At Athens, too, it was customary to begin a drinking-bout with small cups, and resort to larger ones later on, a process which must be familiar to all readers of Chinese novels, wherein, toward the close of the revel, the half-drunken hero invariably calls for more capacious goblets.  Neither does the ordinary Chinaman approve of a short allowance of wine at his banquets, as witness the following story, translated from a Chinese book of anecdotes.

A stingy man, who had invited some guests to dinner, told his servant not to fill up their wine-cups to the brim, as is usual.  During the meal, one of the guests said to his host, “These cups of yours are too deep; you should have them cut down.”  “Why so?” inquired the host.  “Well,” replied the guest, “you don’t seem to use the top part for anything.”

There is another story of a man who went to dine at a house where the wine-cups were very small, and who, on taking his seat at table, suddenly burst out into groans and lamentations.  “What is the matter with you?” cried the host, in alarm.  “Ah,” replied his guest, “my feelings overcame me.  My poor father, when dining with a friend who had cups like yours, lost his life, by accidentally swallowing one.”

The water-clock, or clepsydra, has been known to the Chinese for centuries.  Where did it come from?  Is it a mere coincidence that the ancient Greeks used water-clocks?

Is it a coincidence that the Greeks used an abacus, or counting-board, on which the beads slid up and down in vertical grooves, while on the Chinese counting-board the only difference is that the beads slide up and down on vertical rods?

Is it a mere coincidence that the olive should be associated in China, as in Greece, with propitiation?  To this day, a Chinaman who wishes to make up a quarrel will send a piece of red paper containing an olive, in token of friendly feeling; and the acceptance of this means that the quarrel is at an end.

The olive was supposed by the Greeks to have been brought by Hercules from the land of the Hyperboreans; the Chinese say it was introduced into China in the second century B.C.

The extraordinary similarities between the Chinese and Pythagorean systems of music place it beyond a doubt that one must have been derived from the other.  The early Jesuit fathers declared that the ancient Greeks borrowed their music from the Chinese; but we know now that the music in question did not exist in China until two centuries after its appearance in Greece.

The music of the Confucian age perished, books and instruments together, at the Burning of the Books, in B.C. 212; and we read that in the first part of the second century B.C. the hereditary music-master was altogether ignorant of his art.  Where did the new art come from?  And how are its Greek characteristics to be accounted for?

There are also equally extraordinary similarities between the Chinese and Greek calendars.