them the propriety of putting a certain degree of restraint upon their conduct; and, by avoiding any indiscreet prohibition of those amusements, in which men will indulge, in spite of mistaken zeal, (too often dictated by a mind devoid of experience, and frequently of sincerity,) these guardians of morality obtained the object they had in view, without appearing to interfere. If, as was necessarily the case, all the guests were not impressed with the same feelings, by the introduction of this moral sentiment, the custom was not thereby rendered in any degree objectionable, since a salutary lesson neglected loses not its merit: and however it may have been corrupted by others, who adopted the external form without the true feeling of the original, it must be confessed that the object was good and deserving of commendation. Perverted by the Greeks, this warning of the temporary pilgrimage of man served as an inducement to enjoy the pleasures of life, while in this world, as if death closed the scene, and no prospect was held out of a future existence; a notion directly at variance with the maxims of the Egyptians, and the constant mindfulness they were exhorted to cherish of an hereafter; and we find that the Greeks advocated the principle "Live while you may," with unblushing earnestness. The beauties of poetry* were Anacreon, Od. 4, εις εαυτόν. « Ο δ' Ερως χιτωνα δήσας Υπερ αυχενο ςπαπυρῳ "In decent robe, behind him bound, summoned to assist in its recommendation, and every lover of excess welcomed and adopted it, with sentiments evincing the same spirit as the exhortation of Trimalchio; which is thus given by Petronius: "To us, who were drinking, and admiring the splendour of the entertainment, a silver model of a man was brought by a servant, so contrived that its joints and moveable vertebræ could be bent in any direction. After it had been produced upon the table two or three times, and had been made, by means of springs, to assume different attitudes, Trimalchio exclaimed *, 'Alas, unhappy lot, how truly man is nought! similar to Τροχος αρματος γαρ οια Τι σε δει λιθον μυρίζειν ; Πριν, Έρως, εκει μ' απελθειν And Hor. 2 Od. iii. 13. : The rapid course is quickly done, "Huc vina, et unguenta, et nimium brevis Flores amonos ferre jube rosæ, Dum res, et ætas, et sororum * Petron. Satyric. c. 34. ad finem : Trimalchio adjecit; Heu, heu nos miseros, quam totus homuncio nil est ! Ergo vivamus, dum licet esse, bene." this shall we all be, when death has carried us away: therefore, while we are allowed to live, let us live well."" The same sentiments were used by the Jews in the time of Solomon*, and "the ungodly" of his time thus expressed themselves: "Our life is short and tedious, and in the death of a man there is no remedy; neither was there any man known to have returned from the grave. For we are born at all adventure, and we shall be hereafter as though we had never been, .... come on, therefore, let us enjoy the good things that are present, ........ let us fill ourselves with costly wine and ointments; and let no flower of the spring pass by us; let us crown ourselves with rosebuds, before they be withered; let none of us go without his part of our voluptuousness; let us leave tokens of our joyfulness in every place." .... The intent, however, of this custom, with the Egyptians, was widely different, and even if from long habit, and the increase of luxurious manners, the good warning it was intended to convey was disregarded, or failed in its effect, still the original intention was good, and cannot, in justice, be condemned as tending to immorality: and though Herodotus, who merely says, that the guests were requested to "observe that man, whom they would all resemble after death," and were exhorted "to drink and enjoy themselves," omits to inform us, if it was intended to convey a moral lesson, Plu * Book of Wisdom, ii. 1. et seq. Conf. Is. xxii. 13., and lvi. 12. tarch expressly asserts this, and removes all doubt respecting the object they had in view. The idea of death, among the ancients, was less revolting than among Europeans and others, at the present day; and so little did the Egyptians object to have it brought before them, that they even introduced the mummy of a deceased relative at their parties, and placed it at table, as one of the guests; a fact, which is recorded by Lucian*, in his "Essay on Grief," and of which he declares himself to have been an eyewitness. After dinner, music and singing were resumed; men and women performed feats of agility, swinging each other round by the hand; or throwing up and catching the ball; and the numerous tricks of jugglers, both in the house and out of doors, were introduced to amuse the company. Part of a similar scene, at a Greek entertainment, is described in the Banquet' of Xenophon. A little boy, two dancing girls, and a jester named Philip, were present on that occasion, and one of the former began by displaying her skill, in throwing up her cymbals, and catching them, to the tune of a flute played by her companion. A hoop was then brought, round which a number of swords were fixed, and the same dancing girl jumping in and out of the hoop with perfect confidence, and without receiving any injury, afforded infinite delight and satisfaction to the guests; and gave occasion to Socrates, who was present, to make * And by Damascenus, Orat. i. some general remarks on the courage of women, and to observe that they "are capable of learning any thing you will they should know." Then standing upright, she bent backwards, and touching her heels with her head, flung herself round swiftly three or four times, in imitation of a wheel; occasionally reading and writing at the same time. that she was going through this rotatory movement. Every one expressed his delight at this exhibition of her agility; and Philip pretending to imitate her, by throwing himself in the same manner forwards, offered a striking contrast to the grace she had exhibited, and excited the ridicule of the party. The singular feat here described is more interesting, as it bears some resemblance to one of those indicated in the paintings illustrating the customs of the Egyptians, at an era far more remote, dating no less than 1300 years before the age of Socrates; where women are represented turning over backwards, either singly or in pairs. In the latter case, the head of one was placed between the legs of the other, front to front, but in such a manner that when one was standing, the head of the other was downwards, and the feet over her neck; and in this position they turned over, the feet of each alternately reaching the ground.* The most usual gamest within doors were, odd and even, mora, and draughts. The first of these was played also by the Romans, and called "lu There is no appearance of the Cottabus, so fully described by Athenæus, which was supposed to have passed from Sicily into Greece. |