Athletics

Use in the book

Socrates, back from the army besieging Potidaea, the rebel city in the north Aegean, goes into "the wrestling-school of Taureas" (153a; see Palaestra). The welcome of Chaerephon, his devoted friend, is athletic: "Chaerephon, madman that he is, jumped up from the middle of them all, came running over to me, and seized me by the hand," Socrates narrates (153b), and "came running" renders ἔθει (ethei), the verb of "running" at 159c. Chaerephon's "if he were willing to strip" (154d) belongs to a ground where athletes exercised naked; when Charmides has sat down and is about to question Socrates, "everyone in the wrestling-school came swirling round us in a ring," as Socrates tells it (155d); and the oil-flask and strigil (the scraper for oil and dust) that each man must make for himself under the law Socrates imagines (161e) are the exercise ground's kit.

Charmides' first answer, as Socrates reports it, was that temperance "was doing everything in an orderly way and quietly: walking in the streets and talking, and doing everything else, in the same manner", and in short "a kind of quietness" (159b; see Quietness). Socrates first has him grant that "temperance is one of the fine things", and then walks him back through his own lessons (159c). At the writing-master's, which is finest: "to copy out the letters quickly, or quietly?" "Quickly." "And reading? Quickly, or slowly?" "Quickly." Then, in a single question, "playing the lyre quickly and wrestling nimbly are far finer than doing them quietly and slowly?" "Yes." "And boxing and the pancration? Isn't it the same?" "Certainly." "And running and jumping, and all the actions of the body: aren't the ones done nimbly and quickly the fine ones, and the ones done laboriously and quietly the ugly ones?" "So it appears" (159c–d). Socrates draws the conclusion: "in the body, at any rate, it is not the quiet that is finest, but the quickest and the nimblest", and, since temperance is fine, "as far as the body goes, at any rate, it would not be quietness but quickness that was the more temperate." "It seems so," Charmides says (159d).

From the body the argument passes to the soul, carried at first by "quickly" (ταχέως, tacheōs), the word of the writing-master's lessons: learning, teaching, recollecting and remembering are finer done quickly (159e). Socrates asks, "And isn't quick-wittedness a kind of sharpness of the soul, and not a quietness?" (160a). "Sharpness" is ὀξύτης (oxytēs), from the same adjective, ὀξύς (oxys), as the ὀξέως (oxeōs) that was "nimbly" in wrestling and running (159c–d). Ὀξύς is first sharp as a blade is sharp, and then quick; it serves for the wrestler and for the quick mind alike, and paired with quickness it frames Socrates' summary: "So in everything, Charmides … in the soul and in the body alike, what belongs to quickness and sharpness appears finer to us than what belongs to slowness and quietness?" he asks, and Charmides answers, "It looks that way" (160b; see Quickness and slowness). Temperance, then, "would not be a kind of quietness, nor would the temperate life be quiet, on this argument at any rate" (160b), and even on the most generous supposition it would be no more quietness than quickness (160c; see Quietness).

The exercises do the argument's work, and they can be read as the point where it stops answering what Charmides meant. In a race or a bout, to be quick and nimble is to do the thing well, so that "quietly" there can only mean slowly; and "slowly" is Socrates' word, which Charmides never used, as the edition's note observes. Charmides had described a bearing, "walking in the streets and talking" (159b), and walking and talking come back only in Socrates' conclusion (160c). Socrates himself limits the result: temperance is not quietness "on this argument at any rate" (160b).

Places to read

1. 153a–bSocrates goes into the wrestling-school of Taureas, and Chaerephon jumps up and comes running to meet him.
2. 159b–d2Charmides calls temperance a kind of quietness; in writing, reading, the lyre, wrestling, boxing and the pancration, running and jumping he grants that the quick is finer than the quiet, and so that in the body quickness would be the more temperate.
3. 159e–160bLearning, teaching and remembering are finer done quickly; quick-wittedness is a sharpness of the soul; in soul and body alike quickness and sharpness prove finer than slowness and quietness.
4. 160b–d2Temperance would not be a kind of quietness; and even if the quiet actions that prove finer were no fewer than the quick ones, it would be no more acting quietly than acting vigorously and quickly.

Translation in this edition

The infinitives of 159c become English verbal nouns: τὸ παλαίειν is "wrestling", πυκτεύειν "boxing", θεῖν "running" and ἅλλεσθαι "jumping"; παγκρατιάζειν, which has no English verb, is "the pancration", with a note. The imperfect ἔθει is "came running" (153b), and παλαίστρα is "wrestling-school" at both its places (153a, 155d). The ὀξύς family has "nimbly" and "nimblest" while the talk is of the body, and "sharpness" once the soul comes in: ὀξέως is "nimbly" (159c, 159d) and ὀξύτατον "nimblest" (159d); ὀξύτης is "sharpness", of the soul (160a) and then of soul and body together (160b). The rest of the argument's words keep one English each: ταχύ and ταχέως "quickly", ταχυτής and τάχος "quickness", βραδέως "slowly", ἡσυχῇ "quietly", σφόδρα "vigorously" (159c–160c23). At 159d Burnet deletes βραδέα, "slow", before μόγις, and the English follows him: the ugly actions are those "done laboriously and quietly". Μόγις is "laboriously" there and "with difficulty" at 160a.

ἅλλομαι

Attested: ἅλλεσθαι (hallesthai; 159c). To leap, to jump. With running it closes Socrates' list of exercises: "And running and jumping, and all the actions of the body: aren't the ones done nimbly and quickly the fine ones, and the ones done laboriously and quietly the ugly ones?" (159c–d). Lemma: ἅλλομαι.

θέω

Attested: ἔθει (ethei; 153b), θεῖν (thein; 159c). To run. Chaerephon "came running" to Socrates as he entered the wrestling-school (153b); at 159c–d running is one of the actions of the body that are fine when done nimbly and quickly. Lemma: θέω.

παγκρατιάζω

Attested: παγκρατιάζειν (pankratiazein; 159c). To compete in the pancration, which combined boxing and wrestling. It is paired with boxing in a single question: "And boxing and the pancration? Isn't it the same?" "Certainly" (159c); that is, each is finer done quickly than quietly and slowly. Lemma: παγκρατιάζω.

παλαίω

Attested: παλαίειν (palaiein; 159c). To wrestle. It is asked about together with lyre-playing: "playing the lyre quickly and wrestling nimbly are far finer than doing them quietly and slowly?" "Yes" (159c). The παλαίστρα, the "wrestling-school" where the dialogue is set, takes its name from the same root (153a, 155d). Lemma: παλαίω.

πυκτεύω

Attested: πυκτεύειν (pykteuein; 159c). To box. It comes after wrestling, paired with the pancration: "And boxing and the pancration? Isn't it the same?" (159c). Lemma: πυκτεύω.

Elsewhere in Plato

In the dialogue named after him, Protagoras of Abdera, the sophist, describes how the Athenians bring up their sons. Parents bid the teachers care far more for the boys' good conduct, εὐκοσμία (eukosmia), than for their letters and lyre-playing; the lyre-masters see to their temperance; and the trainer is to put their bodies in condition to serve a mind that is good, so that bodily weakness does not drive them to cowardice in war (325d–326c). The lessons with which Socrates begins at 159c were thus meant above all to make a boy orderly, the word of Charmides' answer (κοσμίως, kosmiōs, "in an orderly way", 159b), and Socrates' questions can be read as turning that schooling against the answer it was meant to produce.

The Statesman makes the contrast of 159c–160b2 a difference of natures. The visitor from Elea who leads the conversation says that quickness, vigour and sharpness, of thought, body or voice, we praise under one name, courage, while the calm kind, quiet thought, slow and soft action, an even and low voice, we call orderliness; out of season the first are blamed as insolent and frantic, the second as cowardly and slack, and the two natures are at odds (306c–307d). The kingly art must weave them together, since temperate rulers lack bite and a sharp, practical daring, and the courageous have it (309b–311c). Where the Charmides finds quietness no finer than quickness, the Statesman makes each the mark of a nature the city needs.

The Republic ties the two natures to the exercise ground. Socrates tells Glaucon, Plato's brother, that gymnastics and music were both established chiefly for the soul's sake, and Glaucon has noticed that those who practise gymnastics unmixed turn out wilder than they ought, and those who practise only music softer (410c–d). Rightly reared, the spirited part would be courageous, and the gentle, philosophic nature tame and orderly, κόσμιον (kosmion), the adjective of Charmides' "in an orderly way"; the guardians need both, tuned to each other (410d–411a). On this account the exercises of 159c can be read as training one half of a nature whose other half is the orderly one Charmides named.

Use in the book

Wrestling is one of the skills Alcibiades admits having learned, alongside letters and lyre-playing (106e). That education does not itself qualify him to advise the Assembly. Socrates at 107e–108c2 nonetheless makes training the first model of well-grounded advice: a trainer judges whom one should wrestle or spar with, when, how, and how much. Naming the better “gymnastic” ties correct practice to a determinate expertise.

The same craft later distinguishes care for a body from care for its equipment. Shoes are improved by shoemaking, feet by gymnastics; the hands and body receive training while rings and clothing receive other crafts' attention (128c–d). This is a statement about different primary objects of improvement, not a claim that shoes have no effect on feet.

At 131a a trainer, insofar as trainer, does not thereby know himself. His expertise addresses the body, which the preceding argument has distinguished from the person using it. At 132b Socrates tells Alcibiades to exercise before entering politics. In context the command follows the imagery of stripping the attractive people for inspection and accompanies learning and protection against corruption. It extends the language of preparation without claiming that literal athletic conditioning is the whole cure for political ignorance.

Places to read

1. 106e–107a2Wrestling belongs to Alcibiades’ admitted schooling
2. 107e–108e23Training exemplifies a craft with a standard of better action
3. 128c–128dGymnastics improves body and limbs rather than their possessions
4. 131aThe trainer’s knowledge as trainer is not self-knowledge
5. 132bThe exercise command becomes preparation for political exposure

Translation in this edition

The edition preserves the adjective–craft connection with “gymnastic” and “gymnastics.” “Train” elsewhere often renders the different ἀσκεῖν family; the particular exercise command at 132b is Γύμνασαι.

ἀκροχειρίζομαι

Attested: ἀκροχειρίζεσθαι (akrocheirizesthai; 107e). At 107e: To spar or engage at the hands, an exercise whose appropriate partners and manner need the trainer’s judgment. Lexical identification: lemma: ἀκροχειρίζομαι. See Gymnastics and wrestling.

γυμναστική / γυμναστικός / γυμνάζω

Attested: γυμναστικὴ (gymnastikē; 108b); γυμναστικῇ (gymnastikēi; 128c); Γύμνασαι (gymnasai; 132b). At 108b: The craft governing correct wrestling. At 128c: By gymnastics, the craft that improves feet and hands. At 132b: Exercise first, a preparation-command before entering politics. Lexical identification: family label: γυμναστική / γυμναστικός / γυμνάζω. See Gymnastics and wrestling.

παιδοτρίβης

Attested: παιδοτρίβης (paidotribēs; 107e, 131a). At 107e: The expert bodily trainer who advises better than Alcibiades. At 131a: The trainer as such, whose competence does not itself supply self-knowledge. Lexical identification: lemma: παιδοτρίβης. See Gymnastics and wrestling.

παλαίω / προσπαλαίω

Attested: παλαίειν (palaiein; 106e); προσπαλαίειν (prospalaiein; 107e). At 106e: Wrestling among the lessons Alcibiades has actually taken. At 107e: To wrestle with suitable opponents as the trainer advises. Lexical identification: family label: παλαίω / προσπαλαίω. See Gymnastics and wrestling.

Use in the book

The first account of gymnastics comes through a hostile rival, who reduces it to a twisted neck, stuffing oneself, and sleep. Socrates’ narration is more discriminating: the athlete claims experience in deeds rather than words. When the argument asks what makes bodies well, that experience becomes relevant evidence. Socrates “nudges” him back into the discussion, recalling the physical nudge with which he began it.

His contribution defeats the false alternative between much and little exertion. Moderate labors produce good condition. He makes the point with abuse of his own, painting the cultured rival as sleepless, unfed, untrained, and thin with worry. The audience laughs, but the comic victory and the substantive correction should be separated: the principle can be accepted without treating every insult as true.

The lovers’ apparent hierarchy is thereby reversed locally. The man who did not claim mastery of words knows something the defender of culture needs to learn. This does not make gymnastics the final definition of philosophy. Rather, it shows why the quantity of an activity is not a sufficient measure of its benefit and creates the question who possesses comparable judgment about the soul. The later pentathlete image reuses athletic comparison for a different purpose; it should not be confused with the unnamed athlete’s earlier argument.

Places to read

1. 132dπερὶ γυμναστικήν — The second lover’s sphere is bodily training.
2. 133dφιλογυμναστίαν — Socrates asks whether love of exercise is fine and good.
3. 134aδιὰ τὴν ἐμπειρίαν τῆς γυμναστικῆς — The athlete is recalled for relevant experience.

Translation in this edition

The edition consistently renders philogymnastia as “the love of exercise” and reserves “much labor” for polyponia. Its note on philosophy expressly includes the love of exercise among the dialogue’s recurring love-compounds. The narrative’s “nudged” at 134a is also deliberate: it preserves the link with Socrates’ earlier elbow nudge. No modern training advice is intended by these formulations; they are premises within an ancient argument about measure.