{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_65023/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_65023","id":"gutenberg_65023","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/65023","summary":null,"tags":["Category: Classics of Literature","Category: Cooking & Drinking","Category: Philosophy & Ethics","Civilization, Greco-Roman","Dinners and dining -- Greece","Greece -- Social life and customs","Homosexuality -- Greece"],"text":"TRANSCRIBER'S NOTE:\n Italic text is denoted by _underscores_.\n\n\n\n\n THE\n\n DEIPNOSOPHISTS\n\n OR\n\n BANQUET OF THE LEARNED\n\n OF\n\n ATHEN\u00c6US.\n\n LITERALLY TRANSLATED\n By C. D. YONGE, B.A.\n\n WITH AN APPENDIX OF POETICAL FRAGMENTS,\n RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS,\n AND A GENERAL INDEX.\n\n\n IN THREE VOLUMES.\n VOL. II.\n\n\n LONDON:\n HENRY G. BOHN, YORK STREET, COVENT GARDEN.\n MDCCCLIV.\n\n\n LONDON:\n R. CLAY, PRINTER, BREAD STREET HILL.\n\n\n\n\nCONTENTS OF VOL. II.\n\n\n BOOK VII.\n\n The Phagesia\u2014Fish\u2014Epicures\u2014Cooks\u2014Sharks\u2014Fish\u2014Glaucus\n \u2014Eels\u2014The Tunny-fish\u2014Fish\u2014Pike\u2014Fish\u2014The Polypus 433-521\n\n\n BOOK VIII.\n\n Aquatic Animals\u2014Fish\u2014Recommendations to present Enjoyment\u2014\n Fish\u2014Hyperides\u2014Epicures\u2014Stratonicus\u2014Aristotle\u2014Aristotle's\n Natural History\u2014Fish\u2014The Swallow\u2014Ephesus\u2014Names of Feasts\n \u2014Feasts\u2014The Dole-basket 523-576\n\n\n BOOK IX.\n\n The words \u03a4\u03b1\u03ba\u03b5\u03c0\u1f78\u03db and \u03a3\u03af\u03bd\u03b1\u03c0\u03b9\u2014The word \u03c0\u03ac\u03c1\u03c8\u03b9\u03db\u2014Turnips\u2014\n Cabbage\u2014Leeks\u2014Poultry\u2014Anaxandrides\u2014Pigs\u2014Cooks\u2014Use\n of particular Words\u2014Learned Cooks\u2014Cooks\u2014Use\n of particular Words\u2014Made Dishes\u2014Pheasants\u2014The\n Porphyrion\u2014Partridges\u2014The Bustard\u2014Sparrows\u2014Quails\n \u2014Pigeons\u2014Ducks\u2014Sucklings\u2014Attic form of Nouns in \u03c9\u03db\u2014\n Loins\u2014Hares\u2014The word \u03a3\u03cd\u03b1\u03b3\u03c1\u03bf\u03db\u2014Dinners\u2014Cookery\u2014Cham\u00e6leon\u2014\n Bean Soup\u2014Soap\u2014Towels 576-648\n\n\n BOOK X.\n\n Ulysses\u2014Voracity of certain Persons\u2014Of Mithridates\u2014Of\n the B\u0153otians\u2014Of the Thessalians\u2014Menedemus\u2014Praise of\n Temperance\u2014Stilpo\u2014Mixing Wine\u2014Cupbearers\u2014Drinking\u2014The\n Proportions of Mixed Wine\u2014Drinking\u2014Wine\u2014Laced\u00e6monian\n Fashions\u2014Thirst\u2014Philip of Macedon\u2014Arcadion\u2014Dionysius\n \u2014Antiochus Epiphanes\u2014Demetrius\u2014Female Drinkers\u2014The\n Illyrians\u2014Evils of Drunkenness Forms of \u03a0\u03af\u03bd\u03c9\u2014\n \u03a4\u03c1\u1fd6\u03c6\u03bf\u03b9\u2014Riddles\u2014\u03a4\u03c1\u1fd6\u03c6\u03bf\u03b9\u2014Euripides\u2014\u03a4\u03c1\u1fd6\u03c6\u03bf\u03b9\u2014Enigmatical\n Sayings\u2014Capping Verses\u2014\u03a4\u03c1\u1fd6\u03c6\u03bf\u03b9 648-725\n\n\n BOOK XI.\n\n Cups\u2014Drinking Pledges\u2014Athenian Banquets\u2014Drinking-cups\n \u2014The Pleiades\u2014Meaning of particular Words\u2014Drinking\u2014cups\n \u2014Plato. 725-815\n\n\n\n\n[Sidenote: THE PHAGESIA.]\n\nBOOK VII.\n\n\n1. AND when the Banquet was now finished, the cynics, thinking that the\nfestival of the Phagesia was being celebrated, were delighted above all\nthings, and Cynulcus said,\u2014While we are supping, O Ulpian, since it is\non words that you are feasting us, I propose to you this question,\u2014In\nwhat author do you find any mention of the festivals called Phagesia,\nand Phagesiposia? And he, hesitating, and bidding the slaves desist\nfrom carrying the dishes round, though it was now evening, said,\u2014I do\nnot recollect, you very wise man, so that you may tell us yourself,\nin order that you may sup more abundantly and more pleasantly. And he\nrejoined,\u2014If you will promise to thank me when I have told you, I will\ntell you. And as he agreed to thank him, he continued;\u2014Clearchus, the\npupil of Aristotle, but a Solensian by birth, in the first book of his\ntreatise on Pictures, (for I recollect his very expressions, because I\ntook a great fancy to them,) speaks as follows:\u2014\"Phagesia\u2014but some call\nthe festival Phagesiposia\u2014but this festival has ceased, as also has\nthat of the Rhapsodists, which they celebrated about the time of the\nDionysiac festival, in which every one as they passed by sang a hymn\nto the god by way of doing him honour.\" This is what Clearchus wrote.\nAnd if you doubt it, my friend, I, who have got the book, will not mind\nlending it to you. And you may learn a good deal from it, and get a\ngreat many questions to ask us out of it. For he relates that Callias\nthe Athenian composed a Grammatical Tragedy, from which Euripides in\nhis Medea, and Sophocles in his \u0152dipus, derived their choruses and the\narrangement of their plot.\n\n2. And when all the guests marvelled at the literary accomplishments\nof Cynulcus, Plutarch said,\u2014In like manner there used to be celebrated\nin my own Alexandria a Flagon-bearing festival, which is mentioned\nby Eratosthenes in his treatise entitled Arsinoe. And lie speaks as\nfollows:\u2014\"When Ptolemy was instituting a festival and all kinds of\nsacrifices, and especially those which relate to Bacchus, Arsinoe\nasked the man who bore the branches, what day he was celebrating now,\nand what festival it was. And when he replied, 'It is called the\nLagynophoria; and the guests lie down on beds and so eat all that they\nhave brought with them, and every one drinks out of his own flagon\nwhich he has brought from home;' and when he had departed, she, looking\ntowards us, said, 'It seems a very dirty kind of party; for it is quite\nevident that it must be an assembly of a mixed multitude, all putting\ndown stale food and such as is altogether unseasonable and unbecoming.'\nBut if the kind of feast had pleased her, then the queen would not have\nobjected to preparing the very same things herself, as is done at the\nfestival called Choes. For there every one feasts separately, and the\ninviter only supplies the materials for the feast.\"\n\n3. But one of the Grammarians who were present, looking on the\npreparation of the feast, said,\u2014In the next place, how shall we ever\nbe able to eat so large a supper? Perhaps we are to go on \"during the\nnight,\" as that witty writer Aristophanes says in his \u00c6olosicon, where\nhowever his expression is \"during the whole night.\" And, indeed, Homer\nuses the preposition \u03b4\u03b9\u1f70 in the same way, for he says\u2014\n\n He lay within the cave stretch'd o'er the sheep (\u03b4\u03b9\u1f70 \u03bc\u03ae\u03bb\u03c9\u03bd);\n\nwhere \u03b4\u03b9\u1f70 \u03bc\u03ae\u03bb\u03c9\u03bd means \"over _all_ the sheep,\" indicating the size of\nthe giant. And Daphnus the physician answered him; Meals taken late\nat night, my friend, are more advantageous for everybody. For the\ninfluence of the moon is well adapted to promote the digestion of food,\nsince the moon has putrefying properties; and digestion depends upon\nputrefaction. Accordingly victims slain at night are more digestible;\nand wood which is cut down by moonlight decays more rapidly. And also\nthe greater proportion of fruits ripen by moonlight.\n\n[Sidenote: FISH.]\n\n4. But since there were great many sorts of fish, and those very\ndifferent both as to size and beauty, which had been served up and\nwhich were still being constantly served up for the guests, Myrtilus\nsaid,\u2014Although all the different dishes which we eat, besides the\nregular meal, are properly called by one generic name, \u1f44\u03c8\u03bf\u03bd, still it\nis very deservedly that on account of its delicious taste fish has\nprevailed over everything else, and has appropriated the name to itself;\nbecause men are so exceedingly enamoured of this kind of food.\nAccordingly we speak of men as \u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03bf\u03b9, not meaning people who\neat beef (such as Hercules was, who ate beef and green figs mixed\ntogether); nor do we mean by such a term a man who is fond of figs; as\nwas Plato the philosopher, according to the account given of him by\nPhanocritus in his treatise on the Glorious: and he tells us in the\nsame book that Arcesilas was fond of grapes: but we mean by the term\nonly those people who haunt the fish-market. And Philip of Macedon was\nfond of apples, and so was his son Alexander, as Dorotheus tells us in\nthe sixth book of his history of the Life and Actions of Alexander.\nBut Chares of Mitylene relates that Alexander, having found the finest\napples which he had ever seen in the country around Babylon, filled\nboats with them, and had a battle of apples from the vessels, so as\nto present a most beautiful spectacle. And I am not ignorant that,\nproperly speaking, whatever is prepared for being eaten by the agency\nof fire is called \u1f44\u03c8\u03bf\u03bd. For indeed the word is either identical with\n\u1f10\u03c8\u1f78\u03bd, or else perhaps it is derived from \u1f40\u03c0\u03c4\u03ac\u03c9, to roast.\n\n5. Since then there are a great many different kinds of fish which\nwe eat at different seasons, my most admirable Timocrates, (for, as\nSophocles says\u2014\n\n A chorus too of voiceless fish rush'd on,\n Making a noise with their quick moving tails.\n\nThe tails not fawning on their mistress, but beating against the dish.\nAnd as Ach\u00e6us says in his Fates\u2014\n\n There was a mighty mass of the sea-born herd\u2014\n A spectacle which fill'd the wat'ry waste,\n Breaking the silence with their rapid tails;)\n\nI will now recapitulate to you what the Deipnosophists said about\neach: for each of them brought to the discussion of the subject some\ncontribution of quotation from books; though I will not mention the\nnames of all who took part in the conversation, they were so numerous.\n\nAmphis says in his Leucas\u2014\n\n Whoever buys some \u1f44\u03c8\u03bf\u03bd for his supper,\n And, when he might get real genuine fish,\n Contents himself with radishes, is mad.\n\nAnd that you may find it easy to remember what was said, I will arrange\nthe names in alphabetical order. For as Sophocles, in his Ajax\nMastigophorus, called fish \u1f10\u03bb\u03bb\u03bf\u1f76, saying\u2014\n\n He gave him to the \u1f10\u03bb\u03bb\u03bf\u1f76 \u1f30\u03c7\u03cd\u03b5\u03c2 to eat;\n\none of the company asked whether any one before Sophocles ever\nused this word; to whom Zoilus replied,\u2014But I, who am not a person\n\u1f40\u03c8\u03bf\u03c6\u03b1\u03b3\u03af\u03c3\u03c4\u03b1\u03c4\u03bf\u03db [exceedingly fond of fish], (for that is a word which\nXenophon has used in his Memorabilia, where he writes, \"He is\n\u1f40\u03c8\u03bf\u03c6\u03b1\u03b3\u03af\u03c3\u03c4\u03b1\u03c4\u03bf\u03db and the greatest fool possible,\") am well aware that the\nman who wrote the poem Titanomachia [or the Battle of the Giants],\nwhether he be Eumelus the Corinthian, or Arctinus, or whatever else his\nname may chance to have been, in the second book of his poem speaks\nthus\u2014\n\n In it did swim the gold-faced \u1f10\u03bb\u03bb\u03bf\u1f76 \u1f10\u03c7\u03b8\u03cd\u03b5\u03db,\n And sported in the sea's ambrosial depths.\n\nAnd Sophocles was very fond of the Epic Cycle, so that he composed even\nentire plays in which he has followed the stories told in their fables.\n\n6. Presently when the tunnies called Ami\u00e6 were put on the table, some\none said,\u2014Aristotle speaks of this fish, and says that they have gills\nout of sight, and that they have very sharp teeth, and that they belong\nto the gregarious and carnivorous class of fishes: and that they have\na gall of equal extent with their whole intestines, and a spleen of\ncorresponding proportions. It is said also that when they are hooked,\nthey leap up towards the fisherman, and bite through the line and so\nescape. And Archippus mentions them in his play entitled the Fishes,\nwhere he says\u2014\n\n But when you were eating the fat ami\u00e6.\n\nAnd Epicharmus in his Sirens says\u2014\n\n _A._ In the morning early, at the break of day,\n We roasted plump anchovies,\n Cutlets of well-fed pork, and polypi;\n And then we drank sweet wine.\n _B._ Alack! alack! my silly wife detain'd me,\n Chattering near the monument.\n _A._ I'm sorry for you. Then, too, there were mullets\n And large plump ami\u00e6\u2014\n A noble pair i' the middle of the table,\n And eke a pair of pigeons,\n A scorpion and a lobster.\n\n[Sidenote: FISH.]\n\nAnd Aristotle, inquiring into the etymology of the name, says that\nthey were called ami\u00e6, \u03c0\u03b1\u03c1\u1f70 \u03c4\u1f78 \u1f05\u03bc\u03b1 \u1f30\u03ad\u03bd\u03b1\u03b9 \u03c4\u03b1\u1fd6\u03c2 \u03c0\u03b1\u03c1\u03b1\u03c0\u03bb\u03b7\u03c3\u03af\u03b1\u03b9\u03c2 (from their\ngoing in shoals with their companions of the same kind). But Icesius,\nin his treatise on the Materials of Food, says that they are full of a\nwholesome juice, and tender, but only of moderate excellency as far as\ntheir digestible properties go, and not very nutritious.\n\n7. But Archestratus,\u2014that writer so curious in all that relates to\ncookery,\u2014in his Gastrology (for that is the title of the book as it\nis given by Lycophron, in his treatise on Comedy, just as the work of\nCleostratus of Tenedos is called Astrology), speaks thus of the amia:\u2014\n\n But towards the end of autumn, when the Pleiad\n Has hidden its light, then dress the ami\u00e6\n Whatever way you please. Why need I teach you?\n For then you cannot spoil it, if you wish.\n But if you should desire, Moschus my friend,\n To know by what recipe you best may dress it;\n Take the green leaves of fig-trees, and some marjoram,\n But not too much; no cheese or other nonsense,\n But merely wrap it up in the fig-leaves,\n And tie it round with a small piece of string,\n Then bury it beneath the glowing ashes,\n Judging by instinct of the time it takes\n To be completely done without being burnt.\n And if you wish to have the best o' their kind,\n Take care to get them from Byzantium;\n Or if they come from any sea near that\n They'll not be bad: but if you go down lower,\n And pass the straits into the \u00c6g\u00e6an sea,\n They're quite a different thing, in flavour worse\n As well as size, and merit far less praise.\n\n8. But this Archestratus was so devoted to luxury, that he travelled\nover every country and every sea, with great diligence, wishing, as\nit seems to me, to seek out very carefully whatever related to his\nstomach; and, as men do who write Itineraries and Books of Voyages, so\nhe wishes to relate everything with the greatest accuracy, and to tell\nwhere every kind of eatable is to be got in the greatest perfection;\nfor this is what he professes himself, in the preface to his admirable\nBook of Precepts, which he addresses to his companions, Moschus and\nCleander; enjoining them, as the Pythian priestess says, to seek\n\n A horse from Thessaly, a wife from Sparta, And men who\n drink at Arethusa's fount.\n\nAnd Chrysippus, a man who was a genuine philosopher, and a thorough\nman at all points, says that he was the teacher of Epicurus, and\nof all those who follow his rules, in everything which belongs to\npleasure, which is the ruin of everything. For Epicurus says, without\nany concealment, but speaking with a loud voice, as it were, \"For I\nam not able to distinguish what is good if you once take away the\npleasure arising from sweet flavours, and if you also take away\namatory pleasures.\" For this wise man thinks that even the life of the\nintemperate man is an unimpeachable one, if he enjoys an immunity from\nfear, and also mirth. On which account also the comic poets, running\ndown the Epicureans, attack them as mere servants and ministers of\npleasure and intemperance.\n\n9. Plato, in his Joint Deceiver, representing a father as indignant\nwith his son's tutor, makes him say\u2014\n\n _A._ You've taken this my son, and ruin'd him,\n You scoundrel; you've persuaded him to choose\n A mode of life quite foreign to his nature\n And disposition; taught by your example,\n He drinks i' the morning, which he ne'er was used to do.\n\n _B._ Do you blame me, master, that your son\n Has learnt to live?\n _A._ But do you call that living?\n _B._ Wise men do call it so. And Epicurus\n Tells us that pleasure is the only good.\n _A._ Indeed; I never heard that rule before.\n Does pleasure come then from no other source?\n Is not a virtuous life a pleasure now?\n Will you not grant me that?\u2014Tell me, I pray you,\n Did you e'er see a grave philosopher\n Drunk, or devoted to these joys you speak of?\n _B._ Yes; all of them.\u2014All those who raise their brows,\n Who walk about the streets for wise men seeking,\n As if they had escaped their eyes and hid:\n Still when a turbot once is set before them,\n Know how to help themselves the daintiest bits.\n They seek the head and most substantial parts,\n As if they were an argument dissecting,\n So that men marvel at their nicety.\n\nAnd in his play entitled the Homicide, the same Plato, laughing at one\nof those gentle philosophers, says\u2014\n\n The man who has a chance to pay his court\n To a fair woman, and at eve to drink\n Two bottles full of richest Lesbian wine,\n Must be a wise man; these are real goods.\n These things I speak of are what Epicurus\n Tells us are real joys; and if the world\n All lived the happy life I live myself,\n There would not be one wicked man on earth.\n\n[Sidenote: EPICURES.]\n\nAnd Hegesippus, in his Philetairi, says\u2014\n\n That wisest Epicurus, when a man\n Once ask'd him what was the most perfect good\n Which men should constantly be seeking for,\n Said pleasure is that good.\n Wisest and best Of mortal men, full truly didst thou speak:\n For there is nothing better than a dinner,\n And every good consists in every pleasure.\n\n10. But the Epicureans are not the only men who are addicted to\npleasure; but those philosophers are so too who belong to what are\ncalled the Cyrenaic and the Mnesistratean sects; for these men delight\nto live luxuriously, as Posidonius tells us. And Speusippus did\nnot much differ from them, though he was a pupil and a relation of\nPlato's. At all events, Dionysius the tyrant, in his letters to him,\nenumerating all the instances of his devotion to pleasure, and also of\nhis covetousness, and reproaching him with having levied contributions\non numbers of people, attacks him also on account of his love for\nLasthenea, the Arcadian courtesan. And, at the end of all, he says\nthis\u2014\"Whom do you charge with covetousness, when you yourself omit no\nopportunity of amassing base gain? For what is there that you have been\nashamed to do? Are you not now attempting to collect contributions,\nafter having paid yourself for Hermeas all that he owed?\"\n\n11. And about Epicurus, Timon, in the third book of his Silli, speaks\nas follows:\u2014\n\n Seeking at all times to indulge his stomach,\n Than which there's no more greedy thing on earth.\n\nFor, on account of his stomach, and of the rest of his sensual\npleasures, the man was always flattering Idomeneus and Metrodorus. And\nMetrodorus himself, not at all disguising this admirable principle of\nhis, says, somewhere or other, \"The fact is, Timocrates, my natural\nphilosopher, that every investigation which is guided by principles of\nnature, fixes its ultimate aim entirely on gratifying the stomach.\" For\nEpicurus was the tutor of all these men; who said, shouting it out, as\nI may say, \"The fountain and root of every good is the pleasure of the\nstomach: and all wise rules, and all superfluous rules, are measured\nalike by this standard.\" And in his treatise on the Chief Good, he\nspeaks nearly as follows: \"For I am not able to understand what is\ngood, if I leave out of consideration the pleasures which arise from\ndelicately-flavoured food, and if I also leave out the pleasures which\narise from amatory indulgences; and if I also omit those which arise\nfrom music, and those, too, which are derived from the contemplation\nof beauty and the gratification of the eyesight.\" And, proceeding a\nlittle further, he says, \"All that is beautiful is naturally to be\nhonoured; and so is virtue, and everything of that sort, if it assists\nin producing or causing pleasure. But if it does not contribute to that\nend, then it may be disregarded.\n\n12. And before Epicurus, Sophocles, the tragic poet, in his Antigone,\nhad uttered these sentiments respecting pleasure\u2014\n\n For when a man contemns and ceases thus\n To seek for pleasure, I do not esteem\n That such an one doth live; I only deem him\n A breathing corpse:\u2014he may, indeed, perhaps\n Have store of wealth within his joyless house;\n He may keep up a kingly pomp and state;\n But if these things be not with joy attended,\n They are mere smoke and shadow, and contribute,\n No, not one jot, to make life enviable.\n\nAnd Philet\u00e6rus says, in his Huntress,\u2014\n\n For what, I pray you, should a mortal do,\n But seek for all appliances and means\n To make his life from day to day pass happily?\n This should be all our object and our aim,\n Reflecting on the chance of human life.\n And never let us think about to-morrow,\n Whether it will arrive at all or not.\n It is a foolish trouble to lay up\n Money which may become stale and useless.\n\nAnd the same poet says, in his \u0152nopion,\u2014\n\n But every man who lives but sparingly,\n Having sufficient means, I call and think\n Of all men the most truly miserable.\n For when you're dead, you cannot then eat eels;\n No wedding feasts are cook'd in Pluto's realms.\n\n13. And Apollodorus the Carystian, in his Stirrer-up of Law-suits,\nsays\u2014\n\n O men, whoe'er you are, why do you now\n Scorn pleasant living, and turn all your thoughts\n To do each other mischief in fierce war?\n In God's name, tell me, does some odious fate,\n Rude and unlettered, destitute of all\n That can be knowledge call'd, or education,\n Ignorant of what is bad and what is good,\n Guide all your destiny?\u2014a fate which settles\n\n[Sidenote: EPICURES.]\n\n All your affairs at random by mere chance?\n I think it must be so: for else, what deity\n Who bears a Grecian heart, would ever choose\n To see Greeks by each other thus despoil'd,\n And falling dead in ghastly heaps of corpses,\n When she might see them sportive, gay, and jesting,\n Drinking full cups, and singing to the flute?\n Tell me, my friend, I pray, and put to shame\n This most unpolish'd clownish fortune.\n\nAnd, presently afterwards, he says\u2014\n\n Does not a life like this deserve the name\n Of godlike?\u2014Think how far more pleasant all\n Affairs would be in all the towns of Greece\n Than now they are, if we were but to change\n Our fashions, and our habits, and our principles\n One little bit. Why should we not proclaim,\n \"Whoe'er is more than thirty years of age,\n Let him come forth and drink. Let all the cavalry\n Go to a feast at Corinth, for ten days,\n Crown'd with chaplets, and perfumed most sweetly.\n Let all who radishes have got to sell\n Come in the morning here from Megara.\n Bid all th' allies now hasten to the bath,\n And mix in cups the rich Eub\u0153an wine?\"\u2014\n Sure this is real luxury and life,\n But we are slaves to a most clownish fortune.\n\n14. The poets say that that ancient hero, Tantalus, was also greatly\ndevoted to pleasure. At all events, the author of the book called The\nReturn of the Atrid\u00e6 says \"that he, when he had arrived among the gods,\nand had begun to live among them, had leave given him by Jupiter to\nask for whatever he wished; and that he, being a man quite insatiable\nin the gratification of his appetites, asked that it might be granted\nto him to indulge them to their full extent, and to live in the same\nmanner as the gods. And that Jupiter was indignant at this request,\nand, according to his promise, fulfilled his prayer; but still, that he\nmight not enjoy what he had before him, but be everlastingly tormented,\nhe hung a stone over his head, on account of which he should be unable\nto get at any of the things which he had before him.\" Some of the\nStoics also were addicted to this kind of pleasure. At all events,\nEratosthenes the Cyrenean, who was a pupil of Ariston the Chian, who\nwas one of the sect of the Stoics, in his treatise which is entitled\nAriston, represents his master as subsequently being much addicted\nto luxury, speaking as follows: \"And before now, I have at times\ndiscovered him breaking down, as it were, the partition wall between\npleasure and virtue, and appearing on the side of pleasure.\" And\nApollophanes (and he was an acquaintance of Ariston), in his Ariston\n(for he also wrote a book with that title), shows the way in which his\nmaster was addicted to pleasure. And why need we mention Dionysius\nof Heraclea? who openly discarded his covering of virtue, and put on\na robe embroidered with flowers, and assumed the name of The altered\nMan; and, although he was an old man, he apostatized from the doctrines\nof the Stoics, and passed over to the school of Epicurus; and, in\nconsequence, Timon said of him, not without some point and felicity\u2014\n\n When it is time to set (\u03b4\u03cd\u03bd\u03b5\u03b9\u03bd), he now begins\n To sit at table (\u1f21\u03b4\u03cd\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9). But there is a time\n To love, a time to wed, a time to cease.\n\n15. Apollodorus the Athenian, in the third book of his treatise on a\nModest and Prudent Man, which is addressed to those whom he calls Male\nBuffoons, having first used the expression, \"more libidinous than the\nvery Inventors themselves (\u1f04\u03bb\u03c6\u03b7\u03c3\u03c4\u03b1\u03b9),\" says, there are some fish called\n\u1f04\u03bb\u03c6\u03b7\u03c3\u03c4\u03b1\u03b9, being all of a tawny colour, though they have a purple hue\nin some parts. And they say that they are usually caught in couples,\nand that one is always found following at the tail of the other; and\ntherefore, from the fact of one following close on the tail of the\nother, some of the ancients call men who are intemperate and libidinous\nby the same name. But Aristotle, in his work on Animals, says that this\nfish, which he calls alphesticus, has but a single spine, and is of a\ntawny colour. And Numenius of Heraclea mentions it, in his treatise on\nFishing, speaking as follows:\u2014\n\n The fish that lives in seaweed, the alphestes,\n The scorpion also with its rosy meat.\n\nAnd Epicharmus, in his Marriage of Hebe, says\u2014\n\n Mussels, alphest\u00e6, and the girl-like fish,\n The dainty coracinus.\n\nMith\u00e6cus also mentions it in his Culinary Art.\n\n16. There is another fish called Anthias, or Callicthys; and this also\nis mentioned by Epicharmus, in his Marriage of Hebe:\u2014\n\n[Sidenote: FISH.]\n\n The sword-fish and the chromius too,\n Who, as Ananius tells us,\n Is far the best of all in spring;\n But th' anthias in the winter.\n\nAnd Ananius speaks as follows:\u2014\n\n For spring the chromius is best;\n The anthias in winter:\n But of all fish the daintiest\n Is a young shrimp in fig-leaves.\n In autumn there's a dainty dish,\n The meat of the she-goat;\n And when they pick and press the grapes,\n Young pigs are dainty eating.\n Then, too, young puppies you may eat,\n And hares, and also foxes.\n But when the grasshopper does sing,\n Just at the height of summer,\n Is the best time for mutton fat;\n Then, too, the sea-born tunny\n Will many a savoury dish afford,\n And beats his compeers all\n With garlic seasoning richly drest;\n Then, too, the fatted ox\n Is sweet to eat both late at night,\n And at a noon-day feast.\n\nAnd I have quoted this piece of Ananius at length, thinking that it\nmight give some suggestions to the present race of Epicures.\n\n17. But Aristotle, in his treatise on the Habits of Animals, says\u2014\"They\nsay that wherever the anthias is found, there is no beast or fish\nof prey ever seen; and accordingly the collectors of sponge use him as\na guide, and dive boldly wherever he is found, and call him the sacred\nfish.\" And Dorion also mentions him in his book on Fishes, saying,\n\"Some call the anthias by the name of callicthys, and also by that of\ncallionymus and ellops.\" And Icesius, in his treatise on Materials,\nsays that he is called wolf by some authors, and by others callionymus:\nand that he is a fish of very solid meat, and full of delicious juice,\nand easy of digestion; but not very good for the stomach. But Aristotle\nsays that the callicthys is a fish with serrated teeth, carnivorous and\ngregarious. And Epicharmus, in his Muses, enumerates the ellops among\nthe fishes, but passes over the callicthys or callionymus in silence as\nbeing identical with it; and of the ellops he speaks thus,\u2014\n\n And then the high-priced ellops.\n\nAnd the same poet says, subsequently\u2014\n\n He was the fish of which great Jupiter\n Once bought a pair for money, and enjoin'd\n His slaves to give him one, and Juno t'other.\n\nBut Dorion, in his treatise on Fish, says that the anthias and the\ncallicthys are different fish; and also that the callionymus is not the\nsame as the ellops.\n\n18. But what is the fish which is called the Sacred fish? The author\nof the Telchinian History, whether it was Epimenides the Cretan, or\nTeleclides, or any one else, says,\u2014\"What are called the sacred fish,\nare dolphins and pompili.\" But the pompilus is a very amorous animal;\nas being sprung himself, at the same time with Venus, from heavenly\nblood. And Nicander, in the second book of his \u0152taica, says\u2014\n\n The pompilus, who points the safest road\n To anxious mariners who burn with love,\n And without speaking warns them against danger.\n\nAnd Alexander the \u00c6tolian, in his Crica, if indeed it is a genuine\npoem, says\u2014\n\n Still did the pompilus direct the helm,\n Swimming behind, and guide it down the gulf,\n The minister of the gods, the sacred pompilus.\n\nAnd Pancrates the Arcadian, in his work entitled \"Works of the Sea,\"\nhaving first said\u2014\n\n The pompilus, whom all seafaring men\n Do call the sacred fish;\n\nproceeds to say, \"that the pompilus is not held in great esteem by\nNeptune only, but also by those gods who occupy Samothrace. At all\nevents that some old fisherman once threatened to punish this fish,\nwhen the golden age still flourished among men; and his name was\nEpopeus, and he belonged to the island of Icarus. He therefore was one\nday fishing with his son, and they had no luck in their fishing, and\ncaught nothing but pompili, and so did not abstain from eating them,\nbut he and his son ate every one of them, and not long afterwards\nthey suffered for their impiety; for a whale attacked the ship, and\nate up Epopeus in the sight of his son.\" And Pancrates states, \"that\nthe pompilus is an enemy to the dolphin; and even the dolphin does\nnot escape with impunity when he has eaten a pompilus, for he becomes\nunable to exert himself and tremulous when he has eaten him; and so he\ngets cast on shore, and is eaten himself by the gulls and cormorants;\nand he is sometimes, when in this state, caught by men who give\nthemselves up to hunting such large fish. And Timachides the Rhodian\nmentions the pompili in the ninth book of his Banquet, and says\u2014\n\n[Sidenote: FISH.]\n\n The tench o' the sea, and then the pompili,\n The holiest of fish.\n\nAnd Erinna, or whoever it was who composed the poem which is attributed\nto her, says\u2014\n\n O pompilus, thou fish who dost bestow\n A prosp'rous voyage on the hardy sailor,\n Conduct (\u03c0\u03bf\u03bc\u03c0\u03b5\u03cd\u03c3\u03b1\u03b9\u03db) my dear companion safely home.\n\n19. And Apollonius the Rhodian or Naucratian, in his History of the\nfoundation of Naucratis, says, \"Pompilus was originally a man; and he\nwas changed into a fish, on account of some love affair of Apollo's.\nFor the river Imbrasus flows by the city of the Samians,\u2014\n\n And join'd to him, the fairest of the nymphs,\n The young and noble Chesias, bore a daughter,\n The lovely maid Ocyrhoe\u2014her whose beauty\n Was the kind Hours' heaven-descended gift.\n\nThey say then that Apollo fell in love with her and endeavoured to\nravish her; and that she having crossed over to Miletus at the time\nof some festival of Diana, when the endeavour was about to be made to\ncarry her off, being afraid of such an attempt being made, and being on\nher guard, entreated Pompilus, who was a seafaring man and a friend of\nher father, to conduct her safe back again to her own country, saying\nthis,\u2014\n\n O Pompilus, to whose wise breast are known\n The rapid depths of the hoarse roaring sea,\n Show that your mind doth recollect my sire,\n Who was your friend, and save his daughter now.\n\nAnd they say that he led her down to the shore, and conducted her\nsafely across the sea: and that Apollo appeared and carried off the\nmaiden, and sunk the ship with stones, and metamorphosed Pompilus into\na fish of the same name, and that he made\n\n The Pompilus an everlasting slave\n Of ships that swiftly pass along the sea.\n\n20. But Theocritus the Syracusan, in his poem entitled Berenice, calls\nthe fish which is called leucus the sacred fish, speaking thus\u2014\n\n And if a mortal seeks the gods with prayer\n For a successful hunt, or plenteous gold,\n A man who lives by the sea, whose nets he makes\n His ploughs to raise his crops; then let him come,\n And just at nightfall sacrifice with prayer\n To this same goddess the most sacred fish,\n Which men call leucus, (loveliest he of fish,)\n Then let him bend his nets; and soon he shall\n Draw them back from the waters full of prey.\n\nBut Dionysius, who was surnamed the Iambic, in his treatise on\nDialects, writes thus\u2014\"We have heard accordingly an Eretrian fisherman,\nand many other fishermen, too, of other countries, call the pompilus\nthe sacred fish. Now the pompilus is a sea fish, and is very commonly\nseen around ships, being something like the tunny called pelamys.\nHowever, some one spoken of by the poet catches this fish;\u2014\n\n Sitting upon a high projecting rock\n He caught the sacred fish.\n\nUnless, indeed, there be any other kind which is likewise called the\nsacred fish. But Callimachus in his Galatea calls the chrysophrys the\nsacred fish, where he says\u2014\n\n Or shall I rather say the gold-brow'd fish,\n That sacred fish, or perch, or all the rest\n Which swim beneath the vast unfathom'd sea.\n\nBut in his Epigrams the same poet says\u2014\n\n The sacred sacred hyca.\n\nBut some understand by the term sacred fish, one let go and dedicated\nto the god, just as people give the same name to a consecrated ox. But\nothers consider that sacred is here only equivalent to great, as Homer\nspeaks of\n\n The sacred might of Alcinous.\n\nAnd some think that it is only called \u1f30\u03b5\u03c1\u1f78\u03db as \u1f31\u03ad\u03bc\u03b5\u03bd\u03bf\u03db \u03c0\u03c1\u1f78\u03db \u03c4\u1f78\u03bd \u1fe5\u03bf\u1fe6\u03bd (going\ndown stream).\"\n\n21. But Clitarchus, in the seventh book of his treatise on Dialects,\nsays\u2014\"The nautical people call the pompilus the sacred fish, because it\nconducts ships out of the open sea into harbour, on which account it is\ncalled \u03c0\u03cc\u03bc\u03c0\u03b9\u03bb\u03bf\u03db from \u03c0\u03ad\u03bc\u03c0\u03c9, being the same fish as the chrysophrys.\"\nAnd Eratosthenes in his Mercury says\u2014\n\n[Sidenote: FISH.]\n\n They left a share of all their booty there;\n Still living centipedes, the bearded mullet,\n The sea-thrush, with dark spots embroider'd o'er,\n Or the swift sacred fish with golden brows.\n\nNow after all this discussion of ours about fish, the excellent Ulpian\nmay ask why Archestratus, speaking in those excellent suggestions of\nhis of the cured fish on the Bosphorus, says\u2014\n\n Those which do come from the Bosphoric seas\n Are whitest; only let there be no sample\n Of the hard meat o' the fish which grow around\n The Lake M\u00e6otis; not in verse can I\n That fish correctly name.\n\nWhat is the fish, which he says it is not proper to mention in poetry?\n\n22. Anchovies must be next considered. And, indeed, Aristonymus uses\nthe word in the singular number, in his Shivering Sun\u2014\n\n So that there really is not one anchovy.\n\nBut of the anchovies there are many kinds, and the one which is called\naphritis[1] is not produced from roe, as Aristotle says, but from a\nfoam which floats upon the surface of the water, and which collects\nin quantities when there have been heavy rains. There is also another\nkind called cobitis, and that is produced from some little worthless\ngudgeons which are generated in the sand; and from this anchovy itself\nanother kind is produced, which is called the encrasicholus. There is\nalso another anchovy which is the offspring of the sprat; and another\nwhich comes from the membras; and another still which comes from the\nsmall cestris, which is engendered in the sand and slime. But of all\nthese kinds the aphritis is the best. But Dorion, in his treatise on\nFishes, speaks of a fish called the cobites, as good boiled, and also\nof the spawn of the atherina; and atherina is the name of a fish; and\nsome also call the triglitis an anchovy. But Epicharmus, in his Hebe's\nMarriage, enumerates the anchovies among the shrimps or membrades;\nmaking a distinction between this and what is called the seed. And\nIcesius says, \"Of the anchovy, there is one sort which is white and\nvery thin and frothy, which some people also call the cobitis. And\nthere is another which is not so clean as that, and which is larger;\nbut the clean and thin one is the better of the two.\" And Archestratus\nthe contriver of delicate dishes, says,\u2014\n\n Use all anchovies for manure, except\n The Attic fish; I mean that useful seed\n Which the Ionians do call the foam;\n And take it fresh; just caught within the bays,\n The sacred bays of beautiful Phalerum.\n Good is it too, when by the sea-girt isle\n Of Rhodes you eat it, if it's not imported.\n And if you wish to taste it in perfection,\n Boil nettles with it\u2014nettles whose green leaves\n On both sides crown the stem; put these in the dish\n Around the fish, then fry them in one pan,\n And mix in fragrant herbs well steep'd in oil.\n\n23. But Clearchus the Peripatetic, in his treatise on Proverbs, speaks\nof the anchovy, and says\u2014\"Because they want very little fire for the\nfrying-pan, Archestratus recommends people to put them into a pan which\nis already hot, and to take them off as soon as they hiss. And they\nare done, and begin to hiss in a moment, like oil; on which account it\nis said, 'Anchovy, look at the fire.'\" And Chrysippus the philosopher,\nin his treatise on the Things which deserve to be sought for their own\nSakes, says, \"The anchovy which is found in the sea at Athens, men\ndespise on account of its abundance, and say that it is a poor man's\nfish; but in other cities they prize it above everything, even where\nit is far inferior to the Attic anchovy. Moreover some people,\" says\nhe, \"endeavour to rear the Adriatic fowls in this place, which are\nmuch less useful than our own kinds, inasmuch as they are smaller. But\nthe people in the Adriatic, on the contrary, send for our breed from\nhence.\" Hermippus, too, uses the word \u1f00\u03c6\u03cd\u03b7 in the singular number, in\nhis Demot\u00e6, where he says,\u2014\n\n You seem not now to move even an anchovy.\n\nAnd Callias, in his Cyclops, says\u2014\n\n In preference to the best anchovy.\n\nAnd Aristonymus, in his Shivering Sun, says\u2014\n\n So that there is not really one anchovy.\n\nBut Aristophanes uses the diminutive form, and calls them \u1f00\u03c6\u03cd\u03b4\u03b9\u03b1 in his\nFriers, saying\u2014\n\n Nor these little Phaleric \u1f00\u03c6\u03cd\u03b4\u03b9\u03b1.\n\n[Sidenote: FISH.]\n\n24. But Lynceus the Samian, in his letter to Diagoras, praising the\nRhodian anchovies, and comparing many of the productions of Attica to\nthose of Rhodes, says\u2014\"We may compare to the anchovies of Phalerum\nthose which are called the \u00c6niatides, and you may compare the ellops\nand the orphus with the glauciscus; and with the Eleusinian plaice\nand turbot, and whatever other fish there may be among them enjoying\na reputation higher than that of Cecrops, Rhodes has the fox fish to\ncompare.\" But the author of the Delight of Life, exhorts the man who is\nunable to purchase enough to satisfy his appetite, to get fish to eat\nby robbery, rather than go without it. But Lynceus calls Archestratus\nan epicure, who in that much celebrated poem of his speaks thus of the\nshark:\u2014\n\n Are you at Rhodes? e'en if about to die,\n Still, if a man would sell you a fox shark,\n The fish the Syracusans call the dog,\n Seize on it eagerly; at least, if fat:\n And then compose yourself to meet your fate\n With brow serene and mind well satisfied.\n\n25. The acharnus is mentioned by Callias in his Cyclops\u2014\n\n A harp-fish roast, besides a ray,\n The head too of a tunny,\n And eel, some crabs, and this acharnus,\n The great \u00c6nean dainty.\n\n26. The ray, roach, or sea-frog may also be mentioned. They are\nmentioned under the two former names by Aristotle in his treatise on\nAnimals, where he classes them under the head of cartilaginous fish.\nAnd Eupolis, in his Flatterers, says\u2014\n\n At Callias's house there is much pleasure,\n For he has crabs for dinner, rays besides,\n And hares, and women with light twinkling feet.\n\nAnd Epicharmus says, in his Marriage of Hebe\u2014\n\n And there were rays and sea-frogs, sawfish, sharks,\n Camit\u00e6, roach, and lobsters with hard shells.\n\nAnd in his Megarian Woman he writes\u2014\n\n Its sides were like a ray,\n Its back was altogether like a roach, Its head was\n long, far more like a stag's, Its flanks were like a\n scorpion's, son of the sea.\n\nAnd Sannyrion says, in his Laughter\u2014\n\n O rays, O dainty grayling.\n\nAnd Aristotle in the fifth book of his treatise on the Parts of\nAnimals, says that the following are cartilaginous fish; the ray, the\nturtle, the sea-cow, the lamprey, the sea-eagle, the sea-frog, and the\nwhole of the shark tribe. But Sophron in his Farces, gives one fish\nthe name of botis, saying, \"The cestres eat the botis,\" though it is\npossible that he may be speaking of some herb. But with respect to the\nsea frog, the wise Archestratus gives us the following advice in his\nApophthegms\u2014\n\n Whenever you behold a frog, why roast him\n\n * * * *\n\n And . . . . prepare his stomach.\n\nAnd concerning the ray, he says\u2014\n\n A boiled ray is good about mid-winter.\n Eat it with cheese and assaf\u0153tida;\n But all the sons o' the sea whose flesh is lean\n Should, as a rule, be dress'd in such a fashion;\n And thus I recommend you now again.\n\nAnd Ephippus the comic poet, in his play called Philyra, (now Philyra is\nthe name of a courtesan), says\u2014\n\n _A._ Shall I first cut a ray in slender slices\n And boil it? aye? or like the cooks in Sicily\n Shall I prefer to roast it?\n _B._ Copy Sicily.\n\n27. There are also fish called boaxes. Aristotle, in his treatise\nentitled Concerning Animals or Fish, says, \"The following animals\nare marked on the back; the boax and others\u2014the following are marked\ntransversely, the kind of tunny-fish called colias.\" And Epicharmus in\nhis Marriage of Hebe, speaks thus\u2014\n\n And in addition to all these the boax, The smarides,\n anchovies, crabs and lobsters.\n\nAnd Numenius, in his Art of Fishing, calls them boeces, saying\u2014\n\n The white synodons, the boeces, and trinchi.\n\nBut Speusippus and the rest of the Attic writers call them boaces.\nAristophanes in his play called The Women who occupy Tents, says\u2014\n\n But having had a bellyful of boaces,\n I turn'd my steps towards home.\n\n[Sidenote: Fish.]\n\nAnd they derived their name from the noise (\u03b2\u03bf\u1f74) which they make, on\nwhich account it used to be said that the fish was sacred to Mercury,\nas the harp-fish was to Apollo. But Pherecrates in his Ant-Men,\nsaying\u2014\"They say that there is no other fish whatever, which has any\nvoice at all;\" adds afterwards,\u2014\"By Castor and Pollux, there is at\nleast no other fish except the boax.\" And Aristophanes the Byzantian\nsays\u2014\"That we are wrong to call the fish boax, when we ought to call\nit boops, since, though it is but a little fish, it has very large\neyes, so that it might be called boops, having bulls' eyes.\" But we\nmay reply to him, If we are wrong in naming him as we do, why do we\nsay coracinus, not corocinus? For he derives his name from moving the\npupils of his eyes (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c1\u03b1\u03c2 \u03ba\u03b9\u03bd\u03b5\u1fd6\u03bd). And so too, why do we not\ncall the fish \u03c3\u03b5\u03af\u03bf\u03c5\u03c1\u03bf\u03c2 instead of \u03c3\u03af\u03bb\u03bf\u03c5\u03c1\u03bf\u03c2? for he has his name from\ncontinually shaking his tail (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c3\u03b5\u03af\u03b5\u03b9\u03bd \u03c4\u1f74\u03bd \u03bf\u1f50\u03c1\u03ac\u03bd)?\n\n28. With respect to the small kind of anchovy called membras,\nPhrynicus, in his Tragedians, says\u2014\n\n O golden-headed membrades, sons of the sea.\n\nBut Epicharmus in his Hebe's Wedding, calls them bambradones, and says\u2014\n\n Bambradones and sea-thrushes, and hares,\n And furious dragons.\n\nAnd Sophron in his Manly Qualities, says\u2014\"The bambradon, and the needle\nfish.\" And Numenius says, in his Treatise on Fishing,\n\n Or a small sprat, or it may be a bembras,\n Kept in a well; you recollect these baits.\n\nAnd Dorion in his book on Fishes, says\u2014\"Having taken off the head of\na bembras, if it be one of a tolerable size, and having washed it with\nwater, and a small quantity of salt, then boil it in the same manner\nas you do a mullet; and the bembras is the only kind of anchovy from\nwhich is derived the condiment called bembraphya; which is mentioned by\nAristonymus in the Sun Shivering\u2014\n\n The carcinobates of Sicily\n Resembles the bembraphya.\n\nStill the Attic writers often call them bembrades. Aristomenes says in\nhis Jugglers\u2014\n\n Bringing some bembrades purchased for an obol.\n\nAnd Aristonymus in his Sun Shivering, says\u2014\n\n The large anchovy plainly is not now,\n Nor e'en the bembras, quite unfortunate.\n\nAnd Aristophanes says in his Old Age\u2014\n\n Fed on the hoary bembrades.\n\nAnd Plato in his Old Men, says\u2014\n\n O Hercules, do just survey these bembrades.\n\nBut in the Goats of Eupolis we may find the word written also with a \u03bc\n(not \u03b2\u03b5\u03bc\u03b2\u03c1\u1f70\u03c2 but \u03bc\u03b5\u03bc\u03b2\u03c1\u1f70\u03c2). And Antiphanes says, in his Cn\u0153sthis;\u2014\n\n They do proclaim within the fish-market\n The most absurd of proclamations,\n For just now one did shout with all his voice\n That he had got some bembrades sweet as honey;\n But if this be the case, then what should hinder\n The honey-sellers crying out and saying,\n That they have honey stinking like a bembras?\n\nAnd Alexis in his Woman leading the Chorus, writes the word with a \u03bc\u2014\n\n Who to the young folks making merry, then\n Put forth but lately pulse and membrades,\n And well-press'd grapes to eat.\n\nAnd in his Protochorus he says\u2014\n\n No poorer meal, by Bacchus now I swear,\n Have I e'er tasted since I first became\n A parasite; I'd rather sup on membrades\n With any one who could speak Attic Greek;\n It would be better for me.\n\n29. There is also a fish called the blennus, and it is mentioned by\nSophron, in his play entitled The Fisherman and the Countryman, and\nhe calls it the fat blennus. It is something like the tench in shape.\nBut Epicharmus in his Hebe's Wedding speaks of a fish which he calls\nbaiones, where he says\u2014\n\n Come now and bring me high-backed mullets,\n And the ungrateful baiones.\n\nAnd among the Attic writers there is a proverb, \"No baion for me; he is\na poor fish.\"\n\n30. There is also a shell-fish called buglossus. And Archestratus, the\nPythagorean, says, because of his temperate habits,\n\n Then we may take a turbot plump, or e'en\n A rough buglossus in the summer time,\n If one is near the famous Chalcis.\n\nAnd Epicharmus, in his Hebe's Wedding, says\u2014\n\n[Sidenote: FISH.]\n\n There were buglossi and the harp-fish there.\n\nBut the fish called cynoglossus differs from the buglossus. And of them\ntoo Epicharmus speaks\u2014\n\n There were the variegated plotides,\n And cynoglossi, and sciathides.\n\nBut the Attic writers call the buglossus the psetta.\n\n31. There are also fish called congers. Icesius says that these are\ncoarser than the common eels; and that their flesh is less firm and\nless nutritious, and that they are very deficient in palatable juice;\nbut still, that they are good for the stomach. But Nicander, the epic\npoet, in the third book of his Treatise on Dialects, says that they are\nalso called grylli. But Eudoxus, in the sixth book of his Circuit of\nthe Earth, says that there are numbers of congers caught off Sicyon,\neach large enough to be a load for a man; and some of them even big\nenough to be a load for a cart. And Philemon, the comic poet, himself\nmentioning the extraordinary congers at Sicyon, represents a cook as\npriding himself on his skill, and saying in the play entitled the\nSoldier,\u2014\n\n32. How great a wish has now come over me\n To tell to heaven and earth the way in which\n I did prepare that supper. Aye, by Pallas,\n How sweet it is when everything goes right!\n How tender was my fish! and how I dress'd it!\n Not done with cheese, or powder'd o'er with dyes,\n But looking as he did in life, though roasted.\n So mild and gentle was the fire which I\n Did to the fish apply, you'd scarce believe it.\n It was as when a hen does seize some food,\n And carries it away to eat at leisure:\n She runs all round with care; another sees her,\n And straightway follows her to take it from her.\n So here, the man who first found out the pleasure\n Of dainty eating, sprang up high and ran\n All round and round, with his dish in his hand.\n The rest pursued him\u2014it was fine to see them:\n Some got a little, some got nothing, some\n Got all they wanted. Well, as I was saying,\n I took some river fish, eaters of mud.\n What if I'd had a scare, or blue-back'd fish\n From Attic waters, O thou saving Jupiter!\n Or boar from Argive woods, or noble conger\n From Sicyon's bay, the conger which the god\n Of the deep sea doth bear aloft to heaven,\n Fit banquet for his brethren. Then no doubt\n The guests who ate would all have seem'd like gods;\n I should have been immortal, since the dead\n By the mere smell of my meat I bring to life again.\n\n33. I swear by Minerva that Menecrates the Syracusan himself would not\nhave made such a boast as that, he who was nicknamed Jupiter\u2014a man who\ngave himself airs as being, by his skill in medicine, the only person\nwho could cause man to live. Accordingly he compelled all who came to\nbe cured by him of what is called the sacred disease, to enter into\na written agreement that if they recovered they would be his slaves.\nAnd they followed him, one wearing the dress of Hercules, and being\ncalled Hercules, (and the man who was so called was Nicostratus, an\nArgive, who had been cured of the sacred disease, and he is mentioned\nby Ephippus, in his Peltast, where he says\u2014\n\n Did not Menecrates call himself a god,\n And Nicostratus of Argos a second Hercules?)\n\nand another followed him in the dress of Mercury, having on a cloak\nand bearing a caduceus, and wings besides. As Nicagoras of Zelia did,\nwho also became afterwards the tyrant of his country, as Baton relates\nin the history of the Tyrants at Ephesus. And Hegesander says that\nhe called Astycreon, who had been cured by him, Apollo. And another\nof those who had been cured by him, went about with him to his cost,\nwearing the dress of \u00c6sculapius. But Jupiter Menecrates himself, clad\nin purple, and having a golden crown upon his head, and holding a\nsceptre, and being shod with slippers, went about with his chorus of\ngods. And once, writing to Philip the king, he began his letter thus\u2014\n\n34. \"Menecrates Jupiter to Philip greeting.\n\n\"You, indeed, are king of Macedonia, but I am king of medicine; and you\nare able, when you please, to put men to death, who are in health; but\nI am able to save those who are sick, and to cause those who are in\ngood health, if they only follow my advice, to live to old age without\nbeing attacked by disease. Therefore the Macedonians attend you as\nbody-guards; but all who wish to live attend me; for I, Jupiter, give\nthem life.\"\n\n[Sidenote: COOKS.]\n\nAnd so Philip wrote back to him as to a man out of his senses,\u2014\"Philip\nwishes Menecrates soundness.\" And he wrote in similar style to\nArchidemus, also the king of the Laced\u00e6monians, and to every one else\nto whom he wrote at all; never omitting to give himself the name of\nJupiter. And once Philip invited him and all his gods to supper, and\nplaced them all on the centre couch, which was adorned in the loftiest\nand most holy-looking and beautiful manner. And he had a table placed\nbefore them on which there was an altar and first-fruits of the\ndifferent productions of the earth. And whenever eatables were placed\nbefore the other guests, the slaves placed incense before Menecrates,\nand poured libations in his honour. And at last, the new Jupiter, with\nall his subordinate gods, being laughed at by every one, ran away and\nfled from the banquet, as Hegesander relates. And Alexis also makes\nmention of Menecrates in his Minos.\n\n35. And Themiso the Cyprian, the friend of Antiochus the king, as\nPythermus the Ephesian relates in the eighth book of his History,\nnot only used to have his name proclaimed in the public assemblies,\n\"Themiso, the Macedonian, the Hercules of Antiochus the king;\" but all\nthe people of that country used to sacrifice to him, addressing him\nas Hercules Themiso; and he himself would come when any of the nobles\ncelebrated a sacrifice, and would sit down, having a couch to himself,\nand being clad in a lion's skin, and he used also to bear a Scythian\nbow, and in his hand he carried a club. Menecrates then himself,\nthough he was such as we have said, never made such a preposterous\nboast as the cook we have been speaking of,\u2014\n\n I am immortal, for I bring the dead,\n By the mere smell of my meat, to life again.\n\n36. But the whole tribe of cooks are conceited and arrogant, as\nHegesander says in his Brothers. For he introduces a cook, saying\u2014\n\n _A._ My friend, a great deal has been said already\n By many men on the art of cookery,\n So either tell me something new yourself,\n Unknown to former cooks, or spare my ears.\n _B._ I'll not fatigue you; know that I alone\n Of present men have sounded all the depths\n Of culinary science and invention;\n For I have not been just a short two years\n Learning my art with snow-white apron girt,\n But all my life I have devoted anxiously\n To the investigation of each point\n Of moment; I have inquired into all\n The different kinds of herbs and vegetables;\n I know the habits of the bembrades,\n I know the lentils in their various sorts;\n In short, this I can say\u2014Whene'er I am\n At a funereal feast as minister,\n As soon as men come back from the funeral,\n Clad in dark garments, I take off the lids\n Of all my saucepans, and the weeping guests\n I clothe with smiling faces in a moment;\n And such a joy runs through each heart and frame\n As if they were a marriage feast attending.\n _A._ What! serving up lentils and bembrades?\n _B._ These are some accidental dishes only;\n But when I've got my necessary tools,\n And once have properly arranged my kitchen,\n That which in old time happen'd with the Sirens\n You shall again behold repeated now.\n For such shall be the savoury smell, that none\n Shall bring themselves to pass this narrow passage;\n And every one who passes by the door\n Shall stand agape, fix'd to the spot, and mute,\n Till some one of his friends, who's got a cold\n And lost his smell, drags him away by force.\n _A._ You're a great artist.\n _B._ Do not you then know\n To whom you speak? I do declare to you\n I have known many of the guests, who have,\n For my sake, eaten up their whole estates.\n\nNow, I beg you, tell me, in the name of all the gods at once, in what\nrespect this man appears to you to differ from the Celedones in Pindar,\nwho, in the same manner as the Sirens of old, caused those who listened\nto them to forget their food through delight, and so to waste away?\n\n37. But Nicomachus, in his Ilithyia, himself also introduces a cook,\nwho in arrogance and conceit goes far beyond the artists on the stage.\nThis cook then speaks to the man who has hired him in this way,\u2014\n\n _A._ You do display a gentlemanlike taste\n And kind; but one thing still you have omitted.\n _B._ How so?\n _A._ You never have inquired it seems\n How great a man I am. Or had you heard it\n From some one else who was acquainted with me,\n And so was that the reason you engaged me?\n _B._ By Jove I never heard or thought about it.\n _A._ Perhaps you do not know how great the difference\n Is that exists between one cook and another?\n _B._ Not I, but I shall know now, if you tell me.\n _A._ To take some meat that some one else has bought,\n And then to dress it tolerably, is\n What any cook can do.\n _B._ O Hercules!\n\n[Sidenote: COOKS.]\n\n _A._ A perfect cook is quite another thing.\n For there are many admirable arts,\n All of which he must master thoroughly\n Who would excel in this. He first must have\n A smattering of painting; and indeed\n Many the sciences are which he must learn\n Before he's fit to begin learning cookery,\u2014\n And you should know them ere you talk to me,\u2014\n Astrology, and Medicine, and Geometry.\n For by these arts you'll know the qualities\n And excellences of the various fish.\n You'll learn to guide your dishes by the seasons;\n And when this fish is in, and this is out,\n For there is great variety in the pleasures\n That from the table spring. Sometimes, for instance,\n A boax will be better than a tunny.\n _B._ Perhaps; but what on earth has that to do\n With your geometry?\n _A._ Why this. We say\n The kitchen is a sphere; this we divide,\n And take one portion, as may suit our art,\n Borrowing the principles of mensuration.\n _B._ I understand; that's quite enough of that.\n Where does your medical skill display itself?\n _A._ Know there are meats hard, indigestible,\n Pregnant with flatulence, causing only torture\n To the unhappy eater, and no nourishment.\n Yet those who sup at other folks' expense\n Are always greedy and not temperate.\n For these and similar viands, remedies\n Must come from the resources of our art;\n And how to marshal everything in order\n With wisdom and propriety, we learn\n By borrowing from the science of the General.\n To count the guests requires arithmetic.\n And no one else has all these parts of knowledge\n Except myself.\n _B._ Now in your turn, awhile\n Listen to me.\n _A._ Say on.\n _B._ Give no more trouble\n To me nor to yourself: but just keep quiet,\n And rest yourself all day for all I care.\n\n38. And the cook in the Younger Philemon wishes to be a sort of tutor,\nand speaks in this fashion\u2014\n\n There, let things be as they are. Only take care\n The fire may not too small be or too slow\n To roast the joints. (As a fire like that\n Makes meat not roast but sodden.) Nor too fierce.\n (For that again does burn whate'er it catches,\n And yet is far from cooking the meat through.)\n It is not every one who has a spoon\n And knife about him that we call a cook,\n Nor every one who puts his fish in a pan;\n There is more wit and reason in the business.\n\n39. And the cook in Diphilus's Painter tells us also to whom he thinks\nit worth his while to hire himself, saying\u2014\n\n _A._ I will not use your meat, nor give my aid\n Unless I'm sure that I shall have all means\n Which needful are to make a proper show;\n Nor do I e'er go anywhere till first\n I know who 'tis who makes the sacrifice,\n Or what the cause may be which prompts the banquet,\n Or who the guests are who have been invited.\n For I have got a regular list at home\n Of where I choose to go, and where I don't.\n As first, to speak of the commercial class;\n Some captain of a ship may make a sacrifice\n Just to discharge some vow, made when he lost\n His mast, or broke the rudder of his vessel,\n Or, having sprung a leak, threw overboard\n His cargo. I'll have nought to do with him:\n For he does nothing willingly, but only\n Just so much as he thinks he cannot help.\n And every time a cup is fill'd with wine,\n He makes a calculation of the sum\n Which he can charge his owners or his passengers,\n And thinks that what his guests do eat and drink\n Is his own flesh and blood. Another came,\n But three days since, from the Byzantine port,\n Safe and successful; joyful in a profit\n Of ten or twelve per cent; talking of nothing\n But freight and interest, spending all his love\n On worn-out panders. Soon as he did quit\n The ship and set his foot upon the land,\n I blew my nose, gave him my hand, and utter'd\n Audible thanks to saving Jupiter,\n And hasten'd forth to wait on him. For this\n Is always my way; and I find it answer.\n Again, an amorous youth will feast and squander\n His sire's estate; to him I go at call.\n But those who feast in shares, and throw together\n Into one dish their petty contributions,\n Though they may tear their clothes, and cry aloud,\n \"Come, who will cook us our new-purchased supper?\"\n I let bawl on. For if you go to them,\n First there is language hard and blows to bear;\n Secondly, one must slave the livelong night;\n And when at last you ask them for your pay,\n \"First bring the pot,\" say they. \"There was no vinegar\n In all that salad.\" Ask again. \"Aye, you\n Shall be the first to be well beaten here.\"\n I could recount ten thousand facts like this.\n _B._ But where I take now is a rich brothel,\n Where a rich courtesan with other friends\n Desires to celebrate with great abundance\n A joyous feast in honour of Adonis,\n And where you may enjoy yourself in style.\n\n[Sidenote: COOKS.]\n\n40. And Archedicus, in his Treasure, another philosophical cookling,\nspeaks in this way\u2014\n\n In the first place the guests invited came\n While still the fish lay on the dresser raw.\n \"Give me some water.\" \"Bring the fish up quick.\"\n Then placing all my pans upon the fire,\n I soak'd the ashes well with oil, and raise\n A rapid heat. Meantime the fragrant herbs\n And pleasant sharpness of the seasonings\n Delight my master. Quickly I serve up\n Some fish exactly boil'd; retaining all\n His juice, and all his unextracted flavour;\n A dish which any free-born man must know\n How to appreciate rightly. In this manner\n At the expense of one small pot of oil\n I gain employment at full fifty banquets.\n\nAnd Philostephanus, in his Delian, gives a catalogue of the names of\nsome celebrated cooks in these lines, and those which follow them\u2014\n\n In my opinion you, O D\u00e6dalus,\n Surpass all cooks in skill and genius,\n Save the Athenian Thimbron, call'd the Top.\n So here I've come to beg your services,\n Bringing the wages which I know you ask.\n\n41. And Sotades, not the Maronite poet, who composed Ionian songs, but\nthe poet of the middle comedy, in the play entitled The Shut-up Women,\n(for that was the name which he gave to it,) introduces a cook making\nthe following speech,\u2014\n\n First I did take some squills, and fried them all;\n Then a large shark I cut in slices large,\n Roasting the middle parts, and the remainder\n I boil'd and stuff'd with half-ripe mulberries.\n Then I take two large heads of dainty grayling,\n And in a large dish place them, adding simply\n Herbs, cummin, salt, some water, and some oil.\n Then after this I bought a splendid pike,\n To boil in pickle with all sorts of herbs.\n Avoiding all such roasts as want a spit,\n I bought too some fine mullet, and young thrushes,\n And put them on the coals just as they were,\n Adding a little brine and marjoram.\n To these I added cuttle-fish and squills.\n A fine dish is the squill when carefully cook'd.\n But the rich cuttle-fish is eaten plain,\n Though I did stuff them all with a rich forced meat\n Of almost every kind of herb and flower.\n Then there were several dishes of boil'd meats,\n And sauce-boats full of oil and vinegar.\n Besides all this a conger fine and fat\n I bought, and buried in a fragrant pickle;\n Likewise some tench, and clinging to the rocks\n Some limpets. All their heads I tore away,\n And cover'd them with flour and bread crumbs over,\n And then prepared them as I dress'd the squills.\n There was a widow'd amia too, a noble\n And dainty fish. That did I wrap in fig-leaves,\n And soak'd it through with oil, and over all\n With swaddling clothes of marjoram did I fold it,\n And hid it like a torch beneath the ashes.\n With it I took anchovies from Phalerum,\n And pour'd on them one cruet full of water.\n Then shredding herbs quite fine, I add more oil,\n More than two cotyl\u00e6 in quantity.\n What next? That's all. This sir is what I do,\n Not learning from recipes or books of cookery.\n\n42. However, this is enough about cooks. But we must say something about\nthe conger. For Archestratus, in his Gastronomy, tells us how every part\nof it should be treated, saying\u2014\n\n In Sicyon my friend you best can get\n A mighty head of conger, fat, and strong,\n And large; and also take his entrails whole,\n Then boil him a long time, well-soak'd in brine.\n\nAnd after this he goes through the whole country of Italy, saying where\nthe congers are best, describing them like a regular writer of an\nItinerary, and he says\u2014\n\n There too fine congers may be caught, and they\n Are to all other fish as far superior\n As a fat tunny is to coracini.\n\nAnd Alexis, in his Seven against Thebes, says\u2014\n\n And all the parts of a fine conger eel\n Well hash'd together, overlaid with fat.\n\nAnd Archedicus, in his Treasure, introduces a cook speaking of some\nfish which he has been buying in the following terms\u2014\n\n[Sidenote: SHARKS.]\n\n Then for three drachmas I a grayling bought.\n Five more I gave for a large conger's head\n And shoulders. (Oh, how hard a thing is life!)\n Another drachma for the neck. I swear\n By Ph\u0153bus, if I knew where I could get\n Or buy another neck myself, at once\n I'd choke the one which now is on my shoulders,\n Rather than bring these dishes to this place.\n For no one ever had a harder job\n To buy so many things at such a price;\n And yet if I have bought a thing worth buying\n May I be hang'd. They will devour me.\n What I now say is what concerns myself.\n And then, such wine they spit out on the ground!\n Alas! Alas!\n\n43. There is a kind of shark called \u03b3\u03b1\u03bb\u03b5\u1f78\u03c2, which is eaten. And\nIcesius, in his treatise on Materials, says that the best and tenderest\nkind of galei are those called asteri\u00e6. But Aristotle says that there\nare many kinds of them\u2014the thorny, the smooth, the spotted, the young\ngaleus, the fox shark, and the file shark. But Dorion, in his Book on\nFishes, says that the fox shark has only one fin towards his tail,\nbut has none along the ridge of his back. But Aristotle, in the fifth\nbook of his Parts of Animals, says that the centrines is also a kind\nof shark, and also the notidanus. But Ep\u00e6netus, in his Cookery Book,\ncalls the latter the enotideus, and says \"that the centrines is very\ninferior to him, and that it has a bad smell; and that the one may be\ndistinguished from the other by the fact of the centrines having a sort\nof spur on his first fin, while the rest of the kinds have not got such\na thing.\" \"And he says that these fishes have no fat or suet in them,\nbecause they are cartilaginous.\"\n\nAnd the acanthias, or thorny shark, has this peculiarity, that his heart\nis five-cornered. And the galeus has three young at most; and it\nreceives its young into his mouth, and immediately ejects them again;\nand the variegated galeus is especially fond of doing this, and so is\nthe fox shark. But the other kinds do not do so, because of the\nroughness of the skins of the young ones.\n\n44. But Archestratus, the man who lived the life of Sardanapalus,\nspeaking of the galeus as he is found at Rhodes, says that it is the\nsame fish as that which, among the Romans, is brought on the table to\nthe music of flutes, and accompanied with crowns, the slaves also who\ncarry it being crowned, and that it is called by the Romans accipesius.\nBut the accipesius, the same as the acipenser, or sturgeon, is but a\nsmall fish in comparison, and has a longer nose, and is more triangular\nthan the galeus in his shape. And the very smallest and cheapest\ngaleus is not sold at a lower price than a thousand Attic drachm\u00e6.[2]\nBut Appian, the grammarian, in his essay on the Luxury of Apicius,\nsays that the accipesius is the fish called the ellops by the Greeks.\nBut Archestratus, speaking of the Rhodian galeus, counselling his\ncompanions in a fatherly sort of way, says\u2014\n\n Are you at Rhodes? e'en if about to die,\n Still, if a man would sell you a fox shark,\n The fish the Syracusans call the dog,\n Seize on it eagerly; at least, if fat:\n And then compose yourself to meet your fate\n With brow serene and mind well satisfied.\n\nLynceus, the Samian, also quotes these verses in his letter to\nDiagoras, and says that the poet is quite right in advising the man who\ncannot afford the price for one, to gratify his appetite by robbery\nrather than go without it. For he says that Theseus, who I take to\nhave been some very good-looking man, offered to indulge Tlepolemus in\nanything if he would only give him one of these fish. And Timocles, in\nhis play called The Ring, says\u2014\n\n Galei and rays, and all the fish besides\n Which cooks do dress with sauce and vinegar.\n\n45. There is also the sea-grayling. Epicharmus, in his Hebe's Wedding,\nsays\u2014\n\n There is the variegated scorpion,\n The lizard, and the fat sea-grayling too.\n\nAnd Numenius, in his Treatise on Fishing, says\u2014\n\n The hycca, the callicthys, and the chromis,\n The orphus, the sea-grayling too, who haunts\n The places where seaweed and moss abound.\n\nAnd Archestratus, praising the head of the glaucus, says\u2014\n\n If you're at Megara or at Olynthus,\n Dress me a grayling's head. For in the shallows\n Around those towns he's taken in perfection.\n\nAnd Antiphanes, in his Shepherd, says\u2014\n\n B\u0153otian eels, and mussels too from Pontus,\n Graylings from Megara, from Carystus shrimps,\n Eretrian phagri, and the Scyrian crabs.\n\n[Sidenote: FISH.]\n\nAnd the same writer, in his Philotis, speaks thus\u2014\n\n _A._ What shall be done with the grayling?\n _B._ Why\n Now, as at other times, boil him in brine.\n _A._ What with the pike?\n _B._ Why roast him whole, and dish him.\n _A._ What with the galeus?\n _B._ Do him up with stuffing,\n And serve him hot.\n _A._ How will you have the eels?\n _B._ Cook them with salt, and marjoram, and water.\n _A._ The conger?\n _B._ Do the same.\n _A._ The ray?\n _B._ Take herbs\n And season him with them.\n _A._ There is besides\n Half a large tunny.\n _B._ Roast it.\n _A._ Some goat's venison.\n _B._ Roast that.\n _A._ How will you have the rest o' the meat?\n _B._ All boil'd.\n _A._ The spleen?\n _B._ Stuff that.\n _A._ The paunch\n and trail?\n\n46. And Eubulus says, in his Campylion,\u2014\n\n There was a beautiful dish of the sea-grayling,\n And a boil'd pike served up i' savoury pickle.\n\nAnd Anaxandrides, in his Nereus, says\u2014\n\n The man who first discover'd all the good\n Of the most precious head of a large grayling,\n And then how dainty was the tunny's meat,\n Caught where the waves are by no tempests tost,\n How good in short is the whole race of fish,\n Nereus his name, dwells in this place for ever.\n\nAnd Amphis, in his Seven against Thebes, says\u2014\n\n Whole graylings, and large slices of the head.\n\nAnd in his Philet\u00e6rus, he says\u2014\n\n Take a small eel, and a fine grayling's head,\n And slices of a pike fresh from the sea.\n\nAnd Antiphanes, in his Cyclops, out-heroding even the epicure\nArchestratus, says\u2014\n\n Give me an Hymettian mullet,\n And a ray just caught, a perch\n Split open, and a cuttle-fish,\n And a well-roasted synodon;\n A slice of grayling, and a head\n Of mighty conger, luscious food;\n A frog's inside, a tunny's flank,\n A ray's sharp back, a cestra's loin,\n Sea-sparrows, and sea-thrushes too,\n Sprats, and anchovies, let me not\n Complain of any want.\n\n47. And Nausicrates says, in his Captains of Ships,\u2014\n\n _A._ They say there are two kinds of fish most tender\n And beautiful to see, which oft appear\n To sailors wandering o'er the spacious plains\n Of ocean. And they say that one foretells\n To mortals all the evils which hang o'er them.\n _B._ You mean the grayling.\n _A._ You are right, I do.\n\nAnd Theolytus, the Methymn\u00e6an, in his Bacchic Odes, says that Glaucus\nthe deity of the sea became enamoured of Ariadne, when she was carried\noff by Bacchus in the island of Dia; and that he, attempting to offer\nviolence to her, was bound by Bacchus in fetters made of vine-twigs;\nbut that when he begged for mercy he was released, saying\u2014\n\n There is a place, Anthedon is its name,\n On the sea-side, against th' Eub\u0153an isle,\n Near to the stream of the still vext Euripus\u2014\n Thence is my race; and Copeus was my sire.\n\n[Sidenote: GLAUCUS.]\n\nAnd Promathides of Heraclea, in his Half Iambics, traces the pedigree\nof Glaucus as being the son of Polybus, the son of Mercury, and of\nEub\u0153a, the daughter of Larymnus. But Mnaseas, in the third book of\nhis history of the Affairs of Europe, calls him the son of Anthedon\nand Alcyone; and says that he was a sailor and an excellent diver,\nand that he was surnamed Pontius; and that having ravished Syme, the\ndaughter of Ialemus and Dotis, he sailed away to Asia, and colonised a\ndesert island near Caria, and called that Syme, from the name of his\nwife. But Euanthes, the epic poet, in his Hymn to Glaucus, says that\nhe was the son of Neptune and the nymph Nais; and that he was in love\nwith Ariadne, in the island of Dia, and was favoured by her after she\nhad been left there by Theseus. But Aristotle, in his Constitution of\nthe Delians, says that he settled in Delos with the Nereids, and gave\noracles to all who wished for them. But Possis, the Magnesian, in the\nthird book of his Amazonis, says that Glaucus was the builder of the\nArgo, and that he was her pilot when Jason fought the Etrurians, and\nwas the only person unwounded in that naval battle; and that by the\nwill of Jupiter he appeared in the depths of the sea, and so became a\nsea deity, but was seen by Jason alone. But Nicanor the Cyren\u00e6an, in\nhis Changes of Names, says that Melicerta changed his name and assumed\nthe name of Glaucus.\n\n48. Alexander the \u00c6tolian also mentions him in his poem entitled the\nFisherman, saying that he\n\n First tasted grass,\n\n(and then was immersed in the sea and drowned,)\n\n The herb which in the islands of the blest,\n When first the spring doth beam upon the earth,\n The untill'd land shows to the genial sun.\n And the sun gives it to his weary steeds,\n A most refreshing food, raised in the shade.\n So that they come in vigour back renew'd\n Unto their daily task, and no fatigue\n Or pain can stop their course.\n\nBut \u00c6schrion the Samian, in some one of his Iambic poems, says that\nGlaucus the sea-deity was in love with Hydna, the daughter of Scyllus,\nthe diver of Scione. And he makes particular mention of this herb,\nnamely, that any one who eats of it becomes immortal, saying\u2014\n\n And you found too th' agrostis of the gods,\n The sacred plant which ancient Saturn sow'd.\n\nAnd Nicander, in the third book of his Europe, says that Glaucus was\nbeloved by Nereus. And the same Nicander, in the first book of his\nhistory of the Affairs of \u00c6tolia, says that Apollo learnt the art of\ndivination from Glaucus; and that Glaucus when he was hunting near\nOrea, (and that is a lofty mountain in \u00c6tolia,) hunted a hare, which\nwas knocked up by the length of the chace, and got under a certain\nfountain, and when just on the point of dying, rolled itself on the\nherbage that was growing around; and, as it recovered its strength by\nmeans of the herbage, Glaucus too perceived the virtues of this herb,\nand ate some himself. And becoming a god in consequence, when a storm\ncame, he, in accordance with the will of Jupiter, threw himself into\nthe sea. But Hedylus, whether he was a Samian or an Athenian I know\nnot, says that Glaucus was enamoured of Melicerta, and threw himself\ninto the sea after him. But Hedyle, the mother of this poet, and\ndaughter of Moschine of Attica, a poetess who composed Iambics, in her\npoem which is entitled Scylla, relates that Glaucus being in love with\nScylla came to her cave\u2014\n\n Bearing a gift of love, a mazy shell,\n Fresh from the Erythrean rock, and with it too\n The offspring, yet unfledged, of Alcyon,\n To win th' obdurate maid. He gave in vain.\n Even the lone Siren on the neighbouring isle\n Pitied the lover's tears. For as it chanced,\n He swam towards the shore which she did haunt,\n Nigh to th' unquiet caves of \u00c6tna.\n\n49. There is also a fish called the fuller. Dorion, in his treatise on\nFish, says that the juice which proceeds from the boiling of a fuller\nwill take out every kind of stain; and Ep\u00e6netus also mentions it in his\nCookery Book.\n\n50. The eel is well known: and Epicharmus mentions sea-eels in his\nMuses; but Dorion, in his treatise on Fishes, mentioning those which\ncome from the lake Copais, extols the Copaic eels highly; and they\ngrow to a great size. At all events, Agatharchides, in the sixth book\nof his history of the Affairs of Europe, says that the largest eels\nfrom lake Copais are sacrificed to the gods by the B\u0153otians, who crown\nthem like victims, and offer prayers over them, sprinkling them with\nmeal; and that once, when a foreigner was astonished at the singular\nkind of victim and sacrifice, and asked a B\u0153otian whence it originated,\nthe B\u0153otian answered, That he only knew one thing; that it was right\nto maintain the customs of one's ancestors, and that it was not right\nto make any excuses for them to foreigners. But we need not wonder if\neels are sacrificed as victims, since Antigonus the Carystian, in his\ntreatise on Language, says that the fishermen celebrate a festival\nin honour of Neptune when the tunnies come in season, and they are\nsuccessful in their pursuit of them; and that they sacrifice to the god\nthe first tunny that is caught; and that this sacrificial festival is\ncalled the Thunn\u00e6um.\n\n[Sidenote: EELS.]\n\n51. But among the people of Phaselis, even salt-fish are offered\nin sacrifice. At all events, Heropythus, in his Annals of the\nColophonians, speaking of the original settlement of Phaselis, says\nthat \"Lacius, having conducted the colony, gave as the price of the\nground to Cylabras, a shepherd who fed sheep there, some salt-fish,\nas that was what he asked for. For when Lacius had proposed to him to\ntake as a price for the soil either barley-cakes, or wheat-cakes, or\nsalt-fish, Cylabras chose the salt-fish. And, on this account, the\npeople of Phaselis every year, even to this day, sacrifice salt-fish\nto Cylabras.\" But Philostephanus, in the first book of his treatise on\nthe Cities of Asia, writes thus:\u2014\"That Lacius the Argive, being one\nof the men who had come with Mopsus, whom some say was a Lindian, and\nthe brother of Antiphemus who colonized Gela, was sent to Phaselis by\nMopsus with some men, in accordance with some directions given by Manto\nthe mother of Mopsus, when the sterns of their ships came in collision\noff the Chelidoni\u00e6, and were much broken, as Lacius and the vessels\nwith him ran into them in the night, in consequence of their arriving\nlater. And it is said that he purchased the land where the city now\nstands, in obedience to the prophetic directions of Manto, from a man\nof the name of Cylabras, giving him some salt-fish for it; for that was\nwhat he had selected from all the ships contained. On which account,\nthe people of Phaselis sacrifice salt-fish to Cylabras every year,\nhonouring him as their hero.\"\n\n52. But concerning eels, Icesius, in his treatise on Materials, says\nthat eels have a better juice in them than any other fish; and in the\nquality of being good for the stomach, they are superior to most, for\nthey are very satisfying and very nutritious: though he classes the\nMacedonian eels among the salt-fish. But Aristotle says that eels are\nfond of the very purest water; on which account, the people who feed\neels pour clean water over them; for they get choked in muddy water.\nFor which reason, those who hunt for them make the water muddy, in\norder that the eels may be choked; for, having very small gills, their\npores are almost immediately stopped up by any mud or disturbance in\nthe water: on which account, also, they are often choked during storms,\nwhen the water is disturbed by heavy gales. But they propagate their\nspecies being entwined together, and then they discharge a sort of\nviscous fluid from their bodies, which lies in the mud and generates\nliving creatures. And the people who feed eels say that they feed by\nnight, but that during the day they remain motionless in the mud; and\nthey live about eight years at most. But in other places, Aristotle\ntells us again, that they are produced without either their progenitors\nlaying eggs or bringing forth living offspring, and also that they are\nnot generated by any copulation, but that they are propagated by the\nputrefaction which takes place in the mud and slime\u2014as it is said of\nthose things which are called the entrails of the earth. From which\ncircumstance, he says that Homer distinguishes between their nature and\nthat of other fish; and says\u2014\n\n The eels and fish within the briny deep,\n Were startled at the blaze.\n\n53. But a certain Epicurean,[3] who was one of our party, when an eel\nwas served up, said,\u2014Here is the Helen of the feast; I therefore will\nbe the Paris! And, before any one else could stretch out a hand towards\nit, he seized hold of it and split it up, tearing off one side down to\nthe backbone. And the same man, when presently a hot cheesecake was set\nbefore him, and when all refused it, cried out,\n\n I will attack it were it hot as fire;\n\nand then, rushing upon it eagerly, and swallowing it, he was carried\nout severely scalded. And Cynulcus said,\u2014The cormorant is carried out\nfrom his battle of the throat!\n\nMoreover, Archestratus thus speaks of the eel:\u2014\n\n I praise all kinds of eels; but far the best\n Is that which fishermen do take in the sea\n Opposite to the strait of Rhegium.\n Where you, Messenius, who daily put\n This food within your mouth, surpass all mortals\n In real pleasure. Though none can deny\n That great the virtue and the glory is\n Of the Strymonian and Copaic eels.\n For they are large, and wonderfully fat;\n And I do think in short that of all fish\n The best in flavour is the noble eel,\n Although he cannot propagate his species.\n\n54. But, as Homer has said,\n\n The eels and fish were startled,\n\nArchilochus has also said, in a manner not inconsistent with that\u2014\n\n And you received full many sightless eels.\n\n[Sidenote: EELS.]\n\nBut the Athenians, as Tryphon says, form all the cases in the singular\nnumber with the \u03c5, but do not make the cases in the plural in a similar\nmanner. Accordingly, Aristophanes, in his Acharnensians, says\u2014\n\n Behold, O boys, the noble eel (\u1f14\u03b3\u03c7\u03b5\u03bb\u03c5\u03bd);\n\nand, in his Lemnian Women, he says\u2014\n\n \u1f1c\u03b3\u03c7\u03b5\u03bb\u03c5\u03bd \u0392\u03bf\u03b9\u03c9\u03c4\u03af\u03b1\u03bd:\n\nbut he uses the nominative case in his Daitaleis\u2014\n\n And smooth too \u1f65\u03c3\u03c0\u03b5\u03c1 \u1f14\u03b3\u03c7\u03b5\u03bb\u03c5\u03c2.\n\nAnd Cratinus, in his Pluti, says\u2014\n\n The tunny, orphus, grayling, eel, and sea-dog.\n\nBut the Attic writers do not form the cases in the plural number as\nHomer does. Aristophanes says, in his Knights\u2014\n\n For you have fared like men who're hunting eels (\u1f10\u03b3\u03c7\u03ad\u03bb\u03b5\u03b9\u03c2);\n\nand, in his second edition of the Clouds, he says\u2014\n\n Imitating my images of the eels (\u1f10\u03b3\u03c7\u03b5\u03bb\u03ad\u03c9\u03bd);\n\nand in his Wasps we find the dative case\u2014\n\n I don't delight in rays nor in \u1f10\u03b3\u03c7\u03ad\u03bb\u03b5\u03c3\u03b9\u03bd\n\nAnd Strattis, in his Potamii, said\u2014\n\n A cousin of the eels (\u1f10\u03b3\u03c7\u03b5\u03bb\u03ad\u03c9\u03bd).\n\nSimonides, too, in his Iambics, writes\u2014\n\n Like an eel (\u1f14\u03b3\u03c7\u03b5\u03bb\u03c5\u03c2) complaining of being slippery.\n\nHe also uses it in the accusative\u2014\n\n A kite was eating a M\u00e6andrian eel (\u1f14\u03b3\u03c7\u03b5\u03bb\u03c5\u03bd),\n But a heron saw him and deprived him of it.\n\nBut Aristotle, in his treatise on Animals, writes the word with an \u03b9,\n\u1f14\u03b3\u03c7\u03b5\u03bb\u03b9\u03c2. But when Aristophanes, in his Knights, says\u2014\n\n Your fate resembles that of those who hunt\n For mud-fed eels. For when the lake is still\n Their labour is in vain. But if they stir\n The mud all up and down, they catch much fish.\n And so you gain by stirring up the city;\n\nhe shows plainly enough that the eel is caught in the mud, (\u1f10\u03ba \u03c4\u1fc6\u03c2\n\u1f34\u03bb\u03c5\u03bf\u03c2,) and it is from this word \u1f34\u03bb\u03c5\u03c2 that the name \u1f14\u03b3\u03c7\u03b5\u03bb\u03c5\u03c2 ends in \u03c5\u03c2.\nThe Poet, therefore, wishing to show that the violent effect of the\nfire reached even to the bottom of the river, spoke thus\u2014The eels and\nfish were troubled; speaking of the eels separately and specially, in\norder to show the very great depth to which the water was influenced by\nthe fire.\n\n55. But Antiphanes, in his Lycon, jesting on the Egyptians after the\nmanner of the comic poets, says\u2014\n\n They say in other things the Egyptian race\n Is clever also, since they think the eel\n On a level with the gods; or I may say\n By far more valuable. For, as to the gods,\u2014\n Those we gain over by our prayers alone;\n But as for eels, without you spend at least\n Twelve drachmas you can scarce get leave to smell them.\n So it is altogether a holy beast.\n\nAnd Anaxandrides, in his Cities, directing what he says to the\nEgyptians, speaks as follows\u2014\n\n I never could myself your comrade be,\n For neither do our manners nor our laws\n Agree with yours, but they are wholly different.\n You do adore an ox; I sacrifice him\n To the great Gods of heaven. You do think\n An eel the mightiest of deities;\n But we do eat him as the best of fish.\n You eat no pork; I like it above all things.\n You do adore a dog; but I do beat him\n If e'er I catch him stealing any meat.\n Then our laws enjoin the priests to be\n Most perfect men; but yours are mutilated.\n If you do see a cat in any grief\n You weep; but I first kill him and then skin him.\n You have a great opinion of the shrew-mouse;\n But I have none at all.\n\nAnd Timocles, in his Egyptians, says\u2014\n\n How can an ibis or a dog be able\n To save a man? For where with impious hearts\n Men sin against the all-acknowledged Gods,\n And yet escape unpunish'd, who can think\n The altar of a cat will be more holy,\n Or prompter to avenge itself, than they?\n\n56. But that men used to wrap eels up in beet, and then eat them, is a\nfact constantly alluded to in the poets of the old comedy; and Eubulus\nsays in his Echo\u2014\n\n The nymph who never knew the joys of marriage,\n Clothed with rosy beet will now appear,\n The white-flesh'd eel. Hail, brilliant luminary,\n Great in my taste, and in your own good qualities.\n\nAnd in his Ionian he says\u2014\n\n And after this were served up the rich\n Entrails of roasted tunnies; then there came\n Those natives of the lake, the holy eels,\n B\u0153otian goddesses; all clothed in beet.\n\nAnd in his Medea he says\u2014\n\n[Sidenote: EELS.]\n\n The sweet B\u0153otian Copaic virgin;\n For I do fear to name the Goddess.\n\nAnd that the eels of the river Strymon were also celebrated, Antiphanes\ntells us in his Thamyras, saying\u2014\n\n And then your namesake river, far renown'd\n In all the mouths of men, the mighty Strymon,\n Who waters the rich warlike plains of Thrace,\n Breeds mighty eels.\n\nAnd Demetrius the Scepsian, in the sixteenth book of his Trojan Array,\nsays that there were eels of surpassing excellence produced in the\nneighbourhood of the river Euleus (and this river is mentioned by\nAntimachus in his work entitled The Tablets, where he says\u2014\n\n Arriving at the springs\n Where Euleus with his rapid eddies rises).\n\n57. With respect to the ellops, some mention has already been made of\nhim. But Archestratus also speaks in this way of him\u2014\n\n The best of ellopes which you can eat\n Come from the bay of famous Syracuse.\n Those eat whene'er you can. For that's the place\n Whence this great fish originally came.\n But those which are around the islands caught,\n Or any other land, or nigh to Crete,\n Too long have battled with the eddying currents,\n And so are thin and harder to the taste.\n\n58. The erythrinus, or red mullet, has been mentioned too. Aristotle,\nin his book on Animals, and Speusippus both say that the fishes called\nerythrinus, phagrus, and hepatus are all very nearly alike. And Dorion\nhas said much the same in his treatise on Fish. But the Cyren\u00e6ans give\nthe name of erythrinus to the hyca; as Clitarchus tells us in his\nDialects.\n\n59. The encrasicholi are also mentioned by Aristotle as fish of small\nsize, in his treatise on What relates to Animals. But Dorion, in his\nbook on Fishes, speaks of the encrasicholi among those which are\nbest boiled, speaking in the following terms\u2014\"One ought to boil the\nencrasicholi, and the iopes, and the atherin\u00e6, and the tench, and the\nsmaller mullets, and the cuttle-fish, and the squid, and the different\nkinds of crab or crawfish.\"\n\n60. The hepsetus, or boiled fish, is a name given to several small\nfish. Aristophanes, in his Anagyrus, says\u2014\n\n There is not one dish of hepseti.\n\nAnd Archippus says in his Fishes\u2014\n\n An hepsetus fell in with an anchovy\n And quick devour'd him.\n\nAnd Eupolis, in his Goats, says\u2014\n\n Ye graces who do love the hepseti.\n\nAnd Eubulus, in his Prosusia or Cycnus, says\u2014\n\n Contented if just once in each twelve days\n He sees an hepsetus well boil'd in beet.\n\nAnd Alexis, in his Apeglaucomenos, says\u2014\n\n There were some hepseti besides served up\n In a d\u00e6dalean manner. For they call\n All clever works by the name of D\u00e6dalus;\n\nand presently afterwards he continues\u2014\n\n Will you not now then try the coracini?\n Nor trichides, nor any hepseti?\n\nBut this word is always used in the plural, \u1f11\u03c8\u03b7\u03c4\u03bf\u1f76, because they are\nonly served up in numbers. Aristophanes, in his Dramata or Niobus, says\u2014\n\n I will say nothing of a dish of hepseti.\n\nAnd Menander, in his Perinthian Woman, says\u2014\n\n The boy came in bringing some hepseti.\n\nBut Nicostratus uses the word in the singular number, in his Hesiod\u2014\n\n A bembras, an anchovy, and a hepsetus.\n\nAnd Posidippus, in his Woman shut up, says\u2014\n\n She's gone to buy a hepsetus.\n\nBut in my country Naucratis, what they call hepseti are little fish\nleft in the drains or ditches, when the Nile ceases its overflowing.\n\n61. The hepatus or lebias is the next fish to be noticed. Diocles\naffirms that this is one of those fish which stick to the rocks; but\nSpeusippus says that the hepatus is the same as the phagrus. But it\nis a solitary fish, as Aristotle declares, carnivorous, and with\nserrated teeth; black as to its flesh, and having eyes large, out of\nall proportion to the rest of its size; and its heart is triangular and\nwhite. But Archestratus, the marshal of banquets, says\u2014\n\n Remember that the lebias is best,\n As also is the hepatus, in the waves\n Which wash the Delian and the Tenian shores.\n\n[Sidenote: THE TUNNY-FISH.]\n\n62. Then come the elacatenes, or spindle-fish. Mnesimachus, in his\nHorse-breeder, classes together in one line\u2014\n\n The turbot, tunny, tench, elacatene.\n\nBut they are a cetaceous fish, very good for curing. Menander, in his\nColons, says\u2014\n\n The tench, th' elacatene, and the tail-fin of\n The sea-dog are the best for pickling.\n\nAnd Mnaseas of Patra says, \"Of Ichthys and Hesychia, his sister, were\nborn the galene, the lamprey, and the elacatene.\n\n63. The tunny must also not be forgotten. Aristotle says this fish\nswims into the Black Sea, always keeping the land on the right; but\nthat he sails out again, keeping the land on the left. For that he can\nsee much best with his right eye, but that he is rather blind with\nhis left eye. And under his fins he has a sort of gadfly; he delights\nin heat, on which account he comes wherever there is sand; and he\nis most eatable at the season when he gets rid of that fly. But he\npropagates his species after his time of torpor is over, as we are told\nby Theophrastus; and as long as his offspring are little, he is very\ndifficult to catch, but when they get larger, then he is easily caught,\nbecause of the gadfly. But the tunny lies in holes, although he is a\nfish with a great deal of blood. And Archestratus says\u2014\n\n Around the sacred and the spacious isle\n Of Samos you may see large tunnies caught.\n The Samians call them horcyes, and others\n Do name them cetus. These 'tis well to buy,\n Fit offering for the Gods; and do it quickly,\n Nor stop to haggle or bargain for the price.\n Good too are those which fair Byzantium,\n Or the Carystian marble rocks do breed.\n And in the famous isle of Sicily,\n The Cephal\u0153dian and Tyndarian shores\n Send forth fish richer still. And if you come\n To sacred Italy, where Hipponium's cape\n Frowns on the waves which lave the Bruttian coast,\n Those are the best of all. The tunnies there\n Have gain'd the height of fame and palm of victory.\n Still those which there you find have wander'd far,\n Cross'd many seas, and many a roaring strait,\n So that we often catch them out of season.\n\n64. But this fish was called the tunny (\u03b8\u03cd\u03bd\u03bd\u03bf\u03c2) from rushing (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6\n\u03b8\u03cd\u03b5\u03b9\u03bd), and moving rapidly. For it is an impetuous fish, from, at a\nparticular season, having a gadfly in its head; by which Aristotle says\nthat it is driven about, writing thus\u2014\"But the tunny-fish and the sword\nfish are driven to frenzy about the time of the rising of the dogstar;\nfor both of them at that season have under their fins something like a\nsmall worm, which is called \u0153strus, resembling a scorpion, and in size\nsomething similar to a spider, and this makes them leap about in leaps\nas large as those of the dolphin.\" And Theodoridas says,\u2014\n\n The tunnies bend their furious course to Gades.\n\nBut Polybius of Megalopolis, in the thirty-fourth book of his History,\nspeaking of the Lusitanian district in Iberia, says, \"That in the sea,\nin these parts, acorn-bearing oaks grow, on the fruit of which the\ntunnies feed, and grow fat; so that a person who called the tunny the\npig of the sea would not err, for the tunnies, like the pigs, grow to a\ngreat size on these acorns.\"\n\n65. And the intestines of this fish are highly extolled, as Eubulus also\ntells us, in his Ionian,\u2014\n\n And after this the luscious intestines\n Of roasted tunnies sail'd upon the table.\n\nAnd Aristophanes, in his Lemnian Woman, says\u2014\n\n Despise not thou the fat B\u0153otian eel,\n Nor grayling, nor the entrails of the tunny.\n\nAnd Strattis, in his Atalanta, says\u2014\n\n Next buy the entrails of a tunny, and\n Some pettitoes of pigs, to cost a drachma.\n\nAnd the same poet says in his Macedonians\u2014\n\n And the sweet entrails of the tunny-fish.\n\nAnd Eriphus says in his Melib\u0153a\u2014\n\n These things poor men cannot afford to buy,\n The entrails of the tunny or the head\n Of greedy pike, or conger, or cuttle-fish,\n Which I don't think the gods above despise.\n\nBut when Theopompus, in his Call\u00e6schrus, says,\n\n The \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd of fish, O Ceres,\n\nwe must take notice that the writers of his time apply the term\n\u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd to fish, but very seldom to pigs or other animals; but it\nis uncertain what animals Antiphanes is speaking of, when he makes use\nof the term \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd in his Ponticus, where he says\u2014\n\n[Sidenote: THE TUNNY-FISH.]\n\n Whoever has by chance bought dainty food\n For these accursed and abandon'd women,\n Such as \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03b1, which may Neptune\n Confound for ever; and who seeks to place\n Beside them now a dainty loin of meat . . . .\n\nAnd Alexis, in his Ulysses weaving, praises the head of the tunny; and\nsays\u2014\n\n _A._ And I will throw the fishers headlong down\n Into the pit. They only catch for me\n Food fit for freed men; trichides and squids,\n And partly fried fish.\n _B._ But not long ago,\n This man, if he could get a tunny's head,\n Thought he was eating tunnies whole, and eels.\n\nThey praised also that part of the tunny which they called \"the key,\"\nas Aristophon does, in his Peirithus:\u2014\n\n _A._ But now the dinner is all spoilt entirely.\n _B._ Here are two roasted keys quite fit to eat.\n _A._ What, keys to open doors?\n _B._ No, tunny keys;\n A dainty dish.\n _A._ There is the Spartan key too.\n\n66. But Antigonus the Carystian, in his treatise on Language, says\nthat the tunny is sacrificed to Neptune, as we have already mentioned.\nBut Heracleon the Ephesian says that the Attic writers call the\ntunny the orcynus. And Sostratus, in the second book of his treatise\non Animals, says that the pelamys is called the thunnis, or female\ntunny-fish; but that when it becomes larger, it is called thunnus; and\nwhen it gets to a larger size still, it is called the orcynus; and that\nwhen it has grown to a size which is quite enormous, then it is called\ncetus. And \u00c6schylus likewise mentions the tunny, saying\u2014\n\n I bid you take up hammers now, and beat\n The fiery mass of iron, which will utter\n No groan, but bear in silence like the tunny.\n\nAnd in another place he says\u2014\n\n Turning his eye aside, just like the tunny;\n\nbecause the tunny cannot see well out of his left eye, as Aristotle has\nsaid. Menander, in his Fishermen, says\u2014\n\n And the disturbed and muddy sea which breeds\n The largest tunnies.\n\nAnd in Sophron we find the word \u03b8\u03c5\u03bd\u03bd\u03bf\u03b8\u03ae\u03c1\u03b1\u03c2 (a hunter of tunnies); but the\nsame fish which is usually called \u03b8\u03cd\u03bd\u03bd\u03bf\u03c2, the Attic writers call \u03b8\u03c5\u03bd\u03bd\u03af\u03c2.\n\n67. But as to the thunnis, Aristotle says that this is the female,\ndiffering from the male thunnus in having a fin under the belly, the\nname of which fin is the \"ather.\" But in his treatise on the Parts of\nAnimals, he again distinguishes the thunnis from the thunnus; saying,\nthat \"in the summer, about the month Hecatomb\u00e6on, it drops something\nlike a bag, in which there are a great number of small eggs.\" And\nSpeusippus, in the second book of his Similitudes, distinguishes the\nthunnis from the thunnus; and so does Epicharmus, in his Muses. But\nCratinus, in his Pluti, says\u2014\n\n For I'm a thunnis, a mel\u00e6nas, or\n A thunnus, orphos, grayling, eel, or sea-dog.\n\nAnd Aristotle, in his treatise on Fishes, says that the thunnis is a\ngregarious fish, and also a migratory one. But Archestratus, who is so\nfond of petty details, says\u2014\n\n And then the thunna's tail, which I call thunnis,\n That mighty fish, whose home's Byzantium.\n Cut it in slices, and then roast it all\n With accurate care, strewing on nought but salt,\n Most thinly spread; then sprinkle a little oil;\n Then eat it hot, first dipping it in brine.\n Or if you like to eat them dry they're good;\n Like the immortal gods in character,\n And figure too; but if you once forget,\n And vinegar add to them, then you spoil them.\n\nAnd Antiphanes, in his P\u00e6derastes, says\u2014\n\n And the middle slices take\n Of the choice Byzantian tunny,\n And let them be neatly hidden\n Under leaves from beet-root torn.\n\nAntiphanes also praises the tail of the thunnis, in his Couris, where\nhe says\u2014\n\n _A._ The man who's country bred likes not to eat\n Food from the sea extracted; unless indeed\n It comes quite close in shore. Such as some conger,\n Some ray, or tunny's . . .\n _B._ Which part of the tunny?\n _A._ The lower part.\n _B._ Well, you may eat that safely.\n _A._ All other fish I reckon cannibals.\n _B._ Do not you eat those fish with the ugly backs?\n _A._ Which?\n _B._ The fat eels which haunt Copais' lake.\n\n[Sidenote: FISH.]\n\n _A._ Aye, like a ploughman. For indeed I have\n A farm not far from that most dainty lake.\n But I impeach the eels now of desertion,\n For none at all were there the other day.\n\nAnd some of these iambics may be found in the Acestria, and also in the\nCountryman, or Butalion. And Hipponax, as Lysanias quotes him in his\ntreatise on the Iambic Poets, says\u2014\n\n For one of them with rapid extravagance\n Feasting each day on tunnies and on cheesecakes,\n Like any eunuch of rich Lampsacus,\n Ate up his whole estate. So that he now\n Is forced to work and dig among the rocks,\n Eating poor figs, and small stale loaves of barley,\n Food fit for slaves.\n\nAnd Strattis also mentions the thunnis, in his Callipides.\n\n68. There is also a fish called the hippurus, or horsetail. Aristotle,\nin the fifth book of his treatise on the Parts of Animals, says that\nthe hippuri lay eggs, and that these are small at first, but come to\na great size, like those of the lamprey; and that they bring forth\ntheir young in the spring. But Dorion, in his book upon Fish, says\nthat the hippurus is also called the coryph\u00e6na. But Icesius calls it\nthe hippuris; and Epicharmus also mentions them in his Hebe's Wedding,\nsaying\u2014\n\n The sharp-nosed needle-fish,\n And the hippurus, and bright chrysophrys.\n\nBut Numenius, in his treatise on the Art of Fishing, speaking of the\nnature of the fish, says that it keeps continually leaping out of the\nwater; on which account it is also called the Tumbler. And he uses the\nfollowing expressions about it:\u2014\n\n Or the great synodons, or tumbler hippurus.\n\nAnd Archestratus says\u2014\n\n Th' hippurus of Carystus is the best,\n And indeed all Carystian fish are good.\n\nAnd Ep\u00e6netus, in his Cookery Book, says that it is called also the\ncoryph\u00e6na.\n\n69. There is another fish called the horse; and perhaps it is the same\nwhich Epicharmus calls the hippidion, or little horse, when he says\u2014\n\n The coracinus colour'd like a crow,\n Fat, well-fed fish; the smooth hippidion,\n The phyc\u00e6, and the tender squill . . .\n\nAnd Numenius, in his Art of Fishing, says\u2014\n\n The char, the mighty tench of size enormous,\n The channus, and the eel; and he who roves\n By night, the wary pitynus; the mussel,\n The horse-fish, or the sea-green corydulis.\n\nAnd Antimachus the Colophonian mentions it in his Thebais, where he\nsays\u2014\n\n The hyca, or the horse-fish, or the one\n Which they do call the thrush.\n\n70. There is a fish, too, called the ioulis, concerning which Dorion\nsays, in his treatise on Fishes, \"Recollect that if you boil the\nioulis, you must do it in brine; and if you roast them, you must roast\nthem with marjoram.\" And Numenius says\u2014\n\n And ne'er neglect the medicine which keeps off\n To a great degree the greedy fish ioulis,\n And scolopendrus that doth poison dart.\n\nBut the same writer calls them ioulus, and the entrails of the earth, in\nthe following lines:\u2014\n\n Moreover do not then the bait forget,\n Which on the highest hills that fringe the shore\n Shall soon be found. And they are called iouli,\n Black, eating earth\u2014the entrails of the earth;\n Or the long-footed grasshopper, what time\n The sandy rocks are sprinkled with the foam\n Of the high-rising tide. Then dig them up,\n And stow them carefully within your bag.\n\n71. There are also fish called \u03ba\u03af\u03c7\u03bb\u03b7, the sea-thrush, and \u03ba\u03cc\u03c3\u03c3\u03c5\u03c6\u03bf\u03c2,\nthe sea-blackbird. The Attic writers call the first \u03ba\u03af\u03c7\u03bb\u03b7, with an \u03b7;\nand the reason is as follows:\u2014All the feminine nouns which end in \u03bb\u03b1\nhave another \u03bb before the \u03bb\u03b1; as \u03a3\u03ba\u03cd\u03bb\u03bb\u03b1, \u03c3\u03ba\u03af\u03bb\u03bb\u03b1, \u03ba\u03cc\u03bb\u03bb\u03b1, \u03b2\u03b4\u03ad\u03bb\u03bb\u03b1, \u1f05\u03bc\u03b9\u03bb\u03bb\u03b1,\n\u1f05\u03bc\u03b1\u03bb\u03bb\u03b1: but those which end in \u03bb\u03b7 do not require a \u03bb to precede the \u03bb\u03b7;\nas \u1f41\u03bc\u03af\u03c7\u03bb\u03b7, \u03c6\u03cd\u03c4\u03bb\u03b7, \u03b3\u03b5\u03bd\u03ad\u03b8\u03bb\u03b7, \u03b1\u1f34\u03b3\u03bb\u03b7, \u03c4\u03c1\u03ce\u03b3\u03bb\u03b7, and, in like manner, \u03c4\u03c1\u03af\u03b3\u03bb\u03b7.\n\nCratinus says\u2014\n\n Suppose a man had eaten a red mullet (\u03c4\u03c1\u03af\u03b3\u03bb\u03b7\u03bd),\n Would that alone prove him an epicure?\n\nAnd Diocles, in the first book of his treatise on Wholesomes, says,\n\"Those fish which are called rocky fish have tender flesh; such as the\nsea-blackbird, the sea-thrush, the perch, the tench, the phyca, the\nalphesticus.\" But Numenius says, in his treatise on Fishing\u2014\n\n[Sidenote: FISH.]\n\n The sea-born race of grayling or of orphus,\n The black-flesh'd blackbird, or the dainty sea-thrush\n Sporting beneath the waves.\n\nAnd Epicharmus, in his Hebe's Wedding, says\u2014\n\n Bambradones, sea-thrushes, and sea-hares;\n And the bold dragon-fish.\n\nAnd Aristotle, in his treatise on What concerns Animals, says, \"And the\nfishes with black spots, like the sea-blackbird; and the fishes with\nvariegated spots, like the sea-thrush.\" But Pancrates the Arcadian, in\nhis Works of the Sea, says that the sea-thrush is called by many names:\u2014\n\n Add now to these the sea-thrush red, which they\n Who seek to snare the wary fish with bait\n Do call the saurus, and th' \u00e6olias,\n Add too th' orphiscus with his large fat head.\n\nAnd Nicander, in the fourth book of his Transformed People, says\u2014\n\n The scarus or the thrush with many names.\n\n72. There is also the sea-boar and the cremys. Aristotle, in his\ntreatise on Animals, says, \"But some fish have no teeth and smooth\nskins, like the needle-fish; and some have stony heads, like the\ncremys; and some are harsher, with rough skins, like the sea-boar; and\nsome are marked down the back with two lines, like the seserinus; and\nsome are marked with many lines and with red spots, like the salpe.\"\nAnd both Dorion and Ep\u00e6natus mention the sea-boar; and Archestratus\nsays\u2014\n\n But when you go to Acta's favour'd land,\n If you by chance should see a rich sea-boar,\n Buy it at once, and let it not escape you,\n Not if you buy it at its weight in gold;\n Else will the indignation of the gods\n O'erpower you; for 'tis the flower of nectar.\n But 'tis not all men who can be allow'd\n To eat this dainty, no, nor e'en to see it;\n Unless they take a strongly-woven mesh\n Of marsh-bred rush, and hold it in their hands,\n Well used to ply the floats with rapid mind.\n And with these dainties you must offer up,\n Thrown on the ground, some gifts of lamb and mutton.\n\n73. There is also the harp-fish. Aristotle, in his treatise on Animals,\nor on Fish, says, \"The harp-fish has serrated teeth, is a fish of\nsolitary habits, he lives on seaweed; he has a very loose tongue, and a\nwhite and broad heart.\" Pherecrates, in his Slave-Tutor, says\u2014\n\n The harp-fish is a good fish; be you sure\n To buy him when you can. He really is good;\n But, I by Ph\u0153bus swear, this does perplex me\n Exceedingly which men do say, my friend,\n That there is secret harm within this harp-fish.\n\nEpicharmus says, in his Marriage of Hebe\u2014\n\n There were hy\u00e6nides,\n And fine buglossi, and the harp-fish too.\n\nAnd Apollodorus has said that, on account of his name, he was\nconsidered to be sacred to Apollo. And Callias, or Diocles, whichever\nwas the author of the play, says in the Cyclops\u2014\n\n A roasted harp-fish, and a ray,\n And the head of a well-fed tunny.\n\nAnd Archestratus, in his Luxurious Way of Living, says\u2014\n\n I counsel you always to boil a harp-fish\n If he is white and full of firmish meat;\n But if he's red and also no great size,\n Then it were best, when you have prick'd him o'er\n With a new-sharpen'd knife, to roast him gently.\n Sprinkle him then with oil and plenteous cheese,\n For he does like to see men liberal,\n And is himself intemperate.\n\n74. There is also the cordylus. Aristotle calls this fish an amphibious\nanimal, and says that it dies if it is dried by the sun. But Numenius,\nin his book on the Art of Fishing, calls it the courylus:\u2014\n\n All things are ready. First I strip the thighs\n Of courylus, or pirene, and treat too\n In the same way the marine grasshopper.\n\nHe also speaks of the fish called the cordylis, in these lines\u2014\n\n Mussels, sea-horses, or the sea-green cordylis.\n\n75. There is also a fish called cammorus. Epicharmus, in his Marriage\nof Hebe, says\u2014\n\n Then after this there are boaces and\n Smarides, anchovies, also cammori.\n\nAnd Sophron, in his Female Farces, mentions them. But they are a\nspecies of squill, and this name was given them by the Romans.\n\n76. There is also a fish called the carcharias. Numenius of Heraclea,\nin his Art of Fishing, says\u2014\n\n[Sidenote: FISH.]\n\n At times you may too a carcharias catch,\n At times a psamathis who loves the surf.\n\nAnd Sophron, in his Tunny-hunter, says, \"But if your stomach happens\nto have swallowed a carcharias.\" But Nicander the Colophonian, in his\nessay on Dialects, says that the carcharias is also called the lamias\nand the squill.\n\n77. There is also the cestreus. Icesius says, \"Of the fish which are\ncalled by one general name of leucisci there are many sorts; for some\nare called cephali, and some cestres, and some chellones, and some\nmyxini. But the cephali are the best both in flavour and juiciness;\nthe next to them are those called the cestres; the myxini are inferior\nto either. But the worst of all are the chellones, which are called\nbacchi; and they are all full of wholesome juice, not very nutritious,\nbut very digestible.\" And Dorion, in his essay on Fish, mentions the\nsea cestreus, but does not approve of the river one. And the sea\ncestreus he subdivides into two species\u2014the cephalus and the nestis.\nBut the cestreus, which is like the sea-urchin about the head, he calls\nsphondylus. And he says \"that the cephalinus differs from the cephalus,\nand that this last is also called the blepsias.\" But Aristotle says,\nin the fifth book of his treatise on the Parts of Animals, \"But of the\ndifferent kinds of cestreus, the chellones begin to be pregnant in the\nmonth Poseideon; so does the sargus and the fish called the myxus; and\nso does the cephalus: and they go thirty days with young. But some of\nthe cestres are not generated by copulation, but are produced by the\nslime and the sand.\"\n\nAnd in other places Aristotle says, \"The cestreus is a fish with\nserrated teeth, but he does not eat other fishes; and, indeed, he is in\nno respect carnivorous. But of these fish there are several kinds\u2014the\ncephalus, the chellon, and the pher\u00e6us. And the chellon feeds close to\nland, but the pher\u00e6us does not; and they use the following food\u2014the\npher\u00e6us uses the mucus which proceeds from itself, and the chellon eats\nslime and sand. It is said, also, that the spawn of the cestreus is not\neaten by any other fish, just as the cestreus also eats no other fish.\"\nBut Euthydemus the Athenian, in his treatise on Cured Fish, says that\nthe spheneus and the dactyleus are both different species of cestres;\nand also that there is a species which are called cephali, because they\nhave very large heads. And those which are called spheneus,[4] are\ncalled so because they are thin and four-cornered; and the dactyleis\nare not so thick as two fingers. But the most excellent of the cestres\nare those which are caught near Abdera, as Archestratus has told us;\nand the second-best are those which come from Sinope.\n\n78. But the cestres are called by some writers plotes, as Polemo says,\nin his treatise on the Rivers in Sicily. And Epicharmus, in his Muses,\ngives them this name\u2014\n\n \u00c6olians, and plotes, and cynoglossi.\n There also were sciathides.\n\nAnd Aristotle, in his treatise on the Dispositions and Way of Living of\nAnimals, says that \"the cestres live even if they are deprived of their\ntails. But the cestreus is eaten by the pike, and the conger is eaten\nby the turbot.\" And there is an often-quoted proverb, \"The cestreus\nis fasting,\" which is applied to men who live with strict regard to\njustice, because the cestreus is never carnivorous. Anaxilas, in his\nMorose Man, attacking Maton the Sophist for his gluttony, says\u2014\n\n Maton seized hold of a large cestreus' head,\n And ate it all. But I am quite undone.\n\nAnd that beautiful writer, Archestratus, says\u2014\n\n Buy if you can a cestreus which has come\n From the sea-girt \u00c6gina; then you shall\n For well-bred men be fitting company.\n\nDiocles, in his Sea, says\u2014\n\n The cestreus leaps for joy.\n\n79. But that the nestes are a kind of cestreus, Archippus tells us, in\nhis Hercules Marrying:\u2014\n\n Nestes cestres, cephali.\n\nAnd Antiphanes, in his Lampon, says\u2014\n\n But all the other soldiers which you have\n Are hungry (\u03bd\u03ae\u03c3\u03c4\u03b5\u03b9\u03c2) cestres.\n\nAnd Alexis, in his Phrygian, says\u2014\n\n So I a nestis cestreus now run home.\n\nAmeipsias says, in his Men playing at the Cottabus\u2014\n\n _A._ And I will seek the forum, there to find\n Some one to take my work.\n _B._ I wish you would,\n You would all have less time to follow me,\n Like any hungry (\u03bd\u1fc6\u03c3\u03c4\u03b9\u03c2) cestreus.\n\nAnd Euphron says, in his Ugly Woman\u2014\n\n Midas then is a cestreus\u2014see, he walks\n Along the city fasting (\u03bd\u1fc6\u03c3\u03c4\u03b9\u03c2).\n\n[Sidenote: FISH.]\n\nAnd Philemon says, in his Men dying together\u2014\n\n I bought me now a nestis cestreus roasted\n Of no great size.\n\nAristophanes, in his Gerytades, says\u2014\n\n Is there within a colony of man cestres?\n For that they all are \u03bd\u03ae\u03c3\u03c4\u03b9\u03b4\u03b5\u03c2 you know.\n\nAnaxandrides says, in his Ulysses\u2014\n\n He usually goes supperless about,\n Like a cestrinus nestis.\n\nAnd Eubulus, in his Nausicaa, says\u2014\n\n Who has been drown'd 'tis now four days ago,\n Leading the life of a sad nestis cestreus.\n\n80. When all this had been said about this nice dish of fish, one of\nthe cynics coming late in the evening said, \"My friends, are we, too,\nkeeping a fast, as if this were the middle day of the Thesmophoria,\nsince we are now fasting like cestres? For, as Diphilus says, in his\nLemnian Women\u2014\n\n These men have supp'd, but I, wretch that I am,\n Shall be a cestreus through th' extreme of fasting.\n\nAnd Myrtilus answering, said\u2014\n\n But stand in order\u2014\n\nas the Hedychares of Theopompus says\u2014\n\n hungry band of cestres,\n You who are fed, like geese, on vegetables.\n\nFor you shall not take a share of any of these things before either\nyou, or your fellow-pupil Ulpian, tell me why the cestreus is the\nonly fish which is called the faster. And Ulpian said,\u2014It is because\nhe never takes any living bait; and when he is caught, it is neither\neffected by any meat nor by any living animal; as Aristotle tells\nus, when he says \"perhaps his being hungry makes him lazy;\" and also\nthat \"when he is frightened he hides his head, as if by so doing he\nconcealed his whole body.\" But Plato, in his Holidays, says\u2014\n\n As I was going out I met a fisherman,\n And he was bringing me some cestres, and\n He brought me all those worthless starving fish.\n\nBut do you tell me, O you Thessalian wrestler, Myrtilus! why it is that\nfish are called by the poets \u1f14\u03bb\u03bb\u03bf\u03c0\u03b5\u03c2? And he said,\u2014It is because they\nare voiceless; but some insist upon it that, by strict analogy, the\nword ought to be \u1f34\u03bb\u03bb\u03bf\u03c0\u03b5\u03c2, because they are deprived of voice: for the\nverb \u1f34\u03bb\u03bb\u03b5\u03c3\u03b8\u03b1\u03b9 means to be deprived, and \u1f44\u03c8 means voice.[5] And are you\nignorant of this, when you are an \u1f14\u03bb\u03bb\u03bf\u03c8 yourself? But I, as the wise\nEpicharmus says, when this dog makes me no answer,\u2014\n\n Am by myself enough well to reply\n To what two men have lately said before me.\n\nAnd I say that they are called \u1f14\u03bb\u03bb\u03bf\u03c0\u03b5\u03c2 from being covered with\nscales, [the word coming from the same root, and being equivalent\nto \u03bb\u03b5\u03c0\u03b9\u03b4\u03c9\u03c4\u03cc\u03c2]. But I will tell you (though that is not a question\nwhich has been asked) why the Pythagoreans, who do touch other living\ncreatures, though sparingly, and who allow themselves even to sacrifice\nsome, absolutely abstain altogether from fish alone. Is it because of\ntheir silence? for they think silence a very divine quality. Since,\nthen, you, O you Molossian dogs, are always silent, but are still not\nPythagoreans, we will now go on to the rest of the discussion about\nfish.\n\n81. There is a fish called the coracinus. The coracini, which are\ncaught at sea, says Icesius, contain but little nourishment; but they\nare easily secreted, and have a moderate supply of good juice. But\nAristotle, in the fifth book of his Parts of Animals, says that \"it\nhappens to nearly all fish to have a rapid growth, and this is the\ncase, in no small degree, with the coracinus; and he lays his eggs\nclose to the land, in places full of weeds and moss.\" But Speusippus,\nin the second book of his treatise on Similitudes, says that the\nblacktail and the coracinus are much alike. But Numenius, in his\nTreatise on the Art of Fishing, says\u2014\n\n It easily would attract the spotted coracinus.\n\nAnd perhaps the \u00e6oli\u00e6 mentioned by Epicharmus, in his Muses, may be the\nsame as coracini. For Epicharmus says\u2014\n\n \u00c6oli\u00e6, plotes, cynoglossi too.\n\nBut, in his Hebe's Marriage, he speaks of the \u00e6oli\u00e6 as a different fish;\nfor he says\u2014\n\n There there were mussels, and the alphastic fish,\n And coracini like to coriander seed,\n \u00c6oli\u00e6, plotes too, and the cynoglossi.\n\n[Sidenote: FISH.]\n\nBut Euthydemus, in his essay on Cured Fish, says that the coracinus\nis by many people called the saperda. And Heracleon the Ephesian has\nsaid much the same thing; and so has Philotimus, in his Cookery Book.\nBut that the saperdas and the coracinus are both called the platistacus\nis affirmed by Parmeno the Rhodian, in the first book of his Culinary\nDoctrine. But Aristophanes, in his Telmessians, uses the expression\n\"black-finned coracini.\"\n\nPherecrates also uses the word in its diminutive form, in his Forgetful\nMan, where he says\u2014\n\n Being with your \u03ba\u03bf\u03c1\u03b1\u03ba\u03b9\u03bd\u03af\u03b4\u03b9\u03b1 and \u03bc\u03b1\u03b9\u03bd\u03af\u03b4\u03b9\u03b1.\n\nAnd Amphis says, in his Ialemus\u2014\n\n Whoever eats a sea-born coracinus\n When he may have a grayling, is a fool.\n\nBut the coracini of the Nile are very sweet and delicious in their\nflesh, as those who have tried them know; and they have got their name\nfrom continually moving their eyes (\u03b4\u03b9\u1f70 \u03c4\u1f78 \u03c4\u1f70\u03c2 \u03ba\u03cc\u03c1\u03b1\u03c2 \u03ba\u03b9\u03bd\u03b5\u1fd6\u03bd), and\nnever ceasing. But the Alexandrians call them plataces, which is, more\ncorrectly speaking, the name of the whole genus.\n\n82. There is also a fish called the cyprinus, or carp. He also, as\nAristotle tells us, is a carnivorous and gregarious fish; and he has\nhis tongue, not in the lower part of the mouth, but in the upper part.\nBut Dorion, mentioning him in his list among the lake and river fish,\nwrites thus: \"A scaly fish, whom some people call the cyprinus.\"\n\n83. There is also the tench. \"The tench is very juicy,\" as Icesius\nsays, \"exceedingly attractive to the palate, very easily secreted,\nnot very nutritious, nor is the juice which they give very wholesome.\nBut, in delicacy of flavour, the white kind is superior to the black.\nBut the flesh of the green tench is more dry, and devoid of fat; and\nthey give a much smaller quantity of juice, and what they do give is\nthinner. Still they are more nutritious, on account of their size.\"\nDiocles says that those which are found in rocky situations are very\ntender. But Numenius, in his treatise on Fishing, calls them, not\n\u03ba\u03c9\u03b2\u03b9\u03bf\u03b9, but \u03ba\u03c9\u03b8\u03bf\u03b9.\n\n A char or tench (\u03ba\u03c9\u03b8\u03bf\u03c2) of mighty size and bold.\n\nAnd Sophron, in his Countryman, speaks of \"The cothons, who bathe in\nmud;\" and perhaps it was from the name of this fish that he called\nthe son of his Tunny-catcher, in the play, Cothonias. But it is the\nSicilians who call the tench \u03ba\u03ce\u03b8\u03c9\u03bd, as Nicander the Colophonian tells\nus, in his book on Dialects; and Apollodorus confirms the statement,\nin his treatise on the Modest and Temperate Man. But Epicharmus, in his\nHebe's Marriage, names the tench, calling it \u03ba\u03ce\u03b2\u03b9\u03bf\u03c2:\u2014\n\n The turtle with their sting behind, and then the tender tench.\n\nAnd Antiphanes, in his Timon, praising the tench, tells us in what\nplaces they are to be found in the greatest perfection, in these lines:\u2014\n\n I come, but I have been to great expense\n In buying viands for this marriage feast.\n I've bought a pennyworth of frankincense\n To offer to the gods and all the goddesses;\n And to the heroes I will offer cakes.\n But when I bid that rascally house-breaking\n Seller of fish to add a dainty dish,\n \"I'll throw you in,\" says he, \"the borough itself,\n For they are all Phalericans.\" The rest\n I do believe were selling our Otrynicans.[6]\n\nMenander, in his Ephesians, says\u2014\n\n _A._ There was a fishmonger not long ago,\n Who asked four whole drachmas for his tench.\n _B._ A mighty price indeed.\n\nAnd Dorion mentions river tench also, in his book on Fishes.\n\n84. There is also a fish called the cuckoo-fish. Epicharmus says\u2014\n\n And the beauteous cuckoos\n Which we split in twain,\n Then we roast and season them,\n And then with pleasure eat them.\n\nAnd Dorion says that one ought to roast them, first having split them\ndown the back; and, having seasoned them with herbs, and cheese, and\nspice, and assaf\u0153tida, and oil, then one ought to turn them round, and\noil them on the other side, and then to sprinkle them with a little\nsalt; and, when one has taken them from the fire, to moisten them with\nvinegar. But Numenius gives it the epithet of red, from the facts of\nthe case, saying\u2014\n\n Eating sometimes the cuckoo red, sometimes\n A few pempherides, or else a lizard.\n\n[Sidenote: FISH.]\n\n85. There is also a fish called the carcharias (or sharp-toothed dog).\nAnd Archestratus, whom we may call the Hesiod or Theognis of Epicures,\nspeaks of this fish; for Theognis himself was not indifferent to\nluxury, as he admits, speaking of himself in these words:\u2014\n\n But when the sun, driving his coursers fleet\n With solid hoofs along the heavenly road,\n Guides them at mid-day in the centre path,\n Then let us eat whate'er our heart may prompt,\n And gratify our appetite with dainties.\n Then let a Spartan maid with rosy hands,\n Bring water, and fresh garlands for our brows.\n\nNor indeed was that wise man indifferent to the charms of boys; at all\nevents, he speaks thus on the subject:\u2014\n\n O Academus, would you now but sing\n A tuneful hymn, while in the midst should stand\n A beauteous boy, in flower of his youth,\n A prize for you and me to combat for,\n Then you should know how far the mule excels the ass.\n\nAnd Archestratus, in these beautiful suggestions of his, exhorts his\nfriends in this way\u2014\n\n In fair Torone's town 'tis best to cook\n The hollow entrails of the sharp-tooth'd dog.\n Then strew the fish with cummin, sparing be\n Of salt, then roast him, and add nothing else\n Saving some sea-green oil. Then when 'tis done,\n Serve him up with some little seasoning.\n And if you boil a part of it within\n The hollow of some flat dish, then add\n No water, add no wine-made vinegar,\n But pour on oil alone, and cummin dry,\n And add what fragrant herbs the garden gives.\n Then put the saucepan on the ashes hot,\n And boil it; let no flame too quickly burn,\n And stir it often lest the meat should catch,\n And spoil your dinner so, before you know it.\n 'Tis but few mortals know this wondrous food;\n And those who have thick stupid heavy souls,\n Refuse to taste it, but are all alarm'd,\n Because they say this dog's a cannibal,\n And feeds on human flesh. But there is not\n A fish that swims which does not like man's flesh\n If he can only chance to come across it.\n\nThere is a part of this fish which the Romans call thursio, and which\nis very delicious, and much sought for as an article of luxury.\n\n86. There is also the pike. These, as Aristotle reports, are a\nsolitary and carnivorous fish; and they have a bony tongue, adhering\nto the mouth, and a triangular heart. But, in the fifth book of his\nParts of Animals, he says that they bring forth their young, like the\ncestres and chrysophryes do, chiefly in those places where rivers fall\ninto the sea; and they bring forth in winter, and they also bring forth\ntwice in the season. But Icesius says that the pike is very juicy, and\nnot very nutritious; and that it is also not very easily secreted;\nbut for delicacy of flavour it is accounted the very first of fish.\nAnd this fish has his name, \u03bb\u03ac\u03b2\u03c1\u03b1\u03be, from his voracity \u03bb\u03b1\u03b2\u03c1\u03cc\u03c4\u03b7\u03c2. It is\nsaid, also, that in shrewdness he is superior to other fish, being\nvery ingenious at devising means to save himself; on which account,\nAristophanes the comic poet says\u2014\n\n The pike, the wisest of all fish that swim.\n\nAnd Alc\u00e6us the lyric poet says that he swims very high in the water.\nBut the wise Archestratus says\u2014\n\n Take the large cestris cephalus from G\u00e6son,\n When you do come to fair Miletus' city.\n Take too the pike, the offspring of the gods.\n For in those waters both these fish are best.\n Such is the natural character of the place.\n But there are many places where they grow\n More fat and large; in famous Calydon,\n And in the opulent Ambracia,\n And at the Bolbe lake; but there they want\n The fragrant fat which here surrounds their belly;\n Nor have they such a pungent taste, my friend.\n Those which I speak of are most admirable.\n Take them and roast them without scaling them,\n Soften with salt, and serve them up with brine.\n And let no Syracusan, no Italian\n Break in upon you while you dress this dish:\n For they have no idea of dressing fish,\n But spoil them all by seasoning them with cheese,\n By sprinkling them with too much vinegar,\n And strongly scented assaf\u0153tida.\n They are good cooks enough to dress the vile\n Fish which they take while clinging to the rocks;\n And there are many kinds of season'd dishes\n Which they can dress quite well enough; but they\n Have no idea of dressing good fish plain.\n\n87. And Aristophanes, in his Knights, speaks of the pike taken in the\nneighbourhood of Miletus as surpassingly good, when he speaks thus:\u2014\n\n But you shall not disturb me thus\n Feasting on Milesian pike.\n\n[Sidenote: PIKE.]\n\nAnd in his Lemnian Women he says\u2014\n\n He would not buy a pike's head, nor a locust:\n\nspeaking because the brain of the pike is a great delicacy, as is also\nthat of the sea-grayling. And Eubulus, in his Muses, says\u2014\n\n Do not be too expensive, still not mean,\n Whate'er you do; not for decency's sake.\n Get some small cuttle-fish, or squids, some nestis,\n Some small fry of the polypus, some tripe,\n And beestings and black-puddings; get besides\n A noble head of the Milesian pike.\n\nBut the G\u00e6son, which is mentioned by Archestratus, means the lake\nG\u00e6sonis, which is between Priene and Miletus, connected with the sea,\nas Neanthes of Cyzicus tells us, in the sixth book of his Hellenics.\nBut Ephorus, in his fifth book, says that the G\u00e6son is a river near\nPriene, which flows into the lake G\u00e6sonis. And Archippus, in his\nFishes, mentioning the pike, says\u2014\n\n Hermes th' Egyptian is the greatest rogue\n Of all the fishmongers; he skins by force\n The sharks and rhin\u00e8s, and takes out the entrails\n Of the Milesian pikes, before he sells them.\n\n88. There is also a fish called the latus; and Archestratus says that\nthe best fish of this kind is that which is taken off the coast of\nItaly, and he speaks thus concerning them:\u2014\n\n Near the well-treed Italia's verdant shores,\n Fierce Scylla's strait the famous latus breeds,\n Most marvellous of dainties.\n\nBut the lati which are found in the river Nile grow to such a size that\nthey weigh more than two hundred pounds; and this fish is exceedingly\nwhite, and very delicious, dress it in whatever way you choose. And\nit is like the fish called the glanis, which is found in the Danube.\nThe Nile produces also many other kinds of fish, and they are all very\ndelicious; but especially does it produce all the different coracini\n(for there are many different kinds of this fish). It also produces\nthe fish called the m\u00e6otes, which are mentioned by Archippus, in his\nFishes, in these words:\u2014\n\n M\u00e6ot\u00e6, and saperd\u00e6, likewise glanides.\n\nAnd this fish is found in great numbers in Pontus; and they derive their\nname from the Palus M\u00e6otis. But the following, as far as I can\nrecollect, from having been a long time absent from the country, are\nthe names of the chief fish found in the Nile. The sweetest of all is\nthe ray; then there is the sea-pig, the snub-nose, the phagrus, the\noxyrhynchus, the allabes, the silurus, the synodontis, the elecoris, the\neel, the thrissa, the abramis, the blind-fish, the scaly-fish, the\nbellows-fish, and the cestreus. And there are also a great number of\nothers.\n\n89. There is also a kind of shark, called the leiobatus, whose other\nname is the rhin\u00e8; and he is a white-fleshed fish, as Ep\u00e6netus tells us\nin his Cookery Book. Plato says, in his Sophists\u2014\n\n The galeus, the leiobatus, the eel.\n\n90. There is also the lamprey. Theophrastus, in the fifth book of\nhis treatise on those Animals which can live on dry Land, says that\nthe eel and the lamprey can exist for a long time out of the water,\nbecause they have very small gills, and so receive but very little\nmoisture into their system. But Icesius affirms that they are not\nless nutritious than the eel, nor even, perhaps, than the conger. And\nAristotle, in his treatise on the Parts of Animals, says that from the\ntime that they are little they grow very rapidly, and that they have\nsharp serrated teeth; and that they keep on laying small-sized eggs\nevery season of the year. But Epicharmus, in his Muses, calls them not\n\u03c3\u03bc\u03cd\u03c1\u03b1\u03b9\u03bd\u03b1, but \u03bc\u03cd\u03c1\u03b1\u03b9\u03bd\u03b1, without the \u03c3; speaking in this way of them:\u2014\n\n No congers fat were wanting, and no lampreys (\u03bc\u03cd\u03c1\u03b1\u03b9\u03bd\u03b1\u03b9).\n\nAnd Sophron, too, spells the word in the same manner. But Plato or\nCantharus, in his Alliance, spells the word with the \u03c3, saying\u2014\n\n The ray, the lamprey (\u03c3\u03bc\u03cd\u03c1\u03b1\u03b9\u03bd\u03b1) too, is here.\n\nDorion, in his treatise on Fishes, says that the river lampreys have\nonly one spine, like the kind of cod which is called gallarias. But\nAndreas, in his treatise on Poisonous Animals, says that those lampreys\nwhich are produced by a cross with the viper have a poisonous bite, and\nthat that kind is less round than the other, and is variegated. But\nNicander, in his Theriacus, says\u2014\n\n[Sidenote: FISH.]\n\n That is a terrible deed the lamprey does,\n When oft its teeth it gnashes and pursues\n Th' unhappy fishermen, and drives them headlong\n Out of their boats in haste, when issuing forth\n From the deep hole in which it long has lain:\n If that the tale is true that it admits\n The poisonous viper's love, when it deserts\n Its pastures 'neath the sea, for food on land.\n\nBut Andreas, in his treatise on Things which are believed erroneously,\nsays that it is quite a mistake to suppose that the lamprey ever breeds\nwith the viper when it comes on marshy ground; for that vipers do not\nthemselves feed in marshes, as they are fond rather of sandy and desert\nplaces. But Sostratus, in his books on Animals (and there are two books\nof his on this subject, and with this title), agrees with those who\nassert that the lamprey and the viper do breed together.\n\n91. There is another kind of eel also, called the myrus. But the\nmyrus, as Aristotle says, in the fifth book of his treatise on the\nParts of Animals, differs from the lamprey; this latter being a\nvariegated fish, and less powerful than the other; while the myrus\nis a fish of one uniform colour, and strong, and its whole colour is\nlike that of the wryneck, and it has teeth both within and without.\nAnd Dorion says, that the myrus has no small bones running through its\nflesh, but that it is in every part eatable, and exceedingly soft;\nand that there are two kinds of it, for some are black, and some are\nof rather a fiery colour, but those which are dark are best. And\nArchestratus, the voluptuary philosopher, says\u2014\n\n Between th' Italian and Sicilian shore,\n Where the strait parts them with its narrow waves,\n Whenever that most dainty fish is caught\n Which men the lamprey call, be sure to buy it;\n For in those waters 'tis the best of food.\n\n92. There is a fish, too, called the m\u00e6nis, or sprat; and Icesius says\nthat they are more juicy than the tench, but that they are inferior in\ndelicacy of flavour, and also in the extent to which they facilitate\nthe secretions of the stomach. But Speusippus, in the second book of\nhis treatise on Things similar to one another, says that both the boax\nand the smaris resemble the sprat; and these two fishes are mentioned\nby Epicharmus, in his Earth and Sea, in the following manner:\u2014\n\n When you see many boaces and smarides.\n\nAnd Ep\u00e6netus, in his Cookery Book, says, \"The smaris, which some people\ncall cynoseuna.\" But Antiphanes, in his Countryman, or Butalion, calls\nthe sprats the food of Hecate, on account of their diminutive size; and\nthe following is the passage:\u2014\n\n _A._ Why, I did think that all these monstrous fish\n Were cannibals.\n _B._ What can you mean, my friend?\n _A._ Why, cannibals: so how would any man eat them?\n _B._ That's true. But these are food of Hecate,\n Which he is speaking of, just sprats and mullets.\n\nThere is also one kind which is called the leucom\u00e6nis, or white sprat,\nwhich some people call the boax. Poliochus, in his Corinthiastes, says\u2014\n\n Let no man, in God's name I beg, persuade you,\n Come when he will or whence, so to mistake\n As to call leucom\u00e6nides boaces.\n\n93. There is also the melanurus, or blacktail; and concerning this\nfish Numenius says, in his Art of Fishing:\u2014\n\n The scorpion or melanurus black,\n The guide and leader of the perch.\n\nBut Icesius says that he is very like the sargus, but that he is\ninferior to the latter in the quantity and quality of his juice, and\nalso in delicacy of flavour; but that he is rather exciting food, and\nvery nutritious. And Epicharmus mentions him in his Hebe's Marriage:\u2014\n\n There were sargini, there were melanuri.\n\nAristotle too, in his treatise on Animals, writes thus: \"There are some\nfish which have barred or spotted tails, among which are the melanuri,\nand the sargi or sardine; and they have many lines on their skin, dark\nlines. But Speusippus affirms, in the second book of his treatise on\nThings similar to one another, that the fish called psyrus resembles\nthe melanurus; but Numenius calls the psyrus, psorus, with an \u03bf, saying\u2014\n\n The psorus, or the salpe, or the dragon-fish\n Which haunts the shore.\n\n94. There is also a fish called the mormyrus, a most nutritious fish,\nas Icesius says. But Epicharmus, in his Hebe's Marriage, calls it the\nmyrmes, unless, at least, he means a different fish by this name. But\nhis expression is\u2014\n\n The sea-swallow, the myrmes too,\n And they are larger than the colias tunny.\n\n[Sidenote: FISH.]\n\nBut Dorion, in his book upon Fishes, calls them mormylus, with a \u03bb.\nBut Lynceus of Samos, in his treatise on the Art of buying Fish, which\nhe addressed to some friend of his, who was very difficult to please\nwhen making his purchases, says, \"But it is not a useless plan, with\nreference to men who are obstinate, and who will not abate their price,\nwhen you are standing by to disparage their fish, quoting Archestratus\n(who wrote the book called The voluptuous Life), or some other poet,\nand repeating this verse:\u2014\n\n The mormyrus that haunts the pebbly shore,\n Is a bad, good-for-nothing, worthless fish.\n\nAnd again you may quote\u2014\n\n Buy an amia in the autumn . . . .\n\n'But now 'tis spring.' And again you may proceed, if it should be the\nproper season\u2014\n\n How good the cestreus is when winter comes.\n\n'But now,' you will say, 'it is summer.' And you will go on in this way\nfor some time; and in this way you will drive away a good many of those\nwho are standing about, and who might become purchasers. So when you\nhave done this, you will by this means compel the man to take whatever\nprice you choose to give.\"\n\n95. There is also the torpedo. Plato, or Cantharus, says, in the\nAlliance\u2014\n\n A boil'd torpedo is delicious food.\n\nBut Plato the Philosopher says, in the Meno, \"You seem very much to\nresemble the sea-torpedo; for that fish causes any one who comes near it\nto become torpid.\" And an allusion to the name occurs also in Homer,\nwhere he says\u2014\n\n His hand was torpid (\u03bd\u03ac\u03c1\u03ba\u03b7\u03c3\u03b5) at the wrist.\n\nBut Menander, in his Phanus, uses the termination \u03b1, and says\u2014\n\n A certain torpor (\u03bd\u03ac\u03c1\u03ba\u03b1) creeps o'er all my skin;\n\nthough no one of the ancient writers ever used this form of the word.\nBut Icesius says that it is a fish without much nutriment or much juice\nin it, but that it has some cartilaginous sort of substance diffused\nall over it, very good for the stomach. And Theophrastus, in his book\non Animals which live in Holes, says that the torpedo works its way\nunderground because of the cold. But in his treatise on Poisonous\nAnimals, and on Animals which sting, he says that the torpedo can send\nthe power which proceeds from it through wood, and through harpoons,\nso as to produce torpor in those who have them in their hands. But\nClearchus the Solensian has explained the cause of this in his treatise\non Torpor; but, since his explanation is rather a long one, I do not\nrecollect his exact words, but will refer you to the treatise itself.\n\nBut the torpedo, says Aristotle, is one of the cartilaginous and\nviviparous fish; and, to provide itself with food, it hunts after\nlittle fish, touching them, and causing them all to become torpid and\nmotionless. And Diphilus of Laodicea, in his essay on the Theriaca of\nNicander, says that it is not every part of the animal which produces\nthis torpor, but only some particular parts of it; and he says that\nhe has arrived at this fact by a long series of experiments. But\nArchestratus speaks of\u2014\n\n A boil'd torpedo done in oil and wine,\n And fragrant herbs, and some thin grated cheese.\n\nAlexis, in his Galatea, says\u2014\n\n I counsel you to season well and stuff\n Torpedos whole, and then to roast them thoroughly.\n\nAnd in his Demetrius he says\u2014\n\n Then I took a torpedo, calculating\n If my wife touch'd it with her tender fingers\n That they would get no hurt from its backbone.\n\n96. There is also the sword-fish. Aristotle says that this fish has its\nlower jaw short, but its upper one bony, long, and in fact as large as\nall the rest of the body of the fish; and this upper jaw is what is\ncalled the sword; but that this fish has no teeth. And Archestratus\nsays\u2014\n\n But take a slice of sword-fish when you go\n To fair Byzantium, and take the vertebr\u00e6\n Which bend his tail. He's a delicious fish,\n Both there and where the sharp Pelorian cape\n Juts out towards the sea.\n\nNow, who is then so great a general, or so great a critic in dishes\nand banquets, as this poet from Gela[7] (or, I should rather say, from\nCatagela), who, for the sake of his epicurism, sailed through those\nstraits; and who also, for the sake of the same epicurism, investigated\nthe different qualities and juices of each separate part of every fish,\nas if he had been laying the foundation of some science which was\nuseful to human life?\n\n[Sidenote: FISH.]\n\n97. There is also a fish called the orphos (\u1f44\u03c1\u03c6\u03c9\u03c2); but the word is\nalso spelt with an \u03bf (\u1f44\u03c1\u03c6\u03bf\u03c2), as Pamphilus tells us. But Aristotle, in\nthe fifth book of his Parts of Animals, where he says that the growth\nof most fish is very rapid, says, \"The orphos also grows to a large\nfish from a little one with great rapidity; but he is a carnivorous\nfish, with serrated teeth, and of a solitary disposition. And there is\nthis peculiarity in him, that it cannot be ascertained what means he\nhas of propagating his species, and that he can live a long time after\nhe has been cut in pieces. He is also one of those fish which bury\nthemselves in holes during the winter season, and he is fond of keeping\nclose to the land, rather than of going into the deep sea; but he does\nnot live more than two years. And Numenius, speaking of this fish, says\u2014\n\n Now with such baits as these it is not hard\n To draw the lengthy scorpion from his bed,\n Or the rough orphus: for they're easily caught.\n\nAnd in another place he says\u2014\n\n The grayling, or the sea-born race of orphi,\n Or the dark flesh'd sea-blackbird.\n\nBut Dorion says that the young orphus is called by some the orphacines.\nAnd Archippus says, in his Fishes,\u2014\n\n The orphus came to them, the priest o' the god.\n\nAnd Cratinus says, in his Ulysses,\u2014\n\n A hot slice of the newly taken orphus.\n\nAnd Plato, in his Cleophon, says\u2014\n\n For he has brought you here, old dame, to dwell,\n A rotten food for orphi and for phagri,\n And other gristly boneless fish around.\n\nAnd Aristophanes, in his Wasps, says\u2014\n\n If a man be inclined to purchase orphi,\n And likes to leave alone the membrades.\n\nNow this word \u1f40\u03c1\u03c6\u1f7c\u03c2, in the nominative case singular, is accented with\nan acute on the ultima by the Attic writers; so Archippus writes the\nword, in his Fishes, in the lines which I have already quoted; and\nCratinus also, in his Ulysses, as I have above quoted it, writes\u2014\n\n \u03c4\u03ad\u03bc\u03b1\u03c7\u03bf\u03c2 \u1f40\u03c1\u03c6\u1f7c \u03c7\u03bb\u03b9\u03b1\u03c1\u03cc\u03bd.\n\n98. There is also a fish called orcynus. Dorion, in his treatise on\nFishes, says that the orcyni come from the sea near the Pillars of\nHercules to the waters on our coasts; on which account, a great number\nare taken in the Iberian and Tyrrhenian seas; and that from thence\nthey are dispersed over the rest of the sea. But Icesius says that\nthose which are caught near Cadiz are the fattest, and next to them\nthose which are taken near Sicily. But that those which are taken at\nany great distance from the Pillars of Hercules have very little fat\non them, because they have swum a very great distance. Accordingly,\nat Cadiz, it is only the shoulders by themselves which are dried and\ncured; as also it is only the jaws and palate of the sturgeon, and that\npart which is called the melandryas, which is cured. But Icesius says\nthat the entrails are very rich, and very different in flavour from the\nother parts; and that the parts about the shoulders are superior even\nto these.\n\n99. There is also the cod and the hake. The cod, says Aristotle, in his\nwork on Living Animals, has a large wide mouth like the shark, and he\nis not a gregarious fish; and he is the only fish which has his heart\nin his stomach, and in his brain he has stones like millstones. And he\nis the only fish who buries himself in a hole in the hot weather, when\nthe Dog-star rages; for all others take to their holes in the winter\nseason. And these fish are mentioned by Epicharmus, in his Hebe's\nWedding:\u2014\n\n And there are chann\u00e6 with their large wide mouths,\n And cod with their huge bellies.\n\nBut the cod is different from the hake, as Dorion tells us, in his\nwork upon Fish, where he writes thus: \"The \u1f44\u03bd\u03bf\u03c2 (cod), which some call\n\u03b3\u03ac\u03b4\u03bf\u03c2.\" There is also the gallerides, which some call a hake, and some\na maxinus. But Euthydemus, in his work on Cured Fish, says, \"Some call\nthis fish the bacchus, and some call it the gelaria, and some call it\nthe hake.\" But Archestratus says\u2014\n\n Anthedon's famous for its cod, which some\n Do call gallerias; there its size is great,\n But the flesh spongy, and in many respects\n I do not think it good, though others praise it.\n But this man likes one thing, and that another.\n\n100. There is the polypus, declined \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2, \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03b4\u03bf\u03c2; at least this\nis the way the Attic writers use the word, and so does Homer:\u2014\n\n As when a polypus (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03b4\u03bf\u03c2 in the genitive) is dragged from\n out his lair:\n\n[Sidenote: FISH.]\n\nkeeping the analogy to the noun \u03c0\u03bf\u1f7a\u03c2, from which it is derived. But in\nthe accusative case we find the form \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03c5\u03bd, just as we find \u1f08\u03bb\u03ba\u03af\u03bd\u03bf\u03c5\u03bd\nand \u039f\u1f30\u03b4\u03af\u03c0\u03bf\u03c5\u03bd. \u00c6schylus, too, has the form \u03c4\u03c1\u03af\u03c0\u03bf\u03c5\u03bd, as an epithet of\na caldron, in his Athamas, from \u03c0\u03bf\u1f7a\u03c2, as if it were a simple noun\nlike \u03bd\u03bf\u1fe6\u03c2. But the form \u03c0\u03ce\u03bb\u03c5\u03c0\u03bf\u03c2 is \u00c6olic. For the Attics always say\n\u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2. Aristophanes, in his D\u00e6dalus, says\u2014\n\n When then I had this polypus (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2) and cuttle-fish.\n\nAnd in another place he says\u2014\n\n He put before me a polypus (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03c5\u03bd).\n\nAnd in another place he has\u2014\n\n They are the blows of a polypus press'd tight.\n\nAnd Alc\u00e6us says, in his Adulterous Sisters,\u2014\n\n The man's a fool and has the mind of a polypus (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03b4\u03bf\u03c2).\n\nBut Ameipsias, in his Glutton, says\u2014\n\n I want, it seems, a heap of polypi (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03c9\u03bd).\n\nAnd Plato, in his Boy, writes\u2014\n\n First of all you like the polypodes (\u03c4\u03bf\u1f7a\u03c2 \u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03b4\u03b1\u03c2).\n\nAlc\u00e6us in another passage says\u2014\n\n I myself eat like any polypus (\u03c0\u03bf\u03c5\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2).\n\nBut others use the accusative case \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03b4\u03b1, in strict analogy with\n\u03c0\u03bf\u1f7a\u03c2, \u03c0\u03bf\u03b4\u1f78\u03c2, \u03c0\u03bf\u03b4\u1f76, \u03c0\u03cc\u03b4\u03b1. Eupolis, in his Demi, has\u2014\n\n The man's a fellow-citizen of mine,\n A very polypus in disposition.\n\n101. Diocles, in the first book of his treatise on Wholesome Things,\nsays\u2014\"The molluscous fish are calculated to give pleasure, and to\nexcite the amorous propensities; especially the polypi (\u1f41\u03b9 \u03c0\u03bf\u03bb\u03c5\u03c0\u03bf\u03b4\u03b5\u03c2).\"\nAnd Aristotle relates that the polypus has eight feet, of which the two\nhighest and the two lowest are the smallest, and those in the middle\nare the largest; and they have also two feelers, with which they bring\ntheir food to their mouth. And they have their eyes placed above their\ntwo upper feet; and their mouth and teeth are between their feet. And\nwhen the polypus is dissected, he has a brain divided into two parts;\nand what is called his ink is not black, like the cuttle-fish, but\nof a reddish colour, in that part of him which is called the poppy;\nbut the poppy lies above the stomach, like a bladder: and it has no\nintestines, like other fish. But for food it uses at times the flesh\nof small shell-fish, and casts the shells outside its body; by which\nthe hunters know where to find it. And it propagates its species by\nbecoming intertwined with the female, and is a long time about it,\nbecause it is destitute of blood: and it ejects its young through the\norifice which is called the spiracle, which is the only passage for its\nbody; and it lays eggs in clusters, like bunches of grapes.\n\n102. They say, also, that the polypus, when it is in want of food, will\neat even itself. And among those who relate this fact is Pherecrates\nthe comic poet; for he, in the play entitled The Countryman, says\u2014\n\n They live on green anthrysca, and on bracana,\n And snails and slugs. And when they're very hungry,\n Then, like the polypus, they e'en at night\n Nibble their fingers.\n\nAnd Diphilus, in his Merchant, says\u2014\n\n A polypus with all his feelers\n And limbs unhurt; whose wicked tooth\n Has not devour'd himself, my friend,\n Is ready for our supper.\n\nBut all this is a mistake; for the fact is, that he is pursued by the\ncongers, and has his feet hurt in that manner. And it is said that if\nany one strews salt over his hole, he immediately comes out. It is\nalso affirmed, that when he flies in alarm, he changes his colour, and\nbecomes like the places in which he conceals himself. As also Theognis\nof Megara says, in his Elegies\u2014\n\n Remark the tricks of that most wary polypus,\n Who always seems of the same colour and hue\n As is the rock near which he lies.\n\nAnd Clearchus makes a similar statement in the second book of his\ntreatise on Proverbs, where he quotes the following lines, without\nsaying from whose writings they come\u2014\n\n My son, my excellent Amphilochus,\n Copy the shrewd device o' the polypus,\n And make yourself as like as possible\n To those whose land you chance to visit.\n\n[Sidenote: THE POLYPUS.]\n\n103. And the same Clearchus says that, in olden time, about Tr\u0153zen,\nit was considered impious to try to catch either the polypus, which\nwas called sacred, or that one which was called the rower. And it was\ncontrary to law to eat either that or the sea-tortoise. But the polypus\nis a fish very apt to decay, and also very stupid; for it goes towards\nthe hand of the people who are pursuing it: and sometimes even when\nit is pursued, it does not attempt to get out of the way. Their females\nwaste away after laying their eggs, and get powerless; by reason of\nwhich they are easily taken. And sometimes they have been seen leaving\nthe sea, and going on dry land, especially towards any rough or rugged\nground; for they shun smooth places: and of all plants they especially\ndelight in the olive, and they are often found embracing the trunk of\nan olive with their feelers. They have also been discovered clinging\nto such fig-trees as grow near the sea-shore, and eating the figs, as\nClearchus tells us, in his treatise on those Animals which live in the\nWater. And this also is a proof that they are fond of the olive,\u2014that\nif any one drops a branch of this tree down into the sea, in a place\nwhere there are polypi, and holds it there a little time, he without\nany trouble draws up as many polypi as he pleases, clinging to the\nbranch. And all their other parts are exceedingly strong, but their\nneck is weak.\n\n104. It is also said that the male has something corresponding to\nthe parts of generation in one of his arms, in which there are his\ntwo large feelers; and that it is a limb full of nerves, sticking to\nthe arm all along as far as the middle. But, in the fifth book of\nhis treatise on the Parts of Animals, Aristotle says\u2014\"The polypus\npropagates his species in the winter, and brings forth in the spring;\nand it lies in its hole for about two months: and it is a very\nprolific animal. But the male differs from the female, both in having\na longer head, and also in having what the fishermen call its parts of\ngeneration in one of its feelers. And when it brings forth, it sits on\nits eggs, on which account it is worse to eat at that season; and the\npolypus lays its eggs either in its bed, or in any potsherd, or hollow\nplace or vessel of that sort. And after fifty days, the little polypi\ncome forth out of the egg in immense numbers, like young spiders.\nBut the female polypus sometimes sits upon the eggs, and sometimes\nclings to the mouth of the bed, holding on with one of its feelers.\"\nTheophrastus, in his treatise on those Animals which change their\nColour, says that the polypus generally becomes like only to those\nplaces which are rocky, doing this both out of fear and for the sake\nof protecting itself. But, in his book on those Animals which live\non dry Land, he says that the polypi are not fond of sea-water. But,\nin his treatise on those Things which are different according to the\nDifferences of their Situation, Theophrastus says that there are no\npolypi about the Hellespont; for that sea is cold, and not very salt,\nand that both these circumstances are unfavourable to the polypus.\n\n105. \"But the fish called the nautilus,\" says Aristotle, \"is not a\npolypus, though it resembles a polypus in its feelers. And the back\nof the nautilus is covered with a shell; and it rises up out of the\nbottom of the sea, having its shell upon its back, in order that it\nmay not catch the water. But when it has turned round, then it sails\non, putting up two of its feelers, which have a thin membrane growing\nbetween them, just as the feet of some birds are which have a membrane\nof skin between their toes. And their other two feelers they let down\ninto the sea, instead of rudders; but when they see anything coming\ntowards them, then out of fear they draw in those feet, and fill\nthemselves with salt water, and so descend to the bottom as rapidly as\npossible.\" But, in his treatise on Animals and Fishes, he says\u2014\"Of the\npolypi there are two sorts; one, that which changes its colour, the\nother the nautilus.\"\n\n106. Now, on this nautilus there is an epigram quoted of Callimachus of\nCyrene, which runs thus:\u2014\n\n I was a shell, O Venus Zephyritis,[8]\n Now I'm the pious offering of Selena,\n The gentle nautilus. When balmy winds\n Breathe soft along the sea, I hold my course,\n Stretching my sails on their congenial yards.\n Should calm, the placid goddess, still the waves,\n I row myself along with nimble feet,\n So that my name suits rightly with my acts.\n Now have I fallen on the Iulian shore,\n To be a pleasant sport to Arsinoe.\n No more shall Halcyons' dew-besprinkled eggs,\n My dainty meal, lie thick within my bed\n As formerly they did, since here I lie.\n But give to Cleinias's daughter worthy thanks;\n For she does shape her conduct honestly,\n And from \u00c6olian Smyrna doth she come.\n\nPosidippus also wrote this epigram on the same Venus which is\nworshipped in Zephyrium:\u2014\n\n Oh, all ye men who traffic on the streams,\n Or on the land who hold a safer way,\n\n[Sidenote: THE POLYPUS.]\n\n Worship this shrine of Philadelphus' wife,\n Venus Arsinoe, whom Callicrates,\n The naval leader, first did firmly place\n On this most beautiful Zephyrian shore.\n And she will on your pious voyage smile,\n And amid storms will for her votaries\n Smooth the vex'd surface of the wide-spread sea.\n\nIon the tragedian also mentions the polypus, in his Ph\u0153nix, saying\u2014\n\n I hate the colour-changing polypus,\n Clinging with bloodless feelers to the rocks.\n\n107. Now the different species of polypus are these: the eledone,\nthe polypodine, the bolbotine, the osmylus; as both Aristotle and\nSpeusippus teach us. But, in his book on Animals and their Properties,\nAristotle says that the polypus, the osmylus, the eledone, the\ncuttle-fish, and the squid, are all molluscous. Epicharmus, in his\nHebe's Wedding, says\u2014\n\n A polypus, a cuttle-fish, and quickly-moving squid,\n A foul-smelling bolbitine, and chattering old woman.\n\nAnd Archestratus says\u2014\n\n The Carian and the Thasian polypi\n Are far the best; Corcyra too can breed\n Fish of large size and very numerous.\n\nBut the Dorians spell the word with an \u03c9, \u03c0\u03c9\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2; as, for instance,\nEpicharmus. Simonides too has the expression, \u03c0\u03ce\u03bb\u03c5\u03c0\u03bf\u03bd \u03b4\u03b9\u03b6\u03ae\u03bc\u03b5\u03bd\u03bf\u03c2.\nBut the Attics spell the word \u03c0\u03bf\u03bb\u03cd\u03c0\u03bf\u03c5\u03c2, with an \u03bf: and it is a\ncartilaginous fish; for \u03c7\u03bf\u03bd\u03b4\u03c1\u03ce\u03b4\u03b7\u03c2 and \u03c3\u03b5\u03bb\u03b1\u03c7\u03ce\u03b4\u03b7\u03c2 have the same meaning;\u2014\n\n The polypodes and the dog-shark.\n\nMoreover, all the fish belonging to the species of the cuttle-fish are\ncalled molluscous. But the whole tribe of . . . . . is cartilaginous.\n\n108. There is also a fish called the pagurus; and it is mentioned by\nTimocles or Xenarchus, in his Purple, thus\u2014\n\n But I, as being a skilful fisherman,\n Have carefully devised all sorts of arts\n To catch those vile paguri, enemies\n To all the gods and all the little fishes.\n And shall I not without delay beguile\n An old buglossus? That would be well done.\n\n109. There is also the pelamys. Phrynichus mentions it in his Muses;\nand Aristotle, in the fifth book of his treatise on the Parts of\nAnimals, says the pelamydes and the tunnies breed in the Black Sea, but\nnot anywhere else. Sophocles also mentions them, in his Shepherds:\u2014\n\n There, too, the foreign pelamys does winter,\n The stranger from the Hellespont. For she\n Doth come with many of her kind in summer\n To these cool waters of the Bosphorus.\n\n110. Then there is the perch. He also is mentioned by Diocles; and\nSpeusippus, in the second book of his treatise on Things Resembling one\nanother, says that the perch, the canna, and the phycis are all nearly\nalike. And Epicharmus says\u2014\n\n The comaris, the sea-dog, and the cestra\n And variegated perch.\n\nAnd Numenius, in his treatise on the Art of Fishing, says\u2014\n\n At one time perch, and at another strophades,\n Which keep around the rocks. The phycis too,\n Th' alphestes, and the red-flesh'd scorpion.\n\nThere is also the phycis. This also is mentioned by Epicharmus, in\nhis Hebe's Wedding; and by Speusippus, in the second book of his\ntreatise on Things Resembling one another; and by Numenius: all whose\ntestimonies are at hand. Aristotle, in his book upon Animals and their\nProperties, says that the phycis is surrounded with prickles and\nspotted. But the perch is marked with lines, and with bars running in\nan oblique direction. And there is a proverb also, \"The perch follows\nthe blacktail.\"\n\n111. We have also the needle-fish. This also is mentioned by Epicharmus,\nwho says\u2014\n\n The oxyrhynchi, and the needle-fish,\n And the hippuri.\n\nBut Dorion, in his work on Fish, says\u2014\"The belone, which they also\ncall the needle-fish.\" Aristotle too, in the fifth book of his Parts\nof Animals, calls this fish the belone. But, in his book on Animals\nand their Properties, or else in his work on Fishes, he calls it the\nneedle-fish; and says that it has no teeth. And Speusippus calls it the\nbelone.\n\n112. There is also the rhin\u00e8. Dorion, in his book on Fishes, says that\nthe rhin\u00e8s are best at Smyrna; and that all the cartilaginous fish are\nespecially good in the gulf of Smyrna. And Archestratus says\u2014\n\n And the far-famed Miletus does produce\n All cartilaginous fish in high perfection,\n\n[Sidenote: FISH.]\n\n But first of all one ought to take account\n Both of the rhina and leiobatus,\n Known for his spacious back. Still before all\n Give me a roasted crocodile to eat,\n Fresh from the oven, a most dainty dish\n For all the children of Ionia.\n\n113. There is next the scarus, or char. Aristotle says that this fish\nhas serrated teeth, and is a solitary fish, and carnivorous; and that\nit has a small mouth, and a tongue which does not adhere closely to the\nmouth, and a triangular heart of a whitish colour and with three lobes;\nand that its gall and spleen are black, and that of its gills one is\ndouble and one single; and that it alone of all fish chews the cud. And\nthat it delights in seaweed for food, on which account the fishermen\nuse seaweed as a bait to catch it with. And it is in season in the\nsummer. And Epicharmus, in his Hebe's Wedding, says\u2014\n\n We fish for spari, and for scari too,\n Whose very dung may not be thrown away.\n\nBut Seleucus of Tarsus, in his treatise on Fishing, says that the\nscarus is the only fish which never sleeps; by reason of which it is\nnot easily caught, even by night. But this may be the case on account\nof its timid nature. And Archestratus says, in his Gastronomy,\u2014\n\n Seek now a scarus, fresh from Ephesus,\n And in the winter season eat a mullet\n Caught in the waves of sandy Teichioussa,\n A village of Miletus, near the Carians,\n The crooked-footed Carians.\n\nAnd in another part he says\u2014\n\n Wash and then roast the mighty scarus which\n Comes from the sea that laves Chalcedon's walls:\n That too is good which near Byzantium swims,\n With back as broad as a large oval shield.\n Take him and cook him whole as I shall tell you.\n Sprinkle him o'er with oil and grated cheese,\n Then place him in the oven hanging up,\n So as to escape the bottom, and then roast him,\n And sprinkle him with salt and cummin seed\n Well mix'd together; and again with oil,\n Pouring out of your hand the holy stream.\n\nNicander of Thyatira says that there are two kinds of scari; and that\none is called the onias, and the other the \u00e6olus.\n\n114. Then there is the sparus. Icesius says that this is a more juicy\nfish than the sprat, and more nutritious than most other fish. And\nEpicharmus says, in his Hebe's Wedding,\u2014\n\n Neptune then arrives himself\n Laden with most beauteous nets\n In the boats of fair Ph\u0153nicia,\n Then we all do spari catch,\n And scari too, that sacred fish,\n Whose very dung may not be thrown away.\n\nAnd Numenius says, in his treatise on Fishing,\u2014\n\n The sparus or the hycas fond of company.\n\nAnd Dorion mentions this fish, in his treatise on Fishes.\n\n115. There is also the scorpion. Diocles, in the first book of his\ntreatise on Wholesome Things, addressed to Plistarchus, says\u2014\"Of fresh\nfish, the following have drier meat: the scorpions, the sea-cuckoo, the\nsea-sparrow, the sargi, and the rough-tail. But the mullet is not so\ndry as these are; for all fish which keep near the rocks have softer\nflesh.\" And Icesius says\u2014\"There are two kinds of scorpion; one of which\nlives in the sea, and the other in marshes. And the one which lives\nin the sea is red, but the other is rather black. But the sea-mullet\nis superior to the other, both in taste and in nutritious qualities.\nBut the scorpions have purging qualities, are easy of secretion, very\njuicy, and very nutritious; for they are a cartilaginous fish.\" The\nscorpion brings forth its young twice a-year, as Aristotle tells us,\nin the fifth book of his Parts of Animals. But Numenius says, in his\ntreatise on Fishing,\u2014\n\n The phycides, the alphestes, and besides\n The red-flesh'd scorpion, and the blacktail quick,\n Which guides the perch all through the stormy sea.\n\nBut that he is a fish which has the power of stinging, Aristotle tells\nus, in his book about Fishes or Animals. And Epicharmus, in his Muses,\nsays that the scorpion is a variegated fish:\u2014\n\n The variegated scorpion, the grayling,\n The fat and well-fed lizards.\n\n[Sidenote: FISH.]\n\nThe scorpion is a solitary fish, and feeds on seaweed. But, in the\nfifth book of his Parts of Animals, Aristotle speaks of scorpions and\nscorpides in different places; but it is uncertain whether he means the\nsame fish; because we ourselves have often eaten the scorp\u00e6na and the\nscorpion, and there is no one who does not know that both their juice\nand their meat are quite different. But Archestratus, that skilful\ncook, in his Golden Words, tells us\u2014\n\n When you're at Thasos buy a scorpion,\n But let him not be longer than one cubit;\n Avoid the larger sizes.\n\n116. Then there is the scombrus, or tunny, which is mentioned by this\nname by Aristophanes, in his Gerytades. Icesius says that that species\nof tunny called scombrus is smaller in size, but more nutritious, than\nthe species called colias; and also more juicy, though not more easily\ndigested. Epicharmus, in his Hebe's Wedding, mentions them thus:\u2014\n\n Sea-swallows, and mormyri, both of which\n Are larger than the coli\u00e6 and the scombri,\n But less than those whose name is thynnides.\n\n117. The sargus is another fish. He (as Icesius tells us) is a fish of\nvery exciting and astringent properties, and more nutritious than the\nmelanurus, or blacktail. But Numenius, in his treatise on Fishing, says\nthat the sargus is a very cunning fish as respects the catching him:\u2014\n\n The rich sea-blackbird, or the thrush who sports\n Beneath the waves; the sargus too who rushes\n Now here with sudden movement, and now there,\n The greatest enemy to the fisher's nets.\n\nAnd Aristotle, in the fifth book of his treatise on the Parts of\nAnimals, says that the sargus brings forth its young twice in the year;\nonce in the spring, and once in the autumn. And Epicharmus, in his\nHebe's Wedding, says\u2014\n\n The sargus, and the chalcis, and the . . .\n\nBut he speaks of the sarginus, or sargus, as an excellent fish, in the\nfollowing lines\u2014\n\n There the sarginus was, the melanurus,\n And the dear t\u00e6nia, thin but delicious.\n\nAnd in a similar manner Dorion, in his treatise on Fishes, speaks,\ncalling them sargini and chalcides, on this very account. But the wise\nArchestratus says\u2014\n\n Now when the bright Orion's star doth set,\n And the fair mother of the vinous grape\n Doth shed her hair, then take a roasted sargus,\n Well sprinkled o'er with cheese, of mighty size,\n Smoking, and soften'd with sharp vinegar.\n For he is hard by nature. And remember\n This is the way all hard fish should be cook'd.\n But those whose meat is good and soft by nature,\n It is enough to sprinkle well with salt,\n And lightly to anoint with oil. For they\n Have virtue and delights within themselves.\n\n118. There is the salpe, too. Epicharmus, in his Hebe's Wedding, says\u2014\n\n The aon, and the phagrus, and the pike,\n And the dung-eating, bloated, dirty salpe,\n Which still have a sweet flavour in the summer.\n\nAnd Aristotle, in the fifth book of his Parts of Animals, says that the\nsalpe has young once a-year only, in the autumn; and that his skin is\ncovered with numerous red lines. Moreover, he has serrated teeth, and\nis a solitary fish. And he says that it is stated by the fishermen that\nhe may be caught with a cucumber, being very fond of that kind of food.\nAnd Archestratus says\u2014\n\n I always do account the fish call'd salpe\n A worthless fish. But it is least tasteless\n When the wheat ripens. And the choicest kinds\n Are caught at Mitylene.\n\nAnd Pancrates, in his Works of the Sea, says\u2014\n\n There is the salpe too, of the same size,\n Which the seafaring fishermen do call\n The ox, because he grinds within his teeth\n The stout seaweed with which he fills his belly.\n\nHe also is a spotted or variegated fish; on which account his friends\nused to nickname Mnaseas the Locrian (or, as some call him, the\nColophonian),\u2014the man who wrote the poem called The Sports,\u2014Salpe, on\naccount of the variety of things in his collection. But Nymphodorus the\nSyracusan, in his Voyage round Asia, says that it was a Lesbian woman,\nnamed Salpe, who wrote the book called The Sports. But Alcimus, in his\nAffairs of Sicily, says that in Messene, in Sicily, there was a man\nnamed Botrys, who was the author of some \"Sports\" very like those which\nare attributed to Salpe. But Archippus uses the word in the masculine\nform, _Salpes_, saying\u2014\n\n The ceryx shouted out,\n The salpes trumpeted and fetch'd seven obols.\n\nAnd there is a similar fish produced in the Red Sea, which is called\nthe stromateus; and it has gold-coloured lines running along the whole\nof his body, as Philo tells us, in his book on Mines.\n\n[Sidenote: FISH.]\n\n119. There is also the synodon and the synagris. They also are\nmentioned by Epicharmus, when he says\u2014\n\n Synagrides, and mazi, and the synodons,\n With red spots variegated.\n\nAnd Numenius, in his treatise on Fishing, writes the word with an \u03c5,\n\u03c3\u03c5\u03bd\u03cc\u03b4\u03bf\u03c5\u03c2; and says\u2014\n\n Then the white synodon, and boax, and triccus.\n\nAnd in another place he says\u2014\n\n Fish with these baits then, if you wish to eat\n The mighty synodon, or diving horsetail.\n\nBut Dorion writes the word \u03c3\u03b9\u03bd\u03cc\u03b4\u03bf\u03c5\u03c2, with an \u03b9; and so does\nArchestratus, in the following lines:\u2014\n\n But try to catch a well-fed sinodon,\n And you will find the best in narrow straits.\n All this advice to Cyrus I have given,\n And now to you, Cle\u00e6nus, I impart it.\n\nAnd Antiphanes says, in his Archistrata,\u2014\n\n But who would eat an eel, or sinodon's head.\n\n120. There is also the saurus, or lizard. Alexis mentions this fish, in\nhis Leuce. It is a cook who is speaking:\u2014\n\n _A._ Do you know how you ought to dress a lizard?\n _B._ I shall, when you have taught me.\n _A._ First of all\n Take off the gills, then wash him, then cut off\n The spines all round, and split him open neatly;\n Then when you've laid him flat, anoint him well\n And thoroughly with assaf\u0153tida;\n Sprinkle him then with cheese, and salt, and marjoram.\n\nAnd Ephippus, in his Cydon, gives a list of many other fishes, and\namong them he mentions the lizard, in the following lines:\u2014\n\n Slices of tunny, and of glanis,\n Of shark, and rhin\u00e8, and of conger,\n Cephalus, perch, and lizard too,\n And phycis, brinchus, also mullet,\n Sea-cuckoo, phagrus, myllus, sparus,\n Lebias, \u00e6olias, and sea-swallow,\n Thritta, and squid, and cuttle-fish,\n Sea-sparrow, and drac\u00e6nides.\n The polypus, the squid, and orphus,\n The tench, th' anchovy, and the cestres,\n And last of all the needle-fish.\n\nAnd Innesimachus, in his Horse-breeder, says\u2014\n\n Of fish with teeth serrated, you may eat\n The grim torpedo, the sea-frog, the perch,\n The lizard, and the trichias, and the phycis,\n The brinchus, and the mullet, and sea-cuckoo.\n\nThere is also the scepinus; and this fish is mentioned by Dorion,\nin his treatise on Fish; and he says that it is also called the\nattageinus, or sea-woodcock.\n\n121. There is also the sci\u00e6na. Epicharmus, in his Hebe's Wedding, says\u2014\n\n \u00c6oli\u00e6 were there, and plotes too,\n And cynoglossi and sciathides.\n\nBut Numenius calls this fish the Sciadeus, saying\u2014\n\n Use then this bait, and you perhaps may catch,\n If such your wish, a mighty synodon,\n Or the quick leaping hippurus, or the phagrus\n Proud with his high-raised crest, or in a shoal\n Of trusty comrades, the fresh sciadeus.\n\nThere is also the syagris; and this fish is mentioned by Epicharmus, in\nhis Hebe's Wedding, and also in his Earth and Sea.\n\n122. Then there is the sphur\u00e6na, or hammer-fish; and these fish,\nIcesius says, are more nutritious than the congers, but very unpleasant\nand unpalatable to the taste; and, as to their juicy qualities, they\nare tolerable. But Dorion says\u2014\"The sphur\u00e6na, which they call the\ncestra.\" And Epicharmus, in his Muses, having named the cestra, does\nnot after that mention the sphur\u00e6na, thinking them the same fish\u2014\n\n The chalcides, the sea-dog, and the cestra,\n And perch with variegated back.\n\nAnd Sophron, in his Male Farces, says\u2014\"The cestr\u00e6, which eat the\nbotis.\" But Speusippus, in the second book of his treatise on Things\nwhich resemble one another, puts down the cestra, the needle-fish, and\nthe sea-lizard as very nearly like one another. And the Attic writers\nin general call the sphur\u00e6na the cestra, and do not so often use the\nname of sphur\u00e6na. Accordingly, Strattis, in his Macedonians, when some\nAthenian asks the question, as being ignorant of the name, and saying,\n\n But what is the sphur\u00e6na?\n\nThe other replies,\n\n You, O Athenians, do call it the cestra.\n\nAnd Antiphanes, in his Euthydicus, says\u2014\n\n _A._ The sphur\u00e6na is a common fish.\n _B._ You should say cestra, in strict Attic Greek.\n\nAnd Nicophon, in his Pandora, says\u2014\n\n The cestra and the pike.\n\n[Sidenote: FISH.]\n\nAnd Epicharmus, in his Hebe's Wedding, says\u2014\n\n The cestra and the variegated perch.\n\n123. The cuttle-fish is often mentioned. Aristophanes says, in his\nDanaides,\u2014\n\n And when I have the cuttle-fish and polypus.\n\nAnd the penultima of this word has the acute accent, like that in the\nword \u03b1\u1f30\u03c4\u03af\u03b1, as Philemon tells us; like these words, \u03c0\u03b1\u03b9\u03b4\u03af\u03b1, \u03c4\u03b1\u03b9\u03bd\u03af\u03b1,\n\u03bf\u1f30\u03ba\u03af\u03b1. But Aristotle says that the cuttle-fish has eight feet, of which\nthe two lowest are the largest; and that it has two proboscises, and\nbetween them it has its eyes and mouth placed. And it has two teeth,\none above and one below; and what is called a shell on its back. And\nthe ink is contained in what is called the mutis, which answers to the\nliver; and it lies near its mouth, being something like a bladder. Its\nbelly is wide and smooth, like the paunch of an ox. And the little\ncuttle-fish feed on small fish, extending their proboscises like\nfishermen's lines, and catching their prey with them. It is said,\ntoo, that when a storm comes, they seize hold of the rocks with their\nproboscises, as if they were anchors, and so fix themselves firm. And\nwhen the cuttle-fish is pursued, it discharges its ink, and is hidden\nin it, making it appear as if it were flying forwards. And it is also\nsaid, that when the female is struck by a harpoon, the male fish come\nto its assistance, dragging it on; but if the male fish be taken, the\nfemale fish flees away. But the cuttle-fish does not live more than\na year, as neither does the polypus. But, in the fifth book of his\nParts of Animals, Aristotle says\u2014\"The cuttle-fish and the squids swim\ntogether, being united together at the mouths, and also touching one\nanother with their feelers, so as to join in that manner; and they\nalso join proboscis to proboscis. But of all the molluscous fish, the\ncuttle-fish is the earliest in the spring to bring forth its young; and\nthey do not bring forth at every season. But they go with young fifteen\ndays; and when they lay their eggs, the male follows the female, and\nbreathes upon the eggs and makes them firm. And they move in pairs; and\nthe male is more variegated than the female, and blacker on the back.\"\n\n124. And Epicharmus, in his Hebe's Wedding, says\u2014\n\n The polypus, likewise the cuttle-fish,\n And the swift-moving squid.\n\nAnd we must also take notice of this, with reference to Speusippus,\nwho says that the cuttle-fish and the squid are the same fish. But\nwhen Hipponax, in his Iambics, uses the words \u03c3\u03b7\u03c0\u03af\u03b7\u03c2 \u1f51\u03c0\u03cc\u03c3\u03c6\u03b1\u03b3\u03bc\u03b1, the\ninterpreters have explained the expression as meaning \"the ink of the\ncuttle-fish.\" But the word \u1f51\u03c0\u03cc\u03c3\u03c6\u03b1\u03b3\u03bc\u03b1 is, properly speaking, equivalent\nto \u1f51\u03c0\u03cc\u03c4\u03c1\u03b9\u03bc\u03bc\u03b1, a dish compounded of various ingredients, as Erasistratus\ntells us, in his Cookery Book. And he writes as follows\u2014\"But \u1f51\u03c0\u03cc\u03c3\u03c6\u03b1\u03b3\u03bc\u03b1\nis made with roast meat and blood stirred up and compounded with\ncheese, and salt, and cummin, and assaf\u0153tida; but the meat may also\nbe boiled.\" And Glaucus the Locrian, in his Cookery Book, writes\nas follows\u2014\"\u1f59\u03c0\u03cc\u03c3\u03c6\u03b1\u03b3\u03bc\u03b1 is blood boiled, and assaf\u0153tida, and boiled\nlees of wine; or sometimes honey and vinegar, and milk and cheese,\nand sweet-smelling herbs are shred and mixed together in it.\" And\nArchestratus, that man of the most varied learning, says\u2014\n\n The cuttle-fish of Abdera and the middle of Maronea.\n\nAnd Aristophanes, in his Thesmophoriazus\u00e6, says\u2014\n\n Has any fish or cuttle-fish been bought?\n\nAnd in the Danaides he says\u2014\n\n Osmulia, m\u0153nidea, and cuttle-fish.\n\nTheopompus, in his Aphrodite, says\u2014\n\n . . . But eat, my friend,\n This cuttle-fish, and this small polypus.\n\nBut concerning the boiling of the small polypus, Alexis, in his Wicked\nWoman, introduces a cook speaking as follows\u2014\n\n Now these three cuttle-fish I have just bought\n For one small drachma. And when I've cut off\n Their feelers and their fins, I then shall boil them.\n And cutting up the main part of their meat\n Into small dice, and rubbing in some salt,\n After the guests already are sat down,\n I then shall put them in the frying-pan,\n And serve up hot towards the end of supper.\n\n[Sidenote: FISH.]\n\n125. The next fish is the mullet; and \u03c4\u03c1\u03af\u03b3\u03bb\u03b7 is like \u03ba\u03af\u03c7\u03bb\u03b7, ending in\n\u03b7. For the feminine nouns which end in \u03bb\u03b1 require another \u03bb before the\n\u03bb\u03b1; as \u03c3\u03ba\u03cd\u03bb\u03bb\u03b1, \u03a4\u03b5\u03bb\u03ad\u03c3\u03b9\u03bb\u03bb\u03b1. But all the words which have \u03b3 united to \u03bb\nend in \u03b7; as \u03c4\u03c1\u03ce\u03b3\u03bb\u03b7, \u03b1\u1f34\u03b3\u03bb\u03b7, \u03b6\u03b5\u03cd\u03b3\u03bb\u03b7. But Aristotle, in the fifth book\nof his Parts of Animals, says that the mullet brings forth three times\nin the year; and states that the fishermen have adopted this opinion\nfrom the spawn being seen three times a-year in certain localities. And\nperhaps it is from the word \u03c4\u03c1\u1f76\u03c2 (three times) that it has its name;\njust as the fish called \u1f00\u03bc\u03af\u03b1 has its name from its being a fish which\ndoes not go about by itself, but in shoals (\u1f04\u03bc\u03b1). And the \u03c3\u03ba\u03ac\u03c1\u03bf\u03db is so\ncalled from \u03c3\u03ba\u03b1\u03af\u03c1\u03c9 (to leap); as also is the \u03ba\u03b1\u03c1\u03af\u03c2. And the \u1f00\u03c6\u03cd\u03b7 is so\nnamed as being \u1f00\u03c6\u03c5\u1f74\u03db, which is equivalent to \u03b4\u03c5\u03c3\u03c6\u03c5\u1f74\u03c2, that is to say,\nslowly propagated. Then \u03b8\u03cd\u03bd\u03bd\u03bf\u03c2 has its name from \u03b8\u03cd\u03c9 (to rush), because\nit is an impetuous fish, from being driven about by its fly in the\nhead at the time of the rising of the Dog-star. But it is a fish with\nserrated teeth, gregarious, and spotted all over, and also carnivorous:\nand when it has had young three times it becomes barren; for some\nlittle worms are engendered in its womb, which devour the young as soon\nas they are conceived. And from the actual facts, Epicharmus calls them\nhump-backed, in his Hebe's Wedding, where he says\u2014\n\n He brought the hump-back'd mullet too,\n And the ungrateful b\u00e6ones.\n\nBut Sophron, in his Male Farces, speaks of a fish which he calls\n\u03c4\u03c1\u03af\u03b3\u03bf\u03bb\u03b7, saying,\n\n The trigola which cuts the navel string.\n\nAnd in another place he says\u2014\n\n The trigola which loves calm weather.\n\nAnd in his play called P\u00e6dica he says\u2014\n\n . . . . . trigola . . . .\n\nBut, in his Affairs of Women, he says\u2014\n\n The bearded mullet (\u03c4\u03c1\u03af\u03b3\u03bb\u03b7).\n\nBut Diocles, in his books addressed to Plistarchus, says that\nthe mullet is a fish of hard flesh; and Speusippus says that the\nsea-cuckoo, the sea-swallow, and the mullet are all alike; on which\naccount Tryphon says, in his treatise on Animals, that some people\nthink that the trigola is the sea-cuckoo, from its likeness to it, and\nfrom the dryness of its hind-quarters; which Sophron indicates, when he\nsays\u2014\n\n The fat mullets and the hinder parts of the trigola.\n\n126. But Plato, in his Phaon, says\u2014\n\n The mullet is not wholesome for the nerves,\n For it is sacred to the chaste Diana,\n And all excitement hates.\n\nBut the mullet is attributed to Hecate as her fish, on account of the\ncommon derivation of their names; for Hecate is called \u03c4\u03c1\u03b9\u03bf\u03b4\u1fd6\u03c4\u03b9\u03c2, as\npresiding over places where three roads meet, and \u03c4\u03c1\u03af\u03b3\u03bb\u03b7\u03bd\u03bf\u03c2, as having\nthree eyes; and also they provide her a banquet on the thirtieth day\nof each month (\u03c4\u03b1\u1fd6\u03c2 \u03c4\u03c1\u03b9\u03b1\u03ba\u03ac\u03c3\u03b9). And, on similar principles, they assign\nto Apollo the fish \u03ba\u03af\u03b8\u03b1\u03c1\u03bf\u03c2, from \u03ba\u03b9\u03b8\u03ac\u03c1\u03b1 (the harp); and the \u03b2\u03cc\u03b1\u03be to\nMercury, from \u03b2\u03bf\u03ac\u03c9 (to speak); and the \u03ba\u03b9\u03c4\u03c4\u1f78\u03c2 to Bacchus, from \u03ba\u03b9\u03c3\u03c3\u1f78\u03c2\n(ivy); and the \u03c6\u03ac\u03bb\u03b1\u03c1\u03b9\u03c2 to Venus, as Aristophanes in his Birds says,\nfrom the similarity of its name to the word \u03c6\u03b1\u03bb\u03bb\u03cc\u03c2. And so the bird\ncalled the \u03bd\u1fc6\u03c3\u03c3\u03b1 (or duck), they call Neptune's bird; and the sea\nproduction which we call \u1f00\u03c6\u03c5\u1f70, and others \u1f00\u03c6\u03c1\u03cd\u03b1, and which is more\ngenerally called \u1f00\u03c6\u03c1\u1f78\u03c2 (foam), they also give to him; though they say\nthat this also is very dear to Venus, because she herself was born of\nfoam. But Apollodorus, in his books concerning the Gods, says that\nthe mullet is sacrificed to Hecate on account of the resemblance of\ntheir names; for that the goddess is \u03c4\u03c1\u03af\u03bc\u03bf\u03c1\u03c6\u03bf\u03c2, of a triple form. But\nMelanthus, in his treatise on the Eleusinian Mysteries, says that both\nthe \u03c4\u03c1\u03af\u03b3\u03bb\u03b7 and the \u03bc\u03b1\u03b9\u03bd\u1f76\u03c2 (or sprat), are sacred to Hecate, because\nHecate is also a goddess of the sea. But Hegesander the Delphian says\nthat the mullet is accustomed to be carried about in the Artemisia,\nbecause it is accustomed diligently to hunt out and destroy the\nsea-hares, which are poisonous animals; on which account, as it does\nthis to the great benefit of mankind, the mullet as a huntress is\nconsidered sacred to the goddess who is also a huntress. And Sophron\nhas called the mullet \"bearded,\" because those which have beards are\nbetter flavoured than those which have not. And there is a place at\nAthens called \u03a4\u03c1\u03af\u03b3\u03bb\u03b1, and there there is a shrine to \u1f19\u03ba\u03ac\u03c4\u03b7 \u03a4\u03c1\u03b9\u03b3\u03bb\u03b1\u03bd\u03b8\u03af\u03bd\u03b7;\non which account Chariclides, in his Chain, says\u2014\n\n O mistress Hecate, Trioditis,\n With three forms (\u03c4\u03c1\u03af\u03bc\u03bf\u03c1\u03c6\u03b5) and three faces (\u03c4\u03c1\u03b9\u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03b5),\n Propitiated with mullets (\u03c4\u03c1\u03af\u03b3\u03bb\u03b1\u03b9\u03c2).\n\n127. And if the mullet, while alive, be choked with wine, and\nthen a man drinks the wine, he will no longer be able to indulge\nin the pleasures of Venus, as Terpsicles tells us in his book on\nAmatory Pleasures. And if a woman drinks this same wine, she never\nbecomes pregnant. Birds, too, are affected in the same manner. But\nArchestratus, that very learned man, after he has praised the Milesian\nmullet which are found at Teichius, proceeds to say\u2014\n\n If you at Thasos are, then buy a mullet;\n You ne'er will get a worse, unless indeed\n You go to Tius; but even those are fair:\n But at Erythr\u00e6 they are caught in shore\n And are most excellent.\n\n[Sidenote: FISH.]\n\nAnd Cratinus, in his Trophonius, says\u2014\n\n And do not eat a red-flesh'd mullet hard,\n Brought from \u00c6xona; nor of any turtle,\n Or mighty melanurus from those seas.\n\nBut Nausicrates, the comic poet, praises the mullets from \u00c6xona, in his\nCaptains of Ships, saying\u2014\n\n _A._ Those yellow-fleshed fish, which the high wave\n That beats \u00c6xona brings towards the shore,\n The best of fish; with which we venerate\n The light-bestowing daughter of great Jove;\n When sailors offer gifts of feasts to heaven.\n\n _B._ You mean the mullet.\n\n128. There is, too, the t\u00e6nia; and this is mentioned by Epicharmus:\u2014\n\n The most belov\u00e8d t\u00e6nia, which are thin,\n But highly flavour'd, and need little fire.\n\nAnd Mith\u00e6cus, in his Cookery Book, says\u2014\"Having taken out the entrails\nof the t\u00e6nia, and cut off its head, and washed it, and having cut it\ninto slices, sprinkle over it cheese and oil.\" But this fish is found\nin the greatest number and in the finest condition off Canopus, which\nis near Alexandria; and also off Seleucia, which is close to Antioch.\nBut when Eupolis, in his Prospaltii, says\u2014\n\n His mother was a Thracian woman,\n A seller of t\u00e6ni\u00e6;\n\nhe then means by the word \u03c4\u03b1\u03b9\u03bd\u03af\u03b1, not the fish, but those pieces of\nwoven work and girdles with which women bind their waists.\n\n129. Another fish is the trachurus, or rough-tail. Diocles mentions\nthis as a dry fish. And Numenius, in his Art of Fishing, says\u2014\n\n The aconia and the wagtail too,\n And the . . . . trachurus.\n\nThere is also the taulopias. Concerning this fish, Archestratus says\u2014\n\n When it is summer buy a good-sized head\n Of fresh taulopias, just when Phaethon\n Is driving his last course. Dress it with speed,\n Serve it up hot, and some good seasoning with it,\n Then take its entrails, spit and roast them too.\n\n130. There is also the \u03c4\u03b5\u03c5\u03b8\u1f76\u03c2, [which is a kind of cuttle-fish,\ndifferent from the \u03c3\u03b7\u03c0\u03af\u03c2.] Aristotle says that this also is a gregarious\nfish, and that it has a great many things in common with the sepia;\nsuch as the same number of feet, and the two proboscises: but of this\nkind the lower feet are the smaller, and the upper feet the larger; and\nof the proboscises, that on the right side is the thickest: and the\nwhole body is delicate, and of a more oblong shape than the sepia. And\nthe teuthis also has ink in its mutis, which, however, is not black,\nbut of a pale colour. And its shell is very small, and cartilaginous.\n\nThere is also the teuthus; and the only difference between the teuthus\nand the teuthis is in size: and the teuthus is of the size of three\nspans; and it is of a reddish colour. And of its two teeth, the lower\none is the smallest, and the upper one is the largest; and both of them\nare black, and like a hawk's beak. And when it is slit open, it has a\npaunch like a pig's paunch. Aristotle, in the fifth book of his Parts\nof Animals, says that both the teuthus and the sepia are short-lived\nfish. And Archestratus, who travelled and sailed over the whole earth,\nfor the sake of gratifying his greedy appetite, says,\u2014\n\n The best of all the teuthides are those\n Caught near Pierian Dium, near the stream\n Of Baphyras. And in Ambracia's port\n You will see mighty shoals of this same fish.\n\nAnd Alexis, in his Eretrian, introduces a cook speaking in this way\u2014\n\n Teuthides, thornbacks, rays, and fat\n Anchovies, lumps of meat, and paunches too.\n I took the teuthides, cut off their fins,\n Adding a little fat; I then did sprinkle\n Some thin shred herbs o'er all for seasoning.\n\nThere is also a sort of cake or confectionary called \u03c4\u03b5\u03c5\u03b8\u1f76\u03c2, which is\nmentioned by Iatrocles, in his book on the Art of making Bread, as\nPamphilus quotes.\n\n131. Then there is the sea-pig. Epicharmus, in his Hebe's Wedding,\nsays\u2014\n\n There were hy\u00e6nides, buglossi,\n There was the harp-fish too in numbers.\n\nAnd he also calls them not only \u1f51\u03b1\u03b9\u03bd\u03af\u03b4\u03b5\u03c2, but also \u1f54\u03b5\u03c2 in the following\nlines\u2014\n\n There were too chalcides and sea-pigs (\u1f54\u03b5\u03c2),\n And sea-hawks, and the fat sea-dog.\n\n[Sidenote: FISH.]\n\nUnless, indeed, when he uses the word \u1f57\u03c2 here, he means the same animal\nwhich is also called \u03ba\u03ac\u03c0\u03c1\u03bf\u03c2, the sea-boar. But Numenius, in his Art of\nFishing, enumerates plainly enough some sort of \u1f55\u03b1\u03b9\u03bd\u03b1 or plaice, when\nhe says\u2014\n\n The cantharis, hy\u00e6na, and the mullet.\n\nAnd Dionysius, in his Cookery Book, also speaks of the hy\u00e6na or plaice.\nAnd Archestratus, that prince of cooks and epicures says,\u2014\n\n At \u00c6nus or at Potus buy the sea-pig,\n Which some men call the digger of the sand,\n Then boil his head, adding no seasoning,\n But only water, stirring it full often,\n And add some pounded hyssop; if you want\n Anything more, pour on some pungent vinegar;\n Steep it in that, then eat it with such haste\n As if your object were to choke yourself.\n But roast its neck, and all its other parts.\n\nAnd perhaps it is the sea-pig which Numenius, in his Art of Fishing,\ncalls the psamathis, or sand-fish, when he says\u2014\n\n Sometimes the fierce carcharias, and sometimes\n The psamathis, delighting in the surf.\n\n132. Then there is the hyces. Callimachus, in his epigrams, calls the\nhyces the sacred fish, in these lines\u2014\n\n And he does deem the sacred hyces god.\n\nAnd Numenius, in his Art of Fishing, says\u2014\n\n The spar, or the gregarious hyces;\n Or phagrus, ever wand'ring near the rocks.\n\nAnd Tim\u00e6us, in the thirteenth book of his Histories, speaking of the\ntown in Sicily, (I mean the town of Hyccara,) says that this town\nderived its name from the circumstance of the first man who arrived at\nthe place finding abundance of the fish called hyces, and those too in\na breeding condition; and they, taking this for an omen, called the\nplace Hyccarus. But Zenodotus says that the Cyren\u00e6ans call the hyces\nthe erythrinus. But Hermippus of Smyrna, in his essay on Hipponax, when\nhe speaks of the hyces, means the iulis; and says that it is very hard\nto catch; on which account Philetas says\u2014\n\n Nor was the hyces the last fish who fled.\n\n133. There is also the phagrus. Speusippus, in the second book of his\nThings resembling one another, says that the phagrus, the erythrinus,\nand the hepatus, are very much alike. And Numenius also has mentioned\nit in the lines which have been quoted not long ago. But Aristotle says\nthat he is a carnivorous and solitary fish; and that he has a heart\nof a triangular shape, and that he is in season in the spring. And\nEpicharmus, in his Hebe's Wedding, speaks of the\n\n Aones, and the phagri, and the pikes.\n\nAnd Metagenes also mentions them in his Thurio-Pers\u00e6. And Ameipsias says\nin his Connus\u2014\n\n A food for orphi and selachia,\n And for the greedy phagri.\n\nAnd Icesius says\u2014\"The phagrus, and the chromis, and the anthias, and\nthe acharnanes, and the orphi, and the synodons, and the synagrides,\nare all very nearly akin to one another; for they are sweet and\nastringent, and nutritious, but in the same proportion they are hard of\ndigestion. And those of them, which are fleshy, and which are caught\nnearer land, are the most nutritious, and those also which have the\nleast fat.\" But Archestratus says\u2014\n\n 'Tis when the dogstar rises in the sky\n That you should eat the phagrus; specially\n If you in Delos or Eretria are,\n Or other favouring harbours of the sea;\n But, if you can, purchase his head alone,\n And tail; and bring no more within your doors.\n\nStrattis also mentions the phagrus in his Lemnomeda\u2014\n\n Eating a number of large phagri.\n\nAnd in his Philoctetes he says\u2014\n\n Then, going to the market, they will buy\n A great abundance of large phagri, and\n Slices of tender round Copaic eel.\n\nThere is also a kind of stone called the phagrus. For the whetstone is\ncalled so among the Cretans, as Simmias testifies.\n\n134. There is also the channa. Epicharmus, in his Hebe's Wedding, says\u2014\n\n The channa, with large mouth, and then the cod,\n With deep and spacious belly.\n\nNumenius, in his Art of Fishing, says\u2014\n\n The channas and the eel, and pitinus,\n Who only roams by night.\n\n[Sidenote: FISH.]\n\nDorion also mentions him in his treatise on Fishes. But Aristotle, in\nhis book on Animals, calls the channa a fish variegated with red and\nblack; and he calls it also \u03c0\u03bf\u03b9\u03ba\u03b9\u03bb\u03cc\u03b3\u03c1\u03b1\u03bc\u03bc\u03bf\u03c2, because it is marked with\nblack lines.\n\n135. There is the chromis; this also is spoken of by Epicharmus, who\nsays\u2014\n\n There is the sword-fish and the chromias,\n Who, in the spring, as Ananius says,\n Is of all fish the daintiest.\n\nAnd Numenius, in his Art of Fishing, says\u2014\n\n The hyces, or the beautiful callicthys,\n Or else the chromis, and sometimes the orphus.\n\nAnd Archestratus says\u2014\n\n You may catch noble chromises in Pella,\n And they are fat when it is midsummer;\n And in Ambracia likewise they abound.\n\n136. There is also the chrysophrys. Archippus says in his Fishes\u2014\n\n The chrysophrys, sacred to Cytherean Venus.\n\nAnd Icesius says that these fish are the best of all fish in sweetness,\nand also in delicacy of flavour in other respects. They are also most\nnutritious. They produce their young, as Aristotle says, in a manner\nsimilar to the cestres, wherever there are flowing rivers. Epicharmus\nmentions them in his Muses; and Dorion also, in his book on Fishes. And\nEupolis, in his Flatterers, says\u2014\n\n I spent a hundred drachmas upon fish,\n And only got eight pike, and twelve chrysophryes.\n\nBut the wise Archestratus, in his Suggestions, says\u2014\n\n Pass not the chrysophrys from Ephesus\n Unheeded by; which the Ephesians call\n The ioniscus. Take him eagerly,\n The produce of the venerable Selinus;\n Wash him, and roast him whole, and serve him up,\n Though he be ten full cubits long.\n\n137. There is a fish, too, called the chalcis; and others which\nresemble it, namely, the thrissa, the trichis, and the eritimus.\nIcesius says, the fish called the chalcis, and the sea-goat, and the\nneedle-fish, and the thrissa, are like chaff, destitute alike of fat\nand of juice. And Epicharmus, in his Hebe's Wedding, says\u2014\n\n The chalcides, the sea-pig too,\n The sea-hawk, and the fat sea-dog.\n\nBut Dorion calls it the chalcidice. And Numenius says,\u2014\n\n But you would thus harpoon, in the same way,\n That chalcis and the little tiny sprat.\n\nBut the \u03c7\u03b1\u03bb\u03ba\u03b5\u1f7a\u03c2 is different from the \u03c7\u03b1\u03bb\u03ba\u1f76\u03c2; and the \u03c7\u03b1\u03bb\u03ba\u03b5\u1f7a\u03c2 is\nmentioned by Heraclides, in his Cookery Book; and by Euthydemus, in his\nbook on Cured Fish, who says that they are bred in the country of the\nCyzicenes, being a round and circular fish.\n\nBut the thrissa is mentioned by Aristotle in his book on Animals and\nFishes, in these words\u2014\"The following are stationary fish: the thrissa,\nthe encrasicholus, the membras anchovy, the coracinus, the erythrinus,\nand the trichis.\" And Eupolis mentions the trichis in his Flatterers;\u2014\n\n He was a stingy man, who once in his life\n Before the war did buy some trichides;\n But in the Samian war, a ha'p'orth of meat.\n\nAnd Aristophanes, in his Knights, says\u2014\n\n If trichides were to be a penny a hundred.\n\nBut Dorion, in his treatise on Fishes, speaks also of the river\nThrissa; and calls the trichis trichias. Nicochares, in his Lemnian\nWomen, says\u2014\n\n The trichias, and the premas tunny too,\n Placed in enormous quantities for supper.\n\n(But there was a kind of tunny which they used to call premnas. Plato,\nin his Europa, has these lines\u2014\n\n He once, when fishing, saw one of such size\n A man could scarcely carry it, in a shoal\n Of premnades, and then he let it go,\n Because it was a boax.)\n\nAnd Aristotle, in the fifth book of his Parts of Animals, calls it a\ntrichias also, but in the book which is entitled \u0396\u03c9\u03ca\u03ba\u1f78\u03bd, he calls it\ntrichis. And it is said that this fish is delighted with dancing and\nsinging, and that when it hears music it leaps up out of the sea.\n\nDorion also mentions the eritimi, saying, that they are much the\nsame as the chalcides, and that they are very nice in forced meat.\nAnd Ep\u00e6netus, in his book upon Fishes, says\u2014\"The sea-weasel; the\nsmaris, which some call the dog's-bed; the chalcides, which they\nalso call sardini; the eritimi, the sea-hawk, and the sea-swallow.\"\nAnd Aristotle, in the fifth book of his Parts of Animals, calls them\nsardines. And Callimachus, in his Names used by different Nations,\nwrites thus\u2014\"The encrasicholus, the eritimus, are names used by the\nChalcedonians; the trichidia, the chalcis, the ictar, the atherina.\"\nAnd in another part, giving a list of the names of fishes, he says\u2014\"The\noz\u00e6na, the osmylnion, are names used by the Thurians; the iopes, the\neritimi, are names used by the Athenians.\" And Nicander mentions the\niopes in his B\u0153otian,\u2014\n\n[Sidenote: FISH.]\n\n But as when round a shoal of newly born\n Iopes, phagri, or fierce scopes roam,\n Or the large orphus.\n\nAnd Aristophanes, in his Ships of Burden, says\u2014\n\n O wretched fish, the first of trichides\n To be immersed in pickle.\n\nFor they used to steep in pickle all the fish which were proper to be\ndressed on the coals. And they called pickle, Thasian brine; as also\nthe same poet says in his Wasps,\u2014\n\n For before that it twice drank in the brine.\n\n138. There is also a fish called the thratta. And since we have brought\nthe discussion to this point, and have also discussed the thrissa; let\nus now examine what the thratt\u00e6 are, which are mentioned by Archippus,\nin his play called the Fishes. For in that play, in the treaty between\nthe Fishes and the Athenians, he introduces the following sentences\u2014\n\n And it is agreed on further\n That both the high contracting parties\n Shall restore all they now do hold\n Of each other's property.\n We shall give up thus the Thratt\u00e6,\n And the flute-playing Atherina,\n And Thyrsus's daughter Sepia,\n And the mullet, and Euclides,\n Who was archon t'other day,\n And the coraciontes too,\n Who from Anagyrus come;\n And the offspring of the tench,\n Who swims round sacred Salamis;\n And the frog who's seated near,\n From the marshes of Oreum.\n\nNow in these lines, perhaps a man may ask what sort of thratt\u00e6 among\nthe fishes are meant here, which the fish agree to give up to the men.\nAnd since I have got some private things written out on this subject,\nI will now recite to you that portion of them which bears most on the\nsubject.\n\nThe thratta, then, is really a genuine sea-fish; and Mnesimachus, in\nhis Horse-breeder, mentions it; and Mnesimachus is a poet of the middle\ncomedy. And he speaks thus\u2014\n\n The mullet, and the lebias, and the sparus,\n The bright \u00e6olias, and the thratta too,\n The sea-swallow, the caris, and the cuttle-fish.\n\nBut Dorotheus of Ascalon, in the hundred and eighth book of his\nCollection of Words, writes this name \u03b8\u03ad\u03c4\u03c4\u03b1, either because he fell\nin with a copy of the drama with an incorrect text, or because, as he\nhimself was unused to the word, he altered it so before he published\nit. But the name thetta does absolutely never occur in any Attic writer\nwhatever. But that they were used to call a sea-fish by the name of\nthratta, that Anaxandrides establishes, speaking in this manner in his\nplay called Lycurgus,\u2014\n\n And sporting with the little coracini,\n With little perches, and the little thratt\u00e6.\n\nAnd Antiphanes says in his Etrurian\u2014\n\n _A._ He is of the Hal\u00e6a borough. This is all\n That now is left me, to be abused unjustly.\n _B._ Why so?\n _A._ He will (you'll see) bestow on me\n Some thratta, or sea-sparrow, or some lamprey,\n Or some enormous other marine evil.\n\n139. We come now to the sea-sparrow. Diocles enumerates this fish among\nthe drier kinds. But Speusippus, in the second book of his Things\nresembling one another, says that the sea-sparrow and the buglossus\nand the t\u00e6nia are very much alike. But Aristotle, in the fifth book\nof his Parts of Animals, writes\u2014\"And in the same manner the greater\nnumber of the small fish have young once a-year; such as those which\nare called chyti, which are surrounded by a net, namely, the chromis,\nthe sea-sparrow, the tunny, the pelamys, the cestreus, the chalcis, and\nothers of the same sort.\" And in his treatise on Animals he says\u2014\"These\nfish are cartilaginous, the sea-cow, the turtle, the torpedo, the ray,\nthe sea-frog, the buglossa, the sea-sparrow, the mussel.\" But Dorion,\nin his book on Fishes, says\u2014\"But of flat fish there is the buglossus,\nthe sea-sparrow, the escharus, which they also call the coris.\" The\nbuglossi are mentioned also by Epicharmus in his Hebe's Wedding\u2014\n\n Hy\u00e6nides, buglossi, and a citharus.\n\nAnd Lynceus the Samian, in his Letters, says that the finest\nsea-sparrows are procured near Eleusis, in Attica. And Archestratus\nsays\u2014\n\n[Sidenote: FISH.]\n\n Remember then to get a fine sea-sparrow,\n And a rough-skinn'd buglossus, near the port\n Of sacred Chalcis\n\nBut the Romans call the sea-sparrow rhombus; which, however, is a Greek\nname. And Nausicrates, in his Sea Captains, having first mentioned the\nsea-grayling, proceeds in this manner\u2014\n\n _A._ Those yellow-fleshed fish, which the high wave\n That beats \u00c6xona brings towards the shore,\n The best of fish; with which we venerate\n The light-bestowing daughter of great Jove;\n When sailors offer gifts of feasts to heaven.\n _B._ You mean the mullet, with its milky colour,\n Which the Sicilian multitude calls rhombus.\n\n140. So now, having given you, O Timocrates, the whole of the\nconversation which took place among the Deipnosophists on the subject\nof fish, we may conclude our book here; and unless you want some other\nkind of food, we will end by setting before you what Eubulus has said\nin his Laced\u00e6monians, or Leda;\u2014\n\n Besides all this you now shall have\n A slice of tunny, a slice of pork,\n Some paunch of kid, some liver of goat,\n Some ram, the entrails of an ox,\n A lamb's head, and a kid's intestines;\n The belly of a hare, a pudding,\n Some tripe, black-puddings, and a sausage.\n\nBeing sated, therefore, with all this, let us now take due care of\nour bodies, in order to be able to feed comfortably on what is coming\nnext.\n\n\nFOOTNOTES\n\n[Footnote 1: From \u1f00\u03c6\u03c1\u1f78\u03c2, foam.]\n\n[Footnote 2: An Attic drachma was as near as may be 9\u20123/4_d._ So that a\nthousand will amount to something over 40_l._]\n\n[Footnote 3:The Greek is \u1f18\u03c0\u03b9\u03ba\u03bf\u03cd\u03c1\u03b5\u03b9\u03bf\u03c2 \u03b5\u1f30\u03ba\u03b1\u03b4\u03b9\u03c3\u03c4\u1f74\u03c2, which last word was an\nepithet of the Epicureans, because they celebrated the death of their\nfounder on the twentieth day of the month Gamelion. _Vide_ L. & S. in\nvoc.]\n\n[Footnote 4: From \u03c3\u03c6\u1f74\u03bd, a wedge.]\n\n[Footnote 5: Schweighaeuser thinks that something has dropped out of\nthe text here; and proposes to insert, \"And Ulpian said.\"]\n\n[Footnote 6: The burgh of Otryna was one of the most obscure ones,\nwhile the Phaleric burgh was one of those of the highest reputation.]\n\n[Footnote 7: This is a pun on the similarity of the name Gela to \u03b3\u03ad\u03bb\u03c9\u03c2,\nlaughter, the compound \u03ba\u03b1\u03c4\u03ac\u03b3\u03b5\u03bb\u03c9\u03c2 meaning derision. And it is probably\nborrowed from Aristophanes, who says, Acharn. 606:\u2014\n\n \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1fbd \u1f10\u03bd \u03ba\u03b1\u03bc\u03b1\u03c1\u03af\u03bd\u1fc3 \u03ba\u1f80\u03bd \u03b3\u03ad\u03bb\u1fb3 \u03ba\u1f80\u03bd \u03ba\u03b1\u03c4\u03b1\u03b3\u03ad\u03bb\u1fb3.]\n\n[Footnote 8: Venus Zephyritis was the name under which Arsinoe was\nworshipped; and the next line refers to the custom of the maidens on\nthe occasion of their marriage making a sportive offering of their toys\nto Venus. Arsinoe was the wife and sister of Ptolemy Philadelphus.]\n\n\n\n\nBOOK VIII.\n\n\n1. Polybius the Megalopolitan, speaking of the great happiness which\nexists in Lusitania (and that is a district of Iberia, which the Romans\nnow call Spania), O most excellent Timocrates, in the thirty-fourth\nbook of his Histories, says that in that country, on account of the\nexcellent temperature of the air, both animals and men are exceedingly\nprolific; and the fruits, too, in that country never degenerate. \"For\nthere are roses there, and white violets, and asparagus, and other\nflowers and fruits like them, which last nine months in the year; and\nas for sea-fish, both in abundance, and in excellence, and in beauty,\nit is very superior to that produced in our seas. And a siclus (this is\nequal to a medimnus) of barley costs only a drachma; and one of wheat\ncosts nine Alexandrian obols; and a measure of wine costs a drachma;\nand a moderate-sized kid costs an obol, and so does a hare. And of\nlambs, the price is three or four obols; and a fat pig, weighing a\nhundred min\u00e6, costs five drachm\u00e6; and a sheep costs two. And a talent\nweight of figs costs three obols; and a calf costs five drachm\u00e6; and a\ndraught-ox ten. And the meat of wild animals is scarcely ever valued\nat any price at all; but people throw that in to purchasers into\nthe bargain, or as a present.\" But to us, whenever we sup with our\nexcellent friend Laurentius, he makes Rome another Lusitania,\u2014filling\nus with every sort of good thing every day, receiving us in a most\nprincely manner with the greatest liberality, while we bring nothing\nfrom home as our contribution, except our arguments.\n\n2. Now, as a long discussion had taken place about fish, it was plain\nthat Cynulcus was annoyed at it; and so the excellent Democritus,\nanticipating him, said\u2014But, O you men fish, as Archippus says, you\nhave omitted (for I too must throw in a little contribution of my\nown) those which are called fossil fishes, which are produced at\nHeraclea, and near Tium, in Pontus, which is a colony of the Milesians,\nthough Theophrastus gives us an account of them. And this very same\nphilosopher has also told us about those that are congealed in ice the\nwhole winter, so that they have no feeling whatever, and make not the\nslightest motion, until they are put into the saucepans and boiled. And\nthese fish have this especial peculiarity, which also belongs in some\ndegree to the fish which are called fossil fish in Paphlagonia. For it\nis said that ditches are dug in those places to an exceeding depth,\nwhere no overflow of rivers ever reaches, nor of any other waters\nwhatever; and yet in those ditches there are found living fishes.\n\n3. But Mnaseas of Patra, in his Periplus, says that the fish in the\nriver Clitor are not dumb; though Aristotle has stated in writing that\nthe only fishes which have any voice are the scarus and the river-hog.\nAnd Philostephanus, who was a Cyren\u00e6an by birth, and a friend of\nCallimachus, in his treatise on Extraordinary Rivers, says that in the\nriver Aroanius, which flows through Pheneum, there are fish which sing\nlike thrushes, and that they are called the poicili\u00e6. And Nymphodorus\nthe Syracusan, in his Voyages, says that there are pike in the river\nHelorus, and large eels, so tame that they take bread out of the hands\nof any who bring it to them. And I myself, and very likely many of you\ntoo, have seen cestres tamed to the hand in the fountain of Arethusa,\nnear Chalcis; and eels, having silver and golden earrings, taking food\nfrom any one who offered it to them, and entrails from the victims, and\nfresh cheese. And Semus says, in the sixth book of his Delias\u2014\"They say\nthat a boy once dipped a ewer into the well, and brought water to some\nAthenians who were sacrificing at Delos, to wash their hands with; and\nhe brought up, as it happened, some fish in the ewer along with the\nwater: and that on this the soothsayers of the Delians told them that\nthey should become the lords of the sea.\"\n\n[Sidenote: AQUATIC ANIMALS.]\n\n4. And Polybius, in the thirty-fourth book of his Histories, says that\nbehind Pyrene, as far as the river Narbo, the whole country is a plain,\nthrough which the rivers Illiberis and Rhoscynus proceed, flowing\nthrough cities of the same name as themselves, which are inhabited by\nsome of the Celt\u00e6; and in this plain he says that the above-mentioned\nfossil fish are also found. And he says that the soil of that plain\nis light, and that a great quantity of the herb agrostis grows in it;\nand that beneath it, as the soil is sandy for a depth of two or three\ncubits, the water flows, which wanders away from these rivers; and so\nthe fish, too, leaving the rivers, and proceeding underground, in the\ncourse of these erratic underflowings, in quest of food (for they are\nexceedingly fond of the root of the agrostis), have caused the whole\nplain to be full of subterranean fish, which people catch when they dig\nup the plain. \"And among the Indians,\" says Theophrastus, \"there are\nfish which go forth out of the rivers over the land, and then, leaping\nback, return again to the water, just like frogs; being in appearance\nvery like the fish which are called maxini.\"\n\n5. But I am not ignorant of what Clearchus, the Peripatetic\nphilosopher, has said about what he calls the exocoetus fish, or\nfish which comes out of the water to sleep, which he mentions in his\nwork entitled A Treatise on Aquatic Animals. For he has said, (and I\nthink that I recollect his exact words, which are as follows,) \"The\nexocoetus fish, which some people call Adonis, has derived its name\nfrom constantly taking his rest out of the water. He is rather of a red\ncolour, and from his gills down to his tail he has on each side of his\nbody one white stripe reaching the whole length of his body. And he\nis round, but not being broad, he is equal in size to the cestrinisci\nwhich are found near the shore; and they are as near as may be about\neight fingers in length. Altogether he is very like the fish called the\nsea-goat, except that the latter has a black place under his stomach,\nwhich they call the beard of the goat. And the exocoetus is one of\nthe fish which keeps near to the rocks, and spends his life in rocky\nplaces. When it is calm weather he springs up with the waves and lies\non the rocks for a considerable time, sleeping on the dry land, and\nturning himself so as to bask in the sun: and then, when he has had\nsufficient rest, he rolls towards the water again, until the wave,\ntaking him again, bears him with the reflux back into the sea. And\nwhen he is awake on the dry land then he is on his guard against those\nbirds which are called pareudist\u00e6, such as the halcyon, the sandpiper,\nand the helorius, which is a bird like the rail. For these birds in\ncalm weather feed on the dry land, and often attack the exocoetus; but\nwhen he sees them at a distance he flies, leaping and panting, until he\ndives beneath the water.\"\n\n6. Moreover, Clearchus says this also more plainly than Philostephanus\nthe Cyren\u00e6an, whom I have previously mentioned. \"There are some fish\nwhich, though they have no throats, can utter a sound. Such are those\nwhich are found near Cleitor, in Arcadia, in the river called Ladon.\nFor they have a voice, and utter a very audible sound.\" And Nicolaus,\nof Damascus, in the hundred and fourth book of his History, says\u2014\"In\nthe country around Apamea, in Phrygia, at the time of the Mithridatic\nwars, there were some earthquakes, after which there appeared in that\ndistrict some lakes which previously had no existence, and rivers, and\nother springs which had been opened by the earthquake. Many also which\nhad previously existed disappeared. And such a quantity of additional\nwater, which was brackish and of a sea-green colour, burst up in that\ndistrict, though it is at a very great distance from the sea, that\nall the neighbouring country was filled with oysters and fish, and\nall other productions of the sea.\" I know also that it has very often\nrained fishes. At all events, Ph\u00e6nias, in the second book of his\nEresian Magistrates, says that in the Chersonesus it once rained fish\nuninterruptedly for three days; and Phylarchus, in his fourth book,\nsays that people had often seen it raining fish, and often also raining\nwheat, and that the same thing has happened with respect to frogs. At\nall events, Heraclides Lembus, in the twenty-first book of his History,\nsays\u2014\"In P\u00e6onia and Dardania it has, they say, before now rained frogs;\nand so great has been the number of these frogs that the houses and\nthe roads have been full of them; and at first, for some days, the\ninhabitants, endeavouring to kill them, and shutting up their houses,\nendured the pest; but when they did no good, but found that all their\nvessels were filled with them, and the frogs were found to be boiled up\nand roasted with everything they ate, and when besides all this, they\ncould not make use of any water, nor put their feet on the ground for\nthe heaps of frogs that were everywhere, and were annoyed also by the\nsmell of those that died, they fled the country.\"\n\n[Sidenote: FISH.]\n\n7. I am aware, too, that Posidonius the Stoic makes this statement\nabout the abundance of the fish:\u2014\"When Tryphon of Apamea, who seized\nupon the kingdom of Syria, was attacked by Sarpedon, the general\nof Demetrius, near the city of Ptolemais, and when Sarpedon, being\ndefeated, retired into the inland parts of the country with his own\ntroops, but the army of Tryphon, having been victorious in the battle,\nwere marching along the shore, on a sudden, a wave of the sea, rising\nto a great height, came over the land, and overwhelmed them all, and\ndestroyed them beneath the waters, and the retreating wave also left\nan immense heap of fish with the corpses. And Sarpedon and his army\nhearing of what had happened, came up, and were delighted at the sight\nof the corpses of their enemies, and carried away an enormous quantity\nof fish, and made a sacrifice to Neptune who puts armies to flight,\nnear the suburbs of the city.\"\n\n8. Nor will I pass over in silence the men who prophesy from fish in\nLycia, concerning whom Polycharmus speaks, in the second book of his\nAffairs of Lycia; writing in this manner:\u2014\"For when they have come\nto the sea, at a place where there is on the shore a grove sacred to\nApollo, and where there is an eddy on the sand, the persons who are\nconsulting the oracle come, bringing with them two wooden spits, having\neach of them ten pieces of roast meat on them. And the priest sits\ndown by the side of the grove in silence; but he who is consulting\nthe oracle throws the spits into the eddy, and looks on to see what\nhappens. And after he has put the spits in, then the eddy becomes full\nof salt water, and there comes up such an enormous quantity of fish of\nsuch a description that he is amazed at the sight, and is even, as it\nwere, alarmed at the magnitude of it. And when the prophet enumerates\nthe different species of fish, the person who is consulting the oracle\nin this manner receives the prophecy from the priest respecting the\nmatters about which he has prayed for information. And there appear in\nthe eddy orphi, and sea-grayling, and sometimes some sorts of whales,\nsuch as the phal\u00e6na, or pristis, and a great many other fish which are\nrarely seen, and strange to the sight.\"\n\nAnd Artemidorus, in the tenth book of his Geography, says that\u2014\"It is\nsaid by the natives that a fountain springs up in that place of sweet\nwater, to which it is owing that these eddies exist there; and that\nvery large fish are produced in that eddying place. And those who are\nsacrificing throw to these fish the first-fruits of what they offer,\npiercing them through with wooden spits, being pieces of meat, roasted\nand boiled, and cakes of barley and loaves. And both the harbour and\nthe place is called Dinus.\"[9]\n\n9. I know, too, that Phylarchus has spoken, somewhere or other, about\nlarge fish, and about fresh figs which were sent with them; saying that\nPatroclus, the general of Ptolemy, sent such a present to Antigonus\nthe king, by way of a riddle, as the Scythians sent an enigmatical\npresent to Darius, when he was invading their country. For they sent\n(as Herodotus relates) a bird, and an arrow, and a frog. But Patroclus\n(as Phylarchus tells us, in the third book of his Histories) sent\nthe before-mentioned fishes and figs; and the king, at the time that\nthey arrived, happened to be drinking with his friends, and when\nall the party were perplexed at the meaning of the gifts, Antigonus\nlaughed, and said to his friends that he knew what was the meaning of\nthe present; \"for,\" says he, \"Patroclus means that we must either be\nmasters of the sea, or else be content to eat figs.\"\n\n10. Nor am I unaware that all fishes are called by one generic name,\ncamasenes, by Empedocles the natural philosopher, when he says\u2014\n\n How could the mighty trees and sea-born camasenes . . .\n\nAnd the poet, too, who wrote the Cyprian poems (whether he was a\nCyprian or a man of the name of Stasinus, or whatever else his name may\nhave been), represents Nemesis as pursued by Jupiter, and metamorphosed\ninto a fish, in the following lines:\u2014\n\n And after them she brought forth Helen third,\n A marvel to all mortal men to see;\n Her then the fair-hair'd Nemesis did bear,\n Compell'd by Jove, the sovereign of the gods.\n She indeed fled, nor sought to share the love\n Of that great father, son of Saturn, Jove;\n For too great awe did overpower her mind:\n So Nemesis did flee o'er distant lands,\n And o'er the black and barren waves o' the sea;\n\n[Sidenote: FISH.]\n\n But Jove pursued her (and with eagerness\n His soul desired her). In vain she took\n The form of some large fish who bounds along,\n Borne on the vast high-crested roaring wave;\n Sometimes she fled along the ocean, where\n The earth's most distant boundaries extend;\n Sometimes she fled along the fertile land;\n And took all shapes of every animal\n Which the land bears, to flee from amorous Jove.\n\n11. I know, also, what is related about the fish called apopyris,\nwhich is found in the lake Bolbe; concerning which Hegesander, in his\nCommentaries, speaks thus:\u2014\"Around Apollonia of Chalcis two rivers\nflow, the Ammites and the Olynthiacus, and they both fall into the lake\nBolbe. And on the river Olynthiacus there is a monument of Olynthus,\nthe son of Hercules and Bolbe. And in the months Anthesterion and\nElaphebolion, the natives say that Bolbe sends Apopyris to Olynthus;\nand that about this time a most enormous number of fish ascend out\nof the lake into the river Olynthiacus: and this is a shallow river,\nscarcely deep enough to wet a man's ankles; but for all that there does\nnot the less come a great number of fish, so that all the people of the\ndistrict get enough cured fish for their use for the year. And it is\na wonderful fact that they never pass above the monument of Olynthus.\nThey say, in explanation of this, that the people of Apollonia did\nformerly, in the month Elaphebolion, celebrate sacrifices to the dead,\nbut that they do so now in the month Anthesterion; and that on this\naccount this ascent is made by the fish in those months alone in which\nthe natives are accustomed to pay honour to their national heroes.\"\n\n12. And this is the state of the case, O men fish; for you, having\ncollected together every kind of thing, have thrown us out to be food\nfor fishes, instead of giving them as food for us,\u2014making such long\nspeeches as not even Ichthys, the philosopher of Megara, nor Ichthyon\n(and this also is a proper name), who is mentioned by Teleclides in his\nAmphictyons, would make to us. And, on your account, I will give this\nadvice to the servant, as it is said in the Ant-Men of Pherecrates:\u2014\n\n Mind that you never, O Deucalion,\n (Even if I bid you,) set a fish before me.\n\nFor in Delos, as we are told by Semus the Delian, in the second book\nof the Delias, when they sacrifice to Brizo,\u2014and she is a deity who\nprophesies to people asleep (for the ancients used \u03b2\u03c1\u03b9\u03cc\u03b6\u03c9 as synonymous\nwith \u03ba\u03b1\u03b8\u03b5\u03cd\u03b4\u03c9, to sleep, saying\u2014\n\n Then sleeping (\u1f00\u03c0\u03bf\u03b2\u03c1\u03af\u03be\u03b1\u03bd\u03c4\u03b5\u03c2) there we waited for the dawn)\u2014\n\nso, when the Delian women sacrifice to this deity, they bring her, as\ntheir offering, boats full of all kinds of good things, except fish;\nbecause they address prayers to her on every subject, and especially\nfor the safety of their vessels.\n\n13. But, my friends, though I admire Chrysippus, the leader of the\nsect of the Stoics, on many accounts, I also praise him especially for\nhaving always classed Archestratus, that man who is so famous for his\ntreatise on Cookery, with Phil\u00e6nis, to whom that indelicate composition\nabout Amatory Pleasures is attributed; which, however, \u00c6schrion, the\niambic poet of Samos, says was written by Polycrates the sophist, and\nattributed to Phil\u00e6nis for the sake of calumniating her, when she was a\nmost respectable woman. And the iambics, in which this is stated, run\nas follows:\u2014\n\n I am Phil\u00e6nis, famous among men;\n And here I lie, o'erwhelm'd by long old age.\n Do not, O foolish sailor, pass this cape\n Laughing and scorning and reproaching me.\n For now I swear by Jove, and by the gods\n Who reign below, I never lustful was,\n I never made myself a sport to man.\n But one Polycrates, of Attic race,\n A trashy chatterer, and a false accuser,\n Wrote what he wrote; I know not what it was.\n\nTherefore that admirable Chrysippus, in the fifth book of his treatise\non Honour and Pleasure, says\u2014\"The books, too, of Phil\u00e6nis, and the\nGastronomy of Archestratus, and all the drugs calculated to provoke\nappetite or sensual desires, and also all the servants who are skilled\nin such motions and such figures, and whose occupation it is to attend\nto these things.\" And again he says\u2014\"That they learn such things,\nand get hold of the books written on such subjects by Phil\u00e6nis and\nArchestratus, and by those who have written similar works.\" And in his\nseventh book he says\u2014\"Just as it would not be advisable to study the\nwritings of Phil\u00e6nis or the Gastronomy of Archestratus, as tending to\nmake a person live better.\"\n\n[Sidenote: RECOMMENDATIONS TO PRESENT ENJOYMENT.]\n\n14. But you, who are constantly making mention of this Archestratus,\nhave made this entertainment full of intemperance; for what of all\nthe things which could unduly excite men has this fine epic poet\nomitted?\u2014he, the only imitator of the life of Sardanapalus the son\nof Anacyndaraxes, who, Aristotle says, is made more obscure still by\nadding the name of his father; on whose tomb, Chrysippus says, the\nfollowing inscription was engraved:\u2014\n\n Knowing that you are mortal, feed your soul\n On banquets and delights; for in the grave\n There's no enjoyment left. I now am dust\n Who once was king of mighty Nineveh;\n The things which I did eat, the joys of love,\n The insolent thoughts with which my wealth did fill me,\n Are all I now have left; for all my power\n And all my happiness is gone for ever.\n This is the only prudent rule of life,\n I never shall forget it, let who will\n Hoard boundless treasures of uncounted gold.\n\nAnd the great poet has said of the Ph\u00e6acians\u2014\n\n To dress, to dance, to sing, our sole delight,\n The feast or bath by day, and love by night.\n\nAnd another person, not unlike Sardanapalus in disposition, gives this\nadvice and these rules to those who are deficient in wisdom:\u2014\n\n I to all mortals now give this advice:\n Live for the day with pleasure; he who dies\n Is nought; an empty shade beneath the earth:\n Man lives but a short space, and therefore should,\n While life remains, enjoy himself.\n\nAnd Amphis the comic poet, in his Ialemus, says\u2014\n\n The man who knows that he is but a mortal,\n And yet seeks not enjoyment while alive,\n Leaving all other cares, is but a fool\n In mine and all wise men's opinion,\n And most unhappy in his destiny.\n\nAnd, in his play entitled the Gyn\u00e6cocracy, he says nearly the same\u2014\n\n Drink and play, our mortal life\n On earth can but a brief space last;\n Death alone will last for ever.\n When once our too brief term is past.\n\nAnd a man of the name of Bacchides, who lived on the same principles as\nSardanapalus, after he was dead had the following inscription placed on\nhis tomb:\u2014\n\n Eat, drink, indulge thy soul with all delights,\n This stone is all that now remains for Bacchides.\n\n15. Alexis, in his Tutor of Intemperate Men\u2014(as Sotion the Alexandrian\nsays, in his Commentary on the Silli of Timon; for I myself have never\nmet with the play, though I have read more than eight hundred plays of\nwhat is called the Middle Comedy, and have made extracts from them, but\nstill I have never fallen in with the Tutor of Intemperate Men, nor do\nI recollect having seen any mention of it in any regular list of such\nplays; for Callimachus has not inserted it in his catalogue nor has\nAristophanes, nor even those scholars at Pergamus, who have handed down\nto us lists of plays,)\u2014however, Sotion says that in that play a slave,\nnamed Xanthias, was represented as exhorting all his fellow-slaves to a\nlife of luxury, and saying\u2014\n\n Why do you talk such stuff, why run about\n To the Lyceum and the Academy,\n To the Odeum's gates, hunting in vain\n For all the sophists' nonsense? there's no good in it;\n Let us drink, drink, I say. O Sicon, Sicon!\n Let us amuse ourselves; while time allows us\n To gratify our souls.\u2014Enjoy yourself,\n My good friend Manes! nothing is worth more\n To you than your own stomach. That's your father;\n That only is your mother;\u2014as for virtues,\n And embassies, and military commands,\n They are but noisy boasts, vain empty dreams.\n Fate at its destined hour will come to chill you;\n Take all that you can get to eat and drink;\n Pericles, Codrus, Cimon, are but dust.\n\n16. But it would be better, says Chrysippus, if the lines inscribed on\nthe tomb of Sardanapalus were altered thus\u2014\n\n Knowing that thou art mortal, feed thy soul\n On wise discourse. There is no good in eating.\n For I am now no good, who once did eat\n All that I could, and sought all kinds of pleasure.\n Now what I thought and learnt and heard of wisdom\n Is all I now have left; my luxuries\n And all my joys have long deserted me.\n\nAnd Timon says, very beautifully,\u2014\n\n Of all bad things the chief is appetite.\n\n17. But Clearchus, in his essay on Proverbs, says that Terpsion was\nthe tutor of Archestratus, who was also the first person who wrote a\nbook on Gastronomy; and he says that he gave precepts to his pupils as\nto what they ought to abstain from; and that Terpsion once extemporised\nthe following line about a turtle:\u2014\n\n[Sidenote: FISH.]\n\n Eat now a turtle, or else leave it alone;\n\nwhich, however, others read\u2014\n\n Eat now a turtle's flesh, or leave it alone.\n\n18. But whence is it, O you wisest of men, that Dorion, who wrote a\nlist of fish, has been mentioned as if he were the writer of some\nvaluable history?\u2014a fellow who, I know, has been named a musician and a\nfish-devourer, but certainly not a historian. Accordingly Machon, the\ncomic poet, speaks of him as a musician, saying\u2014\n\n Dorion the musician once did come\n To Mylon, all in vain; for he could find\n No resting-place which he could hire at all;\n So on some sacred ground he sat him down,\n Which was by chance before the city gates,\n And there he saw the keeper of the temple\n Prepare a sacrifice.\u2014\"I pray thee, tell me,\n In chaste Minerva's name, and all the gods',\n What deity is it that owns this temple?\"\n The keeper thus replied: \"This is, O stranger,\n Of Jupiter-Neptune the sacred shrine.\"\n \"How then,\" said Dorion, \"could any man\n Expect to find a lodging in a place\n Which in one temple crowds a pair of gods?\"\n\nAnd Lynceus the Samian, the pupil of Theophrastus, and the brother of\nDuris, who wrote the Histories, and made himself tyrant of his country,\nwrites thus in his Apophthegms\u2014 \"When a man once said to Dorion the\nflute-player, that the ray was a good fish, he said\u2014'Yes, about as good\nas if a man were to eat a boiled cloak.' And once, when some one else\npraised the entrails of tunny-fish, he said\u2014'You are quite right, but\nthen a man must eat them as I eat them;' and when the man asked him how\nthat was, he said\u2014'How? why willingly.' And he said that crawfish had\nthree good qualities,\u2014exercise, good food, and contemplation. And once,\nat Cyprus, when he was supping with Nicocreon, he praised a goblet that\nthere was there; and Nicocreon said\u2014'Whatever there is here that you\nfancy, the artist will make you another like it.' 'Let him make that,'\nhe replied, 'for you; but do you give me this one.'\" And this was a\nclever speech of the flute-player; for there is an old saying that\u2014\n\n 'Tis not that God denies a flutist sense,\n But when he comes to blow it flies away.\n\n19. And Hegesander, in his Commentaries, says this of him\u2014\"Dorion,\nthe great fish-eater, once, when his slave had neglected to buy fish,\nscourged him, and ordered him to tell him the names of the best fish;\nand when the boy had counted up the orphus, and the sea-grayling, and\nthe conger, and others of this sort, he said\u2014'I desired you to tell me\nthe names of fishes, and not of gods.'\" The same Dorion, ridiculing the\ndescription of a tempest in the Nautilus of Timotheus, said that he had\nseen a more formidable storm in a boiling saucepan. And Aristodemus,\nin the second book of his Memorials of Laughable Circumstances and\nSayings, says\u2014\"Dorion the musician was club-footed; and once, in some\nentertainment, he lost the slipper of his lame foot; on which he said,\n'I will not wish anything more to the thief than that the slipper may\nfit him.'\" But that this Dorion was notorious for his epicurism in\nfish, is plain from what Mnesimachus the comic poet says in his drama\ncalled Philip\u2014\n\n No, but all night Dorion the dish-piper\n Does stay indoors with us.\n\n20. I know, too, the sportive sayings which Lasus of Hermione has\nuttered about fishes; which Cham\u00e6leon of Heraclea has recorded in\nwriting, in his book on this very Lasus, where he says\u2014\"They say that\nLasus called raw fish \u1f40\u03c0\u03c4\u1f78\u03c2 (which means roasted or visible); and when\nmany people wondered why he did so, he thus began to prove what he\nhad said; arguing thus: 'As whatever a person can hear (\u1f00\u03ba\u03bf\u1fe6\u03c3\u03b1\u03b9) is\nproperly called \u1f00\u03ba\u03bf\u03c5\u03c3\u03c4\u1f78\u03bd, and as whatever a person can understand by\nhis intellect (\u03bd\u03bf\u1fc6\u03c3\u03b1\u03b9) is properly called \u03bd\u03bf\u03b7\u03c4\u1f78\u03bd, so whatever any one\ncan see (\u1f44\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03b9) is clearly \u1f40\u03c0\u03c4\u03cc\u03bd; as therefore it was possible to\nsee the fish, he evidently was \u1f40\u03c0\u03c4\u03cc\u03c2.' And once, in a joke, he stole\na fish from a fisherman, and having taken it, he gave it to one of\nthe bystanders; and when the fisherman put him to his oath, he swore\nthat he had not got it himself, and that he had not seen any one else\ntake it; because, in fact, he himself had taken it, but some one else\nhad got it. And then he prompted the other man, on the other hand, to\nswear that he had not taken it himself, and that he was not acquainted\nwith any one else who had it; for, in fact, Lasus had taken it, and he\nhimself had it.\" And Epicharmus jests in the same way; as, in his Logus\nand Logina,\u2014\n\n[Sidenote: FISH.]\n\n _A._ Jupiter 'tis who did invite me, giving\n A feast (\u03b3\u0313 \u1f14\u03c1\u03b1\u03bd\u03bf\u03bd) to Pelops.\n _B._ 'Tis a sorry food,\n That crane (\u03b3\u03ad\u03c1\u03b1\u03bd\u03bf\u03c2), to my mind.\n _A._ But I did not say\n A crane (\u03b3\u03ad\u03c1\u03b1\u03bd\u03bf\u03bd), but a feast (\u1f14\u03c1\u03b1\u03bd\u03cc\u03bd \u03b3\u03b5), as you might well\n have heard.\n\n21. And Alexis, in his Demetrius, ridicules, in his comic manner, a man\nof the name of Phayllus, as very fond of fish, in these lines:\u2014\n\n First of all, whether the wind blew north or south,\n As long as it blew hard, it was not possible\n For anybody to get fish to eat.\n But now, besides that pair of stormy winds,\n We've a third tempest risen in Phayllus;\n For when this last storm bursts upon the market,\n He buys up all the fish at all the stalls,\n And bears it off; so that we are reduced\n To squabble for the vegetables remaining.\n\nAnd Antiphanes, in his Female Fisher, enumerating some people as\nexceedingly fond of fish, says\u2014\n\n Give me some cuttle-fish first. O Hercules!\n They've dirtied every place with ink; here, take them\n And throw them back again into the sea,\n To wash them clean: or else they'll say, O Dorion,\n That you have caught some rotten cuttle-fish:\n And put this crawfish back beside the sprats.\n He's a fine fish, by Jove. O mighty Jove,\n O you Callimedon, who now will eat you?\n No one who's not prepared to pay his share.\n I've giv'n you your place here on the right,\n You mullets, food of great Callisthenes;\n Who eats his patrimony in one dish;\n Next comes the mighty conger from Sinope,\n With his stout spines; the first who comes shall have him;\n For Misgolas has no great love for such.\n But here's a citharus, and if he sees him\n He never will keep off his hands from him;\n For he, indeed, does secretly adhere\n As close as wax to all the harp-players (\u03ba\u03b9\u03b8\u03b1\u03c1\u1ff3\u03b4\u03bf\u1fd6\u03c2).\n I ought to send this best of fish, this tench,\n Still all alive, and leaping in his dish,\n To the fair Pythionica, he's so fine:\n But still she will not taste him, as her heart\n Is wholly set on cured fish.\u2014Here I place\n These thin anchovies and this dainty turtle\n Apart for Theano, to counterbalance her.\n\n22. And it is a very clever way in which Antiphanes thus jested upon\nMisgolas, as devoting all his attention to beautiful harp-players and\nlyre-players; for \u00c6schines the orator, in his speech against Timarchus,\nsays this of him\u2014\"Misgolas, the son of Naucrates, of Colyttus, O men\nof Athens, is a man in other respects brave and virtuous, and no one\ncan find any fault with him in any particular; but he is known to be\nexceedingly devoted to this kind of business, and always to have about\nhim some harp-players, and people who sing to the music of the harp.\nAnd I say this, not by way of disparaging him, but in order that you\nmay be aware what sort of person he is.\" And Timocles, in his Sappho,\nsays\u2014\n\n Misgolas is not seen to enter in,\n Excited as he is by blooming youth.\n\nAnd Alexis, in his Agonis, or the Little Horse, says\u2014\n\n O mother, do not threaten me, I pray,\n With Misgolas, for I am not a harp-player.\n\n23. But Antiphanes says that Pythionica is fond of cured fish, since\nshe had for lovers the sons of Ch\u00e6rephilus, the seller of salt-fish; as\nTimocles says, in his Icarians,\u2014\n\n When that stout Anytus to Pythionica\n Does come, to eat with her; for she invites him,\n As people say, whenever she does get\n Two noble tunnies from Ch\u00e6rephilus;\n So fond is she of all things that are large.\n\nAnd again he says\u2014\n\n And Pythionica will receive you gladly,\n And very likely will devour the gifts\n Which you have lately here received from us,\n For she's insatiable. Still do you\n Bid her give you a basket of cured fish;\n For she has plenty; and she has indeed\n A couple of saperd\u00e6; ugly fish,\n Ill salted, and broad nosed.\n\nAnd before this she had a lover whose name was Cobius.\n\n24. But with respect to Callimedon, the son of Carabus, Timocles, in\nhis Busybody, tells us that he was fond of fish, and also that he\nsquinted:\u2014\n\n Then up came Carabus Callimedon,\n And looking on me, as it seem'd to me,\n He kept on speaking to some other man.\n And I, as it was likely, understanding\n No word of what they said, did only nod.\n But all the girls do keep on looking at him,\n While they pretend to turn their eyes away.\n\n[Sidenote: FISH.]\n\nAnd Alexis, in his Crateua, or the Apothecary, says\u2014\n\n _A._ I am now, these last four days, taking care of\n These \u03ba\u03cc\u03c1\u03b1\u03b9 for Callimedon.\n _B._ Had he then\n Any \u03ba\u03cc\u03c1\u03b1\u03b9 (damsels) for daughters?\n _A._ I mean \u03ba\u03cc\u03c1\u03b1\u03b9,\n The pupils of the eyes; which e'en Melampus,\n Who could alone appease the raging Proetides,\n Would e'er be able to keep looking straight.\n\nAnd he ridicules him in a similar manner in the play entitled The Men\nrunning together. But he also jests on him for his epicurism as to\nfish, in the Ph\u00e6do, or Ph\u00e6dria, where he says\u2014\n\n _A._ You shall be \u00e6dile if the gods approve,\n That you may stop Callimedon descending\n Like any storm all day upon the fish.\n _B._ You speak of work for tyrants, not for \u00e6diles;\n For the man's brave, and useful to the city.\n\nAnd the very same iambics are repeated in the play entitled Into the\nWell; but, in his Woman who has taken Mandragora, he says\u2014\n\n If I love any strangers more than you,\n I'll willingly be turn'd into an eel,\n That Carabus Callimedon may buy me.\n\nAnd in his Crateua he says\u2014\n\n And Carabus Callimedon with Orpheus.\n\nAnd Antiphanes says, in his Gorgythus,\u2014\n\n 'Twould harder be to make me change my mind\n Than to induce Callimedon to pass\n The head of a sea-grayling.\n\nAnd Eubulus, in his Persons saved, says\u2014\n\n Others prostrating them before the gods,\n Are found with Carabus, who alone of men\n Can eat whole salt-fish out of boiling dishes\n So wholly as to leave no single mouthful.\n\nAnd Theophilus, in his Physician, ridiculing his coldness of\nexpression, says\u2014\"And the slave put before the young man himself with\ngreat eagerness a little eel: his father had a fine cuttle-fish before\nhim. 'Father,' says he, 'what do you think of your crawfish?' 'It is\ncold,' says he; 'take it away,\u2014I don't want to eat any orators.'\"[10]\n\nAnd when Philemon says, in his Canvasser,\u2014\n\n Agyrrius, when a crawfish was before him,\n On seeing him exclaim'd, Hail, dear papa!\n Still what did he do? He ate his dear papa!\n\nAnd Herodicus the Cratetian, commenting on this in his Miscellaneous\nCommentaries, says that Agyrrius was the name of the son of Callimedon.\n\n25. The following people, too, have all been great epicures about\nfish. Antagoras the poet would not allow his slave to touch his fish\nwith oil, but made him wash it; as Hegesander tells us. And when in\nthe army, he was once boiling a dish of congers, and had his clothes\ngirt round him, Antigonus the king, who was standing by, said, \"Tell\nme, Antagoras, do you think that Homer, who celebrated the exploits\nof Agamemnon, ever boiled congers?\" And it is said that he answered,\nnot without wit, \"And do you think that Agamemnon, who performed those\nexploits, ever busied himself about inquiring who was cooking congers\nin his army?\" And once, when Antagoras was cooking a bird of some kind,\nhe said that he would not go to the bath, because he was afraid that\nthe slaves might come and suck up the gravy. And when Philocydes said\nthat his mother would take care of that, \"Shall I,\" said he, \"entrust\nthe gravy of game to my mother?\" And Androcydes of Cyzicus, the\npainter, being very fond of fish, as Polemo relates, carried his luxury\nto such a pitch that he even painted with great care the fish which are\naround Scylla.\n\n26. But concerning Philoxenus of Cythera, the dithyrambic poet, Machon\nthe comic poet writes thus:\u2014\n\n They say Philoxenus, the ancient poet\n Of dithyrambics, was so wonderfully\n Attach'd to fish, that once at Syracuse\n He bought a polypus two cubits long,\n Then dress'd it, and then ate it up himself,\n All but the head\u2014and afterwards fell sick,\n Seized with a sharp attack of indigestion.\n Then when some doctor came to him to see him,\n Who saw that he was greatly out of order;\n \"If,\" said the doctor, \"you have any business\n Not well arranged, do not delay to settle it,\n For you will die before six hours are over.\"\n Philoxenus replied, \"All my affairs,\n O doctor, are well ended and arranged,\n Long, long ago. By favour of the gods,\n I leave my dithyrambics all full-grown,\n And crown'd with many a prize of victory;\n\n[Sidenote: HYPERIDES.]\n\n And I commit them to the guardianship\n Of my dear foster-sisters, the Nine Muses,\n And join to them both Bacchus and fair Venus.\n This is my will. But now, since Charon gives\n No time, but, as in the Niobe of Timotheus,\n Keeps crying out, 'Now cross;' and deadly fate\n Calls me away, who can't be disobey'd,\n That I may go below with all my goods,\n Bring me the relics of that polypus.\"\n\nAnd in another part he says\u2014\n\n Philoxenus of Cythera, as men say,\n Wished that he had a throat three cubits long;\n \"That I might drink,\" said he, \"as long as possible,\n And that my food may all at once delight me.\"\n\nAnd Diogenes the Cynic, having eaten a polypus raw, died of a swelling\nin the belly. But concerning Philoxenus, Sopater the parodist also\nspeaks, saying\u2014\n\n For, between two rich courses of fine fish,\n He pleased himself by looking down the centre\n Of \u00c6tna's crater.\n\n27. And Hyperides the orator was an epicure in fish; as Timocles the\ncomic writer tells us, in his Delos, where he enumerates all the people\nwho had taken bribes from Harpalus: and he writes thus\u2014\n\n _A._ Demosthenes has half-a-hundred talents.\n _B._ A lucky man, if no one shares with him.\n _A._ And Moerocles has got a mighty sum.\n _B._ He was a fool who gave them; lucky he\n Who got them.\n _A._ Demon and Callisthenes\n Have also got large sums.\n _B._ Well, they were poor,\n So that we well may pardon them for taking them.\n _A._ And that great orator Hyperides.\n _B._ Why, he will all our fishmongers enrich;\n An epicure! Gulls are mere Syrians,\n Compared to him.\n\nAnd in the Icarians, the same poet says\u2014\n\n Then cross Hyperides, that fishy river,\n Which with a gentle sound, bubbling with boasts\n Of prudent speeches, with mild repetitions\n\n * * * * *\n\n And hired, bedews the plain of him who gave it.\n\nAnd Philet\u00e6rus, in his \u00c6sculapius, says that Hyperides, besides being\na glutton, was also a gambler. As also Axionicus, in his Lover of\nEuripides, says that Callias the orator was; and his words are\u2014\"A\nman of the name of Glaucus came to this place, bringing from Pontus a\nkind of shark, a fish of extraordinary magnitude,\u2014a great dainty for\nepicures in fish, and, in fact, for all men who are devoted to the\npleasures of the table. And he brought it on his shoulders, and said,\n'Whom shall I instruct how to dress it, and how shall it be dressed?\nWill you have it soaked in a sauce of green herbs, or shall I baste its\nbody with basting of warm brine, and then dress it on a fierce fire?\nAnd a man named Moschio, a great flute-player, cried out that he should\nlike to eat it boiled in warm pickle-juice. And this was meant as a\nreproof for you, O Calaides! for you are very fond of figs and cured\nfish; and yet you will not taste a most exquisite fish which you have\nserved up to you in pickle.\" Reproaching him with the figs as if he\nwere a sycophant; and perhaps concealing under the mention of the cured\nfish, some intimation of his having been implicated in discreditable\nconduct. And Hermippus says, in the third book of his treatise on the\nPupils of Isocrates, that Hyperides was in the habit of taking a walk,\nthe first thing in the morning, in the fish-market.\n\n28. And Tim\u00e6us of Tauromenium says that Aristotle the philosopher was a\ngreat epicure in respect of fish. Matron the sophist, also, was a great\nfish-eater: and Antiphanes, in his Harp-player, intimates this; for\nthat play begins thus\u2014\n\n He tells no lie . . . .\n A man dug out his eye, as Matron does\n The eyes of fish when he comes near to them.\n\nAnd Anaxilas says, in his Morose Man,\u2014\n\n Matron has carried off and eaten up\n A cestris' head; and I am quite undone.\n\nIt being the very extravagance of gluttony to carry a thing off while\neating it, and such a thing too as the head of a cestris; unless,\nperhaps, you may suppose, that those who are skilful in such things are\naware of there being some particular good qualities in the head of a\ncestris; and if so, it belonged to Archestratus's gluttony to explain\nthat to us.\n\n29. But Antiphanes, in his Rich Man, gives us a catalogue of epicures,\nin the following lines:\u2014\n\n Euthymus too was there, with sandals on,\n A ring upon his finger, well perfumed,\n Silently pondering on I know not what.\n\n[Sidenote: EPICURES.]\n\n Ph\u0153nicides too, and my friend Taureas,\n Such great inveterate epicures that they\n Would swallow all the remnants in the market;\n They at this sight seem'd almost like to die.\n And bore the scarcity with small good-humour;\n But gather'd crowds and made this speech to them:\u2014\n \"What an intolerable thing it is\n That any of you men should claim the sea,\n And spend much money in marine pursuits,\n While not one fin of fish comes to this market!\n What is the use of all our governors\n Who sway the islands? We must make a law\n That there should be copious importation\n Of every kind of fish. But Matron now\n Has carried off the fishermen; and then\n There's Diogeiton, who, by Jove, has brought\n The hucksters over to keep back for him\n All the best fish; and he's not popular\n For doing this, for there is mighty waste\n In marriage-feasts and youthful luxury.\"\n\nBut Euphron, in his Muses, says,\u2014\n\n But when at some fine banquet of young men\n Ph\u0153nicides perceived a smoking dish\n Full of the sons of Nereus, he held back\n His hands, with rage excited. Thus he spoke:\u2014\n \"Who boasts himself a clever parasite\n At eating at the public cost? who thinks\n To filch the dainty dishes from the middle?\n Where's Corydus, or Phyromachus, or Nillus?\n Let them come here, they shall get nought of this.\"\n\n30. But Melanthus the tragic poet was a person of the same sort; and\nhe also wrote elegies. But Leucon, in his Men of the same Tribe, cuts\nhis jokes upon him in the fashion of the comic writers, on account of\nhis gluttony; and so does Aristophanes in the Peace, and Pherecrates in\nhis Petale. But Archippus, in his play called The Fishes, having put\nhim in chains as an epicure, gives him up to the fishes, to be eaten\nby them in retaliation. And, indeed, even Aristippus, the pupil of\nSocrates, was a great epicure,\u2014a man who was once reproached by Plato\nfor his gluttony, as Sotion and Hegesander relate. And the Delphian\nwrites thus:\u2014\"Aristippus, when Plato reproached him for having bought\na number of fish, said that he had bought them for two obols; and when\nPlato said, 'I myself would have bought them at that price,' 'You see,\nthen,' said he, 'O Plato! that it is not I who am an epicure, but you\nwho are a miser.'\" And Antiphanes, in his Female Flute-player, or the\nFemale Twins, laughing at a man named Ph\u0153nicides for his gluttony,\nsays\u2014\n\n Menelaus warr'd for ten whole years against\n The Trojan nation for one lovely woman.\n Ph\u0153nicides, too, attacks Taureas\n For one fine eel.\n\n31. But Demosthenes the orator reproaches Pherecrates, because,\nwith the gold which he received for his treason, he bought himself\ncourtesans and fish, and charges him with debauchery and gluttony. But\nDiocles the epicure, as Hegesander says, when a man once asked him\nwhich of the two fish was the best, the conger or the pike, said\u2014\"The\none when it is boiled, and the other when it is roasted.\" And Leonteus\nthe Argive also was an epicure: he was a tragedian, and a pupil of\nAthenion, and a slave of Juba, king of Mauritania; as Amarantus\nrelates, in his treatise on the Stage, saying that Juba wrote this\nepigram on him, because he had acted the character of Hypsipyle very\nbadly:\u2014\n\n If you should wish to see the genius\n Of that devoted artichoke-devourer\n Leonteus the tragedian, don't regard\n The sorrow-stricken heart of Hypsipyle.\n I once was dear to Bacchus, and his taste\n Is ne'er perverted by base bribes t'approve\n Untuneful sounds. But now the pots and pans,\n And well-fill'd dishes have destroyed my voice,\n While I've been anxious to indulge my stomach.\n\n32. And Hegesander tells us that Phoryscus, the fish-eater, once, when\nhe was not able to take exactly as much fish as he wished, but when a\ngreater part of it was following his hand, as he was helping himself,\nsaid,\u2014\n\n But what resists is utterly destroy'd,\n\nand so ate up the whole fish. And Bion, when some one had been\nbeforehand with him, and had already taken the upper part of the fish,\nhaving turned it round himself, and eating abundantly of it, said,\nafter he had done,\u2014\n\n But Ino finish'd all the rest o' the business.\n\n[Sidenote: EPICURES.]\n\nAnd Theocritus the Chian, when the wife of Diocles the epicure died,\nand when the widowed husband, while making a funeral feast for her,\nkept on eating delicacies and crying all the time, said\u2014\"Stop crying,\nyou wretched man; for you will not remedy your grief by eating all\nthat fish.\" And when the same Diocles had also eaten up his land\nthrough gluttony, and was one day, while bolting down some hot fish,\ncomplaining that his palate (\u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2) was burnt, Theocritus, who was\npresent, said to him\u2014\"Then it only remains for you to drink up the\nsea, and then you will have got rid of the three greatest things in\nthe world,\u2014earth, and sea, and heaven (\u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2).\" And Clearchus, in\nhis Lives, describing some person who was fond of fish, says\u2014\"Technon,\none of the old flute-players, when Charmus the flute-player died, (and\nhe, too, was very fond of fish,) sacrificed to the dead man a large\ndish of every sort of fish on his tomb.\" Alexis the poet, also, was\na great epicure in fish, as Lynceus the Samian tells us; and being\nonce ridiculed by some chattering fellows on account of his epicurism,\nwhen they asked him what he liked most to eat, Alexis said, \"Roasted\nchatterers.\"\n\n33. Hermippus mentions also Nothippus the tragic poet, in his Tales,\nthus\u2014\n\n But if such a race of men\n Were to wage a present war\n With those who now exist on earth,\n And if a roast ray led them on,\n Or a fine side of well-fed pork,\n The rest might safely stay at home,\n And trust Nothippus by himself,\n For he alone would swallow up\n The whole Peloponnesus:\u2014\n\nand that the man meant here was the poet, Teleclides shows plainly, in\nhis Hesiods.\n\nMyniscus, the tragic actor, is ridiculed by Plato, the comic writer, in\nhis Syrphax, as an epicure in respect of fish; where he says\u2014\n\n _A._ Here is an Anagyrasian orphus for you,\n Which e'en my friend Myniscus the Chalcidean\n Could hardly finish.\n _B._ Much obliged to you.\n\nAnd for a similar reason, Callias, in his Pedet\u00e6, and Lysippus, in his\nBacch\u00e6, ridicule Lampon the soothsayer. But Cratinus, in his Female\nRunaways, speaking of him, says\u2014\"Lampon, whom nothing which men said\nof him could keep away from any banquet of his friends;\" and adds, \"But\nnow again he is belching away; for he devours everything which he can\nsee, and he would fight even for a mullet.\"\n\n34. And Hedylus, in his Epigrams, giving a list of epicures in fish,\nmentions a man named Ph\u00e6do, in these lines:\u2014\n\n But Ph\u00e6do, that great harpist, praises phyces,\n And sausages, he's such an epicure.\n\nAnd he mentions Agisoto, in these lines:\u2014\n\n The fish is boil'd, now firmly bar the doors,\n Lest Agis, Proteus of the dishes, enter;\n For he'll be fire, water,\u2014what he likes;\n But bar the door . . . . . .\n For he, transform'd, like Jupiter, to gold\n Will hasten to this rich Acrisian dish.\n\nHe also speaks of a woman named Clio, on a similar account, saying\u2014\n\n Clio's an epicure. Let's shut our eyes.\n I beg you, Clio, by yourself to feed.\n This conger costs a drachma; leave a pledge,\n A band, an earring, or some ornament.\n But we cannot endure the sight of you;\n You're our Medusa; and we're turn'd to stone,\n Not by the Gorgon, but by that whole conger.\n\n35. And Aristodemus, in his Catalogue of Laughable Sayings, says that\nEuphranor the epicure, having heard that another epicure in fish\nwas dead from having eaten a hot slice of fish, cried out, \"What a\nsacrilegious death!\" And Cindon the fish-eater, and Demylus (and he\nalso was an epicure in fish), when a sea-grayling was set before them,\nand nothing else, the former took one eye of the fish, and then Demylus\nseized hold of Cindon's eye, crying, \"Let his eye go, and I will let\nyour's go.\" And once at a feast, when a fine dish of fish was served\nup, Demylus, not being able to contrive any way by which he might get\nthe whole of it to himself, spat upon it. And Zeno the Citti\u00e6an, the\nfounder of the Stoic school, when he had lived a long time with a great\nepicure in fish, (as Antigonus the Carystian tells us, in his life of\nZeno,) once, when a very large fish was by chance served up to them,\nand when no other food was provided, took the whole fish from the\nplatter, pretending to be about to eat it all himself; and, when the\nother looked at him, said\u2014\"What do you think, then, that those who\nlive with you must suffer every day, if you cannot endure my being a\nglutton for a single day?\" And Ister says that Choerilus the poet used\nto receive four min\u00e6 every day from Archelaus, and that he spent them\nall on fish, of which he was so exceedingly fond.\n\n[Sidenote: EPICURES.]\n\nI am aware, also, that there have been boys who were great fish-eaters,\nwho are mentioned by Clearchus, in his book on Sands; which says\nthat Psammitichus, king of Egypt, bred up some boys to eat nothing\nbut fish, when he was anxious to discover the source of the Nile;\nand that he accustomed others to endure a great degree of thirst,\nwho were to be employed in exploring the sands in Libya; of whom,\nhowever, very few escaped in safety. I know, too, that the oxen around\nMosynus, in Thrace, eat fish, which are given to them in their cribs.\nAnd Ph\u0153nicides, having set fish before men who had brought their\ncontribution for a banquet, said that the sea was common, but that the\nfish in it belonged to those who bought them.\n\n36. And, my friends, the noun \u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03bf\u03c2 (an eater of fish), and the\nverb \u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03c9 (to eat fish), are both used. Aristophanes, in his second\nedition of the Clouds, says\u2014\n\n Not to eat fish (\u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03b5\u03b9\u03bd) nor to giggle.\n\nAnd Cephisodorus, in his Pig, says\u2014\n\n Not a fish-eater (\u03bf\u03c8\u03bf\u03c6\u03b1\u03b3\u03bf\u03c2) nor a chatterer.\n\nMachon, in his Letter, says\u2014\n\n I am a fish-eater (\u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03bf\u03c2), and this is now\n The whole foundation of the art we practise.\n And he who wishes not to spoil the dishes\n Served up to others, should be pleased himself.\n For he who rightly cares for his own eating\n Will not be a bad cook. And if you keep\n Your organs, sense and taste, in proper order,\n You will not err. But often taste your dishes\n While you are boiling them. Do they want salt?\n Add some;\u2014is any other seasoning needed?\n Add it, and taste again\u2014till you've arrived\n At harmony of flavour; like a man\n Who tunes a lyre till it rightly sounds.\n And then, when everything is well in tune,\n Bring in a troop of willing damsels fair,\n Equal in number to the banqueters.\n\nIn addition to these epicures in fish, my friends, I am aware also that\nApollo is honoured among the Eleans, under the title of Fish-eater:\nand Polemo mentions this name of his in his letter to Attalus. I am\naware, also, that in Pisa there is a picture consecrated in the temple\nof Diana Alpheosa (and it is the work of Cleanthes the Corinthian), in\nwhich Neptune is represented as bringing a tunny to Jupiter in labour;\nas Demetrius tells us, in the eighth book of his Trojan Array.\n\n37. These, then, are the things, said Democritus, which I myself\nhave brought in the way of my contribution, not going to eat fish\nmyself, for the sake of my excellent friend Ulpian; who, on account\nof the national customs of the Syrians, has deprived us of our fish,\ncontinually bringing forward one thing after another. And Antipater of\nTarsus, the Stoic philosopher, in the fourth book of his treatise on\nSuperstition, tells us that it is said by some people that Gatis, the\nqueen of the Syrians, was so exceedingly fond of fish, that she issued\na proclamation that no one should eat fish without Gatis being invited\n(\u1f04\u03c4\u03b5\u03c1 \u03b3\u03ac\u03c4\u03b9\u03b4\u03bf\u03c2); and that the common people, out of ignorance, thought\nher name was Atergatis, and abstained wholly from fish. And Mnaseus,\nin the second book of his History of Asia, speaks thus\u2014\"But I think\nthat Atergatis was a very bad queen, and that she ruled the people\nwith great harshness, so that she even forbad them by law to eat fish,\nand ordered them to bring all the fish to her, because she was so fond\nof that food; and, on account of this order of hers, a custom still\nprevails, when the Syrians pray to the goddess, to offer her golden or\nsilver fish; and for the priests every day to place on the table before\nthe god real fish also, carefully dressed, both boiled and roasted,\nwhich the priests of the goddess eat themselves.\" And a little further\non, he says again\u2014\"But Atergatis (as Xanthus the Lydian says), being\ntaken prisoner by Mopsus, king of Lydia, was drowned with her son in\nthe lake near Ascalon, because of her insolence, and was eaten up by\nfishes.\"\n\n38. And you, perhaps, my friends, have willingly passed by (as if it\nwere some sacred fish) the fish mentioned by Ephippus the comic poet,\nwhich he says was dressed for Geryon, in his play called Geryon. The\nlines are these:\u2014\n\n _A._ When the natives of the land\n Catch a fish which is not common,\n But fine, as large as the whole isle\n Of Crete, he furnishes a dish\n Able to hold a hundred such;\n And orders all who live around,\n Sindi, and Lycians, and Paphians,\n Cranai, and Mygdoniot\u00e6,\n To cut down wood, because the king\n Is boiling this enormous fish.\n So then they bring a load of wood,\n Enough to go all round the city,\n\n[Sidenote: EPICURES.]\n\n And light the fire. Then they bring\n A lake of water to make brine,\n And for eight months a hundred carts\n Are hard at work to carry salt.\n And around the dish's edge\n Five five-oar'd boats keep always rowing;\n And bid the slaves take care the fire\n Burns not the Lycian magistrates.\n _B._ Cease to blow this cold air on us,\n King of Macedon, extinguish\n The Celts, and do not burn them more.\n\nBut I am not ignorant that Ephippus has said the very same thing in\nhis play called the Peltast; in which the following lines also are\nsubjoined to those which I have just quoted:\u2014\n\n Talking all this nonsense, he\n Raises the wonder of the youths\n With whom he feasts, though knowing not\n The simplest sums and plainest figures;\n But drags his cloak along the ground\n With a most lordly, pompous air.\n\nBut, with reference to whom it is that Ephippus said this, it is now\nproper for you to inquire, my good friend Ulpian, and then to tell us;\nand in this inquiry\u2014\n\n If you find aught hard and inexplicable,\n Repeat it over, understand it clearly,\u2014\n For I have much more leisure than I like;\n\nas Prometheus says in \u00c6schylus.\n\n39. And on this Cynulcus exclaimed:\u2014And what great subject of\ninquiry,\u2014I do not say great fish,\u2014can this fellow admit into his\nmind?\u2014a man who is always picking out the spines of hepseti and\natherin\u00e6, and even of worse fish than these, if there be any such,\npassing over all finer fish.\n\nFor, as Eubulus says, in the Ixion,\u2014\n\n As if a man at a luxurious feast,\n When cheese cakes are before him, chooses nought\n But anise, parsley, and such silly fare,\n And ill-dress'd cardamums . . . .\n\nso, too, this Pot-friend, Ulpian,\u2014to use a word of my\nfellow-Megalopolitan, Cercidas,\u2014appears to me to eat nothing that a\nman ought to eat, but to watch those who are eating, to see if they\nhave passed over any spine or any callous or gristly morsel of the\nmeat set before them; never once considering what the admirable and\nbrilliant \u00c6schylus has said, who called his tragedies, \"Relics of\nthe noble banquets of Homer.\" But \u00c6schylus was one of the greatest\nof philosophers,\u2014a man who, being once defeated undeservedly, as\nTheophrastus or Cham\u00e6leon (whichever was really the author of the\nbook), in his treatise on Pleasure, has related, said that he committed\nhis tragedies to time, well knowing that, he should hereafter receive\nthe honour due to him.\n\n40. But whence could Ulpian know what Stratonicus the harp-player said\nabout Propis the Rhodian harp-player? For Clearchus, in his book on\nProverbs, says that Stratonicus, when he had seen Propis, who was a man\nof great size, but a very inferior artist, with a mind much less than\nhis body, said to some one who asked him what sort of player he was,\n\n \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03ba\u03b1\u03ba\u1f78\u03c2 \u03bc\u03ad\u03b3\u03b1\u03c2 \u1f30\u03c7\u03b8\u1fd6\u03c2;\n\nspeaking enigmatically, and saying, first of all, that he is \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2,\nno one, or good-for-nothing; secondly, that he is \u03ba\u03b1\u03ba\u1f78\u03c2, bad; and, in\naddition to this, that he is \u03bc\u03ad\u03b3\u03b1\u03c2, great; and, lastly, \u1f30\u03c7\u03b8\u1f7a\u03c2, a fish,\nas having no voice. But Theophrastus, in his book on The Laughable,\nsays that this was a proverb originating with Stratonicus, but applied\nto Simmychas the actor; for that he uttered the proverb, dividing the\nwords distinctly\u2014\n\n \u03bc\u03ad\u03b3\u03b1\u03c2 \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03c3\u03b1\u03c0\u03c1\u1f78\u03c2 \u1f30\u03c7\u03b8\u1fe6\u03c2.\n\nAnd Aristotle, in his Constitution of the Naxians, speaks thus of this\nproverb\u2014\"Of the rich men among the Naxians, the greater part lived\nin the city, but the remainder lived scattered about in the villages.\nAccordingly, in one of these villages, the name of which was Lestad\u00e6,\nTelestagoras lived, a man of great riches and of very high reputation,\nand greatly honoured by the people in other respects, and also with\ndaily presents which they used to send him. And whenever people from\nthe city, going down to the market, wanted to drive a hard bargain for\nanything they wished to purchase, the sellers would say that they would\nrather give it to Telestagoras than sell it for such a price as was\noffered. So some young men, buying a large fish, when the fisherman\nmade this speech, being annoyed at hearing this so often, having\nalready drunk a good deal, went to his house to sup; and Telestagoras\nreceived them in a very friendly and hospitable manner, but the young\nmen insulted him, and his two marriageable daughters. At which the\nNaxians were very indignant, and took up arms and attacked the young\nmen; and there was a great sedition, Lygdamis being the leader of the\nNaxians, who, having got the chief command in this sedition, became the\ntyrant of his country.\"\n\n[Sidenote: STRATONICUS.]\n\n41. And I do not think it unseasonable myself, since I have mentioned\nthe harp-player Stratonicus, to say something also concerning his\nreadiness in repartee. For when he was teaching people to play the\nharp, and as he had in his school nine statues of the nine Muses, and\none of Apollo, and had also two pupils, when some one asked him how\nmany pupils he had, he said, \"Gods and all, twelve.\" And once when he\nhad travelled to Mylassa, and saw there a great number of temples, but\nvery few citizens, standing in the middle of the forum, he cried out\u2014\n\n \u1fbf\u03b1\u03ba\u03bf\u03cd\u03b5\u03c4\u03b5 \u03bd\u03b1\u03bf\u03af.[11]\n\nAnd Macho has recorded some memorials of him in these lines:\u2014\n\n Once Stratonicus travell'd down to Pella,\n And having heard from many men before\n That the baths of that city were accustom'd\n To give the bathers spleen; and finding, too,\n That many of the youths did exercise\n Before the fire, who preserved their colour\n And vigour of their body unimpair'd;\n He said that those who told him so were wrong.\n But finding afterwards, when he left the bath,\n A man whose spleen was twice his belly's size,\u2014\n \"This man,\" said he, \"appears to me here now\n To sit and keep the garments of the men\n Who go to bathe, and all their spleens beside,\n That all the people may have room enough.\"\n A miserable singer once did give\n A feast to Stratonicus and his friends,\n And, while the cup was freely going round,\n Exhibited his art to all the company.\n And as the feast was rich and liberal,\n Poor Stratonicus, wearied with the song,\n And having no one near him he could speak to,\n Knock'd down his cup, and asked for a larger.\n And when he'd drunk full many a draught, he made\n A last libation to the glorious sun,\n And then composed himself to sleep, and left\n The rest to fortune. Presently more guests\n Came, as good luck would have it, to the singer,\n To feast with him; still Stratonicus slept,\n Heavy with wine; and when they ask'd him why\n A man so much accustom'd to drink wine\n Had been so soon o'ercome by drink this day,\n \"This treacherous, cursed singing man,\" said he,\n \"Treated me like a bullock in a stall;\n For first he fed me up, and then he kill'd me.\"\n Once Stratonicus to Abdera went,\n To see some games which there were celebrated;\n And seeing every separate citizen\n Having a private crier to himself,\n And each of them proclaiming a new moon\n Whene'er he pleased, so that the criers were\n Quite out of all proportion to the citizens,\n He walk'd about on tiptoes through the city,\n Looking intently on the ground beneath.\n And when some stranger ask'd him what had happen'd\n To his feet, to make him look so gravely at them:\u2014\n He said, \"I'm very well all over, friend,\n And can run faster to an entertainment\n Than any parasite; but I'm in fear\n Lest I should tread by hazard on some \u03ba\u1fc6\u03c1\u03c5\u03be,[12]\n And pierce my foot with its spikes and lame myself.\"\n Once, when a wretched flute-player was preparing\n To play the flute at a sacred festival,\n \"Let us have only sounds of omen good,\"\n Said Stratonicus; \"let us pour libations\n And pray devoutly to the mighty gods.\"\n There was a harper, and his name was Cleon,\n But he was nicknamed Ox; he sang most vilely\n Without th' accompaniment of the lyre.\n When Stratonicus heard him, then he said,\n \"I've often heard of asses at the lyre,\n But now I see an ox in the same case.\"\n The harper Stratonicus once had sail'd\n To Pontus, to see king Berisades.\n And when he'd staid in Pontus long enough,\n He thought he would return again to Greece.\n But when the king refused to let him go,\n They say that Stratonicus said to him\u2014\n \"Why, do you mean to stay here long yourself?\"\n The harper Stratonicus once was staying\n Some time at Corinth; when an aged woman\n One day stood looking at him a long time,\n And would not take her eyes off: then said he,\n \"Tell me, I pray you, in God's name, good mother,\n What is't you wish, and why you look thus on me?\"\n \"I marvell'd,\" said she, \"how 'twas your mother\n Held you nine months, without her belly bursting,\n While this town can't endure you one whole day.\"\n Fair Biothea, Nicotheon's wife,\n Once at a party with a handmaid fair\n Made some strange noise; and after that, by chance,\n She trod upon a Sicyonian almond.\n Then Stratonicus said, \"The noise is different.\"\n But when night came, for this heedless word,\n He wash'd out his free-speaking in the sea.\n\n[Sidenote: STRATONICUS.]\n\n Once, when at Ephesus, as rumour goes,\n A stupid harper was exhibiting\n One of his pupils to a band of friends;\n Stratonicus, who by chance was present, said,\n \"He cannot make himself a harp-player,\n And yet he tries to teach the art to others.\"\n\n42. And Clearchus, in the second book of his treatise on Friendship,\nsays,\u2014\"Stratonicus the harp-player, whenever he wished to go to sleep,\nused to order a slave to bring him something to drink; 'not,' says\nhe, 'because I am thirsty now, but that I may not be presently.'\" And\nonce, at Byzantium, when a harp-player had played his prelude well,\nbut had made a blunder of the rest of the performance, he got up and\nmade proclamation, \"That whoever would point out the harp-player who\nhad played the prelude should receive a thousand drachm\u00e6.\" And when\nhe was once asked by some one who were the wickedest people, he said,\n\"That in Pamphylia, the people of Phaselis were the worst; but that\nthe Sidet\u00e6 were the worst in the whole world.\" And when he was asked\nagain, according to the account given by Hegesander, which were the\ngreatest barbarians, the B\u0153otians or the Thessalians, he said, \"The\nEleans.\" And once he erected a trophy in his school, and put this\ninscription on it\u2014\"Over the bad harp-players.\" And once, being asked\nby some one which was the safer kind of vessel, the long one or the\nround one,\u2014\"Those,\" quoth he, \"are the safest which are in dock.\" And\nonce he made a display of his art at Rhodes, and no one applauded; on\nwhich he left the theatre, and when he had got into the air he said,\n\"When you fail to give what costs you nothing, how can I expect any\nsolid pay from you?\" \"Let the Eleans,\" said he, \"celebrate gymnastic\ncontests, and let the Corinthians establish choral, and the Athenians\ntheatrical exhibitions; and if any one of them does anything wrong, let\nthe Laced\u00e6monians be scourged,\"\u2014jesting upon the public scourgings\nexhibited in that city, as Charicles relates, in the first book of his\ntreatise on the City Contests. And when Ptolemy the king was talking\nwith him in an ambitious kind of way about harp-playing, \"The sceptre,\"\nsaid he, \"O king, is one thing, and the plectrum another;\" as Capito\nthe epic poet says in the fourth book of his Commentaries addressed to\nPhilopappus. And once being invited to hear a flute-player, after he\nhad heard him, he said\u2014\n\n The father granted half his prayer,\n The other half denied.\n\nAnd when some one asked him which half he granted, he said, \"He granted\nto him to play very badly, and denied him the ability to sing well.\"\nAnd once, when a beam fell down and slew some wicked man, \"O Men,\" said\nhe, \"I think (\u03b4\u03bf\u03ba\u1ff6) there are gods; and if not, there are\nbeams (\u03b4\u03cc\u03ba\u03bf\u03b9).\"\n\n43. Also, after the before-mentioned witticisms of Stratonicus, he put\ndown besides a list of these things following.\n\nStratonicus said once to the father of Chrysogonus, when he was saying\nthat he had everything at home in great abundance, for that he himself\nhad undertaken the works, and that of his sons, one could teach[13]\nand another play the flute; \"You still,\" said Stratonicus, \"want one\nthing.\" And when the other asked him what that was, \"You want,\" said\nhe, \"a theatre in your house.\" And when some one asked him why he kept\ntravelling over the whole of Greece, and did not remain in one city, he\nsaid\u2014\"That he had received from the Muses all the Greeks as his wages,\nfrom whom he was to levy a tax to atone for their ignorance.\" And he\nsaid that Phaon did not play harmony,[14] but Cadmus. And when Phaon\npretended to great skill on the flute, and said that he had a chorus\nat Megara, \"You are joking,\" said he; \"for you do not possess anything\nthere, but you are possessed yourself.\" And he said\u2014\"That he marvelled\nabove all things at the mother of Satyrus the Sophist, because she had\nborne for nine months a man whom no city in all Greece could bear for\nnine days.\" And once, hearing that he had arrived in Ilium at the time\nof the Ilian games, \"There are,\" said he, \"always troubles in Ilium.\"\nAnd when Minnacus was disputing with him about music, he said\u2014\"That\nhe was not attending to what he said, because he had got in above his\nankles.\" At another time he said of a bad physician\u2014\"That he made those\nwho were attended by him go to the shades below the very day they came\nto him.\" And having met one of his acquaintances, when he saw his\nsandals carefully sponged, he pitied him as being badly off, pretending\nto think that he would never have had his sandals so well sponged if\nhe had not sponged them himself. And as it was a very mixed race of\npeople who lived at Teichius, a town in the Milesian territory, when\nhe saw that all the tombs about were those of foreigners, \"Let us\nbegone, O boy,\" said he; \"for all the strangers, as it seems, die here,\nand none of the citizens.\" And when Zethus the harper was giving a\nlecture upon music, he said that he was the only person who was utterly\nunfit to discuss the subject of music, inasmuch as he had chosen the\nmost unmusical of all names, and called himself Zethus[15] instead of\nAmphion. And once, when he was teaching some Macedonian to play on the\nharp, being angry that he did nothing as he ought, he said, \"Go to\nMacedonia.\"\n\n[Sidenote: STRATONICUS.]\n\n44. And when he saw the shrine of some hero splendidly adorned, close\nto a cold and worthless bathing-house, when he came out, having had\na very bad bath, \"I do not wonder,\" said he, \"that many tablets are\ndedicated here; for every one of the bathers naturally offers one, as\nhaving been saved from drowning.\" And at another time he said\u2014\"In \u00c6nus\nthere are eight months of cold and four of winter.\" At another time\nhe said, \"that the people of Pontus had come out of a great sea\"\u2014as\nthough he had said (great) trouble. And he called the Rhodians White\nCyren\u00e6ans, and the city he called the City of Suitors; and Heraclea he\ncalled the Man-Corinth; and Byzantium he called the Arm-pit of Greece;\nand the Leucadians were Stale Corinthians; and the Ambraciotes he\ncalled Membraciotes. And when he had gone out of the gates of Heraclea,\nand was looking round him, when some one asked him what he was looking\nat, he said that \"he was ashamed of being seen, as if he were coming\nout of a brothel.\" And once, seeing two men bound in the stocks, he\nsaid\u2014\"This is suited to the disposition of a very insignificant city,\nnot to be able to fill such a place as this.\" And once he said to a man\nwho professed to be a musician, but who had been a gardener before, and\nwho was disputing with him about harmony,\u2014\n\n Let each man sing the art in which he's skill'd.\n\nAnd once at Maronea, when he was drinking with some people, he\nsaid,\u2014\"That he could tell in what part of the city he was, if men led\nhim through it blindfold;\" and then when they did so lead him, and\nasked him where he was, \"Near the eating-house,\" said he, because all\nMaronea seemed a mere eating-house. And once, when he was sitting\nnext to Telephanes, and he was beginning to blow the flute, he said,\n\"Higher, like men who belch.\" And when the bathing-man in Cardia\nbrought him some bad earth and salt water to cleanse himself with, he\nsaid that he was being besieged both by land and sea.\n\n45. And when he had conquered his competitors at Sicyon, he set up a\ntrophy in the temple of \u00c6sculapius, and wrote upon it, \"Stratonicus,\nconqueror of those who played badly on the harp.\" And when some one had\nsung, he asked what tune he had been singing; and when he said that it\nwas an air of Carcinus,[16] \"More like that,\" said he, \"than the air\nof a man.\" He also said, on another occasion, that there was no spring\nat Maronea, only heat. And once at Phaselis, when the bathing-man\nwas wrangling with his boy about the money, (for the law was that\nforeigners should pay more for bathing than natives,) \"Oh, you wretched\nboy!\" said he, \"you have almost made me a citizen of Phaselis, to save\na halfpenny.\" And once, when a person was praising him in hopes to get\nsomething by it, he said, \"that he himself was a greater beggar.\" And\nonce, when he was teaching in a small town, he said, \"This is not a\ncity (\u03c0\u03cc\u03bb\u03b9\u03c2), but hardly one (\u03c0\u03cc\u03bb\u03b9\u03c2).\" And once, when he was at Pella,\nhe came to a well, and asked whether it was fit to drink; and when\nthose who were drawing water from it said, \"At all events we drink\nit;\" \"Then,\" said he, \"I am sure it is not fit to drink:\" for the men\nhappened to be very sallow-looking. And when he had heard the poem of\nTimotheus, on the subject of Semele in Labour, he said, \"But if she had\nbrought forth an artisan, and not a god, what sounds would she have\nuttered!\"\n\nAnd when Polyidas was giving himself airs, because his pupil Philotas\nhad beaten Timotheus, he said, \"That he wondered at his being so\nignorant as not to know that he makes decrees, and Timotheus laws.\"\nAnd he said to Areus the harp-player, who was annoying him, \"Play to\nthe crows.\"[17] And once he was at Sicyon, when a leather-dresser was\nabusing him, and he said to the leather-dresser (\u03bd\u03b1\u03ba\u03bf\u03b4\u03ad\u03c8\u03b7\u03c2), \"O you\n\u03ba\u03b1\u03ba\u03cc\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd \u03bd\u03b1\u03ba\u03cc\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd.\" And Stratonicus himself, beholding the Rhodians\ndissolved in luxury, and drinking only warm drinks, said, \"that there\nwere white Cyren\u00e6ans.\" And he called Rhodes itself the City of the\nSuitors,[18] thinking that they were in no respect different from the\nCyren\u00e6ans in debauchery, but only in complexion; and also because of\nthe devotion to pleasure of the inhabitants, he compared Rhodes itself\nto the city of the Suitors.\n\n[Sidenote: ARISTOTLE.]\n\n46. And Stratonicus was, in all these elaborate witticisms, an imitator\nof Simonides the poet, as Ephorus tells us in the second book of his\ntreatise on Inventions; who says that Philoxenus of Cythera was also a\ngreat studier of the same pursuit. And Ph\u00e6nias the Peripatetic, in the\nsecond book of his treatise on Poets, says\u2014\"Stratonicus the Athenian\nappears to have been the first person who introduced the system of\nplaying chords into the simple harp-playing; and he was the first man\nwho ever took pupils in music, and who ever composed tables of music.\nAnd he was also a man of no small brilliancy as a wit.\" He says also\nthat he was eventually put to death by Nicocles, the King of the\nCyprians, on account of the freedom of his witticisms, being compelled\nto drink poison, because he had turned the sons of the king into\nridicule.\n\n47. But I marvel at Aristotle, whom these wise men, my excellent\nDemocritus, are so incessantly speaking of and praising, (and whose\nwritings you also esteem highly, as you do those of the other\nphilosophers and orators,) on account of his great accuracy: and I\nshould like to know when he learnt, or from what Proteus or Nereus\nwho came up from the depths he found out, what fish do, or how they\ngo to sleep, or how they live: for all these things he has told us in\nhis writings, so as to be, in the words of the comic poets, \"a wonder\nto fools;\" for he says that the ceryx, and indeed that the whole\nrace of shell-fish, are propagated without copulation; and that the\npurple-fish and the ceryx are longlived. For how could he know that\nthe purple-fish lives six years? and how could he know that the viper\ntakes a long time to propagate his species? or that of all its tribe\nthe longest at that work is the pigeon, the next the \u0153nas, and the\nquickest is the turtle-dove? And whence did he learn that the horse\nlives five-and-thirty years, but the mare more than forty? saying, too,\nthat some have lived even seventy-five years. And he also states that\nfrom the copulation of lice there are born nits; and that from a worm,\nafter its change, there is produced a caterpillar, from which comes\nthe humble-bee, and from that the larva of the silk-worm. And he also\nsays that bees live to six years of age, and that some live even seven\nyears; and he says that neither bee nor wasp have ever been seen in the\nact of copulation, on which account no one can ever tell whether they\nare male or female. And from what did he learn that men are inferior\nto bees? for these latter always preserve an equal condition of life,\nbeing subject to no changes, but employing themselves without ceasing\nin the collection of honey, and doing that without having been taught\nby any one to do so: but men are inferior to bees, and as full of fancy\nas bees are of honey: how, then, has Aristotle observed all these\nthings? And in his treatise on Long Life, he says that a fly has been\nseen which had lived six or seven years. But what proof is there of\nthis?\n\n48. And where did he ever see ivy growing out of a stag's head? And\nagain, owls and night-jars, he says, cannot see by day; on which\naccount they hunt for their food by night, and they do this not during\nthe whole night, but at the beginning of evening. And he says, too,\nthat there are several different kinds of eyes, for some are blue, and\nsome are black, and some are hazel. He says, too, that the eyes of men\nare of different characters, and that the differences of disposition\nmay be judged of from the eyes; for that those men who have goats'\neyes, are exceedingly sharp-sighted, and have the best dispositions.\nAnd of others, he says that some men have projecting eyes, and some\nhave eyes deeply set, and some keep a mean between the two: and those\nwhose eyes are deeply set, he says, have the sharpest sight, and\nthose whose eyes project, must have the worst dispositions; and those\nwho are moderate in these respects, are people, says he, of moderate\ndispositions. There are also some people whose eyes are always winking,\nand some who never wink at all, and some who do so in a moderate\ndegree: and those who are always winking are shameless[19] people, and\nthose who never wink at all are unstable and fickle, and those who wink\nin a moderate degree have the best disposition.\n\n[Sidenote: ARISTOTLE'S NATURAL HISTORY.]\n\nHe says also that man is the only animal which has its heart on the\nleft side; and that all other animals have it in the middle of the\nbody. And he says that males have more teeth than females; and he\naffirms that this has been noticed in the case of the sheep, and of the\npig, and of the goat. And he says also that there is no fish which has\ntesticles, and there is no fish which has a breast, and no bird either;\nbut that the only fish which has no gall is the dolphin. There are,\nhowever, some, says he, which have no gall in their liver, but they\nhave it near their bowels; as the sturgeon, the synagris, the lamprey,\nthe sword-fish, and the sea-swallow. But the amia has its gall spread\nover the whole of its entrails: and the hawk and the kite have theirs\nspread both over their liver and their entrails; but the \u00e6gocephalus\nhas his gall both in his liver and in his stomach: and the pigeon, and\nthe quail, and the swallow have theirs, some in their entrails, and\nsome in their stomach.\n\n49. Moreover, he says that all the molluscous fish, and the shell-fish,\nand the cartilaginous fish, and all insects, spend a long time in\ncopulation; but that the dolphin and some other fish copulate lying\nalongside the female. And he says that the dolphins are very slow,\nbut fish in general very quick. Again he says that the lion has very\nsolid bones, and that if they are struck, fire comes from them as from\nflint stones. And that the dolphin has bones, but no spine; but that\ncartilaginous fish have both gristle and spine. And of animals he says\nthat some are terrestrial and some aquatic; and that some even live in\nthe fire; and that there are some, which he calls ephemera, which live\nonly one day: and that there are some which are amphibious, such as the\nriver-horse, and the crocodile, and the otter. And that all animals in\ngeneral have two forefeet, but that the crab has four; and that all the\nanimals which have blood are either without feet at all, or are bipeds,\nor quadrupeds; and that all the animals which have more than four feet\nare destitute of blood: on which account every animal which moves,\nmoves by what he calls four tokens,\u2014man by two hands and two feet, a\nbird by two feet and two wings, an eel and a conger by two fins and\ntwo joints. Moreover, some animals have hands, as a man has, and some\nappear to have hands, as a monkey does; for there is no brute beast\nwhich can really give and take, and it is for those things that hands\nare given to men as instruments. Again, some animals have limbs, as a\nman, an ox, an ass; and some have no limbs, as a serpent, an oyster,\nthe pulmo marinus. There are also many animals which are not always\nvisible, such as those which hide in holes; and those which do not hide\nin holes are still not always visible, as swallows and cranes.\n\n50. And though I could repeat to you now a great deal of nonsense\nwhich the medicine-seller talked, I forbear to do so, although I know\nthat Epicurus, that most truthful of men, said of him in his letter\nabout Institutions, that he devoted himself to a military life after\nhaving squandered his patrimony in gluttony; and that, turning out an\nindifferent soldier, he then took to selling medicines. Then, when the\nschool of Plato was opened, he says, he changed again, and applied\nhimself to philosophical discussions, and as he was not a man destitute\nof ability, by little and little he became a speculative philosopher.\nI know, too, that Epicurus is the only person who ever said this of\nhim; for neither did Eubulides nor Cephisodorus venture to say anything\nof the kind against the Stagirite, and that, too, though they did\nwrite books against him. But in that same letter Epicurus says, that\nProtagoras also, who became a philosopher from having been a porter and\na wood-carrier, was first promoted to be an amanuensis of Democritus;\nwho, wondering at the admirable way in which he used to put the wood\ntogether, took him under his eye in consequence of this beginning; and\nthen he began to teach the rudiments of learning in some village, and\nafter that he proceeded on to the study of philosophy. And I now, O\nfellow feasters, after all this conversation, feel a great desire for\nsomething to eat. And when some one said that the cooks were already\npreparing something, and taking care that the dishes should not be\nserved up cold, on account of the excessive length to which the \"feast\nof words\" had been carried, for that no one could eat cold dishes,\nCynulcus said,\u2014But I, like the Milcon of Alexis, the comic poet, can\neat them even if they are not served up warm\u2014\n\n For Plato teaches us that what is good,\n Is everywhere on all occasions good;\n Can you deny this? and that what is sweet\n Is always sweet, here, there, and ev'rywhere.\n\n[Sidenote: FISH.]\n\nAnd it was not without some cleverness that Sph\u00e6rus, who was a\nfellow-pupil with Chrysippus in the school of Cleanthes, when he had\nbeen sent for to Alexandria by king Ptolemy; when on one occasion birds\nmade of wax were served up at a banquet, and he was putting out his\nhand to take some, but was stopped by the king, who told him that he\nwas assenting to a sham; very appropriately answered,\u2014\"That he did\nnot agree that they were birds at all, but only that it was probable\nthat they might be birds; and that an opinion which could be confirmed\nby the perception, is superior to that which is merely probable; for\nthat the one cannot be incorrect, but that what is probable may turn\nout contrary to what was expected.\" And so it could not be a bad thing\nif some waxen dishes were brought round to us too, according to our\nperceptive opinions, so that we might be beguiled at least by the sight\nof them, and so escape talking on for ever.\n\n51. And when they were now on the point of sitting down to eat again,\nDaphnus bade them stop, quoting this iambic out of the Mammacythus or\nAuri of Metagenes\u2014\n\n As when we're feasting anywhere,\n Then we all talk and argue faster.\n\nAnd indeed, said he, I say that the discussion about fish is still\ndefective in some points, since the sons of \u00c6sculapius (such as\nPhilotimus I mean, in his essay on Food, and Mnesitheus the Athenian,\nand Diphilus the Siphnian) have said a good deal about fishes, of which\nwe have as yet taken no notice. For Diphilus, in his work entitled A\nTreatise on Food fit for People in Health and Invalids, says,\u2014\"Of\nsea-fish, those which keep to the rocks are easily digested, and juicy,\nand purgative, and light, but not very nutritious; but those which keep\nin the deep water are much less digestible, very nutritious, but apt\nto disagree with one. Now, of the fish which keep to the rocks, the\nphycen and the phycis are very tender little fish, and very digestible;\nbut the perch, which is like them, varies a little as to the places in\nwhich it is found. And the tench resembles the perch; but the smaller\ntench and the white ones are tender, juicy, and digestible; but the\ngreen ones (and they are also called caulin\u00e6) are dry, and devoid of\njuice. The chann\u00e6 also have tender meat, but still they are harder than\nthe perch. Then there is the scarus, which has tender flesh, not very\nfirm, sweet, light, digestible, not apt to disagree with one, and good\nfor the stomach. But the fresh ones are less popular than the others,\nbecause they hunt the sea-hares and feed on them, owing to which their\nentrails are apt to produce cholera morbus. And the fish which is\ncalled ceris is tender, good for the bowels, and good for the stomach;\nbut its juice has fattening and purgative qualities. The orphus, which\nsome write \u1f40\u03c1\u03c6\u1f78\u03c2, and some \u1f40\u03c1\u03c6\u1f7c\u03c2, is very full of a pleasant juice,\nglutinous, indigestible, very nutritious, diuretic. But the parts near\nhis head are glutinous and digestible; but the more fleshy parts are\nindigestible and heavy, and the part towards the tail is the tenderest\npart; and he is a fish apt to generate phlegm, and indigestible. The\nsphyr\u00e6n\u00e6 are more nutritious than the congers; and the eel caught\nin lakes is not so nice as the sea-eel, but it is more nutritious.\nThe chrysophrys is very like the melanurus; and the sea-scorpions,\nwhich are found in the deep sea, and are of a tawny colour, are more\nnutritious than those which are found in marshes, or than the large\nones which are taken on the shores.\n\n52. \"But the sparus is harsh-tasted, tender, with no unpleasant smell,\ngood for the stomach, diuretic, and not indigestible; but when he is\nfried he is indigestible. The mullet is good for the stomach, very\nastringent, of very firm flesh, not very digestible, apt to bind the\nbowels, especially when it is broiled; but when it is fried in a\nfrying-pan, then it is heavy and indigestible; and, as a general rule,\nthe whole tribe of mullets has the property of causing secretions of\nblood. The synodon and the charax are of the same kind, but the charax\nis the better of the two. The phagrus is found both in the river\nand in the sea; but that which is found in the sea is the best. The\ncapriscus is called also the mussel; but it has a strong smell, and\nvery hard meat, and it is more indigestible than the citharus; but its\nskin is very pleasant to the taste. The needle-fish, or belone, and\nit is also called the ablennes, is indigestible and moist, but good\nfor the bowels. The thrissa, and those of the same kind, such as the\nchalcis and the eretimis, are very digestible. The cestreus is found\nin the sea, and in rivers, and in lakes. And this fish, says he, is\nalso called the oxyrhynchus; but the one which is taken in the Nile is\ncalled the coracinus. And the black kind is smaller than the white, and\nwhen boiled it is not so good as when it is roasted; for when roasted\nit is good for the stomach and good for the bowels. The salpe is\nhard-fleshed, and unpleasant to the taste, but the best are those which\nare caught at Alexandria, and those which are taken in the autumn. For\nit is white, full of moisture, and free from any unpleasant smell. The\ngryllus is like the eel in appearance, but it is not nice to the taste.\nThe sea-hawk is harder than the sea-cuckoo, but in other respects they\nare much alike. The uranoscopus, and also the fish called agnus, which\nis also called the callionymus, are heavy fish. The boax, when boiled,\nis very digestible, giving out a very wholesome juice, and is good for\nthe stomach; and that which is broiled on the coals is sweeter and more\ntender. The bacchus is full of abundant and agreeable and wholesome\njuice, and is very nutritious. The sea-goat is not very agreeable as\nto its juice, not very digestible, and has a disagreeable smell. The\nsea-sparrow and the buglossus are both nutritious and palatable, and\nthe turbot is like them. The sea-grayling, the cephalus, the cestreus,\nthe myxinus, and the colon are all much alike as to their eatable\nproperties; but the cestreus is inferior to the cephalus, the myxinus\nis worse, and the colon is the least good of all.\n\n[Sidenote: FISH.]\n\n53. \"The thynnis and the thynnus are both heavy and nutritious; but\nthe fish which is called the Acarnanian is sweet, very exciting, very\nnutritious, and easily secreted. The anchovy is heavy and indigestible,\nand the white kind is called the cobitis; and the hepsetus, a little\nfish, is of the same genus.\n\n\"Of cartilaginous fish, the sea-cow is fleshy, but the shark is\nsuperior to that,\u2014that kind, I mean, which is called the asterias.\nBut the alopecias, or sea-fox, is in taste very like the land animal,\nfrom which circumstance, indeed, it has its name. The ray is a very\ndelicate fish to the taste; but the stellated ray is tenderer still,\nand full of excellent juice; but the smooth ray is less wholesome for\nthe stomach, and has an unpleasant smell. But the torpedo, which is\nhard of digestion, is in the parts below the head very tender, and good\nfor the stomach, and, moreover, very digestible, but its other parts\nare not so; and the small ones are the best, especially when they are\nplain boiled. The rhin\u00e8, which is one of the cartilaginous class, is\nvery digestible and light; but those of the largest size are the most\nnutritious; and, as a general rule, all the cartilaginous fish are\napt to create flatulence, and are fleshy, and difficult of digestion,\nand if they are eaten in any quantity, they are bad for the eyes. The\ncuttle-fish, when boiled, is tender, palatable, and digestible, and\nalso good for the stomach; but the juice which comes from it has the\nproperty of making the blood thin, and is apt to cause secretions\nby h\u00e6morrhoids. The squid is more digestible, and is nutritious,\nespecially the small-sized one; but when boiled they are harder, and\nnot palatable. The polypus promotes amativeness, but it is hard and\nindigestible; and those of the largest size are the most nutritious,\nand when they are much boiled, they have a tendency to fill the stomach\nwith liquid, and they bind the bowels. And Alexis, in his Pamphila,\npoints out the useful properties of the polypus, speaking as follows,\u2014\n\n But if you are in love, O Cteson,\n What is more useful than these fish I bring?\n Ceryces, cockles, (onions too, are here,)\n The mighty polypus, and good-sized turbot.\n\n\"The pelamys also is very nutritious and heavy, it is also diuretic,\nand very indigestible; but when cured like the callubium, it is quite\nas good for the stomach, and it has a tendency to make the blood\nthin; and the large kind is called the synodontis. The sea-swallow,\nor chelidonias, is also something like the pelamys, but harder; and\nthe chelidon is like the polypus, and emits juice which purifies the\ncomplexion, and stirs up the blood. The orcynus is a fish who delights\nin the mud; and the larger kind is like the chelidonias in hardness,\nbut the lower part of its abdomen and its collar-bone are palatable and\ntender; but those which are called cost\u00e6, when cured and salted, are a\nmiddling fish. The xanthias has rather a strong smell, and is tenderer\nthan the orcynus.\" These are the statements of Diphilus.\n\n[Sidenote: FISH.]\n\n54. But Mnesitheus the Athenian, in his treatise on Eatables,\nsays,\u2014\"The larger breed of fishes are called by some sectile, and by\nothers sea-fish; as, for instance, the chrysophrys, the sea-grayling,\nand the phagrus. And these are all difficult of digestion, but when\nthey are digested they supply a great deal of nourishment. And the\nwhole class of scaly fish, such as the thynni, the scombri, the\ntunnies, the congers, and all of those kinds, are also gregarious.\nBut those which are not seen by themselves, nor in large shoals, are\nthe most digestible, such as the congers, and the carchari\u00e6, and fish\nof that kind. But the gregarious kinds of fish of that sort are very\npleasant to the palate, for they are fat; but they are heavy, and\ndifficult of digestion, on which account they are very good for curing;\nand, indeed, these kinds make the best cured fish of all; they are also\nvery good roasted, for by that process their fatty parts are got rid\nof. But those kinds which are skinned before they are dressed, as a\ngeneral rule, are those fish which have a rough outside to their skin,\nnot of scales, but such as rays and rhin\u00e6 have. And all these kinds\nare easily divided into small pieces, but they have not a sweet smell.\nAnd they supply the body with plenty of moist nourishment, and of all\nboiled fish they have the greatest effect on the bowels; but when they\nare roasted they are not so good. And the whole class of molluscous\nfish, such as polypi and cuttle-fish, and others like them, are very\nindigestible, on which account they are very serviceable in exciting\nthe amatory passions. They are also calculated to cause flatulence; and\nthe time of indulgence in amatory pleasures requires a flatulent habit\nof body. All these fish are better when boiled. For their juices are\ninjurious, and you may see what juices they emit when they are washed;\nand the boiling extracts all these juices from their flesh. For as the\nheat which is applied in boiling is a gradual one, and conjoined with\nmoisture, there is, as it were, a sort of washing of them. But when\nthey are roasted, that dries up the moisture, and moreover, as their\nflesh is hard by nature, it is natural that it should be made more so\nin this way.\n\n55. \"But anchovies of all kinds, and membrades, and trichides, and\nall the other little fish which we eat backbones and all, make the\ndigestion flatulent, and give a good deal of moist nutriment. And\nso, as the digestion is unequal, the flesh being digested with great\nrapidity, and the bones dissolving slowly, for the anchovies are very\nbony of themselves, the digestion of the one part hinders the digestion\nof the other, and so flatulence arises from the digestion, and moisture\ncomes from the quantity of nourishment. They are better when they are\nboiled, but still they have very unequal effects on the bowels. The\nfish which keep close to the rocks, such as tench, and scorpions,\nand sea-sparrows, and others of the same kind, supply a dry kind of\nnourishment to our bodies, but they are light and nutritious, and\nare easily digested, and leave nothing behind them, and are not apt\nto cause flatulence. And every kind of fish is more digestible when\ndressed simply, and especially those which keep near the rocks have a\nbetter flavour when dressed plainly. And the species which is called\nsoft-fleshed is like them, namely, the sea-thrush, the sea-blackbird,\nand others which resemble them. And these contain more moisture than\nthe others, and with respect to refreshing the strength of those who\neat them, they have more efficacy. And if any one wishes to produce an\neffect upon his bowels, he should eat them boiled; but if he is in good\nhealth, then he will find them nutritious roasted. And as diuretic food\nthey are equally useful cooked either way.\n\n56. \"But the places of the sea where rivers and lakes fall into it,\nand also those where there are large bays and gulfs of the sea, are\nthose where all the fish are more juicy, and more full of fat. They are\nalso more palatable when caught in those places, but less nutritious\nand less digestible. And on the shore where it is exposed to the open\nsea, and where it is unprotected, then the fishes found there are for\nthe most part hard and thin, beaten by the continued action of the\nwaves. But where the sea is deep close in shore and less exposed to\nviolent winds, especially if there are any cities near, then there is\nthe greatest number of fish, and they are equally excellent in respect\nof pleasantness of flavour and ease of digestion, and also in the\nnourishment which they afford to the body. But of sea fish those are\nthe most indigestible and the heaviest which migrate at certain seasons\nfrom the sea to the lakes and rivers; such as the cestreus; and as a\ngeneral rule that is the character of every fish which can live in\nboth salt and fresh water. But of those which live wholly in rivers\nand lakes, the river fish are the best; for the water of lakes is more\napt to putrefy. And, again, of river fish those are the best which are\nfound in the most rapid rivers; and especially the trout; for those are\nnever found except where the river is rapid and cold, and they are far\nsuperior to all other river fish in their digestible properties.\"\n\n57. This now, my friends, is my contribution, and I have brought you\nthe wholesomest food with which it was in my power to provide you. For,\nas you may read in the Parasite of Antiphanes,\u2014\n\n[Sidenote: FISH.]\n\n For I have never taken any great trouble\n In buying fish; * *\n\n * * * * *\n\n * * So that others from rich banquets coming\n Should blame the gluttonous surfeits of their friends.\n\nAnd, indeed, I myself am not so violently fond of fish as the man in\nthe Butalion of the same poet. (And that play is an amended edition of\none of the Countryman's characters.) And he says\u2014\n\n _A._ And I to-day will give a feast to all of you;\n And take you money now, and buy the supper.\n _B._ Yes; for unless I've money I should hardly\n Know how to buy discreetly. But i' the first place,\n Tell me what food, what dishes you prefer.\n _A._ All kinds of food.\n _B._ But tell me separately.\n First now, should you approve of any fish?\n _A._ A fishmonger came once into the country\n With a good basketfull of sprats and triglides,\n And, by Jove, greatly he pleased all of us.\n _B._ Well, tell me then, should you now like some fish?\n _A._ Indeed I should, if they were very little.\n For all large fish I always fancy cannibals.\n _B._ What can you mean, my friend?\n _A._ Why, cannibals;\u2014\n How can a man eat fish which eat up men?\n _B._ 'Tis plain enough that it is Helen's food\n This fellow means, just sprats and triglides.\n\nAnd in his Countryman he also calls sprats and triglides the food of\nHecate. And Ephippus too, disparaging small fish, in his Philyra,\nspeaks as follows\u2014\n\n _A._ My father, would you like to go to market\n And buy some fish for me?\n _B._ What shall I buy?\n _A._ Some grown up fish, my father, no small babies.\n\n _B._ Do not you yet know all the worth of money?\n\n58. And in the same poet, in his Spit-bearers, there is a very witty\nyoung man who disparages everything connected with the purchase of\nfish. And he speaks thus\u2014\n\n _A._ But while you buy, don't disregard economy,\n For anything will do.\n _B._ Just tell me how.\n _A._ Don't be expensive, though not mean or stingy;\n Whatever you may buy will be enough;\n Some squids and cuttle-fish; and should there be\n Some lobsters in the market, let's have one\u2014\n Some eels will look nice too upon the table\u2014\n Especially if from the Theban lake:\n Then let us have a cock, a tender pigeon,\n A partridge, and a few such other things;\n And if a hare should offer, then secure it.\n _B._ Why how precise you are in your directions!\n _A._ I'd need be, you are so extravagant;\n And we are certain to have meat enough.\n _B._ Has anybody sent you any present?\n _A._ No, but my wife has sacrificed the calf\n Which from Corone came, and we to-morrow\n Shall surely sup on it.\n\nAnd in Mnesimachus, the Morose Man, in the play of the same name, being\na great miser, says to the extravagant young man in the play\u2014\n\n _A._ I do entreat you, do not lecture me\n So very fiercely; do not say so much\n About the money; recollect I'm your uncle;\n Be moderate, I beg.\n _B._ How can I be\n More moderate than I am?\n _A._ At least be briefer,\n And don't deceive me; use diminutives;\n For fish say fishlings; if you want aught more,\n Speak of your bits of dishes; and at least\n I shall be ruin'd with a better grace.\n\n59. But since, as fortune would have it so, in the before-quoted\nlines,\u2014my excellent Ulpian, or you too, O you sons of grammarians,\njust tell me what was Ephippus's meaning in what I have just repeated,\nwhen he said\u2014\n\n The calf\n Which from Corone[20] came, and we to-morrow\n Shall surely sup on it.\n\nFor I think there is here an allusion to some historical fact, and I\nshould like to understand it. And Plutarch said,\u2014There is a Rhodian\ntale, which, however, I can hardly repeat at the moment, because it\nis a very long time since I have fallen in with the book in which it\noccurs. But I know that Phoenix the Colophonian, the Iambic poet,\nmaking mention of some men as collecting money for the Jackdaw, speaks\nas follows\u2014\n\n[Sidenote: THE SWALLOW.]\n\n My friends, I pray you give a handful now\n Of barley to the jackdaw, Phoebus' daughter;\n Or else a plate of wheat; or else a loaf,\n A halfpenny, or whatsoe'er you please;\n Give, my good friends, whatever you can spare\n To the poor jackdaw; e'en a grain of salt;\n For willingly she feeds on anything;\n And he who salt bestows to-day, to-morrow\n May give some honey. Open, boy, the door;\n Plutus has heard, and straight a serving maid\n Brings out some figs. Gods, let that maiden be\n For ever free from harm, and may she find\n A wealthy husband of distinguish'd name:\n And may she show unto her aged father\n A lusty boy, and on her mother's lap\n Place a fair girl, her daughter, to bring up\n A happy helpmate for some lucky cousin.\n But I, where'er my feet conduct my eyes,\n Sing with alternate melody at the gates\n Of him who gives, and him who rude denies.\n At present I'll leave off, and say no more.\n\nAnd at the end of this set of iambics he says\u2014\n\n But you, my friends, who have good store at home,\n Give something. Give, O king; give you too, housewife.\n It is the law that all should give their hand\n When the crow begs. And you who know this law,\n Give what you please, and it shall be sufficient.\n\nAnd those people who went about collecting for the jackdaw (\u03ba\u03bf\u03c1\u03ce\u03bd\u03b7)\nwere called Coronist\u00e6, as Pamphilus of Alexandria tells us, in his\ntreatise on Names. And the songs which are sung by them are called\ncoronismata, as Agnocles the Rhodian tells us, in his Coronist\u00e6.\n\n60. There is also another collection made among the Rhodians, the\nmaking of which is called \u03c7\u03b5\u03bb\u03b9\u03b4\u03bf\u03bd\u03af\u03b6\u03b5\u03b9\u03bd; and it is mentioned\nby Theognis, in the second book of his treatise on the Sacrifices in\nRhodes, where he writes thus\u2014\"There is a species of collecting which\nthe Rhodians call \u03c7\u03b5\u03bb\u03b9\u03b4\u03bf\u03bd\u03af\u03b6\u03b5\u03b9\u03bd, which takes place in the\nmonth Boedromion. And it derives its name of \u03c7\u03b5\u03bb\u03b9\u03b4\u03bf\u03bd\u03af\u03b6\u03b5\u03b9\u03bd\nbecause the people are accustomed to utter the following song:\u2014\n\n The swallow, the swallow (\u03c7\u03b5\u03bb\u03b9\u03b4\u03ce\u03bd) is come,\n Bringing good seasons and a joyful time.\n Her belly is white, her back is black.\n Bring, oh bring, a cake of figs\n Out of your luxurious house,\n Bring a cup of wine,\n And a dish of cheese,\n And a bag of wheat.\n Those the good swallow will not despise,\n Nor a cake of eggs.\n Shall we now go, or shall we get something?\n Give something, and we'll go; if you give nothing\n We will not cease to pester you; we'll force the door\n And carry it away, or th' upper lintel,\n Or e'en your wife who sits within the house.\n She is but little, we shall find her light.\n If you give something, let it be worth having.\n Open, then, open the door to the swallow,\n For we are not old men, but only boys.\n\nAnd Cleobulus the Lindian was the first man who introduced the custom\nof this collection, at a time when there was a great want in Lindus of\na collection of money.\n\n[Sidenote: EPHESUS.]\n\n61. But, since we have mentioned the Rhodian histories, I myself am\nnow going to tell you something about fish, from the account given of\nthe beautiful Rhodes, which that delightful writer Lynceus says is\nfull of excellent fish. Ergias the Rhodian, then, in his Account of\nhis own Country, having first made mention of the Phoenicians, who\ninhabited the island, says\u2014\"That Phalanthus, and his friends, having a\nvery strong city in Ialysus, called Achaia, and being very economical\nof their provisions, held out for a long time against Iphiclus, who\nbesieged them. For they had also a prophecy given them by some oracle,\nthat they should keep the place till crows became white, and till\nfish were seen in their goblets. They therefore, expecting that these\nthings would never happen, prosecuted the war with less vigour. But\nIphiclus, having heard from some one of the oracles of the Phoenicians,\nand having waylaid a highly-trusted adherent of Phalanthus, whose\nname was Larcas, as he was going for water, and having entered into a\ncovenant with him, caught some fish at the spring, and putting them\ninto the ewer, gave them to Larcas, and bade him carry the water back,\nand pour it into the goblet from which he was used to pour out wine\nfor Phalanthus: and he did so. And Iphiclus also caught some crows,\nand smeared them over with gypsum, and let them fly again. But when\nPhalanthus saw the crows, he went to his goblet; and when he saw the\nfish there, he considered that the place no longer belonged to him and\nhis party, and so he sent a herald to Iphiclus, demanding permission\nto retire, with all his troops, under the protection of a treaty.\nAnd when Iphiclus agreed to this, Phalanthus devised the following\ncontrivance. Having slain some victims, and taken out the entrails, he\nendeavoured to put in some silver and gold, and so to carry it away.\nBut when Iphiclus perceived this, he prevented it. And when Phalanthus\nalleged against him the oath which he had taken, when he swore to allow\nthem to take away whatever they had in their bellies, he met them with\na counter device, giving them vessels to go away in, but taking away\nthe rudders, and the oars, and the sails, saying that he had sworn to\ngive them boats, and nothing further. And as the Phoenicians were in\ngreat perplexity, they buried a great deal of their riches underground,\nmarking the places where they buried it, that at some future time\nthey might come and take it up again; but they left a great deal for\nIphiclus. And so, when the Phoenicians had left the place in this\nmanner, the Greeks became masters of it.\" And Polyzelus has given the\nsame account, in his History of Rhodian Affairs; and says\u2014\"That the\nonly people who knew the secret about the fishes and the crows were\nPhaces and his daughter Dorcia; and she, being beloved by Iphiclus, and\nhaving come to an agreement to marry him through the intervention of\nher nurse, persuaded the man who brought the water to bring the fish\nand put them into the goblet; and she herself whitewashed the crows,\nand let them go.\"\n\n62. And Creophylus, in his Annals of the Ephesians, says\u2014\"Those who\ncolonized Ephesus, being much perplexed for want of a place where they\ncould settle, sent at last to the oracle, and asked where they should\nbuild themselves a city; and he told them to build a city in that place\nwhich a fish should show them, and to which a wild boar should guide\nthem. Accordingly, it is said that some fishermen were breakfasting\nat the spot where the fountain called Hypel\u00e6us now is, and where the\nharbour is which is called the sacred harbour; and that one of the\nfish leaped up with a burning cinder sticking to him, and fell on some\nof the refuse; and that by this means a thicket was set on fire, in\nwhich there happened to be a wild boar; and he, being disturbed by\nthe fire, ran for some distance up the mountain which is called the\nRough Mountain, and at last was transfixed by javelins, and fell where\nthe temple of Minerva now stands. And the Ephesians, having crossed\nover from the island, occupied that for twenty-one years, and in the\ntwenty-second year they founded Trachea and the towns around Coressus,\nand erected a temple to Diana in the market-place, and one to the\nPythian Apollo overlooking the harbour.\"\n\n63. Now after this long conversation, all of a sudden there was heard\nall over the city the music of flutes and the noise of cymbals, and\nalso a great crash of drums, with singing at the same time. And it\nhappened to be the time of a festival which used formerly to be called\nthe Parilia, but which is now called the Romana, in honour of the\ntemple built to the Fortune of the City, by that most excellent and\naccomplished sovereign Hadrian. And all the inhabitants of Rome (and\nall the foreigners sojourning in the city) every year keep that day as\na remarkable one. Accordingly, Ulpian said,\u2014My friends, what is this?\u2014\n\n Is it a supper or a marriage feast?\n For certainly there is no picnic held now.\n\nAnd when some one replied that every one in the city was dancing (using\nthe verb \u03b2\u03b1\u03bb\u03bb\u03af\u03b6\u03c9) in honour of the goddess,\u2014My fine fellow, said\nUlpian, laughing, what Greek in the world ever called this dancing\n\u03b2\u03b1\u03bb\u03bb\u03b9\u03c3\u03bc\u03cc\u03c2\u0323 You should have said \u03ba\u03c9\u03bc\u03ac\u03b6\u03bf\u03c5\u03c3\u03b9\u03bd or \u03c7\u03bf\u03c1\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd, or, at all\nevents, some word in common use; but you have bought us a name out of\nthe Subura,\n\n And spoilt the wine by pouring in this water.'\n\nAnd Myrtilus said\u2014But I will prove to you, my dear Epitim\u00e6us,[21] that\nthe word is a genuine Greek word; for you, who want to stop every one's\nmouth, have not succeeded in convicting any one of ignorance, but have\nproved yourself to be emptier than a snake's cast-off skin. Epicharmus,\nmy most excellent gentlemen, in his Theori, speaks of the \u03b2\u03b1\u03bb\u03bb\u03b9\u03c3\u03bc\u1f78\u03c2,\nand Italy is no great way from Sicily. Accordingly, in that play, the\npublic ambassadors, surveying the offerings at Pytho, and mentioning\neach one separately, speak as follows:\u2014\n\n Here there are brazen caldrons, brazen goblets,\n And spits. And then to see the men with spits\n And flutes, too, dancing (\u03b2\u03b1\u03bb\u03bb\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2), what a sight it was!\n\nAnd Sophron, in his play which is entitled Nymphoponus, says\u2014\n\n Then he did take it, and proceeded onwards;\n The rest did follow dancing (\u1f10\u03b2\u03ac\u03bb\u03bb\u03b9\u03b6\u03bf\u03bd).\n\nAnd again he says\u2014\n\n Dancing (\u03b2\u03b1\u03bb\u03bb\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2) they filled the entrance room with dung.\n\n[Sidenote: NAMES OF FEASTS.]\n\nAnd Alexis, in his Curis, says\u2014\n\n And now I see a multitude of men\n Hastening to a feast, as if a goodly company\n Were here invited. May it be my luck\n To keep out of your way, my revellers,\n After your dancing (\u03b2\u03b1\u03bb\u03bb\u03b9\u03c3\u03bc\u1f78\u03c2) and your feasting both\n Have gone off well and are quite finish'd.\n For I should never bear my robe off safely,\n Unless my wings had grown.\n\nI know, too, that the word is found in other places, and when I\nrecollect the exact passage, I will bring it forward.\n\n64. But we have a right to ask of you, who have quoted to us these\nlines out of Homer,\n\n But say, you joyful troop so gaily drest,\n Is this a bridal or a friendly feast?\u2014\n\nin what respect the different sorts of feasts, which he calls \u03b5\u1f30\u03bb\u03b1\u03c0\u03af\u03bd\u03b7\nand \u1f14\u03c1\u03b1\u03bd\u03bf\u03c2, differ from one another? But, since you are silent, I will\ntell you; for, as the poet of Syracuse says,\u2014\n\n I by myself am equal to the task\n Which formerly it took two men to answer.\n\nThe ancients used to call sacrifices, and the more splendid kind of\npreparations, \u03b5\u1f30\u03bb\u03ac\u03c0\u03b9\u03bd\u03b1\u03b9; and those who partook of them they used to\ncall \u03b5\u1f30\u03bb\u03b1\u03c0\u03b9\u03bd\u03b1\u03c3\u03c4\u03b1\u03af. But those feasts they called \u1f14\u03c1\u03b1\u03bd\u03bf\u03b9, the materials\nfor which were contributed by all who joined in them; and this name was\nderived from all the guests being friendly together (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c3\u03c5\u03bd\u03b5\u03c1\u1fb7\u03bd)\nand contributing. And this same \u1f14\u03c1\u03b1\u03bd\u03bf\u03c2 is also called \u03b8\u03af\u03b1\u03c3\u03bf\u03c2, and those\nwho partake of it are called \u1f10\u03c1\u03b1\u03bd\u03b9\u03c3\u03c4\u03b1\u1f76 and \u03c3\u03c5\u03bd\u03b8\u03b9\u03b1\u1ff6\u03c4\u03b1\u03b9. The crowd, also,\nwhich follows Bacchus in his festivals is called \u03b8\u03af\u03b1\u03c3\u03bf\u03c2, as Euripides\nsays\u2014\n\n I see three thiasi of women coming.\n\nAnd they gave them the name \u03b8\u03af\u03b1\u03c3\u03bf\u03c2 from the word \u03b8\u03b5\u03cc\u03c2;\u2014 and, indeed,\nthe Laced\u00e6monian form of the word \u03b8\u03b5\u1f78\u03c2 is \u03c3\u03b9\u03cc\u03c2. And the word \u03b5\u1f30\u03bb\u03b1\u03c0\u03af\u03bd\u03b7\nis derived from the preparation and expense gone to for such purposes;\nfor being destructive and extravagant is called \u03bb\u03b1\u03c6\u03cd\u03c4\u03c4\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03bb\u03b1\u03c0\u03ac\u03b6\u03b5\u03b9\u03bd,\nfrom which words the poets have used the word \u1f00\u03bb\u03b1\u03c0\u03ac\u03b6\u03c9 for to destroy,\nAnd the plunder which is carried off after the sacking of a city they\ncall \u03bb\u03ac\u03c6\u03c5\u03c1\u03b1. And accordingly \u00c6schylus and Eripides have given to the\nmore luxurious banquets the name of \u03b5\u1f30\u03bb\u03ac\u03c0\u03b9\u03bd\u03b1\u03b9, from the verb \u03bb\u03b1\u03c0\u03ac\u03b6\u03c9.\nThere is also a verb, \u03bb\u03ac\u03c0\u03c4\u03c9, which means to digest one's food, and to\nbecome relaxed (\u03bb\u03b1\u03b3\u03b1\u03c1\u1f78\u03c2) by becoming empty. And from this word \u03bb\u03b1\u03b3\u03b1\u03c1\u1f78\u03c2\nwe get the word \u03bb\u03b1\u03b3\u1f7c\u03bd (the flank), and also \u03bb\u03ac\u03b3\u03b1\u03bd\u03bf\u03bd (a thin, broad\ncake); and from the word \u03bb\u03b1\u03c0\u03ac\u03c4\u03c4\u03c9 we get \u03bb\u03b1\u03c0\u03ac\u03c1\u03b1 (the loins). And the\nverb \u03bb\u03b1\u03c6\u03cd\u03c4\u03c4\u03c9 means, with great freedom and abundance to evacuate and\nerupt oneself. And the word \u03b4\u03b1\u03c0\u03b1\u03bd\u03ac\u03c9 (to spend) is derived from \u03b4\u03ac\u03c0\u03c4\u03c9;\nand \u03b4\u03ac\u03c0\u03c4\u03c9 is akin to \u03b4\u03b1\u03c8\u03b9\u03bb\u03ae\u03c2; on which account we find the verbs \u03b4\u03ac\u03c0\u03c4\u03c9\nand \u03b4\u03b1\u03c1\u03b4\u03ac\u03c0\u03c4\u03c9 applied to those who eat in a voracious and savage manner.\nHomer says\u2014\n\n Him the fierce dogs and hungry vultures tore (\u03ba\u03b1\u03c4\u03ad\u03b4\u03b1\u03c8\u03b1\u03bd).\n\nBut the word \u03b5\u1f50\u03c9\u03c7\u03af\u03b1 (a luxurious feast) is derived not from \u1f40\u03c7\u1f74, which\nmeans nutriment, but from everything going on well (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03b5\u1f56 \u1f14\u03c7\u03b5\u03b9\u03bd)\nin such a banquet, in which those who assemble honour the deity,\nand give themselves up to mirth and relaxation; and from this\nrelaxation (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03bc\u03b5\u03b8\u03b9\u03ad\u03bd\u03b1\u03b9) they call wine \u03bc\u03ad\u03b8\u03c5, and the god who gave\nthem wine they call Methymnaeus, and Ly\u00e6us, and Evius, and Icius; just\nas also they call a man who is not sullen-looking and morose \u1f31\u03bb\u03b1\u03c1\u03cc\u03c2; on\nwhich account, too, they pray the deity to be propitious (\u1f35\u03bb\u03b5\u03c9\u03c2),\nuttering the ejaculation \u1f30\u1f74, \u1f30\u03ae. And from this again they call the place\nwhere they do this \u1f31\u03b5\u03c1\u03cc\u03bd. And that they meant very nearly the same thing\nby \u1f35\u03bb\u03b5\u03c9\u03c2 and \u1f31\u03bb\u03b1\u03c1\u03cc\u03c2 is plain from the language used by Ephippus, in his\nplay entitled Traffic; for he is speaking of a courtesan, and he says\u2014\n\n Then too, when any one is out of humour,\n When he comes in she flatters him discreetly,\n And kisses him, not pressing his mouth hard\n Like some fierce enemy; but just billing towards him\n Like some fond sparrow; then she sings and comforts him,\n And makes him cheerful (\u1f31\u03bb\u03b1\u03c1\u1f78\u03c2) and dispels all clouds\n From off his face, and renders him propitious (\u1f35\u03bb\u03b5\u03c9\u03c2).\n\n65. But the ancients, who represented the gods under the form of men,\narranged all their festivals on a similar principle; for, seeing that\nit is not possible to divert men from an eagerness for pleasure, but\nthat it is useful and expedient to accustom them to enjoy themselves\nwith moderation and in an orderly manner, they set apart certain times,\nand, sacrificing first to the gods, they in this way permitted them\nrelaxation and enjoyment, in order that every one, thinking that the\ngods had come among them, and were present at the first-fruits and\nlibations, might enjoy himself with order and decency. Accordingly\nHomer says\u2014\n\n[Sidenote: FEASTS.]\n\n There, too, was Pallas to partake the feast:\n\nand Neptune, too, is represented thus\u2014\n\n The monarch of the main, a heavenly guest,\n In Ethiopia graced the genial feast,\n There on the world's extremest verge, revered\n With hecatombs and prayer in pomp preferr'd,\n Distant he lay:[22]\u2014\n\nand of Jupiter he says\u2014\n\n The sire of gods and all the ethereal train\n On the warm limits of the furthest main\n Now mix with mortals, nor disdain to grace\n The feast of Ethiopia's blameless race.[23]\n\nAnd if a man of more mature age, and devoted to wise and virtuous\npursuits, is present, they are ashamed to say or do anything\nindecorous; as also Epicharmus says, somewhere or other:\u2014\n\n But when their aged superiors are present,\n Young men should silent be.\n\nTherefore, considering that the gods were near to them, they celebrated\ntheir festivals in an orderly and temperate manner; on which account\nit was not the fashion of the ancients to lie at their meals, but, as\nHomer says,\u2014\n\n Feasting they sate;\n\nnor were they accustomed to drink to the extent of drunkenness\u2014\n\n But when they'd eaten thus, and drank their fill,\n Each to his room retired, not dreaming ill.\n\n66. But the men of modern times, pretending to be sacrificing to the\ngods, and inviting their friends and nearest kinsmen to the sacrifice,\nvent imprecations on their children, and abuse their wives, and treat\ntheir slaves with indignity, and threaten the multitude, almost\nverifying the line of Homer:\u2014\n\n But now with speed let's take a short repast,\n And well refresh'd to bloody conflict haste.\n\nNor do they ever give a thought to what has been said by the poet\nwho wrote the poem entitled Chiron, whether it is Pherecrates, or\nNicomachus, the teacher of rhythm, or whatever else his name may have\nbeen:\u2014\n\n When you have ask'd a friend to come to supper,\n Do not be angry when you see him come;\n That is the part of an unworthy man;\n But give yourself to happy thoughts of joy,\n And study to amuse your friend and guest.\n\nBut now men utterly forget all these rules, and they recollect only\nthe lines which follow them, which are all written in imitation of the\nGreat Eo\u00e6 which are attributed to Hesiod, and which are also meant as a\nparody on his great work, Works and Days:\u2014\n\n When any of us does celebrate\n A sacrifice, and bids his friends to th' feast,\n Still, if he come, we're vex'd and look askance,\n And wish him to depart without delay.\n And he his want of welcome soon perceives\n And reassumes his shoes; when some one rises\n Of the surrounding revellers, and says,\n \"Here, my friend, do not go; why won't you drink?\n Take off your shoes.\" And then the host again\n Is angry with the guest who calls him back,\n And quotes some scraps of poetry against him,\u2014\n \"Remember, always speed the parting guest,\n And when a man is sleeping let him rest.\"\n Do not we in this manner oft behave\n When feasting those we choose to call our friends?\n\nAnd, moreover, we add this:\u2014\n\n Let not a numerous party vex your mind,\n For more are pleased, and the cost's near the same.\n\n67. And when we are sacrificing to the gods, we spend as little as\npossible upon our sacrifices, and give them the most ordinary presents;\nas the admirable Menander tells us, in his Drunkenness:\u2014\n\n We don't do other things as we perform\n Our duties to the gods. We sacrifice\n One sheep scarce worth ten or a dozen drachm\u00e6;\n But for our flute-women, our perfumes rich,\n Our harpers, Thasian and Mend\u00e6an wine,\n Eels, cheese, and honey to regale ourselves,\n We do not a whole talent think too much.\n 'Tis very well to spend a dozen drachm\u00e6\n When we are sacrificing to the gods,\n But if you much curtail that slight expense,\n Are you not thus dishonouring the gods?\n I, if I were a god, would ne'er allow\n A scanty loin of beef to load my altars,\n Unless an eel were also sacrificed,\n So that Callimedon might die of rage.\n\n[Sidenote: THE DOLE-BASKET.]\n\n68. And the ancients call some feasts \u1f10\u03c0\u03b9\u03b4\u03cc\u03c3\u03b9\u03bc\u03b1, that is to\nsay, given into the bargain,\u2014the same which the Alexandrians call\n\u1f10\u03be \u1f10\u03c0\u03b9\u03b4\u03bf\u03bc\u03ac\u03c4\u03c9\u03bd. Alexis, at all events, in his Woman at the\nWell, says\u2014\n\n _A._ And now the master here has sent a slave\n To bring to me a jar of his own wine.\n _B._ I understand; this is \u1f10\u03c0\u03b9\u03b4\u03cc\u03c3\u03b9\u03bc\u03bf\u03c2,\n A gift into the bargain, as a makeweight;\n I praise the wise old woman.\n\nAnd Crobylus, in his Supposititious Son, says\u2014\n\n _A._ Laches, I come to you; proceed.\n _B._ Which way?\n _A._ How can you ask? Why, to my mistress, who\n Has a feast \u1f10\u03c0\u03b9\u03b4\u03cc\u03c3\u03b9\u03bc\u03bf\u03c2 prepared;\n And in her honour only yesterday\n You made the guests drink down twelve glasses each.\n\nThe ancients, also, were acquainted with the banquets which are now\ncalled dole-basket banquets; and Pherecrates mentions them in his\nForgetful Man, or the Sea, saying\u2014\n\n Having prepared a small dole-basket supper\n He went away to Ophela.\n\nAnd this clearly points to the dole-basket supper, when a man prepares\na supper for himself, and then puts it in a basket, and goes off to sup\nwith some one. And Lysias has used the word \u03c3\u03cd\u03bd\u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u03bd for a\nbanquet, in his speech against Micinus, on his trial for murder; for\nhe says that he had been invited to a \u03c3\u03cd\u03bd\u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u03bd: and Plato\nsays\u2014\"Those who had made a \u03c3\u03cd\u03bd\u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u03bd:\" and Aristophanes, in\nhis Gerytades, says\u2014\n\n Praising great \u00c6schylus in his \u03c3\u03cd\u03bd\u03b4\u03b5\u03b9\u03c0\u03bd\u03b1,\n\non which account some people wish to write the title of Sophocles's\nplay in the neuter gender, \u03c3\u03cd\u03bd\u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u03bd. Some people also use the\nexpression \u03c3\u03c5\u03bd\u03b1\u03b3\u03ce\u03b3\u03b9\u03bc\u03b1 \u03b4\u03b5\u1fd6\u03c0\u03bd\u03b1, picnic feasts; as Alexis does, in his Man\nfond of Beauty, or the Nymphs, where he says\u2014\n\n Come, sit you down, and call those damsels in;\n We've got a picnic here, but well I know\n That your's is but a skin-flint disposition.\n\nAnd Ephippus says, in his Geryones,\u2014\n\n They also celebrate a picnic feast.\n\nThey also use the verb \u03c3\u03c5\u03bd\u03ac\u03b3\u03c9 for to drink with on another, and the\nnoun \u03c3\u03c5\u03bd\u03b1\u03b3\u03ce\u03b3\u03b9\u03bf\u03bd for a drinking party. Menander, in his Angry Woman,\nsays\u2014\n\n And for this reason now they drink (\u03c3\u03c5\u03bd\u03ac\u03b3\u03bf\u03c5\u03c3\u03b9) alone:\n\nand presently afterwards he says\u2014\n\n And so they ended the entertainment (\u03c3\u03c5\u03bd\u03b1\u03b3\u03ce\u03b3\u03b9\u03bf\u03bd).\n\nAnd probably the \u03c3\u03c5\u03bd\u03b1\u03b3\u03ce\u03b3\u03b9\u03bf\u03bd is the same as that which was also called\n\u03c4\u1f78 \u1f00\u03c0\u1f78 \u03c3\u03c5\u03bc\u03b2\u03bf\u03bb\u03c9\u03bd \u03b4\u03b5\u1fd6\u03c0\u03bd\u03bf\u03bd. But what the \u03c3\u03c5\u03bc\u03b2\u03bf\u03bb\u03b1\u1f76, or contributions, are,\nwe learn from Alexis, in his Woman who has taken Mandragora, where he\nsays\u2014\n\n _A._ I'll come and bring my contributions now.\n _B._ How, contributions?\n _A._ The Chalcidians\n Call fringes, alabaster, scent boxes,\n And other things of that kind, contributions.\n\nBut the Argives, as Hegesander tells us in his Commentaries, (the\nfollowing are his exact words)\u2014\"The Argives call the contributions\ntowards an entertainment which are brought by the revellers, \u03c7\u1ff6\u03bd;\nand each man's share they call \u03b1\u1f36\u03c3\u03b1.\"\n\n69. And now, since this book also has come to a not unsuitable end,\nmy good friend Timocrates, let us stop our discussion at this point,\nlest any one should think that we were formerly fishes ourselves, as\nEmpedocles says that he was; for that great natural philosopher says\u2014\n\n For I myself have been a boy, a girl,\n A bush, a bird, and fish which roams the sea.\n\n\nFOOTNOTES\n\n[Footnote 9: From \u03b4\u03af\u03bd\u03b7, an eddy.]\n\n[Footnote 10: There is a punning allusion here to \u03ba\u03ac\u03c1\u03b1\u03b2\u03bf\u03c2, a\ncrawfish, and to Callimedon's nickname, Carabus.]\n\n[Footnote 11: This was a parody on the first words of the crier's usual\nproclamation,\u2014\u1f08\u03ba\u03bf\u03cd\u03b5\u03c4\u03b5 \u03bb\u03b1\u03bf\u1f76,\u2014Hear, O people. \u039d\u03b1\u03bf\u1f76 means temples.]\n\n[Footnote 12: \u039a\u1fc6\u03c1\u03c5\u03be means, not only a crier, but also a prickly\ninstrument of torture.]\n\n[Footnote 13: There is meant here to be a pun on \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03c9, which\nmeans \"to teach,\" and also \"to exhibit a play.\"]\n\n[Footnote 14: There is an allusion here to Harmonia the wife of Cadmus.]\n\n[Footnote 15: Zethus was the name of the brother of Amphion.]\n\n[Footnote 16: \u03ba\u03b1\u03c1\u03ba\u1fd6\u03bd\u03bf\u03c2 is also Greek for a crab.]\n\n[Footnote 17: \u03a8\u03ac\u03bb\u03bb\u1fbd \u1f10\u03c2 \u03ba\u03cc\u03c1\u03b1\u03ba\u03b1\u03c2, parodying the common execration, \u0392\u03ac\u03bb\u03bb\u1fbd\n\u1f10\u03c2 \u03ba\u03cc\u03c1\u03b1\u03ba\u03b1\u03c2.]\n\n[Footnote 18: Alluding to the intemperance of the suitors of Penelope,\nas described in the Odyssey.]\n\n[Footnote 19: Schweigh, referring to the passage here alluded to,\n(Hist. An. i. 10,) proposes to transpose these characteristics, so as\nto attribute shamelessness to those who do not wink, and fickleness to\nthose who do.]\n\n[Footnote 20: Corone is not a woman's name, as some have fancied;\nthe allusion is to the custom of some beggars, who, pretending to\nbe ashamed to beg for themselves, carried about a talking jackdaw\n(\u03ba\u03bf\u03c1\u03ce\u03bd\u03b7), and professed to be begging only for the use of the bird.]\n\n[Footnote 21: From \u1f10\u03c0\u03b9\u03c4\u03b9\u03bc\u03ac\u03c9, to rebuke.]\n\n[Footnote 22: Hom. Odyss. i. 22.]\n\n[Footnote 23: Hom. Iliad, i. 424.]\n\n\n\n\nBOOK IX.\n\n\n 1. But now let each becalm his troubled breast,\n Wash, and partake serene the friendly feast;\n While to renew these topics we delay\n Till Heaven's revolving lamp restores the day,\n\nboth to you and me, O Timocrates. For when some hams were brought\nround, and some one asked whether they were tender, using the word\n\u03c4\u03b1\u03ba\u03b5\u03c1\u1f78\u03c2,\u2014In what author does \u03c4\u03b1\u03ba\u03b5\u03c1\u1f78\u03c2 occur? said Ulpian: and is there\nany authority, too, for calling mustard \u03c3\u03af\u03bd\u03b1\u03c0\u03b9 instead of \u03bd\u1fb6\u03c0\u03c5\u0323 For I\nsee that that condiment is being brought round in the dishes with the\nhams. And I see that the word \u03ba\u03c9\u03bb\u03b5\u1f78\u03c2, a ham, _a ham_, is now used\nin the masculine gender, and not in the feminine only, as our Attic\nwriters use it. At all events, Epicharmus, in his Megarian Woman, says\u2014\n\n Sausages, cheese, and hams \u03c7\u03bf\u03c1\u03b4\u1f74, and artichokes,\n But not a single thing that's eatable:\n\n[Sidenote: THE WORDS \u03a4\u0391\u039a\u0395\u03a1\u039f\u03a3 AND \u03a3\u0399\u039d\u0391\u03a0\u0399.]\n\nand in his Cyclops he says\u2014\n\n Pig's tripe is good, by Jove, and so is ham (\u03ba\u03c9\u03bb\u03b5\u03cc\u03c2).\n\nAnd learn this now from me, O you wise man, that Epicharmus, uses \u03c7\u03bf\u03c1\u03b4\u1f74\nfor what, in every other place, he calls \u1f40\u03c1\u03cd\u03b1, tripe. And I see, too,\nthat salt is used in seasoning in other dishes; but of salt which is\nnot seasoned the Cynics are full, among whom we find, in the Corycus of\nAntiphanes, another Cynic saying\u2014\n\n Of delicacies which the sea produces,\n We have but one, but that is constant, salt;\n And then[24] . . . . . .\n\nI see, too, that brine is mingled with vinegar; and I know, too, that\nnow some of the inhabitants of Pontus prepare the pickle which they\ncall oxygarum, or vinegar pickle, by itself.\n\n2. Zoilus replied to this, and said\u2014Aristophanes, my good friend, in\nhis Lemnian Woman, has used the word \u03c4\u03b1\u03ba\u03b5\u03c1\u1f78\u03c2 for delicate, saying\u2014\n\n Lemnus producing good and delicate (\u03c4\u03b1\u03ba\u03b5\u03c1\u03bf\u1f7a\u03c2) beans:\n\nand Pherecrates, in his Crapatalli, says\u2014\n\n To make the vetches delicate (\u03c4\u03b1\u03ba\u03b5\u03c1\u03bf\u03cd\u03c2):\n\nand Nicander the Colophonian has used the word \u03c3\u03b9\u03cc\u03bd\u03b7\u03c0\u03c5 in his\nTheriacans, where he said\u2014\n\n A brazen cucumber and mustard too (\u03c3\u03af\u03bd\u03b7\u03c0\u03c5);\n\nand in his Georgics he writes\u2014\n\n The biting pungent seed of mustard (\u03c3\u03b9\u03bd\u03ae\u03c0\u03c5\u03bf\u03c2);\n\nand again he says\u2014\n\n Cardamum and the plant which stings the nose,\n The black-leav'd mustard (\u03c3\u03af\u03bd\u03b7\u03c0\u03c5).\n\nAnd Crates, in his treatise on the Attic Dialect, introduces\nAristophanes as saying\u2014\n\n He looked mustard (\u03c3\u03af\u03bd\u03b1\u03c0\u03c5) and drew down his brows,\n\nas Seleucus quotes it, in his books on Hellenism. But it is a line out\nof the Knights, and it ought to be read thus\u2014\n\n \u03ba\u1f04\u03b2\u03bb\u03b5\u03c8\u03b5 \u03bd\u03ac\u03c0\u03c5, not \u03ba\u03b1\u1f76 \u03b2\u03bb\u03ad\u03c0\u03b5 \u03c3\u03b9\u03bd\u03ac\u03c0\u03c5:\n\nfor no Attic writer ever used the form \u03c3\u03af\u03bd\u03b1\u03c0\u03c5, although there is\na reason for each form. For \u03bd\u03ac\u03c0\u03c5 may be said, as if it were \u03bd\u03ac\u03c6\u03c5,\nbecause it has no \u03c6\u03cd\u03c3\u03b9\u03c2, or growth. For it is \u1f00\u03c6\u03c5\u1f72\u03c2 and little, like the\nanchovy, which is called \u1f00\u03c6\u03cd\u03b7, and is called \u03c3\u03af\u03bd\u03b1\u03c0\u03c5, because it injures\nthe eyes (\u03c3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u1f66\u03c0\u03b1\u03c2) by its smell, as the onion has\nthe name of \u03ba\u03c1\u03cc\u03bc\u03bc\u03c5\u03bf\u03bd, because it makes us wink our eyes (\u1f45\u03c4\u03b9 \u03c4\u1f70\u03c2 \u03ba\u03cc\u03c1\u03b1\u03c2\n\u03bc\u03cd\u03bf\u03bc\u03b5\u03bd). And Xenarchus the comic writer says, in his Scythians\u2014\n\n This evil is no longer evil; so\n My daughter is corrupted by the stranger.\n\nAnd that exquisite writer, Aristophanes, mentions salt and vinegar,\nsaying, in the place where he speaks of Sthenelus the tragedian,\u2014\n\n _A._ How can I swallow Sthenelus's words?\n _B._ By soaking them in vinegar or white salt.\n\n3. We then, my good friend, have gone along with you in these\ninquiries. But we have a right to expect an answer from you, in what\nauthor the word \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2 is used for a vessel. For when speaking of some\nvictuals of various sorts, which were carefully dressed, and of some\nother things of this sort, I am aware that Plato, in his Festivals, has\nused the following expressions\u2014\n\n Whence barley-cakes might be got, and \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2.\n\nAnd again, in his Europa, speaking at considerable length of some\nexquisite dish, he has used the following expressions among others\u2014\n\n _A._ The woman is asleep;\n _B._ I am aware\n That she is doing nothing.\n _A._ The \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2\n Are all awake; and there is not a thing\n More calculated to give pleasure always.\n _B._ But where are these \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2, I pray you?\n\nAnd in the passage immediately following, he uses the word \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2, as\nif it were equivalent to \u03c0\u03b1\u03c1\u03bf\u03c8\u03ce\u03bd\u03b7\u03bc\u03b1, a delicacy; and in his Phaon he\nsays\u2014\n\n Other men's things are like \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2,\n They please a short time, and are quickly spent.\n\nAnd Aristophanes, in his D\u00e6dalus, says\u2014\n\n All women have one set of principles,\n And have a lover, like a \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2, ready.\n\n4. So when Ulpian made no reply,\u2014But I, said Leonidas, have a right to\nspeak, since I have been silent a long time. But as Evenus the Parian\nsays\u2014\n\n Many men make a point of contradicting\n On every subject equally; but care not\n Whether they rightly contradict or not.\n\n[Sidenote: THE WORD \u03a0\u0391\u03a1\u039f\u03a8\u0399\u03a3.]\n\n But for such men there's an old answer fitting,\n \"That may be your opinion, this is mine.\"\n But with good arguments one may persuade\n The wise with ease: for always men of sense\n Do prove the easiest pupils.\n\n5. And my excellent friend Myrtilus,\u2014for I have taken the words out of\nyour mouth, Antiphanes,\u2014in his B\u0153otian, has used this word \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2\nfor a vessel, where he says\u2014\n\n After she has invited you to supper,\n She sets before you a \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2 full of . . . .\n\nAnd Alexis, in his Hesione, says\u2014\n\n But when he saw two men well loaded with\n The table and conveying it indoors,\n Groaning beneath a number of \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2,\n Looking no more at me, he said . . . .\n\nAnd the man who was the author of the plays which are attributed to\nMagnes, says in his first Bacchus\u2014\n\n These things are now \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2 of ill to me.\n\nAnd Ach\u00e6us, in his \u00c6thnon, a satyric drama, says\u2014\n\n And let these savoury boil'd and roasted meats\n On the \u03c0\u03b1\u03c1\u03bf\u03c8\u03b9\u03cc\u03b4\u03b5\u03c2 be carved in pieces.\n\nAnd Sotades the comic writer says, in his Man wrongly Ransomed\u2014\n\n I a \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2 seem to Crobylus.\n Him he devours alone, but me he takes\n But as a seasoning to something else.\n\nBut the word is used in an ambiguous sense by Xenophon, in the first\nbook of his Cyrop\u00e6dia. For the philosopher says, \"They brought him\n\u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b1\u03c2, and condiments of all sorts, and food of all kinds.\" And\nin the works of the author of Chiron, which is usually attributed\nto Pherecrates, the word \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2 is used for seasoning; and not, as\nDidymus, in his treatise on Words used in a Corrupted Sense, asserts,\nfor a vessel. For he says\u2014\n\n By Jove, as \u03c0\u03b1\u03c1\u03bf\u03c8\u03b9\u03cc\u03b4\u03b5\u03c2 are praised or blamed\n Because of the way in which they flavour meat,\n So Caletas esteems these people nothing.\n\nAnd Nicophon, in his Sirens, says\u2014\n\n Others may fight the \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2 for their seat.\n\nAnd Aristophanes says, in his D\u00e6dalus,\u2014\n\n All women have one set of principles,\n And have a lover, like a \u03c0\u03b1\u03c1\u03bf\u03c8\u1f76\u03c2, ready.\n\nAnd Plato says, in his Festivals,\u2014\n\n Whence barley-cakes may be got, and \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03b4\u03b5\u03c2.\n\nBut he is speaking here of cooking and seasoning onions. But the Attic\nwriters, O my Syri-Attic friend Ulpian, use \u1f14\u03bc\u03b2\u03b1\u03bc\u03bc\u03b1 also in this sense;\nas Theopompus says, in his Peace:\u2014\n\n Bread's a good thing; but flattery and tricks,\n When added as a seasoning (\u1f14\u03bc\u03b2\u03b1\u03bc\u03bc\u03b1) to bread,\n Are odious as can be.\n\n6. When speaking of hams, they use the two forms \u03ba\u03c9\u03bb\u1fc6 and \u03ba\u03c9\u03bb\u03ae\u03bd.\nEupolis, in his Autolycus, says\u2014\n\n The legs and hams (\u03ba\u1ff3\u03bb\u1fc6\u03b5\u03c2) out of the soup.\n\nAnd Euripides, in his Sciron, says\u2014\n\n Nor hams (\u03ba\u03c9\u03bb\u1fc6\u03bd\u03b5\u03c2) of kids.\n\nBut the word \u03ba\u03c9\u03bb\u1fc6 is contracted from \u03ba\u03c9\u03bb\u03ad\u03b1, as \u03c3\u03c5\u03ba\u1fc6 from \u03c3\u03c5\u03ba\u03ad\u03b1, \u03bb\u03b5\u03bf\u03bd\u03c4\u1fc6\nfrom \u03bb\u03b5\u03bf\u03bd\u03c4\u03ad\u03b1; so \u03ba\u03c9\u03bb\u1fc6 from \u03ba\u03c9\u03bb\u03ad\u03b1. Aristophanes, in his second Plutus,\nsays\u2014\n\n Alas the ham (\u03ba\u03c9\u03bb\u1fc6\u03c2) which I have just devour'd!\n\nAnd in his Daitaleis he says\u2014\n\n And the fat hams (\u03ba\u03c9\u03bb\u03b1\u1f76) of tender little pigs\n And dainty tit-bits swift to fly.\n\nAnd in his Storks he says\u2014\n\n The heads of lambs, the hams (\u03ba\u03c9\u03bb\u1f70\u03c2) of kids.\n\nAnd Plato, in his Griffins, says\u2014\n\n Fish, and hams (\u03ba\u03c9\u03bb\u1f70\u03c2), and sausages.\n\nAnd Ameipsias, in his Connus, says\u2014\n\n The ham (\u03ba\u03c9\u03bb\u1fc6) from off the victim, and the ribs,\n And the left side o' th' head are usually given.\n\nAnd Xenophon, in his book on Hunting, says\u2014\"The ham (\u03ba\u03c9\u03bb\u1fc6) is fleshy,\nand the loins moist.\" And Xenophanes the Colophonian, in his Elegies,\nsays\u2014\n\n For having sent a ham (\u03ba\u03c9\u03bb\u1fc6) of kid, you won\n A mighty leg of carefully fatted bull,\n An honourable present for a man,\n Whose glory shall pervade all Greece, and never\n Cease while the poets and the songs of Greece\n Survive in memory and the mouths of men.\n\n[Sidenote: TURNIPS.]\n\n7. And as immediately after this a great quantity of food of all sorts\nwas brought in, we will just mention those dishes which seem most\nworthy of being remembered; for there was a great quantity of birds,\nand of geese, and also of young birds (which some people call \u03c0\u03af\u03c0\u03bf\u03b9),\nand of pigs, and of those highly-esteemed birds the pheasants. And\nafter I have told you about the vegetables, I will then enumerate to\nyou the other dishes also.\n\n8. First of all, there were turnips; and Apellas, in his treatise on\nthe Cities in Peloponnesus, says that turnips are called \u03b3\u03b1\u03c3\u03c4\u03ad\u03c1\u03b5\u03c2 by\nthe Laced\u00e6monians: and Nicander the Colophonian, in his Dialects, says\nthat among the B\u0153otians it is cabbages which are called \u03b3\u03b1\u03c3\u03c4\u03ad\u03c1\u03b5\u03c2,\nand that turnips are called in Boeotia \u03b6\u03b5\u03ba\u03b5\u03bb\u03c4\u03af\u03b4\u03b5\u03c2. But Amerias and\nTimachidas affirm that it is gourds which are called \u03b6\u03b1\u03ba\u03b5\u03bb\u03c4\u03af\u03b4\u03b5\u03c2. And\nSpeusippus, in the second book of his treatise on Things resembling one\nanother, says\u2014\"The radish, the turnip, the rape, and the nasturtium\nall resemble each other.\" But Glaucus, in his Cookery Book, spells the\nword \u1fe5\u03ac\u03c6\u03c5\u03c2 (rape) with the lene \u03c0,\u2014\u1fe5\u03ac\u03c0\u03c5\u03c2. But these vegetables have\nnothing else like them, unless, indeed, it be the plant which we call\nbounias: but Theophrastus does not use the name of bounias, but calls\nit a sort of male turnip; and perhaps the plant which he means is the\nbounias. And Nicander, in his Georgics, mentions the bounias\u2014\n\n Sow turnips on a well-roll'd field, that they\n May grow as large as the flat dish that holds them.\n\n * * * * *\n\n . . . . . For there are two kinds\n Which from the radish spring: one long, one firm,\n Both seen in well-till'd beds in kitchen gardens.\n\nAnd the turnips which grow on the banks of the Cephisus are mentioned\nby Cratis, in his Orators, thus\u2014\n\n And wholly like the turnips of Cephisus.\n\nBut Theophrastus says that there are two kinds of turnips, the male and\nthe female, and that they both come from the same seed; but Posidonius\nthe Stoic philosopher, in the twenty-seventh book of his Histories,\nconcerning Dalmatia, says that there are some turnips which grow\nwithout any cultivation, and also some carrots that grow wild. But\nDiphilus the physician, of Siphnos, says\u2014\"The turnip has attenuating\nproperties, and is harsh and indigestible, and moreover is apt to cause\nflatulence: but the vegetable called bounias is superior to that; for\nit is sweeter in taste and more digestible, in addition to being\nwholesome for the stomach and nutritious. But the turnip,\" he says,\n\"when roasted, is more easily digested, but in this state it attenuates\nthe blood still more.\" This vegetable is mentioned by Eubulus, in his\nAncylion, where he says\u2014\n\n I bring this turnip to be roasted now.\n\nAnd Alexis, in his Enthusiast, says\u2014\n\n I speak to Ptolemy, roasting slices of turnip.\n\nBut the turnip, when pickled, is more attenuating in its effects than\nwhen boiled, especially when it is pickled with mustard, as Diphilus\nsays.\n\n9. Then there was the cabbage. Eudemus the Athenian, in his treatise\non Vegetables, says that there are three kinds of cabbage\u2014the kind\ncalled the salt-cabbage, and the smooth-leaved-cabbage, and the\nparsley-cabbage: and that the salt-cabbage is reckoned the finest of\nall in respect of its delicacy of taste; and it grows in Eretria, and\nCyme, and Rhodes, and also in Cnidos and Ephesus: but the smooth-leaved\nkind is found in every country; and the parsley-cabbage has its name\nfrom the curly nature of its leaves, for it is like parsley, both in\nthat respect and in its general thickness. But Theophrastus writes\nthus\u2014\"But of the \u1fe5\u03ac\u03c6\u03b1\u03bd\u03bf\u03c2,\u2014I mean the cabbage,\u2014there is one kind with\ncurly leaves, and another with smooth leaves, and a third which is\nwild.\" And Diphilus the Siphnian says\u2014\"The finest and most delicious\ncabbage grows in Cyme: in Alexandria it is bitter; and the seed which\nis brought from Rhodes to Alexandria produces sweet cabbage for one\nyear, after which time it degenerates again, from the nature of the\nsoil.\" And Nicander, in his Georgics, says\u2014\n\n The smooth-leaved cabbage sometimes wild is found,\n And then the curly many-leaved plants\n Are often sown in beds; . . . . . . . .\n There is another kind, of reddish colour,\n Like frogs in drought; some of bad colour too\n Do come from Cyme, like the dingy soles\n Which cobblers often sew on worn-out boots;\n And these the ancients do the Prophets call.\n\nBut perhaps Nicander calls the cabbage Prophet, as being sacred; since\nin Hipponax, in his Iambics, we find some such lines as these,\u2014\n\n He falling down worshipp'd the seven-leaved cabbage,\n To which, before she drank the poison'd draught,\n Pandora brought a cake at the Thargelia.\n\n[Sidenote: CABBAGE.]\n\nAnd Ananius says\u2014\n\n And, by the cabbage do I swear, I love thee\n By far the most of mortal men. . . .\nAnd Teleclides, in his Prytanes, uses the oath, \"Yes, by the cabbages!\"\nand Epicharmus has the same exclamation in his Earth and Sea; and so\nhas Eupolis, in his Dyers; and it appears to have been an Ionian oath:\nand there is nothing very strange in the fact of some people having\nsworn by the cabbage, since Zeno the Citti\u00e6an, the founder of the sect\nof the Stoics, imitating the oath of Socrates, \"by the bitch,\" was used\nhimself to swear \"by the caper,\" as Empodus relates in his Memorabilia.\n\n10. And at Athens the cabbage used to be given to women who had just\nbeen delivered, as a sort of medicine, having a tendency to add to\ntheir nourishment. Accordingly, Ephippus, in his Geryones, says\u2014\n\n What shall next be done?\n There is no garland now before the doors,\n No savoury smell strikes on my nostril's edge\n From Amphidromian festival, in which\n The custom is to roast large bits of cheese,\n Such as the Chersonesus furnishes,\n And then to boil a radish bright with oil,\n And fry the breasts of well-fed household lamb,\n And to pluck pigeons, thrushes too, and finches,\n And to eat squids and cuttle-fish together,\n And many polypi with wondrous curls,\n And to quaff many goblets of pure wine.\n\nAnd Antiphanes, in his Parasite, speaks of the cabbage as an economical\nfood, in the following lines, where he says\u2014\n\n And what these things are, you, my wife, know well;\n Garlic, and cheese, and cheesecakes, dainty dishes\n Fit for a gentleman; no fish cured and salted,\n No joints of lamb well stuff'd with seasoning,\n No forced meat of all kinds of ingredients;\n No high made dishes, fit to kill a man;\n But they will boil some cabbage sweet, ye gods!\n And in the dish with it some pulse of pease.\n\nAnd Diphilus says, in his Insatiable Man,\u2014\n\n All sorts of dainties now come round us here,\n All of their own accord. There's cabbage fresh,\n Well boil'd in oil; and many paunches, and\n Dishes of tender meat. No . . . . by Jove,\n Nor are they like my platters of bruised olives.\n\nAnd Alc\u00e6eus, in his Pal\u00e6stra, says\u2014\n\n And now she's roasted a large dish of cabbage.\n\nAnd Polyzelus, in his Birth of the Muses, names cabbages; and says\u2014\n\n The close-grown cabbage with its lofty leaves.\n\n11. The next thing to be mentioned is beet-root. Of beet-root\n(according to the opinion of Theophrastus), the white is more juicy\nthan the black, and it contains less seed, and it is the kind which is\ncalled the Sicilian beet. But, says he, the beet called \u03c3\u03b5\u03c5\u03c4\u03bb\u1f76\u03c2 is a\ndifferent kind from the \u03c4\u03b5\u1fe6\u03c4\u03bb\u03bf\u03bd. On which account, Diphilus the comic\npoet, in his drama called the Hero, reproaches some one for speaking\nincorrectly, and for calling \u03c4\u03b5\u1fe6\u03c4\u03bb\u03b1, \u03c4\u03b5\u03c5\u03c4\u03bb\u03af\u03b4\u03b1\u03c2. And Eudemus, in his\ntreatise on Vegetables, says that there are four kinds of \u03c4\u03b5\u1f56\u03c4\u03bb\u03b1: there\nis the kind which may be pulled, the kind with a stalk, the white kind,\nand the common kind; and this last is of a brown colour. But Diphilus\nthe Siphnian says that the beet which he calls \u03c3\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd is more juicy\nthan the cabbage, and is also, in a moderate degree, more nutritious;\nand it ought to be boiled and eaten with mustard, and that then it has\na tendency to attenuate the blood, and to destroy worms; but the white\nkind is better for the stomach, while the black is more diuretic. He\nsays, also, that their roots are more pleasing to the palate, and more\nnutritious.\n\n12. Then there is the carrot. \"This vegetable,\" says Diphilus, \"is\nharsh, but tolerably nutritious, and moderately good for the stomach;\nbut it passes quickly through the bowels, and causes flatulence: it is\nindigestible, diuretic, and not without some influence in prompting men\nto amatory feelings; on which account it is called a philtre by some\npeople.\" And Numenius, in his Man fond of Fishing, says\u2014\n\n Of all the plants which grow in fields unsown,\n Or which take root in fertile plough'd-up lands\n In winter, or when flowering spring arrives,\n Such as the thistle dry, or the wild carrot,\n Or the firm rape, or lastly, the wild cabbage.\n\nAnd Nicander, in the second book of his Georgics, says\u2014\n\n Then there is also the deep root of fennel,\n And of rock-parsley, and the carrot too,\n Which loves dry soils, the sow-thistle, the myrrh plant,\n The dog-tongue and the chicory. And with them bruise\n The tough hard-tasted leaves of arum, and\n The plant which farmers do entitle bird's-milk.\n\n[Sidenote: LEEKS.]\n\nTheophrastus also mentions the carrot; and Ph\u00e6nias, in the fifth book\nof his treatise on Plants, speaks as follows:\u2014\"But as to the nature of\nthe seed, the plant which is called \u03c3\u1f74\u03c8 and the seed of the carrot\nare much alike.\" And in his first book he says\u2014\"The following plants\nhave seed in pods of umbellated form: the anise, fennel, the carrot,\nthe bur-parsley, hemlock, coriander, and aconite (which some call\nmousekiller).\" But, since Nicander has mentioned the arum, I must also\nadd that Ph\u00e6nias, in the book which I have just mentioned, writes\nthus:\u2014\"The dracontium, which some call arum or aronia.\" But Diocles, in\nthe first book of his treatise on the Wholesomes, calls the carrot, not\n\u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1fd6\u03bd\u03bf\u03c2, but \u1f00\u03c3\u03c4\u03b1\u03c6\u03cd\u03bb\u03b9\u03bd\u03bf\u03c2. There is also another kind which is called\n\u03ba\u03b1\u03c1\u03c9\u03c4\u1f78\u03bd, which is a large and well-grown carrot, more juicy than the\n\u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1fd6\u03bd\u03bf\u03c2, and more heating,\u2014more diuretic, very good for the stomach,\nand very easily digested, as Diphilus assures us.\n\n13. Then there is the \u03ba\u03b5\u03c6\u03b1\u03bb\u03c9\u03c4\u1f78\u03bd, or leek, which the same Diphilus says is\nalso called \u03c0\u03c1\u03ac\u03c3\u03b9\u03bf\u03bd; and he says that it is superior to the kind\ncalled the sliced-leek, and that it has some effect in attenuating the\nblood, and is nutritious, and apt to cause flatulence. But Ep\u00e6netus, in\nhis Cookery Book, says that the leeks are also called \u03b3\u03b7\u03b8\u03c5\u03bb\u03bb\u03af\u03b4\u03b5\u03c2; and I\nfind this name occurring in Eubulus, in his Pornoboscus, where he says\u2014\n\n I cannot now eat any other loaf,\n For I've just had one at Gnath\u00e6nius',\n Whom I found boiling up \u03b3\u03b7\u03b8\u03c5\u03bb\u03bb\u03af\u03b4\u03b5\u03c2.\n\nBut some say that the \u03b3\u03b7\u03b8\u03c5\u03bb\u03bb\u1f76\u03c2 is the same as the peculiar kind of leek\ncalled \u03b3\u03ae\u03b8\u03c5\u03bf\u03bd, which Phrynichus mentions in his Saturn. And Didymus,\ninterpreting that play, says that the \u03b3\u03ae\u03b8\u03c5\u03bf\u03bd resembles the leek called\nthe vine-leek, or \u1f00\u03bc\u03c0\u03b5\u03bb\u03cc\u03c0\u03c1\u03b1\u03c3\u03bf\u03bd; and he says that they are also called\n\u1f10\u03c0\u03b9\u03b8\u03c5\u03bb\u03bb\u03af\u03b4\u03b5\u03c2. And Epicharmus also mentions the gethyllides in his\nPhiloctetes, where he says\u2014\n\n Two heads of garlic, two gethyllides.\n\nAnd Aristophanes, in his second \u00c6olosicon, says\u2014\n\n Some roots of leeks (\u03b3\u03b7\u03b8\u03cd\u03c9\u03bd), which taste almost like garlic.\n\nAnd Polemo the geographer, in his book on Samothrace, says that\nLatona had a longing for the gethyllis, writing as follows:\u2014\"Among\nthe Delphians, at the festival which they call the Theoxenia, there\nis a rule that whoever brings the largest gethyllis to Latona shall\nreceive a portion of food from off her table; and I myself have seen\na gethyllis as big as a turnip or as the round rape. And men say that\nLatona, when she was pregnant with Apollo, longed for the gethyllis; on\nwhich account it is treated with this respect.\"\n\n14. Next comes the gourd. But as gourds were served round to us in\nthe winter season, every one marvelled, thinking that they were fresh\ngourds; and we recollected what the beautiful Aristophanes said in his\nSeasons, praising the glorious Athens in these lines:\u2014\n\n _A._ There you shall at mid-winter see\n Cucumbers, gourds, and grapes, and apples,\n And wreaths of fragrant violets\n Cover'd with dust, as if in summer.\n And the same man will sell you thrushes,\n And pears, and honey-comb, and olives,\n Beestings, and tripe, and summer swallows,\n And grasshoppers, and bullock's paunches.\n There you may see full baskets pack'd\n With figs and myrtle, crown'd with snow;\n There you may see fine pumpkins join'd\n To the round rape and mighty turnip;\n So that a stranger well may fear\n To name the season of the year.\n _B._ That's a fine thing if all the year\n A man can have whate'er he pleases.\n _A._ Say rather, it's the worst of evils;\n For if the case were different,\n Men would not cherish foolish fancies\n Nor rush into insane expenses.\n But after some short breathing time\n I might myself bear off these things;\n As indeed in other cities,\n Athens excepted, oft I do:\n However, as I tell you now,\n The Athenians have all these things.\n Because, as we may well believe,\n They pay due honour to the gods.\n _B._ 'Tis well for them they honour you,\n Which brings them this enjoyment, since\n You seek to make their city Egypt,\n Instead of the immortal Athens.\n\n[Sidenote: POULTRY.]\n\nAt all events, we were astonished eating cucumbers in the month of\nJanuary; for they were green, and full of their own peculiar flavour,\nand they happened to have been dressed by cooks who above all men\nknew how to dress and season such things. Laurentius, therefore, asked\nwhether the ancients were acquainted with this vegetable, or with\nthis way of dressing it. And Ulpian said\u2014Nicander the Colophonian, in\nthe second book of his Georgics, mentions this way of dressing the\nvegetable, calling the gourds not \u03ba\u03bf\u03bb\u03cc\u03ba\u03c5\u03bd\u03c4\u03b1\u03b9, but \u03c3\u03af\u03ba\u03c5\u03b1\u03b9; for, indeed,\nthat was one of their names, as we have said before. And his words are:\u2014\n\n First cut the gourds in slices, and then run\n Threads through their breadth, and dry them in the air;\n Then smoke them hanging them above the fire;\n So that the slaves may in the winter season\n Take a large dish and fill it with the slices,\n And feast on them on holidays: meanwhile\n Let the cook add all sorts of vegetables,\n And throw them seed and all into the dish;\n Let them take strings of gherkins fairly wash'd,\n And mushrooms, and all sorts of herbs in bunches,\n And curly cabbages, and add them too.\n\n15. The next thing to be mentioned is poultry. And since poultry was\nplaced on the gourds and on other scraped (\u03ba\u03bd\u03b9\u03c3\u03c4\u1f70) vegetables,\n(and this is what Aristophanes in his Delian Woman says of chopped\nup vegetables, \"\u03ba\u03bd\u03b9\u03c3\u03c4\u1f70, or pressed grapes,\") Myrtilus said,\u2014But now,\nin our time, we have got into a habit of calling nothing \u1f44\u03c1\u03bd\u03b9\u03b8\u03b1\u03c2 or\n\u1f40\u03c1\u03bd\u03af\u03b8\u03b9\u03b1 but pullets, of which I see a quantity now being brought round.\n(And Chrysippus the philosopher, in the fifth book of his Treatise on\nwhat is Honourable and Pleasant, writes thus\u2014\"As some people insist\nupon it that white pullets are nicer than black ones.\") And the names\ngiven to the male fowl are \u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03cc\u03bd\u03b5\u03c2 and \u1f00\u03bb\u03b5\u03ba\u03c4\u03bf\u03c1\u03af\u03b4\u03b5\u03c2. But anciently,\nmen were accustomed to use the word \u1f44\u03c1\u03bd\u03b9\u03c2, both in the masculine and\nfeminine gender, and to apply it to other birds, and not to this\nspecies in particular to the exclusion of others, as is now done when\nwe speak of buying birds, and mean only poultry. Accordingly, Homer\nsays,\n\n And many birds (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b5\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f76) beneath the sun's bright rays.\n\nAnd in another place he uses the word in the feminine gender, and says\u2014\n\n A tuneful bird (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b9 \u03bb\u03b9\u03b3\u03c5\u03c1\u1fc7).\n\nAnd in another place he says\u2014\n\n As the bold bird her helpless young attends,\n From danger guards them, and from want defends;\n In search of prey she wings the spacious air,\n And with untasted food supplies her care,[25]\u2014\n\nagain using \u1f44\u03c1\u03bd\u03b9\u03c2 in the feminine gender. But Menander in his first\nedition of the Heiress, uses the word plainly in the sense in which it\nis used at the present day; saying\u2014\n\n A cock had loudly crow'd\u2014\"Will no one now,\"\n He cried out, \"drive this poultry (\u03c4\u1f70\u03c2 \u1f44\u03c1\u03bd\u03b9\u03b8\u03b1\u03c2) from our doors\"\n\nAnd again, he writes\u2014\n\n She scarcely could the poultry (\u03c4\u1f70\u03c2 \u1f44\u03c1\u03bd\u03b5\u03b9\u03c2) drive away.\n\nBut Cratinus, in his Nemesis, has used the form \u1f40\u03c1\u03bd\u03af\u03b8\u03b9\u03bf\u03bd,\nsaying\u2014\n\n And all the other birds (\u1f40\u03c1\u03bd\u03af\u03b8\u03b9\u03b1).\n\nAnd they use not only the form \u1f44\u03c1\u03bd\u03b9\u03bd, but also that of \u1f44\u03c1\u03bd\u03b9\u03b8\u03b1,\nin the masculine gender. The same Cratinus says in the same play\u2014\n\n A scarlet winged bird (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b1 \u03c6\u03bf\u03b9\u03bd\u03b9\u03ba\u03cc\u03c0\u03c4\u03b5\u03c1\u03bf\u03bd).\n\nAnd again, he says\u2014\n\n You, then, must now become a large bird (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b1 \u03bc\u03ad\u03b3\u03b1\u03bd).\n\nAnd Sophocles, in his Antenorid\u00e6, says\u2014\n\n A bird (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b1), and a crier, and a servant.\n\nAnd \u00c6schylus, in his Cabiri, says\u2014\n\n I make you not a bird (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b1) of this my journey.\n\nAnd Xenophon, in the second book of his Cyrop\u00e6dia, says\u2014\"Going in\npursuit of birds (\u03c4\u03bf\u1f7a\u03c2 \u1f44\u03c1\u03bd\u03b9\u03b8\u03b1\u03c2) in the severest winter.\" And Menander,\nin his Twin Sisters, says\u2014\n\n I came laden with birds (\u1f44\u03c1\u03bd\u03b5\u03b9\u03c2).\n\nAnd immediately afterwards he has\n\n He sends off birds (\u1f44\u03c1\u03bd\u03b9\u03b8\u03b1\u03c2 \u1f00\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03b5\u03b9).\n\nAnd that they often used \u1f44\u03c1\u03bd\u03b5\u03b9\u03c2 as the plural form we have the evidence\nof Menander to prove to us: and also Alcman says somewhere or other\u2014\n\n The damsels all with unaccomplish'd ends\n Departed; just as frighten'd birds (\u1f44\u03c1\u03bd\u03b5\u03b9\u03c2) who see\n A hostile kite which hovers o'er their heads.\n\nAnd Eupolis, in his Peoples, says\u2014\n\n Is it not hard that I should have such sons,\n When every bird (\u1f44\u03c1\u03bd\u03b5\u03b9\u03c2) has offspring like its sire?\n\n[Sidenote: ANAXANDRIDES.]\n\n16. But, on the other hand, the ancients sometimes also used the word\n\u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u1f7c\u03bd in the feminine gender for a hen. Cratinus, in his Nemesis,\nsays\u2014\n\n This is your work, O Leda. Take you care\n To imitate the manners of a hen (\u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03cc\u03bd\u03bf\u03c2)\n And sit upon this egg, that so you may\n Show us from out this shell a noble bird.\n\nAnd Strattis, in his Men Fond of Cold, says\u2014\n\n And all the hens (\u03b1\u1f31 \u03b4\u1fbd \u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03cc\u03bd\u03b5\u03c2 \u1f05\u03c0\u03b1\u03c3\u03b1\u03b9),\n And all the pigs are also dead,\n And all the little birds around.\n\nAnd Anaxandrides says, in his Tereus\u2014\n\n They saw the boars their species propagate\n With joy, and likewise all the hens (\u03c4\u1f70\u03c2 \u1f00\u03bb\u03b5\u03bc\u03c4\u03c1\u03c5\u03cc\u03bd\u03b1\u03c2).\n\nAnd since I have mentioned this comic poet, and as I know, too, that\nthis play of his, namely Tereus, is not reckoned one of his best, I\nwill also bring forward, my friends, for your judgment, what Cham\u00e6leon\nof Heraclea has said about him in the sixth book of his treatise on\nComedy; where he uses the following language:\u2014\"Anaxandrides once,\npublishing a dithyrambic poem at Athens, entered the city on a horse,\nand recited some lines of his Ode. And he was a very fine, handsome\nman to look at; and he let his hair grow, and wore a purple robe with\ngolden fringes, but being a man of a bitter disposition he was in the\nhabit of behaving in some such manner as this with respect to his\ncomedies. Whenever he did not get the victory he took his play and\nsent it to the frankincense market to be torn up to pack bunches of\nfrankincense in, and did not revise it as most people did. And in this\nway he destroyed many clever and elegant plays; being, by reason of his\nold age, very sulky with the spectators. And he is said to have been a\nRhodian by birth, of the city of Camirus: and I wonder therefore how it\nwas that his Tereus got preserved, since it did not obtain the victory;\nand I feel the same wonder in the case of others by the same author.\nAnd Theopompus, in his Peace, also uses the word \u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03cd\u03c9\u03bd for hens,\nspeaking thus\u2014\n\n I am so vex'd at having lost the hen (\u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03cc\u03bd\u03b1)\n Which laid the finest eggs in all the yard.\n\nAnd Aristophanes, in his D\u00e6dalus, says\u2014\n\n She laid a noble egg, like any hen (\u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03ce\u03bd).\n\nAnd in another place he says\u2014\n\n Sometimes we find that hens (\u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03c5\u03cc\u03bd\u03b5\u03c2) when driven about,\n And frighten'd, lay wind eggs.\n\nAnd in the Clouds, where he is explaining to the old man the difference\nbetween the names, he says\u2014\n\n _A._ Tell me then, now, what name I ought to give them.\n _B._ Call this, the hen, \u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03cd\u03b1\u03b9\u03bd\u03b1\u03bd, thus,\n And call her mate, the cock, \u1f00\u03bb\u03ad\u03ba\u03c4\u03bf\u03c1\u03b1.\n\nAnd we find the cock called \u1f00\u03bb\u03b5\u03ba\u03c4\u03bf\u03c1\u1f76\u03c2 and \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1. And Simonides writes\u2014\n\n O tuneful voiced \u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c0.\n\nAnd Cratinus, in his Seasons, says\u2014\n\n Like the Persian loud-voiced cock (\u1f00\u03bb\u03ad\u03ba\u03c4\u03c9\u03c1),\n Who every hour sings his song.\n\nAnd he has this name from rousing us from our beds (\u03bb\u03ad\u03ba\u03c4\u03c1\u03bf\u03bd). But the\nDorians, who write \u1f44\u03c1\u03bd\u03b9\u03c2 with a \u03be, \u1f44\u03c1\u03bd\u03b9\u03be, make the genitive with a \u03c7,\n\u1f44\u03c1\u03bd\u03b9\u03c7\u03bf\u03c2. But Alcman writes the nominative with a \u03c2, saying\u2014\n\n The purple bird (\u1f44\u03c1\u03bd\u03b9\u03c2) of spring.\n\nThough I am aware that he too makes the genitive with a \u03c7,\nsaying\u2014\n\n But yet by all the birds (\u1f40\u03c1\u03bd\u03af\u03c7\u03c9\u03bd).\n\n17. The next thing to be mentioned is the pig, under the name of\n\u03b4\u03ad\u03bb\u03c6\u03b1\u03be. Epicharmus calls the male pig \u03b4\u03ad\u03bb\u03c6\u03b1\u03be in his Ulysses the\nDeserter, saying\u2014\n\n I lost by an unhappy chance\n A pig (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1) belonging to the neighbours,\n Which I was keeping for Eleusis\n And Ceres's mysterious feast.\n Much was I grieved; and now he says\n That I did give it to th' Ach\u00e6ans,\n Some kind of pledge; and swears that I\n Betray'd the pig (\u03c4\u1f78\u03bd \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1) designedly.\n\nAnd Anaxilus also, in his Circe, has used the word \u03b4\u03ad\u03bb\u03c6\u03b1\u03be in the\nmasculine gender; and moreover has used it of a full-grown pig, saying\u2014\n\n Some of you that dread goddess will transform\n To pigs (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1\u03c2), who range the mountains and the woods.\n Some she will panthers make; some savage wolves,\n And terrible lions.\n\nBut Aristophanes, in his Fryers, applies the word to female pigs, and\nsays\u2014\n\n[Sidenote: PIGS.]\n\n The paunch, too, of a sow in autumn born (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03bf\u03c2 \u1f40\u03c0\u03c9\u03c1\u03af\u03bd\u03b7\u03c2).\n\nAnd in his Acharnians he says\u2014\n\n For she is young (\u03bd\u03ad\u03b1), but when she is a sow (\u03b4\u03b5\u03bb\u03c6\u03b1\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03b1),\n You'll see she'll have a large, fat, ruddy tail;\n And if you keep her she'll be a noble pig (\u03c7\u03bf\u1fd6\u03c1\u03bf\u03c2 \u03ba\u03b1\u03bb\u03ac).\n\nAnd Eupolis, in his Golden Age, uses it as feminine; and Hipponax\nwrote\u2014\n\n \u038f\u03c2 \u0388\u03c6\u03b5\u03c3\u03af\u03b7 \u03b4\u03ad\u03bb\u03c6\u03b1\u03be.\n\nAnd, indeed, it is the female pig which is more correctly called by\nthis name, as having \u03b4\u03b5\u03bb\u03c6\u03cd\u03b1\u03c2, for that word \u03b4\u03b5\u03bb\u03c6\u1f7a\u03c2 means a womb. And\nit is the word from which \u1f00\u03b4\u03b5\u03bb\u03c6\u1f78\u03c2 is derived. But respecting the age\nof these animals, Cratinus speaks in his Archilochi, saying\u2014\n\n These men have \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b5\u03c2, the others \u03c7\u03bf\u1fd6\u03c1\u03bf\u03b9.\n\nAnd Aristophanes the grammarian, in his treatise on Ages, says\u2014\"Those\npigs which are now come to a compact form, are called \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b5\u03c2; but\nthose which are tender, and are full of juice, are called \u03c7\u03bf\u1fd6\u03c1\u03bf\u03b9;\" and\nthis makes that line of Homer intelligible\u2014\n\n The servants all have little pigs (\u03c7\u03bf\u03af\u03c1\u03b5\u03b1) to eat,\n But on fat hogs (\u03c3\u03cd\u03b5\u03c2) the dainty suitors feast.[26]\n\nAnd Plato the comic poet, in his Poet, uses the word in the masculine\ngender, and says\u2014\n\n He led away the pig (\u03c4\u03cc\u03bd \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1) in silence.\n\nBut there was ancient custom, as Androtion tells us, for the sake of\nthe produce of the herds, never to slay a sheep which had not been\nshorn, or which had never had young, on which account they always ate\nfull-grown animals:\n\n But on fat hogs the dainty suitors feast.\n\nAnd even to this day the priest of Minerva never sacrifices a lamb,\nand never tastes cheese. And when, on one occasion, there was a want\nof oxen, Philochorus says, that a law was passed that they should\nabstain from slaying them on account of their scarcity, wishing to get\na greater number, and to increase the stock by not slaying them. But\nthe Ionians use the word \u03c7\u03bf\u03b9\u03c1\u03bf\u03c2 also of the female pig, as\nHipponax does, where he says\u2014\n\n With pure libations and the offer'd paunch\n Of a wild sow (\u1f00\u03b3\u03c1\u03af\u03b1\u03c2 \u03c7\u03bf\u03af\u03c1\u03bf\u03c5).\n\nAnd Sophocles, in his T\u00e6narus, a satyric drama, says\u2014\n\n Should you then guard her, like a chain'd-up sow\n (\u03c7\u03bf\u1fd6\u03c1\u03bf\u03bd \u03b4\u03b5\u03c3\u03bc\u03af\u03b1\u03bd)?\n\nAnd Ptolemy, the king of Egypt, in the ninth book of his Commentaries,\nsays\u2014\"When I was at Assus, the Assians brought me a pig (\u03c7\u03bf\u1fd6\u03c1\u03bf\u03bd) two\ncubits and a half in height, and the whole of his body corresponding in\nlength to that height; and of a colour as white as snow: and they said\nthat King Eumenes had been very diligent in buying all such animals of\nthem, and that he had given as much as four thousand drachm\u00e6 a piece\nfor one.\" And \u00c6schylus says\u2014\n\n But I will place this carefully fed pig\n Within the crackling oven; and, I pray,\n What nicer dish can e'er be given to man?\n\nAnd in another place he says\u2014\n\n _A._ Is he a white one?\n _B._ Aye, indeed he is\n A snow-white pig (\u03c7\u03bf\u1fd6\u03c1\u03bf\u03c2), and singed most carefully.\n _A._ Now boil him, and take care he is not burnt.\n\nAnd again in another place he says\u2014\n\n But having kill'd this pig (\u03c7\u03bf\u1fd6\u03c1\u03bf\u03bd \u03c4\u03cc\u03bd\u03b4\u03b5), of the same litter\n Which has wrought so much mischief in the house,\n Pushing and turning ev'rything upside down.\n\nAnd these lines have all been quoted by Cham\u00e6leon, in his Commentary on\n\u00c6schylus.\n\n18. But concerning the pig, that it is accounted a sacred animal\namong the Cretans, Agathocles the Babylonian, in the first book of\nhis account of Cyzicus, speaks as follows\u2014\"They say that Jupiter was\nborn in Crete, on the mountain Dicte; on which mountain a mysterious\nsacrifice used to take place. For it is said that a sow allowed Jupiter\nto suck its udder. And that she going about with her constant grunting,\nmade the whining of the infant inaudible to those who were looking\nfor him. On which account all the Cretans think that that animal is\nto be worshipped; and nothing, it is said, can induce them to eat\nits flesh. And the Praisians also sacrifice to a sow; and this is a\nregular sacrifice among that people before marriage. And Neanthes of\nCyzicus gives a similar account, in the second book of his treatise on\nMysteries.\n\nAch\u00e6us the Eretrian mentions full-grown sows under the name of\n\u03c0\u03b5\u03c4\u03b1\u03bb\u03af\u03b4\u03b5\u03c2 \u1f55\u03b5\u03c2 in \u00c6thon, a satyric drama, where he says\u2014\n\n And I have often heard of full-grown sows\n Under this shape and form.\n\n[Sidenote: PIGS.]\n\nBut he has given the name of \u03c0\u03b5\u03c4\u03b1\u03bb\u03af\u03b4\u03b5\u03c2 by a metaphor from heifers. For\nthey are called \u03c0\u03ad\u03c4\u03b7\u03bb\u03bf\u03b9, or spreading, from their horns, when they have\nspreading horns. And Eratosthenes has spoken of pigs in the same way\nas Ach\u00e6us has in his Anterinnys, and has called them \u03bb\u03b1\u03c1\u03b9\u03bd\u03bf\u1f76, using\nthis word metaphorically, which properly belongs to fatted oxen which\nwere called so from the verb \u03bb\u03b1\u03c0\u03b9\u03bd\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9, which is a word of the same\nmeaning as \u03c3\u03b9\u03c4\u03af\u03b6\u03bf\u03bc\u03b1\u03b9, to be fed up. And Sophron uses the word\u2014\n\n \u03b2\u03cc\u03b5\u03c2 \u03b4\u1f72 \u03bb\u03b1\u03c1\u03b9\u03bd\u03b5\u03cd\u03bf\u03bd\u03c4\u03b1\u03b9;\n\nor perhaps it comes from Larina, a small town of Epirus, or from the\nname of the herdsman, which may have been Larinus.\n\n19. And once when a pig was served up before us, the half of which was\nbeing carefully roasted, and the other half boiled gently, as if it had\nbeen steamed, and when all marvelled at the cleverness of the cook, he\nbeing very proud of his skill, said\u2014And, indeed, there is not one of\nyou who can point out the place where he received the death wound; or\nwhere his belly was cut so as to be stuffed with all sorts of dainties.\nFor it has thrushes in it, and other birds; and it has also in it parts\nof the abdomens of pigs, and slices of a sow's womb, and the yolks of\neggs, and moreover the entrails of birds, with their ovaries, those\nalso being full of delicate seasoning, and also pieces of meat shred\ninto thin shavings and seasoned with pepper. For I am afraid to use the\nword \u1f30\u03c3\u03af\u03ba\u03b9\u03b1 before Ulpian, although I know that he himself is very fond\nof the thing. And, indeed, my favourite author Paxamus speaks of it by\nthis name, and I myself do not care much about using no words but such\nas are strictly Attic. Do you, therefore, show me now how this pig was\nkilled, and how I contrived to roast half of him and to boil the other\nside.\u2014And as we kept on examining him, the cook said,\u2014But do you think\nthat I know less about my business than the ancient cooks, of whom the\ncomic poets speak? for Posidippus, in his Dancing Women, speaks as\nfollows\u2014and it is a cook who is represented as making the following\nspeech to his pupils\u2014\n\n 20. My pupil Leucon, and the rest of you,\n You fellow servants\u2014for there is no place\n Unfit to lecture upon science in;\n Know that in the cookery no seasoning\n Is equal to the sauce of impudence.\n And, if I must confess the whole o' the truth,\n You'll find this quality of great use everywhere.\n See now, this tribune, who displays a breastplate\n All over scales, or dragon wrought in steel,\n Appears some Briareus; but when th' occasion\n Calls for his might, he proves a very hare.\n So when a cook with helpers and attendants\n Comes to some stranger, and his pupils brings,\n Calling the servants of the house mere humbugs,\n Mere cummin splitters, famine personified;\n They all crouch down before him: but if you bear\n Yourself with honesty and spirit towards him,\n He'll fly half flay'd with fear. Do you remember,\n And, as I bade you, give fair room for boasting,\n And take you care to know the taste of the guests;\n For as in any other market, so\n This is the goal which all your art should seek,\n To run straight into all the feasters' mouths\n As into harbour. At the present moment\n We're busied about a marriage feast\u2014\n An ox is offer'd as the choicest victim;\n The father-in-law is an illustrious man,\n The son-in-law a person of like honour;\n Their wives are priestesses to the good goddess.\n Corybantes, flutes, a crowd of revellers\n Are all assisting at the festival.\n Here's an arena for our noble art.\n Always remember this.\n\nAnd concerning another cook (whose name is Seuthes) the same poet\nspeaks in the following manner\u2014\n\n Seuthes, in the opinion of those men,\n Is a great bungler. But I'd have you know,\n My excellent friend, the case of a good cook\n Is not unlike that of a general.\n The enemy are present,\u2014the commander,\n A chief of lofty genius, stands against them,\n And fears not to support the weight of war:\u2014\n Here the whole band of revellers is the enemy,\n It marches on in close array, it comes\n Keen with a fortnight's calculation\n Of all the feast: excitement fires their breasts,\n They're ready for the fray, and watch with zeal\n To see what will be served up now before them.\n Think now, that such a crowd collected sits\n To judge of your performance.\n\n[Sidenote: COOKS.]\n\n21. Then you know there is a cook in the Synephebi of Euphron; just\nhear what a lecture he gives\u2014\n\n When, Carion, you a supper do prepare,\n For those who their own contributions bring,\n You have no time to play, nor how to practise\n For the first time the lessons you've received.\n And you were yesterday in danger too;\n For not one single one of all your tenches\n Had any liver, but they all were empty.\n The brain was decomposed too.\u2014But you must,\n O Carion, when at any future time\n You chance a band like this to thus encounter,\n As Dromon, Cerdon, and Soterides,\n Giving you all the wages that you ask'd,\n Deal with them fairly. Where we now are going\n To a marriage feast, there try experiments.\n And if you well remember all my rules,\n You are my real pupil; and a cook\n By no means common: 'tis an opportunity\n A man should pray for. Make the best of it,\n The old man is a miser, and his pay\n Is little. If I do not find you eating up\n The very coals, you're done for. Now go in;\n For here the old man comes himself, behold\n How like a skin-flint usurer he looks!\n\n22. But the cook in Sosipater's Liar is a great sophist, and in no\nrespect inferior to the physicians in impudence. And he speaks as\nfollows\u2014\n\n _A._ My art, if you now rightly do consider it,\n Is not, O Demylus, at all an art\n To be consider'd lightly;\u2014but alas,\n 'Tis too much prostituted; and you'll find\n That nearly all men fear not to profess\n That they are cooks, though the first principles\n Of the great art are wholly strange to them;\n And so the whole art is discredited.\n But when you meet an honest, genuine cook,\n Who from his childhood long has learnt the art,\n And knows its great effects, and has its rules\n Deep buried in his mind; then, take my word,\n You'll find the business quite a different thing.\n There are but three of us now left in Greece;\n Boidion, and Chariades, and I;\n The rest are all the vilest of the vile.\n _B._ Indeed?\n _A._ I mean it. We alone preserve\n The school of Sicon: he was the great teacher\n Of all our art: he was the first who taught us\n To scan the stars with judgment: the great Sicon!\n Then, next to this he made us architects:\n He open'd too the paths of physical knowledge;\n And after this he taught us all the rules\n Of military science; for all these\n Were but preliminaries accessory\n To the preeminent, godlike art of cooking.\n _B._ I think you mean to choke me, my good friend.\n _A._ Not I; but till the boy comes back from market\n I'll stir you up a little with some rules\n About your art, since we can never have\n A more convenient time for talking of it.\n _B._ Oh, by Apollo, you're a zealous man.\n _A._ Listen, my friend. In the first place, a cook\n Must the sublimer sciences have learnt:\n He must know when the stars do set and rise,\n And why. Moreover, when the sun returns,\n Causing the long and short days on the earth;\n And in what figures of the zodiac\n He is from time to time. For, men do say\n All fish, and every meat and herb we eat,\n Have different qualities at different seasons\n Of the revolving year; and he who knows\n The principles and reasons of these things\n Will use each meat when it is most in season;\n And he who knows them not, but acts at random,\n Is always laugh'd at most deservedly.\n Perhaps, too, you don't know wherein the science\n Of th' architect can bear on this our art.\n _B._ Indeed I wonder'd what it had to do with it.\n _A._ I'll tell you:\u2014rightly to arrange the kitchen,\n To let in just the light that's requisite,\n To know the quarter whence the winds blow most,\n Are all of great importance in this business\u2014\n For smoke, according to which way it goes,\n Makes a great difference when you dress a dinner.\n _B._ That may be; but what need is there, I pray,\n For cooks to have the science of generals?\n _A._ Order is a prevailing principle\n In every art; and most of all in ours:\n For to serve up and take away each dish\n In regular order, and to know the time\n When quick t' advance them, and when slowly bring,\n And how each guest may feel towards the supper,\n And when hot dishes should be set before him,\n When warm ones, and when regular cold meat\n Should be served up, depends on various branches\n Of strategetic knowledge, like a general's.\n _B._ Since then you've shown me what I wish'd to know,\n May you, departing now, enjoy yourself.\n\n[Sidenote: COOKS.]\n\n23. And the cook in the Milesians of Alexis is not very different from\nthis, for he speaks as follows\u2014\n\n _A._ Do you not know, that in most arts and trades\n 'Tis not th' artificer who alone has pow'r\n O'er their enjoyment? Those who use them too\n Contribute all their part, if well they use them.\n _B._ How so? Let me, O stranger, understand.\n _A._ The duty of the cook is but to dress\n And rightly season meat; and nothing more.\n If, then, the man who is to eat his meat,\n And judge of it, comes in proper time,\n He aids the cook in that his business.\n But if he come too late, so that the joint\n Already roasted must be warm'd again,\n Or if he come too soon, so that the cook\n Is forced to roast the meat with undue haste,\n He spoils the pleasure which he might have had\n From the cook's skill by his unpunctuality.\n I class a cook among philosophers;\n You're standing round; my fire is alight;\n See how the numerous dogs of Vulcan's pack\n Leap to the roof; . . . . .\n . . . . . . You know what happens next:\n And so some unforeseen necessity\n Has brought on us alone this end of life.\n\n24. But Euphron, whom I mentioned a little while ago, O judges, (for I\ndo not hesitate to call you judges, while awaiting the decision of your\nsense,) in his play called the Brothers, having represented a certain\ncook as a well-educated man of extensive learning, and enumerating\nall the artists before his time, and what particular excellence each\nof them had, and what he surpassed the rest in, still never mentioned\nanything of such a nature as I have frequently prepared for you.\nAccordingly, he speaks as follows\u2014\n\n I have, ere this, had many pupils, Lycus,\n Because I've always had both wit and knowledge;\n But you, the youngest of them all, are now\n Leaving my house an all-accomplish'd cook\n In less than forty weeks. There was the Rhodian\n Agis, the best of cooks to roast a fish;\n Nereus, the Chian, could a conger boil\n Fit for the gods: Charides, of Athens,\n Black broth was first devised by Lamprias;\n Sausages rich we owe to Aphthonetus;\n Euthunus taught us to make lentil soup;\n Aristion made out whole bills of fare\n For those who like a picnic entertainment.\n So, like those grave philosophers of old,\n These are our seven wisest of all cooks.\n But I, for all the other ground I saw\n Had been pre-occupied by former artists,\n First found out how to steal, in such a way\n That no one blamed me, but all sought at once\n T' engage my aid. And you, perceiving too\n This ground already occupied by me,\n Invented something new yourself\u2014'tis this:\u2014\n Five days ago the Tenians, grey old men,\n After a tedious voyage o'er the sea,\n Did hold a sacrifice: a small thin kid:\n Lycus could crib no portion of that meat,\n Nor could his master. You compell'd the men\n To furnish two more kids. For as they long\n And oft survey'd the liver of the victims,\n You, letting down one unperceived hand,\n Were impudent enough to throw the kidneys\n Into the ditch: you raised a mighty tumult:\n \"The victim has no kidneys,\" they exclaim'd,\n And all look'd downcast at th' unusual want.\n They slew another, and again I saw\n You eat the heart from out this second victim.\n You surely are a mighty man; you know it\u2014\n For you alone have found a way to hinder\n A wolf (\u03bb\u03cd\u03ba\u03bf\u03bd) from opening his mouth in vain.\n And[27] yesterday you threw some strings of sausages\n (Which you had sought all day) into the fire,\n And sang to the dichordon. And I witness'd\n That play of yours; but this is merely sport.\n\n25. I wonder if it was any of these second seven wise men who contrived\nthis device about the pig, so as to stuff his inside without cutting\nhis throat, and so as to roast one side of him and boil the other at\nthe same time. And as we now urged and entreated him to explain this\nclever device to us, he said,\u2014I will not tell you this year, I swear\nby those who encountered danger at Marathon, and also by those who\nfought at Salamis. So when he had taken such an oath as that, we all\nthought we ought not to press the man; but all began to lay hands on\nthe different dishes which were served up before us. And Ulpian said,\u2014I\nswear by those who encountered danger at Artemisium, no one shall taste\nof anything before we are told in what ancient author the word \u03c0\u03b1\u03c1\u03b1\u03c6\u03ad\u03c1\u03c9\nis used in the sense of serving up. For as to the word \u03b3\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1, I think\nI am the only person who knows anything about that. And Magnus said,\nAristophanes in his Proagon says\u2014\n\n[Sidenote: THE USE OF PARTICULAR WORDS.]\n\n Why did you not desire him to place\n The goblets on the board (\u03c0\u03b1\u03c1\u03b1\u03c6\u03ad\u03c1\u03b5\u03b9\u03bd)?\n\nAnd Sophron, in his Female Actresses, uses the word in a more general\nsense, where he says\u2014\n\n O Cocoas, bring (\u03c0\u03b1\u03c1\u03ac\u03c6\u03b5\u03c1\u03b5) me now a goblet full.\n\nAnd Plato, in his Laced\u00e6monians, says\u2014\n\n Let him bring forward (\u03c0\u03b1\u03c1\u03b1\u03c6\u03b5\u03c1\u03ad\u03c4\u03c9).\n\nAnd Alexis, in his Pamphila, says\u2014\n\n He laid the table, then he placed on it (\u03c0\u03b1\u03c1\u03b1\u03c6\u03ad\u03c1\u03c9\u03bd)\n Good things in wagon loads.\n\nBut concerning the word \u03b3\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1, meaning anything which is tasted,\nfood, the exclusive knowledge about which you have claimed for\nyourself, it is time for you now to tell us, O Ulpian, what you do\nknow. For as to the verb \u03b3\u03b5\u1fe6\u03c3\u03b1\u03b9, we have that in Eupolis, in his Goats,\nwhere he says\u2014\n\n Take now of this, and taste (\u03b3\u03b5\u1fe6\u03c3\u03b1\u03b9) it.\n\nAnd Ulpian said, Ephippus in his Peltastes says\u2014\n\n There there were stations for the horses and asses,\n And wine to drink (\u03b3\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1 \u03bf\u1f34\u03bd\u03c9\u03bd).\n\nAnd Antiphanes, in his Twins, says\u2014\n\n Now he drinks wine (\u03bf\u1f30\u03bd\u03bf\u03b3\u03b5\u03c5\u03c3\u03c4\u03b5\u1fd6) and walks about in splendour,\n Wreathed with flowery garlands.\n\n26. On this the cook said\u2014I, then, will relate to you now, not\nan ancient contrivance, but a device of my own, in order that\nthe flute-player may escape being beaten; (for Eubulus, in his\nLaced\u00e6monians or Leda, says\u2014\n\n But I have heard of this, I swear by Vesta,\n That when the cook at home makes any blunder,\n The flute-player is always beaten for it.\n\nAnd Philyllius, or whoever the poet may have been who wrote the play of\nThe Cities, says\u2014\n\n Whatever blunders now the cook may make,\n The flute-player receives the stripes for them.)\n\nAnd I mean the device about the pig half-roasted, half-boiled, and\nstuffed, without having had any apparent incision made in him. The\nfact is, the pig was stuck with a very short wound under his shoulder;\n(and he showed the wound.) Then when the greater part of the blood had\nflowed from it, all the entrails, with the intestines, I washed (and\nthe word \u1f10\u03be\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03c2, O you revellers who think so much of words, means\nnot only a taking out, but also the entrails themselves) carefully\nin wine several times, and hung the pig up by his feet. Then again I\nwashed him in wine; and having boiled up beforehand all the seasonings\nwhich I have spoken of with a good deal of pepper, I pushed them in at\nhis mouth, pouring in afterwards a quantity of broth very carefully\nmade. And after this I plastered over one half of the pig, as you see,\nwith a great quantity of barley-meal, having soaked that in wine and\noil. And then I put it in an oven, placing under it a brazen table, and\nI roasted it at a gentle fire, so as not to burn it, nor, on the other\nhand, to take it away before it was quite done. And when the skin began\nto get roasted and brown, I conjectured that the other side was boiled\nenough. And so then I took off the barley-meal, and brought it up in\nthat condition and set it before you.\n\n27. But as to the word \u1f10\u03be\u03b1\u03af\u03c1\u03b5\u03c3\u03b9\u03c2, my excellent friend Ulpian, Dionysius\nthe comic poet, in his drama called Things having the same Name, speaks\nthus, representing a cook speaking to his pupils\u2014\n\n Come now, O Dromon, if you aught do know,\n Wise or accomplish'd in your business,\n Or fit to charm the eyes, reveal it straight\n To me your master. For I ask you now\n For a brief exhibition of your skill.\n I'm leading you into an enemy's country;\n Come gaily to the charge. They'll weigh the meat\n And count the joints they give you, and they'll watch you:\n But you, by boiling them to pieces, will\n Not only make them tender, but confuse\n The number of the pieces, so as quite\n To upset all their calculations.\n They bring you a fine fish;\u2014his tail is yours.\n And if you filch a slice, that, too, is yours.\n While we are in the house: when we've got out\n It then belongs to me. Th' \u1f10\u03be\u03b1\u03b9\u03c1\u03ad\u03c3\u03b5\u03b9\u03c2,\n And all the other parts, which can't be counted,\n In which you cannot easily be found out,\n Which may be class'd as parings and as scrapings,\n Shall make a feast for you and me to-morrow.\n And let the porter share in all your spoils,\n That you may pass his gate with his good-will.\n Why need I say much to a prudent man?\n You are my pupil, I am your preceptor,\n Remember this, and come along with me.\n\n[Sidenote: LEARNED COOKS.]\n\n28. And so when we had all praised the cook for the readiness of\nhis discourse, and for the exceeding perfection of his skill, our\nexcellent entertainer Laurentius said\u2014And how much better it is for\ncooks to learn such things as these, than as they do with one whom I\ncould mention of our fellow-citizens, who having had his head turned by\nriches and luxury, compelled his cooks to learn the dialogues of the\nincomparable Plato, and when they were bringing in dishes to say, \"One,\ntwo, three, but where is the fourth, O most excellent Tim\u00e6us, of those\nwho were guests yesterday, but who are hosts to-day?\" Then another made\nanswer, \"An illness has overtaken him, O Socrates,\"\u2014and so they went\nthrough the whole dialogue in this manner, so that those who were at\nthe feast were very indignant, and so that that all-accomplished man\nwas laughed at and insulted every day, and that on this account many\nmost respectable men refused all invitations to his entertainments. But\nthese cooks of ours, who are perhaps just as well instructed in these\nthings as he was, give us no little pleasure. And then the slave who\nhad been praised for his cleverness as a cook, said,\u2014Now what have my\npredecessors ever devised or told us of a similar kind to this? and\nis not my behaviour moderate enough, since I do not boast myself? And\nyet Coroebus the Elean, who was the first man who ever was crowned as\nvictor in the Olympic games, was a cook; and yet he was not as proud\nof his skill and of his art as the cook in Straton in the Ph\u0153nicides,\nconcerning whom the man who had hired him speaks thus\u2014\n\n 29. 'Tis a male sphinx, and not a cook, that I\n Seem to have introduced into my house.\n For by the gods I swear there's not one thing\n Of all he says that I can understand,\n So full is he of fine new-fangled words.\n For when he first came in, he, looking big,\n Ask'd me this question\u2014\"How many \u03bc\u03ad\u03c1\u03bf\u03c0\u03b5\u03c2[28] now\n Have you invited here to dinner? Tell me.\"\u2014\n \"How many \u03bc\u03ad\u03c1\u03bf\u03c0\u03b5\u03c2 have I ask'd to dinner?\"\u2014\n \"You're angry.\"\u2014\"Do you think that I'm a man\n To have acquaintance with your \u03bc\u03ad\u03c1\u03bf\u03c0\u03b5\u03c2\u0323?\n It is a fine idea, to make a banquet\n And ask a lot of \u03bc\u03ad\u03c1\u03bf\u03c0\u03b5\u03c2 to eat it.\"\n \"Then do you mean there'll be no \u03b4\u03b1\u03b9\u03c4\u03cd\u03bc\u03c9\u03bd (guest)?\"\n \"No D\u00e6tymon that I know of.\"\u2014Then I counted\u2014\n\n There'll be Philinus, and Niceratus,\n And Moschion, and this man too, and that\u2014\n And so I counted them all name by name;\n But there was not a D\u00e6tymon among them.\n \"No D\u00e6tymon will come,\" said I. \"What! no one?\"\n Replied he in a rage, as though insulted\n That not a D\u00e6tymon had been invited.\n \"Do you not slay that tearer up of th' earth,\"\n Said he, \"the broad-brow'd ox?\" \"In truth, not I;\n I've got no ox to kill, you stupid fellow.\"\n \"Then you will immolate some sheep?\" \"Not I,\n By Jove; nor ox, nor sheep, but there's a lamb.\"\n \"What! don't you know, said he, that lambs are sheep?\"\n \"Indeed,\" said I, \"I neither know nor care\n For all this nonsense. I'm but country bred;\n So speak more plainly, if you speak at all.\"\n \"Why, don't you know that this is Homer's language?\"\n \"My good cook, Homer was a man who had\n A right to call things any names he pleased;\n But what, in Vesta's name, is that to us?\"\n \"At least you can't object when I quote him.\"\n \"Why, do you mean to kill me with your Homer?\"\n \"No, but it is my usual way of talking.\"\n \"Then get another way, while here with me.\"\n \"Shall I,\" says he, \"for your four dirty drachmas,\n Give up my eloquence and usual habits?\n Well, bring me here the \u03bf\u1f50\u03bb\u03cc\u03c7\u03c5\u03c4\u03b1\u03b9.\" \"Oh me!\n What are \u03bf\u1f50\u03bb\u03cc\u03c7\u03c5\u03c4\u03b1\u03b9\u0323?\" \"Those barley-cakes.\"\n \"You madman, why such roundabout expressions?\"\n \"Is there no sediment of the sea at hand?\"\n \"Sediment? Speak plain; do tell me what you want\n In words I understand.\" \"Old man,\" says he,\n \"You are most wondrous dull; have you no salt?\n That's sediment, and that you ought to know;\n Bring me the basin.\"\u2014So they brought it. He\n Then slew the animals, adding heaps of words\n Which not a soul of us could understand,\n \u03bc\u03af\u03c3\u03c4\u03c5\u03bb\u03bb\u03b1, \u03bc\u03bf\u03af\u03c1\u03b1\u03c2, \u03c3\u03af\u03c0\u03c4\u03c5\u03c7\u1fbd, \u1f40\u03b2\u03b5\u03bb\u03bf\u03cd\u03c2[29]\u2014\n So that I took Philetas' Lexicon down,\n To see what each of all these words did mean.\n And then once more I pray'd of him to change,\n And speak like other men; by earth I swear,\n Persuasion's self could not have work'd on him.\n\n[Sidenote: COOKS.]\n\n30. But the race of cooks are really very curious for the most part\nabout the histories and names of things. Accordingly the most learned\nof them say, \"The knee is nearer than the leg,\"\u2014and, \"I have travelled\nover Asia and Europe:\" and when they are finding fault with any one\nthey say, \"It is impossible to make a Peleus out of an \u0152neus.\"\u2014And I\nonce marvelled at one of the old cooks, after I had enjoyed his skill\nand the specimens of his art which he had invented. And Alexis, in his\nCaldron, introduces one speaking in the following manner\u2014\n\n _A._ He boil'd, it seem'd to me, some pork, from off\n A pig who died by suffocation.\n _B._ That's nice.\n _A._ And then he scorch'd it at the fire.\n _B._ Never mind that; that can be remedied.\n _A._ How so?\n _B._ Take some cold vinegar, and pour it\n Into a plate. Dost heed me? Then take up\n The dish while hot and put it in the vinegar;\n For while 'tis hot 'twill draw the moisture up\n Through its material, which is porous all;\n And so fermenting, like a pumice-stone,\n 'Twill open all its spongy passages,\n Through which it will imbibe new moisture thoroughly.\n And so the meat will cease to seem dried up,\n But will be moist and succulent again.\n _A._ O Phoebus, what a great physician's here!\n O Glaucias!\u2014I will do all you tell me.\n _B._ And serve them, when you do serve them up,\n (Dost mark me?) cold; for so no smell too strong\n Will strike the nostrils; but rise high above them.\n _A._ It seems to me you're fitter to write books\n Than to cook dinners; since you quibble much\n In all your speeches, jesting on your art.\n\n31. And now we have had enough of cooks, my feasters; lest perhaps some\none of them, pluming himself and quoting the Morose Man of Menander,\nmay spout such lines as these\u2014\n\n No one who does a cook an injury\n Ever escapes unpunish'd; for our art\n Is a divine and noble one.\n\nBut I say to you, in the words of the tuneful Diphilus\u2014\n\n I place before you now a lamb entire,\n Well skewer'd, and well cook'd and season'd;\n Some porkers in their skins, and roasted whole;\n And a fine goose stuff'd full, like Dureus.\n\n32. We must now speak of the goose. For as many geese were served\nup very excellently dressed, some one said, Look at the fat geese\n(\u03c3\u03b9\u03c4\u03b5\u03c5\u03c4\u03bf\u1f76 \u03c7\u1fc6\u03bd\u03b5\u03c2). And Ulpian said, Where do you ever find the\nexpression \u03c3\u03b9\u03c4\u03b5\u03c5\u03c4\u1f78\u03c2 \u03c7\u03ae\u03bd\u0323? And Plutarch answered him:\u2014Theopompus the\nChian, in his History of Greece, and in the thirteenth book of his\nHistory of the Affairs and Exploits of Philip, says that the Egyptians\nsent to Agesilaus the Laced\u00e6monian, when he arrived in Egypt, some\nfatted (\u03c3\u03b9\u03c4\u03b5\u03c5\u03c4\u03bf\u1f7a\u03c2) calves and geese (\u03c7\u1fc6\u03bd\u03b1\u03c2). And Epigenes the comic\npoet says in his Bacchanalian Women\u2014\n\n But if a person were to take me like\n A fatted goose (\u03c7\u1fc6\u03bd\u03b1 \u03c3\u03b9\u03c4\u03b5\u03c5\u03c4\u03cc\u03bd).\n\nAnd Archestratus, in that celebrated poem of his, says\u2014\n\n And at the same time dress the young of one\n Fat goose (\u03c3\u03b9\u03c4\u03b5\u03c5\u03c4\u03bf\u1fe6 \u03c7\u1fc6\u03bd\u03bf\u03c2), and let him too be roasted\n thoroughly.\n\nBut we have a right now, O Ulpian, to expect you to tell us, you who\nquestion everybody about everything, where this very costly dish of the\nlivers of geese has been mentioned by any ancient writer. For Cratinus\nis a witness that they were acquainted with people whose business it\nwas to feed geese, in his Dionysalexander, where he says\u2014\n\n Geese-feeders, cow-herds . . . .\n\nAnd Homer uses the word \u03c7\u1f74\u03bd in both the masculine and feminine gender;\nfor he says\u2014\n\n \u0391\u1f30\u03b5\u03c4\u1f78\u03c2 \u1f00\u03c1\u03b3\u1f74\u03bd \u03c7\u1fc6\u03bd\u03b1 \u03c6\u03ad\u03c1\u03c9\u03bd\u2014An eagle carrying off a lazy goose.\n\nAnd again he says\u2014\n\n And as he seized a fine home-fatten'd goose (\u03c7\u1fc6\u03bd\u03b1 \u1f00\u03c4\u03b9\u03c4\u03b1\u03bb\u03bb\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd).\n\nAnd in another place he says\u2014\n\n I've twenty geese, fond of the lucid stream,\n Who in my house eat wheat, and fatten fast.\n\nAnd Eupolis mentions the livers of geese (and they are thought an\nexcessive delicacy at Rome), in his Women Selling Garlands, where he\nsays\u2014\n\n If you have not a goose's liver or heart.\n\n33. There were also heads of pigs split in half and served up as a\ndish. And this dish is mentioned by Crobylus, in his Son falsely held\nto be Supposititious\u2014\n\n There came in half a head of a young pig,\n A tender dish; and I did stick to it\n So close, by Jove, that I left none of it.\n\n[Sidenote: THE USE OF PARTICULAR WORDS.]\n\nAfter these things there was served up a haricot, called \u03ba\u03c1\u03b5\u03c9\u03ba\u03ac\u03ba\u03ba\u03b1\u03b2\u03bf\u03c2.\nAnd this dish consists of meat chopped up with blood and fat, in a\nsauce richly sweetened; and Aristophanes the Grammarian says that it\nwas the Ach\u00e6ans who gave this name to the dish. But Anticlides, in the\nseventy-eighth book of his Returns, says, \"Once when there was a design\non the part of the Erythreans to put the Chians to death by treachery\nat a banquet, one of them having learnt what was intended to be done,\nsaid\u2014\n\n O Chians, wondrous is the insolence\n Which now has seized the Erythreans' hearts.\n Flee when you've done your pork\u2014don't wait for beef.\n\nAnd Aristomenes, in his Jugglers, makes mention in the following terms\nof boiled meat, which he calls \u1f00\u03bd\u03b1\u03b2\u03c1\u03b1\u03c3\u03c4\u1f70 \u03ba\u03c1\u03ad\u03b1\u2014\n\n * * * * *\n\nThey used also to eat the testicles of animals, which they called\n\u03bd\u03ad\u03c6\u03c1\u03bf\u03b9.\u2014Philippodes, in his Renovation, speaking of the gluttony of\nGnath\u00e6na the courtesan, says\u2014\n\n Then, after all these things, a slave came in,\n Bearing a large dish full of testicles;\n And all the rest of the girls made prudish faces,\n But fair Gnath\u00e6na, that undoer of men,\n Laughed, and said, \"Capital things are testicles,\n I swear by Ceres.\" So she took a pair\n And ate them up: so that the guests around\n Fell back upon their chairs from laughing greatly.\n\n34. And when some one said that a cock dressed with a sauce of oil\nand vinegar (\u1f40\u03be\u03c5\u03bb\u03af\u03c0\u03b1\u03c1\u03bf\u03bd) was a very good bird, Ulpian, who was fond\nof finding fault, and who was reclining on a couch by himself, eating\nlittle, but watching the rest of the guests, said\u2014What is that\n\u1f40\u03be\u03c5\u03bb\u03af\u03c0\u03b1\u03c1\u03bf\u03bd you speak of? unless indeed you give that name to the small\nfigs called \u03ba\u03cc\u03c4\u03c4\u03b1\u03bd\u03b1 and lepidium, which are both national food of\nmine.\u2014But Timocles, he replied, the comic poet, in his play called The\nRing, mentions \u1f40\u03be\u03c5\u03bb\u03af\u03c0\u03b1\u03c1\u03bf\u03bd, saying\u2014\n\n And sharks and rays and all the other fish,\n Which may be dressed in sauce of \u1f40\u03be\u03c5\u03bb\u03af\u03c0\u03b1\u03c1\u03bf\u03bd.\n\nAnd Alexis has called some men \u1f00\u03ba\u03c1\u03bf\u03bb\u03af\u03c0\u03b1\u03c1\u03bf\u03b9, fat on the surface, in his\nWicked Woman, saying\u2014\n\n Fat on the surface, but the rest of their body\n Is all as dry as wood.\n\nAnd once when a large fish was served up in sour pickle (\u1f40\u03be\u03ac\u03bb\u03bc\u03bd), and\nsomebody said that every fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd) was best when dressed in this\nkind of pickle, Ulpian, picking out the small bones, and contracting\nhis brows, said,\u2014here do you find the word \u1f40\u03be\u03ac\u03bb\u03bc\u03b7\u0323 And as to \u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd, I\nam quite sure that that is a word used by no living author. However,\nat that time the guests all desired him to settle that as he pleased,\nand themselves preferred eating; while Cynulcus quoted these lines out\nof the Breezes of Metagenes\u2014\n\n But, my friend, now let us dine,\n After that ask what you choose;\n For at present I'm so hungry,\n I can't recollect a thing.\n\nBut Myrtilus in a pleasant manner declared that he subscribed to\nUlpian's sentiments, so as to be willing to have nothing to eat, as\nlong as he might talk; and said;\u2014Cratinus, in his Ulysseses, has\nmentioned \u1f40\u03be\u03ac\u03bb\u03bc\u03b7, in the following lines\u2014\n\n And in return for this I now will take\n All you my brave companions; and will pound,\n And boil, and broil, and roast you thoroughly,\n n pickle, sour pickle (\u1f40\u03be\u03ac\u03bb\u03bc\u03b7), garlic pickle,\n Soaking you thoroughly in each by turns.\n And that one which does seem most fairly roasted\n I'll do the honour to devour myself.\n\nAnd Aristophanes, in his Wasps,\u2014\n\n Breathe on me, and then put me in hot pickle (\u1f40\u03be\u03ac\u03bb\u03bc\u03b7).\n\n35. And of living people we ourselves use the word \u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd.\nPlato does so too; speaking of fish in his Pisander, he says\u2014\n\n _A._ Now eating . . . .\n _B._ What on earth? . . .\n _A._ Why, all there is;\n Fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd).\n _B._ You were sick, and did they give you this?\n _A._ But I, the other day, eating a crab . . . .\n\nAnd Pherecrates, in his Deserters, says\u2014\n\n Some one has served us up this dish of fish (\u03c4\u1fbd \u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd).\n\nAnd Philemon, in his Treasure, says\u2014\n\n It is not right to cheat us in this way,\n Nor to have worthless fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03b1).\n\nAnd Menander, in his Carthaginian, says\u2014\n\n I offered Boreas much frankincense,\n And yet I did not catch one single fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd),\n So I must now cook lentils for my supper.\n\nAnd in his Ephesian he says\u2014\n\n Having some fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd) for breakfast.\n\nAnd then he goes on to say\u2014\n\n Some fishmonger\n Sold me some tench for four drachmas a-piece.\n\n[Sidenote: MADE DISHES.]\n\nAnd Anaxilas, in his Hyacinthus the Pander, says\u2014\n\n I now, O Dion, will buy you some fish (\u1f40\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd).\n\nAnd a few lines afterwards he writes\u2014\n\n Now dress, O boy, the fish (\u03c4\u03bf\u1f50\u03c8\u03ac\u03c1\u03b9\u03bf\u03bd) for us.\n\nAnd in the Anagyrus of Aristophanes we read\u2014\n\n Unless on all occasions you do soothe me\n With dainty dishes of fish (\u1f40\u03c8\u03b1\u03c1\u03af\u03bf\u03c5).\n\nWhere, however, perhaps we must take \u1f40\u03c8\u03ac\u03c1\u03b9\u03b1 as used synonymously\nwith \u03c0\u03c1\u03bf\u03c3\u03c8\u03c9\u03ae\u03bc\u03b1\u03c4\u03b1, for made dishes in general. For Alexis, in his Woman\nSitting up all Night, represents a cook as speaking in the following\nterms:\u2014\n\n _A._ Do you prefer your high made dishes hot,\n Or cold, or something just between the two?\n _B._ Cold.\n _A._ Are you sure, my master? only think;\n The man has not one notion how to live?\n Am I to serve you everything up cold?\n _B._ By no means.\n _A._ Will you, then, have all things hot?\n _B._ O Phoebus!\n _A._ Then, if neither hot nor cold,\n They surely must be just between the two;\n And none of all my fellows can do this.\n _B._ I dare say not, nor many other things\n Which you can do.\n _A._ I'll tell you now, for I\n Give all the guests an opportunity\n To practise a wise mixture of their food.\n Have you not, I adjure you by the gods,\n Just slain a kid?\n _B._ Don't cut me, cut the meat:\u2014\n Boys, bring the kid.\n _A._ Is there a kitchen near?\n _B._ There is.\n _A._ And has it got a chimney too?\n For this you do not say.\n _B._ It has a chimney.\n _A._ But if it smokes, it will be worse than none.\n _B._ The man will kill me with his endless questions.\n\n36. These passages I have quoted to you on the part of us who are still\nalive, my well-fed friend Ulpian. For you too, as it seems to me, agree\nso far with Alexis as to eat no living animals. And Alexis, in his\nAttic Woman, speaks in the following manner\u2014\n\n The man who first did say that no philosopher\n Would eat of living things, was truly wise.\n For I am just come home, and have not bought\n A living thing of any kind. I've bought\n Some fish, but they were dead, and splendid fish.\n Then here are joints of well-fed household lamb,\n But he was kill'd last week. What else have I?\n Oh, here's some roasted liver. If there be\n A man who can this liver prove to have\n Or soul or voice or animation,\n I will confess I've err'd and broken the law.\n\nSo now after all this let us have some supper. For just see, while I am\ntalking to you, all the pheasants have flown by me, and are gone out of\nreach, disregarding me, because of your unseasonable chattering. But I\nshould like you to tell me, my master Myrtilus, said Ulpian, where you\ngot that word \u1f40\u03bb\u03b2\u03b9\u03bf\u03b3\u03ac\u03c3\u03c4\u03c9\u03c1, and also whether any ancient author mentions\nthe pheasant, and I\u2014\n\n Rising at early morn to sail . . . .\n\nnot through the Hellespont, but into the market-place, will buy a\npheasant which you and I may eat together.\n\n37. And Myrtilus said,\u2014On this condition I will tell you. Amphis uses\nthe word \u1f40\u03bb\u03b2\u03b9\u03bf\u03b3\u03ac\u03c3\u03c4\u03c9\u03c1 in his Gyn\u00e6comania, where he speaks as follows:\u2014\n\n Eurybates, you hunter of rich smells,\n You surely are the most well-fed (\u1f40\u03bb\u03b2\u03b9\u03bf\u03b3\u03ac\u03c3\u03c4\u03c9\u03c1) of men.\n\nAnd as for the bird called the pheasant, that delicious writer\nAristophanes mentions it in his play called The Birds. There are in\nthat play two old Athenians, who, from their love of idleness, are\nlooking for a city where there is nothing to do, that they may live\nthere; and so they take a fancy to the life among the birds. And\naccordingly they come to the birds: and when all of a sudden some\nwild bird flies towards them, they, alarmed at the sight, comfort one\nanother, and say a great many things, and among them they say this\u2014\n\n _A._ What now is this bird which we here behold?\n Will you not say?\n _B._ I think it is a pheasant.\n\nAnd I also understand the passage in the Clouds to refer to birds, and\nnot to horses as many people take it\u2014\n\n The Phasian flocks, bred by Leogoras.\n\nFor it is very possible that Leogoras may have bred horses and\npheasants too. And Leogoras is also turned into ridicule as a gourmand\nby Plato in his Very Miserable Man.\n\n[Sidenote: PHEASANTS.]\n\nAnd Mnesimachus, in his play called Philip, (and Mnesimachus is one of\nthe poets of the Middle Comedy,) says\u2014\n\n And as the proverb runs, it is more rare\n Than milk of birds, or than a splendid pheasant\n Artistically pluck'd.\n\nAnd Theophrastus the Eresian, a pupil of Aristotle, mentions them\nin the third book of his Treatise on Animals, speaking nearly as\nfollows\u2014\"There is also some such difference as this in birds. For\nthe heavy birds which are not so well-suited for flying, such as the\nwoodcock, the partridge, the cock, and the pheasant, are very well\nadapted for walking and have thick plumage.\" And Aristotle, in the\neighth book of his History of Animals, writes thus:\u2014\"Now of birds\nthere are some which are fond of dusting themselves, and some which are\nfond of washing, and some which neither dust nor wash themselves. And\nthose which are not good flyers, but which keep chiefly on the ground,\nare fond of dusting themselves; such as the common fowl, the partridge,\nthe woodcock, the pheasant, the lark.\" Speusippus also mentions them in\nthe second book of his treatise on Things Resembling one another. And\nthe name these men give the pheasant is \u03c6\u03b1\u03c3\u03b9\u03b1\u03bd\u1f78\u03c2, not \u03c6\u03b1\u03c3\u03b9\u03b1\u03bd\u03b9\u03ba\u03cc\u03c2.\n\n38. But Agatharchides of Cnidos, in the thirty-fourth book of his\nHistory of the Affairs of Europe, speaking of the river Phasis, writes\nas follows:\u2014\"But the great multitude of the birds called pheasants\n(\u03c6\u03b1\u03c3\u03b9\u03b1\u03bd\u03bf\u03b9) come for the sake of food to the places where the mouths of\nthe rivers fall into the sea.\" And Callixenus the Rhodian, in the\nfourth book of his Account of Alexandria, describing a procession which\ntook place in Alexandria, when Ptolemy who was surnamed Philadelphus\nwas king, mentions, as a very extraordinary circumstance connected\nwith these birds\u2014\"Then there were brought on in cases parrots, and\npeacocks, and guinea-fowl, and pheasants, and an immense number of\n\u00c6thiopian birds.\" And Artemidorus the pupil of Aristophanes, in his\nbook entitled The Glossary of Cookery, and Pamphilus the Alexandrian,\nin his treatise on Names and Words, represents Ep\u00e6netus as saying\nin his Cookery Book that the pheasant is also called \u03c4\u03b1\u03c4\u03cd\u03c1\u03b1\u03c2. But\nPtolemy Euergetes, in the second book of his Commentaries, says that\nthe pheasant is called \u03c4\u03b1\u03c4\u03cd\u03c1\u03b1\u03c2. Now this is what I am able to tell\nyou about the pheasant, which I have seen brought up on your account,\nas if we all had fevers. But you, if you do not, according to your\nagreement, give me to-morrow what you have covenanted to, I do not say\nthat I will prosecute you in the public courts for deceit, but I will\nsend you away to live near the Phasi, as Polemon, the Describer of the\nWorld, wished to drown Ister the pupil of Callimachus, the historian,\nin the river of the same name.\n\n39. The next thing to be mentioned is the woodcock. Aristophanes, in\nhis Storks, says\u2014\n\n The woodcock, most delicious meat to boil,\n Fit dish for conqueror's triumphal feast.\n\nAnd Alexander the Myndian says that it is a bird a little larger\nthan a partridge, and spotted all over the back, about the colour of\nearthenware, but a little more ruddy. And it is caught by the hunters,\nbecause it is a heavy flyer in consequence of the shortness of its\nwings; and it is a bird fond of dusting itself, and very prolific, and\nit feeds on seeds.[30] But Socrates, in his treatise on Boundaries,\nand Places, and Fire, and Stones, says,\u2014\"The woodcock having been\ntransported into Egypt from Lydia, and having been let loose in the\nwoods there, for some time uttered a sound like a quail: but after the\nriver got low, and a great scarcity arose, in which a great many of the\nnatives of the country died, they never ceased uttering, as they do\nto this day, in a voice more distinct than that of the very clearest\nspeaking children, 'Threefold evils to the wicked doers.' But when they\nare caught it is not only impossible to tame them, but they even cease\nto utter any sound at all; but if they are let go again, they recover\ntheir voice.\" And Hipponax mentions them thus\u2014\n\n Not eating woodcocks or the timid hare.\n\nAnd Aristophanes, in his Birds, mentions them also. And in his\nAcharnians he speaks of them as being very common in the district about\nMegara. And the Attic writers circumflex the noun in a manner quite\ncontrary to analogy. For words of more than two syllables ending in\n\u03b1\u03c2, when the final \u03b1 is long, are barytones; as for instance, \u1f00\u03ba\u03ac\u03bc\u03b1\u03c2,\n\u03a3\u03b1\u03ba\u03ac\u03b4\u03b1\u03c2, \u1f00\u03b4\u03ac\u03bc\u03b1\u03c2. And we ought also to read the plural \u1f00\u03c4\u03c4\u03ac\u03b3\u03b1\u03b9, and not\n\u1f00\u03c4\u03c4\u03b1\u03b3\u1fc6\u03bd\u03b5\u03c2.\n\n[Sidenote: THE PORPHYRION.]\n\n40. There is also a bird called the porphyrion. And it is well known\nthat this bird is mentioned by Aristophanes. And Polemo, in the fifth\nbook of his treatise addressed to Antigonus and Ad\u00e6us, says that the\nbird called the porphyrion, when it is kept in a house, watches those\nwomen who have husbands very closely; and has such instantaneous\nperception of any one who commits adultery, that, when it perceives\nit, it gives notice of it to the master of the house, cutting its own\nexistence short by hanging itself. And, says he, it never partakes of\nfood before it has walked all round the place seeking for some spot\nwhich may suit it; and then it dusts itself there, and washes itself,\nand after that it feeds. And Aristotle says that it has cloven feet,\nand that it is of a dark blue colour, with long legs, with a beak of\na scarlet colour beginning at its very head; of about the size of\na cock of the common poultry breed; and it has a small gullet, on\nwhich account it seizes its food with its foot, and divides it into\ndiminutive morsels. And it drinks greedily; and it has five toes on\neach foot, of which the middle one is the largest. But Alexander the\nMyndian, in the second book of his treatise on the History of Birds,\nsays that the bird comes originally from Libya, and that it is sacred\nto the gods of Libya.\n\nThere is also another bird called the porphyris. Callimachus, in his\ntreatise on Birds, says that the porphyris is different from the\nporphyrion, and enumerates the two birds separately. And he says that\nthe porphyrion takes its food while hiding itself in darkness, so that\nno one may see it; for it hates those who come near its food. And\nAristophanes also mentions the porphyris in his drama entitled The\nBirds. And Ibycus speaks of some birds which he calls lathiporphyrides,\nand says; \"There are some variegated ducks with purple necks which\nfrequent the highest branches of the trees; and the birds called\nlathiporphyrides with variegated necks, and king-fishers with extended\nwings.\" And in another place he says\u2014\n\n You're always bearing me aloft, my mind,\n Like some bold porphyris, with out-stretch'd wings.\n\n41. The next bird is the partridge. A great many authors mention this\nbird, as also does Aristophanes. And some of them in the oblique cases\nshorten the penultima of the noun; as Archilochus does where he writes\u2014\n\n \u03c0\u03c4\u03ce\u03c3\u03c3\u03bf\u03c5\u03c3\u03b1\u03bd \u1f65\u03c2 \u03c4\u03b5 \u03c0\u03ad\u03c1\u03b4\u1fd6\u03ba\u03b1,\n\nin the same way as \u1f44\u03c1\u03c4\u1fe6\u03b3\u03b1 and \u03c7\u03bf\u03af\u03bd\u1fd6\u03ba\u03b1 have the penultima short. But it\nis usually made long by the Attic writers. Sophocles, in his Camici,\nsays\u2014\n\n A man arrived, who in the famous hills\n Of Attica is a namesake of the partridge (\u03c0\u03ad\u03c1\u03b4\u03b9:\u03ba\u03bf\u03c2).\n\nAnd Pherecrates, or whoever it was who wrote the Chiron, says\u2014\n\n He goes against his will, like any partridge (\u03c0\u03ad\u03c1\u03b4\u03b9\u03ba\u03bf\u03c2 \u03c4\u03c1\u03cc\u03c0\u03bf\u03bd).\n\nAnd Phrynichus, in his Tragedians, says\u2014\n\n And Cleombrotus the son of Perdix (\u03a0\u03ad\u03c1\u03b4\u03b9\u03ba\u03bf\u03c2),\n\n(for the bird is sometimes cited as a model of lasciviousness).\n\nNicophon, in his Handicraftsmen, says\u2014\n\n The hepseti, and all those partridges (\u03c0\u03b5\u03c1\u03b4\u03b9:\u03ba\u03b1\u03c2).\n\nBut Epicharmus, in his Revellers, uses the word with the penultima\nshort, where he says\u2014\n\n They brought in cuttle-fish, who swim the deep,\n And partridges (\u03c0\u03ad\u03c1\u03b4\u03b9\u03ba\u03b1\u03c2) who fly in lofty air.\n\nAnd Aristotle gives the following account of the bird\u2014\"The partridge\nis a land bird, with cloven feet; and he lives fifteen years: but the\nfemale lives even more. For among all birds the female lives longer\nthan the male. It lays eggs, and hatches its young itself, as the\ncommon hen does. And when it is aware that it is being hunted, it comes\naway from its nest, and rolls near the legs of the huntsman, giving him\na hope that he may catch it; and so it deceives him, until its young\nhave flown away, and then it flies away itself also.\n\n[Sidenote: PARTRIDGES.]\n\n42. \"But it is a very ill-disposed and cunning animal; and moreover\nit is much devoted to amatory enjoyments; on which account it breaks\nthe eggs of its hen, that it may not be deprived of her while she is\nhatching them; and therefore the hen, knowing this, runs away and hides\nher eggs.\" And Callimachus gives the same account in his treatise on\nBirds. And the single birds fight with one another, and the one which\nis defeated becomes the mate of the conqueror. But Aristotle says that\nthey all in turn use the bird which has been defeated as their mate,\nand that the tame birds also take the wild ones for their mates. And\nthe bird which is defeated by the other patiently allows itself to be\ntreated by him as his mate. And this happens at a particular time of\nthe year, as is also stated by Alexander the Myndian. And they lay\ntheir eggs on the ground, both the cocks and the hens making themselves\nseparate nests. And the leader of the wild birds attacks the decoy\npartridge, and when he is taken another comes forward to fight the\ndecoy bird; and this is done whenever the bird used for the decoy is a\ncock bird; but when a hen is employed for the purpose, then she crows\ntill the leader of the wild birds meets her, and the rest of the wild\nbirds assemble and drive him away from the hen, because he is attending\nto her and not to them; on which account sometimes he advances without\nmaking any noise, in order that no other bird may hear his voice and\ncome to fight him. And sometimes the hen also checks the crowing of the\ncock as he comes up:[31] and very often when she is sitting on her nest\nshe gets off it on perceiving the cock approaching the decoy bird, and\nremains there to receive his embraces in order to draw him away from\nthe decoy bird. And so very eager to propagate their species are both\nquails and partridges, that they fall into the hands of the hunters\non that account, sitting on the tiles. They say, too, that when hen\npartridges are taken out to hunt, even when they see or smell a cock\nstanding or flying down the wind, become pregnant, and some say that\nthey immediately begin to lay eggs. And about breeding time they fly\nabout with their mouths open, putting out their tongues, both hens and\ncocks. And Clearchus says, in his treatise on Panic Fear,\u2014\"Sparrows\nand partridges, and also the common barn-door fowl and the quail,\nare eager to propagate their species, not only the moment that they\nsee the hen, but even as soon as they hear her voice. And the cause\nof this is the excessive impression made on their minds by amatory\npleasures and proximity. And you may see more easily all that takes\nplace with respect to the propagation of their species if you put a\nlooking-glass opposite to them. For they run forward, being deceived\nby the appearance, and behave as if they saw a hen, and so are caught.\nOnly the common poultry cock does not do so. But the perception of the\nreflected image operates on them only so far as to make them wish to\nfight.\" And this is the statement of Clearchus.\n\n43. Partridges are by some people called \u03ba\u03ac\u03ba\u03ba\u03b1\u03b2\u03b1\u03b9, as, for\ninstance, by Alcman, who speaks as follows\u2014\n\n Alcman, too, began the strain;\n And he introduced into the language\n The compound name of \u03ba\u03b1\u03ba\u03ba\u03b1\u03b2\u03af\u03b4\u03b5\u03c2:\n\nshowing plainly enough that he had learnt to compound the word from\nthe noise made by partridges. On which account also Cham\u00e6leon of\nPontus said that the discovery of music was originally made by the\nancients from the birds singing in desert places; by imitation of\nwhom they arrived at the art of music; but it is not all partridges\nwho make the noise called \u03ba\u03b1\u03ba\u03ba\u03b1\u03b2\u03af\u03b6\u03b5\u03b9\u03bd, or cackling. At all events,\nTheophrastus, in his treatise on the Different Noises made by Animals\nof the same Species, says\u2014\"The partridges in Attica, near Corydallus,\non the side towards the city, cackle; but those on the other side\ntwitter.\" And Basilis, in the second book of his History of India,\nsays\u2014\"The diminutive men in those countries which fight with cranes\nare often carried by partridges.\" And Menecles, in the first book of\nhis Collectanea, says\u2014\"The pygmies fight both with partridges and with\ncranes.\" But there is a different kind of partridge found in Italy, of\na dark colour on its wings, and smaller in size, with a beak inclining\nin the smallest possible degree to a red colour. But the partridges\nabout Cirrha are not at all nice to eat as to their flesh, on account\nof the nature of their food. But the partridges in Boeotia either do\nnot cross into Attica at all, or else, whenever they do, they are\neasily recognised by their voices, as we have previously mentioned.\nBut the partridges which are found in Paphlagonia, Theophrastus says,\nhave two hearts. But those in the island of Sciathos feed on cockles.\nAnd sometimes they have as many as fifteen or sixteen young at a time;\nand they can only fly short distances, as Xenophon tells us in the\nfirst book of his Anabasis, where he writes,\u2014\"But if any one rouses the\nbustard suddenly it is easy to catch him; for they can only fly a short\ndistance, like partridges, and they very soon tire; but their flesh is\nvery delicious.\"\n\n[Sidenote: THE BUSTARD.]\n\n44. And Plutarch says that Xenophon is quite correct about the\nbustard; for that great numbers of these birds are brought to\nAlexandria from the adjacent parts of Libya; being hunted and caught\nin this manner. The animal is a very imitative one, the bustard; being\nespecially fond of imitating whatever it sees a man do; and accordingly\nit does whatever it sees the hunters do. And they, standing opposite\nto it, anoint themselves under the eyes with some unguent, having\nprepared other different unguents calculated to close up the eyes and\neyelids; and these other unguents they place in shallow dishes near the\nbustards. And so the bustards, seeing the men anoint themselves under\nthe eyes, do the same thing also themselves, taking the unguents out of\nthese dishes; and by this means they are quickly caught. And Aristotle\nwrites the following account of them:\u2014\"It is a migratory bird, with\ncloven feet, and three toes; of about the size of a large cock, of the\ncolour of a quail, with a long head, a sharp beak, a thin neck, large\neyes, a bony tongue, and it has no crop.\" But Alexander the Myndian\nsays that it is also called also called \u03bb\u03b1\u03b3\u03c9\u03b4\u03af\u03b1\u03c2. And he says, also,\nthat it ruminates, and that it is very fond of the horse; and that if\nany one puts on a horse's skin he can catch as many as he pleases;\nfor they come up to him then of their own accord. And presently, in\nanother passage, Aristotle tells us, \"The bustard is something like\nthe owl, but it is not a bird which flies by night; and it has large\nfeathers about its ears, on which account it is called \u1f66\u03c4\u03bf\u03c2, from \u1f66\u03c4\u03b1;\nand it is about the size of a pigeon, and a great imitator of mankind;\nand accordingly it is caught by dancing opposite to them.\" And it is\nin shape something like a man, and it is an imitator of whatever man\ndoes. On which account the comic poets call those people who are easily\ntaken in by any one whom they chance to meet, a bustard. Accordingly,\nin hunting them, the man who is cleverest at it, stands opposite to\nthem and dances; and the birds, looking at the man dancing, move like\npuppets pulled by strings; and then some one comes behind them, and,\nwithout being perceived, seizes on them while they are wholly occupied\nwith the delight they derive from the imitation.\n\n45. They say, also, that the screech-owl does the same thing: for it is\nsaid that they also are caught by dancing. And Homer mentions them. And\nthere is a kind of dance, which is called \u03c3\u03ba\u1f7c\u03c8, or the screech-owl,\nfrom them; deriving its name from the variety of motion displayed by\nthis animal. And the screech-owls also delight in imitation, and it is\nfrom their name that we say that those men \u03c3\u03ba\u03ce\u03c0\u03c4\u03bf\u03c5\u03c3\u03b9, who keep looking\nat the person whom they wish to turn into ridicule, and mock all his\nconduct by an exact imitation, copying the conduct of those birds. But\nall the birds whose tongues are properly formed, and who are capable\nof uttering articulate sounds, imitate the voices of men and of other\nbirds; as the parrot and the jay. The screech-owl, as Alexander the\nMyndian says, is smaller than the common owl, and he has whitish spots\non a leaden-coloured plumage; and he puts out two tufts of feathers\nfrom his eyebrows on each temple. Now Callimachus says that there are\ntwo kinds of screech-owls, and that one kind does screech, and the\nother does not\u2014on which account one kind is called \u03c3\u03ba\u1ff6\u03c0\u03b5\u03c2, and the other\nkind is called \u1f00\u03b5\u03af\u03c3\u03ba\u03c9\u03c0\u03b5\u03c2, and these last are of a grey colour.\n\nBut Alexander the Myndian says that the name is written in Homer, \u03ba\u1ff6\u03c0\u03b5\u03c2\nwithout the \u03c2, and that that was the name which Aristotle gave them;\nand that they are constantly seen, and that they are not eatable; but\nthat those which are only seen about the end of autumn for a day or\ntwo are eatable. And they differ from the \u1f00\u03b5\u03af\u03c3\u03ba\u03c9\u03c0\u03b5\u03c2 in their speed,\nand they are something like the turtle-dove and the pigeon in pace. And\nSpeusippus, in the second book of his treatise on Things Resembling one\nanother, also calls them \u03ba\u1ff6\u03c0\u03b5\u03c2 without the \u03c2. But Epicharmus writes\n\u03c3\u03ba\u1ff6\u03c0\u03b1\u03c2, epopses and owls. And Metrodorus, in his treatise on Custom and\nHabituation, says, that the screech-owl is caught by dancing opposite\nto it.\n\n[Sidenote: SPARROWS.]\n\n46. But since, when we were talking of partridges, we mentioned that\nthey were exceedingly amorous birds, we ought also to add, that the\ncock of the common poultry fowl is a very amorous bird too; at all\nevents Aristotle says, that when cocks are kept in the temples as being\ndedicated to the Gods, the cocks who were there before treat any new\ncomer as a hen until another is dedicated in a similar manner. And if\nnone are dedicated, then they fight together, and the one which has\ndefeated the other works his will on the one which he has defeated.\nIt is related, also, that a cock, whenever he goes in at any door\nwhatever, always stoops his crest, and that one cock never yields to\nanother without a battle; but Theophrastus says, that the wild cocks\nare still more amorous than the tame ones, he says, also, that the\ncocks are most inclined to pursue the hens the moment they leave their\nperch in the morning, but the hens prefer it as the day advances.\n\nSparrows, also, are very amorous birds; on which account Terpsicles\nsays, that those who eat sparrows are rendered exceedingly prone to\namorous indulgences; and perhaps it is from such an idea that Sappho\nrepresents Venus as being drawn by sparrows yoked in her chariot;\nfor they are very amorous birds, and very prolific. The sparrow has\nabout eight young ones at one hatching, according to the statement of\nAristotle. And Alexander the Myndian says that there are two kinds of\nsparrows, the one a tame species, and the other a wild one; and he\nadds that the hen-sparrow is weaker in other respects, and also that\ntheir beaks are of a more horny colour, and that their faces are not\nvery white, nor very black; but Aristotle says that the cock-sparrow\nnever appears in the winter, but that the hen-sparrows remain, drawing\nhis conclusions as to what he thinks probable from their colour; for\ntheir colour changes, as the colour of blackbirds and of coots does,\nwho get whiter at certain seasons. But the people of Elis call sparrows\n\u03b4\u03b5\u03af\u03c1\u03b7\u03c4\u03b1\u03b9, as Nicander the Colophonian tells us in the third book of his\ntreatise on Different Dialects.\n\n47. We must also speak of the quail; they are called \u1f44\u03c1\u03c4\u03c5\u03b3\u03b5\u03c2. And here\nthere arises a general question about words ending in \u03c5\u03be, why the\nwords with this termination do not all have the same letter as the\ncharacteristic of the genitive case. I allude to \u1f44\u03c1\u03c4\u03c5\u03be and \u1f44\u03bd\u03c5\u03be. For\nthe masculine simple nouns ending in \u03be when the vowel \u03c5 precedes \u03be, and\nwhen the last syllable begins with any one of the immutable consonants\nor those which are characteristic of the first[32] conjugation of\nbarytone verbs, make the genitive with \u03ba; as \u03ba\u1fc6\u03c1\u03c5\u03be \u03ba\u03ae\u03c1\u03c5\u03ba\u03bf\u03c2, \u03c0\u03ad\u03bb\u03c5\u03be\n\u03c0\u03ad\u03bb\u03c5\u03ba\u03bf\u03c2, \u1f1c\u03c1\u03c5\u03be \u1f14\u03c1\u03c5\u03ba\u03bf\u03c2, \u0392\u03ad\u03b2\u03c1\u03c5\u03be, \u0392\u03ad\u03b2\u03c1\u03c5\u03ba\u03bf\u03c2; but those which have not this\ncharacteristic make the genitive with a \u03b3, as \u1f44\u03c1\u03c4\u03c5\u03be \u1f44\u03c1\u03c4\u03c5\u03b3\u03bf\u03c2, \u03ba\u03cc\u03ba\u03ba\u03c5\u03be\n\u03ba\u03cc\u03ba\u03ba\u03c5\u03b3\u03bf\u03c2, \u1f44\u03c1\u03c5\u03be \u1f44\u03c1\u03c5\u03b3\u03bf\u03c2; and there is one word with a peculiar inflexion,\n\u1f44\u03bd\u03c5\u03be \u1f44\u03bd\u03c5\u03c7\u03bf\u03c2; and as a general rule, in the nominative case plural, they\nfollow the genitive case singular in having the same characteristic of\nthe last syllable. And the case is the same if the last syllable does\nnot begin with a consonant at all.\n\nBut with respect to the quail Aristotle says, \"The quail is a migratory\nbird, with cloven feet, and he does not make a nest, but lies in the\ndust; and he covers over his hole with sticks for fear of hawks; and\nthen the hen lays her eggs in the hole.\" But Alexander the Myndian\nsays, in the second book of his treatise on Animals, \"The female quail\nhas a thin neck, not having under its chin the same black feathers\nwhich the male has. And when it is dissected it is found not to have a\nlarge crop, but it has a large heart with three lobes; it has also its\nliver and its gall-bladder united in its intestines, but it has but a\nsmall spleen, and one which is not easily perceived; and its testicles\nare under its liver, like those of the common fowl.\" And concerning\ntheir origin, Phanodemus, in the second book of his History of Attica,\nsays:\u2014\"When Erysichthon saw the island of Delos, which was by the\nancients called Ortygia, because of the numerous flocks of quails which\ncame over the sea and settled in that island as one which afforded\nthem good shelter . . . .\" And Eudoxus the Cnidian, in the first book of\nhis Description of the Circuit of the Earth, says that the Phoenicians\nsacrifice quails to Hercules, because Hercules, the son of Asteria\nand Jupiter, when on his way towards Libya, was slain by Typhon and\nrestored to life by Iolaus, who brought a quail to him and put it to\nhis nose, and the smell revived him. For when he was alive he was, says\nEudoxus, very partial to that bird.\n\n48. But Eupolis uses the word in its diminutive form, and in his play\ncalled Cities, calls them \u1f40\u03c1\u03c4\u03cd\u03b3\u03b9\u03b1, speaking as follows:\u2014\n\n _A._ Tell me now, have you ever bred any \u1f44\u03c1\u03c4\u03c5\u03b3\u03b5\u03c2\u0323?\n _B._ I've bred some small \u1f40\u03c1\u03c4\u03cd\u03b3\u03b9\u03b1. What of that?\n\nAnd Antiphanes, in his play called The Countryman, speaks as follows,\nusing also the form \u1f40\u03c1\u03c4\u03cd\u03b3\u03b9\u03bf\u03bd:\u2014\n\n For what now could a man like you perform,\n Having the soul of a quail (\u1f40\u03c1\u03c4\u03c5\u03b3\u03af\u03bf\u03c5)?\n\nIt is an odd expression that Pratinas uses, who in his Dym\u00e6n\u00e6, or\nthe Caryatides, calls the quail a bird with a sweet voice, unless\nindeed quails have voices in the Phliasian or Laced\u00e6monian country\nas partridges have; and perhaps it is from this, also, that the bird\ncalled \u03c3\u03af\u03b1\u03bb\u03b9\u03c2 has its name, as Didymus says. For nearly all birds\nderive their names from the sounds which they make.\n\n[Sidenote: QUAILS.]\n\nThere is also a bird called the \u1f40\u03c1\u03c4\u03c5\u03b3\u03bf\u03bc\u03ae\u03c4\u03c1\u03b1 (which is mentioned by\nCrates in his Chirons, where he says,\n\n The \u1f40\u03c1\u03c4\u03c5\u03b3\u03bf\u03bc\u03ae\u03c4\u03c1\u03b1 came from Ithaca.)\n\nAnd Alexander the Myndian also mentions it, and says that in size it\nis nearly equal to a turtle-dove; that it has long legs, a slender\nbody, and is very timid. And with respect to the hunting for quails,\nClearchus the Solensian mentions some very singular circumstances,\nin his book which is entitled \"A Treatise on those things which have\nbeen asserted on Mathematical Principles in Plato's Polity,\" where\nhe writes as follows\u2014\"Quails, about breeding time, if any one puts\na looking-glass opposite to them, and a noose in front of it, run\ntowards the bird which is seen in the looking-glass; and so fall into\nthe noose.\" And about the birds called jackdaws he makes a similar\nstatement, saying\u2014\"And a very similar thing happens to the jackdaws,\non account of their naturally affectionate disposition towards each\nother. For they are a most exceedingly cunning bird; nevertheless when\na bowl full of oil is placed near them, they stand on the edge of the\nbowl, and look down, and then rush down towards the bird which appears\nvisible in the liquid. In consequence of which, when they are soaked\nthrough with the oil, their wings stick together and cause them to be\neasily captured.\" And the Attic writers make the middle syllable of the\noblique cases of \u1f44\u03c1\u03c4\u03c5\u03be long, like \u03b4\u03bf\u03af\u03b4\u1fe6\u03ba\u03b1, and \u03ba\u03ae\u03c1\u1fe6\u03ba\u03b1; as Demetrius\nIxion tells us, in his treatise on the Dialect of the Alexandrians. But\nAristophanes, in his Peace, has used the word with the penultima short\nfor the sake of the metre, writing\u2014\n\n The tame domestic quails (\u1f44\u03c1\u03c4\u1fe6\u03b3\u03b5\u03c2 \u03bf\u1f30\u03ba\u03bf\u03b3\u03b5\u03bd\u03b5\u1fd6\u03c2).\n\nThere is also a bird called \u03c7\u03ad\u03bd\u03bd\u03b9\u03bf\u03bd, which is a small kind of quail,\nwhich is mentioned by Cleomenes, in his letter to Alexander, where\nhe expresses himself in the following manner\u2014\"Ten thousand preserved\ncoots, and five thousand of the kind of thrush called tylas, and ten\nthousand preserved \u03c7\u03ad\u03bd\u03bd\u03b9\u03b1.\" And Hipparchus, in his Egyptian Iliad, says\u2014\n\n I cannot fancy the Egyptian life,\n Plucking the chennia, which they salt and eat.\n\n49. And even swans in great plenty were not wanting to our banquets.\nAnd Aristotle speaks in the following manner of this bird\u2014\"The swan\nis a prolific bird, and a quarrelsome one. And, indeed, they are so\nfond of fighting that they often kill one another. And the swan will\nfight even the eagle; though he does not begin the battle himself. And\nthey are tuneful birds, especially towards the time of their death. And\nthey also cross the seas singing. And they are web-footed, and feed\non herbage.\" But Alexander the Myndian says, that though he followed\na great many swans when they were dying, he never heard one sing. And\nHegesianax of Alexandria, who arranged the book of Cephalion, called\nthe History of Troy, says that the Cycnus who fought with Achilles in\nsingle combat, was fed in Leucophrys by the bird of the same name, that\nis, by the swan. But Boius, or Boio, which Philochorus says was his\nproper name, in his book on the Origin of Birds, says that Cycnus was\nturned into a bird by Mars, and that when he came to the river Sybaris\nhe was cooped with a crane. And he says, also, that the swan lines his\nnest with that particular grass which is called lyg\u00e6a.\n\nAnd concerning the crane (\u03b3\u03ad\u03c1\u03b1\u03bd\u03bf\u03c2), Boius says that there was among the\nPygmies a very well known woman whose name was Gerana. And she, being\nhonoured as a god by her fellow-countrymen, thought lightly of those\nwho were really gods, and especially of Juno and Diana. And accordingly\nJuno, being indignant, metamorphosed her into an unsightly bird, and\nmade her hostile to and hated by the Pygmies who had been used to\nhonour her. And he says, also, that of her and Nicodamas was born the\nland tortoise. And as a general rule, the man who composed all these\nfables asserts that all the birds were formerly men.\n\n50. The next bird to be mentioned is the pigeon. Aristotle says, that\nthere is but one genus of the pigeon, but five subordinate species;\nwriting thus\u2014\"The pigeon, the \u0153nas, the phaps, the dove, and the\nturtle-dove.\" But in the fifth book of his treatise on the Parts of\nAnimals, he makes no mention of the phaps, though \u00c6schylus, in his\ntragedy called Proteus, does mention that bird in the following line\u2014\n\n Feeding the wretched miserable phaps,\n Entangled as to its poor broken sides\n Within the winnowing spokes.\n\n[Sidenote: PIGEONS.]\n\nAnd in his Philoctetes he uses the word in the genitive case plural,\n\u03c6\u03b1\u03b2\u1ff6\u03bd. \"The \u0153nas, then,\" says Aristotle, \"is something larger than the\npigeon, and it has a puce-coloured plumage; but the phaps is something\nbetween the pigeon and the \u0153nas. And the species called phassa is\nabout as large as the common cock, but of the colour of ashes; and\nthe turtle-dove is less than all the other species, and is of a\ncinder-colour. And this last is only seen in the summer, and during the\nwinter it keeps in its hole. Now, the phaps and the common pigeon are\nalways to be seen, but the \u0153nas is only visible in the autumn. And the\nspecies called the phassa is said to be longer lived than any of the\nothers; for it lives thirty or forty years. And the cock birds never\nleave the hens to the day of their death, nor do the hens ever desert\nthe cock: but when one dies the other remains solitary: and crows, and\nravens, and jackdaws all do the same thing. And in every kind of the\ngenus pigeon, both male and female sit on the eggs in turn; and when\nthe chickens are hatched, the cock bird spits upon them to prevent\ntheir being fascinated. And the hen lays two eggs, the first of which\nproduces a cock and the second a hen. And they lay at every season of\nthe year; so that they lay ten or eleven times a-year; and in Egypt\nthey lay twelve times; for the hen conceives again the very next day\nto that in which it lays.\" And further on, in the same book, Aristotle\nsays that the kind called \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f70 differs from the \u03c0\u03b5\u03bb\u03b5\u03b9\u1f70\u03c2, and the\n\u03c0\u03b5\u03bb\u03b5\u03b9\u1f70\u03c2 is the least of the two. And the \u03c0\u03b5\u03bb\u03b5\u03b9\u1f70\u03c2 is easily tamed; but\nthe \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f70 is black, and small, and has red rough legs; on which\naccount no one keeps them. But he mentions a peculiarity of the species\ncalled \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f70, that they kiss one another when courting, and that if\nthe males neglect this, the hens do not admit their embraces. However,\nold doves do not go through this formality; but omit the kisses and\nstill succeed in their suit, but the younger ones always kiss before\nthey proceed to action. And the hens, too, make love to one another,\nwhen there is no cock at hand, kissing one another beforehand. But\nstill, as there are no real results, the eggs which they lay never\nproduce chickens. The Dorians, however, consider the \u03c0\u03b5\u03bb\u03b5\u03b9\u1f70\u03c2 and the\n\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f70 as identical; and Sophron uses the two words as synonymous in\nhis Female Actresses. But Callimachus, in his treatise on Birds, speaks\nof the pyrallis, the dove, the wood-pigeon, and the turtle-dove, as\nall different from one another.\n\n51. But Alexander the Myndian says, that the pigeon never lifts up\nhis head when it drinks, as the turtle-dove does; and that it never\nutters any sound in the winter except when it is very fine weather.\nIt is said, also, that when the species called \u0153nas has eaten the\nseed of the mistletoe, and then leaves its droppings on any tree,\nmistletoe after that grows upon that tree. But Da\u00efmachus, in his\nhistory of India, says that pigeons of an apple-green colour are found\nin India. And Charon of Lampsacus, in his history of Persia, speaking\nof Mardonius, and of the losses which the Persian army sustained off\nMount Athos, writes as follows\u2014\"And that was the first time that white\npigeons were ever seen by the Greeks; as they had never existed in\nthat country.\" And Aristotle says, that the pigeons, when their young\nare born, eat a lot of earth impregnated with salt, and then open the\nmouths of their young and spit the salt into them; and by this means\nprepare them to swallow and digest their food.\n\nAnd at Eryx in Sicily, there is a certain time which the Sicilians\ncall The Departure, at which time they say that the Goddess is\ndeparting into Africa: and at this time all the pigeons about the place\ndisappear, as if they had accompanied the Goddess on her journey. And\nafter nine days, when the festival called \u03ba\u03b1\u03c4\u03b1\u03b3\u03ce\u03b3\u03b9\u03b1, that is to say\nThe Return, is celebrated, after one pigeon has first arrived, flying\nacross the sea like an _avant-courier_, and has flown into the temple,\nthe rest follow speedily. And on this, all the inhabitants around, who\nare comfortably off, feast; and the rest clap their hands for joy.\nAnd at that time the whole place smells of butter, which they use as\na sort of token of the return of the Goddess. But Autocrates, in his\nhistory of Achaia, says that Jupiter once changed his form into that\nof a pigeon, when he was in love with a maiden in \u00c6gium, whose name\nwas Phthia. But the Attic writers use the word also in the masculine\ngender, \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u03cc\u03c2. Alexis, in his People Running together, says\u2014\n\n For I am the white pigeon (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f78\u03c2) of Venus;\n But as for Bacchus, he knows nothing more\n Than how to get well drunk; and nothing cares\n Whether 'tis new wine that he drinks or old.\n\n[Sidenote: DUCKS.]\n\nBut in his play of the Rhodian, or the Woman Caressing, he uses the\nword in the feminine gender; and says in that passage that the Sicilian\npigeons are superior to all others\u2014\n\n Breeding within some pigeons from Sicily,\n The fairest shaped of all their species.\n\nAnd Pherecrates, in his Painters, says\u2014\n\n Send off a pigeon (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f78\u03bd) as a messenger.\n\nAnd in his Petale he uses the diminutive form \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03bf\u03bd,\nwhere he says,\u2014\n\n But now, my pigeon, fly thou like Callisthenes,\n And bear me to Cythera and to Cyprus.\n\nAnd Nicander, in the second book of his Georgics, mentions the Sicilian\ndoves and pigeons, and says,\u2014\n\n And do you in your hall preserve a flock\n Of fruitful doves from Sicily or Dracontium,\n For it is said that neither kites nor hawks\n Incline to hurt those choice and sacred birds.\n\n52. We must also mention ducks. The male of these birds, as Alexander\nthe Myndian says, is larger than the female, and has a more richly\ncoloured plumage: but the bird which is called the glaucion, from the\ncolour of its eyes, is a little smaller than the duck. And of the\nspecies called boscades the male is marked all over with lines, and he\nalso is less than the duck; and the males have short beaks, too small\nto be in fair proportion to their size: but the small diver is the\nleast of all aquatic birds, being of a dirty black plumage, and it has\na sharp beak, turning upwards towards the eyes, and it goes a great\ndeal under water. There is also another species of the boscades, larger\nthan the duck, but smaller than the chenalopex: but the species which\nare called phascades are a little larger than the small divers, but in\nall other respects they resemble the ducks. And the kind called uria\nare not much smaller than the duck, but as to its plumage it is of a\ndirty earthenware colour, and it has a long and narrow beak: but the\ncoot, which also has a narrow beak, is of a rounder shape, and is of\nan ash colour about the stomach, and rather blacker on the back. But\nAristophanes, in his Acharnians, in the following lines, mentions the\nduck and the diver, from whose names (\u03bd\u1fc6\u03c4\u03c4\u03b1 and \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u1f70\u03c2) we get the\nverbs \u03bd\u03ae\u03c7\u03bf\u03bc\u03b1\u03b9, to swim, and \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u03ac\u03c9, to dive, with a great many other\nwater birds\u2014\n\n Ducks too, and jackdaws, woodcocks too, and coots,\n And wrens, and divers.\n\nAnd Callimachus also mentions them in his treatise on Birds.\n\n53. We often also had put before us the dish called parastat\u00e6, which\nis mentioned by Ep\u00e6netus in his Cookery Book, and by Semaristus in\nthe third and fourth books of his treatise on Synonymes. And it is\ntesticles which are called by this name. But when some meat was served\nup with a very fragrant sauce, and when some one said,\u2014Give me a plate\nof that suffocated meat, that D\u00e6dalus of names, Ulpian, said\u2014I myself\nshall be suffocated if you do not tell me where you found any mention\nof meat of that kind; for I will not name them so before I know. And he\nsaid, Strattis, in his Macedonians or Cinesias, has said\u2014\n\n Take care, and often have some suffocated meat.\n\nAnd Eubulus, in his Catacollomenos, says\u2014\n\n And platters heap'd with quantities of meat\n Suffocated in the Sicilian fashion.\n\nAnd Aristophanes, in his Wasps, has said\u2014\n\n Some suffocated meat in a platter.\n\nAnd Cratinus, in his Delian Women, says\u2014\n\n And therefore do you take some meat and pound it,\n Having first neatly suffocated it.\n\nAnd Antiphanes, in his Countryman, says\u2014\n\n And first of all\n I bring you the much-wish'd-for barley-cake,\n Which the all-genial mother Ceres gives\n A joyful gift to mortals; and besides,\n Some tender limbs of suffocated goats\n Set round with herbs, a young and tender meat.\n _B._ How say you?\n _A._ I am going through a tragedy\n Of the divinest Sophocles.\n\n54. And when some sucking-pigs were carried round, and the guests made\nan inquiry respecting them, whether they were mentioned by any ancient\nauthor, some one said\u2014Pherecrates, in his Slave turned Tutor, says\u2014\n\n I stole some sucking-pigs not fully grown.\n\nAnd in his Deserters he says\u2014\n\n[Sidenote: SUCKLINGS.]\n\n Are you not going to kill a sucking-pig?\n\nAnd Alc\u00e6us, in his Pal\u00e6stra, says\u2014\n\n For here he is himself, and if I grunt\n One atom more than any sucking-pig . . . .\n\nAnd Herodotus, in his first book, says that in Babylon there is a\ngolden altar, on which it is not lawful to sacrifice anything but\nsucking-pigs. Antiphanes says in his Philet\u00e6rus\u2014\n\n There's here a pretty little cromaciscus\n Not yet wean'd, you see.\n\nAnd Heniochus, in his Polyeuctus, says\u2014\n\n The ox was brazen, long since past all boiling,\n But he perhaps had taken a sucking-pig,\n And slaughter'd that.\n\nAnd Anacreon says\u2014\n\n Like a young sucking kid, which when it leaves\n Its mother in the wood, trembles with fear.\n\nAnd Crates, in his Neighbours, says\u2014\n\n For now we constantly have feasts of lovers,\n As long as we have store of lambs and pigs\n Not taken from their dams.\n\nAnd Simonides represents Danae as speaking thus over Perseus\u2014\n\n O my dear child, what mis'ry tears my soul!\n But you lie sleeping,\n You slumber with your unwean'd heart.\n\nAnd in another place he says of Archemorus\u2014\n\n Alas the wreath! They wept the unwean'd child,\n Breathing out his sweet soul in bitter pangs.\n\nAnd Clearchus, in his Lives, says that Phalaris the tyrant had arrived\nat such a pitch of cruelty, that he used to feast on sucking children.\nAnd there is a verb \u03b8\u1fc6\u03c3\u03b8\u03b1\u03b9, which means to suck milk, (Homer says\u2014\n\n Hector is mortal, and has suck'd the breast;)\n\nbecause the mother's breast is put into the mouth of the infant. And\nthat is the derivation of the word \u03c4\u03af\u03c4\u03c3\u03b8\u03bf\u03c2, breast, from \u03c4\u03af\u03b8\u03b7\u03bc\u03b9, to\nplace, because the breasts are thus placed in the children's mouths.\n\n After she'd lull'd to sleep the new-born kids,\n As yet unweaned from their mother's breast.\n\n55. And when some antelopes were brought round, Palmedes of Elea, the\ncollector of words, said\u2014It is not bad meat that of the antelopes\n(\u03b4\u03cc\u03c1\u03ba\u03c9\u03bd\u03b5\u03c2). And Myrtilus said to him\u2014The word is only \u03b4\u03bf\u03c1\u03ba\u03ac\u03b4\u03b5\u03c2, not\n\u03b4\u03cc\u03c1\u03ba\u03c9\u03bd\u03b5\u03c2. Xenophon, in the first book of his Anabasis, says, \"And there\nwere in that part bustards and \u03b4\u03bf\u03c1\u03ba\u03ac\u03b4\u03b5\u03c2.\"\n\n56. The next thing to be mentioned is the peacock. And that this is a\nrare bird is shown by what Antiphanes says in his Soldier, or Tychon,\nwhere his words are\u2014\n\n And then some man brought in one single pair\n Of peacocks to the city; 'twas a sight\n Wondrous to see; now they're as thick as quails.\n\nAnd Eubulus says in his Phoenix\u2014\n\n The peacock is admired for his rarity.\n\n\"The peacock,\" says Aristotle, \"is cloven-footed, and feeds on herbage;\nit begins to breed when it is three years old, at which age it also\ngets the rich and varied colours of its plumage; and it sits on its\neggs about thirty days, and once a-year it lays twelve eggs, and it\nlays these not all at once, but at intervals, laying every third day.\nBut the first year of a hen's laying she does not lay more than eight\neggs; and she sometimes lays wind eggs like the common hen, but never\nmore than two; and she sits upon her eggs and hatches them very much\nin the same way as the common hen does.\" And Eupolis, in his Deserters\nfrom the Army, speaks of the peacock in the following terms\u2014\n\n Lest I should keep in Pluto's realm,\n A peacock such as this, who wakes the sleepers.\n\nAnd there is a speech extant, by Antiphanes the orator, which is\nentitled, On Peacocks. And in that speech there is not one express\nmention of the name peacock, but he repeatedly speaks of them in it as\nbirds of variegated plumage, saying\u2014\"That Demus, the son of Pyrilampes,\nbreeds these birds, and that out of a desire to see these birds, a\ngreat many people come from Laced\u00e6mon and from Thessaly, and show great\nanxiety to get some of the eggs.\" And with respect to their appearance\nhe writes thus\u2014\"If any one wishes to remove these birds into a city,\nthey will fly away and depart; and if he cuts their wings he takes\naway their beauty. For their wings are their beauty, and not their\nbody.\" And that people used to be very anxious to see them he tells us\nsubsequently in the same book, where he says; \"But at the time of the\nfestival of the new moon, any one who likes is admitted to see them,\nbut on other days if any one comes and wishes to see them he is never\nallowed to do so; and this is not a custom of yesterday, or a recent\npractice, but one which has subsisted for more than thirty years.\"\n\n[Sidenote: THE ATTIC FORM OF NOUNS IN \u03a9\u03a3.]\n\n57. \"But the Athenians call the word \u03c4\u03b1\u1ff6\u03c2,\" as Tryphon tells us,\n\"circumflexing and aspirating the last syllable. And they read it spelt\nin this way in the Deserters from the Army of Eupolis, in the passage\nwhich has been already quoted, and in the Birds of Aristophanes\u2014\n\n Are you then Tereus? are you a bird or a peacock (\u03c4\u03b1\u1ff6\u03c2)?\n\nAnd in another passage he writes\u2014\n\n A bird then; what kind? is it not a peacock (\u03c4\u03b1\u1ff6\u03c2)?\n\nBut in the dative they say \u03c4\u03b1\u1f67\u03bd\u03b9, as Aristophanes does in the same\nplay. But it is quite impossible in the Attic or Ionic dialects that,\nin nouns which have more than one syllable, the last syllable beginning\nwith a vowel should be aspirated; for it is quite inevitable that it\nshould be pronounced with a lene breathing, as \u03bd\u03b5\u1f62\u03c2, \u03bb\u03b5\u1f62\u03c2, \u03a4\u03c5\u03bd\u03b4\u03ac\u03c1\u03b5\u1f60\u03c2,\n\u039c\u03b5\u03bd\u03ad\u03bb\u03b5\u1f60\u03c2, \u03bb\u03b5\u03b9\u03c0\u03cc\u03bd\u03b5\u1f60\u03c2, \u03b5\u1f54\u03bd\u03b5\u1f60\u03c2, \u039d\u03b5\u03af\u03bb\u03b5\u1f60\u03c2, \u03c0\u03c1\u1fb6\u1f40\u03c2, \u1f51\u03af\u1f40\u03c2, \u039a\u03b5\u1fd6\u1f40\u03c2, \u03c7\u1fd6\u1f40\u03c2, \u03b4\u1fd6\u1f40\u03c2,\n\u03c7\u03c1\u03b5\u1fd6\u1f40\u03c2, \u03c0\u03bb\u03b5\u1fd6\u1f40\u03c2, \u03bb\u03b5\u1fd6\u1f40\u03c2, \u03bb\u03b1\u03b9\u1f44\u03c2, \u03b2\u03b1\u03b9\u1f42\u03c2, \u03c6\u03b1\u03b9\u1f42\u03c2, \u03c0\u03b7\u1f42\u03c2, \u03b3\u03cc\u1f40\u03c2, \u03b8\u03bf\u1f42\u03c2, \u1fe5\u03cc\u1f40\u03c2,\n\u03b6\u03c9\u1f44\u03c2. For the aspirate is fond of beginning a word, and is by nature\ninclined to the lead, and is never included in the last part of a word.\nAnd the name \u03c4\u03b1\u1f67\u03c2 is derived from the extension (\u03c4\u03ac\u03c3\u03b9\u03c2) of the wings.\"\nAnd Seleucus, in the fifth book of his treatise on Hellenisms, says:\n\"The peacock, \u03c4\u03b1\u1f67\u03c2:\u2014but the Attics, contrary to all rule, both aspirate\nand circumflex the last syllable; but the aspirate is only attached\nto the first vowel when it begins a word in the simple pronunciation\nof the word, and there taking the lead, and running on more swiftly,\nit has the first place in the word. Accordingly, the Athenians, in\nconsequence of this arrangement, observing the inherent character of\nthis breathing, do not put it _on_ vowels, as they do often accents and\nbreathings, but put it before them. And I think that the ancients used\nto mark the aspirate by the character H, on which account the Romans\nwrite the letter H at the beginning of all aspirated nouns, showing\nits predominant nature; and if this be the proper character of the\naspirate, it is plain that it is contrary to all reason and analogy\nthat the word \u03c4\u03b1\u1ff6\u03c2 has any breathing at all marked upon it by the Attic\nwriters.\"\n\n58. And as at the banquet a great many more discussions arose about\neach of the dishes that were served up;\u2014But I, said Laurentius,\naccording to the example of our most excellent friend Ulpian, will\nmyself also say something to you (for we are feeding on discussions).\nWhat do you think of the grouse? And when some one said,\u2014He is a\nspecies of bird; (but it is the custom of the sons of the grammarians\nto say of anything that is mentioned to them in this way, It is a\nspecies of plant, a species of bird, a species of stone;) Laurentius\nsaid\u2014And I, my good friend, am aware that the admirable Aristophanes,\nin his Birds, mentions the grouse in the following lines\u2014\n\n With the porphyrion and the pelican,\n And pelecinnus, and the phlexis too,\n The grouse and peacock.\n\nBut I wish to learn from you whether there is any mention of the\nbird in any other author. For Alexander the Myndian, in the second\nbook of his treatise on Winged Animals, speaks of it as a bird of no\ngreat size, but rather as one of the smaller birds. For his words are\nthese\u2014\"The grouse, a bird about the size of rook, of an earthenware\ncolour, variegated with dirty coloured spots, and long lines, feeding\non fruit; and when it lays its eggs t cackles (\u03c4\u03b5\u03c4\u03c1\u03ac\u03b6\u03b5\u03b9). from which it\nderives its name (\u03c4\u03ad\u03c4\u03c1\u03b1\u03be).\" And Epicharmus, in his Hebe's Wedding, says\u2014\n\n For when you've taken quails and sparrows too,\n And larks who love to robe themselves in dust,\n And grouse, and rooks, and beauteous fig-peckers.\n\nAnd in another passage he says\u2014\n\n There were the herons with their long bending necks,\n A numerous flock; and grouse, and rooks besides.\n\n[Sidenote: LOINS.]\n\nBut since none of you have anything to say on the subject (as you\nare all silent), I will show you the bird itself; for when I was the\nEmperor's Procurator in Mysia, and the superintendent of all the\naffairs of that province, I saw the bird in that country. And learning\nthat it was called by this name among the Mysians and P\u00e6onians, I\nrecollected what the bird was by the description given of it by\nAristophanes. And believing that this bird was considered by the\nall-accomplished Aristotle worthy of being mentioned in that work of\nhis worth many talents (for it is said that the Stagirite received\neight hundred talents from Alexander as his contribution towards\nperfecting his History of Animals), when I found that there was no\nmention of it in this work, I was delighted at having the admirable\nAristophanes as an unimpeachable witness in the matter. And while he\nwas saying this, a slave came in bringing in the grouse in a basket;\nbut it was in size larger than the largest cock of the common poultry,\nand in appearance it was very like the porphyrion; and it had wattles\nhanging from its ears on each side like the common cock; and its voice\nwas loud and harsh. And so after we had admired the beauty of the bird,\nin a short time one was served up on the table dressed; and the meat of\nhim was like that of the ostrich, which we were often in the habit of\neating.\n\n59. There was a dish too called loins (\u03c8\u03cd\u03b1\u03b9). The poet who\nwrote the poem called The Return of the Atrid\u00e6, in the third book says\u2014\n\n And with his rapid feet Hermioneus\n Caught Nisus, and his loins with spear transfix'd.\n\nAnd Simaristus, in the third book of his Synonymes, writes thus: \"The\nflesh of the loins which stands out on each side s called \u03c8\u03cd\u03b1\u03b9, and\nthe hollows on each side they call \u03ba\u03cd\u03b2\u03bf\u03b9 and \u03b3\u03ac\u03bb\u03bb\u03b9\u03b1\u03b9.\" And Clearchus,\nin the second book of his treatise on The Joints in the Human Body,\nspeaks thus: \"There is flesh full of muscle on each side; which some\npeople call \u03c8\u03cd\u03b1\u03b9, and others call \u1f00\u03bb\u03ce\u03c0\u03b5\u03ba\u03b5\u03c2, and others \u03bd\u03b5\u03c5\u03c1\u03cc\u03bc\u03b7\u03c4\u03c1\u03b1\u03b9.\"\nAnd the admirable Hippocrates also speaks of \u03c8\u03cd\u03b1\u03b9; and they get this\nname from being easily wiped (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1fe5\u03b1\u03b4\u03af\u03c9\u03c2 \u1f00\u03c0\u03bf\u03c8\u1fb6\u03c3\u03b8\u03b1\u03b9), or as being\nflesh lightly touching (\u1f10\u03c0\u03b9\u03c8\u03b1\u03cd\u03bf\u03c5\u03c3\u03b1) the bones, and lying lightly on the\nsurface of them. And Euphron the comic poet mentions them in his Theori\u2014\n\n There is a lobe and parts, too, called \u03c8\u03cd\u03b1\u03b9;\n Learn to cut these before you view the sacrifice.\n\n60. There is a dish too made of udder. Teleclides, in his Rigid Men,\nsays\u2014\n\n Since I'm a female, I must have an udder.\n\nHerodotus, in the fourth book of his History, uses the same term when\nspeaking of horses; but it is rare to find the word (\u03bf\u1f56\u03b8\u03b1\u03c1) applied to\nthe other animals; but the word most commonly used is \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd, as\nin the case of fishes. Strattis, in his Atalanta, says\u2014\n\n The \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd and the extremities\n Of the large tunny.\n\nAnd Theopompus, in his Call\u00e6schrus, says\u2014\n\n _A._ And th' \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03b1 of fish.\n _B._ O, Ceres!\nBut in the Sirens he calls it not \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03b1, but \u1f51\u03c0\u03ae\u03c4\u03c1\u03b9\u03b1, saying\u2014\n\n Th' \u1f51\u03c0\u03ae\u03c4\u03c1\u03b9\u03b1 of white Sicilian tunnies.\n\n61. We must now speak of the hare; concerning this animal Archestratus,\nthat author so curious in his dishes, speaks thus\u2014\n\n Many are the ways and many the recipes\n For dressing hares; but this is best of all,\n To place before a hungry set of guests,\n A slice of roasted meat fresh from the spit,\n Hot, season'd only with plain simple salt,\n Not too much done. And do not you be vex'd\n At seeing blood fresh trickling from the meat,\n But eat it eagerly. All other ways\n Are quite superfluous, such as when cooks pour\n A lot of sticky clammy sauce upon it,\n Parings of cheese, and lees, and dregs of oil,\n As if they were preparing cat's meat.\n\nAnd Naucrates the comic poet, in his Persia, says that it is an\nuncommon thing to find a hare in Attica: and he speaks thus\u2014\n\n For who in rocky Attica e'er saw\n A lion or any other similar beast,\n Where 'tis not easy e'en to find a hare?\n\nBut Alc\u00e6us, in his Callisto, speaks of hares as being plentiful, and\nsays\u2014\n\n You should have coriander seed so fine\n That, when we've got some hares, we may be able\n To sprinkle them with that small seed and salt.\n\n62. And Tryphon says,\u2014\"Aristophanes, in his Danaides, uses the form\n\u03bb\u03b1\u03b3\u1f7c\u03bd in the accusative case with an acute accent on the last\nsyllable, and with a \u03bd for the final letter, saying\u2014\n\n And when he starts perhaps he may be able\n To help us catch a hare (\u03bb\u03b1\u03b3\u03ce\u03bd).\n\nAnd in his Daitaleis he says\u2014\n\n I am undone, I shall be surely seen\n Plucking the fur from off the hare (\u03bb\u03b1\u03b3\u03ce\u03bd).\n\nBut Xenophon, in his treatise on Hunting, writes the accusative \u03bb\u03b1\u03b3\u03c9\nwithout the \u03bd, and with a circumflex accent. But among us the ordinary\nform of the nominative case is \u03bb\u03b1\u03b3\u03cc\u03c2; and as we say \u03bd\u03b1\u1f78\u03c2, and the\nAttics \u03bd\u03b5\u1f7c\u03c2, and as we say \u03bb\u03b1\u1f78\u03c2, and the Attics \u03bb\u03b5\u03ce\u03c2; so, while we call\nthis animal \u03bb\u03b1\u03b3\u1f78\u03c2, they call him \u03bb\u03b1\u03b3\u03ce\u03c2. And as for our using the form\n\u03bb\u03b1\u03b3\u1f78\u03bd in the accusative case singular, to that we find a corresponding\nnominative plural in Sophocles, in his Amycus, a satyric drama; where\nhe enumerates\u2014\n\n[Sidenote: HARES.]\n\n Cranes, crows, and owls, and kites, and hares (\u03bb\u03b1\u03b3\u03bf\u03b9).\n\nBut there is also a form of the nominative plural corresponding to the\naccusative \u03bb\u03b1\u03b3\u1f7c\u03bd, ending in \u03c9, as found in the Flatterers of Eupolis\u2014\n\n Where there are rays, and hares (\u03bb\u03b1\u03b3\u1f7c), and light-footed women.\n\nBut some people, contrary to all reason, circumflex the last\nsyllable of this form \u03bb\u03b1\u03b3\u03ce; but it ought to have an acute accent, since\nall the nouns which end in \u03bf\u03c2, even when they are changed into \u03c9\u03c2\nby the Attic writers, still preserve the same accent as if they had\nundergone no alteration; as \u03bd\u03b1\u1f78\u03c2, \u03bd\u03b5\u03ce\u03c2; \u03ba\u03ac\u03bb\u03bf\u03c2, \u03ba\u03ac\u03bb\u03c9\u03c2. And so, too,\nEpicharmus used this noun, and Herodotus, and the author of the poem\ncalled the Helots. Moreover, \u03bb\u03b1\u03b3\u1f78\u03c2 is the Ionic form\u2014\n\n Rouse the sea-hare (\u03bb\u03b1\u03b3\u1f78\u03c2) before you drink the water;\n\nand \u03bb\u03b1\u03b3\u1f7c\u03c2 the Attic one. But the Attic writers use also the form\n\u03bb\u03b1\u03b3\u03cc\u03c2; as Sophocles, in the line above quoted\u2014\n\n Cranes, crows, and owls, and hares (\u03bb\u03b1\u03b3\u03bf\u03b9).\n\nThere is also a line in Homer, where he says\u2014\n\n \u1f22 \u03c0\u03c4\u1ff6\u03ba\u03b1 \u03bb\u03b1\u03b3\u03c9\u03cc\u03bd.\n\nNow, if we have regard to the Ionic dialect, we say that \u03c9 is\ninterpolated; and if we measure it by the Attic dialect, then we say\nthe \u03bf is so: and the meat of the hare is called \u03bb\u03b1\u03b3\u1ff6\u03b1 \u03ba\u03c1\u03ad\u03b1.\n\n63. But Hegesander the Delphian, in his Commentaries, says that in\nthe reign of Antigonus Gonatas, there were such a number of hares in\nthe island of Astypal\u00e6a, that the natives consulted the oracle on the\nsubject. And the Pythia answered them that they ought to breed dogs,\nand hunt them; and so in one year there were caught more than six\nthousand. And all this immense number arose from a man of the island\nof Anaphe having put one pair of hares in the island. As also, on a\nprevious occasion, when a certain Astypal\u00e6an had let loose a pair of\npartridges in the island of Anaphe, there came to be such a number\nof partridges in Anaphe, that the inhabitants ran a risk of being\ndriven out of the island by them. But originally Astypal\u00e6a had no\nhares at all, but only partridges. And the hare is a very prolific\nanimal, as Xenophon has told us, in his treatise on Hunting; and\nHerodotus speaks of it in the following terms\u2014\"Since the hare is\nhunted by everything\u2014man, beast, and bird\u2014it is on this account a very\nprolific animal; and it is the only animal known which is capable of\nsuperfetation. And it has in its womb at one time one litter with the\nfur on, and another bare, and another just formed, and a fourth only\njust conceived.\" And Polybius, in the twelfth book of his History,\nsays that there is another animal like the hare which is called the\nrabbit (\u03ba\u03bf\u03cd\u03bd\u03b9\u03ba\u03bb\u03bf\u03c2); and he writes as follows\u2014\"The animal called the\nrabbit, when seen at a distance, looks like a small hare; but when any\none takes it in his hands, there is a great difference between them,\nboth in appearance and taste: and it lives chiefly underground.\" And\nPosidonius the philosopher also mentions them in his History; and we\nourselves have seen a great many in our voyage from Dic\u00e6archia[33] to\nNaples. For there is an island not far from the mainland, opposite the\nlower side of Dic\u00e6archia, inhabited by only a very scanty population,\nbut having a great number of rabbits. And there is also a kind of\nhare called the Chelidonian hare, which is mentioned by Diphilus, or\nCalliades, in his play called Ignorance, in the following terms\u2014\n\n What is this? whence this hare who bears the name\n Of Chelidonian? Is it grey hare soup,\n Mimarcys call'd, so thick with blood?\n\nAnd Theophrastus, in the twentieth book of his History, says that there\nare hares about Bisaltia which have two livers.\n\n[Sidenote: THE WORD \u03a3\u03a5\u0391\u0393\u03a1\u039f\u03a3.]\n\n64. And when a wild boar was put upon the table, which was in no\nrespect less than that noble Calydonian boar which has been so much\ncelebrated,\u2014I suggest to you now, said he, O my most philosophical\nand precise Ulpian, to inquire who ever said that the Calydonian boar\nwas a female, and that her meat was white. But he, without giving\nthe matter any long consideration, but rather turning the question\noff, said\u2014But it does seem to me, my friends, that if you are not yet\nsatisfied, after having had such plenty of all these things, that\nyou surpass every one who has ever been celebrated for his powers of\neating,\u2014and who those people are you can find out by inquiry. But it\nis more correct and more consistent with etymology to make the name\n\u03c3\u1f7a\u03c2, with a \u03c2; for the animal has its name from rushing (\u03c3\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9) and\ngoing on impetuously; but men have got a trick of pronouncing the word\nwithout the \u03c2,\u1f57\u03c2; and some people believe that it is called \u03c3\u1fe6\u03bd, by\nbeing softened from \u03b8\u1fe6\u03bd, as if it had its name from being a fit animal\nto sacrifice (\u03b8\u03cd\u03b5\u03b9\u03bd). But now, if it seems good to you, answer me who\never uses the compound word like we do, calling the wild boar not\n\u03c3\u1fe6\u03c2 \u1f04\u03b3\u03c1\u03b9\u03bf\u03c2, but \u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03c2\u0323 At all events, Sophocles, in his Lovers of\nAchilles, has applied the word \u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03c2 to a dog, as hunting the boar\n(\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c3\u1fe6\u03c2 \u1f00\u03b3\u03c1\u03b5\u03cd\u03b5\u03b9\u03bd), where he says\u2014\n\n And you, Syagre, child of Pelion.\n\nAnd in Herodotus we find Syagrus used as a proper name of a man who\nwas a Laced\u00e6monian by birth, and who went on the embassy to Gelon the\nSyracusan, about forming an alliance against the Medes; which Herodotus\nmentions in the seventh book of his History. And I am aware, too, that\nthere was a general of the \u00c6tolians named Syagrus, who is mentioned by\nPhylarchus, in the fourth book of his History. And Democritus said\u2014You\nalways, O Ulpian, have got a habit of never taking anything that is set\nbefore you until you know whether the existing name of it was in use\namong the ancients. Accordingly you are running the risk, on account\nof all these inquiries of yours, (just like Philetas of Cos, who was\nalways investigating all false arguments and erroneous uses of words,)\nof being starved to death, as he was. For he became very thin by reason\nof his devotion to these inquiries, and so died, as the inscription in\nfront of his tomb shows\u2014\n\n Stranger, Philetas is my name, I lie\n Slain by fallacious arguments, and cares\n Protracted from the evening through the night.\n\n65. And so that you may not waste away by investigating this word\n\u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03c2, learn that Antiphanes gives this name to the wild boar, in his\nRavished Woman:\u2014\n\n This very night a wild boar (\u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03bd) will I seize,\n And drag into this house, and a lion and a wolf.\n\nAnd Dionysius the tyrant, in his Adonis, says\u2014\n\n Under the arched cavern of the nymphs\n I consecrate . . . .\n A wild boar (\u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03bd) as the first-fruits to the gods.\n\nAnd Lynceus the Samian, in his epistle to Apollodorus, writes\nthus\u2014\"That you may have some goat's flesh for your children, and some\nmeat of the wild boar (\u03c4\u1f70 \u03c3\u03c5\u03ac\u03b3\u03c1\u03b9\u03b1) for yourself and your friends.\"\nAnd Hippolochus the Macedonian, whom we have mentioned before now,\nin his epistle to the above-named Lynceus, mentioned many wild boars\n(\u03c3\u03c5\u03ac\u03b3\u03c1\u03c9\u03bd). But, since you have turned off the question which was put to\nyou about the colour of the Calydonian boar, and whether any one states\nhim to have been white as to his flesh, we ourselves will tell you who\nhas said so; and you yourself may investigate the proofs which I bring.\nFor some time ago, I read the dithyrambics of Cleomenes of Rhegium; and\nthis account is given in that ode of them which is entitled Meleager.\nAnd I am not ignorant that the inhabitants of Sicily call the wild boar\n(which we call \u03c3\u03cd\u03b1\u03b3\u03c1\u03bf\u03c2) \u1f00\u03c3\u03c7\u03ad\u03b4\u03c9\u03c1\u03bf\u03c2. And \u00c6schylus, in his Phorcides,\ncomparing Perseus to a wild boar, says\u2014\n\n He rush'd into the cave like a wild boar (\u1f00\u03c3\u03c7\u03ad\u03b4\u03c9\u03c1\u03bf\u03c2 \u1f65\u03c2).\n\nAnd Sciras (and he is a poet of what is called the Italian comedy, and\na native of Tarentum), in his Meleager, says\u2014\n\n Where shepherds never choose to feed their flocks,\n Nor does the wild boar range and chase his mate.\n\nAnd it is not wonderful that \u00c6schylus, who lived for some time in\nSicily, should use many Sicilian words.\n\n66. There were also very often kids brought round by the servants,\ndressed in various ways; some of them with a great deal of assafoetida,\nwhich afforded us no ordinary pleasure; for the flesh of the goat is\nexceedingly nutritious. At all events, Clitomachus the Carthaginian,\nwho is inferior to no one of the new Academy for his spirit of\nphilosophical investigation, says that a certain Theban athlete\nsurpassed all the men of his time in strength, because he ate goat's\nflesh; for the juice of that meat is nervous and sticky, and such as\ncan remain a long time in the substance of the body. And this wrestler\nused to be much laughed at, because of the unpleasant smell of his\nperspiration. And all the meat of pigs and lambs, while it remains\nundigested in the system, is very apt to turn, because of the fat. But\nthe banquets spoken of by the comic poets rather please the ears by\nsweet sounds, than the palate by sweet tastes; as, for instance, the\nfeast mentioned by Antiphanes, in his Female Physician\u2014\n\n[Sidenote: DINNERS.]\n\n _A._ But what meat do you eat with most delight?\n _B._ What meat?\u2014why if you mean as to its cheapness,\n There's mutton ere it bears you wool or milk,\n That is to say, there's lamb, my friend; and so\n There's also meat of goats which give no milk,\n That is to say, of kids. For so much profit\n Is got from these when they are fully grown,\n That I put up with eating cheaper kinds.\n\nAnd in his Cyclops he says\u2014\n\n These are the animals which the earth produces,\n Which you will have from me: the ox of th' herd,\n The goat which roves the woods, the chamois which\n Loves the high mountain tops, the fearless ram,\n The hog, the boar, the sucking-pig besides,\n And hares, and kids . . . .\n Green cheese, dry cheese, and cut and pounded cheese,\n Scraped cheese, and chopp'd cheese, and congeal'd cheese\n\n67. And Mnesimachus, in his Horse-breeder, provides the following\nthings for dinner\u2014\n\n Come forth, O Manes, from the chamber\n Deck'd with the lofty cypress roof;\n Go to the market, to the statues\n Of Maia's son, where all the chiefs\n Of the tribes meet, and seek the troop\n Of their most graceful pupils, whom\n Phidon is teaching how to mount\n Their horses, and dismount from them.\n I need not tell you now their names.\n Go; tell them that the fish is cold,\n The wine is hot, the pastry dry,\n The bread dry, too, and hard. The chops\n Are burnt to pieces, and the meat\n Taken from out the brine and dish'd.\n The sausages are served up too;\n So is the tripe, and rich black-puddings.\n Those who're indoors are all at table,\n The wine cups all are quickly drain'd,\n The pledge goes round; and nought remains\n But the lascivious drunken cordax.[34]\n The young men all are waxing wanton,\n And ev'rything's turn'd upside down.\n Remember what I say, and bear\n My words in mind.\n Why stand you gaping like a fool?\n Look here, and just repeat the message\n Which I've just told you; do,\u2014I will\n Repeat it o'er again all through.\n Bid them come now, and not delay,\n Nor vex the cook who's ready for them.\n For all the fish is long since boil'd,\n And all the roast meat's long since cold.\n And mention o'er each separate dish;\u2014\n Onions and olives, garlic too,\n Cucumbers, cabbages, and broth,\n Fig-leaves, and herbs, and tunny cutlets,\n Glanis and rhin\u00e8, shark and conger,\n A phyxicinus whole, a tunny,\n A coracinus whole, a thunnis,\n A small anchovy, and a tench,\n A spindle-fish, a tail of dog-fish,\n A carcharias and a torpedo;\n A sea-frog, lizard, and a perch,\n A trichias and a phycis too,\n A brinchus, mullet, and sea-cuckoo.\n A turtle, and besides a lamprey,\n A phagrus, lebias, and grey mullet,\n A sparus, and \u00e6olias,\n A swallow, and the bird of Thrace,\n A sprat, a squid, a turbot, and\n Drac\u00e6nides, and polypi,\n A cuttle-fish, an orphus too;\n A crab, likewise an escharus,\n A needle-fish, a fine anchovy,\n Some cestres, scorpions, eels, and loaves.\n And loads of other meat, beyond\n My calculation or my mention.\n Dishes of goose, and pork, and beef,\n And lamb, and mutton, goat and kid;\n Of poultry, ducks and partridges,\n And jays, and foxes. And what follows\n Will be a downright sight to see,\n So many good things there will be.\n And all the slaves through all the house\n Are busy baking, roasting, dressing,\n And plucking, cutting, beating, boiling,\n And laughing, playing, leaping, feasting,\n And drinking, joking, scolding, pricking.\n And lovely sounds from tuneful flutes,\n And song and din go through the house,\n Of instruments both wind and string'd.\n Meantime a lovely scent of cassia,\n From Syria's fertile land, does strike\n Upon my sense, and frankincense,\n And myrrh, and nard * * *\n\n * * * * *\n\n Such a confusion fills the house\n With every sort of luxury.\n\n[Sidenote: COOKERY.]\n\n68. Now, after all this conversation, there was brought in the dish\nwhich is called Rhoduntia; concerning which that wise cook quoted\nnumbers of tragedies before he would tell us what he was bringing us.\nAnd he laughed at those who professed to be such admirable cooks,\nmentioning whom, he said\u2014Did that cook in the play of Anthippus, the\ncomic poet, ever invent such a dish as this?\u2014the cook, I mean, who, in\nthe Veiled Man, boasted in this fashion:\u2014\n\n _A._ Sophon, an Ararnanian citizen,\n And good Democritus of Rhodes, were long\n Fellow-disciples in this noble art,\n And Labdacus of Sicily was their tutor.\n These men effaced all vulgar old recipes\n Out of their cookery books, and took away\n The mortar from the middle of the kitchen.\n They brought into disuse all vinegar,\n Cummin, and cheese, and assafoetida,\n And coriander seed, and all the sauces\n Which Saturn used to keep within his cruets.\n And the cook who employ'd such means they thought\n A humbug, a mere mountebank in his art.\n They used oil only, and clean plates, O father,\n And a quick fire, wanting little bellows:\n With this they made each dinner elegant.\n They were the first who banish'd tears and sneezing,\n And spitting from the board; and purified\n The manners of the guests. At last the Rhodian,\n Drinking some pickle by mistake, did die;\n For such a draught was foreign to his nature.\n _B._ 'Twas likely so to be.\n _A._ But Sophon still\n Has all Ionia for his dominions,\n And he, O father, was my only tutor.\n And I now study philosophic rules,\n Wishing to leave behind me followers,\n And new discover'd rules to guide the art.\n _B._ Ah! but, I fear, you'll want to cut _me_ up,\n And not the animal we think to sacrifice.\n _A._ To-morrow you shall see me with my books,\n Seeking fresh precepts for my noble art;\n Nor do I differ from th' Aspendian.\n And if you will, you too shall taste a specimen\n Of this my skill. I do not always give\n The self-same dishes to all kinds of guests;\n But I regard their lives and habits all.\n One dish I set before my friends in love,\n Another's suited to philosophers,\n Another to tax-gatherers. A youth\n Who has a mistress, quickly will devour\n His patrimonial inheritance;\n So before him I place fat cuttle-fish\n Of every sort; and dishes too of fish\n Such as do haunt the rocks, all season'd highly\n With every kind of clear transparent sauce.\n For such a man cares nought about his dinner,\n But all his thoughts are on his mistress fix'd.\n Then to philosophers I serve up ham,\n Or pettitoes; for all that crafty tribe\n Are wonderful performers at the table.\n Owls, eels, and spars I give the publicans,\n When they're in season, but at other times\n Some lentil salad. And all funeral feasts\n I make more splendid than the living ones.\n For old men's palates are not critical;\n At least not half so much as those of youths.\n And so I give them mustard, and I make them\n Sauces of pungent nature, which may rouse\n Their dormant sense, and make it snuff the air;\n And when I once behold a face, I know\n The dishes that its owner likes to eat.\n\n69. And the cook in the Thesmophorus of Dionysius, my revellers, (for\nit is worth while to mention him also,) says\u2014\n\n You have said these things with great severity,\n (And that's your usual kindness, by the Gods);\n You've said a cook should always beforehand\n Know who the guests may be for whom he now\n Is dressing dinner. For he should regard\n This single point\u2014whom he has got to please\n While seasoning his sauces properly;\n And by this means he'll know the proper way\n And time to lay his table and to dress\n His meats and soups. But he who this neglects\n Is not a cook, though he may be a seasoner.\n But these are different arts, a wondrous space\n Separates the two. It is not every one\n That's called a general who commands an army,\n But he who can with prompt and versatile skill\n Avail himself of opportunities,\n And look about him, changing quick his plans,\n He is the general. He who can't do this\n Is only in command. And so with us.\n To roast some beef, to carve a joint with neatness,\n To boil up sauces, and to blow the fire,\n Is anybody's task; he who does this\n Is but a seasoner and broth-maker:\n A cook is quite another thing. His mind\n Must comprehend all facts and circumstances:\n Where is the place, and when the time of supper;\n Who are the guests, and who the entertainer;\n What fish he ought to buy, and when to buy it.\n * * * * * * * * For all these things\n You'll have on almost every occasion;\n\n[Sidenote: COOKERY.]\n\n But they're not always of the same importance,\n Nor do they always the same pleasure give.\n Archestratus has written on this art,\n And is by many people highly thought of,\n As having given us a useful treatise;\n But still there's much of which he's ignorant,\n And all his rules are really good for nothing,\n So do not mind or yield to all the rules\n Which he has laid down most authoritatively,\n For a more empty lot of maxims you\n Will hardly find. For when you write a book\n On cookery, it will not do to say,\n \"As I was just now saying;\" for this art\n Has no fix'd guide but opportunity,\n And must itself its only mistress be.\n But if your skill be ne'er so great, and yet\n You let the opportunity escape,\n Your art is lost, and might as well be none.\n _B._ O man, you're wise. But as for this man who\n You just now said was coming here to try\n His hand at delicate banquets, say, does he\n Forget to come?\n _A._ If I but make you now\n One forced meat ball, I can in that small thing\n Give you a specimen of all my skill.\n And I will serve you up a meal which shall\n Be redolent of the Athenian breezes.\n\n * * * * *\n\n Dost fear that I shall fail to lull your soul\n With dishes of sufficient luxury?\n\n70. And to all this \u00c6milianus makes answer\u2014\n\n My friend, you've made a speech quite long enough\n In praising your fav'rite art of cookery;\u2014\n\nas Hegesippus says in his Brethren. Do you then\u2014\n\n Give us now something new to see beyond\n Your predecessor's art, or plague us not;\n But show me what you've got, and tell its name.\n\nAnd he rejoins\u2014\n\n You look down on me, since I am a cook.\n\nBut perhaps\u2014\n\n What I have made by practising my art\u2014\n\naccording to the comic poet Demetrius, who, in his play entitled The\nAreopagite, has spoken as follows\u2014\n\n What I have made by practising my art\n Is more than any actor e'er has gain'd,\u2014\n This smoky art of mine is quite a kingdom.\n I was a caper-pickler with Seleucus,\n And at the court of the Sicilian king,\n Agathocles, I was the very first\n To introduce the royal dish of lentils.\n My chief exploit I have not mention'd yet:\n There was a famine, and a man named Lachares\n Was giving an entertainment to his friends;\n Whom I recovered with some caper-sauce.\n\nLachares made Minerva naked, who caused him no inconvenience; but I\nwill now strip you who are inconveniencing me, said \u00c6milianus, unless\nyou show me what you have got with you. And he said at last, rather\nunwillingly, I call this dish the Dish of Roses. And it is prepared\nin such a way, that you may not only have the ornament of a garland\non your head, but also in yourself, and so feast your whole body with\na luxurious banquet. Having pounded a quantity of the most fragrant\nroses in a mortar, I put in the brains of birds and pigs boiled and\nthoroughly cleansed of all the sinews, and also the yolks of eggs,\nand with them oil, and pickle-juice, and pepper, and wine. And having\npounded all these things carefully together, I put them into a new\ndish, applying a gentle and steady fire to them. And while saying this,\nhe uncovered the dish, and diffused such a sweet perfume over the whole\nparty, that one of the guests present said with great truth\u2014\n\n The winds perfumed the balmy gale convey\n Through heav'n, through earth, and all the a\u00ebrial way;\n\nso excessive was the fragrance which was diffused from the roses.\n\n71. After this, some roasted birds were brought round, and some lentils\nand peas, saucepans and all, and other things of the same kind,\nconcerning which Ph\u00e6nias the Eresian writes thus, in his treatise on\nPlants\u2014\"For every leguminous cultivated plant bearing seed, is sown\neither for the sake of being boiled, such as the bean and the pea, (for\na sort of boiled soup is made of these vegetables,) or else for the\nsake of extracting from them a farinaceous flour, as, for instance,\nthe aracus; or else to be cooked like lentils, as the aphace and the\ncommon lentil; and some again are sown in order to serve as food for\nfourfooted animals, as, for instance, the vetch for cattle, and the\naphace for sheep. But the vegetable called the pea is mentioned by\nEupolis, in his Golden Age.\" And Heliodorus, who wrote a description of\nthe whole world, in the first book of his treatise on the Acropolis,\nsaid\u2014\"After the manner in which to boil wheat was discovered, the\nancients called it \u03c0\u03cd\u03b1\u03bd\u03bf\u03bd, but the people of the present day name it\n\u1f41\u03bb\u03cc\u03c0\u03c5\u03c1\u03bf\u03bd.\"\n\n[Sidenote: CHAM\u00c6LEON.]\n\nNow, after this discussion had continued a long time, Democritus\nsaid\u2014But at least allow us to have a share of these lentils, or of the\nsaucepan itself, lest some of you get pelted with stones, like Hegemon\nthe Thasian. And Ulpian said,\u2014What is the meaning of this pelting\n(\u03b2\u03b1\u03bb\u03bb\u03b7\u03c4\u1f7a\u03c2) with stones? for I know that in my native city, Eleusis,\nthere is a festival celebrated which is called \u03b2\u03b1\u03bb\u03bb\u03b7\u03c4\u1f7a\u03c2, concerning\nwhich I will not say a word, unless I get a reward from each of you.\nBut I, said Democritus, as I am not a person who makes speeches by the\nhour for hire, like the Prodeipnus of Timon, will tell you all I know\nabout Hegemon.\n\n72. Cham\u00e6leon of Pontus, in the sixth book of his treatise concerning\nancient Comedy, says\u2014\"Hegemon of Thasos, the man who wrote the\nParodies, was nicknamed The Lentil, and in one of his parodies he\nwrote\u2014\n\n While I revolved these counsels in my mind,\n Pallas Minerva, with her golden sceptre,\n Stood by my head, and touched me, and thus spake\u2014\n O thou ill-treated Lentil, wretched man,\n Go to the contest: and I then took courage.\n\nAnd once he came into the theatre, exhibiting a comedy, having his robe\nfull of stones; and he, throwing the stones into the orchestra, caused\nthe spectators to wonder what he meant. And presently afterwards he\nsaid\u2014\n\n These now are stones, and let who chooses throw them;\n But Lentil's good alike at every season.\n\nBut the man has an exceedingly high reputation for his parodies, and\nwas exceedingly celebrated for reciting his verses with great skill\nand dramatic power; and on this account he was greatly admired by the\nAthenians. And in his Battle of the Giants, he so greatly delighted\nthe Athenians, that they laughed to excess on that day; and though on\nthat very day the news of all the disasters which had befallen them\nin Sicily had just arrived, still no one left the theatre, although\nnearly every one had lost relations by that calamity; and so they hid\ntheir faces and wept, but no one rose to depart, in order to avoid\nbeing seen by the spectators from other cities to be grieved at the\ndisaster. But they remained listening to the performance, and that too,\nthough Hegemon himself, when he heard of it, had resolved to cease his\nrecitation. But when the Athenians, being masters of the sea, brought\nall the actions at law concerning the islands or the islanders into the\ncity, some one instituted a prosecution against Hegemon, and summoned\nhim to Athens to answer it. And he came in court, and brought with him\nall the workmen of the theatre, and with them he appeared, entreating\nAlcibiades to assist him. And Alcibiades bade him be of good cheer, and\nordered all the workmen to follow him; and so he came to the temple of\nCybele, where the trials of prosecutions were held; and then wetting\nhis finger with his mouth, he wiped out the indictment against Hegemon.\nAnd though the clerk of the court and the magistrate were indignant at\nthis, they kept quiet for fear of Alcibiades, for which reason also the\nman who had instituted the prosecution ran away.\"\n\n73. This, O Ulpian, is what we mean by pelting (\u03b2\u03b1\u03bb\u03bb\u03b7\u03c4\u1f7a\u03c2), but you,\nwhen you please, may tell us about the \u03b2\u03b1\u03bb\u03bb\u03b7\u03c4\u1f7a\u03c2 at Eleusis. And Ulpian\nreplied,\u2014But you have reminded me, my good friend Democritus, by\nyour mention of saucepans, that I have often wished to know what that\nis which is called the saucepan of Telemachus, and who Telemachus was.\nAnd Democritus said,\u2014Timocles the comic poet, and he was also a writer\nof tragedy, in his drama called Lethe, says\u2014\n\n And after this Telemachus did meet him,\n And with great cordiality embraced him,\n And said, \"Now lend me, I do beg, the saucepans\n In which you boil'd your beans.\" And scarcely had\n He finish'd saying this, when he beheld\n At some small distance the renowned Philip,\n Son of Ch\u00e6rephilus, that mighty man,\n Whom he accosted with a friendly greeting,\n And then he bade him send some wicker baskets.\n\nBut that this Telemachus was a citizen of the borough of Acharn\u00e6, the\nsame poet shows us in his Bacchus, where he says\u2014\n\n _A._ Telemachus th' Acharnian still is speaking,\n And he is like the new-bought Syrian slaves.\n _B._ How so, what does he do? I wish to know.\n _A._ He bears about with him a deadly dish.\n\nAnd in his Icarians, a satyric drama, he says\u2014\n\n So that we'd nothing with us; I myself,\n Passing a miserable night, did first\n\n[Sidenote: BEAN SOUP.]\n\n Sleep on the hardest bed; and then that Lion,\n Thudippus, did congeal us all with fear;\n Then hunger pinch'd us . . . . . .\n And so we went unto the fiery Dion.\n But even he had nought with which to help us;\n So running to the excellent Telemachus,\n The great Acharnian, I found a heap\n Of beans, and seized on some and ate them up.\n And when that ass Cephisodorus saw us,\n He by a most unseemly noise betray'd us.\n\nFrom this it is plain that Telemachus, being a person who was\nconstantly eating dishes of beans, was always celebrating the festival\nPyanepsia.\n\n74. And bean soup is mentioned by Heniochus the comic writer, in his\nplay called the Wren, where he says\u2014\n\n _A._ I often, by the Gods I swear, consider\n In my own mind how far a fig surpasses\n A cardamum. But you assert that you\n Have held some conversation with this Pauson,\n And you request of me a difficult matter.\n _B._ But having many cares of divers aspects,\n Just tell me this, and it may prove amusing;\n Why does bean soup so greatly fill the stomach,\n And why do those who know this Pauson's habits\n Dislike the fire? For this great philosopher\n Is always occupied in eating beans.\n\n75. So after this conversation had gone on for some time, water for\nthe hands was brought round; and then again Ulpian asked whether the\nword \u03c7\u03ad\u03c1\u03bd\u03b9\u03b2\u03bf\u03bd, which we use in ordinary conversation, was used by the\nancients; and who had met with it; quoting that passage in the Iliad\u2014\n\n He spoke, and bade the attendant handmaid bring\n The purest water of the living spring,\n (Her ready hands the ewer (\u03c7\u03ad\u03c1\u03bd\u03b9\u03b2\u03bf\u03bd) and basin held,)\n Then took the golden cup his queen had fill'd.\n\nBut the Attic writers say \u03c7\u03b5\u03c1\u03bd\u03af\u03b2\u03b9\u03bf\u03bd, as Lysias, for instance, in\nhis speech against Alcibiades, where he says, \"With all his golden\nwash-hand basins (\u03c7\u03b5\u03c1\u03bd\u03b9\u03b2\u03b9\u03bf\u03b9\u03c2) and incense-burners;\" but Eupolis uses\nthe word \u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd, in his Peoples\u2014\n\n And he who runs up first receives a basin (\u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd),\n But when a man is both a virtuous man\n And useful citizen, though he surpass\n In virtue all the rest, he gets no basin (\u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd).\n\nBut Epicharmus, in his Ambassadors for a Sacred Purpose, uses the\nword \u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03b2\u03bf\u03bd in the following lines:\u2014\n\n A harp, and tripods, chariots too, and tables\n Of brass Corinthian, and wash-hand basins (\u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03b2\u03b1),\n Cups for libations, brazen caldrons too.\n\nBut it is more usual to say \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 \u1f55\u03b4\u03c9\u03c1 (water to be poured over\nthe hands), as Eupolis does say in his Golden Age, and Ameipsias in\nhis Sling, and Alc\u00e6us in his Sacred Wedding: and this is a very common\nexpression. But Philyllius, in his Auge, says \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd, not \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2,\nin these lines:\u2014\n\n And since the women all have dined well,\n 'Tis time to take away the tables now,\n And wipe them, and then give each damsel water\n To wash her hands (\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd), and perfumes to anoint them.\n\nAnd Menander, in his Pitcher, says\u2014\n\n And they having had water for their hands (\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd \u03bb\u03b1\u03b2\u03cc\u03bd\u03c4\u03b5\u03c2),\n Wait in a friendly manner.\n\n76. But Aristophanes the grammarian, in his Commentary on the Tablets\nof Callimachus, laughs at those who do not know the difference between\nthe two expressions, \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 and \u1f00\u03c0\u03bf\u03bd\u03af\u03c8\u03b1\u03c3\u03b8\u03b1\u03b9; for he says that\namong the ancients the way in which people washed their hands before\nbreakfast and supper was called \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2, but what was done after\nthose meals was called \u1f00\u03c0\u03bf\u03bd\u03af\u03c8\u03b1\u03c3\u03b8\u03b1\u03b9. But the grammarian appears to\nhave taken this observation from the Attic writers, since Homer says,\nsomewhere or other\u2014\n\n Marshall'd in order due, to each a ewer\n Presents, to bathe his hands (\u03bd\u03af\u03c8\u03b1\u03c3\u03b8\u03b1\u03b9), a radiant ewer;\n Luxuriant then they feast.\n\nAnd somewhere else he says\u2014\n\n The golden ewer a maid obsequious brings,\n Replenish'd from the cool translucent springs,\n With copious water the bright vase supplies,\n A silver laver of capacious size;\n They wash (\u1f55\u03b4\u03c9\u03c1 \u1f10\u03c0\u1f76 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u1f14\u03c7\u03b5\u03c5\u03b1\u03bd). The tables in fair order spread,\n They heap the glittering canisters with bread.\n\nAnd Sophron, in his Female Actresses, says\u2014\n\n O hard-work'd C\u00e6coa, give us water for our hands (\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2),\n And then prepare the table for our food.\n\nAnd among both the tragic and comic writers the word \u03c7\u03b5\u03c1\u03bd\u03af\u03b2\u03b1\nis read with an acute accent on the penultima. By Euripides, in his\nHercules\u2014\n\n Which great Alcmena's son might in the basin (\u03c7\u03b5\u03c1\u03bd\u03af\u03b2\u03b1) dip.\n\nAnd also by Eupolis, in his Goats\u2014\n\n Here make an end of your lustration (\u03c7\u03b5\u03c1\u03bd\u03af\u03b2\u03b1).\n\n[Sidenote: SOAP.]\n\nAnd \u03c7\u03ad\u03c1\u03bd\u03b9\u03c8 means the water into which they used to dip a firebrand\nwhich they took from the altar on which they were offering the\nsacrifice, and then sprinkling the bystanders with it, they purified\nthem. But the accusative \u03c7\u03b5\u03c1\u03bd\u03b9\u03b2\u03b1 ought to be written with an acute\naccent on the antepenultima; for all compound words like that,\nending in \u03c8, derived from the perfect passive, preserve the vowel\nof the penultima of that perfect tense. And if the perfect ends its\npenultimate syllable with a double \u03bc\u03bc, then the derivative has a grave\non the ultima, as \u03bb\u03ad\u03bb\u03b5\u03b9\u03bc\u03bc\u03b1\u03b9 \u03b1\u1f30\u03b3\u03af\u03bb\u03b9\u03c8, \u03c4\u03ad\u03c4\u03c1\u03b9\u03bc\u03bc\u03b1\u03b9 \u03bf\u1f30\u03ba\u03cc\u03c4\u03c1\u03b9\u03c8, \u03ba\u03ad\u03ba\u03bb\u03b5\u03bc\u03bc\u03b1\u03b9\n\u03b2\u03bf\u03cc\u03ba\u03bb\u03b5\u03c8 (a word found in Sophocles and applied to Mercury),\u03b2\u03ad\u03b2\u03bb\u03b5\u03bc\u03bc\u03b1\u03b9\n\u03ba\u03b1\u03c4\u03ce\u03b2\u03bb\u03b5\u03c8 (a word found in Archelaus of the Chersonese, in his poem on\nThings of a Peculiar Nature: and in the oblique cases such words keep\nthe accent on the same syllable). And Aristophanes, in his Heroes, has\nused the word \u03c7\u03b5\u03c1\u03bd\u03af\u03b2\u03b9\u03bf\u03bd.\n\n77. And for washing the hands they also used something which they\ncalled \u03c3\u03bc\u1fc6\u03bc\u03b1, or soap, for the sake of getting off the dirt; as\nAntiphanes mentions in his Corycus\u2014\n\n _A._ But while I'm listening to your discourse,\n Bid some one bring me water for my hands.\n _B._ Let some one here bring water and some \u03c3\u03bc\u1fc6\u03bc\u03b1.\n\nAnd besides this they used to anoint their hands with perfumes,\ndespising the crumbs of bread on which men at banquets used to wipe\ntheir hands, and which the Laced\u00e6monians called \u03ba\u03c5\u03bd\u03ac\u03b4\u03b5\u03c2,[35] as Polemo\nmentions in his Letter on Mean Appellations. But concerning the custom\nof anointing the hands with perfumes, Epigenes or Antiphanes (whichever\nwas the author of the play called the Disappearance of Money) speaks as\nfollows:\u2014\n\n And then you'll walk about, and, in the fashion,\n Will take some scented earth, and wash your hands.\n\nAnd Philoxenus, in his play entitled the Banquet, says\u2014\n\n And then the slaves brought water for the hands (\u03bd\u03af\u03c0\u03c4\u03c1\u03b1 \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd),\n And soap (\u03c3\u03bc\u1fc6\u03bc\u03b1) well mix'd with oily juice of lilies,\n And poured o'er the hands as much warm water\n As the guests wish'd. And then they gave them towels\n Of finest linen, beautifully wrought,\n And fragrant ointments of ambrosial smell,\n And garlands of the flow'ring violet.\n\nAnd Dromo, in his Female Harp-player, says\u2014\n\n And then, as soon as we had breakfasted,\n One handmaid took away the empty tables,\n Another brought us water for our hands;\n We wash'd, and took our lily wreaths again,\n And crown'd our heads with garlands.\n\n78. But they called the water in which they washed either their hands\nor their feet equally \u03b1\u03c0\u03bf\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd, Aristophanes says\u2014\n\n Like those who empty slops (\u03b1\u03c0\u03bf\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd) at eventide.\n\nAnd they used the word \u03bb\u03b5\u03ba\u03ac\u03bd\u03b7, or basin, in the same way as they used\n\u03c7\u03b5\u03b9\u03c1\u03cc\u03bd\u03b9\u03c0\u03c4\u03c1\u03bf\u03bd (a wash-hand basin); but the word \u1f00\u03c0\u03cc\u03bd\u03b9\u03bc\u03bc\u03b1 is used\nin a peculiar sense by the Attic writers only for the water used to\ndo honour to the dead, and for purifying men who have incurred some\nreligious pollution. As also Clidemus tells us, in his book entitled\nExegeticus; for he, having mentioned the subject of Offerings to the\nDead, writes as follows:\u2014\"Dig a trench to the west of the tomb. Then\nlook along the side of the trench towards the west. Then pour down\nwater, saying these words,\u2014'I pour this as a purifying water for you to\nwhom it is right to pour it, and who have a right to expect it.' Then\nafter that pour perfume.\" And Dorotheus gives the same instructions;\nsaying, that among the hereditary national customs of the people of\nThyatira, these things are written concerning the purification of\nsuppliants,\u2014\"Then having washed your hands yourself, and when all the\nrest of those who have joined in disembowelling the victim have washed\ntheirs, take water and purify yourselves, and wash off all the blood\nfrom him who is to be purified: and afterwards stir the purifactory\nwater, and pour it into the same place.\"\n\n79. But the cloth of unbleached linen with which they used to wipe\ntheir hands was called \u03c7\u03b5\u03b9\u03c1\u03cc\u03bc\u03b1\u03ba\u03c4\u03c1\u03bf\u03bd, which also, in some verses\nwhich have been already quoted, by Philoxenus of Cythera, was called\n\u1f14\u03ba\u03c4\u03c1\u03b9\u03bc\u03bc\u03b1. Aristophanes, in his Cook's Frying, says\u2014\n\n Bring quickly, slave, some water for the hands (\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u03bf\u03c2),\n And bring at the same time a towel (\u03c7\u03b5\u03b9\u03c1\u03cc\u03bc\u03b1\u03ba\u03c4\u03c1\u03bf\u03bd) too.\n\n(And we may remark here, that in this passage he uses the expression\n\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 with reference to washing the hands after eating; not, as\nAristophanes the grammarian says, that\n\n[Sidenote: TOWELS.]\n\nthe Athenians used the expression \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 before eating, but the word\n\u03bd\u03af\u03c8\u03b1\u03c3\u03b8\u03b1\u03b9 after eating.) Sophocles, in his \u0152nomaus, says\u2014\n\n Shaved in the Scythian manner, while his hair\n Served for a towel, and to wipe his hands in.\n\nAnd Herodotus, in the second book of his History, speaks in a similar\nmanner. But Xenophon, in the first book of his Cyrop\u00e6dia, writes\u2014\"But\nwhen you have touched any one of these things, you immediately wipe\nyour hands in a towel, as if you were greatly annoyed at their having\nbeen polluted in such a manner.\" And Polemo, in the sixth book of\nhis books addressed to Antigonus and Ad\u00e6us, speaks of the difference\nbetween the two expressions \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2 and \u03bd\u03af\u03c8\u03b1\u03c3\u03b8\u03b1\u03b9. And Demonicus,\nin his Achelonius, uses the expression \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2, of water used\nbefore a meal, in these lines:\u2014\n\n But each made haste, as being about to dine\n With one who'd always a good appetite,\n And who had also but B\u0153otian manners.\n And so they all neglected washing their hands (\u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u03b9\u03c1\u1f78\u03c2),\n Because they could do that when they had dined.\n\nAnd Cratinus also mentions towels, which he calls \u1f60\u03bc\u03cc\u03bb\u03b9\u03bd\u03bf\u03bd, in his\nArchilochi,\u2014\n\n With her hair cover'd with a linen towel,\n Token of slovenly neglect.\n\nAnd Sappho, in the fifth book of her Melodies addressed to Venus, when\nshe says\u2014\n\n And purple towels o'er your knees I'll throw,\n And do not you despise my precious gifts\n\n * * * * *\n\nspeaks of these towels as a covering for the head; as Hecat\u00e6us shows,\nor whoever else it was who wrote those Descriptions of the World in the\nbook entitled Asia,\u2014\"And the women wear towels (\u03c7\u03b5\u03b9\u03c1\u03cc\u03bc\u03b1\u03ba\u03c4\u03c1\u03b1) on their\nheads.\" And Herodotus, in his second book, says, \"And after this they\nsaid that this king descended down alive into the lower regions, which\nthe Greeks call \u03b1\u1f35\u03b4\u03b7\u03c2, and that there he played at dice with\nCeres, and that sometimes he won and sometimes he lost; and that after\nthat he returned to earth with a gold-embroidered towel, which he had\nreceived as a present from her.\"\n\n80. And Hellanicus, in his Histories, says that the name of the boy\nwho, when he had given Hercules water to wash his hands, and poured\nit over his hands from the basin, was afterwards slain by Hercules\nwith a blow of his fist, (on which account Hercules left Calydon,) was\nArchias; but in the second book of the Phoronis he calls him Cherias:\nbut Herodorus, in the seventeenth book of his account of the Exploits\nof Hercules, calls him Eunomus. And Hercules also, without intending\nit, killed Cyathus, the son of Pyles and brother of Antimachus, who was\nacting as his cupbearer, as Nicander relates in the second book of his\nHistory of \u0152ta; to whom also he says that a temple was dedicated by\nHercules in the Proschium, which to this day is called the Temple of\nthe Cupbearer.\n\nBut we will stop this conversation at this point, and begin the next\nbook with an account of the voracity of Hercules.\n\n\nFOOTNOTES\n\n[Footnote 24: The fragment here given appears to be hopelessly corrupt.]\n\n[Footnote 25: Hom. Iliad, ix. 323, Pope's translation.]\n\n[Footnote 26: Hom. Odyss. xiv. 80.]\n\n[Footnote 27: This is very obscure and corrupt. Casaubon suspects the\ngenuineness of the last four lines altogether.]\n\n[Footnote 28: \u039c\u03ad\u03c1\u03bf\u03c0\u03b5\u03c2 means properly men speaking articulately, in\ncontradistinction to brutes. It is a favourite word with Homer.]\n\n[Footnote 29: These are words applied by Homer to sacrifices.\u2014\u039c\u03bf\u03b9\u03c1\u03b1\nis a portion, and \u1f40\u03b2\u03b5\u03bb\u1f78\u03c2 a spit; but \u03bc\u03b9\u03c3\u03c4\u03c5\u03bb\u03bb\u03b1 is only a word derived\nfrom Homer's verb \u03bc\u03b9\u03c3\u03c4\u03cd\u03bb\u03bb\u03c9, (from which \u00c6milianus, a friend of Martial,\ncalled his cook _Mistyllus_,) and \u03b4\u03af\u03c0\u03c4\u03c5\u03c7\u03b1 is used by Homer as an\nadverb.]\n\n[Footnote 30: I have translated \u1f00\u03c4\u03c4\u03b1\u03b3\u1fb6\u03c2 as the woodcock, because that\nis always considered to be the bird meant, but it is plain that the\ndescription here given does not apply in the least to the woodcock. In\nsome particulars it is more like the landrail.]\n\n[Footnote 31: Schweighaeuser thinks, with apparent reason, that there\nis some corruption in the text here.]\n\n[Footnote 32: Athen\u00e6us here does not arrange his conjugations as we do;\nnor is it very plain what he means by an immutable consonant.]\n\n[Footnote 33: The same as Puteoli.]\n\n[Footnote 34: The cordax was a lascivious dance of the old comedy;\nto dance it off the stage was considered a sign of drunkenness and\nindecency.]\n\n[Footnote 35: As being thrown to the dogs; from \u03ba\u03c5\u1f7c\u03bd, a dog.]\n\n\n\n\nBOOK X.\n\n\n 1. But a wise poet should behave\n Like one who gives a splendid feast;\n And so if he is wise should he\n Seek the spectators to delight,\n So that each one, when he departs,\n May think that he has drunk and eaten\n Exactly what he'd most have wish'd;\n Not that there should have been but one\n Dish for all sorts of appetites,\n Or but one kind of writing for all tastes.\n\nThese, my good friend Timocrates, are the words of Astydamas the\ntragedian, in his satyric drama of Hercules. Come, let us now proceed\nto mention what is consistent with what we have said before, to show\nhow great an eater Hercules was. And this is a point in his character\nmentioned by nearly all poets and historians. Epicharmus, in his\nBusiris, says\u2014\n\n For if you were to see him eat, you would\n Be frighten'd e'en to death; his jaws do creak,\n His throat with long deep-sounding thunder rolls,\n His large teeth rattle, and his dog-teeth crash,\n His nostrils hiss, his ears with hunger tremble.\n\nAnd Ion, in his Omphale, having mentioned his voracity, adds\u2014\n\n And then, excited by th' applause, he rose\n And swallow'd all the logs and burning coals.\n\n[Sidenote: ULYSSES.]\n\nBut Ion borrowed all this from Pindar, who said[36]\u2014\n\n * * * * *\n\nAnd they say that he was a man of such excessive voracity, that they\ngave him the cormorant, amongst birds which should be sacred to him,\nwhich is called the ox-eater, on account of its voracity.\n\n2. And Hercules is represented as having entered into a contest\nwith Lepreus in respect of their mutual powers of eating, Lepreus\nhaving been the challenger: however, Hercules gained the victory. But\nZenodotus, in the second book of his Epitomes, says that Lepreus was\nthe son of Caucon, who was the son of Neptune and Astydamia; and that\nhe ordered Hercules to be thrown into prison, when he demanded of\nAugeas the reward which was due to him for his labours. But Hercules,\nwhen he had completed his labours, came to the house of Caucon, and at\nthe entreaty of Astydamia, he became reconciled to Lepreus. And after\nthis Lepreus contended with Hercules in throwing the quoit, and in\ndrawing water, and also as to which would eat a bull with the greatest\nrapidity; and in all these things he was defeated. And after that he\narmed himself, and challenged Hercules to single combat, and was slain\nin the battle. But Matris, in his panegyric on Hercules, says, that\nHercules was also challenged by Lepreus to a contest as to who could\ndrink most, and that Lepreus was again defeated. And the Chian orator,\nCaucalus, the brother of Theopompus the historian, relates the same\nstory in his panegyric on Hercules.\n\n3. Homer, too, represents Ulysses as a great eater, and a very\nvoracious man, when he says\u2014\n\n What histories of toil I could declare,\n But still long-wearied nature wants repair.\n Spent with fatigue and shrunk with pining fast,\n My craving bowels still require repast;\n Howe'er the noble suffering mind may grieve\n Its load of anguish, and disdain to live,\n Necessity demands our daily bread;\n Hunger is insolent and will be fed.\n\nFor in these lines his gluttony appears prodigious, when it induces him\non so unseasonable an occasion to utter apophthegms about his stomach.\nFor he ought, if he had been ever so hungry, to have endured it, or at\nall events to have been moderate in his food. But this last passage\nshows the extreme voracity and gluttony of the man\u2014\n\n For all my mind is overwhelm'd with care,\n But hunger is the worst of griefs to bear;\n Still does my stomach bid me eat and drink,\n Lest on my sorrows I too deeply think.\n Food makes me all my sufferings forget,\n And fear not those which may surround me yet.\n\nFor even the notorious Sardanapalus would hardly have ventured to give\nutterance to such sentiments as those. Moreover, when Ulysses was an\nold man\u2014\n\n Voraciously he endless dishes ate,\n And quaff'd unceasing cups of wine. . . .\n\n4. But Theagenes of Thasos, the athlete, ate a bull single-handed, as\nPosidippus tells us in his Epigrams.\n\n And as I'd undertaken, I did eat\n A Thracian bull. My own poor native land\n Of Thasos could not have purvey'd a meal\n Sufficient for the hunger of Theagenes.\n I ate all I could get, then ask'd for more.\n And, therefore, here you see, I stand in brass,\n Holding my right hand forth; put something in it.\n\nAnd Milo of Crotona, as Theodorus of Hierapolis tells us in his book\nupon Games, ate twenty min\u00e6[37] weight of meat, and an equal quantity of\nbread, and drank three choes[38] of wine. And once at Olympia he took\na four year old bull on his shoulders, and carried it all round the\ncourse, and after that he killed it and cut it up, and ate it all up\nby himself in one day. And Titormus the \u00c6tolian had a contest with him\nas to which could eat an ox with the greatest speed, as Alexander the\n\u00c6tolian relates. But Phylarchus, in the third book of his Histories,\nsays that Milo, while lying down before the altar of Jupiter, ate a\nbull, on which account Dorieus the poet made the following epigram on\nhim:\u2014\n\n[Sidenote: VORACITY OF CERTAIN PERSONS.]\n\n Milo could lift enormous weights from earth,\n A heifer four years old, at Jove's high feast,\n And on his shoulders the huge beast he bore,\n As it had been a young and little lamb,\n All round the wondering crowd of standers by.\n But he did still a greater feat than this,\n Before the altar of Olympian Jove;\n For there he bore aloft an untamed bull\n In the procession, then he cut it up,\n And by himself ate every bit of it.\n\nBut Astydamas the Milesian, having gained the victory at Olympia three\ntimes in the pancratium, being once invited to supper by Ariobarzanes\nthe Persian, when he had come, offered to eat everything that had been\nprepared for the whole party, and did eat it. And when, Theodorus\nrelates, the Persian entreated him to do something suitable to his\nenormous strength, he broke off a large brazen ornament in the shape of\na lentil from the couch and crushed it in his hand. And when he died,\nand when his body was burnt, one urn would not contain his bones, and\nscarcely two could do so. And they say that the dinner which he ate by\nhimself at Ariobarzanes's table had been prepared for nine persons.\n\n5. And there is nothing unnatural in such men as those being very\nvoracious; for all the men who practise athletic exercises, learn with\nthese gymnastic exercises also to eat a great deal. On which account\nEuripides says, in the first edition of his Autolycus\u2014\n\n For when there are ten thousand ills in Greece,\n There's none that's worse than the whole race of athletes.\n For, first of all, they learn not to live well,\n Nor could they do so; for could any man\n Being a slave to his own jaws and appetite\n Acquire wealth beyond his father's riches?\n How could a man like that increase his substance?\n Nor yet can they put up with poverty,\n Or e'er accommodate themselves to fortune;\n And so being unaccustom'd to good habits,\n They quickly fall into severe distress.\u2014\n In youth they walk about in fine attire,\n And think themselves a credit to the city;\n But when old age in all its bitterness\n O'ertakes their steps, they roam about the streets,\n Like ragged cloaks whose nap is all worn off.\n And much I blame the present fashions, too,\n Which now in Greece prevail; where many a feast\n Is made to pay great honour to such men,\n And to show false respect to vain amusements.\n For though a man may wrestle well, or run,\n Or throw a quoit, or strike a heavy blow,\n Still where's the good his country can expect\n From all his victories and crowns and prizes?\n Will they fight with their country's enemies\n With quoit in hand? Or will their speed assist\n To make the hostile bands retreat before them?\n When men stand face to face with th' hostile sword\n They think no more of all these fooleries.\n 'Twere better to adorn good men and wise\n With these victorious wreaths; they are the due\n Of those who govern states with wisdom sound,\n And practise justice, faith, and temperance;\n Who by their prudent language ward off evils,\n Banishing wars and factions. These are the men,\n Who're not alone a grace and ornament\n To their own land, but to the whole of Greece.\n\n6. Now Euripides took all this from the Elegies of Xenophanes the\nColophonian, who has spoken in this way\u2014\n\n But if a man, in speed of foot victorious,\n Or in the contests of the pentathlum,\n Where is the sacred grove of Jupiter,\n Near to the sacred streamlets of Olympia;\n Or as a wrestler, or exchanging blows\n And painful struggles as a hardy boxer,\n Or in the terrible pancratium,\n He surely is a noble citizen,\n And well he does deserve the honours due\n Of a front seat at games and festivals,\n And at the public cost to be maintain'd;\n And to receive a public gift of honour,\n Which shall become an heirloom to his children.\n And such shall be his honours, even if\n He wins by horses, not by his own strength.\n And still I think he does not equal me;\n For wisdom far exceeds in real value\n The bodily strength of man, or horses' speed;\n But the mob judges of such things at random;\n Though 'tis not right to prefer strength to sense:\n For though a man may a good boxer be,\n Or pentathlete, or never-conquer'd wrestler,\n Or if he vanquish all in speed of foot\u2014\n Which is the most important of all contests\u2014\n Still for all this his city will enjoy\n No better laws through his great strength or speed;\n And 'tis small cause for any lasting joy,\n That one of all her citizens should gain\n A prize on Pisa's banks; for such achievements\n Fill not the country's granaries with corn.\n\nAnd Xenophanes contends at great length, and with great earnestness and\nvariety of argument, in favour of the superior advantage of his own\nwisdom, running down athletic exercises as useless and unprofitable.\nAnd Ach\u00e6us the Eretrian, speaking of the good constitution of the\nathletes, says\u2014\n\n[Sidenote: VORACITY OF CERTAIN PERSONS.]\n\n For naked they did wave their glistening arms,\n And move along exulting in their youth,\n Their valiant shoulders swelling in their prime\n Of health and strength; while they anoint with oil\n Their chests and feet and limbs abundantly,\n As being used to luxury at home.\n\n7. But Heraclitus, in his Entertainer of Strangers, says that there was\na woman named Helena, who ate more than any other woman ever did. And\nPosidippus, in his Epigrams, says that Phuromachus was a great eater,\non whom he wrote this epigram:\u2014\n\n This lowly ditch now holds Phuromachus,\n Who used to swallow everything he saw,\n Like a fierce carrion crow who roams all night.\n Now here he lies wrapp'd in a ragged cloak.\n But, O Athenian, whoe'er you are,\n Anoint this tomb and crown it with a wreath,\n If ever in old times he feasted with you.\n At last he came sans teeth, with eyes worn out,\n And livid swollen eyelids; clothed in skins,\n With but one single cruse, and that scarce full;\n For from the gay Len\u00e6an games he came,\n Descending humbly to Calliope.\n\nBut Amarantus of Alexandria, in his treatise on the Stage, says that\nHerodorus, the Megarian trumpeter, was a man three cubits and a half\nin height; and that he had great strength in his chest, and that he\ncould eat six ch\u0153nixes[39] of bread, and twenty litr\u00e6 of meat, of\nwhatever sort was provided for him, and that he could drink two choes\nof wine; and that he could play on two trumpets at once; and that it\nwas his habit to sleep on only a lion's skin, and when playing on the\ntrumpet he made a vast noise. Accordingly, when Demetrius, the son of\nAntigonus, was besieging Argos, and when his troops could not bring\nthe helepolis against the walls on account of its weight, he, giving\nthe signal with his two trumpets at once, by the great volume of sound\nwhich he poured forth, instigated the soldiers to move forward the\nengine with great zeal and earnestness; and he gained the prize in\nall the games ten times; and he used to eat sitting down, as Nestor\ntells us in his Theatrical Reminiscences. And there was a woman,\ntoo, who played on the trumpet, whose name was Aglais, the daughter\nof Megacles, who, in the first great procession which took place in\nAlexandria, played a processional piece of music; having a head-dress\nof false hair on, and a crest upon her head, as Posidippus proves by\nhis epigrams on her. And she, too, could eat twelve litr\u00e6 of meat and\nfour ch\u0153nixes of bread, and drink a choeus of wine, at one sitting.\n\n8. There was, besides, a man of the name of Lityerses, a bastard son\nof Midas, the king of Cel\u00e6n\u00e6 in Phrygia, a man of a savage and fierce\naspect, and an enormous glutton; and he is mentioned by Sositheus the\ntragic poet, in his play called Daphnis or Lityersa; where he says\u2014\n\n He'll eat three asses' panniers, freight and all,\n Three times in one brief day; and what he calls\n A measure of wine is a ten-amphor\u00e6 cask;\n And this he drinks all at a single draught.\n\nAnd the man mentioned by Pherecrates, or Strattis, whichever was the\nauthor of the play called The Good Men, was much such another; the\nauthor says\u2014\n\n _A._ I scarcely in one day, unless I'm forced,\n Can eat two bushels and a half of food.\n _B._ A most unhappy man! how have you lost\n Your appetite, so as now to be content\n With the scant rations of one ship of war?\n\nAnd Xanthus, in his Account of Lydia, says that Cambles, who was\nthe king of the Lydians, was a great eater and drinker, and also an\nexceeding epicure; and accordingly, that he one night cut up his own\nwife into joints and ate her; and then, in the morning, finding the\nhand of his wife still sticking in his mouth, he slew himself, as\nhis act began to get notorious. And we have already mentioned Thys,\nthe king of the Paphlagonians, saying that he too was a man of vast\nappetite, quoting Theopompus, who speaks of him in the thirty-fifth\nbook of his History; and Archilochus, in his Tetrameters, has accused\nCharilas of the same fault, as the comic poets have attacked Cleonymus\nand Pisander. And Ph\u0153nicides mentions Ch\u00e6rippus in his Phylarchus in\nthe following terms\u2014\n\n And next to them I place Ch\u00e6rippus third;\n He, as you know, will without ceasing eat\n As long as any one will give him food,\n Or till he bursts,\u2014such stowage vast has he,\n Like any house.\n\n[Sidenote: VORACITY OF MITHRIDATES.]\n\n9. And Nicolaus the Peripatetic, in the hundred and third book of his\nHistory, says that Mithridates, the king of Pontus, once proposed\na contest in great eating and great drinking (and the prize was a\ntalent of silver), and that he himself gained the victory in both; but\nhe yielded the prize to the man who was judged to be second to him,\nnamely, Calomodrys, the athlete of Cyzicus. And Timocreon the Rhodian,\na poet, and an athlete who had gained the victory in the pentathlum,\nate and drank a great deal, as the epigram on his tomb shows\u2014\n\n Much did I eat, much did I drink, and much\n Did I abuse all men; now here I lie;\u2014\n My name Timocreon, my country Rhodes.\n\nAnd Thrasymachus of Chalcedon, in one his Prefaces, says that Timocreon\ncame to the great king of Persia, and being entertained by him, did\neat an immense quantity of food; and when the king asked him, What he\nwould do on the strength of it? he said that he would beat a great many\nPersians; and the next day, having vanquished a great many, one after\nanother, taking them one by one, after this, he beat the air with his\nhands; and when they asked him what he wanted, he said that he had\nall those blows left in him if any one was inclined to come on. And\nClearchus, in the fifth book of his Lives, says, that Cantibaris the\nPersian, whenever his jaws were weary with eating, had his slaves to\npour food into his mouth, which he kept open as if they were pouring\nit into an empty vessel. But Hellanicus, in the first book of his\nDeucalionea, says that Erysichthon, the son of Myrmidon, being a man\nperfectly insatiable in respect of food, was called \u00c6thon. And Polemo,\nin the first book of his Treatise addressed to Tim\u00e6us, says that among\nthe Sicilians there was a temple consecrated to gluttony, and an image\nof Ceres Sito;[40] near which, also, there was a statue of Himalis,[41]\nas there is at Delphi one of Hermuchus,[42] and as at Scolum, in\nBoeotia, there are statues of Megalartus[43] and Megalomazus.\n\n10. And Alcman the poet records himself to have been a great eater, in\nhis third book of Odes, when he says\u2014\n\n And presently I will bestow\n On you a large round dish well fill'd;\n And even now 'tis on the fire,\n Full of pulse-broth, which e'en the glutton\n Alcman would like to feast on warm,\n After the wintry solstice sets in;\n For he for dainties does not care,\n But loves the common people's dishes,\n As long as they are full enough.\n\nAnd in his fifth book he also displays his love of eating, speaking\nthus\u2014\n\n God has bestow'd on man three various seasons,\n The summer, and the winter, and the autumn;\n And a fourth too, the spring, when men can dance,\n But scarce are able to get much to eat.\n\nAnd Anaxilas the comic poet, speaking in his play called Chrysochous of\na man named Ctesias, says\u2014\n\n You now have nearly all things, save the art\n Of Ctesias himself; for wise men say,\n That he does recognise nought but the beginning\n Of a rich banquet, and denies the end.\n\nAnd in his Rich Men he says\u2014\n\n _A._ Others may also burst when fed too well\n Not Ctesias alone.\u2014\n _B._ What should hinder it?\n _A._ For he, as wise men say, loves the beginning\n Of any feast, but ne'er can make an end of it.\n\nAnd in his play called The Graces he includes a man called Cranaus in\nhis list of great eaters; saying\u2014\n\n Men do not come and ask at random now,\n Does Cranaus eat less than Ctesias?\n Or do they both keep constantly devouring?\n\nAnd Philet\u00e6rus, in his Atalante, says\u2014\n\n If it were needful, I could run more stadia\n Than e'er were run by Sotades; I surpass\n E'en Taureas himself in these my labours;\n And out-run Ctesias himself in eating.\n\nAnd Anaxippus, in his Thunderbolt, says\u2014\n\n _A._ For now I see Damippus here approaching\n From the pal\u00e6stra.\n _B._ What! that man of stone?\n\n[Sidenote: VORACITY OF THE B\u0152OTIANS.]\n\n Him whom your friends e'en now, from his great strength,\n Surname the Thunderbolt?\n _A._ Most probably;\n For I think he will overturn all tables\n Which he once strikes with his consuming jaw.\n\nAnd in these lines the comic poet shows that it was from this man that\nhe had given his play the title of The Thunderbolt. And Theophilus, in\nhis Epidaurus, says\u2014\n\n There was a Mantinean centurion,\n Atrestides his name; who of all men\n That ever lived could eat the greatest quantity.\n\nAnd, in his Pancratiast, he introduces the athlete as eating a great\ndeal, where he says\u2014\n\n _A._ Of boil'd meat about three min\u00e6 weight.\n _B._ Now mention something else.\n _A._ A fine pig's face;\n A ham; four pettitoes;\u2014\n _B._ Oh, Hercules!\n _A._ Three calves' feet, and one hen.\n _B._ Oh, Phoebus, oh!\n What else?\n _A._ Two min\u00e6 weight of figs: that's all.\n _B._ And how much did you drink?\n _A._ Twelve measures only\n Of unmix'd wine.\n _B._ Oh, Bacchus! oh, Sabazius!\n\n11. And whole nations also have been ridiculed by the comic poets for\ntheir gluttony; as the B\u0153otians, for instance. Accordingly, Eubulus\nsays, in his Antiopa\u2014\n\n We are courageous men to toil and eat,\n And to endure sharp pain; the Attic race\n Is quick and eloquent, and they eat little;\n But the B\u0153otians eat enormously.\n\nAnd in his Europa he says\u2014\n\n Go now and build up the B\u0153otian city,\n Where the men eat all day and never tire.\n\nAnd in his Ionian he says\u2014\n\n He is so thorough a B\u0153otian\n In all his manners, that, like them, 'tis said\n He's never tired nor content with eating.\n\nAnd in his Cercopes he says\u2014\n\n And after that I came to Thebes, where men\n Spend the whole night in feasts and revelry;\n And each man has a privy at his doors,\n Which is a great boon to an o'er-fed man;\n For men who have got a long way to go,\n And who eat much and bite their weary lips,\n Are some of the most ludicrous of sights.\n\nAnd in his Mysians he represents some one as making the following\nspeech to Hercules\u2014\n\n You leaving, as you say, the Theban plain,\n Where valiant men sit eating all the day,\n Being all throat, and close beside the privy.\n\nDiphilus, in his B\u0153otian, says\u2014\n\n That man can eat, beginning before dawn,\n Or come again and eat till the following day.\n\nMnesimachus, in his Busiris, says\u2014\n\n . . . . . . . For I am a B\u0153otian,\n Who do not eat much else, except these things.\n\nAlexis, in his Trophonius, says\u2014\n\n And now that you may not be found out thus,\n And spoken of as men of Boeotia,\n By those whose wont it is to run you down,\n As men unequall'd in creating noise,\n And knowing nothing else save how to eat\n And drink unceasingly the whole night long;\n Strip yourselves quick, and all prepare for action.\n\nAnd Ach\u00e6us, in his Contests, says\u2014\n\n _A._ Are you now speaking to the spectators here,\n Or to the body of competitors?\n _B._ To those who eat much, as men training do.\n _A._ Whence do the strangers come from?\n _B._ They're B\u0153otians.\n\nAnd very likely it is because of all this that Eratosthenes, in his\nEpistles, says, that Pempelus, when he was asked, \"What sort of people\nthe B\u0153otians appeared to him?\" answered, \"That they only spoke just\nas vessels might be expected to speak, if they had a voice, of how\nmuch each of them could hold.\" And Polybius of Megalopolis, in the\ntwentieth book of his Histories, says that \"the B\u0153otians, having gained\ngreat glory at the battle of Leuctra, after that relaxed their courage\nagain, and turned to feasting and drunkenness, and to making parties\nfor eating among friends; and many of them, even of those who had\nchildren, spent the greater part of their substance on their feasts;\nso that there were a great number of B\u0153otians who had more invitations\nto supper than there were days in the month. On which account the\nMegarians, hating such a system as that, abandoned their alliance, and\njoined themselves to the Ach\u00e6ans.\n\n[Sidenote: VORACITY OF THE TEMPERANCE.]\n\n12. The people of Pharsalus also are ridiculed by the comic poets as\nbeing enormous eaters; accordingly Mnesimachus, in his Philip, says\u2014\n\n _A._ Has any man of the Pharsalians come,\n That he may eat up e'en our very tables?\n _B._ There's no one come at all.\n _A._ So much the better;\n Perhaps they have all gone somewhere else to eat\n Some city of Acha\u00efa ready roasted.\n\nAnd that it was a general imputation on all the Thessalians, that they\nwere great eaters, Crates tells us in his Lamia, saying\u2014\n\n Great words three cubits long,\n Cut into huge Thessalian slices thus:\u2014\n\nand he by this alludes to the Thessalians as cutting their meat into\novergrown pieces. And Philet\u00e6rus, in his Lampbearers, says also\u2014\n\n And a huge piece of pork, enough to break\n One's arm, cut in the coarse Thessalian fashion.\n\nThey used to speak also of a Thessalian mouthful, as something\nenormous. Hermippus says in his Fates\u2014\n\n But Jupiter, considering nought of this,\n Wink'd, and made up a huge Thessalian mouthful.\n\nAnd such great bits of meat Aristophanes, in his Men Frying, calls\nCapanic, saying\u2014\n\n What is all this\n To the great Lydian and Thessalian banquets?\n\nAnd presently he says\u2014\n\n More splendid (\u03ba\u03b1\u03c0\u03b1\u03bd\u03b9\u03ba\u03ce\u03c4\u03b5\u03c1\u03b1) far than the Thessalian;\n\nmeaning big enough to load a wagon. For the Thessalians use the word\n\u03ba\u03b1\u03c0\u03ac\u03bd\u03b7 as equivalent to \u1f00\u03c0\u03ae\u03bd\u03b7. Xenarchus, in his Scythians, says\u2014\n\n _A._ They kept to seven Capan\u00e6 for the games\n At Pisa.\n _B._ What do you mean?\n _A._ In Thessaly\n They call their carts Capan\u00e6.\n _B._ I understand.\n\n13. And Hecat\u00e6us says that the Egyptians were great bread-eaters,\neating loaves of rye, called \u03ba\u03c5\u03bb\u03bb\u03ae\u03c3\u03c4\u03b9\u03b5\u03c2, and bruising barley to\nextract a drink from it; and on this account Alexis, in his treatise\non Contentment, says that Bocchoris and his father Neochabis were\ncontented with a moderate quantity of food; as Lycon of Iasus relates\nin his treatise on Pythagoras. But he did not abstain from animal food,\nas Aristoxenus tells us; and Apollodorus the Arithmetician says, that\nhe even sacrificed a hecatomb when he found out that in a right-angled\ntriangle, the square of the side subtending the right angle is equal to\nthe squares of the two sides containing it\u2014\n\n When the illustrious Pythagoras\n Discover'd that renowned problem which\n He celebrated with a hecatomb.\n\nBut Pythagoras was a very sparing drinker, and lived in a most frugal\nmanner, so that he often contented himself with honey by itself. And\nnearly the same thing is told us of Aristides, and of Epaminondas, and\nof Phocion, and of Phormio, the generals. But Manius Curius, the Roman\ngeneral, lived on turnips all his life; and once, when the Sabines\nsent him a large sum of gold, he said he had no need of gold while he\nate such food as that. And this story is recorded by Megacles in his\ntreatise on Illustrious Men.\n\n14. And there are many people who approve of moderate meals, as Alexis\ntells us in his Woman in Love\u2014\n\n But I am content with what is necessary,\n And hate superfluous things; for in excess\n There is not pleasure, but extravagance.\n\nAnd in his Liar he says\u2014\n\n I hate excess; for those who practise it\n Have only more expense, but not more pleasure.\n\nAnd in his Foster Brothers he says\u2014\n\n How sweet all kinds of moderation are!\n I now am going away, not empty, but\n In a most comfortable state,\u2014for wise\n Mnesitheus tells us that 'tis always right\n T' avoid extravagance in everything.\n\n[Sidenote: MENEDEMUS.]\n\nAnd Ariston the philosopher, in the second book of his Amatory\nSimilitudes, says that Polemo, the Academic philosopher, used to\nexhort those who were going to a supper, to consider how they might\nmake their party pleasant, not only for the present evening, but also\nfor the morrow. And Timotheus, the son of Conon, being once taken by\nPlato from a very sumptuous and princely entertainment to one held\nat the Academy, and being there feasted in a simple and scholar-like\nmanner, said that those who supped with Plato would be well the next\nday also. But Hegesander, in his Commentaries, says that on the next\nday Timotheus, meeting with Plato, said, \"You, O Plato, sup well, more\nwith reference to the next day than to the present one!\" But Pyrrho the\nElean, when on one occasion one of his acquaintances received him with\na very sumptuous entertainment, as he himself relates, said, \"I will\nfor the future not come to you if you receive me in this manner; that I\nmay avoid being grieved by seeing you go to a great expense for which\nthere is no necessity, and that you, too, may not come to distress by\nbeing overwhelmed by such expenses; for it is much better for us to\ndelight one another by our mutual companionship and conversation, than\nby the great variety of dishes which we set before one another, of\nwhich our servants consume the greater part.\"\n\n15. But Antigonus of Carystus, in his Life of Menedemus, relating the\nway in which the banquets of that philosopher are managed, says, that\nhe used to dine with one or two companions at most; and that all the\nrest of his guests used to come after they had supped. For in fact,\nMenedemus's supper and dinner were only one meal, and after that was\nover they called in all who chose to come; and if any of them, as would\nbe the case, came before the time, they would walk up and down before\nthe doors, and inquire of the servants who came out what was being now\nserved up, and how far on the dinner had proceeded. And if they heard\nthat it was only the vegetables or the cured fish that was being served\nup, they went away; but if they were told that the meat was put on the\ntable, then they went into the room which had been prepared for that\npurpose. And in the summer a rush mat was spread over each couch, and\nin the winter a fleece. But every one was expected to bring his own\npillow; and the cup, which was brought round to each person, did not\nhold more than one cotyla. And the dessert was lupins or beans as a\ngeneral rule; but sometimes some fruits, such as were in season, were\nbrought in; in summer, pears or pomegranates; and in spring, pulse; and\nin winter, figs. And we have a witness as to these things, Lycophron\nthe Chalcidian, who wrote a satyric drama entitled Menedemus, in which\nSilenus says to the satyrs\u2014\n\n O cursed sons of a most excellent father,\n I, as you see, have quite a fancy for you:\n For, by the gods I swear, that not in Caria,\n Nor in fair Rhodes, nor royal Lydia,\n Have I e'er eaten so superb a supper;\n Phoebus Apollo! what a feast it was.\n\nAnd a little further on, he says\u2014\n\n And the boy brought us round a scanty cup\n Of wine that might be worth five pence a bottle\u2014\n Awfully flat; and then that cursed thing,\n That hang-dog lupin, danced upon the board,\n A fitting meal for parasites and beggars.\n\nAnd presently afterwards, he says that philosophical disquisitions were\ncarried on during the entertainment\u2014\n\n And for dessert,\n We had some learned conversation.\n\nIt is also related that those who met in this way very often kept on\nconversing to such a time that \"the bird which calls the morn still\ncaught them talking, and they were not yet satisfied.\"\n\n16. But Arcesilaus, when giving a supper to some people, when the bread\nfell short, and his slave made him a sign that there were no loaves\nleft, burst out laughing, and clapped his hands; and said, \"What a\nfeast we have here, my friends! We forgot to buy loaves enough; run\nnow, my boy:\"\u2014and this he said, laughing; and all the guests who were\npresent burst out laughing, and great amusement and entertainment were\nexcited, so that the very want of bread was a great seasoning to the\nfeast. And at another time, Arcesilaus ordered Apelles, one of his\nfriends, to strain some wine; and when he, not being used to doing so,\nshook some of the wine and spilt some, so that the wine appeared much\nthicker than usual, he laughed, and said, \"But I told a man to strain\nthe wine who has never seen anything good any more than I myself have;\nso do you now get up, Aridices; and do you go away and tap the casks\nthat are outside.\" And this good-humour of his so pleased and excited\nthe mirth of those present, that they were all filled with joy.\n\n[Sidenote: PRAISE OF TEMPERANCE.]\n\n17. But those of the present day who give entertainments, especially\nthe inhabitants of the beautiful Alexandria, cry out, and make a\nnoise, and curse the cupbearer, the steward, and cook; and the slaves\nare all crying, being beaten with fists and driven about in every\ndirection. And not only do the guests who are invited sup with great\ndiscomfort and annoyance, but even if there is any sacrifice going on,\nthe god himself would veil his face and go away, leaving not only the\nhouse, but even the entire city, in which such things take place. For\nit is absurd for a man, proclaiming that people should all confine\nthemselves to words of good omen, to curse his wife and his children;\nand such a man as that would say to the guests\u2014\n\n And now then let us hasten to the feast,\n That we may plan the movements of the war;\u2014\n\nfor such a man's house\u2014\n\n Is redolent of frankincense,\n And p\u00e6ans too, and groans at the same time.\n\nNow, when all this had been said, one of the guests who were present\nsaid,\u2014We ought, then, when we consider these things, to guard against\nindulging our appetites too much;\n\n For a frugal supper breeds no drunkenness,\n\nas Amphis says, in his Pan: nor does it produce insolence or insulting\nconduct; as Alexis testifies in his Ulysses Weaving, where he says\u2014\n\n For many a banquet which endures too long,\n And many and daily feasts, are wont t' engender\n Insult and mockery; and those kind of jests\n Give far more pain than they do raise amusement.\n For such are the first ground of evil-speaking;\n And if you once begin t' attack your neighbour,\n You quickly do receive back all you bring,\n And then abuse and quarrels surely follow;\n Then blows and drunken riot. For this is\n The natural course of things, and needs no prophet.\n\n18. And Mnesimachus, in his Philip, on account of the immoderate\nindulgence in suppers of people of his time, introduces an\nentertainment which professes to be a preparation for war, and which\nreally is what that admirable writer Xenophon calls a workshop of war.\nAnd he speaks thus\u2014\n\n Know you now with what men you must fight?\n With us, who sup upon well-sharpen'd swords,\n And swallow lighted firebrands for dainties:\n And then, for our dessert, our slaves bring in,\n After the first course, Cretan bows and arrows;\n And, 'stead of vetches, broken heads of spears,\n And fragments of well-batter'd shields and breastplates;\n And at our feet lie slings, and stones, and bows,\n And on our heads are wreaths of catapults.\n\nAnd Phoenix the Colophonian says\u2014\n\n A cask of wine shall be our sword\u2014a cup\n Shall be our spear\u2014our hair shall arrows be;\n Goblets shall be our enemies\u2014wine our horses\u2014\n Ointments and perfumes our war-cry fierce.\n\nAnd in the Parasite, Alexis, speaking of some very voracious person,\nsays\u2014\n\n And all the younger men do call him parasite,\n Using a gentler name; but he cares not.\n And Telephus in speechless silence sits,\n Making but signs to those who ask him questions;\n So that the inviter often offers prayers\n To the great Samothracian gods o' the sea,\n To cease their blowing, and to grant a calm;\n For that young man's a storm to all his friends.\n\nAnd Diphilus, in his Hercules, speaking of some similar kind of person,\nsays\u2014\n\n Do you not now behold me drunk and merry,\n Well fill'd with wine, and all inflamed with anger?\n Have not I just devour'd a dozen cakes,\n Every one larger than a good-sized shield?\n\nOn which account, Bion of the Borysthenes said, cleverly enough, that\n\"A man ought not to derive his pleasures from the table, but from\nmeditation;\" and Euripides says\u2014\n\n I pleased my palate with a frugal meal;\n\nsignifying that the pleasure derived from eating and drinking is\nchiefly limited to the mouth. And \u00c6schylus, in his Phineus, says\u2014\n\n And many a most deceitful meal they snatch'd\n Away from hungry jaws, in haste t' enjoy\n The first delight of the too eager palate.\n\nAnd in his Stheneb\u0153a, Euripides speaks of frugality thus\u2014\n\n A life at sea is a much troubled life,\n Not reinforced with pleasures of the table,\n But like a stable on the shore. The sea itself\n Is a moist mother, not a nurse on land;\n 'Tis her we plough; from this our food, procured\n With nets and traps, comes daily home to us.\n\n19. For the belly is a great evil to man; concerning which Alexis\nspeaks, in his Men Dying together\u2014\n\n[Sidenote: STILPO.]\n\n And hence you well may see how great an evil\n The belly is to man; what lessons strange\n It teaches, and what deeds it forces on us.\n If there were any power which could take\n This part alone from out our bodies, then\n No one would any more do injury\n Or insult to his neighbour. But from this\n Flow all the ills that harass human life.\n\nAnd Diphilus, in his Parasite, says\u2014\n\n Well did that wise Euripides oft speak,\n And this does seem his wisest word of all\u2014\n \"But want compels me and my wretched belly;\"\n For there is nought more wretched than the belly:\n And into that you pour whate'er you have,\n Which you do not in any other vessel.\n Loaves you perhaps may in a wallet carry,\u2014\n Not soup, or else you'll spoil it. So again,\n You put cakes in a basket, but not pulse;\n And wine into a bladder, but not crabs:\n But into this accursed belly, men\n Put every sort of inconsistent thing.\n I add no more; since it is plain enough\n That all men's errors are produced by it.\n\nAnd Crates the Cynic, as Sosicrates tells us in his Successions,\nreproached Demetrius Phalereus for sending him a wallet of bread with\na flagon of wine. \"I wish,\" said he, \"that the fountains bore bread.\"\nAnd Stilpo did not think himself guilty of intemperance when, having\neaten garlic, he went to sleep in the temple of the Mother of the Gods;\nbut all who eat of that food were forbidden even to enter into it. But\nwhen the goddess appeared to him in his sleep, and said, \"O Stilpo, do\nyou, though you are a philosopher, transgress the law?\" he thought that\nhe made answer to her (still being asleep), \"Do you give me something\nbetter to eat, and I will not eat garlic.\"\n\n20. After this, Ulpian said,\u2014Since we have feasted\n(\u03b4\u03b5\u03b4\u03b5\u03af\u03c0\u03bd\u03b1\u03bc\u03b5\u03bd) . . . . . . . . . And Alexis, in his Curis, has used this\nexpression, where he says\u2014\n\n Since we have long since supp'd (\u03b4\u03b5\u03b4\u03b5\u03af\u03c0\u03bd\u03b1\u03bc\u03b5\u03bd);\n\nand so has Eubulus, in his Procris\u2014\n\n But we have not yet supp'd (\u03b4\u03b5\u03b4\u03b5\u03af\u03c0\u03bd\u03b1\u03bc\u03b5\u03bd);\n\nand in another passage he says\u2014\n\n A man who ought long since to have had supper (\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03b1\u03bd\u03b1\u03b9).\n\nAnd Antiphanes, in his Leonidas, says\u2014\n\n He will be here before we've finish'd supper (\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03ac\u03bd\u03b1\u03b9).\n\nAnd Aristophanes, in his Proagon, says\u2014\n\n It's time for me to go now to my master,\n For by this time I think they all have supp'd (\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03ac\u03bd\u03b1\u03b9).\n\nAnd in his Danaides he says\u2014\n\n You now are insulting me in a drunken manner\n Before you've supp'd (\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03ac\u03bd\u03b1\u03b9).\n\nAnd Plato, in his Sophist, and Epicrates of Ambracia (and this last is\na poet of the middle comedy), in his Amazons, says\u2014\n\n For these men seem to me to have had their supper (\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03ac\u03bd\u03b1\u03b9)\n In capital season.\n\nAnd, on the same principle, Aristophanes has given us the form\n\u1f20\u03c1\u03af\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd, in his Men Frying\u2014\n\n We've drank our fill, my men, and well have dined (\u1f20\u03c0\u03af\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd).\n\nAnd Hermippus, in his Soldiers, says\u2014\n\n To dine (\u1f00\u03c1\u03b9\u03c3\u03c4\u03ac\u03bd\u03b1\u03b9), and come to this man's house.\n\nAnd Theopompus, in his Call\u00e6schrus, says\u2014\n\n We've dined (\u1f20\u03c1\u03af\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd);\u2014for I must this discourse cut short.\n\nBut, in his Politician, Antipho has used the word \u03ba\u03b1\u03c4\u03b1\u03c1\u03b9\u03c3\u03c4\u1fb6\u03bd, saying\u2014\n\n When any one has all consumed in dinners (\u03ba\u03b1\u03c4\u03b7\u03c1\u03af\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd)\n His own estate, and that of all his family.\n\nAnd Amphis has used the word \u03c0\u03b1\u03c1\u03b1\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2, in his Vagabond, saying\u2014\n\n The boys who long ago have lost their dinner (\u03c0\u03b1\u03c1\u03b1\u03b4\u03b5\u03b4\u03b5\u03b9\u03c0\u03bd\u03b7\u03bc\u03ad\u03bd\u03bf\u03b9).\n\n21. \"Let us, then, now,\" as Plato says in his Philebus, \"pray to the\ngods, and pour libations to them, whether it be Bacchus, or Vulcan, or\nwhoever else of the gods it may be, who has had the honour of having\nour cups mixed for his sake. For there are two fountains by us, as\nif we were cupbearers to mix the wine: and a person might compare a\nfountain of pleasure to honey; but the fountain of wisdom, which is a\nsober and wine-eschewing spring, to that of some hard but wholesome\nwater, which we must be very earnest to mix as well as possible.\" It\nis, then, time for us now to drink wine; and let some one of the slaves\nbring us goblets from the sideboard, for I see here a great variety of\nbeautiful and variously-ornamented drinking-cups. Accordingly, when a\nlarge cup had been given to him, he said,\u2014But, O boy, draw out and pour\ninto my cup a liquor with not quite so much water in it; not like the\nman in the comic poet Antiphanes, who, in the Twins, says\u2014\n\n[Sidenote: MIXING WINE.]\n\n He took and brought me an enormous cup,\n And I pour'd into it unmixed wine,\n Not to the honour of a boy, but all\n My cups, and they were numberless, I quaff'd\n To all the gods and goddesses of heaven.\n Then, after them, I drank twice as much more\n To the great goddess and the noble king.\n\nSo do you now, O boy, pour me out something stronger; for I do not\nprescribe to you the exact number of cyathi.[44] But I will show you\nthat the words \u03ba\u03cd\u03b1\u03b8\u03bf\u03c2 and \u1f00\u03ba\u03c1\u03b1\u03c4\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd (wine with less water in it) are\nboth used: and then, too, I will give you a lecture about cupbearers.\n\n22. But, first of all, I will speak about the habit of drinking strong\ndrinks, with reference to which we find the word \u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd. Antiphanes,\nin his Milanion, says\u2014\n\n I think this man does drink the cup of health,\n Making his cupbearer shun too much water (\u03b6\u03c9\u03c1\u03bf\u03c4\u03ad\u03c1\u1ff3 \u03c7\u03c1\u03ce\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u1f30\u03bd\u03bf\u03c7\u03cc\u1ff3).\n\nAnd in his Lampon he says\u2014\n\n My friend Iapyx, mix it somewhat stronger (\u03b5\u1f50\u03b6\u03c9\u03c1\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd).\n\nAnd Ephippus, in his Ephebi, says\u2014\n\n He gave him in each hand a brimming flagon,\n Mixing in strong wine (\u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd), in Homer's fashion.\n\nAnd you find some people say that the expression in Homer\u2014\n\n Take care and give less water (\u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u03ba\u03ad\u03c1\u03b1\u03b9\u03c1\u03b5),\n\ndoes not mean that there is to be less water, but that the draught is\nto be hot; urging that \u03b6\u03c9\u03c1\u1f78\u03c2 is derived from \u03b6\u03c9\u03c4\u03b9\u03ba\u1f78\u03c2 (giving life),\nand from \u03b6\u03ad\u03c3\u03b9\u03c2 (boiling);\u2014for that, as there were companions present,\nit would have been absurd to begin mixing the cups of wine over again.\nBut some say that the word is to be understood as equivalent to\n\u03b5\u1f54\u03ba\u03c1\u03b1\u03c4\u03bf\u03bd (well-mixed); just as we find the form \u03b4\u03b5\u03be\u03b9\u03c4\u03b5\u03c1\u1f78\u03bd used instead\nof \u03b4\u03b5\u03be\u03b9\u03cc\u03bd. And some say that, since the year is called \u1f67\u03c1\u03bf\u03c2, and since\nthe particle \u03b6\u03b1 indicates magnitude or number, \u03b6\u1ff6\u03c1\u03bf\u03c2 means merely what\nhas been made many years. And Diphilus, in his Pederast\u00e6, says\u2014\n\n Pour me now out a cup of wine to drink;\n Give it, by Jove! \u03b5\u1f50\u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd than that;\n For wat'ry things are ruinous to the stomach.\n\nAnd Theophrastus, in his treatise on Drinking, says that \u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd\nmeans mixed; quoting the following lines of Empedocles;\u2014\n\n And soon the things which formerly they learnt\n Immortal were, did mortal now become,\n And things unmix'd before became now mix'd (\u03b6\u03c9\u03c1\u1f70,)\n Changing their previous ways and habits all.\n\n23. And Plato has used the word \u03ba\u03cd\u03b1\u03b8\u03bf\u03c2 in the sense of a ladle, in his\nPhaon, where he says\u2014\n\n Taking up thus the ladle (\u03ba\u03cd\u03b1\u03b8\u03bf\u03c2) in their mouths.\n\nAnd in his Ambassadors he says\u2014\n\n He stole the ladles (\u03ba\u03cd\u03b1\u03b8\u03bf\u03b9) every time he could.\n\nAnd Archippus, in his Fishes, says\u2014\n\n I bought a ladle (\u03ba\u03cd\u03b1\u03b8\u03bf\u03c2) there from D\u00e6sias.\n\nAnd there is a similar use of the word in the Peace of Aristophanes:\u2014\n\n All having fought till they had got black eyes,\n Lying all on the ground around the \u03ba\u03cd\u03b1\u03b8\u03bf\u03b9;\n\nfor black eyes are reduced by having \u03ba\u03cd\u03b1\u03b8\u03bf\u03b9 (cupping glasses) applied\nto them. Xenophon also speaks of the \u03ba\u03cd\u03b1\u03b8\u03bf\u03c2 in the first book of his\nCyrop\u00e6dia; and so does Cratinus; and, besides, so does Aristophanes\nin many places, and Eubulus in his Orthanna; and Pherecrates, in his\nTriflers, has spoken of a \u03ba\u03cd\u03b1\u03b8\u03bf\u03c2 made of silver. But Timon, in the\nsecond book of his History of the Silli, has called \u03ba\u03cd\u03b1\u03b8\u03bf\u03b9, \u1f00\u03c1\u03cd\u03c3\u03b1\u03bd\u03b1\u03b9;\nspeaking thus:\u2014\n\n And \u1f00\u03c1\u03cd\u03c3\u03b1\u03bd\u03b1\u03b9, hard to fill with wine;\n\nnaming them so from the verb \u1f00\u03c1\u03cd\u03bf\u03bc\u03b1\u03b9, to draw. And they are called\nalso \u1f00\u03c1\u03c5\u03c3\u03c4\u1fc6\u03c1\u03b5\u03c2 and \u1f00\u03c1\u03af\u03c3\u03c4\u03b9\u03c7\u03bf\u03b9. Simonides says\u2014\n\n[Sidenote: CUPBEARERS.]\n\n And no one gave me even one \u1f00\u03c1\u03c5\u03c3\u03c4\u1f74\u03c1\n Of the mere dregs and lees.\n\nAnd Aristophanes, in his Wasps, says\u2014\n\n For I had these \u1f00\u03c1\u03cd\u03c3\u03c4\u03b9\u03c7\u03bf\u03b9 near me.\n\nAnd Phrynichus, in his Weeding Women, says\u2014\n\n (A cup) \u03ba\u03cd\u03bb\u03b9\u03ba\u1fbd \u1f00\u03c1\u03cd\u03c3\u03c4\u03b9\u03c7\u03bf\u03bd:\n\nand from this comes the word \u1f00\u03c1\u03cd\u03c4\u03b1\u03b9\u03bd\u03b1. They also called this vessel\n\u1f14\u03c6\u03b7\u03b2\u03bf\u03c2, as Xenophanes did in his Relationship; and Polybius, in the\nninth book of his Histories, says that there is a certain river called\nthe Cyathus, near Arsinoe, a city in \u00c6tolia.\n\n24. But the word \u1f00\u03ba\u03c1\u03b1\u03c4\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd, meaning the same as \u03b6\u03c9\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd, is used\nby Hyperides in his oration against Demosthenes; where he writes\nthus\u2014\"If any one drank any wine of much strength (\u1f00\u03ba\u03c1\u03b1\u03c4\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd),\nit grieved you.\" And a similar form is \u1f00\u03bd\u03b9\u03b1\u03c1\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd, and also the\nexpression in the Heliades of \u00c6schylus\u2014\n\n \u1f00\u03c6\u03b8\u03bf\u03bd\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u03af\u03b2\u03b1.\n\nAnd Epicharmus, in his Pyrrha, has the word \u03b5\u1f50\u03c9\u03bd\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd (cheaper); and\nHyperides, in his Oration against Demades, has used the expression\u2014\n\n \u1fe5\u03b1\u03b4\u03b9\u03b5\u03c3\u03c4\u03ad\u03c1\u03b1\u03bd \u03c4\u1f74\u03bd \u03c0\u03cc\u03bb\u03b9\u03bd.\n\nAnd as for the word \u03ba\u03b5\u03c1\u03b1\u03bd\u03bd\u03cd\u03c9 (to mix), that is used by Plato in his\nPhilebus\u2014\"Let us, O Protarchus, pray to the gods, and mingle cups\n(\u03ba\u03b5\u03c1\u03b1\u03bd\u03bd\u03cd\u03c9\u03bc\u03b5\u03bd) to pour libations to them.\" And Alc\u00e6us, in his Sacred\nMarriage, says\u2014\n\n They mix the cups (\u03ba\u03b5\u03c1\u03b1\u03bd\u03bd\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd) and drink them.\n\nAnd Hyperides, in his Delian Oration, says\u2014\"And the Greeks mix\n(\u03ba\u03b5\u03c1\u03b1\u03bd\u03bd\u03cd\u03bf\u03c5\u03c3\u03b9) the Panionian goblet all together.\"\n\nAnd among the ancients they were the most nobly born youths who acted\nas cupbearers; as, for instance, the son of Menelaus:\u2014\n\n And the king's noble son pour'd out the wine.\n\nAnd Euripides the poet, when he was a boy, acted as cupbearer.\nAccordingly, Theophrastus, in his treatise on Drinking, says\u2014\"But\nI hear that Euripides the poet also acted as a cupbearer at Athens,\namong those who are called the dancers: and these men were they who\nused to dance around the temple of the Delian Apollo, being some of the\nnoblest of the Athenians, and they were clothed in garments of the\nTher\u00e6ans. And this is that Apollo in whose honour they celebrate the\nThargelian festival; and a writing concerning them is kept at Phyl\u00e6, in\nthe Daphnephorium.\" And Hieronymus the Rhodian gives the same account,\nwho was a disciple of Aristotle, and that too in a book of his entitled\na Treatise on Drunkenness. And the beautiful Sappho often praises her\nbrother Larichus, as having acted as cupbearer to the Mitylen\u00e6ans in\nthe Prytaneum. And among the Romans, the most nobly born of the youths\nperform this office in the public sacrifices, imitating the \u00c6olians in\neverything, as even in the tones of their voices.\n\n25. And so great was the luxury of the ancients in respect of their\nsumptuous meals, that they not only had cupbearers, but also men whom\nthey called \u0153nopt\u00e6 (inspectors of wines). At all events, the office of\n\u0153nopt\u00e6 is a regular office among the Athenians; and it is mentioned by\nEupolis, in his play called The Cities, in the following lines\u2014\n\n And men whom heretofore you'd not have thought\n Fit e'en to make \u0153nopt\u00e6 of, we now\n See made commanders. But oh, city, city!\n How much your fortune does out-run your sense.\n\nAnd these \u0153nopt\u00e6 superintended the arrangement of banquets, taking\ncare that the guests should drink on equal terms. But it was an office\nof no great dignity, as Philinus the orator tells us, in his debate on\nthe Croconid\u00e6. And he tells us, too, that the \u0153nopt\u00e6 were three in\nnumber, and that they also provided the guests with lamps and wicks.\nAnd some people called them \"eyes;\" but among the Ephesians, the\nyouths who acted as cupbearers at the festival of Neptune were called\n\"bulls,\" as Amerias tells us. And the people of the Hellespont call the\ncupbearer \u1f10\u03c0\u03b5\u03b3\u03c7\u03cd\u03c4\u03b7\u03c2, or the pourer out; and they call carving, which we\ncall \u03ba\u03c1\u03b5\u03c9\u03bd\u03bf\u03bc\u03af\u03b1, \u03ba\u03c1\u03b5\u03c9\u03b4\u03b1\u03b9\u03c3\u03af\u03b1, as Demetrius of Scepsis tells us, in the\ntwenty-sixth book of his Arrangement of the Trojan Forces. And some say\nthat the nymph Harmonia acted as cupbearer to the gods; as Capito the\nepic poet relates (and he was a native of Alexandria by birth), in the\nsecond book of his Love Poems. But Alc\u00e6us also represents Mercury as\ntheir cupbearer; as also does Sappho, who says\u2014\n\n And with ambrosia was a goblet mix'd,\n And Mercury pour'd it out to all the gods.\n\n[Sidenote: DRINKING.]\n\n26. But the ancients used to call the men who discharged this office,\nheralds (\u03ba\u03ae\u03c1\u03c5\u03ba\u03b5\u03c2). Homer says\u2014\n\n Meanwhile the heralds through the crowded town\n Bring the rich wine and destined victims down.\n Id\u00e6us's arms the golden goblets prest,\n Who thus the venerable king addrest.\n\nAnd a few lines further on he says\u2014\n\n On either side a sacred herald stands;\n The wine they mix, and on each monarch's hands\n Pour the full urn.\n\nBut Clidemus says that the cooks used to be called heralds. And some\npeople have represented Hebe as acting as cupbearer to the gods,\nperhaps because their banquets were called Hebeteria. And Ptolemy, the\nson of Agesarchus, speaks of a damsel named Cleino as the cupbearer\nof Ptolemy the king, who was surnamed Philadelphus, mentioning her\nin the third book of his History of Philopator. But Polybius, in the\nfourteenth book of his History, adds that there are statues of her in\nAlexandria, in many parts of the city, clad in a tunic alone, holding a\ncup in her hand.\n\n27. And so, after this conversation, Ulpian drinking a goblet of wine,\nsaid\u2014\n\n I drink this cup, a pledge of friendship dear,\n To all my kinsmen, naming them.\n\nAnd while he was still drinking, one of those who were present quoted\nthe rest of the passage\u2014\n\n When I have drunk, I'll say\n The rest; for I am choked: but now drink this.\n\nAnd Ulpian, when he had drunk it up, said,\u2014Clearchus has these lines\nin his Harp-Player; but I, as is said in the Wool-spinners of Amphis,\nrecommend\u2014\n\n Let the boy wait on all with frequent goblets.\n\nAnd again\u2014\n\n You fill for me, and I will give you drink;\n So shall the almond with the almond play:\n\nas Xenarchus says, in his Twins. And accordingly, when some of the\nguests asked for more wine, and others wished to have it mixed\nhalf-and-half, and when some one mentioned that Archippus, in the\nsecond edition of his Amphitryon, said\u2014\n\n Wretch, who has mix'd for you this half-and-half?\n\nand that Cratinus had said\u2014\n\n Giving him half-and-half; but I'm undone;\n\nevery one seemed to agree to speak of the way of mixing wine among the\nancients.\n\n28. And when some one mentioned that Menander, in his Hero, said\u2014\n\n Here is a measure of well-temper'd wine;\n Take it, and drink it up;\u2014\n\nDemocritus said\u2014Hesiod, my friends, recommends men\n\n To pour three parts of water in the cup,\n And let the fourth part be the vinous juice.\n\nAnd, perhaps, it was on account of Hesiod that Anaxilas said, in his\nNereus,\u2014\n\n And this is much more pleasant; for I'd never\n Have drunk one part of wine to three of water.\n\nAnd Alexis, in his Nurse, recommends even a more moderate mixture than\nthis\u2014\n\n See, here is wine. Shall I, then, give to Criton\n Equal proportions? This is better far,\n One part of wine to four of limpid water:\n Perhaps you'll call that weak; but still, when you\n Have drunk your fill of this, you'll find your head\n Clear for discussion,\u2014and the drink lasts longer.\n\nAnd Diocles, in his Bees, says\u2014\n\n _A._ In what proportions should the wine be mix'd?\n _B._ Four parts of water to two parts of wine.\n\nAnd this mixture, as it is not that in ordinary use, put the questioner\nin mind of the well-known proverb,\u2014\n\n Drink waters three or five; but never four.\n\nWhat they mean is, You had better take two parts wine with five of\nwater, or one of wine to three of water. But, concerning this mixture,\nIon the poet, in his book on Chios, says that Palamedes the soothsayer\ndiscovered and prophesied to the Greeks, that they would have a\nfavourable voyage if they drank one portion of wine to three of water.\nBut they, applying themselves to their drink very vigorously, took two\npints of wine to five of water;\u2014accordingly Nicochares in his Amymone,\nplaying on the name, says\u2014\n\n Here, you \u0152nomaus,\u2014here, you two and five,\u2014\n Let you and I now have a drink together.\n\nAnd he said nearly the same in his Lemnian Women: and Ameipsias, in his\nMen Playing the Cottabus, says\u2014\n\n[Sidenote: THE PROPORTIONS OF MIXED WINE.]\n\n But I (it is Bacchus who is represented as speaking) am five and two\n to all of you.\n\nAnd Eupolis says, in his Goats,\u2014\n\n Hail, my friend Bacchus, are you two to five?\n\nAnd Hermippus says, in his Gods,\u2014\n\n _A._ Then, when we drink, or when we thirsty are,\n We pray our wine may be in due proportion.\n _B._ I do not bring it from a roguish wine-vault,\n Meaning to mock you: this which I do bring\n Is, as before, the proper two and five.\n\n29. But in Anacreon we find one measure of wine to two of water spoken\nof\u2014\n\n Come, my boy, and bring to me\n Such a cup as I may drink\n At one easy draught: pour in\n Ten cyathi of water pure,\n And five of richest Chian wine;\n That I may drink, from fear removed,\n And free from drunken insolence.\n\nAnd going on presently, he calls the drinking of unmixed wine, a\nScythian draught\u2014\n\n Come hither, now, and let us not\n Give way to vulgar shouts and noise,\n Indulging in the Scythian draughts\n While o'er our wine; but let us drink,\n Singing well-omen'd, pious hymns.\n\nAnd the Laced\u00e6monians, according to the statement of Herodotus, in\nhis sixth book, say that Cleomenes the king, having lived among the\nScythians, and got the habit of drinking unmixed wine, became perfectly\nmad from his habit of drunkenness. And the Laced\u00e6monians themselves,\nwhen they take it into their heads to drink hard, say that they are\nEpiscythising. Accordingly, Cham\u00e6leon of Heraclea, in his book on\nDrunkenness, writes thus concerning them:\u2014\"Since the Laced\u00e6monians say\nalso, that Cleomenes the Spartan became mad from having lived among the\nScythians, and there learnt to drink unmixed wine; on which account,\nwhen they take a fancy to drink unmixed wine they desire their slaves\nto pour out in the Scythian fashion.\" And Ach\u00e6us, in his \u00c6thon, a\nsatyric drama, represents the Satyrs as indignant at being compelled to\ndrink their wine watered, and as saying\u2014\n\n Was the whole Achelous in this wine?\n But even then this race would not cease drinking,\n For this is all a Scythian's happiness.\n\n30. But the habit of pouring libations of pure wine, as Theophrastus\nsays, in his treatise on Drinking, was not ancient; but originally\nlibations were what is given to the Gods, and the cottabus, what was\ndevoted to the object of one's love. For men practised throwing the\ncottabus with great care, it being originally a Sicilian sport, as\nAnacreon the Teian says\u2014\n\n Throwing, with his well-bent arm\n The Sicilian cottabus.\n\nOn which account those songs of the ancient poets, which are called\nscolia, are full of mention of the cottabus.[45] I mean, for instance,\nsuch a scolion as Pindar composed\u2014\n\n And rightly I adore the Graces,\n Nymphs of Venus and of Love,\n While drinking with a loving heart\n This sounding cottabus I pour\n To Agathon, my heart's delight.\n\nAnd they also consecrated to those of their friends who were dead, all\nthat portion of their victuals which fell from their tables. On which\naccount Euripides says of Sthenob\u0153a, when she thinks that Bellerophon\nis dead\u2014\n\n Nothing escaped her from her hand which fell,\n But in a moment she did couple it\n With the loved name of the Corinthian stranger.\n\n31. But the ancients were not in the habit of getting drunk. But\nPittacus recommended Periander of Priene not to get drunk, nor to\nbecome too much addicted to feasting, \"so that,\" says he, \"it may not\nbe discovered what sort of a person you really are, and that you are\nnot what you pretend to be.\"\u2014\n\n[Sidenote: DRINKING.]\n\n For brass may be a mirror for the face,\u2014\n Wine for the mind.\n\nOn which account they were wise men who invented the proverb, \"Wine has\nno rudder.\" Accordingly, Xenophon the son of Gryllus, (when once at the\ntable of Dionysius the tyrant of Sicily, the cupbearer was compelling\nthe guests to drink,) addressed the tyrant himself by name, and said,\n\"Why, O Dionysius, does not also the confectioner, who is a skilful man\nin his way, and one who understands a great many different recipes for\ndressing things, compel us also, when we are at a banquet, to eat even\nwhen we do not wish to; but why, on the contrary, does he spread the\ntable for us in an orderly manner, in silence?\" And Sophocles, in one\nof his Satyric dramas, says\u2014\n\n To be compell'd to drink is quite as hard\n As to be forced to bear with thirst.\n\nFrom which also is derived the saying\u2014\n\n Wine makes an old man dance against his will.\n\nAnd Sthenelus the poet said very well\u2014\n\n Wine can bring e'en the wise to acts of folly.\n\nAnd Phocylides says\u2014\n\n It should be a rule for all wine-bibbing people\n Not to let the jug limp round the board like a cripple,\n But gaily to chat while enjoying their tipple:\n\nand to this day this custom prevails among some of the Greeks. But\nsince they have begun to be luxurious and have got effeminate they have\ngiven up their chairs and taken to couches; and having taken indolence\nand laziness for their allies, they have indulged in drinking in an\nimmoderate and disorderly manner; the very way in which the tables were\nlaid contributing, as I imagine, to luxury.\n\n32. And it is on this account that Hesiod, in his Eo\u00e6, has said\u2014\n\n What joys and also what exceeding pains\n Has Bacchus given to mortal men who drink,\n Indulging in excess: for to such men\n Wine is an insolent master, binding fast\n Their feet and hands, their tongues and intellects,\n With chains unspeakable, unnoticeable;\n And tender sleep loves on their eyes to fall.\n\nAnd Theognis says\u2014\n\n I come like wine, the sweetest drink of men,\u2014\n I am not sober, nor yet very drunk;\n But he who goes to great excess in drink\n Is no more master of his mind or senses;\n Then he talks unintelligible nonsense.\n Which seems to sober men a shameful thing;\n But he, when drunk, is not ashamed of anything,\n E'en though at other times a modest man\n And gentle-minded. Mind you this, my friend,\n And don't indulge in drinking to excess,\n But rise from table ere the wine begins\n To take effect; nor let your appetite\n Reduce you to become its daily slave.\n\nBut Anacharsis the philosopher, wishing to exhibit the power of\nthe vine to the king of the Scythians, and showing him some of its\nbranches, said that if the Greeks did not prune it every year it would\nby this time have reached to Scythia.\n\n[Sidenote: DRINKING.]\n\n33. But those men do not act wisely who represent and describe Bacchus\nin their statues or pictures, and who also lead him through the middle\nof the market-place on a waggon, as if he were drunk; for, by so doing,\nthey show the beholders that wine is stronger than the god. And I do\nnot think that even a good and wise man could stand this. And if they\nhave represented him in this state because he first showed us the\nuse of wine, it is plain that for the same reason they should always\nrepresent Ceres as reaping corn or eating bread. And I should say that\n\u00c6schylus himself erred in this particular; for he was the first person\n(and not Euripides, as some people say,) who introduced the appearance\nof drunken people into a tragedy. For in his Cabiri he introduces Jason\ndrunk. But the fact is, that the practices which the tragedian himself\nused to indulge in, he attributed to his heroes: at all events he used\nto write his tragedies when he was drunk; on which account Sophocles\nused to reproach him, and say to him, \"O \u00c6schylus,[46] even if you\ndo what you ought, at all events you do so without knowing it;\" as\nCham\u00e6leon tells us, in his treatise on \u00c6schylus. And they are ignorant\npeople who say that Epicharmus was the first person who introduced a\ndrunken man on the stage, and after him Crates, in his Neighbours. And\nAlc\u00e6us the lyric poet, and Aristophanes the comic poet, used to write\ntheir poems when they were drunk. And many other men have fought with\ngreat gallantry in war when they were drunk. But among the Epizephyrian\nLocrians, if any one drank untempered wine, except by the express\ncommand of his physician for the sake of his health, he was liable to\nbe punished with death, in accordance with a law to that effect passed\nby Zaleucus. And among the people of Massilia there was a law that the\nwomen should drink water only. And Theophrastus says, that to this day\nthat is the law at Miletus. And among the Romans no slave ever drank\nwine, nor any free woman, nor any youth born of free parents till he\nwas thirty years of age. And Anacreon is very ridiculous for having\nreferred all his poems to the subject of drunkenness; for, owing to\nthis, he is found fault with as having in his poems wholly abandoned\nhimself to effeminacy and luxury, as the multitude are not aware that\nwhile he wrote he was a sober and virtuous man, who pretended to be a\ndrunkard, when there was no necessity at all for his doing so.\n\n34. And men who are ignorant of the power of wine, say that Bacchus is\nthe cause of madness to men; in saying which they abuse wine in a very\nsenseless manner. On which account Melanippides says\u2014\n\n All men have detested water\n Who did not before have wine;\n And though some have enjoy'd their cups,\n Others have turn'd to ravings wild.\n\nAnd Aristotle, in his treatise on Drinking, says, \"If the wine be\nmoderately boiled, then when it is drunk, it is less apt to intoxicate;\nfor, as some of its power has been boiled away, it has become weaker.\"\nAnd he also says, \"Old men become drunk more quickly on account of\nthe small quantity of natural warmth which there is in them, and also\nof the weak-genius get drunk very quickly, on account of the great\nquantity of natural warmth that there is in them; for, in consequence,\nthey are easily subdued by the warmth proceeding from the wine which is\nadded to their natural warmth. And some of the brute beasts are also\ncapable of becoming intoxicated; such as pigs when they are filled with\nthe husks of pressed grapes; and the whole race of crows, and of dogs,\nwhen they have eaten of the herb called \u0153nussa: and the monkey and the\nelephant get intoxicated if they drink wine; on which account they hunt\nmonkeys and crows when the former have been made drunk with wine, and\nthe latter with \u0153nussa.\n\n But to drink unceasingly\u2014\n\nas Crobylus says, in his Woman who deserted her Husband\u2014\n\n Can have\n No pleasure in it, surely; how should it,\n When it deprives a living man of power\n To think as he should think? and yet is thought\n The greatest blessing that is given to man.\n\nAnd Alexis, in the revised edition of his Phrygian, says\u2014\n\n If now men only did their headaches get\n Before they get so drunk, I'm sure that no one\n Would ever drink more than a moderate quantity:\n But now we hope t' escape the penalty\n Of our intemperance, and so discard\n Restraint, and drink unmixed cups of wine.\n\nAnd Aristotle says, that the wine called the Samagorean wine was so\nstrong that more than forty men were made drunk with a pint and a half\nof it after it had been mixed with water.\n\n35. Democritus having said this, and having drunk, said,\u2014Now if any\none can gainsay any of these statements let him come forward: and then\nhe shall be told, as Evenus says\u2014\n\n That may be your opinion; this is mine.\n\nBut I, since I have now made this digression about the mixtures of the\nancients, will resume the thread of my original discourse where I let\nit drop; considering what was said by Alc\u00e6us the lyric poet. For he\nspeaks, somewhere or other, in this way\u2014\n\n Pour out, in just proportion, one and two.\n\n[Sidenote: DRINKING.]\n\nFor in these words some people do not think that he is alluding to\nthe mixture of wine and water at all; but that, being a moderate and\ntemperate man, he would not drink more than one cyathus of pure wine,\nor perhaps, at the most, two. And this is the interpretation given\nto the passage by Cham\u00e6leon of Pontus, who was ignorant how fond of\nwine Alc\u00e6us had been. For this poet will be found to have been in the\nhabit of drinking at every season and in every imaginable condition of\naffairs. In winter he speaks thus\u2014\n\n Now the storm begins to lower,\n And Jove descends in heavy snow,\n And streams of water stand congeal'd\n In cruel ice: let's drive away\n The wintry cold, and heap up fire,\n And mingle with unsparing hand\n The honied cup, and wreathe our brows\n With fragrant garlands of the season.\n\nAnd in summer, he writes\u2014\n\n Now it behoves a man to soak his lungs\n In most cool wine; for the fierce dogstar rages,\n And all things thirst with the excessive heat.\n\nAnd in spring, he says\u2014\n\n Now does the flowery spring return,\n And shed its gifts all o'er the land;\n\nand he continues\u2014\n\n Come then, my boy, and quickly pour\n A cup of luscious Lesbian wine.\n\nAnd in his misfortunes he sings\u2014\n\n One must not give one's thoughts up wholly\n To evil fortune; for by grieving\n We shall not do ourselves much good.\n Come to me, Bacchus; you are ever\n The best of remedies, who bring\n Us wine and joyous drunkenness.\n\nAnd in his hours of joy he says\u2014\n\n Now is the time to get well drunk,\n Now e'en in spite of self to drink,\n Since Myrsilus is dead at last.\n\nAnd, giving some general advice, he says\u2014\n\n Never plant any tree before the vine.\n\nHow, then, could a man who was so very devoted to drinking be a sober\nman, and be content with one or two cups of wine? At all events, his\nvery poem, says Seleucus, testifies against those people who receive\nthe line in this sense. For he says, in the whole passage\u2014\n\n Let us now drink,\u2014why put we out the light?\n Our day is but a finger: bring large cups,\n Fill'd with the purple juice of various grapes;\n For the great son of Semele and Jove\n Gave wine to men to drive away their cares.\n Pour on, in just proportion, one and two,\n And let one goblet chase another quickly\n Out of my head.\n\nIn which words he plainly enough intimates that his meaning is, that\none cup of wine is to be mixed with two of water.\n\n36. But Anacreon likes his liquors stronger still; as is shown by the\nverses in which he says\u2014\n\n Let the cup well be clean'd, then let it hold\n Five measures water, three of rosy wine.\n\nAnd Philet\u00e6rus, in his Tereus, speaks of two measures of water to three\nof wine. And he speaks thus,\u2014\n\n I seem to have drunk two measures now of water,\n And only three of wine.\n\nAnd Pherecrates, in his Corianno, speaks even of two measures of water\nto four of wine, and says\u2014\n\n _A._ Throw that away, my dear; the fellow has\n Given you such a watery mixture.\n _B._ Nay rather, 'tis mere water and nought else.\n _A._ What have you done?\u2014in what proportions,\n You cursed man, have you this goblet mix'd?\n _B._ I've put two waters only in, my mother.\n _A._ And how much wine?\n _B._ Four parts of wine, I swear.\n _A._ You're fit to serve as cupbearer to the frogs.\n\nAnd Ephippus, in his Circe, says\u2014\n\n _A._ You will find it a much more prudent mixture,\n To take three parts of one, and four of th' other.\n _B._ That's but a watery mixture, three to four.\n _A._ Would you, then, quite unmix'd your wine prefer?\n _B._ How say you?\n\n37. And Timocles speaks of half-and-half in his Conisalus,\u2014\n\n And I'll attack you straight with half-and-half,\n And make you tell me all the truth at once.\n\nAnd Alexis, in his Dorcis, or the Caressing Woman, says\u2014\n\n I drink now cups brimming with love to you,\n Mixed in fair proportions, half and half.\n\nAnd Xenarchus, or Timocles, in his Purple, says\u2014\n\n By Bacchus, how you drink down half-and-half!\n\nAnd Sophilus, in his Dagger, says,\u2014\n\n And wine was given in unceasing flow,\n Mix'd half and half; and yet, unsatisfied,\n They ask'd for larger and for stronger cups.\n\n[Sidenote: WINE.]\n\nAnd Alexis, in his play entitled The Usurer, or Liar, says\u2014\n\n _A._ Don't give him wine quite drown'd in water, now;\u2014\n Dost understand me? Half and half, or nearly:\n That's well.\n _B._ A noble drink: where was the land\n That raised this noble Bacchus? by its flavour,\n I think he came from Thasos.\n _A._ Sure 'tis just\n That foreigners should foreign wines enjoy,\n And that the natives should drink native produce.\n\nAnd again, in his Supposititious Son, he says\u2014\n\n He drank and never drew his breath, as one\n Would quaff rich wine, mix'd half and half with care.\n\nAnd Menander, in his Brethren\u2014\n\n Some one cried out to mingle eight and twelve,\n Till he with rivalry subdued the other (\u03ba\u03b1\u03c4\u03ad\u03c3\u03b5\u03b9\u03c3\u03b5).\n\nAnd the verb \u03ba\u03b1\u03c4\u03b1\u03c3\u03b5\u03af\u03c9 was especially used of those who fell down from\ndrinking, taking its metaphor from the shaking down fruit from the tree.\n\nAnd Alexis, in his Man cut off, says\u2014\n\n He was no master of the feast at all,\n But a mere hangman, Ch\u00e6reas his name;\n And when he'd drunk full twenty cups of wine,\n Mix'd half-and-half, he ask'd for more, and stronger.\n\n38. And Diodorus of Sinope, in his Female Flute-player, says\u2014\n\n When any one, O Crito, drinks ten cups,\n Consider, I do beg you, whether he\n Who never once allows the wine to pass\n Is in a fit state for discussion.\n\nAnd it was not without some wit that Lysander the Spartan, as\nHegesander relates in his Commentaries, when some vintners sold wine\nwhich had been much watered in his camp, ordered some one to supply it\nproperly tempered, that his men might buy it with less water in it. And\nAlexis has said something which comes to nearly the same thing, in his\n\u00c6sop; thus\u2014\n\n _A._ That is a good idea of yours, O Solon,\n And cleverly imagined, which you have\n Adopted in your city.\n _S._ What is that?\n _A._ You don't let men drink neat wine at their feasts.\n _S._ Why, if I did, 'twould not be very easy\n For men to get it, when the innkeepers\n Water it ere it comes out of the waggon.\n No doubt they do not do so to make money,\n But only out of prudent care for those\n Who buy the liquor; so that they may have\n Their heads from every pang of headache free.\n This now is, as you see, a Grecian drink;\n So that men, drinking cups of moderate strength,\n May chat and gossip cheerfully with each other:\n For too much water is more like a bath\n Than like a wine-cup; and the wine-cooler\n Mix'd with the cask, my friend, is death itself.\n\n39. \"But to drink to the degree of drunkenness,\" says Plato, in his\nsixth book of the Laws, is neither becoming anywhere\u2014except perhaps\nin the days of festival of the god who gave men wine for their\nbanquets,\u2014nor is it wholesome: and, above all, a man ought to guard\nagainst such a thing who has any thoughts of marriage; for at such a\ntime, above all other times, both bride and bridegroom ought to be in\nfull possession of their faculties; when they are entering upon what\nis no small change in the circumstances of their life; and also they\nought to be influenced by anxiety that their offspring shall be the\noffspring of parents in the fullest possible possession of all their\nfaculties; for it is very uncertain what day or what night will be\nthe originating cause of it.\" And in the first book of his Laws he\nsays\u2014\"But respecting drunkenness it may be a question, whether we\nought to give way to it as the Lydians do, and the Persians, and the\nCarthaginians, and the Celt\u00e6, and the Spaniards, and the Thracians,\nand other nations like them; or whether like you, O Laced\u00e6monians, one\nought wholly to abstain from it. But the Scythians and the Thracians,\nwho indulge altogether in drinking unmixed wine, both the women and all\nthe men, and who spill it all over their clothes, think that they are\nmaintaining a very honourable practice, and one that tends to their\nhappiness. And the Persians indulge to a great extent in other modes\nof luxury which you reject; but still they practise them with more\nmoderation than the Scythians and Thracians.\n\n40. And a great many of the guests were drinking, and putting lumps of\nmeal into their wine, a custom which Hegesander of Delphi mentions.\nAccordingly Epinicus, when Mnesiptolemus had given a recitation of his\nhistory, in which it was written how Seleucus had used meal in his\nwine, having written a drama entitled Mnesiptolemus, and having turned\nhim into ridicule, as the comic poets do, and using his own words about\nthat sort of drink, represents him as saying:\u2014\n\n[Sidenote: LACED\u00c6MONIAN FASHIONS.]\n\n Once I beheld the noble king Seleucus,\n One summer's day, drinking with mighty pleasure\n Some wine with meal steep'd in it. (So I took\n A note of it, and show'd it to a crowd,\n Although it was an unimportant thing,\n Yet still my genius could make it serious.)\n He took some fine old Thasian wine, and eke\n Some of the liquor which the Attic bee\n Distils who culls the sweets from every flower;\n And that he mingled in a marble cup,\n And mix'd the liquor with fair Ceres' corn,\n And took the draught, a respite from the heat.\n\nAnd the same writer tells us that in the Therades islands men mash\nlentils and pease into meal, instead of ordinary corn, and put that\ninto the wine, and that this drink is said to be better than that in\nwhich the meal is mixed.\n\n41. Now it was not the fashion among the Laced\u00e6monians to practise the\nsystem of pledging healths at their banquets, nor to salute one another\nwith mutual greetings and caresses at their feasts. And Critias shows\nus this in his Elegies:\u2014\n\n And this is an old fashion, well establish'd,\n And sanction'd by the laws of noble Sparta,\n That all should drink from one well-fill'd cup;\n And that no healths should then be drunk to any one,\n Naming the tender object: also that\n The cup should not go round towards the right.\n The Lydian goblets . . . . . .\n\n * * * *\n\n And to drink healths with skill and well-turn'd phrase,\n Naming the person whom one means to pledge.\n For, after draughts like this, the tongue gets loose,\n And turns to most unseemly conversation;\n They make the body weak; they throw a mist\n Over the eyes; and make forgetfulness\n Eat recollection out of the full heart.\n The mind no longer stands on solid ground;\n The slaves are all corrupted by licentiousness,\n And sad extravagance eats up the house.\n But those wise youths whom Laced\u00e6mon breeds\n Drink only what may stimulate their souls\n To deeds of daring in th' adventurous war,\n And rouse the tongue to wit and moderate mirth.\n Such draughts are wholesome both for mind and body,\n And not injurious to the pocket either:\n Good, too, for deeds of love; authors of sleep,\n That wholesome harbour after toil and care:\n Good, too, for health\u2014that best of goddesses\n Who mortal man befriend: and likewise good\n For piety's best neigbour temperance.\n\nAnd presently afterwards he goes on\u2014\n\n For fierce, immoderate draughts of heady wine\n Give momentary pleasure, but engender\n A long-enduring pain which follows it.\n But men at Sparta love a mode of life\n Which is more equal; they but eat and drink\n That which is wholesome, so that they may be\n Fit to endure hard pains, and do great deeds.\n Nor have they stated days in all the year,\n When it is lawful to indulge too much.\n\n42. And a man who is always ready for wine is called \u03c6\u03af\u03bb\u03bf\u03b9\u03bd\u03bf\u03c2. But\nhe is called \u03c6\u03b9\u03bb\u03bf\u03c0\u03cc\u03c4\u03b7\u03c2 who is always ready to drink anything; and he\nis called \u03c6\u03b9\u03bb\u03bf\u03ba\u03c9\u03b8\u03c9\u03bd\u03b9\u03c3\u03c4\u1f74\u03c2 who drinks to the degree of drunkenness. And\nof all heroes, the greatest drinker is Nestor, who lived three times\nas long as other men; for he evidently used to stick to his wine more\nclosely than other people, and even than Agamemnon himself, whom\nAchilles upbraids as a man given to much drinking. But Nestor, even\nwhen a most important battle was impending, could not keep away from\ndrinking. Accordingly Homer says\u2014\n\n But not the genial feast or flowing bowl\n Gould charm the cares of Nestor's watchful soul.\n\nAnd he is the only hero whose drinking-cup he has described, as he has\nthe shield of Achilles; for he went to the war with his goblet just as\nhe did with that shield, the fame of which Hector says had reached to\nheaven. And a man would not be very wrong who called that cup of his\nthe Goblet of Mars, like the C\u00e6neus of Antiphanes, in which it is said\u2014\n\n The hero stood and brandish'd Mars's cup,\n Like great Timotheus, and his polish'd spear.\n\nAnd indeed it was on account of his fondness for drinking that Nestor,\nin the games instituted in honour of Patroclus, received a drinking-cup\nas a present from Achilles; not but what Achilles also gave a cup\nto the competitor who was defeated: for victory does not commonly\nattend hard drinkers, on account of their usual inactivity; or perhaps\nit is owing to their thirst that boxers usually fail, from being\nfatigued with holding out their hands too long. But Eumelus receives\na breastplate after having run a course with great danger, and having\nbeen torn, the breastplate being a serviceable piece of defensive\narmour.\n\n[Sidenote: THIRST.]\n\n43. But there is nothing more covetous than thirst; on which account\nthe poet has called Argos thirsty, or rather causing great thirst, as\nhaving been much desired on account of the length of time the person\nof whom he is speaking had been absent from it. For thirst engenders\nin all men a violent desire for abundant enjoyment; on which account\nSophocles says\u2014\n\n Though you were to unfold unnumber'd treasures\n Of wisdom to a thirsty man, you'd find\n You pleased him less than if you gave him drink.\n\nAnd Archilochus says\u2014\n\n I wish to fight with you, as much as e'er\n A thirsty man desired to quench his thirst.\n\nAnd one of the tragic poets has said\u2014\n\n I bid you check your hand which thirsts for blood.\n\nAnd Anacreon says\u2014\n\n For you are kind to every stranger,\n So let me drink and quench my thirst.\n\nAnd Xenophon, in the third book of his Cyrop\u00e6dia, represents Cyrus as\nspeaking in this manner:\u2014\"I thirst to gratify you.\" And Plato, in\nhis Polity, says\u2014\"But if, as I imagine, any city which is governed\nby a democracy, thirsting for its liberty, should have evil-disposed\ncupbearers to wait upon it, and should be intoxicated to an improper\ndegree with unmixed wine. . . .\"\n\n44. Proteas the Macedonian was also a very great drinker, as Ephippus\ntells us in his treatise on the Funeral of Alexander and Heph\u00e6stion:\nand he had an admirable constitution, and he had practised drinking to\na great degree. Accordingly, Alexander, having once asked for a cup\ncontaining two choes, and having drank from it, pledged Proteas; and\nhe, having taken it, and having sung the praises of the king a great\ndeal, drank it in such a manner as to be applauded by every one. And\npresently Proteas asked for the same cup again, and again he drank\nand pledged the king. And Alexander, having taken the cup, drank it\noff in a princely manner, but he could not stand it, but leaned back\non the pillow, letting the cup fall from his hands; and after this\nhe fell sick and died, Bacchus, as it is said, being angry with him\nbecause he had besieged his native city of Thebes. And Alexander\ndrank a great deal too, so that he once, after a drunken bout, slept\nwithout interruption two days and two nights. And this is shown in his\nJournals, which were compiled by Eumenes the Cardian, and Diodotus the\nErythr\u00e6an. But Menander, in his Flatterer, says\u2014\n\n _A._ My good friend, Struthias, I thrice have drunk\n A golden cup in Cappadocia,\n Containing ten full cotyl\u00e6 of wine.\n _St._ Why, then you drank more than king Alexander.\n _A._ At all events not less, I swear by Pallas.\n _St._ A wondrous feat.\n\nBut Nicobule, or whoever it was who wrote the books attributed to her,\nsays that \"Alexander, once supping with Medeus the Thessalian, when\nthere were twenty people present at the party, pledged every one of the\nguests, receiving a similar pledge from all of them, and then, rising\nup from the party, he presently went off to sleep.\" And Callisthenes\nthe Sophist, as Lynceus the Samian says in his Commentaries, and\nAristobulus and Chares in their Histories, when in a banquet given by\nAlexander, a cup of unmixed wine came to him, rejected it; and when\nsome one said to him, Why do you not drink? \"I do not wish,\" said he,\n\"after having drunk the cup of Alexander, to stand in need of the cup\nof \u00c6sculapius.\"\n\n45. But Darius, who destroyed the Magi, had an inscription written\non his tomb,\u2014\"I was able to drink a great deal of wine, and to bear\nit well.\" And Ctesias says, that among the Indians it is not lawful\nfor the king to get drunk; but among the Persians it is permitted to\nthe king to get drunk one day in the year,\u2014the day, namely, on which\nthey sacrifice to Mithras. And Duris writes thus, with respect to this\ncircumstance, in the seventh book of his Histories:\u2014\"The king gets\ndrunk and dances the Persian dance on that festival only which is\ncelebrated by the Persians in honour of Mithras; but no one else does\nso in all Asia; but all abstain during this day from dancing at all.\nFor the Persians learn to dance as they learn to ride; and they think\nthat the motion originated by this sort of exercise contains in it a\ngood kind of practice tending to the strength of the body.\n\n[Sidenote: PHILIP OF MACEDON.]\n\nBut Alexander used to get so drunk, as Carystius of Pergamus relates\nin his Historic Commentaries, that he used even to celebrate banquets\nin a chariot drawn by asses; and the Persian kings too, says he did\nthe same thing. And perhaps it was owing to this that he had so little\ninclination for amatory pleasures; for Aristotle, in his Problems of\nNatural History, says, that the powers of men who drink to any great\nexcess are much weakened. And Hieronymus, in his Letters, says, that\nTheophrastus says, that Alexander was not much of a man for women;\nand accordingly, when Olympias had given him Callixene, a Thessalian\ncourtesan, for a mistress, who was a most beautiful woman, (and all\nthis was done with the consent of Philip, for they were afraid that he\nwas quite impotent,) she was constantly obliged to ask him herself to\ndo his duty by her.\n\n46. And Philip, the father of Alexander, was a man very fond of\ndrinking, as Theopompus relates in the twenty-sixth book of his\nHistory. And in another part of his History he writes, \"Philip was a\nman of violent temper and fond of courting dangers, partly by nature,\nand partly too from drinking; for he was a very hard drinker, and\nvery often he would attack the enemy while he was drunk.\" And in his\nfifty-third book, speaking of the things that took place at Ch\u00e6ronea,\nand relating how he invited to supper the ambassadors of the Athenians\nwho were present there, he says, \"But Philip, when they had gone away,\nimmediately sent for some of his companions, and bade the slaves summon\nthe female flute-players, and Aristonicus the harp-player, and Durion\nthe flute-player, and all the rest who were accustomed to drink with\nhim; for Philip always took people of that sort about with him, and\nhe had also invented for himself many instruments for banquets and\ndrinking-parties; for being very fond of drinking and a man intemperate\nin his manners, he used to keep a good many buffoons and musicians and\nprofessed jesters about him. And when he had spent the whole night\nin drinking, and had got very drunk and violent, he then dismissed\nall the rest, and when it was day-break proceeded in a riotous manner\nto the ambassadors of the Athenians. And Carystius in his Historical\nCommentaries says, that Philip, when he intended to get drunk, spoke in\nthis way: \"Now we may drink; for it is quite sufficient if Antipater is\nsober.\" And once, when he was playing at dice, and some one told him\nthat Antipater was coming, he hesitated a moment, and then thrust the\nboard under the couch.\n\n47. And Theopompus gives a regular catalogue of men fond of drinking\nand addicted to drunkenness; and among them he mentions the younger\nDionysius, the tyrant of Sicily, whose eyes were a good deal injured\nby wine. And Aristotle, in his Polity of the Syracusans, says that\nhe sometimes was drunk for three months at a time together, owing to\nwhich he had got somewhat weak in the eyes. And Theophrastus says\nthat his companions also, who were flatterers of the supreme power,\npretended not to see well, and to be led by the hand by Dionysius, and\nnot to be able to see the meat that was served up before them, nor the\ncups of wine, on which account they got the name of Dionysiocolaces,\nor flatterers of Dionysius. Nys\u00e6us also, who was tyrant of Syracuse,\ndrank a great deal, and so did Apollocrates; and these men were the\nsons of the former Dionysius, as Theopompus tells us in the fortieth\nand forty-first books of his History; and he writes thus about Nys\u00e6us:\n\"Nys\u00e6us, who was afterwards tyrant of Syracuse, when he was taken for\nthe purpose of being put to death, and knew that he had only a few\nmonths to live, spent them wholly in eating and drinking.\" And in his\nthirty-ninth book he says: \"Apollocrates, the son of Dionysius the\ntyrant, was an intemperate man, and addicted to drinking; and some\nof his flatterers worked upon him so as to alienate him as much as\npossible from his father.\" And he says that Hipparinus, the son of\nDionysius, who behaved like a tyrant when drunk, was put to death.\nAnd about Nys\u00e6us he writes as follows: \"Nys\u00e6us, the son of the elder\nDionysius, having made himself master of Syracuse, got a four-horse\nchariot, and put on an embroidered robe, and devoted himself to\ngluttony and hard drinking, and to insulting boys and ravishing women,\nand to all other acts which are consistent with such conduct. And he\npassed his life in this manner.\" And in his forty-fifth book the same\nhistorian, speaking of Timolaus the Theban, says: \"For though there\nhave been a great many men who have been intemperate in their daily\nlife, and in their drinking, I do not believe that there has ever\nbeen any one who was concerned in state affairs, more intemperate,\nor a greater glutton, or a more complete slave to his pleasures than\nTimolaus, whom I have mentioned.\" And in his twenty-third book,\nspeaking of Charidemus of Oreum, whom the Athenians made a citizen, he\nsays: \"For it was notorious that he spent every day in the greatest\nintemperance, and in such a manner that he was always drinking and\ngetting drunk, and endeavouring to seduce free-born women; and he\ncarried his intemperance to such a height that he ventured to beg a\nyoung boy, who was very beautiful and elegant, from the senate of the\nOlynthians, who had happened to be taken prisoner in the company of\nDerdas the Macedonian.\"\n\n[Sidenote: ARCADION.]\n\n48. A man of the name of Arcadion, too, was a very great drinker,\n(but it is uncertain whether this is the same man who was at enmity\nwith Philip,) as the epigram shows which Polemo has preserved in his\ntreatise on the Inscriptions existing in different Cities\u2014\n\n This is the monument of that great drinker,\n Arcadion; and his two loving sons,\n Dorcon and Charmylus, have placed it here,\n At this the entrance of his native city:\n And know, traveller, the man did die\n From drinking strong wine in too large a cup.\n\nAnd the inscription over some man of the name of Erasixenus says that\nhe also drank a great deal.\n\n Twice was this cup, full of the strongest wine,\n Drain'd by the thirsty Erasixenus,\n And then in turn it carried him away.\n\nAlcetas the Macedonian also used to drink a great deal, as Aristos\nthe Salaminian relates; and so did Diotimus the Athenian: and he was\nthe man who was surnamed the Funnel. For he put a funnel into his\nmouth, and would then drink without ceasing while the wine was being\npoured into it, according to the account of Polemo. And it has been\nalready mentioned that Cleomenes the Laced\u00e6monian was a great drinker\nof unmixed wine; and that in consequence of his drunkenness he cut\nhimself to pieces with a sword, is related by Herodotus. And Alc\u00e6us\nthe poet also was very fond of drinking, as I have already mentioned.\nAnd Baton of Sinope, in his essay on Ion the poet, says that Ion was\na man fond of drinking and amorous to excess; and he himself, too, in\nhis Elegies, confesses that he loved Chrysilla the Corinthian, the\ndaughter of Teleas, with whom Teleclides, in his Hesiods, says that the\nOlympian[47] Pericles also was in love. And Xenarchus the Rhodian, on\naccount of the excessive way in which he used to drink, was surnamed\n\"The Nine-gallon Cask;\" and Euphorion the Epic poet mentions him in his\nChiliades.\n\n49. And Chares the Mitylen\u00e6an, in his History of Alexander, speaking\nof Calanus the Indian philosopher, and saying that he threw himself\non a funeral pile that had been raised, and so died, says also that\nAlexander instituted some gymnastic games at his tomb, and also a\nmusical contest of panegyrics on him.\u2014\"And he instituted,\" says Chares,\n\"because of the great fondness of the Indians for wine, a contest as\nto who should drink the greatest quantity of unmixed wine; and the\nprize was a talent for the first, and thirty min\u00e6 for the second, and\nten min\u00e6 for the third. And of those who entered for the prize and\ndrank the wine, thirty-five died at once by reason of the cold; and a\nlittle afterwards six more died in their tents. And he who drank the\ngreatest quantity and won the prize, drank four choes of unmixed wine,\nand received the talent; and he lived four days after it; and he was\ncalled the Champion.\" And Tim\u00e6us says that \"Dionysius the tyrant gave,\nat the festival of the Choes, to the first man who should drink a\nchoeus, a golden crown as a prize:\" and he says also that \"Xenocrates\nthe philosopher was the first person who drank it; and that he, taking\nthe golden crown, and departing, offered it up to the Mercury who was\nplaced in his vestibule, on which statue he was always accustomed on\nevery occasion to offer up the garlands of flowers which he had, every\nevening as he returned home; and he was much admired for this conduct.\"\nAnd Phanodemus says, that the festival of the Choes was established at\nAthens by Demophoon the king, when he was desirous to receive Orestes\nin hospitality on his arrival at Athens. And that, as he did not like\nhim to come to the temples, or to share in the libations offered to\nthe gods, before his trial was decided, he ordered all the temples to\nbe shut, and a choeus of wine to be set before everybody, saying that\na cheesecake should be given as a prize to the first person who drank\nit up. And he bade them, when they had finished drinking, not to offer\nup the garlands, with which they had been crowned, in the temples,\nbecause they had been under the same roof with Orestes; but he desired\neach man to place his garland round his own cup, and so to bring them\nto the priestess at the temple which is in the Marshes, and after that\nto perform the rest of the sacred ceremonies in the temple. And from\nthence it was that this festival got the name of the Choes. But on the\nday of the festival of the Choes, it is customary for the Athenians to\nsend presents and pay to the sophists, who also themselves invite their\nacquaintances to a banquet, as Eubulides the dialectician shows us in\nhis drama entitled the Revellers, where he says\u2014\n\n[Sidenote: DIONYSIUS.]\n\n You're acting like a sophist now, you wretch,\n And long for the pay-giving feast of Choes.\n\n * * * *\n\n50. But Antigonus the Carystian, in his essay on the Life of Dionysius\nof Heraclea, who was called the Turncoat, says that Dionysius, when he\nwas feasting with his slaves at the festival of the Choes, and was not\nable, by reason of his old age, to avail himself of the courtesan whom\nthey brought him, turned round and said to those who were feasting with\nhim\u2014\n\n I cannot now, so let another take her.\n\nBut Dionysius, as Nicias of Nic\u00e6a tells us in his Successions, had\nbeen from the time he was a boy very furious in the indulgence of\nhis amorous propensities; and he used to go to all the common women\npromiscuously. And once, when walking with some of his acquaintances,\nwhen he came near the house where the girls are kept, and where,\nhaving been there the day before, he had left some money owing, as he\nhappened to have some with him then, he put out his hand and paid it\nin the presence of all of them. And Anacharsis the Scythian, when a\nprize for drinking was proposed at the table of Periander, demanded the\nprize, because he was the first man to be drunk of all the guests who\nwere present; as if to get to the end were the goal to be aimed at,\nand the victory to be achieved in drinking as in running a race. But\nLacydes and Timon the philosophers, being invited to an entertainment\nwhich was to last two days, by one of their friends, and wishing to\nadapt themselves to the rest of the guests, drank with great eagerness.\nAnd accordingly, in the first day, Lacydes went away first, as soon\nas he was quite satiated with drink. And Timon, seeing him as he was\ndeparting, said\u2014\n\n Now have we gain'd immortal praise and fame,\n Since we have slain great Hector. . . .\n\nBut on the next day Timon went away first because he could not drink\nup the goblet in which he had been pledged, and Lacydes seeing him\ndeparting, said\u2014\n\n Wretched are they who dare encounter me.\n\n51. And Herodotus, in his second book, relates that Mycerinus the\nEgyptian, having been told by the soothsayers that he was fated to\nlive but a short time, used to light a great number of lamps when\nnight arrived, and spend all his time in drinking and luxury, relaxing\nneither by day nor by night; and when he withdrew into the marshes\nand into the groves, or wherever he heard that there were meetings of\nyoung people to amuse themselves, he always got drunk. And Herodotus\ntells us that Amasis also, who was another of the Egyptian kings, was\na very hard drinker indeed. And Hermeas the Methymn\u00e6an, in the third\nbook of his History of Sicily, says that Nicoteles the Corinthian was a\nman greatly addicted to drinking. And Ph\u00e6nias the Eresian, in the book\nentitled, The Slaying of Tyrants out of Revenge, says that Scopas the\nson of Creon, and the grandson of the former Scopas, was throughout\nhis whole life very fond of drinking; and that he used to return from\nbanquets at which he had been present, sitting on a throne, and carried\nby four palanquin-bearers, and in that way he used to enter his house.\nAnd Phylarchus, in the sixth book of his Histories, says that Antiochus\nthe king was a man very fond of wine; and that he used to get drunk,\nand then go to sleep for a long time, and then, as evening came on, he\nwould wake up, and drink again. And it was very seldom, says he, that\nhe transacted the affairs of his kingdom when he was sober, but much\nmore frequently when he was drunk; on which account there were two\nmen about him who managed all the real business of the state as they\npleased, namely Aristos and Themiso, Cyprians by birth, and brothers;\nand they were both on terms of the greatest intimacy with Antiochus.\n\n52. And Antiochus the king, who was surnamed Epiphanes, was also a\ngreat drinker,\u2014the one, I mean, who had been a hostage among the\nRomans, whom Ptolemy Euergetes mentions in the third book of his\nCommentaries, and also in the fifth; saying that he turned to Indian\nrevellings and drunkenness, and spent a vast quantity of money in those\npractices; and for the rest of the money which he had at hand, he spent\n\n[Sidenote: ANTIOCHUS EPIPHANES.]\n\na part of it in his daily revels, and the rest he would scatter about,\nstanding in the public streets, and saying, \"Let whoever chance gives\nit to, take it:\" and then, throwing the money about, he would depart.\nAnd very often, having a plaited garland of roses on his head, and\nwearing a golden embroidered robe, he would walk about alone, having\nstones under his arm, which he would throw at those of his friends who\nwere following him. And he used to bathe also in the public baths,\nanointed all over with perfumes; and, on one occasion, some private\nindividual, seeing him, said, \"You are a happy man, O king; you smell\nin a most costly manner:\" and he, being much pleased, said, \"I will\ngive you as much as you can desire of this perfume.\" And so he ordered\nan ewer containing more than two choes of thick perfumed unguent to\nbe poured over his head; so that the multitude of the poorer people\nwho were about all collected to gather up what was spilt; and, as the\nplace was made very slippery by it, Antiochus himself slipped and fell,\nlaughing a great deal, and most of the bathers did the same.\n\nBut Polybius, in the twenty-sixth book of his Histories, calls this\nman Epimanes (mad), and not Epiphanes (illustrious), on account of his\nactions. \"For he not only used to go to entertainments of the common\ncitizens, but he also would drink with any strangers who happened to be\nsojourning in the city, and even with those of the meanest class. And\nif,\" says Polybius, \"he heard that any of the younger men were making a\nfeast anywhere whatever, he would come with an earthen bowl, and with\nmusic, so that the greater part of the feasters fled away alarmed at\nhis unexpected appearance. And very often he would put off his royal\nrobes, and take a common cloak, and in that dress go round the market.\"\n\n53. And in the thirty-first book of his Histories, the same Polybius\ntells us \"that when Antiochus was celebrating some public games at\nAntioch, he invited all the Greeks and any of the multitude who\nchose to come to the spectacle. And when a great many people came,\nhe anointed them all in the gymnasia with ointment of saffron, and\ncinnamon, and nard, and amaracus, and lilies, out of golden vessels:\nand then, inviting them all to a feast, he filled sometimes a thousand\nand sometimes fifteen hundred triclinia with the most expensive\npreparations; and he himself personally attended to waiting on the\nguests. For, standing at the entrance, he introduced some, and others\nhe placed upon the couches; and he himself marshalled the servants who\nbrought in the different courses; and, walking about among the guests,\nat times he sat down in one place, and at times he lay down in another.\nAnd sometimes he would put down what he was eating, and at other times\nhe would lay down his cup, and jump up, and change his place, and go\nall round the party, standing up himself, and pledging different people\nat different times; and then, mingling with the musicians, he would be\nbrought in by the actors, entirely covered up, and laid down on the\nground, as if he had been one of the actors himself; and then, when\nthe music gave the signal, the king would leap up, and dance and sport\namong the actors, so that they were all ashamed. To such absurdities\ndoes a want of education, when joined with drunkenness, reduce\nmiserable men.\" And his namesake, the Antiochus who carried on war in\nMedia against Arsaces, was very fond of drinking; as Posidonius of\nApamea relates in the sixteenth book of his History. Accordingly, when\nhe was slain, he says that Arsaces, when he buried him, said\u2014\"Your\ncourage and your drunkenness have ruined you, O Antiochus; for you\nhoped that, in your great cups, you would be able to drink up the\nkingdom of Arsaces.\"\n\n54. But the Antiochus who was surnamed the Great, who was subdued by\nthe Romans (as Polybius relates in his twentieth book), having arrived\nat Chalcis, in Euboea, celebrated a marriage when he was fifty years\nof age; and after he had undertaken two most enormous and important\naffairs, namely, the liberation of the Greeks (as he himself professed)\nand the war against the Romans. At all events, he, being smitten with\nlove for a damsel of Chalcis, was very anxious to marry her at the very\ntime that he was engaged in this war, being a man very fond of drinking\nand delighting in drunkenness. And she was the daughter of Cleophanes,\none of the nobles, and superior to all the maidens of her country\nin beauty. Accordingly, he celebrated his marriage in Chalcis, and\nremained there all the winter, not once giving the smallest thought to\nthe important affairs which he had in hand. And he gave the damsel the\nname of Euboea. Accordingly, being defeated\n\n[Sidenote: DEMETRIUS.]\n\nin the war, he fled to Ephesus, with his newly-married bride. And\nin the second book, the same Polybius relates that Agron, the king\nof the Illyrians, being delighted at having gained a victory over\nthe haughty \u00c6tolians, being a man much addicted to drinking, and to\ndrunkenness, and banqueting, fell ill of a pleurisy, and died. And the\nsame historian says, in his twenty-ninth book, that Genthion, the king\nof the Illyrians, on account of his great fondness for drinking, did a\ngreat many intemperate things during his life, being incessantly drunk,\nboth night and day; and having murdered Pleuratus, his brother, who was\nabout to marry the daughter of Menunius, he married the damsel himself,\nand treated his subjects with great cruelty. And he says, in the\nthirty-third book of his History, that Demetrius, when he fled after\nhaving been a hostage at Rome, and became king of the Syrians, became a\ngreat drinker, and was drunk the greater part of the day. And he also,\nin his thirty-second book, says that Orophernes, who was for a short\ntime king of Cappadocia, disregarded all the customs of his country,\nand introduced the artificial luxury of the Ionians.\n\n55. On which account, that divinest of writers, Plato, lays down\nadmirable laws in his second book\u2014\"That boys, till they are eighteen\nyears of age, should absolutely never taste wine at all; for that it is\nnot well to heap fire on fire: that men up to thirty years of age may\ndrink wine in moderation; and that the young man should wholly abstain\nfrom much wine and from drunkenness. But that a man, when he arrives at\nforty years of age, may feast in large banquets, and invoke the other\ngods, and especially Bacchus, to the feasts and amusements of the older\nmen; since he it is who has given men this means of indulgence, as an\nally against the austerity of old age, for which wine was the best\nmedicine; so that, owing to it, we grow young again, and forget our\nmoroseness.\" And then he proceeds to say\u2014\"But there is a report and\nstory told that this god was once deprived of his mind and senses by\nhis mother-in-law, Juno; on which account he sent Bacchic frenzy, and\nall sorts of frantic rage, among men, out of revenge for the treatment\nwhich he had experienced; on which account also he gave wine to men.\"\n\n56. But Phal\u00e6us, in his Epigrams, makes mention of a woman, whose name\nwas Cleo, as having been a very hard drinker\u2014\n\n Cleo bestow'd this splendid gift on Bacchus,\n The tunic, fringed with gold and saffron hues,\n Which long she wore herself; so great she was\n At feasts and revelry: there was no man\n Who could at all contend with her in drinking.\n\nAnd it is a well-known fact that all the race of women is fond of\ndrinking. And it was not without some wit that Xenarchus introduces, in\nhis Pentathlum, a woman swearing this most horrible oath:\u2014\n\n May it be granted me to pass from life\n Drinking abundant draughts of wine, while you,\n My darling daughter, live and prosper here.\n\nBut among the Romans, as Polybius says, in his sixth book, it was\nforbidden to women to drink wine at all. However, they drink what is\ncalled Passum; and that is made of raisins, and when drank is very like\nthe sweet \u00c6gosthenite and Cretan wine, on which account men use it\nwhen oppressed by excessive thirst. And it is impossible for a woman\nto drink wine without being detected: for, first of all, she has not\nthe key of the cellar; and, in the next place, she is bound to kiss her\nrelations, and those of her husband, down to cousins, and to do this\nevery day when she first sees them; and besides this, she is forced to\nbe on her best behaviour, as it is quite uncertain whom she may chance\nto meet; for if she has merely tasted wine, it needs no informer, but\nis sure to betray itself.\"\n\nAnd Alcimus the Sicilian, in that book of his which is entitled the\nItalian History, says that all the women in Italy avoid drinking wine\non this account: \"When Hercules was in the district of the Crotoniat\u00e6,\nhe one day was very thirsty, and came to a certain house by the wayside\nand asked for something to drink; and it happened that the wife of the\nmaster of the house had privily opened a cask of wine, and therefore\nshe said to her husband that it would be a shameful thing for him to\nopen this cask for a stranger; and so she bade him give Hercules some\nwater. But Hercules, who was standing at the door, and heard all this,\npraised her husband very much, but advised him to go indoors himself\nand look at the cask. And when he had gone in, he found that the cask\nhad become petrified. And this fact is proved by the conduct of the\nwomen of the country, among whom it is reckoned disgraceful, to this\nday, to drink wine, on account of the above-mentioned reason.\"\n\n[Sidenote: FEMALE DRINKERS.]\n\n57. And what sort of women those among the Greeks are who get drunk,\nAntiphanes tells us, in his Female Darter; where he says\u2014\n\n There is a certain neighbouring victualler,\n And he, whenever I arrive, being thirsty,\n Is th' only man who knows the proper way\n In which to mix my wine; and makes it not\n Too full of water, nor too strong and heady:\n I recollect that once when I was drinking . . . . .\n\nAnd, in his Woman Initiated, (and it is women who are conversing,) he\nwrites\u2014\n\n _A._ Would you now like, my dearest friend, to drink?\n _B._ No doubt I should.\n _A._ Well come, then, take a cup;\n For they do say the first three cups one takes\n All tend to th' honour of the heavenly gods.\n\nAnd Alexis, in his Female Dancer, says\u2014\n\n _A._ But women are quite sure to be content\n If they have only wine enough to drink.\n _B._ But, by the heavenly twins, we now shall have\n As much as we can wish; and it shall be\n Sweet, and not griping,\u2014rich, well-season'd wine,\n Exceeding old.\n _A._ I like this aged sphinx;\n For hear how now she talks to me in riddles.\n\nAnd so on. And, in his Jupiter the Mourner, he mentions a certain woman\nnamed Zopyra, and says\u2014\n\n Zopyra, that wine-cask.\n\nAntiphanes, in his Female Bacchanalians\u2014\n\n But since this now is not the case, I'm sure\n He is a wretched man who ever marries\n Except among the Scythians; for their country\n Is the sole land which does not bear the vine.\n\nAnd Xenarchus, in his Pentathlum, says\u2014\n\n I write a woman's oath in mighty wine.\n\n58. Plato, in his Phaon, relating how many things happen to women\nbecause of wine, says\u2014\n\n Come now, ye women, long ago have I\n Pray'd that this wine may thus become your folly;\n For you don't think, as the old proverb goes,\n That there is any wisdom at a vintner's.\n For if you now desire to see Phaon,\n You first must all these solemn rites perform.\n First, as the nurse of youths, I must receive\n A vigorous cheesecake, and a pregnant mealcake,\n And sixteen thrushes whole, well smear'd with honey,\n Twelve hares, all taken when the moon was full;\n But all the other things may be got cheaply.\n Now listen. Three half-measures of fine onions;\n These for Orthanna. For Conisalus\n And his two mates, a plate of myrtleberries,\n Pluck'd with the hand: for the great Gods above\n Dislike the smell of lamps. . . . . . . . .\n . . . . . . for the dogs and huntsmen.\n A drachma for Lordon; for Cybdasus,\n Three obols; for the mighty hero Celes,\n Some hides and incense. Now if you bring\n These things, you'll certainly obtain admittance;\n But if you don't, you'll knock in vain, and long\n In vain to enter, and get nothing by it.\n\nAnd Axionicus says, in his Philinna\u2014\n\n Just trust a woman to drink only water.\n\n59. And whole nations are mentioned as addicted to drunkenness.\nAccordingly, B\u00e6ton, the measurer of distances for Alexander, in his\nbook which is entitled Stations of the March of Alexander, and Amyntas\nalso, in his Stations, says that the nation of the Tapyri is so fond\nof wine that they never use any other unguent than that. And Ctesias\ntells the same story, in his book Concerning the Revenues in Asia. And\nhe says that they are a most just people. And Harmodius of Lepreum, in\nhis treatise on the Laws in force among the people of Phigalea, says\nthat the Phigaleans are addicted to drinking, being neighbours of the\nMessenians, and being also a people much accustomed to travelling.\nAnd Phylarchus, in his sixth book, says that the Byzantians are so\nexceedingly fond of wine, that they live in the wine-shops and let\nout their own houses and their wives also to strangers: and that they\ncannot bear to hear the sound of a trumpet even in their sleep. On\nwhich account once, when they were attacked by the enemy, and could not\nendure the labour of defending their walls, Leonidas, their general,\nordered the innkeepers' booths to be erected as tents upon the walls,\nand even then it was with difficulty that they were stopped from\ndeserting, as Damon tells us, in his book on Byzantium. But Menander,\nin his play called the Woman carrying the Mysterious sacred Vessels of\nMinerva, or the Female Flute-player, says\u2014\n\n Byzantium makes all the merchants drunk.\n On your account we drank the whole night long,\n And right strong wine too, as it seems to me,\u2014\n At least I got up with four heads, I think.\n\n[Sidenote: THE ILLYRIANS.]\n\nAnd the Argives too are ridiculed by the comic poets as addicted to\ndrunkenness; and so are the Tirynthians by Ephippus, in his Busiris.\nAnd he introduces Hercules as saying\u2014\n\n _A._ For how in the name of all the gods at once,\n Do you not know me, the Tirynthian Argive?\n That race fights all its battles when 'tis drunk.\n _B._ And that is why they always run away.\n\nAnd Eubulus, in his Man Glued, says that the Milesians are very\ninsolent when they are drunk. And Polemo, in his treatise on the\nInscriptions to be found in Cities, speaking of the Eleans, produces\nthis epigram:\u2014\n\n Elis is always drunk, and always lying:\n As is each single house, so is the city.\n\n60. And Theopompus, in his twenty-second book, speaking of the\nChalcidians in Thrace, says: \"For they disregarded all the most\nexcellent habits, rushing readily with great eagerness to drinking and\nlaziness, and every sort of intemperance. And all the Thracians are\naddicted to drinking; on which account Callimachus says\u2014\n\n For he could hardly bear the Thracian way\n Of drinking monstrous goblets at one draught;\n And always did prefer a smaller cup.\"\n\nAnd, in his fiftieth book, Theopompus makes this statement about the\nMethymn\u00e6ans: \"And they live on the most sumptuous kind of food, lying\ndown and drinking\u2014and never doing anything at all worthy of the expense\nthat they went to. So Cleomenes the tyrant stopped all this; he who\nalso ordered the female pimps, who were accustomed to seduce free-born\nwomen, and also three or four of the most nobly born of those who\nhad been induced to prostitute themselves, to be sewn in sacks and\nthrown into the sea.\" And Hermippus, in his account of the Seven Wise\nMen, says Periander did the same thing. But in the second book of his\nHistory of the Exploits of Philip he says, \"The Illyrians both eat\nand drink in a sitting posture; and they take their wives to their\nentertainments; and it is reckoned a decorous custom for the women to\npledge the guests who are present. And they lead home their husbands\nfrom their drinking-parties; and they all live plainly, and when they\ndrink, they girdle their stomach with broad girdles, and at first they\ndo so moderately; but when they drink more vehemently, then they keep\ncontracting their belt. And the Ari\u00e6ans,\" says he, \"have three hundred\nthousand slaves whom they call prospelat\u00e6, and who correspond to the\nHelots; and they get drunk every day, and make large entertainments,\nand are very intemperate in their eating and drinking. On which account\nthe Celt\u00e6 when making war upon them, knowing their intemperance,\nordered all the soldiers to prepare as superb a feast as possible in\nthe tent, and to put in the food some medicinal herbs which had the\npower to gripe and purge the bowels exceedingly. And when this had\nbeen done . . . . And so some of them were taken by the Celt\u00e6 and put\nto death, and some threw themselves into the rivers, being unable to\nendure the pains which they were suffering in their stomachs.\"\n\n61. Now, after Democritus had uttered all this long uninterrupted\ndiscourse, Pontianus said that wine was the metropolis of all these\nevils; and it was owing to this that drunkenness, and madness, and all\nsorts of debauchery took place; and that those people who were too much\naddicted to it were not unappropriately called rowers of cups, by that\nDionysius who is surnamed the Brazen, in his Elegies, where he says\u2014\n\n And those who bring their wine in Bacchus' rowing,\n Sailors through feasts, and rowers of large cups.\n\nAnd concerning this class of men, (for it is not extinct,) Alexis, in\nhis Curia, speaking of some one who drunk to excess, says\u2014\n\n This then my son is such in disposition\n As you have just beheld him. An \u0152nopion,\n Or Maron, or Capelus, or Timoclees,\n For he's a drunkard, nothing more nor less.\n And for the other, what can I call him?\n A lump of earth, a plough, an earth-born man.\n\nSo getting drunk is a bad thing, my good friends; and the same Alexis\nsays, with great cleverness, to those who swallow wine in this way, in\nhis Opora, (and the play is called after a courtesan of that name,)\u2014\n\n Are you then full of such a quantity\n Of unmix'd wine, and yet avoid to vomit?\n\nAnd in his Ring he says\u2014\n\n Is not, then, drunkenness the greatest evil,\n And most injurious to the human race?\n\n[Sidenote: EVILS OF DRUNKENNESS.]\n\nAnd in his Steward he says\u2014\n\n For much wine is the cause of many crimes.\n\nAnd Crobylus, in his Female Deserter, says\u2014\n\n What pleasure, prithee tell me, can there be\n In getting always drunk? in, while still living,\n Yourself depriving thus of all your senses;\n The greatest good which nature e'er has given?\n\nTherefore it is not right to get drunk; for \"A city which has been\ngoverned by a democracy,\" says Plato, in the eighth book of his Polity,\n\"when it has thirsted for freedom, if it meets with bad cupbearers\nto help it, and if, drinking of the desired draught too deeply, it\nbecomes intoxicated, then punishes its magistrates if they are not very\ngentle indeed, and if they do not allow it a great deal of licence,\nblaming them as wicked and oligarchical; and those people who obey\nthe magistrates it insults.\" And, in the sixth book of his Laws, he\nsays\u2014\"A city ought to be like a well-mixed goblet, in which the wine\nwhich is poured in rages; but being restrained by the opposite and\nsober deity, enters into a good partnership with it, and so produces a\ngood and moderate drink.\"\n\n62. For profligate debauchery is engendered by drunkenness. On which\naccount Antiphanes, in his Arcadia, says\u2014\n\n For it, O father, never can become\n A sober man to seek debauchery,\n Nor yet to serious cares to give his mind,\n When it is rather time to drink and feast.\n But he that cherishes superhuman thoughts,\n Trusting to small and miserable riches,\n Shall at some future time himself discover\n That he is only like his fellow-men,\n If he looks, like a doctor, at the tokens,\n And sees which way his veins go, up or down,\n On which the life of mortal man depends.\n\nAnd, in his \u00c6olus, mentioning with indignation the evil deeds which\nthose who are great drinkers do, he says\u2014\n\n Macareus, when smitten with unholy love\n For one of his own sisters, for a while\n Repress'd the evil thought, and check'd himself;\n But after some short time he wine admitted\n To be his general, under whose sole lead\n Audacity takes the place of prudent counsel,\n And so by night his purpose he accomplish'd.\n\nAnd well, therefore, did Aristophanes term wine the milk of Venus,\nsaying\u2014\n\n And wine, the milk of Venus, sweet to drink;\n\nbecause men, after having drunk too much of it, have often conceived a\ndesire for illicit amours.\n\n63. But Hegesander the Delphian speaks of some men as \u1f14\u03be\u03bf\u03b9\u03bd\u03bf\u03b9; by\nwhich term he means, overtaken with wine; speaking thus:\u2014\"Comeon and\nRhodophon being two of the ministers who managed the affairs of Rhodes,\nwere both drunk; and Comeon attacking Rhodophon as a gambler, said\u2014\n\n O you old man, the crew of youthful gamblers\n Beyond a doubt are pressing hard upon you.\n\nAnd Rhodophon reproached him with his passion for women, and with\nhis incontinence, abstaining from no sort of abuse.\" And Theopompus,\nin the sixteenth book of his Histories, speaking of another Rhodian,\nsays\u2014\"When Hegesilochus had become perfectly useless, partly from\ndrunkenness and gambling, and when he had utterly lost all credit among\nthe Rhodians, and when instead his whole course of life was found fault\nwith by his own companions and by the rest of the citizens.\" . . . . .\nThen he goes on to speak of the oligarchy which he established with\nhis friends, saying\u2014\"And they violated a great number of nobly-born\nwomen, wives of the first men in the state; and they corrupted no small\nnumber of boys and young men; and they carried their profligacy to such\na height that they even ventured to play with one another at dice for\nthe free-born women, and they made a bargain which of the nobly-born\nmatrons he who threw the lowest number on the dice should bring to\nthe winner for the purpose of being ravished; allowing no exception\nat all; but the loser was bound to bring her to the place appointed,\nin whatever way he could, using persuasion, or even force if that was\nnecessary. And some of the other Rhodians also played at dice in this\nfashion; but the most frequent and open of all the players in this way\nwas Hegesilochus, who aspired to become the governor of the city.\"\n\n[Sidenote: EVILS OF DRUNKENNESS.]\n\nAnd Antheas the Lindian, who claimed to be considered a relation of\nCleobulus the philosopher, as Philodemus reports, in his treatise\non the Sminthians in Rhodes, being an oldish man, and very rich,\nand being also an accomplished poet, celebrated the festivals in\nhonour of Bacchus all his life, wearing a dress such as is worn by\nthe votaries of Bacchus, and maintaining a troop of fellow-revellers.\nAnd he was constantly leading revels both day and night; and he was\nthe first man who invented that kind of poetry which depends upon\ncompound words, which Asopodorus the Phliasian afterwards employed in\nhis conversational Iambics. And he too used to write comedies and many\nother pieces in the same style of poetry, which he used to recite to\nhis phallus-bearers.\n\n64. When Ulpian had heard all this he said,\u2014Tell me, my good Pontianus,\nsays he, in what author does the word \u03c0\u03ac\u03c1\u03bf\u03b9\u03bd\u03bf\u03c2 occur? And he replied\u2014\n\n You will undo me with your questions . .\n\n(as the excellent Agatho says)\u2014\n\n . . . . and your new fashion,\n Always talking at an unseasonable time.\n\nBut since it is decided that we are to be responsible to you for every\nword, Antiphanes, in his Lydian, has said\u2014\n\n A Colchian man drunken and quarrelsome (\u03c0\u03ac\u03c1\u03bf\u03b9\u03bd\u03bf\u03c2).\n\nBut you are not yet satisfied about your \u03c0\u03ac\u03c1\u03bf\u03b9\u03bd\u03bf\u03b9, and drunkards;\nnor do you consider that Eumenes the king of Pergamus, the nephew\nof Philet\u00e6rus, who had formerly been king of Pergamus, died of\ndrunkenness, as Ctesicles relates, in the third book of his Times.\nBut, however, Perseus, whose power was put down by the Romans, did not\ndie in that way; for he did not imitate his father Philip in anything;\nfor he was not eager about women, nor was he fond of wine; but when\nat a feast he was not only moderate himself, but all his friends who\nwere with him were so too, as Polybius relates, in his twenty-sixth\nbook. But you, O Ulpian, are a most immoderate drinker yourself\n(\u1f00\u1fe4\u1fe5\u03c5\u03b8\u03bc\u03bf\u03c0\u03cc\u03c4\u03b7\u03c2), as Timon the Phliasian calls it. For so he called those\nmen who drink a great quantity of unmixed wine, in the second book of\nhis Silli\u2014\n\n Or that great ox-goad, harder than Lycurgus's,\n Who smote the \u1f00\u1fe4\u1fe5\u03c5\u03b8\u03bc\u03cc\u03c0\u03bf\u03c4\u03b1\u03b9 of Bacchus,\n And threw their cups and brimming ladles down.\n\nFor I do not call you simply \u03c0\u03bf\u03c4\u03b9\u03ba\u1f78\u03c2, or fond of drinking; and this\nlast is a word which Alc\u00e6us has used, in his Ganymede. And that a habit\nof getting drunk deceives our eyesight, Anacharsis has shown plainly\nenough, in what he says where he shows that mistaken opinions are taken\nup by drunken men. For a fellow-drinker of his once, seeing his wife\nat a banquet, said, \"O Anacharsis, you have married an ugly woman.\" And\nhe replied, \"Indeed I think so too, but however now, give me, O boy, a\ncup of stronger wine, that I may make her out beautiful.\"\n\n65. After this Ulpian, pledging one of his companions, said,\u2014But, my\ndear friend, according to Antiphanes, who says, in his Countryman\u2014\n\n _A._ Shut now your eyes, and drink it all at once.\n _B._ 'Tis a great undertaking.\n _A._ Not for one\n Who has experience in mighty draughts.\n\nDrink then, my friend; and\u2014\n\n _A._ Let us not always drink\n\n(as the same Antiphanes says, in his Wounded Man,)\n\n Full cups, but let some reason and discussion\n Come in between, and some short pretty songs;\n Let some sweet strophes sound. There is no work,\n Or only one at least, I tell you true,\n In which some variation is not pleasant.\n _B._ Give me, then, now at once, I beg you, wine,\n Strengthening the limbs (\u1f00\u03c1\u03ba\u03b5\u03c3\u03af\u03b3\u03c5\u03b9\u03bf\u03bd), as says Euripides\u2014\n _A._ Aye, did Euripides use such a word?\n _B._ No doubt\u2014who else?\n _A._ It may have been Philoxenus,\n 'Tis all the same; my friend, you now convict me,\n Or seek to do so, for one syllable.\n\nAnd he said,\u2014But who has ever used this form \u03c0\u1fd6\u03b8\u03b9\u0323? And Ulpian\nreplied,\u2014Why, you are all in the dark, my friend, from having drunk\nsuch a quantity of wine. You have it in Cratinus, in his Ulysses,\u2014\n\n Take now this cup, and when you've taken, drink it (\u03c0\u1fd6\u03b8\u03b9),\n And then ask me my name.\n\nAnd Antiphanes, in his Mystic, says\u2014\n\n _A._ Still drink (\u03c0\u1fd6\u03b8\u03b9), I bid you.\n _B._ I'll obey you, then,\n For certainly a goblet's figure is\n A most seductive shape, and fairly worthy\n The glory of a festival. We have\u2014\n Have not we? (for it is not long ago)\u2014\n Drunk out of cruets of vile earthenware.\n May the Gods now, my child, give happiness\n And all good fortune to the clever workman\n For the fair shape that he bestow'd on thee.\n\n[Sidenote: FORMS OF \u03a0\u0399\u039d\u03a9.]\n\nAnd Diphilus, in his Bath, says\u2014\n\n Fill the cup full, and hide the mortal part,\n The goblet made by man, with godlike wine:\n Drink (\u03c0\u1fd6\u03b8\u03b9); these are gifts, my father, given us\n By the good Jove, who thus protects companionship.\n\nAnd Ameipsias, in his Sling, says\u2014\n\n When you have stirr'd the sea-hare, take and drink (\u03c0\u1fd6\u03b8\u03b9).\n\nAnd Menander, in his Female Flute-player, says\u2014\n\n Away with you; have you ne'er drunk, O Sosilas?\n Drink (\u03c0\u1fd6\u03b8\u03b9) now, I beg, for you are wondrous mad.\n\n66. And in the future tense of \u03c0\u03af\u03bd\u03c9, we should not read \u03c0\u03b9\u03bf\u1fe6\u03bc\u03b1\u03b9, but\n\u03c0\u03b9\u03cc\u03bc\u03b1\u03b9 without the \u03c5, lengthening the \u03b9. And this is the way the future\nis formed in that line of Homer\u2014\n\n (\u03c0\u03b9\u03cc\u03bc\u03b5\u03bd\u1fbd \u1f10\u03ba \u03b2\u03bf\u03c4\u03ac\u03bd\u03b7\u03c2) Drank after feeding.\n\nAnd Aristophanes, in his Knights, says\u2014\n\n He ne'er shall drink (\u03c0\u03af\u03b5\u03c4\u03b1\u03b9) of the same cup with me:\n\nand in another place he says\u2014\n\n Thou shalt this day drink (\u03c0\u03af\u03b5\u03b9) the most bitter wine;\n\nthough this might, perhaps, come from \u03c0\u03b9\u03bf\u1fe6\u03bc\u03b1\u03b9. Sometimes, however, they\nshorten the \u03b9, as Plato does, in his Women Returning from Sacrifice\u2014\n\n Nor he who drinks up (\u1f10\u03ba\u03c0\u03af\u03b5\u03c4\u03b1\u03b9) all her property:\n\nand in his Syrphax he says\u2014\n\n And ye shall drink (\u03c0\u03af\u03b5\u03c3\u03b8\u03b5) much water.\n\n And Menander uses the word \u03c0\u1fd6\u03b5 as a dissyllable, in his Dagger\u2014\n\n _A._ Drink (\u03c0\u1fd6\u03b5).\n _B._ I will compel this wretch,\n This sacrilegious wretch, to drink (\u03c0\u03b9\u03b5\u1fd6\u03bd) it first:\n\nand the expression \u03c4\u1fc6 \u03c0\u03af\u03b5, take and drink, and \u03c0\u1fd6\u03bd\u03b5, drink. So do you,\nmy friend, drink; and as Alexis says, in his Twins,\u2014\n\n Pledge you (\u03c0\u03c1\u03cc\u03c0\u03b9\u03b8\u03b9) this man, that he may pledge another.\n\nAnd let it be a cup of comradeship, which Anaceron calls \u1f10\u03c0\u03af\u03c3\u03c4\u03b9\u03bf\u03c2. For\nthat great lyric poet says\u2014\n\n And do not chatter like the wave\n Of the loud brawling sea, with that\n Ever-loquacious Gastrodora,\n Drinking the cup \u1f10\u03c0\u03af\u03c3\u03c4\u03b9\u03bf\u03c2.\n\nBut the name which we give it is \u1f00\u03bd\u03af\u03c3\u03c9\u03bd.\n\n67. But do not you be afraid to drink; nor will you be in any danger\nof falling on your hinder parts; for the people who drink what\nSimonides calls\u2014\n\n Wine, the brave router of all melancholy,\n\ncan never suffer such a mischance as that. But as Aristotle says, in\nhis book on Drunkenness, they who have drunk beer, which they call\n\u03c0\u1fd6\u03bd\u03bf\u03c2, fall on their backs. For he says, \"But there is a peculiarity\nin the effects of the drink made from barley, which they call \u03c0\u1fd6\u03bd\u03bf\u03c2,\nfor they who get drunk on other intoxicating liquors fall on all parts\nof their body; they fall on the left side, on the right side, on their\nfaces, and on their backs. But it is only those who get drunk on beer\nwho fall on their backs, and lie with their faces upwards.\" But the\nwine which is made of barley is by some called \u03b2\u03c1\u03cd\u03c4\u03bf\u03c2, as Sophocles\nsays, in his Triptolemus\u2014\n\n And not to drink the earthy beer (\u03b2\u03c1\u03cd\u03c4\u03bf\u03bd).\n\nAnd Archilochus says\u2014\n\n And she did vomit wine as any Thracian\n Might vomit beer (\u03b2\u03c1\u03cd\u03c4\u03bf\u03bd), and played the wanton stooping.\n\nAnd \u00c6schylus, also, mentions this drink, in his Lycurgus\u2014\n\n And after this he drank his beer (\u03b2\u03c1\u03cd\u03c4\u03bf\u03bd), and much\n And loudly bragg'd in that most valiant house.\n\nBut Hellanicus, in his Origins, says that beer is made also out of\nroots, and he writes thus:\u2014\"But they drink beer (\u03b2\u03c1\u03cd\u03c4\u03bf\u03bd) made of roots,\nas the Thracians drink it made of barley.\" And Hecat\u00e6us, in the second\nbook of his Description of the World, speaking of the Egyptians, and\nsaying that they are great bread-eaters, adds, \"They bruise barley so\nas to make a drink of it.\" And, in his Voyage round Europe, he says\nthat \"the P\u00e6onians drink beer made of barley, and a liquor called \u03c0\u03b1\u03c1\u03b1\u03b2\u03af\u03b7,\nmade of millet and conyza. And they anoint themselves,\" adds\nhe, \"with oil made of milk.\" And this is enough to say on these topics.\n\n68. But in our time dear to the thyrsus-bearers\n Is rosy wine, and greatest of all gods\n Is Bacchus.\n\nAs Ion the Chian says, in his Elegies\u2014\n\n For this is pretext fit for many a song;\n The great assemblies of th' united Greeks,\n The feasts of kings, do from this gift proceed,\n Since first the vine, with hoary bunches laden,\n Push'd from beneath the ground its fertile shoots,\n Clasping the poplar in its firm embrace,\n And from its buds burst forth a numerous race,\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\n Crashing, as one upon the other press'd;\n But when the noise has ceased they yield their juice,\n Divinest nectar, which to mortal men\n Is ever the sole remedy for care,\n And common cause of joy and cheerfulness.\n Parent of feasts, and laughter, and the dance,\n Wine shows the disposition of the good,\n And strengthens all their noble qualities.\n Hail! then, O Bacchus, president of feasts,\n Dear to all men who love the wreathed flowers;\n Give us, kind God, an age of happiness,\n To drink, and play, and cherish just designs.\n\nBut Amphis, in his Philadelphi, praising the life of those who are fond\nof drinking, says:\u2014\n\n For many causes do I think our life,\n The life of those who drink, a happy one;\n And happier far than yours, whose wisdom all\n Lies in a stern and solemn-looking brow.\n For that slow prudence which is always busy\n In settling small affairs, which with minuteness,\n And vain solicitude, keeps hunting trifles,\n Fears boldly to advance in things of weight;\n But our mind, not too fond of scrutinising\n Th' exact result of every trifling measure,\n Is ever for prompt deeds of spirit ready.\n\n69. And when Ulpian was about to add something to this \u00c6milianus\nsaid,\u2014It is time for us, my friends, to inquire in some degree about\n\u03b3\u03c1\u1fd6\u03c6\u03bf\u03b9, that we may leave our cups for a little while, not indeed in\nthe spirit of that work which is entitled the Grammatical Tragedy of\nCallias the Athenian: but let us first inquire what is the definition\nof what we call a \u03b3\u03c1\u1fd6\u03c6\u03bf\u03c2 . . . . And we may omit what Cleobulina of\nLindus has proposed in her Epigrams; for our companion, Diotimus of\nOlympia, has discussed that point sufficiently; but we must consider\nhow the comic poets have mentioned it, and what punishment those who\nhave failed to solve it have undergone. And Laurentius said,\u2014Clearchus\nthe Solensian defines the word thus: \"\u0393\u03c1\u1fd6\u03c6\u03bf\u03c2,\" says he, \"is a sportive\nproblem, in which we are bidden to seek out, by the exertion of our\nintellect and powers of investigation, what is proposed to us, which\nhas been uttered for the sake of some honour or some penalty.\" And in\nhis discussion on these griphi, the same Clearchus asserts that \"there\nare seven kinds of griphi. In the letter, when we say that there is\na certain name of a fish or plant, beginning with \u03b1. And similarly,\nwhen he who proposes the griphus desires us to mention some name in\nwhich some particular letter is or is not. Such are those which are\ncalled sigma-less griphi; on which account Pindar has composed an ode\non the \u03c2, as if some griphus had been proposed to him as a subject for\na lyric poem. Then griphi are said to be in the syllable, when we are\ndesired to recite some verse which begins with the syllable \u03b2\u03b1, as with\n\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2, for instance, or which ends with \u03bd\u03b1\u03be, as \u039a\u03b1\u03bb\u03bb\u03b9\u03ac\u03bd\u03b1\u03be, or some\nin which the syllables \u039b\u03b5\u03c9\u03bd take the lead, as \u039b\u03b5\u03c9\u03bd\u03af\u03b4\u03b7\u03c2, or on the other\nhand close the sentence, as \u0398\u03c1\u03b1\u03c3\u03c5\u03bb\u03ad\u03c9\u03bd. They are in the name, when we\nutter simple or compound names of two syllables, by which some tragic\nfigure, or on the other hand some humble one, is indicated; or some\nnames which have no connexion with anything divine, as \u039a\u03bb\u03b5\u03ce\u03bd\u03c5\u03bc\u03bf\u03c2, or\nwhich have some such connexion, as \u0394\u03b9\u03bf\u03bd\u03cd\u03c3\u03b9\u03bf\u03c2: and this, too, whether\nthe connexion be with one God or with more, as \u1ffeE\u03c1\u03bc\u03b1\u03c6\u03c1\u03cc\u03b4\u03b9\u03c4\u03bf\u03c2; or\nwhether the name begins with Jupiter, as \u0394\u03b9\u03bf\u03ba\u03bb\u1fc6\u03c2, or with Mercury, as\n\u1fc8\u03c1\u03bc\u03cc\u03b4\u03c9\u03c1\u03bf\u03c2; or whether it ends, as it perhaps may, with \u03bd\u1fd6\u03ba\u03bf\u03c2. And then\nthey who were desired to say such and such things, and could not, had\nto drain the cup.\" And Clearchus defined the word in this way. And now\nyou, my good friend Ulpian, may inquire what the cup to be drained is.\n\n70. But concerning these griphi, Antiphanes says, in his Cnoethis, or\nthe Pot-bellied Man\u2014\n\n _A._ I thought before that those who while at meals\n Bade me solve griphi, were the silliest triflers,\n Talking mere nonsense. And when any one\n Was bade to say what a man bore and bore not,\n I laugh'd and thought it utter childishness;\n And did not think that truth did lie beneath,\n But reckon'd them as traps for the unwary.\n But now, indeed, I see there is some truth in them;\n For we, ten men, contribute now for supper,\n But no one of them all bears what he brings,\n So here's a case where he who bears bears not,\n And this is just the meaning of a griphus.\n So surely this may fairly be excused;\n But others play tricks with the things themselves,\n Paying no money, as, for instance, Philip.\n _B._ A wise and fortunate man, by Jove, is he.\n\nAnd in his Aphrodisian he says\u2014\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\n _A._ Suppose I want to say now \"dish\" to you,\n Shall I say \"dish,\" or shall I rather say,\n A hollow-bodied vessel, made of earth,\n Form'd by the potter's wheel in rapid swing,\n Baked in another mansion of its mother,\n Which holds within its net the tender milk-fed\n Offspring of new-born flocks untimely choked?\n _B._ By Hercules, you'll kill me straight if you\n Do not in plain words say a \"dish of meat.\"\n _A._ 'Tis well. And shall I speak to you of drops\n Flowing from bleating goats, and well compounded\n With streams proceeding from the yellow bee,\n Sitting on a broad receptacle provided\n By the chaste virgin born of holy Ceres,\n And now luxuriating beneath a host\n Of countless finely-wrought integuments;\n Or shall I say \"a cheesecake?\"\n _B._ Prithee say\n A cheesecake.\n _A._ Shall I speak of rosy sweat\n From Bacchic spring?\n _B._ I'd rather you'd say wine.\n _A._ Or shall I speak of dusky dewy drops?\n _B._ No such long paraphrase,\u2014say plainly, water.\n _A._ Or shall I praise the cassia-breathing fragrance\n That scents the air?\n _B._ No, call it myrrh,\u2014forbear\n Those sad long-winded sentences, those long\n And roundabout periphrases; it seems\n To me by far too great a labour thus\n To dwell on matters which are small themselves,\n And only great in such immense descriptions.\n\n71. And Alexis, in his Sleep, proposes a griphus of this kind\u2014\n\n _A._ It is not mortal, nor immortal either,\n But as it were compounded of the two,\n So that it neither lives the life of man,\n Nor yet of God, but is incessantly\n New born again, and then again deprived\n Of this its present life; invisible,\n Yet it is known and recognised by all.\n _B._ You always do delight, O lady, in riddles.\n _A._ No, I am speaking plain and simple things.\n _B._ What child then is there which has such a nature?\n _A._ 'Tis sleep, my girl, victor of human toils.\n\nAnd Eubulus, in his Sphingocarion, proposes griphi of this kind,\nhimself afterwards giving the solution of them\u2014\n\n _A._ There is a thing which speaks, yet has no tongue;\n A female of the same name as the male;\n The steward of the winds, which it holds fast;\n Rough, and yet sometimes smooth; full of dark voices\n Scarce to be understood by learned men;\n Producing harmony after harmony;\n 'Tis one thing, and yet many; e'en if wounded\n 'Tis still invulnerable and unhurt.\n _B._ What can that be?\n _A._ Why, don't you know, Callistratus?\n It is a bellows.\n _B._ You are joking now.\n _A._ No; don't it speak, although it has no tongue?\n Has it not but one name with many people?\n Is't not unhurt, though with a wound i' the centre?\n Is it not sometimes rough, and sometimes smooth?\n Is it not, too, a guardian of much wind?\n\nAgain:\u2014\n\n There is an animal with a locust's eye,\n With a sharp mouth, and double deathful head;\n A mighty warrior, who slays a race\n Of unborn children.\n\n('Tis the Egyptian ichneumon.)\n\n For he does seize upon the crocodile's eggs,\n And, ere the latent offspring is quite form'd,\n Breaks and destroys them: he's a double head,\n For he can sting with one end, and bite with th' other.\n\nAgain:\u2014\n\n I know a thing which, while it's young, is heavy,\n But when it's old, though void of wings, can fly\n With lightest motion, out of sight o' th' earth.\n\nThis is thistledown. For it\u2014\n\n While it is young, stands solid in its seed,\n But when it loses that, is light and flies,\n Blown about every way by playful children.\n\nListen, now, to this one\u2014\n\n There is an image all whose upper part\n Is its foundation, while the lower part\n Is open; bored all through from head to feet;\n 'Tis sharp, and brings forth men in threefold way,\n Some of whom gain the lot of life, some lose it:\n All have it; but I bid them all beware.\n\nAnd you yourselves may decide here, that he means the box into which\nthe votes are thrown, so that we may not borrow everything from Eubulus.\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\n72. And Antiphanes, in his Problem, says\u2014\n\n _A._ A man who threw his net o'er many fish,\n Though full of hope, after much toil and cost,\n Caught only one small perch. And 'twas a cestreus,\n Deceived itself, who brought this perch within,\n For the perch followeth the blacktail gladly.\n _B._ A cestreus, blacktail, perch, and man, and net,\u2014\n I don't know what you mean; there's no sense in it.\n _A._ Wait while I clearly now explain myself:\n There is a man who giving all he has,\n When giving it, knows not to whom he gives it,\n Nor knows he has the things he does not need.\n _B._ Giving, not giving, having, and not having,\u2014\n I do not understand one word of this.\n _A._ These were the very words of this same griphus.\n For what you know you do not just now know,\n What you have given, or what you have instead.\n This was the meaning.\n _B._ Well, I should be glad\n To give you too a griphus.\n _A._ Well, let's have it.\n _B._ A pinna and a mullet, two fish, both\n Endued with voices, had a conversation,\n And talk'd of many things; but did not say\n What they were talking of, nor whom they thought\n They were addressing; for they both did fail\n In seeing who it was to whom they talk'd.\n And so, while they kept talking to each other,\n The goddess Ceres came and both destroy'd.\n\n73. And in his play called Sappho, Antiphanes represents the poetess\nherself as proposing griphi, which we may call riddles, in this manner:\nand then some one else is represented as solving them. For she says\u2014\n\n _S._ There is a female thing which holds her young\n Safely beneath her bosom; they, though mute,\n Cease not to utter a loud-sounding voice\n Across the swelling sea, and o'er the land,\n Speaking to every mortal that they choose;\n But those who present are can nothing hear,\n Still they have some sensation of faint sound.\n\nAnd some one, solving this riddle, says\u2014\n\n _B._ The female thing you speak of is a city;\n The children whom it nourishes, orators;\n They, crying out, bring from across the sea,\n From Asia and from Thrace, all sorts of presents:\n The people still is near them while they feed on it,\n And pour reproaches ceaselessly around,\n While it nor hears nor sees aught that they do.\n _S._ But how, my father, tell me, in God's name,\n Can you e'er say an orator is mute,\n Unless, indeed, he's been three times convicted?\n _B._ And yet I thought that I did understand\n The riddle rightly. Tell me then yourself.\n\nAnd so then he introduces Sappho herself solving the riddle, thus\u2014\n\n _S._ The female thing you speak of is a letter,\n The young she bears about her is the writing:\n They're mute themselves, yet speak to those afar off\n Whene'er they please. And yet a bystander,\n However near he may be, hears no sound\n From him who has received and reads the letter.\n\n74. And Diphilus, in his Theseus, says that there were once three\nSamian damsels, who, on the day of the festival of Adonis, used to\ndelight themselves in solving riddles at their feasts. And that when\nsome one had proposed to them this riddle, \"What is the strongest of\nall things?\" one said iron, and alleged the following reasons for her\nopinion, because that is the instrument with which men dig and cut, and\nthat is the material which they use for all purposes. And when she had\nbeen applauded, the second damsel said that a blacksmith exerted much\ngreater strength, for that he, when he was at work, bent this strong\niron, and softened it, and used it for whatever purposes he chose. And\nthe third said, they were both wrong, and that love was the strongest\nthing of all, for that love could subdue a blacksmith.\n\nAnd Ach\u00e6us the Eretrian, though he is usually a very clear poet as\nrespects the structure of his poems, sometimes makes his language\nobscure, and says many things in an enigmatical style; as, for\ninstance, in his Iris, which is a satyric play. For he says, \"A cruet\nof litharge full of ointment was suspended from a Spartan tablet,\nwritten upon and twisted on a double stick;\" meaning to say a white\nstrap, from which a silver cruet was suspended; and he has spoken of\na Spartan written tablet when he merely meant the Spartan scytale.\nAnd that the Laced\u00e6monians put a white strap, on which they wrote\nwhatever they wished, around the scytale, we are told plainly enough by\nApollonius Rhodius, in his Treatise on Archilochus. And Stesichorus, in\nhis Helen, speaks of a footpan of litharge; and Ion, in his Phoenix or\nC\u00e6neus, calls the birdlime the sweat of the oak, saying\u2014\n\n The sweat of oaks, and a long leafy branch\n Cut from a bush supports me, and a thread\n Drawn from Egyptian linen, clever snare\n To catch the flying birds.\n\n[Sidenote: RIDDLES.]\n\n75. And Hermippus says, that Theodectes of Phaselus, in his book on\nthe Pupils of Isocrates, was a wonderfully clever man at discovering\nany riddles that might be proposed to him, and that he too could\npropose riddles to others with great acuteness. As that riddle about\nshade, for instance;\u2014for he said that there was a nature which is\ngreatest at its birth and at its decease, and least when at its height.\nAnd he speaks thus:\u2014\n\n Of all the things the genial earth produces,\n Or the deep sea, there is no single one,\n Nor any man or other animal\n Whose growth at all can correspond to this:\n For when it first is born its size is greatest;\n At middle age 'tis scarcely visible,\n So small it's grown; but when 'tis old and hastens\n Nigh to its end, it then becomes again\n Greater than all the objects that surround it.\n\nAnd in the \u0152dipus, which is a tragedy, he speaks of night and day in\nthe following riddle:\u2014\n\n There are two sisters, one of whom brings forth\n The other, and in turn becomes its daughter.\n\nAnd Callisthenes, in his Greek History, tells the following story,\nthat \"when the Arcadians were besieging Cromnus, (and that is a small\ntown near Megalopolis,) Hippodamus the Laced\u00e6monian, being one of\nthe besieged persons, gave a message to the herald who came to them\nfrom the Laced\u00e6monians, showing the condition in which they were by\na riddle, and he bade him tell his mother\u2014'to be sure and release\nwithin the next ten days the little woman who was bound in the temple\nof Apollo; as it would not be possible to release her if they let those\ndays elapse.' And by this message he plainly enough intimated what he\nwas desirous to have understood; for the little woman meant is Famine,\nof which there was a picture in the temple of Apollo, near the throne\nof Apollo, and it was represented under a woman's form; so it was\nevident to every one that those who were besieged could hold out only\nten days more because of famine. So the Laced\u00e6monians, understanding\nthe meaning of what had been said, brought succour with great speed to\nthe men in Cromnus.\"\n\n76. There are also many other riddles, such as this:\u2014\n\n I saw a man who by the means of fire\n Was glueing brass unto another man\n So closely that they two became like brothers.\n\nAnd this expression means the application of a cupping-glass. And a\nsimilar one is that of Panarces, mentioned by Clearchus, in his Essay\non Griphi, that \"A man who is not a man, with a stone which was not a\nstone, struck a bird which was not a bird, sitting on a tree which was\nnot a tree.\" For the things alluded to here are a eunuch, a piece of\npumice-stone, a bat, and a narthex[48]. And Plato, in the fifth book\nof his Laws,[49] alludes to this riddle, where he says, that those\nphilosophers who occupy themselves about minute arts, are like those\nwho, at banquets, doubt what to eat, and resemble too the boys' riddle\nabout the stone thrown by the eunuch, and about the bat, and about the\nplace from which they say that the eunuch struck down the bat, and the\nengine with which he did it.\n\n77. And of this sort also are those enigmatical sayings of Pythagoras,\nas Demetrius of Byzantium says, in the fourth book of his treatise on\nPoets, where, for instance, he says, \"A man should not eat his heart;\"\nmeaning, \"a man should cultivate cheerfulness.\" \"One should not stir\nthe fire with a sword;\" meaning, \"one should not provoke an angry man;\"\nfor anger is fire, and quarrelsomeness is a sword. \"One should not\nstep over a yoke;\" meaning, \"one should avoid and hate all kinds of\ncovetousness, but seek equality.\" \"One should not travel along the high\nroad;\" meaning, \"one should not follow the opinions of the multitude,\n(for the common people approve of whatever they take in their heads\nwithout any fixed principle,) but one should rather go on the straight\nroad, using sense as one's guide.\" \"One should not sit down upon a\nbushel;\" meaning, \"one should not be content with merely considering\nwhat is sufficient for the present day, but one should always have an\neye to the future\" * * * * * * * * *[50] \"For death is the boundary and\nlimit of life;\" and this saying is meant to forbid us approaching the\nsubject with anxiety and grief.\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\n78. And Dromeas the Coan used to play at riddles in much the same way\nas Theodectes, according to the statement of Clearchus: and so did\nAristonymus, the player on the harp, without any vocal accompaniment:\nand so did that Cleon who was surnamed Mimaulus, who was the best actor\nof Italian mimes that ever appeared on the stage without a mask. For in\nthe style of play which I have mentioned already, he was superior even\nto Nymphodorus. And Ischomachus the herald was an imitator of his, who\nused to give his representations in the middle of a crowd, and after he\nhad become celebrated, he altered his style and used to act mimes at\nthe jugglers' shows. And the riddles which these men used to propose\nwere of the following kind:\u2014A clown once had eaten too much, and was\nvery unwell, and when the physician asked him whether he had eaten to\nvomit, No, said he, but I ate to my stomach. And another was,\u2014A poor\nwoman had a pain in her stomach, and when the physician asked her\nwhether she had anything[51] in her stomach, How should I, said she,\nwhen I have eaten nothing for three days?\n\nAnd the writings of Aristonymus were full of pompous expressions: and\nSosiphanes the poet said to Cephisocles the actor, reproaching him as\na man fond of long words, \"I would throw a stone at your loins, if I\nwere not afraid of wetting the bystanders.\" But the logical griphus is\nthe oldest kind, and the one most suited to the natural character of\nsuch enigmatical language. \"What do we all teach when we do not know it\nourselves?\" and, \"What is the same nowhere and everywhere?\" and also,\n\"What is the same in the heavens and on the earth and in the sea?\"\nBut this is a riddle arising from an identity of name; for there is a\nbear, and a serpent, and an eagle, and a dog, both in the heavens and\non the earth and in the sea. And the other riddle means Time; for that\nis the same to all people and everywhere, because it has not its nature\ndepending on one place. And the first riddle means \"How to live:\" for\nthough no one knows this himself, he teaches his neighbour.\n\n79. And Callias the Athenian, whom we were discussing just now, and\nwho was a little before Strattis in point of time, wrote a play which\nhe called Grammatical Science; and the plot of it was as follows. The\nprologue consists of the elements, and the actor should recite it,\ndividing it into paragraphs, and making the termination in the manner\nof a dramatic catastrophe, into \"Alpha, beta, gamma, delta, eta, theta.\nFor \u03b5\u03b9 is sacred to the God; iota, cappa, lambda, mu, nu, xu, the\ndiphthong ou, pi, rho, sigma, tau, the present \u03c5, phi, chi, which is\nnext to psi, all down to omega.\" And the chorus consisted of women,\nin pairs, made of two elements taken together, composed in metre and\nlyrical odes in this fashion;\u2014\"Beta alpha ba, beta ei be, beta eta be,\nbeta iota bi, beta ou bo, beta upsilon bu, beta omega bo.\" And then,\nagain, in the antistrophe of the ode and of the metre, \"Gamma alpha,\ngamma ei, gamma eta, gamma iota, gamma omicron, gamma upsilon, gamma\nomega.\" And in the same way he dealt with all other syllables\u2014all\nwhich have the same melody and the same metre in the antistrophes. So\nthat people not only suspect that Euripides drew all his Medea from\nthis drama, but they think that it is perfectly plain that he drew the\nsystem of his choruses from it. And they say that Sophocles, after he\nhad heard this drama, endeavoured to divide his poem in respect of the\nmetre, and did it thus, in the \u0152dipus,\u2014\n\n I shall not grieve myself nor you,\n Being convicted of this action.\n\nOn which account, all the rest admitted the system of antistrophes from\nhis example, as it should seem, into their tragedies. Then, after this\nchorus, Callias introduces another speech of vowels, in this manner:\n(and this also the reciter must divide into paragraphs in the same way\nas the previous portions, in order that that delivery may be preserved\nwhich the author originally intended)\u2014\n\n Alpha alone, O woman; then one should\n Say \u0395\u03b9 alone in the second place: next,\n Still by itself you will say, thirdly, Eta;\n Fourth, still alone, Iota; fifthly, Ou.\n In the sixth place, Upsilon by itself.\n The last of all the seven vowels is\n The slow-paced Omega. The seven vowels\n In seven verses; and when you've recited\n All these, then go and ponder by yourself.\n\n80. Callias was also the first man who taught the elements of learning\nby iambics, in a licentious sort of language, described in the\nfollowing manner\u2014\n\n[Sidenote: EURIPIDES.]\n\n For I'm in labour, ladies; but from shame,\n I will, my dear, in separate lines and letters,\n Tell you the name of the child. There is a line\n Upright and long; and from the middle of it\n There juts forth on each side a little one,\n With upward look: and next a circle comes,\n On two short feet supported.\n\nAnd afterwards, following this example, as any one may suspect,\nM\u00e6andrius the prose writer, turning away a little from the usual\npronunciation in his descriptions, wrote those things which are found\nin his Precepts, in a less polished style than the above-mentioned\nCallias. And Euripides appears to have followed the same model when he\ncomposed those verses, in his Theseus, in which the elements of writing\nare described. But the character is an illiterate shepherd, who is\nshowing that the name of Theseus is inscribed in the place in this way\u2014\n\n For I indeed do nothing know of letters,\n But I will tell you all their shapes, and give\n Clear indications by which you may judge.\n There is a circle, round as though 't had been\n Work'd in a lathe, and in its centre space\n It has a visible sign. Then the second\n Has first of all two lines, and these are parted\n By one which cuts them both across the middle.\n The third's a curly figure, wreathed round.\n The fourth contains one line which mounts right up,\n And in a transverse course three others hang\n From its right side. The letter which comes fifth\n Admits of no such easy explanation;\n For there are two diverging lines above,\n Which meet in one united line below.\n The letter which comes last is like the third.\n\n[So as to make \u0398 \u0395 \u03a3 \u0395 \u03a5 \u03a3]\n\nAnd Agathon the tragic poet has composed a similar passage, in his\nTelephus; for there also some illiterate man explains the way of\nspelling Theseus thus:\u2014\n\n The letter which comes first is like a circle,\n Divided by a navel in the middle;\n Then come two upright lines well join'd together;\n The third is something like a Scythian bow:\n Next comes a trident placed upon its side;\n And two lines branching from one lower stem:\n The last again the same is as the third.\n\nAnd Theodectes of Phaselus introduces an illiterate clown, who also\nrepresents the name of Theseus in his own way\u2014\n\n The letter which comes first a circle is,\n With one soft eye; then come two upright lines\n Of equal and exact proportions,\n United by one middle transverse line;\n The third is like a wreathed curl of hair;\n The next a trident lying on its side;\n The fifth two lines of equal length above,\n Which below join together in one base;\n The sixth, as I have said before, a curl.\n\nAnd Sophocles has said something like this, in his Amphiaraus, which is\na satyric drama, where he introduces an actor dancing in unison with\nhis explanation of the letters.\n\n81. But Neoptolemus the Parian, in his treatise on Inscriptions, says\nthat this inscription is engraved on the tomb of Thrasymachus the\nsophist at Chalcedon\u2014\n\n My name is Theta, ro, alpha, and san,\n Upsilon, mu, alpha, chi, ou, san again:\n Chalcedon was my home, wisdom my trade.\n\nAnd there is a poem of this kind upon Pan, by Castorion the Solensian,\nas Clearchus says: every foot[52] consists of one entire word, and so\nevery line has its feet in pairs, so that they may either precede or\nfollow each other; as for instance\u2014\n\n \u03c3\u1f72 \u03c4\u1f78\u03bd \u03b2\u03cc\u03bb\u03bf\u03b9\u03c2 \u03bd\u03b9\u03c6\u03bf\u03ba\u03c4\u03cd\u03c0\u03bf\u03b9\u03c2 \u03b4\u03c5\u03c3\u03c7\u03b5\u03af\u03bc\u03b5\u03c1\u03bf\u03bd\n \u03bd\u03b1\u03af\u03bf\u03bd\u03b8\u1fbd \u1f15\u03b4\u03bf\u03c2, \u03b8\u03b7\u03c1\u03bf\u03bd\u03cc\u03bc\u03b5 \u03c0\u1f70\u03bd, \u03c7\u03b8\u03cc\u03bd\u1fbd \u1fbf\u03b1\u03c1\u03ba\u03ac\u03b4\u03c9\u03bd,\n \u03ba\u03bb\u03ae\u03c3\u03c9 \u03b3\u03c1\u03b1\u03c6\u1fc7 \u03c4\u1fc7\u03b4\u1fbd \u1f10\u03bd \u03c3\u03bf\u03c6\u1fc7, \u03c0\u03ac\u03b3\u03ba\u03c8\u03b5\u03b9\u03c4\u1fbd \u1f14\u03c0\u03b7\n \u03c3\u03c5\u03bd\u03b8\u03b5\u1f76\u03c2, \u1f04\u03bd\u03b1\u03be, \u03b4\u03cd\u03c3\u03b3\u03bd\u03c9\u03c3\u03c4\u03b1 \u03bc\u1f74 \u03c3\u03bf\u03c6\u03bf\u1fd6\u03c2 \u03ba\u03bb\u03cd\u03b5\u03b9\u03bd,\n \u03bc\u03bf\u03c5\u03c3\u03bf\u03c0\u03cc\u03bb\u03b5 \u03b8\u1f74\u03c1, \u03ba\u03b7\u03c1\u03cc\u03c7\u03c5\u03c4\u03bf\u03bd \u1f45\u03c2 \u03bc\u03b5\u03af\u03bb\u03b9\u03b3\u03bc\u1fbd \u1f31\u03b5\u1fd6\u03c2.\n\n[Which may be translated thus\u2014\n\n O thou that dwellest on the lofty plain,\n Stormy with deep loud-sounding falls of snow,\n Th' Arcadian land,\u2014lord of the forest kinds,\n Thee, mighty Pan, will I invoke in this\n Sagacious writing, carefully compounding\n Words difficult for ignorant men to know,\n Or rightly understand. Hail, friend o' the Muse,\n Who pourest forth sweet sounds from waxen flute.]\n\nAnd so on in the same manner. And in whatever order you place each\nof these pairs of feet it will give the same metre; as you may, for\ninstance, transpose the first line, and instead of\u2014\n\n \u03c3\u1f72, \u03c4\u1f78\u03bd \u03b2\u03cc\u03bb\u03bf\u03b9\u03c2 \u03bd\u03b9\u03c6\u03bf\u03ba\u03c4\u03cd\u03c0\u03bf\u03b9\u03c2 \u03b4\u03c5\u03c3\u03c7\u03b5\u03af\u03bc\u03b5\u03c1\u03bf\u03bd,\n\nyou may read it\u2014\n\n \u03bd\u03b9\u03c6\u03bf\u03ba\u03c4\u03cd\u03c0\u03bf\u03b9\u03c2 \u03c3\u1f72 \u03c4\u1f78\u03bd \u03b2\u03cc\u03bb\u03bf\u03b9\u03c2 \u03b4\u03c5\u03c3\u03c7\u03b5\u03af\u03bc\u03b5\u03c1\u03bf\u03bd.\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\nYou may also remark that each pair of feet consists of ten[53] letters;\nand you may produce the same effect not in this way, but in a different\none, so as to have many ways of putting one line; for instead you may\nread\u2014\n\n \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03c6\u03c1\u03ac\u03c3\u03bf\u03bd \u03bc\u03bf\u03b9, \u03c4\u1ff6\u03bd \u03c0\u03bf\u03b4\u1ff6\u03bd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03bb\u03b1\u03b2\u03ce\u03bd:\n\nor this way\u2014\n\n \u03bb\u03b1\u03b2\u1f7c\u03bd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03bc\u03bf\u03b9 \u03c4\u1ff6\u03bd \u03c0\u03bf\u03b4\u1ff6\u03bd, \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03c6\u03c1\u03ac\u03c3\u03bf\u03bd.\n\n[And you may take this line too\u2014]\n\n \u03bf\u1f50 \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9 \u03b3\u1f70\u03c1 \u03c4\u1ff6\u03bd \u03c0\u03bf\u03b4\u1ff6\u03bd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd,\n\n[and transpose it thus\u2014]\n\n \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd \u03b3\u1f70\u03c1 \u03c4\u1ff6\u03bd \u03c0\u03bf\u03b4\u1ff6\u03bd \u03bf\u1f50 \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9.\n\n82. But Pindar, with reference to the ode which was composed without a\n\u03c3 in it, as the same Clearchus tells us, as if some griphus had been\nproposed to him to be expressed in a lyric ode,\u2014as many were offended\nbecause they considered it impossible to abstain from the \u03c3, and\nbecause they did not approve of the way in which the idea was executed,\nuttered this sentence\u2014\n\n Before long series of songs were heard,\n And the ill-sounding san from out men's mouths.\n\nAnd we may make use of this observation in opposition to those who\npronounce the sigma-less ode of Lasus of Hermione to be spurious, which\nis entitled The Centaurs. And the ode which was composed by Lasus to\nthe Ceres in Hermione, has not a \u03c3 in it, as Heraclides of Pontus says,\nin the third book of his treatise on Music, which begins\u2014\n\n I sing of Ceres and her daughter fair,\n The bride of Clymenus.\n\n83. And there are great numbers of other griphi. Here is one\u2014\n\n In a conspicuous land I had my birth,\n The briny ocean girds my country round,\n My mother is the daughter fair of Number.\n\nBy the conspicuous land (\u03c6\u03b1\u03bd\u03b5\u03c1\u1f70) he means Delos (as \u03b4\u1fc6\u03bb\u03bf\u03c2 is\nsynonymous with \u03c6\u03b1\u03bd\u03b5\u03c1\u1f78\u03c2), and that is an island surrounded by the sea.\nAnd the mother meant is Latona, who is the daughter of Coius, and\nthe Macedonians use \u03ba\u03bf\u1fd6\u03bf\u03c2 as synonymous with \u1f00\u03c1\u03b9\u03b8\u03bc\u03cc\u03c2. And the one on\nbarley-water (\u03c0\u03c4\u03c5\u03c3\u03ac\u03bd\u03b7)\u2014\n\n Mix the juice of peel'd barley, and then drink it.\n\nAnd the name \u03c0\u03c4\u03b9\u03c3\u03ac\u03bd\u03b7 is derived from the verbs \u03c0\u03c4\u03af\u03c3\u03c3\u03c9, to\npound, and \u1f04\u03bd\u03c9, to bruise. There is also the one on the snail, which is\nquoted in the Definitions of Teucer\u2014\n\n An animal destitute of feet and spine\n And bone, whose back is clad with horny shell,\n With long, projecting, and retreating eyes.\n\nAnd Antiphanes, in the Man who admires himself, says\u2014\n\n Coagulated, tender-bodied milk.\n Dost understand me not? I mean new cheese.\n\nAnd Anaxandrides, in his Ugly Woman, says\u2014\n\n He's lately cut it up; then he confined\n The long, unbroken portions of the body\n In earthen vases, wrought in crackling fire,\u2014\n A phrase, my men, invented by Timotheus,\n Who meant to say in dishes.\n\nAnd Timocles, in his Heroes, says\u2014\n\n _A._ And when the nurse of life was taken away,\n Fierce hunger's foe, sweet friendship's guardian,\n Physician of voracious hunger, which\n Men call the table . . . .\n _B._ How you tire yourself,\n When you might say \"the table\" in a word.\n\nAnd Plato, in his Adonis, saying that an oracle was given to Cinyras\nconcerning his son Adonis, reports it in these words\u2014\n\n O Cinyras, king of hairy Cyprians,\n Your son is far the fairest of all men,\n And the most admirable: but two deities\n Lay hands upon him; one is driven on\n By secret courses, and the other drives.\n\nHe means Venus and Bacchus; for both of them loved Adonis. And the\nenigma of the Sphinx is reported by Asclepiades, in his essay on the\nSubjects on which Tragedies have been written, to have been such as\nthis\u2014\n\n There is upon the earth an animal\n With two feet, and with four, and eke with three,\n And with one voice; and it alone, of all\n The things which move on earth, or in the heavens,\n Or o'er the boundless sea, doth change its nature;\n But when its feet are of the greatest number,\n Then is its speed the slowest, and strength least.\n\n84. And there are also some sayings partaking of the character of\ngriphi, composed by Simonides, as is reported by Cham\u00e6leon of Heraclea,\nin his treatise on the Life and Writings of Simonides\u2014\n\n[Sidenote: ENIGMATICAL SAYINGS.]\n\n The father of a kid which roves for food,\n And a sad fish, had their heads near together;\n And when they had received beneath their eyelids\n The son of Night, they did not choose to cherish\n The bull-slaying servant of the sovereign Bacchus.\n\nBut some say that these verses were inscribed on some one of the\nancient offerings which were dedicated at Chalcis; and that on it were\nrepresented the figures of a goat and a dolphin; to which animals\nallusion is made in the above lines. And others say that a dolphin and\na goat were embossed in that part of a psaltery where the strings are\nput in, and that they are what is meant here; and that the bull-slaying\nservant of Bacchus is the dithyrambic. And others say that the ox which\nis sacrificed to Bacchus in the town of Iulis is struck with an axe by\nsome one of the young men: and that the festival being near, the axe\nhad been sent to a forge, and Simonides, being then a young man, went\nto the smith to fetch it; and that when he found the man asleep, and\nhis bellows and his tongs lying loosely about with their fore parts\ntouching one another, he then came back, and told the before-mentioned\nproblem to his friends. For the father of a kid he called the bellows,\nand the sad fish the tongs (which is called \u03ba\u03b1\u03c1\u03ba\u1fd6\u03bd\u03bf\u03c2, or the crab).\nThe son of Night is sleep, and the bull-slaying servant of Bacchus\nis the axe. And Simonides composed also another epigram which causes\nperplexity to those who are ignorant of history\u2014\n\n I say that he who does not like to win\n The grasshopper's prize, will give a mighty feast\n To the Panopeiadean Epeus.\n\nAnd it is said, that when he was sojourning at Carthea he used to train\nchoruses; and that the place where these exercises took place was in\nthe upper part of the city, near the temple of Apollo, a long way from\nthe sea; so that all the rest of the citizens, and Simonides himself,\nwent down to get water, to a place where there was a fountain; and that\nan ass, whose name was Epeus, used to carry the water up for them; and\nthey gave him this name, because there was a fable that Epeus himself\nused to do this; and there was also represented in a picture, in the\ntemple of Apollo, the Trojan fable, in which Epeus is represented as\ndrawing water for the Atrid\u00e6; as Stesichorus also relates\u2014\n\n For the great daughter of Jove pitied him\n Bearing incessant water for the kings.\n\nAnd as this was the case, they say that it was a burden imposed on\nevery member of the choruses who was not present at the appointed\ntime, that he should give the ass a ch\u0153nix of barley; and that this\nis stated by the same poet; and that what is meant by not liking\nto win the grasshopper's prize, is not liking to sing; and that by\nPanopeiadean is meant the ass, and the mighty feast is the ch\u0153nix of\nbarley.\n\n85. And of the same kind is the epigram of Theognis the poet,\u2014\n\n For a sea-corpse has call'd me now back home,\n Which, though dead, speaketh with a living mouth.\n\nWhere he means the cockle. And we may consider of the same character\nthose sentences in which we use words which resemble men's names, as\u2014\n\n \u03bb\u03b1\u03b2\u1f7c\u03bd \u1f00\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd\u03b9\u03ba\u03bf\u03bd \u1f10\u03bd \u03bc\u03ac\u03c7\u1fc3 \u03ba\u03c1\u03ac\u03c4\u03bf\u03c2:\n He gain'd in battle a glorious victory;\n\nwhere \u1f00\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd\u03b9\u03ba\u03bf\u03c2 sounds like the name of a man, Aristonicus. And there\nis also that riddle which is so frequently repeated\u2014\n\n Five men came to one place in vessels ten,\n And fought with stones, but might not lift a stone,\n And died of thirst while water reach'd their chins.\n\n86. And what punishment had the Athenians who could not solve this\nriddle when proposed to them, if it was only to drink a bowl of mixed\nwine, as Clearchus has stated in his Definition? And, in the first\nbook of his treatise on Proverbs, he writes thus\u2014\"The investigation\nof riddles is not unconnected with philosophy; for the ancients used\nto make a display of their erudition by such things; for they used\nat their entertainments to ask questions, not such as the men of the\npresent day ask one another, as to what sort of amorous enjoyment is\nthe most delicious, or what kind of fish is nicest, or what is most in\nseason at the moment; or again, what fish is best to eat at the time of\nArcturus, or what after the rising of the Pleiades, or of the Dog-star.\nAnd then they offer kisses as prizes for those who gain the victory in\nsuch questions; such as are hateful to men of liberal sentiments; and\nas a punishment for those who are defeated they enjoin them to drink\nsheer wine; which they drink more willingly than the cup of health. For\nthese things are well adapted to any one who has devoted his attention\nto the writings of Phil\u00e6nis and Archestratus, or who has studied the\nbooks called Gastrologies.\n\n[Sidenote: CAPPING VERSES.]\n\nThey preferred such plays as these;\u2014when the first person had recited\na verse, the others were bound to quote the verse following; or if\nany one had quoted a sentence from some poet, the rest were bound to\nproduce a sentence from some other poet expressing the same sentiments.\nAfter that, every one was bound to repeat an iambic. And then, each\nperson was to repeat a line of such and such a number of syllables\nprecisely; and so on with everything that related to any acquaintance\nwith letters and syllables. And in a similar manner they would be bound\nto repeat the names of all the commanders in the army which attacked\nTroy, or of all the Trojan leaders: or to tell the name of some city\nin Asia beginning with a given letter; and then the next person was to\ntell the name of a city in Europe: and then they were to go through\nthe rest according as they were desired to give the names of Grecian\nor barbarian cities; so that this sport, not being an inconsiderate\none, was a sort of exhibition of the ability and learning of each\nindividual. And the prizes given were a garland and applause, things by\nwhich love for one another is especially sweetened.\"\n\n87. This, then, was what Clearchus said; and the things which he says\none ought to propose, are, I imagine, such as these. For one person to\nquote a line in Homer beginning with Alpha, and ending with the same\nletter, such as\u2014\n\n \u1f08\u03b3\u03c7\u03bf\u1fe6 \u03b4\u1fbd \u1f31\u03c3\u03c4\u03b1\u03bc\u03ad\u03bd\u03b7 \u1f14\u03c0\u03b5\u03b1 \u03c0\u03c4\u03b5\u03c1\u03cc\u03b5\u03bd\u03c4\u03b1 \u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03b4\u03b1.\n \u1f08\u03bb\u03bb\u1fbd \u1f04\u03b3\u03b5 \u03bd\u1fe6\u03bd \u03bc\u03ac\u03c3\u03c4\u03b9\u03b3\u03b1 \u03ba\u03b1\u1f76 \u1f21\u03bd\u03af\u03b1 \u03c3\u03b9\u03b3\u03b1\u03bb\u03cc\u03b5\u03bd\u03c4\u03b1.\n \u1f08\u03c3\u03c0\u03af\u03b4\u03b1\u03c2 \u03b5\u1f50\u03ba\u03cd\u03ba\u03bb\u03bf\u03c5\u03c2 \u03bb\u03b1\u03b9\u03c3\u03ae\u03b1\u03ca \u03c4\u03b5 \u03c0\u03c4\u03b5\u03c1\u03cc\u03b5\u03bd\u03c4\u03b1.\n\nAnd, again, they quoted iambics on a similar principle\u2014\n\n \u1f08\u03b3\u03b1\u03b8\u1f78\u03c2 \u1f00\u03bd\u1f74\u03c1 \u03bb\u03ad\u03b3\u03bf\u03b9\u03c4\u1fbd \u1f04\u03bd, \u1f41 \u03c6\u03ad\u03c1\u03c9\u03bd \u03c4\u1fbd \u1f00\u03b3\u03b1\u03b8\u03ac.\n \u1f08\u03b3\u03b1\u03b8\u1f78\u03c2 \u1f02\u03bd \u03b5\u1f34\u03b7 \u03ba\u03b1\u1f76 \u1f41 \u03c6\u03ad\u03c1\u03c9\u03bd \u03ba\u03b1\u03bb\u1ff6\u03c2 \u03ba\u03b1\u03ba\u03ac.\n\nOr lines in Homer beginning and ending with \u03b5, as\u2014\n\n \u0395\u1f57\u03c1\u03b5 \u03bb\u03c5\u03ba\u03ac\u03bf\u03bd\u03bf\u03c2 \u03c5\u1f37\u03bf\u03bd \u1f00\u03bc\u03cd\u03bc\u03bf\u03bd\u03ac \u03c4\u03b5 \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u03cc\u03bd \u03c4\u03b5.\n \u1f18\u03bd \u03c0\u03cc\u03bb\u03b5\u03b9 \u1f51\u03bc\u03b5\u03c4\u03ad\u03c1\u1fc3 \u1f10\u03c0\u03b5\u1f76 \u03bf\u1f50\u03ba \u1f14\u03bc\u03b5\u03bb\u03bb\u03bf\u03bd \u1f14\u03b3\u03c9\u03b3\u03b5.\n\nAnd iambics on the same principle\u2014\n\n \u0395\u1f50\u03ba\u03b1\u03c4\u03b1\u03c6\u03c1\u03cc\u03bd\u03b7\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9 \u03c0\u03b5\u03bd\u03af\u03b1, \u03b4\u03ad\u03c1\u03ba\u03c5\u03bb\u03b5:\n \u1f18\u03c0\u1f76 \u03c4\u03bf\u1fd6\u03c2 \u03c0\u03b1\u03c1\u03bf\u1fe6\u03c3\u03b9 \u03c4\u1f78\u03bd \u03b2\u03af\u03bf\u03bd \u03b4\u03b9\u03ac\u03c0\u03bb\u03b5\u03ba\u03b5.\n\nAnd lines of Homer beginning and ending with \u03b7, as\u2014\n\n \u1f28 \u03bc\u1f72\u03bd \u1f04\u03c0\u1fbd \u1f65\u03c2 \u03b5\u1f30\u03c0\u03bf\u1fe6\u03c3\u1fbd \u1f00\u03c0\u03ad\u03b2\u03b7 \u03b3\u03bb\u03b1\u03c5\u03ba\u1ff6\u03c0\u03b9\u03c2 \u1fbf\u03b1\u03b8\u03ae\u03bd\u03b7:\n \u1f28 \u03b4\u1fbd \u1f10\u03bd \u03b3\u03bf\u03cd\u03bd\u03b1\u03c3\u03b9 \u03c0\u03af\u03c0\u03c4\u03b5 \u03b4\u03b9\u03ce\u03bd\u03b7\u03c2 \u03b4\u1fd6 \u1fbf\u03b1\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7.\n\nAnd iambics\u2014\n\n \u1f28 \u03c4\u1ff6\u03bd \u03c6\u03af\u03bb\u03c9\u03bd \u03c3\u03bf\u03b9 \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u1f14\u03c3\u03c4\u03c9 \u03ba\u03b5\u03ba\u03c1\u03b9\u03bc\u03ad\u03bd\u03b7.\n\nLines in Homer beginning and ending with \u03b9, as\u2014\n\n \u1f38\u03bb\u03af\u03bf\u03c5 \u1f10\u03be\u03b1\u03c0\u03bf\u03bb\u03bf\u03af\u03b1\u03c4\u1fbd \u1f00\u03ba\u03ae\u03b4\u03b5\u03c3\u03c4\u03bf\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03c6\u03b1\u03bd\u03c4\u03bf\u03b9:\n \u1f38\u03c0\u03c0\u03cc\u03bb\u03bf\u03c7\u03bf\u03c2 \u03b4\u03ad \u03bc\u1fbd \u1f14\u03c4\u03b9\u03ba\u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c6\u03b7\u03bc\u1f76 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9.\n\nBeginning and ending with \u03c3, as\u2014\n\n \u03a3\u03c5\u03bc\u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03b4\u03b1\u03bd\u03b1\u1ff6\u03bd, \u03bf\u1f50\u03b4\u1fbd \u1f22\u03bd \u1fbf\u03b1\u03b3\u03b1\u03bc\u03ad\u03bc\u03bd\u03bf\u03bd\u03b1 \u03b5\u1f34\u03c0\u1fc3\u03c2.\n\nAnd iambics as\u2014\n\n \u03a3\u03bf\u03c6\u03bf\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u03c6\u03ad\u03c1\u03c9\u03bd \u03c4\u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03c4\u03cd\u03c7\u03b7\u03c2 \u03ba\u03b1\u03bb\u1ff6\u03c2.\n\nAnd beginning and ending with \u03c9, as\u2014\n\n \u1f68\u03c2 \u03b4\u1fbd \u1f45\u03c4\u1fbd \u1f00\u03c0\u1fbd \u03bf\u1f50\u03bb\u03cd\u03bc\u03c0\u03bf\u03c5 \u03bd\u03ad\u03c6\u03bf\u03c2 \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03bd \u03b5\u1f34\u03c3\u03c9.\n\nAnd iambics as\u2014\n\n \u1f68\u03c1\u03b8\u03c9\u03bc\u03ad\u03bd\u03b7\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1 \u03c4\u1f74\u03bd \u03c8\u03cd\u03c7\u03b7\u03bd \u1f14\u03c7\u03c9.\n\nSometimes too, it is well to propound lines without a sigma, as\u2014\n\n \u03a0\u03ac\u03bd\u03c4\u1fbd \u1f10\u03b8\u03ad\u03bb\u03c9 \u03b4\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9, \u03ba\u03b1\u1f76 \u1f14\u03c4\u1fbd \u03bf\u1f34\u03ba\u03bf\u03b8\u03b5\u03bd \u1f04\u03bb\u03bb\u1fbd \u1f10\u03c0\u03b9\u03b8\u03b5\u1fd6\u03bd\u03b1\u03b9:\n\nand again, to quote lines of Homer, of which the first syllable when\nconnected with the last, will make some name, such as\u2014\n\n \u1f0c\u0399\u03b1\u03c2 \u03b4\u1fbd \u1f10\u03ba \u03a3\u03b1\u03bb\u03b1\u03bc\u1fd6\u03bd\u03bf\u03c2 \u1f04\u03b3\u03b5\u03bd \u03b4\u03cd\u03bf \u03ba\u03b1\u1f76 \u03b4\u03b5\u03ba\u03b1 \u03bd\u1fc6\u0391\u03a3:\n \u03c6\u03a5\u039b\u03b5\u03af\u03b4\u03b7\u03c2 \u1f43\u03bd \u03c4\u03af\u03ba\u03c4\u03b5 \u0394\u03b9\u1fd2 \u03c6\u03af\u03bb\u03bf\u03c2 \u1f35\u03c0\u03c0\u03bf\u03c4\u03b1 \u03c6\u03c5\u03bb\u03b5\u03a5\u03a3.\n \u1f38\u03b7\u03c4\u1f74\u03c1 \u03b4\u1fbd \u1f00\u03b3\u03b1\u03b8\u1f78\u03c2 \u03a0\u03bf\u03b4\u03b1\u03bb\u03b5\u03af\u03c1\u03b9\u03bf\u03c2 \u1f20\u03b4\u1f72 \u039c\u03ac\u03c7\u03b1\u03a9\u039d.\n\nThere are also other lines in Homer expressing the names of vessels\nfrom the first and last syllable, such as\u2014\n\n \u1f48\u039b\u03c8\u03c5\u03bc\u03ad\u03bd\u03c9\u03bd \u0394\u03b1\u03bd\u03b1\u1ff6\u03bd \u1f40\u03bb\u03bf\u03c6\u03cd\u03c1\u03b5\u03c4\u03b1\u03b9 \u1f10\u03bd \u03c6\u03c1\u03b5\u03c3\u1f76 \u03b8\u03c5\u039c\u039f\u03a3,\n\nwhich makes \u1f4c\u03bb\u03bc\u03bf\u03c2, a mortar;\n\n \u039c\u03a5\u03b8\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03bc\u03bf\u1fd6\u03c1\u03b1\u03bd \u1f05\u03c0\u03b5\u03c1 \u03ba\u1fbd \u03bf\u1f34\u03bf\u03b9\u03c4\u03bf \u03ba\u03b1\u1f76 \u1f04\u03bb\u039b\u039f\u03a3,\n\nwhich makes \u039c\u03cd\u03bb\u03bf\u03c2, a millstone;\n\n \u039b\u03a5\u03b3\u03c1\u03cc\u03c2 \u1f10\u1f7c\u03bd \u03bc\u03ae \u03c0\u03bf\u03cd \u03c4\u03b9 \u03ba\u03b1\u03ba\u1f78\u03bd \u03ba\u03b1\u1f76 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd \u1f10\u03c0\u03b1\u03cd\u03a1\u1fcc,\n\nwhich makes \u03bb\u03cd\u03c1\u03b7, a lyre.\n\nAnd other lines, the first and last syllables of which give some\neatable, as\u2014\n\n \u1f08\u03a1\u03b3\u03c5\u03c1\u03cc\u03c0\u03b5\u03b6\u03b1 \u0398\u03ad\u03c4\u03b9\u03c2 \u03b8\u03c5\u03b3\u03b1\u03c4\u1f74\u03c1 \u1f01\u03bb\u03af\u03bf\u03b9\u03bf \u03b3\u03ad\u03c1\u03bf\u03bd\u03a4\u039f\u03a3,\n\nwhich makes \u1f04\u03c1\u03c4\u03bf\u03c2, bread;\n\n \u039c\u0397\u03c4\u03b9 \u03c3\u1f7a \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f15\u03ba\u03b1\u03c3\u03c4\u03b1 \u03b4\u03b9\u03b5\u03af\u03c1\u03b5\u03bf, \u03bc\u1f74 \u03b4\u1f72 \u03bc\u03b5\u03c4\u03ac\u03bb\u039b\u0391,\n\nwhich makes \u03bc\u1fc6\u03bb\u03b1, apples.\n\n88. And since we have made a pretty long digression about griphi, we\nmust now say what punishment those people underwent who failed to solve\nthe griphus which was proposed to them. They drank brine mingled with\ntheir drink, and were bound to drink the whole cup up at one draught;\nas Antiphanes shows in his Ganymede, where he says\u2014\n\n[Sidenote: \u0393\u03a1\u0399\u03a6\u039f\u0399.]\n\n _A._ Alas me! what perplexing things you say,\n O master, and what numerous things you ask me.\n _B._ But now I will speak plainly: if you know\n One circumstance about the rape of the child,\n You must reveal it quick, before you're hang'd.\n _A._ Are you then asking me a riddle, master,\n Bidding me tell you all about the rape\n Of the child? What's the meaning of your words?\n _B._ Here, some one, bring me out a halter quickly.\n _A._ What for?\n _B._ Perhaps you'll say you do not know.\n _A._ Will you then punish me with that? Oh don't!\n You'd better make me drink a cup of brine.\n _B._ Know you then how you ought to drink that up?\n _A._ Indeed I do.\n _B._ How?\n _A._ So as to make you pledge me.\n _B._ No, but first put your hands behind your back,\n Then drink it at a draught, not drawing breath.\n\nSo when the Deipnosophists had said all this about the griphi, since it\nhas taken us till evening to recollect all they said, we will put off\nthe discussion about cups till to-morrow. For as Metagenes says in his\nPhilothytes\u2014\n\n I'll change my speech, by way of episode,\n So as to treat the theatre with many\n New dishes rich with various seasonings;\n\ntaking the discussion about cups next.\n\n\nFOOTNOTES\n\n[Footnote 36: The passage from Pindar is hopelessly corrupt.]\n\n[Footnote 37: A mina was something less than a pound.]\n\n[Footnote 38: A \u03c7\u03bf\u03b5\u1f7a\u03c2 was something under three quarts.]\n\n[Footnote 39: It is not quite certain what was the size of the ch\u0153nix;\nsome make it about a pint and a half, while others make it nearly four\npints. The \u03bb\u03af\u03c4\u03c1\u03b1 is only the Greek form of the Roman _libra_, and was a\nlittle more than three-quarters of a pound.]\n\n[Footnote 40: Sito is from \u03c3\u1fd6\u03c4\u03bf\u03c2, food.]\n\n[Footnote 41: It is uncertain what this name means, or how it should be\nspelt. Some write it Simalis.]\n\n[Footnote 42: This name appears to mean, \"having unexpected gain,\"\n\u1f15\u03c1\u03bc\u03b1\u03b9\u03bf\u03bd \u1f14\u03c7\u03c9\u03bd.]\n\n[Footnote 43: Megalartus, from \u03bc\u03ad\u03b3\u03b1\u03c2, large, and \u1f04\u03c1\u03c4\u03bf\u03c2, a loaf.\nMegalomazus, from \u03bc\u03ad\u03b3\u03b1\u03c2, great, and \u03bc\u03ac\u03b6\u03b1, a barley-cake.]\n\n[Footnote 44: The cyathus held the twelfth part of a _sextarius_, which\nwas about a pint; and the Romans who wished to preserve a character for\nmoderation used to mix their wine in the proportion of _nine_ cyathi of\nwater to _three_ of wine. Poets, who, according to Horace, were good\nfor nothing till they were inebriated, reversed these proportions:\u2014\n\n Tribus aut novem\n Miscentur cyathis pocula commodis.\n Qui Musas amat impares,\n Ternos ter cyathos attonitus petit\n Vates. Tres prohibet supra\n Rixarum metuens tangere Gratia,\n Nudis juncta sororibus.\u2014_Hor._ iii. 19. 11.]\n\n[Footnote 45: The cottabus was a Sicilian game, much in vogue at the\ndrinking-parties of young men in Athens. The simplest mode was when\neach threw the wine left in his cup so as to strike smartly in a metal\nbasin, at the same time invoking his mistress's name. If all fell in\nthe basin, and the sound was clear, it was a sign that he stood well\nwith her. The basin was called \u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03b5\u1fd6\u03bf\u03bd, the action of\nthrowing \u1f00\u03c0\u03bf\u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03af\u03b6\u03b5\u03b9\u03bd, and the wine thrown \u03bb\u03ac\u03c4\u03b1\u03b3\u03b5\u03c2,\nor \u03bb\u03b1\u03c4\u03b1\u03b3\u03ae. The game afterwards became more complicated, and\nwas played in various ways; sometimes a number of little cups (\u1f40\u03be\u03cd\u03b2\u03b1\u03c6\u03b1)\nwere set floating, and he who threw his cottabus so as to\nupset the greatest number, in a given number of throws, won the prize,\nwhich was also called \u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03b5\u1fd6\u03bf\u03bd. Sometimes the wine was thrown upon a\nscale (\u03c0\u03bb\u03ac\u03c3\u03c4\u03b9\u03be), suspended over a little image (\u03bc\u03ac\u03bd\u03b7\u03c2) placed in water:\nhere the cottabus was to be thrown so as to make the scale descend\nupon the head of the image. It seems quite uncertain what the word is\nderived from.\u2014Vide L. & S. Gr. Eng. Lex. \u03c5. \u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03c2.]\n\n[Footnote 46: Schlegel gives a very different interpretation to this\nstory. He says\u2014\"In \u00c6schylus the tragic style is as yet imperfect, and\nnot unfrequently runs into either unmixed epic or lyric. It is often\nabrupt, irregular, and harsh. To compose more regular and skilful\ntragedies than those of \u00c6schylus was by no means difficult; but in the\nmore than mortal grandeur which he displayed, it was impossible that\nhe should ever be surpassed, and even Sophocles, his younger and more\nfortunate rival, did not in this respect equal him. The latter, in\nspeaking of \u00c6schylus, gave a proof that he was himself a thoughtful\nartist;\u2014'\u00c6schylus does what is right, without knowing it.' These few\nsimple words, exhaust the whole of what we understand by the phrase,\npowerful working unconsciously.\" This is the comment of a man of real\nsense, learning, taste, and judgment.\u2014_Dramatic Literature_, p. 95.\n(Bohn's Standard Library.)]\n\n[Footnote 47: This was a name given to Pericles by Aristophanes, Acharn.\n531.]\n\n[Footnote 48: \"\u039d\u03ac\u03c1\u03b8\u03b7\u03be, a tall umbelliferous plant, (Lat. _ferula_,)\nwith a slight knotted pithy stalk, in which Prometheus conveyed the\nspark of fire from heaven to earth.\"\u2014L. & S. Gr. Eng. Lex. in voc.\n\u03bd\u03ac\u03c1\u03b8\u03b7\u03be.]\n\n[Footnote 49: This is a mistake of Athen\u00e6us. The passage referred to\noccurs in the fifth book of the De Republica.]\n\n[Footnote 50: A line or two is lost here, containing probably the\nenigmatical sentence subsequently referred to.]\n\n[Footnote 51: The Greek is \u1f10\u03bd \u03b3\u03ac\u03c3\u03c4\u03c1\u03b9 \u1f14\u03c7\u03b5\u03b9, which also signifies to be\npregnant.]\n\n[Footnote 52: There is probably some corruption in the text here.]\n\n[Footnote 53: There is some mistake here, for they consist of eleven.]\n\n\n\n\nBOOK XI.\n\n\n 1. Come now, where shall our conversation rise?\n\nas Cephisodorus the comic poet says, my good friend Timocrates; for\nwhen we were all met together at a convenient season, and with serious\nminds, to discuss the goblets, Ulpian, while every one was sitting\nstill, and before any one began to speak at all, said,\u2014At the court\nof Adrastus, my friends, the chief men of the nation sup while sitting\ndown. But Polyidus, while sacrificing on the road, detained Peteos as\nhe was passing by, and while lying on the grass, strewing some leaves\nwhich he had broken off on the ground by way of a table, set before him\nsome part of the victim which he had sacrificed. And when Autolycus had\ncome to the rich people of Ithaca, and while he was sitting down, (for\nthe men of that time ate their meals while sitting down,) the nurse\ntook Ulysses, (as the poet says\u2014\n\n His course to Ithaca the hero sped\n When first the product of Laertes' bed\n Was new disclosed to birth; the banquet ends\n When Euryclea from the queen descends,\n And to his fond embrace the babe commends:)\n\nand placed him on his knees, not near his knees. So let us not waste\ntime now, but let us lie down, that Plutarch may lead the way in the\nlecture which he promised us on the subject of goblets, and that he may\npledge us all in bumpers.\n\n2. But I imagine that Simonides of Amorgos is the first poet who has\nspoken of drinking-cups (\u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03b1) by name in his iambics, thus\u2014\n\n The cups away did lead him from the table.\n\nAnd the author of the poem called the Alcm\u00e6onis says\u2014\n\n He placed the corpses lowly on the shore\n On a broad couch of leaves; and by their side\n A dainty feast he spread, and brimming cups,\n And garlands on their noble temples wreathed.\n\nAnd the word \u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd comes from \u03c0\u03cc\u03c3\u03b9\u03c2, drink, as the Attic word \u1f14\u03ba\u03c0\u03c9\u03bc\u03b1\nalso does; but they form the word with \u03c9, as they also say \u1f51\u03b4\u03c1\u03bf\u03c0\u03c9\u03c4\u03ad\u03c9,\nto drink water, and \u03bf\u1f30\u03bd\u03bf\u03c0\u03c9\u03c4\u03ad\u03c9, to drink wine. Aristophanes, in his\nKnights, says\u2014\n\nA stupid serpent drinking deep of blood (\u03b1\u1f31\u03bc\u03b1\u03c4\u03bf\u03c0\u03ce\u03c4\u03b7\u03c2).\n\nBut he also says in the same play\u2014\n\n Much then did Bacis use the cup (\u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd).\n\nAnd Pherecrates, in his Tyranny, says\u2014\n\n One is better than a thousand cups (\u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03b1).\n\nAnd Anacreon said\u2014\n\n I am become a wine-bibber (\u03bf\u1f30\u03bd\u03bf\u03c0\u03ce\u03c4\u03b7\u03c2).\n\nAnd the verb occurs also in the same poet, for he says \u03bf\u1f30\u03bd\u03bf\u03c0\u03bf\u03c4\u03ac\u03b6\u03c9\u03bd. And\nSappho, in her second Ode, says\u2014\n\n And many countless cups (\u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03b1), O beauteous Iphis.\n\nAnd Alc\u00e6us says\u2014\n\n And from the cups (\u03c0\u03bf\u03c4\u03b7\u03c1\u03af\u03b1) . . . . . .\n\nAnd in Achaia Ceres is honoured under the title of \u0394\u03b7\u03bc\u03ae\u03c4\u03b7\u03c1 \u03c0\u03bf\u03c4\u03b7\u03c1\u03b9\u03bf\u03c6\u03cc\u03c1\u03bf\u03c2,\nin the territories of the Antheans, as Autocrates informs us in the\nsecond book of his History of Achaia.\n\n[Sidenote: CUPS.]\n\n3. And I think it right that you should inquire, before we begin to\nmake a catalogue of the cups of which this sideboard (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03bf\u03bd) is\nfull,\u2014(for that name is given to the cupboard where the cups are kept,\nby Aristophanes, in his Farmers\u2014\n\n As a cloth is placed in front of a sideboard (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03bf\u03bd);\n\nand the same word occurs also in Anaxandrides in his Melilotus; and\nEubulus in his Leda says\u2014\n\n As if he had been offering a libation,\n He's broken all the goblets in the sideboard (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03bf\u03bd).\n\nAnd in his Female Singer he says\u2014\n\n And he found out the use of sideboards (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03b1) for us.\n\nAnd in his Semele or Bacchus he says\u2014\n\n Hermes the son of Maia, polish'd well\n Upon the sideboard . . . . .\n\nAnd the younger Cratinus, in his Chiron, says\u2014\n\n But, after many years, I now have come\n Home from my enemies; and scarce have found\n Relations who would own me, or companions\n Of the same tribe or borough. I enroll'd\n My name among a club of cup-collectors (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03bf\u03bd):\n Jupiter is the guardian of my doors\u2014\n Protector of my tribe. I pay my taxes.)\n\n4. It is worth while, I say, to inquire whether the ancients drank out\nof large cups. For Dic\u00e6archus the Messenian, the pupil of Aristotle,\nin his Essay on Alc\u00e6us, says that they used small cups, and that they\ndrank their wine mixed with a good deal of water. But Cham\u00e6leon of\nHeraclea, in his essay on Drunkenness, (if I only recollect his words\ncorrectly,) says\u2014\"But if those who are in power and who are rich prefer\nthis drunkenness to other pleasures, it is no great wonder, for as\nthey have no other pleasure superior to this, nor more easy to obtain,\nthey naturally fly to wine: on which account it has become customary\namong the nobles to use large drinking-cups. For this is not at all\nan ancient custom among the Greeks; but one that has been lately\nadopted, and imported from the barbarians. For they, being destitute\nof education, rush eagerly to much wine, and provide themselves with\nall kinds of superfluous delicacies. But in the various countries of\nGreece, we neither find in pictures nor in poems any trace of any cups\nof large size being made, except indeed in the heroic times. For the\ncup which is called \u1fe5\u03c5\u03c4\u1f78\u03bd they attributed only to the heroes, which\nfact will appear a perplexing one to some people; unless indeed any\none should choose to say that this custom was introduced because of\nthe fierceness of the appearance of these demigods. For they think the\nheroes irascible and quarrelsome, and more so by night than by day. In\norder, then, that they may appear to be so, not in consequence of their\nnatural disposition, but because of their propensity for drinking, they\nrepresent them as drinking out of large cups. And it appears to me not\nto have been a bad idea on the part of those people who said that a\nlarge cup was a silver well.\"\n\nIn all this Cham\u00e6leon appears to be ignorant that it is not a small\ncup which in Homer is given to the Cyclops by Ulysses; for if it had\nbeen a small one, he would not have been so overcome with drunkenness\nafter drinking it three times only, when he was a man of such a\nmonstrous size. There were therefore large cups at that time; unless\nany one chooses to impute it to the strength of the wine, which Homer\nhimself has mentioned, or to the little practice which the Cyclops had\nin drinking, since his usual beverage was milk; or perhaps it was a\nbarbaric cup, since it was a big one, forming perhaps a part of the\nplunder of the Cicones. What then are we to say about Nestor's cup,\nwhich a young man would scarcely have had strength enough to carry,\nbut which the aged Nestor lifted without any labour; concerning which\nidentical cup Plutarch shall give us some information. However, it is\ntime now to lie down at table.\n\n5. And when they had all laid themselves down;\u2014But, said Plutarch,\naccording to the Phliasian poet Pratinas\u2014\n\n Not ploughing ready-furrow'd ground,\n But, seeking for a goblet,\n I come to speak about the cups (\u03ba\u03c5\u03bb\u03b9\u03ba\u03b7\u03b3\u03bf\u03c1\u03ae\u03c3\u03c9\u03bd)\n\nNor indeed am I one of those \u03ba\u03c5\u03bb\u03af\u03ba\u03c1\u03b1\u03bd\u03bf\u03b9 whom Hermippus, the\ncomic poet, ridicules in his iambics, where he says\u2014\n\n I've come now to the vineyard of the Cylicranes,\n And seen Heraclea, a beauteous city.\n\n[Sidenote: CUPS.]\n\nBut these are Heracleans who live at the foot of Mount \u0152ta, as Nicander\nof Thyatira says; saying that they are so named from a certain Cylix,\na Lydian by birth, who was one of the comrades of Hercules. And they\nare mentioned also by Scythinus the Teian, in his work entitled The\nHistory, where he says, \"Hercules, having taking Eurytus and his son,\nput them to death for exacting tribute from the people of Euboea.\nAnd he laid waste the territory of the Cylicranes for behaving like\nrobbers; and there he built a city called Heraclea of Trachis.\" And\nPolemo, in the first of his books, addressed to Ad\u00e6us and Antigonus,\nspeaks thus\u2014\"But the inhabitants of the Heraclea which is at the foot\nof Mount \u0152ta, and of Trachis, are partly some Cylicranes who came with\nHercules from Lydia, and partly Athamanes, some of whose towns remain\nto this day. And the people of Heraclea did not admit them to any of\nthe privileges of citizenship, considering them only as foreigners\nsojourning amongst them; and they were called Cylicranes, because they\nhad the figure of a cup (\u03ba\u03cd\u03bb\u03b9\u03be) branded on their shoulders.\"\n\n6. I am aware, too, that Hellanicus says, in his treatise on the Names\nof Races, that \"Some of the Libyan nomades have no other possessions\nthan a cup, and a sword, and a ewer, and they have small houses made\nof the stalks of asphodel, merely just to serve as a shade, and they\neven carry them about with them wherever they go.\" There is also a\nspot amongst the Illyrians, which has been celebrated by many people,\nwhich is called \u039a\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2, near to which is the tomb of Cadmus\nand Harmonia, as Phylarchus relates in the twenty-second book of his\nHistories. And Polemo, in his book on Morychus, says that at Syracuse,\non the highest spot of the part called the Island, there is an altar\nnear the temple of Olympia, outside the walls, from which he says\nthat people when putting to sea carry a goblet with them, keeping it\nuntil they get to such a distance that the shield in the temple of\nMinerva cannot be seen; and then they let it fall into the sea, being\nan earthenware cup, putting into it flowers and honeycombs, and uncut\nfrankincense, and all sorts of other spices besides.\n\n7. And since I now see your banquet, as Xenophanes the Colophonian\nsays, full of all kinds of pleasure\u2014\n\n For now the floor and all men's hands are clean,\n And all the cups, and since the feasters' brows\n Are wreathed with garlands, while the slaves around\n Bring fragrant perfume in well-suited dishes;\n And in the middle stands the joyful bowl,\n And wine's at hand, which ne'er deserts the guests\n Who know its worth, in earthen jars well kept,\n Well flavour'd, fragrant with the sweet fresh flowers;\n And in the midst the frankincense sends forth\n Its holy perfume; and the water's cold,\n And sweet, and pure; and golden bread's at hand,\n And duly honour'd tables, groaning under\n Their weight of cheese and honey;\u2014then an altar,\n Placed in the centre, all with flow'rs is crown'd.\n And song and feasting occupies the house,\n And dancing, and all sorts of revelry:\u2014\n Therefore it does become right-minded men\n First with well-omen'd words and pious prayers\n To hymn the praises of the Gods; and so,\n With pure libations and well-order'd vows,\n To win from them the power to act with justice\u2014\n For this comes from the favour of the Gods;\n And you may drink as much as shall not hinder\n You from returning home without assistance,\n Unless, indeed, you're very old: and he\n Deserves to be above his fellows lauded\n Who drinks and then says good and witty things,\n Such as his memory and taste suggests,\u2014\n Who lays down rules, and tells fine tales of virtue;\n Not raking up the old Titanic fables,\n Wars of the Giants, or the Lapith\u00e6,\n Figments of ancient times, mere pleasing trifles,\n Full of no solid good; but always speaking\n Things that may lead to right ideas of God.\n\n8. And the exquisite Anacreon says\u2014\n\n I do not love the man who, 'midst his cups,\n Says nothing but old tales of war and strife,\n But him who gives its honour due to mirth,\n Praising the Muses and the bright-faced Venus.\n\nAnd Ion of Chios says\u2014\n\n Hail, our great king, our saviour, and our father!\n And let the cupbearers now mix us wine\n In silver jugs: and let the golden bowl\n Pour forth its pure libations on the ground,\n While duly honouring the mighty Jove.\n First of the Gods, and first in all our hearts,\n We pour libations to Alcmena's son,\n And to the queen herself,\u2014to Procles too,\n And the invincible chiefs of Perseus' line.\n Thus let us drink and sport; and let the song\n Make the night cheerful; let the glad guests dance;\n And do thou willingly preside among us:\n But let the man who's a fair wife at home\n Drink far more lustily than those less happy.\n\nThose also who were called the seven wise men used to make drinking\nparties; \"for wine comforts the natural moroseness of old age,\" as\nTheophrastus says, in his treatise on Drunkenness.\n\n[Sidenote: DRINKING PLEDGES.]\n\n9. On which account, when we are met together in these Dionysiac\nconversaziones, no one, as is said in the Tarentines of Alexis\u2014\n\n No one can find a just pretence to grudge us\n Our harmless pleasure, since we never injure\n One of our neighbours. Know you not, my friend,\n That what is called life is but a name,\n Well soften'd down (to make it palatable),\n For human fate? And whether any one\n Thinks that I'm right or wrong in what I say,\n I cannot change a word; for well I know,\n And long have I consider'd the whole matter,\n That all th' affairs of men are full of madness,\n And we who live are only sojourners,\n Like men who go to some great festival,\n Starting from death and darkness to a pastime,\n And to this light which we behold before us.\n But he who laughs and drinks most cheerfully,\n And most enjoys the charming gifts of Venus,\n And most attends on feasts and festivals,\n He goes through life, and then departs most happily.\n\nAnd, in the words of the beautiful Sappho,\u2014\n\n Come, O Venus, hither come,\n Bringing us thy goblets fair,\n Mingled with the merry feast;\n And pour out sparkling wine, I pray,\n To your and my companions gay.\n\n10. And we may add to all this, that different cities have peculiar\nfashions of drinking and pledging one another; as Critias mentions,\nin his Constitution of the Laced\u00e6monians, where he says\u2014\"The Chian\nand the Thasian drink out of large cups, passing them on towards the\nright hand; and the Athenian also passes the wine round towards the\nright, but drinks out of small cups. But the Thessalian uses large\ncups, pledging whoever he pleases, without reference to where he may\nbe; but among the Laced\u00e6monians, every one drinks out of his own cup,\nand a slave, acting as cupbearer, fills up again the cup when each has\ndrained it.\" And Anaxandrides also mentions the fashion of passing\nthe cup round towards the right hand, in his Countrymen, speaking as\nfollows:\u2014\n\n _A._ In what way are you now prepared to drink?\n Tell me, I pray.\n _B._ In what way are we now\n Prepared to drink? Why any way you please.\n _A._ Shall we then now, my father, tell the guests\n To push the wine to the right?\n _B._ What! to the right?\n That would be just as though this were a funeral.[54]\n\n11. But we may decline entering on the subject of goblets of\nearthenware; for Ctesias says\u2014\"Among the Persians, that man only uses\nan earthenware who is dishonoured by the king.\" And Choerilus the epic\npoet says\u2014\n\n Here in my hands I hold a wretched piece\n Of earthen goblet, broken all around,\n Sad relic of a band of merry feasters;\n And often the fierce gale of wanton Bacchus\n Dashes such wrecks with insult on the shore.\n\nBut I am well aware that earthenware cups are often very pleasant, as\nthose which are imported among us from Coptus; for they are made of\nearth which is mixed up with spices. And Aristotle, in his treatise on\nDrunkenness, says\u2014\"The cups which are called Rhodiacan are brought\ninto drinking-parties, because of the pleasure which they afford, and\nalso because, when they are warmed, they deprive the wine of some of\nits intoxicating properties; for they are filled with myrrh and rushes,\nand other things of the same sort, put into water and then boiled;\nand when this mixture is put into the wine, the drinkers are less apt\nto become intoxicated.\" And in another place he says\u2014\"The Rhodiacan\ncups consist of myrrh, flowery rushes, saffron, balsam, spikenard, and\ncinnamon, all boiled together; and when some of this compound is added\nto the wine, it has such effect in preventing intoxication, that it\neven diminishes the amorous propensities, checking the breath in some\ndegree.\"\n\n[Sidenote: ATHENIAN BANQUETS.]\n\n12. We ought not, then, to drink madly, looking at the multitude of\nthese beautiful cups, made as they are with every sort of various art,\nin various countries. \"But the common people,\" says Chrysippus, in the\nintroduction to his treatise on what is Good and Evil, \"apply the term\nmadly to a great number of things; and so they call a desire for women\n\u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03bf\u03bc\u03b1\u03bd\u03af\u03b1, a fondness for quails \u1f40\u03c1\u03c4\u03c5\u03b3\u03bf\u03bc\u03b1\u03bd\u03af\u03b1; and some also call\nthose who are very anxious for fame \u03b4\u03bf\u03be\u03bf\u03bc\u03b1\u03bd\u03b5\u1fd6\u03c2; just as they call those\nwho are fond of women \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03bf\u03bc\u03b1\u03bd\u03b5\u1fd6\u03c2, and those who are fond of birds\n\u1f40\u03c1\u03bd\u03b9\u03b8\u03bf\u03bc\u03b1\u03bd\u03b5\u1fd6\u03c2: all these nouns having the same notion of a propensity\nto the degree of madness. So that there is nothing inconsistent in\nother feelings and circumstances having this name applied to them; as\na person who is very fond of delicacies, and who is properly called\n\u03c6\u03af\u03bb\u03bf\u03c8\u03bf\u03c2 and \u1f40\u03c8\u03bf\u03c6\u03ac\u03b3\u03bf\u03c2, may be called \u1f40\u03c8\u03bf\u03bc\u03b1\u03bd\u03ae\u03c2; and a man very fond of\nwine maybe called \u03bf\u1f30\u03bd\u03bf\u03bc\u03b1\u03bd\u03ae\u03c2; and so in similar instances. And there is\nnothing unreasonable in attributing madness to such people, since they\ncarry their errors to a very mad pitch, and wander a great distance\nfrom the real truth.\n\n13. Let us, then, as was the custom among the Athenians, drink our wine\nwhile listening to these jesters and buffoons, and to other artists of\nthe same kind. And Philochorus speaks of this kind of people in these\nterms\u2014\"The Athenians, in the festivals of Bacchus, originally used to\ngo to the spectacle after they had dined and drunk their wine; and they\nused to witness the games with garlands on their heads. But during the\nwhole time that the games were going on, wine was continually being\noffered to them, and sweetmeats were constantly being brought round;\nand when the choruses entered, they were offered wine; and also when\nthe exhibition was over, and they were departing, wine was offered to\nthem again. And Pherecrates the comic poet bears witness to all these\nthings, and to the fact that down to his own time the spectators were\nnever left without refreshment.\" And Phanodemus says\u2014\"At the temple\nof Bacchus, which is in the Marshes (\u1f10\u03bd \u039b\u03af\u03bc\u03bd\u03b1\u03b9\u03c2), the Athenians bring\nwine, and mix it out of the cask for the god, and then drink of it\nthemselves; on which account Bacchus is also called \u039b\u03b9\u03bc\u03bd\u03b1\u1fd6\u03bf\u03c2, because\nthe wine was first drunk at that festival mixed with water. On which\naccount the fountains were called Nymphs and the Nurses of Bacchus,\nbecause the water being mingled with the wine increases the quantity of\nthe wine.\n\nAccordingly, men being delighted with this mixture, celebrated Bacchus\nin their songs, dancing and invoking him under the names of Euanthes,\nand Dithyrambus, and Baccheutes, and Bromius.\" And Theophrastus, in his\ntreatise on Drunkenness, says\u2014\"The nymphs are really the nurses of\nBacchus; for the vines, when cut, pour forth a great deal of moisture,\nand after their own nature weep.\" On which account Euripides says that\none of the Horses of the Sun is\n\n \u00c6thops, who with his fervent heat doth ripen\n Th' autumnal vines of sweetly flow'ring Bacchus,\n From which men also call wine \u00c6thops (\u03b1\u1f34\u03b8\u03bf\u03c0\u03b1 \u03bf\u1f36\u03bd\u03bf\u03bd).\n\nAnd Ulysses gave\n\n Twelve large vessels of unmix'd red wine,\n Mellifluous, undecaying, and divine,\n Which now (some ages from his race conceal'd)\n The hoary sire in gratitude reveal'd.\n Such was the wine, to quench whose fervent steam\n Scarce twenty measures from the living stream\n To cool one cup sufficed; the goblet crown'd,\n Breathed aromatic fragrancies around.[55]\n\nAnd Timotheus, in his Cyclops, says\u2014\n\n He fill'd one cup, of well-turn'd iv'ry made,\n With dark ambrosial drops of foaming wine;\n And twenty measures of the sober stream\n He poured in, and with the blood of Bacchus\n Mingled fresh tears, shed by the weeping nymphs.\n\n14. And I know, my messmates, of some men who were proud, not so much\nof their wealth in money as of the possession of many cups of silver\nand gold; one of whom is Pytheas the Arcadian, of the town of Phigalea,\nwho, even when dying, did not hesitate to enjoin his servants to\ninscribe the following verses on his tomb:\u2014\n\n This is the tomb of Pytheas, a man\n Both wise and good, the fortunate possessor\n Of a most countless number of fine cups,\n Of silver made, and gold, and brilliant amber.\n These were his treasures, and of them he had\n A store, surpassing all who lived before him.\n\nAnd Harmodius the Lepreatian mentions this fact in his treatise on the\nLaws and Customs subsisting in Phigalea. And Xenophon, in the eighth\nbook of his Cyrop\u00e6dia, speaking of the Persians, writes as follows\u2014\"And\nalso they pride themselves exceedingly on the possession of as many\ngoblets as possible; and even if they have acquired them by notorious\nmalpractices, they are not at all ashamed of so doing; for injustice\nand covetousness are carried on to a great degree among them.\" But\n\u0152dipus cursed his sons on account of some drinking-cups (as the author\nof the Cyclic poem called the Theba\u00efs says), because they set before\nhim a goblet which he had forbidden; speaking as follows:\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n But the divine, the golden-hair'd hero,\n Great Polynices, set before his father first\n A silver table, beautifully wrought,\n Whilome the property of th' immortal Cadmus;\n And then he fill'd a beauteous golden cup\n Up to the brim with sweet and fragrant wine;\n But \u0152dipus, when with angry eyes he saw\n The ornaments belonging to his sire\n Now set before him, felt a mighty rage,\n Which glow'd within his breast, and straightway pour'd\n The bitterest curses forth on both his sons,\n (Nor were they by the Fury all unheard,)\n Praying that they might never share in peace\n The treasures of their father, but for ever\n With one another strive in arms and war.\n\n15. And C\u00e6cilius the orator who came from Cale Acte, in his treatise\non History, says that Agathocles the Great, when displaying his golden\ndrinking-cups to his companions, said that he had got all these from\nthe earthenware cups which he had previously made. And in Sophocles,\nin the Lariss\u00e6ans, Acrisius had a great many drinking-cups; where the\ntragedian speaks as follows:\u2014\n\n And he proclaims to strangers from all quarters\n A mighty contest, promising among them\n Goblets well wrought in brass, and beauteous vases\n Inlaid with gold, and silver drinking-cups,\n Full twice threescore in number, fair to see.\n\nAnd Posidonius, in the twenty-sixth book of his Histories, says that\nLysimachus the Babylonian, having invited Himerus to a banquet (who\nwas tyrant not only over the people of Babylon, but also over the\ncitizens of Seleucia), with three hundred of his companions, after\nthe tables were removed, gave every one of the three hundred a silver\ncup, weighing four min\u00e6; and when he had made a libation, he pledged\nthem all at once, and gave them the cups to carry away with them. And\nAnticlides the Athenian, in the sixteenth book of his Returns, speaking\nof Gra, who, with other kings, first led a colony into the island of\nLesbos, and saying that those colonists had received an answer from\nthe oracle, bidding them, while sailing, throw a virgin into the sea,\nas an offering to Neptune, proceeds as follows:\u2014\"And some people,\nwho treat of the history and affairs of Methymna, relate a fable\nabout the virgin who was thrown into the sea; and say that one of the\nleaders was in love with her, whose name was Enalus, and that he dived\ndown, wishing to save the damsel; and that then both of them, being\nhidden by the waves, disappeared. But that in the course of time, when\nMethymna had now become populous, Enalus appeared again, and related\nwhat had happened, and how it had happened: and said that the damsel\nwas still abiding among the Nereids, and that he himself had become the\nsuperintendent of Neptune's horses; but that a great wave having been\ncast on the shore, he had swam with it, and so come to land: and he had\nin his hand a goblet made of gold, of such wondrous workmanship that\nthe golden goblets which they had, when compared with his, looked no\nbetter than brass.\"\n\n16. And in former times the possession of drinking-cups was reckoned a\nvery honourable thing. Accordingly, Achilles had a very superb cup as a\nsort of heirloom:\u2014\n\n But, mindful of the gods, Achilles went\n To the rich coffer in his shady tent,\n (There lay the presents of the royal dame;)\n From thence he took a bowl of antique frame,\n Which never man had stain'd with ruddy wine,\n Nor raised in offerings to the pow'rs divine,\n But Peleus' son; and Peleus' son to none\n Had raised in offerings but to Jove alone.[56]\n\nAnd Priam, when offering ransom for his son, amid all his most\nbeautiful treasures especially offers a very exquisitely wrought cup.\nAnd Jupiter himself, on the occasion of the birth of Hercules, thinks\na drinking-cup a gift worthy to be given to Alcmena; which he, having\nlikened himself to Amphitryon, presents to her:\u2014\n\n And she received the gift, and on the bowl\n Admiring gazed with much delighted soul.\n\nAnd Stesichorus says that the sun sails over the whole ocean in a bowl;\nin which also Hercules passed over the sea, on the occasion of his\ngoing to fetch the cows of Geryon. We are acquainted, too, with the cup\nof Bathycles the Arcadian, which Bathycles left behind him as a prize\nof wisdom to him who should be pronounced the best of those who were\ncalled the wise men.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd a great many people have handled the cup of Nestor; for many have\nwritten books about it. And drinking-cups were favourites even among\nthe Gods; at all events\u2014\n\n They pledged each other in their golden cups.[57]\n\nBut it is a mark of a gentleman to be moderate in his use of wine, not\ndrinking too greedily, nor drinking large draughts without drawing\none's breath, after the fashion of the Thracians; but to mingle\nconversation with his cups, as a sort of wholesome medicine.\n\n17. And the ancients affixed a great value to such goblets as had\nany story engraved upon them; and in the art of engraving cups in\nthis manner, a high reputation was enjoyed by Cimon and Athenocles.\nThey used also drinking-cups inlaid with precious stones. And\nMenander, somewhere or other, speaks of drinking-cups turned by the\nturning-lathe, and chased; and Antiphanes says\u2014\n\n And others drain with eager lips the cup,\n Full of the juice of ancient wine, o'ershadow'd\n With sparkling foam,\u2014the golden-wrought rich cup,\n Which circled round they raised: one long, deep draught\n They drain, and raise the bottom to the skies.\n\nAnd Nicomachus says to some one\u2014\n\n O you, who . . . . . and vomit golden . . . .\n\nAnd Philippides says\u2014\n\n Could you but see the well-prepared cups,\n All made of gold, my Trophimus; by heaven,\n They are magnificent! I stood amazed\n When I beheld them first. Then there were also\n Large silver cups, and jugs larger than I.\n\nAnd Parmenio, in his letter to Alexander, summing up the spoils of\nthe Persians, says, \"The weight of goblets of gold is seventy-three\nBabylonian talents, and fifty-two min\u00e6.[58] The weight of goblets inlaid\nwith precious stones, is fifty-six Babylonian talents, and thirty-four\nmin\u00e6.\"\n\n18. And the custom was, to put the water into the cup first, and the\nwine afterwards. Accordingly, Xenophanes says\u2014\n\n And never let a man a goblet take,\n And first pour in the wine; but let the water\n Come first, and after that, then add the wine.\n\nAnd Anacreon says\u2014\n\n Bring me water\u2014bring me wine,\n Quick, O boy; and bring, besides,\n Garlands, rich with varied flowers;\n And fill the cup, that I may not\n Engage in hopeless strife with love.\n\nAnd before either of them Hesiod had said\u2014\n\n Pour in three measures of the limpid stream,\n Pure from an everflowing spring; and then\n Add a fourth cup of sacred rosy wine.\n\nAnd Theophrastus says\u2014\"The ancient fashion of the mixture of wine was\nquite opposite to the way in which it is managed at the present day;\nfor they were not accustomed to pour the water on the wine, but the\nwine on the water, in order, when drinking, not to have their liquor\ntoo strong, and in order also, when they had drunk to satiety, to\nhave less desire for more. And they also consumed a good deal of this\nliquor, mixed as it was, in the game of the cottabus.\"\n\n19. Now of carvers of goblets the following men had a high\nreputation,\u2014Athenocles, Crates, Stratonicus, Myrmecides the Milesian,\nCallicrates the Laced\u00e6monian, and Mys; by which last artist we have\nseen a Heraclean cup, having most beautifully wrought on it the capture\nof Troy, and bearing also this inscription\u2014\n\n The sketch was by Parrhasius;\u2014by Mys\n The workmanship; and now I represent\n The lofty Troy, which great Achilles took.\n\n20. Now among the Cretans, the epithet \u03ba\u03bb\u03b5\u03b9\u03bd\u1f78\u03c2, illustrious, is often\ngiven to the objects of one's affection. And it is a matter of great\ndesire among them to carry off beautiful boys; and among them it is\nconsidered discreditable to a beautiful boy not to have a lover.\nAnd the name given to the boys who are carried off in that manner is\n\u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u03b1\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2. And they give to the boy who has been carried off a\nrobe, and an ox, and a drinking-cup. And the robe they wear even when\nthey are become old, in order to show that they have been \u03ba\u03bb\u03b5\u03b9\u03bd\u03bf\u03af.\n\n 21. You see that when men drink, they then are rich;\n They do whate'er they please,\u2014they gain their actions,\n They're happy themselves, and they assist their friends.\n\n[Sidenote: DRINKING-CUPS.]\n\nFor amusing oneself with wine exalts, and cherishes, and elevates the\nmind, since it inflames and arouses the soul, and fills it with lofty\nthoughts, as Pindar says\u2014\n\n When the sad, laborious cares\n Flee from the weary hearts of men,\n And in the wide, expansive ocean\n Of golden wealth we all set sail,\n Floating towards the treacherous shore.\n E'en he who is poor, is rich when he\n Has fill'd his soul with rosy wine;\n And he who's rich . . . . .\n\nAnd then he goes on\u2014\n\n becomes elated\n Beneath the glad dominion of the vine.\n\n22. There is a kind of drinking-cup also called ancyla, or curved; a\nkind especially useful for the play of the cottabus. Cratinus says\u2014\n\n 'Tis death to drink of wine when water's mix'd:\n But she took equal shares, two choes full\n Of unmix'd wine, in a large ancyla:\n And calling on her dear Corinthian lover\n By name, threw in his honour a cottabus.\n\nAnd Bacchylides says\u2014\n\n When she does throw to the youths a cottabus\n From her ancyla, stretching her white arm forth.\n\nAnd it is with reference to this ancyla that we understand the\nexpression of \u00c6schylus\u2014\n\n The cottabus of th' ancyla (\u1f00\u03b3\u03ba\u03c5\u03bb\u03ae\u03c4\u03bf\u03c5\u03c2 \u03ba\u03bf\u03c4\u03c4\u03ac\u03b2\u03bf\u03c5\u03c2).\n\nSpears are also called \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7\u03c4\u03b1, or curved; and also \u03bc\u03b5\u03c3\u03ac\u03b3\u03ba\u03c5\u03bb\u03b1, held by\na string in the middle. There is also the expression \u1f00\u03c0\u1fbd \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7\u03c2, which\nmeans, from the right hand. And the cup is called \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7, from the fact\nthat the right hand is curved, in throwing the cottabus from it. For it\nwas a matter to which great attention was paid by the ancients\u2014namely,\nthat of throwing the cottabus dexterously and gracefully. And men in\ngeneral prided themselves more on their dexterity in this than in\nthrowing the javelin skilfully. And this got its name from the manner\nin which the hand was brandished in throwing the cottabus, when they\nthrew it elegantly and dexterously into the cottabium. And they also\nbuilt rooms especially designed for this sport.\n\n23. In Timachides there is also a kind of drinking-cup mentioned,\ncalled the \u00e6acis.\n\nThere is another kind also, called the \u1f04\u03ba\u03b1\u03c4\u03bf\u03c2,or boat, being shaped\nlike a boat. Epicrates sayss\u2014\n\n Throw down th' acatia,\n\n(using here the diminutive form,)\n\n and take instead\n The larger goblets; and the old woman lead\n Straight to the cup; . . . the younger maiden . . . .\n . . . . . . . fill it; have your oar\n All ready, loose the cables, bend the sails.\n\nAmong the Cyprians there is also a kind of cup called the aotus, as\nPamphilus tells us: and Philetas says, this is a cup which has no ears\n(\u1f64\u03c4\u03bf\u03c5\u03c2).\n\nThere is also a kind of cup called aroclum, which is mentioned by\nNicander the Colophonian.\n\n24. The cup called \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd, is the same as that called \u03b4\u03ad\u03c0\u03b1\u03c2. Homer,\nin his Odyssey, speaking of Pisistratus, says\u2014\n\n In a rich golden cup he pour'd the wine;[59]\n\nand proceeding, he says, in the same manner\u2014\n\n To each a portion of the feast he bore,\n And held the golden goblet (\u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd) foaming o'er;\n\nand presently afterwards he says\u2014\n\n And gave the goblet (\u03b4\u03ad\u03c0\u03b1\u03c2) to Ulysses' son.\n\nAnd, accordingly, Asclepiades the Myrlean says\u2014\"The \u03b4\u03ad\u03c0\u03b1\u03c2 appears to\nme to have been much of the same shape as the \u03c6\u03b9\u03ac\u03bb\u03b7. For men make\nlibations with it. Accordingly, Homer says, \u03b4\u03ad\u03c0\u03b1\u03db\u2014\n\n The cup which Peleus' son\n Had raised in offerings to Jove alone.\n\nAnd it is called \u03b4\u03ad\u03c0\u03b1\u03c2, either because it is given to all (\u03b4\u03af\u03b4\u03bf\u03c4\u03b1\u03b9\n\u03c0\u1fb6\u03c3\u03b9) who wish to make libations, or who wish to drink; or because it\nhas two ears (\u03b4\u03cd\u03bf \u1f66\u03c0\u03b1\u03c2), for \u1f66\u03c0\u03b5\u03c2 must be the same as \u1f66\u03c4\u03b1. And it has\nthe name of \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd, either from being very smooth (\u1f04\u03b3\u03b1\u03bd \u03bb\u03b5\u1fd6\u03bf\u03bd), or\nbecause the liquor is collected (\u1f01\u03bb\u03af\u03b6\u03b5\u03c4\u03b1\u03b9) in it. And that it had two\nears is plain\u2014\n\n High in his hands he rear'd the golden bowl\n By both its ears.\n\n[Sidenote: DRINKING-CUPS.]\n\nBut when he applies the word \u1f00\u03bc\u03c6\u03b9\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd to it, he means nothing more\nthan \u1f00\u03bc\u03c6\u03af\u03ba\u03c5\u03c1\u03c4\u03bf\u03bd curved on both sides.\" But Silenus interprets the word\n\u1f00\u03bc\u03c6\u03b9\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd to mean devoid of ears, while others say that \u1f00\u03bc\u03c6\u1f76 here is\nequivalent to \u03c0\u03b5\u03c1\u1f76, and that it means a cup which you may put to your\nmouth all round, at any part of it. But Parthenius says that it means\nthat the ears are curved (\u03c0\u03b5\u03c1\u03b9\u03ba\u03b5\u03ba\u03c5\u03c1\u03c4\u1ff6\u03c3\u03b8\u03b1\u03b9), for that is synonymous with\n\u03ba\u03c5\u03c1\u03c4\u03cc\u03c2. But Anicetus says that the \u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd is a kind of cup (\u03c6\u03af\u03b1\u03bb\u03b7),\nand that the word \u1f00\u03bc\u03c6\u03b9\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd is equivalent to \u1f51\u03c0\u03b5\u03c1\u03c6\u03af\u03b1\u03bb\u03bf\u03bd, that is\nto say, superb and magnificent; unless, indeed, any one chooses to\ninterpret the word \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd as something very highly ornamented, and\ntherefore not at all smooth (\u03b1,\u03bb\u03b5\u1fd6\u03bf\u03bd). And Pisander says, Hercules gave\nTelamon a cup (\u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd) as the prize of his preeminent valour in the\nexpedition against Troy.\n\n25. There is also a kind of cup called the horn of Amalthea, and\nanother called \u1f10\u03bd\u03b9\u03b1\u03c5\u03c4\u1f78\u03c2, or the year.\n\nThere is also a kind of cup made of wood, called \u1f04\u03bc\u03c6\u03c9\u03c4\u03b9\u03c2, which\nPhiletas says that the countrymen use, who milk their cattle into it,\nand then drink the milk.\n\nThere is also a kind of drinking called \u1f04\u03bc\u03c5\u03c3\u03c4\u03b9\u03c2, when any one drinks a\nlong draught without taking breath and without winking (\u03bc\u1f74 \u03bc\u03cd\u03c3\u03b1\u03bd\u03c4\u03b1).\nAnd they give the same name to the goblets from which it is easy to\ndrink in this manner. And they also use a verb (\u1f10\u03ba\u03bc\u03c5\u03c3\u03c4\u03af\u03b6\u03c9) for drinking\nwithout taking breath, as Plato the comic poet says\u2014\n\n And opening a fair cask of fragrant wine,\n He pours it straight into the hollow cup;\n And then he drank it sheer and not disturb'd,\n And drain'd it at one draught (\u1f10\u03be\u03b5\u03bc\u03cd\u03c3\u03c4\u03b9\u03c3\u03b5).\n\nAnd they also drank the \u1f04\u03bc\u03c5\u03c3\u03c4\u03b9\u03c2 draught to an accompaniment of music;\nthe melody being measured out according to the quickness of the time;\nas Ameipsias says\u2014\n\n Gentle musician, let that dulcet strain\n Proceed; and, while I drink this luscious draught,\n Play you a tune; then you shall drink yourself.\n For mortal man has no great wants on earth,\n Except to love and eat;\u2014and you're too stingy.\n\n26. There is also a kind of cup called Antigonis, from the name of king\nAntigonus: like the Seleucis from king Seleucus; and the Prusis, from\nking Prusias.\n\nThere is also a kind of cup known in Crete, and called anaph\u00e6a, which\nthey use for hot drinks.\n\nThere is also a kind of cup called aryballus. This kind of cup is wider\nat the bottom, and contracted at top like a purse when it is drawn\ntogether; and, indeed, some people call purses \u1f00\u03c1\u03cd\u03b2\u03b1\u03bb\u03bb\u03bf\u03b9, from their\nresemblance to this kind of cup. Aristophanes says, in his Knights\u2014\n\n He pour'd upon his head\n Ambrosia from a holy cup (\u1f00\u03c1\u03cd\u03b2\u03b1\u03bb\u03bb\u03bf\u03c2).\n\nAnd the aryballus is not very different from the arystichus, being\nderived from the verbs \u1f00\u03c1\u03cd\u03c4\u03c9 and \u03b2\u03ac\u03bb\u03bb\u03c9; they also call a jug \u1f04\u03c1\u03c5\u03c3\u03c4\u03b9\u03c2.\nSophocles says\u2014\n\n You are most accursed of all women,\n Who come to supper with your \u1f00\u03c1\u03cd\u03c3\u03c4\u03b5\u03b9\u03c2.\n\nThere is also a city of the Ionians called arystis.\n\nThere is another kind of cup called argyris, which is not necessarily\nmade of silver. Anaxilas says\u2014\n\n And drinking out of golden argyrides.\n\n27. Then batiacium, labronius, tragelaphus, pristis, are all names of\ndifferent kinds of cups. The batiaca is a Persian goblet. And among the\nletters of the great Alexander to the Satraps of Asia there is inserted\none letter in which the following passage occurs:\u2014\"There are three\nbatiac\u00e6 of silver-gilt, and a hundred and seventy-six silver condya;\nand of these last thirty-three are gilt. There is also one silver\ntigisites, and thirty-two silver-gilt mystri. There is one silver\nvegetable dish, and one highly wrought wine-stand of silver ornamented\nin a barbaric style. There are other small cups from every country,\nand of every kind of fashion, to the number of twenty-nine: and other\nsmall-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and\nincense-burners and spoons.\"\n\nThere is a cup used by the Alexandrians named bessa, wider in the lower\nparts, and narrow above.\n\n28. There is also a kind of cup called baucalis: and this, too, is\nchiefly used in Alexandria, as Sopater the parodist says\u2014\n\n A baucalis, with four rings mark'd on it.\n\nAnd in another passage he says\u2014\n\n 'Tis sweet for men to drink (\u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03c5\u03ba\u03b1\u03bb\u03af\u03c3\u03b1\u03b9)\n Cups of the juice by bees afforded,\n At early dawn, when parch'd by thirst,\n Caused by too much wine overnight.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd the men in Alexandria, it is said, have a way of working crystal,\nforming it often into various shapes of goblets, and imitating in this\nmaterial every sort of earthenware cup which is imported from any\npossible country. And they say that Lysippus the statuary, wishing to\ngratify Cassander, when he was founding the colony of Cassandria, and\nwhen he conceived the ambition of inventing some peculiar kind of\nutensil in earthenware, on account of the extraordinary quantity of\nMendean wine which was exported from the city, took a great deal of\npains with that study, and brought Cassander a great number of cups of\nevery imaginable fashion, all made of earthenware, and taking a part of\nthe pattern of each, thus made one goblet of a design of his own.\n\n29. There is also a kind of cup called bicus. Xenophon, in\nthe first book of his Anabasis, says:\u2014\n\"And Cyrus sent him a number of goblets (\u03b2\u03af\u03ba\u03bf\u03c5\u03c2) of wine half full;\nand it is a cup of a flat shallow shape, like a \u03c6\u03b9\u03ac\u03bb\u03b7, according to the\ndescription given of it by Pollux the Parian.\n\nThere is another kind of cup called the bombylius; a sort of Rhodian\nThericlean cup; concerning the shape of which Socrates says,\u2014\"Those\nwho drink out of the phiale as much as they please will very soon give\nover; but those who drink out of a bombylius drink by small drops.\"\nThere is also an animal of the same name.\n\nThere is also a kind of drinking-cup called the bromias, in form like\nthe larger kind of scyphus.\n\n30. There is another kind called the lettered cup, having writing\nengraved round it. Alexis says\u2014\n\n _A._ Shall I describe to you the appearance first\n O' the cup you speak of? Know, then, it was round;\n Exceeding small; old, sadly broken too\n About the ears; and all around the brim\n Were carved letters.\n _B._ Were there those nineteen\n Engraved in gold,\u2014To Jupiter the Saviour?[60]\n _A._ Those, and no others.\n\nAnd we have seen a lettered cup of this kind lying at Capua in\nCampania, in the temple of Diana; covered with writing taken from the\npoems of Homer, and beautifully engraved; having the verses inlaid\nin golden characters, like the drinking-cup of Nestor. And Ach\u00e6us\nthe tragic poet, in his Omphale, himself also represents the Satyrs\nspeaking in the following manner about a lettered drinking-cup\u2014\n\n And the god's cup long since has call'd me,\n Showing this writing,\u2014delta, then iota,\n The third letter was omega, then nu,\n Then u came next, and after that a sigma\n And omicron were not deficient.\n\nBut in this passage we want the final \u03c5 which ought to have ended the\nword. Since all the ancients used the omicron not only with the power\nwhich it has now, but also when they meant to indicate the diphthong\n\u03bf\u03c5 they wrote it by \u03bf only. And they did the same when they wished to\nwrite the vowel \u03b5, whether it is sounded by itself, or when they wish\nto indicate the diphthong \u03b5\u03b9 by the addition of iota. And accordingly,\nin the above-cited verses, the Satyrs wrote the final syllable of the\ngenitive case \u0394\u03b9\u03bf\u03bd\u03cd\u03c3\u03bf\u03c5 with \u03bf only; as being short to engrave: so\nthat we are in these lines to understand the final upsilon, so as to\nmake the whole word \u0394\u03b9\u03bf\u03bd\u03cd\u03c3\u03bf\u03c5. And the Dorians called sigma san; for\nthe musicians, as Aristoxenus often tells us, used to avoid saying\nsigma whenever they could, because it was a hard-sounding letter, and\nunsuited to the flute; but they were fond of using the letter rho,\nbecause of the ease of pronouncing it. And the horses which have the\nletter \u03a3 branded on them, they call samphoras. Aristophanes, in his\nClouds, says\u2014\n\n Neither you, nor the carriage-horse, nor samphoras.\n\nAnd Pindar says\u2014\n\n Before long series of songs were heard,\n And the ill-sounding san from out men's mouths.\n\nAnd Eubulus also, in his Neottis, speaks of a lettered cup as being\ncalled by that identical name, saying\u2014\n\n _A._ Above all things I hate a letter'd cup,\n Since he, my son, the time he went away,\n Had such a cup with him.\n _B._ There are many like it.\n\n31. There is a kind of cup also called gyala. Philetas, in his\nMiscellanies, says that the Megarians call their cups gyal\u00e6. And\nParthenius, the pupil of Dionysius, in the first book of his\nDiscussions upon Words found in the Historians, says\u2014\"The gyala is a\nkind of drinking-cup, as Marsyas the priest of Hercules writes, where\nhe says, 'Whenever the king comes into the city, a man meets him\nhaving a cup (\u03b3\u03c5\u03ac\u03bb\u03b7\u03bd) full of wine; and the king takes it, and pours a\nlibation from it.'\"\n\n[Sidenote: DRINKING-CUPS.]\n\n32. There is another sort of cup called the deinus. And that this is\nthe name of a cup we are assured by Dionysius of Sinope, in his Female\nSaviour, where he gives a catalogue of the names of cups, and mentions\nthis among them, speaking as follows\u2014\n\n And as for all the kinds of drinking-cups,\n Lady, all fair to see,\u2014dicotyli,\n Tricotyli besides, the mighty deinus,\n Which holds an entire measure, and the cymbion,\n The scyphus and the rhytum; on all these\n The old woman keeps her eyes, and minds nought else.\n\nAnd Cleanthes the philosopher, in his book on Interpretation, says,\nthat the cups called the Thericlean, and that called the Deinias, are\nboth named from the original makers of them. And Seleucus, saying that\nthe deinus is a kind of cup, quotes some lines of Stratis, from his\nMedea\u2014\n\n Dost know, O Creon, what the upper part\n Of your head doth resemble? I can tell you:\n 'Tis like a deinus turned upside down.\n\nAnd Archedicus, in his Man in Error, introducing a servant speaking of\nsome courtesans, says\u2014\n\n _A._ I lately introduced a hook-nosed woman,\n Her name Nicostrata; but surnamed also\n Scotodeina, since (at least that is the story)\n She stole a silver deinus in the dark.\n _B._ A terrible thing (\u03b4\u03b5\u03b9\u03bd\u1f78\u03bd), by Jove; a terrible thing!\n\nThe deinus is also the name of a kind of dance, as Apollophanes tells\nus in his Dalis, where he says\u2014\n\n A strange thing (\u03b4\u03b5\u03b9\u03bd\u1f78\u03bd) is this deinus and calathiscus.\n\nAnd Telesilla the Argive calls a threshing-floor also \u03b4\u03b5\u1fd6\u03bd\u03bf\u03c2. And the\nCyren\u00e6ans give the same name to a foot-tub, as Philetas tells us in his\nAttic Miscellanies.\n\n33. There is also a kind of drinking-cup called \u03b4\u03ad\u03c0\u03b1\u03c3\u03c4\u03c1\u03bf\u03bd. Silenus\nand Clitarchus, in their Dialects, say that this is a name given to\ndrinking-cups among the Clitorians; but Antimachus the Colophonian, in\nthe fifth book of his Thebais, says\u2014\n\n And carefully they all commands obey'd\n Which wise Adrastus laid on them. They took\n A silver goblet, and they pour'd therein\n Water, and honey pure, compounding deftly;\n And quickly then they all distributed\n The cups (\u03b4\u03ad\u03c0\u03b1\u03c3\u03c4\u03c0\u03b1) among the princes of the Greeks,\n Who there were feasting; and from a golden jug\n They pour'd them wine for due libations.\n\nAnd in another place he says\u2014\n\n Let others bring the bowl of solid silver,\n Or golden cups (\u03b4\u03ad\u03c0\u03b1\u03c3\u03c4\u03c1\u03b1), which in my halls are stored.\n\nAnd immediately afterwards he says\u2014\n\n And golden cups (\u03b4\u03ad\u03c0\u03b1\u03c3\u03c4\u03c1\u03b1), and a pure untouch'd vessel\n Of honey sweet, which will be best for him.\n\n34. There is also a kind of cup called \u03b4\u03b1\u03ba\u03c4\u03c5\u03bb\u03c9\u03c4\u1f78\u03bd, with\nfinger-like handles; and it is called so by Ion, in the Agamemnon\u2014\n\n And you shall have a gift worth running for,\n A finger-handled cup, not touch'd by fire,\n The mighty prize once given by Pelias,\n And by swift Castor won.\n\nBut by this expression Epigenes understands merely having two ears,\ninto which a person could put his fingers on each side. Others, again,\nexplain it as meaning, having figures like fingers engraved all round\nit; or having small projections like the Sidonian cups;\u2014or, again,\nsome interpret the word as meaning merely smooth. But when he says,\nuntouched by fire, that has the same meaning as Homer's phrase\u2014\n\n \u1f04\u03c0\u03c5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c4\u03ad\u03b8\u03b7\u03ba\u03b5 \u03bb\u03ad\u03b2\u03b7\u03c4\u03b1,\n\nmeaning a caldron fit for the reception of cold water, or suitable for\ndrinking cold drinks out of. But by this expression some understand\na horn; and about the Molossian district the oxen are said to have\nenormous horns; and the way in which they are made into cups is\nexplained by Theopompus: and it is very likely that Pelias may have had\ncups made of these horns; and Iolcos is near the Molossian district,\nand it was at Iolcos that these contests spoken of were exhibited by\nPelias.\u2014\"But,\" says Didymus, in his Explanation of the play here spoken\nof, \"it is better to say that Ion misunderstood Homer's words, where he\nsays\u2014\n\n And for the fifth he gave a double bowl,\n Which fire had never touch'd;\n\nfor he fancied that this meant a drinking-cup, while it was in reality\na large flat vessel made of brass in the form of a caldron, suitable to\nreceive cold water. And he has spoken of the dactylotus cup, as if it\nwere a goblet that had a hollow place all round the inside of it, so as\nto be taken hold of inside by the fingers of the drinkers. And some say\nthat the cup which has never been touched by fire means a cup of horn;\nfor that that is not worked by the agency of fire. And perhaps a man\nmight call a \u03c6\u03b9\u03ac\u03bb\u03b7 a drinking-cup by a metaphorical use of the word.\"\nBut Philemon, in his treatise on Attic Nouns and Attic Dialects, under\nthe word \u03ba\u03b1\u03bb\u03c0\u1f76\u03c2 says, \"The dactylotus cup is the same as the two-headed\ncup into which a person can insert his fingers on both sides. But some\nsay that it is one which has figures in the shape of fingers carved all\nround it.\"\n\n[Sidenote: DRINKING-CUPS.]\n\n35. There is also the elephant; and this was the name of a kind of cup,\nas we are told by Damoxenus, in the Man who laments himself\u2014\n\n _A._ If that is not enough, here is the boy\n Bringing the elephant.\n _B._ In God's name tell me,\n What beast is that?\n _A._ 'Tis a mighty cup,\n Pregnant with double springs of rosy wine,\n And able to contain three ample measures:\n The work of Alcon. When I was at Cypseli,\n Ad\u00e6us pledged me in this self-same cup.\n\nAnd Epinicus also mentions this cup, in his Supposititious Damsels; and\nI will quote his testimony when I come to speak of the rhytum.\n\n36. There is another kind of cup called the Ephebus. And Philemon the\nAthenian, in his treatise on Attic Nouns and Attic Dialects, says that\nthis cup is also called the embasicoitas; but Stephanus the comic poet,\nin his Friend of the Laced\u00e6monians, says\u2014\n\n _Sos._ The king then pledged him in a certain village.\n _B._ A wondrous thing. What can you mean? Is this\n A kind of goblet?\n _Sos._ No; I mean a village\n Near Thyria.\n _B._ Why, my whole thoughts were borne\n Off to the Rhodian cups, O Sosia,\n And to those heavy bowls they call ephebi.\n\n37. There are also some cups which are called \u1f21\u03b4\u03c5\u03c0\u03bf\u03c4\u03af\u03b4\u03b5\u03c2. \"These,\" says\nLynceus the Samian, \"were made by the Rhodians in emulation of the\nThericlean goblets which were in use at Athens. But as the Athenians,\non account of the great weight of metal employed in them, only made\nthis shape for the use of the richer classes, the Rhodians made theirs\nso light that they were able to put these ornaments within the reach\neven of the poor. And Epigenes mentions them, in his Heroine, in these\nwords\u2014\n\n A psycter, and a cyathus, and cymbia,\n Four rhyta, and three hedypotides,\n A silver strainer, too.\n\nAnd Semus, in the fifth book of his Delias, says that there is among\nthe offerings at Delos a golden hedypotis, the gift of Echenica, a\nwoman of the country, whom he mentions also, in his eighth book. And\nCratinus the younger says, using the diminutive form,\u2014\n\n And Archephon had twelve \u1f21\u03b4\u03c5\u03c0\u03cc\u03c4\u03b9\u03b1.\n\n38. There was another kind of cup called the Herculeum. Pisander, in\nthe second book of his Herculead, says that the cup in which Hercules\nsailed across the ocean belonged to the Sun; and that Hercules received\nit from Oceanus for that purpose. But, perhaps, as the hero was fond of\nlarge cups, the poets and historians jesting because of the great size\nof this one, invented the fable of his having gone to sea in a cup.\nBut Panyasis, in the first book of his Herculead, says that Hercules\nobtained the cup of the Sun from Nereus, and sailed even to Erythea in\nit. And we have said before that Hercules was one of the inordinate\ndrinkers. And that the sun was borne on towards his setting in a cup,\nStesichorus tells us, where he says\u2014\n\n And then the Sun, great Hyperion's offspring,\n Embarked in his golden cup, that he\n Might cross the ocean's wide expanse, and come\n To the deep foundations of immortal Night;\n To his fond mother, and his virgin bride,\n And his dear children. And the son of Jove\n Came to the grove\n Shaded with laurels and with bays.\n\nAnd Antimachus speaks thus\u2014\n\n And then the most illustrious Erythea\n Sent the Sun forth in a convenient cup.\n\nAnd \u00c6schylus, in his Daughters of the Sun, says\u2014\n\n There in the west is found the golden cup,\n Great Vulcan's work, your father's property,\n In which he's borne along his rapid course\n O'er the dark waters of the boundless sea.\n When, his work done, he flies before dark Night,\n Borne on her black-horsed chariot.\n\n39. And Mimnermus, in his Nannus, says that the Sun when asleep is\nborne round to the east, lying on a golden bed which was made for this\nexpress purpose by Vulcan; by which enigmatical statement hie indicates\nthe hollow form of the cup; and he speaks thus\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n For the Sun labours every day, nor ever\n Do he or his fleet steeds know pleasing rest\n From that bright hour when the rosy Morn,\n Leaving her ocean-bed, mounts up to heaven.\n For all across the sea, a lovely bed\n Of precious gold, the work of Vulcan's hands,\n Conveys the god; passing on rapid wings\n Along the water, while he sleeps therein,\n From the bright region of th' Hesperides,\n To th' Ethiopian shore, where his swift car\n And fiery horses wait within their stalls\n Till bright Aurora comes again and opes\n Her rosy portals. Then Hyperion's son\n Ascends again his swift untiring car.\n\nBut Theolytus, in the second book of his Annals, says that the Sun\ncrosses the sea in a cup, and that the first person who invented this\nstatement was the author of the poem called the Battle of the Titans.\nAnd Pherecydes, in the third book of his Histories, having previously\nspoken about the ocean, adds\u2014\"But Hercules drew his bow against him,\nas if he meant to shoot him: and the Sun bade him desist, and so he,\nbeing afraid, did desist. And in return for his forbearance, the Sun\ngave him the golden cup in which he himself used to travel with his\nhorses when he has set, going all night across the ocean to the east,\nwhere he again rises. And so then Hercules went in this cup to Erythea.\nAnd when he was at sea, Oceanus, to tempt him, appeared to him in\nvisible form, tossing his cup about in the waves; and he then was on\nthe point of shooting Oceanus; but Oceanus being frightened desired him\nto forbear.\"\n\n40. There is also a cup of the name of ethanion. Hellanicus, in his\naccount of the History and Manners of the Egyptians, writes thus\u2014\"In\nthe houses of the Egyptians are found a brazen \u03c6\u03b9\u03ac\u03bb\u03b7, and a brazen\n\u03ba\u03cd\u03b1\u03b8\u03bf\u03c2, and a brazen \u1f20\u03b8\u03ac\u03bd\u03b9\u03bf\u03bd.\"\n\nThere is another kind called hemitomus; a sort of cup in use among the\nAthenians, so called from its shape; and it is mentioned by Pamphilus,\nin his Dialects.\n\n41. Then there is the cup called the thericlean cup; this kind is\ndepressed at the sides, sufficiently deep, having short ears, as being\nof the class of cup called \u03ba\u03cd\u03bb\u03b9\u03be.[61] And, perhaps, it is out of a\nthericlean cup that Alexis, in his Hesione, represents Hercules to be\ndrinking, when he speaks thus\u2014\n\n And when he had, though scarcely, come t' himself,\n He begg'd a cup of wine (\u03ba\u03cd\u03bb\u03b9\u03ba\u03b1), and when he'd got it,\n He drank down frequent draughts, and drain'd it well;\n And, as the proverb says, the man sometimes\n Is quite a bladder, and sometimes a sack.\n\nAnd that the thericlean cup belongs to the class \u03ba\u03cd\u03bb\u03b9\u03be is plainly\nstated by Theophrastus, in his History of Plants. For speaking of the\nturpentine-tree, be says\u2014\"And thericlean cups (\u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 \u03b8\u03b7\u03c1\u03af\u03ba\u03bb\u03b5\u03b9\u03bf\u03b9)\nare turned of this wood, in such a manner that no one can distinguish\nthem from earthenware ones.\" And Thericles the Corinthian is said to\nhave been the first maker of this kind of cup, and he was a potter\noriginally, and it is after him that they have their name; and he lived\nabout the same time as Aristophanes the comic poet. And Theopompus\nspeaks of this cup, in his Nemea, where he says\u2014\n\n _A._ Come hither you, you faithful child of Thericles,\n You noble shape, and what name shall we give you\n Are you a looking-glass of nature? If\n You were but full, then I could wish for nothing\n Beyond your presence. Come then\u2014\n _B._ How I hate you,\n You old Theolyta.\n _A._ Old dost thou call me, friend?\n _B._ What can I call you else? but hither come,\n Let me embrace you; come to your fellow-servant:\n Is it not so?\n _A._ . . . . . . . . . . . . . . you try me.\n _B._ See here I pledge you in fair friendship's cup.\n _A._ And when you've drunk your fill, then hand the cup\n Over to me the first.\n\nBut Cleanthes, in his treatise on Interpretation, says\u2014\"And as for all\nthese inventions, and whatever others there are of the same kind, such\nas the thericlean cup, the deinias, the iphicratis, it is quite plain\nthat these, by their very names, indicate their inventors. And the same\nappears to be the case even now. And if they fail to do so, the name\nmust have changed its meaning a little. But, as has been said before,\none cannot in every case trust to a name.\" But others state that the\nthericlean cup has its name from the skins of wild beasts (\u03b8\u03b7\u03c1\u03af\u03c9\u03bd)\nbeing carved on it. And Pamphilus of Alexandria says that it is so\ncalled from the fact of Bacchus disturbing the beasts (\u03c4\u03bf\u1f7a\u03c2 \u03b8\u1fc6\u03c1\u03b1\u03c2) by\npouring libations out of these cups over them.\n\n[Sidenote: DRINKING-CUPS.]\n\n42. And Antiphanes mentions this kind of cup, in his Similitudes,\nsaying\u2014\n\n And when they had done supper, (for I wish\n To put all things that happen'd in the interval\n Together,) then the thericlean cup\n Of Jove the Saviour was introduced,\n Full of the luscious drops which o'er the sea\n Came from the isle of the delicious drinks,\n The sea-girt Lesbos, full, and foaming up,\n And each one in his right hand gladly seized it.\n\nAnd Eubulus, in his Dolon, says\u2014\n\n I never drain'd a cup more carefully,\n For I did make the earthen cask more clean\n Than Thericles did make his well-turn'd cups\n E'en in his youth.\n\nAnd, in his Dice-players, he says\u2014\n\n And then they drain'd the valiant cup yclept\n The thericlean; foaming o'er the brim,\n With Laced\u00e6monian lip, loud sounding\n As if 'twere full of pebbles, dark in colour,\n A beauteous circle, with a narrow bottom,\n Sparkling and brilliant, beautifully wash'd,\n All crown'd with ivy; and the while they call'd\n On the great name of Jove the Saviour.\n\nAnd Ararus, or Eubulus, whichever it was who was the author of the\nCampylion, says\u2014\n\n O potter's earth, you whom great Thericles\n Once fashion'd, widening out the circling depth\n Of your large hollow sides; right well must you\n Have known the natures and the hearts of women,\n That they are not well pleased with scanty cups.\n\nAnd Alexis, in his Horseman, says\u2014\n\n There is, besides, a thericlean cup,\n Having a golden wreath of ivy round it,\n Carved on it, not appended.\n\nAnd in his Little Horse he says\u2014\n\n He drank a thericlean cup of unmix'd wine,\n Right full, and foaming o'er the brim.\n\n43. But Tim\u00e6us, in the twenty-eighth book of his History, calls the cup\nthericlea, writing thus:\u2014\"There was a man of the name of Polyxenus who\nwas appointed one of the ambassadors from Tauromenium, and he returned\nhaving received several other presents from Nicodemus, and also a\ncup of the kind called thericlea.\" And Ad\u00e6us, in his treatise on\nDescriptions, considers that the thericleum and the carchesium are the\nsame. But that they are different is plainly shown by Callixenus, who,\nin his Account of Alexandria and its customs, says\u2014\"And some people\nmarched in the procession, bearing thericlea (and he uses the masculine\nform \u03b8\u03b7\u03c1\u03b9\u03ba\u03bb\u03b5\u03af\u03bf\u03c5\u03c2), and others bearing carchesia.\" And what kind of\ncup the carchesium was, shall be explained in due time. There is also\nanother kind called the thericlean bowl (\u03b8\u03b7\u03c1\u03af\u03ba\u03bb\u03b5\u03b9\u03bf\u03c2 \u03ba\u03c1\u03b1\u03c4\u1f74\u03c1), which is\nmentioned by Alexis, in his Cycnus\u2014\n\n And in the midst a thericlean bowl\n Resplendent stood; full of old clear white wine,\n And foaming to the brim. I took it empty,\n And wiped it round, and made it shine, and placed it\n Firm on its base, and crown'd it round with branches\n Of Bacchus' favourite ivy.\n\nMenander also has used the form \u03b8\u03b7\u03c1\u03af\u03ba\u03bb\u03b5\u03b9\u03bf\u03c2 as feminine, in his Fanatic\nWoman, when he says\u2014\n\n And being moderately drunk, he took\n nd drain'd the thericleum (\u03c4\u1f74\u03bd \u03b8\u03b7\u03c1\u03af\u03ba\u03bb\u03b5\u03b9\u03bf\u03bd).\n\nAnd in his Begging Priest he says\u2014\n\n Drinking a thericleum of three pints.\n\nAnd Dioxippus, in his Miser, says\u2014\n\n _A._ I want now the large thericlean cup (\u03c4\u1fc6\u03c2 \u03b8\u03b7\u03c1\u03b9\u03ba\u03bb\u03b5\u03af\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u03bc\u03b5\u03b3\u03ac\u03bb\u03b7\u03c2).\n _B._ I know it well.\n _A._ Likewise the Rhodian cups;\n For when I've pour'd the liquor into them,\n I always seem to drink it with most pleasure.\n\nAnd Polemo, in the first book of his treatise on the Acropolis at\nAthens, has used the word in the neuter gender, saying\u2014 \"Neoptolemus\noffered up some golden thericlean cups (\u03c4\u1f70 \u03b8\u03b7\u03c1\u03af\u03ba\u03bb\u03b5\u03b9\u03b1) wrought on\nfoundations of wood.\"\n\n44. And Apollodorus of Gela, in his Philadelphia or the Man who killed\nhimself by Starvation, says\u2014\n\n Then there were robes of fine embroidery,\n And silver plate, and very skilful chasers\n Who ornament the thericlean cups,\n And many other noble bowls besides.\n\nAnd Aristophon, in his Philonides, says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n Therefore my master very lately took\n The well-turn'd orb of a thericlean cup,\n Full foaming to the brim with luscious wine,\n Mix'd half-and-half, a most luxurious draught,\n And gave it me as a reward for virtue;\n I think because of my tried honesty;\n And then, by steeping me completely in it,\n He set me free.\n\nAnd Theophilus, in his Boeotia, says\u2014\n\n He mixes beautifully a large cup\n Of earthenware, of thericlean fashion,\n Holding four pints, and foaming o'er the brim;\n Not Autocles himself, by earth I swear,\n Could in his hand more gracefully have borne it.\n\nAnd, in his Proetides, he says\u2014\n\n And bring a thericlean cup, which holds\n More than four pints, and 's sacred to good fortune.\n\nThere is also a cup called the Isthmian cup: and Pamphilus, in his\ntreatise on Names, says that this is a name given to a certain kind of\ncup by the inhabitants of Cyprus.\n\n45. There is also a kind of vessel called cadus; which Simmias states\nto be a kind of cup, quoting this verse of Anacreon\u2014\n\n I breakfasted on one small piece of cheesecake,\n And drank a cadus full of wine.\n\nAnd Epigenes, in his Little Monument, says\u2014\n\n _A._ Craters, and cadi, olkia, and crunea.\n _B._ Are these crunea?\n _A._ To be sure these are,\n Luteria, too. But why need I name each?\n For you yourself shall see them.\n _B._ Do you say\n That the great monarch's son, Pixodarus,\n Has come to this our land?\n\nAnd Hedylus, in his Epigrams, says\u2014\n\n Let us then drink; perhaps among our cups\n We may on some new wise and merry plan\n With all good fortune light. Come, soak me well\n In cups (\u03ba\u03ac\u03b4\u03bf\u03b9\u03c2) of Chian wine, and say to me,\n \"Come, sport and drink, good Hedylus;\" I hate\n To live an empty life, debarr'd from wine.\n\nAnd in another place he says\u2014\n\n From morn till night, and then from night till morn,\n The thirsty Pasisocles sits and drinks,\n In monstrous goblets (\u03ba\u03ac\u03b4\u03bf\u03b9\u03c2), holding quite four quarts,\n And then departs whatever way he pleases.\n But midst his cups he sports more mirthfully,\n And is much stronger than Sicelides.\n How his wit sparkles! Follow his example,\n And ever as you write, my friend, drink too.\n\nBut Clitarchus, in his treatise on Dialects, says that the Ionians\ncall an earthenware cask \u03ba\u03ac\u03b4\u03bf\u03c2. And Herodotus, in his third book,\nspeaks of a cask (\u03ba\u03ac\u03b4\u03bf\u03c2) of palm wine.\n\n46. There is also the \u03ba\u03b1\u03b4\u03af\u03c3\u03ba\u03bf\u03c2. Philemon, in his treatise before\nmentioned, says that this too is a species of cup. And it is a vessel\nin which they place the Ctesian Jupiters, as Anticlides says, in his\nBook on Omens, where he writes,\u2014\"The statuettes of Jupiter Ctesius\nought to be erected in this manner. One ought to place a new cadiscus\nwith two ears . . . . \u2014and crown the ears with white wool; and on the\nright shoulder, and on the forehead . . . . and put on it what you find\nthere, and pour ambrosia over it. But ambrosia is compounded of pure\nwater, and oil, and all kinds of fruits; and these you must pour over.\"\nStratis the comic poet also mentions the cadiscus, in his Lemnomeda,\nwhere he says\u2014\n\n The wine of Mercury, which some draw forth\n From a large jug, and some from a cadiscus,\n Mix'd with pure water, half-and-half.\n\n47. There is also the cantharus. Now, that this is the name of a kind\nof boat is well known. And that there is a kind of cup also called by\nthis name we find from Ameipsias, in his Men Playing at the Cottabus,\nor Madness, where he says\u2014\n\n Bring here the vinegar cruets, and canthari.\n\nAnd Alexis, in his Creation (the sentence refers to some one drinking\nin a wine-shop), says\u2014\n\n And then I saw Hermaiscus turning over\n One of these mighty canthari, and near him\n There lay a blanket, and his well-fill'd wallet.\n\nAnd Eubulus, who often mentions this cup by name, in his Pamphilus,\nsays\u2014\n\n But I (for opposite the house there was\n A wine-shop recently establish'd)\n There watch'd the damsel's nurse; and bade the vintner\n Mix me a measure of wine worth an obol,\n And set before me a full-sized cantharus.\n\nAnd in another place he says\u2014\n\n How dry and empty is this cantharus!\n\nAnd again, in another place\u2014\n\n Soon as she took it, she did drink it up,\u2014\n How much d'ye think? a most enormous draught;\n And drain'd the cantharus completely dry.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd Xenarchus, in his Priapus, says this\u2014\n\n Pour, boy, no longer in the silver tankard,\n But let us have again recourse to the deep.\n Pour, boy, I bid you, in the cantharus,\n Pour quick, by Jove, aye, by the Cantharus,[62] pour.\n\nAnd Epigenes, in his Heroine, says\u2014\n\n But now they do no longer canthari make,\n At least not large ones; but small shallow cups\n Are come in fashion, and they call them neater,\n As if they drank the cups, and not the wine.\n\n48. And Sosicrates, in his Philadelphi, says\u2014\n\n A gentle breeze mocking the curling waves,\n Sciron's fair daughter, gently on its course\n Brought with a noiseless foot the cantharus;\n\nwhere cantharus evidently means a boat.\n\nAnd Phrynichus, in his Revellers, says\u2014\n\n And then Ch\u00e6restratus, in his own abode,\n Working with modest zeal, did weep each day\n A hundred canthari well fill'd with wine.\n\nAnd Nicostratus, in his Calumniator, says\u2014\n\n _A._ Is it a ship of twenty banks of oars,\n Or a swan, or a cantharus? For when\n I have learnt that, I then shall be prepared\n Myself t' encounter everything.\n _B._ It is\n A cycnocantharus, an animal\n Compounded carefully of each.\n\nAnd Menander, in his Captain of a Ship, says\u2014\n\n _A._ Leaving the salt depths of the \u00c6gean sea,\n Theophilus has come to us, O Strato.\n How seasonably now do I say your son\n Is in a prosperous and good condition,\n And so's that golden cantharus.\n _B._ What cantharus?\n _A._ Your vessel.\n\nAnd a few lines afterwards he says\u2014\n\n _B._ You say my ship is safe?\n _A._ Indeed I do,\n That gallant ship which Callicles did build,\n And which the Thurian Euphranor steer'd.\n\nAnd Polemo, in his treatise on Painters, addressed to Antigonus,\nsays\u2014\"At Athens, at the marriage of Pirithous, Hippeus made a wine\njug and goblet of stone, inlaying its edges with gold. And he provided\nalso couches of pinewood placed on the ground, adorned with coverlets\nof every sort, and for drinking-cups there were canthari made of\nearthenware. And moreover, the lamp which was suspended from the roof,\nhad a number of lights all kept distinct from one another. And that\nthis kind of cup got its name originally from Cantharus a potter, who\ninvented it, Philet\u00e6rus tells us in his Achilles\u2014\n\n Peleus?\u2014but Peleus[63] is a potter's name,\n The name of some dry wither'd lamp-maker,\n Known too as Cantharus, exceeding poor,\n Far other than a king, by Jove.\n\nAnd that cantharus is also the name of a piece of female ornament, we\nmay gather from Antiphanes in his Boeotia.\n\n49. There is also a kind of cup called carchesium. Callixenus the\nRhodian, in his History of the Affairs and Customs of Alexandria, says\nthat it is a cup of an oblong shape, slightly contracted in the middle,\nhaving ears which reach down to the bottom. And indeed, the carchesium\nis a tolerably oblong cup, and perhaps it has its name from its being\nstretched upwards. But the carchesium is an extremely old description\nof cup; if at least it is true that Jupiter, when he had gained the\naffections of Alcmena, gave her one as a love gift, as Pherecydes\nrelates in his second book, and Herodorus of Heraclea tells the same\nstory. But Asclepiades the Myrlean says that this cup derives its name\nfrom some one of the parts of the equipment of a ship. For the lower\npart of the mast is called the pterna, which goes down into the socket;\nand the middle of the mast is called the neck; and towards the upper\npart it is called carchesium. And the carchesium has yards running out\non each side, and in it there is placed what is called the breastplate,\nbeing four-cornered on all sides, except just at the bottom and at the\ntop. Both of which extend a little outwards in a straight line. And\nabove the breastplate is a part which is called the distaff, running up\nto a great height, and being sharp-pointed. And Sappho also speaks of\nthe carchesia, where she says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n And they all had well-fill'd carchesia,\n And out of them they pour'd libations, wishing\n All manner of good fortune to the bridegroom.\n\nAnd Sophocles, in his Tyro, says\u2014\n\n And they were at the table in the middle,\n Between the dishes and carchesia;\n\nsaying that the dragons came up to the table, and took up a position\nbetween the meats and the carchesia, or cups of wine. For it was the\nfashion among the ancients to place upon the table goblets containing\nmixed wine; as Homer also represents the tables in his time. And the\ncarchesium was named so from having on it rough masses like millet\n(\u03ba\u03b5\u03b3\u03c7\u03c1\u03bf\u03b5\u03b9\u03b4\u1f74\u03c2), and the \u03b1 is by enallage instead of \u03b5, \u03ba\u03b1\u03c1\u03c7\u03ae\u03c3\u03b9\u03bf\u03bd for\n\u03ba\u03b5\u03c1\u03c7\u03ae\u03c3\u03b9\u03bf\u03bd. On which account Homer calls those who are overcome by\nthirst \u03ba\u03b1\u03c1\u03c7\u03b1\u03bb\u03ad\u03bf\u03c5\u03c2. And Charon of Lampsacus, in his Annals, says that\namong the Laced\u00e6monians there is still shown the very same cup which\nwas given by Jupiter to Alcmena, when he took upon himself the likeness\nof Amphitryon.\n\nThere is another kind of cup called calpium, a sort of Erythr\u00e6an\ngoblet, as Pamphilus says; and I imagine it is the same as the one\ncalled scaphium.\n\n50. There is another kind of cup called celebe. And this description of\ndrinking-cup is mentioned by Anacreon, where he says\u2014\n\n Come, O boy, and bring me now\n A celebe, that I may drink\n A long deep draught, and draw no breath.\n It will ten measures of water hold,\n And five of mighty Chian wine.\n\nBut it is uncertain what description of cup it is, or whether every\ncup is not called celebe, because one pours libations into it (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6\n\u03c7\u03ad\u03b5\u03b9\u03bd \u03bb\u03bf\u03b9\u03b2\u1f74\u03bd),or from one's pouring libations (\u03bb\u03b5\u03af\u03b2\u03b5\u03b9\u03bd). And the verb\n\u03bb\u03b5\u03af\u03b2\u03c9 is applied habitually to every sort of liquid, from which also\nthe word \u03bb\u03ad\u03b2\u03b7\u03c2 is derived. But Silenus and Clitarchus say that celebe\nis a name given to drinking-cups by the \u00c6olians. But Pamphilus says\nthat the celebe is the same cup which is also called thermopotis, a\ncup to drink warm water from. And Nicander the Colophonian, in his\nDialects, says that the celebe is a vessel used by the shepherds in\nwhich they preserve honey. For Antimachus the Colophonian, in the\nfifth book of his Thebais, says\u2014\n\n He bade the heralds bear to them a bladder\n Fill'd with dark wine, and the most choice of all,\n The celebea in his house which lay,\n Fill'd with pure honey.\n\nAnd in a subsequent passage he says\u2014\n\n But taking up a mighty celebeum\n In both his hands, well fill'd with richest honey,\n Which in great store he had most excellent.\n\nAnd again he says\u2014\n\n And golden cups of wine, and then besides,\n A celebeum yet untouch'd by man,\n Full of pure honey, his most choice of treasures.\n\nAnd in this passage he very evidently speaks of the celebeum as some\nkind of vessel distinct from a drinking-cup, since he has already\nmentioned drinking-cups under the title of \u03b4\u03ad\u03c0\u03b1\u03c3\u03c4\u03c1\u03b1. And Theocritus the\nSyracusan, in his Female Witches, says\u2014\n\n And crown this celebeum with the wool,\n Well dyed in scarlet, of the fleecy sheep.\n\nAnd Euphorion says\u2014\n\n Or whether you from any other stream\n Have fill'd your celebe with limpid water.\n\nAnd Anacreon says\u2014\n\n And the attendant pour'd forth luscious wine,\n Holding a celebe of goodly size.\n\nBut Dionysius, surnamed the Slender, explaining the poem of\nTheodoridas, which is addressed to Love, says that celebe is a name\ngiven to a kind of upstanding cup, something like the prusias and the\nthericleum.\n\n51. There is also the horn. It is said that the first men drank out\nof the horns of oxen; from which circumstance Bacchus often figured\nwith horns on his head, and is moreover called a bull by many of the\npoets. And at Cyzicus there is a statue of him with a bull's head. But\nthat men drank out of horns (\u03ba\u03b5\u03c1\u03b1\u03c4\u03b1) is plain from the fact that to\nthis very day, when men mix water with wine, they say that they \u03ba\u03b5\u03c1\u03b1\u03c3\u03b1\u03b9\n(mix it). And the vessel in which the wine is mixed is called \u03ba\u03c1\u03b1\u03c4\u03b7\u03c1,\nfrom the fact of the water being mingled (\u03c3\u03c5\u03b3\u03ba\u03b9\u03c1\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9) in it, as if\nthe word were \u03ba\u03b5\u03c1\u03b1\u03c4\u03b7\u03c1, from the drink being poured \u03b5\u03b9\u03c2 \u03c4\u03bf \u03ba\u03b5\u03c1\u03b1\u03c2 (into\nthe horn); and even to this day the fashion of making horns into cups\ncontinues: but some people call these cups rhyta. And many of the poets\nrepresent the ancients as drinking out of horns. Pindar, speaking of\nthe Centaurs, says\u2014\n\n[Sidenote: DRINKING-HORNS.]\n\n After those monsters fierce\n Learnt the invincible strength of luscious wine;\n Then with a sudden fury,\n With mighty hands they threw the snow-white milk\n Down from the board,\n And of their own accord\n Drank away their senses in the silver-mounted horns.\n\nAnd Xenophon, in the seventh book of his Anabasis, giving an account of\nthe banquet which was given by the Thracian Seuthes, writes thus: \"But\nwhen Xenophon, with his companions, arrived at Seuthes's palace, first\nof all they embraced one another, and then, according to the Thracian\nfashion, they were presented with horns of wine.\" And in his sixth book\nhe says, when he is speaking of the Paphlagonians, \"And they supped\nlying on couches made of leaves, and they drank out of cups made of\nhorn.\" And \u00c6schylus, in his Perrh\u00e6bi, represents the Perrh\u00e6bi as using\nhorns for cups, in the following lines:\u2014\n\n With silver-mounted horns,\n Fitted with mouthpieces of rich-wrought gold.\n\nAnd Sophocles, in his Pandora, says\u2014\n\n And when a man has drain'd the golden cup,\n She, pressing it beneath her tender arm,\n Returns it to him full.\n\nAnd Hermippus, in his Fates, says\u2014\n\n Do you now know the thing you ought to do?\n Give not that cup to me; but from this horn\n Give me but once more now to drink a draught.\n\nAnd Lycurgus the orator, in his Oration against Demades, says that\nPhilip the king pledged those men whom he loved in a horn. And\nTheopompus, in the second book of his history of the Affairs and\nActions of Philip, says that the kings of the P\u00e6onians, as the oxen\nin their countries have enormous horns, so large as to contain three\nor four choes of wine, make drinking-cups of them, covering over the\nbrims with silver or with gold. And Philoxenus of Cythera, in his poem\nentitled The Supper, says\u2014\n\n He then the sacred drink of nectar quaff'd\n From the gold-mounted brims of th' ample horns,\n And then they all did drink awhile.\n\nAnd the Athenians made also silver goblets in the shape of horns, and\ndrank out of them. And one may ascertain that by seeing the articles\nmentioned in writing among the list of confiscated goods on the pillar\nwhich lies in the Acropolis, which contains the sacred offerings\u2014\"There\nis also a silver horn drinking-cup, very solid.\"\n\n52. There is also the cernus. This is a vessel made of earthenware,\nhaving many little cup-like figures fastened to it, in which are white\npoppies, wheat-ears, grains of barley, peas, pulse, vetches, and\nlentils. And he who carries it, like the man who carries the mystic\nfan, eats of these things, as Ammonius relates in the third book of his\ntreatise on Altars and Sacrifices.\n\n53. There is also the cup called the cissybium. This is a cup with but\none handle, as Philemon says. And Neoptolemus the Parian, in the third\nbook of his Dialects, says that this word is used by Euripides in the\nAndromache, to signify a cup made of (\u03ba\u03af\u03c3\u03c3\u03b9\u03bd\u03bf\u03bd)\u2014\n\n And all the crowd of shepherds flock'd together,\n One hearing a huge ivy bowl of milk,\n Refreshing medicine of weary toil;\n Another brought the juice o' the purple vine.\n\nFor, says he, the cissybium is mentioned in a rustic assembly, where it\nis most natural that the cups should be made of wood. But Clitarchus\nsays that the \u00c6olians called the cup which is elsewhere called scyphus,\ncissybium. And Marsyas says that it is a wooden cup, the same as the\n\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd. But Eumolpus says that it is a species of cup which perhaps\n(says he) was originally made of the wood of the ivy. But Nicander\nthe Colophonian, in the first book of his History of \u00c6tolia, writes\nthus:\u2014\"In the sacred festival of Jupiter Didym\u00e6us they pour libations\nfrom leaves of ivy (\u03ba\u03b9\u03c3\u03c3\u03bf\u1fe6), from which circumstance the ancient cups\nare called cissybia. Homer says\u2014\n\n Holding a cup (\u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd) of dark rich-colour'd wine.\n\nAnd Asclepiades the Myrlean, in his essay on the cup called Nestoris,\nsays, \"No one of the men in the city or of the men of moderate fortune\nused to use the \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 or the \u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd, but only the swineherds\nand the shepherds, and the men in the fields. Polyphemus used the\ncissybium, and Eum\u00e6us the other kind.\" But Callimachus seems to make a\nblunder in the use of these names, speaking of an intimate friend of\nhis who was entertained with him at a banquet by Pollis the Athenian,\nfor he says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n For he abhorr'd to drink at one long draught\n Th' amystis loved in Thrace, not drawing breath:\n And soberly preferr'd a small cissybium:\n And when for the third time the cup (\u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd) went round,\n I thus address'd him . . . . . .\n\nFor, as he here calls the same cup both \u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd and \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd, he does\nnot preserve the accurate distinction between the names. And any one\nmay conjecture that the \u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd was originally made by the shepherds\nout of the wood of the ivy (\u03ba\u03b9\u03c3\u03c3\u03cc\u03c2). But some derive it from the verb\n\u03c7\u03b5\u03cd\u03bc\u03b1\u03b9, used in the same sense as \u03c7\u03c9\u03c1\u03ad\u03c9, to contain; as it occurs in\nthe following line:\u2014\n\n This threshold shall contain (\u03c7\u03b5\u03af\u03c3\u03b5\u03c4\u03b1\u03b9) them both.\n\nAnd the hole of the serpent is also called \u03c7\u03b5\u03af\u03b7, as containing the\nanimal; and they also give the name of \u03ba\u03ae\u03b8\u03b9\u03bf\u03bd, that is, \u03c7\u03ae\u03c4\u03b9\u03bf\u03bd, to the\nbox which holds the dice. And Dionysius of Samos, in his treatise on\nthe Cyclic Poets, calls the cup which Homer calls \u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd, \u03ba\u03cd\u03bc\u03b2\u03b9\u03bf\u03bd,\nwriting thus\u2014\"And Ulysses, when he saw him acting thus, having filled a\n\u03ba\u03cd\u03bc\u03b2\u03b9\u03bf\u03bd with wine, gave it to him to drink.\"\n\n54. There is also the ciborium. Hegesander the Delphian says that\nEuphorion the poet, when supping with the Prytanis, when the Prytanis\nexhibited to him some ciboria, which appeared to be made in a most\nexquisite and costly manner, . . . . . . . . And when the cup had gone\nround pretty often, he, having drunk very hard and being intoxicated,\ntook one of the ciboria and defiled it. And Didymus says that it is\na kind of drinking-cup; and perhaps it may be the same as that which\nis called scyphium, which derives its name from being contracted to a\nnarrow space at the bottom, like the Egyptian ciboria.\n\n55. There is also the condu, an Asiatic cup. Menander, in his play\nentitled the Flatterer, says\u2014\n\n Then, too, there is in Cappadocia,\n O Struthion, a noble golden cup,\n Call'd condu, holding ten full cotyl\u00e6.\n\nAnd Hipparchus says, in his Men Saved,\u2014\n\n _A._ Why do you so attend to this one soldier?\n He has no silver anywhere, I know well;\n But at the most one small embroider'd carpet,\n (And that is quite enough for him,) on which\n Some Persian figures and preposterous shapes\n Of Persian griffins, and such beasts, are work'd.\n _B._ Away with you, you wretch.\n _A._ And then he has\n A condu, a wine-cooler, and a cymbium.\n\nAnd Nicomachus, in the first book of his treatise on the Egyptian\nFestivals, says\u2014\"But the condu is a Persian cup; and it was first\nintroduced by Hermippus the astrologer.[64] . . . . . . . . . . . . .\non which account libations are poured out of it.\" But Pancrates, in the\nfirst book of his Conchoreis, says\u2014\n\n But he first pour'd libations to the gods\n From a large silver condu; then he rose,\n And straight departed by another road.\n\nThere is also the cononius. Ister, the pupil of Callimachus, in the\nfirst book of his History of Ptolemais, the city in Egypt, writes\nthus:\u2014\"A pair of cups, called cononii, and a pair of thericlean cups\nwith golden covers.\n\n56. There is also the cotylus. The cotylus is a cup with one handle,\nwhich is also mentioned by Alc\u00e6us. But Diodorus, in his book addressed\nto Lycophoron, says that this cup is greatly used by the Sicyonians and\nTarentines, and that it is like a deep luterium, and sometimes it has\nan ear. And Ion the Chian also mentions it, speaking of \"a cotylus full\nof wine.\" And Hermippus, in his Gods, says\u2014\n\nHe brought a cotylus first, a pledge for his neighbours.\n\nAnd Plato, in his Jupiter Afflicted, says\u2014\n\n He brings a cotylus.\n\nAristophanes also, in his Babylonians, mentions the cotylus; and\nEubulus, in his Ulysses, or the Panopt\u00e6, says\u2014\n\n And then the priest utt'ring well-omen'd prayers,\n Stood in the midst, and in a gorgeous dress,\n Pour'd a libation from the cotylus.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd Pamphilus says that it is a kind of cup, and peculiar to Bacchus.\nBut Polemo, in his treatise on the Fleece of the Sheep sacrificed to\nJupiter, says\u2014\"And after this he celebrates a sacrifice, and takes the\nsacred fleece out of its shrine, and distributes it among all those who\nhave borne the cernus in the procession: and this is a vessel made of\nearthenware, having a number of little cups glued to it; and in these\nlittle cups there is put sage, and white poppies, and ears of wheat,\nand grains of barley, and peas, and pulse, and rye, and lentils, and\nbeans, and vetches, and bruised figs, and chaff, and oil, and honey,\nand milk, and wine, and pieces of unwashed sheep's-wool. And he who\nhas carried this cernus eats of all these things, like the man who has\ncarried the mystic fan.\"\n\n57. There is also the cotyle. Aristophanes, in his Cocalus, says\u2014\n\n And other women, more advanced in age,\n Into their stomachs pour'd, without restraint,\n From good-sized cotyl\u00e6, dark Thasian wine,\n The whole contents of a large earthen jar,\n Urged by their mighty love for the dark wine.\n\nAnd Silenus, and Clitarchus, and also Zenodotus, say that it is a kind\nof \u03ba\u03cd\u03bb\u03b9\u03be, and say\u2014\n\n And all around the corpse the black blood flow'd,\n As if pour'd out from some full cotyle.\n\nAnd again\u2014\n\n There is many a slip\n 'Twixt the cup (\u03ba\u03bf\u03c4\u03cd\u03bb\u03b7\u03c2) and the lip.\n\nAnd Simaristus says that it is a very small-sized cup which is called\nby this name; and Diodorus says that the poet has here called the cup\nby the name of cotyle, which is by others called cotylus, as where we\nfind\u2014\n\n \u03c0\u03cd\u03c1\u03bd\u03bf\u03bd (bread) \u03ba\u03b1\u1f76 \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7\u03bd;\n\nand that it is not of the class \u03ba\u03cd\u03bb\u03b9\u03be, for that it has no handles,\nbut that it is very like a deep luterium, and a kind of drinking cup\n(\u03c0\u03bf\u03c4\u03b7\u03c1\u03af\u03bf\u03c5); and that it is the same as that which by the \u00c6tolians, and\nby some tribes of the Ionians, is called cotylus, which is like those\nwhich have been already described, except that it has only one ear:\nand Crates mentions it in his Sports, and Hermippus in his Gods. But\nthe Athenians give the name of \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7 to a certain measure. Thucydides\nsays\u2014\"They gave to each of them provisions for eight months, at the\nrate of a cotyla of water and two cotyl\u00e6 of corn a-day.\" Aristophanes,\nin his Proagon, says\u2014\n\n And having bought three ch\u0153nixes of meal,\n All but one cotyla, he accounts for twenty.\n\nBut Apollodorus says that it is a kind of cup, deep and hollow; and he\nsays\u2014\"The ancients used to call everything that was hollow \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7,\nas, for instance, the hollow of the hand; on which account we find the\nexpression \u03ba\u03bf\u03c4\u03bf\u03bb\u03ae\u03c1\u03c5\u03c4\u03bf\u03bd \u03b1\u1f37\u03bc\u03b1 meaning, blood in such quantities that it\ncould be taken up in the hand. And there was a game called \u1f10\u03b3\u03ba\u03bf\u03c4\u03cd\u03bb\u03b7,\nin which those who are defeated make their hands hollow, and then take\nhold of the knees of those who have won the game and carry them.\" And\nDiodorus, in his Italian Dialects, and Heraclitus (as Pamphilus says),\nrelate that the cotyla is also called hemina, quoting the following\npassage of Epicharmus:\u2014\n\n And then to drink a double measure,\n Two hemin\u00e6 of tepid water full.\n\nAnd Sophron says\u2014\n\n Turn up the hemina, O boy.\n\nBut Pherecrates calls it a cotylisca, in his Corianno, saying\u2014\n\n The cotylisca? By no means.\n\nAnd Aristophanes, in his Acharnians, uses a still more diminutive form,\nand says\u2014\n\n A cotyliscium (\u03ba\u03bf\u03c4\u03c5\u03bb\u03af\u03c3\u03ba\u03b9\u03bf\u03bd) with a broken lip.\n\nAnd even the hollow of the hip is called \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7; and the excrescences\non the feelers of the polypus are, by a slight extension of the word,\ncalled \u03ba\u03bf\u03c4\u03c5\u03bb\u03b7\u03b4\u03ce\u03bd. And \u00c6schylus, in his Edonians, has called cymbals\nalso \u03ba\u03cc\u03c4\u03c5\u03bb\u03b1\u03b9, saying\u2014\n\n And he makes music with his brazen \u03ba\u03cc\u03c4\u03c5\u03bb\u03b1\u03b9.\n\nBut Marsyas says that the bone of the hip is also called \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd and\n\u03ba\u03cd\u03bb\u03b9\u03be. And the sacred bowl of Bacchus is called \u03ba\u03bf\u03c4\u03c5\u03bb\u03af\u03c3\u03ba\u03bf\u03c2; and so are\nthose goblets which the initiated use for their libations; as Nicander\nof Thyatira says, adducing the following passage from the Clouds of\nAristophanes:\u2014\n\n Nor will I crown the cotyliscus.\n\nAnd Simmias interprets the word \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7 by \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd.\n\n[Sidenote: DRINKING-CUPS.]\n\n58. There is also the cottabis. Harmodius of Lepreum, in his treatise\non the Laws and Customs of Phigalea, going through the entertainments\npeculiar to different countries, writes as follows:\u2014\"When they\nhave performed all these purificatory ceremonies, a small draught\nis offered to each person to drink in a cottabis of earthenware;\nand he who offers it says, 'May you sup well.'\" But Hegesander the\nDelphian, in his Commentaries (the beginning of which is \"In the best\nForm of Government\"), says\u2014\"That which is called the cottabus has\nbeen introduced into entertainments, the Sicilians (as Dic\u00e6archus\nrelates) having been the first people to introduce it. And such great\nfondness was exhibited for this amusement, that men even introduced\ninto entertainments contests, which were called cottabian games; and\nthen cups of the form which appeared to be most suitable for such an\nexercise were made, called cottabides. And besides all this, rooms\nwere built of a round figure, in order that all, the cottabus being\nplaced in the middle, might contest the victory, all being at an equal\ndistance, and in similar situations. For they vied with one another,\nnot only in throwing their liquor at the mark, but also in doing\neverything with elegance; for a man was bound to lean on his left\nelbow, and, making a circuit with his right hand, to throw his drops\n(\u03c4\u1f74\u03bd \u03bb\u03ac\u03c4\u03b1\u03b3\u03b1) over gently\u2014 for that was the name which they gave to the\nliquor which fell from the cup: so that some prided themselves more on\nplaying elegantly at the cottabus than others did on their skill with\nthe javelin.\"\n\n59. There is also the cratanium. But perhaps this is the same cup,\nunder an ancient name, as that which is now called the craneum:\naccordingly, Polemo (or whoever it is who wrote the treatise on the\nManners and Customs of the Greeks), speaking of the temple of the\nMetapontines which is at Olympia, writes as follows:\u2014\"The temple of\nthe Metapontines, in which there are a hundred and thirty-two silver\nphial\u00e6, and two silver wine-jars, and a silver apothystanium, and three\ngilt phial\u00e6. The temple of the Byzantians, in which there is a figure\nof Triton, made of cypress-wood, holding a silver cratanium, a silver\nsiren, two silver carchesia, a silver culix, a golden wine-jar, and two\nhorns. But in the old temple of Juno, there are thirty silver phial\u00e6,\ntwo silver cratania, a silver dish, a golden apothystanium, a golden\ncrater (the offering of the Cyren\u00e6ans), and a silver batiacium.\"\n\nThere is also the crounea. Epigenes, in his Monument, says\u2014\n\n _A._ Crateres, cadi, holcia, crounea,\n _B._ Are these crounea?\n _A._ Yes, indeed these are.\n\nThere is the cyathis also. This is a vessel with a great resemblance to\nthe cotyla. Sophron, in his play entitled the Buffoon, represents the\nwomen who profess to exhibit the goddess as present, as saying\u2014\n\n Three sovereign antidotes for poison\n Are buried in a single cyathis.\n\n60. Then there is the \u03ba\u03cd\u03bb\u03b9\u03be. Pherecrates, in his Slave-Tutor, says\u2014\n\n Now wash the \u03ba\u03cd\u03bb\u03b9\u03be out; I'll give you then\n Some wine to drink: put o'er the cup a strainer,\n And then pour in some wine.\n\nBut the \u03ba\u03cd\u03bb\u03b9\u03be is a drinking-cup made of earthenware, and it is so\ncalled from being made circular (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03bb\u03af\u03b5\u03c3\u03b8\u03b1\u03b9) by the potter's\nwheel; from which also the \u03ba\u03c5\u03bb\u03b9\u03ba\u03b5\u1fd6\u03bf\u03bd, the place in which the cups are\nstored up, gets its name, even when the cups put away in it are made\nof silver. There is also the verb \u03ba\u03c5\u03bb\u03b9\u03ba\u03b7\u03b3\u03bf\u03c1\u03ad\u03c9, derived from the same\nsource, when any one makes an harangue over his cups But the Athenians\nalso call a medicine chest \u03ba\u03c5\u03bb\u03b9\u03ba\u1f76\u03c2, because it is made round in a\nturning-lathe. And the \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2, both at Argos and at Athens, were in\ngreat repute; and Pindar mentions the Attic \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 in the following\nlines\u2014\n\n O Thrasybulus, now I send\n This pair of pleasantly-meant odes\n As an after-supper entertainment for you.\n May it, I pray, be pleasing\n To all the guests, and may it be a spur\n To draw on cups of wine,\n And richly-fill'd Athenian \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2.\n\n61. But the Argive \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 appear to have been of a different shape\nfrom the Athenian ones. At all events, they tapered towards a point at\nthe brims, as Simonides of Amorgos says\u2014\n\n But this is taper-brimm'd (\u03c6\u03bf\u03be\u03af\u03c7\u03b5\u03b9\u03bb\u03bf\u03c2),\n\nthat is to say, drawn up to a point towards the top; such as those\nwhich are called \u1f04\u03bc\u03b2\u03b9\u03ba\u03b5\u03c2. For they use the word \u03c6\u03bf\u03be\u1f78\u03c2 in this sense, as\nHomer does when speaking of Thersites\u2014\n\n His head was sharp at top.\n\nAnd the word is equivalent to \u03c6\u03b1\u03bf\u03be\u1f78\u03c2,\u2014it being perceived to be sharp\n(\u1f40\u03be\u1f7a\u03c2) in the part where the eyes (\u03c4\u1f70 \u03c6\u03ac\u03b7) are.\n\nAnd very exquisitely wrought \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 are made at Naucratis, the native\nplace of our companion Athen\u00e6us. For some are in the form of phial\u00e6,\nnot made in a lathe, but formed by hand, and having four handles, and\nbeing widened considerably towards the bottom: (and there are a great\nmany potters at Naucratis, from whom the gate nearest to the potteries\n(\u03ba\u03b5\u03c1\u03b1\u03bc\u03b5\u03af\u03c9\u03bd) is called the Ceramic gate:) and they are dyed in such a\nmanner as to appear like silver. The Chian \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 also are highly\nextolled, which Hermippus mentions in his Soldiers\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n And a Chian \u03ba\u03cd\u03bb\u03b9\u03be hung on a peg aloft.\n\nBut Glaucon, in his Dialects, says that the inhabitants of Cyprus call\nthe cotyle culix. And Hipponax, in his Synonymes, writes thus\u2014\"The\naleisum, the poterium, the cupellum, the amphotis, the scyphus, the\nculix, the cothon, the carchesium, the phiale.\" Alcm\u00e6on, instead of\n\u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2, has lengthened the word, and written \u03ba\u03c5\u03bb\u03b9\u03c7\u03bd\u03af\u03b4\u03b5\u03c2, in these\nlines\u2014\n\n But it is best to bring, as soon as possible,\n Dark wine, and one large common bowl for all,\n And some \u03ba\u03c5\u03bb\u03b9\u03c7\u03bd\u03af\u03b4\u03b5\u03c2 besides\n\nAnd Alc\u00e6us says\u2014\n\n Let us at once sit down and drink our wine,\n Why do we wait for lights? Our day is but\n A finger's span. Bring forth large goblets (\u03ba\u03cd\u03bb\u03b9\u03c7\u03bd\u03b1\u03b9) now\n Of various sorts. For the kind liberal son\n Of Jove and Semele gave rosy wine,\n Which bids us all forget our griefs and cares;\n So pour it forth, and mix in due proportion.\n\nAnd in his tenth Ode he says\u2014\n\n Drops of wine (\u03bb\u03ac\u03c4\u03b1\u03b3\u03b5\u03c2) fly from Teian culichn\u00e6,\n\nshowing, by this expression, that the \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2 of Teos were exceedingly\nbeautiful.\n\n62. Pherecrates also says, in his Corianno\u2014\n\n _A._ For I am coming almost boil'd away\n From the hot bath; my throat is parch'd and dry;\n Give me some wine. I vow my mouth and all\n My jaws are sticky with the heat.\n _B._ Shall I\n Then take the \u03ba\u03c5\u03bb\u03af\u03c3\u03ba\u03b7, O damsel, now?\n _A._ By no means, 'tis so small; and all my bile\n Has been stirr'd up since I did drink from it,\n Not long ago, some medicine. Take this cup\n Of mine, 'tis larger, and fill that for me.\n\nAnd that the women were in the habit of using large cups, Pherecrates\nhimself expressly tells us in his Tyranny, where he says\u2014\n\n And then they bade the potter to prepare\n Some goblets for the men, of broader shape,\n Having no walls, but only a foundation,\n And scarcely holding more than a mere shell.\n More like to tasting cups; but for themselves\n They order good deep \u03ba\u03cd\u03bb\u03b9\u03ba\u03b5\u03c2, good-sized,\n Downright wine-carrying transports, wide and round,\n Of delicate substance, swelling in the middle.\n A crafty order: for with prudent foresight\n They were providing how, without much notice,\n They might procure the largest quantity\n Of wine to drink themselves; and then when we\n Reproach them that 'tis they who've drunk up everything,\n They heap abuse on us, and swear that they,\n Poor injured dears, have only drunk one cup,\n Though their one's larger than a thousand common cups.\n\n63. Then there are cymbia. These are a small hollow kind of cup,\naccording to Simaristus. But Dorotheus says, \"The cymbium is a kind\nof deep cup, upright, having no pedestal and no handles.\" But Ptolemy\nthe father of Aristonicus calls them \"curved goblets.\" And Nicander\nof Thyatira says that Theopompus, in his Mede, called a cup without\nhandles cymbium. Philemon, in his Vision, says\u2014\n\n But when fair Rhode came and shook above you\n A cymbium full of mighty unmix'd wine.\n\nBut Dionysius of Samos, in the sixth book of his treatise on the Cyclic\nPoets, thinks that the \u03ba\u03b9\u03c3\u03c3\u03cd\u03b2\u03b9\u03bf\u03bd and the \u03ba\u03cd\u03bc\u03b2\u03b9\u03bf\u03bd are the same. For he\nsays that Ulysses, having filled a cymbium with unmixed wine, gave it\nto the Cyclops. But the cup mentioned in Homer,\n\nas having been given to him by Ulysses, is a good-sized cissybium;\nfor if it had been a small cup, he, who was so enormous a monster,\nwould not have been so quickly overcome by drunkenness, when he had\nonly drunk it three times. And Demosthenes mentions the cymbium in his\noration against Midias, saying that he was accompanied by rhyta and\ncymbia: and in his orations against Euergus and Mnesibulus. But Didymus\nthe grammarian says that is a cup of an oblong shape, and narrow in\nfigure, very like the shape of a boat. And Anaxandrides, in his Clowns,\nsays\u2014\n\n Perhaps large cups (\u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03b1) immoderately drain'd,\n And cymbia full of strong unmixed wine,\n Have bow'd your heads, and check'd your usual spirit.\n\nAnd Alexis, in his Knight, says\u2014\n\n _A._ Had then those cymbia the faces of damsels\n Carved on them in pure gold?\n _B._ Indeed they had.\n _A._ Wretched am I, and wholly lost . . . .\n\n[Sidenote: DRINKING-CUPS.]\n\n64. But Eratosthenes, in his letter addressed to Ageton the\nLaced\u00e6monian, says, that the cymbium is a vessel of the shape of the\ncyathus, writing thus\u2014\"But these men marvel how a man who had not got a\ncyathus, but only a cymbium, had, besides that, also a phiale. Now it\nseems to me, that he had one for the use of men, but the other for the\npurpose of doing honour to the Gods. And at that time they never used\nthe cyathus nor the cotyla. For they used to employ, in the sacrifices\nof the Gods, a crater, not made of silver nor inlaid with precious\nstones, but made of Coliad clay. And as often as they replenished this,\npouring a libation to the Gods out of the phiale, they then poured out\nwine to all the company in order, bailing out the newly-mixed wine in\na cymbium, as they do now among us at the phiditia. And if ever they\nwished to drink more, they also placed on the table beside them the\ncups called cotyli, which are the most beautiful of all cups, and the\nmost convenient to drink out of. And these, too, were all made of the\nsame earthenware.\" But when Ephippus says, in his Ephebi\u2014\n\n Ch\u00e6remon brings no culices to supper,\n Nor did Euripides with cymbia fight,\n\nhe does not mean the tragic poet, but some namesake of his, who was\neither very fond of wine, or who had an evil reputation on some other\naccount, as Antiochus of Alexandria says, in his treatise on the Poets,\nwho are ridiculed by the comic writers of the Middle Comedy. For the\ncircumstance of cymbia being introduced into entertainments, and being\nused to fight with in drunken quarrels, bears on each point. And\nAnaxandrides mentions him in his Nereids\u2014\n\n Give him a choeus then of wine, O messmate,\n And let him bring his cymbium, and be\n A second Euripides to-day.\n\nAnd Ephippus, in his Similitudes, or Obeliaphori, says\u2014\n\n But it were well to learn the plays of Bacchus,\n And all the verses which Demophoon\n Made upon Cotys; and, at supper-time,\n To spout the eclogues of the wise Theorus.\n\n * * * * * *\n\n And let Euripides, that banquet-hunter,\n Bring me his cymbia.\n\nAnd that the \u03ba\u03cd\u03bc\u03b2\u03b7 is the name of a boat too we are shown by Sophocles,\nwho, in his Andromeda, says\u2014\n\n Come you on horseback hither, or in a boat (\u03ba\u03cd\u03bc\u03b2\u03b1\u03b9\u03c3\u03b9)?\n\nAnd Apollodorus, in his Paphians, says there is a kind of drinking-cup\ncalled \u03ba\u03cd\u03bc\u03b2\u03b1.\n\n65. Then there is the \u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd. Now, is this the same as the \u1f04\u03bb\u03b5\u03b9\u03c3\u03bf\u03bd\nand the \u03b4\u03ad\u03c0\u03b1\u03c2, and different from them only in name?\n\n Then rising, all with goblets (\u03ba\u03c5\u03c0\u03ad\u03bb\u03bb\u03bf\u03b9\u03c2) in their hands,\n The peers and leaders of the Achaian bands\n Hail'd their return.\n\nOr was their form different also? For this kind has not the character\nof the amphicupellum, as the depas and aleison have, but is only of\na curved form. For the \u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd is so called from its curved shape,\nas also is the \u1f00\u03bc\u03c6\u03b9\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd. Or is it so called as being in shape\nlike a milk-pail (\u03c0\u03ad\u03bb\u03bb\u03b1), only contracted a little, so as to have an\nadditional curve? And the word \u1f00\u03bc\u03c6\u03b9\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03b1 is equivalent to \u1f00\u03bc\u03c6\u03af\u03ba\u03c5\u03c1\u03c4\u03b1,\nbeing so called from its handles, because they are of a curved shape.\nFor the poet calls this cup\u2014\n\n Golden, two-handled.\n\nBut Antimachus, in the fifth book of his Thebais, says\u2014\n\n And heralds, going round among the chiefs,\n Gave each a golden cup (\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd) with labour wrought.\n\nAnd Silenus says, the \u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03b1 are a kind of cup resembling the \u03c3\u03ba\u03cd\u03c6\u03b1,\nas Nicander the Colophonian says\u2014\n\n The swineherd gave a goblet (\u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd) full to each.\n\nAnd Eumolpus says that it is a kind of cup, so called from its being\nof a curved shape (\u03ba\u03c5\u03c6\u03cc\u03bd). But Simaristus says that this is a name\ngiven by the Cyprians to a cup with two handles, and by the Cretans to\na kind of cup with two handles, and to another with four. And Philetas\nsays that the Syracusans give the name of \u03ba\u03cd\u03c0\u03b5\u03bb\u03bb\u03bf\u03bd to the fragments of\nbarley-cakes and loaves which are left on the tables.\n\nThere is also the \u03ba\u03cd\u03bc\u03b2\u03b7. Philemon, in his Attic Dialect, calls it \"a\nspecies of \u03ba\u03cd\u03bb\u03b9\u03be.\" And Apollodorus, in his treatise on Etymologies,\nsays, that the Paphians call a drinking-cup \u03ba\u03cd\u03bc\u03b2\u03b1.\n\n[Sidenote: DRINKING-CUPS]\n\n66. Then there is the \u03ba\u03c9\u03b8\u03c9\u03bd, which is mentioned by Xenophon, in the\nfirst book of his Cyrop\u00e6dia. But Critias, in his Constitution of the\nLaced\u00e6monians, writes as follows\u2014\"And other small things besides which\nbelong to human life; such as the Laced\u00e6monian shoes, which are the\nbest, and the Laced\u00e6monian garments, which are the most pleasant to\nwear, and the most useful. There is also the Laced\u00e6monian \u03ba\u03c9\u03b8\u03c9\u03bd,which\nis a kind of drinking-cup most convenient when one is on an expedition,\nand the most easily carried in a knapsack. And the reason why it is\nso peculiarly well-suited to a soldier is, because a soldier often is\nforced to drink water which is not very clean; and, in the first place,\nthis cup is not one in which it can be very easily seen what one is\ndrinking; and, secondly, as its brim is rather curved inwards, it is\nlikely to retain what is not quite clean in it.\" And Polemo, in his\nwork addressed to Ad\u00e6us and Antigonus, says that the Laced\u00e6monians used\nto use vessels made of earthenware; and proceeds to say further\u2014\"And\nthis was a very common practice among the ancients, such as is now\nadopted in some of the Greek tribes. At Argos, for instance, in the\npublic banquets, and in Laced\u00e6mon, they drink out of cups made of\nearthenware at the festivals, and in the feasts in honour of victory,\nand at the marriage-feasts of their maidens. But at other banquets\nand at their Phiditia[66] they use small casks.\" And Archilochus also\nmentions the cothon as a kind of cup, in his Elegies, where he says\u2014\n\n But come now, with your cothon in your hand,\n Move o'er the benches of the speedy ship,\n And lift the covers from the hollow casks,\n And drain the rosy wine down to the dregs;\n For while we're keeping such a guard as this,\n We shan't be able to forego our wine;\n\nas if the \u03ba\u03cd\u03bb\u03b9\u03be were here called \u03ba\u03ce\u03b8\u03c9\u03bd. Aristophanes, in his Knights,\nsays\u2014\n\n They leapt into th' horse-transports gallantly,\n Buying cothones; but some bought instead\n Garlic and onions.\n\nAnd Heniochus, in his Gorgons, says\u2014\n\n Let a man give me wine to drink at once,\n Taking that capital servant of the throat,\n The ample cothon,\u2014fire-wrought, and round,\n Broad-ear'd, wide-mouth'd.\n\nAnd Theopompus, in his Female Soldiers, says\u2014\n\n Shall I, then, drink from out a wryneck'd cothon,\n Breaking my own neck in the hard attempt?\n\nAnd Alexis, in his Spinners, says\u2014\n\n And then he hurl'd a four-pint cothon at me,\n An ancient piece of plate, an heirloom too.\n\nAnd it is from this cup that they call those who drink a great deal\nof unmixed wine (\u1f50\u03ba\u03c1\u03ac\u03c4\u03bf\u03bd) \u1f00\u03ba\u03c1\u03c4\u03bf\u03ba\u03ce\u03b8\u03c9\u03bd\u03b5\u03c2, as Hyperides does in his\noration against Demosthenes. But Callixenus, in the fourth book of his\nHistory of Alexandria, giving an account of the procession of Ptolemy\nPhiladelphus, and giving a catalogue of a number of drinking-cups, adds\nthese words: \"And two cothons, each holding two measures of wine.\"\n\n67. But with respect to drinking, (which from the name of this kind of\ncup is sometimes called in the verb \u03ba\u03c9\u03b8\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9, and in the substantive\n\u03ba\u03c9\u03b8\u03c9\u03bd\u03b9\u03c3\u03bc\u1f78\u03c2,) that occasional drinking is good for the health is stated\nby Mnesitheus the Athenian physician, in his letter on the subject of\nDrinking (\u03ba\u03c9\u03b8\u03c9\u03bd\u03b9\u03c3\u03bc\u1f78\u03c2), where he speaks as follows: \"It happens that\nthose who drink a great quantity of unmixed wine at banquets often\nreceive great injury from so doing, both in their bodies and minds; but\nstill occasional hard drinking (\u03ba\u03c9\u03b8\u03c9\u03bd\u03b9\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9) for some days appears to\nme to produce a certain purging of the body and a certain relaxation\nof the mind. For there are some little roughnesses on the surface,\narising from daily banquets; now for getting rid of these there is no\neasier channel than the wine. But of all modes of purging, that which\nis caused by hard drinking is the most advantageous; for then the body\nis as it were washed out by the wine; for the wine is both liquid and\nheating: but the wine which we secrete is harsh; accordingly, fullers\nuse it as a cleanser when they are cleaning garments. But when you are\ndrinking hard, you should guard against three things,\u2014against drinking\nbad wine, against drinking unmixed wine, and against eating sweetmeats\nwhile you are drinking. And when you have had enough, then do not go\nto sleep, until you have had a vomit, moderate or copious as the case\nmay be; and when you have vomited, then go to sleep after having taken\na slight bath. And if you are not able to empty yourself sufficiently,\nthen you must take a more copious bath, and lie down in the bath in\nexceedingly warm water.\" But Polemo, in the fifth book of his treatise\naddressed to Antigonus and Ad\u00e6us, says\u2014\"Bacchus being full grown,\nsitting on a rock, and on his left hand a satyr, bald, holding in his\nright hand a cothon of striped colours, with one handle.\"\n\n[Sidenote: DRINKING-CUPS]\n\n68. There is also the labronia. This is a species of Persian\ndrinking-cup, so named from the eagerness (\u03bb\u03b1\u03b2\u03c1\u03cc\u03c4\u03b7\u03c2) with which people\ndrink: and its shape is wide, and its size large, and it has large\nhandles. Menander, in his Fisherman, says\u2014\n\n We are abundantly well off at this time\n For golden cylinders; and all those robes\n From Persia, all those quaintly carved works,\n Are now within, and richly-chased goblets,\n Figures and faces variously carved,\n Tragelaphi and labronia.\n\nAnd in his Philadelphi he says\u2014\n\n And now the drinking of healths began, and now\n Labroni\u00e6, inlaid with precious stones,\n Were set upon the board; and slaves stood round\n With Persian fly-flappers.\n\nAnd Hipparchus, in his Thais, says\u2014\n\n But this labronius is an omen now.\n O Hercules! it is a cup which weighs\n Of standard gold more than two hundred pieces.\n Just think, my friend, of this superb labronius.\n\nAnd Diphilus, in his Pithraustes, giving a catalogue of other kinds of\ncups, says\u2014\n\n _A._ The tragelaphus, and likewise the pristis,\n The batiace, and labronius too.\n _B._ These seem to me to be the names of slaves.\n _A._ By no means; they are all the names of cups;\n And this labronius is worth twenty pieces.\n\nAnd Didymus says that it resembles the bombylium and the batiacium.\n\n69. There is also the lac\u00e6na. And this is a kind of cup so called\neither from the potter, as the Attic vessels usually are, or from the\nform which is usual in that district, on the same principle as the\nthericlean cups derive their name. Aristophanes, in his Daitaleis,\nsays\u2014\n\n He gladly shared the Sybaritic feasts,\n And drank the Chian wine from out the cups\n Called the lac\u00e6n\u00e6, with a cheerful look.\n\n70. Then there is the lepaste. Some mark this word \u03bb\u03b5\u03c0\u03b1\u03c3\u03c4\u03b7 with an\nacute accent on the last syllable, like \u03ba\u03b1\u03bb\u03ae; but some mark the\npenultima with an acute, as \u03bc\u03b5\u03b3\u03ac\u03bb\u03b7. And this kind of cup derived its\nname from those who spend a great deal of money on their drinking and\nintemperance, whom men call \u03bb\u03ac\u03c6\u03c5\u03ba\u03c4\u03b1\u03b9. Aristophanes, in his Peace, says\u2014\n\n What will you do, then, when you've drunk\n One single lepaste full of new wine?\n\nAnd it is from this word \u03bb\u03b5\u03c0\u03b1\u03c3\u03c4\u1f74 that the verb \u03bb\u03ac\u03c0\u03c4\u03c9 comes, which\nmeans to swallow all at once, having a meaning just opposite to the\nbombylium; for the same author says, somewhere or other,\u2014\n\n You've drunk up all my blood, O king, my master!\n\nwhich is as much as to say, you have utterly drained me. And in his\nGerytades he says\u2014\n\n But there was then a festival: a slave\n Went round, and brought us all a lepaste,\n And pour'd in wine dark as the deep-blue sea;\n\nbut the poet means here to indicate the depth of the cup. And\nAntiphanes, in his \u00c6sculapius, says\u2014\n\n He took an ag\u00e8d woman, who had been\n A long time ill, sick of a ling'ring fever,\n And bruising some small root, and putting it\n Into a noble-sized lepaste there,\n He made her drink it all, to cure her sickness.\n\nPhilyllius, in his Auge, says\u2014\n\n For she was always in the company\n Of young men, who did nothing else but drink;\n And with a lot of aged women too,\n Who always do delight in good-sized cups.\n\nAnd Theopompus says in his Pamphila\u2014\n\n A sponge, a dish, a feather; and, besides,\n A stout lepaste, which, when full, they drain\n To the Good Deity, raising loud his praises,\n As chirps a grasshopper upon a tree.\n\nAnd in his Mede he says\u2014\n\n Callimachus, 'tis stated, once did charm\n The Grecian heroes by some promised gain,\n When he was seeking for their aid and friendship.\n The only thing he fail'd in was th' attempt\n To gain the poor, thin-bodied Rhadamanthus\n Lysander with a cothon, ere he gave him\n A full lepaste.\n\nBut Amerias says that the ladle with which the wine is poured into the\ncups is called lepaste; but Aristophanes and Apollodorus say that it is\na sort of cup of the class \u03ba\u03cd\u03bb\u03b9\u03be. Pherecrates, in his Crapatalli, says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n If there was one of the spectators thirsty,\n He would a full lepaste seize, and drain\n The whole contents.\n\nBut Nicander the Colophonian says that \"the Dolopians give the name of\n\u03bb\u03b5\u03c0\u03b1\u03c3\u03c4\u1f74 to the \u03ba\u03cd\u03bb\u03b9\u03be; but Lycophron, in the ninth book of his treatise\non Comedy, quoting this passage of Pherecrates, himself also asserts\nthe lepaste to be kind of \u03ba\u03cd\u03bb\u03b9\u03be; but Moschus, in his Interpretation of\nRhodiat Words, says that it is an earthenware vessel resembling those\nwhich are called ptomatides, but flatter and wider: but Artemidorus,\nthe pupil of Aristophanes, says that it is some sort of drinking-cup.\nAnd Apollophanes, in his Cretans, says\u2014\n\n And the lepasta, fill'd with fragrant wine,\n Shall fill me with delight the livelong day.\n\nAnd Theopompus says in his Pamphila\u2014\n\n A stout lepaste, which, well-fill'd with wine,\n They drain in honour of the Happy Deity,\n Rousing the village with their noise and clamour.\n\nBut Nicander of Thyatira says it is a larger kind of \u03ba\u03cd\u03bb\u03b9\u03be, quoting the\nexpressions of Teleclides out of his Prytanes\u2014\n\n To drink sweet wine from a sweet-smelling lepaste.\n\nAnd Hermippus, in his Fates, says\u2014\n\n If anything should happen to me when\n I've drain'd this promising lepaste, then\n I give my whole possessions unto Bacchus.\n\n71. There is also the loibasium. This, too, is a \u03ba\u03cd\u03bb\u03b9\u03be, as Clearchus\nand Nicander of Thyatira say; with which they pour libations of oil\nover the sacred offerings and victims.\n\nSpondeum is the name given to the cup out of which they pour libations\nof wine. And he says that the spondea are also called loibides, by\nAntimachus of Colophon.\n\nThen we have the lesbium. This also is a kind of cup, as Hedylus proves\nin his Epigrams, where he says\u2014\n\n Callistion, contending against men\n In drinking, ('tis a marvellous thing, but true,)\n When fasting, drank three whole choeis of wine;\n And now her cup, fashion'd of purple glass,\n Adorn'd with bands fragrant of luscious wine,\n She offers here to you, O Paphian queen.\n Preserve this first, that so your walls may bear\n The spoils of all the love excited so.\n\nThere is also the luterium. Epigenes, in his Tomb, where he gives a\ncatalogue of cups of different kinds, says\u2014\n\n Crateres, cadi, holcia, cruneia\u2014\n Are they cruneia? aye, and luteria.\n But why need I each separate article\n Enumerate? for you yourself shall see them.\n\n72. There is also the Lyciurges. The things which are so called are\nsome kinds of phial\u00e6, which derive their name from Lycon who made them,\njust as the Cononii are the cups made by Conon. Now, Demosthenes, in\nhis Oration for the Crown, mentions Lycon; and he does so again, in his\noration against Timotheus for an assault, where he says\u2014\"Two lyciurgeis\nphial\u00e6.\" And in his speech against Timotheus he also says\u2014\"He gives\nPhormion, with the money, also two lyciurgeis phial\u00e6 to put away.\" And\nDidymus the grammarian says that these are cups made by Lycius. And\nthis Lycius was a B\u0153otian by birth, of the town of Eleuther\u00e6, a son of\nMyron the sculptor, as Polemo relates in the first book of his treatise\non the Acropolis of Athens; but the grammarian is ignorant that one\ncould never find such a formation of a word as that derived from proper\nnames, but only from cities or nations. For Aristophanes, in his Peace,\nsays\u2014\n\n The vessel is a N\u03b1\u03be\u03b9\u03bf\u03bd\u03c1\u03b3\u1f74\u03c2 cantharus;\n\nthat is to say, made at Naxos.\n\nAnd Critias, in his Constitution of the Laced\u00e6monians, has the\nexpressions, \u03ba\u03bb\u03af\u03bd\u03b7 \u03bc\u03b9\u03bb\u03b7\u03c3\u03b9\u03bf\u03c5\u03c1\u03b3\u1f74\u03c2, and again, \u03b4\u03af\u03c6\u03c1\u03bf\u03c2 \u03bb\u03b7\u03c3\u03b9\u03bf\u03c5\u03c1\u03b3\u03ae\u03c2: and\n\u03ba\u03bb\u03b9\u03bd\u1f74 \u03c7\u03b9\u03bf\u03c5\u03c1\u03b3\u1f74\u03c2, and \u03c4\u03c1\u03ac\u03c0\u03b5\u03be\u03b1 \u03c1\u03b7\u03bd\u03b9\u03bf\u03b5\u03c1\u03b3\u03ae\u03c2: made at Miletus, or Chios, or\nRhenea. And Herodotus, in his seventh book, speaks of \"two spears,\n\u03bb\u03c5\u03ba\u03bf\u03b5\u03c1\u03b3\u03ad\u03b5\u03c2.\" But perhaps we ought to read \u03bb\u03c5\u03ba\u03b9\u03bf\u03b5\u03c1\u03b3\u03ad\u03b5\u03c2 in Herodotus as\nwe do in Demosthenes, so as to understand by the word things made in\nLycia.\n\n73. There is also the mele. This is a name given to some cups which are\nmentioned by Anaxippus in his Well, where he says\u2014\n\n And you, Syriscus, now this mele take,\n And bring it to her tomb\u2014do you understand?\n Then pour a due libation.\n\nThere is also the metaniptrum. This is the kind of cup which is offered\nafter dinner, when men have washed their hands. Antiphanes, in his\nLamp, says\u2014\n\n The metaniptrum of the Fortunate God;\n Feasting, libations, and applause . . .\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd Diphilus, in his Sappho, says\u2014\n\n Archilochus, receive this metaniptris,\n The brimming cup of Jupiter the Saviour.\n\nBut some people say that this is rather the name of the draught itself\nwhich was given to the guests after they had washed their hands; as,\nfor instance, Seleucus says in his Dialects. But Callias, in his\nCyclops, says\u2014\n\n Receive this metaniptris of Hygeia.\n\nAnd Philet\u00e6rus, in his \u00c6sculapius, says\u2014\n\n He raised aloft a mighty metaniptris,\n Brimfull of wine, in equal portions mix'd,\n Repeating all the time Hygeia's name.\n\nAnd Philoxenus the Dithyrambic poet, in his ode entitled the Supper,\npledging some one after they have washed their hands, says\u2014\n\n Do you, my friend, receive\n This metaniptris full of wine,\n The sweetly dewy gift of Bacchus.\n Bromius gives this placid joy,\n To lead all men to happiness.\n\nAnd Antiphanes, in his Torch, says\u2014\n\n Our table shall now be this barley-cake,\n And then this metaniptrum of Good Fortune . . . . .\n\nNicostratus, in his Woman returning Love, says\u2014\n\n Pour over him the metaniptrum of health.\n\n74. Then there is the mastus. Apollodorus the Cyren\u00e6an, as Pamphilus\nsays, states that this is a name given to drinking-cups by the Paphians.\n\nThere are also the mathalides. Bl\u00e6sus, in his Saturn, says\u2014\n\n Pour out for us now seven mathalides\n Full of sweet wine.\n\nAnd Pamphilus says, \"Perhaps this is a kind of cup, or is it only a\nmeasure like the cyathus\" But Diodorus calls it a cup of the \u03ba\u03cd\u03bb\u03b9\u03be\nclass.\n\n75. There is also the manes, which is a species of cup. Nicon, in his\nHarp-player, says\u2014\n\n And some seasonably then exclaim'd,\n My fellow-countryman, I drink to you;\n And in his hand he held an earthenware manes,\n Of ample size, well able to contain\n Five cotyl\u00e6 of wine; and I received it.\n\nAnd both Didymus and Pamphilus have quoted these iambics. But that is\nalso called manes which stands upon the cottabus, on which they throw\nthe drops of wine in that game, which Sophocles, in his Salmoneus,\ncalled the brazen head, saying\u2014\n\n This is a contest, and a noise of kisses;\n I give a prize to him who gains the victory\n In elegantly throwing the cottabus,\n And striking with just aim the brazen head.\n\nAnd Antiphanes, in his Birthday of Venus, says\u2014\n\n _A._ I then will show you how: whoever throws\n The cottabus direct against the scale (\u03c0\u03bb\u03ac\u03c3\u03c4\u03b9\u03b3\u03be),\n So as to make it fall\u2014\n _B._ What scale? Do you\n Mean this small dish which here is placed above?\n _A._ That is the scale\u2014he is the conqueror.\n _B._ How shall a man know this?\n _A._ Why, if he throw\n So as to reach it barely, it will fall\n Upon the manes,[65] and there'll be great noise.\n _B._ Does manes, then, watch o'er the cottabus,\n As if he were a slave?\n\nAnd Hermippus says in his Fates\u2014\n\n You'll see, says he, a cottabus rod,\n Wallowing round among the chaff;\n But the manes hears no drops,\u2014\n And you the wretched scale may see\n Lying by the garden gate,\n And thrown away among the rubbish.\n\n76. There is the Nestoris also. Now concerning the shape of the cup of\nNestor, the poet speaks thus\u2014\n\n Next her white hand a spacious goblet brings,\n A goblet sacred to the Pylian kings\n From eldest times; the massy, sculptured vase,\n Glittering with golden studs, four handles grace,\n And curling vines, around each handle roll'd,\n Support two turtle-doves emboss'd in gold.\n On two firm bases stood the mighty bowl,\n Lest the topweight should make it loosely roll:\n A massy weight, yet heaved with ease by him,\n Though all too great for men of lesser limb.\n\nNow with reference to this passage a question is raised, what is the\nmeaning of \"glittering with golden studs:\"\u2014and again, what is meant by\n\"the massy, sculptured vase four handles grace.\" For Asclepiades the\nMyrlean, in his treatise on the Nestoris, says that the other cups have\ntwo handles.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd again, how could any one give a representation of turtle-doves\nfeeding around each of the handles? How also can he say, \"On two\nfirm bases stood the mighty bowl?\" And this also is a very peculiar\nstatement that he makes, that he could heave it with ease, \"though all\ntoo great for men of lesser limb.\" Now Asclepiades proposes all these\ndifficulties, and especially raises the question about the studs, as to\nhow we are to understand that they were fastened on. Now some say that\ngolden studs must be fastened on a silver goblet from the outside, on\nthe principles of embossing, as is mentioned in the case of the sceptre\nof Achilles\u2014\n\n He spoke,\u2014and, furious, hurl'd against the ground\n His sceptre, starr'd with golden studs around;\n\nfor it is plain here that the studs were let into the sceptre, as\nclubs are strengthened with iron nails. He also says of the sword of\nAgamemnon\u2014\n\n A radiant baldric, o'er his shoulder tied,\n Sustain'd the sword that glitter'd at his side:\n Gold were the studs\u2014a silver sheath encased\n The shining blade.\n\nBut Apelles the engraver, he says, showed us on some articles of\nCorinthian workmanship the way in which studs were put on. For there\nwas a small projection raised up by the chisel, to form, as it were,\nthe heads of the nails. And these studs are said by the poet to be\nfixed in, not because they are on the outside and are fixed by nails,\nbut because they resemble nails driven through, and project a little on\nthe outside, being above the rest of the surface.\n\n77. And with respect to the handles, they tell us that this cup had\nindeed two handles above, like other cups; but that it had also two\nmore on the middle of its convex surface, one on each side, of small\nsize, resembling the Corinthian water-ewers. But Apelles explained\nthe system of the four handles very artistically in the following\nmanner. He said, that from one root, as it were, which is attached\nto the bottom of the cup, there are diverging lines extending along\neach handle, at no great distance from each other: and these reach\nup to the brim of the cup, and even rise a little above it, and are\nat the greatest distance from each other at the point where they are\nfurthest from the vessel itself; but at the lower extremity, where\nthey join the rim, they are again united. And in this way there are\nfour handles; but this kind of ornament is not seen in every cup, but\nonly on some, and especially on those which are called seleucides. But\nwith respect to the question raised about the two bases, how it can be\nsaid, \"On two firm bases stood the mighty bowl,\" some people explain\nthat line thus:\u2014that some cups have one bottom, the natural one, being\nwrought at the same time as, and of one piece with, the whole cup;\nas for instance, those which are called cymbia, and the phial\u00e6, and\nothers of the same shape as the phial\u00e6. But some have two bottoms; as\nfor instance, the egg-shaped cups called ooscyphia, and those called\ncantharia, and the seleucides, and the carchesia, and others of this\nkind. For they say that one of these bottoms is wrought of the same\npiece as the entire cup, and the other is attached to it, being sharp\nat the upper part, and broader towards the lower end, as a support for\nthe cup; and this cup of Nestor's, they say, was of this fashion. But\nthe poet may have represented this cup as having two bottoms; the one,\nthat is to say, bearing the whole weight of the cup, and having an\nelevation proportionate to the height, in accordance with its greater\ncircumference; and the other bottom might be smaller in circumference,\nso as to be contained within the circumference of the larger circle,\nwhere the natural bottom of the cup becomes sharper; so that the whole\ncup should be supported on two bases.\n\nBut Dionysius the Thracian is said to have made the cup called\nNestor's, at Rhodes, all his pupils contributing silver for the work;\nof which Promethidas of Heraclea, explaining the way in which it was\nmade on the system of Dionysius, says that it is a cup having its\nhandles made side by side, as the ships with two prows have their prows\nmade; and that turtle-doves are represented sitting on the handles;\nand that two small sticks, as it were, are placed under the cup as a\nsupport to it, running transversely across in a longitudinal direction,\nand that these are the two bottoms meant by Homer. And we may to this\nday see a cup of that fashion at Capua, a city of Campania, consecrated\nto Diana; and the Capuans assert that that is the identical cup which\nbelonged to Nestor. And it is a silver cup, having on it the lines of\nHomer engraved in golden characters.\n\n[Sidenote: DRINKING-CUPS.]\n\n78. \"But I,\" said the Myrlean, \"have this to say about the cup:\u2014the\nancients, who first brought men over to a more civilized system of\nlife, believing that the world was spherical, and taking their ideas\nof form from the visible forms of the sun and moon which they beheld,\nand adapting these figures to their own use in the daily concerns of\nlife, thought it right to make all their vessels and other articles\nof furniture resemble, in shape at least, the heaven which surrounds\neverything: on which account they made tables round; and so also they\nmade the tripods which they dedicated to the Gods, and they also\nmade their cakes round and marked with stars, which they also call\nmoons. And this is the origin of their giving bread the name of \u1f04\u03c1\u03c4\u03bf\u03c2,\nbecause of all figures the circle is the one which is the most complete\n(\u1f00\u03c0\u03ae\u03c1\u03c4\u03b9\u03c3\u03c4\u03b1\u03b9), and it is a perfect figure. And accordingly they made a\ndrinking-cup, being that which receives moist nourishment, circular,\nin imitation of the shape of the world. But the cup of Nestor has\nsomething peculiar about it, for it has stars on it, which the poet\ncompares to studs, because the stars are as round as the studs, and\nare, as it were, fixed in the heaven; as also Aratus says of them\u2014\n\n There do they shine in heaven,\u2014ornaments\n Fix'd there for ever as the night comes round.\n\nBut the poet has expressed this very beautifully, attaching the golden\nstuds to the main body of the silver cup, and so indicating the nature\nof the stars and of the heaven by the colour of the ornaments. For the\nheaven is like silver, and the stars resemble gold from their fiery\ncolour.\n\n79. \"So after the poet had represented the cup of Nestor as studded\nwith stars, he then proceeds on to the most brilliant of the fixed\nstars, by contemplating which men form their conjectures of what is to\nhappen to them in their lives. I mean the Pleiades. For when he says\n\u03b4\u03cd\u03bf \u03b4\u1f72 \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2 were placed in gold around each handle, he does not\nmean the birds called \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2, that is to say, turtle-doves; and\nthose who think that he does use \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2 here as synonymous with\n\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u03b1\u1f76 are wrong. For Aristotle says expressly that the \u03c0\u03b5\u03bb\u03b5\u03b9\u1f70\u03c2\nis one bird, and the \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u1f70 another. But the poet calls that\nconstellation \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2 which at present w call \u03c0\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2; by the rising\nof which men regulate their swing and their reaping, and the beginning\nof their raising their crops, and their collection of them; as Hesiod\nsays:\u2014\n\n When the seven daughters of the Libyan king\n Rise in the heavens, then begin to mow;\n And when they hide their heads, then plough the ground.\n\nAnd Aratus says\u2014\n\n Their size is small, their light but moderate,\n Yet are they famous over all the world;\n At early dawn and late at eve they roll,\n Jove regulating all their tranquil motions;\n He has ordain'd them to give signs to men,\n When winter, and when summer too begins,\u2014\n What is the time for ploughing, what for sowing.\n\nAnd accordingly it is with great appropriateness that the poet has\nrepresented the Pleiades, who indicate the time of the generation and\napproach to perfection of the fruits of the earth, as forming parts of\nthe ornaments of the cup of that wise prince Nestor. For this vessel\nwas intended to contain any kind of food, whether solid or liquid; on\nwhich account he also says that the turtle-doves bring ambrosia to\nJupiter:\u2014\n\n No bird of air, nor dove of trembling wing,\n That bears ambrosia to th' ethereal king,\n But shuns these rocks.\n\nFor we must not think here that it is really the birds called\nturtle-doves which bring ambrosia to Jupiter, which is the opinion of\nmany; for that were inconsistent with the majesty of Jupiter; but the\ndaughters of Atlas, turned into the constellation of Pleiades or doves.\nFor it is natural enough that they who indicate the appropriate seasons\nto the human race should also bring ambrosia to Jupiter, on which\naccount also he distinguishes between them and other birds, saying\u2014\n\n No bird of air, nor dove of trembling wing;\n\nand that he considers the Pleiades as the most famous of all fixed\nstars is plain, from his having placed them in the first rank when\ngiving a list of other constellations:\u2014\n\n There earth, there heaven, there ocean he design'd,\u2014\n Th' unwearied sun, the moon completely round,\u2014\n The starry lights, that heaven's high convex crown'd,\u2014\n The Pleiades, Hyads, with the Northern Team,\n And great Orion's more refulgent beam;\n To which, around the axle of the sky,\n The Bear, revolving, points his golden eye;\n Still shines exalted on th' ethereal plain,\n Nor bathes his blazing forehead in the main,\u2014\n The Bear, whom trusting rustics call the Wain.\n\n[Sidenote: THE PLEIADES.]\n\n\"But people in general have been deceived by fancying the \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2\nhere spoken of to be birds, first of all from the poetical form of the\nword, because of the insertion of the letter \u03b5; and secondly, because\nthey have taken the word \u03c4\u03c1\u03ae\u03c1\u03c9\u03bd\u03b5\u03c2, 'trembling,' as an epithet only of\ndoves; since, owing to its weakness, that is a very cautious bird; and\nwhen he calls it \u03c4\u03c1\u03ae\u03c1\u03c9\u03bd, this word is derived from \u03c4\u03c1\u03ad\u03c9, and \u03c4\u03c1\u03ad\u03c9 is\nthe same as \u03b5\u1f50\u03bb\u03b1\u03b2\u03ad\u03bf\u03bc\u03b1\u03b9, to be cautious. But still there is a good deal\nof reason in attributing the same characteristic also to the Pleiades:\nfor the fable is, that they are always fleeing from Orion, since their\nmother Pleione is constantly pursued by Orion.\n\n80. \"And the variation of the name, so that the Pleiades are called\nboth \u03c0\u03ad\u03bb\u03b5\u03b9\u03b1\u03b9 and \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2, occurs in many poets. First of all, Myro\nthe Byzantian admirably caught the feeling of the Homeric poems,\nsaying in her poem entitled Memory, that the Pleiades convey ambrosia\nto Jupiter. But Crates the critic, endeavouring to appropriate to\nhimself the credit due to her, produces that assertion as his own.\nSimonides also has called the Pleiades \u03a0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2, in the following\nlines:\u2014\n\n And may great Mercury, whose protecting pow'r\n Watches o'er contests, Maia's mighty son,\n Grant you success. But Atlas was the sire\n Of seven dark-hair'd daughters, beautiful,\n Surpassing all the maidens upon earth,\n And now in heaven they're call'd Peleiades.\n\nHere he distinctly calls the Pleiades \u03a0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2, for they it was who\nwere the daughters of Atlas; as Pindar says\u2014\n\n And it is natural\n That great Orion should advance\n Not far from the seven Pleiades, at the tail (\u1f40\u03c1\u03af\u03b1\u03c2).\n\nFor, in the arrangement of the stars, Orion is not far from the\nPleiades; from which circumstance has arisen the fable about them, that\nthey, with their mother Pleione, are always fleeing from Orion. But\nwhen he calls the Pleiades \u1f44\u03c1\u03b9\u03b1\u03b9 here, he means \u03bf\u1f54\u03c1\u03b9\u03b1\u03b9, only he has\nleft out the v, because the Pleiades are close to the tail of the Bull.\nAnd \u00c6schylus has spoken still more plainly, playing on their name on\naccount of the resemblance of its sound, where he says\u2014\n\n The seven celebrated daughters of\n The mighty Atlas, much bewail'd with tears\n Their father's heaven-supporting toil; where they\n Now take the form of night-appearing visions,\n The wingless Peleiades.\n\nFor he calls them here wingless on account of the similarity of the\nsound of their name to that of the birds \u03a0\u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2. And Myro\nherself also speaks in the same manner\u2014\n\n The mighty Jove was nourish'd long in Crete,\n Nor yet had any of the heav'nly beings\n E'er recognised their king; meanwhile he grew\n In all his limbs; and him the trembling doves\n Cherish'd, while hidden in the holy cave,\n Bringing him, from the distant streams of ocean,\n Divine ambrosia: and a mighty eagle,\n Incessant drawing with his curved beak\n Nectar from out the rock, triumphant brought\n The son of Saturn's necessary drink.\n Him, when the God of mighty voice had cast\n His father Saturn from his unjust throne,\n He made immortal, and in heaven placed.\n And so, too, did he give the trembling doves (\u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03c3\u03b9\u03bd)\n Deserved honour; they who are to men\n Winters and summer's surest harbingers.\n\nAnd Simmias, in his Gorgo, says\u2014\n\n The swiftest ministers of air came near,\n The quivering peleiades.\n\nAnd Posidippus, in his Asopia, says\u2014\n\n Nor do the evening cool \u03c0\u03ad\u03bb\u03b5\u03b9\u03b1\u03b9 set.\n\nBut Lamprocles the Dithyrambic poet has also expressly and poetically\nsaid that the word \u03c0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2 is in every sense synonymous with\n\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u03b1\u1f76, in the following lines\u2014\n\n And now you have your home in heaven,\n Showing your title with the winged doves.\n\nAnd the author of the poem called Astronomy, which is attributed to\nHesiod, always calls the Pleiades \u03a0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2, saying\u2014\n\n Which mortals call Peleiades.\n\nAnd in another place he says\u2014\n\n And now the Peleiades of winter set.\n\nAnd in another passage we find\u2014\n\n Then the Peleiades do hide their heads;\n\nso that there is nothing at all improbable in the idea of Homer having\nlengthened the name \u03a0\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2 by poetic licence into \u03a0\u03b5\u03bb\u03b5\u03b9\u03ac\u03b4\u03b5\u03c2.\n\n[Sidenote: MEANING OF PARTICULAR WORDS.]\n\n81. \"Since, then, it is demonstrated that it is the Pleiades who\nwere embossed on the goblet, we must understand that two were affixed\nto each handle, whether we choose to fancy that the damsels were\nrepresented under the form of birds or under human form;\u2014at all events\nthey were studded with stars: and as for the expression, \"Around each\nthere were golden peleiades,\" we are not to understand that as meaning\naround each separate one; for that would make eight in number: but as\neach of the handles was divided into two sections, and as these again\nwere united towards the bottom, the poet has the word \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2, speaking\nas if there were four sections of handles; but if he had said \u1f11\u03ba\u03ac\u03c4\u03b5\u03c1\u03bf\u03bd,\nthat would have applied to the fact of their again becoming united at\nthe highest point which they respectively reach. And accordingly, when\nhe says\u2014\n\n And curling vines, around each handle roll'd,\n Bear two Peleiades emboss'd in gold;\n On two firm bases stood the mighty bowl;\n\nwe are by that to understand one Peleias to. each section of the\nhandles. And he has called them \u03b4\u03bf\u03b9\u1f70\u03c2, as being united to one another\nand grown together as it were. For the word \u03b4\u03bf\u03b9\u03bf\u1f76, \u03b4\u03bf\u03b9\u03b1\u1f76, signifies\nsimply the number two, as in the passage\u2014\n\n Two tripods (\u03b4\u03bf\u03b9\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u03c4\u03c1\u03af\u03c0\u03bf\u03b4\u03b1\u03c2), and ten golden talents;\n\nand again\u2014\n\n Two attendants (\u03b4\u03bf\u03b9\u03bf\u1f76 \u03b8\u03b5\u03c1\u03ac\u03c0\u03bf\u03b3\u03c4\u03b5\u03c2):\n\nand it also at times intimates a natural connexion subsisting between\nthe two things spoken of, as well as that they are two in number; as in\nthese lines:\u2014\n\n There grew two (\u03b4\u03bf\u03b9\u03bf\u1f76) olives, closest of the grove,\n With roots entwined and branches interwove,\n Alike their leaves, but not alike they smiled\n With sister fruits,\u2014one fertile, one was wild:\u2014\n\nand accordingly this calculation will give altogether four Peleiades\nupon the handles.\n\n82. \"And, then, when he adds this\u2014\n\n And curling vines, around each handle roll'd,\n Bear two Peleiades emboss'd in gold:\n On two firm bases stood the mighty bowl;\n\nwe are to understand not two actual separate bases, nor indeed\nought we to read \u1f51\u03c0\u03bf\u03c0\u03c5\u03b8\u03bc\u03ad\u03bd\u03b5\u03c2 as two words, like Dionysius the Thracian,\nbut we ought to read it as one word, \u03c5\u03c0\u03bf\u03c0\u03c5\u03b8\u03bc\u03b5\u03bd\u03b5\u03c2, in order to\nunderstand it with reference to the Peleiades, that there were four\nPeleiades on the handles, and two more \u1f51\u03c0\u03bf\u03c0\u03c5\u03b8\u03bc\u03ad\u03bd\u03b5\u03c2, which is equivalent\nto \u1f51\u03c0\u1f78 \u03c4\u1ff7 \u03c0\u03c5\u03b8\u03bc\u03ad\u03bd\u03b9, that is to say, under the pedestal, as if the word\nwere \u1f51\u03c0\u03bf\u03c0\u03c5\u03b8\u03bc\u03ad\u03bd\u03b9\u03bf\u03b9. So that the goblet is supported by two Peleiades\nwhich lie under the bottom, and in that way there are altogether six\nPleiades in all, since that is the number which are seen, though they\nare said to be seven in number, as Aratus says\u2014\n\n They are indeed declared by mortal man\n To be in number seven; yet no more\n Than six have e'er been seen by mortal eyes.\n Not that a star can e'er have disappear'd\n Unnoticed from the pure expanse of heaven\n Since we have heard of its existence; but\n The number has been stated carelessly,\n And therefore they are usually call'd seven.\n\nAccordingly, what is seen in the stars the poet has very suitably\ndescribed among the ornaments made on the occasion. And many fancy that\nthe poet is here referring to Jupiter, when he says\u2014\n\n No bird of air, nor dove of trembling wing,\n That bears ambrosia to th' ethereal king,\n But shuns these rocks. In vain she cuts the skies,\n They fearful meet, and crush her as she flies.\n\nMeaning in reality, that one of the Pleiades was destroyed by the\nsharpness of the rocks and their smooth edge, and that another is\nsubstituted in her place by Jupiter for the sake of keeping the number\nundiminished. Expressing by the enigmatical figures of speech common to\npoets, that, though there are only six Pleiades seen, still their real\nnumber is not actually diminished; but there are said to be seven in\nnumber, and also the names of the seven are distinctly given.\n\n83. But as for those people who contend that there is no\nappropriateness in embossing the Pleiades on this cup, as they are\nrather indicative of dry food, we must state that this kind of cup is\ncalculated to receive both solid and liquid food; for \u03ba\u03c5\u03ba\u03b5\u1f7c\u03bd[67] is\nmade in it; and this is a kind of potion, having mixed in it cheese and\nmeal; and the poet tells us that both these ingredients are stirred up\n(\u03ba\u03c5\u03ba\u03c9\u03bc\u03ad\u03bd\u03b1) together and so drunk:\u2014\n\n[Sidenote: MEANING OF PARTICULAR WORDS.]\n\n The draught prescribed fair Hecamede prepares,\n Arsinous' daughter, graced with golden hairs\n (Whom to his aged arms a royal slave\n Greece, as the prize of Nestor's wisdom, gave):\n A table first with azure feet she placed,\n Whose ample orb a brazen charger graced;\n Honey, new press'd, the sacred flour of wheat,\n And wholesome garlic crown'd the savoury treat.\n Next her white hand a spacious goblet brings,\n A goblet sacred to the Pylian kings;\n Temper'd in this, the nymph of form divine\n Pours a large portion of the Pramnian wine;\n With goats'-milk cheese a flavorous taste bestows,\n And last with flour the smiling surface strows.\n This for the wounded prince the dame prepares;\n The cordial beverage reverend Nestor shares.\n\n84. And as for the lines\u2014\n\n A massy weight, yet heav'd with ease by him,\n Though all too great for men of smaller limb;\n\nwe are not to understand this as referring only to Machaon and Nestor,\nas some people think, who refer \u1f43\u03c2 to Machaon, taking it as if it were\n\u1f41, and say,\n\n \u1f08\u03bb\u03bb\u1fbd \u03b4\u0313\u03c2 \u03bc\u1f72\u03bd \u03bc\u03bf\u03b3\u03ad\u03c9\u03bd \u1f00\u03c0\u03bf\u03ba\u03b9\u03bd\u03ae\u03c3\u03b1\u03c3\u03ba\u03b5 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b7\u03c2,\u2014\n\nthinking that \"heaved with ease by him\" is said of Machaon, as he was\nthe person for whom the cup has been mixed, as he had been wounded; but\nwe shall show hereafter that Machaon is never represented in Homer as\nwounded. But these men do not perceive, that when Homer says \u1f04\u03bb\u03bb\u03bf\u03c2, he\nis not speaking of Machaon and Nestor alone (for these two are drinking\nof the cup), for in that case he would have said \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2. For \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 is\nthe proper word for the other of two, as in this line\u2014\n\n \u03bf\u1f34\u03c3\u03b5\u03c4\u03b5 \u03b4\u1fbd \u1f04\u03c1\u03bd\u1fbd \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u03b5\u03c5\u03ba\u1f78\u03bd, \u1f11\u03c4\u03ad\u03c1\u03b7\u03bd \u03b4\u1f72 \u03bc\u03ad\u03bb\u03b1\u03b9\u03bd\u03b1\u03bd,\u2014\n\n And bring two lambs, one male, with snow-white fleece,\n The other black, who shall the breed increase.\n\nBesides, Homer never uses \u1f41\u03c2 for the demonstrative pronoun\n\u1f41; but, on the contrary, he sometimes uses the demonstrative\n\u1f41 for the relative \u1f41\u03c2, as in the line\u2014\n\n \u1f12\u03bd\u03b8\u03b1 \u03b4\u1f72 \u03c3\u1f76\u03c3\u03c5\u03c6\u03bf\u03c2 \u1f12\u03c3\u03ba\u03b5\u03bd \u1f43 \u03ba\u03ad\u03c1\u03b4\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b3\u1f72\u03bd\u03b5\u03c4\u1fbd \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd,\u2014\n\n There Sisyphus, who of all men that lived\n Was the most crafty, held his safe abode.\n\n\"But still, in this line, \u03c4\u03b9\u03c2 is wanting, for the sentence,\nwhen complete, should run\u2014\n\n \u1fb6\u03bb\u03bb\u03bf\u03c2 \u03bc\u03ad\u03bd \u03c4\u03b9\u03c2 \u03bc\u03bf\u03b3\u03ad\u03c9\u03bd \u1f00\u03c0\u03bf\u03ba\u03b9\u03bd\u03ae\u03c3\u03b1\u03c3\u03ba\u03b5 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b7\u03c2\n \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u1f10\u1f78\u03bd, \u03bd\u03ad\u03c3\u03c4\u03c9\u03c1 \u03b4\u1fbd \u1f41 \u03b3\u03ad\u03c1\u03c9\u03bd \u1f00\u03bc\u03bf\u03b3\u03b7\u03c4\u1f76 \u1f04\u03b5\u03b9\u03c1\u03b5\u03bd:\n\nso that the meaning would be, that there is no man who could lift the\ncup up from the table without an effort, but that Nestor raised it\neasily, without any labour or distress. For the cup is described as\nhaving been large in size, and very heavy in weight; which however\nNestor, being very fond of drinking, was easily able to lift, from his\nconstant practice.\n\n85. \"But Sosibius, the solver of questions, quoting the lines\u2014\n\n \u1f04\u03bb\u03bb\u03bf\u03c2 \u03bc\u1f72\u03bd \u03bc\u03bf\u03b3\u03ad\u03c9\u03bd \u1f00\u03c0\u03bf\u03ba\u03b9\u03bd\u03ae\u03c3\u03b1\u03c3\u03ba\u03b5 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b7\u03c2\n \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u1f10\u03cc\u03bd: \u03bd\u03ad\u03c3\u03c4\u03c9\u03c1 \u03b4\u1fbd \u03b6 \u03b3\u03ad\u03c1\u03c9\u03bd \u1f00\u03bc\u03bf\u03b3\u03b7\u03c4\u1f76\u1fb6\u03b5\u03b9\u03c1\u03b5\u03bd,\n\nwrites on this expression\u2014'Now, the poet has been often reproached for\nmaking that the rest of the men could only lift this cup by a great\neffort, but that Nestor alone could do so without any extraordinary\nexertion. For it appeared unreasonable, that when Diomede and Ajax, and\neven Achilles too were present, Nestor should be represented as more\nvigorous than they, when he was so far advanced in years. But though\nthese accusations are brought against him, we may release the poet from\nthem by transposing the order. For in that hexameter\u2014\n\n \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u1f10\u1f78\u03bd, \u039d\u03ad\u03c3\u03c4\u03c9\u03c1 \u03b4\u1fbd \u1f41 \u03b3\u03ad\u03c1\u03c9\u03bd \u1f00\u03bc\u03bf\u03b3\u03b7\u03c4\u1f76 \u1f04\u03b5\u03b9\u03c1\u03b5\u03bd,\n\nif we take \u03b3\u03ad\u03c1\u03c9\u03bd out of the middle, we shall unite that to the\nbeginning of the preceding line, after \u1f04\u03bb\u03bb\u03bf\u03c2 \u03bc\u1f72\u03bd, and then we shall\nconnect the words as before\u2014\n\n \u1f04\u03bb\u03bb\u03bf\u03c2 \u03bc\u1f72\u03bd \u03b3\u03ad\u03c1\u03c9\u03bd \u03bc\u03bf\u03b3\u03ad\u03c9\u03bd \u1f00\u03c0\u03bf\u03ba\u03b9\u03bd\u03ae\u03c3\u03b1\u03c3\u03ba\u03b5 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b7\u03c2\n \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u1f10\u1f78\u03bd, \u1f41 \u03b4\u1f72 \u03bd\u03ad\u03c3\u03c4\u03c9\u03c1 \u1f00\u03c0\u03bf\u03bd\u03b7\u03c4\u1f76 \u1f04\u03b5\u03b9\u03c1\u03b5\u03bd.\n\nNow then, when the words are arranged in this way, Nestor only appears\nto be represented as the only one of the old men who could lift the cup\nwithout an extraordinary effort.'\n\n[Sidenote: DRINKING-CUPS.]\n\n\"These are the observations of that admirable solver of difficulties,\nSosibius. But Ptolemy Philadelphus the king jested upon him with some\nwit, on account of this and other much talked-of solutions. For as\nSosibius received a royal stipend, Ptolemy, sending for his treasurers,\ndesired them, when Sosibius came to demand his stipend, to tell him\nthat he had received it already. And when, not long after, he did come\nand ask for his money, they said they had given it to him already, and\nsaid no more. But he, going to the king,\n\naccused the treasurers. And Ptolemy sent for them, and ordered them to\ncome with their books, in which were the lists of those who received\nthose stipends. And when they had arrived, the king took the books into\nhis hands, and looking into them himself, also asserted that Sosibius\nhad received his money; making it out in this way:\u2014These names were\nset down,\u2014Soter, Sosigenes, Bion, Apollon, Dion; and the king, looking\non these names, said\u2014My excellent solver of difficulties, if you take\n\u03a3\u03c9 from \u03a3\u03c9\u03c4\u1f74\u03c1, and \u03c3\u03b9 from \u03a3\u03c9\u03c3\u03b9\u03b3\u03ad\u03bd\u03b7\u03c2, and the first syllable \u03b2\u03b9 from\n\u0392\u03af\u03c9\u03bd and the last syllable from \u1f08\u03c0\u03cc\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2, you will find, on your own\nprinciples, that you have received your stipend. And you are caught in\nthis way, not owing to the actions of others, but by your own feathers,\nas the incomparable \u00c6schylus says, since you yourself are always\noccupied about solutions of difficulties which are foreign to the\nsubject in hand.\"\n\n86. There is the holmus also. This, too, is a drinking-cup, made in the\nfashion of a horn. Menesthenes, in the fourth book of his Politics,\nwrites thus\u2014\"A twisted albatanes and a golden holmus. But the holmus\nis a cup wrought after the fashion of a horn, about a cubit in height.\"\n\n87. There is also the oxybaphum. Now common usage gives this name to\nthe cruet that holds the vinegar; but it is also the name of a cup; and\nit is mentioned by Cratinus, in his Putina, in this way:\u2014\n\n How can a man now make him leave off this\n Excessive drinking? I can tell a way;\n For I will break his jugs and measures all,\n And crush his casks as with a thunderbolt,\n And all his other vessels which serve to drink:\n Nor shall he have a single oxybaphum left,\n Fit to hold wine.\n\nBut that the oxybaphum is a kind of small \u03ba\u03cd\u03bb\u03b9\u03be, made of earthenware,\nAntiphanes proves plainly enough, in his Mystis, in the following\nwords.[68] There is a wine-bibbing old woman praising a large cup, and\ndisparaging the oxybaphum as small. So when some one says to her\u2014\n\n Do you, then, drink;\n\nshe answers\u2014\n\n There I will obey you.\n And, by the gods, the figure of the cup\n Is quite inviting, worthy of the fame\n Of this high festival; for have we not\u2014\n Have we not, and not long ago, I say,\n Drunk out of earthenware oxybapha?\n But may the gods, my son, give many blessings\n To him who made this cup\u2014a noble cup,\n As to its beauty and its good capacity.\n\nAnd also in the Babylonians of Aristophanes we hear of the oxybaphum as\na drinking-cup, when Bacchus speaks of the demagogues at Athens, saying\nthat they demanded of him two oxybapha when he was going away to trial.\nFor we cannot think that they asked him for anything but cups. And the\noxybaphum, which is put before the people who play at the cottabus,\ninto which they pour their drops of wine, can be nothing else but a\nflat cup. Eubulus also, in his Mylothris, mentions the oxybaphum as a\ncup\u2014\n\n And besides, I measure out for drinking\n An oxybaphum all round; and then he swore\n The wine was nothing but pure vinegar,\n And that the vinegar was wine, at least\n Superior to the other.\n\n88. There is the oinisteria too. The young men, when they are going to\ncut their hair, says Pamphilus, fill a large cup with wine, and bring\nit to Hercules; and they call this cup an oinisteria. And when they\nhave poured a libation, they give it to the assembled people to drink.\n\nThere is the ollix also. Pamphilus, in his Attic Words, describes this\nas a wooden cup.\n\n89. There is also the panathenaicum. Posidonius the philosopher, in the\nthirty-sixth book of his History, mentions some cups called by this\nname, speaking thus\u2014\"There were also cups made of an onyx, and also of\nseveral precious stones joined together, holding about two cotyl\u00e6. And\nvery large cups, called panathenaica, some holding two choes, and some\neven larger.\"\n\n[Sidenote: DRINKING-CUPS.]\n\nThere is the proaron too. This was a wooden cup, into which the\nAthenians used to pour mixed wine. \"In hollow proara,\" says Pamphilus.\n\n90. Then there is the pelica. Callistratus, in his Commentary on the\nThracian Women of Cratinus, calls this a \u03ba\u03cd\u03bb\u03b9\u03be. But Crates, in the\nsecond book of his treatise on the Attic Dialect, writes thus:\u2014\"Choes,\nas we have already said, were called pelic\u00e6. But the form of this\nvessel was at first like that of the panathenaica, when it was called\npelica; but afterwards it was made of the same shape as the \u0153nochoe,\nsuch as those are which are put on the table at festivals, which they\nformerly used to call olp\u00e6, using them for infusing the wine, as Ion\nthe Chian, in his Sons of Eurytus, says\u2014\n\n You make a noise, intemperately drawing\n Superfluous wine from the large casks with olp\u00e6.\n\nBut now a vessel of that sort, which has been consecrated in some\nfashion or other, is placed on the table at festivals alone. And that\nwhich comes into every-day use has been altered in form, being now\ngenerally made like a ladle, and we call it choeus.\" But Clitarchus\nsays that the Corinthians, and Byzantians, and Cyprians call an\noil-cruet, which is usually called lecythus, olpa; and the Thessalians\ncall it prochous. But Seleucus says that the B\u0153otians call a \u03ba\u03cd\u03bb\u03b9\u03be\npelichna; but Euphronius, in his Commentaries, says that they give this\nname to a choeus.\n\n91. There is the pella. This is a vessel resembling the scyphus, having\na wider bottom, into which men used to milk the cattle. Homer says\u2014\n\n Thick as beneath some shepherd's thatch'd abode,\n The pails \u03c0\u03ad\u03bb\u03bb\u03b1\u03b9 high foaming with a milky flood,\n The buzzing flies, a persevering train,\n Incessant swarm, and chased, return again.\n\nBut Hipponax calls this pellis; saying,\u2014\n\n Drinking from pellides; for there was not\n A culix there,\u2014the slave had fallen down,\n And broken it to pieces;\n\nshowing, I imagine, very plainly that the pellis was not a\ndrinking-cup, but that on this occasion they used it as one, from want\nof a regular culix. And in another place he says\u2014\n\n And they at different times from out the pella\n Did drink; and then again Arete pledged them.\n\nBut Phoenix the Colophonian, in his Iambics, interprets this word as\nidentical with the phiala; saying,\u2014\n\n For Thales,\u2014honestest of all the citizens,\n And, as they say, by far the best of men\n Who at that time were living upon earth,\u2014\n Took up a golden pellis.\n\nAnd in another part he says\u2014\n\n And with one hand he pours from out the pellis,\n Weak as he was in all his limbs and fingers,\n A sharp libation of sour vinegar,\n Trembling, like age, by Boreas much shaken.\n\nBut Clitarchus, in his Dialects, says that the Thessalians and \u00c6olians\ncall the milk-pail pelleter; but that it is a drinking-cup which they\ncall pella. But Philetas, in his Miscellanies, says that the B\u0153otians\ngive the name of pelleter to a culix.\n\n92. There is also the pentaploa. Philochorus mentions this, in the\nsecond book of his treatise on Attic Affairs. But Aristodemus, in the\nthird book of his Commentary on Pindar, says that on the third day of\nthe Scira, games are celebrated at Athens, in which the young men run\nraces; and that they run, holding in their hands a branch of the vine\nloaded with fruit, which is called oschus. And they run from the temple\nof Bacchus to the temple of Minerva Sciras; and he who has gained\nthe victory takes a cup of the species called pentaplous, and feasts\nwith the rest of the runners. But the cup is called pentaplous, as\ncontaining five (\u03c0\u03ad\u03bd\u03c4\u03b5) ingredients; inasmuch as it has in it wine, and\nhoney, and cheese, and meal, and a little oil.\n\nThere is the petachnum. This is a cup of a flat shape, which is\nmentioned by Alexis, in his Dropidas; and the passage has been already\ncited. And Aristophanes also mentions it in his Dramas, where he says\u2014\n\n And every one indoors drinks out of petachna.\n\n93. There is the plemochoe, too. This is an earthenware vessel, shaped\nlike a top, not very steady; and some people call it the cotyliscus, as\nPamphilus tells us. But they use it at Eleusis on the last day of the\nMysteries, which day they call Plemochoai, from the cups. And on this\nday they fill two plemocho\u00e6, and place one looking towards the east,\nand the other looking towards the west, saying over them a mystic form\nof words; and the author of the Pirithous names them (whoever he was,\nwhether Critias the tyrant, or Euripides), saying,\u2014\n\n That with well-omen'd words we now may pour\n These plemocho\u00e6 into the gulf below.\n\n[Sidenote: DRINKING-CUPS.]\n\nThere is a vessel, too, called the pristis; and that this is a species\nof cup has been already stated in the discussion on the batiacium.\n\n94. There is the prochytes, too. This is a kind of drinking-cup, as\nSimaristus says, in the fourth book of his Synonymes. But Ion the\nChian, in his Elegies, says\u2014\n\n But let the cupbearing maidens fill for us\n A crater with their silver prochyt\u00e6;\n\nand Philetas, in his Miscellanies, says it is a wooden vessel, from\nwhich the countrymen drink: and Alexander also mentions it in his\nTigon. And Xenophon, in the eighth book of his Cyrop\u00e6dia, calls some\nkinds of culices, prochoides, writing thus (and it is of the Persians\nthat he is speaking):\u2014\"But it was a custom among them not to bring\nprochoides into their banquets, evidently because they think that not\ndrinking too much is good both for the body and the mind. And even\nnow the custom prevails that they do not bring them; but they drink\nsuch a quantity of wine that, instead of carrying in their cups, they\nthemselves are carried out, when they can no longer go out themselves\nin an upright attitude.\"\n\nThere is also the Prusias; and it has been already said that this is an\nupright kind of cup, and that it derived its name from Prusias king of\nBithynia, who was a man very notorious for his luxury and effeminacy;\nas is mentioned by Nicander the Chalcedonian, in the fourth book of his\nHistory of the Events of the Life of Prusias.\n\n95. There are also rheonta; for this was a name given to some cups: and\nAstydamas mentions them in his Mercury, speaking thus:\u2014\n\n First of all were two silver craters large,\n And fifty phial\u00e6, and ten cymbia,\n And twelve rheonta, two of which were gold,\n The others silver;\u2014of the gold ones, one\n Was like a griffin, one like Pegasus.\n\nThere is also the rhysis. This is called a golden phiala by Theodorus;\nand Cratinus, in his Laws, says\u2014\"Pouring a libation from a rhysis.\"\n\n96. There is also the Rhodias. Diphilus, in his Stormer of Walls (but\nCallimachus calls the play The Eunuch), speaks thus\u2014\n\n And they intend to drink more plenteously\n Than rhodiaca or rhyta can supply.\n\nDioxippus, too, mentions this cup, in his Miser; and so does Aristotle,\nin his treatise on Drunkenness; and so also does Lynceus the Samian, in\nhis Letters.\n\n97. There is also the rhytum\u2014\u1fe5\u03c5\u03c4\u03cc\u03bd. The \u03c5 is short, and the word has an\nacute accent on the last syllable. Demosthenes, in his speech against\nMidias, speaks of \"rhyta, and cymbia, and phial\u00e6.\" But Diphilus, in his\nEunuch, or The Soldier, (and this play is a new edition of his Stormer\nof Walls,) says\u2014\n\n And they intend to drink more plenteously\n Than rhodiaca or rhyta can supply.\n\nAnd Epinicus, in his Supposititious Damsels, says\u2014\n\n _A._ And of the large-sized rhyta three are here;\n To-day one will be forced to drink more steadily,\n By the clepsydra.\n _B._ This, I think, will act\n Both ways.\n _A._ Why, 'tis an elephant!\n _B._ Yes, he\n Is bringing round his elephants.\n _A._ A rhytus,\n Holding two choes, such as e'en an elephant\n Could hardly drink; but I have drunk it often.\n _B._ Yes, for you're very like an elephant.\n _A._ There is besides another kind of cup,\n Its name a trireme; this, too, holds one choeus.\n\nAnd, speaking of the rhytum, he says\u2014\n\n _A._ Bellerophon, on Pegasus's back,\n Fought and subdued the fire-breathing Chim\u00e6ra.\n _B._ Well, take this cup.\n\nBut formerly a drinking-horn was also called a rhytum; and it appears\nthat this kind of vessel was first made by Ptolemy Philadelphus the\nking, to be carried by the statues of Arsinoe: for in her right hand\nshe bears a vessel of this kind, full of all the fruits of the season;\nby which the makers of it designed to show that this horn is richer\nthan the horn of Amalthea. And it is mentioned by Theocles, in his\nIthyphallics, thus\u2014\n\n For all the journeymen to-day\n Have sacrificed Soteria;\n And in their company I've drunk this cup,\n And now I go to my dear king.\n\n[Sidenote: DRINKING-CUPS.]\n\nBut Dionysius of Sinope, in his Female Saviour, giving a list of some\ncups, has also mentioned the rhytus, as I have said before; but\nHedylus, in his Epigrams, mentioning the rhytum made by Ctesibius the\nengineer or machinist, speaks thus\u2014\n\n Come hither, all ye drinkers of sheer wine,\u2014\n Come, and within this shrine behold this rhytus,\n The cup of fair Arsinoe Zephyritis,\n The true Egyptian Besa, which pours forth\n Shrill sounds, what time its stream is open'd wide,\u2014\n No sound of war; but from its golden mouth\n It gives a signal for delight and feasting,\n Such as the Nile, the king of flowing rivers,\n Pours as its melody from its holy shrines,\n Dear to the priests of sacred mysteries.\n But honour this invention of Ctesibius,\n And come, O youths, to fair Arsinoe's temple.\n\nBut Theophrastus, in his treatise on Drunkenness, says that the cup\ncalled the rhytum is given to heroes alone. Dorotheus the Sidonian,\nsays that the rhyta resemble horns, but are perforated at both ends,\nand men drink of them at the bottom as they send forth a gentle stream;\nand that it derives its name from the liquor flowing from them (\u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2\n\u1fe5\u03cd\u03c3\u03b5\u03c9\u03c2).\n\n98. There is the sannacra too. Crates, in the fifth book of his\ntreatise on the Attic Dialect, says that it is a drinking-cup which\nbears this name, but it is a Persian cup. But Philemon, in his Widow,\nmentioning the batiacia, and jesting on the ridiculousness of the name,\nsays\u2014\n\n The sannacra, and hippotragelaphi,\n And batiacia, and sannacia.\n\nThere is also the Seleuci; and we have already stated that this cup\nderives its name from king Seleucus; Apollodorus the Athenian having\nmade the same statement. But Polemo, in the first chapter of his\ntreatise addressed to Ad\u00e6us, says these goblets are very like one\nanother, the Seleucis, the Rhodias, and the Antigonis.\n\nThen, there is the scallium. This is a small cup (\u03ba\u03c5\u03bb\u03af\u03ba\u03bf\u03bd), with which\nthe \u00c6olians pour libations, as Philetas tells us, in his Miscellanies.\n\n99. There is also the scyphus. Now some people form the genitive of\nthis word \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2 with a \u03c2 invariably; but they are mistaken: for\nsometimes \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2 is masculine, like \u03bb\u03cd\u03c7\u03bd\u03bf\u03c2, and then we form its\ngenitive case without \u03c2 but when \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2 is neuter, then we must decline\nwith the \u03c2, \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2 \u03c3\u03ba\u03cd\u03b8\u03bf\u03c5\u03c2, like \u03c4\u03b5\u1fd6\u03c7\u03bf\u03c2 \u03c4\u03b5\u03af\u03c7\u03bf\u03c5\u03c2. But the Attic writers\nuse the nominative case in both the masculine and neuter genders. And\nHesiod, in the second book of his Melampodia, writes the word with\na \u03c0, \u03c3\u03ba\u03cd\u03c0\u03b8\u03bf\u03c3\u2014\n\n To him came Mares, a swift messenger,\n Straight from his house; he fill'd a silver cup (\u03c3\u03ba\u03cd\u03b8\u03bf\u03c2),\n And brought it in his hand, and gave it to the king.\n\nAnd in another place he says\u2014\n\n And then the prophet in his right hand took\n The chain that held the bull; and on his back\n Iphiclus laid his hand: and following then,\n Holding a cup (\u03c3\u03ba\u03cd\u03c0\u03b8\u03bf\u03c2) in one hand, in the other\n Raising a staff, brave Phylacus advanced,\n And, standing amid the servants, thus he spoke.\n\nAnd in the same manner Anaximander in his Heroology speaks, where he\nsays, \"But Amphitryon, when he had divided the booty among his allies,\nand having the cup (\u03c3\u03ba\u03cd\u03c0\u03b8\u03bf\u03c2) which he had selected for himself, . . . \"\nAnd in another place he says\u2014\"But Neptune gives his \u03c3\u03ba\u03cd\u03c0\u03b8\u03bf\u03c2 to Teleboas\nhis own son, and Teleboas to Pteselaus; and he when he received it\nsailed away.\" And in the same manner Anacreon has said\u2014\n\n But I, in my right hand holding\n A \u03c3\u03ba\u03cd\u03c0\u03b8\u03bf\u03c2 full of wine,\n Drank to the health of the white-crested Erxion.\n\n(And in this last line he uses the verb \u1f10\u03be\u03ad\u03c0\u03b9\u03bd\u03bf\u03bd instead of \u03c0\u03c1\u03bf\u03ad\u03b5\u03c0\u03b9\u03bd\u03bf\u03bd\nFor properly speaking \u03c0\u03c1\u03bf\u03c0\u03af\u03bd\u03c9 means to give to some one else to drink\nbefore yourself. And so Ulysses, in Homer,\u2014\n\n Gave to Arete first the well-fill'd cup.\n\nAnd in the Iliad he says\u2014\n\n And first he fill'd a mighty cup of wine,\n Then pledg'd the hero, Peleus' son divine;\n\nfor they used, when they had filled their cups, to pledge one another\nwith a friendly address.) Panyasis, in the third book of his Heraclea,\nsays\u2014\n\n This wine he pour'd into an ample bowl,\n Radiant with gold, and then with frequent draughts\n He drain'd the flowing cup.\n\nEuripides, in his Eurystheus, uses the word in the masculine gender\u2014\n\n And a long cup (\u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 \u03c4\u03b5 \u03bc\u03b1\u03ba\u03c1\u03cc\u03c2).\n\nAnd so does Ach\u00e6us, in his Omphale\u2014\n\n The goblet of the god invites me (\u1f41 \u03b4\u1f72 \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2 \u03bc\u03b5 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1ffe\u1f08\u03bb\u03b5\u1f36).\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd Simonides too, speaking of a cup with handles, says, \u03bf\u1f50\u03b1\u03c4\u03cc\u03b5\u03bd\u03c4\u03b1\n\u03c3\u03ba\u03cd\u03c6\u03bf\u03bd. But Ion, in his Omphale, says\u2014\n\n There is no wine in the cup (\u03bf\u1f36\u03bd\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f14\u03bd\u03b9 \u1f10\u03bd \u03c4\u1ff7 \u03c3\u03ba\u03cd\u03c6\u03b5\u1f30),\n\nforming \u03c3\u03ba\u03cd\u03c6\u03b5\u03b9 regularly from \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2, as a neuter noun. And in the same\nway Epicharmus, in his Cyclops, says\u2014\n\n Come, pour the wine into the cup (\u1f10\u03c2 \u03c4\u1f78 \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2).\n\nAnd Alexis, in his Leucadia, says\u2014\n\n And with his aged lips he drank\n A mighty cup \u03bc\u03ad\u03b3\u03b1 \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 of fragrant wine.\n\nAnd Epigenes, in his Bacchea, says\u2014\n\n I rejoiced when I received \u03c4\u1f78 \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2.\n\nAnd Ph\u00e6dimus, in the first book of his Heraclea, says\u2014\n\n A mighty cup (\u03b5\u1f50\u03c1\u1f7a \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2) of well-grain'd timber framed,\n And fill'd with honied wine.\n\nAnd also in Homer, Aristophanes the Byzantian writes\u2014\n\n But having filled a cup \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2, he gave it him,\n Having himself drunk from the same.\n\nBut Aristarchus in this line writes \u03c3\u03ba\u03cd\u03c6\u03bf\u03bd, not \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2.\n\nBut Asclepiades the Myrlean, in his treatise on the Nestoris, says that\nnone of those who lived in the city, and none of the men of moderate\nproperty, used the scyphus (\u03c4\u1ff7 \u03c3\u03ba\u03cd\u03c6\u03b5\u03b9) and the cissybium; but only\nthe swineherds, and shepherds, and men in the fields, as Eum\u00e6us, for\ninstance,\n\n Gave him the cup (\u03c3\u03ba\u03cd\u03c6\u03bf\u03c2) from which he drank himself,\n Well fill'd with wine.\n\nAnd Alcman says\u2014\n\n And often on the highest mountain tops,\n When some most tuneful festival of song\n Is held in honour of the Gods, you hold\n A golden vessel,\u2014a fine, ample cup \u03c3\u03ba\u03cd\u03c6\u03bf\u03bd\u0313,\n Such as the shepherds, pasturing their flocks\n On the high hills, delight in, . . . . . . . .\n . . . . . . . . . . . . have made cheese\n Most delicate and white to look upon.\n\nAnd \u00c6schylus, in his Perrh\u00e6bians, says\u2014\n\n Where are my many gifts and warlike spoils,\u2014\n Where are my gold and silver cups (\u03c3\u03ba\u03c5\u03c6\u03ce\u03bc\u03b1\u03c4\u03b1)\u0323?\n\nAnd Stesichorus calls the cup on the board of Pholus the Centaur\n\u03c3\u03ba\u03cd\u03c6\u03b5\u03b9\u03bf\u03bd \u03b4\u03ad\u03c0\u03b1\u03c2, using \u03c3\u03ba\u03cd\u03c6\u03b5\u03b9\u03bf\u03bd as synonymous to \u03c3\u03ba\u03c5\u03c6\u03bf\u03b5\u03b9\u03b4\u03ad\u03c2. And he\nsays, when speaking of Hercules\u2014\n\n And taking a huge scyphus-shaped cup (\u03c3\u03ba\u03cd\u03c0\u03c6\u03b5\u03b9\u03bf\u03bd \u03b4\u03ad\u03c0\u03b1\u03c2),\n Holding three measures, to his lips he raised it,\n Full of rich wine, which Pholus wisely mix'd\n And gave him; and at one good draught he drank it.\n\nAnd Archippus, in his Amphitryon, has used the word in the neuter\ngender.\n\n100. But as for the word \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03bd, they say that that is the name of\na measure among the Greeks, as also are the words \u03c7\u03bf\u1f78\u03c2 and \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7.\nAnd they say that the \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03bd contains twelve Attic \u03ba\u03cc\u03c4\u03c5\u03bb\u03b1\u03b9. And at\nPatr\u00e6 they say that there is a regular measure called \u1f21 \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03c2. But\nNicostratus, in his Hecate, has used the word in the masculine gender,\n\u1f41 \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03c2, where he says\u2014\n\n _A._ And yet among the flagons into which\n We pour'd the wine out of the casks, now tell me\n What is the measure some of them contain (\u03c0\u03b7\u03bb\u03af\u03ba\u03bf\u03b9 \u03c4\u03b9\u03bd\u03ad\u03c2\u0323)?\n _B._ They hold three choes each.\n\nAnd again he says\u2014\n\n Bring us the full flagon (\u03c4\u1f78\u03bd \u03bc\u03b5\u03c3\u03c4\u1f78\u03bd \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03bd).\nAnd, in the play entitled The Couch, he says\u2014\n\n And this most odious flagon's (\u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2) full of vinegar.\n\nDiphilus, in his People Saved, says\u2014\n\n I have an empty flagon, my good woman,\n And a full wallet.\n\nAnd Lynceus the Samian, in his letter to Diagoras, says,\u2014\"At the time\nthat you sojourned in Samos, O Diagoras, I know that you often came to\nbanquets at my house, at which a flagon was placed by each man, and\nfilled with wine, so as to allow every one to drink at his pleasure.\"\nAnd Aristotle, in his Constitution of the Thessalians, says that the\nword is used by the Thessalians in the feminine gender, as \u1f21 \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03c2.\nAnd Rhianus the epic poet, in his Epigrams, says\u2014\n\n This flagon (\u1f25\u03b4\u03b5 \u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03c2), O Archinus, seems to hold\n One half of pitch from pines, one half of wine;\n And I have never met a leaner kid:\n And he who sent these dainties to us now,\n Hippocrates, has done a friendly deed,\n And well deserves to meet with praise from all men.\n\nBut Diphilus, in his Brothers, has used the word in the neuter gender\u2014\n\n O conduct worthy of a housebreaker\n Or felon, thus to take a flagon now\n Under one's arm, and so go round the inns;\n And then to sell it, while, as at a picnic,\n One single vintner doth remain behind,\n Defrauded by his wine-merchant.\n\n[Sidenote: DRINKING-CUPS.]\n\nAnd the line in the Geryonis of Stesichorus\u2014\n\n A measure of three flagons (\u1f14\u03bc\u03bc\u03b5\u03c4\u03c1\u03bf\u03bd \u1f61\u03c2 \u03c4\u03c1\u03b9\u03bb\u03ac\u03b3\u03c5\u03bd\u03bf\u03bd\u0313),\n\nleaves it quite uncertain under what gender the word is to be classed\nas far as respects that line. But Eratosthenes says that the words\n\u03c0\u03ad\u03c4\u03b1\u03c3\u03bf\u03c2 and \u03c3\u03c4\u03ac\u03bc\u03bd\u03bf\u03c2 are also used as feminine nouns by some authors.\n\n101. But the name \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 is derived from \u03c3\u03ba\u03b1\u03c6\u1f76\u03c2, a little boat. And\nthis likewise is a round vessel made of wood, intended to receive milk,\nor whey; as it is said in Homer\u2014\n\n Capacious chargers all around were laid,\n Full pails (\u03c3\u03ba\u03b1\u03c6\u03af\u03b4\u03b5\u03c2), and vessels of the milking trade.\n\nUnless, indeed, \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 is quasi \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2, because the Scythians were in\nthe habit of drinking more than was decent. But Hieronymus the Rhodian,\nin his treatise on Drunkenness, says to get drunk is called \u03c3\u03ba\u03c5\u03b8\u03af\u03b6\u03c9;\nfor that \u03b8 is a cognate letter to \u03c6. But at subsequent times scyphi\nwere made of earthenware and of silver, in imitation of the wooden\nones. And the first makers of cups of this kind were the B\u0153otians,\nwho obtained a high reputation for their manufacture; because Hercules\noriginally used these cups in his expeditions. On which account they\nare called Heracleotici by some people. And they are different from\nother cups; for they have on their handles what is called the chain of\nHercules. And Bacchylides mentions the B\u0153otian scyphi in these words,\n(addressing his discourse to Castor and Pollux, and invoking their\nattendance at a banquet)\u2014\n\n Here there are no mighty joints\n Of oxen slain,\u2014no golden plate,\n No purple rich embroidery;\n But there is a cheerful mind,\n And a sweetly-sounding Muse,\n And plenty of delicious wine,\n In cups of Theban workmanship (\u0392\u03bf\u03b9\u03c9\u03c4\u03af\u03bf\u03b9\u03c3\u03b9\u03bd \u1f10\u03bd \u03c3\u03ba\u03cd\u03c6\u03bf\u03b9\u03c3\u03b9\u03bd\u0313).\n\nAnd next to the B\u0153otian scyphi, those which had the highest reputation\nwere the Rhodian ones, of the workmanship of Damocrates. And the\nnext to them were the Syracusan cups. But the \u03c3\u03ba\u03cd\u03c6\u03bf\u03c2 is called by\nthe Epirotes \u03bb\u03c5\u03c1\u03c4\u1f78\u03c2, as Seleucus reports; and by the Methymn\u00e6ans it\nis called \u03c3\u03ba\u03cd\u03b8\u03bf\u03c2, as Parmeno says, in his book on Dialects. And\nDercyllidas the Laced\u00e6monian was nicknamed \u03a3\u03ba\u03cd\u03b8\u03bf\u03c2, as Ephorus relates\nin his eighteenth book, where he speaks as follows:\u2014\"The Laced\u00e6monians\nsent Dercyllidas into Asia in the place of Thymbron, having heard that\nthe barbarians were in the habit of doing everything by deceit and\ntrick; on which account they sent Dercyllidas, thinking that he was\nthe least likely of all men to be taken in; for he was not at all of\na Laced\u00e6monian and simple disposition, but exceedingly cunning and\nfierce; on which account the Laced\u00e6monians themselves used to call him\n\u03a3\u03ba\u03cd\u03b8\u03bf\u03bd.\"\n\n102. There is the tabaitas also. Amyntas, in the first book of his\ntreatise on the Stations of Asia, speaking of what is called aerial\nhoney, writes as follows:\u2014\"They gather it with the leaves, and store it\nup, making it up in the same manner as the Syrian cakes of fruit, but\nsome make it into balls; and when they are about to use it for food,\nthey break pieces off these cakes into wooden cups, which they call\ntabait\u00e6, and soak them, and then strain them off and drink the liquor;\nand the drink is very like diluted honey, but this is much the sweeter\nof the two.\"\n\nThere is also the tragelaphus. And this is the name given to some cups,\nas Alexis mentions, in his Coniates\u2014\n\n Cymbia, phial\u00e6, tragelaphi, culices.\n\nAnd Eubulus, in his Man Glued on, says\u2014\n\n But there are five phial\u00e6, and two tragelaphi.\n\nAnd Menander, in his Fisherman, says\u2014\n\n Tragelaphi, labronii.\n\nAnd Antiphanes, in his Chrysis, says\u2014\n\n And for this rich and sordid bridegroom now,\n Who owns so many talents, slaves, and stewards,\n And pairs of horses, camels, coverlets,\u2014\n Such loads of silver plate, such phial\u00e6,\n Triremes, tragelaphi, carchesia,\n Milkpails of solid gold, vessels of all sorts;\n For all the gluttons and the epicures\n Call casks brimful of wine mere simple milkpails.\n\nThere is also the trireme. And that trireme is the name of a species of\ndrinking-cup Epicurus has shown, in his Supposititious Damsels; and the\npassage which is a proof of this has been already quoted.\n\nThere is also the hystiacum, which is some sort of drinking-cup.\nRhinthon, in his Hercules, says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n You swallow'd, in one small hystiacum,\n A cheesecake of pure meal, and groats, and flour.\n\n103. There is the phiale too. Homer, when he says\u2014\n\n He placed a phiale upon the board,\n By both hands to be raised (\u1f00\u03bc\u03c6\u03af\u03b8\u03b5\u03c4\u03bf\u03bd), untouch'd by fire;\n\nand again, when he says\u2014\n\n A golden phiale, and doubled fat;\n\nis not speaking of a drinking-cup, but of a brazen vessel of a flat\nshape like a caldron, having perhaps two handles, one on each side. But\nParthenius the pupil of Dionysius understands by \u1f00\u03bc\u03c6\u03af\u03b8\u03b5\u03c4\u03bf\u03bd a phiale\nwithout any bottom. But Apollodorus the Athenian, in his short essay on\nthe Crater, says that it means a cup which cannot be firmly placed and\nsteadied on its bottom, but only on its mouth. But some say, that just\nas the word \u1f00\u03bc\u03c6\u03b9\u03c6\u03bf\u03c1\u03b5\u1f7a\u03c2 is used for a cup which can be lifted by its\nhandles on both sides, the same is meant by the expression \u1f00\u03bc\u03c6\u03af\u03b8\u03b5\u03c4\u03bf\u03c2 \u03c6\u03b9\u03ac\u03bb\u03b7.\nBut Aristarchus says that it means a cup which can be placed on\neither end, on its mouth or on its bottom. But Dionysius the Thracian\nsays that the word \u1f00\u03bc\u03c6\u03af\u03b8\u03b5\u03c4\u03bf\u03c2 means round, running round (\u1f00\u03bc\u03c6\u03b9\u03b8\u03ad\u03c9\u03bd) in a\ncircular form. And Asclepiades the Myrlean says,\u2014\"The word \u03c6\u03b9\u03ac\u03bb\u03b7, by a\nchange of letters, becomes \u03c0\u03b9\u03ac\u03bb\u03b7, a cup which contains enough to drink\n(\u03c0\u03b9\u03b5\u1fd6\u03bd \u1f05\u03bb\u03b9\u03c2); for it is larger than the \u03c0\u03bf\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd. But when Homer calls\nit also \u1f00\u03c0\u03cd\u03c1\u03c9\u03c4\u03bf\u03c2, he means either that it was wrought without fire, or\nnever put on the fire. On which account he calls a kettle which may be\nput on the fire \u1f10\u03bc\u03c0\u03c5\u03c1\u03b9\u03b2\u03ae\u03c4\u03b7\u03c2, and one which is not so used \u1f04\u03c0\u03c5\u03c1\u03bf\u03c2. And\nwhen he says\u2014\n\n An ample charger, of unsullied frame,\n With flowers high wrought, not blacken'd yet by flame,\n\nhe perhaps means one intended to receive cold water. So that the\nphiale would in that case resemble a flat brazen vessel, holding cold\nwater. But when he calls it \u1f00\u03bc\u03c6\u03af\u03b8\u03b5\u03c4\u03bf\u03c2, can we understand that it has\ntwo bases, one on each side; or is \u1f00\u03bc\u03c6\u1f76 here to be taken as equivalent\nto \u03c0\u03b5\u03c1\u1f76, and then again is \u03c0\u03b5\u03c1\u1f76 to be taken as equivalent to \u03c0\u03b5\u03c1\u03b9\u03c4\u03c4\u1f78\u03bd,\nso that in fact all that is meant by the epithet is beautifully made;\nsince \u03b8\u03b5\u1fd6\u03bd\u03b1\u03b9 was often used by the ancients for 'to make?' It may also\nmean, ' being capable of being placed either on its bottom or upon its\nmouth;' and such a placing of cups is an Ionian [p. 802] and an ancient\nfashion. And even now the Massilians often adopt it, and set their\ngoblets down on their mouths.\"\n\n104. But as Cratinus has said, in his Female Runaways\u2014\n\n Receive from me these round-bottom'd phial\u00e6,\n\nEratosthenes, in the eleventh book of his treatise on Comedy, says that\nLycophron did not understand the meaning of the word (\u03b2\u03b1\u03bb\u03b1\u03bd\u03b5\u03b9\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2),\nfor that the word \u1f40\u03bc\u03c6\u03b1\u03bb\u1f78\u03c2, as applied to a phiale, and the word \u03b8\u03cc\u03bb\u03bf\u03c2,\nas applied to a bath, were nearly similar in meaning; and that, in\nthe word, allusion is neatly enough made to the umbilical form. But\nApion and Diodorus say, \"There are some kinds of phial\u00e6 of which the\nboss is similar to a strainer.\" But Asclepiades the Myrlean, in his\nEssays on Cratinus, says\u2014\"\u03b2\u03b1\u03bb\u03b1\u03bd\u03b5\u03b9\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03b9 are the phial\u00e6 called, because\ntheir bosses and the vaulted roofs of the baths are much alike.\" And\nDidymus, saying the same thing, cites the words of Lycophron, which run\nthus:\u2014\"From the bosses in the women's baths, out of which they ladle\nthe water in small cups.\" But Timarchus, in the fourth book of his\nEssay on the Mercury of Eratosthenes, says,\u2014\"Any one may suppose that\nthis word contains a secret allusion in it, because most of the baths\nat Athens, being circular in their shape, and in all their furniture,\nhave slight projections in the middle, on which a brazen boss is\nplaced. Ion, in his Omphale, says\u2014\n\n Go quick, O damsels; hither bring the cups,\n And the mesomphali;\u2014\n\nand by \u03bc\u03b5\u03c3\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03b9 here, he means the same things as those which\nCratinus calls \u03b2\u03b1\u03bb\u03b1\u03bd\u03b5\u03b9\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03b9, where he says\u2014\n\n Receive from me these round-bottom'd phial\u00e6.\n\nAnd Theopompus, in his Alth\u00e6a, said\u2014\n\n She took a golden round-bottom'd (\u03bc\u03b5\u03c3\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd) phiale,\n Brimful of wine; to which Telestes gave\n The name of acatos;\n\nas Telestes had called the phiale an acatos, or boat. But Pherecrates,\nor whoever the poet was who composed the Pers\u00e6, which are attributed to\nhim, says, in that play\u2014\n\n Garlands to all, and well-boss'd chrysides (\u1f40\u03bc\u03c6\u03b1\u03bb\u03c9\u03c4\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u03af\u03b4\u03b5\u03c2).\n\n105. But the Athenians call silver phial\u00e6 \u1f00\u03c1\u03b3\u03c5\u03c1\u03af\u03b4\u03b5\u03c2, and golden ones\nthey call \u03c7\u03c1\u03c5\u03c3\u03af\u03b4\u03b5\u03c2. And Pherecrates mentions the silver phiale in the\nfollowing words in his Pers\u00e6\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n Here, you sir; where are you now carrying\n That silver phiale (\u03c4\u1f74\u03bd \u1f00\u03c1\u03b3\u03c5\u03c1\u03af\u03b4\u03b1 \u03c4\u03b7\u03bd\u03b4\u03af)?\n\nAnd Cratinus mentions the golden one in his Laws\u2014\n\n Making libations with a golden phiale (\u03c7\u03c1\u03c5\u03c3\u03af\u03b4\u1f30),\n He gave the serpents drink.\n\nAnd Hermippus, in his Cercopes, says\u2014\n\n He first completely drain'd an ample cup,\n Golden (\u03c7\u03c1\u03c5\u03c3\u03af\u03b4\u03b1) and round, then carried it away.\n\nThere was also a kind of cup called the \u03b2\u03b1\u03bb\u03b1\u03bd\u03c9\u03c4\u1f74 phiale, under the\nbottom of which were placed golden feet. And Teneus says, that among\nthe offerings at Delos there was a brazen palm-tree, the offering of\nthe Naxians, and some golden phial\u00e6, to which he gives the epithet\n\u03ba\u03b1\u03c1\u03c5\u03c9\u03c4\u03b1\u03af. But Anaxandrides calls cups of this fashion the phial\u00e6 of\nMars. But the \u00c6olians call the phiale an aracis.\n\n106. There is also the phtho\u00efs; these are wide-shaped phial\u00e6 with\nbosses. Eupolis says\u2014\n\n He pledged the guests in phtho\u00efdes,\n\nwriting the dative plural \u03c6\u03b8\u03bf\u1fd6\u03c3\u03b9; but it ought to have an acute on the\nlast syllable; like \u03ba\u03b1\u03c1\u03c3\u1f76, \u03c0\u03b1\u03b9\u03c3\u1f76, \u03c6\u03b8\u03b5\u03b9\u03c1\u03c3\u03af.\n\nThere is the philotesia also. This is a kind of \u03ba\u03cd\u03bb\u03b9\u03be, in which\nthey pledged one another out of friendship, as Pamphilus says. And\nDemosthenes says, \"And he pledged him in the philotesia.\" And Alexis\nsays\u2014\n\n We, in our private and public capacity,\n Do pledge you now in this philotesian culix.\n\nBut, besides being the name of a cup, a company feasting together was\nalso called \u03c6\u03b9\u03bb\u03bf\u03c4\u03ae\u03c3\u03b9\u03bf\u03bd. Aristophanes says\u2014\n\n Now does the shadow of the descending sun\n Mark seven feet: 'tis time for supper now,\n And the philotesian company invites me.\n\nBut it was from the system of pledging one another at these banquets\nthat the cup got the name of philotesia\u2014as in the Lysistrata\u2014\n\n O thou Persuasion, mistress of my soul!\n And you, O philotesian cup of wine.\n\nThere are also chonni. Among the Gortynians this is the name given to a\nspecies of cup resembling the thericleum, made of brass, which Hermonax\nsays is given by lovers to the objects of their affection.\n\nThere are also Chalcidic goblets, having their name and reputation\nperhaps from Chalcis in Thrace.\n\n107. There are also \u03c7\u03c5\u03c4\u03c1\u03af\u03b4\u03b5\u03c2; Alexis, in his Supposititious Child, says\u2014\n\n I, seeking to do honour to the king,\n To Ptolemy and to his sister, took\n Four \u03c7\u03c5\u03c4\u03c1\u03af\u03b4\u03b9\u03b1 of strong, untemper'd wine,\n And drank them at a draught, with as much pleasure\n As any one ever swallow'd half-and-half:\n And, for the sake of this agreement, why\n Should I not now feast in this splendid light?\n\nBut Herodotus, in the fifth book of his History, says \"that the Argives\nand \u00c6ginetans made a law that no one should ever use any Attic vessel\nof any kind in their sacrifices, not even if made of earthenware;\nbut that for the future every one should drink out of the \u03c7\u03c5\u03c4\u03c1\u03af\u03b4\u03b5\u03c2\nof the country.\" And Meleager the Cynic, in his Symposium, writes as\nfollows\u2014\"And in the meantime he proposed a deep pledge to his health,\ntwelve deep \u03c7\u03c5\u03c4\u03c1\u03af\u03b4\u03b9\u03b1 full of wine.\"\n\n108. There is also the \u03c8\u03c5\u03b3\u03b5\u1f7a\u03c2 or \u03c8\u03c5\u03ba\u03c4\u03ae\u03c1. Plato, in his Symposium,\nsays,\u2014\"But, O boy, bring, said he, that psycter hither (for he had\nseen one which held more than eight cotyl\u00e6). Accordingly, when he had\nfilled it, first of all he drank it himself, and then he ordered it to\nbe filled again for Socrates . . . . . as Archebulus was attempting to\nbe prolix, the boy, pouring the wine out at a very seasonable time,\noverturned the psycter.\" And Alexis, in his Colonist, says\u2014\n\n A psygeus, holding three full cotyl\u00e6.\n\nAnd Dioxippus, in his Miser, says\u2014\n\n And from Olympicus he then received\n Six thericlean cups, and then two psycters.\n\nAnd Menander, in his play entitled The Brazier's Shop, says\u2014\n\n And, as the present fashion is, they shouted\n For more untemper'd wine; and some one took\n A mighty psycter, giving them to drink,\n And so destroy'd them wretchedly.\n\nAnd Epigenes, in his Heroine, giving a list of many cups, among them\nmentions the psygeus thus\u2014\n\n Now take the boys, and make them hither bring\n The thericlean and the Rhodian cups;\n But bring yourself the psycter and the cyathus,\n Some cymbia too.\n\nAnd Strattis, in his Psychast\u00e6\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n And one man having stolen a psycter,\n And his companion, who has taken away\n A brazen cyathus, both lie perplex'd,\n Looking for a ch\u0153nix and a cotylis.\n\nBut Alexis, in his Hippiscus, uses the diminutive form, and calls it a\n\u03c8\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03b4\u03b9\u03bf\u03bd, saying\u2014\n\n I went to see my friend while at his inn,\n And there I met a dark-complexion'd man,\n And told my slaves, for I brought two from home,\n To put in sight the well-clean'd drinking-cups:\n There was a silver cyathus, and cups\n Weighing two drachmas each; a cymbium,\n Whose weight was four; a \u03c8\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03b4\u03b9\u03bf\u03bd,\n Weighing two obols, thinner than Philippides.\n\n109. But Heracleon of Ephesus says, \"The cup which we call \u03c8\u03c5\u03b3\u03b5\u1f7a\u03c2 some\nname the \u03c8\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03b1, but the Attic writers make jokes upon the \u03c8\u03c5\u03b3\u03b5\u1f7a\u03c2, as\nbeing a foreign name.\" Euphorion, in his Woman Restoring, says\u2014\n\n But when they call a \u03c8\u03c5\u03b3\u03b5\u1f7a\u03c2 a \u03c8\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03b1,\n And \u03c3\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd \u03c4\u03b5\u1fe6\u03bb\u03b1, and the \u03c6\u03b1\u03ba\u1fc6 \u03c6\u03b1\u03ba\u03b5\u1f7a\u03c2,\n What can one do? For I rightly said,\n Give me, I pray, Pyrgothemis, some change\n For this your language, as for foreign money.\n\nAnd Antiphanes, in his Knights, says\u2014\n\n How then are we to live? Our bedclothes are\n A saddlecloth, and our well-fitting hat\n Only a psycter. What would you have more?\n Here is the very Amalthean horn.\n\nAnd in the Carna he declares plainly that, when pouring out wine, they\nused the psycter for a cyathus. For after he had said\u2014\n\n And putting on the board a tripod and cask,\n And psycter too, he gets drunk on the wine;\n\nin the passage following, he represents his man as saying\u2014\n\n So will the drink be fiercer: therefore now,\n If any one should say it is not fit\n T' indulge in wine at present, just leave out\n This cask, and this one single drinking-cup,\n And carry all the rest away at once.\n\nBut Dionysius the pupil of Tryphon, in his treatise on Names, says\u2014\"The\nancients used to call the psygeus dinus.\" But Nicander of Thyatira\nsays, that woods and shady places dedicated to the gods are also called\n\u03c8\u03c5\u03ba\u03c4\u1fc6\u03c1\u03b5\u03c2, as being places where one may cool oneself (\u1f00\u03bd\u03b1\u03c8\u03cd\u03be\u03b1\u03b9).\n\u00c6schylus, in his Young Men, says\u2014\n\n And gentle airs, in the cool, shady places (\u03c8\u03c5\u03ba\u03c4\u03b7\u03c1\u03af\u03bf\u03b9\u03c2);\n\nand Euripides, in his Phaethon, says\u2014\n\n The trees, affording a cool shade (\u03c8\u03c5\u03ba\u03c4\u03ae\u03c1\u03b9\u03b1),\n Shall now embrace him in their loving arms;\n\nand the author of the poem called \u00c6gimius, whether it really was\nHesiod, or only Cecrops of Miletus, says\u2014\n\n There shall my cool shade (\u03c8\u03c5\u03ba\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd) be, O king of men.\n\n110. There is also the oidos. This was the name of a drinking-cup, as\nwe are told by Tryphon, in his Onomasticon; a cup given to him who sang\nthe scolia\u2014as Antiphanes shows in his Doubles\u2014\n\n _A._ What will there be, then, for the gods?\n _B._ Why, nothing,\n Unless now some one mixes wine for them.\n _A._ Stop; take this \u1fa0\u03b4\u1f78\u03c2, and abandon all\n Those other worn-out fashions; sing no more\n Of Telamon, or P\u00e6on, or Harmodius.\n\nThere are also the ooscyphia. Now respecting the shape of these cups,\nAsclepiades the Myrlean, in his Essay on the Nestoris, says that it\nhas two bottoms, one of them wrought on to the bowl of the cup, and of\nthe same piece with it; but the other attached to it, beginning with a\nsharp point, and ending in a broad bottom, on which the cup stands.\n\nThere is also the \u1f60\u1f78\u03bd, or egg-cup. Dinon, in the third book of his\nAffairs of Persia, speaks as follows:\u2014There is also a bread called\npotibazis, made of barley and roasted wheat; and a crown of cypress\nleaves; and wine tempered in a golden oon, from which the king himself\ndrinks.\"\n\n111. Plutarch having said this, and being applauded by every one,\nasked for a phiala, from which he made a libation to the Muses, and\nto Mnemosyne their mother, and drank the health of every one present,\nsaying,\u2014As if any one, taking a cup in his hand, being a rich man, were\nto make a present of it, foaming over with the juice of the vine;\"\u2014and\ndrinking not only to the young bridegroom, but also to all his friends;\nand he gave the cup to the boy, desiring him to carry it round to\nevery one, saying that this was the proper meaning of the phrase \u03ba\u03cd\u03ba\u03bb\u1ff3\n\u03c0\u03af\u03bd\u03b5\u03b9\u03bd, reciting the verses of Menander in his Perinthian Woman\u2014\n\n And the old woman did not leave untouch'd\n One single cup, but drank of all that came.\n\nAnd again, in his Fanatical Woman, he says\u2014\n\n[Sidenote: DRINKING-CUPS.]\n\n And then again she carries round to all\n A cup of unmix'd wine.\n\nAnd Euripides, in his Cretan Women, says\u2014\n\n Farewell all other things, as long\n As cups of wine go freely round.\n\nAnd then, when Leonidas the grammarian demanded a larger cup, and\nsaid,\u2014Let us drink hard (\u03ba\u03c1\u03b1\u03c4\u03b7\u03c1\u03af\u03b6\u03c9\u03bc\u03b5\u03bd), my friends, (for that was the\nword which Lysanias the Cyrenean says that Herodorus used to apply\nto drinking-parties, when he says, \"But when they had finished the\nsacrifice they turned to the banquet, and to craters, and prayers,\nand p\u00e6ans;\" and the poet, who was the author of the poem called the\nBuffoons\u2014a play which Duris says that the wise Plato always had in\nhis hands\u2014says, somewhere, \u1f10\u03ba\u03b5\u03ba\u03c1\u03b1\u03c4\u03b7\u03c1\u03af\u03c7\u03b7\u03bc\u03b5\u03c2, for \"we had drunk;\") But\nnow, in the name of the gods, said Pontianus, you are drinking in a\nmanner which is scarcely becoming, out of large cups, having that most\ndelightful and witty author Xenophon before your eyes, who in his\nBanquet says,\u2014\"But Socrates, in his turn, said, But it seems to me\nnow, O men, that we ought to drink hard. For wine, in reality, while\nit moistens the spirit, lulls the griefs to sleep as mandragora does\nmen; but it awakens all cheerful feelings, as oil does fire. And it\nappears to me that the bodies of men are liable to the same influences\nwhich affect the bodies of those things which grow in the ground; for\nthe very plants, when God gives them too much to drink, cannot hold up\ntheir heads, nor can they expand at their proper seasons. But when they\ndrink just as much as is good for them, and no more, then they grow in\nan upright attitude, and flourish, and come in a flourishing state to\nproduce fruit. And so, too, in our case, if we take too much drink all\nat once, our bodies and our minds rapidly get disordered, and we cannot\neven breathe correctly, much less speak. But if our slaves bedew us (to\nuse Gorgias-like language) in small quantities with small cups, then\nwe are not compelled to be intoxicated by the wine; but being gently\ninduced, we proceed to a merry and cheerful temperament.\"\n\n112. Now, any one who considers these expressions of the accomplished\nXenophon, may understand how it was that the brilliant Plato displayed\nsuch jealousy of him. But perhaps the fact may partly be because these\nmen did from the very beginning feel a spirit of rivalry towards one\nanother, each being aware of his own powers; and perhaps they began\nvery early to contend for the preeminence, as we may conjecture not\nonly from what they have both written about Cyrus, but also from other\nwritings of theirs on similar subjects. For they have both written a\npiece called the Banquet; and in these two pieces, one of them turns\nout the female flute-players, and the other introduces them; and one,\nas has been already said, refuses to drink out of large cups, but the\nother represents Socrates as drinking out of a psycter till morning.\nAnd in his treatise concerning the Soul, Plato, reckoning up all who\nwere present, does not make even the slightest mention of Xenophon.\nAnd concerning Cyrus, the one says that from his earliest youth he was\ntrained up in all the national practices of his country; but Plato, as\nif in the express spirit of contradiction, says, in the third book of\nhis Laws,\u2014\"But with respect to Cyrus, I consider that, as to other\nthings, he was indeed a skilful and careful general, but that he had\nnever had the very least particle of a proper education, and that he\nhad never turned his mind the least in the world to the administration\nof affairs. But he appears from his earliest youth to have been engaged\nin war, and to have given his children to his wives to bring up.\" And\nagain, Xenophon, who joined Cyrus with the Ten Thousand Greeks, in his\nexpedition into Persia, and who was thoroughly acquainted with the\ntreachery of Meno the Thessalian, and knew that he was the cause of the\nmurder of Clearchus by Tissaphernes, and who knew also the disposition\nof the man, how morose and debauched he was,\u2014has given us a full\naccount of everything concerning him. But the exquisite Plato, who all\nbut says, \"All this is not true,\" goes through a long panegyric on him,\nwho was incessantly calumniating every one else. And in his Polity, he\nbanishes Homer from his city, and all poetry of the theatrical kind;\nand yet he himself wrote dialogues in a theatrical style,\u2014a manner of\nwriting of which he himself was not the inventor; for Alexamenus the\nTeian had, before him, invented this style of dialogue, as Nicias of\nNic\u00e6a and Sotion both agree in relating. And Aristotle, in his treatise\non Poets, writes thus:\u2014\"Let us not then call those Mimes, as they\nare called, of Sophron, which are written in metre, Discourses and\nImitations; or those Dialogues of Alexamenus\nof Teos, which were written before the Socratic Dialogues;\"\u2014Aristotle,\nthe most learned of all men, stating here most expressly that\nAlexamenus composed his Dialogues before Plato. And Plato also\ncalumniates Thrasymachus of Chalcedon, saying that he was a sophist in\na way consistent with his name.[69] And he also attacks Hippias, and\nGorgias, and Parmenides; and in one dialogue, called Protagoras, he\nattacks a great many;\u2014a man who in his Republic has said, \"When, as I\nthink, a city which has been governed by a democracy, feels a thirst\nfor liberty, and meets with bad cupbearers, and so it gets intoxicated\nby too untempered a draught . . . .\"\n\n[Sidenote: PLATO.]\n\n113. And it is said also, that Gorgias himself, when he read the\ndialogue to which Plato has given his name, said to his friends, \"How\nwell Plato knows how to write iambics!\" And Hermippus, in his book on\nGorgias, says,\u2014\"When Gorgias was sojourning at Athens, after he had\noffered up at Delphi the golden image of himself which is there now,\nand when Plato said when he had seen it, The beautiful and golden\nGorgias is come among us, Gorgias replied, This is indeed a fine young\nArchilochus whom Athens has now brought forth.\" But others say that\nGorgias, having read the dialogue of Plato, said to the bystanders\nthat he had never said any of the things there attributed to him, and\nhad never heard any such things said by Plato. And they say that Ph\u00e6do\nalso said the same when he had read the treatise on the Soul, on which\naccount it was well said by Timon, respecting him,\u2014\n\n \"How that learned Plato invented fictitious marvels!\"\n\nFor their respective ages will scarcely admit of the Socrates of Plato\never having really had a conference with Parmenides, so as to have\naddressed him and to have been addressed by him in such language. And\nwhat is worst of all is, that he has said, though there was not the\nslightest occasion for making any such assertion, that Zeno had been\nbeloved by Parmenides, who was his fellow-citizen. Nor, indeed, is\nit possible that Ph\u00e6drus should have lived in the time of Socrates,\nmuch less that he should have been beloved by him. Nor, again, is it\npossible that Paralus and Xanthippus, the sons of Pericles, who died\nof the plague, should have conversed with Protagoras when he came\nthe second time to Athens, as they had died before. And we might\nmention many other particulars respecting his works to show how wholly\nfictitious his Dialogues are.\n\n114. But that Plato was ill-natured to everybody is plain from what\nhe says in his dialogue entitled Ion; in which first of all he\nabuses all the poets, and then all those who have been promoted to\nthe highest dignities by the people, such as Phanosthenes of Andros,\nand Apollodorus of Cyzicus, and also Heraclides of Clazomen\u00e6. And in\nhis Menon he abuses those who have been the greatest men among the\nAthenians\u2014Aristides and Themistocles; and he extols Meno, who betrayed\nthe Greeks. But in his Euthydemus he attacks this same Meno and his\nbrother Dionysiodorus, and calls them men slow to learn any good\nthing, and contentious people, reproaching them with their flight from\nChios, which was their native place, from which they went and settled\nin Thurii. And, in his essay on Manly Courage, he attacks Melesias,\nthe son of that Thucydides who headed the opposite party to Pericles,\nand Lysimachus, the son of Aristides the Just, saying that they both\nfell far short of their fathers' virtues. And as to what he said about\nAlcibiades, in his Banquet, that is not fit to be produced to light;\nnor is what he says in the first of the Dialogues which go by his\nname. For the second Alcibiades is said by some people to be the work\nof Xenophon; as also the Halcyon is said to be the work of Leon the\nAcademician, as Nicias of Nic\u00e6a says. Now, the things which he has said\nagainst Alcibiades I will pass over; but I cannot forbear to mention\nhis calling the Athenian people a random judge, guided only by outward\nappearance. And he praises the Laced\u00e6monians, and extols also the\nPersians, who are the enemies of all the Greeks.\n\nAnd he calls Cleinias the brother of Alcibiades a madman; and the sons\nof Pericles he makes out to be fools; and Meidias he calls a man fit\nfor nothing but killing quails; and of the people of the Athenians he\nsays, that it wears a fair mask, but that one ought to strip the mask\noff, and look at it then; for he says that it will then be seen that\nit is only clothed with a specious appearance of a beauty which is not\ngenuine.\n\n[Sidenote: PLATO.]\n\n115. But in the Cimon he does not abstain from accusing Themistocles,\nand Alcibiades, and Myronides, and even Cimon himself; and his Crito\ncontains an invective against Sophocles; and his Gorgias contains an\ninvective not only against the man from whom it is named, but also\nagainst Archelaus, king of Macedon, whom he reproaches not only with\nhis ignoble birth, but also with having killed his master. And this\nis the very same Plato whom Speusippus represents as having, while he\nprofessed to be a great friend of Archelaus, assisted Philip to get\npossession of the kingdom. At all events, Carystius of Pergamus, in\nhis Historical Commentaries, writes as follows:\u2014\"Speusippus, hearing\nthat Philip used calumnious language respecting Plato, wrote something\nof this sort in his letter to him: 'Just as if men did not know that\nPhilip originally obtained the kingdom by the assistance of Plato.'\nFor Plato sent Euphr\u00e6us of Oreum to Perdiccas, who persuaded him to\napportion a certain district to Philip; and so he, maintaining a force\nin that country, when Perdiccas died, having all his forces in a state\nof preparation, seized the supreme power.\" But whether all this is true\nor not, God knows.\n\nBut his fine Protagoras, besides that it contains attacks on many poets\nand wise men, also shows up the life of Callias with much greater\nseverity than Eupolis does in his Flatterers. And in his Menexenus, not\nonly is Hippias the Elean turned into ridicule, but also Antipho the\nRhamnusian, and Lamprus the musician. And the day would fail me, if I\nwere inclined to go through the names of all those who have been abused\nby that wise man. Nor indeed do I praise Antisthenes; for he, having\nabused many men, did not abstain even from Plato himself, but, having\ngiven him the odious name of Sathon, he then published a dialogue under\nthis name.\n\n116. But Hegesander the Delphian, in his Commentaries, speaking\nabout the universal ill-nature of Plato towards everybody, writes\nas follows:\u2014\"After the death of Socrates, when a great many of his\nfriends, being present at a banquet, were very much out of spirits,\nPlato, being present, taking the cup, exhorted them not to despond,\nas he himself was well able to lead the school; and, so saying, he\npledged Apollodorus: and he said, 'I would rather have taken the\ncup of poison from Socrates than that pledge of wine from you.' For\nPlato was considered to be an envious man, and to have a disposition\nwhich was far from praiseworthy; for he ridiculed Aristippus when he\nwent to visit Dionysius, though he himself had three times sailed to\nSicily,\u2014once for the purpose of investigating the torrents of lava\nwhich flow from Mount \u00c6tna, when he lived with the elder Dionysius,\nand was in danger from his displeasure; and twice he went to visit the\nyounger Dionysius.\"\n\nAnd again, though \u00c6schines was a poor man, and had but one pupil,\nXenocrates, he seduced him from him; and he was also detected in\ninstigating the commencement of a prosecution against Ph\u00e6do, which,\nif successful, would have reduced him to slavery; and altogether he\ndisplayed the feelings of a stepmother towards all the pupils of\nSocrates. On which account, Socrates, making a not very unreasonable\nconjecture respecting him, said in the presence of several persons\nthat he had had a dream, in which he thought he had seen the following\nvision. \"For I thought,\" said he, \"that Plato had become a crow, and\nleaped on my head, and began to scratch my bald place, and to take a\nfirm hold, and so to look about him. I think, therefore,\" said he,\n\"that you, O Plato, will say a good many things which are false about\nmy head.\" And Plato, besides his ill-nature, was very ambitious and\nvainglorious; and he said, \"My last tunic, my desire of glory, I lay\naside in death itself\u2014in my will, and in my funeral procession, and\nin my burial;\" as Dioscorides relates in his Memorabilia. And as for\nhis desire of founding cities and making laws, who will not say that\nthese are very ambitious feelings? And this is plain from what he says\nin the Tim\u00e6us\u2014\"I have the same feelings towards my constitution that a\npainter would have towards his works; for as he would wish to see them\npossessed of the power of motion and action, so too do I wish to see\nthe citizens whom I here describe.\"\n\n117. But concerning the things which he has said in his Dialogues, what\ncan any one say? For the doctrine respecting the soul, which he makes\nout to be immortal, even after it is separated from the body, and after\nthe dissolution of this latter, was first mentioned by Homer; for he\nhas said, that the soul of Patroclus\u2014\n\n Fled to the shades below,\n Lamenting its untimely fate, and leaving\n Its vigour and its youth.\n\n[Sidenote: PLATO.]\n\nIf, then, any one were to say that this is also the argument of\nPlato, still I do not see what good we have got from him; for if any\none were to agree that the souls of those who are dead do migrate into\nother natures, and do mount up to some higher and purer district, as\npartaking of its lightness, still what should we get by that theory?\nFor, as we have neither any recollection of where we formerly were, nor\nany perception whether we really existed at all, what do we get by such\nan immortality as that?\n\nAnd as to the book of the Laws composed by him, and the Polity which\nwas written before the Laws, what good have they done us? And yet\nhe ought (as Lycurgus did the Laced\u00e6monians, and as Solon did the\nAthenians, and Zaleucus the Thurians), if they were excellent, to have\npersuaded some of the Greeks to adopt them. For a law (as Aristotle\nsays) is a form of words decided on by the common agreement of a city,\npointing out how one ought to do everything. And how can we consider\nPlato's conduct anything but ridiculous; since, when there were already\nthree Athenian lawgivers who had a great name,\u2014Draco, and Plato\nhimself, and Solon,\u2014the citizens abide by the laws of the other two,\nbut ridicule those of Plato? And the case of the Polity is the same.\nEven if his Constitution is the best of all possible constitutions,\nyet, if it does not persuade us to adopt it, what are we the better for\nit? Plato, then, appears to have written his laws, not for men who have\nany real existence, but rather for a set of men invented by himself; so\nthat one has to look for people who will use them. But it would have\nbeen better for him to write such things as he could persuade men of;\nand not to act like people who only pray, but rather like those who\nseize hold of what offers itself to them.\n\n118. However, to say no more on this point, if any one were to go\nthrough his Tim\u00e6us and his Gorgias, and his other dialogues of the\nsame character, in which he discusses the different subjects of\neducation, and subjects of natural philosophy, and several other\ncircumstances,\u2014even when considered in this light, he is not to be\nadmired on this account; for one may find these same topics handled\nby others, either better than by him, or at all events not worse. For\nTheopompus the Chian, in his book Against the School of Plato, says\u2014\n\"We shall find the greater part of his Dialogues useless and false, and\na still greater number borrowed from other people; as some of them\ncome from the school of Aristippus, and some from that of Antisthenes,\nand a great many from that of Bryson of Heraclea.\" And as to the\ndisquisitions which he enters into about man, we also seek in his\narguments for what we do not find. But what we do find are banquets,\nand conversations about love, and other very unseemly harangues, which\nhe composed with great contempt for those who were to read them, as\nthe greater part of his pupils were of a tyrannical and calumnious\ndisposition.\n\n119. For Euphr\u00e6us, when he was sojourning with king Perdiccas in\nMacedonia, was not less a king than the other, being a man of a\ndepraved and calumnious disposition, who managed all the companionship\nof the king in so cold a manner, that no one was allowed to partake\nof his entertainments unless he knew something about geometry or\nphilosophy; on which account, after Philip obtained the government,\nParmenio, having caught him in Oreum, put him to death; as Carystius\nrelates in his Historical Commentaries. And Callippus the Athenian, who\nwas himself a pupil of Plato, having been a companion and fellow-pupil\nof Dion, and having travelled with him to Syracuse, when he saw that\nDion was attempting to make himself master of the kingdom, slew him;\nand afterwards, attempting to usurp the supreme power himself, was\nslain too. And Euagon of Lampsacus (as Eurypylus says, and Dic\u00e6ocles\nof Cnidus, in the ninety-first book of his Commentaries, and also\nDemochares the orator, in his argument in defence of Sophocles, against\nPhilo), having lent his native city money on the security of its\nAcropolis, and being afterwards unable to recover it, endeavoured to\nseize on the tyranny, until the Lampsacenes attacked him, and repaid\nhim the money, and drove him out of the city. And Tim\u00e6us of Cyzicus\n(as the same Demochares relates), having given largesses of money and\ncorn to his fellow-citizens, and being on this account believed by the\nCyzicenes to be an excellent man, after having waited a little time,\nattempted to overturn the constitution with the assistance of Arid\u00e6us;\nand being brought to trial and convicted, and branded with infamy, he\nremained in the city to an extreme old age, being always, however,\nconsidered dishonoured and infamous.\n\n[Sidenote: PLATO.]\n\nAnd such now are some of the Academicians, who live in a scandalous\nand infamous manner. For they, having by impious and unnatural means\nacquired vast wealth by trickery, are at present highly thought of; as\nCh\u00e6ron of Pellene, who was not only a pupil of Plato, but of Xenocrates\nalso. And he too, having usurped the supreme power in his country, and\nhaving exercised it with great severity, not only banished the most\nvirtuous men in the city, but also gave the property of the masters to\ntheir slaves, and gave their wives also to them, compelling them to\nreceive them as their husbands; having got all these admirable ideas\nfrom that excellent Polity and those illegal Laws of Plato.\n\n120. On which account Ephippus the comic poet, in his Shipwrecked Man,\nhas turned into ridicule Plato himself, and some of his acquaintances,\nas being sycophants for money, showing that they used to dress in a\nmost costly manner, and that they paid more attention to the elegance\nof their persons than even the most extravagant people among us. And he\nspeaks as follows\u2014\n\n Then some ingenious young man rising up,\n Some pupil of the New Academy,\n Brought up at Plato's feet and those of Bryso,\n That bold, contentious, covetous philosopher,\u2014\n And urged by strong necessity, and able,\n By means of his small-wages-seeking art,\n To speak before th' assembly, in a manner\n Not altogether bad; having his hair\n Carefully trimm'd with a new-sharpen'd razor,\n And letting down his beard in graceful fall,\n Putting his well-shod foot in his neat slipper,\n Binding his ancles in the equal folds\n Of his well-fitting hose, and well protected\n Across the chest with the breastplate of his cloak,\n And leaning, in a posture dignified,\n Upon his staff; said, as it seems to me,\n With mouthing emphasis, the following speech,\n More like a stranger than a citizen,\u2014\n \"Men of the land of wise Athenians.\"\n\nAnd here let us put an end to this part of the discussion, my friend\nTimocrates. And we will next proceed to speak of those who have been\nnotorious for their luxury.\n\n LONDON:\n\n R. CLAY, PRINTER, BREAD STREET HILL.\n\n\nFOOTNOTES\n\n[Footnote 54: \"The following is the note of Dalccampius on this\nline:\u2014While the corpse of a dead person was being burnt, those who\nattended the funeral, going round the funeral pile, in order to see\nthe face of the corpse from all sides, walked round as the undertaker\nbade them, sometimes turning \u1f10\u03c0\u1f76 \u03b4\u03b5\u03be\u03b9\u1f70, sometimes \u1f10\u03c0' \u1f00\u03c1\u03b9\u03c3\u03c4\u03b5\u03c1\u03ac.\nThe writers on Greek antiquities have observed that those who were\nfollowing a corpse to the tomb went round the funeral pile from right\nto left, and when the funeral was over, returned going from left to\nright.\"\u2014_Schweig._]\n\n[Footnote 55: Odyss. xi. 209.]\n\n[Footnote 56: Iliad, xvi. 225, Pope's version.]\n\n[Footnote 57: Iliad, iv. 3.]\n\n[Footnote 58: The Attic talent weighed within a fraction of fifty-seven\npounds, and the Babylonian talent was to the Attic as seven to six; but\nBoeckh considers the Babylonian talent as equal to the \u00c6ginetan, which\nwas about eighty-two pounds and a quarter. The Attic mina was not quite\na pound; the \u00c6ginetan not quite one pound six ounces, being always\none-sixtieth part of a talent.]\n\n[Footnote 59: Odyss. iii. 40.]\n\n[Footnote 60: The Greek has \u1f15\u03bd\u03b4\u03b5\u03ba\u03b1, eleven, being the number of letters\nin \u0394\u03b9\u1f78\u03c2 \u03a3\u03c9\u03c4\u1fc6\u03c1\u03bf\u03c2. I have altered the number to make it correspond to the\nletters in \"To Jupiter the Saviour.\"]\n\n[Footnote 61: Liddell and Scott say the word \u03ba\u03cd\u03bb\u03b9\u03be is \"probably from\nthe same root as \u03bb\u03c5\u03bb\u03af\u03bd\u03b4\u03c9, \u03ba\u03cd\u03bb\u03b9\u03bd\u03b4\u03c1\u03bf\u03c2, from their round shape, for the \u03c5\nis against any connexion with \u03ba\u03af\u03c9 or \u03ba\u03bf\u1fd6\u03bb\u03bf\u03c2.\"]\n\n[Footnote 62: The cantharus was also a kind of beetle worshipped in\nEgypt, and as such occasionally invoked in an oath.]\n\n[Footnote 63: There is a pun here on the name, as if Peleus were\nderived from \u03c0\u03b7\u03bb\u1f78\u03c2, clay.]\n\n[Footnote 64: This quotation from Nicomachus is hopelessly corrupt.]\n\n[Footnote 65: The manes was a small brazen figure.]\n\n[Footnote 66: This was the name given to the Spartan syssitia;\napparently derived from \u03c6\u03b5\u03af\u03b4\u03bf\u03bc\u03b1\u03b9 (to spare), but probably being rather\na corruption of \u03c6\u03b9\u03bb\u03af\u03c4\u03b9\u03b1 (love feasts), a term answering to the Cretan\n\u1f11\u03c4\u03b1\u03b9\u03c1\u03b5\u1fd6\u03b1, from which they were said to be borrowed. Anciently they were\ncalled \u1f00\u03bd\u03b4\u03c1\u03b5\u1fd6\u03b1, as in Crete.\u2014_Vide_ Smith, Dict. Ant. _v._ Syssitia.]\n\n[Footnote 67: \u039a\u03c5\u03ba\u03b5\u1f7c\u03bd, a mixture, especially a refreshing draught, made\nof barley-meal, grated cheese, and Pramnian wine (_Il._ xi. 624), to\nwhich Circe adds honey (_Od._ x. 234), and when it is ready puts in\nmagical drugs.\u2014_Vide_ Liddell & Scott, in voc.]\n\n[Footnote 68: This refers to a line of the Myrmidons of \u00c6schylus, quoted\nby Aristophanes\u2014\n\n \u03c4\u03ac\u03b4 \u03bf\u1f50\u03c7 \u1f51\u03c0\u0313 \u1f04\u03bb\u03bb\u03c9\u03bd \u1f00\u03bb\u03bb\u1f70 \u03c4\u03bf\u1fd6\u03c2 \u03b1\u1f51\u03c4\u1ff6\u03bd \u03c0\u03c4\u03b5\u03c1\u03bf\u1fd6\u03c2 \u1f01\u03bb\u03b9\u03c3\u03ba\u03cc\u03bc\u03b5\u03c3\u03b8\u03b1,\n\nand (perhaps) imitated by Waller\u2014\n\n \"That eagle's fate and mine are one,\n Who on the shaft that made him die,\n Espied a feather of his own,\n Wherewith he wont to soar so high.\"]\n\n[Footnote 69: \u03b8\u03c1\u03b1\u03c3\u03cd\u03bc\u03b1\u03c7\u03bf\u03c2, an audacious disputant; a name\nderived from \u03b8\u03c1\u03b1\u03c3\u1f7a\u03c2, audacious, and \u03bc\u03ac\u03c7\u03bf\u03bc\u03b1\u03b9, to\ncontend.]\n\n\n\n\nTRANSCRIBER'S NOTES.\n\n1. Silently corrected simple spelling, grammar, and typographical\nerrors.\n\n2. Retained anachronistic and non-standard spellings as\nprinted.\n\n3. The last chapter (BOOK VII) of Volume I. is repeated as the first\nchapter of this Volume (Volume II). The repetition has not been deleted.","title":"The Deipnosophists; or, Banquet of the Learned of Athen\u00e6us, Vol. 2 (of 3)","tradition":"philosophy-ethics","translated_text":null,"word_count":147394}