Symposium (Xenophon)

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The Symposium (Greek: ) is a Socratic dialogue written by Xenophon in the late 360's B.C.[1] In it,
Socrates and a few of his companions attend a symposium (a lighthearted dinner party at which Greek
aristocrats could have discussions and enjoy entertainment) 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 use of
playfulness (paidia ) and seriousness (spoude ) to manipulate the discussion of the above-
mentioned themes in a manner appropriate to a symposium.

Contents
1 Dramatis Personae
2 Plot summary
2.1 Chapter 1
2.2 Chapter 2
2.3 Chapter 3
2.4 Chapter 4
2.5 Chapter 5
2.6 Chapter 6
2.7 Chapter 7
2.8 Chapter 8
2.9 Chapter 9
3 Themes
3.1 Eros (Love)
3.2 Wisdom
3.3 Virtue
4 Interpretation
4.1 Misunderstanding
4.2 The Symposium as apologetic literature
4.3 The "Forgiving Xenophon"
5 Relationship to Xenophon's Other Works
6 Relationship to Plato's Symposium
7 References and sources
8 External links

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
characters 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 lusts after. 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.[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).

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.[4][5]

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 Homers 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).

Antisthenes is proud of his wealth although we learn from Hermogenes' question that Antisthenes actually has
little money or land, which fact he jokes about (3.8). His answer seems paradoxical. Charmides, on the other
hand, prides himself on his poverty. Socrates praises this notion, because poverty does not cause envy, it is safe
without being guarded, and it grows when neglected (3.9).

Next Kallias asks Socrates on what he prides himself. His answer, like his comments in sections2.16-2.19, is in
jest (Huss reference). He says that he prides himself on match-making. Everyone laughs at his boast, and
Socrates continues his jest saying that he could make a lot of money through the trade (3.10). This funny
exchange leads Lykon to say that Philippos' pride must lie in jesting.

When asked by Antisthenes, Lykon says that he is most proud of his son, Autolykos. At this someone remarked
that the boy was obviously proud of his victory in the pankration, but Autolykos denies this claiming instead to
be most proud of his father (3.13). Kallias then addressed Lykon saying that he was the richest man in the
world, a fact which Lykon admits. Finally Hermogenes says that he exalts most in the virtue and power of his
friends because they can take care of him (3.14).

Chapter 4

Socrates now pushes for each man to prove that the thing of which he is proud deserves being proud of. Kallias
says that he makes men more just by giving them money (4.1). Antisthenes questions him on the matter, and
Kallias says that men who have money for necessities are less inclined to crime. Kallias explains that no one
repays him, not even with thanks. Antisthenes says it is remarkable that those whom Kallias benefits do not
behave justly toward their benefactor. But Kallias counters Antisthenes with Socrates support, and the
discussion ends (4.5).

Nikeratos is next so speak. He says that he can better any man by teaching him Homer, since the poet wrote
about nearly all human activities. He claims that onions complement drinking well. Socrates points out that
eating onions may lead to a reputation for overindulgence. It is also not beneficial for those who intend to kiss
someone afterward (4.9).

Kritoboulos next explains why he is proud of his beauty. He says that his companions swear he is beautiful and
so he believes it. If he is beautiful, then his companions must feel about him how he feels about Kleinas, a
particularly beautiful man. While strong men must toil, brave men must adventure and wise men must speak
eloquently, beautiful men attain their ends without doing anything (4.13). Kritoboulos addresses Kallias saying
that he himself makes people more righteous than Kallias because he can encourage men toward every virtue.
Handsome people make people more generous, more heroic in danger and more modest because they are
ashamed of their desires (4.15). Likewise generals should be handsome men, he says, because their soldiers
would follow them into battle more eagerly (4.16). And nor does beauty decay with age, he continues. People
of every age have their own distinct beauty (4.17).

Kritoboulos then claims that the dancing boy or girl would sooner kiss him than Socrates (4.18). Socrates
replies indignantly in jest and Kritoboulos compares Socrates to a satyr. Socrates challenges him to a beauty
contest in which the performers will act as judges (4.20). Kritoboulos proposes Kleinas act as judge, at which
Socrates accuses him of always thinking of him. It is revealed that Kritoboulos' father had sent his son to
Socrates to see what he could do about that fact (4.24). But Kritoboulos had kissed Kleinas and a kiss is the
greatest incitement toward passion (4.25). Socrates therefore advises that those seeking to be prudent and
moderate not kiss those in the bloom of their beauty. But Charmides jokingly calls Socrates a hypocrite, and
that he had seen Socrates himself lusting after Kritoboulos. Socrates replies in feigned indignity and playfully
warns Kritoboulos not to touch him until the young man grew a beard (2.28).

Charmides is asked why he values his poverty. 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. Now that he was poor, he says, he has the privilege of doing as he pleases, and he lives at the expense
of the city. When he had money he was ridiculed for associating with Socrates and now he is free to do so.
Whereas before he was afraid of losing property, now he expects to gain something (4.32). Kallias asks if he
wishes to remain poor, and he replies that he does not.

Antisthenes is now asked to explain the paradox (3.9) that he is not wealthy, yet he prides himself on his
wealth. He replies that wealth lies not in property, but in one's soul (psuche) (4.34). He explains that men who
have much wealth fear themselves so poor that they jump at every opportunity to increase it. There are also
wealthy people who commit crimes more terrible than those that poor people commit, he says (4.36). He pities
such men as they are never satisfied, although they consume in abundance. Antisthenes has enough to satisfy
his basic needs and is perfectly content with his lot(4.37-4.39). His greatest bit of wealth is that, even if his
property was taken from him, he could earn enough at any job to meet his means (4.40). Indeed, those who are
content with what they have are more honest than those who desire to make more money because they do not
covet others' property (4.42). Antisthenes attributes his wealth and generosity to Socrates teachings. His most
exquisite possession of all is leisure which allows him to see what is worth seeing, hear what is worth hearing,
and to spend all day with Socrates (4.44).

Kallias remarks that Antisthenes' wealth is praiseworthy because no one resents him for not giving them a loan.
Nikeratos cuts in and makes a joke about his own fondness of money which makes everyone laugh (4.45).

It now falls to Hermogenes to explain why he was proud (3.14) about his friends and their favor of him. He
reveals that the friends to which he was referring are the gods themselves. Socrates inquires how Hermogenes
keeps the gods so friendly toward him. He replies that he prays to them, returns some of what they give him,
avoids profanity and lying.

Next they question Philippos about his pride in jesting. 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). Nikeratos says the jester's pride is justified because the
opposite happens to him.

Finally Kallias asks Socrates to explain his pride in match-making. Socrates insists that they first agree on the
functions of the match-maker. They conclude that the match-maker's job is to make people attractive to the
community (4.60). Socrates then says that Antisthenes is a good match-maker because he introduced Kallias
(4.62) and Socrates to several people (4.63). Such a person could also arrange suitable marriages and friendship
between cities, he argues.

Chapter 5

Instead of challenging Socrates to a contest on wisdom, since they were the only two who were proud of an art
and were able to prove that they should be proud of it, Kallias goads Kritoboulos into the beauty contest with
Socrates (5.1). Kritoboulos accepts, but says that a light must be shined on Socrates. Socrates proceeds to
question Kritoboulos by using the Socratic Method, and Kritoboulos is finally forced to accept that he has lost
the debate. He calls for votes to be counted (5.8). Socrates insists that the light be shined on Kritoboulos so that
the judges not be deceived (5.9). The ballots are counted and Kritoboulos is selected unanimously as the victor.
Kritoboulos money corrupted the voters, unlike Kallias which makes men more honest, Socrates jives (5.10).
Chapter 6

While some urge Kritoboulos to claim the kisses he has won in the beauty contest, Socrates addresses
Hermogenes. He says that the latters taciturnity is annoying to the other guests. Hermogenes counters him,
saying that he can hardly get a word in because the others talk so much (6.2). He asks if Socrates would prefer
him to speak during the performances when everyone is silent (6.3). Socrates agrees, saying that Hermogenes
speech would be enhanced by the accompaniment (6.4).

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. with Lykon as one of his accusers) (6.6).
Socrates counters him, saying that the gods are celestial and beneficial. In turn, the Syracusan asks Socrates to
tell him the distance between the two of them in fleas feet (a reference to Socrates caricature in Aristophanes
Clouds which was performed two years before the dramatic date of the Symposium.

Antisthenes calls Philippos to defend Socrates by imitating the Syracusan, seeming to scold Socrates (6.8).
Socrates forbids him from doing so, lest he also seem to abuse the Syracusan (6.9). Philippos asks how, if he is
not allowed to imitate anyone, he can render his services at a symposium. Socrates responds that he should
avoid topics which should not be spoken of at such a gathering (this alerts the reader that there are topics which
should be avoided at such a pleasant dinner, much like some conversation is not appropriate to the dinner table
today) (6.10).

Chapter 7

Socrates proposes that they all sing a song, and they do. A potters wheel was brought in atop which the
dancing girl was to perform juggling. Socrates remarks to the Syracusan that he himself may indeed be a
Thinker. As a result, he says, he is considering how the performers may most please the banqueters. 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).
Though these questions are interesting, they are not appropriate to a symposium. Socrates proposes that a less
marvelous performance, a dance accompanied by the flute, would be more appropriate and pleasing. The
Syracusan agrees (7.5).

Chapter 8

When the Syracusan leaves to prepare the next performance, Socrates begins a speech on Eros. He says that all
of them Socrates, Charmides, Kritoboulos, Nikeratos and Hermogenes have felt the power of love. Socrates
asks Antisthenes if he is the only one present not in love with someone (8.3). Antisthenes insists that he is not,
for he is in love with Socrates! (Antisthenes was one of the main Socratic authors, contemporary with Plato and
Xenophon, who also presumably loved Socrates.) Socrates dismisses him, insisting that he is busy (8.4).
Antisthenes continues, accusing Socrates of always having an excuse to ignore him (8.5). Socrates pleads that
Antisthenes stop berating him, and jokingly suggests that Antisthenes keep his love a secret since it is clearly a
love of Socrates physical beauty, not his sprit (8.6).

Socrates returns to his speech and addresses Kallias. The whole city knows, he says, that Kallias is in love with
Autolykos (8.7). 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
character of the object of ones affections reflects on the lovers character (8.8). Socrates suggests the
possibility of the existence of two aspects of Aphrodite; one the goddess of Vulgar (sexual) love, the other of
Heavenly (chaste) love (8.9). Further, carnal love might stem from the Vulgar Aphrodite, and spiritual love
from the Heavenly. The latter is the sort of love that Kallias seems to have for Autolykos (8.10). Socrates says
this because Kallias makes his love known to the boys father, Lykon (8.11).
Hermogenes praises Socrates for, by praising the ideal, encouraging Kallias to conform to it. Socrates will show
that spiritual love is superior to carnal love (8.12). Spiritual lovers enjoy each other, while physical lovers may
hate the habits of their lover (8.13). Or if the physical lovers also enjoy each others habits, the youths beauty
disappears with age along with the affection felt for them, while spiritual love only grows with age (8.14).
Physical lust can be sated like hunger is sated by food, but spiritual love is more pure and cannot be easily
sated, though it is not less rich (8.15). The noble soul naturally shows affection for the object of its love, but
this affection is also returned (8.16). For what person, knowing themselves loved unconditionally, could not
return that affection (8.17)? Those that love another spiritually derive many benefits from the relationship
which continue down to old age (8.18). But what benefit does the one valued only for his beauty derive (8.19)?
If his lover uses persuasion he corrupts the soul of the one loved for his beauty (8.20). The one loved for his
beauty is not touched by the same affection as the one who loves him for a youth does not take pleasure in
intercourse as a woman does, but soberly looks on as the other is intoxicated by lust (8.21). He may thus
develop ill feelings toward his lover, but this does not happen in spiritual love (8.22). In spiritual love the elder
often acts as a fatherly figure, an educator, while in physical love the elder is always seeking another kiss,
another caress (8.23). One who rents a farm is like one desirous of physical love; he simply seeks whatever
harvest it will yield to himself. One who buys a farm, however, is like the man who enjoys spiritual love, for he
uses all his resources to enrich the relationship (8.25). The beautiful youth is secure in his relationship and will
act loosely, while one who is loved spiritually will be moderate to retain their lovers faith (8.26). Such a person
will engender goodness in their companion as a result (8.27). Socrates maintains that not only people, but also
gods value spiritual love more highly than the carnal (8.28).

Socrates concludes that all would probably trust one who finds loveliness in the spirit over one who tended
toward carnal love (8.36). He praises Kallias affections for Autolykos because the boy is vigorous in his
pursuit of victory and fame for his city (8.38). To favorably impress Autolykos, Socrates says, Kallias must
consider how Themistokles liberated Greece, how Perikles was a great counselor to the city, how Solon created
valuable laws and how the Lacedaemonians came to become great military leaders (8.39). The city would then
entrust him with great responsibility, since he appears most able to bear hardship (8.40). 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). Autolykos and Kallias share a gaze while the
latter addresses Socrates. He asks if Socrates intends to play match-maker and get Kallias to enter politics
(8.42). Socrates responds in the affirmative, as long as Kallias really values virtue (8.43).

Chapter 9

Autolykos rises to go for a walk and Lykon, following closely behind him, praises Socrates noble character.
This comment is likely meant to have been ironic by Xenophon, since Lykon was one of Socrates accusers at
his trial in 399 B.C. (9.1).

The Syracusan enters and announces the last performance. One of the girls plays Ariadne, a fair, modest girl.
The boy plays Dionysius who enters the room to the tune of the flute. The two embrace in a clearly loving
embrace. They profess their love for each other and head for the bridal couch. Those looking on who were not
married vowed to marry and those who were married returned to their wives.

Themes
Eros (Love)

Eros plays a large part in the Symposium. Kallias is possessed by a desire for the beautiful Autolykos,
Charmides becomes infatuated with the Syracusan's performers, Kritoboulos lusts after Kleinas, and Socrates
gives a lengthy speech on love in chapter eight. The final performance by the Syracusan and his troupe exhibit
an ideal display of Eros in chapter nine. Xenophon calls to our attention the different ways in which humans are
affected by and react to the power of love.[6]

Wisdom
The topic of wisdom arises when Socrates reminds Kallias of his promise to demonstrate the wisdom he has
attained through his studies with the sophists (3.2). Kallias agrees to do this, provided that each of his guests
share whatever good thing he understands. Socrates agrees, but prefers that the guests should tell everyone
upon what thing they place the most pride or value. They all do so, and then Socrates asks that they defend why
the thing they named is worth being proud of (4.1). Only Kallias and Socrates are able to do so. The stage is set
for a discussion of wisdom between these two, but it never happens, presumably because such a discussion is
too serious for a symposium.

Virtue

The teachability of virtue is questioned in chapter two (2.6), but then the Socrates suggests that they talk about
something else (2.7). The issue soon reemerges (2.19) when Socrates suggests that womens nature is not
inferior to mans except in strength and judgment, and so each man should teach his wife what he wishes (2.9).
After an impressive performance by one of the girls, Socrates remarks that manliness can be taught even to
women (2.19). 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). This conclusion is restated in Socrates speech about Eros in
chapter eight. He says that a virtuous lover wishing to make a good friend of their companion must first behave
virtuously himself. Thus associating with a virtuous person has the effect of making one more virtuous (8.27).

Interpretation
Misunderstanding

As part of the Socratic Corpus, the Symposium was, until fairly recently, regarded as an entirely serious
dialogue. Scholars thought that it was written sincerely and they largely interpreted the text literally. Bernard
Huss completely changed scholars' understanding and interpretation of the work. He effectively proved that
much of the dialogue is intended to be comical, satirical, and ironic. Xenophon cleverly manipulates
playfulness (paidia) and seriousness (spoude) in a manner appropriate to the mood of a symposium and
conducive to lighthearted discussion.

Ancient authors did not comment upon the works comedic nature, but treated it seriously as a Socratic
dialogue. Modern scholars were thus predisposed to such an interpretation. Before Huss, most scholars
awkwardly explained and translated certain sections of the text, but now it is understood that in such sections
(for example, 2.15-2.19, 3.10, 4.18, 4.25-4.28, 4.45, 4.60-4.61, 5.1-5.2) a joke is intended.

The Symposium as apologetic literatur e

Bernhard Huss presented the theory that the Symposium acts as an apology, a defense, of Socrates.[7] In the
dialogue Xenophon portrays Socrates not as a corrupter of the youth or as being an impious man (the charges
levied against him in 399 B.C.) but as a moral man. Kritoboulos father had handed him over to Socrates to
protect him (4.24). Socrates does not corrupt the youth but exhorts Kallias away from the corruptive forces of
physical love in his speech in chapter eight. And Socrates defends himself against the Syracusans charge of
thinking not of the gods, but of celestial objects (6.6). In this way, Xenophon implicitly argues for Socrates
innocence.

The "Forgiving Xenophon"

In section in 8.27, Socrates concludes that associating with virtuous people can foster virtue within oneself.
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. Huss thinks that Xenophon is attempting to account for the abhorrent
behavior of Charmides and the other members of the Thirty.
Relationship to Xenophon's Other Works
The Symposium is a Socratic dialogue, one of Xenophon's smaller works. For a complete list of his works, see
Xenophon.

Relationship to Plato's Symposium

There has been some dispute about whether Xenophon's or Plato's work was written first. Henry Graham
Dakyns, a Victorian-era scholar who translated many works by both Plato and Xenophon, believed that Plato
knew of this work, and that it influenced him to some degree when he wrote his own Symposium.

However, most later scholars have taken one particular argument, the argument against an army of lovers in
Socrates' final speech, as proof that Xenophon had based his work on Plato's, since this concept is mentioned in
Plato's work. The speech seems to parody or pastiche the erotic speeches in both Plato's Symposium and
Phaedrus.

Though some scholars have argued that the long speech of Socrates contains later additions, and opinion is
divided as to which author was first to write a Socratic symposium, recent scholarship generally holds that
Xenophon wrote the Symposium in the second half of the 360s, benefiting from Plato's former Socratic
literature.[8]

While Plato's Symposium consists of a series of lengthy speeches in praise of love, Xenophon's is dominated by
witty repartee.

References and sources

References

1. 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.
2. p. 531, O. Todd, Xenophon IV: Memorabilia, Oeconomicus, Symposium, Apology, Harvard U. Press
1923.
3. 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.
4. p. 157 Strauss, Leo. Xenophon's Socrates. Ithaca and London: Cornell University Press, 1972.
5. 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.
6. Pangle, Thomas L. Socratic Political Philosophy in Xenophon's 'Symposium, American Journal of
Political Science 54.1 (Jan., 2010), 140-152.
7. Huss, Bernhard. The Dancing Sokrates and the Laughing Xenophon, or the Other 'Symposium, The
American Journal of Philology, 120.3 (Autumn, 1999), 381-409.
8. Hartmut Leppin (2000-04-10). "Review: Bernhard Huss, Xenophons Symposion. Ein Kommentar. BzA
125." (http://ccat.sas.upenn.edu/bmcr/2000/2000-04-10.html). Bryn Mawr Classical Review. Retrieved
2012-03-18.

Sources

Gray, V. J. Xenophon's Symposion: The Display of Wisdom, Hermes 120.1 (1992), 58-75.
Huss, Bernhard. The Dancing Sokrates and the Laughing Xenophon, or the Other 'Symposium, The
American Journal of Philology, 120.3 (Autumn, 1999), 381-409.
Strauss, Leo; Xenophon's Socrates, Ithaca, Cornell University Press, 1972.
Pangle, Thomas L. Socratic Political Philosophy in Xenophon's 'Symposium, American Journal of
Political Science 54.1 (Jan., 2010), 140-152.
Wellman, Robert R. Socratic Method in Xenophon, Journal of History Ideas 37.2 (Apr.-Jun., 1976),
307-318.
 Xenophon. Symposium. Ed. A.J. Bowen. Warminster: Aris & Phillips Ltd, 1998.
Xenophon; The Shorter Socratic Writings: "Apology of Socrates to the Jury," "Oeconomicus," and
"Symposium," trans. and with interpretive essays by Robert C. Bartlett, with Thomas Pangle and Wayne
Ambler, Ithaca: Cornell University Press, The Agora Editions, 1996.

External links
Project Gutenberg has the e-text of Dakyns' translation of Xenophon's Symposium

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