Symposium - AIC

Hippias. 13
Noburu Notomi
Since Hippias is the only author, as far as we know, who compiled an anthology up to the
latter half of the 5th century BC, he most probably was the common source for Plato and Aristotle.
His policy of compilation, namely to excerpt from both verse (poetry) and prose writings, 14 fits what
Phaedrus says before the citations (178b1-3).
If we assume that Phaedrus uses Hippias’ Anthology in citing famous sayings on Eros, we can
observe the following points:
(i) The citations of Hesiod, Theogony, Parmenides, and Acusileos are a part of the chapter on Eros in
Hippias’ Anthology.
(ii) Hippias probably introduces the sayings in chronological order, namely, “Hesiod, Parmenides,
Acusileos”, 15 according to his assumed editorial policy. 16 If this is the case, the manuscript reading
better fits the original source, as long as Phaedrus cites it more or less faithfully.
(iii) Hippias probably omits the two lines 118-119 in quoting from Hesiod for his own purpose. Plato
and Aristotle then quote from this shorter version (in slightly different ways from each other).
(iv) Phaedrus adds a paraphrase of the older word “Gaia” in Hesiod for “Gē” after the citation
(178b8). To modern commentators, this appears insignificant or redundant, but it may well be a
customary way of commenting on citations.
(v) Hippias may also have collected some words from Acusileos in the Anthology. If so, Phaedrus
makes it simple by saying, “Acusileos agrees with Hesiod” (178c1), but this never means that both
insist on exactly the same things, as is evident from the testimonies of Acusileos. 17
When “encomium to Eros” was chosen as the theme for the symposiastic speeches, Phaedrus
must have already prepared to give a speech by learning the relevant materials by heart. No doubt, the
useful collection of famous sayings of poets and others, edited by Hippias, was a main source for his
preparation. 18 Therefore, he starts a speech with citations from the three men of wisdom, namely
Hesiod, Parmenides, and Acusileos, to appeal to authority.
The style of sophistic polymathy (for which Hippias was particularly famous) is suitable for
the beginning of the competition of speeches at the symposium. From the Phaedrus, we know that
Phaedrus is fond of memorising many texts of poets, rhetoricians, sophists, and other intellectuals to
show off his knowledge in front of others by freely citing the authorities. We know that Hippias was
also an expert of such mnemonic skills (cf. DK 86A2, 5a, 16, etc.). This kind of exhibition of wisdom
might look shallow to those who possess or seek true knowledge, but it must have attracted many men
of culture. Phaedrus’ audience may well be aware that he depends on Hippias’ Anthology, and
responded to him reflecting this awareness. It is a sort of intellectual game, more or less expected on
such an occasion as a symposium. The polymathy and mnemonic skills of Hippias characterise this
beginning of the competition. 19
3. Sophistic responses to Phaedrus
Next, we shall look at how the other speakers respond to Phaedrus, above all, to his sophistic
presentation of Hippias’ style. Pausanias starts with a sort of criticism of Phaedrus’ speech.
[ Symposium 180c-d ]
Phaedrus, our subject seems to me not to have been put forward in the right way – I mean in that we
have been instructed, as we have, simply to give an encomium to Eros. If Eros were such that there
were just one of him, that would be in order; but in fact there isn’t just one of him; and if there isn’t, it
is more correct (ὀρθότερον) to preface what one says by first saying what sort of Eros one should
praise. So I shall try to put this right (ἐπανορθώσασθαι).
13 This view was originally given by Bruno Snell on the doxography of Aristotle, Metaphysics A3 (983b21 ff.) and Plato,
Cratylus 402b; cf. Snell (1944), 170 ff., von Kienle (1961), 41 ff. It was then applied to the Symposium passage by Classen
(1965), 175-178; cf. Mansfeld ([1986]/1990), 35, 46, 48, 71, n.9, Patzer (1986), 43-48. While they take it for certain that
Symposium 178b-c depends on Hippias, no commentary on the passage, notably Dover and Rowe, takes this aspect into
consideration yet.
14 DK 86B6 (Clement of Alexandria, Stromateis VI.15).
15 Acusileos of Argos probably came after Parmenides (active in the beginning of the fifth century BCE) since his date of
activity is assumed to be around the Persian War.
16 Cf. Patzer (1986), 46.
17 Cf. DK 9 B1 (Damascius, On the First Principles 124 (I.320, 10R.), Eudemus fr.117 Wehrli, Philodemus, De pietate 137,
13 p.61 Gomperz) and B3 (Scholia to Theocritus 13 1/2c Wendel).
18 It is also suggested that Phaedrus is influenced by Isocrates (or Lysias): cf. Rowe (1998), 137, Wardy (2004), 180-181.
19 Also, Phaedrus presents, in the third part of his speech, literary criticism concerning Homer, Aeschylus and others
(Euripides?). His speech is essential to understand the whole dialogue: see Wardy (2012).
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