The Symposium () is a Socratic dialogue written by Xenophon in the late 360s B.C.p. 403, Huss, Bernhard. “The Dancing Sokrates and the Laughing Xenophon, or the Other 'Symposium,” The American Journal of Philology, 120.3 (Autumn, 1999), 381-409. In it, Socrates and a few of his companions attend a symposium (a dinner party at which Greek aristocrats could enjoy entertainment and discussion) hosted by Kallias for the young man Autolykos. Xenophon claims that he was present at the symposium, although this is disputed because he would have been too young to attend. The dramatic date for the Symposium is 422 B.C.
Entertainment at the dinner is provided by the Syracusan and his three performers. Their feats of skill thrill the attendants and serve as points of conversation throughout the dialogue. Much of the discussion centers on what each guest is most proud of. All their answers are playful or paradoxical: Socrates, for one, prides himself on his knowledge of the art of match-making.
Major themes of the work include beauty and desire, wisdom, virtue, and laughter which is evoked by Philippos the jester and the jocular discourse of the dinner guests. Xenophon demonstrates clever, intelligent, and reasoned use of playfulness ( παιδία) and seriousness ( σπουδή) to manipulate the discussion of the above-mentioned themes in a manner appropriate to a symposium.
Dramatis Personae
Xenophon consciously and carefully chooses his characters in this dialogue. Those who attend the symposium (422 B.C.) are all gentlemen (kaloikagathoi) and are united by their status. Later, however, their disagreements will lead them to conflict. The contemporary readers of the Symposium would have been familiar with each character's history, and would have recognized the ironic circumstances of the dialogue.
Socrates: The main character in the work. Socrates drives and controls the conversation at the symposium. He values the craft of match-making because a good match-maker can arrange suitable marriages and friendship between cities.
Kallias: An exceptionally rich Athenian who has paid much money to sophists for his “wisdom.” He is the host of the Symposium for Autolykos whom he is in heavenly(chaste) love with . He is proud of his ability to make other men better. He does this by giving them money, although in the dialogue it is revealed that this makes them just toward everyone but Kallias.
Antisthenes: A prominent Socratic writer on whose works scholars believe Xenophon relies in part. He is one of Socrates’ companions who attends the symposium. He values his wealth because, although he has only a little, it is enough to satisfy his needs and it affords him leisure which allows him to spend time with Socrates.
Autolykos: The young winner of the pankration whom Kallias invites, along with his father Lykon, to the symposium as his guests of honor. He is most proud of his father.
Lykon: The father of Autolykos. Commentators identify this Lycon as one of Socrates' prosecutors at his trial in 399 B.C.p. 531, O. Todd, Xenophon IV: Memorabilia, Oeconomicus, Symposium, Apology, Harvard U. Press 1923.p. 399 Huss, Bernhard. “The Dancing Sokrates and the Laughing Xenophon, or the Other 'Symposium,” The American Journal of Philology, 120.3 (Autumn, 1999), 381-409. When asked, he says he is most proud of his son, and is demonstrated to be the wealthiest man in the world because he would not give up Autolykos for all the Great King's wealth (3.13).
Kritoboulos: He was sent to Socrates by his father for protection (4.24). Kritoboulos values his beauty because it encourages men toward all forms of virtue, not just justice.
Charmides: He values his poverty because he does not have to worry about losing his possessions and he lives at the expense of the state. Charmides was one of the Thirty who were responsible for the deaths of Autolykos and Nikeratos.p. 157 Strauss, Leo. Xenophon's Socrates. Ithaca and London: Cornell University Press, 1972.p. 400 Huss, Bernhard. “The Dancing Sokrates and the Laughing Xenophon, or the Other 'Symposium,” The American Journal of Philology, 120.3 (Autumn, 1999), 381-409.
Nikeratos: Son of the most prominent general in Athens. He is later killed by the Thirty. Nikeratos is proud of his ability to recite all of Homer's Iliad and Odyssey, though he is not able to prove that this skill should be valued. He is also portrayed as a very greedy man (4.45).
Hermogenes: One of Socrates’ companions, he is an extremely pious man and values the gods' favor.
Syracusan and performers: A group hired by Kallias to perform at his symposium for the entertainment of the guests. The skill of the Syracusan in training his slave performers is much admired by Socrates, and the performances serve as points of conversation throughout the dialogue.
Philippos the Jester: Arrives uninvited during the symposium and distracts everyone from their fascination with the beauty of Autolykos. He tries twice to elicit laughter in the guests, and only when he weeps at his failure does Kritoboulos begin laughing. Philippos contrasts with Socrates, who is easily able to make the guests laugh.
Plot summary Chapter 1
Xenophon begins the dialogue by saying that he thinks the deeds of men not only in their serious times, but also in their playful times, are worth mentioning. He expresses his desire to explain the deeds on such a particular occasion, at which he himself was present (Xenophon's presence at the symposium is doubted, since he would have been too young to attend at the time).
After this preface, the dialogue proper begins. The Panathenaic Games are underway and Kallias is returning with Autolykos, the recent victor in the young men's pankration, from a horse race that they had just watched. Nikeratos and Lykon are also present. They are on their way to Kallias' house in the Piraeus when they come across Socrates and a few of his companions including Kritoboulos, Hermogenes, Antisthenes and Charmides. Kallias asks them all to join him at a symposium which he is hosting for Autolykos and his father, Lykon. Kallias promises to show them that he has become a man of much consequence, although he had kept the others ignorant of his ability to say many wise things. They politely decline at first, but ultimately accept the offer because Kallias' feelings seem hurt. They all go off, some to exercise, others to bathe in addition, and later reconvene at Kallias' house(1.7).
When they all sat down, each of them was struck by the beauty of Autolykos, being as it was combined with bashfulness and moderation. Each onlooker was struck differently by the boy's beauty. Some grew quiet, others struck some kind of pose. Kallias was almost as worth looking at since he was possessed by Eros, the god of sober love. They would all have eaten in near perfect silence if it were not for the sudden appearance of the uninvited jester, Philippos(1.11). His arrival sparks some conversation. Philippos tries twice to make the group laugh, but fails. Only when he weeps at his failure does Kritoboulos laugh(1.16).
Chapter 2
After they finished eating, an entertainer from Syracuse, who had been invited by Kallias, came with his entourage of performers including a girl good at flute playing, a girl who danced spectacularly, and a very pretty boy who played the cithara and danced 2.1). The flute player and the boy play their instruments together in a performance which pleases Socrates. He praises Kallias for the dinner and the entertainment which he provided. Kallias then suggests that the party should enjoy some perfumes, but Socrates refused, saying that men ought to smell of gymnastic exercise and the men with whom they associate. This leads to a discussion of the teachability of virtue (2.6), which Socrates suggests they drop because it is controversial. The dancing girl is about to perform with the flutist (2.7).
The performance is quite remarkable and causes Socrates to note that the female nature is not inferior to the male, except in judgment and physical strength, and so each man should teach his wife whatever he wants her to know(2.9). At this, Antisthenes asked Socrates why he had not educated his wife, Xanthippe, but lives with her, a most difficult companion. Socrates replies, saying that he acts much like one seeking to become an expert horseman who believes that if they can tame the most high-spirited horses, they could easily manage any other. Socrates deals with humans, so if he can deal with the most difficult of them, no others should give him trouble (2.10). Next the acrobatic girl alone performed a dangerous act which caused the audience to fear for her. After this act Socrates addresses Antisthenes, saying that manliness (andreia) is teachable even to women (2.12). Antisthenes then remarked that the Syracusan could charge money to make all the Athenians, including their women, fearless in battle. Philippos the jester interrupts, amused by the possibility that even cowardly men be taught manliness (2.14). No one laughs at this joke.
When the boy dances, Socrates remarks on how his beauty seems greater when dancing than when at rest. He admits his willingness to learn the poses from him because he wishes to dance(2.16). At this everyone laughs, and it is apparent that Socrates can easily make the party laugh while Philippos cannot. Socrates says that Charmides had caught him dancing recently and, upon seeing him, thought he had gone crazy. But when Socrates had explained what he was doing, Charmides himself went home and practiced shadow-boxing for exercise (2.19). Philippos makes another ineffective joke (2.20). But the jester finally makes the group laugh by imitating the dancers (2.21). There is a call for wine, and Socrates approves, praising its gladdening effects. But he suggests that they should drink little and often, in the manner of plants (2.25) so that they may enjoy their drinks but not become intoxicated(2.26).
Chapter 3
The boy plays the cithara and sings to the enjoyment of all. Charmides remarks that, like wine, music blended with the beauty of youth has a pleasing effect. Socrates points out that the performers give the onlookers pleasure and suggests that the symposiasts should make an effort to please each other as well. Everyone asks what he means (3.2). Socrates replies that he wants Kallias to fulfill his promise and demonstrate his wisdom (sophia). Kallias says he will do so if everyone else will share what good thing he understands. Socrates says that everyone should share whatever is the most valuable thing that he understands. Kallias then says that he prides himself most on being able to make men better. Antisthenes asks him whether he teaches men some craft, or gentlemanliness. Kallias says the latter, if it is justice. Antisthenes states that it certainly is, because gentlemanliness is never associated with injustice (3.4).
Kallias then says that whenever each man has said what beneficial thing he has, he himself will explain through what craft he makes men just. Nikeratos says he prides himself in his ability to recite the whole Iliad and Odyssey from memory. Antisthenes points out that even rhapsodes have that skill, and they are the most unintelligent of people, for they do not understand the hidden meanings (uponoia) of the poems. But Nikeratos had paid a large sum of money to learn from experts, and so he does understand these (3.6).
Kritoboulos prides himself most on his beauty. Socrates asks if he can improve men with his beauty, and Kritoboulos responds that he is not worth much if he cannot (3.7).