Xenophon's Symposium, cont.

At first Sokrates and the others praised him [Kallias], naturally, for the invitation, but would not promise to join him for dinner. But when they all saw how vexed he would be if they did not, they went with him. After that some of them exercised and were oiled¹, others bathed, and then they arrived. Autolycos² stretched out beside his father while the others, of course, reclined.

Right off a thoughtful man would have concluded that the beauteous is also in his nature kingly, especially when, like Autolycos, he possesses reverence and self-control. For just as, when a light appears in the darkness and all eyes are drawn to it, so indeed the beauty of Autolycos drew the eyes of all to him. And of all the spectators not one found his soul unmoved by the boy: some grew quieter, and others went so far as to pose.

All, then, who are possessed by the gods appear to be worth seeing; however, those of other gods are monstrous to see, terrible to hear, and violent, while those inspired by chaste Love have a cheerful glance, gentle voice, and lovely posture. Kallias now, through Love, behaved so as to be a worthy example to the initiates of Love.

I think of Xenophon more and more as an Aristotelian. Not that he consciously absorbed and followed those precepts, by much in the same way that modern Americans are, whether they know it or not, Cartesians. It simply makes sense to them, in a direct way. Socrates' reluctant acceptance of the invitation is an example of philia as Aristotle describes it:

In social relations, in living together, and in associating with our fellow men in conversation and business, there are people we regard as obsequious. They praise you just to give you pleasure, never object to anything, and think that they must avoid giving pain to those they meet. Their opposites, who object to everything without caring in the least whether they give pain, are called grouchy and quarrelsome. That the characteristics just described deserve blame is clear enough, and so is the fact that the middle position between them deserves praise, i.e. the position of a man who will put up with--and likewise refuse to put up with--the right things in the right manner. No name has been given to this characteristic, but it bears the greatest resemblance to friendship [philia].

--Aristotle, Nicomachean Ethics, trans. Martin Oswald

Xenophon was always anxious to prove Socrates a virtuous fellow, and shows him demonstrating that he was not "grouchy and quarrelsome", accusations which had been leved at Socrates before. Here we see Socrates in a sociable, pleasant role. Moreover, examples of the two extremes of obsequity and grouchiness will be soon to follow, in the person of Antisthenes, already mentioned as a companion of Socrates, who also followed Gorgias, and, I believe, founded the Cynics, and Phillipus, whom we shall meet shortly (but not today).

Autolycos, Kallias' beloved, is sitting quite properly next to his father. I find the viciousness of the pankration--leather headgear was worn to prevent ears from being pulled off--difficult to reconcile with this image of a retiring, lovely boy, but apparently the Greeks did not. Note also that Xenophon, unlike Plato, gives a glowing description of the youth. Plato's sexual references always have a sniggering, sly quality to them. One can't help but feel that he was uncomfortable with the carnality of them. But Xenophon seems to feel that Love can and does enoble the spirit. He is open about his admiration, even when Socrates isn't. For example, from Xenophon's Memorabilia:

Thus, on hearing that Critobulus [yes, the same one as is attending this banquet] had kissed Alcibiades' pretty boy, [Socrates] put this question to Xenophon before Critobulus: "Tell me, Xenophon, did you not suppose Critobulus to be a sober person, and by no means rash; prudent, and not thoughtless or adventurous?"

"Certainly," said Xenophon

"Then you are to look on him henceforth as utterly hot-headed and reckless: the man would do a somersault into a ring of knives; he would jump into fire."

"What on earth has he done to make you think so badly of him?" asked Xenophon.

"What has the man done? He dared to kiss Alcibiades' son, and the boy is very good-looking and attractive."

"Oh, if that is the sort of adventure you mean, I think I might make that venture myself."

--trans. E. C. Marchant

Leaving aside the absurdity of anyone, ever, considering Critobulus sober and prudent, Xenophon's attitude is much more relaxed than Socrates'. He does not see himself being overwhelmed by lust, and, even should it occur, doesn't seem to think it overly worrisome. Moderation in all things, might be his motto, including moderation. This "virtue is the mean" is paid lip service by Socrates in a number of dialogues, but his own life so contradicts it that it's hard to take such espousals seriously. Socrates steadfastly refuses to apply moderation to his immoderate virtue.

¹See here.

²Autolycos was the subject of a comedy, Autolycos, and was later executed by the Thirty. Knowing this I find the portrait of him as a youth immeasurably sad.

Previous trials:
Saturday, June 25, 2005