IV End of the Banquet
Pol. Let us return thanks to Christ.
The Boy.
Agimus tibi gratias, Pater, qui tam multa ad hominum usus condidisti: annue, ut tuo favore ad coenam illam veniamus tuae beatitudinis.77
Pol. Now then let us return thanks to the host.
Crit. Well, you do it.
Pol. Nay, rather Democritus, who is strong on these points.
Dem. I cannot return thanks as in duty bound to thee, deserving well of the republic, for all has been confused by Bacchus, but I will recite what once Diogenes said to Dionysius; I have committed his speech to memory. If I have a lapse of memory or a faltering tongue you will forgive me after so great a soaking of drink.
Scop. Say what you will; it will be written in wine.
Dem. Thou hast, my Scopas, thyself, thy wife, thy man-servants and maid-servants, neighbours, cooks, and pastry-cooks, wearied thyself and themselves, so that we may become yet more wearied by eating and drinking. When Socrates had entered a very crowded market, he exclaimed wisely, “O immortal gods, how many things there are here which I don’t need.” Thou, on the contrary, mightest say, “What a small part is all this of that which I need.” The idea of moderation is pleasing to Nature. Thereon it is formed and supported. This supply of many and manifold things overwhelms Nature, as Pliny rightly observes. Manifoldness of food is injurious to man; yet more injurious is every sauce. We take hence to our homes bodies made heavy by these things, minds oppressed and sunk in food and drinks, so that we cannot duly perform any human duty. Do you yourself point out what thanks we owe you.
Scop. Are these the thanks you have for me? Thus you pay back so splendid a meal!
Pol. Clearly it is so—for what greater benefit is there than becoming wiser? You send us home evidently beasts. We wish to leave you at home a man, so that you may know how to consult your own health and that of others and to live conformably to the desires of Nature, not following fancies caught up from folly. Farewell and learn wisdom.