[15] Lit. "so that, if any of you has a wife, he may well take heart and teach her whatever he would wish her to know in dealing with her." Cf. "N. A." i. 17.
Antisthenes rejoined: If that is your conclusion, Socrates, why do you not tutor your own wife, Xanthippe,[16] instead of letting her[17] remain, of all the wives that are, indeed that ever will be, I imagine, the most shrewish?
[16] See Cobet, "Pros. Xen." p. 56; "Mem." II. ii. 1; Aul. Gell. "N. A." i. 17.
[17] Lit. "dealing with her," "finding in her"; {khro} corresponding to {khresthai} in Socrates' remarks.
Well now, I will tell you (he answered). I follow the example of the rider who wishes to become an expert horseman: "None of your soft- mouthed, docile animals for me," he says; "the horse for me to own must show some spirit":[18] in the belief, no doubt, if he can manage such an animal, it will be easy enough to deal with every other horse besides. And that is just my case. I wish to deal with human beings, to associate with man in general; hence my choice of wife.[19] I know full well, if I can tolerate her spirit, I can with ease attach myself to every human being else.
[18] Lit. "Because I see the man who aims at skill in horsemanship does not care to own a soft-mouthed, docile animal, but some restive, fiery creature."
[19] Lit. "being anxious to have intercourse with all mankind, to deal with every sort of human being, I possess my wife."
A well-aimed argument, not wide of the mark by any means![20] the company were thinking.
[20] Cf. Plat. "Theaet." 179 C.
Hereupon a large hoop studded with a bristling row of upright swords[21] was introduced; and into the centre of this ring of knives and out of it again the girl threw somersaults backwards, forwards, several times, till the spectators were in terror of some accident; but with the utmost coolness and without mishap the girl completed her performance.
[21] See Becker, "Char." p. 101. Cf. Plat. "Symp." 190; "Euthyd." 294.
Here Socrates, appealing to Antisthenes: None of the present company, I take it, who have watched this spectacle will ever again deny that courage can be taught,[22] when the girl there, woman should she be, rushes so boldly into the midst of swords.
[22] Cf. "Mem." III. ix. 1.
He, thus challenged, answered: No; and what our friend, the Syracusan here, should do is to exhibit his dancing-girl to the state.[23] Let him tell the authorities he is prepared, for a consideration, to give the whole Athenian people courage to face the hostile lances at close quarters.
[23] Or, "to the city," i.e. of Athens.
Whereat the jester: An excellent idea, upon my word; and when it happens, may I be there to see that mighty orator[24] Peisander learning to throw somersaults[25] into swords; since incapacity to look a row of lances in the face at present makes him shy of military service.[26]
[24] Or, "tribune of the people." Cf. Plat. "Gorg." 520 B; "Laws," 908 D.
[25] Or, "learning to go head over heels into swords."
[26] For Peisander see Cobet, "Pros. Xen." p. 46 foll. A thoroughgoing oligarch (Thuc. viii. 90), he was the occasion of much mirth to the comic writers (so Grote, "H. G." viii. 12). See re his "want of spirit" Aristoph. "Birds," 1556:
{entha kai Peisandros elthe deomenos psukhen idein, e zont ekeinon proulipe, k.t.l.}
where the poet has a fling at Socrates also:
Socrates beside the brink, Summons from the murky sink Many a disembodied ghost; And Peisander reached the coast To raise the spirit that he lost; With conviction strange and new, A gawky camel which he slew, Like Ulysses.--Whereupon, etc.
H. Frere
Cf. "Peace," 395; "Lysistr." 490.
At this stage of the proceedings the boy danced.
The dance being over, Socrates exclaimed: Pray, did you notice how the beauty of the child, so lovely in repose, became enhanced with every movement of his supple body?
To which Charmides replied: How like a flatterer you are! one would think you had set yourself to puff the dancing-master.[27]
[27] See "The Critic," I. ii.
To be sure (he answered solemnly); and there's another point I could not help observing: how while he danced no portion of his body remained idle; neck and legs and hands together, one and all were exercised.[28] That is how a man should dance, who wants to keep his body light and healthy.[29] (Then turning to the Syracusan, he added): I cannot say how much obliged I should be to you, O man of Syracuse, for lessons in deportment. Pray teach me my steps.[30]
[28] Cf. "Pol. Lac." v. 9.
[29] Cf. Aristot. "H. A." vi. 21. 4.
[30] "Gestures," "postures," "figures." See Eur. "Cycl." 221; Aristoph. "Peace," 323; Isocr. "Antid." 183.
And what use will you make of them? (the other asked).
God bless me! I shall dance, of course (he answered).
The remark was greeted with a peal of merriment.
Then Socrates, with a most serious expression of countenance:[31] You are pleased to laugh at me. Pray, do you find it so ridiculous my wishing to improve my health by exercise? or to enjoy my victuals better? to sleep better? or is it the sort of exercise I set my heart on? Not like those runners of the long race,[32] to have my legs grow muscular and my shoulders leaner in proportion; nor like a boxer, thickening chest and shoulders at expense of legs; but by distribution of the toil throughout my limbs[33] I seek to give an even balance to my body. Or are you laughing to think that I shall not in future have to seek a partner in the training school,[34] whereby it will not be necessary for an old man like myself to strip in public?[35] All I shall need will be a seven-sofa'd chamber,[36] where I can warm to work,[37] just like the lad here who has found this room quite ample for the purpose. And in winter I shall do gymnastics[38] under cover, or when the weather is broiling under shade. . . . But what is it you keep on laughing at--the wish on my part to reduce to moderate size a paunch a trifle too rotund? Is that the source of merriment?[39] Perhaps you are not aware, my friends, that Charmides--yes! he there-- caught me only the other morning in the act of dancing?
[31] "Bearing a weighty and serious brow."
[32] "Like your runner of the mile race." Cf. Plat. "Prot." 335 E.
[33] Or, "resolute exercise of the whole body." See Aristot. "Pol." viii. 4. 9; "Rhet." i. 5. 14.
[34] Or, "be dependent on a fellow-gymnast." "Pol. Lac." ix. 5; Plat. "Soph." 218 B; "Laws," 830 B; "Symp." 217 B, C.
[35] Or, "to strip in puiblic when my hair turns gray." Socrates was (421 B.C.) about 50, but is pictured, I think, as an oldish man.
[36] See Aristot. "H. A." ix. 45. 1; "Econ." viii. 13.
[37] Passage referred to by Diog. Laert. ii. 5. 15; Lucian, "de Salt." 25; Plut. "Praec. San." 496.
[38] "Take my exercise."
[39] Zeune cf. Max. Tyr. "Diss." vii. 9; xxxix. 5.
Yes, that I will swear to (the other answered), and at first I stood aghast, I feared me you had parted with your senses; but when I heard your explanation, pretty much what you have just now told us, I went home and--I will not say, began to dance myself (it is an accomplishment I have not been taught as yet), but I fell to sparring,[40] an art of which I have a very pretty knowledge.
[40] "Sparring," etc., an art which Quintil. "Inst. Or." i. 11, 17, attributes to Socrates. Cf. Herod. vi. 129 concerning Hippocleides; and Rich, "Dict. of Antiq." s.v. "Chironomia."
That's true, upon my life! (exclaimed the jester). One needs but look at you to see there's not a dram of difference between legs and shoulders.[41] I'll be bound, if both were weighed in the scales apart, like "tops and bottoms," the clerks of the market[42] would let you off scot-free.
[41] Lit. "your legs are equal in weight with your shoulders." Cf. "Od." xviii. 373, {elikes . . . isophoroi boes}, "of equal age and force to bear the yoke."--Butcher and Lang.