The Symposium [16]
able to do us good and to do us harm; or why do all men pray to Heaven to avert the evil and bestow the good? Well then, my boast is that these gods, who know and can do all things,[72] deign to be my friends; so that, by reason of their care for me, I can never escape from their sight,[73] neither by night nor by day, whithersoever I essay to go, whatsoever I take in hand to do.[74] But because they know beforehand the end and issue of each event, they give me signals, sending messengers, be it some voice,[75] or vision of the night, with omens of the solitary bird, which tell me what I should and what I should not do. When I listen to their warnings all goes well with me, I have no reason to repent; but if, as ere now has been the case, I have been disobedient, chastisement has overtaken me.
[72] Cf. "Mem." I. i. 19; I. iv. 18.
[73] Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos}, "nor doth any motion of mine escape thee" (A. Lang); and see Arrian, "Epictet." i. 12. 3.
[74] Cf. Ps. cxxxix. "Domine probasti."
[75] See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3.
Then Socrates: All this I well believe,[76] but there is one thing I would gladly learn of you: What service do you pay the gods, so to secure their friendship?
[76] Lit. "Nay, nought of the things you tell us is incredible, but . . ."
Truly it is not a ruinous service, Socrates (he answered)--far from it. I give them thanks, which is not costly. I make return to them of all they give to me from time to time. I speak well of them, with all the strength I have. And whenever I take their sacred names to witness, I do not wittingly falsify my word.
Then God be praised (said Socrates), if being what you are, you have such friends; the gods themselves, it would appear, delight in nobleness of soul.[77]
[77] {kalokagathia}, "beautiful and gentle manhood."
Thus, in solemn sort, the theme was handled, thus gravely ended.
But now it was the jester's turn, and so they fell to asking him:[78] What could he see to pride himself upon so vastly in the art of making people laugh?
[78] Lit. "now that they had come to Philippus (in the 'period' of discussion), they . . ." Or read, after Hartman, "An. Xen." p. 242, {eken} (sc. {o logos}).
Surely I have good reason (he replied). The whole world knows my business is to set them laughing, so when they are in luck's way, they eagerly invite me to a share of it; but if ill betide them, helter- skelter off they go, and never once turn back,[79] so fearful are they I may set them laughing will he nill he.
[79] Plat. "Rep." 620 E; "Laws," 854 C.
Nic. Heavens! you have good reason to be proud; with me it is just the opposite. When any of my friends are doing well, they take good care to turn their backs on me,[80] but if ever it goes ill with them, they claim relationship by birth,[81] and will not let their long-lost cousin out of sight.
[80] Or, "they take good care to get out of my way," "they hold aloof from me entirely."
[81] Or, "produce the family-pedigree and claim me for a cousin." Cf. Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45.
Charm. Well, well! and you, sir (turning to the Syracusan), what do you pride yourself upon? No doubt, upon the boy?
The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain enough to me that certain people are contriving for his ruin.[82]
[82] {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and corrupt, seduce by bribes or otherwise.
Good gracious![83] (Socrates exclaimed, when he heard that), what crime can they conceive your boy is guilty of that they should wish to make an end of him?
[83] Lit. "Heracles!" "Zounds!"
The Syr. I do not say they want to murder him, but wheedle him away with bribes to pass his nights with them.
Soc. And if that happened, you on your side, it appears, believe the boy will be corrupted?
The Syr. Beyond all shadow of a doubt, most villainously.
Soc. And you, of course, you never dream of such a thing. You don't spend
[72] Cf. "Mem." I. i. 19; I. iv. 18.
[73] Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos}, "nor doth any motion of mine escape thee" (A. Lang); and see Arrian, "Epictet." i. 12. 3.
[74] Cf. Ps. cxxxix. "Domine probasti."
[75] See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3.
Then Socrates: All this I well believe,[76] but there is one thing I would gladly learn of you: What service do you pay the gods, so to secure their friendship?
[76] Lit. "Nay, nought of the things you tell us is incredible, but . . ."
Truly it is not a ruinous service, Socrates (he answered)--far from it. I give them thanks, which is not costly. I make return to them of all they give to me from time to time. I speak well of them, with all the strength I have. And whenever I take their sacred names to witness, I do not wittingly falsify my word.
Then God be praised (said Socrates), if being what you are, you have such friends; the gods themselves, it would appear, delight in nobleness of soul.[77]
[77] {kalokagathia}, "beautiful and gentle manhood."
Thus, in solemn sort, the theme was handled, thus gravely ended.
But now it was the jester's turn, and so they fell to asking him:[78] What could he see to pride himself upon so vastly in the art of making people laugh?
[78] Lit. "now that they had come to Philippus (in the 'period' of discussion), they . . ." Or read, after Hartman, "An. Xen." p. 242, {eken} (sc. {o logos}).
Surely I have good reason (he replied). The whole world knows my business is to set them laughing, so when they are in luck's way, they eagerly invite me to a share of it; but if ill betide them, helter- skelter off they go, and never once turn back,[79] so fearful are they I may set them laughing will he nill he.
[79] Plat. "Rep." 620 E; "Laws," 854 C.
Nic. Heavens! you have good reason to be proud; with me it is just the opposite. When any of my friends are doing well, they take good care to turn their backs on me,[80] but if ever it goes ill with them, they claim relationship by birth,[81] and will not let their long-lost cousin out of sight.
[80] Or, "they take good care to get out of my way," "they hold aloof from me entirely."
[81] Or, "produce the family-pedigree and claim me for a cousin." Cf. Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45.
Charm. Well, well! and you, sir (turning to the Syracusan), what do you pride yourself upon? No doubt, upon the boy?
The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain enough to me that certain people are contriving for his ruin.[82]
[82] {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and corrupt, seduce by bribes or otherwise.
Good gracious![83] (Socrates exclaimed, when he heard that), what crime can they conceive your boy is guilty of that they should wish to make an end of him?
[83] Lit. "Heracles!" "Zounds!"
The Syr. I do not say they want to murder him, but wheedle him away with bribes to pass his nights with them.
Soc. And if that happened, you on your side, it appears, believe the boy will be corrupted?
The Syr. Beyond all shadow of a doubt, most villainously.
Soc. And you, of course, you never dream of such a thing. You don't spend