Symposium (Xenophon)
[1] 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.
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 (paidia παιδία) and seriousness (spoude σπουδή) to manipulate the discussion of the above-mentioned themes in a manner appropriate to a symposium.
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 lusts after.
Autolykos: The young winner of the pankration whom Kallias invites, along with his father Lykon, to the symposium as his guests of honor.
[2][3] 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).
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).
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.
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.
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).
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.
Antisthenes then remarked that the Syracusan could charge money to make all the Athenians, including their women, fearless in battle.
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.
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.
Socrates replies in feigned indignity and playfully warns Kritoboulos not to touch him until the young man grew a beard (4.28).
He explains that, while he had been rich, he was always fearful of losing his property, the city always asked him for money, he had no chance for travel and he was always suffering.
He answers that when someone has good fortune, they desire that Philippos be in their company, and when they suffer bad luck, they run away from him for fear that he would make them laugh in spite of themselves 4.50).
Kritoboulos’ money corrupted the voters, unlike Kallias’ which makes men more honest, Socrates jives (5.9).
The Syracusan notices this conversation and, upset that they are ignoring his performances, asks Socrates if he is the one called the “Thinker” and accuses him of pondering celestial objects (a reference to the charge of his supposed impiety, for which he is sentenced to death in 399 B.C.
For all these spectacular performances are surely remarkable, but so is the fact that a lamp gives light while bronze does not, though both are bright; that oil feeds flame while water extinguishes it, though both are liquids (7.4).
Socrates says that he has always admired Kallias’ character, but even more so at present because he sees that he is in love with a young man who epitomizes strength, manliness, and moderation.
The beautiful youth is secure in his relationship and will act loosely, while one who is loved spiritually will be moderate to retain their lover's faith (8.26).
He praises Kallias’ affections for Autolykos because the boy is vigorous in his pursuit of victory and fame for his city (8.38).
Socrates apologizes if he has spoken more seriously than the circumstances provided for, but says that he has always loved men who long for virtue in addition to their already-good nature (8.41).
Kallias is possessed by a desire for the beautiful Autolykos, Charmides becomes infatuated with the Syracusan's performers, Kritoboulos lusts after Kleinias, and Socrates gives a lengthy speech on love in chapter eight.
The issue soon reemerges (2.19) when Socrates suggests that women's nature is not inferior to men's except in strength and judgment, and so each man should teach his wife what he wishes (2.9).
The issue is brought to conclusion in chapter four when Kallias proves that he can make men more virtuous by giving them money (4.5).
Xenophon cleverly manipulates playfulness (paidia) and seriousness (spoude) in a manner appropriate to the mood of a symposium and conducive to lighthearted discussion.
Bernhard Huss uses this conclusion as an explanation for the “forgiving Xenophon.” He claims that because, after the death of Socrates, some of the symposiasts no longer had a teacher of virtue, they became unvirtuous because of their lack of exposure to it.
[8] While Plato's Symposium consists of a series of lengthy speeches in praise of love, Xenophon's is dominated by witty repartee.
