Plutarch's morals. Part 2. translated from the Greek by several hands.

Plutarch's Symposiacks. Vol. II. Book I.

Done into English by T. C.

Question I. Whether midst our Cups 'tis fit to talk learnedly, and Philosophize?

SOme my dear Sossius Senecio, imagine, that this, Sentence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was principally design'd against the Stewards of a Feast, who are usually troublesome, and press Liquor too much upon the Guests. For the Dores in Sicily (as I am inform'd) call'd the Stew∣ard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Remembrancer: Others think that this Proverb admonisheth the Guests to for∣get every thing that is spoken or done in Com∣pany; and agreeably to this, the Ancients us'd to consecrate Forgetfulness with a Ferula to Bac∣chus; thereby intimating, that we should either not remember any Irregularity committed in Mirth and Company, or apply a glentle and childish Correction to the Faults; but because you are of Opinion, That (as Euripides says) to forget Absurdities indeed is a piece of Wisdom; but to deliver over to Oblivion all sort of Dis∣course

that merry Meetings do usually produce, is not only repugnant to that Endaering Quality that most allow to an Entertainment, but against the known Practice of the greatest Philosophers; for Plato, Xenophon, Aristotle, Speusippus, Epicurus, Prytanis, Hieronimus, Dion the Academick have thought it a worthy and noble Employment to deliver down to us those Discourses they had at Table; and since 'tis your Pleasure that I should gather up the chiefest of those scatter'd Topicks, which both at Rome and Greece midst our Cups and Feasting we have disputed on, in Obedience to your Commands, I have sent three Books, each containing ten Problems, and the rest shall quickly follow, if these find good Acceptance, and do not seem altogether foolish and imperti∣nent.

The first Question is, Whether at Table 'tis al∣lowable to Phi••osophize? For I remember at a Sup∣per once at Athens, this Doubt was started, Whe∣ther at a merry Meeting 'twas fit to use Philosophical Discourse, and how far it might be us'd? And A∣risto presently cry'd out, What then, for Heavens sake, are there any that banish Philosophy from Compa∣ny and Wine? And I reply'd, Yes, Sir, there are, and such, as with a grave Scoff tell us, That Philoso∣phy, like the Matron of the House, should never be heard at a merry Entertainment; and commend the Custom of the Persians, who never let their Wives appear, but Drink, Dance and Wanton with their Whores: This they propose for us to imitate, they permit us to have Mimicks and Musick at our Feasts, but forbid Philosophy; she, forsooth, being very unfit to be wanton with us, and we in a bad Condition to be serious; and Isocrates the

Retorician, when at a drinking Bout, some beg'd him to make a Speech, only return'd, With those things in which I have skill, the Time doth not suit; and in those things with which the Time suits, I have no skill. And Crato cry'd out, By Bacchus he said right, he might have sworn to it, if he designed to make such long-winded Discourses as would have spoil'd all Mirth and Conversation; but I do not think there's the same Reason to forbid Philosophy, as to take away Rhetorick from our Feasts; for Philosophy is quite of another Nature; 'tis an Art of Living, and there∣fore must be admitted into every part of our Conversa∣tion, into all our gay Humors, and our Pleasures, to regulate and adjust them, to proportion the Time, and keep them from Excess; unless, perchance upon the same scoffing Pretence of Gravity, they would banish Temperance, Justice, and Moderation. 'Tis true, were we to Feast as those that entertain'd Orestes, were Silence enjon'd by Law, that might be somewhat, and prove a mean Cloak of Igno∣rance; but if Bacchus be really 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a looser of every thing, and chiefly takes of all Restraints and Bridles from the Tongue, and gives the Voice the greatest Freedom; I think 'tis foolish and absurd to deprive that time, in which we are usually most talkative of the most useful and profitable Discourse; and in our Schools to dis∣pute of the Offices of Company, in what con∣sists the Excellence of a Guest, how Mirth, Feasting and Wine are to be used, and yet de∣ny Philosophy a place in these Feasts, as if not a∣ble to confirm by Practice, what by precepts it instructs; and when you affirm'd that none ought to oppose what Crato said, but determine what sorts of Philosophical Topicks were to be admit∣ted as fit Companions at a Feast, and so avoid that

just and pleasant Taunt put upon the wrangling Disputers of the Age;

Come now to Supper, that we may contend:

And when you seem'd concern'd, and urg'd us to speak to that Head; I first reply'd, Sir, we must consider what Company we have; for if the greater part of the Guests are learned Men; as for instance, at Agatho's Entertainment, Socrates, Phaedri, Pausaniae, Eurymachy; or at Callias his Board, Carmidae, Antisthenes, Hermogenes and the like, we will permit them to philosophize, and to mix Bacchus Wine with the Muses (Learning) as well as with the Nymphs (Water;) for the latter make him wholsome and gentle to the Body, and the other pleasant and agreeable to the Soul: And if there are some few illiterate Persons present, they, as Consonants with Vowels, in the midst of the other learned, will participate of some∣what an articulate Sound and signification; but if the greater part consists of such who can bet∣ter endure the Noise of any Bird, Fiddle-string, or piece of Wood, than the Voice of a Philoso∣pher: Pisistratus hath shewn us what to do; for he being at difference with his Sons, when he heard his Enemies rejoyc'd at it, in a full Assem∣bly, he declared, that he had endeavoured to perswade his Sons to submit to him, but since he found them obstinate, he was resolved to yield and submit to their Humors. So a Philosopher midst those Companions that slight his excellent Dis∣course, will lay aside his Gravity, follow them, and comply with their Humor as far as Decencv will permit; knowing very well that Men cannot exercise their Rhetorick, unless they speak, but

may their Philosophy, even whilst they are silent, or jest merrily; nay, whilst they are piqu'd up∣on, or Repartee: For 'tis not only (as Plato says) the highest Degree of Injustice, not to be just, and yet seem so; but the top of Wisdom to phi∣losophize, yet not appear to do it, and in Mirth to do the same with those that are serious, and seem in earnest: For as in Euripides, the Bacchae, though unprovided of Iron Weapons, and un∣armed, wounded their Invaders with their Boughs, thus the very Jests and merry Talk of true Phi∣losophers move those that are not altogether in∣sensible, and usually reform: I think there are Topicks fit to be us'd at Table, some of which Reading and Study gives us, others the present Occasion: Some to incite to Study, others to piety, and great and noble actions others to make us Rivals of the Bountiful and Kind, which if a Man cunningly, and without any appa∣rent Design, inserts, for the Instruction of the rest he will free these Entertainments from many of those considerable Evils which usually attend them. Some that put Borage into the Wine, or sprinkle the Floor with Water in which Vervain and Maiden-hair have been steep'd, as good to raise Mirth and Jollity in the Guests, in imitati∣on of Homer's Helena, who with some Medica∣ment diluted the pure Wine she had prepared, do not understand that that Fable coming round from Egypt, after a long way, ends at last in easie and fit Discourse; for whilst they were drinking, Helena relates the Story of Ʋlysses:

How Fortunes Spight the Hero did controul, And bore his Troubles with a manly Soul.

For that, in my Opinion, was the Nepenthe, the Care-dissolving Medicament, viz. that Story ex∣actly fitted to the then Disasters and juncture of Affairs: The pleasing Men, though they de∣signedly and apparently instruct, draw on their Maxims rather with perswasive and smooth Ar∣guments, than the violent Force of Demonstrati∣ons: You see that even Plato in his Symposium, where he disputes of the Chief End, the chief Good, and is altogether on Subjects Theological, doth not lay down strong and close Demonstra∣tions; he doth not (as he is wont) like a Wrestler, sprinkle his Adversary with Dust, that he might take the firmer hold, and be sure of giving him the Trip; but draws Men on by more soft and pliable Attaques, by pleasant Fictions, and pat Examples; besides, the Questions should be ea∣sie, the Problems known, the Interrogations plain, familiar, and not intricate and dark, that they might neither vex the Unlearned, nor fright them from the Disquisition: For as 'tis al∣lowable to dissolve our Entertainment into a Dance, but if we force our Guests to jest, or play at Cudgels, we shall not only make our Feast unpleasant, but hurtful and unnatural; thus light and easie Disquisitions do pleasantly and profitably excite us, but we must forbear all Contentions, and (to use Democritus his Word) wrangling Dis∣putes, which perplex the Proposers with intricate and inexplicable Doubts, and trouble all the other that are present: Our Discourse should be like our Wine, common to all, and of which every one may equally partake: And they that propose hard Problems, seem no better fitted for Society, than Aesop's Fox and Crane, For the Fox vext the Crane with thin Broth poured out upon a plain Table, and

laught at her, when he saw her, by reason of the nar∣rowness of her Bill, and the thinness of the Broth, incapable of partaking what he had prepar'd; and the Crane in requital, inviting the Fox to Supper, brought forth her Dainties in a Pot with a long and narrow Neck, into which she could conveniently thrust her Bill; whilst the Fox could not reach one bit. Just so when Philosophers midst their Cups dive into mi∣nute and logical Disputes they are very trouble∣some to those that cannot follow them through the same Depths; and those that bring in idle Songs, trifling Disquisitions, common Talk, and mechanical Discourse destroy the very end of Conversation and merry Entertainments, and a∣buse Bacchus. Therefore, as when Phrynichus and Aeschilus brought Tragedy to discourse of Fictions and Misfortunes, it was ask'd, What is this to Bacchus? So methinks, when I hear some pe∣dantically drawing a Syllogism into table Talk, I have reason to cry out, Sir, what is this to Bac∣chus? Perchance one, the great Bowl standing in the midst, and the Chaplets given round, which the God in token of the Liberty he be∣stows, sets on every head; sings one of those Songs, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, crooked, or obscure; this is not fit nor agreeable to a Feast. Though some say these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these crooked or obscure Songs were not dark and intricate Composures; but that the Guests sang the first Song altoge∣ther praising Bacchus, and describing the Power of the God; and the second each Man sang singly in his turn, a Myrtle Bough being deli∣vered to every one in order, which they called a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he that received it was oblig'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sing; and after this a H••rp being car∣ry'd round the Company, the skilful took it, and

fitted the Musick to the Song, this when the Unskilful could not perform, the Song was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, crooked or obscure, because hard to them, and in which they could not bear a part. Others say this Myrtle Bough was not delivered in Order, but from Bed to Bed, and when the uppermost of the first Table had sung, he sent it to the uppermost of the second, and he to the uppermost of the third; and so the second in like manner to the second; and from these many Windings, and this Circuit it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, crooked.

Question II. Whether the Entertainer should seat the Guests, or let every Man take his own place?

MY Brother Timon making a great Enter∣tainment, desired the Guests as they came, to seat themselves; for he had invited Strangers, and Citizens, Neighbours and Acquaintance, and all sorts of Persons to the Feast. A great many being already come, a certain Stranger at last appeared, drest as fine as Hands could make him; his Cloaths rich, and an unseemly Train of Foot-boys at his Heels; he walking up to the Parlor Door, and staring round upon those that were already seated, turned his Back and scornfully re∣tired; and when a great many stept after him, and beg'd him to return, he said, I see no fit place left for me: At that the other Guests (for the Glasses had gone round) laugh'd abundantly, and desired his Room rather than his Company; but after Supper, my Father addressing himself to me, who sate at another Quarter of the Table, Timon,

said he, and I have a Dispute, and you are to be Judge, for I have been upon his Skirts already about that Stranger; for if according to my Directions he had seated every Man in his proper place, we had ne∣ver been thought unskilful in this Matter, by one

Whose Art is great in ordering Horse and Foot;

And Story says, that Paulus Aemilius after he had conquered Perses the King of Macedon, making an Entertainment besides his costly Furniture, and extraordinary Provision, was very critical in the Order of his Feast, saying, 'Twas the same Mans Task to order a terrible Battel, and a pleasing Enter∣•…•…ainment, for both of them require Skill in the Art of disposing Right: and Homer often calls the stoutest, •…•…nd the greatest Princes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dispo∣•…•…ers of the People; and you use to say, that the great Creator by this Art of Disposing, turned Disorder into Beauty, and neither taking away •…•…ny, or adding any new Being, but setting every •…•…hing in its proper Place, out of the most uncomely •…•…igure and confus'd Chaos produc'd this beaute∣•…•…us, this surprising Face of Nature that appears; •…•…n these great and noble Doctrines, indeed you in∣•…•…truct us; but our own Observation sufficiently •…•…ssures, that the greatest Profuseness in a Feast ap∣•…•…ears neither delightful nor genteil, unless beauti∣•…•…ed by Order: and therefore 'tis absurd that Cooks and Waiters should be solicitous what Dish •…•…ust be brought first, what next, what plac'd in •…•…he middle, and what last; and that the Garlands •…•…nd Oyntment and Musick (if they have any) •…•…hould have a proper Place and Order assigned, •…•…nd yet that the Guests should be seated promis∣•…•…uously, and no respect be had to Age, Honour,

or the like: No distinguishing Order, by which the Man in Dignity might be honoured, the inferi∣or learn to give place, and the Disposer be exer∣cised in distinguishing what is proper and conve∣nient; for 'tis not rational, that when we walk, or sit down to discourse, the best Man should have the best Place, and not the same Order at Table be observed, or that the Entertainer should in Civility drink to one before another, and yet make no difference in their Seats; at the first dash making the whole Company one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as they say) a Hodg-podg and Confusion: This my Father brought for his Opinion, and my Brother said, I am not so much wiser than Bi∣as, that since he refus'd to be Arbitrator between tw•…•… only of his Friends, I should pretend to be a Judge be∣tween so many Strangers and Acquaintance, especially since 'tis not a Money Matter, but about Precedenc•…•… and Dignity; as if I invited my Friends not to trea•…•… them kindly, but abuse 'em. Menelaus is accounted ab∣surd, and past into a Proverb for pretending to advise when unaskt; and sure he would be more ridiculous, that instead of an Entertainer should set up for a Judge, when no body requests him or submits to his Determination, which is the best and which the worst Man in the Company; fo•…•… the Guests don't come to contend about Prece¦dency, but to Feast and be merry: Besides, 'ti•…•… no easie Task to distinguish, for some claim Re¦spect by reason of their Age, others from thei•…•… Familiarity and Acquaintance; and, as those tha•…•… make Declamations consisting of Comparisons, h•…•… must have Aristotles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Thrasymachus hi•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Books that furnish him wit•…•… Heads of Argument) at his Fingers end, and a•…•… this to no good purpose, or profitable effec•…•…

but to bring Vanity from the Bar, and the The∣atre into our Feasts and Entertainments; and whilst by good Fellowship, we endeavour to re∣mit all other Passions, intend Pride and Arro∣gance, from which, in my Opinion, we should be more careful to cleanse our Souls, than to wash our Feet from Dirt, that our Conversation might be free, simple, and full of Mirth: And when by such Meeting we strive to end all Differences that have at any time risen amongst the Invited, we should make them flame anew, and kindle them again by Emulation; whilst we debase some, and puff up others; and if according as we seat them, we should drink oftner, carve better, and discourse more with some than others, instead of being Friendly we should be Lordly in our Feasts; and if in other things we treat them all equally, why should we not begin at the first part, and bring it into fashion for all to take their Seats promiscuously, without Ceremony or Pride, and to let them see as soon as they enter, that they are invited to a Dinner, whose Order is free and Democratical, and not as particular chosen Men to the Government of a City, where Aristo∣cracy is the Form; since the Richest and the Poor∣est sit promiscuously together: When this had been offer'd on both sides, and all present requir∣ed my Determination; I said, being an Arbitra∣tor, and not a Judge, I shall close strictly with neither side, but go indifferently in the middle betwen both: If a Man invites young Men, Ci∣tizens or Acquaintance, they should (as Timon says) be accustomed to be content with any Place, without Ceremony or Concernment; and this good Nature and Unconcernedness would be an excellent Means to preserve and encrease Friend∣ship;

but if we use the same Method to Stran∣gers, Magistrates, or Old Men, I have Just rea∣son to fear, that whilst we seem to thrust out Pride at the Fore-door, we bring it in again at the back, together with a great deal of Indiffe∣rency and Disrespect. But in this, Custom, and the established Rules of Decency must guide; or else let us abolish all those Modes of Repect ex∣prest by Drinking to, or saluting first, which we do not use promiscuously to all the Company, but according to their Worth we honour every one,

With better Places, Meat, and larger Cups;

As Agamemnon says, setting the place first, as the chiefest sign of Honour; and we commend Al∣cinous for placing his Guest next himself;

He stout Laomedon his Son remov'd, Who sate next him, for him he dearly lov'd;

For to place a suppliant Stranger in the Seat of his beloved Son, was wonderful kind, and extream courteous. Nay, even amongst the Gods them∣selves this distinction is observed, for Neptune, though he came last into the Assembly.

Sate in the middle Seat —

As if that was his proper place: And Miner•••• seems to have that assigned her which is next Ju∣piter himself; and this the Poet intimates, when speaking of Thetis, he says,

She sate next Jove, Minerva giving place.

And Pindar plainly says,

She sits just next the Thunder-breathing Flames.

Indeed Timon urges, we ought not to rob many to honour one; now he robs that makes some∣thing that is proper, common and suitable Honor to his Worth is each Mans Property: and whilst he endeavors not to affront his Guests, he neces∣sarily falls into the Inconvenience, for he must affront every one by defrauding them of their proper Honor. Besides, in my Opinion, 'tis no hard matter to make this Distinction, and seat our Guests according to their Quality; for first it ve∣ry seldom happens that many of equal Honor are invited to the same Banquet; and then, since there are many honorable Places, you have room enough to dispose them according to Content, if you can but guess that this Man must be seated uppermost, that in the middle, another next your self, Friend, Acquaintance, Tutor, or the like, appointing every one some place of Honor; and as for the rest, I would supply their Want of Honor with some little Presents, Affability, and kind Discourse. But if their Qualities are not easie to be distinguished, and the Men them∣selves, hard to be pleas'd, see what Device I have in that Case; for I seat in the most honora∣ble place, my Father, if invited; if not, my Grand-father, Father-in-law, Uncle, Fellow-Officer, or some body whom the Entertainer hath a more particular reason to esteem. And this is one of the many Rules of Decency that we have from Homer; for in his Poem, when Achilles saw Menelaus and Antilochus contending about the se∣cond Prize of the Horse-Race, and fearing that

their Strife and Fury would encrease, gave the Prize to another, under pretence of comforting and honouring Eumelus, but indeed to take away the Cause of their Contention. When I had said this, Lamprias sitting (as he always doth) upon a low Bed, cry'd out, Sirs, will you give me leave to correct this sottish Judge? And the Company bidding him speak freely, and tell me roundly of my Faults, and not spare, he said, And who can forbear that Philosopher, who dis∣poses of Places at a Feast according to the Birth, Wealth, or Offices of the Guests, as if they were in a Theater or Council-house voting for a Law; so that Pride and Arrogance must be ad∣mitted even into our Mirth and Entertainments? In seating our Guests we should not have any re∣spect to Honor, but Mirth and Conversation, not look after every Mans Quality, but their Agree∣ment and Harmony with one another, as those do that joyn several different things in one Com∣posure. Thus a Mason doth not set an Athenian or a Spartan Stone, because formed in a more no∣ble Country, before an Asian or a Spanish: Nor a Painter give the most costly Colour the chiefest place; nor a Ship-wright the Corinthian Firr, or Cretan Cypress; but so distribute them as they will best serve to the common end, and make the whole Composure, strong, beautiful, and fit for use. Nay, you see even the Deity himself (by our Pindar, nam'd the most skilful Artificer) doth not every where place the Fire above, and the Earth below, as Empedocles hath it,

The Oysters Coverings do directly prove, That heavy Earth is sometimes rais'd above.

Not having that Place that Nature appoints, but that which is necessary to compound Bodies, and serviceable to the common end, the Preservation of the whole. Disorder is in every thing an E∣vil, but then its Badness is principally discovered, when 'tis amongst Men whilst they are making merry; for then it breeds Contentions, and a thousand unspeakable Mischiefs, which to fore∣see and hinder, shews a Man well skill'd in good Order, and disposing Right. We all agreed that he had said well, but ask'd him why he would not instruct us how to order things aright, and communicate his Skill; I am content, says he, to instruct you, if you will permit me to change the present Order of this Feast, and yield as ready Obedience to me as the Thebans to Epaminondas, when he alter'd the Order of their Battle: We gave him full Power, and he hav∣ing turn'd all the Servants out, look'd round up∣on every one, and said, Hear (for I'le tell you first) how I design to order you together: In my Mind, the Theban Pammenes justly taxeth Homer, as unskilful in Love Matters, for setting together, in his Description of an Army, Tribe and Tribe, Family and Family; for he should have joyn'd the Lover and the Beloved, so that the whole Body being united in their Minds, might perfect∣ly agree. This Rule will I follow, not seat one Rich Man by another, a Youth by a Youth, a Magistrate by a Magistrate, and a Friend by a Friend; (for such an Order is of no force, either to beget or encrease Friendship and Good-will) but fitting that that wants, with something that is able to supply it; next one that is willing to instruct, I will place one that is as desirous to be instructed, next a morose, one good natur'd,

next a talkative old Man, a Youth patient; and eager for a Story; next a Boaster, a jeering swooth Companion; and next an angry Man, a quiet. If I see a wealthy Fellow bountiful and kind, I'le take some poor honest Man from his obscure place, and set him next, that something might run out of that full Vessel, into the other empty one. A Sophister I'le seat by a Sophister, and one Poet by another:

For Beggers Beggers, Poets envy Poets:

I separate the clamorous Scoffers, and the testy, by putting some good Nature between them, that they might not justle so roughly on one another: Wrestlers, Hunters, and Farmers I put in one Company; for some of the same Nature, when put together, fight as Cocks; others are very sociable as Daws: Drinkers and Lovers I set to∣gether, not only those, who (as Sophocles says) feel the Sting of Masculine Love, but those that are mad after Virgins or marry'd Women; for they being warmed with the like Fire, as two Pieces of Iron to be joyned, will more readily agree; unless perhaps they both fancy the same Person.

Question III. Ʋpon what account is the Place at the Table call'd Consular esteem'd honorable?

THis rais'd a Dispute about the Dignity of Places; for the same is not accounted ho∣norable amongst all Nations: In Persia, the midst, for that's a Place proper to the King himself:

In Greece the uppermost, at Rome the lowermost of the middle Bed, and this is called the Consu∣lar. The Greeks about Pontus, and ••hose of He∣raclea reckon the uppermost of the middle Bed to be the chief: But we were most puzled about the Place called Consular, for though 'tis esteem'd most honorable, yet not because 'tis either the first, or the midst; and its other Circumstances are either not proper to that alone, or very fri∣volous; though I confess three of the Reasons alledg'd seem to have something in them: The first, That the Consuls having dissolv'd the Mo∣narchy, and deducing every thing to a more e∣qual Level, and popular Estate, left the middle, the Kingly Place, and sate in a lower Seat; that by this means their Power and Authority might be less subject to Envy, and not so grievous to their Fellow Citizens. The second, That two Beds being appointed for the invited Guests. The third, and the first place in that is most conveni∣ent for the Master of the Feast, from whence, like a Pilot, he can guide and order every thing, and readily over-look the Management of the whole Affair; besides, he is not so far remov'd, but that he might easily discourse, talk to, and complement his Guests; for next below him his Wife and Children usually are plac'd; next a∣bove him the most honorable of the Invited, that being the most proper Place, as near the Master of the Feast. The third, 'Tis peculiar to this Place, to be most convenient for the Dispatch of of any sudden Business; for the Roman Consul is not such a one as Archias the Governor of Thebes; nor will he say, when Letters of Importance are brought to him at Dinner, serious things to mor∣row; throw aside the Pacquet, and take the

great Bowl; but be careful, circumspect, and mind it at the very instant; for not only (as the common Saying hath it)

Each Throw doth make the Dicer fear.

But even midst his Feasting and his Pleasure, a Magistrate should be intent on intervening Bu∣siness, and he hath this Place appointed, as the most convenient for him to receive any Message, answer it, or sign a Bill; for there the second Bed joyning with the first, the turning at the Corner leaves a vacant Space, so that a Notary, Servant or Trumpeter from the Army might ap∣proach, deliver his Message and receive Com∣mands; and the Consul having room enough to speak, or use his Hand, neither trouble any one, nor be hindred by any of the Guests.

Question IV. What manner of Man should a Steward of a Feast be?

CRato my Son-in-law, and Theon my Ac∣quaintance, at a certain Banquet, where the Glasses had gone round freely, and a little Stir rose, but was suddenly appeased; began to discourse of the Office of the Steward of a Feast; declaring that it was my Duty to wear the Chaplet, assert the decaying Priviledge, and restore that Office which should take care for the Decency and good Order of the Banquet: This Proposal pleas'd every one, and they were all an end beg∣ging me to do it. Well then, said I, since you will have it so, I make my self Steward and Di∣rector of you all, and command the rest to

drink every one what he will; but Crato and Theon, the first Proposors and Authors of this Decree, I injoyn to declare in short, what Qua∣lifications fit a Man for this Office; what he should principally aim at, and how behave him∣self towards those under his Command: This is the Subject, and let them agree among them∣selves, which Head each shall manage: They made some slight Excuse at first, but the whole Company urging them to obey, Crato began thus, A Captain of a Watch (as Plato says) ought to be most watchful and diligent himself; and the Director of merry Companions ought to be the best; and such a one he is that will not be easily overtaken, or apt to refuse a Glass; but as Cyrus in his Epistle to the Spartans, says, that in many other things he was more fit than his Brother to be a King; and chiefly, because he could bear abundance of Wine: For one that is drunk must have an ill Carriage, and be apt to affront; and he that is perfectly sober, must be unpleasant, and fitter to be a Governour of a School than of a Feast: Pericles, as often as he was chosen General, when he put on his Coat, us'd to say to himself, as 'twere to refresh his Memory, Take heed Pericles, thou dost govern Free∣men, thou dost govern Athenians: So let our Di∣rector say privately to himself, Thou art a Go∣vernour over Friends; that he might remember neither to suffer them to be debauch'd, or stint their Mirth: Besides, he ought to have some Skill in the serious Studies of the Guests, and not be altogether ignorant of Mirth and Humor; yet I would have him (as pleasant Wine ought to be) a little severe and rough, for the Liquor will soften and smooth him, and make his Tem∣per

pleasant and agreeable: For as Xenophon says, That Clearchus his rustick and morose Humor in a Battle, by reason of his Bravery and Heat, seem'd pleasant and surprizing; thus one that is not of a very sour Nature, but grave and severe, being softned by a chirping Cup, becomes more plea∣sant and complaisant; but chiefly he should be acquainted with every one of the Guests Hu∣mors, what alteration the Liquor makes in him, what Passion he is most subject to, and what quantity he can bear; for 'tis not to be suppos'd the different sorts of Water bear various Propor∣tions to different sorts of Wine (which Kings Cup-bearers understanding, sometimes pour in more, sometimes less) and that Man hath no such relation to them; this our Director ought to know, and knowing, punctually observe; so that like a good Musician, screwing up one, and letting down another, he might make between these different Natures, a pleasing Harmony and Agreement; so that he should not proportion his Wine by measure, but give every one what was proper and agreeable, according to the present Circumstances of Time, and strength of Body: But if this is too difficult a Task, yet 'tis neces∣sary that a Steward should know the common Accidents of Age and Nature; such as these, that an old Man will be sooner overtaken than a Youth, one that leaps about, or talks, than he that is silent or sits still; the Thoughtful and Melancholly, than the Chearful and Brisk.

And he that understands these things is much more able to preserve Quietness and Order, than one that is perfectly ignorant and unskilful: Be∣sides, I think none will doubt but that the Stew∣ard ought to be a Friend, and have no Pique at

any of the Guests, for otherwise in his Injuncti∣ons he will be intolerable, in his Distributions un∣equal, in his Jests apt to scoff and give off••nce; such a Figure, Theo, as out of Wax, hath my Discourse fram'd for the Steward of a Feast; and now I deliver him to you; and Theo reply'd, He's welcome, a very well shap'd Gentleman, and fitted for the Office; but whether I shall not spoil him in my particular Application, I can∣not tell: In my Opinion he seems such a one as will keep an Entertainment to its primitive Insti∣tution, and not suffer it to be chang'd, some∣times into a Mooting-Hall, sometimes a School of Rhetorick, now and then a Diceing-room, a Play∣house, or a Stage; for don't you observe some making fine Orations, and putting Cases at a Supper? Others declaiming, or reading some of their own Compositions, and others proposing Prizes to Dancers and Mimicks. Alcibiades and Theodorus turn'd Polition's Banquet into a Tem∣ple, representing there the sacred Procession and Mysteries of Ceres; now such things as these in my Opinion ought not to be suffered by a Stew∣ard, but he must permit such Discourse only, such Shows, such Merriment as promote the par∣ticular End and Design of such Entertainments; and that is, by pleasant Conversation, either to beget or maintain Friendship and Good-will a∣mong the Guests; for an Entertainment is only an Introduction to Friendship by a Glass of Wine, and ends in Good-will.

But now because things pure and unmixt are usually surfeiting and odious, and the very Mix∣ture it self, unless the Simples be well proporti∣oned, and opportunely put together; though it takes off the surfeiting Quality, yet spoils the

sweetness and goodness of the Composition; 'tis evident that there ought to be a Director who might take care that the Mirth and Jollity of the Guests be exactly and opportunely temper'd. 'Tis a common saying, That a Voyage near the Land, and a Walk near the Sea, is the best Recrea∣tion: Thus our Steward should place Seriousness and Gravity next Jollity and Humor, that when they are merry they should be on the very Bor∣ders of Gravity it self; and when grave and se∣rious, they might be refresh'd as Sea-sick Per∣sons, having an easie and short Prospect to the Mirth and Jollity that is near; for Mirth may be exceeding useful, and make our grave Dis∣courses smooth and pleasant,

As near the Bramble oft the Lilly grows, And neighbouring Rue commends the blushing Rose.

But vain and empty Humors that wantonly break in upon our Feasts, are to be expelled, lest Scoffing and Affronts creep in under them, lest in their Questions or Commands they grow scur∣rilous, and abuse; as for instance, by injoyning Stutterers to sing, Bald-pates to comb their Heads, or a Cripple to rise and dance; as the Compa∣ny abus'd Agapestor the Academick, one of whose Legs was lame and wither'd, when in a ridicu∣ling Frolick they ordain'd, that each Man should stand upon his Right-leg and take off his Glass, or pay a Shilling; and he, when it was his turn to command, enjoyn'd the Company to follow his Example, and drink as he did, and having a narrow earthen Pitcher brought in, he put his wither'd Leg into it, and drank his Glass, and every one in the Company, after a fruitless en∣deavor

to imitate, paid his Shilling; 'twas a good Humor of Agapestor's, and thus every little merry Abuse must be as merrily revenged: Be∣sides, he must give such Commands as will both please and profit, putting such as are familiar and easie to the Person, and when perform'd, will be for his Credit and Reputation: a Songster must be enjoyned to sing, an Orator to Speak, a Phi∣losopher to solve a Problem, and a Poet to make a Song; for every one very readily and willing∣ly undertakes that

In which he may out-do himself.

An Assyrian King by publick Proclamation, pro∣mis'd a Reward to him that would find out any new sort of Luxury and Pleasure: And let the Governor, the King of an Entertainment, pro∣pose some pleasant Reward for any one that in∣troduceth inoffensive Merriment, profitable De∣light and Laughter, not such as attends Scoffs and abusive Jests, but Kindness, pleasant Humor, and Good-will, for these Matters not being well lookt after and observ'd, spoil and ruine most of our Entertainments: 'Tis the Office of a pru∣dent Man to hinder all sort of Anger and Con∣tention; In the Exchange, that which springs from Covetousness; in the Fencing and Wrest∣ling Schools from Emulation; in Offices and State Affairs from Ambition; and in a Feast and Entertainment from Pleasantness and Joque.

Qustion V. Why 'tis commonly said, that Love makes a Man a Poet?

ONe day, when Sossius entertain'd us, upon singing some Sapphick Verses, this Que∣stion was started; how it could be true,

That Love in all doth vigorous Thoughts inspire, And teaches Ignorants to tune the Lyre:

Since Philoxenus on the contrary asserts, that the Cyclops

With sweet Tongued Muses cur'd his Love.

Some said that Love was bold and daring, ven∣turing at new Contrivances, and eager to accom∣plish, upon which account Plato calls it the En∣terprizer of every thing; for it makes the reserv∣ed Man talkative, the Modest complemental, the Negligent and Sluggish industrious and observant; and what is the greatest Wonder, a close, hard and covetous Fellow, if he happens to be in Love, as Iron in Fire becomes pliable and soft, easie, good natured, and very pleasant, as if there were something in that common Jest; a Lovers Purse is ty'd with the Blade of a Leek. Others said that Love was like Drunkenness, it makes Men warm, merry, and dilated, and when in that Condition, they naturally slide down to Songs and Words in measure; and 'tis reported of Aeschilus, that he wrote Tragedies after he was heated with a Glass of Wine; and my Grand-father Lamprias in his Cups seem'd to out-do himself in starting Questions, and smart Dis∣puting,

and usually said, that like Frankincense he exhaled more freely after he was warm'd. And as Lovers are extreamly pleas'd with the Sight of their Beloved, so they praise with as much Satisfaction as they behold, and as Love is talkative in every thing, so more especially in Commendation; for Lovers themselves believe, and would have all others think that the Object of their Passion is pleasing and excellent; and this made Candaules the Lydian force Gyges into his Chamber to behold the Beauty of his naked Wife. For they delight in the Testimony of others, and therefore in all Composures upon the Lovely, they adorn them with Songs and Verses, as we dress Images with Gold, that more may hear of them, and that they may be remembred the more. For if they present a Cock, Horse, or any other thing to the Belov'd, 'tis neatly trim'd and set off with all the Ornaments of Art, and therefore when they would present a Complement, they would have it curious and pleasing, and such as Verse usually appears; Sossius applauding these Discourses, added, perhaps we may make a probable Conjecture from Theophrastus his Dis∣course of Musick, for I have lately read the Book, and Theophrastus lays down three Cau∣ses of Musick, Grief, Pleasure, and Enthusi∣asm; for each of these Changes the usual Tone, and makes the Voice slide into a Cadence: For deep Sorrow hath something tuneable in its Groans, and therefore we perceive our Orators in their Conclusions, and Actors in their Complaints be somewhat melodious, and insensibly fall into a Tune. Excess of Joy provokes the more airy Men to frisk and dance, and keep their Steps, though unskilful in the Art; and as Pindar hath it,

They shout and roar, and wildly toss their Head;

But the graver sort are only excited to sing, raise their Voice, and tune their Words into a Son∣net; but Enthusiasm quite changes the Body and the Voice, and makes it far different from its u∣sual Constitution: Hence the very Bacchae use Measure, and the inspired give their Oracles in Measure: And we shall see very few Mad-men, but are frantick in Rhime, and rave in Verse. This being certain, if you will but anatomize Love a little, and look narrowly into it, 'twill appear that no Passion in the World is attended with more violent Grief, more excessive Joy, or greater Extasies and Fury; a Lovers Soul looks like Sophocles his City,

At once 'tis full of Sacrifice, Of joyful Songs, of Groans and Crys:

And therefore 'tis no wonder, that since Love contains all the Causes of Musick, Grief, Plea∣sure and Enthusiasm, and is besides industrious and talkative, it should incline us more than any other Passion to Poetry and Songs.

Question VI. Whether Alexander was a great Drinker?

SOme said that Alexander did not drink much, but sate long in Company, discoursing with his Friends; but Philinus shew'd this to be an Er∣ror from the Kings Diary, where 'twas very of∣ten registred, such a Day, and sometimes two

Days together the King slept after a Debauch, and this Course of Life made him cold in Love, but passionate and angry: which argue a hot Constitution, and some report his Sweat was fra∣grant, and perfum'd his Cloaths, which is ano∣ther Argument of Heat, as we see the hotest and driest Climates bear Frankincense and Cassia, for a fragrant Smell, as Theophrastus thinks, proceeds from a due Concoction of the Humors; when the noxious Moisture is conquered by the Heat; and 'tis thought probable that he took a Pique at Calisthenes for avoiding his Table, because of the hard drinking, and refusing the great Bowl call'd Alexander in his Turn: adding, I will not drink A∣lexander, to stand in need of Aesculapius: And thus much of Alexander.

Story tells us that Mithridates the famous Ene∣my of the Romans, amongst other Tryals of Skill that he instituted, proposed a Reward to the greatest Eater, and stoutest Drinker in his King∣dom. He won both the Prizes himself, he out∣drank every Man living, and for his Excellency that way was called Bacchus: but this Reason for his Sir-name is a vain Fancy, and an idle Story; for whilst he was an Infant, a Flash of Lightning burnt his Cradle, but did his Body no harm, only left a little Mark on his Fore-head, which his Hair covered when he was grown a Boy; and after he came to be a Man, another Flash broke into his Bed-chamber, and burnt the Arrows in a Quiver that was hanging under him; from whence his Diviners presag'd that Archers, and light arm'd Men should win him considerable Victories in his Wars, and the Vulgar gave him this Name, because in those many Dangers by Lightning, he bore some Resemblance to the The∣ban

Bacchus: From hence great Drinkers were the Subject of our Discourse, and the Wrestler Heraclides, or, as the Alexandrians mince it, He∣racles, who lived but in the last Age, was ac∣counted one; he, when he could get none to hold out with him, invited some to take their Mornings-draught, others to Dinner, to Supper others, and others after, to take a merry Glass of Wine, so that as the first went off, the se∣cond came, and the third and forth Company, and he all the while, without any intermission, took his Glass round, and out-sate all the four Companies.

Amongst the Retainers to Drusus the Emperor, Tiberius his Son, there was a Physician that drank down all the Court, he, before he sate down, would usually take five or six bitter Almonds to prevent the Operation of the Wine, but when ever he was forbidden that, he knockt under pre∣sently; and a single Glass doz'd him. Some think these Almonds have a penetrating, abster∣sive Quality, and able to cleanse the Face, and clear it from the common Freakles, and there∣fore when they are eaten, by their bitterness vel∣licate and fret the Pores, and by that means draw down the ascending Vapors from the Head, but in my Opinion a bitter Quality is a Dryer, and consumes Moisture: And therefore a bitter Taste is the most unpleasant, for, as Plato says, Dry∣ness being an Enemy to Moisture, unnaturally contracts the spungy and tender Nerves of the Tongue, and green Ulcers are usually drain'd by bitter Injections. Thus Homer,

He squez'd his Herbs, and bitter Juice apply'd, And straight the Blood was stancht, the Sore was dry'd.

And he guesses well, that what is bitter to the Taste, is a Dryer, besides, the Powders Women use to dry up their Sweat, are bitter, and by rea∣son of that Quality astringent. This then being certain, 'tis no wonder that the bitterness of the Almonds hinders the Operation of the Wine, since it dries the inside of the Body, and keeps the Veins from being overcharg'd: For from their Distention and Disturbance, they say Drunken∣ness proceeds. And this Conjecture is much con∣firm'd from that which usually happens to a Fox; for if he eats bitter Almonds without drinking, his Moisture suddenly fails, and 'tis present Death.

Question VII. Why Old Men love pure Wine?

'TWas debated why old Men lov'd the strong∣est Liquors: Some fancying that their na∣tural Heat decay'd, and their Constitution grew cold, said such Liquors were most necessary and agreeable to their Age; but this was mean and obvious, and besides, neither a sufficient, nor a true reason; for the like happens to all their o∣ther Senses; for they are not easily to be mov'd, or wrought on by any Qualities, unless they are in intense Degrees, and make a vigorous Impres∣sion; but the reason is, the Laxity of the Habit of their Body, for that being grown lax and weak, loves a smart Stroak. Thus their Taste is pleas'd most with strong Sapors, their Smelling with brisk Odors; for strong and unallay'd Qua∣lities make a more pleasing Impression on the Sense: Their Touch is almost senseless to a Sore, and a Wound generally raises no sharp Pain:

The like also in their Hearing may be observ'd, for old Musicians play louder and sharper than others; that they might move their own dull Tympanum with the Sound: For what Steel is to the Edge of a Knife, that Spirit is to the Sense in the Body, and therefore when the Spirits fail, the Sense grows dull and stupid, and cannot be rais'd, unless by something, such as strong Wine, that makes a vigorous Impression.

Question VIII. Why Old Men read best at a distance?

TO my Discourse in the former Problem some Objection may be drawn from the Sense of seeing in old Men; for if they hold a Book at a distance they will read pretty well, nearer they cannot see a Letter; and this Aeschyles means by these Verses,

Far off thou canst not see, nay, scarce behold When near; a proper Scribe now thou art old:

And Sophocles more plainly,

Old Men are slow in Talk, they hardly hear, For off they see, but all are blind, when near.

And therefore, if old Mens Organs are more o∣bedient to strong and intense Qualities; why, when they read, do they not take the Reflection near at hand, but holding the Book a good way off, mix, and so as Wine by Water, weaken it by the intervening Air? Some answered, that they did not remove the Book to lessen the Light,

but to receive more Rays, and let all the Space between the Letters and their Eyes be fill'd with lightsome Air. Others agreed with those that imagine the Rays of Vision mix with one another, for since there is a Cone stretcht between each Eye, and the Object, whose Point is in the Eye, and whose Basis is the Object, 'tis probable that for some way each Cone extends a part, and by it self; but when the distance increases, they mix, and make but one common Light, and therefore every Object appears single, and not two, though 'tis seen by both Eyes at once; for the Conjuncti∣on of the Cones makes these two Appearances but one; these things suppos'd, the old Men that hold the Letters near to their Eyes, the Cones not being joyn'd, but each part, and by it self, their Sight is weak; but those that remove it farther, that two Lights being mingled and increast, see better, as a Man with both Hands can hold that for which either singly is too weak: But my Bro∣ther Lamprias, though unacquainted with Hiero∣nymus his Notions, invented another Reason. We see, said he, by some Species that come from the Object to the Eye, which at their first rise are thick and great, and therefore when near disturb old Men, whose Eyes are not easily penetrated, and stiff; but when they are separated and dif∣fus'd into the Air, the thick obstructing Parts are easily remov'd, and the subtle Remainders com∣ing to the Eye, gently and easily slide into the Pores; and so the disturbance being less, the Sight is more vigorous and clear. Thus a Rose smells most fragrant at a Distance, but if you bring it near the Nose 'tis not so pure nor de∣lightful; and the reason is this, many earthy, disturbing Particles are carry'd with the Smell,

and spoil the Fragrancy when near, but in a longer passage those are lost, and the pure brisk Odor, by reason of its Subtlety, reaches and acts upon the Sense: But we, according to Plato's Opi∣nion, assert, that a bright Spirit darted from the Eye, mixes with the Light about the Object, and those two are perfectly blended into one si∣milar Body; now these must be joyned in due proportion one to another; for one part ought not wholly to prevail on the other, but both being proportionably and amicably joyn'd, agree in one third common Power. Now this (whe∣ther Flux, illuminated Spirit, or Ray) in old Men being very weak, there can be no Combi∣nation, no Mixture with the Light about the Object, but it must be wholly consum'd, unless by removing the Letters from their Eyes, they lessen the Brightness of the Light, and so it comes to the Sight, not too strong or unmixt, but well proportioned and blended with the other. And this explains, that common Affection of Crea∣tures of seeing in the Dark, for their Eye-sight being weak, is overcome and darkned by the Splendor of the Day, because the little Light that flows from their Eyes cannot be proportion∣ably mixt with the stronger and more numerous Beams; but is proportionable and sufficient for the Feeble Splendor of the Stars, and so can joyn with it, and cooperate to move the Sense.

Question IX. Why fresh Water washes Cloaths better than Salt?

THeon the Grammarian, when Metrius Florus gave us an Entertainment, askt Themistocles the Stoick, why Chrysippus, though he frequently mention'd some strange Phaenomena in Nature (such as pouder'd Beef soakt in salt Water grows fresher than before, Fleeces of Wooll are more easily separated by a gentle, than a quick and violent Force, and Men that are fasting, eat slower than those that took a Breakfast) yet never gave any reason for the appearance: And The∣mistocles replied, that Chrysippus only propos'd such things by the by, as Instances to correct us, who easily assent, and without any reason, to what seems likely, and disbelieve every thing which seems unlikely at the first sight. But why, Sir, are you concern'd at this? For if you are speculative, and would enquire into the Causes of things, you need not want Subjects in your own Profession; but pray tell me why Homer makes Nausicae wash in the River rather than the Sea, though it was near, and in all likelihood hotter, clearer, and fitter to wash with than that. And Theon reply'd, Aristotle hath already given an account for this, from the grossness of the Sea-water; for in this, abundance of rough, earthy Particles are mixt, and those make it salt; and upon this account Swimmers, or any other Weight, sink not so much in Sea-water as in fresh, for the latter being thin and weak, yields to every Pressure, and is easily divided, because 'tis pure and unmixt, and by reason of this sub∣tilty

of Parts it penetrates better than Salt-water, and so loosneth from the Cloaths the sticking particles of the Spot: And is not this Discourse of Aristotle very probable? Probable indeed, I re∣ply'd, but not true, for I have observed that with Ashes, Gravel, or if those are not to be gotten, with Dust it self, they usually thicken the Water, as if the earthy Particles being rough, would scour better than fair Water, whose thin∣ness makes it weak and ineffectual; and there∣fore he is mistaken, when he says the thickness of the Sea-water hinders the Effect, since the sharpness of the mixt Particles very much condu∣ces to make it cleansing; for that opens the Pores, and draws out the Stain. But since all oily Matter is most difficult to be washt out, and spots a Cloath, and the Sea is oily, that's the rea∣son why it doth not scour as well as fresh; and that 'tis oily even Aristotle himself asserts; for Salt in his Opinion hath some Oyl in it, and there∣fore makes Candles, when sprinkled on them, burn the better, and clearer than before: And Sea-water sprinkled on a Flame encreaseth it, and is more easily kindled than any other, and this in my Opinion makes it hotter than the fresh; and besides, I may urge another Cause, for the end of Washing is Drying, and that seems cleanest which is dryest, and the Moisture that scours, (as Hellebore, with the Humors that it purges) ought to fly away quickly together with the Stain: The Sun quickly draws out the fresh Water because it is so light, but Salt-water being rough, lodges in the Pores, and therefore is not easily dry'd: And Theon reply'd, you say just nothing, Sir, for A∣ristotle in the same Book affirms, that those that wash in the Sea, if they stand in the Sun, are

sooner dry'd than those that wash in the fresh Streams. 'Tis true, I answered, he says so, but I hope that Homer asserting the contrary, will by you especially be more easily believ'd, for Ʋlysses, as he writes, after his Shipwrack meeting Nau∣sicae,

A frightful Sight, and with the Salt besmear'd,

said to her Maidens,

Retire a while till I have wash'd my Skin;

And when he had leapt into the River,

He from his Head did scour the foaming Sea.

The Poet knew very well what happens in such a Case; for when those that come wet out of the Sea stand in the Sun, the subtlest and light∣est parts suddenly exhale, but the salt and rough Particles stick upon the Body in a Crust, till they are washt away by the fresh Water of a Spring.

Question X. Why at Athens the Dance of Ajax's Tribe was never determined to be the last?

WHen we were feasting at Serapions, who gave an Entertainment after the Leontide Tribe by his Order and Directions, had won the Prize in the publick Dance; (for we were Citi∣zens, and free of that Tribe) a very pertinent Discourse, and proper to the then Occasion hap∣ned:

It had been a very notable Tryal of Skill: The King Philopappus being very generous and magnificent in his Rewards, and defraying the Ex∣pences of all the Tribes: He was at the same Feast with us, and being a very good humor'd Man, and eager for Instruction, he would now and then freely discourse of antient Customs, and as freely hear: Marcus the Grammarian be∣gan thus; Neanthes the Cyzicenian, in his Book called the Fabulous Narrations of this City, affirms that it was a Priviledge of Ajax's Tribe, that their Dance should never be determined to be last: 'Tis true, he brings some Stories for Con∣firmation of what he says; but if he falsifies, the Matter is open, and let us all inquire after the reason of the thing: But says Milo, suppose it be a meer Tale. 'Tis no strange thing, reply'd Philopappus, if in our Disquisitions after truth, we meet now and then with such a thing as Democri∣tus the Philosopher did; for he one day eating a Cucumber, and finding it of a Honey Taste, askt his Maid where she bought it; and she tell∣ing him in such a Garden, he rose from the Ta∣ble and bad her direct him to the Place: the Maid surpriz'd, askt him what he meat; and he reply'd, I must search after the Cause of the Sweetness of the Fruit; and shall find it the sooner if I see the place; and the Maid with a smile reply'd sit still, pray Sir, for I unwittingly put it into a Honey Barrel: And he, as it were discontented, cry'd out, Shame take thee, yet I'le 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 Xeanthes his 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 Inquiry: Presently every one poured out some∣thing in commendation of that Tribe, mention∣ing every matter that made for its Credit and Re∣putation: Marathon was brought in as belonging to it; and Armodius with his Associates, by Birth Aphidneans, were also produc'd as glorious Mem∣bers of that Tribe: The Orator Glaucias prov'd that that Tribe made up the Right-wing in the Battel at Marathon, from Aeschylus his Elegies, who had himself fought valiantly in the same En∣counter; 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 con∣cur'd, that that Battel was fought: To this Dis∣course of Glaucias I added, that the Edict which impower'd Miltiades to lead forth the Athenians, was made when the Aeantid Tribe was chief of the Assembly, and that in the Battel of Plataee the same Tribe won 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 like∣wise have their peculiar Glories; and you know that mine, the Leontide Tribe, yields to none in any point of Reputation: Besides, consider whe∣ther 'tis 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 out-done, but was easily hurried on to the greatest Enormi∣ties by his Contentions and passionate Humor;

and therefore to comply with him, and afford some Comfort in his Disasters, they secured him from the most vexing Grievance that follows the Misfortune of the Conquer'd, by or∣dering that his Tribe should never be determined to be last.