[41] Lit. 'your legs are equal in weight with your shoulders.' Cf. 'Od.' xviii. 373, {elikes . . . isophoroi boes}, 'of equal age and force to bear the yoke.'--Butcher and Lang.
[42] See Boeckh, 'Public Economy of Athens,' p. 48; Aristoph. 'Acharn.' 723; Lys. 165, 34.
Then Callias: O Socrates, do please invite me when you begin your dancing lessons. I will be your vis-a-vis,[43] and take lessons with you.
[43] Cf. 'Anab.' V. iv. 12.
Come on (the jester shouted), give us a tune upon the pipe, and let me show you how to dance.
So saying up he got, and mimicked the dances of the boy and girl in burlesque fashion, and inasmuch as the spectators had been pleased to think the natural beauty of the boy enhanced by every gesture of his body in the dance, so the jester must give a counter- representation,[44] in which each twist and movement of his body was a comical exaggeration of nature.
[44] Reading {antepedeizen}. Cf. Plat. 'Theaet.' 162 B; 'Ages.' i. 12; if vulg. {antapedeizen}, transl. 'would prove per contra each bend,' etc. Cf. Aristot. 'Rhet.' ii. 26. 3.
And since the girl had bent herself backwards and backwards, till she was nearly doubled into the form of a hoop, so he must try to imitate a hoop by stooping forwards and ducking down his head.
And as finally, the boy had won a round of plaudits for the manner in which he kept each muscle of the body in full exercise whilst dancing, so now the jester, bidding the flute-girl quicken the time (presto! presto! prestissimo!), fell to capering madly, tossing legs and arms and head together, until he was fairly tired out, and threw himself dead beat upon the sofa, gasping:
There, that's a proof that my jigs too are splendid exercise; at any rate, I am dying of thirst; let the attendant kindly fill me the mighty goblet.[45]
[45] Cf. Plat. 'Symp.' 223 C.
Quite right (said Callias), and we will pledge you. Our throats are parched with laughing at you.
At this point Socrates: Nay, gentlemen, if drinking is the order of the day, I heartily approve. Wine it is in very truth that moistens the soul of man,[46] that lulls at once all cares to sleep, even as mandragora[47] drugs our human senses, and at the same time kindles light-hearted thoughts,[48] as oil a flame. Yet it fares with the banquets of men,[49] if I mistake not, precisely as with plants that spring and shoot on earth. When God gives these vegetable growths too full a draught of rain, they cannot lift their heads nor feel the light air breathe through them; but if they drink in only the glad supply they need, they stand erect, they shoot apace, and reach maturity of fruitage. So we, too, if we drench our throats with over- copious draughts,[50] ere long may find our legs begin to reel and our thoughts begin to falter;[51] we shall scarce be able to draw breath, much less to speak a word in season. But if (to borrow language from the mint of Gorgias[52]), if only the attendants will bedew us with a frequent mizzle[53] of small glasses, we shall not be violently driven on by wine to drunkenness, but with sweet seduction reach the goal of sportive levity.
[46] Cf. Plat. 'Laws,' 649; Aristoph. 'Knights,' 96:
Come, quick now, bring me a lusty stoup of wine, To moisten my understanding and inspire me (H. Frere).
[47] Cf. Plat. 'Rep.' vi. 488 C; Dem. 'Phil.' iv. 133. 1; Lucian v., 'Tim.' 2; lxxiii., 'Dem. Enc.' 36. See 'Othello,' iii. 3. 330:
Not poppy, nor mandragora, Nor all the drowsy syrups of the world;
'Antony and Cl.' i. 5, 4.
[48] Cf. 1 Esdras iii. 20: 'It turneth also every thought into jollity and mirth,' {eis euokhian kai euphrosunen}. The whole passage is quoted by Athen. 504. Stob. 'Fl.' lvi. 17.
[49] Reading {sumposia}, cf. Theog. 298, 496; or if after Athen. {somata} transl. 'persons.'
[50] Or, 'if we swallow at a gulp the liquor.' Cf. Plat. 'Sym.' 176 D.
[51] See 'Cyrop.' I. iii. 10, VIII. viii. 10; Aristoph. 'Wasps,' 1324; 'Pol. Lac.' v. 7.
[52] For phrases filed by Gorgias, see Aristot. 'Rhet.' iii. 3; 'faults of taste in the use of metaphors,' Longin. 'de Subl.' 3. See also Plat. 'Symp.' 198 C.
[53] Cf. Aristoph. 'Peace,' 1141; Theophr. 'Lap.' 13; Lucian, xvii., 'De merc. cond.' 27; Cic. 'Cat. m.' 14, transl. 'pocula . . . minuta atque rorantia.'
The proposition was unanimously carried, with a rider appended by Philippus: The cup-bearers should imitate good charioteers, and push the cups round, quickening the pace each circuit.[54]
[54] Or, 'at something faster than a hand-gallop each round.' See the drinking song in 'Antony and Cl.' i. 7. 120.
III
During this interval, whilst the cup-bearers carried out their duties, the boy played on the lyre tuned to accompany the flute, and sang.[1]
[1] Cf. Plat. 'Laws,' 812 C; Aristot. 'Poet.' i. 4.
The performance won the plaudits of the company, and drew from Charmides a speech as follows: Sirs, what Socrates was claiming in behalf of wine applies in my opinion no less aptly to the present composition. So rare a blending of boyish and of girlish beauty, and of voice with instrument, is potent to lull sorrow to sleep, and to kindle Aphrodite's flame.
Then Socrates, reverting in a manner to the charge: The young people have fully proved their power to give us pleasure. Yet, charming as they are, we still regard ourselves, no doubt, as much their betters. What a shame to think that we should here be met together, and yet make no effort ourselves to heighten the festivity![2]
[2] See Plat. 'Prot.' 347 D; 'A company like this of ours, and men such as we profess to be, do not require the help of another's voice,' etc.--Jowett. Cf. id. 'Symp.' 176: 'To-day let us have conversation instead; and if you will allow me, I will tell you what sort of conversation.'
Several of the company exclaimed at once: Be our director then yourself. Explain what style of talk we should engage in to achieve that object.[3]
[3] {exegou}. 'Prescribe the form of words we must lay hold of to achieve the object, and we will set to work, arch-casuist.'
Nothing (he replied) would please me better than to demand of Callias a prompt performance of his promise. He told us, you recollect, if we would dine with him, he would give us an exhibition of his wisdom.
To which challenge Callias: That I will readily, but you on your side, one and all, must propound some virtue of which you claim to have the knowledge.
Socrates replied: At any rate, not one of us will have the least objection to declaring what particular thing he claims to know as best worth having.
Agreed (proceeded Callias); and for my part I proclaim at once what I am proudest of. My firm belief is, I have got the gift to make my fellow-mortals better.
Make men better! (cried Antisthenes); and pray how? by teaching them some base mechanic art? or teaching them nobility of soul?[4]
[4] Or, 'beauty and nobility of soul' ({kalokagathia}). See 'Mem.' I. vi. 14.
The latter (he replied), if justice[5] be synonymous with that high type of virtue.
[5] i.e. 'social uprightness.'
Of course it is (rejoined Antisthenes) the most indisputable specimen. Since, look you, courage and wisdom may at times be found calamitous to friends or country,[6] but justice has no single point in common with injustice, right and wrong cannot commingle.[7]
[6] See 'Mem.' IV. ii. 33.
[7] i.e. 'the one excludes the other.'
Well then (proceeded Callias), as soon[8] as every one has stated his peculiar merit,[9] I will make no bones of letting you into my secret. You shall learn the art by which I consummate my noble end.[10] So now, Niceratus, suppose you tell us on what knowledge you most pride yourself.
[8] Reading {emon}. Al. {umon}, 'when you others.'
[9] Lit. 'what he has for which to claim utility.'
[10] Or, 'give the work completeness.' Cf. Plat. 'Charm.' 173 A; 'Gorg.' 454 A.
He asnwered: My father,[11] in his pains to make me a good man, compelled me to learn the whole of Homer's poems, and it so happens that even now I can repeat the 'Iliad' and the 'Odyssey' by heart.[12]
