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Aspasia and Socrates

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Aspasia and Socrates AS ORIGENS DO PENSAMENTO OCIDENTAL THE ORIGINS OF WESTERN THOUGHT ARTIGO I ARTICLE Paideutikos eros: Aspasia as an ‘alter Socrates’ Francesca Pentassuglio i https://orcid.org/0000-0003-4034-9453 [email protected] i “Sapienza” Università di Roma – Roma – Italia PENTASSUGLIO, F. (2020). Paideutikos eros: Aspasia as an ‘alter Socrates’. Archai 30, e03015. Abstract: This paper focuses on the figure and the role of Aspasia in Aeschines’ eponymous dialogue, with special regard to the Milesian’s ‘paideutic’ activity and the double bond connecting it to Socrates’ teaching, namely the elenctic method and a particular application of Σωκρατικὸς ἔρως. The study aims to highlight some crucial traits of Aeschines’ Aspasia by examining three key texts, all numbered among the testimonies on the Aspasia: Cicero’s account in https://doi.org/10.14195/1984-249X_30_15 [1] 2 Rev. Archai (ISSN: 1984-249X), n. 30, Brasília, 2020, e03015. De inventione 1.31.51-53 and two fundamental passages from Xenophon’s Memorabilia (2.3.36) and Oeconomicus (3.14). After analysing a set of ancient sources which repeatedly mention the close and personal association between Socrates and Aspasia (Plato, Maximus of Tyre, Plutarch, Theodoret of Cyrus), I will try to reconstruct the dialogical context of Xenophon’s testimonies and to combine them with Cicero’s account. My final aim is to clarify the role of Aspasia in Aeschines’ presentation of the Socratic theory of ἔρως. In pursuing this main objective, in the concluding section I will address two further issues: (1) Aspasia’s connection with the figure of Diotima, as depicted in the same ancient sources and (2) the relationship between Aspasias’ pedagogical use of ἔρως and that made by Socrates in the Alcibiades. Keywords: Aeschines’ Aspasia, Socrates, Socratic method, eros, paideia. Introduction Aeschines’ Aspasia was first defined as a “weblicher Sokrates” by Rudolf Hirzel (1895, vol. 1, p. 80), and since then the depiction of the Milesian as a “female Socrates” has been taken up by several scholars.1 Such a definition is basically drawn from Cicero’s account in De inventione 1.31.51-53, which reports a conversation between Aspasia, Xenophon and his wife. The aim of this study is to investigate the association between these two figures in depth, by paying special attention to their respective teaching activity, both in terms of the methodology adopted and of the content conveyed. In order to do so, in the first section I shall proceed to examine the main sources mentioning a personal association between Socrates and Aspasia, namely: Plato 1 The definition is adopted both by Kahn (1994, p. 101) and by Döring (2011, p. 31). PAIDEUTIKOS EROS: ASPASIA AS AN ‘ALTER SOCRATES’ 3 (Mx. 235e), Maximus of Tyre (Philosoph. 38.4), Plutarch (Per. 24.3) and Theodoret of Cyrus (Graec. aff. cur. 1.17). As we will see in a short while, some of these sources directly touch on the issue of the connection between the two figures of Aspasia and Diotima, to which I shall return in the final section. After having dealt with these portrayals of the Socrates-Aspasia relationship from a ‘biographical’ standpoint, I will outline some crucial traits of the figure and the teaching of Aspasia as portrayed in Aeschines’ eponymous dialogue. In this regard, less attention will be paid to testimonies on the Milesian’s role as an expert and a teacher of rhetoric. Important as they may be, both for the reconstruction of the content of the Aspasia and for their connections with Plato’s Menexenus, they don’t leave room for a direct comparison with the paideutic activity carried out by Socrates himself (at least as depicted by Aeschines in the Alcibiades).2 The analysis will thus be focused on two fundamental passages from Xenophon’s Memorabilia (2.3.36) and Oeconomicus (3.14): a preliminary examination of such passages may enrich our understanding of Cicero’s testimony. In this section of the paper, I will attempt to draw some conclusions about the method, content, and aim of Aspasia’s ‘paideutic intervention’, so as to proceed – in the concluding section – to compare it with the depiction of Socratic παιδεία Aeschines provides in the Alcibiades, and thus to investigate the double bond connecting Aspasias’ and Socrates’ teaching: the elenctic method and the (different) recourse to a παιδευτικὸς ἔρως. 2 We know of testimonies on Socrates’ activity (and even teaching) in the field of rhetoric: Diogenes Laertius (quoting Favorinus’ Miscellaneous History) says that “Socrates and his pupil Aeschines were the first to teach rhetoric” (2.20). In the same passage, Diogenes refers to some information we find in Xenophon (Mem. 1.2.31), according to which the Thirty forbade Socrates “to teach the art of words” (τέχνας διδάσκειν λόγων). 4 Rev. Archai (ISSN: 1984-249X), n. 30, Brasília, 2020, e03015. Aspasia and Socrates The ancient testimony on Socrates’ relationship with Aspasia which scholars are most familiar with is perhaps that by Plato in the Menexenus (235e), where Socrates himself declares Aspasia to be his “instructor” (διδάσκαλος) and “by no means weak in the art of rhetoric” (οὐ πάνυ φαύλη περὶ ῥητορικῆς; transl. by Lamb, 1925). Plato’s passage clearly makes reference to Aspasia’s expertise in the τέχνη ῥητορική. As is well-known, in the following lines he then mentions the case of Pericles, one of the “many fine orators” she has turned out. Both aspects find confirmation in the scholium to the dialogue3 according to which Aspasia not only made Pericles into an effective political orator,4 but succeeded in the same task with the sheep-merchant Lysicles. It may be argued5 that Lysicles’ political career (see Th. 3.19.1) offers even stronger evidence of Aspasia’s expertise as a teacher of rhetoric: while Pericles’ political success might be said to depend on his natural gifts and previous education, Aspasia’s influence on Lysicles – a man of humble origins and of no talent – would be undeniable. If we move beyond the testimonies dealing with Aspasias’ expertise in rhetoric, we find that the list of ancient sources mentioning a close and personal association between Socrates and Aspasia is much longer. According to Maximus of Tyre (Philosoph. 38.4 = VI A 66 SSR = 101 P.), not only did Socrates regularly visit Aspasia himself, but he also exhorted others to send her their sons: 3 Schol. in Pl. Mx. 235e: τὸν Λυσικλέα ῥήτορα δεινότατον κατεσκευάσατο, καθάπερ καὶ Περικλέα δημηγορεῖν παρεσκεύασεν. It is particularly telling that Aeschines’ Aspasia is mentioned among the sources of this information (VI A 66 SSR = 100 P.). The double numbering of the testimonies on Aeschines refers to the collections Socratis and Socraticorum Reliquiae (Giannantoni, 1990 = SSR) and Eschine di Sfetto. Tutte le testimonianze (Pentassuglio, 2017 = P.). 4 Cf. Philostr. Ep. 73 (VI A 65 SSR = 98 P.). As far as the relationship with Pericles is concerned, a fundamental testimony is provided by Plutarch, who inserts a long excursus on Aspasia (24.1 ff.) within the bios of Pericles. 5 This hypothesis has been put forward by Kahn (1994, p. 98-99; 1996, p. 25-26). PAIDEUTIKOS EROS: ASPASIA AS AN ‘ALTER SOCRATES’ 5 We often hear you insisting, Socrates, that you honour knowledge more than anything else, as you recommend the young each to a different teacher. After all, you encourage Callias to send his son to Milesian Aspasia’s, a man to an establishment run by a woman (εἰς γυναικὸς ἄνδρα); and you yourself, at your advanced age, go to her as a pupil. Nor is she enough for you: you assemble together expertise in love (τὰ ἐρωτικά) from Diotima, in music (τὰ μουσικά) from Connus, in poetry (τὰ ποιητικά) from Evenus, in farming (τὰ γεωργικά) from Ischomachus, and in geometry (τὰ γεωμετρικά) from Theodorus (transl. by Trapp, 1997). The passage hints at a well-known Socratic principle on education, stating that the most effective learning method is to associate with someone who is an expert in a specific field of knowledge (the idea can be found in Pl. La. 180 ff., in Ly. 209c ff. and particularly in X. Oec. 2.19; 3.16; 4.13 ff.).6 Now, within the list of ‘experts’ provided by Maximus of Tyre the name of Aspasia stands out,7 whose teachings Socrates recommended to Callias for his son Hipponicus. The passage is probably to be read in parallel with Atheneus’ testimony (5.220a-b = VI A 61 SSR = 92 P.), which seems to refer to the same context: Callias, as a rich man, is determined to provide his son with a good education and seeks advice from Socrates, who suggests he turn to Aspasia. Socrates’ familiarity with Aspasia is also mentioned by Plutarch, who in his Vita Periclis reports that “Socrates sometimes came to see her with his disciples (μετὰ τῶν γνωρίμων ἐφοίτα), and his intimate friends brought their wives to her to listen to her discourse” (24.3; transl. by Perrin, 1916, modified). Theodoret of Cyrus (Graec. aff. 6 Cf. Pl. Smp. 206b; 207c. See also Pl. Ap. 21c and 22b-c on the polemics against illusory knowledge; Ap. 24d; Cri. 44c-d; 46e; 47a; 48a on the criticism about the δόξα τῶν πολλῶν; Alc. 1 110e and La. 184e-185a on the opposition between δόξα and ἀλήθεια. 7 The reference can be connected to a passage from Lucian’s De saltatione (25), where it is said that Socrates “could stoop to learn wisdom from the mouth of an hetaira, Aspasia” (παρ’ ἑταίρας γυναικὸς οὐκ ἀπηξίου σπουδαῖόν τι ἀκούειν, τῆς Ἀσπασίας). 6 Rev. Archai (ISSN: 1984-249X), n. 30, Brasília, 2020, e03015. cur. 1.17) confirms the same: Socrates, the best of philosopher, did not consider it shameful to learn something helpful also from women (οὐδὲ παρὰ γυναικῶν μαθεῖν τι χρήσιμον ὑπέλαβε φιλοσοφίας ἀνάξιον); so he wasn’t ashamed of choosing Diotima as his teacher, and besides this he continued to associate with Aspasia (παρὰ τὴν Ἀσπασίαν διετέλει θαμίζων ).8 What we can infer from this set of sources is (1) that Socrates held Aspasia’s teachings in the highest regard9 and (2) that some authors connect the two figures of Aspasia and Diotima as Socrates’ ‘teachers’.
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