Plato: Symposium · 29 of 36 · tr. Benjamin Jowett
Section 1ac
Thereupon he was led in by the people who were with him; and as he was being led, intending to crown Agathon, he took the ribands from his own head and held them in front of his eyes; he was thus prevented from seeing Socrates, who made way for him, and Alcibiades took the vacant place between Agathon and Socrates, and in taking the place he embraced Agathon and crowned him.
Take off his sandals, said Agathon, and let him make a third on the same couch.
By all means; but who makes the third partner in our revels?
said Alcibiades, turning round and starting up as he caught sight of Socrates.
By Heracles, he said, what is this?
here is Socrates always lying in wait for me, and always, as his way is, coming out at all sorts of unsuspected places: and now, what have you to say for yourself, and why are you lying here, where I perceive that you have contrived to find a place, not by a joker or lover of jokes, like Aristophanes, but by the fairest of the company?
Socrates turned to Agathon and said: I must ask you to protect me, Agathon; for the passion of this man has grown quite a serious matter to me.
Since I became his admirer I have never been allowed to speak to any other fair one, or so much as to look at them.
If I do, he goes wild with envy and jealousy, and not only abuses me but can hardly keep his hands off me, and at this moment he may do me some harm.
Please to see to this, and either reconcile me to him, or, if he attempts violence, protect me, as I am in bodily fear of his mad and passionate attempts.
There can never be reconciliation between you and me, said Alcibiades; but for the present I will defer your chastisement.
And I must beg you, Agathoron, to give me back some of the ribands that I may crown the marvellous head of this universal despot-I would not have him complain of me for crowning you, and neglecting him, who in conversation is the conqueror of all mankind; and this not only once, as you were the day before yesterday, but always.
Whereupon, taking some of the ribands, he crowned Socrates, and again reclined.
Then he said: You seem, my friends, to be sober, which is a thing not to be endured; you must drink-for that was the agreement under which I was admitted-and I elect myself master of the feast until you are well drunk.
Let us have a large goblet, Agathon, or rather, he said, addressing the attendant, bring me that wine-cooler.
The wine-cooler which had caught his eye was a vessel holding more than two quarts-this he filled and emptied, and bade the attendant fill it again for Socrates.
Observe, my friends, said Alcibiades, that this ingenious trick of mine will have no effect on Socrates, for he can drink any quantity of wine and not be at all nearer being drunk.
Socrates drank the cup which the attendant filled for him.
Eryximachus said!
What is this Alcibiades?
Are we to have neither conversation nor singing over our cups; but simply to drink as if we were thirsty?
Alcibiades replied: Hail, worthy son of a most wise and worthy sire!
The same to you, said Eryximachus; but what shall we do?
That I leave to you, said Alcibiades.
The wise physician skilled our wounds to heal shall prescribe and we will obey.
What do you want?
§ Ask Guru about this passage →Themes
Divine Intoxicationpraxis
Ecstatic, non-rational receptivity to the divine figured as drunkenness — Plato's symposium wine, Rumi's sukr, Eckhart's 'sober drunkenness'; the passive/receptive metaphor for divine encounter, distinct from divine_madness's active possessing rapture.
The passage depicts the Symposium setting where wine drinking is central, illustrating the metaphor of divine intoxication explicitly referenced in the concept definition.
All passages →Divine Madnesssoteriology
Ecstatic irrational rapture — Plato's mania, Bruno's furore — by which the soul transcends ordinary reason and attains direct contact with divine reality; madness reframed as higher knowledge.
Alcibiades describes his passionate attachment to Socrates using terms of madness and passion, echoing the Platonic concept of mania.
All passages →Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
Socrates' ability to drink large quantities without becoming drunk presents a paradoxical display of his unique nature that challenges ordinary understanding.
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