| 1. Demosthenes, On The Crown, 50, 308 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 250, 251 |
2. Dio Chrysostom, Orations, 30.29-30.44, 32.53 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19 | 30.29. "Into this universe comes mankind to hold high festival, having been invited by the king of the gods to a most splendid feast and banquet that they may enjoy all blessings. They recline in different places, just as at a dinner, some getting better and others inferior positions, and everything resembles what takes place among us at our entertainments, except that we are comparing the divine and great with the small and mean. For the gods furnish us with light of two kinds by means of lamps as it were, at one time a brighter and at another a dimmer light, the one at night and the other by day; 30.30. and tables are set beside us, loaded with everything, with bread and fruit, some of it wild and some cultivated, and with meats too, some from domestic animals, some from wild, and fish also from the sea. And these tables, the peasant said, speaking like a true rustic, are the meadows, plains, vales, and coast-land, on which some things grow, others pasture, and yet others are hunted. And different persons have different things in greater abundance according to the tables at which they have severally reclined. For some happen to have settled by the sea, others on the plains, and yet others in the mountains. 30.31. And the waiters are the Seasons, as being the youngest of the gods, beautifully dressed and fair to behold, and they are adorned, not, methinks, with gold, but with garlands of all manner of flowers. And some of the flowers themselves they distribute and also attend to the viands of the banquet in general, serving some and removing others at the right time. And there is dancing and every other sort of merrymaking. 30.32. Furthermore, that labour which we think we undergo in farming and hunting and the care of the vines, is no more than it is for those at a table to reach out for a thing and take it in their hand. To return now to my statement that different persons reclined in different places, the reason for that is the differences in the climate. For those at the head of the tables and those at the foot, more than of the others, are either in the cold or in the heat, because they are either near the light or far from it. 30.33. "Now all, so the man continued, do not enjoy the merrymaking and banqueting in the same way, but each according to his own nature. The dissolute and intemperate neither see nor hear anything, but bend over and eat, like pigs in a sty, and then nod in sleep. Again, some of them are not satisfied with what is near, but reach out their hands for the things that are farther away, as, for example, people living inland want fish and take trouble to get it; 30.34. while others, who are insatiable and wretched, fearing that food will fail them, collect and pile up for themselves as much as they can, and after this, when they have to go, they depart without having a share of anything, but utterly destitute, and leave these things to others; for they cannot take them with them. Now these persons are a laughing-stock and disgrace. 30.35. Others play at draughts and yet others with dice; but the draughts and dice are not like those to which we give these names, but are made some of gold and some of silver â we call them coins â and over them they quarrel and each seeks to get the greater share. It is these last-named men who cause the greatest uproar and disorder â I mean those who play at dice â and they appear to be the most disagreeable of the revellers. Sometimes, too, they fight and come to blows and wound one another. 30.36. But it is the drunken who are most inclined to act this way. However, it is not wine that makes them drunk, as it is with us, but pleasure. For this is the beverage that the gods furnish at this banquet to which all mankind is invited, so that the character of each man may be revealed. And two cup-bearers stand at their elbows, one male, the other female; the one of them is called Intelligence and the other Intemperance. Now those banqueters who are sensible have the male cup-bearer and from him alone they accept the drink sparingly, in small cups, and only when it has been so mixed that it is quite harmless; 30.37. for there is only one bowl, that of Sobriety, has been placed before them, nevertheless there are many bowls available for all and differing in taste, as though filled with many kinds of wine, and they are of silver and of gold; and besides, they have figures of animals encircling them on the outside and certain scrolls and reliefs. But the bowl of Sobriety is smooth, not large, and of bronze, to judge by its appearance. So from this bowl they must take many times as large a portion and mix with it a little of the pleasure and drink. 30.38. Now for those whose banqueting-hall he is, Intelligence pours out the wine just so, fearing and giving close heed lest in some way he should fail to get the right mixture and cause the banqueter to stumble and fall. But Intemperance pours out a neat draught of pleasure for the great majority without mixing even a little of sobriety with it, though for some she puts in just a very little for the name of it; still this little straightway disappears and is nowhere to be seen. And the drinkers do not take intervals of rest, but hurry her on and bid her come faster to them, and each one of them grabs first at what she brings. But she hurries and runs about panting and dripping with sweat. 30.39. Some of her guests dance and lurch, falling prostrate in the sight of all, and fight and shout, just as men do who are drunken with wine. However, these do so only for a little while and moderately; for they are content to sleep a little while, and after that they feel better than ever, since their intoxication was slight. But those who have become stupefied by pleasure, being affected by a stronger potion, act this way all through life; and it is impossible for them to get free while they live but only when dead. For death is the only sleep for people intoxicated in this way and it alone helps them. 30.40. Many too vomit from surfeit, and it is accompanied by retching and the severest pain â this casting out of the pleasure. But whoever persists is relieved and gets on better for the future. Yet it rarely happens that a person wishes to vomit; much rather do they wish to keep on drinking. For their thirst does not cease, but ever becomes more intense, just as with people who use untempered wine. 30.41. "Such, then, is the character of these people, and they disgrace and insult the bounty of the gods; whereas the temperate and reasonable enjoy pleasure in moderation and at intervals, owing to their fear; and just as a gentleman who has been invited by some superior, such as a king or a prince, neglects the food and drink, except in so far as he cannot avoid eating and drinking, and pays attention to what is in the palace and enjoys this; so the reasonable neglect the drinking and draughts and dice and look at the state of things within, admire the banqueting-hall in which they are reclining, try to learn how it was made, and observe everything that is in it, just as they would some fair and beautiful paintings; and they notice the management also and its orderly system, and the Seasons too, observing how well and intelligently they do everything; they observe attentively all these things and alone perceive their beauty. 30.42. They are anxious also not to appear to take part in all this like persons who are blind and deaf, but they wish to have something to tell about it when they leave, if anyone should ask them about what they saw and observed. And throughout the banquet they continue to take thought for these things and to enjoy the pleasure intelligently and moderately, while they debate man to man, or in congenial groups of two or three. Sometimes, however, when a great noise and disturbance is caused by those who are drunk, they look in their direction and then straightway again give attention to their own concerns. 30.43. "And when they have to depart, the dissolute and intemperate are pulled and dragged away by their slave attendants with discomforts and spells of sickness, shouting and groaning all the while, and having no knowledge whatever where they have been or how they have feasted, even if one or another of them remains a very long time. But the others depart erect and standing securely upon their own feet after bidding farewell to their friends, joyous and happy because they have done nothing unseemly. 30.44. God, therefore, looking upon these things and observing all the banqueters, as if he were in his own house, how each person has comported himself at the banquet, ever calls the best to himself; and if he happens to be especially pleased with any one, he bids him remain there and makes him his boon companion; and thenceforth this man regales himself with nectar. This resembles the beverage of Sobriety, but is clearer by far than the other and purer because, as I think, it belongs to divine and true sobriety." 32.53. For nature compels them to have many needs in common with the foolish; there are, however, differences of behaviour in all these matters. Take feasting as the first instance: whereas the wise behave neither boorishly nor regardless of decorum, but with elegance combined with courtesy, as men beginning a joyous feast and not a drunken debauch, being gracious toward their companions, not subjecting them to effrontery; the foolish, on the other hand, behave disgustingly and without restraint, giving vent to anger or to laughter with shouts and disorder, trying to get more than their companions, not inviting them to partake, and finally, before leaving for home, either they have done some damage to their fellow banqueters or received damage themselves, as we are told was the case at the party once held by the Centaurs. |
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| 3. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
4. Athenagoras, The Resurrection of The Dead, 1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19| 1.3. τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ᾿ εἱρμὸν ἑπόμενα καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον. Ἀλλ᾿ οἱ μὲν πάντη καὶ καθάπαξ ἀπογινώσκουσι τὴν περὶ τούτων ἀλήθειαν, οἱ δὲ πρὸς τὸ δοκοῦν αὐτοῖς διαστρέφουσιν, οἱ δὲ καὶ περὶ τῶν ἐμφανῶν | |
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| 5. Alciphron, Letters, 3.1-3.2, 3.9, 3.11-3.12, 3.17, 3.25, 3.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 249, 250 |
| 6. Lucian, Conversation With Cronus, 32 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 247 |
| 7. Lucian, The Carousal, Or The Lapiths, 11, 13, 19, 3, 33, 36, 39, 4, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 18, 19 |
| 8. Lucian, On Mourning, 1.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 18 |
| 9. Lucian, The Runaways, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 248 |
| 10. Lucian, Hermotimus, Or Sects, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 248 |
| 11. Lucian, Lexiphanes, 8, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 18 |
| 12. Lucian, Nigrinus, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 248 |
| 13. Porphyry, Ad Gaurum, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19 |
| 14. Anon., The Acts of Paul And Thecla, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 18 |
| 15. Anon., Life of Aesop, 5 Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 248 |
| 16. Demonax, Dream Or The Cock, 581 Tagged with subjects: •lexiphanes, portrayal of philosophers Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19 |
