The Symposium | Page 9

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