Deipnosophistae

BanquetsBathsBanquetsThe Banquets described by HomerBanquetsThe Palaces of Homer's KingsConversation at BanquetsCustoms in Homer's TimeAttitudes of GuestsFeast given by AntiochusExtravagance of AntiochusPtslemy PhiladelphusProcession of Ptolemy PhiladelphusA large Ship built by PtolemyThe Ship of Ptolemy PhilopatorHiero's ShipBanquet given by AlexanderAthenioThe Valour of SocratesPlato's account of SocratesSocratesThe Gorgons

BUT since, O Timocrates, we have now had a great deal of conversation on the subject of banquets in all that has been hitherto said; and since we have passed over those things in them which are most useful and which do not weigh down the soul, but which cheer it, and nourish it by variety of food, as the divine Homer incidentally teaches us, I will also mention what has been said concerning these things by that most excellent writer Masyrius. For we, as the beautiful Agathon says—

1. Do what is more than needful as if needful,
2. And treat our real work as if it were superfluous.

The poet accordingly says, when he is speaking of Menelaus—

1. At the fair dome the rapid labour ends,[*](Odyss. iv. 3.)
2. Where sat Atrides 'midst his bridal friends,
3. With double vows invoking Hymen's power
4. To bless his son's and daughter's nuptial hour:—

as it was a custom to celebrate banquets at marriages, both for the sake of the gods who preside over marriage, and as it were for a testimony to the marriage; and also, the king of Lycia instructs us what sort of banquet ought to be given to foreigners, receiving Bellerophon with great magnificence—

1. There Lycia's monarch paid him honours due,[*](Iliad, vi. 174.)
2. Nine days he feasted, and nine bulls he slew.

For wine appears to have a very attractive influence in promoting friendship, as it warms and also melts the soul. On

which account the ancients did not ask who a man was before drinking, but afterwards; as honouring the laws of hospitality itself, and not this or that particular individual. But the lawgivers, taking care beforehand of the banquets of the present day, have appointed feasts for the tribe, and feasts for the borough; and also general banquets, and entertainments to the ward, and others also called orgeonica. And there are many meetings of philosophers in the city, some called the pupils of Diogenes, and others, pupils of Antipater, others again styled disciples of Panætius. And Theophrastus bequeathed money for an entertainment of that sort. Not, by Jove, in order that the philosophers assembled might indulge in intemperance, but in order that during the banquet they might have a wise and learned conversation. And the Prytanes were accustomed every day to meet in well-regulated banquets, which tended to the advantage of the state. And it was to such a banquet as that Demosthenes says the news of the taking of Elatea was brought.

For it was evening, and a man came bringing news to the Prytanes that Elatea was taken.

And the philosophers used to be careful to collect the young men, and to feast with them according to some well-considered and carefully laid down law. Accordingly, there were some laws for banquets laid down by Xenocrates, in the Academy, and again by Aristotle.

But the Phiditia in Sparta, and the Andrea, or man's feasts, among the Cretans, were celebrated in their respective cities with all imaginable care. On which account some one said not unwisely—

1. Dear friends should never long abstain from feasts,
2. For e'en the memory of them is delightful.

And Antipater the philosopher once assembled a banqueting party, and invited all the guests on the understanding that they were to discuss subtle questions. And they say that Arcesilaus, being once invited to a banquet, and sitting next to a man who ate voraciously, while he himself was unable to enjoy anything, when some one of those who were present offered him something, said—

1. May it be well with you; be this for Telephus:

for it so happened that the epicure by his side was named Telephus. But Zeno, when some epicure who was at the same party with him snatched away the upper half of the fish the moment that it was placed on the table, turned the fish round himself, and took the remaining portion, saying—

1. Then Ino came and finish'd what was left.

And Socrates seeing a man once devouring dainties eagerly, Said—O you bystanders, which of you eats bread as if it were sweetmeats, and sweetmeats as if they were bread?

But now let us speak of the banquets celebrated by Homer. For the poet gives us the different times of them, and the persons present, and the causes of them. And Xenophon and Plato have done well to imitate him in this; who at the very beginning of their treatises set forth the cause which gave rise to the banquet, and mention the names of those who were present. But Epicurus never defines either the place or the time, nor does he preface his accounts with any preliminary statement. But Aristotle says that it is an unseemly thing for a man to come unwashed and covered with dust to a banquet. Then Homer instructs us who ought to be invited; saying that one ought to invite the chiefs, and men of high reputation—

1. He bade the noblest of the Grecian peers,[*](Iliad, ii. 404.)

not acting on the principle asserted by Hesiod, for he bids men invite chiefly their neighbours—

1. Then bid your neighbours to the well-spread feast,
2. Who live the nearest, and who know you best.[*](Op. et Di. 341.)

For such a banquet would be one of rustic stupidity; and adapted to the most misanthropic of proverbs—

1. Friends who far off do live are never friends.

For how can it be anything but nonsense that friendship should depend on place and not on disposition? Therefore we find in Homer, that after the cup had gone round,

1. Then the old man his counsels first disclosed;[*](Iliad, viii. 324.)

but among people who did not regulate their banquets in an orderly manner we read—

1. Then first the flatterer rose with mocking speech.

Besides, Homer introduces guests differing in ages and tastes, such as Nestor, Ulysses, and Ajax, who are all invited together. And speaking in general terms he represents all who lay claim to any sort of eminence as invited, and individually those who arrive at it by different roads. But Epicuus has represented all his guests as believers in the atonic theory, and this, too, though he had models both in the variety of the banquets of the great poet, and also in the elegant accounts of Plato and Xenophon; of whom Plato has introduced Eryximachus the physician, and Aristophanes the poet, and other professors of different branches of science, discussing matters of weight: and Xenophon has mingled with them some private individuals.

Homer therefore has done much the best of all, and has given us by far the best banquets; and that again is best seen by comparing him with others. For the banquet of the suitors in Homer is just such as might be expected from young men devoted to drinking and love; and that of the Phæacians is more orderly, but still luxurious. And he has made a wide distinction between these entertainments and those which may be called military banquets, and those which have reference to political affairs and are conducted in a well-regulated manner: and again he has distinguished between public and family banquets. But Epicurus has described a banquet consisting of philosophers alone.