The Banquet
Project Gutenberg EPUB3 edition
Xenophon and Dakyns, Henry Graham
(1) Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory with regard to the sun. (2) Lit. "work to the same end as wine."
But now, supposing your young people yonder were to tread a measure to the flute, some pantomime in dance, like those which the Graces and the Hours with the Nymphs are made to tread in pictures, (3) I think they would spend a far more happy time themselves, and our banquet would at once assume a grace and charm unlooked for.
(3) Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6:
iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede.
The Graces and the Nymphs, together knit, With rhythmic feet the meadow beat (Conington).
Ib. iv. 7. 5.
The Syracusan caught the notion readily.
By all that's holy, Socrates (he cried), a capital suggestion, and for my part, I warrant you, I will put a piece upon the stage, which will delight you, one and all.
VIII
With these words the Syracusan made his exit, bent on organising his performance. (1) As soon as he was gone, Socrates once more essayed a novel argument. (2) He thus addressed them:
(1) {sunekroteito}, "on the composition of his piece." Al. "amidst a round of plaudits." (2) "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.
It were but reasonable, sirs, on our part not to ignore the mighty power here present, (3) a divinity in point of age coequal with the everlasting gods, yet in outward form the youngest, (4) who in magnitude embraces all things, and yet his shrine is planted in the soul of man. Love (5) is his name! and least of all should we forget him who are one and all votaries of this god.
(6) For myself I cannot name the time at which I have not been in love with some one.
(7) And Charmides here has, to my knowledge, captivated many a lover, while his own soul has gone out in longing for the love of not a few himself.
(8) So it is with Critobulus also; the beloved of yesterday is become the lover of to-day. Ay, and Niceratus, as I am told, adores his wife, and is by her adored.
(9) As to Hermogenes, which of us needs to be told (10) that the soul of this fond lover is consumed with passion for a fair ideal—call it by what name you will—the spirit blent of nobleness and beauty.
(11) See you not what chaste severity dwells on his brow; (12) how tranquil his gaze; (13) how moderate his words; how gentle his intonation; now radiant his whole character. And if he enjoys the friendship of the most holy gods, he keeps a place in his regard for us poor mortals. But how is it that you alone, Antisthenes, you misanthrope, love nobody?
(3) Cf. Shelley, "Hymn to Intellectual Beauty":
The awful shadow of some unseen Power Floats, though unseen, among us....
(4) Reading with L. D. after Blomfield (Aesch. "Ag." p. 304), {idrumenou}, or if as vulg. {isoumenou}, transl. "but in soul is fashioned like to mortal man." (5) "Eros."
(6) Or, "who are each and all of us members of his band." For {thiasotai} cf. Aristot. "Eth. N." viii. 9. 5; Aristoph. "Frogs," 327.
(7) Cf. Plat. "Symp." 177 D: "No one will vote against you, Erysimachus, said Socrates; on the only subject ({ta erotika}) of which I profess to have any knowledge, I certainly cannot refuse to speak, nor, I presume, Agathon and Pasuanias; and there can be no doubt of Arisophanes, who is the constant servant of Dionysus and Aphrodite; nor will any one disagree of those I see around me" (Jowett).
(8) Or, "has had many a passionate admirer, and been enamoured of more than one true love himself." See Plat. "Charm.," ad in.
(9) For Love and Love-for-Love, {eros} and {anteros}, see Plat. "Phaedr." 255 D. Cf. Aristot. "Eth. N." ix. 1.
(10) Lit. "which of us but knows his soul is melting away with passion." Cf. Theocr. xiv. 26.
(11) Lit. "beautiful and gentle manhood."
(12) Lit. "how serious are his brows."
(13) The phrases somehow remind one of Sappho's famous ode:
{phainetai moi kenos isos theoisin emmen oner, ostis enantios toi izanei, kai plasion adu phoneusas upakouei kai gelosas imeroen}.
But there we must stop. Hermogenes is a sort of Sir Percivale, "such a courtesy spake thro' the limbs and in the voice."
Nay, so help me Heaven! (he replied), but I do love most desperately yourself, O Socrates!
Whereat Socrates, still carrying on the jest, with a coy, coquettish air, (14) replied: Yes; only please do not bother me at present. I have other things to do, you see.
(14) Al. "like a true coquet." Cf. Plat. "Phaedr." 228 C.
Antisthenes replied: How absolutely true to your own character, arch go-between! (15) It is always either your familiar oracle won't suffer you, that's your pretext, and so you can't converse with me; or you are bent upon something or somebody else.
(15) See "Mem." III. xi. 14.
Then Socrates: For Heaven's sake, don't carbonado (16) me, Antisthenes, that's all. Any other savagery on your part I can stand, and will stand, as a lover should. However (he added), the less we say about your love the better, since it is clearly an attachment not to my soul, but to my lovely person.
(16) Or, "tear and scratch me."
And then, turning to Callias: And that you, Callias, do love Autolycus, this whole city knows and half the world besides, (17) if I am not mistaken; and the reason is that you are both sons of famous fathers, and yourselves illustrious. For my part I have ever admired your nature, but now much more so, when I see that you are in love with one who does not wanton in luxury or languish in effeminacy, (18) but who displays to all his strength, his hardihood, his courage, and sobriety of soul. To be enamoured of such qualities as these is a proof itself of a true lover's nature.
(17) Lit. "many a foreign visitor likewise." (18) See the Attic type of character, as drawn by Pericles, Thuc. ii. 40.
Whether indeed Aphrodite be one or twain (19) in personality, the heavenly and the earthly, I cannot tell, for Zeus, who is one and indivisible, bears many titles. (20) But this thing I know, that these twain have separate altars, shrines, and sacrifices, (21) as befits their nature—she that is earthly, of a lighter and a laxer sort; she that is heavenly, purer and holier in type. And you may well conjecture, it is the earthly goddess, the common Aphrodite, who sends forth the bodily loves; while from her that is named of heaven, Ourania, proceed those loves which feed upon the soul, on friendship and on noble deeds. It is by this latter, Callias, that you are held in bonds, if I mistake not, Love divine. (22) This I infer as well from the fair and noble character of your friend, as from the fact that you invite his father to share your life and intercourse. (23) Since no part of these is hidden from the father by the fair and noble lover.