Chambers's Edinburgh Journal, No. 428. Various

      No; 'tis a temple, and a hecatomb!'

      This extravagance has gradually given way in the course of civilisation. We have no more meals consisting of a score of courses; no more gilded pigs, fish, and poultry; no more soups, each of three or four different colours: but as yet we are only in the midst of the transition, and have not got back even to the comparative refinement of the Greeks. At the end of their first course, the more earthly part of the entertainment was already over. Then the guests washed their hands; then they were presented with perfumes and garlands of flowers; and then they drank wine, accompanied with the singing of the pæan and the sound of flutes. Such adjuncts, with us, would for the most part be out of place and time; but some of them might be taken metaphorically, and others entirely changed—such as the libation to the gods—to suit a new religious feeling, and a new form of manners. The modern cœna might thus be made to surpass that of the ancients in refinement and elegance; and it would include, as a matter of course, some of the amusements—varying from a song to a philosophical discussion—which gave the charm to their symposia.

      As for the symposium, we shall have nothing to do with that vexed subject, further than just to hint—for we should be loath to exclude from the benefit of our proposed reform a certain numerous and respectable class of the community—that in ancient times it had no necessary connection with the dinner at all. A little wine-and-water was drunk during the dessert—never during the first course—and then the meal was over. The symposium was literally a drinking-party, given, for the sake of convenience, after the dinner-party; but so far from forming a part of the latter, the guests were sometimes different. It was, in fact, in this respect, like the evening company we occasionally find assembled in the drawing-room on getting up from our show-dinners.

      But such references to the customs of bygone ages are introduced merely to shew, that among the most accomplished people of history, the social meal was looked upon as a field for the display of taste, not of that barbarian magnificence which consists in quantity and cost. The cœna of the moderns should far excel that of the Greeks in elegance, refinement, and simplicity. We have all history for our teacher; we have a finer system of morals; we have a purer and holier religion; and a corresponding influence should be felt in our social manners. When the object of the feast is no longer the satisfaction of mere physical hunger, it should be something intended to minister to the appetites of the mind. When the dinner is no longer the chief thing, some trouble will doubtless be taken with the assortment of the company. Simultaneously with the business of eating and drinking, we shall have anecdote, jest, song, music, smiles, and laughter, to make us forget the business or troubles of the day; and in the morning, instead of arranging our debtor and creditor account of invitations, we shall throw in the evening's gratification to strike the balance, and then make haste to begin a new score.

      TWO KINDS OF HONESTY

      Some few years ago, there resided in Long Acre an eccentric old Jew, named Jacob Benjamin: he kept a seed shop, in which he likewise carried on—not a common thing, we believe, in London—the sale of meal, and had risen from the lowest dregs of poverty, by industry and self-denial, till he grew to be an affluent tradesman. He was, indeed, a rich man; for as he had neither wife nor child to spend his money, nor kith nor kin to borrow it of him, he had a great deal more than he knew what to do with. Lavish it on himself he could not, for his early habits stuck to him, and his wants were few. He was always clean and decent in his dress, but he had no taste for elegance or splendour in any form, nor had even the pleasures of the table any charms for him; so that, though he was no miser, his money kept on accumulating, whilst it occurred to him now and then to wonder what he should do with it hereafter. One would think he need not have wondered long, when there were so many people suffering from the want of what he abounded in; but Mr Benjamin, honest man, had his crotchets like other folks. In the first place, he had less sympathy with poverty than might have been expected, considering how poor he had once been himself; but he had a theory, just in the main, though by no means without its exceptions—that the indigent have generally themselves to thank for their privations. Judging from his own experience, he believed that there was bread for everybody that would take the trouble of earning it; and as he had had little difficulty in resisting temptation himself, and was not philosopher enough to allow for the varieties of human character, he had small compassion for those who injured their prospects by yielding to it. Then he had found, on more than one occasion, that even to the apparently well-doing, assistance was not always serviceable. Endeavour was relaxed, and gratuities, once received, were looked for again. Doubtless, part of this evil result was to be sought in Mr Benjamin's own defective mode of proceeding; but I repeat, he was no philosopher, and in matters of this sort he did not see much farther than his nose, which was, however, a very long one.

      To public charities he sometimes subscribed liberally; but his hand was frequently withheld by a doubt regarding the judicious expenditure of the funds, and this doubt was especially fortified after chancing to see one day, as he was passing the Crown and Anchor Tavern, a concourse of gentlemen turn out, with very flushed faces, who had been dining together for the benefit of some savages in the Southern Pacific Ocean, accused of devouring human flesh—a practice so abhorrent to Mr Benjamin, that he had subscribed for their conversion. But failing to perceive the connection betwixt the dinner and that desirable consummation, his name appeared henceforth less frequently in printed lists, and he felt more uncertain than before as to what branch of unknown posterity he should bequeath his fortune.

      In the meantime, he kept on the even tenor of his way, standing behind his counter, and serving his customers, assisted by a young woman called Leah Leet, who acted as his shopwoman, and in whom, on the whole, he felt more interest than in anybody else in the world, insomuch that it even sometimes glanced across his mind, whether he should not make her the heiress of all his wealth. He never, however, gave her the least reason to expect such a thing, being himself incapable of conceiving, that if he entertained the notion, he ought to prepare her by education for the good-fortune that awaited her. But he neither perceived this necessity, nor, if he had, would he have liked to lose the services of a person he had been so long accustomed to.

      At length, one day a new idea struck him. He had been reading the story of his namesake, Benjamin, in the Old Testament, and the question occurred to him, how many amongst his purchasers of the poorer class—and all who came to his shop personally were of that class—would bring back a piece of money they might find amongst their meal, and he thought he should like to try a few of them that were his regular customers. The experiment would amuse his mind, and the money he might lose by it he did not care for. So he began with shillings, slipping one in amongst the flour before he handed it to the purchaser. But the shillings never came back—perhaps people did not think so small a sum worth returning; so he went on to half-crowns and crowns, and now and then, in very particular cases, he even ventured a guinea; but it was always with the same luck, and the longer he tried, the more he distrusted there being any honesty in the world, and the more disposed he felt to leave all his money to Leah Leet, who had lived with him so long, and to his belief, had never wronged him of a penny.