while keeps whirling, I do not deny the wonder of it, but what
pleasure such a marvel can present, I cannot for the life of me
discover. Nor do I see how it is a whit more charming to watch these
fair young people twisting about their bodies and imitating wheels
than to behold them peacefully reposing.

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.