[The Greeks were not accustomed to drink unmingled wine. Zaleukus
forbade to all citizens the pure juice of the grape under penalty of
death, and Solon under very severe penalties, unless required as
medicine. The usual mixture was composed of three-fifths water to
two-fifths wine.]
This was of beautiful AEginetan workmanship, its crooked handles representing two giants, who appeared ready to sink under the weight of the bowl which they sustained.
Like the altar, it was enwreathed with flowers, and a garland of roses or myrtle had been twined around the goblet of each guest.
The entire floor was strewed with rose-leaves, and the room lighted by many lamps which were hung against the smooth, white, stucco walls.
No sooner were the guests reclining on their cushions, than the fair-haired boys reappeared, wound garlands of ivy and myrtle around the heads and shoulders of the revellers, and washed their feet in silver basins. The Sybarite, though already scented with all the perfumes of Arabia, would not rest until he was completely enveloped in roses and myrtle, and continued to occupy the two boys even after the carver had removed the first joints from the table in order to cut them up; but as soon as the first course, tunny-fish with mustard-sauce, had been served, he forgot all subordinate matters, and became absorbed in the enjoyment of the delicious viands.
Rhodopis, seated on a chair at the head of the table, near the wine-bowl, not only led the conversation, but gave directions to the slaves in waiting.
[The women took their meals sitting. The Greeks, like the
Egyptians, had chairs with backs and arms. The form of the solia or
throne has become familiar to us from the discoveries at Pompeii and
the representations of many gods and distinguished persons. It had
a high, almost straight back, and supports for the arms.]
She gazed on her cheerful guests with a kind of pride, and seemed to be devoting her attention to each exclusively, now asking the Delphian how he had succeeded in his mission, then the Sybarite whether he was content with the performances of her cook, and then listening eagerly to Ibykus, as he told how the Athenian, Phrynichus, had introduced the religious dramas of Thespis of Ikaria into common life, and was now representing entire histories from the past by means of choruses, recitative and answer.
Then she turned to the Spartan, remarking, that to him alone of all her guests, instead of an apology for the simplicity of the meal, she felt she owed one for its luxury. The next time he came, her slave Knakias, who, as an escaped Helot, boasted that he could cook a delicious blood-soup (here the Sybarite shuddered), should prepare him a true Lacedaemonian repast.
When the guests had eaten sufficiently they again washed their hands; the plates and dishes were removed, the floor cleansed, and wine and water poured into the bowl.
[The Symposium began after the real meal. Not till that was over
did the guests usually adorn themselves with wreaths, wash their
hands with Smegma or Smema (a kind of soap) and begin to drink.]
At last, when Rhodopis had convinced herself that the right moment was come, she turned to Phanes, who was engaged in a discussion with the Milesians, and thus addressed him:
“Noble friend, we have restrained our impatience so long that it must surely now be your duty to tell us what evil chance is threatening to snatch you from Egypt and from our circle. You may be able to leave us and this country with a light heart, for the gods are wont to bless you Ionians with that precious gift from your very birth, but we shall remember you long and sadly. I know of no worse loss than that of a friend tried through years, indeed some of us have lived too long on the Nile not to have imbibed a little of the constant, unchanging Egyptian temperament. You smile, and yet I feel sure that long as you have desired to revisit your dear Hellas, you will not be able to leave us quite without regret. Ah, you admit this? Well, I knew I had not been deceived. But now tell us why you are obliged to leave Egypt, that we may consider whether it may not be possible to get the king’s decree reversed, and so keep you with us.”
Phanes smiled bitterly, and replied: “Many thanks, Rhodopis, for these flattering words, and for the kind intention either to grieve over my departure, or if possible, to prevent it. A hundred new faces will soon help you to forget mine, for long as you have lived on the Nile, you are still a Greek from the crown of the head to the sole of the foot, and may thank the gods that you have remained so. I am a great friend of constancy too, but quite as great an enemy of folly, and is there one among you who would not call it folly to fret over what cannot be undone? I cannot call the Egyptian constancy a virtue, it is a delusion. The men who treasure their dead for thousands of years, and would rather lose their last loaf than allow a single bone belonging to one of their ancestors to be taken from them, are not constant, they are foolish. Can it possibly make me happy to see my friends sad? Certainly not! You must not imitate the Egyptians, who, when they lose a friend, spend months in daily-repeated lamentations over him. On the contrary, if you will sometimes think of the distant, I ought to say, of the departed, friend, (for as long as I live I shall never be permitted to tread Egyptian ground again), let it be with smiling faces; do not cry, ‘Ah! why was Phanes forced to leave us?’ but rather, ‘Let us be merry, as Phanes used to be when he made one of our circle!’ In this way you must celebrate my departure, as Simonides enjoined when he sang:
“If we would only be more truly wise,
We should not waste on death our tears and sighs,
Nor stand and mourn o’er cold and lifeless clay
More than one day.
For Death, alas! we have no lack of time;
But Life is gone, when scarcely at its prime,
And is e’en, when not overfill’d with care
But short and bare!”
“If we are not to weep for the dead, how much less ought we to grieve for absent friends! the former have left us for ever, but to the latter we say at parting, ‘Farewell, until we meet again’”
Here the Sybarite, who had been gradually becoming more and more impatient, could not keep silent any longer, and called out in the most woe begone tone: “Will you never begin your story, you malicious fellow? I cannot drink a single drop till you leave off talking about death. I feel cold already, and I am always ill, if I only think of, nay, if I only hear the subject mentioned, that this life cannot last forever.” The whole company burst into a laugh, and Phanes began to tell his story:
“You know that at Sais I always live in the new palace; but at Memphis, as commander of the Greek body-guard which must accompany the king everywhere, a lodging was assigned me in the left wing of the old palace.
“Since Psamtik the First, Sais has always been the royal residence, and the other palaces have in consequence become somewhat neglected. My dwelling was really splendidly situated, and beautifully furnished; it would have been first-rate, if, from the first moment of my entrance, a fearful annoyance had not made its appearance.
“In the day-time, when I was seldom at home, my rooms were all that could be wished, but at night it was impossible to sleep for the tremendous noise made by thousands of rats and mice under the old floors, and couches, and behind the hangings.
“Even in the first night an impudent mouse ran over my face.
“I was quite at a loss what to do, till an Egyptian soldier sold me two large cats, and these, in the course of many weeks, procured me some rest from my tormentors.
“Now, you are probably all aware that one of the charming laws of this most eccentric nation, (whose culture and wisdom, you, my Milesian friends, cannot sufficiently praise), declares the cat to be a sacred animal. Divine honors are paid to these fortunate quadrupeds