 At the beginning of the Symposium, an unidentified man wants to hear what was said about love by Socrates and the others at Agathon’s house. He has heard a garbled account. Now he wants Apollodorus to tell him what was really said. But Apollodorus wasn’t there either. He got his account of the proceedings second-hand from Aristodemus. All these men who ought to be chasing boys are presented as so besotted with Socrates and his conversations that one of them—Apollodorus—makes it his business to know exactly what Socrates does and says each day (172c4–6), while another—Aristodemus—is so far gone in his passion for Socrates that he walks barefoot like his beloved (173b1–4). One reason for this complex set-up is to let us see the inverting impact of Socrates—and so of philosophy—on Athenian paiderastic norms. Another is more subtle. Alcibiades’ love for Socrates focuses on the beautiful figures of virtue which he thinks he sees lying beneath those “words as coarse as the hides worn by the most vulgar satyrs,” which are the analog for him of Socrates’ ugly, satyr-like body (215b3-4). Aristodemus’ love for Socrates, by contrast, seems to focus on his coarse exterior, so that Aristodemus himself is a sort of inverted Alcibiades, whose very name associates him with Pausanias’ body-centered goddess of love, Pandêmos. Loving Socrates, we may infer, is a complex business, since just what someone loves in loving him is tied to that person’s peculiar desires, and the limits they impose on how like Socrates he can become.