It's no secret that the ancient Greeks held feasts all the time. In any case, they had a good time, danced and enjoyed the wine tasting.

Whether they were celebrating the arrival of a baby, the arrival of a loved one, or a wedding, it was a fun-loving society.

Only these gatherings were not to be confused with banquets. Symposium was neither a party in today's sense nor a simple gathering among friends, but a very important aspect of daily life for the Greeks that was very much like a party.

For yes, people gathered in homes to eat, drink, and have fun, but there were other things that took place in the famous Symposiums of the ancients.

The social significance of the Symposium

Today's historians interpret the importance of the social role of the symposium from the fact that it is mentioned in at least two important works of ancient Greek literature: Plato's "Symposium" and Xenophon's "Symposium".

Famous Symposiums are even praises by great poems, such as those of Theognis. Although the main and most important is undoubtedly the Platonic text with the great Socratic dialog of the great philosopher.

Written between 385-370 BC, the "Symposium" is a study of "Eros" as discussed by a group of symposium writers, including Socrates and Alcibiades.

The symposium was organized by the young tragic poet and student of Socrates, Agathon, and what preoccupies the hostess that night is the nature of Eros.

Philosophical implications aside, the Socratic dialog has brought many elements to the Symposium.

After all, it is described by Plato, a reliable source for modern historical research, so we can understand the importance and role of the symposium for the society that produced it.

The symposium was therefore a social institution for the Athens of the Classical Period. Without formal institutionalization, it naturally functioned as an informal philosophical conference. With wine, dancing, and carnal pleasures, always.

What happened at a Symposium

Only adult citizens from the upper classes of society attended the symposium. The only women allowed to attend were the Hetairas, that special kind of prostitutes in ancient Greece who was known for their spirituality in addition to their physical beauty.

These elegant prostitutes with erudition and education offered music and dance services when in demand. The virtuous Athenian women did not participate in Symposiums.

The women we see in scenes of Symposiums decorating clay pots are exclusively Hetairas who had the role of entertainers. Gifted in music and dance, they could intervene spiritedly in the men's conversations.

Sometimes, we are told, they also acted as sexual companions to the banqueters. The pleasure they offered was manifold.

The fact that only men participated is partly explained by the nature of the conversations that took place. In other words, either the conversation was purely philosophical, that is, incomprehensible to the ears of the Athenian housewife, or it was purely "masculine", that is, unsuitable for the wife.

Every guest at a Symposium participated equally in the conversation. Therefore, it usually included 7-15 men. They gathered in a private house, after an invitation, and everyone had the same social importance.

Therefore, the benches on which the companions lay, always leaning on their left elbows, were placed in a circle, so that no one was the center of attention.

Archeological excavation has brought to light rooms of houses that were specifically for Symposiums. There are even performances with aristocratic scenes and elaborate "sofas" where men drink their wine, talk, joke and play "Kottavos", enjoy music and recite poetry.

The symposium focused on wine drinking and nightly discussion. Food was optional. The host could serve food, but it was not encouraged.

According to the sources, Symposium attendees sometimes brought their own food when informed that no food would be served. Even if the food was offered, it was a simple meal.

The low tables next to the "sofas" were cleared away as soon as they were finished so that the company could move on to the purpose of the evening: wine tasting.

Homer assures us that at less aristocratic Symposiums, attendees sometimes contributed either financially or with food. The poet calls them "fundraisers"; later they were called "contributions".

It is well known that the Greeks did not take a sip of wine with their food. First, they filled their stomachs and then they drank wine. This does not mean, of course, that they drank too much of their wine. We know that they accompanied it with snacks, roasted chestnuts, honey candies, broad beans and things like that.

The Symposium usually began at dusk, although it required days of preparation for the host. He had to choose the wine, book musicians, acrobats and partners, and arrange every detail.

No one left completely sober

The Symposium itself, that is, the wine tasting began with a toast, usually to Dionysus. The leader of the Symposium, the master of ceremonies, we would say, the leader of the gathering, had an equally important task: not to get the attendees drunk.

At least not all together! Because in a room full of drunken men, you never knew where it would lead. And whatever happened would bring bad news to the host. Then again, of course, it wasn't good for someone to leave completely sober either. Something had not gone well.

The Symposium was like a ritual, and the Athenians did a great effort to maintain the fragile balance.

The good Symposium leader determined from the beginning how much wine was served, but also its alcohol percentage. The Greeks drank their wine with water. "Barbarians" were typically called by the Athenians those who drank plain wine. They mixed wine and water in the crater, a large vessel made specifically for this purpose.

The ratio of wine to water was usually given by the ratio 1: 3. A "crater" could hold up to 60 liters of wine.

Indeed, great importance was attached to the crater of the Symposium. The Athenian citizens had the potters make entire rows of vases specifically for that use.

Next to the crater, wine was transported to the room in an amphora. The richest had these vessels decorated with elaborate representations. The servant dipped the wine glass into the crater containing the wine and filled the cups of those present.

The specially designed wine glass was a shallow vessel with two horizontal handles so that the half-reclining attendant could hold it from his seat.

It was also the responsibility of the host of ceremonies to see that everyone drank at the same pace so that no one got drunk faster than his companion.

The Symposium undoubtedly ended in drunkenness, but that was not its purpose. People gathered not to get drunk, but to communicate, to socialize, to philosophize.

And when you finally got drunk, you had to take it slow, always in a civilized manner.

Wine and philosophy

The Symposium was not a gathering of friends. But a gathering of friends with purpose. The wine helped bring the citizens closer together and forge even closer bonds. Or create new ones.

As we know, no one sat down to drink and just listen to others. Even if he was Socrates. Everyone had to participate and even participate equally.

Just as one drank the same amount of wine as others, so one spoke, equally. Each in turn. With an appropriate amount of time to develop one's thoughts. Even if one was just telling a song or a story. Or a riddle.

At the most successful Symposiums, like the Platonic one, everyone talks about the same subject. Plato tells us that Eros was the object of discussion that night. Other times it was politics.

Xenophon assures us that the Symposium was the best way to make political alliances. Or to find a good husband for your child. Or to find a partner for your business.

The Symposium didn't even have to be luxurious or expensive. The aristocracy drank from golden cups, but it didn't matter if the cup was gold or clay. The purpose was to drink and philosophize with friends.

That's how the ancient Greeks saw fun, drinking wine with company and conversation. The conversation would make you a better person. If you had invited Socrates, sure.

But companionship was always the most important issue.