[89] Or, "man-praiser." Cf. "The Manx Witch," p. 47 (T. E. Brown), "And Harry, more like a dooiney-molla For Jack, lak helpin him to woo." See, too, Mr. Hall Caine's "Manxman," p. 73.
[90] See Plat. "Rep." 342 D, for a specimen of Socratic procedure, "from one point of agreement to another."
The Company, in chorus. Without a doubt (they answered, and the formula, once started, was every time repeated by the company, full chorus).
Soc. Are you agreed it is the business of a good go-between to make him (or her) on whom he plies his art agreeable to those with them?[91]
[91] Al. "their followers." See "Mem." II. vi. 36.
Omnes. Without a doubt.
Soc. And, further, that towards agreeableness, one step at any rate consists in wearing a becoming fashion of the hair and dress?[92] Are you agreed to that?
[92] See Becker, "Char." Exc. iii. to Sc. xi.
Omnes. Without a doubt.
Soc. And we know for certain, that with the same eyes a man may dart a look of love or else of hate[93] on those he sees. Are you agreed?
[93] See "Mem." III. x. 5.
Omnes. Without a doubt.
Soc. Well! and with the same tongue and lips and voice may speak with modesty or boastfulnes?
Omnes. Without a doubt.
Soc. And there are words that bear the stamp of hate, and words that tend to friendliness?[94]
[94] Cf. Ep. St. James iii. 10, "Out of the same mouth proceedeth blessing and cursing."
Omnes. Without a doubt.
Soc. The good go-between will therefore make his choice between them, and teach only what conduces to agreeableness?
Omnes. Without a doubt.
Soc. And is he the better go-between who can make his clients pleasing to one person only, or can make them pleasing to a number?[95]
[95] Or, "to the many." The question is ambiguous. {e} = "an" or "quam."
The company was here divided; the one half answered, "Yes, of course, the largest number," whilst the others still maintained, "Without a doubt."
And Socrates, remarking, "That proposition is agreed to also," thus proceeded: And if further he were able to make them pleasing to the whole community, should we not have found in this accomplished person an arch-go-between?
Clearly so (they answered with one voice).
Soc. If then a man had power to make his clients altogether pleasing; that man, I say, might justly pride himself upon his art, and should by rights receive a large reward?[96]
[96] Or, "he deserves to do a rattling business," "to take handsome fees." Cf. Sheridan's Mrs. Coupler, in "A Trip to Scarborough."
And when these propositions were agreed to also, he turned about and said: Just such a man, I take it, is before you in the person of Antisthenes![97]
[97] See Diog. Laert. "Antisth." VI. i. 8; Plut. "Symp." ii. 1. 503.
Whereupon Antisthenes exclaimed: What! are you going to pass on the business? will you devolve this art of yours on me as your successor, Socrates?[98]
[98] Or, "going to give up business, and hand on the trade to me as your successor?"
I will, upon my word, I will (he answered): since I see that you have practised to some purpose, nay elaborated, an art which is the handmaid to this other.
And what may that be? asked Antisthenes.
Soc. The art of the procurer.[99]
[99] Cf. Plat. "Theaet." 150 A; Aristot. "Eth. N." v. 2, 13; Aeschin. 3, 7; Plut. "Solon," 23.
The other (in a tone of deep vexation): Pray, what thing of the sort are you aware I ever perpetrated?
Soc. I am aware that it was you who introduced our host here, Callias, to that wise man Prodicus;[100] they were a match, you saw, the one enamoured of philosophy, and the other in need of money. It was you again, I am well enough aware, who introduced him once again to Hippias[101] of Elis, from whom he learnt his "art of memory";[102] since which time he has become a very ardent lover,[103] from inability to forget each lovely thing he sets his eyes on. And quite lately, if I am not mistaken, it was you who sounded in my ears such praise of our visitor from Heraclea,[104] that first you made me thirst for his society, and then united us.[105] For which indeed I am your debtor, since I find him a fine handsome fellow and true gentleman.[106] And did you not, moreover, sing the praises of Aeschylus of Phlius[107] in my ears and mine in his?--in fact, affected us so much by what you said, we fell in love and took to coursing wildly in pursuit of one another like two dogs upon a trail.[108]
[100] Or, "the sage," "the sophist." See "Mem." I. vi. 13; II. i. 21.
[101] See "Mem." IV. iv. 5; and for his art of memory cf. Plat. "Hipp. min." 368 D; "Hipp. maj." 285 E.
[102] The "memoria technica" (see Aristot. "de An." iii. 3, 6), said to have been invented by Simonides of Ceos. Cic. "de Or." ii. 86; "de Fin." ii. 32; Quinct. xi. 2. 559.
[103] Or, "has grown amorous to a degree" [al. "an adept in love's lore himself." Cf. Plat. "Rep." 474 D, "an authority in love."-- Jowett] "for the simple reason he can't forget each lovely thing he once has seen." Through the "ars memoriae" of Hippias, it becomes an "idee fixe" of the mind.
[104] Perhaps Zeuxippus. See Plat. "Prot." 318 B. Al. Zeuxis, also a native of Heraclea. See "Mem." I. iv. 3; "Econ." x. 1.
[105] Or, "introduced him to me." Cf. "Econ." iii. 14; Plat. "Lach." 200 D.
[106] "An out-and-out {kalos te kagathos}."
[107] Who this Phliasian is, no one knows.
[108] Al. "like two hounds chevying after one another."
With such examples of your wonder-working skill before my eyes, I must suppose you are a first-rate matchmaker. For consider, a man with insight to discern two natures made to be of service to each other, and with power to make these same two people mutually enamoured! That is the sort of man, I take it, who should weld together states in friendship; cement alliances with gain to the contracting parties;[109] and, in general, be found an acquisition to those several states; to friends and intimates, and partisans in war, a treasure worth possessing.[110] But you, my friend, you got quite angry. One would suppose I had given you an evil name in calling you a first-rate matchmaker.
[109] Al. "and cement desirable matrimonial connections." Cf. Aristot. "Pol." iii. 9, 13. 1280 B; v. 4, 5-8. 1303 B.
[110] See the conversation with Critobulus, so often referred to, {peri philias}, in "Mem." II. vi.
Yes (he answered meekly), but now I am calm. It is clear enough, if I possess these powers I shall find myself surcharged with spiritual riches.
In this fashion the cycle of the speeches was completed.[111]
[111] See Hug, "Einleitung," xxxi. "Quellen des Platonischen Symposion."
V
Then Callias: Our eyes are on you, Critobulus. Yours to enter the lists[1] against the champion Socrates, who claims the prize of beauty. Do you hesitate?
[1] Soph. "Fr." 234; Thuc. i. 93.
Soc. Likely enough he does, for possibly he sees Sir Pandarus stands high in their esteem who are the judges of the contest.
In spite of which (retorted Critobulus), I am not for drawing back.[2] I am ready; so come on, and if you have any subtle argument to prove that you are handsomer than I am, now's your time, instruct us. But just stop one minute; have the goodness, please, to bring the lamp a little closer.
[2] Or, "I do; but all the same, I am not for shirking." Cf. Aristoph. "Frogs," 860, {etiomos eum egoge, kouk anaduomai, daknein}: "I'm up to it; I am resolved" (Frere); Dem. "de F. Leg." 406 20: "His resolution never reached that point, but shrank back, for his conscience checked it" (Kennedy).
Soc. Well then, I call upon you first of all, as party to this suit, to undergo the preliminary examination.[3] Attend to what I say, and please be good enough to answer.
[3] The {anakrisis}, or "previous inquiry" (before one of the archons) of parties concerned in a suit, to see whether the action lay. Cf. Plat. "Charm." 176 C. See Gow, "Companion," xiv. 74.
Crit. Do you be good enough yourself to put your questions.
Soc. Do you consider that the quality of beauty is confined to man, or is it to be found in other objects also? What is your belief on this point?
Crit. For my part, I consider it belongs alike to animals--the horse, the ox--and to many things inanimate: that is to say, a shield, a sword, a spear are often beautiful.
Soc. How is it possible that things, in no respect resembling one another, should each and all be beautiful?[4]
[4] See "Mem." III. viii. 5, quoted by Galen, "de Usu Part." i. 370.
Crit. Of course it is, God bless me! if well constructed by the hand of man to suit the sort of work for which we got them, or if naturally adapted to satisfy some want, the things in either case are beautiful.
Soc. Can you tell me, then, what need is satisfied by our eyes?
Crit. Clearly, the need of vision.
Soc. If so, my eyes are proved at once to be more beautiful than yours.
Crit. How so?
Soc. Because yours can only see just straight in front of them, whereas mine are prominent and so projecting, they can see aslant.[5]
[5] Or, "squint sideways and command the flanks."
Crit. And amongst all animals, you will tell us that the crab has loveliest eyes?[6] Is that your statement?
[6] Or, "is best provided in respect of eyeballs."
Soc. Decidedly, the creature has. And all the more so, since for strength and toughness its eyes by nature are the best constructed.
Crit. Well, let that pass. To come to our two noses, which is the more handsome, yours or mine?
Soc. Mine, I imagine, if, that is, the gods presented us with noses for the sake of smelling. Your nostrils point to earth; but mine are spread out wide and flat, as if to welcome scents from every quarter.
Crit. But consider, a snubness of the nose, how is that more beautiful than straightness?[7]
[7] Or, "your straight nose." Cf. Plat. "Theaet." 209 C: Soc. "Or, if I had further known you not only as having nose and eyes, but as having a snub nose and prominent eyes, should I have any more notion of you than myself and others who resemble me?" Cf. also Aristot. "Pol." v. 9, 7: "A nose which varies from the ideal of straightness to a hook or snub may still be a good shape and agreeable to the eye; but if the excess be very great, all symmetry is lost, and the nose at last ceases to be a nose at all on account of some excess in one direction or defect in the other; and this is true of every other part of the human body. The same law of proportion holds in states."--Jowett.
Soc. For this good reason, that a snub nose does not discharge the office of a barrier;[8] it allows the orbs of sight free range of vision: whilst your towering nose looks like an insulting wall of partition to shut off the two eyes.[9]
[8] Or, "the humble snub is not a screen or barricade."
[9] Cf. "Love's Labour Lost," v. 2. 568: Boyet. "Your nose says no, you are not, for it stands too right"; also "The Song of Solomon," vii. 4: "Thy nose is the tower of Lebanon, which looketh toward Damascus."
As to the mouth (proceeded Critobulus), I give in at once; for, given mouths are made for purposes of biting, you could doubtless bite off a much larger mouthful with your mouth than I with mine.
Soc. Yes, and you will admit, perhaps, that I can give a softer kiss than you can, thanks to my thick lips.
Crit. It seems I have an uglier mouth than any ass.
Soc. And here is a fact which you will have to reckon with, if further evidence be needed to prove that I am handsomer than you. The naiads, nymphs, divine, have as their progeny Sileni, who are much more like myself, I take it, than like you. Is that conclusive?
Nay, I give it up (cried Critobulus), I have not a word to say in answer. I am silenced. Let them record the votes. I fain would know at once what I must suffer or must pay.[10] Only (he added) let them vote in secret.[11] I am afraid your wealth and his (Antisthenes') combined may overpower me.
[10] For this formula see "Dict. Ant." {timema}. Cf. "Econ." xi. 25; Plat. "Apol." 36 B; "Statesm." 299 A; "Laws," freq.; Dem. 529. 23; 533. 2.
[11] And not as in the case described (Thuc. iv. 74), where the people (at Megara) were compelled to give sentence on the political opponents of the oligarchs by an open vote. Cf. Lysias, 133, 12, {ten de psephon ouk eis kadiskous, alla phaneran epi tas trapezas tautas dei tithenai}.
Accordingly the boy and girl began to register the votes in secret, while Socrates directed the proceedings. He would have the lamp- stand[12] this time brought close up to Critobulus; the judges must on no account be taken in; the victor in the suit would get from the two judges, not a wreath of ribands[13] for a chaplet, but some kisses.
[12] {ton lukhnon} here, above, S. 2, {ton lamptera}. Both, I take it, are oil-lamps, and differ merely as "light" and "lamp."
[13] Cf. Plat. "Symp." 213; "Hell." V. i. 3.
When the urns were emptied, it was found that every vote, without exception, had been cast for Critobulus.[14]
[14] Lit. "When the pebbles were turned out and proved to be with Critobulus, Socrates remarked, 'Papae!'" which is as much to say, "Od's pity!"
Whereat Socrates: Bless me! you don't say so? The coin you deal in, Critobulus, is not at all like that of Callias. His makes people just; whilst yours, like other filthy lucre, can corrupt both judge and jury.[15]
[15] {kai dikastas kai kritas}, "both jury and presiding judges," i.e. the company and the boy and girl.
VI
Thereupon some members of the party called on Critobulus to accept the meed of victory in kisses (due from boy and girl); others urged him first to bribe their master; whilst others bandied other jests. Amidst the general hilarity Hermogenes alone kept silence.
Whereat Socrates turned to the silent man, and thus accosted him: Hermogenes, what is a drunken brawl? Can you explain to us?
