The Symposium

II

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.

(1) See Plat. “Symp.” 176 A; Athen. ix. 408.

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:

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?

(2) Lit. “in consummate style.”

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)

(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.

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)

(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.

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?

Soc. Why, that of true nobility, of course.

Lyc. And whence shall a man obtain this chrism?

Soc. Not from those that sell perfumes and unguents, in good sooth.

Lyc. But whence, then?

Soc. Theognis has told us:

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.

Lyc. (turning to his son). Do you hear that, my son?

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.

(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.”

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)

(12) Cf. for the question {ei arete didakton}, “Mem.” I. ii. 19; IV.

i; “Cyrop.” III. i. 17; III. iii. 53.

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.

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)

(13) “In time with the music and the measure of the dance.”

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)

(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.

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?

(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.

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.

(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.”

A well-aimed argument, not wide of the mark by any means! (20) the company were thinking.

(20) Cf. Plat. “Theaet.” 179 C.

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.

(21) See Becker, “Char.” p. 101. Cf. Plat. “Symp.” 190; “Euthyd.” 294.

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.

(22) Cf. “Mem.” III. ix. 1.

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.

(23) Or, “to the city,” i.e. of Athens.

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...