We need not fare far afield to light on marvels, if that is our object. All about us here is full of marvel; we can begin at once by wondering, why it is the candle gives a light by dint of its bright flame, while side by side with it the bright bronze vessel gives no light, but shows within itself those other objects mirrored. (1) Or, how is it that oil, being moist and liquid, keeps that flame ablaze, but water, just because it is liquid, quenches fire. But no more do these same marvels tend to promote the object of the wine-cup. (2) (1) Cf. "Mem." IV. vii. 7. Socrates' criticism of Anaxagoras' theory with regard to the sun. (2) Lit. "work to the same end as wine." But now, supposing your young people yonder were to tread a measure to the flute, some pantomime in dance, like those which the Graces and the Hours with the Nymphs are made to tread in pictures, (3) I think they would spend a far more happy time themselves, and our banquet would at once assume a grace and charm unlooked for. (3) Cf. Plat. "Laws," vii. 815 C; Hor. "Carm." i. 4. 6: iunctaeque Nymphis Gratiae decentes alterno terram quatiunt pede. The Graces and the Nymphs, together knit, With rhythmic feet the meadow beat (Conington). Ib. iv. 7. 5. The Syracusan caught the notion readily. By all that's holy, Socrates (he cried), a capital suggestion, and for my part, I warrant you, I will put a piece upon the stage, which will delight you, one and all. VIII With these words the Syracusan made his exit, bent on organising his performance. (1) As soon as he was gone, Socrates once more essayed a novel argument. (2) He thus addressed them: (1) {sunekroteito}, "on the composition of his piece." Al. "amidst a round of plaudits." (2) "Struck the keynote of a novel theme." Cf. Plat. "Symp." 177 E.