THREE

Symposium

Translated by Robert C. Bartlett

C h apter i

(1) But1 in my opinion, not only are the serious deeds of gentle­
men2 worth recalling, but so too are their deeds done in times of play.
I wish to make clear those deeds at which I was present and on the
basis of which I make this judgment.
(2) It was at the time of the horse race of the Great Panathenian3
games. Callias the son of Hipponicus happened to be in love with the

I have used the text of François Ollier, Banquet—Apologie de Socrate (Paris: Société
d'Édition, "Les Belles Lettres," 2d ed., 1972), by permission of Les Belles Lettres, Paris.
As will become clear in the notes, I have been somewhat more reluctant than he to ac­
cept emendations proposed in the face of a consensus of the mss.
"Symposium" is simply a transliteration of the Greek title sumposion; it might be
translated as "drinking party" or "banquet." The title appears in one ms. (D, Lauren-
tianus LXXXV-9) as "Symposium of Xenophon the Orator."
1 The dialogue begins with the word alia ("but," "rather") as though in mid-argu­
ment or in response to a previous speaker's contrary assertion (see J. D. Denniston,
Greek Particles, 2d ed., [Oxford: Clarendon Press] s.v., alia, 2.8.i [p. 21]). The only other
work of Xenophon to begin in this way is the Constitution of the Lacedaemonians.
2 "Gentlemen" will always translate the phrase kaloikagathoi [andres]. A more literal
translation would be "noble and good [men]"; "gentlemanliness" could thus be trans­
lated as "nobility and goodness." Kalos by itself refers either to external beauty or to
beauty of character; accordingly, it (and only it) will be rendered as "beautiful,"
"noble," or (in 1.4) "fine." The "beauty contest" in chapter 5 between Socrates and
Critoboulus is therefore also a contest in "nobility."
3 These took place every fourth year and were on a grander scale than the yearly
games; they included not only the athletic competitions but sacrifices and a procession
(see 8.40).
134 1 Symposium

boy Autolycus and took him to the spectacle on the occasion of the
latter's having won the pancratium.4When the race ended, he started
off for his house in the Piraeus5 with Autolycus and the boy's father;
Niceratus too was accompanying him. (3) But when Callias saw
Socrates, Critoboulus, Hermogenes, Antisthenes, and Charmides
standing together, he ordered someone to lead those with Autolycus
onward, while he himself went over to Socrates and those with him
and said, (4) "What a fine thing it is that I've happened upon you! You
see, I'm about to give a feast for Autolycus and his father, and I think
the setting would appear much more resplendent if the men's quar­
ters were adorned with men whose souls have been purified, like
yours, than it would be with generals, cavalry commanders, or those
eager for6office."
(3) And Socrates said, "You're always making fun of us! You look
down on us because, while you've paid a great deal of money to Pro­
tagoras for wisdom—and to Gorgias and Prodicus7and many others
besides—you see that we're just self-taught in philosophy."
(6) And Callias said, "Well up till now, I've kept concealed from
you that I can say many wise things. But now, if you come to my
house, I'll show you that I am worthy of a very great seriousness."
(7) Now at first, Socrates and those with him thanked him for the
invitation, as was fitting, but declined to join in the feasting. But as
it became clear that he would become very annoyed should they not
come along, they went with him. They then arrived at his house,
some having in the meantime exercised and taken a rubdown, others
also a bath. (8) Autolycus sat down beside his father, the others re­
clined as was fitting.
Someone might immediately suppose, in considering what took
place, that beauty is something regal by nature, especially if one pos­
sesses it together with bashfulness and moderation as was the case
with Autolycus then. (9) For in the first place, just as when a light ap­
pears in the night and all eyes are led to it, so too was everyone's gaze

4 An all-out sport combining boxing and wrestling.

5 The Piraeus is Athens' seaport, some five miles from the city.
6 Literally, "serious about (political) office." It is related to the word translated in
Xenophon's introductory remark as "seriousness" (spoudes).
7 Three well-known Sophists or rhetoricians, all of whom are portrayed in Plato's
dialogues, above all in the Protagoras and the Gorgias; see also 4.62 and Memorabilia
2.1.2lff.
 C h apter i [ 135

then drawn toward Autolycus' beauty. Moreover, there was not an

onlooker whose soul was unaffected by the boy in some way: some,
at any rate, grew quiet, others also took on a sort of dignified pose.
(10) Everyone under the sway of one of the gods is held to be worth
beholding; but whereas those influenced by other gods are fiercer in
appearance, more frightening in utterance, and carry themselves
more vehemently, those inspired by the moderate Eros have eyes of a
more kindly disposition, a gentler voice, and a mien more becoming
liberality.8 Such indeed characterized Callias at that time on account
of Eros, making him worthy to be beheld by the initiates of this god.
(11) So they were feasting in silence, as though ordered to do so by
some superior.9But Philippus the jester then knocked at the door and
told the porter to announce who he was and why he wished to be led
in. He said that he'd come having made the appropriate prepara­
tions—so as to dine at another's expense. And he said that his slave­
boy was very weary from what he was carrying—nothing—and
from having missed his breakfast. (12) When Callias heard this, he
said, "Well surely it's shameful, men, to begrudge him our hospital­
ity. So let him in." And as he said this he looked toward Autolycus,
evidently to ascertain what he thought of his quip.
(13) But Philippus, standing now in the room where the feast was
taking place, said, "You all know that I am a jester. And I've come
here eagerly, believing that it is funnier to come to a feast uninvited
than invited."
"So recline," Callias said, "for those present, as you see, are full of
seriousness and are perhaps rather in need of laughter."
(14) While they were dining, Philippus immediately tried to say
something funny so that he might accomplish that for the sake of
which he was always invited to feasts. But when he didn't incite any­
one to laugh, he clearly grew annoyed. A little while later, he wanted
to say something else funny, but when they didn't laugh at him then
either, he stopped in the middle of the feast, covered himself up, and

8 Liberality (eleutherios) generally speaking is behavior appropriate to a free man

(eleutheros) and came to signify more narrowly the freedom from an undue attachment
to wealth, i.e., generosity (see, e.g., 4.43 below and Aristotle Nicomachean Ethics 4.1).
9 The adjective (kreitton) can mean “better" because "stronger," an ambiguity the
translation attempts to preserve. "Most excellent" will always be used to render the
word in the superlative degree (kratistos), as in, e.g., 8.38-39.
136 ] Symposium

laid down. (15) And Callias said, "What's this, Philippus? Are you in
the grip of some pain?"
Groaning aloud he said, "Yes by Zeus, Callias! A great one! For
since laughter has perished among human beings, my business has
come to ruin. You see, before now, I was invited to feasts so that the
guests10 would be delighted by my making them laugh. But now,
what reason is there to invite me, and who will do so? For I, at least,
could no more be serious than become immortal. And nobody will
invite me with the intention of being invited in return, since every­
one knows there is no precedent11 for having a feast at my house."
And while he was saying this, he was wiping his nose and crying, as
was clear from his voice. (16) Everyone was trying to reassure him
that they would laugh next time, and were bidding him to feast,
when Critoboulus burst out laughing at Philippus' lamentation. As
soon as Philippus perceived Critoboulus' laughter, he uncovered
himself, exhorted his soul to be confident, since there would be fu­
ture engagements12, and began to feast again.

C h apter 2

(1) When the tables had been taken away and they had poured a li­
bation and sung a paean, a certain fellow13 from Syracuse arrived for
their entertainment. He had with him a good flute14-girl, a dancing
girl—one of those capable of doing wondrous things—and a boy
very much in the bloom of his youth able to play the harp15 and
dance very beautifully. The Syracusan made money by showing
these off in performance. (2) When the flute-girl had played her flute

10 Literally, "those who are together" (see n. 20 below).

11 Literally, "principle" or "starting point" (archen).
12 Philippus uses a term that can refer to the contributions to a festival or common
meal, to the meals themselves, or to encounters or "engagements" (in the hostile
sense).
13 Literally, "human being."
14 The usual translation of the Greek, aulos. The aulos was in fact a double-reeded
wind instrument more akin to the modem oboe than the flute.
15 The word translated as "harp" (cithara) was an instrument somewhat akin to the
modem harp, with eight to ten strings on a U-shaped frame backed by a tortoise shell
sounding board.
 C h apter 2 [ 137

for them and the boy his harp, and both were held to delight very
competently, Socrates said, "By Zeus, Callias, you are putting on a
perfect dinner! For not only have you provided a faultless feast, you
are also furnishing the most pleasant sights and sounds."
(3) And the other said, "What then if someone brings us some per­
fume so that we may enjoy ourselves amidst pleasant odors as well?"
"No no!" said Socrates, "for you see, just as one kind of dress is
beautiful for a woman and another for a man,16 so too one fragrance
is proper for a man and another for a woman. For doubtless no man
anoints himself with perfume for the sake of a man. And indeed
women—especially if they are brides, like Niceratus' here and Crito-
boulus'—what need do they have of additional perfume? (4) For
they smell of it themselves. And the fragrance of the olive in the
gymnasia is more pleasant to a woman when it is present than is
perfume, and when absent she longs for it all the more. Indeed,
everyone who is anointed with perfume, both slave and freeman, im­
mediately smells alike. And the fragrances of the labors and practices
characteristic of liberality require in the first place much time if they
are to be pleasant and characteristic of liberality."17
And Lycon said, "N ow these things might hold for the young, but
for those of us who no longer exercise in the gymnasium, of what
ought we to smell?"
"Of gentlemanliness, by Zeus!" said Socrates.
"And where might one lay hold of this scent?"
"Not, by Zeus," he said, "from the perfume peddlers!"
"But from where then?"
"Theognis said,

For from the good you will be taught good things.

But if you mingle with evil men,
You will destroy even the intelligence you had."18

16 The word (anër) connotes a manly man, a "real man."

17 The reading of the mss. Ollier's text, following Athenaeus, reads: "And the fra­
grances of the labors characteristic of liberality require in the first place upright prac­
tices over much time if they are to be pleasant and characteristic of liberality."
18 See Theognis Elegies 35-36. The text as it has come down to us reads mathêseai
("you will learn"), although both Xenophon (see also Memorabilia 1.2.20) and Plato
(Meno 95d 6) read didakseai ("you will be taught"). See J. Mitscherling, "Xenophon and
Plato," Classical Quarterly, n.s. 32 (1982): 468-69.
138 ] Symposium

(3) And Lycon said, "Do you hear this, son?"

"Yes, by Zeus," Socrates said, "and he makes use of it too! When,
that is, he wished to carry off the prize for the pancratium, he con­
sidered with you [who would be able to teach him those things, and
he associated with that man. Similarly, if he wishes to carry off the
prize for virtue, he will consult with you]19 in turn as to who is in his
opinion most capable in the practice of these things, and he'll associ­
ate20with him."
(6) At this point, many spoke out. Someone among them said,
"Where then will he find a teacher of this?" Someone else said that
this is not even teachable, another that this must be learned21 above
all else.
(7) And Socrates said, "Since this is disputable, let's put it off for
another time and for now, let's finish off what is at hand. For I, at
least, see that this dancing girl has taken her place and that some
hoops have been brought to her."
(8) After this, the other girl began to play the flute for the dancer
and someone standing beside her passed twelve hoops over to her.
As she took them she danced and threw them spinning into the air,
calculating how high she would have to throw them in order to catch
them on the beat.
(9) And Socrates said, "It is clear, men, that in many other things
as well as in what this girl is doing, the feminine nature is not at all
inferior to the man's, but it lacks judgment22 and strength. As a re­
sult, if someone among you has a wife, let him be confident in
teaching her whatever he might want her to know in dealing with23
her."

19 There appears to be a lacuna in the text. I supply what I take to be missing.

20 The verb (suneinai) has a range of meanings, from simply "being with" to "asso­
ciating with" to "having sexual intercourse with" (for this latter, see, e.g., 4.57, 8.23).
It will be translated as "associate with," but the extended meaning should be kept in
mind.
21 Reading matheteon with the mss. rather than matheton ("can be learned") with Ol­
lier.
22 Reading gnomes with the mss. instead of rhomes ("force" or "strength") with
C. J. W. Mosche (Oekonomikus, Apologie des Sokrates, Symposium und Hiero [Frankfurt:
Osterrieth, 1799]).
23 The verb Socrates here uses (chraomai) has a wide range of meanings, including
"to use" or "to make use of," "to deal with or treat," and even "to have sexual inter­
course."
 C h apter 2 [ 139

(10) And Antisthenes said, "H ow is it, then, Socrates, that while
recognizing this, you too do not educate Xanthippe,24 but deal with
one who is the most difficult of present-day women and, I suppose,
of those past and future too?"
"Because I see," he said, "that those who wish to become skilled
horsemen acquire not the horses that readily obey, but high-spirited
ones. For they believe that if they are able to subdue such horses,
they will easily deal with25 the rest. And I too, in my desire to deal
and associate with human beings, have acquired her, knowing full
well that if I can endure her, I'll easily associate with all other human
beings."
And indeed this speech was held to have been spoken not wide of
the mark.
(11) After this, a hoop was brought in, studded all-round with
straight daggers. The dancing girl tumbled head first into and then
through this in such a way that the onlookers were frightened lest
she be hurt, but she performed this confidently and safely.
(12) And Socrates, calling to Antisthenes, said, "I suppose that at
least those who see this will no longer dispute that even courage26 is
teachable, when she, though a woman, throws herself so daringly
into the swords."
(13) And Antisthenes said, "Then wouldn't it be most excellent for
the Syracusan here to show the city his dancing girl and to say that
if the Athenians give him money, he'll make all Athenians dare to
face the spear head-on?"
(14) And Philippus said, "Yes by Zeus! And I for my part would
gladly watch Peisander the demagogue27 learn how to tumble
through daggers! As it is, he's not even willing to join the army on
account of his inability to stare spears in the face!"
(15) After this, the boy danced, and Socrates said, "Did you see
that although the boy is beautiful, nonetheless he seems still more
beautiful with the dance routines than he does at rest?"

24 Xanthippe was the wife of Socrates, renowned for her difficult behavior: see
Memorabilia 2.2 and Diogenes Laertius Lives of the Famous Philosophers 2.36-37.
25 See n. 23 above.
26 Or, "manliness."
27 Peisander was a leader of the Four Hundred, apparently notorious for his cow­
ardice: see Aristophanes Birds i555ff.
140 ] Symposium

And Charmides said, "You seem to be praising the dance teacher."

(16) "Yes by Zeus!" said Socrates, "and I thought of something else
in addition, that no part of his body was idle during the dance, but
his neck, legs, and arms were exercised at the same time, just as one
who intends to maintain his body in a good condition should dance.
And I," he said, "would very gladly learn the routines from you,
Syracusan."
And he said, "So what use will you make of them?"
(17) "I'll dance, by Zeus!"
At this everyone laughed. Socrates' face became very serious, and
he said, "Are you laughing at me? Is it because I wish to exercise for
better health, or for more pleasure in eating and sleeping, or because
I am eager for such exercises—not like the long-distance runners who
build up their legs but have scrawny shoulders, nor like the boxers
who build up their shoulders but have scrawny legs—but by working
every part of my body to create a complete equilibrium? (18) Or are
you laughing because it won't be necessary for me to seek out an ex­
ercise partner, or to get undressed in a crowd—I'm an old man28—but
a house big enough for seven couches will be sufficient for me, just as,
even now, this room was sufficient for the boy here to work up a
sweat? Is it because in winter I'll exercise inside and in shade when it
is scorchingly hot? (19) Or are you laughing at this, that I have a bit
of a paunch and wish to make it less? Or don't you know that just re­
cently Charmides here caught me dancing at daybreak?"
"Yes by Zeus!" Charmides said. "And at first, at any rate, I was
dumbstruck and feared that you were mad. But when I heard from
you things similar to what you are saying now, I myself went home
and, not danced—for I've never learned how—but did calisthenics,
for this I knew how to do."
(20) "By Zeus," said Philippus, "and your legs and your shoulders
are so equal in strength that, in my opinion, if you were to weigh
your upper and lower halves for the Market Regulators, like loaves
of bread, you'd get off scot-free!"29
And Callias said, "Socrates, summon me when you intend to learn
how to dance so that I may be your partner and learn along with you."
28 Or, “ elder." The word "man" does not appear in the Greek (cf. n. 16 above).
29 The Market Regulators weighed imported grain to insure against fraudulent
dealings; see Plato Laws 760b, Aristotle Politics 132:^30 and context.
 C h apter 2 [ 141

(21) "Come now/' Philippus said, "let the flute be played for me as
well so I too may dance!" And when he stood up, he went through
the dances of the boy and girl and parodied them. (22) To begin with,
since they had praised the way the boy seemed to be still more beau­
tiful with his dance movements, Philippus replied in turn by making
every part of his body that was in motion more laughable than it is
by nature. And just as the girl had bent over backward in imitation of
a wheel, so Philippus tried to do the same by bending over forward.
Finally, as they had praised the boy because he exercised his whole
body in his dance, Philippus bid the flute-girl to pick up the tempo
and he let loose everything—legs, arms, and head. (23) When he was
worn out, he reclined and said, "Here's proof, men, that my dance
steps too supply exercise nobly. I'm thirsty, at any rate! Let the slave­
boy fill a big drinking bowl for me!"
"By Zeus," Callias said, "and one for us, since we too are thirsty
from laughing at you!"
(24) And Socrates in turn said, "Well, men, in my opinion it is very
much the best thing to drink, for it really is the case that wine, by w a­
tering souls, puts pains to rest for some, just as mandragola does
human beings, and it awakens affection in other souls, just as oil
does the flame. (25) And yet it is my opinion too that men's30bodies31
undergo the same things as do plants growing in the earth. For when
the god waters them too much all at once, they also are unable to
stand up straight or to breathe the morning air. But when they drink
only so much as is pleasing, they will grow very straight, flourish,
and arrive at the fruit-bearing stage.
(26) "Thus, if we too pour the drink all at once, our bodies and
our minds will soon stagger, and w e'll be unable to catch our
breath, let alone say anything of substance. But if the slave-boys
besprinkle our small cups with frequent little drops—to speak in
Gorgian32 phrases—in this w ay we won't be overpowered by the

30 One ms. (E Laurentianus LXXX-13) and Athenaeus read "human beings' " rather
than "men's."
31 "Bodies" (somata) is the reading of Ollier's text, following Athenaeus (see also
S. L. Radt, "Zu Xenophons Symposion" Mnemosyne 43 [1990]: 1-2, 24-3). The mss. (and
Stobaeus Florilegium) read "banquets" (sumposia).
32 The rhetorician Gorgias is meant (see n. 7 above). The form of the verb Socrates
here uses (epipsakadzosin instead of epipsekadzosin) is found only in old Attic and is
therefore somewhat affected, as the translation "besprinkle" attempts to suggest.
142 ] Symposium

wine and get drunk, but rather w e'll be coaxed into a greater play­
fulness."
(27) These things indeed seemed best to everyone.33 But Philippus
set it down in addition that the wine-servers ought to imitate the
good charioteers by having the drinking cups go around faster. In­
deed, this the wine-servers did.

C h apter 3

(1) After this the boy tuned his lyre to the flute and began to play
and sing. At this everyone applauded, and Charmides said, "Well in
my opinion, men, what Socrates said regarding the wine applies also
to this mixing of youths in their bloom with music: on the one hand
it lays pains to rest, and it awakens erotic passion34 on the other."
(2) After this Socrates again spoke: "These people seem capable of
pleasing us, men. But I know that we suppose we are very much bet­
ter than they Isn't it shameful, then, if we won't even try, when we
are together35, in some way to benefit or delight one another?"
Here many spoke: "Well then, you show us the way to the kinds of
speeches that we might avail ourselves of and so best do this."
(3) He said, "I would most gladly have Callias fulfill his promise.
For doubtless he said that if we should dine together, he would dis­
play his wisdom."
"And display it I will," he said, "if all of you too bring forward
whatever good thing each one of you knows."
"Well no one opposes you in this," he said, "namely, our saying
whatever it is each one of us believes to be the most valuable thing
he knows."
(4) "I, then, " he36 said, "say to you what it is I most pride myself
on: I think that I am capable of making human beings better."

33 Or, "These things were passed by everyone." Xenophon here speaks in legislative
terms, beginning this sentence with the same formula used in the laws passed by the
Athenian assembly ("It seems best to the people that..." ) . In the immediate sequel,
Philippus makes an "amendment" to the "decree" just passed.
34 Literally, "Aphrodite." Socrates had in fact not spoken of Aphrodite but rather
of "affection" (see 2.24).
35 See n. 20 above.
36 The speaker is evidently Callias.
 C h apter 3 [ 143

And Antisthenes said, "By teaching some vulgar art or gentleman­

liness?"
"Gentlemanliness, if justice is this."
"By Zeus" said Antisthenes, "it, at least, is so most indisputably!
For you see, there are times when courage and wisdom are held to be
harmful to both friends and the city, but justice isn't intermingled
with injustice in even a single respect."
(5) "When each of you has said what he has that is beneficial, then
I too will unbegrudgingly37 name that art through which I'm able to
bring this about. But you say next, Niceratus," he said, "what sort of
knowledge it is that you pride yourself on."
And he said, "M y father38 was concerned that I become a good
man and so compelled me to learn all the lines of Homer. And now I
could recite the whole Iliad and Odyssey by heart."
(6) "Has it escaped you," Antisthenes said, "that all the rhapsodes
too know these verses?"
"How could it escape one who listens to them almost every day?"
"Do you know, then," he said, "of any tribe stupider than the rhap­
sodes?"
"No by Zeus," said Niceratus, "not in my opinion at least!"
"For it is clear," Socrates said, "that they do not know the hidden
meanings. But you've paid a great deal of money to Stesimbrotus
and Anaximander39 and many others so that nothing of what is most
worthwhile has escaped you. (7) Now what do you, Critoboulus,
most pride yourself on?"
"On my beauty," he said.
"Then you too," Socrates said, "will be able to say that you are ca­
pable of making us better with your beauty?"
"If not, it's at any rate clear that I appear to be a good-for-noth­
ing."
(8) "N ow what about you," Socrates said, "what do you pride
yourself on, Antisthenes?"

37 That is, gladly or unrestrainedly. It is related to the verb "to bear a grudge" that
appears at 3.14, 4.43, and 6.6.
38 Niceratus is the son of the famed Athenian general, Nicias.
39 Stesimbrotus was a biographer and Homeric scholar, fragments of whose writ­
ings survive. The Anaximander mentioned here is not the famous pre-Socratic
philosopher but a Homeric critic; cf. Felix Buffière, Les Mythes d'Homère et la Pensée
Grecque (Paris: Société d'Édition, "Les Belles Lettres," 1956), 132-33 and n. 30.
144 ] Symposium

"On my wealth/' he said. Hermogenes then asked whether he had

a lot of money, and he swore that he had not even an obol.40
"Well do you possess a lot of land then?"
"Perhaps it might be enough for Autolycus here to dust himself
with."41
(9) "We must listen to you too. And what about you, Charmides,
what do you pride yourself on?" he said.
"I in turn pride myself on my poverty," he said.
"By Zeus," said Socrates, "that's a charming thing! For this indeed
is least of all envied, least of all fought over, and is preserved when
unguarded and strengthened when neglected!"
(10) "And you," said Callias, "what do you pride yourself on,
Socrates?"
And Socrates, drawing up his face in a very solemn manner, said,
"On pimping." When they laughed at him, he said, "You laugh, but
I know that I would make a great deal of money should I wish to
make use of this art."
(11) "A s for you, Philippus," said Lycon, "it's clear that you pride
yourself on making people laugh."
"More justly, I suppose, than does Callippides42 the actor, who is
overly pompous because he can make a packed house weep."
(12) "Surely you too, Lycon," said Antisthenes, "will say what it is
you pride yourself on?"
"Why, don't you all know that it is on my son here?"
Someone said, "Well, it's clear that he, at least, prides himself on
being the victor!"
Autolycus blushed and said, "No by Zeus, I don't!"
(13) Everyone then looked toward him, pleased at his having spo­
ken. Someone asked him, "Well then, on what, Autolycus?"
He said, "On my father," and as he did so he nestled against him.
When Callias saw this he said, "Do you know, Lycon, that you are
the wealthiest of human beings?"
"By Zeus," he said, "indeed I do not know this!"

40 A small unit of Athenian currency, one-sixth of a drachma.

41 It was the custom for athletes to rub down with oil and then fine sand or powder;
see, e.g., H. A. Harris, Greek Athletes and Athletics (Westwood, Conn.: Greenwood
Press, 1979), 102-3.
42 Callipides was a famous tragic actor.
 C h apter 4 [ 145

"Well does it escape you that you wouldn't take the King's43
money in place of your son?"
"I've been caught red-handed," he said, "being the wealthiest of
human beings, as it seems!"
(14) "And you, Hermogenes," said Niceratus, "what do you exult
in44 most of all?"
And he said, "The virtue and power of my friends and that, being
of this sort, they are concerned with me."
At this point everyone turned toward him, and many asked in uni­
son whether he would make clear to them who these were. He said
that he would not begrudge45 doing so.

C h apter 4

(1) After this Socrates said, "Well then, it remains for us to demon­
strate that the things each of us claimed really are worth a great deal."
"I'd like you to listen to me first," said Callias. "For all the while I
hear you46being at a loss as to what the just is, I'm actually making
human beings more just."
"How, best one?" he said.
"By giving them money, by Zeus!"
(2) And Antisthenes stood up and in a very refutative manner
asked, "Callias, in your opinion, do human beings possess justice in
their souls or in their wallets?"
"In their souls," he said.
"And so do you make their souls more just by putting money in
their wallets?"
"Absolutely."
"H ow?"
"Since they know they'll have something with which to purchase
the necessities, they don't wish to run the risk of committing crimes."

43 The King of Persia is meant. The expression is proverbial (see also 4.11).
44 The word Niceratus uses often has religious overtones. It appears only here in the
Symposium.
45 See n. 37 above.
46 Callias here uses the plural "you."
146 ] Symposium

(3) "And do they pay you back the money they receive?"
"By Zeus," he said, "no indeed!"
"What then, instead of the money, do they give you gratitude?"
"No by Zeus," he said, "not even this! Rather, some are even more
hostile than before!"
"It's amazing!" Antisthenes said, looking at Callias as though he'd
refuted him. "You're able to make them just toward others, but not
toward you yourself?"
(4) "And why is this amazing?" Callias said. "Don't you see
many carpenters and house-builders who construct houses for
many others but are unable to build them for themselves and live
instead in rented houses? So own up, you Sophist, that you've been
refuted!"
(3) "By Zeus," said Socrates, "let him own up to it. For even the
prophets are doubtless said to foretell the future for others, but not to
foresee what will come for themselves."
(6) Here this speech came to a close.
After this Niceratus said, "I'd like you to hear from me too in what
respects you'll be better if you associate with me. For doubtless you
know that the most wise Homer has written about almost all human
affairs. Whoever among you, then, wishes to become an expert
household manager, public speaker, or general, or to become like
Achilles, Ajax, Nestor, or Odysseus, let him pay court to me. For I un­
derstand all these things."
"Surely then you understand how to rule as a king," said Antis­
thenes, "since you know that he praised Agamemnon as a 'good
king and strong spearman'?"47
"Yes by Zeus!" he said, "and I for my part know that one driving
a chariot must turn close to the post,

And he himself must lean from the well-polished chariot board

Gently to the left, and the horse on the right
He must spur on and urge along, and slacken his hands to yield
the reins.48

47 Iliad 3.179.
48 Iliad 23.335-37. The text as it has come down to us differs slightly from Niceratus'
recitation. The humor of this citation apparently stems from the fact that chariot rac­
ing had become completely obsolete by this time.
 C h apter 4 [ 147

(7) "I know something else in addition to this, and it is possible for
you to test it immediately. For Homer says somewhere, 'an onion as
a relish for the drink/49 Now if someone brings an onion, you will
immediately be benefited very much in this, for you'll drink more
pleasantly."
(8) And Charmides said, "Men, Niceratus wants to come home
smelling of onions so his wife may believe that it didn't even enter
anyone's head to kiss him!"
"By Zeus!" said Socrates, "but we run the risk of acquiring, I sup­
pose, a ridiculous reputation as well. For the onion really does
seem to be a relish, since it not only enhances the pleasure of food
but that of drink too. Yet if we are going to nibble on this after din­
ner also, see to it that someone will not say we went to Callias' to
overindulge."
(9) "Not at all, Socrates," he said. "For it is noble for one setting
off to battle to nibble on an onion, just as some feed their cocks
garlic before putting them together to fight. But perhaps we are
deliberating as to how w e'll kiss someone rather than do battle
with him." (10) And at about this point, this speech came to a
close.
Critoboulus said, "I then will speak next about the reasons why I
pride myself on my beauty."
"Speak," they said.
"Well, if on the one hand I am not beautiful, as I suppose I am,
then you would justly pay the penalty for the deception. For al­
though no one administers an oath to you, you always swear and af­
firm that I am beautiful—and I trust in it, for I believe you are
gentlemen. (11) Now if on the other hand I really am beautiful and
you suffer the same things in regard to me as I do in regard to the one
who is beautiful in my opinion, then I swear by all the gods that I
wouldn't choose the King's empire in place of being beautiful. (12)
For now I gaze at Cleinias50 with more pleasure than at all the other
things that are beautiful among human beings; I would accept being

49 Iliad 11.630.
50 Cleinias is either the son or the cousin of Alcibiades and is evidently the object of
Critoboulus' affections as related in Mem. 1.3.8-10. In Plato's Euthydemus, Cleinias is
said to have a great many lovers or admirers (273a).
148 ] Symposium

blind to all the rest before I would accept being blind only to
Cleinias. I am burdened by the night and by sleep because I do not
see him then, and I know the greatest gratitude to the day and to the
sun because they reveal Cleinias to me.
(13) "It's a worthy thing indeed for us beautiful ones to pride
ourselves on this too, that while the strong one must acquire good
things by toiling, and the brave by running risks, and the wise by
talking, the beautiful one can accomplish everything while being at
leisure. (14) Now although I know that money is a pleasant posses­
sion, I, at least, would with greater pleasure give my property to
Cleinias than I would receive more from another. I would with
greater pleasure be a slave than a free man were Cleinias willing to
rule me, for I would toil for him more easily than be at rest, and I
would with greater pleasure run risks for him than live risk-free.
(15) As a result, Callias, if you pride yourself on being able to make
human beings more just, then I, in leading them to every virtue, am
more just than you. For on account of what we instill in the lovers,
we beautiful ones make them more liberal as regards money,
fonder of hard work and noble action in dangers, and especially
more bashful and continent, for they are abashed at the things that
they want most of all. (16) Indeed, those who do not elect the beau­
tiful as generals are mad. I, at least, would even go through fire
with Cleinias, and I know that you would with me as well.' So do
not be at a loss any longer, Socrates, as to whether my beauty will
benefit human beings.
(17) "A nd beauty ought not to be dishonored because it fades
quickly, since just as a boy becomes beautiful, so too does a lad,
a man, and an old man. There is proof of this: the beautiful elders
are selected as Athena's olive-branch bearers, on the grounds
that there is a beauty accompanying every age. (18) And if it is
pleasant to have one's wants fulfilled by those who are willing, I
know well that at this very moment I could, without saying a
word, persuade this boy and the girl to kiss me more quickly
than you could, Socrates, even if you were to say many wise
things."
(19) "What's this?" said Socrates. "Do you make such boasts on the
grounds that you are more beautiful even than I?"
 C h apter 4 [ 149

"Yes by Zeus" said Critoboulus, "otherwise I would be the ugliest

of all the Silenuses51 in the satyr plays!" (Socrates did bear a resem­
blance to them.)52
(20) "Well then," said Socrates, "see to it that you remember the
beauty contest when the speeches proposed have gone around. Let
us be judged, not by Alexander53 son of Priam, but by these very
ones who, as you suppose, desire to kiss you."
(21) "Socrates," he said, "couldn't you entrust the matter to
Cleinias?"
And he said, "Won't you stop bringing Cleinias to mind?"
"If I don't mention his name, do you suppose that I call him to
mind any less? Don't you know that I have so clear an image of him
in my soul that, if I were a sculptor or painter, I could produce a like­
ness of him no less from this image than from actually looking upon
him?"
(22) And Socrates replied, "Why then, if you have so lifelike an
image, do you burden me with these matters and drag me around to
where you will see him?"
"Because, Socrates, while the sight of him is capable of delighting
me, seeing his image does not supply pleasure but rather instills
longing in me."
(23) And Hermogenes said, "Well I, Socrates, do not think it at all
appropriate for you to overlook Critoboulus' being so dumbstruck
by love."
"Is it your opinion that it is after his associating with me that he is
so disposed?"
"Well when, then?"
"Don't you see that the down of his beard is just now descending
alongside his ears, but that Cleinias already has hair creeping along
the nape of his neck? It was when he went to the same school as
Cleinias that Critoboulus became so vehemently inflamed with de­

51 Silenuses were creatures, half-horse (or goat) and half-man, usually old, and
given to mischief. They were apparently portrayed also as old drunkards, though not
without intellectual talents: the education of Dionysus was entrusted to them.
52 Xenophon's comment here is considered suspect by some editors but is present
in the mss.
53 Alexander, or Paris, was called on to judge the beauty of Hera, Athena, and
Aphrodite (cf. Iliad 24.28-30; Euripides Helen 23-30).
150 ] Symposium

sire. (24) Because his father perceived this, he entrusted him to me,
hoping I might be able to benefit him in some way.
"He is in any case much better already. For before, like those who
gaze upon the Gorgons,54 Critoboulus stared at him with a stony
gaze and, like a stone,55 did not leave him for any reason. (25) But
now I've already seen him blink! And yet, by the gods, men, it is
my opinion at least," he said, "that—just between ourselves56—he
has even kissed Cleinias. There is no more fearsome a spark of love
than this, for it is insatiable and supplies certain sweet hopes. (26)
Perhaps it is overly honored because, of all acts, only touching one
another with the lips57 has the same name as the love belonging to
souls.58 This is why I assert it is necessary for one who will be ca­
pable of moderation to abstain from the kisses of those in their
bloom."
(27) And Charmides said, "But why in the world, Socrates, do you
spook us, your friends, away from the beautiful ones in this way,
when I saw you yourself—yes, by Apollo!—when both you and
Critoboulus were searching for something in the same book at the
gymnasium, your head against his head, your bare shoulder against
his bare shoulder?"
(28) "Ah hah!" he said. "So that's why, like someone who'd been
bitten by a wild beast, I felt a pain in my shoulder for more than five
days and why I thought there was something like a sting in my
heart! But now, Critoboulus, I proclaim before all these witnesses
that you are not to lay hold of me until your beard is as long as the
hair on your head!"
(29) And in this way they mixed the playful and serious.

54 Gorgons were mythical creatures the sight of which turned men to stone: Odyssey
11'634-35­
55 The adverb this phrase translates (lithinos) is omitted by Ollier but is present in
the mss.
56 Reading, with Ollier, the hëmin autois ("ourselves") of Leonclavius (Xenophontis
Opera [Frankfurt, 1569]).
57 Reading, with Ollier, the emendation stomasi instead of sdmasi ("bodies") with the
mss.
58 The same verb (philein) means both to kiss and to love unerotically or as a friend.
The sentence is omitted by Ollier, following Dindorf (Xenophontis Opera [Leipzig: B. G.
Teubner, 1852-54]), but is present in the mss. Cf. Pierre Gorisson, "Notes sur le Banquet
de Xenophon," in Recueil commémoratif du xe anniversaire de la Faculté de Philosophie et
Lettres (Louvain: Editions Nauwaerts, 1968), 171-82.
 C h apter 4 [ 151

Then Callias said, "It's your turn, Charmides, to say why you
pride yourself on poverty/'
"Surely it's agreed to," he said, "that it is better59 to be bold than
fearful, to be free rather than a slave, to be tended to rather than to
tend to another, and to be trusted by the fatherland rather than dis­
trusted by it. (30) Now when I was a wealthy man in this city, in the
first place I used to fear that someone would break into my house,
steal my money, and do some evil to my very person. Second, I used
to tend to the sycophants,60 knowing that I was more capable of suf­
fering at their hands than making them do so at mine. Moreover,
some expense was always assigned to me by the city, and I wasn't
able to travel abroad. (31) But now, as I am deprived of my proper­
ties abroad and do not reap the benefits from those at home, and my
household goods have been sold, I stretch out and sleep pleasantly, I
have become trusted by the city, and no longer am I threatened but
rather I now threaten others; I am also permitted as a free man both
to travel abroad and to return home. And now the wealthy rise out of
their seats and make way for me in the streets; (32) now I am akin to
a tyrant, but then I clearly was a slave. Then too I used to pay taxes
to the people, but now the city supports me at its expense. And when
I was wealthy, they used to reproach me because I associated with
Socrates, but now that I have become poor, it's no longer of any con­
cern to anyone. Further, when I had a lot, I always used to lose some­
thing, either on account of the city or through chance. But now I lose
nothing, for I have nothing to lose, and I always hope that I'll lay
hold of something."
(33) "Well then," said Callias, "do you pray never to become
wealthy, and if you see some good vision in your sleep, do you sac­
rifice to the gods that avert evil?"
"By Zeus no!" he said. "This I do not do, but I bear up with a real
love of danger if I expect to lay hold of something from somewhere
or other."
(34) "But come now," Socrates said, "you tell us in turn, Antis-
thenes, how it is that, having so little, you pride yourself on wealth."

59 Or "superior," "stronger" (kreitton); see n. 9 above.

60 Or, "extortioners." Strictly speaking, sycophants were those who threatened to
bring formal judicial actions against (wealthy) citizens unless they received a payoff
(see Memorabilia 2.9, and Oeconomicus 11.21).
152 ] Symposium

"Because I believe, men, that human beings do not have wealth

and poverty in their household but in their souls. (35) For I see many
private persons who, although they have a great deal of wealth, be­
lieve they are so poor that they take on every toil and every danger
to possess more. I also know brothers each of whom received an
equal inheritance, but the one now has enough, and even more than
enough, for his expenses, while the other is in need of everything.
(36) I perceive also that some tyrants are so hungry for money that
they do things far more terrible than the destitute. Doubtless it is be­
cause of want that some of these latter steal, others burgle houses,
and that still others ply the slave trade. But there are some tyrants
who do away with whole households, slaughter masses, and often
sell even entire cities into slavery for the sake of money. (37) Now I
for my part feel great pity for them because of their extremely harsh
sickness. For in my opinion they suffer the same things as someone
who could never be satiated although he had and ate a great deal.
But I have so much that I myself can scarcely find it all.61 Neverthe­
less, I can eat to the point that I'm not hungry and can drink until I'm
not thirsty and be dressed in such a w ay that I'm no colder when
outside than the fabulously wealthy Callias here. (38) When I am in­
doors, the walls are in my opinion very warm cloaks, the ceilings
very thick mantles. The bedding I have is so adequate that it is a
great task just to wake up. If my body ever requires sexual pleasure,62
whatever is near to hand is so satisfactory to me that those women
whom I visit welcome me most warmly because no one else is will­
ing to go to them. (39) Now all these things are so pleasant in my
opinion that in doing each of them I would not pray to be more
pleased, but less—some of them being in my opinion more pleasant
than is beneficial.
(40) "The most valuable possession in my wealth I reckon to be
this, that if someone were to take from me all that I now have, I see
no task so base that it would not be sufficient to provide my suste­
nance. (41) For whenever I wish to experience pleasure, I do not buy
precious things from the marketplace—for they are expensive—but I
dispense things from my soul. And it makes a much greater differ­

61 Reading aneurisko as suggested by G. L. Cooper, "ABetter Solution for the Text of

Xenophon, Symp. 4.37" Classical Quarterly 21 (1971): 62-63.
62 Literally, "the things (or pleasures) belonging to Aphrodite"; cf. 3.1, end.
 C h apter 4 [ 15 3

ence in regard to pleasure when I lay before me what was lacking

after Fve endured a wait than when I consume some precious thing,
just as now I drink this Thasian wine that Fve happened upon, al­
though I'm not thirsty. (42) And indeed it is likely that those who
look to cheap things are more just, at least, than those who seek out
expensive things, for those who are satisfied by what is near to hand
least covet what belongs to others. (43) It is also worthwhile to con­
sider that such wealth makes people liberal. For Socrates here, from
whom I acquired this wealth, did not come to my aid calculating the
number or weight of the goods involved, but gave over to me so
much as I could carry. Now I too begrudge no one, but make a dis­
play to all my friends of my unbegrudging plenty63 and share the
wealth of my soul with anyone who so desires. (44) Moreover, you
see that the most exquisite possession, leisure, is always available to
me so that I can behold the worthiest sights, listen to the worthiest
sounds and, what I value most, spend the day at leisure with
Socrates. He too does not marvel at64 those who rack up the most
gold, but he rather spends his days associating with those who are
pleasing to him."
Thus did he speak.
(45) Callias said, "By Hera! Among the reasons why I envy your
wealth is that the city doesn't command you and treat you like a
slave, and that human beings don't become angry if you don't loan
them money."
"But by Zeus," said Niceratus, "don't envy him! For I'm going to
visit him with the intention of borrowing this capacity to be self-suf­
ficient. Having been taught by Homer to count,

Seven unfired tripods, ten talents of gold

Twenty blazing cauldrons, and twelve horses65

by weight and number, I never stop desiring the greatest wealth pos­
sible. On the basis of this, perhaps I am too fond of money in the
opinion of some."

63 See n. 37 above.
64 Or, "admire."
65 Iliad 11.122Î., 264b
154 1 Symposium

At this everyone laughed, believing that he had said what was in­
deed the case.66
(46) After this someone said, "It's your task, Hermogenes, to say
who your friends are and to show both that they are capable of great
things and that they care for you; in this way you may be held to take
pride in them justly."
(47) "Well now, it is quite clear that both Greeks and barbarians be­
lieve the gods know everything, both what is67 and what will be. All
cities, at any rate, and all nations ask the gods, by means of divination,
what they ought to do and what not. And indeed, that we believe they
are capable of doing good and bad is clear as well. At any rate all ask
the gods to avert wretched things and grant the good. (48) So you see,
these gods who know all things and are able to do all things are my
friends in such a way that, through their care for me, I have never yet
escaped their notice, night or day, wherever I may be setting off or in
whatever I may be about to do. Through their foreknowledge of what
will result from every action, they signify to me whatever I must do
and what I ought not by sending me voices, dreams, and birds of omen
as messengers. Whenever I obey them, I have never yet repented of it;
but now and again when I failed to believe them, I was punished."
(49) And Socrates said, "Well there is nothing unbelievable in these
things. Yet I for my part would gladly learn how it is that you tend to
them and thus have them as friends."
"By Zeus," said Hermogenes, "very inexpensively! For I praise
them but spend no money; I always offer up something from what
they give me; I speak as piously68 as I can; and I never wittingly lie
when I have invoked them as witnesses."
"By Zeus," said Socrates, "if you, being of this sort, have them as
friends, the gods too, it seems, are pleased by gentlemanliness!"
(50) This speech was thus delivered seriously.
When they came to Philippus, they asked him what he saw in jest­
ing that he prided himself on. "Isn't it a worthwhile thing?" he said.

66 Literally, "the things that exist," "the beings" (ta onta).

67 Literally, "the things that exist," "the beings" (see the preceding note).
68 Radt, "Zu Xenophons Symposion/'iy, argues that the verb Hermogenes here uses
(euphemed) has its idiomatic meaning, "to hush up," "to keep quiet" (see, e.g., Plato Eu-
thydemus 301 ay; Symposium 2i4d5) and would accordingly shed some light on Her­
mogenes' subsequent reluctance to speak (6.1-4).
 C h apter 4 [ 155

"Everyone knows that I am a jester, and they eagerly invite me to

these affairs when they are in a good way, but take to their heels and
never look back when they're dealt something bad, afraid that they
may laugh unwittingly"
(51) And Niceratus said, "By Zeus, you do justly pride yourself!
For some of my friends, in turn, keep out of my path when they are
faring well, but others, if they are dealt something bad, trace their
family roots to me and never leave my side!"
(52) "Well now. What about you, Syracusan," said Charmides,
"what do you pride yourself on? Or is it clear that it is on your
boy?"
"No by Zeus," he said, "no indeed! But I am very much afraid for
him: I sense that certain persons are plotting to corrupt69him."
(53) When Socrates heard this, he said, "Heracles! How great an
injustice do they suppose has been done by your boy such that they
want to kill him?"
"They don't want to kill him," he said, "but to persuade him to
sleep with them."
"You, as it seems, believe that if this should happen, he would be
corrupted?"
"Yes by Zeus," he said, "in every respect!"
(54) "Then you yourself don't sleep with him?"
"Yes by Zeus—all night every night!"
"By Hera," said Socrates, "what great good fortune for you that
your skin is of such a nature that it alone doesn't corrupt those with
whom you sleep! It's a worthy thing, as a result, for you to pride
yourself on your skin, if nothing else!"
(55) "But by Zeus I don't pride myself on that!" he said.
"But on what, then?"
"By Zeus, on fools! For they support me by coming to see my pup­
pet shows."
"So that's why," Philippus said, "I heard you praying yesterday to
the gods for them to give you, wherever you may be, an abundant
harvest, but a dearth of the sensible."

69 Or, "destroy," as Socrates seems to suppose in the immediate sequel. The same
verb was used in the formal charge against Socrates of having "corrupted" the young:
see Memorabilia 1.1.1; cf. also Symp. 5.10, end.
156 ] Symposium

(56) "Well now," said Callias. "A s for you, Socrates, what do you
have to say that makes it a worthy thing for you to pride yourself on
such an ill-reputed art as the one you mentioned?"
And he said, "Let us agree in the first place what sorts of things the
pimp's tasks are. And don't shrink from answering all that I ask, so
we may know how much we agree on. Does this seem best to you
all?" he said.
"Certainly," they said. And when once they had began to say,
"Certainly," they all said this in reply to what followed.
(57) "In your opinion," he said, "isn't it the task of the good pimp
to display the woman or the man being pimped in a way pleasing to
those with whom he or she may be together?"
"Certainly," they said.
"Surely one way to please is the appropriate arrangement of hair
and clothing?"
"Certainly," they said.
(58) "And surely we know this too, that it is possible for a human
being to look at someone in both a friendly and a hateful way using
the same eyes?"
"Certainly," they said.
"What then? Is it possible also to speak bashfully and boldly using
the same voice?"
"Certainly," they said.
"What then? Don't some speeches cause hatred, but some lead to
friendship?"
"Certainly."
(59) "Surely, then, of these things, the good pimp would teach
what is advantageous with a view to pleasing?"
"Certainly," they said.
"Who would be better," he said, "the pimp able to make them
pleasing to one person or the pimp who could make them pleasing
to many?"
At this point, however, they were divided: some said, "Clearly
whoever could make them pleasing to the most"; others simply said,
"Certainly."
(60) Saying that this too was agreed on, Socrates continued: "If
someone were able to show them off in a manner pleasing to the en­
tire city, would he not then be an altogether good pimp?"
 C h apter 4 1 157

"Clearly so, by Zeus!" they all said.

"Then if such a one were able to bring this about from among
those he manages, wouldn't he justly pride himself on his art and
justly receive a great deal of money?"
(61) When all agreed to this, he said, "And indeed in my opinion,
Antisthenes is such a one."
And Antisthenes said, "Is it to me, Socrates, that you are handing
over your art?"
"Yes by Zeus!" he said. "For I see that you have also practiced well
the art attendant upon mine."
"What's that?"
"The art of the go-between70," he said.
(62) Becoming very angry, Antisthenes asked, "And what do you
know, Socrates, of my having done such a thing?"
"I know," he said, "that you have acted as a go-between for Callias
here and the wise Prodicus, when you saw the former in love with
philosophy and the latter in need of money. And I know that you
brought him together also with Hippias the Elean71 from whom he
learned his skill in memorization. It is indeed on account of this that
Callias has become more skilled in erotic matters, for he never for­
gets anything beautiful he sees.
(63) "And doubtless it was just recently that, by praising the Hera-
clean stranger72 to me, you made me desire him and introduced him
to me. I certainly am grateful to you, for he is in my opinion very
much the gentleman. And by praising Aeschylus the Phliasian73 to
me, and me to him, didn't you arrange it in such a way that, being in
love because of your speeches, we sought out one another like dogs
on a hunt? (64) Having seen that you are capable of doing these
things well, then, I believe you are a good go-between. For one who is
capable of recognizing those who are beneficial to one another74 and
can make these desire one another, this man would in my opinion be
capable also of making cities friends and of bringing together suitable

70 Or, "procurer." As Antisthenes' reaction makes clear, the connotations of this

word are altogether disreputable.
71 A Sophist, after whom Plato named two dialogues. See also Memorabilia 44.5ff.
72 It is not known to whom Socrates here refers.
73 Nothing is known of this figure.
74 Reading, with Ollier, hautois as proposed by Leonclavius (Xenophontis Opera
[Frankfurt, 1569]) instead of autoi ("to himself") of the mss.
i 58 ] Symposium

spouses, and would be a very worthy possession to cities, friends,

and allies.75 But you got angry, as though you had heard yourself spo­
ken of badly when I said that you are a good go-between."
"But by Zeus," he said, "I'm not so now. For if I can do these
things, my soul shall be overloaded with riches in every respect."
And this round of the speeches came to a close.

C h apter 5

(1) Callias said, "N ow you, Critoboulus, aren't you holding out on
the beauty contest against Socrates?"
"Yes, by Zeus, he is," said Socrates, "for perhaps he now sees that
the pimp is well thought of by the judges!"
(2) "Even so," said Critoboulus, "I'm not backing out. So instruct
us, if you have something wise to say, as to how you are more beau­
tiful than I. Just let someone bring the lamp up close," he said.
"Well then," Socrates said, "first I summon you to the examina­
tion76 of the court. So answer."
"Just ask."
(3) "Do you believe that the beautiful exists only in a human being,
or in something else as well?"
"By Zeus," he said, "I say that it is also in a horse, an ox, and many
inanimate things. I know, at any rate, that a shield is beautiful, as
well as a sword and a spear."
(4) "And how is it that although none of these is similar to the
other, they are all beautiful?"
"If, by Zeus," he said, "they've been well wrought with a view to
the tasks for which we acquire them, or if they've been well adapted
by nature with a view to the things we need, then these," Crito­
boulus said, "are beautiful."

75 The phrase "and allies" (kai summachois) is suspected by many and is deleted by
Ollier, following Sauppe (Xenophontis Opera [Leipzig: B. Tauchnitz, 1865-66]). Goris-
sen, "Notes sur le Banquet," 184-85, suggests "spouses" (suggamois).
76 This is a technical legal term referring to the magistrates' examination of persons
involved in a suit prior to their coming to trial.
 C h apter 5 [ 159

(5) "Do you know for the sake of what we need eyes?"
"That's clear," he said, "in order to see."
"So then already my eyes would be more beautiful than yours."
"How so?"
"Because yours only see straight ahead, but mine, because they
bulge out, see to the sides as well."
"Do you mean," he said, "that the crab has the best eyes of all the
animals?"
"Doubtless in every respect," he said, "since he has by nature the
best eyes also with a view to strength."
(6) "Well," he said, "which nose is more beautiful, yours or mine?"
"I think mine is," he said, "if in fact the gods made our nostrils for
the sake of smelling. For yours look down to the ground, but mine
flare upwards so they can receive smells from everywhere."
"How is the flat nose more beautiful than the straight?"
"Because," he said, "it doesn't block the eyes, but rather allows
them immediately to see whatever they wish. A high nose, as if in in­
solent opposition, builds a wall between the eyes."
(7) "A s for the mouth," Critoboulus said, "I concede the point. For
if it has been made for the sake of biting, you could bite off some­
thing much bigger than I could. And because of the thickness of your
lips, don't you suppose that your kiss would be the softer?"
"It seems," Socrates said, "that, according to your argument, I
have an uglier mouth than that of an ass! But do you reckon it to be
no proof of my being more beautiful than you that the River
Nymphs, being goddesses, give birth to the Silenuses who bear a
greater resemblance to me than to you?"
(8) And Critoboulus said, "I'm no longer able to speak against you.
Let them distribute the ballots so that I may know as quickly as pos­
sible what I must either suffer or pay. Just let them vote in secret," he
said, "for I'm afraid that the wealth you and Antisthenes have may
overpower me."
(9) The girl and the boy cast their votes in secret. Meanwhile
Socrates saw to it both that the lamp was brought around in turn to
Critoboulus, in order for the judges not to be deceived, and that the
victor's wreath would not be a fillet but kisses from the judges. (10)
When the votes had been turned out and all were in Critoboulus'
favor, Socrates said, "Ah well! It seems that your money, Crito-
i6o Symposium

boulus, isn't similar to Callias'. For his makes people more just, but
yours, like most, is capable of corrupting both jurors and judges."

Chapter 6

(1) After this, some bade Critoboulus to take his victory kisses,
some bade him to ask for the permission of77 the youths'78 master,
and others made other jokes. But here too Hermogenes was silent.
Socrates called him by name and said, "Could you tell us, Hermo­
genes, what 'convivial misbehavior' is?"
And he replied, "If you are asking what it is, I don't know. Yet I
might be able to say what it seems to me to be."
"Well, state what it seems to be," he said.
(2) " 'To give pain, under the influence of wine, to one's compan­
ions,' this is what I judge 'convivial misbehavior' to be."
"Then don't you know," he said, "that you are now giving pain to
us by being silent?"
"Do you mean when you are talking?"
"No, but when we leave gaps in our talking."
"What? Has it escaped your attention that someone could not get
even a hair in edgewise, let alone a word?"
(3) And Socrates said, "Callias, could you come to the aid of a man
being refuted?"
"Indeed I can," he said. "For whenever the flute is sounded, we
are altogether silent."
And Hermogenes said, "Do you wish, then, that, just as Nicostra­
tus the actor used to recite tetrameters along with the flute, so I too
should converse with you all accompanied by the flute?"
(4) And Socrates said, "In the name of the gods, Hermogenes, do
so. For I suppose that, just as the song is more pleasant with the flute,
so too your speeches would be made pleasant in some w ay by the
sounds, especially if you should gesticulate, like the flute-girl, while
you speak."

77 Literally,"to persuade."
78 Only the word "master" appears in the Greek and probably refers, as the trans­
lation suggests, to the Syracusan.
 C hapter 6 [ 161

(5) And Callias said, "Whenever Antisthenes here refutes someone

at the banquet, what will be the tune?"
And Antisthenes said, "I think that hissing79 would be fitting for
the one being refuted."
(6) Such were the speeches being given when the Syracusan saw
that they were neglecting his shows and taking pleasure in one an­
other. Being envious of80 Socrates, he said, "Are you, Socrates, the
one nicknamed the 'Thinker'?"81
"Surely that would be nobler than if I were called the 'Thought­
less.'"
"Unless, that is, you were held to be a thinker of the things aloft."
(7) "Do you know anything loftier than the gods?"
"But by Zeus," he said, "they say that you do not care about them,
but about the least beneficial things."
"Surely in this way too," he said, "I would care about the gods:
just existing82 they do benefit from on high, and from on high they
furnish light.83 And if what I say falls flat, you are to blame," he said,
"for giving me these troubles."
(8) "Well then, let it be. But tell me how many flea's feet you are
from me. For they say you measure these things."84
And Antisthenes said, "You are clever, Philippus, at doing carica­
tures.85 Doesn't this man in your opinion take after one wanting to be
abusive?"
"Yes by Zeus, he does," Philippus said, "and after many others
too!"
(9) "But nevertheless," Socrates said, "don't do a caricature of him,
lest you too take after someone wanting to be abusive."

79 This refers also to the sound of a shepherd's pipe.

80 Or, "Bearing a grudge against. . . "
81 The Syracusan here alludes to Aristophanes' Clouds (see lines 266 and 414; also
94), first performed in 423 b .c . (see n. 9 to the interpretive essay, this work).
82 Reading ontes with the mss. instead of the conjecture, huontes ("raining") ac­
cepted by Ollier. For a defense of the mss., see L. Parmentier, "Xenophon, Banquet,
6.7," Revue de l'instruction publique en Belgique 1 (1900): 244.
83 Socrates' reply contains an untranslatable pun, made up of the components of the
word used by the Syracusan to charge that Socrates is concerned with the least bene­
ficial things: ton anôphelestatôn. Socrates replies that the gods benefit (ophelousin) from
on high (anôthen).
84 See Aristophanes Clouds 144ft.
85 Comic imitations of others was a customary form of entertainment at banquets.
162 ] Symposium

"But if in fact I compare him in my caricature to all the finest gen­

tlemen,86 someone would justly compare me to one who praises
rather than abuses."
"Even now you seem to take after one who abuses, if you say that
everyone is better than he."87
(10) "But do you want me to liken him to those who are more
wretched?"
"Not to those who are more wretched either."
"But to nobody?"
"Don't liken him to a nobody either."88
"But if I keep quiet, I don't know how I'll make myself deserving
of the dinner!"
"That's easy," he said, "if you keep quiet about the things one
ought not say."
Thus this convivial misbehavior was quenched.

C h apter 7

(1) After this, some of the others continued to bid Philippus to do a

caricature, but others continued to prevent him. Amidst this uproar,
Socrates again spoke: "Since we all wish to speak, wouldn't it be best
now for us to sing together?" As soon as he said this, he began a song.
(2) After he89had sung, a potter's wheel was brought in for the danc­
ing girl, on which she was to perform some wondrous feats. At this
point Socrates said, "Syracusan, it is likely90, just as you say, that I re­
ally am a thinker. Right now, at any rate, I'm considering how your
boy here and this girl may spend their time as easily as possible, and

86 Literally, "the noble and best," a slight variation on the customary formula (see n.
2 above).
87 Reading beltio rather than beltion with the mss. ("if you say that you are better
than he in all respects"). Ollier reproduces Marchant's suggestion (itself inspired in
part by an earlier emendation of Leonclavius) which would read as follows: "if you
say that all things are better than he."
88 Following the reading of the mss. and the translation suggested by Gorissen,
"Notes sur le Banquet," 185-86.
89 Reading esen with the mss. instead of Mosche's esan ("they had sung").
90 Literally, "I run the risk of being" (kinduneuo).
 C hapter 8 [ 163

how we may be especially delighted in watching them—what I know

well you too want. (3) In my opinion, leaping into daggers is an exhi­
bition of danger, something not at all appropriate to a banquet. More­
over, reading and writing on a spinning wheel may be something of a
wonder, but I can't understand what pleasure even these things
would supply. Nor is watching those who are beautiful and in bloom
twisting around their bodies and imitating wheels more pleasant than
watching them at rest. (4) For indeed, it is nothing very rare to happen
upon wondrous things, if someone is wanting in these. It is possible
to wonder very much and without delay at what is near to hand: why
in the world does the lamp supply light by having a brilliant flame,
while brass, which is brilliant as well, does not produce light but re­
flects off itself images of other things? And how is it that oil, while
being wet, increases the flame, but water, because it is wet, extin­
guishes the fire? But these things too do not urge one on to the same
thing as does wine. (5) If they were to dance routines depicting the
Graces, the Seasons, and the Nymphs to the accompaniment of the
flute, I think they would spend their time more easily and the ban­
quet would be much more agreeable."
The Syracusan then said, "But by Zeus, Socrates, you speak nobly,
and I'll bring in performances that will please you all!"

Chapter 8

(1) The Syracusan withdrew to prepare himself,91 and Socrates in

turn began a new speech. "Well, men," he said, "when a great dai-
mon is present, one that is equal in age to the everlasting gods but
youngest in appearance, one that extends over all things in its mag­
nitude but is equivalent to92 the human soul—I mean Eros—isn't it

91 Radt ("Zu Xenophons Symposion," 28) argues that the verb usually translated as
"was applauded" should be taken in the middle rather than the passive voice and that
it accordingly means to practice or prepare oneself. This accords with the Latin trans­
lation of Leonclavius (1569) as well as the German of G. R Landmann (Das Gastmahl
[Hamburg: Rowohlt, 1957]).
92 Reading isoumenou with the mss. instead of the conjecture hidroumenou ("seated"
or "dwelling in") accepted by Ollier. H. Richards, "Notes on the Symposium of
Xenophon," Classical Review 16 (1902): 294, suggests eisduomenou ("enters into").
164 ] Symposium

fitting for us not to forget Him, especially when we are all fellow-
worshippers93 of this god? (2) For I cannot mention a time in my life
when I wasn't in love with someone,94 and I know that Charmides
here possesses many lovers and that there are some whom he him­
self has desired. Critoboulus, who is at present still a beloved, al­
ready desires others. (3) Moreover, Niceratus too, as I hear, loves his
wife and is loved in return. And as for Hermogenes, who among us
doesn't know that he is melting away with love of gentlemanliness,
whatever in the world it may be? Don't you see how serious are his
brows, how steady his eye, how measured his speeches, how gentle
his voice, how cheerful his character? And although he associates
with the most august95 gods as friends, don't you see that he doesn't
feel contempt for us human beings? Are only you, Antisthenes, not
in love with anyone?"
(4) "By the gods," he said, "I am very much so—with you!"
Socrates said, jokingly and coyly, "Don't bother me right now; (3)
you see I've other things to do."
And Antisthenes said, "How clear it is that you are always doing
such things, you pimp of yourself! At one time you fail to converse
with me, using your daimonion96 as an excuse, at another time you
claim that you're seeking out someone97 else."
(6) And Socrates said, "In the name of the gods, Antisthenes, just
don't thrash me! The rest of your harshness I bear and will continue
to bear in a friendly way. But let us cover over your love since it is
not of my soul but of my nice form.
(7) "That you, Callias, love Autolycus the whole city knows, as do,
I think, many foreigners too. The reason for this is that both of your
fathers are renowned, and you yourselves are well known. (8) I for
my part always used to admire your naUire, but I do so now much
more, since I see that you are in love with one who is not delicate
through luxuriousness or effeminate through softness, but with one

93 Strictly speaking, the "worshippers" here (thiasotai) are those who belong to a thi-
asos, a religious association devoted to the worship of a particular divinity or divini­
ties.
94 Or, "something."
95 Or, "solemn."
96 Socrates' "daimon" or divine voice: see n. 5 to the translation of the Apology of
Socrates to the Jury, this work.
97 Or, "something."
 C h apter 8 [ 165

who displays to all his strength, endurance, courage, and modera­

tion. Desiring such things is a sure sign of the nature of the beloved.98
(9) "Now whether Aphrodite is single or dual, Heavenly and Vul­
gar, I don't know. For even Zeus, who is held to be the same, has
many names. But I do know, at least, that there are separate altars
and temples for each, as well as separate sacrifices—the Vulgar
Aphrodite's being the more impure, the Heavenly's the more chaste.
(10) You might conjecture that the Vulgar Aphrodite sends the loves
of the bodies, the Heavenly one the loves of the soul, of friendship,
and of noble deeds. Indeed, Callias, it is by this latter sort of Eros that
you are in my opinion restrained. (11) I offer as evidence of this the
gentlemanliness of your beloved and that I see you invite his father
to your get-togethers99 with the boy. For none of these is concealed
from the father by the lover who is a gentleman."
(12) And Hermogenes said, "By Hera, Socrates! I admire, among
many other things about you, that you are now gratifying Callias
even as you are teaching him the sort of person he ought to be."
"Yes by Zeus," he said, "and so that he may be delighted still
more, I wish to bear witness to him that the love of the soul is much
superior to that of the body. (13) For we all know that there is no as­
sociation with100 another worthy of any account in the absence of
friendship. The friendly love, at any rate, of those who admire the
character is called a private101 and voluntary compulsion,102 but
many of those who desire the body blame and despise the ways of
the beloved. (14) Even if both103 feel affection, doubtless the bloom of
youth soon fades, and when this is absent, the friendship necessar­
ily fades and dies along with it. But for so long as the soul ap­
proaches greater prudence, it also becomes worthier of love. (15)

98 Reading eromenou ("of the beloved") with the mss. rather than Mosche's erastou
("of the lover"). Apapyrus fragment, apparently from the 2d century A.D. (Ollier, Ban­
quet-Apologie de Socrate, 36), reads "erotos" ("of Eros"). According to the reading of
some mss., the phrase might also be rendered, "Desiring such things is a sure sign also
of the nature of the beloved."
99 See n. 20 above.
100 See n. 20 above.
101 Reading idia ("private") with the mss. instead of the conjecture hedeia ("pleas­
ant") accepted by Ollier.
102 Literally, "necessity." The word can also refer to the bonds of kinship.
103 The reading of the mss., defended by Radt, "Zu Xenophons Symposion," 29-30.
Ollier's text reads: "Even if they feel affection for both [the body and the soul],. . . "
i66 ] Symposium

Moreover, there is in the use of the bodily form a certain satiety, the
result of which is that one necessarily suffers in regard to one's
beloved what one suffers in regard to food, through having more
than one's fill. The friendship of the soul, because of being chaste, is
also less likely to be sated, although it is not thereby, as someone
might suppose, also less graced by Aphrodite.104 Rather, the prayer in
which we beseech the goddess to grant her grace to our words and
deeds is clearly fulfilled. (16) The soul that blossoms with a liberal
bodily appearance and a bashful, well-born character and that, from
the outset, is capable of leading its peers while being at the same
time of a friendly disposition—that such a soul cherishes and has a
friendly love of the beloved requires no further argument. And that
it is likely for such a lover to be loved in return by the boy I shall now
teach.
(17) "Who could hate that person by whom, in the first place, he
knows he is thought to be a gentleman; when, second, he sees that
the person is more serious about the noble beauties of the boy than
his own pleasure; when, in addition, he trusts that the friendship
would not diminish, whether he were to lose his youthful bloom or,
through illness, to become less attractive in bodily form? (18) To
those, indeed, for whom friendly love is something shared, how
could it not of necessity be the case that they look upon one another
with pleasure, that they converse together benevolently, that they
trust and are trusted, that they take thought for one another, that
they rejoice together at noble actions and become vexed together if
some misfortune should cross their path? How could it not be that
they live their lives contentedly whenever they are together in good
health and are together all the more if one or the other of them takes
ill, and care for one another when absent still more than when
present? Are not all these the things graced by Aphrodite? It is, at
any rate, through such deeds that they live out their lives to old age
being lovers of the friendship and making use of it.
(19) "But why would the boy return the love of one attached only
to the body? Would it be because the lover allots to himself the things
that he desires and to the boy the most disgraceful things? Or is it
that, on account of what he is eager to do with the boy, he keeps the

104 Cf. nn. 34 and 62 above.

 C h apter 8 [ 167

beloved's relatives from him most of all? (20) The lover, moreover,
who does not use force but persuasion is for this reason to be hated
all the more, since by resorting to force he displays his own
wretchedness, but by persuading he corrupts the soul of the one who
is seduced. (21) And does the one who sells his youthful bloom for
money love the buyer any more than does the seller who hawks his
wares in the marketplace? Indeed, the boy will not feel a friendly af­
fection for the lover because he, in his bloom, associates with one
who is not, nor because he is beautiful and the lover is no longer so,
nor because he, who is not in love, associates with one who is. For
the boy doesn't even share in the gratifications of sex105 as does a
woman with a man, but watches, stone-cold sober, the one intoxi­
cated by sexual gratification. (22) It would be no wonder if, as a re­
sult, he comes to feel contempt for his lover. And one might discover,
in examining this, that while nothing harsh has arisen from those
loved for their character, already many impious things have been
done as a result of this shameless association.
(23) "I'll now make clear that the association is illiberal for the one
loving the body rather than for the one loving the soul. For he who
teaches what ought to be said and done would justly be honored as
Cheiron and Phoenix were by Achilles. But he who yearns for the
body would fittingly be treated as a beggar: he is always shadowing
the boy, pleading for and needing still another kiss or some other ca­
ress. (24) If I speak rather bluntly, don't be amazed, for the wine is
urging me on, and the Eros that always dwells with me goads me
into speaking freely regarding the Eros that is its opponent. (25) For
in my opinion, the person who applies his mind to the form106 is akin
to one who has rented land: he does not tend to it so that it may be­
come more valuable, but so that he may harvest as many blooms as
possible. But the person who seeks out friendship is more akin to one
who possesses the family fields: he brings, that is, whatever he can
from everywhere and makes the beloved more valuable. (26) Among
the beloveds, moreover, he who knows that, by offering up his bod­
ily form, he'll rule the lover, will in all likelihood act corruptly in
other respects. But the beloved who recognizes that he will not retain

105 Literally, "the things belonging to (or characteristic of) Aphrodite" (see nn. 34
and 62).
106 The word is eidos ("form," "class," or "kind").
i6 8 ] Symposium

the friendship unless he is a gentleman is likely to care more for

virtue. (27) But the greatest good for one yearning to make of his
beloved a good friend is that he himself must practice virtue, for one
who does wretched things himself cannot make the one he is with
good, nor can one exhibiting shamelessness and incontinence make
the beloved continent and bashful.
(28) "And I desire, Callias, to tell you a tale that shows that not
only human beings but gods and heroes as well value more the
friendship of the soul than the use of the body. (29) For all the mor­
tal women whose bodily form Zeus loved, these he left as mortals
after having associated with107 them. But all the men whose good
souls he might cherish, these he made immortal, among whom are
Heracles and the Dioscuroi,108 and there are said to be others. (30)
And I assert that even Ganymede109 was borne up to Olympus by
Zeus not for the sake of his body but of his soul. Even his name offers
evidence of this. For there is, I think, in Homer,

and he rejoices in hearing.110

This means, 'he takes pleasure in hearing/ There is also somewhere

else,

knowing shrewd schemes in his mind.111

This in turn means, 'knowing wise deliberations in his mind.' So on

the basis of these two together, the one called 'Ganymede' was hon­
ored among the gods not for the pleasure of his body but for that of
his judgment.112 (31) Furthermore, Niceratus, Homer has portrayed
Achilles as avenging in a most outstanding way the death of Patro-
cles—presented as his comrade, not his beloved. And Orestes, Py-

107 See n. 20 above.

108 "Dioscuroi" literally means "the sons (or youths) of Zeus," namely Castor and
Polydeuces.
109 A very young boy, renowned for his beauty, taken by Zeus to be his cupbearer
and beloved. See, e.g., Iliad 20.231ft.; Theognis 1345ft.; Plato Phaedrus 255c; Laws 636c-d.
110 The phrase does not appear in the extant writings of Homer.
111 The line as quoted does not appear in Homer (cf., e.g., Iliad 17.325).
112 Socrates' etymology is untranslatable. He suggests that "Gany-" means "rejoice"
or "takes pleasure in" and "-mede" means "schemes" or "deliberations." Thus the boy's
very name suggests "taking pleasure in deliberations," a cerebral activity to be sure.
 C h apter 8 [ 169

lades, Theseus, Peirithous, and many other of the best demigods are
praised in song as having accomplished in common the greatest and
noblest things, not on account of having slept together but rather of
their admiration for one another.
(32) "What then? Might not someone discover that all present-day
noble deeds are done by those willing to toil and run risks for the sake
of commendation rather than by those accustomed to choose pleasure
before good repute? And yet Pausanias113, the lover of Agathon the
poet, in making a defense on behalf of those who wallow together in
incontinence, said that the stoutest army could be made up of
beloveds and their lovers. (33) For he said that he supposes these es­
pecially would be ashamed to abandon one another. What amazing
things he says, if in fact those who are accustomed to paying no heed
to reproach and who act shamelessly with one another would be es­
pecially ashamed at doing something shameful! (34) He adduced as
evidence the Thebans and the Eleans as ones who've recognized these
things. He said that although they sleep with their beloveds, they nev­
ertheless arrange them alongside themselves in battle. But there is
nothing relevant in what he said, for while these things are customs
among them, among us they are subject to the greatest reproach. In my
opinion, at least, those who make these arrangements seem to doubt
whether, once left alone, their beloveds will carry out the deeds of
noble men. (35) But by believing that if someone has even longed for
the body, he'll no longer attain anything noble and good, the Lacedae­
monians make their beloveds so completely good that they are
ashamed to leave those around them, whether they are with foreigners
or even if they are not stationed in the same city114 as their lover. For
they believe that not Shamelessness but Shame115 is a goddess.
(36) "N ow in my opinion, we would all be in agreement as to
what I'm saying if we were to examine the following question: to a
boy loved in which of the two w ays would someone be more in­
clined to entrust for safe keeping his money, children, or a debt of
gratitude? I think that even the person who uses the beloved's form
would entrust all these things more to one with a comely soul. (37)

113 In Plato's Symposium, it is Phaedrus who makes the argument indicated (see
I78a6ff.).
114 Reading polei with the mss. instead of Ollier's taksei ("line of battle").
115 Or, "Bashfulness."
170 ] Symposium

Indeed, Callias, it is in my opinion a worthy thing for you to feel

gratitude to the gods because they have instilled in you a love of
Autolycus. For that he is a lover of honor116 is quite clear, he who
endured many toils and much pain for the sake of being pro­
claimed the victor in the pancratium. (38) If he should suppose that
he will adorn not only himself and his father, but also that he will
become capable, through manly goodness, of doing good to his
friends and of augmenting the fatherland by erecting trophies
against its enemies—and that through these things his face and his
name will be known among both Greeks and barbarians—how can
you not suppose that he would treat with the greatest honors any­
one he considered to be the most excellent helpmate in such things?
(39) So if you wish to be pleasing to him, you must consider the
sorts of things Themistocles knew so as to be capable of liberating
Greece; you must consider whatever in the world were the sorts of
things Pericles knew so as to be held to be a most excellent coun­
selor to the fatherland, and to examine how in the world Solon had
philosophized before he laid down most excellent laws for the city;
you must also search out the sorts of things the Lacedaemonians
practice such that they are held to be most excellent leaders—the
most excellent among them are always brought to your home as
ambassadors. (40) Know well, then, that the city would quickly en­
trust itself to you, if you so wish. For the greatest things belong to
you: you are of a good family,117 a priest of the gods descended
from Erechtheus118, gods who led the army under Iacchus119 against
the Barbarian. And now in the festival you make an appearance as
priest that is more impressive than your ancestors. Your body too is
the worthiest in the city to behold and is capable of bearing up
under hardship.
(41) "If in the opinion of you all I am speaking more seriously than
is appropriate with a view to drinking, don't marvel at it. For I spend
my days as one who is always, together with the city, a fellow lover

116 Or, "ambitious."

117 Literally, "you are a Eupatrides," the name of the Athenians of the first class.
118 A legendary king of Athens reared by Athena (Iliad 2.547ff.). Cf. Memorabilia
3.5.10.
119 In this context, the name may refer to Dionysus himself; see Walter Burkert,
Griechische Religion der archaischen und Klassichen Epoche (Mainz: W. Kohlhammer,
1977), 127.
 C h apter 9 [ 171

of those who are by nature good and who seek out virtue ambi­
tiously."
(42) Now as the others were discussing what had been said, Au-
tolycus was observing Callias. And Callias, while watching the boy
out of the corner of his eye, said, "Surely, then, Socrates, you'll act as
a pimp for me in regard to the city so that I may tend to its affairs and
always be pleasing to it?"
(43) "Yes, by Zeus!" he said. "If, that is, they see that you really do
care for virtue and not merely seem to.120 For false reputation is soon
refuted by the test of experience, but true manly goodness, unless a
god hinders it, always supplies a more brilliant fame when put into
practice."

C h apter 9

(1) Here this speech came to a close. Autolycus got up from his seat
to go for a walk, as it was then his time to do so. His father Lycon,
leaving with him, turned and said, "By Hera, Socrates, you are in my
opinion a noble and good human being."121
(2) After this, a sort of throne was set down in the room, and the
Syracusan then came in. He said, "Men, Ariadne will enter the cham­
ber she shares with Dionysus. After this, Dionysus will enter, having
drunk a little with the gods, and he will come to her. They will then
be playful with one another."
(3) After this, Ariadne entered, adorned as a bride, and sat down
on the throne. While Dionysus had not yet appeared, a Bacchic
rhythm was played on the flute. It was at this point that they ad­
mired the dance instructor, for as soon as Ariadne heard this, she
acted in such a way that all could see she listened with pleasure. She
did not go to meet him, nor even get up, but it was clear that she was
still only with difficulty. (4) When Dionysus espied her, he danced

120 The verb translated as "to seem" (dokein) is related to the word translated as
"reputation" (doxa) in the next sentence.
121 Or, "gentleperson"; Lycon substitutes "human being" (anthropos) for "man"
(1aner) in the customary formula elsewhere translated as "gentleman" (see nn. 2 and 16
above).
1 72 ] Symposium

over to her, sat down on her lap as one would in the most affection­
ate122 way, took her in his arms, and kissed her. And although she
seemed bashful, she nevertheless affectionately embraced him in re­
turn. When the banqueters saw this, they clapped as they shouted,
//Encore!,/ (5) Then, when Dionysus had stood up and helped A ri­
adne rise alongside him, one could behold them assuming the poses
of those kissing and embracing one another. When the onlookers saw
that Dionysus really was noble and that Ariadne was in her bloom,
and that the two were not playing at kissing one another but were
genuinely kissing with their mouths, all were carried away. (6) For
they heard Dionysus ask her if she loved123 him, and she vowed that
she did in such a way that not only Dionysus124 but all those present
too would have sworn an oath that the boy and the girl were loved
by one another. For they appeared not to have learned their poses as
a routine, but rather to have been permitted to do what they had
long been desiring. (7) Finally, when the banqueters saw that they
had embraced one another and were off to their marriage bed, those
who were unmarried swore that they would marry, and those who
were married mounted their horses and rode off to their wives so as
to obtain these things. Socrates and the others who remained went
off with Callias to walk with Lycon and his son.
Such was the conclusion of this banquet.

122 Philikotata": an adverb related to the word for "friend" and hence also to the verb
meaning "to kiss" which appears at the end of the sentence (see also n. 58 above).
123 Here and again at the end of this sentence, the verb is philein (see n. 58 above).
124 Ollier, following Shenkl (Xenophontis Opera, [Berlin: Weidman, 1869]) suggests a
lacuna at this point.