[1] SYLLA the Carthaginian, upon my return to Rome after a long absence, gave me a welcoming supper, as the Romans call it, and invited some few other friends, and among the rest, one Lucius an Etrurian, the scholar of Moderatus the Pythagorean. He seeing my friend Philinus ate no flesh, began (as the opportunity was fair) to talk of Phythagoras; and affirmed that he was a Tuscan, not because his father, as others have said, was one, but because he himself was born, bred, and taught in Tuscany. To confirm this, he brought considerable arguments from such symbols as these:—As soon as you are risen, ruffle the bedclothes; leave not the print of the pot in the ashes; receive not a swallow into your house; never step over a besom; nor keep in your house creatures that have hooked claws. For these precepts of the. Pythagoreans the Tuscans only, as he said, carefully observe.

[2] Lucius having thus said, that precept about the swallow seemed to be most unaccountable, it being a harmless and kind animal; and therefore it seemed strange that that should be forbid the house, as well as the hooked-clawed animals, which are ravenous, wild, and bloody. Nor did Lucius himself approve that only interpretation of the ancients, who say, this symbol aims directly at backbiters and tale-bearing whisperers. For the swallow whispers not at all; it chatters indeed, and is noisy, but not more than a pie, a partridge, or a hen. What then, said Sylla, is it upon the old fabulous account of killing her son, that they deny the swallow entertainment, by that means showing their dislike to those passions which (as the story goes) made Tereus and Procne and Philomel act and suffer such wicked and abominable things? And even to this day they call the birds Daulides. And Gorgias the sophister, when a swallow muted upon him, looked upon her and said, Philomel, this was not well done. Or perhaps this is all groundless; for the nightingale, though concerned in the same tragedy, we willingly receive.

[3] Perhaps, sir, said I, what you have alleged may be some reason; but pray consider whether first they do not hate the swallow upon the same account that they abhor hook-clawed animals. For the swallow feeds on flesh; and grasshoppers, which are sacred and musical, they chiefly devour and prey upon. And, as Aristotle observes, they fly near the surface of the earth to pick up the little animals. Besides, that alone of all house-animals makes no return for her entertainment. The stork, though she is neither covered, fed, nor defended by us, yet pays for the place where she builds, going about and killing the efts, snakes, and other venomous creatures. But the swallow, though she receives all those several kindnesses from us, yet, as soon as her young are fledged, flies away faithless and ungrateful; and (which is the worst of all) of all house-animals, the fly and the swallow only never grow tame, suffer a man to touch them, keep company with or learn of him. And the fly is so shy because often hunted and driven away; but the swallow naturally hates man, suspects, and dares not trust any that would tame her. And therefore,—if we must not look on the outside of these things, but opening them view the representations of some things in others,-Pythagoras, setting the swallow for an example of a wandering, unthankful man, adviseth us not to take those who come to us for their own need and upon occasion into our familiarity, and let them partake of the most sacred things, our house and fire.

[4] This discourse of mine gave the company encouragement to proceed, so they attempted other symbols, and gave moral interpretations of them. Philinus said, that the precept of blotting out the print of the pot instructed us not to leave any plain mark of anger, but, as soon as ever the passion hath done boiling, to lay aside all thoughts of malice and revenge. That symbol which adviseth us to ruffle the bedclothes seemed to some to have no secret meaning, but to be in itself very evident; for it is not decent that the impression and (as it were) stamped image should be left to be seen by others, in the place where a man hath lain with his wife. But Sylla thought the symbol was rather intended to prevent men’s sleeping in the daytime, all the conveniences for sleeping being taken away in the morning as soon as we are up. For night is the time for sleep, and in the day we should rise and follow our affairs, and not suffer so much as the print of our body in the bed, since a man asleep is of no more use than one dead. And this interpretation seems to be confirmed by that other precept, in which the Pythagoreans advise their followers not to take off any man’s burthen from him, but to lay on more, as not countenancing sloth and laziness in any.