6.2
Herm. My definition of convivial unpleasantness is the annoying of one’s companions at their drink. Soc. Well, do you realize that at the present moment you conform to the definition by annoying us with your taciturnity? Herm. What! while you are talking? No, but in the intervals. Why, don’t you see that a person could not insert even a hair in the interstices of your talk, much less a word?
6.3
Callias, said Socrates, appealing to him, could you come to the rescue of a man hard put to it for an answer? Yes, indeed, said he: we are absolutely quiet every time the flute is played. Hermogenes retorted, Is it your wish that I should converse with you to the accompaniment of a flute, the way the actor Nicostratus used to recite tetrameter verses?
6.4
In Heaven’s name, do so, Hermogenes, urged Socrates. For I believe that precisely as a song is more agreeable when accompanied on the flute, so your discourse would be embellished somewhat by the music, especially if you were to gesticulate and pose, like the flute-girl, to point your words.
6.5
What is the tune to be, asked Callias, when Antisthenes here gets some one at the banquet cornered in an argument? For the discomfited disputant, said Antisthenes, I think the appropriate music would be a hissing.
6.6
The Syracusan, seeing that with such conversation going on the banqueters were paying no attention to his show, but were enjoying one another’s company, said spitefully to Socrates, Socrates, are you the one nick-named the Thinker? Well, isn’t that preferable, he rejoined, to being called the Thoughtless? Yes, if it were not that you are supposed to be a thinker on celestial subjects.The Syracusan uses the word applied by the Greeks first to astronomical and then to philosophical (especially ontological) inquiry, a word of reproach for radical thinkers that was used against Socrates in Aristophanes’ burlesque, the Clouds, and later played a more serious part in Socrates’ trial.
