to hand. Indeed, there is no lack of warmth in the caress which greets me, + just because it is unsought by others. (62) + </p> +<pre xml:space="preserve"> + (62) Cf. "Mem." I. iii. 14, the germ of cynicism and stoicism, the + Socratic {XS} form of "better to marry than to burn." +</pre> + <p> + Well then, these several pleasures I enjoy so fully that I am much more + apt to pray for less than more of them, so strongly do I feel that some of + them are sweeter than what is good for one or profitable. + </p> + <p> + But of all the precious things in my possession, I reckon this the + choicest, that were I robbed of my whole present stock, there is no work + so mean, but it would amply serve me to furnish me with sustenance. Why, + look you, whenever I desire to fare delicately, I have not to purchase + precious viands in the market, which becomes expensive, but I open the + storehouse of my soul, and dole them out. (63) Indeed, as far as pleasure + goes, I find it better to await desire before I suffer meat or drink to + pass my lips, than to have recourse to any of your costly viands, as, for + instance, now, when I have chanced on this fine Thasian wine, (64) and sip + it without thirst. But indeed, the man who makes frugality, not wealth of + worldly goods, his aim, is on the face of it a much more upright person. + And why?—the man who is content with what he has will least of all + be prone to clutch at what is his neighbour's. + </p> +<pre xml:space="preserve"> + (63) Or, "turn to the storehouse of a healthy appetite." See "Apol." + 18, the same sentiment "ex ore Socratis." + + (64) See Athen. "Deipnos." i. 28. +</pre> + <p> + And here's a point worth noting. Wealth of my sort will make you liberal + of soul. Look at Socrates; from him it was I got these riches. He did not + supply me with it by weight or by measure, but just as much as I could + carry, he with bounteous hand consigned to me. And I, too, grudge it to no + man now. To all my friends without distinction I am ready to display my + opulence: come one, come all; and whosoever likes to take a share is + welcome to the wealth that lies within my soul. Yes, and moreover, that + most luxurious of possessions, (65) unbroken leisure, you can see, is + mine, which leaves me free to contemplate things worthy of contemplation, + (66) and to drink in with my ears all charming sounds. And what I value + most, freedom to spend whole days in pure scholastic intercourse (67) with + Socrates, to whom I am devoted. (68) And he, on his side, is not the + person to admire those whose tale of gold and silver happens to be the + largest, but those who are well-pleasing to him he chooses for companions, + and will consort with to the end. + </p> +<pre xml:space="preserve"> + (65) See Eur. "Ion," 601. Lit. "at every moment I command it." + + (66) "To gaze upon all fairest shows (like a spectator in the + theatre), and to drink in sounds most delectable." So Walt + Whitman. + + (67) Aristot. "Rhet." ii. 4. 12; "Eth. N." ix. 4. 9. + + (68) See "Mem." III. xi. 17. +</pre> + <p> + With these words the speaker ended, and Callias exclaimed: + </p> + <p> + By Hera, I envy you your wealth, Antisthenes, firstly, because the state + does not lay burthens on you and treat you like a slave; and secondly, + people do not fall into a rage with you when you refuse to be their + creditor. + </p> + <p> + You may stay your envy (interposed Niceratus), I shall presently present + myself to borrow of him this same key of his to independence. (69) Trained + as I am to cast up figures by my master Homer— + </p> +<pre xml:space="preserve"> + Seven tripods, which ne'er felt the fire, and of gold ten talents + And burnished braziers twenty, and horses twelve— (70) +</pre> + <p> + by weight and measure duly reckoned, (71) I cannot stay my craving for + enormous wealth. And that's the reason certain people, I daresay, imagine + I am inordinately fond of riches. + </p> +<pre xml:space="preserve"> + (69) Or, "his want-for-nothing," or, "supply-all." + + (70) Niceratus quotes "Il." ix. 122, 123, 263, 264. + + (71) Or, "by number and by measure," "so much apiece, so much a + pound," in reference to Antisthenes' remark that Socrates does not + stint his "good things." +</pre> + <p> + The remark drew forth a peal of laughter from the company, who thought the + speaker hit the truth exactly. + </p> + <p> + Then some one: It lies with you, Hermogenes, to tell us who your friends + are; and next, to demonstrate the greatness of their power and their care + for you, if you would prove to us your right to pride yoruself on them. + </p> + <p> + Herm. That the gods know all things, that the present and the future lie + before their eyes, are tenets held by Hellenes and barbarians alike. This + is obvious; or else, why do states and nations, one and all, inquire of + the gods by divination what they ought to do and what they ought not? This + also is apparent, that we believe them able to do us good and to do us + harm; or why do all men pray to Heaven to avert the evil and bestow the + good? Well then, my boast is that these gods, who know and can do all + things, (72) deign to be my friends; so that, by reason of their care for + me, I can never escape from their sight, (73) neither by night nor by day, + whithersoever I essay to go, whatsoever I take in hand to do. (74) But + because they know beforehand the end and issue of each event, they give me + signals, sending messengers, be it some voice, (75) or vision of the + night, with omens of the solitary bird, which tell me what I should and + what I should not do. When I listen to their warnings all goes well with + me, I have no reason to repent; but if, as ere now has been the case, I + have been disobedient, chastisement has overtaken me. + </p> +<pre xml:space="preserve"> + (72) Cf. "Mem." I. i. 19; I. iv. 18. + + (73) Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos}, "nor + doth any motion of mine escape thee" (A. Lang); and see Arrian, + "Epictet." i. 12. 3. + + (74) Cf. Ps. cxxxix. "Domine probasti." + + (75) See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3. +</pre> + <p> + Then Socrates: All this I well believe, (76) but there is one thing I + would gladly learn of you: What service do you pay the gods, so to secure + their friendship? + </p> +<pre xml:space="preserve"> + (76) Lit. "Nay, nought of the things you tell us is incredible, + but..." +</pre> + <p> + Truly it is not a ruinous service, Socrates (he answered)—far from + it. I give them thanks, which is not costly. I make return to them of all + they give to me from time to time. I speak well of them, with all the + strength I have. And whenever I take their sacred names to witness, I do + not wittingly falsify my word. + </p> + <p> + Then God be praised (said Socrates), if being what you are, you have such + friends; the gods themselves, it would appear, delight in nobleness of + soul. (77) + </p> +<pre xml:space="preserve"> + (77) {kalokagathia}, "beautiful and gentle manhood." +</pre> + <p> + Thus, in solemn sort, the theme was handled, thus gravely ended. + </p> + <p> + But now it was the jester's turn, and so they fell to asking him: (78) + What could he see to pride himself upon so vastly in the art of making + people laugh? + </p> +<pre xml:space="preserve"> + (78) Lit. "now that they had come to Philippus (in the 'period' of + discussion), they..." Or read, after Hartman, "An. Xen." p. + 242, {eken} (sc. {o logos}). +</pre> + <p> + Surely I have good reason (he replied). The whole world knows my business + is to set them laughing, so when they are in luck's way, they eagerly + invite me to a share of it; but if ill betide them, helter-skelter off + they go, and never once turn back, (79) so fearful are they I may set them + laughing will he nill he. + </p> +<pre xml:space="preserve"> + (79) Plat. "Rep." 620 E; "Laws," 854 C. +</pre> + <p> + Nic. Heavens! you have good reason to be proud; with me it is just the + opposite. When any of my friends are doing well, they take good care to + turn their backs on me, (80) but if ever it goes ill with them, they claim + relationship by birth, (81) and will not let their long-lost cousin out of + sight. + </p> +<pre xml:space="preserve"> + (80) Or, "they take good care to get out of my way," "they hold aloof + from me entirely." + + (81) Or, "produce the family-pedigree and claim me for a cousin." Cf. + Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45. +</pre> + <p> + Charm. Well, well! and you, sir (turning to the Syracusan), what do you + pride yourself upon? No doubt, upon the boy? + </p> + <p> + The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain + enough to me that certain people are contriving for his ruin. (82) + </p> +<pre xml:space="preserve"> + (82) {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and + corrupt, seduce by bribes or otherwise. +</pre> + <p> + Good gracious! (83) (Socrates exclaimed, when he heard that), what crime + can they conceive your boy is guilty of that they should wish to make an + end of him? + </p> +<pre xml:space="preserve"> + (83) Lit. "Heracles!" "Zounds!" +</pre> + <p> + The Syr. I do not say they want to murder him, but wheedle him away with + bribes to pass his nights with them. + </p> + <p> + Soc. And if that happened, you on your side, it appears, believe the boy + will be corrupted? + </p> + <p> + The Syr. Beyond all shadow of a doubt, most villainously. + </p> + <p> + Soc. And you, of course, you never dream of such a thing. You don't spend + nights with him? + </p> + <p> + The Syr. Of course I do, all night and every night. + </p> + <p> + Soc. By Hera, what a mighty piece of luck (84) for you—to be so + happily compounded, of such flesh and blood. You alone can't injure those + who sleep beside you. You have every right, it seems, to boast of your own + flesh, if nothing else. + </p> +<pre xml:space="preserve"> + (84) Cf. Plat. "Symp." 217 A. +</pre> + <p> + The Syr. Nay, in sooth, it is not on that I pride myself. + </p> + <p> + Soc. Well, on what then? + </p> + <p> + The Syr. Why, on the silly fools who come and see my puppet show. (85) I + live on them. + </p> +<pre xml:space="preserve"> + (85) "My marionettes." Cf. Herod. ii. 48; Lucian lxxii., "De Syr. d." + 16; Aristot. "de Mund." 6. +</pre> + <p> + Phil. Ah yes! and that explains how the other day I heard you praying to + the gods to grant you, wheresoe'er you chance to be, great store of corn + and wine, but dearth of wits. (86) + </p> +<pre xml:space="preserve"> + (86) Or, "of fruits abundance, but of wits a famine." Cf. Plat. "Rep." + 546 A. His prayer resembles that of the thievish trader in Ovid, + "Fast." v. 675 foll., "Grant me to-day my daily... fraud!" but + in spite of himself (like Dogberry), he seems to pray to the gods + to "write him down an ass"! +</pre> + <p> + Pass on (said Callias); now it is your turn, Socrates. What have you to + say to justify your choice? How can you boast of so discredited an art? + (87) + </p> +<pre xml:space="preserve"> + (87) Sc. "the hold-door trade." +</pre> + <p> + He answered: Let us first decide (88) what are the duties of the good + go-between; (89) and please to answer every question without hesitating; + let us know the points to which we mutually assent. (90) Are you agreed to + that? + </p> +<pre xml:space="preserve"> + (88) Or, "define in common." Cf. "Mem." IV. vi. 15. + + (89) Or, "man-praiser." Cf. "The Manx Witch," p. 47 (T. E. Brown), + "And Harry, more like a dooiney-molla For Jack, lak helpin him to + woo." See, too, Mr. Hall Caine's "Manxman," p. 73. + + (90) See Plat. "Rep." 342 D, for a specimen of Socratic procedure, + "from one point of agreement to another." +</pre> + <p> + The Company, in chorus. Without a doubt (they answered, and the formula, + once started, was every time repeated by the company, full chorus). + </p> + <p> + Soc. Are you agreed it is the business of a good go-between to make him + (or her) on whom he plies his art agreeable to those with them? (91) + </p> +<pre xml:space="preserve"> + (91) Al. "their followers." See "Mem." II. vi. 36. +</pre> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. And, further, that towards agreeableness, one step at any rate + consists in wearing a becoming fashion of the hair and dress? (92) Are you + agreed to that? + </p> +<pre xml:space="preserve"> + (92) See Becker, "Char." Exc. iii. to Sc. xi. +</pre> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. And we know for certain, that with the same eyes a man may dart a + look of love or else of hate (93) on those he sees. Are you agreed? + </p> +<pre xml:space="preserve"> + (93) See "Mem." III. x. 5. +</pre> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. Well! and with the same tongue and lips and voice may speak with + modesty or boastfulnes? + </p> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. And there are words that bear the stamp of hate, and words that tend + to friendliness? (94) + </p> +<pre xml:space="preserve"> + (94) Cf. Ep. St. James iii. 10, "Out of the same mouth proceedeth + blessing and cursing." +</pre> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. The good go-between will therefore make his choice between them, and + teach only what conduces to agreeableness? + </p> + <p> + Omnes. Without a doubt. + </p> + <p> + Soc. And is he the better go-between who can make his clients pleasing to + one person only, or can make them pleasing to a number? (95) + </p> +<pre xml:space="preserve"> + (95) Or, "to the many." The question is ambiguous. {e} = "an" or + "quam." +</pre> + <p> + The company was here divided; the one half answered, "Yes, of course, the + largest number," whilst the others still maintained, "Without a doubt." + </p> + <p> + And Socrates, remarking, "That proposition is agreed to also," thus + proceeded: And if further he were able to make them pleasing to the whole + community, should we not have found in this accomplished person an + arch-go-between? + </p> + <p> + Clearly so (they answered with one voice). + </p> + <p> + Soc. If then a man had power to make his clients altogether pleasing; that + man, I say, might justly pride himself upon his art, and should by rights + receive a large reward? (96) + </p> +<pre xml:space="preserve"> + (96) Or, "he deserves to do a rattling business," "to take handsome + fees." Cf. Sheridan's Mrs. Coupler, in "A Trip to Scarborough." +</pre> + <p> + And when these propositions were agreed to also, he turned about and said: + Just such a man, I take it, is before you in the person of Antisthenes! + (97) + </p> +<pre xml:space="preserve"> + (97) See Diog. Laert. "Antisth." VI. i. 8; Plut. "Symp." ii. 1. 503. +</pre> + <p> + Whereupon Antisthenes exclaimed: What! are you going to pass on the + business? will you devolve this art of yours on me as your successor, + Socrates? (98) + </p> +<pre xml:space="preserve"> + (98) Or, "going to give up business, and hand on the trade to me as + your successor?" +</pre> + <p> + I will, upon my word, I will (he answered): since I see that you have + practised to some purpose, nay elaborated, an art which is the handmaid to + this other. + </p> + <p> + And what may that be? asked Antisthenes. + </p> + <p> + Soc. The art of the procurer. (99) + </p> +<pre xml:space="preserve"> + (99) Cf. Plat. "Theaet." 150 A; Aristot. "Eth. N." v. 2, 13; Aeschin. + 3, 7; Plut. "Solon," 23. +</pre> + <p> + The other (in a tone of deep vexation): Pray, what thing of the sort are + you aware I ever perpetrated? + </p> + <p> + Soc. I am aware that it was you who introduced our host here, Callias, to + that wise man Prodicus; (100) they were a match, you saw, the one + enamoured of philosophy, and the other in need of money. It was you again, + I am well enough aware, who introduced him once again to Hippias (101) of + Elis, from whom he learnt his "art of memory"; (102) since which time he + has become a very ardent lover, (103) from inability to forget each lovely + thing he sets his eyes on. And quite lately, if I am not mistaken, it was + you who sounded in my ears such praise of our visitor from Heraclea, (104) + that first you made me thirst for his society, and then united us. (105) + For which indeed I am your debtor, since I find him a fine handsome fellow + and true gentleman. (106) And did you not, moreover, sing the praises of + Aeschylus of Phlius (107) in my ears and mine in his?—in fact, + affected us so much by what you said, we fell in love and took to coursing + wildly in pursuit of one another like two dogs upon a trail. (108) + </p> +<pre xml:space="preserve"> + (100) Or, "the sage," "the sophist." See "Mem." I. vi. 13; II. i. 21. + + (101) See "Mem." IV. iv. 5; and for his art of memory cf. Plat. "Hipp. + min." 368 D; "Hipp. maj." 285 E. + + (102) The "memoria technica" (see Aristot. "de An." iii. 3, 6), said + to have been invented by Simonides of Ceos. Cic. "de Or." ii. 86; + "de Fin." ii. 32; Quinct. xi. 2. 559. + + (103) Or, "has grown amorous to a degree" (al. "an adept in love's + lore himself." Cf. Plat. "Rep." 474 D, "an authority in love."— + Jowett) "for the simple reason he can't forget each lovely thing + he once has seen." Through the "ars memoriae" of Hippias, it + becomes an "idee fixe" of the mind. + + (104) Perhaps Zeuxippus. See Plat. "Prot." 318 B. Al. Zeuxis, also a + native of Heraclea. See "Mem." I. iv. 3; "Econ." x. 1. + + (105) Or, "introduced him to me." Cf. "Econ." iii. 14; Plat. "Lach." + 200 D. + + (106) "An out-and-out {kalos te kagathos}." + + (107) Who this Phliasian is, no one knows. + + (108) Al. "like two hounds chevying after one another." +</pre> + <p> + With such examples of your wonder-working skill before my eyes, I must + suppose you are a first-rate matchmaker. For consider, a man with insight + to discern two natures made to be of service to each other, and with power + to make these same two people mutually enamoured! That is the sort of man, + I take it, who should weld together states in friendship; cement alliances + with gain to the contracting parties; (109) and, in general, be found an + acquisition to those several states; to friends and intimates, and + partisans in war, a treasure worth possessing. (110) But you, my friend, + you got quite angry. One would suppose I had given you an evil name in + calling you a first-rate matchmaker. + </p> +<pre xml:space="preserve"> + (109) Al. "and cement desirable matrimonial connections." Cf. Aristot. + "Pol." iii. 9, 13. 1280 B; v. 4, 5-8. 1303 B. + + (110) See the conversation with Critobulus, so often referred to, + {peri philias}, in "Mem." II. vi. +</pre> + <p> + Yes (he answered meekly), but now I am calm. It is clear enough, if I + possess these powers I shall find myself surcharged with spiritual riches. + </p> + <p> + In this fashion the cycle of the speeches was completed. (111) + </p> +<pre xml:space="preserve"> + (111) See Hug, "Einleitung," xxxi. "Quellen des Platonischen + Symposion." +</pre> + <p> + V + </p> + <p> + Then Callias: Our eyes are on you, Critobulus. Yours to enter the lists + (1) against the champion Socrates, who claims the prize of beauty. Do you + hesitate? + </p> +<pre xml:space="preserve"> + (1) Soph. "Fr." 234; Thuc. i. 93. +</pre> + <p> + Soc. Likely enough he does, for possibly he sees Sir Pandarus stands high + in their esteem who are the judges of the contest. + </p> + <p> + In spite of which (retorted Critobulus), I am not for drawing back. (2) I + am ready; so come on, and if you have any subtle argument to prove that + you are handsomer than I am, now's your time, instruct us. But just stop + one minute; have the goodness, please, to bring the lamp a little closer. + </p> +<pre xml:space="preserve"> + (2) Or, "I do; but all the same, I am not for shirking." Cf. Aristoph. + "Frogs," 860, {etiomos eum egoge, kouk anaduomai, daknein}: "I'm + up to it; I am resolved" (Frere); Dem. "de F. Leg." 406 20: "His + resolution never reached that point, but shrank back, for his + conscience checked it" (Kennedy). +</pre> + <p> + Soc. Well then, I call upon you first of all, as party to this suit, to + undergo the preliminary examination. (3) Attend to what I say, and please + be good enough to answer. + </p> +<pre xml:space="preserve"> + (3) The {anakrisis}, or "previous inquiry" (before one of the archons) + of parties concerned in a suit, to see whether the action lay. Cf. + Plat. "Charm." 176 C. See Gow, "Companion," xiv. 74. +</pre> + <p> + Crit. Do you be good enough yourself to put your questions. + </p> + <p> + Soc. Do you consider that the quality of beauty is confined to man, or is + it to be found in other objects also? What is your belief on this point? + </p> + <p> + Crit. For my part, I consider it belongs alike to animals—the horse, + the ox—and to many things inanimate: that is to say, a shield, a + sword, a spear are often beautiful. + </p> + <p> + Soc. How is it possible that things, in no respect resembling one another, + should each and all be beautiful? (4) + </p> +<pre xml:space="preserve"> + (4) See "Mem." III. viii. 5, quoted by Galen, "de Usu Part." i. 370. +</pre> + <p> + Crit. Of course it is, God bless me! if well constructed by the hand of + man to suit the sort of work for which we got them, or if naturally + adapted to satisfy some want, the things in either case are beautiful. + </p> + <p> + Soc. Can you tell me, then, what need is satisfied by our eyes? + </p> + <p> + Crit. Clearly, the need of vision. + </p> + <p> + Soc. If so, my eyes are proved at once to be more beautiful than yours. + </p> + <p> + Crit. How so? + </p> + <p> + Soc. Because yours can only see just straight in front of them, whereas + mine are prominent and so projecting, they can see aslant. (5) + </p> +<pre xml:space="preserve"> + (5) Or, "squint sideways and command the flanks." +</pre> + <p> + Crit. And amongst all animals, you will tell us that the crab has + loveliest eyes? (6) Is that your statement? + </p> +<pre xml:space="preserve"> + (6) Or, "is best provided in respect of eyeballs." +</pre> + <p> + Soc. Decidedly, the creature has. And all the more so, since for strength + and toughness its eyes by nature are the best constructed. + </p> + <p> + Crit. Well, let that pass. To come to our two noses, which is the more + handsome, yours or mine? + </p> + <p> + Soc. Mine, I imagine, if, that is, the gods presented us with noses for + the sake of smelling. Your nostrils point to earth; but mine are spread + out wide and flat, as if to welcome scents from every quarter. + </p> + <p> + Crit. But consider, a snubness of the nose, how is that more beautiful + than straightness? (7) + </p> +<pre xml:space="preserve"> + (7) Or, "your straight nose." Cf. Plat. "Theaet." 209 C: Soc. "Or, if + I had further known you not only as having nose and eyes, but as + having a snub nose and prominent eyes, should I have any more + notion of you than myself and others who resemble me?" Cf. also + Aristot. "Pol." v. 9, 7: "A nose which varies from the ideal of + straightness to a hook or snub may still be a good shape and + agreeable to the eye; but if the excess be very great, all + symmetry is lost, and the nose at last ceases to be a nose at all + on account of some excess in one direction or defect in the other; + and this is true of every other part of the human body. The same + law of proportion holds in states."—Jowett. +</pre> + <p> + Soc. For this good reason, that a snub nose does not discharge the office + of a barrier; (8) it allows the orbs of sight free range of vision: whilst + your towering nose looks like an insulting wall of partition to shut off + the two eyes. (9) + </p> +<pre xml:space="preserve"> + (8) Or, "the humble snub is not a screen or barricade." + + (9) Cf. "Love's Labour Lost," v. 2. 568: Boyet. "Your nose says no, + you are not, for it stands too right"; also "The Song of Solomon," + vii. 4: "Thy nose is the tower of Lebanon, which looketh toward + Damascus." +</pre> + <p> + As to the mouth (proceeded Critobulus), I give in at once; for, given + mouths are made for purposes of biting, you could doubtless bite off a + much larger mouthful with your mouth than I with mine. + </p> + <p> + Soc. Yes, and you will admit, perhaps, that I can give a softer kiss than + you can, thanks to my thick lips. + </p> + <p> + Crit. It seems I have an uglier mouth than any ass. + </p> + <p> + Soc. And here is a fact which you will have to reckon with, if further + evidence be needed to prove that I am handsomer than you. The naiads, + nymphs, divine, have as their progeny Sileni, who are much more like + myself, I take it, than like you. Is that conclusive? + </p> + <p> + Nay, I give it up (cried Critobulus), I have not a word to say in answer. + I am silenced. Let them record the votes. I fain would know at once what I + must suffer or must pay. (10) Only (he added) let them vote in secret. + (11) I am afraid your wealth and his (Antisthenes') combined may overpower + me. + </p> +<pre xml:space="preserve"> + (10) For this formula see "Dict. Ant." {timema}. Cf. "Econ." xi. 25; + Plat. "Apol." 36 B; "Statesm." 299 A; "Laws," freq.; Dem. 529. 23; + 533. 2. + + (11) And not as in the case described (Thuc. iv. 74), where the people + (at Megara) were compelled to give sentence on the political + opponents of the oligarchs by an open vote. Cf. Lysias, 133, 12, + {ten de psephon ouk eis kadiskous, alla phaneran epi tas trapezas + tautas dei tithenai}. +</pre> + <p> + Accordingly the boy and girl began to register the votes in secret, while + Socrates directed the proceedings. He would have the lamp-stand (12) this + time brought close up to Critobulus; the judges must on no account be + taken in; the victor in the suit would get from the two judges, not a + wreath of ribands (13) for a chaplet, but some kisses. + </p> +<pre xml:space="preserve"> + (12) {ton lukhnon} here, above, S. 2, {ton lamptera}. Both, I take it, + are oil-lamps, and differ merely as "light" and "lamp." + + (13) Cf. Plat. "Symp." 213; "Hell." V. i. 3. +</pre> + <p> + When the urns were emptied, it was found that every vote, without + exception, had been cast for Critobulus. (14) + </p> +<pre xml:space="preserve"> + (14) Lit. "When the pebbles were turned out and proved to be with + Critobulus, Socrates remarked, 'Papae!'" which is as much to say, + "Od's pity!" +</pre> + <p> + Whereat Socrates: Bless me! you don't say so? The coin you deal in, + Critobulus, is not at all like that of Callias. His makes people just; + whilst yours, like other filthy lucre, can corrupt both judge and jury. + (15) + </p> +<pre xml:space="preserve"> + (15) {kai dikastas kai kritas}, "both jury and presiding judges," i.e. + the company and the boy and girl. +</pre> + <p> + VI + </p> + <p> + Thereupon some members of the party called on Critobulus to accept the + meed of victory in kisses (due from boy and girl); others urged him first + to bribe their master; whilst others bandied other jests. Amidst the + general hilarity Hermogenes alone kept silence. + </p> + <p> + Whereat Socrates turned to the silent man, and thus accosted him: + Hermogenes, what is a drunken brawl? Can you explain to us? + </p> + <p> + He answered: If you ask me what it is, I do not know, but I can tell you + what it seems to me to be. + </p> + <p> + Soc. That seems as good. What does it seem? + </p> + <p> + Her. A drunken brawl, in my poor judgment, is annoyance caused to people + over wine. + </p> + <p> + Soc. Are you aware that you at present are annoying us by silence? + </p> + <p> + Her. What, whilst you are talking? + </p> + <p> + Soc. No, when we pause a while. + </p> + <p> + Her. Then you have not observed that, as to any interval between your + talk, a man would find it hard to insert a hair, much more one grain of + sense. + </p> + <p> + Then Socrates: O Callias, to the rescue! help a man severely handled by + his cross-examiner. + </p> + <p> + Call. With all my heart (and as he spoke he faced Hermogenes). Why, when + the flute is talking, we are as silent as the grave. + </p> + <p> + Her. What, would you have me imitate Nicostratus (1) the actor, reciting + his tetrameters (2) to the music of the fife? Must I discourse to you in + answer to the flute? + </p> +<pre xml:space="preserve"> + (1) See Cobet, "Pros. Xen." p. 53; and cf. Diog. Laert. iv. 3, 4; + Polyaen. vi. 10; "Hell." IV. viii. 18. + + (2) See Aristoph. "Clouds," where Socrates is giving Strepsiades a + lesson in "measures," 639-646: {poteron to trimetron e to + tetrametron}. +</pre> + <p> + Then Socrates: By all that's holy, I wish you would, Hermogenes. How + delightful it would be. Just as a song sounds sweeter in concert with the + flute, so would your talk be more mellifluous attuned to its soft pipings; + and particularly if you would use gesticulation like the flute-girl, to + suit the tenor of your speech. + </p> + <p> + Here Callias demanded: And when our friend (Antisthenes) essays to + cross-examine people (3) at a banquet, what kind of piping (4) should he + have? + </p> +<pre xml:space="preserve"> + (3) Or, "a poor body," in reference to the elentic onslaught made on + himself by Antisthenes above. + + (4) {to aulema}, a composition for reed instruments, "music for the + flute." Cf. Aristoph. "Frogs," 1302. +</pre> + <p> + Ant. The person in the witness-box would best be suited with a + serpent-hissing theme. (5) + </p> +<pre xml:space="preserve"> + (5) Or, "motif on a scrannel pipe." See L. & S. s.v. {puthaules}. Cf. + Poll. iv. 81, {puthikon aulema}, an air ({nomos}) played on the + {puthois aulos}, expressing the battle between Apollo and the + Python, the hiss of which was imitated. +</pre> + <p> + Thus the stream of talk flowed on; until the Syracusan, who was painfully + aware that while the company amused themselves, his "exhibition" was + neglected, turned, in a fit of jealous spleen, at last on Socrates. (6) + </p> +<pre xml:space="preserve"> + (6) "The Syracusan is 'civil as an orange, and of that jealous + complexion.'" +</pre> + <p> + The Syr. They call you Socrates. Are you that person commonly nicknamed + the thinker? (7) + </p> +<pre xml:space="preserve"> + (7) Apparently he has been to see the "Clouds" (exhibited first in 423 + B.C.), and has conceived certain ideas concerning Socrates, "a + wise man, who speculated about the heaven above, and searched into + the earth beneath, and made the worse appear the better cause." + Plat. "Apol." 18 B, 19 C. "Clouds," 101, 360, {khair o presbuta + ... ton nun meteorosophiston... ta te meteora phrontistes}. +</pre> + <p> + Soc. Which surely is a better fate than to be called a thoughtless person? + </p> + <p> + The Syr. Perhaps, if you were not thought to split your brains on things + above us—transcendental stuff. (8) + </p> +<pre xml:space="preserve"> + (8) Or, "if only you were held to be less 'meteoric,' less head-in- + airy in your speculations." +</pre> + <p> + Soc. And is there anything more transcendental than the gods? + </p> + <p> + The Syr. By heaven! no, it is not the gods above us whom you care for, but + for matters void of use and valueless. (9) + </p> +<pre xml:space="preserve"> + (9) It is impossible to give the play on words. The Syr. + {anophelestaton}. Soc. {ano... ophelousin}. Schenkl after + Madvig emend.: {ton ano en nephelais onton} = "but for things in + the clouds above." +</pre> + <p> + Soc. It seems, then, by your showing I do care for them. How value less + the gods, not more, if being above us they make the void of use to send us + rain, and cause their light to shine on us? And now, sir, if you do not + like this frigid (10) argument, why do you cause me trouble? The fault is + yours. (11) + </p> +<pre xml:space="preserve"> + (10) Cf. "Cyrop." VIII. iv. 22, 23. + + (11) {pho parekhousin... pragmata moi parekhon}. Lit. "cause light + ... causing me trouble." +</pre> + <p> + Well, let that be (the other answered); answer me one question: How many + fleas' feet distance is it, pray, from you to me? (12) They say you + measure them by geometric scale. + </p> +<pre xml:space="preserve"> + (12) See Aristoph. "Clouds," 144 foll.: +</pre> + <p> + {aneret' arti Khairephonta Sokrates psullan oposous alloito tous autes + podas dakousa gar...} + </p> +<pre xml:space="preserve"> + Cf. Lucian, ii. "Prom. in Verb. 6," and "Hudibras, the Second Part + of," canto iii.: +</pre> + <p> + How many scores a Flea will jump Of his own length from Head to Rump Which + Socrates and Chaerephon In vain essayed so long agon. + </p> + <p> + But here Antisthenes, appealing to Philippus, interposed: You are a man + full of comparisons. (13) Does not this worthy person strike you as + somewhat like a bully seeking to pick a quarrel? (14) + </p> +<pre xml:space="preserve"> + (13) Like Biron, "L. L. L." v. 2. 854. Or, "you are a clever + caricaturist." See Plat. "Symp." 215 A; Hug, "Enleitung," xiv.; + Aristoph. "Birds," 804 (Frere, p. 173); "Wasps," 1309. + + (14) Aristoph. "Frogs," 857, "For it ill beseems illustrious bards to + scold like market-women." (Frere, p. 269); "Knights," 1410, "to + bully"; "Eccles." 142: +</pre> + <p> + {kai loidorountai g' osper empepokotes, kai ton paroinount' ekpherous' oi + toxotai.} + </p> + <p> + Yes (replied the jester), he has a striking likeness to that person and a + heap of others. He bristles with metaphors. + </p> + <p> + Soc. For all that, do not you be too eager to draw comparisons at his + expense, or you will find yourself the image of a scold and brawler. (15) + </p> +<pre xml:space="preserve"> + (15) Or, "a striking person." +</pre> + <p> + Phil. But what if I compare him to all the primest creatures of the world, + to beauty's nonpareils, (16) to nature's best—I might be justly + likened to a flatterer but not a brawler. (17) + </p> +<pre xml:space="preserve"> + (16) Lit. "compare him to those in all things beauteous and the best." + With {tois pasi kalois kai tois beltistois} cf. Thuc. v. 28, {oi + 'Argeioi arista eskhon tois pasi}, "The Argives were in excellent + condition in all respects." As to Philippus's back-handed + compliment to the showman, it reminds one of Peter Quince's + commendation of Bottom: "Yea and the best person too; and he is a + very paramour for a sweet voice." + + (17) It is not easy to keep pace with the merryman's jests; but if I + follow his humour, he says to Socrates: "If the cap is to fit, you + must liken me to one who quits 'assault and battery' for + 'compliments (sotto voce, "lies") and flattery.'" +</pre> + <p> + Soc. Why now, you are like a person apt to pick a quarrel, since you imply + they are all his betters. (18) + </p> +<pre xml:space="preserve"> + (18) When Socrates says {ei pant' autou beltio phes einai, k.t.l.}, + the sense seems to be: "No, if you say that all these prime + creatures are better than he is, you are an abusive person still." +</pre> + <p> + Phil. What, would you have me then compare him to worse villains? + </p> + <p> + Soc. No, not even to worse villains. + </p> + <p> + Phil. What, then, to nothing, and to nobody? + </p> + <p> + Soc. To nought in aught. Let him remain his simple self— + </p> + <p> + Phil. Incomparable. But if my tongue is not to wag, whatever shall I do to + earn my dinner? + </p> + <p> + Soc. Why, that you shall quite easily, if with your wagging tongue you do + not try to utter things unutterable. + </p> + <p> + Here was a pretty quarrel over wine soon kindled and soon burnt. + </p> + <p> + VII + </p> + <p> + But on the instant those who had not assisted in the fray gave tongue, the + one part urging the jester to proceed with his comparisons, and the other + part dissuading. + </p> + <p> + The voice of Socrates was heard above the tumult: Since we are all so + eager to be heard at once, what fitter time than now to sing a song, in + chorus. + </p> + <p> + And suiting the action to the words, he commenced a stave. + </p> + <p> + The song was barely finished, when a potter's wheel was brought in, on + which the dancing-girl was to perform more wonders. + </p> + <p> + At this point Socrates addressed the man of Syracuse: It seems I am likely + to deserve the title which you gave me of a thinker in good earnest. Just + now I am speculating by what means your boy and girl may pass a happy + time, and we spectators still derive the greatest pleasure from beholding + them; and this, I take it, is precisely what you would yourself most wish. + Now I maintain, that throwing somersaults in and out of swords is a + display of danger uncongenial to a banquet. And as for writing and reading + on a wheel that all the while keeps whirling, I do not deny the wonder of + it, but what pleasure such a marvel can present, I cannot for the life of + me discover. Nor do I see how it is a whit more charming to watch these + fair young people twisting about their bodies and imitating wheels than to + behold them peacefully reposing. + </p> + <p> + We need not fare far afield to light on marvels, if that is our object. + All about us here is full of marvel; we can begin at once by wondering, + why it is the candle gives a light by dint of its bright flame, while side + by side with it the bright bronze vessel gives no light, but shows within + itself those other objects mirrored. (1) Or, how is it that oil, being + moist and liquid, keeps that flame ablaze, but water, just because it is + liquid, quenches fire. But no more do these same marvels tend to promote + the object of the wine-cup. (2) + </p> +<pre xml:space="preserve"> + (1) Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory + with regard to the sun. + + (2) Lit. "work to the same end as wine." +</pre> + <p> + But now, supposing your young people yonder were to tread a measure to the + flute, some pantomime in dance, like those which the Graces and the Hours + with the Nymphs are made to tread in pictures, (3) I think they would + spend a far more happy time themselves, and our banquet would at once + assume a grace and charm unlooked for. + </p> +<pre xml:space="preserve"> + (3) Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6: +</pre> + <p> + iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede. + </p> + <p> + The Graces and the Nymphs, together knit, With rhythmic feet the meadow + beat (Conington). + </p> +<pre xml:space="preserve"> + Ib. iv. 7. 5. +</pre> + <p> + The Syracusan caught the notion readily. + </p> + <p> + By all that's holy, Socrates (he cried), a capital suggestion, and for my + part, I warrant you, I will put a piece upon the stage, which will delight + you, one and all. + </p> + <p> + VIII + </p> + <p> + With these words the Syracusan made his exit, bent on organising his + performance. (1) As soon as he was gone, Socrates once more essayed a + novel argument. (2) He thus addressed them: + </p> +<pre xml:space="preserve"> + (1) {sunekroteito}, "on the composition of his piece." Al. "amidst a + round of plaudits." + + (2) "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E. +</pre> + <p> + It were but reasonable, sirs, on our part not to ignore the mighty power + here present, (3) a divinity in point of age coequal with the everlasting + gods, yet in outward form the youngest, (4) who in magnitude embraces all + things, and yet his shrine is planted in the soul of man. Love (5) is his + name! and least of all should we forget him who are one and all votaries + of this god. (6) For myself I cannot name the time at which I have not + been in love with some one. (7) And Charmides here has, to my knowledge, + captivated many a lover, while his own soul has gone out in longing for + the love of not a few himself. (8) So it is with Critobulus also; the + beloved of yesterday is become the lover of to-day. Ay, and Niceratus, as + I am told, adores his wife, and is by her adored. (9) As to Hermogenes, + which of us needs to be told (10) that the soul of this fond lover is + consumed with passion for a fair ideal—call it by what name you will—the + spirit blent of nobleness and beauty. (11) See you not what chaste + severity dwells on his brow; (12) how tranquil his gaze; (13) how moderate + his words; how gentle his intonation; now radiant his whole character. And + if he enjoys the friendship of the most holy gods, he keeps a place in his + regard for us poor mortals. But how is it that you alone, Antisthenes, you + misanthrope, love nobody? + </p> +<pre xml:space="preserve"> + (3) Cf. Shelley, "Hymn to Intellectual Beauty": +</pre> + <p> + The awful shadow of some unseen Power Floats, though unseen, among us.... + </p> +<pre xml:space="preserve"> + (4) Reading with L. D. after Blomfield (Aesch. "Ag." p. 304), + {idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is + fashioned like to mortal man." + + (5) "Eros." + + (6) Or, "who are each and all of us members of his band." For + {thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs," + 327. + + (7) Cf. Plat. "Symp." 177 D: "No one will vote against you, + Erysimachus, said Socrates; on the only subject ({ta erotika}) of + which I profess to have any knowledge, I certainly cannot refuse + to speak, nor, I presume, Agathon and Pasuanias; and there can be + no doubt of Arisophanes, who is the constant servant of Dionysus + and Aphrodite; nor will any one disagree of those I see around me" + (Jowett). + + (8) Or, "has had many a passionate admirer, and been enamoured of more + than one true love himself." See Plat. "Charm.," ad in. + + (9) For Love and Love-for-Love, {eros} and {anteros}, see Plat. + "Phaedr." 255 D. Cf. Aristot. "Eth. N." ix. 1. + + (10) Lit. "which of us but knows his soul is melting away with + passion." Cf. Theocr. xiv. 26. + + (11) Lit. "beautiful and gentle manhood." + + (12) Lit. "how serious are his brows." + + (13) The phrases somehow remind one of Sappho's famous ode: +</pre> + <p> + {phainetai moi kenos isos theoisin emmen oner, ostis enantios toi izanei, + kai plasion adu phoneusas upakouei kai gelosas imeroen}. + </p> +<pre xml:space="preserve"> + But there we must stop. Hermogenes is a sort of Sir Percivale, + "such a courtesy spake thro' the limbs and in the voice." +</pre> + <p> + Nay, so help me Heaven! (he replied), but I do love most desperately + yourself, O Socrates! + </p> + <p> + Whereat Socrates, still carrying on the jest, with a coy, coquettish air, + (14) replied: Yes; only please do not bother me at present. I have other + things to do, you see. + </p> +<pre xml:space="preserve"> + (14) Al. "like a true coquet." Cf. Plat. "Phaedr." 228 C. +</pre> + <p> + Antisthenes replied: How absolutely true to your own character, arch + go-between! (15) It is always either your familiar oracle won't suffer + you, that's your pretext, and so you can't converse with me; or you are + bent upon something or somebody else. + </p> +<pre xml:space="preserve"> + (15) See "Mem." III. xi. 14. +</pre> + <p> + Then Socrates: For Heaven's sake, don't carbonado (16) me, Antisthenes, + that's all. Any other savagery on your part I can stand, and will stand, + as a lover should. However (he added), the less we say about your love the + better, since it is clearly an attachment not to my soul, but to my lovely + person. + </p> +<pre xml:space="preserve"> + (16) Or, "tear and scratch me." +</pre> + <p> + And then, turning to Callias: And that you, Callias, do love Autolycus, + this whole city knows and half the world besides, (17) if I am not + mistaken; and the reason is that you are both sons of famous fathers, and + yourselves illustrious. For my part I have ever admired your nature, but + now much more so, when I see that you are in love with one who does not + wanton in luxury or languish in effeminacy, (18) but who displays to all + his strength, his hardihood, his courage, and sobriety of soul. To be + enamoured of such qualities as these is a proof itself of a true lover's + nature. + </p> +<pre xml:space="preserve"> + (17) Lit. "many a foreign visitor likewise." + + (18) See the Attic type of character, as drawn by Pericles, Thuc. ii. + 40. +</pre> + <p> + Whether indeed Aphrodite be one or twain (19) in personality, the heavenly + and the earthly, I cannot tell, for Zeus, who is one and indivisible, + bears many titles. (20) But this thing I know, that these twain have + separate altars, shrines, and sacrifices, (21) as befits their nature—she + that is earthly, of a lighter and a laxer sort; she that is heavenly, + purer and holier in type. And you may well conjecture, it is the earthly + goddess, the common Aphrodite, who sends forth the bodily loves; while + from her that is named of heaven, Ourania, proceed those loves which feed + upon the soul, on friendship and on noble deeds. It is by this latter, + Callias, that you are held in bonds, if I mistake not, Love divine. (22) + This I infer as well from the fair and noble character of your friend, as + from the fact that you invite his father to share your life and + intercourse. (23) Since no part of these is hidden from the father by the + fair and noble lover. + </p> +<pre xml:space="preserve"> + (19) For Aphrodite Ourania and Pandemos see Plat. "Symp." 180. + + (20) Lit. "that is believed to be the same." See Cic. "De N. D." iii. + 16. Cf. Aesch. "Prom." 210 (of Themis and Gaia), {pollon onomaton + morphe mia}. + + (21) e.g. to Aphrodite Pandemos a white goat, {mekas leuke}, but to + Aphrodite Ourania a heifer, and {thusiai nephaliai}, offerings + without wine, i.e. of water, milk, and honey. Schol. to Soph. + "Oed. Col." 100; Lucian, lxvii. "Dial. Mer." 7. 1. + + (22) Lit. "by Eros." + + (23) Cf. Plat. "Prot." 318 A; Aristoph. "Thesmoph." 21, "learned + conversazioni." +</pre> + <p> + Hermogenes broke in: By Hera, Socrates, I much admire you for many things, + and now to see how in the act of gratifying Callias you are training him + in duty and true excellence. (24) + </p> +<pre xml:space="preserve"> + (24) Lit. "teaching him what sort of man he ought to be." This, as we + know, is the very heart and essence of the Socratic (= {XS}) + method. See "Mem." I. ii. 3. +</pre> + <p> + Why, yes (he said), if only that his cup of happiness may overflow, I wish + to testify to him how far the love of soul is better than the love of + body. + </p> + <p> + Without friendship, (25) as we full well know, there is no society of any + worth. And this friendship, what is it? On the part of those whose + admiration (26) is bestowed upon the inner disposition, it is well named a + sweet and voluntary compulsion. But among those whose desire (26) is for + the body, there are not a few who blame, nay hate, the ways of their + beloved ones. And even where attachment (26) clings to both, (27) even so + the bloom of beauty after all does quickly reach its prime; the flower + withers, and when that fails, the affection which was based upon it must + also wither up and perish. But the soul, with every step she makes in her + onward course towards deeper wisdom, grows ever worthier of love. + </p> +<pre xml:space="preserve"> + (25) Lit. "That without love no intercourse is worth regarding, we all + know." + + (26) N.B.—{agamenon, epithumounton, sterxosi}. Here, as often, the + author seems to have studied the {orthoepeia} of Prodicus. See + "Mem." II. i. 24. + + (27) i.e. "body and character." +</pre> + <p> + Ay, and in the enjoyment of external beauty a sort of surfeit is + engendered. Just as the eater's appetite palls through repletion with + regard to meats, (28) so will the feelings of a lover towards his idol. + But the soul's attachment, owing to its purity, knows no satiety. (29) Yet + not therefore, as a man might fondly deem, has it less of the character of + loveliness. (30) But very clearly herein is our prayer fulfilled, in which + we beg the goddess to grant us words and deeds that bear the impress of + her own true loveliness. (31) + </p> +<pre xml:space="preserve"> + (28) Cf. "Mem." III. xi. 13. + + (29) Lit. "is more insatiate." Cf. Charles Wesley's hymn: +</pre> + <p> + O Love Divine, how sweet Thou art! When shall I find my willing heart All + taken up by Thee? + </p> +<pre xml:space="preserve"> + (30) Lit. "is she, the soul, more separate from Aphrodite." + + (31) Or, "stamped with the image of Aphrodite." Zeune cf. Lucr. i. 24, + addressing Venus, "te sociam studeo scribendis versibus esse," "I + would have thee for a helpmate in writing the verses..."; and + below, 28, "quo magis aeternum da dictis, diva, leporem," + "Wherefore all the more, O lady, lend my lays an ever-living + charm" (H. A. J. Munro). +</pre> + <p> + That a soul whose bloom is visible alike in beauty of external form, free + and unfettered, and an inner disposition, bashful, generous; a spirit (32) + at once imperial and affable, (33) born to rule among its fellows—that + such a being will, of course, admire and fondly cling to his beloved, is a + thesis which needs no further argument on my part. Rather I will essay to + teach you, how it is natural that this same type of lover should in turn + be loved by his soul's idol. (34) + </p> +<pre xml:space="preserve"> + (32) Cf. Plat. "Phaedr." 252 E. + + (33) The epithet {philophron} occurs "Mem." III. i. 6, of a general; + ib. III. v. 3 (according to the vulg. reading), of the Athenians. + + (34) Or, "the boy whom he cherishes." +</pre> + <p> + How, in the first place, is it possible for him to hate a lover who, he + knows, regards him as both beautiful and good? (35) and, in the next + place, one who, it is clear, is far more anxious to promote the fair + estate of him he loves (36) than to indulge his selfish joys? and above + all, when he has faith and trust that neither dereliction, (37) nor loss + of beauty through sickness, nor aught else, will diminish their affection. + </p> +<pre xml:space="preserve"> + (35) Or, "perfection." + + (36) Lit. "the boy." + + (37) Reading {en para ti poiese}. Al. "come what come may," lit. "no + alteration"; or if reading {parebese} transl. "although his May of + youth should pass, and sickness should mar his features, the tie + of friendship will not be weakened." +</pre> + <p> + If, then, they own a mutual devotion, (38) how can it but be, they will + take delight in gazing each into the other's eyes, hold kindly converse, + trust and be trusted, have forethought for each other, in success rejoice + together, in misfortune share their troubles; and so long as health + endures make merry cheer, day in day out; or if either of them should fall + on sickness, then will their intercourse be yet more constant; and if they + cared for one another face to face, much more will they care when parted. + (39) Are not all these the outward tokens of true loveliness? (40) In the + exercise of such sweet offices, at any rate, they show their passion for + holy friendship's state, and prove its bliss, continuously pacing life's + path from youth to eld. + </p> +<pre xml:space="preserve"> + (38) For beauty of style (in the original) Zeune cf. "Mem." II. vi. 28 + foll.; III. xi. 10. + + (39) "Albeit absent from one another in the body, they are more + present in the soul." Cf. Virg. "Aen." iv. 83, "illum absens + absentem auditque videtque." + + (40) Or, "bear the stamp of Aphrodite." +</pre> + <p> + But the lover who depends upon the body, (41) what of him? First, why + should love-for-love be given to such a lover? because, forsooth, he + bestows upon himself what he desires, and upon his minion things of dire + reproach? or that what he hastens to exact, infallibly must separate that + other from his nearest friends? + </p> +<pre xml:space="preserve"> + (41) Or, "is wholly taken up with." Cf. Plat. "Laws," 831 C. +</pre> + <p> + If it be pleaded that persuasion is his instrument, not violence; is that + no reason rather for a deeper loathing? since he who uses violence (42) at + any rate declares himself in his true colours as a villain, while the + tempter corrupts the soul of him who yields to his persuasions. + </p> +<pre xml:space="preserve"> + (42) Cf. "Hiero," iii. 3; "Cyrop." III. i. 39. +</pre> + <p> + Ay, and how should he who traffics with his beauty love the purchaser, any + more than he who keeps a stall in the market-place and vends to the + highest bidder? Love springs not up, I trow, because the one is in his + prime, and the other's bloom is withered, because fair is mated with what + is not fair, and hot lips are pressed to cold. Between man and woman it is + different. There the wife at any rate shares with her husband in their + nuptial joys; but here conversely, the one is sober and with unimpassioned + eye regards his fellow, who is drunken with the wine of passion. (43) + </p> +<pre xml:space="preserve"> + (43) Lit. "by Aphrodite." Cf. Plat. "Phaedr." 240, "But the lover + ... when he is drunk" (Jowett); "Symp." 214 C. +</pre> + <p> + Wherefore it is no marvel if, beholding, there springs up in his breast + the bitterest contempt and scorn for such a lover. Search and you shall + find that nothing harsh was ever yet engendered by attachment based on + moral qualities; whilst shameless intercourse, time out of mind, has been + the source of countless hateful and unhallowed deeds. (44) + </p> +<pre xml:space="preserve"> + (44) Zeune cf. Ael. "V. H." viii. 9, re Archelaus king of Macedon, + concerning whom Aristotle, "Pol." v. 10. 1311 B: "Many + conspiracies have originated in shameful attempts made by + sovereigns on the persons of their subjects. Such was the attack + of Crataeus upon Archelaus," etc. (Jowett). +</pre> + <p> + I have next to show that the society of him whose love is of the body, not + the soul, is in itself illiberal. The true educator who trains another in + the path of virtue, who will teach us excellence, whether of speech or + conduct, (45) may well be honoured, even as Cheiron and Phoenix (46) were + honoured by Achilles. But what can he expect, who stretches forth an eager + hand to clutch the body, save to be treated (47) as a beggar? That is his + character; for ever cringing and petitioning a kiss, or some other soft + caress, (48) this sorry suitor dogs his victims. + </p> +<pre xml:space="preserve"> + (45) Phoenix addresses Achilles, "Il." ix. 443: +</pre> + <p> + {muthon te reter' emenai, prektera te ergon} + </p> + <p> + Therefore sent he (Peleus) me to thee to teach thee all things, To be both + a speaker of words and a doer of deeds (W. Leaf). + </p> +<pre xml:space="preserve"> + (46) See "Il." xi. 831; "Hunting," ch. i., as to Cheiron and his + scholars, the last of whom is Achilles. + + (47) {an periepoito}. "He will be scurvily treated." Cf. "Hell." III. + i. 19. + + (48) Cf. "Mem." I. ii. 29. +</pre> + <p> + If my language has a touch of turbulence, (49) do not marvel: partly the + wine exalts me; partly that love which ever dwells within my heart of + hearts now pricks me forward to use great boldness of speech (50) against + his base antagonist. Why, yes indeed, it seems to me that he who fixes his + mind on outward beauty is like a man who has taken a farm on a short + lease. He shows no anxiety to improve its value; his sole object being to + take off it the largest crops he can himself. But he whose heart is set on + loyal friendship resembles rather a man who has a farmstead of his own. At + any rate, he scours the wide world to find what may enhance the value of + his soul's delight. (51) + </p> +<pre xml:space="preserve"> + (49) Or, "wantonness"; and for the apology see Plat. "Phaedr." 238: "I + appear to be in a divine fury, for already I am getting into + dithyrambics" (Jowett). + + (50) Lit. "to speak openly against that other sort of love which is + its rival." + + (51) Cf. Michelet, I think, as to the French peasant-farmer regarding + his property as "sa femme." +</pre> + <p> + Again, let us consider the effect upon the object of attachment. Let him + but know his beauty is a bond sufficient to enthrall his lover, (52) and + what wonder if he be careless of all else and play the wanton. Let him + discover, on the contrary, that if he would retain his dear affection he + must himself be truly good and beautiful, and it is only natural he should + become more studious of virtue. But the greatest blessing which descends + on one beset with eager longing to convert the idol of his soul into a + good man and true friend is this: necessity is laid upon himself to + practise virtue; since how can he hope to make his comrade good, if he + himself works wickedness? Is it conceivable that the example he himself + presents of what is shameless and incontinent, (53) will serve to make the + beloved one temperate and modest? + </p> +<pre xml:space="preserve"> + (52) Or, "that by largess of beauty he can enthrall his lover." + + (53) See Plat. "Symp." 182 A, 192 A. +</pre> + <p> + I have a longing, Callias, by mythic argument (54) to show you that not + men only, but gods and heroes, set greater store by friendship of the soul + than bodily enjoyment. Thus those fair women (55) whom Zeus, enamoured of + their outward beauty, wedded, he permitted mortal to remain; but those + heroes whose souls he held in admiration, these he raised to immortality. + Of whom are Heracles and the Dioscuri, and there are others also named. + (56) As I maintain, it was not for his body's sake, but for his soul's, + that Ganymede (57) was translated to Olympus, as the story goes, by Zeus. + And to this his very name bears witness, for is it not written in Homer? + </p> +<pre xml:space="preserve"> + And he gladdens ({ganutai}) to hear his voice. (58) +</pre> + <p> + This the poet says, meaning "he is pleased to listen to his words." + </p> +<pre xml:space="preserve"> + (54) Or, "I have a desire to romance a little," "for your benefit to + explain by legendary lore." Cf. Isocr. 120 C; Plat. "Rep." 392 B. + + (55) e.g. Leda, Danae, Europa, Alcmena, Electra, Latona, Laodamia + (Zeune). + + (56) See "Hunting," i.; "Hell." VI. iii. 6. + + (57) See Plat. "Phaedr." 255 C; Cic. "Tusc." i. 26, "nec Homerum audio + ... divina mallem ad nos," a protest against anthropomorphism in + religion. + + (58) Not in "our" version of Homer, but cf. "Il." xx. 405, {ganutai de + te tois 'Enosikhthon}; "Il." xiii. 493, {ganutai d' ara te phrena + poimen}. +</pre> + <p> + And again, in another passage he says: + </p> +<pre xml:space="preserve"> + Knowing deep devices ({medea}) in his mind, (59) +</pre> + <p> + which is as much as to say, "knowing wise counsels in his mind." Ganymede, + therefore, bears a name compounded of the two words, "joy" and "counsel," + and is honoured among the gods, not as one "whose body," but "whose mind" + "gives pleasure." + </p> +<pre xml:space="preserve"> + (59) Partly "Il." xxiv. 674, {pukina phresi mede' ekhontes}; and "Il." + xxiv. 424, {phila phresi medea eidos}. Cf. "Od." vi. 192; xviii. + 67, 87; xxii. 476. +</pre> + <p> + Furthermore (I appeal to you, Niceratus), (60) Homer makes Achilles avenge + Patroclus in that brilliant fashion, not as his favourite, but as his + comrade. (61) Yes, and Orestes and Pylades, (62) Theseus and Peirithous, + (63) with many another noble pair of demigods, are celebrated as having + wrought in common great and noble deeds, not because they lay inarmed, but + because of the admiration they felt for one another. + </p> +<pre xml:space="preserve"> + (60) As an authority on Homer. + + (61) Cf. Plat. "Symp." 179 E: "The notion that Patroclus was the + beloved one is a foolish error into which Aeschylus has fallen," + etc. (in his "Myrmidons"). See J. A. Symonds, "The Greek Poets," + 2nd series, "Achilles," p. 66 foll. + + (62) Concerning whom Ovid ("Pont." iii. 2. 70) says, "nomina fama + tenet." + + (63) See Plut. "Thes." 30 foll. (Clough, i. p. 30 foll.); cf. Lucian, + xli. "Toxaris," 10. +</pre> + <p> + Nay, take the fair deeds of to-day: and you shall find them wrought rather + for the sake of praise by volunteers in toil and peril, than by men + accustomed to choose pleasure in place of honour. And yet Pausanias, (64) + the lover of the poet Agathon, (65) making a defence in behalf (66) of + some who wallow in incontinence, has stated that an army composed of + lovers and beloved would be invincible. (67) These, in his opinion, would, + from awe of one another, have the greatest horror of destruction. A truly + marvellous argument, if he means that men accustomed to turn deaf ears to + censure and to behave to one another shamelessly, are more likely to feel + ashamed of doing a shameful deed. He adduced as evidence the fact that the + Thebans and the Eleians (68) recognise the very principle, and added: + Though they sleep inarmed, they do not scruple to range the lover side by + side with the beloved one in the field of battle. An instance which I take + to be no instance, or at any rate one-sided, (69) seeing that what they + look upon as lawful with us is scandalous. (70) Indeed, it strikes me that + this vaunted battle-order would seem to argue some mistrust on their part + who adopt it—a suspicion that their bosom friends, once separated + from them, may forget to behave as brave men should. But the men of + Lacedaemon, holding that "if a man but lay his hand upon the body and for + lustful purpose, he shall thereby forfeit claim to what is beautiful and + noble"—do, in the spirit of their creed, contrive to mould and + fashion their "beloved ones" to such height of virtue, (71) that should + these find themselves drawn up with foreigners, albeit no longer side by + side with their own lovers, (72) conscience will make desertion of their + present friends impossible. Self-respect constrains them: since the + goddess whom the men of Lacedaemon worship is not "Shamelessness," but + "Reverence." (73) + </p> +<pre xml:space="preserve"> + (64) See Cobet, "Pros. Xen." p. 15; Plat. "Protag." 315 D; Ael. "V. + H." ii. 21. + + (65) Ib.; Aristot. "Poet." ix. + + (66) Or, "in his 'Apology' for." + + (67) Plat. "Symp." 179 E, puts the sentiment into the mouth of + Phaedrus: "And if there were only some way of contriving that a + state or an army should be made up of lovers and their loves, they + would be the very best governors of their own city, abstaining + from all dishonour, and emulating one another in honour; and when + fighting at one another's side, although not a mere handful, they + would overcome the world. For what lover would not choose rather + to be seen by all mankind than by his beloved, either when + abandoning his post or throwing away his arms? He would be ready + to die a thousand deaths rather than endure this. Or would desert + his beloved or fail him in the hour of danger? The veriest coward + would become an inspired hero, equal to the bravest, at such a + time; Love would inspire him. That courage which, as Homer says, + the god breathes into the soul of heroes, Love of his own nature + infuses into the lover" (Jowett). Cf. "Hunting," xii. 20; "Anab." + VII. iv. 7; "Cyrop." VII. i. 30. + + (68) Sc. in their institutions. Cf. Plat. "Symp." 182, "in Elis and + Boeotia"; "Pol. Lac." ii. 13; Ael. "V. H." iii. 12, xiii. 5; + Athen. xiii. 2. For the Theban Sacred Band see Plut. "Pelop." 18, + 19 (Clough, ii. 218). + + (69) Or, "not in pari materia, so to speak." + + (70) Is not Xenophon imputing himself to Socrates? Henkel cf. Plat. + "Crito," 52 E. See Newman, op. cit. i. 396. + + (71) Or, "shape to so fine a manhood that..." + + (72) Reading {en te aute taxei}. Al. {... polei}, transl. "nor + indeed in the same city." Cf. "Hell." V. iv. 33, re death of + Cleonymus at Leuctra. + + (73) Lit. "Aidos not Anaideia." See Paus. "Lac." xx. 10; "Attica," + xvii. 1; Cic. "de Leg." ii. 11, a reference which I owe to M. + Eugene Talbot, "Xen." i. 236. +</pre> + <p> + I fancy we should all agree with one another on the point in question, if + we thus approached it. Ask yourself to which type of the two must he (74) + accord, to whom you would entrust a sum of money, make him the guardian of + your children, look to find in him a safe and sure depositary of any + favour? (75) For my part, I am certain that the very lover addicted to + external beauty would himself far sooner have his precious things + entrusted to the keeping of one who has the inward beauty of the soul. + (76) + </p> +<pre xml:space="preserve"> + (74) He (the master-mistress of my passion). + + (75) {kharitas} = "kindly offices," beneficia. Cf. "Ages." iv. 4; + "Mem." IV. iv. 17. Al. = delicias, "to deposit some darling + object." + + (76) Or, "some one truly lovable in soul and heart." +</pre> + <p> + Ah, yes! and you, my friend (he turned to Callias), you have good reason + to be thankful to the gods who of their grace inspired you with love for + your Autolycus. Covetous of honour, (77) beyond all controversy, must he + be, who could endure so many toils and pains to hear his name proclaimed + (78) victor in the "pankration." + </p> +<pre xml:space="preserve"> + (77) See "Mem." II. iii. 16; "Isocr." 189 C, {ph. kai megalopsukhoi}. + + (78) i.e. "by the public herald." +</pre> + <p> + But what if the thought arose within him: (79) his it is not merely to add + lustre to himself and to his father, but that he has ability, through help + of manly virtue, to benefit his friends and to exalt his fatherland, by + trophies which he will set up against our enemies in war, (80) whereby he + will himself become the admired of all observers, nay, a name to be + remembered among Hellenes and barbarians. (81) Would he not in that case, + think you, make much of (82) one whom he regarded as his bravest + fellow-worker, laying at his feet the greatest honours? + </p> +<pre xml:space="preserve"> + (79) Cf. Theogn. 947: +</pre> + <p> + {patrida kosmeso, liparen polin, out' epi demo trepsas out' adikois + andrasi peithomenos}. + </p> +<pre xml:space="preserve"> + (80) Who in 421 B.C. were of course the Lacedaemonians and the allies. + Autolycus was killed eventually by the Thirty to please the + Lacedaemonian harmost. See Plut. "Lysand." 15 (Clough, iii. 120); + Paus. i. 18. 3; ix. 32. 8. Cf. "Hell." II. iii. 14. + + (81) Cf. "Anab." IV. i. 20; "Mem." III. vi. 2. + + (82) {periepein}. Cf. "Cyrop." IV. iv. 12; "Mem." II. ix. 5. +</pre> + <p> + If, then, you wish to be well-pleasing in his eyes, you had best inquire + by what knowledge Themistocles (83) was able to set Hellas free. You + should ask yourself, what keen wit belonged to Pericles (83) that he was + held to be the best adviser of his fatherland. You should scan (84) the + field of history to learn by what sage wisdom Solon (85) established for + our city her consummate laws. I would have you find the clue to that + peculiar training by which the men of Lacedaemon have come to be regarded + as the best of leaders. (86) Is it not at your house that their noblest + citizens are lodged as representatives of a foreign state? (87) + </p> +<pre xml:space="preserve"> + (83) See "Mem." II. vi. 13; III. vi. 2; IV. ii. 2. + + (84) For the diction, {skepteon, skepteon, aphreteon, ereuneteon, + epistamenos, eidos, philosopheras}, Xenophon's rhetorical style + imitates the {orthoepeia} of Prodicus. + + (85) See "Econ." xiv. 4. + + (86) Or, "won for themselves at all hands the reputation of noblest + generalship." Cf. "Ages." i. 3; "Pol. Lac." xiv. 3. + + (87) Reading as vulg. {proxenoi d' ei...} or if with Schenkl, + {proxenos d' ei...} transl. "You are their consul-general; at + your house their noblest citizens are lodged from time to time." + As to the office, cf. Dem. 475. 10; 1237. 17; Thuc. ii. 29; + Boeckh, "P. E. A." 50. Callias appears as the Lac. {proxenos} + ("Hell." V. iv. 22) 378 B.C., and at Sparta, 371 B.C., as the + peace commissioner ("Hell." VI. iii. 3). +</pre> + <p> + Be sure that our state of Athens would speedily entrust herself to your + direction were you willing. (88) Everything is in your favour. You are of + noble family, "eupatrid" by descent, a priest of the divinities, (89) and + of Erechtheus' famous line, (90) which with Iacchus marched to encounter + the barbarian. (91) And still, at the sacred festival to-day, it is agreed + that no one among your ancestors has ever been more fitted to discharge + the priestly office than yourself; yours a person the goodliest to behold + in all our city, and a frame adapted to undergo great toils. + </p> +<pre xml:space="preserve"> + (88) Cf. "Mem." III. vii. + + (89) i.e. Demeter and Core. Callias (see "Hell." VI. l.c.) was + dadouchos (or torch-holder) in the mysteries. + + (90) Or, "whose rites date back to Erechtheus." Cf. Plat. "Theag." + 122. + + (91) At Salamis. The tale is told by Herod. viii. 65, and Plut. + "Themist." 15; cf. Polyaen. "Strat." iii. 11. 2. Just as + Themistocles had won the battle of Salamis by help of Iacchus on + the 16th Boedromion, the first day of the mysteries, so Chabrias + won the sea-fight of Naxos by help of the day itself, {to 'Alade + mustai}, 376 B.C. +</pre> + <p> + But if I seem to any of you to indulge a vein more serious than befits the + wine-cup, marvel not. It has long been my wont to share our city's passion + for noble-natured souls, alert and emulous in pursuit of virtue. + </p> + <p> + He ended, and, while the others continued to discuss the theme of his + discourse, Autolycus sat regarding Callias. That other, glancing the while + at the beloved one, turned to Socrates. + </p> + <p> + Call. Then, Socrates, be pleased, as go-between, (92) to introduce me to + the state, that I may employ myself in state affairs and never lapse from + her good graces. (93) + </p> +<pre xml:space="preserve"> + (92) Lit. "as pander." + + (93) So Critobulus in the conversation so often referred to. "Mem." + II. vi. +</pre> + <p> + Never fear (he answered), if only people see your loyalty to virtue is + genuine, (94) not of mere repute. A false renown indeed is quickly seen + for what it is worth, being tested; but true courage (95) (save only what + some god hinder) perpetually amidst the storm and stress of circumstance + (96) pours forth a brighter glory. + </p> +<pre xml:space="preserve"> + (94) See "Mem." I. vii. 1, passim; II. vi. 39; "Econ." x. 9. + + (95) Cf. Thuc. ii. 42, {andragathia}, "true courage in the public + service covers a multitude of private shortcomings." + + (96) {en tais praxesi}. Cf. Plat. "Phaedr." 271 D, "in actual life." +</pre> + <p> + IX + </p> + <p> + On such a note he ended his discourse. + </p> + <p> + At that, Autolycus, whose hour for walking exercise had now come, arose. + His father, Lycon, was about to leave the room along with him, but before + so doing, turned to Socrates, remarking: + </p> + <p> + By Hera, Socrates, if ever any one deserved the appellation "beautiful and + good," (1) you are that man! + </p> +<pre xml:space="preserve"> + (1) For {kalos ge kalathos} see "Econ." vii. 2 and passim. +</pre> + <p> + So the pair departed. After they were gone, a sort of throne was first + erected in the inner room abutting on the supper chamber. Then the + Syracusan entered, with a speech: + </p> + <p> + With your good pleasure, sirs, Ariadne is about to enter the bridal + chamber set apart for her and Dionysus. Anon Dionysus will appear, fresh + from the table of the gods, wine-flushed, and enter to his bride. In the + last scene the two will play (2) with one another. + </p> +<pre xml:space="preserve"> + (2) {paixountai}. The Syracusan naturally uses the Doric form. See + Cobet, "Pros. Xen." p. 16, note 23. Rutherford, "N. Phrynicus," p. + 91. +</pre> + <p> + He had scarce concluded, when Ariadne entered, attired like a bride. She + crossed the stage and sate herself upon the throne. Meanwhile, before the + god himself appeared a sound of flutes was heard; the cadence of the + Bacchic air proclaimed his coming. + </p> + <p> + At this point the company broke forth in admiration of the ballet-master. + For no sooner did the sound of music strike upon the ear of Ariadne than + something in her action revealed to all the pleasure which it caused her. + She did not step forward to meet her lover, she did not rise even from her + seat; but the flutter of her unrest was plain to see. (3) + </p> +<pre xml:space="preserve"> + (3) Lit. "the difficulty she had to keep so still was evident." +</pre> + <p> + When Dionysus presently caught sight of her he loved, lightly he danced + towards her, and with show of tenderest passion gently reclined upon her + knees; his arms entwined about her lovingly, and upon her lips he sealed a + kiss; (4)—she the while with most sweet bashfulness was fain to wind + responsive arms about her lover; till the banqueters, the while they gazed + all eyes, clapped hands and cried "Encore!" But when Dionysus rose upon + his feet, and rising lifted Ariadne to her full height, the action of + those lovers as they kissed and fondled one another was a thing to + contemplate. (5) As to the spectators, they could see that Dionysus was + indeed most beautiful, and Ariadne like some lovely blossom; nor were + those mocking gestures, but real kisses sealed on loving lips; and so, (6) + with hearts aflame, they gazed expectantly. They could hear the question + asked by Dionysus, did she love him? and her answer, as prettily she swore + she did. And withal so earnestly, not Dionysus only, but all present, had + sworn an oath in common: the boy and girl were verily and indeed a pair of + happy lovers. So much less did they resemble actors, trained to certain + gestures, than two beings bent on doing what for many a long day they had + set their hearts on. + </p> +<pre xml:space="preserve"> + (4) Or, "and encircling his arms about her impressed upon her lips a + kiss." + + (5) Or, "then was it possible to see the more than mimic gestures." + + (6) Or, "on the tiptoe of excitement." Cf. "Hell." III. i. 14, iv. 2. +</pre> + <p> + At last when these two lovers, caught in each other's arms, were seen to + be retiring to the nuptial couch, the members of the supper party turned + to withdraw themselves; and whilst those of them who were unmarried swore + that they would wed, those who were wedded mounted their horses and + galloped off to join their wives, in quest of married joys. + </p> + <p> + Only Socrates, and of the rest the few who still remained behind, anon set + off with Callias, to see out Lycon and his son, and share the walk. + </p> + <p> + And so this supper party, assembled in honour of Autolycus, broke up. + </p> + <p> + <br /><br /><br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of The Symposium, by Xenophon + +*** END OF THIS PROJECT GUTENBERG EBOOK THE SYMPOSIUM *** + +***** This file should be named 1181-h.htm or 1181-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/1/8/1181/ + +Produced by John Bickers, and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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