Quaestiones Convivales

Marcus the grammarian began thus: Neanthes the Cyzicenian, in his book called the Fabulous Narrations of the City, affirms that it was a privilege of the tribe Aeantis that their chorus should never be determined to be the last. It is true, he brings some stories for confirmation of what he says; but if he falsifies, the matter is open, and let us all enquire after the reason of the thing. But, says Milo, suppose it be a mere tale. It is no strange thing, replied Philopappus, if in our disquisitions after truth we meet now and then with such a thing as Democritus the philosopher did; for he one day eating a cucumber, and finding it of a honey taste, asked his maid where she bought it; and she telling him such a garden, he rose from table and bade her direct him to the place. The maid surprised asked him what he meant; and he replied, I must search after the cause of the sweetness of the fruit, and shall find it the sooner if I see the place. The maid with a smile replied, Sit still, pray sir, for I unwittingly put it into a honey barrel. And he, as it were discontented, cried out, Shame take thee, yet I will pursue my purpose, and seek after the cause, as if this sweetness were a taste natural and proper to the fruit. Therefore neither will we admit Neanthes’s credulity and inadvertency in some stories as an excuse and a good reason for avoiding this disquisition; for we shall exercise our thoughts by it, though no other advantage rises from that enquiry.

Presently every one poured out something in commendation of that tribe, mentioning every matter that made for its credit and reputation. Marathon was brought in as belonging to it, and Harmodius with his associates, by birth Aphidneans, were also produced as glorious members of that tribe. The orator Glaucias proved that that tribe made up the right wing in the battle at Marathon, from the elegies of Aeschylus, who had himself fought valiantly in the same encounter; and farther evinced that Callimachus the field marshal was of that tribe, who behaved himself very bravely, and was the principal cause next to Miltiades, with whose opinion he concurred, that that battle was fought. To this discourse of Glaucias I added, that the edict which impowered Miltiades to lead forth the Athenians, was made when the tribe Aeantis was chief of the assembly, and that in the battle of Plataea the same tribe acquired the greatest glory; and upon that account, as the oracle directed, that tribe offered a sacrifice for this victory to the nymphs Sphragitides, the city providing a victim and all other necessaries belonging to it. But you may observe (I continued) that other tribes likewise have their peculiar glories; and you know that mine, the tribe Leontids, yields to none in any point of reputation. Besides, consider whether it is not more probable that this was granted out of a particular respect, and to please Ajax, from whom this tribe received its name; for we know he could not endure to be outdone, but was easily hurried on to the greatest enormities by his contentious and passionate humor; and therefore to comply with him and afford him some comfort in his disasters, they secured him from the most vexing grievance that follows the misfortune of the conquered, by ordering that his tribe should never be determined to be last.

OF the several things that are provided for an entertainment, some, my Sossius Senecio, are absolutely necessary; such are wine, bread, meat, couches, and tables. Others are brought in, not for necessity, but pleasure; such are songs, shows, mimics, and buffoons (like Philip who came from the house of Callias); which, when present, delight indeed, but when absent, are not eagerly desired; nor is the entertainment looked upon as mean because such are wanting. Just so of discourses; some the sober men admit as necessary to a banquet, and others for their pretty speculations, as more profitable and agreeable than a fiddle and a pipe. My former book gives you examples of both sorts. Of the first are these, Whether we should philosophize at table?—Whether the entertainer should appoint proper seats, or leave the guests to agree upon their own? Of the second, Why lovers are inclined to poetry? and the question about the tribe Aeantis. The former I call properly συμποτικά, table-talk, but both together I comprehend under the general name of Symposiacs. They are promiscuously set down, not in any exact method, but as each singly occurred to memory. And let not my readers wonder that I dedicate these collections to you, which I have received from others or your own mouth; for if all learning is not bare remembrance, yet to learn and to remember are very commonly one and the same thing.

Now each book being divided into ten questions, that shall make the first in this, which Socratical Xenophon

A considerable one, I replied; but pray observe whether Xenophon himself, in his descriptions of Socrates’s and the Persian entertainments, hath not sufficiently explained them. But if you would have my thoughts,—first, men are pleased to be asked those questions to which they have an answer ready; such are those in which the persons asked have some skill and competent knowledge; for when the enquiry is above their reach, those that can return nothing are troubled, as if requested to give something beyond their power; and those that do answer, producing some crude and insufficient demonstration, must needs be very much concerned, and apt to blunder on the wrong. Now, if the answer not only is easy but hath something not common, it is more pleasing to them that make it; and this happens, when their knowledge is greater than that of the vulgar, as suppose they are well skilled in points of astrology or logic. For not only in action and serious matters, but also in discourse, every one hath a natural disposition to be pleased (as Euripides hath it)

To seem far to outdo himself.[*](Eurip. Antiope, Frag. 183.)

And all are delighted when men put such questions as they understand, and would have others know that they are acquainted with; and therefore travellers and merchants are most satisfied when their company is inquisitive about other countries, the unknown ocean, and the laws and manners of the barbarians; they are ready to inform them, and describe the countries and the creeks, imagining this to be some recompense for their toil, some comfort for the dangers they have passed. In short, whatever we are wont to discourse of though unrequested, we are desirous to be asked; because then we seem to gratify those whom otherwise our prattle would disturb and force from our conversation. And this is the common disease of navigators. But more genteel and modest men love to be asked about those things which they have bravely and successfully performed, and which modesty will not permit to be spoken by themselves before company; and therefore Nestor did well when, being acquainted with Ulysses’s desire of reputation, he said,

Tell, brave Ulysses, glory of the Greeks,

How you the horses seized.

[*](Il. X. 544.)

Ulysses says to Alcinous,

You bid me tell what various ills I bore,

[*](Odyss. IX. 12.)

That the sad tale might make me grieve the more.

’Tis pain to raise again a buried grief.[*](Soph. Oed. Colon. 510.)

How sweet it is, when we are lulled in ease,

To think of toils!—when well, of a disease!

[*](Eurip. Andromeda, Frag. 131.)

Nelides Nestor, faithfully relate

How great Atrides died, what sort of fate;

And where was Menelaus largely tell?

Did Argos hold him when the hero fell?

[*](Odyss. III. 247.)