Complete Works of Plutarch — Volume 3 · Plutarch
CALLISTRATUS, LAMPRIAS.
As brisk as Dolphins, whom a charming tune Hath raised from th' bottom of the quiet flood. And certain fish are taken by means of dancing; for as the dance goes on they lift up their heads above water, being much pleased and delighted with the sight, and twisting their backs this way and that way, in imitation of the dancers. Therefore I see nothing peculiar in those pleasures, that they should be accounted proper to the mind, and all others to belong to the body, so far as to end there. But music, rhythm, dancing, song, passing through the sense, fix a pleasure and titilation in the sportive part of the soul and therefore none of these pleasures is enjoyed in secret, nor wants darkness nor walls about it, according to the women's phrase; but circuses and theatres are built for them. And to frequent shows and music-meetings with company is both more delightful and more genteel; because we take a great many witnesses, not of a luxurious and intemperate, but of a pleasant and respectable, manner of passing away our time.
Upon this discourse of Callistratus, my father Lamprias, seeing the musicians grow bolder, said: That is not the reason, sir, and, in my opinion, the ancients were much out when they named Bacchus the son of Forgetfulness. They ought to have called him his father; for it seems he hath made you forget that of those faults which are committed about pleasures some proceed from a loose intemperate inclination, and others from heedlessness or ignorance. Where the ill effect is very plain, there intemperate inclination captivates reason, and forces men to sin; but where the just reward of intemperance is not directly and presently inflicted, there ignorance of the danger and heedlessness make men easily wrought oil and secure. Therefore those that are vicious, either in eating, drinking, or venery, which diseases, wasting of estates, and evil reports usually attend, we call intemperate. For instance, Theodectes, who having sore eyes, when his mistress came to see him, said, All hail, delightful light; or Anaxarchus the Abderite, A wretch who knew what evils wait on sin, Yet love of pleasure drove him back again. Once almost free, he sank again to vice, That terror and disturber of the wise.
Now those that take all care possible to secure themselves from all those pleasures that assault them either at the smelling, touch, or taste, are often surprised by those that make their treacherous approaches either at the eye or ear. But such, though as much led away as the others, we do not in like manner call incontinent and intemperate, since they are ruined through ignorance and want of experience. For they imagine they are far from being slaves to pleasures, if they can stay all day in the theatre without meat or drink; as if a pot forsooth should be mighty proud that a man cannot take it up by the bottom or the belly and carry it away, though he can easily do it by the ears. And therefore Agesilaus said, it was all one whether a man were a CINOEDUS before or behind. We ought principally to dread those softening delights that please and tickle through the eyes and ears, and not think that city not taken which hath all its other gates secured by bars, portcullises, and chains, if the enemies are already entered through one and have taken possession; or fancy ourselves invincible against the assaults of pleasure, because stews will not provoke us, when the music-meeting or theatre prevails.
Sat sullenly, and fed upon his cates. For to pay interest for money is a severe punishment that follows intemperance, and to open our purses is no easy matter. But these pleasures that are called genteel, and solicit the ears or eyes of those that are frantic after shows and music, may be had without any charge at all, in every place almost, and upon every occasion; they may be enjoyed at the prizes, in the theatre, or at entertainments, at others cost. And therefore those that have not their reason to assist and guide them may be easily spoiled. Silence following upon this, What application, said I, shall reason make, or how shall it assist? For I do not think it will apply those ear-covers of Xenocrates, or force us to rise from the table as soon as we hear a harp struck or a pipe blown. No indeed, replied Lamprias, but as soon as we meet with the foresaid intoxications, we ought to make our application to the Muses, and fly to the Helicon of the ancients. To him that loves a costly strumpet, we cannot bring a Panthea or Penelope for cure; but one that delights in mimics and buffoons, loose odes, or debauched songs, we can bring to Euripides, Pindar, and Menander, that he might wash (as Plato phraseth it) his salt hearing with fresh reason. As the exorcists command the possessed to read over and pronounce Ephesian letters, so we in those possessions, during the madness of music and the dance, when We toss our hands with noise, and madly shout, remembering those venerable and sacred writings, and comparing with them those odes, poems, and vain empty compositions, shall not be altogether cheated by them, or permit ourselves to be carried away sidelong, as by a smooth and undisturbed stream. QUESTION VI. CONCERNING THOSE GUESTS THAT ARE CALLED SHADOWS, AND WHETHER BEING INVITED BY SOME TO GO TO ANOTHER'S HOUSE, THEY OUGHT TO GO; AND WHEN, AND TO WHOM.
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