{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_66508/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_66508","id":"gutenberg_66508","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/66508","summary":null,"tags":["Category: Classics of Literature","Category: History - Ancient","Category: Philosophy & Ethics","Civilization, Greco-Roman","Dinners and dining -- Greece","Greece -- Social life and customs","Homosexuality -- Greece"],"text":"Transcriber's Note: Italic text is denoted by _underscores_ and bold\ntext by =equal signs=.\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\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. III.\n\n  LONDON:\n  HENRY G. BOHN, YORK STREET, COVENT GARDEN.\n     M DCCC LIV.\n\n\n\n\nCONTENTS OF VOL. III.\n\n\n  BOOK XII.\n\n  Love of Pleasure\u2014Luxury of the Persians\u2014Profligacy of the Lydians\n  Persian Customs\u2014The Sybarites\u2014The Tarentines\u2014The Milesians\n  \u2014The Abydenes\u2014The Colophonians\u2014Luxury of the Syrians\u2014Of the\n  Asiatic Kings\u2014Sardanapalus\u2014Philip\u2014The Pisistratid\u00e6\u2014Alcibiades\n  \u2014Pausanias\u2014Diomnestus\u2014Alexander\u2014Polycrates\u2014Agrigentum\n  \u2014Lucullus\u2014Aristippus\u2014The Persian\u2014Epicurus\u2014Anaxarchus\u2014\n  Ptolemy Euergetes\u2014The Laced\u00e6monians\u2014Cincsias\u2014Anointing\u2014\n  Venus Callipyge                                              818\u2012888\n\n\n  BOOK XIII.\n\n  Laced\u00e6monian Marriages\u2014Hercules\u2014Rapacity of Courtesans\u2014Folly\n  of Marrying\u2014Love\u2014Beauty\u2014Courtesans\u2014Het\u00e6r\u00e6\u2014Courtesans\u2014\n  Love\u2014Beauty of Women\u2014Praise of Modesty\u2014Faults of Philosophers\n  \u2014Lending Money                                               888\u2012978\n\n\n  BOOK XIV.\n\n  Jesters\u2014Concerts\u2014Songs\u2014Rhapsodists\u2014Magodi\u2014Harp-players\u2014\n  Music\u2014Dancing\u2014Dances\u2014Music\u2014Musical Instruments\u2014Music\u2014\n  Love Songs\u2014Sweetmeats\u2014Different Courses at Dinner\u2014Dessert\u2014\n  Cheesecakes\u2014Cakes\u2014Vegetables\u2014Pomegranates\u2014Figs\u2014Grapes\u2014\n  Peacocks\u2014Partridges\u2014The Helots\u2014Cheese\u2014Cooks\u2014The\n  Thessalians\u2014\u039c\u03b1\u03c4\u03c4\u03cd\u03b7                                          978\u20121062\n\n\n  BOOK XV.\n\n  The Cottabus\u2014Garlands\u2014Dyes\u2014Perfumes\u2014Libations\u2014Scolia\u2014\n  Parodies\u2014Torches                                           1062\u20121122\n\n\n  APPENDIX                                                        1123\n\n\n  INDEX.\n\n\n\n\nBOOK XII.\n\n\n1. YOU appear to me, my good friend Timocrates, to be a man of Cyrene,\naccording to the Tyndareus of Alexis\u2014\n\n       For there if any man invites another\n       To any banquet, eighteen others come;\n       Ten chariots, and fifteen pairs of horses,\n       And for all these you must provide the food,\n       So that 'twere better to invite nobody\n\nAnd it would be better for me also to hold my tongue, and not to add\nanything more to all that has been said already; but since you ask me\nvery earnestly for a discussion on those men who have been notorious\nfor luxury, and on their effeminate practices, you must be gratified.\n\n2. For enjoyment is connected, in the first instance, with appetite;\nand in the second place, with pleasure. And Sophocles the poet, being a\nman fond of enjoyment, in order to avoid accusing old age, attributed\nhis impotence in amatory pleasures to his temperance, saying that he\nwas glad to be released from them as from some hard master. But I\nsay that the Judgment of Paris is a tale originally invented by the\nancients, as a comparison between pleasure and virtue. Accordingly,\nwhen Venus, that is to say pleasure, was preferred, everything was\nthrown into confusion. And that excellent writer Xenophon seems to\nme to have invented his fable about Hercules and Virtue on the same\nprinciple. For according to Empedocles\u2014\n\n       Mars was no god to them, nor gallant War,\n       Nor Jupiter the king, nor Saturn old,\n       Nor Neptune; Venus was their only queen.\n       Her they propitiate and duly worship\n       With pious images, with beauteous figures\n       Skilfully carved; with fragrant incenses,\n       And holy offerings of unmix'd myrrh,\n       And sweetly-smelling frankincense; and many\n       A pure libation of fresh golden honey\n       They pour'd along the floor.\n\n[Sidenote: LOVE OF PLEASURE.]\n\nAnd Menander, in his Harp-player, speaking of some one who was very\nfond of music, says\u2014\n\n       He was to music much devoted, and\n       Sought ever pleasing sounds to gratify\n       His delicate taste.\n\n3. And yet some people say that the desire of pleasure is a natural\ndesire, as may be proved by all animals becoming enslaved by it; as\nif cowardice, and fear, and all sorts of other passions were not also\ncommon to all animals, and yet these are rejected by all who use their\nreason. Accordingly, to be very eager in the pursuit of pleasure is\nto go hunting for pain. On which account Homer, wishing to represent\npleasure in an odious light, says that the greatest of the gods receive\nno advantage from their power, but are even much injured by it, if they\nwill allow themselves to be hurried away by the pursuit of pleasure.\nFor all the anxiety which Jupiter, when awake, lavished on the Trojans,\nwas lost in open day, when he abandoned himself to pleasure. And Mars,\nwho was a most valiant deity, was put in chains by Vulcan, who was very\npowerless, and incurred great disgrace and punishment, when he had\ngiven himself up to irrational love; and therefore he says to the Gods,\nwhen they came to see him in fetters\u2014\n\n                  Behold, on wrong\n       Swift vengeance waits, and art subdues the strong.\n       Dwells there a god on all th' Olympian brow\n       More swift than Mars, and more than Vulcan slow?\n       Yet Vulcan conquers, and the God of arms\n       Must pay the penalty for lawless charms.[1]\n\nBut no one ever calls the life of Aristides a life of pleasure (\u1f21\u03b4\u1f7a\u03c2),\nbut that is an epithet they apply to Smindyrides the Sybarite, and to\nSardanapalus, though as far as glory went, as Theophrastus says in his\nbook on Pleasure, it was a far more splendid one; but Aristides never\ndevoted himself to luxury as those other men did. Nor would any one\ncall the life of Agesilaus the king of the Laced\u00e6monians \u1f21\u03b4\u1f7a\u03c2; but this\nname they would apply rather to the life of Ananis, a man who, as far\nas real glory is concerned, is totally unknown. Nor would one call the\nlife of the heroes who fought against Troy \u1f21\u03b4\u1f7a\u03c2; but they would speak\nin that way much more of the men of the present time; and naturally\nenough. For the lives of those men were destitute of any luxurious\npreparation, and, as I might almost say, had no seasoning to them,\ninasmuch as at that time there was no commercial intercourse between\nnations, nor were the arts of refinement carried to any degree of\naccuracy; but the life of men of the present day is planned with entire\nreference to laziness, and enjoyment, and to all sorts of pastimes.\n\n4. But Plato, in his Philebus, says\u2014\"Pleasure is the most insolent of\nall things; and, as it is reported, in amatory enjoyments, which are\nsaid to be the most powerful of all, even perjury has been pardoned by\nthe Gods, as if pleasure was like a child, incapable of distinguishing\nbetween right and wrong.\" And in the eighth book of his Polity, the\nsame Plato has previously dilated upon the doctrine so much pressed\nby the Epicureans, that, of the desires, some are natural but not\nnecessary, and others neither natural nor necessary, writing thus\u2014\"Is\nnot the desire to eat enough for health and strength of body, and\nfor bread and meat to that extent, a necessary desire?\u2014I think it\nis.\u2014At all events, the desire for food for these two purposes is\nnecessary, inasmuch as it is salutary, and inasmuch as it is able to\nremove hunger?\u2014No doubt.\u2014And the desire for meat, too, is a necessary\ndesire, if it at all contributes to a good habit of body?\u2014Most\nundoubtedly.\u2014What, then, are we to say? Is no desire which goes beyond\nthe appetite for this kind of food, and for other food similar to it,\nand which, if it is checked in young people, can be entirely stifled,\nand which is injurious also to the body, and injurious also to the\nmind, both as far as its intellectual powers are concerned, and also\nas to its temperance, entitled to be called a necessary one?\u2014Most\ncertainly not.\"\n\n[Sidenote: LOVE OF PLEASURE.]\n\n5. But Heraclides of Pontus, in his treatise on Pleasure, speaks as\nfollows\u2014\"Tyrants and kings, having all kinds of good things in their\npower, and having had experience of all things, place pleasure in the\nfirst rank, on the ground that pleasure makes the nature of man more\nmagnanimous. Accordingly, all those who have honoured pleasure above\neverything, and who have deliberately chosen to live a life of luxury,\nhave been and magnificent people, as, for instance, the Medes and the\nPersians. For they, of all men, are those who hold pleasure and luxury\nin the highest honour; and they, at the same time, are the most valiant\nand magnanimous of all the barbarians. For to indulge in pleasure and\nluxury is the conduct of freeborn men and of a liberal disposition. For\npleasure relaxes the soul and invigorates it. But labour belongs to\nslaves and to mean men; on which account they are contracted in their\nnatural dispositions. And the city of the Athenians, while it indulged\nin luxury, was a very great city, and bred very magnanimous men. For\nthey wore purple garments, and were clad in embroidered tunics; and\nthey bound up their hair in knots, and wore golden grasshoppers over\ntheir foreheads and in their hair: and their slaves followed them,\nbearing folding chairs for them, in order that, if they wished to sit\ndown, they might not be without some proper seat, and forced to put\nup with any chance seat. And these men were such heroes, that they\nconquered in the battle of Marathon, and they alone worsted the power\nof combined Asia. And all those who are the wisest of men, and who have\nthe greatest reputation for wisdom, think pleasure the greatest good.\nSimonides certainly does when he says\u2014\n\n       For what kind of human life\n       Can be worth desiring,\n       If pleasure be denied to it?\n       What kingly power even?\n       Without pleasure e'en the gods\n       Have nothing to be envied for.\n\nAnd Pindar, giving advice to Hiero the tyrant of Syracuse, says\u2014\n\n       Never obscure fair pleasure in your life;\n       A life of pleasure is the best for man.\n\nAnd Homer, too, speaks of pleasure and indulgence in the following\nterms\u2014\n\n       How sweet the products of a peaceful reign,\u2014\n       The heaven-taught poet and enchanting strain,\n       The well-fill'd palace, the perpetual feast,\n       A loud rejoicing, and a people blest!\n       How goodly seems it ever to employ\n       Man's social days in union and in joy;\n       The plenteous board high heap'd with cates divine,\n       And o'er the foaming bowl the laughing wine.\n\nAnd again, he calls the gods \"living at ease.\" And \"at ease\" certainly\nmeans \"without labour;\" as if he meant to show by this expression, that\nthe greatest of all evils is labour and trouble in life.\n\n6. On which account Megaclides finds fault with those poets who came\nafter Homer and Hesiod, and have written about Hercules, relating how\nhe led armies and took cities,\u2014who passed the greater part of his life\namong men in the most excessive pleasure, and married a greater number\nof women than any other man; and who had unacknowledged children, by a\ngreater number of virgins, than any other man. For any one might say to\nthose who do not admit all this\u2014\"Whence, my good friends, is it that\nyou attribute to him all this excessive love of eating; or whence is it\nthat the custom has originated among men of leaving nothing in the cup\nwhen we pour a libation to Hercules, if he had no regard for pleasure?\nor why are the hot springs which rise out of the ground universally\nsaid to be sacred to Hercules; or why are people in the habit of\ncalling soft couches the beds of Hercules, if he despised all those who\nlive luxuriously?\" Accordingly, says he, the later poets represent him\nas going about in the guise of a robber by himself, having a club, and\na lion's hide, and his bow. And they say that Stesichorus of Himera was\nthe original inventor of this fable. But Xanthus the lyric poet, who\nwas more ancient than Stesichorus, as Stesichorus himself tells us,\ndoes not, according to the statement of Megaclides, clothe him in this\ndress, but in that which Homer gives him. But Stesichorus perverted a\ngreat many of the accounts given by Xanthus, as he does also in the\ncase of what is called the Orestea. But Antisthenes, when he said that\npleasure was a good, added\u2014\"such as brought no repentance in its\ntrain.\"\n\n7. But Ulysses, in Homer, appears to have been the original guide to\nEpicurus, in the matter of that pleasure which he has always in his\nmouth; for Ulysses says to Alcinous\u2014\n\n             . . . . . . . Thou whom first in sway,\n       As first in virtue, these thy realms obey,\n       How goodly seems it ever to employ\n       Man's social days in union and in joy!\n       The plenteous board high heap'd with cates divine,\n       And o'er the foaming bowl the laughing wine,\n       The well-fill'd palace, the perpetual feast,\n       Are of all joys most lasting and the best.\n\n[Sidenote: A LOVE OF PLEASURE.]\n\nBut Megaclides says that Ulysses is here adapting himself to the\ntimes, for the sake of appearing to be of the same disposition as the\nPh\u00e6acians; and that with that view he embraces their luxurious habits,\nas he had already heard from Alcinous, speaking of his whole nation\u2014\n\n       To dress, to dance, to sing, our sole delight,\n       The feast or bath by day, and love by night;\n\nfor he thought that that would be the only way by which he could\navoid failing in the hopes he cherished. And a similar man is he who\nrecommends Amphilochus his son\u2014\n\n       Remember thou, my son, to always dwell\n       In every city cherishing a mind\n       Like to the skin of a rock-haunting fish;\n       And always with the present company\n       Agree, but when away you can change your mind.\n\nAnd Sophocles speaks in a like spirit, in the Iphigenia\u2014\n\n       As the wise polypus doth quickly change\n       His hue according to the rocks he's near,\n       So change your mind and your apparent feelings.\n\nAnd Theognis says\u2014\n\n       Imitate the wary cunning of the polypus.\n\nAnd some say that Homer was of this mind, when he often prefers the\nvoluptuous life to the virtuous one, saying\u2014\n\n       And now Olympus' shining gates unfold;\n       The Gods with Jove assume their thrones of gold;\n       Immortal Hebe, fresh with bloom divine,\n       The golden goblet crowns with purple wine;\n       While the full bowl flows round the Powers employ\n       Their careful eyes on long-contended Troy.\n\nAnd the same poet represents Menelaus as saying\u2014\n\n       Nor then should aught but death have torn apart\n       From me so loving and so glad a heart.\n\nAnd in another place\u2014\n\n       We sat secure, while fast around did roll\n       The dance, and jest, and ever-flowing bowl.\n\nAnd in the same spirit Ulysses, at the court of Alcinous, represents\nluxury and wantonness as the main end of life.\n\n8. But of all nations the Persians were the first to become notorious\nfor their luxury; and the Persian kings even spent their winters at\nSusa and their summers at Ecbatana. And Aristocles and Chares say that\nSusa derives its name from the seasonable and beautiful character of\nthe place: for that what the Greeks call the lily, is called in the\nPersian language \u03c3\u03bf\u1fe6\u03c3\u03bf\u03bd. But they pass their autumns in Persepolis;\nand the rest of the year they spend in Babylon. And in like manner the\nkings of the Parthians spend their spring in Rhag\u00e6, and their winter\nin Babylon, and the rest of the year at Hecatompylus. And even the\nvery thing which the Persian monarchs used to wear on their heads,\nshowed plainly enough their extreme devotion to luxury. For it was\nmade, according to the account of Dinon, of myrrh and of something\ncalled labyzus. And the labyzus is a sweet-smelling plant, and more\nvaluable than myrrh. And whenever, says Dinon, the king dismounts from\nhis chariot, he does not jump down, however small the height from the\nchariot to the ground may be, nor is he helped down, leaning on any\none's hand, but a golden chair is always put by him, and he gets on\nthat to descend; on which account the king's chairbearer always follows\nhim. And three hundred women are his guard, as Heraclides of Cum\u00e6\nrelates, in the first book of his history of Persia. And they sleep\nall day, that they may watch all night; and they pass the whole night\nin singing and playing, with lights burning. And very often the king\ntakes pleasure with them in the hall of the Melophori. The Melophori\nare one of his troops of guards, all Persians by birth, having golden\napples (\u03bc\u1fc6\u03bb\u03b1) on the points of their spears, a thousand in number, all\npicked men out of the main body of ten thousand Persians who are called\nthe Immortals. And the king used to go on foot through this hall, very\nfine Sardian carpets being spread in his road, on which no one but the\nking ever trod. And when he came to the last hall, then he mounted a\nchariot, but sometimes he mounted a horse; but on foot he was never\nseen outside of his palace. And if he went out to hunt, his concubines\nalso went with him. And the throne on which he used to sit, when he was\ntransacting business, was made of gold; and it was surrounded by four\nsmall pillars made of gold, inlaid with precious stones, and on them\nthere was spread a purple cloth richly embroidered.\n\n[Sidenote: LUXURY OF THE PERSIANS.]\n\n9. But Clearchus the Solensian, in the fourth book of his Lives, having\npreviously spoken about the luxury of the Medes, and having said that\non this account they made eunuchs of many citizens of the neighbouring\ntribes, adds, \"that the institution of the Melophori was adopted by\nthe Persians from the Medes, being not only a revenge for what they\nhad suffered themselves, but also a memorial of the luxury of the\nbody-guards, to indicate to what a pitch of effeminacy they had come.\nFor, as it seems, the unseasonable and superfluous luxury of their\ndaily life could make even the men who are armed with spears, mere\nmountebanks.\" And a little further on he says\u2014\"And accordingly, while\nhe gave to all those who could invent him any new kind of food, a prize\nfor their invention, he did not, while loading them with honours, allow\nthe food which they had invented to be set before them, but enjoyed it\nall by himself, and thought this was the greatest wisdom. For this, I\nimagine, is what is called the brains of Jupiter and of a king at the\nsame time.\"\n\nBut Chares of Mitylene, in the fifth book of his History of Alexander,\nsays\u2014\"The Persian kings had come to such a pitch of luxury, that at the\nhead of the royal couch there was a supper-room laid with five couches,\nin which there were always kept five thousand talents of gold; and this\nwas called the king's pillow. And at his feet was another supper-room,\nprepared with three couches, in which there were constantly kept three\nthousand talents of silver; and this was called the king's footstool.\nAnd in his bed-chamber there was also a golden vine, inlaid with\nprecious stones, above the king's bed.\" And this vine, Amyntas says in\nhis Posts, had bunches of grapes, composed of most valuable precious\nstones; and not far from it there was placed a golden bowl, the work of\nTheodorus of Samos. And Agathocles, in the third book of his History\nof Cyzicus, says, that there is also among the Persians a water called\nthe golden water, and that it rises in seventy springs; and that no one\never drinks of it but the king alone, and the eldest of his sons. And\nif any one else drinks of it, the punishment is death.\n\n10. But Xenophon, in the eighth book of his Cyrop\u00e6dia, says\u2014\"They\nstill used at that time to practise the discipline of the Persians,\nbut the dress and effeminacy of the Medes. But now they disregard the\nsight of the ancient Persian bravery becoming extinct, and they are\nsolicitous only to preserve the effeminacy of the Medes. And I think it\na good opportunity to give an account of their luxurious habits. For,\nin the first place, it is not enough for them to have their beds softly\nspread, but they put even the feet of their couches upon carpets in\norder that the floor may not present resistance to them, but that the\ncarpets may yield to their pressure. And as for the things which are\ndressed for their table, nothing is omitted which has been discovered\nbefore, and they are also continually inventing something new; and the\nsame is the way with all other delicacies. For they retain men whose\nsole business it is to invent things of this kind. And in winter it is\nnot enough for them to have their head, and their body, and their feet\ncovered, but on even the tips of their fingers they wear shaggy gloves\nand finger-stalls; and in summer they are not satisfied with the shade\nof the trees and of the rocks, but they also have men placed in them to\ncontrive additional means of producing shade.\" And in the passage which\nfollows this one, he proceeds to say\u2014\"But now they have more clothes\nlaid upon their horses than they have even on their beds. For they do\nnot pay so much attention to their horsemanship as to sitting softly.\nMoreover, they have porters, and breadmakers, and confectioners, and\ncup-bearers, and men to serve up their meals and to take them away, and\nmen to lull them to sleep and men to wake them, and dressers to anoint\nthem and to rub them, and to get them up well in every respect.\"\n\n[Sidenote: PROFLIGACY OF THE LYDIANS.]\n\n11. The Lydians, too, went to such a pitch of luxury, that they\nwere the first to castrate women, as Xanthus the Lydian tells us,\nor whoever else it was who wrote the History which is attributed to\nhim, whom Artemon of Cassandra, in his treatise on the Collection of\nBooks, states to have been Dionysius who was surnamed Leather-armed;\nbut Artemon was not aware that Ephorus the historian mentions him as\nbeing an older man than the other, and as having been the man who\nsupplied Herodotus with some of his materials. Xanthus, then, in the\nsecond book of his Affairs of Lydia, says that Adramyttes, the king\nof the Lydians, was the first man who ever castrated women, and used\nfemale eunuchs instead of male eunuchs. But Clearchus, in the fourth\nbook of his Lives, says\u2014\"The Lydians, out of luxury, made parks; and\nhaving planted them like gardens, made them very shady, thinking it\na refinement in luxury if the sun never touched them with its rays at\nall; and at last they carried their insolence to such a height, that\nthey used to collect other men's wives and maidens into a place that,\nfrom this conduct, got the name of Hagneon, and there ravished them.\nAnd at last, having become utterly effeminate, they lived wholly like\nwomen instead of like men; on which account their age produced even\na female tyrant, in the person of one of those who had been ravished\nin this way, by name Omphale. And she was the first to inflict on the\nLydians the punishment that they deserved. For to be governed and\ninsulted by a woman is a sufficient proof of the severity with which\nthey were treated. Accordingly she, being a very intemperate woman\nherself, and meaning to revenge the insults to which she herself had\nbeen subjected, gave the maiden daughters of the masters to their\nslaves, in the very same place in which she herself had been ravished.\nAnd then having forcibly collected them all in this place, she shut up\nthe mistresses with their slaves.\n\nOn which account the Lydians, wishing to soften the bitterness of the\ntransaction, call the place the Woman's Contest\u2014the Sweet Embrace. And\nnot only were the wives of the Lydians exposed to all comers, but those\nalso of the Epizephyrian Locrians, and also those of the Cyprians\u2014and,\nin fact, those of all the nations who devote their daughters to the\nlives of prostitutes; and it appears to be, in truth, a sort of\nreminding of, and revenge for, some ancient insult. So against her a\nLydian man of noble birth rose up, one who had been previously offended\nat the government of Midas; while Midas lay in effeminacy, and luxury,\nand a purple robe, working in the company of the women at the loom. But\nas Omphale slew all the strangers whom she admitted to her embraces, he\nchastised both\u2014the one, being a stupid and illiterate man, he dragged\nout by his ears; a man who, for want of sense, had the surname of the\nmost stupid of all animals: but the woman....\n\n12. And the Lydians were also the first people to introduce the use of\nthe sauce called caruca; concerning the preparation of which all those\nwho have written cookery books have spoken a good deal\u2014namely, Glaucus\nthe Locrian, and Mith\u00e6cus, and Dionysius, and the two Heraclid\u00e6 (who\nwere by birth Syracusans), and Agis, and Ep\u00e6netus, and Dionysius, and\nalso Hegesippus, and Erasistratus, and Euthydemus, and Criton; and\nbesides these, Stephanus, and Archytas, and Acestius, and Acesias, and\nDiocles, and Philistion; for I know that all these men have written\ncookery books. And the Lydians, too, used to speak of a dish which\nthey called candaulus; and there was not one kind of candaulus only,\nbut three, so wholly devoted were they to luxury. And Hegesippus the\nTarentine says, that the candaulus is made of boiled meat, and grated\nbread, and Phrygian cheese, and aniseed, and thick broth: and it is\nmentioned by Alexis, in his Woman Working all Night, or The Spinners;\nand it is a cook who is represented as speaking:\u2014\n\n  _A._ And, besides this, we now will serve you up\n       A dish whose name's candaulus.\n                                   _B._ I've ne'er tasted\n       Candaulus, nor have I e'er heard of it.\n  _A._ 'Tis a most grand invention, and 'tis mine;\n       And if I put a dish of it before you,\n       Such will be your delight that you'll devour\n       Your very fingers ere you lose a bit of it.\n       We here will get some balls of snow-white wool.\n\n         *       *       *       *       *\n\n       You will serve up an egg well shred, and twice\n       Boil'd till it's hard; a sausage, too, of honey;\n       Some pickle from the frying-pan, some slices\n       Of new-made Cynthian cheese; and then\n       A bunch of grapes, steep'd in a cup of wine:\n       But this part of the dish is always laugh'd at,\n       And yet it is the mainstay of the meal.\n\n  _B._ Laugh on, my friend; but now be off, I beg,\n       With all your talk about candauli, and\n       Your sausages, and dishes, and such luxuries.\n\nPhilemon also mentions the candaulus in his Passer-by, where he says\u2014\n\n       For I have all these witnesses in the city,\n       That I'm the only one can dress a sausage,\n       A candaulus, eggs, a thrium, all in no time:\n       Was there any error or mistake in this?\n\nAnd Nicostratus, in his Cook, says\u2014\n\n       A man who could not even dress black broth,\n       But only thria and candauli.\n\nAnd Menander, in his Trophonius, says\u2014\n\n       Here comes a very rich Ionian,\n       And so I make a good thick soup, and eke\n       A rich candaulus, amatory food.\n\n[Sidenote: PERSIAN CUSTOMS.]\n\nAnd the Lydians, when going out to war, array themselves to the tune of\nflutes and pipes, as Herodotus says; and the Laced\u00e6monians also attack\ntheir enemies keeping time to their flutes, as the Cretans keep time to\nthe lyre.\n\n13. But Heraclides of Cum\u00e6, who wrote the History of Persia, having\nsaid in his book entitled The Preparation, that in the country which\nproduces frankincense the king is independent, and responsible to no\none, proceeds as follows:\u2014\"And he exceeds every one in luxury and\nindolence; for he stays for ever in his palace, passing his whole life\nin luxury and extravagance; and he does no single thing, nor does he\nsee many people. But he appoints the judges, and if any one thinks that\nthey have decided unjustly, there is a window in the highest part of\nthe palace, and it is fastened with a chain: accordingly, he who thinks\nthat an unjust decision has been given against him, takes hold of the\nchain, and drags the window; and when the king hears it, he summons\nthe man, and hears the cause himself. And if the judges appear to have\ndecided unjustly, they are put to death; but if they appear to have\ndecided justly, then the man who has moved the window is put to death.\"\nAnd it is said that the sum expended every day on the king, and on his\nwives and friends, amounts to fifteen Babylonian talents.\n\n14. And among the Tyrrhenians, who carry their luxury to an\nextraordinary pitch, Tim\u00e6us, in his first book, relates that the female\nservants wait on the men in a state of nudity. And Theopompus, in the\nforty-third book of his History, states, \"that it is a law among the\nTyrrhenians that all their women should be in common: and that the\nwomen pay the greatest attention to their persons, and often practise\ngymnastic exercises, naked, among the men, and sometimes with one\nanother; for that it is not accounted shameful for them to be seen\nnaked. And that they sup not with their own husbands, but with any one\nwho happens to be present; and they pledge whoever they please in their\ncups: and that they are wonderful women to drink, and very handsome.\nAnd that the Tyrrhenians bring up all the children that are born, no\none knowing to what father each child belongs: and the children, too,\nlive in the same manner as those who have brought them up, having\nfeasts very frequently, and being intimate with all the women. Nor is\nit reckoned among the Tyrrhenians at all disgraceful either to do or\nsuffer anything in the open air, or to be seen while it is going on;\nfor it is quite the custom of their country: and they are so far from\nthinking it disgraceful, that they even say, when the master of the\nhouse is indulging his appetites, and any one asks for him, that he is\ndoing so and so, using the coarsest possible words for his occupation.\nBut when they are together in parties of companions or relations, they\nact in the following manner. First of all, when they have stopped\ndrinking, and are about to go to sleep, while the lights are still\nburning, the servants introduce sometimes courtesans, and sometimes\nbeautiful boys, and sometimes women; and when they have enjoyed them,\nthey proceed to acts of still grosser licentiousness: and they indulge\ntheir appetites, and make parties on purpose, sometimes keeping one\nanother in sight, but more frequently making tents around the beds,\nwhich are made of plaited laths, with cloths thrown over them. And the\nobjects of their love are usually women; still they are not invariably\nas particular as they might be and they are very beautiful, as is\nnatural for people to be who live delicately, and who take great care\nof their persons.\"\n\nAnd all the barbarians who live towards the west, smooth their bodies\nby rubbing them with pitch, and by shaving them; and among the\nTyrrhenians there are many shops in which this trade is practised,\nand many artists whose sole employment it is, just as there are\nbarbers among us. And when the Tyrrhenians go to these men, they give\nthemselves wholly up to them, not being ashamed of having spectators,\nor of those who may be passing by. And many of the Greeks, and of those\nwho inhabit Italy, adopt this practice, having learnt it from the\nSamnites and Messapians. But the Tyrrhenians (as Alcimus relates) are\nso far gone in luxury, that they even make bread, and box, and flog\npeople to the sound of the flute.\n\n[Sidenote: THE SYBARITES.]\n\n15. The tables of the Sicilians also are very notorious for their\nluxury. \"And they say that even the sea in their region is sweet,\ndelighting in the food which is procured from it,\" as Clearchus says,\nin the fifth book of his Lives. And why need we mention the Sybarites,\namong whom bathing men and pourers of water were first introduced in\nfetters, in order to prevent their going too fast, and to prevent also\ntheir scalding the bathers in their haste? And the Sybarites were the\nfirst people to forbid those who practise noisy arts from dwelling\nin their city; such as braziers, and smiths, and carpenters, and men\nof similar trades; providing that their slumbers should always be\nundisturbed. And it used to be unlawful to rear a cock in their city.\n\nAnd Tim\u00e6us relates concerning them, that a citizen of Sybaris once\ngoing into the country, seeing the husbandmen digging, said that he\nhimself felt as if he had broken his bones by the sight; and some one\nwho heard him replied, \"I, when I heard you say this, felt as if I had\na pain in my side.\" And once, at Crotona, some Sybarites were standing\nby some one of the athletes who was digging up dust for the pal\u00e6stra,\nand said they marvelled that men who had such a city had no slaves to\ndig the pal\u00e6stra for them. But another Sybarite, coming to Laced\u00e6mon,\nand being invited to the phiditium, sitting down on a wooden seat and\neating with them, said that originally he had been surprised at hearing\nof the valour of the Laced\u00e6monians; but that now that he had seen it,\nhe thought that they in no respect surpassed other men: for that the\ngreatest coward on earth would rather die a thousand times than live\nand endure such a life as theirs.\n\n16. And it is a custom among them that even their children, up to the\nage when they are ranked among the ephebi, should wear purple robes,\nand curls braided with gold. And it is a custom with them also to breed\nup in their houses little mannikins and dwarfs (as Timon says), who are\ncalled by some people \u03c3\u03c4\u03af\u03bb\u03c0\u03c9\u03bd\u03b5\u03c2; and also little Maltese dogs, which\nfollow them even to the gymnasia. And it was these men, and men like\nthem, to whom Masinissa, king of Mauritania, made answer (as Ptolemy\nrebates, in the eighth book of his Commentaries), when they were\nseeking to buy some monkeys: \"Why,\u2014do not your wives, my good friends,\nproduce any offspring?\" For Masinissa was very fond of children, and\nkept about him and brought up the children of his sons, and of his\ndaughters equally, and he had a great many of them: and he brought them\nall up till they were three years old, and after that he sent them\nto their parents, having the younger ones to take their places. And\nEubulus the comic writer has said the same thing in his Graces:\u2014\n\n       For is it not, I pray you, better far\n       For one man, who can well afford such acts,\n       To rear a man, than a loud gaping goose,\n       Or sparrow, or ape\u2014most mischievous of beasts?\n\nAnd Athenodorus, in his treatise on Serious Studies and Amusements,\nsays that \"Archytas of Tarentum, who was both a statesman and\na philosopher, having many slaves, was always delighted at his\nentertainments when any of them came to his banquets. But the Sybarites\ndelighted only in Maltese puppy dogs, and in men which were no men.\"\n\n17. The Sybarites used to wear also garments made of Milesian wool,\nfrom which there arose a great friendship between the two cities, as\nTim\u00e6us relates. For of the inhabitants of Italy, the Milesians gave\nthe preference to the Tyrrhenians, and of foreigners to the Ionians,\nbecause they were devoted to luxury. But the cavalry of the Sybarites,\nbeing in number more than five thousand, used to go in procession with\nsaffron-coloured robes over their breastplates; and in the summer their\nyounger men used to go away to the caves of the Lusiades Nymphs, and\nlive there in all kinds of luxury. And whenever the rich men of that\ncountry left the city for the country, although they always travelled\nin chariots, still they used to consume three days in a day's journey.\nAnd some of the roads which led to their villas in the country were\ncovered with awnings all over; and a great many of them had cellars\nnear the sea, into which their wine was brought by canals from the\ncountry, and some of it was then sold out of the district, but some was\nbrought into the city in boats. They also celebrate in public numbers\nof feasts; and they honour those who display great magnificence on\nsuch occasions with golden crowns, and they proclaim their names at\nthe public sacrifices and games; announcing not only their general\ngoodwill towards the city, but also the great magnificence which they\nhad displayed in the feasts. And on these occasions they even crown\nthose cooks who have served up the most exquisite dishes. And among\nthe Sybarites there were found baths in which, while they lay down,\nthey were steamed with warm vapours. And they were the first people who\nintroduced the custom of bringing chamber-pots into entertainments. But\nlaughing at those who left their countries to travel in foreign lands,\nthey themselves used to boast that they had grown old without ever\nhaving crossed the bridges which led over their frontier rivers.\n\n[Sidenote: THE SYBARITES.]\n\n18. But it seems to me, that besides the fact of the riches of the\nSybarites, the very natural character of their country,\u2014since there\nare no harbours on their coasts, and since, in consequence, nearly all\nthe produce of the land is consumed by the citizens themselves,\u2014and\nto some extent also an oracle of the God, has excited them all to\nluxury, and has caused them to live in practices of most immoderate\ndissoluteness. But their city lies in a hollow, and in summer is\nliable to excess of cold both morning and evening, but in the middle\nof the day the heat is intolerable, so that the greater part of them\nbelieve that the rivers contribute a great deal to the health of the\ninhabitants; on which account it has been said, that \"a man who, living\nat Sybaris, wishes not to die before his time, ought never to see the\nsun either rise or set.\" And once they sent to the oracle to consult\nthe God (and one of the ambassadors was named Amyris), and to ask how\nlong their prosperity should last; and the priestess of Delphi answered\nthem\u2014\n\n       You shall be happy, Sybarite,\u2014very happy,\n       And all your time in entertainments pass,\n       While you continue to th' immortal gods\n       The worship due: but when you come, at length,\n       To honour mortal man beyond the gods,\n       Then foreign war and intestine sedition\n       Shall come upon you, and shall crush your city.\n\nWhen they had heard this they thought the God had said to them that\nthey should never have their luxury terminated; for that there was no\nchance of their ever honouring a man more than God. But in agreement\nwith the oracle they experienced a change of fortune, when one of them\nflogging one of his slaves, continued to beat him after he had sought\nan asylum in a temple; but when at last he fled to the tomb of his\nfather, he let him go, out of shame. But their whole revenues were\ndissipated by the way in which they rivalled one another in luxury. And\nthe city also rivalled all other cities in luxury. And not long after\nthis circumstance, when many omens of impending destruction, which\nit is not necessary to allude to further at present, had given them\nnotice, they were destroyed.\n\n19. But they had carried their luxury to such a pitch that they had\ntaught even their horses to dance at their feasts to the music of the\nflute. Accordingly the people of Crotona, knowing this, and being at\nwar with them, as Aristotle relates in his History of the Constitution\nof Sybaris, played before their horses the air to which they were\naccustomed to dance; for the people of Crotona also had flute-players\nin military uniform. And as soon as the horses heard them playing on\nthe flute, they not only began to dance, but ran over to the army of\nthe Crotonians, carrying their riders with them.\n\nAnd Charon of Lampsacus tells a similar story about the Cardians,\nin the second book of his Annals, writing as follows:\u2014\"The Bisalt\u00e6\ninvaded the territory of the Cardians, and conquered them. But the\ngeneral of the Bisalt\u00e6 was Onaris; and he, while he was a boy, had been\nsold as a slave in Cardia; and having lived as a slave to one of the\nCardians, he had been taught the trade of a barber. And the Cardians\nhad an oracle warning them that the Bisalt\u00e6 would some day invade\nthem; and they very often used to talk over this oracle while sitting\nin this barber's shop. And Onaris, escaping from Cardia to his own\ncountry, prompted the Bisalt\u00e6 to invade the Cardians, and was himself\nelected general of the Bisalt\u00e6. But all the Cardians had been in the\nhabit of teaching their horses to dance at their feasts to the music of\nthe flute; and they, standing on their hind feet, used to dance with\ntheir fore feet in time to the airs which they had been taught. Onaris\nthen, knowing these things, got a female flute-player from among the\nCardians. And this female flute-player coming to the Bisalt\u00e6, taught\nmany of their flute-players; and when they had learnt sufficiently, he\ntook them in his army against the Cardians. And when the battle took\nplace, he ordered the flute-players to play the airs which they had\nlearnt, and which the horses of the Cardians knew. And when the horses\nheard the flute, they stood up on their hind feet, and took to dancing.\nBut the main strength of the Cardians was in their cavalry, and so they\nwere conquered.\"\n\n[Sidenote: THE SYBARITES.]\n\nAnd one of the Sybarites, once wishing to sail over to Crotona, hired a\nvessel to carry him by himself, on condition that no one was to splash\nhim, and that no one else was to be taken on board, and that he might\ntake his horse with him. And when the captain of the ship had agreed to\nthese terms, he put his horse on board, and ordered some straw to be\nspread under the horse. And afterwards he begged one of those who\nhad accompanied him down to the vessel to go with him, saying, \"I\nhave already stipulated with the captain of the ship to keep along\nthe shore.\" But he replied, \"I should have had great difficulty in\ncomplying with your wishes if you had been going to walk along the\nsea-shore, much less can I do so when you are going to sail along the\nland.\"\n\n20. But Phylarchus, in the twenty-fifth book of his History, (having\nsaid that there was a law at Syracuse, that the women should not\nwear golden ornaments, nor garments embroidered with flowers, nor\nrobes with purple borders, unless they professed that they were\npublic prostitutes; and that there was another law, that a man should\nnot adorn his person, nor wear any extraordinarily handsome robes,\ndifferent from the rest of the citizens, unless he meant to confess\nthat he was an adulterer and a profligate: and also, that a freewoman\nwas not to walk abroad when the sun had set, unless she was going\nto commit adultery; and even by day they were not allowed to go out\nwithout the leave of the regulators of the women, and without one\nfemale servant following them,)\u2014Phylarchus, I say, states, that \"the\nSybarites, having given loose to their luxury, made a law that women\nmight be invited to banquets, and that those who intended to invite\nthem to sacred festivities must make preparation a year before, in\norder that they might have all that time to provide themselves with\ngarments and other ornaments in a suitable manner worthy of the\noccasion, and so might come to the banquet to which they were invited.\nAnd if any confectioner or cook invented any peculiar and excellent\ndish, no other artist was allowed to make this for a year; but he alone\nwho invented it was entitled to all the profit to be derived from\nthe manufacture of it for that time; in order that others might be\ninduced to labour at excelling in such pursuits. And in the same way,\nit was provided that those who sold eels were not to be liable to pay\ntribute, nor those who caught them either. And in the same way the laws\nexempted from all burdens those who dyed the marine purple and those\nwho imported it.\"\n\n21. They, then, having carried their luxury and insolence to a great\nheight, at last, when thirty ambassadors came to them from the people\nof Crotona, slew them all, and threw their bodies down over the\nwall, and left them there to be eaten by beasts. And this was the\nbeginning of great evils to them, as the Deity was much offended at\nit. Accordingly, a few days afterwards all their chief magistrates\nappeared to see the same vision on one night; for they thought that\nthey saw Juno coming into the midst of the market-place, and vomiting\ngall; and a spring of blood arose in her temple. But even then they\ndid not desist from their arrogance, until they were all destroyed by\nthe Crotonians. But Heraclides of Pontus, in his treatise on Justice,\nsays,\u2014\"The Sybarites having put down the tyranny of Telys, and having\ndestroyed all those who had exercised authority, met them and slew\nthem at the altars of the gods. And at the sight of this slaughter the\nstatue of Juno turned itself away, and the floor sent up a fountain\nof blood, so that they were forced to cover all the place around with\nbrazen tablets, wishing to stop the rising of the blood: on which\naccount they were all driven from their city and destroyed. And they\nhad also been desirous to obscure the glory of the famous games at\nOlympia; for watching the time when they are celebrated, they attempted\nto draw over the athletes to their side by the extravagance of the\nprizes which they offered.\"\n\n[Sidenote: THE TARENTINES.]\n\n22. And the men of Crotona, as Tim\u00e6us says, after they had destroyed\nthe people of Sybaris, began to indulge in luxury; so that their chief\nmagistrate went about the city clad in a purple robe, and wearing a\ngolden crown on his head, and wearing also white sandals. But some\nsay that this was not done out of luxury, but owing to Democedes the\nphysician, who was by birth a native of Crotona; and who having lived\nwith Polycrates the tyrant of Samos, and having been taken prisoner\nby the Persians after his death, was taken to the king of Persia,\nafter Or\u0153tes had put Polycrates to death. And Democedes, having cured\nAtossa, the wife of Darius, and daughter of Cyrus, who had a complaint\nin her breast, asked of her this reward, to be sent back to Greece, on\ncondition of returning again to Persia; and having obtained his request\nhe came to Crotona. And as he wished to remain there, when some Persian\nlaid hold of him and said that he was a slave of the king of Persia,\nthe Crotonians took him away, and having stripped the Persian of his\nrobe, dressed the lictor of their chief magistrate in it. And\nfrom that time forward, the lictor, having on the Persian robe, went\nround with the chief magistrate to all the altars every seventh day;\nnot for the sake of luxury or insolence, but doing it for the purpose\nof insulting the Persians. But after this the men of Crotona, as Tim\u00e6us\nsays, attempted to put an end to the Assembly at Olympia, by appointing\na meeting for games, with enormously rich prizes, to be held at exactly\nthe same time as the Olympian games; but some say that the Sybarites\ndid this.\n\n23. But Clearchus, in the fourth book of his Lives, says that the\npeople of Tarentum, being a very valiant and powerful people, carried\ntheir luxury to such a height, that they used to make their whole body\nsmooth, and that they were the first people who set other nations an\nexample of this smoothness. They also, says he, all wore very beautiful\nfringes on their garments; such as those with which now the life of\nwoman is refined. And afterwards, being led on by their luxury to\ninsolence, they overthrew a city of the Iapyges, called Carbina, and\ncollected all the boys and maidens, and women in the flower of their\nage, out of it into the temples of the Carbinians; and building tents\nthere, they exposed them naked by day for all who chose to come and\nlook at them, so that whoever pleased, leaping, as it were, on this\nunfortunate band, might satiate his appetites with the beauty of those\nwho were there assembled, in the sight of every one, and above all of\nthe Gods, whom they were thinking of but little. And this aroused the\nindignation of the Deity, so that he struck all the Tarentines who\nbehaved so impiously in Carbina with his thunderbolts. And even to\nthis day at Tarentum every one of the houses has the same number of\npillars before its doors as that of the people whom it received back of\nthose who were sent to Iapygia. And, when the day comes which is the\nanniversary of their death, they do not bewail those who perished at\nthose pillars, nor do they offer the libations which are customary in\nother cases, but they offer sacrifices to Jupiter the Thunderer.\n\n24. Now the race of the Iapygians came originally from Crete, being\ndescended from those Cretans who came to seek for Glaucus, and settled\nin that part of Italy; but afterwards, they, forgetting the orderly\nlife of the Cretans, came to such a pitch of luxury, and from thence\nto such a degree of insolence, that they were the first people who\npainted their faces, and who wore headbands and false hair, and\nwho clothed themselves in robes embroidered with flowers, and who\nconsidered it disgraceful to cultivate the land, or to do any kind\nof labour. And most of them made their houses more beautiful than\nthe temples of the gods; and so they say, that the leaders of the\nIapygians, treating the Deity with insult, destroyed the images of\nthe gods out of the temples, ordering them to give place to their\nsuperiors. On which account, being struck with fire and thunderbolts,\nthey gave rise to this report; for indeed the thunderbolts with which\nthey were stricken down were visible a long time afterwards. And to\nthis very day all their descendants live with shaven heads and in\nmourning apparel, in want of all the luxuries which previously belonged\nto them.\n\n25. But the Spaniards, although they go about in robes like those of\nthe tragedians, and richly embroidered, and in tunics which reach down\nto the feet, are not at all hindered by their dress from displaying\ntheir vigour in war; but the people of Massilia became very effeminate,\nwearing the same highly ornamented kind of dress which the Spaniards\nused to wear; but they behave in a shameless manner, on account of\nthe effeminacy of their souls, behaving like women, out of luxury:\nfrom which the proverb has gone about,\u2014May you sail to Massilia. And\nthe inhabitants of Siris, which place was first inhabited by people\nwho touched there on their return from Troy, and after them by the\nColophonians, as Tim\u00e6us and Aristotle tell us, indulged in luxury no\nless than the Sybarites; for it was a peculiar national custom of\ntheirs to wear embroidered tunics, which they girded up with expensive\ngirdles (\u03bc\u03af\u03c4\u03c1\u03b1\u03b9); and on this account they were called by the\ninhabitants of the adjacent countries \u03b7\u03b9\u03c4\u03c1\u03bf\u03c7\u03af\u03c4\u03c9\u03bd\u03b5\u03c2, since\nHomer calls those who have no girdles \u1f00\u03bc\u03b9\u03c4\u03c1\u03bf\u03c7\u03af\u03c4\u03c9\u03bd\u03b5\u03c2. And\nArchilochus the poet marvelled beyond anything at the country of the\nSiritans, and at their prosperity. Accordingly, speaking of Thasos as\ninferior to Siris, he says\u2014\n\n       For there is not on earth a place so sweet,\n       Or lovely, or desirable as that\n       Which stands upon the stream of gentle Siris.\n\n[Sidenote: THE MILESIANS.]\n\nBut the place was called Siris, as Tim\u00e6us asserts, and as Euripides\nsays too in his play called The Female Prisoner, or Melanippe, from\na woman named Siris, but according to Archilochus, from a river of\nthe same name. And the number of the population was very great in\nproportion to the size of the place and extent of the country, owing\nto the luxurious and delicious character of the climate all around. On\nwhich account nearly all that part of Italy which was colonised by the\nGreeks was called Magna Gr\u00e6cia.\n\n26. \"But the Milesians, as long as they abstained from luxury,\nconquered the Scythians,\" as Ephorus says, \"and founded all the cities\non the Hellespont, and settled all the country about the Euxine Sea\nwith beautiful cities. And they all betook themselves to Miletus.\nBut when they were enervated by pleasure and luxury, all the valiant\ncharacter of the city disappeared, as Aristotle tells us; and indeed a\nproverb arose from them,\u2014\n\n       Once on a time Milesians were brave.\"\n\nHeraclides of Pontus, in the second book of his treatise on Justice,\nsays,\u2014\"The city of the Milesians fell into misfortunes, on account of\nthe luxurious lives of the citizens, and on account of the political\nfactions; for the citizens, not loving equity, destroyed their enemies\nroot and branch. For all the rich men and the populace formed opposite\nfactions (and they call the populace Gergith\u00e6). At first the people got\nthe better, and drove out the rich men, and, collecting the children of\nthose who fled into some threshing-floors, collected a lot of oxen, and\nso trampled them to death, destroying them in a most impious manner.\nTherefore, when in their turn the rich men got the upper hand, they\nsmeared over all those whom they got into their power with pitch, and\nso burnt them alive. And when they were being burnt, they say that many\nother prodigies were seen, and also that a sacred olive took fire of\nits own accord; on which account the God drove them for a long time\nfrom his oracle; and when they asked the oracle on what account they\nwere driven away, he said\u2014\n\n       My heart is grieved for the defenceless Gergith\u00e6,\n       So helplessly destroy'd; and for the fate\n       Of the poor pitch-clad bands, and for the tree\n       Which never more shall flourish or bear fruit.\n\nAnd Clearchus, in his fourth book, says that the Milesians, imitating\nthe luxury of the Colophonians, disseminated it among their\nneighbours. And then he says that they, when reproved for it, said one\nto another, \"Keep at home your native Milesian wares, and publish them\nnot.\"\n\n27. And concerning the Scythians, Clearchus, in what follows these last\nwords, proceeds to say\u2014\"The nation of the Scythians was the first to\nuse common laws; but after that, they became in their turn the most\nmiserable of all nations, on account of their insolence: for they\nindulged in luxury to a degree in which no other nation did, being\nprosperous in everything, and having great resources of all sorts for\nsuch indulgences. And this is plain from the traces which exist of it\nto this day in the apparel worn, and way of life practised, by their\nchief men. For they, being very luxurious, and indeed being the first\nmen who abandoned themselves wholly to luxury, proceeded to such a\npitch of insolence that they used to cut off the noses of all the\nmen wherever they came; and their descendants, after they emigrated\nto other countries, even now derive their name from this treatment.\nBut their wives used to tattoo the wives of the Thracians, (of those\nThracians, that is, who lived on the northern and western frontiers\nof Scythia,) all over their bodies, drawing figures on them with the\ntongues of their buckles; on which account, many years afterwards, the\nwives of the Thracians who had been treated in this manner effaced\nthis disgrace in a peculiar manner of their own, tattooing also all\nthe rest of their skin all over, in order that by this means the brand\nof disgrace and insult which was imprinted on their bodies, being\nmultiplied in so various a manner, might efface the reproach by being\ncalled an ornament. And they lorded it over all other nations in so\ntyrannical a manner, that the offices of slavery, which are painful\nenough to all men, made it plain to all succeeding ages what was the\nreal character of \"a Scythian command.\"\n\nTherefore, on account of the number of disasters which oppressed them,\nsince every people had lost, through grief, all the comforts of life,\nand all their hair at the same time, foreign nations called all cutting\nof the hair which is done by way of insult, aposkythizomai.\n\n28. And Callias, or Diocles, (whichever was the author of the\nCyclopes), ridiculing the whole nation of the Ionians in that play,\nsays\u2014\n\n[Sidenote: THE ABYDENES.]\n\n       What has become of that luxurious\n       Ionia, with the sumptuous supper-tables?\n       Tell me, how does it fare?\n\nAnd the people of Abydus (and Abydus is a colony of Miletus) are very\nluxurious in their way of life, and wholly enervated by pleasure; as\nHermippus tells us, in his Soldiers\u2014\n\n  _A._ I do rejoice when I behold an army\n       From o'er the sea,\u2014to see how soft they are\n       And delicate to view, with flowing hair,\n       And well-smooth'd muscles in their tender arms.\n  _B._ Have you heard Abydus has become a man?\n\nAnd Aristophanes, in his Triphales, ridiculing (after the fashion of\nthe comedians) many of the Ionians, says\u2014\n\n       Then all the other eminent foreigners\n       Who were at hand, kept following steadily,\n       And much they press'd him, begging he would take\n       The boy with him to Chios, and there sell him:\n       Another hoped he'd take him to Clazomen\u00e6;\n       A third was all for Ephesus; a fourth\n       Preferred Abydus on the Hellespont:\n       And all these places in his way did lie.\n\nBut concerning the people of Abydus, Antipho, in reply to the attacks\nof Alcibiades, speaks as follows:\u2014\"After you had been considered\nby your guardians old enough to be your own master, you, receiving\nyour property from their hands, went away by sea to Abydus,\u2014not for\nthe purpose of transacting any private business of your own, nor on\naccount of any commission of the state respecting any public rights\nof hospitality; but, led only by your own lawless and intemperate\ndisposition, to learn lascivious habits and actions from the women at\nAbydus, in order that you might be able to put them in practice during\nthe remainder of your life.\"\n\n29. The Magnesians also, who lived on the banks of the M\u00e6ander, were\nundone because they indulged in too much luxury, as Callinus relates in\nhis Elegies; and Archilochus confirms this: for the city of Magnesia\nwas taken by the Ephesians. And concerning these same Ephesians,\nDemocritus, who was himself an Ephesian, speaks in the first book of\nhis treatise on the Temple of Diana at Ephesus; where, relating their\nexcessive effeminacy, and the dyed garments which they used to wear, he\nuses these expressions:\u2014\"And as for the violet and purple robes of the\nIonians, and their saffron garments, embroidered with round figures,\nthose are known to every one; and the caps which they wear on their\nheads are in like manner embroidered with figures of animals. They wear\nalso garments called sarapes, of yellow, or scarlet, or white, and\nsome even of purple: and they wear also long robes called calasires,\nof Corinthian workmanship; and some of these are purple, and some\nviolet-coloured, and some hyacinth-coloured; and one may also see some\nwhich are of a fiery red, and others which are of a sea-green colour.\nThere are also Persian calasires, which are the most beautiful of\nall. And one may see also,\" continues Democritus, \"the garments which\nthey call act\u00e6\u00e6; and the act\u00e6a is the most costly of all the Persian\narticles of dress: and this act\u00e6a is woven for the sake of fineness and\nof strength, and it is ornamented all over with golden millet-grains;\nand all the millet-grains have knots of purple thread passing through\nthe middle, to fasten them inside the garment.\" And he says that the\nEphesians use all these things, being wholly devoted to luxury.\n\n30. But Duris, speaking concerning the luxury of the Samians, quotes\nthe poems of Asius, to prove that they used to wear armlets on their\narms; and that, when celebrating the festival of the Her\u00e6a, they used\nto go about with their hair carefully combed down over the back of\ntheir head and over their shoulders; and he says that this is proved\nto have been their regular practice by this proverb\u2014\"To go, like a\nworshipper of Juno, with his hair braided.\"\n\nNow the verses of Asius run as follows:\u2014\n\n       And they march'd, with carefully comb'd hair\n       To the most holy spot of Juno's temple,\n       Clad in magnificent robes, whose snow-white folds\n       Reach'd to the ground of the extensive earth,\n       And golden knobs on them like grasshoppers,\n       And golden chaplets loosely held their hair,\n       Gracefully waving in the genial breeze;\n       And on their arms were armlets, highly wrought,\n       *   *   *   *   *   *   *   *   *   *  and sung\n       The praises of the mighty warrior.\n\nBut Heraclides of Pontus, in his treatise on Pleasure, says that the\nSamians, being most extravagantly luxurious, destroyed the city, out\nof their meanness to one another, as effectually as the Sybarites\ndestroyed theirs.\n\n[Sidenote: THE COLOPHONIANS.]\n\n31. But the Colophonians (as Phylarchus says), who originally adopted\na very rigid course of life, when, in consequence of the alliance and\nfriendship which they formed with the Lydians, they began to give way\nto luxury, used to go into public with their hair adorned with golden\nornaments, as Xenophanes tells us\u2014\n\n       They learnt all sorts of useless foolishness\n         From the effeminate Lydians, while they\n       Were held in bondage to sharp tyranny.\n         They went into the forum richly clad\n       In purple garments, in numerous companies,\n         Whose strength was not less than a thousand men,\n       Boasting of hair luxuriously dress'd,\n         Dripping with costly and sweet-smelling oils.\n\nAnd to such a degree did they carry their dissoluteness and their\nunseemly drunkenness, that some of them never once saw the sun either\nrise or set: and they passed a law, which continued even to our\ntime, that the female flute-players and female harpers, and all such\nmusicians and singers, should receive pay from daybreak to midday, and\nuntil the lamps were lighted; but after that they set aside the rest\nof the night to get drunk in. And Theopompus, in the fifteenth book of\nhis History, says, \"that a thousand men of that city used to walk about\nthe city, wearing purple garments, which was at that time a colour rare\neven among kings, and greatly sought after; for purple was constantly\nsold for its weight in silver. And so, owing to these practices, they\nfell under the power of tyrants, and became torn by factions, and so\nwere undone with their country.\" And Diogenes the Babylonian gave the\nsame account of them, in the first book of his Laws. And Antiphanes,\nspeaking generally of the luxury of all the Ionians, has the following\nlines in his Dodona:\u2014\n\n       Say, from what country do you come, what land\n       Call you your home? Is this a delicate\n       Luxurious band of long and soft-robed men\n       From cities of Ionia that here approaches?\n\nAnd Theophrastus, in his essay on Pleasure, says that the Ionians, on\naccount of the extraordinary height to which they carried their luxury,\ngave rise to what is now known as the golden proverb.\n\n32. And Theopompus, in the eighth book of his History of the Affairs\nof Philip, says that some of those tribes which live on the sea-coast\nare exceedingly luxurious in their manner of living. But about the\nByzantians and Chalcedonians, the same Theopompus makes the following\nstatement:\u2014\"But the Byzantians, because they had been governed a\nlong time by a democracy, and because their city was so situated as\nto be a kind of mart, and because the whole people spent the whole\nof their time in the market-place and about the harbour, were very\nintemperate, and in the constant habit of feasting and drinking at the\nwine-sellers'. But the Chalcedonians, before they became members of the\nsame city with them, were men who at all times cultivated better habits\nand principles of life; but after they had tasted of the democracy of\nthe Byzantians, they fell into ruinous luxury, and, from having been\nmost temperate and moderate in their daily life, they became a nation\nof hard drinkers, and very extravagant.\" And, in the twenty-first book\nof the History of the Affairs of Philip, he says that the nation of\nthe Umbrians (and that is a tribe which lives on the shores of the\nHadriatic) was exceedingly devoted to luxury, and lived in a manner\nvery like the Lydians, and had a fertile country, owing to which they\nadvanced in prosperity.\n\n33. But speaking about the Thessalians, in his fourth book, he says\nthat \"they spend all their time among dancing women and flute-playing\nwomen, and some spend all the day in dice and drinking, and similar\npastimes; and they are more anxious how they may display their tables\nloaded with all kinds of food, than how they may exhibit a regular and\norderly life. But the Pharsalians,\" says he, \"are of all men the most\nindolent and the most extravagant.\" And the Thessalians are confessed\n(as Critias says) to be the most extravagant of all the Greeks, both in\ntheir way of living and in their apparel; which was a reason why they\nconducted the Persians into Greece, desiring to copy their luxury and\nexpense.\n\nBut concerning the \u00c6tolians, Polybius tells us, in the thirteenth\nbook of his History, that on account of their continual wars, and\nthe extravagance of their lives, they became involved in debt. And\nAgatharchides, in the twelfth book of his Histories, says\u2014\"The\n\u00c6tolians are so much the more ready to encounter death, in proportion\nas they seek to live extravagantly and with greater prodigality than\nany other nation.\"\n\n[Sidenote: LUXURY OF THE SYRIANS.]\n\n34. But the Sicilians, and especially the Syracusans, are very\nnotorious for their luxury; as Aristophanes also tells us, in his\nDaitaleis, where he says\u2014\n\n       But after that I sent you, you did not\n       Learn this at all; but only learnt to drink,\n       And sing loose songs at Syracusan feasts,\n       And how to share in Sybaritic banquets,\n       And to drink Chian wine in Spartan cups.\n\nBut Plato, in his Epistles, says\u2014\"It was with this intention that I\nwent to Italy and Sicily, when I paid my first visit there. But when I\ngot there, the way of life that I found there was not at all pleasing\nto me; for twice in the day they eat to satiety, and they never sleep\nalone at night; and they indulge also in all other such practices as\nnaturally follow on such habits: for, after such habits as these, no\nman in all the world, who has been bred up in them from his youth, can\npossibly turn out sensible; and as for being temperate and virtuous,\nthat none of them ever think of.\" And in the third book of his Polity\nhe writes as follows:\u2014\"It seems to me, my friend, that you do not\napprove of the Syracusan tables, and the Sicilian variety of dishes;\nand you do not approve either of men, who wish to preserve a vigorous\nconstitution, devoting themselves to Corinthian mistresses; nor do\nyou much admire the delicacy which is usually attributed to Athenian\nsweetmeats.\"\n\n35. But Posidonius, in the sixteenth book of his Histories, speaking\nof the cities in Syria, and saying how luxurious they were, writes\nas follows:\u2014\"The inhabitants of the towns, on account of the great\nfertility of the land, used to derive great revenues from their\nestates, and after their labours for necessary things used to celebrate\nfrequent entertainments, at which they feasted incessantly, using their\ngymnasia for baths, and anointing themselves with very costly oils and\nperfumes; and they passed all their time in their \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u1fd6\u03b1, for that\nwas the name which they gave to their public banqueting-rooms, as if\nthey had been their own private houses; and the greater part of the day\nthey remained in them, filling their bellies with meat and drink, so\nas even to carry away a good deal to eat at home; and they delighted\ntheir ears with the music of a noisy lyre, so that whole cities\nresounded with such noises.\" But Agatharchides, in the thirty-fifth\nbook of his Affairs of Europe, says\u2014\"The Arycandians of Lycia, being\nneighbours of the Limyres, having got involved in debt, on account\nof the intemperance and extravagance of their way of living, and, by\nreason of their indolence and devotion to pleasure, being unable to\ndischarge their debts, placed all their hopes on Mithridates, thinking\nthat he would reward them with a general abolition of debts.\" And, in\nhis thirty-first book, he says that the Zacynthians were inexperienced\nin war, because they were accustomed to live in ease and opulence.\n\n36. And Polybius, in his seventh book, says, that the inhabitants\nof Capua in Campania, having become exceedingly rich through the\nexcellence of their soil, fell into habits of luxury and extravagance,\nexceeding all that is reported of the inhabitants of Crotona or\nSybaris. \"Accordingly,\" says he, \"they, not being able to bear their\npresent prosperity, called in Hannibal, owing to which act they\nafterwards suffered intolerable calamities at the hands of the Romans.\nBut the people of Petelia, who kept the promises which they had made to\nthe Romans, behaved with such resolution and fortitude when besieged by\nHannibal, that they did not surrender till they had eaten all the hides\nwhich there were in the city, and the bark and young branches of all\nthe trees which grew in the city, and till they had endured a siege for\neleven months, without any one coming to their assistance; and they did\nnot even then surrender without the permission of the Romans.\"\n\n37. And Phylarchus, in the eleventh book of his History, says that\n\u00c6schylus says that the Curetes derived their name from their luxurious\nhabits\u2014\n\n       And their luxurious curls, like a fond girl's,\n       On which account they call'd him \u039a\u03bf\u03c5\u03c1\u1fc6\u03c4\u03b5\u03c2.[2]\n\nAnd Agathon in his Thyestes says, that \"the suitors who courted the\ndaughter of Pronax came sumptuously dressed in all other points, and\nalso with very long, carefully dressed hair. And when they failed in\nobtaining her hand\u2014\n\n       At least (say they) we cut and dress'd our hair,\n       To be an evidence of our luxury,\n       A lovely action of a cheerful mind;\n       And thence we gain'd the glory of a name,\u2014\n       To be \u03ba\u03bf\u03c5\u03c1\u1fc6\u03c4\u03b5\u03c2, from our well-cut (\u03ba\u03bf\u03af\u03c1\u03b9\u03bc\u03bf\u03c2) hair.\"\n\n[Sidenote: LUXURY OF THE ASIATIC KINGS.]\n\nAnd the people of Cum\u00e6 in Italy, as Hyperochus tells us, or whoever\nelse it was who wrote the History of Cum\u00e6 which is attributed to him,\nwore golden brocaded garments all day, and robes embroidered with\nflowers; and used to go to the fields with their wives, riding in\nchariots.\u2014And this is what I have to say about the luxury of nations\nand cities.\n\n38. But of individual instances I have heard the following\nstories:\u2014Ctesias, in the third book of his History of Persia, says,\nthat all those who were ever kings in Asia devoted themselves mainly\nto luxury; and above all of them, Ninyas did so, the son of Ninus and\nSemiramis. He, therefore, remaining in-doors and living luxuriously,\nwas never seen by any one, except by his eunuchs and by his own women.\n\nAnd another king of this sort was Sardanapalus, whom some call the\nson of Anacyndaraxes, and others the son of Anabaxarus. And so, when\nArbaces, who was one of the generals under him, a Mede by birth,\nendeavoured to manage, by the assistance of one of the eunuchs, whose\nname was Sparamizus, to see Sardanapalus; and when he with difficulty\nprevailed upon him, with the consent of the king himself,\u2014when the\nMede entered and saw him, painted with vermilion and adorned like a\nwoman, sitting among his concubines carding purple wool, and sitting\namong them with his feet up, wearing a woman's robe, and with his beard\ncarefully scraped, and his face smoothed with pumice-stone (for he\nwas whiter than milk, and pencilled under his eyes and eyebrows; and\nwhen he saw Arbaces, he was just putting a little more white under his\neyes), most historians, among whom Duris is one, relate that Arbaces,\nbeing indignant at his countrymen being ruled over by such a monarch\nas that, stabbed him and slew him. But Ctesias says that he went to\nwar with him, and collected a great army, and then that Sardanapalus,\nbeing dethroned by Arbaces, died, burning himself alive in his palace,\nhaving heaped up a funeral pile four plethra in extent, on which he\nplaced a hundred and fifty golden couches, and a corresponding number\nof tables, these, too, being all made of gold. And he also erected on\nthe funeral pile a chamber a hundred feet long, made of wood; and in\nit he had couches spread, and there he himself lay down with his wife,\nand his concubines lay on other couches around. For he had sent on his\nthree sons and his daughters, when he saw that his affairs were getting\nin a dangerous state, to Nineveh, to the king of that city, giving them\nthree thousand talents of gold. And he made the roof of this apartment\nof large stout beams, and then all the walls of it he made of numerous\nthick planks, so that it was impossible to escape out of it. And in\nit he placed ten millions of talents of gold, and a hundred millions\nof talents of silver, and robes, and purple garments, and every kind\nof apparel imaginable. And after that he bade the slaves set fire to\nthe pile; and it was fifteen days burning. And those who saw the smoke\nwondered, and thought that he was celebrating a great sacrifice; but\nthe eunuchs alone knew what was really being done. And in this way\nSardanapalus, who had spent his life in extraordinary luxury, died with\nas much magnanimity as possible.\n\n39. But Clearchus, relating the history of the king of Persia, says\nthat\u2014\"in a very prudent manner he proposed prizes for any one who\ncould invent any delicious food. For this is what, I imagine, is meant\nby the brains of Jupiter and the king. On which account,\" continues he,\n\"Sardanapalus was the most happy of all monarchs, who during his whole\nlife preferred enjoyment to everything else, and who, even after his\ndeath, shows by his fingers, in the figure carved on his tomb, how much\nridicule all human affairs deserve, being not worth the snap of his\nfingers which he makes . . . . . . . . anxiety about other things.\"\n\nHowever, Sardanapalus does not appear to have lived all his life in\nentire inaction; for the inscription on his tomb says\u2014\n\n                            Sardanapalus\n       The king, and son of Anacyndaraxes,\n       In one day built Anchiale and Tarsus;\n       But now he's dead.\n\nAnd Amyntas, in the third book of his Account of the Posts, says\nthat at Nineveh there is a very high mound, which Cyrus levelled\nwith the ground when he besieged the city, and raised another mound\nagainst the city; and that this mound was said to have been erected by\nSardanapalus the son of King Ninus; and that on it there was said to be\ninscribed, on a marble pillar and in Chaldaic characters, the following\ninscription, which Ch\u00e6rilus translated into Greek, and reduced to\nmetre. And the inscription is as follows\u2014\n\n[Sidenote: SARDANAPALUS.]\n\n       I was the king, and while I lived on earth,\n       And saw the bright rays of the genial sun,\n       I ate and drank and loved; and knew full well\n       The time that men do live on earth was brief,\n       And liable to many sudden changes,\n       Reverses, and calamities. Now others\n       Will have th' enjoyment of my luxuries,\n       Which I do leave behind me. For these reasons\n       I never ceased one single day from pleasure.\n\nBut Clitarchus, in the fourth book of his History of Alexander, says\nthat Sardanapalus died of old age after he had lost the sovereignty\nover the Syrians. And Aristobulus says\u2014\"In Anchiale, which was built\nby Sardanapalus, did Alexander, when he was on his expedition against\nthe Persians, pitch his camp. And at no great distance was the monument\nof Sardanapalus, on which there was a marble figure putting together\nthe fingers of its right hand, as if it were giving a fillip. And there\nwas on it the following inscription in Assyrian characters\u2014\n\n                            Sardanapalus\n       The king, and son of Anacyndaraxes,\n       In one day built Anchiale and Tarsus.\n       Eat, drink, and love; the rest's not worth e'en this,\u2014\n\nby \"this\" meaning the fillip he was giving with his fingers.\n\n40. But Sardanapalus was not the only king who was very luxurious, but\nso was also Androcotus the Phrygian. For he also used to wear a robe\nembroidered with flowers; and to adorn himself more superbly than a\nwoman, as Mnaseas relates, in the third book of his History of Europe.\nBut Clearchus, in the fifth book of his Lives, says that Sagaus the\nking of the Mariandyni used, out of luxury, to eat, till he arrived at\nold age, out of his nurse's mouth, that he might not have the trouble\nof chewing his own food; and that he never put his hand lower than\nhis navel; on which account Aristotle, laughing at Xenocrates the\nChalcedonian, for a similar preposterous piece of laziness, says\u2014\n\n       His hands are clean, but sure his mind is not.\n\nAnd Ctesias relates that Annarus, a lieutenant of the king of Persia,\nand governor of Babylon, wore the entire dress and ornaments of a\nwoman; and though he was only a slave of the king, there used to come\ninto the room while he was at supper a hundred and fifty women playing\nthe lyre and singing. And they played and sang all the time that he was\neating. And Ph\u0153nix of Colophon, the poet, speaking of Ninus, in the\nfirst book of his Iambics, says\u2014\n\n       There was a man named Ninus, as I hear,\n       King of Assyria, who had a sea\n       Of liquid gold, and many other treasures,\n       More than the whole sand of the Caspian sea.\n       He never saw a star in all his life,\n       But sat still always, nor did wish to see one;\n       He never, in his place among the Magi,\n       Roused the sacred fire, as the law bids,\n       Touching the God with consecrated wand;\n       He was no orator, no prudent judge,\n       He never learn'd to speak, or count a sum,\n       But was a wondrous man to eat and drink\n       And love, and disregarded all besides:\n       And when he died he left this rule to men,\n       Where Nineveh and his monument now stands:\u2014\n       \"Behold and hear, whether from wide Assyria\n       You come, or else from Media, or if\n       You're a Choraxian, or a long-hair'd native\n       Of the lake country in Upper India,\n       For these my warnings are not vain or false:\n       I once was Ninus, a live breathing man,\n       Now I am nothing, only dust and clay,\n       And all I ate, and all I sang and jested,\n       And all I loved........\n       But now my enemies have come upon me,\n       They have my treasures and my happiness,\n       Tearing me as the Bacch\u00e6 tear a kid;\n       And I am gone, not taking with me gold,\n       Or horses, or a single silver chariot;\n       Once I did wear a crown, now I am dust.\n\n[Sidenote: PHILIP.]\n\n41. But Theopompus, in the fifteenth book of his History of Philip,\nsays that \"Straton the king of Sidon surpassed all men in luxury and\ndevotion to pleasure. For as Homer has represented the Ph\u00e6acians\nas living feasting and drinking, and listening to harp-players and\nrhapsodists, so also did Straton pass the whole of his life; and so\nmuch the more devoted to pleasure was he than they, that the Ph\u00e6acians,\nas Homer reports, used to hold their banquets in the company of their\nown wives and daughters; but Straton used to prepare his entertainments\nwith flute-playing and harp-playing and lyre-playing women. And he sent\nfor many courtesans from Peloponnesus, and for many musicians from\nIonia, and for other girls from every part of Greece; some skilful in\nsinging and some in dancing, for exhibitions of skill in which they had\ncontests before himself and his friends; and with these women he spent\na great deal of his time. He then, delighting in such a life as this,\nand being by nature a slave to his passions, was also especially urged\non by rivalry with Nicocles. For he and Nicocles were always rivalling\none another; each of them devoted all his attention to living more\nluxuriously and pleasantly than the other. And so they carried their\nemulation to such a height, as we have heard, that when either of them\nheard from his visitors what was the furniture of the other's house,\nand how great was the expense gone to by the other for any sacrifice,\nhe immediately set to work to surpass him in such things. And they were\nanxious to appear to all men prosperous and deserving of envy. Not but\nwhat neither of them continued prosperous throughout the whole of their\nlives, but were both of them destroyed by violent deaths.\"\n\nAnd Anaximenes, in his book entitled the Reverses of Kings, giving\nthe same account of Straton, says that he was always endeavouring to\nrival Nicocles, who was the king of Salamis in Cyprus, and who was\nexceedingly devoted to luxury and debauchery, and that they both came\nto a violent end.\n\n42. And in the first book of his History of the Affairs of Philip,\nTheopompus, speaking of Philip, says\u2014\"And on the third day he comes\nto Onocarsis, which was a strong place in Thrace, having a large\ngrove kept in beautiful order, and full of every resource for living\npleasantly, especially during the summer. For it was one of the\nplaces which had been especially selected by Cotys, who, of all the\nkings that ever lived in Thrace, was the most eager in his pursuit of\npleasure and luxury. And going round all the country, wherever he saw\nany place shaded with trees and well watered with springs, he made it\ninto a banqueting place. And going to them whenever he chose, he used\nto celebrate sacrifices to the Gods, and there he would stay with his\nlieutenants, being a very happy and enviable man, until he took it\ninto his head to blaspheme Minerva, and to treat her with contempt.\"\nAnd the historian goes on to say, that Cotys once prepared a feast, as\nif Minerva had married him; and prepared a bed-chamber for her, and\nthen, in a state of intoxication, he waited for the goddess. And being\nalready totally out of his mind, he sent one of his body-guards to see\nwhether the goddess had arrived at the bed-chamber. And when he came\nthere, and went back and reported that there was nobody there, he shot\nhim and killed him. And he treated a second in the same way, until a\nthird went, and on his return told him that the goddess had been a long\ntime waiting for him. And this king, being once jealous of his wife,\ncut her up with his own hands, beginning at her legs.\n\n43. But in the thirteenth book of his History of the Affairs of Philip,\nspeaking of Chabrias the Athenian, he says\u2014\"But he was unable to live\nin the city, partly on account of his intemperance, and partly because\nof the extravagant habits of his daily life, and partly because of the\nAthenians. For they are always unfavourable to eminent men; on which\naccount their most illustrious citizens preferred to live out of the\ncity. For instance, Iphicrates lived in Thrace, and Conon in Cyprus,\nand Timotheus in Lesbos, and Chares at Sigeum, and Chabrias himself in\nEgypt.\" And about Chares he says, in his forty-fifth book\u2014\"But Chares\nwas a slow and stupid man, and one wholly devoted to pleasure. And\neven when he was engaged in his military expeditions, he used to take\nabout with him female flute-players, and female harp-players, and a lot\nof common courtesans. And of the money which was contributed for the\npurposes of the war, some he expended on this sort of profligacy, and\nsome he left behind at Athens, to be distributed among the orators and\nthose who propose decrees, and on those private individuals who had\nactions depending. And for all this the Athenian populace was so far\nfrom being indignant, that for this very reason he became more popular\nthan any other citizen; and naturally too: for they all lived in this\nmanner, that their young men spent all their time among flute-players\nand courtesans; and those who were a little older than they, devoted\nthemselves to gambling, and profligacy of that sort; and the whole\npeople spent more money on its public banquets and entertainments than\non the provision necessary for the well-doing of the state.\n\n[Sidenote: THE PISISTRATID\u00c6.]\n\nBut in the work of Theopompus, entitled, \"Concerning the Money of which\nthe Temple at Delphi was pillaged,\" he says\u2014\"Chares the Athenian got\nsixty talents by means of Lysander. And with this money he gave a\nbanquet to the Athenians in the market-place, celebrating a triumphal\nsacrifice in honour of their victory gained in the battle which took\nplace against the foreign troops of Philip.\" And these troops were\ncommanded by Ad\u00e6us, surnamed the Cock, concerning whom Heraclides the\ncomic poet speaks in the following manner\u2014\n\n       But when he caught the dunghill cock of Philip\n       Crowing too early in the morn, and straying,\n       He kill'd him; for he had not got his crest on.\n       And having kill'd this one, then Chares gave\n       A splendid banquet to the Athenian people;\n       So liberal and magnificent was he.\n\nAnd Duris gives the same account.\n\n44. But Idomeneus tells us that the Pisistratid\u00e6 also, Hippias and\nHipparchus, instituted banquets and entertainments; on which account\nthey had a vast quantity of horses and other articles of luxury. And\nthis it was that made their government so oppressive. And yet their\nfather, Pisistratus, had been a moderate man in his pleasures, so that\nhe never stationed guards in his fortified places, nor in his gardens,\nas Theopompus relates in his twenty-first book, but let any one who\nchose come in and enjoy them, and take whatever he pleased. And Cimon\nafterwards adopted the same conduct, in imitation of Pisistratus. And\nTheopompus mentions Cimon in the tenth book of his History of the\nAffairs of Philip, saying\u2014\"Cimon the Athenian never placed any one in\nhis fields or gardens to protect the fruit, in order that any of the\ncitizens who chose might go in and pick the fruit, and take whatever\nthey wanted in those places. And besides this, he opened his house to\nevery one, and made a daily practice of providing a plain meal for a\ngreat number of people; and all the poor Athenians who came that way\nmight enter and partake of it. He also paid great attention to all\nthose who from day-to-day came to ask something of him; and they say\nthat he used always to take about with him one or two young men bearing\nbags of money. And he ordered them to give money to whoever came to him\nto ask anything of him. And they say that he also often contributed\ntowards the expense of funerals. And this too is a thing that he often\ndid; whenever he met any citizen badly clad, he used to order one of\nthe young men who were following him to change cloaks with him. And so\nby all these means he acquired a high reputation, and was the first of\nall the citizens.\"\n\nBut Pisistratus was in many respects very oppressive; and some say\nthat that statue of Bacchus which there is at Athens was made in his\nlikeness.\n\n45. And Heraclides of Pontus, in his treatise on Pleasure, says that\nPericles, nicknamed the Olympian, after he got rid of his wife out\nof his house, and devoted himself to a life of pleasure, lived with\nAspasia, the courtesan from Megara, and spent the greater part of\nhis substance on her. And Themistocles, when the Athenians were not\nyet in such a state of intoxication, and had not yet begun to use\ncourtesans, openly filled a chariot with prostitutes, and drove early\nin the morning through the Ceramicus when it was full. But Idomeneus\nhas made this statement in an ambiguous manner, so as to leave it\nuncertain whether he means that he harnessed the prostitutes in his\nchariot like horses, or merely that he made them mount his four-horsed\nchariot. And Possis, in the third book of his History of the Affairs\nof Magnesia, says, that Themistocles, having been invested with a\ncrowned magistracy in Magnesia, sacrificed to Minerva, and called the\nfestival the Panathen\u00e6a. And he sacrificed also to Dionysius Choopotes,\nand celebrated the festival of the Choeis there. But Clearchus, in the\nfirst book of his treatise on Friendship, says that Themistocles had\na triclinium of great beauty made for him, and said that he should be\nquite contented if he could fill that with friends.\n\n46. And Cham\u00e6leon of Pontus, in his Essay on Anacreon, having quoted\nthese lines\u2014\n\n       And Periphoretus Artemon\n       Is loved by golden-hair'd Eurypyle,\n\nsays that Artemo derived this nickname from living luxuriously, and\nbeing carried about (\u03c0\u03b5\u03c1\u03b9\u03c6\u03ad\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9) on a couch. For Anacreon\nsays that he had been previously very poor, and then became on a sudden\nvery luxurious, in the following verses\u2014\n\n       Having before a poor berberium cloak,\n       And scanty cap, and his poor ears\n       With wooden earrings decorated,\n       And wearing round his ribs a newly-bought\n       Raw ox-hide, fitter for a case\n       For an old-fashion'd shield, this wretch\n       Artemon, who long has lived\n       With bakers' women, and the lowest of the low,\n       Now having found a new style of life,\n       Often thrusts his neck into the yoke,\n       Or beneath the spear doth crouch;\n       And many a weal he can display,\n       Mark'd on his back with well-deserved scourge;\n       And well pluck'd as to hair and beard.\n       But now he mounts his chariot, he the son\n       Of Cyca, and his golden earrings wears;\n       And like a woman bears\n       An ivory parasol o'er his delicate head.\n\n[Sidenote: ALCIBIADES.]\n\n47. But Satyrus, speaking of the beautiful Alcibiades, says,\u2014\"It\nis said that when he was in Ionia, he was more luxurious than the\nIonians themselves. And when he was in Thebes he trained himself, and\npractised gymnastic exercises, being more of a B\u0153otian than the Thebans\nthemselves. And in Thessaly he loved horses and drove chariots; being\nfonder of horses than the Aleuad\u00e6: and at Sparta he practised courage\nand fortitude, and surpassed the Laced\u00e6monians themselves. And again,\nin Thrace he out-drank even the Thracians themselves. And once wishing\nto tempt his wife, he sent her a thousand Darics in another man's\nname: and being exceedingly beautiful in his person, he cherished his\nhair the greater part of his life, and used to wear an extraordinary\nkind of shoe, which is called Alcibias from him. And whenever he was a\nchoregus, he made a procession clad in a purple robe; and going into\nthe theatre he was admired not only by the men, but also by the women:\non which account Antisthenes, the pupil of Socrates, who often had seen\nAlcibiades, speaks of him as a powerful and manly man, and impatient\nof restraint, and audacious, and exceedingly beautiful through all his\nlife.\n\n\"And whenever he went on a journey he used four of the allied cities\nas his maid-servants. For the Ephesians used to put up a Persian tent\nfor him; and the Chians used to find him food for his horses; and\nthe people of Cyzicus supplied him with victims for his sacrifices\nand banquets; and the Lesbians gave him wine, and everything else\nwhich he wanted for his daily food. And when he came to Athens from\nOlympia, he offered up two pictures, the work of Aglaophon: one of\nwhich represented the priestesses of Olympia and Delphi crowning him;\nand in the other Nemea was sitting, and Alcibiades on her knees,\nappearing more beautiful than any of the women. And even when on\nmilitary expeditions he wished to appear beautiful; accordingly he had\na shield made of gold and ivory, on which was carved Love brandishing a\nthunderbolt as the ensign. And once having gone to supper at the house\nof Anytus, by whom he was greatly beloved, and who was a rich man, when\none of the company who was supping there with him was Thrasyllus, (and\nhe was a poor man,) he pledged Thrasyllus in half the cups which were\nset out on the side-board, and then ordered the servants to carry them\nto Thrasyllus's house; and then he very civilly wished Anytus good\nnight, and so departed. But Anytus, in a very affectionate and liberal\nspirit, when some one said what an inconsiderate thing Alcibiades had\ndone; 'No, by Jove,' said he, 'but what a kind and considerate thing;\nfor when he had the power to have taken away everything, he has left me\nhalf.'\"\n\n48. And Lysias the orator, speaking of his luxury, says\u2014\"For Axiochus\nand Alcibiades having sailed to the Hellespont, married at Abydus, both\nof them marrying one wife, Medontias of Abydus, and both cohabited with\nher. After this they had a daughter, and they said that they could\nnot tell whose daughter she was; and when she was old enough to be\nmarried, they both cohabited with her too; and when Alcibiades came to\nher, he said that she was the daughter of Axiochus, and Axiochus in\nhis turn said she was the daughter of Alcibiades.\" And he is ridiculed\nby Eupolis, after the fashion of the comic writers, as being very\nintemperate with regard to women; for Eupolis says in his Flatterers\u2014\n\n  _A._ Let Alcibiades leave the women's rooms.\n  _B._ Why do you jest . . . .\n       Will you not now go home and try your hand\n       On your own wife?\n\nAnd Pherecrates says\u2014\n\n       For Alcibiades, who's no man (\u1f00\u03bd\u1f74\u03c1) at all,\n       Is, as it seems, now every woman's husband (\u1f00\u03bd\u03ae\u03c1).\n\nAnd when he was at Sparta he seduced Tim\u00e6a, the wife of Agis the king.\nAnd when some people reproached him for so doing, he said, \"that he did\nnot intrigue with her out of incontinence, but in order that a son of\nhis might be king at Sparta; and that the kings might no longer be said\nto be descended from Hercules, but from Alcibiades:\" and when he was\nengaged in his military expeditions, he used to take about, with him\nTimandra, the mother of Lais the Corinthian, and Theodote, who was an\nAthenian courtesan.\n\n[Sidenote: PAUSANIAS.]\n\n49. But after his banishment, having made the Athenians masters of the\nHellespont, and having taken more than five thousand Peloponnesians\nprisoners, he sent them to Athens; and after this, returning to his\ncountry, he crowned the Attic triremes with branches, and mitres, and\nfillets. And fastening to his own vessels a quantity of ships which he\nhad taken, with their beaks broken off, to the number of two hundred,\nand conveying also transports full of Laced\u00e6monian and Peloponnesian\nspoils and arms, he sailed into the Pir\u00e6us: and the trireme in which he\nhimself was, ran up to the very bars of the Pir\u00e6us with purple sails;\nand when it got inside the harbour, and when the rowers took their\noars, Chrysogonus played on a flute the trieric air, clad in a Persian\nrobe, and Callippides the tragedian, clad in a theatrical dress, gave\nthe word to the rowers. On account of which some one said with great\nwit\u2014\"Sparta could never have endured two Lysanders, nor Athens two\nAlcibiadeses.\" But Alcibiades was imitating the Medism of Pausanias,\nand when he was staying with Pharnabazus, he put on a Persian robe, and\nlearnt the Persian language, as Themistocles had done.\n\n50. And Duris says, in the twenty-second book of his\nHistory,\u2014\"Pausanias, the king of Laced\u00e6mon, having laid aside the\nnational cloak of Laced\u00e6mon, adopted the Persian dress. And Dionysius,\nthe tyrant of Sicily, adopted a theatrical robe and a golden tragic\ncrown with a clasp. And Alexander, when he became master of Asia, also\nadopted the Persian dress. But Demetrius outdid them all; for the\nvery shoes which he wore he had made in a most costly manner; for in\nits form it was a kind of buskin, made of most expensive purple wool;\nand on this the makers wove a great deal of golden embroidery, both\nbefore and behind; and his cloak was of a brilliant tawny colour; and,\nin short, a representation of the heavens was woven into it, having\nthe stars and twelve signs of the Zodiac all wrought in gold; and\nhis head-band was spangled all over with gold, binding on a purple\nbroad-brimmed hat in such a manner that the outer fringes hung down\nthe back. And when the Demetrian festival was celebrated at Athens,\nDemetrius himself was painted on the proscenium, sitting on the world.\"\nAnd Nymphis of Heraclea, in the sixth book of his treatise on his\nCountry, says\u2014\"Pausanias, who defeated Mardonius at Plat\u00e6a, having\ntransgressed the laws of Sparta, and given himself up to pride, when\nstaying near Byzantium, dared to put an inscription on the brazen\ngoblet which is there consecrated to the gods, whose temple is at the\nentrance of the strait, (and the goblet is in existence to this day,)\nas if he had dedicated it himself; putting this inscription on it,\nforgetting himself through his luxury and arrogance\u2014\n\n       Pausanias, the general of broad Greece,\n         Offered this goblet to the royal Neptune,\n       A fit memorial of his deathless valour,\n         Here in the Euxine sea. He was by birth\n       A Spartan, and Cleombrotus's son,\n         Sprung from the ancient race of Hercules.\"\n\n51. \"Pharax the Laced\u00e6monian also indulged himself in luxury,\" as\nTheopompus tells us in the fourteenth book of his History, \"and he\nabandoned himself to pleasure in so dissolute and unrestrained a\nmanner, that by reason of his intemperance he was much oftener taken\nfor a Sicilian, than for a Spartan by reason of his country.\" And in\nhis fifty-second book he says that \"Archidamus the Laced\u00e6monian, having\nabandoned his national customs, adopted foreign and effeminate habits;\nso that he could not endure the way of life which existed in his own\ncountry, but was always, by reason of his intemperance, anxious to live\nin foreign countries. And when the Tarentines sent an embassy about\nan alliance, he was anxious to go out with them as an ally; and being\nthere, and having been slain in the wars, he was not thought worthy\neven of a burial, although the Tarentines offered a great deal of money\nto the enemy to be allowed to take up his body.\"\n\nAnd Phylarchus, in the tenth book of his Histories, says that Isanthes\nwas the king of that tribe of Thracians called Crobyzi, and that he\nsurpassed all the men of his time in luxury; and he was a rich man, and\nvery handsome. And the same historian tells us, in his twenty-second\nbook, that Ptolemy the Second, king of Egypt, the most admirable of all\nprinces, and the most learned and accomplished of men, was so beguiled\nand debased in his mind by his unseasonable luxury, that he actually\ndreamed that he should live for ever, and said that he alone had found\nout how to become immortal. And once, after he had been afflicted by\nthe gout for many days, when at last he got a little better, and saw\nthrough his window-blinds some Egyptians dining by the river side, and\neating whatever it might be that they had, and lying at random on the\nsand, \"O wretched man that I am,\" said he, \"that I am not one of those\nmen!\"\n\n[Sidenote: DIOMNESTUS.]\n\n52. Now Callias and his flatterers we have already sufficiently\nmentioned. But since Heraclides of Pontus, in his treatise on\nPleasures, speaks of him, we will return to the subject and quote what\nhe says:\u2014\"When first the Persians made an expedition against Greece,\nthere was, as they say, an Eretrian of the name of Diomnestus, who\nbecame master of all the treasures of the general; for he happened to\nhave pitched his tent in his field, and to have put his money away in\nsome room of his house. But when the Persians were all destroyed, then\nDiomnestus took the money without any one being aware of it; but when\nthe king of Persia sent an army into Eretria the second time, ordering\nhis generals utterly to destroy the city, then, as was natural, all\nwho were at all well off carried away their treasures. Accordingly\nthose of the family of Diomnestus who were left, secretly removed their\nmoney to Athens, to the house of Hipponicus, the son of Callias, who\nwas surnamed Ammon; and when all the Eretrians had been driven out of\ntheir city by the Persians, this family remained still in possession of\ntheir wealth, which was great. So Hipponicus, who was the son of that\nman who had originally received the deposit, begged the Athenians to\ngrant him a place in the Acropolis, where he might construct a room to\nstore up all this money in, saying that it was not safe for such vast\nsums to remain in a private house. And the Athenians did grant him such\na place; but afterwards, he, being warned against such a step by his\nfriends, changed his mind.\n\n\"Callias, therefore, became the master of all this money, and lived\na life of pleasure, (for what limit was there to the flatterers who\nsurrounded him, or to the troops of companions who were always about\nhim? and what extravagance was there which he did not think nothing\nof?) However, his voluptuous life afterwards reduced him so low, that\nhe was compelled to pass the rest of his life with one barbarian old\nwoman for a servant, and he was in want of actual daily necessaries,\nand so he died.\n\n\"But who was it who got rid of the riches of Nicias of Pergasa, or of\nIschomachus? was it not Autoclees and Epiclees, who preferred living\nwith one another, and who considered everything second to pleasure?\nand after they had squandered all this wealth, they drank hemlock\ntogether, and so perished.\"\n\n53. But, concerning the luxury of Alexander the Great, Ephippus the\nOlynthian, in his treatise on the Deaths of Alexander and Heph\u00e6stion,\nsays that \"he had in his park a golden throne, and couches with\nsilver feet, on which he used to sit and transact business with his\ncompanions.\" But Nicobule says, that \"while he was at supper all the\nmorris dancers and athletes studied to amuse the king; and at his very\nlast banquet, Alexander, remembering an episode in the Andromeda of\nEuripides, recited it in a declamatory manner, and then drank a cup of\nunmixed wine with great eagerness, and compelled all the rest to do\nso too.\" And Ephippus tells us that \"Alexander used to wear even the\nsacred vestments at his entertainments; and sometimes he would wear the\npurple robe, and cloven sandals, and horns of Ammon, as if he had been\nthe god; and sometimes he would imitate Diana, whose dress he often\nwore while driving in his chariot; having on also a Persian robe, but\ndisplaying above his shoulders the bow and javelin of the goddess.\nSometimes also he would appear in the guise of Mercury; at other times,\nand indeed almost every day, he would wear a purple cloak, and a tunic\nshot with white, and a cap which had a royal diadem attached to it. And\nwhen he was in private with his friends he wore the sandals of Mercury,\nand the petasus on his head, and held the caduceus in his hand. Often\nalso he wore a lion's skin, and carried a club, like Hercules.\"\n\n[Sidenote: ALEXANDER.]\n\nWhat wonder then is it, if in our time the emperor Commodus, when he\ndrove abroad in his chariot, had the club of Hercules lying beside\nhim, with a lion's skin spread at his feet, and liked to be called\nHercules, when even Alexander, the pupil of Aristotle, represented\nhimself as like so many gods, and even like Diana? And Alexander used\nto have the floor sprinkled with exquisite perfumes and with fragrant\nwine; and myrrh was burnt before him, and other kinds of incense; and\nall the bystanders kept silence, or spoke only words of good omen,\nout of fear. For he was a very violent man, with no regard for human\nlife; for he appeared to be a man of a melancholic constitution. And\non one occasion, at Ecbatana, when he was offering a sacrifice to\nBacchus, and when everything was prepared in a most lavish manner\nfor the banquet, . . . and Satrabates the satrap, feasted all the\nsoldiers.... \"But when a great multitude was collected to see the\nspectacle,\" says Ephippus, \"there were on a sudden some arrogant\nproclamations published, more insolent even than Persian arrogance was\nwont to dictate. For, as different people were publishing different\nproclamations, and proposing to make Alexander large presents, which\nthey called crowns; one of the keepers of his armoury, going beyond\nall previous flattery, having previously arranged the matter with\nAlexander, ordered the herald to proclaim that Gorgos, the keeper of\nthe armoury, presents Alexander, the son of Ammon, with three thousand\npieces of gold; and will also present him, when he lays siege to\nAthens, with ten thousand complete suits of armour, and with an equal\nnumber of catapults and all weapons required for the war.\n\n54. And Chares, in the tenth book of his History of Alexander,\nsays\u2014\"When he took Darius prisoner, he celebrated a marriage-feast\nfor himself and his companions, having had ninety-two bedchambers\nprepared in the same place. There was a house built capable of\ncontaining a hundred couches; and in it every couch was adorned with\nwedding paraphernalia to the value of twenty min\u00e6, and was made of\nsilver itself; but his own bed had golden feet. And he also invited to\nthe banquet which he gave, all his own private friends, and those he\narranged opposite to himself and the other bridegrooms; and his forces\nalso belonging to the army and navy, and all the ambassadors which were\npresent, and all the other strangers who were staying at his court.\nAnd the apartment was furnished in the most costly and magnificent\nmanner, with sumptuous garments and cloths, and beneath them were\nother cloths of purple, and scarlet, and gold. And, for the sake of\nsolidity, pillars supported the tent, each twenty cubits long, plated\nall over with gold and silver, and inlaid with precious stones; and all\naround these were spread costly curtains embroidered with figures of\nanimals, and with gold, having gold and silver curtain-rods. And the\ncircumference of the court was four stadia. And the banquet took place,\nbeginning at the sound of a trumpet, at that marriage-feast, and on\nother occasions whenever the king offered a solemn sacrifice, so that\nall the army knew it.\n\nAnd this marriage-feast lasted five days. And a great number both\nof barbarians and Greeks brought contributions to it; and also some\nof the Indian tribes did so. And there were present some wonderful\nconjurors\u2014Scymnus of Tarentum, and Philistides of Syracuse, and\nHeraclitus of Mitylene; after whom also Alexis of Tarentum, the\nrhapsodist, exhibited his skill. There came also harp-players, who\nplayed without singing,\u2014Cratinus of Methymne, and Aristonymus the\nAthenian, and Athenodorus the Teian. And Heraclitus the Tarentine\nplayed on the harp, accompanying himself with his voice, and so did\nAristocrates the Theban. And of flute-players accompanied with song,\nthere were present Dionysius of Heraclea, and Hyperbolus of Cyzicus.\nAnd of other flute-players there were the following, who first of all\nplayed the air called The Pythian, and afterwards played with the\nchoruses,\u2014Timotheus, Phrynichus, Caphesias, Diophantus, and also Evius\nthe Chalcidian. And from this time forward, those who were formerly\ncalled Dionysio-colaces,[3] were called Alexandro-colaces, on account\nof the extravagant liberality of their presents, with which Alexander\nwas pleased. And there were also tragedians who acted,\u2014Thessalus, and\nAthenodorus, and Aristocritus; and of comic actors there were Lycon,\nand Phormion, and Ariston. There was also Phasimelus the harp-player.\nAnd the crowns sent by the ambassadors and by other people amounted in\nvalue to fifteen thousand talents.\n\n[Sidenote: ALEXANDER.]\n\n55. But Polycletus of Larissa, in the eighth book of his History, says\nthat Alexander used to sleep on a golden, couch, and that flute-playing\nmen and women followed him to the camp, and that he used to drink till\ndaybreak. And Clearchus, in his treatise on Lives, speaking of Darius\nwho was dethroned by Alexander, says, \"The king of the Persians offered\nprizes to those who could invent pleasures for him, and by this conduct\nallowed his whole empire and sovereignty to be subverted by pleasures.\nNor was he aware that he was defeating himself till others had wrested\nhis sceptre from him and had been proclaimed in his place.\" And\nPhylarchus, in the twenty-third book of his History, and Agatharchides\nof Cnidus, in the tenth book of his History of Asia, say that the\ncompanions also of Alexander gave way to the most extravagant\nluxury. And one of them was a man named Agnon, who used to wear golden\nstuds in his sandals and shoes. And Cleitus, who was surnamed The\nWhite, whenever he was about to transact business, used to converse\nwith every one who came to him while walking about on a purple carpet.\nAnd Perdiccas and Craterus, who were fond of athletic exercises, had\nmen follow them with hides fastened together so as to cover a place\nan entire stadium in extent; and then they selected a spot within the\nencampment which they had covered with these skins as an awning; and\nunder this they practised their gymnastics.\n\nThey were followed also by numerous beasts of burden, which carried\nsand for the use of the pal\u00e6stra. And Leonnatus and Menelaus, who\nwere very fond of hunting, had curtains brought after them calculated\nto enclose a space a hundred stadia in circumference, with which\nthey fenced in a large space and then practised hunting within it.\nAnd as for the golden plane-trees, and the golden vine\u2014having on it\nbunches of grapes made of emeralds and Indian carbuncles, and all\nsorts of other stones of the most costly and magnificent description,\nunder which the kings of Persia used often to sit when transacting\nbusiness,\u2014the expense of all this, says Phylarchus, was far less than\nthe daily sums squandered by Alexander; for he had a tent capable of\ncontaining a hundred couches, and fifty golden pillars supported it.\nAnd over it were spread golden canopies wrought with the most superb\nand costly embroidery, to shade all the upper part of it. And first of\nall, five hundred Persian Melophori stood all round the inside of it,\nclad in robes of purple and apple-green; and besides them there were\nbowmen to the number of a thousand, some clad in garments of a fiery\nred, and others in purple; and many of them had blue cloaks. And in\nfront of them stood five hundred Macedonian Argyraspides; and in the\nmiddle of the tent was placed a golden chair, on which Alexander used\nto sit and transact business, his body-guards standing all around. And\non the outside, all round the tent, was a troop of elephants regularly\nequipped, and a thousand Macedonians, having Macedonian dresses; and\nthen ten thousand Persians: and the number of those who wore purple\namounted to five hundred, to whom Alexander gave this dress for them\nto wear. And though he had such a numerous retinue of friends and\nservants, still no one dared to approach Alexander of his own accord;\nso great was his dignity and the veneration with which they regarded\nhim. And at that time Alexander wrote letters to the cities in Ionia,\nand to the Chians first of all, to send him a quantity of purple; for\nhe wished all his companions to wear purple robes. And when his letter\nwas read among the Chians, Theocritus the philosopher being present,\nsaid\u2014\n\n       He fell by purple[4] death and mighty fate.\n\n56. And Posidonius, in the twenty-eighth book of his History, says that\n\"Antiochus the king, who was surnamed Grypus, when he was celebrating\nthe games at Daphne, gave a magnificent entertainment; at which, first\nof all, a distribution of entire joints took place, and after that\nanother distribution of geese, and hares, and antelopes all alive.\nThere were also,\" says he, \"distributed golden crowns to the feasters,\nand a great quantity of silver plate, and of servants, and horses, and\ncamels. And every one was expected to mount a camel, and drink; and\nafter that he was presented with the camel, and with all that was on\nthe camel, and the boy who stood by it.\" And in his fourteenth book,\nspeaking of his namesake Antiochus, who made war upon Arsaces, and\ninvaded Media, he says that \"he made a feast for a great multitude\nevery day; at which, besides the things which were consumed, and the\nheaps of fragments which were left, every one of the guests carried\naway with him entire joints of beasts, and birds, and fishes which\nhad never been carved, all ready dressed, in sufficient quantities to\nfill a waggon. And after this they were presented with a quantity of\nsweetmeats, and chaplets, and crowns of myrrh and frankincense, with\nturbans as long as a man, made of strips of gold brocade.\"\n\n57. But Clytus, the pupil of Aristotle, in his History of Miletus, says\nthat \"Polycrates, the tyrant of Samos, collected everything that was\nworth speaking of everywhere to gratify his luxury, having assembled\ndogs from Epirus, and goats from Scyros, and sheep from Miletus, and\nswine from Sicily.\"\n\n[Sidenote: POLYCRATES.]\n\nAnd Alexis, in the third book of his Samian Annals, says that \"Samos\nwas adorned by Polycrates with the productions of many other cities;\nas he imported Molossian and Laced\u00e6monian dogs, and goats from Scyros\nand Naxos, and sheep from Miletus and Attica. He also,\" says he, \"sent\nfor artists, promising them enormous wages. But before he became\ntyrant, having prepared a number of costly couches and goblets, he\nallowed any one the use of them who was preparing any marriage-feast or\nextraordinary entertainment.\" And after hearing all these particulars\nwe may well admire the tyrant, because it was nowhere written that he\nhad sent for any women or boys from any other countries, although he\nwas of a very amorous constitution, and was a rival in love of Anacreon\nthe poet; and once, in a fit of jealousy, he cut off all the hair of\nthe object of his passion. And Polycrates was the first man who called\nthe ships which he had built Samians, in honour of his country.\n\nBut Clearchus says that \"Polycrates, the tyrant of the effeminate\nSamos, was ruined by the intemperance of his life, imitating the\neffeminate practices of the Lydians; on which account, in opposition\nto the place in Sardis called the beautiful Ancon, he prepared a place\nin the chief city of the Samians, called Laura; he made those famous\nSamian flowers in opposition to the Lydian. And the Samian Laura was a\nnarrow street in the city, full of common women, and of all kinds of\nfood calculated to gratify intemperance and to promote enjoyment, with\nwhich he actually filled Greece. But the flowers of the Samians are the\npreeminent beauty of the men and women, and indeed of the whole city,\nat its festivals and banquets.\" And these are the words of Clearchus.\nAnd I myself am acquainted with a narrow street in my native city of\nAlexandria, which to this very day is called the Happy Street, in which\nevery apparatus of luxury used to be sold.\n\n58. But Aristotle, in his treatise on Admirable and Wonderful Things,\nsays that \"Alcisthenes of Sybaris, out of luxury, had a garment\nprepared for him of such excessive expensiveness that he exhibited\nit at Lacinium, at the festival of Juno, at which all the Italians\nassemble, and that of all the things which were exhibited that was\nthe most admired.\" And he says that \"Dionysius the elder afterwards\nbecame master of it, and sold it to the Carthaginians for a hundred\nand twenty talents.\" Polemo also speaks of it in his book entitled, A\nTreatise concerning the Sacred Garments at Carthage. But concerning\nSmindyrides of Sybaris, and his luxury, Herodotus has told us, in his\nsixth book, saying that he sailed from Sybaris to court Agariste, the\ndaughter of Clisthenes the tyrant of Sicyon. \"And,\" says he, \"there\ncame from Italy Smindyrides, the son of Hippocrates, a citizen of\nSybaris; who carried his luxury to the greatest height that ever was\nheard of among men. At all events he was attended by a thousand cooks\nand bird-catchers.\" Tim\u00e6us also mentions him in his seventh book.\nBut of the luxury of Dionysius the younger, who was also tyrant of\nSicily, an account is given by Satyrus the Peripatetic, in his Lives.\nFor he says that he used to fill rooms holding thirty couches with\nfeasters. And Clearchus, in the fourth book of his Lives, writes as\nfollows:\u2014\"But Dionysius, the son of Dionysius, the cruel oppressor of\nall Sicily, when he came to the city of the Locrians, which was his\nmetropolis, (for Doris his mother was a Locrian woman by birth,) having\nstrewed the floor of the largest house in the city with wild thyme\nand roses, sent for all the maidens of the Locrians in turn; and then\nrolled about naked, with them naked also, on this layer of flowers,\nomitting no circumstance of infamy. And so, not long afterwards, they\nwho had been insulted in this manner having got his wife and children\ninto their power, prostituted them in the public roads with great\ninsult, sparing them no kind of degradation. And when they had wreaked\ntheir vengeance upon them, they thrust needles under the nails of their\nfingers, and put them to death with torture. And when they were dead,\nthey pounded their bones in mortars, and having cut up and distributed\nthe rest of their flesh, they imprecated curses on all who did not\neat of it; and in accordance with this unholy imprecation, they put\ntheir flesh into the mills with the flour, that it might be eaten by\nall those who made bread. And all the other parts they sunk in the\nsea. But Dionysius himself, at last going about as a begging priest\nof Cybele, and beating the drum, ended his life very miserably. We,\ntherefore, ought to guard against what is called luxury, which is the\nruin of a man's life; and we ought to think insolence the destruction\nof everything.\"\n\n[Sidenote: AGRIGENTUM.]\n\n59. But Diodorus Siculus, in his books On the Library, says that \"the\ncitizens of Agrigentum prepared for Gelon a very costly swimming-bath,\nbeing seven stadia in circumference and twenty cubits deep; and water\nwas introduced into it from the rivers and fountains, and it served for\na great pond to breed fish in, and supplied great quantities of fish\nfor the luxury and enjoyment of Gelon. A great number of swans also,\"\nas he relates, \"flew into it; so that it was a very beautiful sight.\nBut afterwards the lake was destroyed by becoming filled with mud.\"\nAnd Duris, in the tenth book of his History of Agathocles, says that\nnear the city of Hipponium a grove is shown of extraordinary beauty,\nexcellently well watered; in which there is also a place called the\nHorn of Amalthea; and that this grove was made by Gelon. But Silenus\nof Calatia, in the third book of his History of Sicily, says that\nnear Syracuse there is a garden laid out in a most expensive manner,\nwhich is called Mythus, in which Hiero the king used to transact his\nbusiness. And the whole country about Panormus,[5] in Sicily, is called\nThe Garden, because it is full of highly-cultivated trees, as Callias\ntells us in the eighth book of his History of Agathocles.\n\nAnd Posidonius, in the eighth book of his History, speaking of\nDamophilus the Sicilian, by whose means it was that the Servile war\nwas stirred up, and saying that he was a slave to his luxury, writes\nas follows:\u2014\"He therefore was a slave to luxury and debauchery.\nAnd he used to drive through the country on a four-wheeled chariot,\ntaking with him horses, and servants of great personal beauty, and\na disorderly crowd of flatterers and military boys running around\nhis chariot. And ultimately he, with his whole family, perished in a\ndisgraceful manner, being treated with the most extreme violence and\ninsult by his own slaves.\"\n\n60. And Demetrius Phalereus, as Duris says in the sixteenth volume of\nhis Histories, being possessed of a revenue of twelve hundred talents\na-year, and spending a small portion of it on his soldiers, and on\nthe necessary expenses of the state, squandered all the rest of it on\ngratifying his innate love of debauchery, having splendid banquets\nevery day, and a great number of guests to feast with him. And in the\nprodigality of his expense in his entertainments, he outdid even\nthe Macedonians, and, at the same time, in the elegance of them, he\nsurpassed the Cyprians and Ph\u0153nicians. And perfumes were sprinkled\nover the ground, and many of the floors in the men's apartments were\ninlaid with flowers, and were exquisitely wrought in other ways by\nthe artists. There were also secret meetings with women, and other\nscenes more shameful still. And Demetrius, who gave laws to others,\nand who regulated the lives of others, exhibited in his own life an\nutter contempt of all law. He also paid great attention to his personal\nappearance, and dyed the hair of his head with a yellow colour, and\nanointed his face with rouge, and smeared himself over with other\nunguents also; for he was anxious to appear agreeable and beautiful in\nthe eyes of all whom he met.\n\nAnd in the procession of the Dionysia, which he celebrated when he\nwas archon at Athens, a chorus sang an ode of Siromen the Solensian,\naddressed to him, in which he was called, Like the Sun:\u2014\n\n       And above all the noble prince\n       Demetrius, like the sun in face,\n       Honours you, Bacchus, with a holy worship.\n\nAnd Carystius of Pergamus, in the third book of his Commentaries,\nsays\u2014\"Demetrius Phalereus, when his brother Himer\u00e6us was put to death\nby Antipater, was himself staying with Nicanor; and he was accused of\nhaving sacrificed the Epiphaneia in honour of his brother. And after\nhe became a friend of Cassander, he was very powerful. And at first\nhis dinner consisted of a kind of pickle, containing olives from all\ncountries, and cheese from the islands; but when he became rich, he\nbought Moschion, the most skilful of all the cooks and confectioners\nof that age. And he had such vast quantities of food prepared for\nhim every day, that, as he gave Moschion what was left each day, he\n(Moschion) in two years purchased three detached houses in the city;\nand insulted freeborn boys, and some of the wives of the most eminent\nof the citizens: and all the boys envied Theognis, with whom he was in\nlove. And so important an honour was it considered to be allowed to\ncome near Demetrius, that, as he one day had walked about after dinner\nnear the Tripods, on all the following days all the most beautiful boys\ncame together to that place, in the hopes of being seen by him.\"\n\n[Sidenote: LUCULLUS.]\n\n61. And Nicolaus the Peripatetic, in the tenth book of his History,\nand again in the twentieth book, says that Lucullus, when he came\nto Rome and celebrated his triumph, and gave an account of the war\nagainst Mithridates, ran into the most unbounded extravagance, after\nhaving previously been very moderate; and was altogether the first\nguide to luxury, and the first example of it, among the Romans, having\nbecome master of the riches of two kings, Mithridates and Tigranes.\nAnd Sittius, also, was a man very notorious among the Romans for his\nluxury and effeminacy, as Rutilius tells us; for as to Apicius, we\nhave already spoken of him. And almost all historians relate that\nPausanias and Lysander were very notorious for their luxury; on which\naccount Agis said of Lysander, that Sparta had produced him as a\nsecond Pausanias. But Theopompus, in the tenth book of his History\nof the Affairs of Greece, gives exactly the contrary account of\nLysander, saying that \"he was a most laborious man, able to earn the\ngoodwill of both private individuals and monarchs, being very moderate\nand temperate, and superior to all the allurements of pleasure; and\naccordingly, when he had become master of almost the whole of Greece,\nit will be found that he never in any city indulged in amatory\nexcesses, or in unreasonable drinking parties and revels.\"\n\n62. But luxury and extravagance were so very much practised among the\nancients, that even Parrhasius the painter always wore a purple robe,\nand a golden crown on his head, as Clearchus relates, in his Lives: for\nhe, being most immoderately luxurious, and also to a degree beyond what\nwas becoming to a painter, laid claim, in words, to great virtue, and\ninscribed upon the works which were done by him\u2014\n\n       Parrhasius, a most luxurious man,\n       And yet a follower of purest virtue,\n       Painted this work.\n\nBut some one else, being indignant at this inscription, wrote by the\nside of it, \u1fe5\u03b1\u03b2\u03b4\u03bf\u03b4\u03af\u03b1\u03b9\u03c4\u03bf\u03c2 (worthy of a stick). Parrhasius also\nput the following inscription on many of his works:\u2014\n\n       Parrhasius, a most luxurious man,\n       And yet a follower of purest virtue,\n       Painted this work: a worthy citizen\n       Of noble Ephesus. His father's name\n       Evenor was, and he, his lawful son,\n       Was the first artist in the whole of Greece.\n\nHe also boasted, in a way which no one could be indignant at, in the\nfollowing lines:\u2014\n\n       This will I say, though strange it may appear,\n       That clear plain limits of this noble art\n       Have been discover'd by my hand, and proved.\n       And now the boundary which none can pass\n       Is well defined, though nought that men can do\n       Will ever wholly escape blame or envy.\n\nAnd once, at Samos, when he was contending with a very inferior\npainter in a picture of Ajax, and was defeated, when his friends were\nsympathising with him and expressing their indignation, he said that\nhe himself cared very little about it, but that he was sorry for Ajax,\nwho was thus defeated a second time. And so great was his luxury, that\nhe wore a purple robe, and a white turban on his head; and used to lean\non a stick, ornamented all round with golden fretted work: and he used\neven to fasten the strings of his sandals with golden clasps. However,\nas regarded his art, he was not churlish or ill-tempered, but affable\nand good-humoured; so that he sang all the time that he was painting,\nas Theophrastus relates, in his treatise on Happiness.\n\nBut once he spoke in a marvellous strain, more like a quack, when he\nsaid, when he was painting the Hercules at Lindus, that the god had\nappeared to him in a dream, in that form and dress which was the best\nadapted for painting; on which account he inscribed on the picture\u2014\n\n       Here you may see the god as oft he stood\n       Before Parrhasius in his sleep by night.\n\n[Sidenote: ARISTIPPUS.]\n\n63. We find also whole schools of philosophers which have openly\nprofessed to have made choice of pleasure. And there is the school\ncalled the Cyrenaic, which derives its origin from Aristippus the pupil\nof Socrates: and he devoted himself to pleasure in such a way, that he\nsaid that it was the main end of life; and that happiness was founded\non it, and that happiness was at best but short-lived. And he, like\nthe most debauched of men, thought that he had nothing to do either\nwith the recollection of past enjoyments, or with the hope of future\nones; but he judged of all good by the present alone, and thought that\nhaving enjoyed, and being about to enjoy, did not at all concern him;\nsince the one case had no longer any existence, and the other did not\nyet exist and was necessarily uncertain: acting in this respect like\nthoroughly dissolute men, who are content with being prosperous at the\npresent moment. And his life was quite consistent with his theory; for\nhe spent the whole of it in all kinds of luxury and extravagance, both\nin perfumes, and dress, and women. Accordingly, he openly kept Lais as\nhis mistress; and he delighted in all the extravagance of Dionysius,\nalthough he was often treated insultingly by him.\n\nAccordingly, Hegesander says that once, when he was assigned a very\nmean place at a banquet by Dionysius, he endured it patiently; and when\nDionysius asked him what he thought of his present place, in comparison\nof his yesterday's seat, he said, \"That the one was much the same as\nthe other; for that one,\" says he, \"is a mean seat to-day, because it\nis deprived of me; but it was yesterday the most respectable seat in\nthe room, owing to me: and this one to-day has become respectable,\nbecause of my presence in it; but yesterday it was an inglorious\nseat, as I was not present in it.\" And in another place Hegesander\nsays\u2014\"Aristippus, being ducked with water by Dionysius's servants,\nand being ridiculed by Antiphon for bearing it patiently, said, 'But\nsuppose I had been out fishing, and got wet, was I to have left my\nemployment, and come away?'\" And Aristippus sojourned a considerable\ntime in \u00c6gina, indulging in every kind of luxury; on which account\nXenophon says in his Memorabilia, that Socrates often reproved him, and\ninvented the apologue of Virtue and Pleasure to apply it to him. And\nAristippus said, respecting Lais, \"I have her, and I am not possessed\nby her.\" And when he was at the court of Dionysius, he once had a\nquarrel with some people about a choice of three women. And he used to\nwash with perfumes, and to say that\u2014\n\n       E'en in the midst of Bacchanalian revels\n       A modest woman will not be corrupted.\n\nAnd Alexis, turning him into ridicule in his Galatea, represents\none of the slaves as speaking in the following manner of one of his\ndisciples:\u2014\n\n       For this my master once did turn his thoughts\n       To study, when he was a stripling young,\n       And set his mind to learn philosophy.\n       And then a Cyrenean, as he calls himself,\n       Named Aristippus, an ingenious sophist,\n       And far the first of all the men of his time,\n       But also far the most intemperate,\n       Was in the city. Him my master sought,\n       Giving a talent to become his pupil:\n       He did not learn, indeed, much skill or wisdom,\n       But got instead a sad complaint on his chest.\n\nAnd Antiphanes, in his Ant\u00e6us, speaking of the luxurious habits of the\nphilosophers, says\u2014\n\n       My friend, now do you know who this old man\n       Is called? By his look he seems to be a Greek.\n       His cloak is white, his tunic fawn-colour'd,\n       His hat is soft, his stick of moderate size,\n       His table scanty. Why need I say more,\n       I seem to see the genuine Academy.\n\n[Sidenote: THE PERSIAN.]\n\n64. And Aristoxenus the musician, in his Life of Archytas, represents\nambassadors as having been sent by Dionysius the younger to the city\nof the Tarentines, among whom was Polyarchus, who was surnamed the\nLuxurious, a man wholly devoted to sensual pleasures, not only in deed,\nbut in word and profession also. And he was a friend of Archytas, and\nnot wholly unversed in philosophy; and so he used to come with him\ninto the sacred precincts, and to walk with him and with his friends,\nlistening to his lectures and arguments: and once, when there was a\nlong dispute and discussion about the passions, and altogether about\nsensual pleasures, Polyarchus said\u2014\"I, indeed, my friends, have often\nconsidered the matter, and it has seemed to me that this system of the\nvirtues is altogether a long way removed from nature; for nature, when\nit utters its own voice, orders one to follow pleasure, and says that\nthis is the conduct of a wise man: but that to oppose it, and to bring\none's appetites into a state of slavery, is neither the part of a wise\nman, nor of a fortunate man, nor indeed of one who has any accurate\nunderstanding of what the constitution of human nature really is. And\nit is a strong proof of this, that all men, when they have acquired\nany power worth speaking of, betake themselves to sensual pleasures,\nand think the power of indulging them the principal advantage to be\ngained from the possession of power, and everything else, so to say,\nas unimportant and superfluous. And we may adduce the example of the\nPersian king at present, and every other tyrant possessed of any power\nworth speaking of,\u2014and in former times, the sovereigns of the Lydians\nand of the Medes,\u2014and even in earlier times still, the tyrants of the\nSyrians behaved in the same manner; for all these men left no kind of\npleasure unexplored: and it is even said that rewards were offered by\nthe Persians to any one who was able to invent a new pleasure. And it\nwas a very wise offer to make; for the nature of man is soon satiated\nwith long-continued pleasures, even if they be of a very exquisite\nnature. So that, since novelty has a very great effect in making a\npleasure appear greater, we must not despise it, but rather pay great\nattention to it. And on this account it is that many different kinds\nof dishes have been invented, and many sorts of sweetmeats; and many\ndiscoveries have been made in the articles of incenses and perfumes,\nand clothes, and beds, and, above all, of cups and other articles of\nfurniture. For all these things contribute some amount of pleasure,\nwhen the material which is admired by human nature is properly\nemployed: and this appears to be the case with gold and silver, and\nwith most things which are pleasing to the eye and also rare, and with\nall things which are elaborated to a high degree of perfection by\nmanual arts and skill.\"\n\n65. And having discussed after this all the attendance with which the\nking of the Persians is surrounded, and what a number of servants he\nhas, and what their different offices are, and also about his amorous\nindulgences, and also about the sweet perfume of his skin, and his\npersonal beauty, and the way in which he lives among his friends, and\nthe pleasing sights or sounds which are sought out to gratify him, he\nsaid that he considered \"the king of Persia the happiest of all men\nnow alive. For there are pleasures prepared for him which are both\nmost numerous and most perfect in their kind. And next to him,\" said\nhe, \"any one may fairly rank our sovereign, though he falls far short\nof the king of Persia. For this latter has all Asia to supply him\nwith luxury, but the store which supplies Dionysius will seem very\ncontemptible if compared with his. That, then, such a life as his is\nworth struggling for, is plain from what has happened. For the Medes,\nafter encountering the greatest dangers, deprived the Syrians of the\nsupremacy, for no other object except to possess themselves of the\nunrestrained licence of the Syrians. And the Persians overthrew the\nMedes for the same reason, namely, in order to have an unrestrained\nenjoyment of sensual pleasures. And the lawgivers who wish the\nwhole race of men to be on an equality, and that no citizens shall\nindulge in superfluous luxury, have made some species of virtue hold\nits head up. And they have written laws about contracts and other\nmatters of the same kind, and whatever appeared to be necessary for\npolitical communion, and also with respect to dress, and to all the\nother circumstances of life, that they should be similar among all\nthe citizens. And so, as all the lawgivers made war upon every kind\nof covetousness, then first the praises of justice began to be more\nthought of: and one of the poets spoke of\u2014\n\n       The golden face of justice;\n\nand in another passage some one speaks of\u2014\n\n       The golden eye of justice.\n\nAnd the very name of justice came to be accounted divine, so that in\nsome countries there were altars erected and sacrifices instituted to\nJustice. And next to this they inculcated a respect for modesty and\ntemperance, and called an excess in enjoyment covetousness; so that a\nman who obeyed the laws and was influenced by the common conversation\nof men in general, was necessarily moderate with respect to sensual\npleasures.\"\n\n66. And Duris says, in the twenty-third volume of his History, that in\nancient times the nobles had a positive fondness for getting drunk. On\nwhich account Homer represents Achilles as reproaching Agamemnon, and\nsaying\u2014\n\n       O thou whose senses are all dimm'd with wine,[6]\n       Thou dog in forehead.\n\nAnd when he is describing the death of the king, he makes Agamemnon\nsay\u2014\n\n       E'en in my mirth, and at the friendly feast,\n       O'er the full bowl the traitor stabb'd his guest;[7]\n\npointing out that his death was partly caused by his fondness for\ndrunkenness.\n\nSpeusippus also, the relation of Plato, and his successor in his\nschool, was a man very fond of pleasure. At all events Dionysius, the\ntyrant of Sicily, in his letter to him blaming him for his fondness for\npleasure, reproaches him also for his covetousness, and for his love of\nLasthenea the Arcadian, who had been a pupil of Plato.\n\n[Sidenote: EPICURUS.]\n\n67. But not only did Aristippus and his followers embrace\nthat pleasure which consists in motion, but also Epicurus and his\nfollowers did the same. And not to say anything of those sudden\nmotions, and irritations, and titillations, and also those prickings\nand stimuli which Epicurus often brings forward, I will merely cite\nwhat he has said in his treatise on the End. For he says\u2014\"For I\nam not able to perceive any good, if I take away all the pleasures\nwhich arise from flavours, and if I leave out of the question all\nthe pleasures arising from amorous indulgences, and all those which\nare caused by hearing sweet sounds, and all those motions which are\nexcited by figures which are pleasant to the sight.\" And Metrodorus\nin his Epistles says\u2014\"My good natural philosopher Timocrates, reason\nwhich proceeds according to nature devotes its whole attention to the\nstomach.\" And Epicurus says\u2014\"The origin and root of all good is the\npleasure of the stomach; and all excessive efforts of wisdom have\nreference to the stomach.\" And again, in his treatise concerning the\nEnd, he says\u2014\"You ought therefore to respect honour and the virtues,\nand all things of that sort, if they produce pleasure; but if they do\nnot, then we may as well have nothing to do with them:\" evidently in\nthese words making virtue subordinate to pleasure, and performing as\nit were the part of a handmaid to it. And in another place he says\u2014\"I\nspit upon honour, and those who worship it in a foolish manner, when it\nproduces no pleasure.\"\n\n68. Well then did the Romans, who are in every respect the most\nadmirable of men, banish Alcius and Philiscus the Epicureans out\nof their city, when Lucius Postumius was consul, on account of the\npleasures which they sought to introduce into the city. And in the\nsame manner the Messenians by a public decree banished the Epicureans.\nBut Antiochus the king banished all the philosophers out of his\nkingdom, writing thus\u2014\"King Antiochus to Phanias: We have written to\nyou before, that no philosopher is to remain in the city, nor in the\ncountry. But we hear that there is no small number of them, and that\nthey do great injury to the young men, because you have done none of\nthe things about which we wrote to you. As soon, therefore, as you\nreceive this letter, order a proclamation to be made, that all the\nphilosophers do at once depart from those places, and that as many\nyoung men as are detected in going to them, shall be fastened to a\npillar and flogged, and their fathers shall be held in great blame. And\nlet not this order be transgressed.\"\n\nBut before Epicurus, Sophocles the poet was a great instigator to\npleasure, speaking as follows in his Antigone[8]\u2014\n\n       For when men utterly forsake all pleasure,\n       I reckon such a man no longer living,\n       But look upon him as a breathing corpse.\n       He may have, if you like, great wealth at home,\n       And go in monarch's guise; but if his wealth\n       And power bring no pleasure to his mind,\n       I would not for a moment deem it all\n       Worthy a moment's thought compared with pleasure.\n\n69. \"And Lycon the Peripatetic,\" as Antigonus the Carystian says,\n\"when as a young man he had come to Athens for the sake of his\neducation, was most accurately informed about everything relating to\nbanquets and drinking parties, and as to how much pay every courtesan\nrequired. But afterwards having become the chief man of the Peripatetic\nschool, he used to entertain his friends at banquets with excessive\narrogance and extravagance. For, besides the music which was provided\nat his entertainments, and the silver plate and coverlets which were\nexhibited, all the rest of the preparation and the superb character\nof the dishes was such, and the multitude of tables and cooks was so\ngreat, that many people were actually alarmed, and, though they wished\nto be admitted into his school, shrunk back, fearing to enter, as into\na badly governed state, which was always burdening its citizens with\nliturgies and other expensive offices.\n\n[Sidenote: ANAXARCHUS.]\n\nFor men were compelled to undertake the regular office of chief of the\nPeripatetic school. And the duties of this office were, to superintend\nall the novices for thirty days, and see that they conducted themselves\nwith regularity. And then, on the last day of the month, having\nreceived nine obols from each of the novices, he received at supper\nnot only all those who contributed their share, but all those also\nwhom Lycon might chance to invite, and also all those of the elders\nwho were diligent in attending the school; so that the money which was\ncollected was not sufficient even for providing sufficient unguents\nand garlands. He also was bound to perform the sacrifices, and to\nbecome an overseer of the Muses. All which duties appeared to have\nbut little connexion with reason or with philosophy, but to be more\nakin to luxury and parade. For if any people were admitted who were not\nable to spend money on these objects, they, setting out with a very\nscanty and ordinary choregia . . . . and the money was very much out of\nproportion . . . . For Plato and Speusippus had not established these\nentertainments, in order that people might dwell upon the pleasures\nof the table from daybreak, or for the sake of getting drunk; but in\norder that men might appear to honour the Deity, and to associate with\none another in a natural manner; and chiefly with a view to natural\nrelaxation and conversation; all which things afterwards became in\ntheir eyes second to the softness of their garments, and to their\nindulgence in their before-mentioned extravagance. Nor do I except the\nrest. For Lycon, to gratify his luxurious and insolent disposition, had\na room large enough to hold twenty couches, in the most frequented part\nof the city, in Conon's house, which was well adapted for him to give\nparties in. And Lycon was a skilful and clever player at ball.\"\n\n70. And of Anaxarchus, Clearchus the Solensian writes, in the fifth\nbook of his Lives, in the following manner\u2014\"Anaxarchus, who was one of\nthose who called themselves Eud\u00e6monici, after he had become a rich man\nthrough the folly of those men who supplied him with means out of their\nabundance, used to have a naked full-grown damsel for his cup-bearer,\nwho was superior in beauty to all her fellows; she, if one is to look\nat the real truth, thus exposing the intemperance of all those who\nemployed her. And his baker used to knead the dough wearing gloves\non his hands, and a cover on his mouth, to prevent any perspiration\nrunning off his hands, and also to prevent him from breathing on his\ncakes while he was kneading them.\" So that a man might fairly quote to\nthis wise philosopher the verses of Anaxilas the lyric poet\u2014\n\n       And anointing one's skin with a gold-colour'd ointment,\n       And wearing long cloaks reaching down to the ground,\n       And the thinnest of slippers, and eating rich truffles,\n       And the richest of cheese, and the newest of eggs;\n       And all sorts of shell-fish, and drinking strong wine\n       From the island of Chios, and having, besides,\n       A lot of Ephesian beautiful letters,\n       In carefully-sewn leather bags.\n\n71. But how far superior to these men is Gorgias the Leontine; of\nwhom the same Clearchus says, in the eighth book of his Lives, that\nbecause of the temperance of his life he lived nearly eighty years in\nthe full possession of all his intellect and faculties. And when some\none asked him what his system had been which had caused him to live\nwith such comfort, and to retain such full possession of his senses,\nhe said, \"I have never done anything merely for the sake of pleasure.\"\nBut Demetrius of Byzantium, in the fourth book of his treatise on\nPoems, says\u2014\"Gorgias the Leontine, being once asked by some one what\nwas the cause of his living more than a hundred years, said that it\nwas because he had never done anything to please any one else except\nhimself.\" And Ochus, after he had had a long enjoyment of kingly power,\nand of all the other things which make life pleasant, being asked\ntowards the close of his life by his eldest son, by what course of\nconduct he had preserved the kingly power for so many years, that he\nalso might imitate it; replied, \"By behaving justly towards all men and\nall gods.\" And Carystius of Pergamus, in his Historical Commentaries,\nsays\u2014\"Cephisodorus the Theban relates that Polydorus the physician of\nTeos used to live with Antipater; and that the king had a common kind\nof coarse carpet worked in rings like a counterpane, on which he used\nto recline; and brazen bowls and only a small number of cups; for that\nhe was a man fond of plain living and averse to luxury.\"\n\n[Sidenote: PTOLEMY EUERGETES.]\n\n72. But the story which we have of Tithonus represents him as a person\nsleeping from daybreak to sunset, so that his appetites scarcely\nawakened him by evening. On which account he was said to sleep with\nAurora, because he was so wholly enslaved by his appetites. And as he\nwas at a later period of life prevented from indulging them by old\nage, and being wholly dependent on them.... And Melanthius, stretching\nout his neck, was choked by his enjoyments, being a greater glutton\nthan the Melanthius of Ulysses. And many other men have destroyed\ntheir bodily strength entirely by their unreasonable indulgence; and\nsome have become inordinately fat; and others have become stupid\nand insensible by reason of their inordinate luxury. Accordingly,\nNymphis of Heraclea, in the second book of his History of Heraclea,\nsays\u2014\"Dionysius the son of Clearchus, who was the first tyrant of\nHeraclea, and who was himself afterwards tyrant of his country, grew\nenormously fat without perceiving it, owing to his luxury and to his\ndaily gluttony; so that on account of his obesity he was constantly\noppressed by a difficulty of breathing and a feeling of suffocation.\nOn which account his physicians ordered thin needles of an exceedingly\ngreat length to be made, to be run into his sides and chest whenever\nhe fell into a deeper sleep than usual. And up to a certain point his\nflesh was so callous by reason of the fat, that it never felt the\nneedles; but if ever they touched a part that was not so overloaded,\nthen he felt them, and was awakened by them. And he used to give\nanswers to people who came to him, holding a chest in front of his\nbody so as to conceal all the rest of his person, and leave only\nhis face visible; and in this condition he conversed with those who\ncame to him.\" And Menander also, who was a person as little given to\nevil-speaking as possible, mentions him in his Fishermen, introducing\nsome exiles from Heraclea as saying\u2014\n\n       For a fat pig was lying on his face;\n\nand in another place he says\u2014\n\n       He gave himself to luxury so wholly,\n       That he could not last long to practise it;\n\nand again he says\u2014\n\n       Forming desires for myself, this death\n       Does seem the only happy one,\u2014to grow\n       Fat in my heart and stomach, and so lie\n       Flat on my back, and never say a word,\n       Drawing my breath high up, eating my fill,\n       And saying, \"Here I waste away with pleasure.\"\n\nAnd he died when he was fifty-five years of age, of which he had\nbeen tyrant thirty-three,\u2014being superior to all the tyrants who had\npreceded him in gentleness and humanity.\n\n73. And Ptolemy the Seventh, king of Egypt, was a man of this sort,\nthe same who caused himself to be styled Euergetes,[9] but who was\ncalled Cacergetes by the Alexandrians. Accordingly, Posidonius the\nStoic, who went with Scipio Africanus when he was sent to Alexandria,\nand who there saw this Ptolemy, writes thus, in the seventh book of\nhis History,\u2014\"But owing to his luxury his whole body was eaten up with\nfat, and with the greatness of his belly, which was so large that no\none could put his arms all round it; and he wore over it a tunic\nwhich reached down to his feet, having sleeves which reached to his\nwrists, and he never by any chance walked out except on this occasion\nof Scipio's visit.\" And that this king was not averse to luxury, he\ntells us when he speaks of himself, relating, in the eighth book of his\nCommentaries, how he was priest of Apollo at Cyrene, and how he gave a\nbanquet to those who had been priests before him; writing thus:\u2014\"The\nArtemitia is the great festival of Cyrene, on which occasion the priest\nof Apollo (and that office is one which lasts a year) gives a banquet\nto all those who have been his predecessors in the office; and he sets\nbefore each of them a separate dish. And this dish is an earthenware\nvessel, holding about twenty artab\u00e6,[10] in which there are many kinds\nof game elaborately dressed, and many kinds of bread, and of tame\nbirds, and of sea-fish, and also many species of foreign preserved\nmeats and pickled fish. And very often some people also furnish them\nwith a handsome youth as an attendant. But we ourselves omitted all\nthis, and instead we furnished them with cups of solid silver, each\nbeing of as much value as all the things which we have just enumerated\nput together; and also we presented each man with a horse properly\nharnessed, and a groom, and gilt trappings; and we invited each man to\nmount his horse and ride him home.\"\n\nHis son Alexander also became exceedingly fat, the one, I mean, who\nput his mother to death who had been his partner in the kingdom.\nAccordingly Posidonius, in the forty-seventh book of his History,\nmentions him in the following terms:\u2014\"But the king of Egypt being\ndetested by the multitude, but flattered by the people whom he had\nabout him, and living in great luxury, was not able even to walk,\nunless he went leaning on two friends; but for all that he would, at\nhis banquets, leap off from a high couch, and dance bare-foot with more\nvigour than even those who made dancing their profession.\"\n\n[Sidenote: THE LACED\u00c6MONIANS.]\n\n74. And Agatharchides, in the sixteenth book of his History of Europe,\nsays that Magas, who was king of Cyrene for fifty years, and who never\nhad any wars, but spent all his time in luxury, became, towards the\nend of his life, so immensely bulky and burdensome to himself, that\nhe was at last actually choked by his fat, from the inactivity of his\nbody, and the enormous quantity of food which he consumed. But among\nthe Laced\u00e6monians, the same man relates, in his twenty-seventh book,\nthat it is thought a proof of no ordinary infamy if any one is of an\nunmanly appearance, or if any one appears at all inclined to have a\nlarge belly; as the young men are exhibited naked before the ephori\nevery ten days. And the ephori used every day to take notice both of\nthe clothes and bedding of the young men; and very properly. For the\ncooks at Laced\u00e6mon were employed solely on dressing meat plainly, and\non nothing else. And in his twenty-seventh book, Agatharchides says\nthat the Laced\u00e6monians brought Nauclides, the son of Polybiades, who\nwas enormously fat in his body, and who had become of a vast size\nthrough luxury, into the middle of the assembly; and then, after\nLysander had publicly reproached him as an effeminate voluptuary,\nthey nearly banished him from the city, and threatened him that they\nwould certainly do so if he did not reform his life; on which occasion\nLysander said that Agesilaus also, when he was in the country near the\nHellespont, making war against the barbarians, seeing the Asiatics\nvery expensively clothed, but utterly useless in their bodies, ordered\nall who were taken prisoners, to be stripped naked and sold by the\nauctioneer; and after that he ordered their clothes to be sold without\nthem; in order that the allies, knowing that they had to fight for a\ngreat prize, and against very contemptible men, might advance with\ngreater spirit against their enemies. And Python the orator, of\nByzantium, as Leon, his fellow-citizen, relates, was enormously fat;\nand once, when the Byzantians were divided against one another in\nseditious quarrels, he, exhorting his fellow-citizens to unanimity,\nsaid\u2014\"You see, my friends, what a size my body is; but I have a wife\nwho is much fatter than I am; now, when we are both agreed, one small\nbed is large enough for both of us; but when we quarrel, the whole\nhouse is not big enough for us.\"\n\n75. How much better, then, is it, my good friend Timocrates, to be\npoor and thinner than even those men whom Hermippus mentions in his\nCercopes, than to be enormously rich, and like that whale of Tanagra,\nas the before-mentioned men were! But Hermippus uses the following\nlanguage, addressing Bacchus on the present occasion\u2014\n\n       For poor men now to sacrifice to you\n       But maim'd and crippled oxen; thinner far\n       Than e'en Thoumantis or Leotrophides.\n\nAnd Aristophanes, in his Gerytades, gives a list of the following\npeople as very thin, who, he says, were sent as ambassadors by the\npoets on earth down to hell to the poets there, and his words are\u2014\n\n  _A._ And who is this who dares to pierce the gates\n       Of lurid darkness, and the realms o' the dead?\n  _B._ We're by unanimous agreement chosen,\n       (Making the choice in solemn convocation,)\n       One man from each department of our art,\n       Who were well known to be frequenters of the Shades,\n       As often voluntarily going thither.\n  _A._ Are there among you any men who thus\n       Frequent the realms of Pluto?\n                                  _B._ Aye, by Jove,\n       And plenty; just as there are men who go\n       To Thrace and then come back again. You know\n       The whole case now.\n                        _A._ And what may be their names?\n       First, there's Sannyrion, the comic poet;\n       Then, of the tragic chori, Melitus;\n       And of the Cyclic bards, Cinesias.\n\nAnd presently afterwards he says\u2014\n\n       On what slight hopes did you then all rely!\n       For if a fit of diarrh\u0153a came\n       Upon these men, they'd all be carried off.\n\nAnd Strattis also mentions Sannyrion, in his Men fond of Cold, saying\u2014\n\n       The leathern aid of wise Sannyrion.\n\nAnd Sannyrion himself speaks of Melitus, in his play called Laughter,\nspeaking as follows\u2014\n\n       Melitus, that carcase from Len\u00e6um rising.\n\n[Sidenote: CINESIAS.]\n\n76. And Cinesias was in reality an exceedingly tall and exceedingly\nthin man; on whom Strattis wrote an entire play, calling him the\nPhthian Achilles, because in his own poetry he was constantly using the\nword \u03c6\u03b8\u03b9\u1ff6\u03c4\u03b1. And accordingly, he, playing on his appearance,\ncontinually addresses him\u2014\n\n                         \u03a6\u03b8\u03b9\u1ff6\u03c4' \u1f08\u03c7\u03b9\u03bb\u03bb\u03b5\u1fe6.\u2014\n\nBut others, as, for instance, Aristophanes, often call him \u03c6\u03b9\u03bb\u03cd\u03c1\u03b9\u03bd\u03bf\u03c2\n\u039a\u03b9\u03bd\u03b7\u03c3\u03af\u03b1\u03c2, because he took a plank of linden wood (\u03c6\u03b9\u03bb\u03cd\u03c1\u03b1), and fastened\nit to his waist under his girdle, in order to avoid stooping, because\nof his great height and extreme thinness. But that Cinesias was a man\nof delicate health, and badly off in other respects, we are told by\nLysias the orator, in his oration inscribed, \"For Phanias accused of\nillegal Practices,\" in which he says that he, having abandoned his\nregular profession, had taken to trumping up false accusations against\npeople, and to making money by such means. And that he means the poet\nhere, and no one else, is plain from the fact that he shows also that\nhe had been attacked by the comic poets for impiety. And he also, in\nthe oration itself, shows that he was a person of that character. And\nthe words of the orator are as follows:\u2014\"But I marvel that you are\nnot indignant at such a man as Cinesias coming forward in aid of the\nlaws, whom you all know to be the most impious of all men, and the\ngreatest violater of the laws that has ever existed. Is not he the\nman who has committed such offences against the gods as all other men\nthink it shameful even to speak of, though you hear the comic poets\nmention such actions of his every year? Did not Apollophanes, and\nMystalides, and Lysitheus feast with him, selecting one of the days on\nwhich it was not lawful to hold a feast, giving themselves the name of\nCacod\u00e6monist\u00e6,[11] instead of Numeniast\u00e6, a name indeed appropriate\nenough to their fortunes? Nor, indeed, did it occur to them that they\nwere really doing what that name denotes; but they acted in this manner\nto show their contempt for the gods and for our laws. And accordingly,\neach of those men perished, as it was reasonable to expect that such\nmen should.\n\n\"But this man, with whom you are all acquainted, the gods have treated\nin such a manner, that his very enemies would rather that he should\nlive than die, as an example to all other men, that they may see that\nthe immortal Gods do not postpone the punishment due to men who behave\ninsolently towards their Deity, so as to reserve it for their children;\nbut that they destroy the men themselves in a miserable manner,\ninflicting on them greater and more terrible calamities and diseases\nthan on any other men whatever. For to die, or to be afflicted with\nsickness in an ordinary manner, is the common lot of all of us; but\nto be in such a condition as they are reduced to, and to remain a long\ntime in such a state, and to be dying every day, and yet not be able to\nend one's life, is a punishment allotted to men who act as this man has\nacted, in defiance of all human and divine law.\" And this orator used\nthis language respecting Cinesias.\n\n77. Philetas also, the Coan poet, was a very thin man; so that, by\nreason of the leanness of his body, he used to wear balls made of lead\nfastened to his feet, to prevent himself from being blown over by the\nwind. And Polemo, surnamed Periegetes, in his treatise on Wonderful\nPeople and Things, says that Archestratus the soothsayer, being taken\nprisoner by the enemy, and being put into the scale, was found to\nweigh only one obol, so very thin was he. The same man also relates\nthat Panaretus never had occasion to consult a physician, but that he\nused to be a pupil of Arcesilaus the philosopher; and that he was a\ncompanion of Ptolemy Euergetes, receiving from him a salary of twelve\ntalents every year. And he was the thinnest of men, though he never had\nany illness all his life.\n\nBut Metrodorus the Scepsian, in the second book of his treatise on\nthe Art of Training, says that Hipponax the poet was not only very\ndiminutive in person, but also very thin; and that he, nevertheless,\nwas so strong in his sinews, that, among other feats of strength, he\ncould throw an empty oil cruise an extraordinary distance, although\nlight bodies are not easy to be propelled violently, because they\ncannot cut the air so well. Philippides, also, was extremely thin,\nagainst whom there is an oration extant of Hyperides the orator, who\nsays that he was one of those men who governed the state. And he\nwas very insignificant in appearance by reason of his thinness, as\nHyperides has related. And Alexis, in his Thesprotians, said\u2014\n\n       O Mercury, sent by the gods above,\n       You who've obtained Philippides by lot;\n       And you, too, eye of darkly-robed night.\n\nAnd Aristophon, in his play called Plato, says\u2014\n\n  _A._ I will within these three days make this man\n       Thinner than e'en Philippides.\n                                   _B._ How so?\n       Can you kill men in such a very short time?\n\n[Sidenote: ANOINTING.]\n\nAnd Menander, in his Passion, says\u2014\n\n       If hunger should attack your well-shaped person,\n       'Twould make you thinner than Philippides.\n\nAnd the word \u03c0\u03b5\u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03b9\u03b4\u1ff6\u03c3\u03b8\u03b1\u03b9 was used for being extremely\nthin, as we find in Alexis; who, in his Women taking Mandragora, says\u2014\n\n  _A._ You must be ill. You are, by Jove, the very\n       Leanest of sparrows\u2014a complete Philippides\n       (\u03c0\u03b5\u03c6\u03b9\u03bb\u03b9\u03c0\u03c0\u03af\u03b4\u03c9\u03c3\u03b1\u03b9).\n  _B._ Don't tell me such strange things: I'm all but dead;\n  _A._ I pity your sad case.\n\nAt all events, it is much better to look like that, than to be like the\nman of whom Antiphanes in his \u00c6olus says\u2014\n\n       This man then, such a sot and glutton is he,\n       And so enormous is his size of body,\n       Is called by all his countrymen the Bladder.\n\nAnd Heraclides of Pontus, in his treatise on Pleasure, says that Dinias\nthe perfumer gave himself up to love because of his luxury, and spent a\nvast sum of money on it; and when, at last, he failed in his desires,\nout of grief he mutilated himself, his unbridled luxury bringing him\ninto this trouble.\n\n78. But it was the fashion at Athens to anoint even the feet of those\nmen who were very luxurious with ointment, a custom which Cephisodorus\nalludes to in his Trophonius\u2014\n\n       Then to anoint my body go and buy\n       Essence of lilies, and of roses too,\n       I beg you, Xanthias; and also buy\n       For my poor feet some baccaris.\n\nAnd Eubulus, in his Sphingocarion, says\u2014\n\n         *       *       *       *\n\n       . . . . Lying full softly in a bed-chamber;\n       Around him were most delicate cloaks, well suited\n       For tender maidens, soft, voluptuous;\n       Such as those are, who well perfumed and fragrant\n       With amaracine oils, do rub my feet.\n\nBut the author of the Procris gives an account of what care ought to be\ntaken of Procris's dog, speaking of a dog as if he were a man\u2014\n\n  _A._ Strew, then, soft carpets underneath the dog,\n       And place beneath cloths of Milesian wool;\n       And put above them all a purple rug.\n  _B._ Ph\u0153bus Apollo!\n                   _A._ Then in goose's milk\n       Soak him some groats.\n                          _B._ O mighty Hercules!\n  _A._ And with Megallian oils anoint his feet.\n\nAnd Antiphanes, in his Alcestis, represents some one as anointing his\nfeet with oil; but in his Mendicant Priest of Cybele, he says\u2014\n\n       He bade the damsel take some choice perfumes\n       From the altar of the goddess, and then, first,\n       Anoint his feet with it, and then his knees:\n       But the first moment that the girl did touch\n       His feet, he leaped up.\n\nAnd in his Zacynthus he says\u2014\n\n       Have I not, then, a right to be fond of women,\n       And to regard them all with tender love,\n       For is it not a sweet and noble thing\n       To be treated just as you are; and to have\n       One's feet anointed by fair delicate hands?\n\nAnd in his Thoricians he says\u2014\n\n       He bathes completely\u2014but what is't he does?\n       He bathes his hands and feet, and well anoints them\n       With perfume from a gold and ample ewer.\n       And with a purple dye he smears his jaws\n       And bosom; and his arms with oil of thyme;\n       His eyebrows and his hair with marjoram;\n       His knees and neck with essence of wild ivy.\n\nAnd Anaxandrides, in his Protesilaus, says\u2014\n\n       Ointment from Peron, which this fellow sold\n       But yesterday to Melanopus here,\n       A costly bargain fresh from Egypt, which\n       Anoints to-day Callistratus's feet.\n\nAnd Teleclides, in his Prytanes, alludes to the lives of the citizens,\neven in the time of Themistocles, as having been very much devoted to\nluxury. And Cratinus in his Chirones, speaking of the luxury of the\nformer generations, says\u2014\n\n       There was a scent of delicate thyme besides,\n       And roses too, and lilies by my ear;\n       And in my hands I held an apple, and\n       A staff, and thus I did harangue the people.\n\n[Sidenote: VENUS CALLIPYGE.]\n\n79. And Clearchus the Solensian, in his treatise on Love Matters,\nsays\u2014\"Why is it that we carry in our hands flowers, and apples, and\nthings of that sort? Is it that by our delight in these things nature\npoints out those of us who have a desire for all kinds of beauty? Is\nit, therefore, as a kind of specimen of beauty that men carry beautiful\nthings in their hands, and take delight in them? Or do they carry\nthem about for two objects? For by these means the beginning of good\nfortune, and an indication of one's wishes, is to a certain extent\nsecured; to those who are asked for them, by their being addressed, and\nto those who give them, because they give an intimation beforehand,\nthat they must give of their beauty in exchange. For a request for\nbeautiful flowers and fruits, intimates that those who receive them are\nprepared to give in return the beauty of their persons. Perhaps also\npeople are fond of those things, and carry them about them in order\nto comfort and mitigate the vexation which arises from the neglect or\nabsence of those whom they love. For by the presence of these agreeable\nobjects, the desire for those persons whom we love is blunted; unless,\nindeed, we may rather say that it is for the sake of personal ornament\nthat people carry those things, and take delight in them, just as\nthey wear anything else which tends to ornament. For not only those\npeople who are crowned with flowers, but those also who carry them in\ntheir hands, find their whole appearance is improved by them. Perhaps\nalso, people carry them simply because of their love for any beautiful\nobject. For the love of beautiful objects shows that we are inclined to\nbe fond of the productions of the seasons.\n\nFor the face of spring and autumn is really beautiful, when looked at\nin their flowers and fruits. And all persons who are in love, being\nmade, as it were, luxurious by their passion, and inclined to admire\nbeauty, are softened by the sight of beauty of any sort. For it is\nsomething natural that people who fancy that they themselves are\nbeautiful and elegant, should be fond of flowers; on which account the\ncompanions of Proserpine are represented as gathering flowers. And\nSappho says\u2014\n\n       I saw a lovely maiden gathering flowers.\n\n80. But in former times men were so devoted to luxury, that they\ndedicated a temple to Venus Callipyge on this account. A certain\ncountryman had two beautiful daughters; and they once, contending with\none another, went into the public roads, disputing as they went, which\nhad the most beautiful buttocks. And as a young man was passing, who\nhad an aged father, they showed themselves to him also. And he, when\nhe had seen both, decided in favour of the elder; and falling in love\nwith her, he returned into the city and fell ill, and took to his bed,\nand related what had happened to his brother, who was younger than he;\nand he also, going into the fields and seeing the damsels himself,\nfell in love with the other. Accordingly, their father, when with all\nhis exhortations he could not persuade his sons to think of a higher\nmarriage, brings these damsels to them out of the fields, having\npersuaded their father to give them to him, and marries them to his\nsons. And they were always called the \u03ba\u03b1\u03bb\u03bb\u03af\u03c0\u03bd\u03b3\u03bf\u03b9; as Cercidas\nof Megalopolis says in his Iambics, in the following line\u2014\n\n       There was a pair of \u03ba\u03b1\u03bb\u03bb\u03af\u03c0\u03bd\u03b3\u03bf\u03b9 women\n       At Syracuse.\n\nSo they, having now become rich women, built a temple to Venus, calling\nthe goddess \u03ba\u03b1\u03bb\u03bb\u03af\u03c0\u03bd\u03b3\u03bf\u03c2, as Archelaus also relates in his\nIambics.\n\nAnd that the luxury of madness is exceedingly great is very pleasantly\nargued by Heraclides of Pontus, in his treatise on Pleasure, where\nhe says\u2014\"Thrasylaus the \u00c6xonensian, the son of Pythodorus, was once\nafflicted with such violent madness, that he thought that all the\nvessels which came to the Pir\u00e6us belonged to him. And he entered them\nin his books as such; and sent them away, and regulated their affairs\nin his mind, and when they returned to port he received them with great\njoy, as a man might be expected to who was master of so much wealth.\nAnd when any were lost, he never inquired about them, but he rejoiced\nin all that arrived safe; and so he lived with great pleasure. But when\nhis brother Crito returned from Sicily, and took him and put him into\nthe hands of a doctor, and cured him of his madness, he himself related\nhis madness, and said that he had never been happier in his life; for\nthat he never felt any grief, but that the quantity of pleasure which\nhe experienced was something unspeakable.\"\n\n\nFOOTNOTES.\n\n[1] This is a blunder of Athen\u00e6us. Mars does not say this, but\n  it is the observation made by the gods to each other.\n       \u1f6f\u03b4\u03b5 \u03b4\u03ad \u03c4\u03b9\u03c2 \u03b5\u1f34\u03c0\u03b5\u03c3\u03ba\u03b5 \u1f30\u03b4\u1f7c\u03bd \u1f10\u03c2 \u03c0\u03bb\u03ae\u03c3\u03b9\u03bf\u03bd \u1f04\u03bb\u03bb\u03bf\u03bd. Odys. viii. 328.\n\n[2] From \u03ba\u03b5\u03af\u03c1\u03c9, to cut and dress the hair.\n\n[3] \u039a\u03cc\u03bb\u03b1\u03be, a flatterer.\n\n[4] \u03a0\u03bf\u03c1\u03c6\u03cd\u03c1\u03b5\u03bf\u03c2 is a common epithet of death in Homer.\n  Liddell and Scott say\u2014\"The first notion of \u03c0\u03bf\u03c1\u03c6\u03cd\u03c1\u03b5\u03bf\u03c2 was\n  probably of the troubled sea, \u03c5. \u03c0\u03bf\u03c1\u03c6\u03cd\u03c1\u03c9,\"\u2014and refer the\n  use of it in this passage to the colour of the blood, unless it be =\n  \u03bc\u03ad\u03bb\u03b1\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2.\n\n[5] The modern Palermo.\n\n[6] Iliad. i. 225.\n\n[7] Odyss. ii. 418.\n\n[8] Soph. Ant. 1169.\n\n[9] \u0395\u1f50\u03b5\u03c1\u03b3\u03ad\u03c4\u03b7\u03c2, from \u03b5\u1f56, well; \u039a\u03b1\u03ba\u03b5\u03c1\u03b3\u03ad\u03c4\u03b7\u03c2, from \u03ba\u03b1\u03ba\u1ff6\u03c2, ill;\nand \u1f14\u03c1\u03b3\u03bf\u03bd, a work.\n\n[10] The artabe was equivalent to the Greek medimnus, which was\n  a measure holding about twelve gallons.\n\n[11] Cacod\u00e6monist\u00e6, from \u03ba\u03b1\u03ba\u1f78\u03c2, bad, and \u03b4\u03b1\u03af\u03bc\u03c9\u03bd, a deity.\nNumeniast\u00e6, from \u039d\u03bf\u03c5\u03bc\u03ae\u03bd\u03b9\u03b1, the Feast of the New Moon.\n\n\n\n\nBOOK XIII.\n\n\n[Sidenote: LACED\u00c6MONIAN MARRIAGES.]\n\n1. ANTIPHANES the comic writer, my friend Timocrates, when he was\nreading one of his own comedies to Alexander the king, and when it was\nplain that the king did not think much of it, said to him, \"The fact\nis, O king, that a man who is to appreciate this play, ought to have\noften supped at picnic feasts, and must have often borne and inflicted\nblows in the cause of courtesans,\" as Lycophron the Chalcidian relates\nin his treatise on Comedy. And accordingly we, who are now about to\nset out a discussion on amatory matters, (for there was a good deal of\nconversation about married women and about courtesans,) saying what we\nhave to say to people who understand the subject, invoking the Muse\nErato to be so good as to impress anew on our memory that amatory\ncatalogue, will make our commencement from this point\u2014\n\n      Come now, O Erato, and tell me truly\n\nwhat it was that was said by the different guests about love and about\namatory matters.\n\n2. For our admirable host, praising the married women, said that\nHermippus stated in his book about lawgivers, that at Laced\u00e6mon all the\ndamsels used to be shut up in a dark room, while a number of unmarried\nyoung men were shut up with them; and whichever girl each of the young\nmen caught hold of he led away as his wife, without a dowry. On which\naccount they punished Lysander, because he left his former wife, and\nwished to marry another who was by far more beautiful. But Clearchus\nthe Solensian, in his treatise on Proverbs, says,\u2014\"In Laced\u00e6mon the\nwomen, on a certain festival, drag the unmarried men to an altar, and\nthen buffet them; in order that, for the purpose of avoiding the insult\nof such treatment, they may become more affectionate, and in due season\nmay turn their thoughts to marriage. But at Athens, Cecrops was the\nfirst person who married a man to one wife only, when before his time\nconnexions had taken place at random, and men had had their wives in\ncommon. On which account it was, as some people state, that Cecrops was\ncalled \u03b4\u03b9\u03c6\u03c5\u1f74\u03c2,[12] because before his time people did not know\nwho their fathers were, by reason of the numbers of men who might have\nbeen so.\"\n\nAnd beginning in this manner, one might fairly blame those who\nattributed to Socrates two wives, Xanthippe and Myrto, the daughter\nof Aristides; not of that Aristides who was surnamed the Just,\n(for the time does not agree,) but of his descendant in the third\ngeneration. And the men who made this statement are Callisthenes, and\nDemetrius Phalereus, and Satyrus the Peripatetic, and Aristoxenus;\nwho were preceded in it by Aristotle, who relates the same story in\nhis treatise on Nobleness of Birth. Unless perhaps this licence was\nallowed by a decree at that time on account of the scarcity of men,\nso that any one who pleased might have two wives; to which it must be\nowing that the comic poets make no mention of this fact, though they\nvery often mention Socrates. And Hieronymus of Rhodes has cited the\ndecree about wives; which I will send to you, since I have the book.\nBut Pan\u00e6tius the Rhodian has contradicted those who make this statement\nabout the wives of Socrates.\n\n[Sidenote: HERCULES.]\n\n3. But among the Persians the queen tolerates the king's having a\nnumber of concubines, because there the king rules his wife like her\nmaster; and also because the queen, as Dinon states in his history\nof Persia, receives a great deal of respect from the concubines. At\nall events they offer her adoration. And Priam, too, had a great many\nwomen, and Hecuba was not indignant. Accordingly, Priam says\u2014\n\n       Yet what a race! ere Greece to Ilion came,\n       The pledge of many a loved and loving dame.\n       Nineteen one mother bore\u2014dead, all are dead![13]\n\nBut among the Greeks, the mother of Ph\u0153nix does not tolerate the\nconcubine of Amyntor. And Medea, although well acquainted with the\nfashion, as one well established among the barbarians, refuses to\ntolerate the marriage of Glauce, having been forsooth already initiated\nin better and Greek habits. And Clyt\u00e6mnestra, being exceedingly\nindignant at a similar provocation, slays Cassandra with Agamemnon\nhimself, whom the monarch brought with him into Greece, having given\nin to the fashion of barbarian marriages. \"And a man may wonder,\"\nsays Aristotle, \"that Homer has nowhere in the Iliad represented any\nconcubine as living with Menelaus, though he has given wives to every\none else. And accordingly, in Homer, even old men sleep with women,\nsuch as Nestor and Ph\u0153nix. For these men were not worn out or disabled\nin the time of their youth, either by intoxication, or by too much\nindulgence in love; or by any weakness of digestion engendered by\ngluttony; so that it was natural for them to be still vigorous in old\nage. The king of Sparta, then, appears to have too much respect for\nhis wedded wife Helena, on whose account he collected all the Grecian\narmy; and on this account he keeps aloof from any other connexion. But\nAgamemnon is reproached by Thersites, as a man with many wives\u2014\n'Tis thine, whate'er the warrior's breast inflames, The golden spoil,\nand thine the lovely dames; With all the wealth our wars and blood\nbestow, Thy tents are crowded and thy chests o'erflow.[14]\n\n\"But it is not natural,\" says Aristotle, \"to suppose that all that\nmultitude of female slaves were given to him as concubines, but only\nas prizes; since he also provided himself with a great quantity of\nwine,\u2014but not for the purpose of getting drunk himself.\"\n\n4. But Hercules is the man who appears to have had more wives than\nany one else, for he was very much addicted to women; and he had\nthem in turn, like a soldier, and a man employed at different times\nin different countries. And by them he had also a great multitude of\nchildren. For, in one week, as Herodorus relates, he relieved the fifty\ndaughters of Thestias of their virginity. \u00c6geus also was a man of many\nwives. For, first of all he married the daughter of Hoples, and after\nher he married one of the daughters of Chalcodous, and giving both of\nthem to his friends, he cohabited with a great many without marriage.\nAfterwards he took \u00c6thra, the daughter of Pittheus; after her he took\nMedea. And Theseus, having attempted to ravish Helen, after that\ncarried off Ariadne. Accordingly Istrus, in the fourteenth book of his\nHistory of the Affairs of Athens, giving a catalogue of those women who\nbecame the wives of Theseus, says that some of them became so out of\nlove, and that some were carried off by force, and some were married in\nlegal marriage. Now by force were ravished Helen, Ariadne, Hippolyta,\nand the daughters of Cercyon and Sinis; and he legally married Melib\u0153a,\nthe mother of Ajax. And Hesiod says that he married also Hippe and\n\u00c6gle; on account of whom he broke the oaths which he had sworn to\nAriadne, as Cercops tells us. And Pherecydes adds Phereb\u0153a. And before\nravishing Helen he had also carried off Anaxo from Troy; and after\nHippolyta he also had Ph\u00e6dra.\n\n5. And Philip the Macedonian did not take any women with him to his\nwars, as Darius did, whose power was subverted by Alexander. For he\nused to take about with him three hundred and fifty concubines in\nall his wars; as Dic\u00e6earchus relates in the third book of his Life in\nGreece. \"But Philip,\" says he, \"was always marrying new wives in war\ntime. For, in the twenty-two years which he reigned, as Satyrus relates\nin his History of his Life, having married Audata the Illyrian, he had\nby her a daughter named Cynna; and he also married Phila, a sister\nof Derdas and Machatas. And wishing to conciliate the nation of the\nThessalians, he had children by two Thessalian women; one of whom was\nNicesipolis of Pher\u00e6, who brought him a daughter named Thessalonica;\nand the other was Philenora of Larissa, by whom he had Arid\u00e6us. He\nalso acquired the kingdom of the Molossi, when he married Olympias,\nby whom he had Alexander and Cleopatra. And when he subdued Thrace,\nthere came to him Cithelas, the king of the Thracians, bringing with\nhim Meda his daughter, and many presents: and having married her, he\nadded her to Olympias. And after all these, being violently in love,\nhe married Cleopatra, the sister of Hippostratus and niece of Attalus.\nAnd bringing her also home to Olympias, he made all his life unquiet\nand troubled. For, as soon as this marriage took place, Attalus said,\n'Now, indeed, legitimate kings shall be born, and not bastards.' And\nAlexander having heard this, smote Attalus with a goblet which he had\nin his hand; and Attalus in return struck him with his cup. And after\nthat Olympias fled to the Molossi; and Alexander fled to the Illyrians.\nAnd Cleopatra bore to Philip a daughter who was named Europa.\"\n\nEuripides the poet, also, was much addicted to women: at all events\nHieronymus in his Historical Commentaries speaks as follows,\u2014\"When\nsome one told Sophocles that Euripides was a woman-hater, 'He may be,'\nsaid he, 'in his tragedies, but in his bed he is very fond of women.'\"\n\n6. But our married women are not such as Eubulus speaks of in his\nFemale Garland-sellers\u2014\n\n       By Jove, we are not painted with vermilion.\n       Nor with dark mulberry juice, as you are often:\n       And then, if in the summer you go out,\n       Two rivulets of dark discoloured hue\n       Flow from your eyes, and sweat drops from your jaws,\n       And makes a scarlet furrow down your neck;\n       And the light hair, which wantons o'er your face,\n       Seems grey, so thickly is it plastered over.\n\n[Sidenote: RAPACITY OF COURTESANS.]\n\nAnd Anaxilas, in his Neottis, says\u2014\n\n       The man whoe'er has loved a courtesan,\n       Will say that no more lawless worthless race\n       Can anywhere be found: for what ferocious\n       Unsociable she-dragon, what Chim\u00e6ra,\n       Though it breathe fire from its mouth, what Charybdis,\n       What three-headed Scylla, dog o' the sea,\n       Or hydra, sphinx, or raging lioness,\n       Or viper, or winged harpy (greedy race),\n       Could go beyond those most accursed harlots?\n       There is no monster greater. They alone\n       Surpass all other evils put together.\n       And let us now consider them in order:\u2014\n       First there is Plangon; she, like a chim\u00e6ra,\n       Scorches the wretched barbarians with fire;\n       One knight alone was found to rid the world of her,\n       Who, like a brave man, stole her furniture\n       And fled, and she despairing, disappear'd.\n       Then for Sinope's friends, may I not say\n       That 'tis a hydra they cohabit with?\n       For she is old: but near her age, and like her,\n       Greedy Gnath\u00e6na flaunts, a two-fold evil.\n       And as for Nannion, in what, I pray,\n       Does she from Scylla differ? Has she not\n       Already swallow'd up two lovers, and\n       Open'd her greedy jaws t' enfold a third?\n       But he with prosp'rous oar escaped the gulf.\n       Then does not Phryne beat Charybdis hollow?\n       Who swallows the sea-captains, ship and all.\n       Is not Theano a mere Siren pluck'd?\n       Their face and voice are woman's, but their legs\n       Are feather'd like a blackbird's. Take the lot,\n       'Tis not too much to call them Theban Sphinxes.\n       For they speak nothing plain, but only riddles;\n       And in enigmas tell their victims how\n       They love and dote, and long to be caress'd.\n       \"Would that I had a quadruped,\" says one,\n       That may serve for a bed or easy chair\n       \"Would that I had a tripod\"\u2014\"Or a biped,\"\n       That is, a handmaid. And the hapless fool\n       Who understands these hints, like \u0152dipus,\n       If saved at all is saved against his will.\n       But they who do believe they're really loved\n       Are much elated, and raise their heads to heaven.\n       And in a word, of all the beasts on earth\n       The direst and most treacherous is a harlot.\n\n     7. After Laurentius had said all this, Leonidas, finding fault with\nthe name of wife (\u03b3\u03b1\u03bc\u03b5\u03c4\u1f74), quoted these verses out of the\nSoothsayers of Alexis\u2014\n\n       Oh wretched are we husbands, who have sold\n       All liberty of life, all luxury,\n       And live as slaves of women, not as freemen.\n       We say we have a dowry; do we not\n       Endure the penalty, full of female bile,\n       Compared to which the bile of man's pure honey?\n       For men, though injured, pardon: but the women\n       First injure us, and then reproach us more;\n       They rule those whom they should not; those they should\n       They constantly neglect. They falsely swear;\n       They have no single hardship, no disease;\n       And yet they are complaining without end.\n\nAnd Xenarchus, in his Sleep, says\u2014\n\n       Are then the grasshoppers not happy, say you?\n       When they have wives who cannot speak a word.\n\nAnd Philet\u00e6rus, in his Corinthiast, says\u2014\n\n       O Jupiter, how soft and bland an eye\n       The lady has! 'Tis not for nothing we\n       Behold the temple of Het\u00e6ra here;\n       But there is not one temple to a wife\n       Throughout the whole of Greece.\n\nAnd Amphis says in his Athamas\u2014\n\n       Is not a courtesan much more good-humour'd\n      Than any wedded wife? No doubt she is,\n       And 'tis but natural; for she, by law,\n       Thinks she's a right to sulk and stay at home:\n       But well the other knows that 'tis her manners\n       By which alone she can retain her friends;\n       And if they fail, she must seek out some others.\n\n8. And Eubulus, in his Chrysille, says\u2014\n\n       May that man, fool as he is, who marries\n       A second wife, most miserably perish;\n       Him who weds one, I will not blame too much,\n       For he knew little of the ills he courted.\n       But well the widower had proved all\n       The ills which are in wedlock and in wives.\n\nAnd a little further on he says\u2014\n\n       O holy Jove, may I be quite undone,\n       If e'er I say a word against the women,\n       The choicest of all creatures. And suppose\n       Medea was a termagant,\u2014what then?\n       Was not Penelope a noble creature?\n       If one should say, \"Just think of Clyt\u00e6mnestra,\"\n       I meet him with Alcestis chaste and true.\n       Perhaps he'll turn and say no good of Ph\u00e6dra;\n       But think of virtuous . . . who? . . . Alas, alas!\n       I cannot recollect another good one,\n       Though I could still count bad ones up by scores.\n\n[Sidenote: FOLLY OF MARRYING.]\n\nAnd Aristophon, in his Callonides, says\u2014\n\n       May he be quite undone, he well deserves it,\n       Who dares to marry any second wife;\n       A man who marries once may be excused;\n       Not knowing what misfortune he was seeking.\n       But he who, once escaped, then tries another,\n       With his eyes open seeks for misery.\n\nAnd Antiphanes, in his Philopator, says\u2014\n\n  _A._ He's married now.\n                      _B._ How say you? do you mean\n       He's really gone and married\u2014when I left him,\n       Alive and well, possess'd of all his senses?\n\nAnd Menander, in his Woman carrying the Sacred Vessel of Minerva, or\nthe Female Flute-player, says\u2014\n\n  _A._ You will not marry if you're in your senses\n       When you have left this life. For I myself\n       Did marry; so I recommend you not to.\n  _B._ The matter is decided\u2014the die is cast.\n  _A._ Go on then. I do wish you then well over it;\n       But you are taking arms, with no good reason,\n       Against a sea of troubles. In the waves\n       Of the deep Libyan or \u00c6gean sea\n       Scarce three of thirty ships are lost or wreck'd;\n       But scarcely one poor husband 'scapes at all.\n\nAnd in his Woman Burnt he says\u2014\n\n       Oh, may the man be totally undone\n       Who was the first to venture on a wife;\n       And then the next who follow'd his example;\n       And then the third, and fourth, and all who follow'd.\n\nAnd Carcinus the tragedian, in his Semele (which begins, \"O nights\"),\nsays\u2014\n\n       O Jupiter, why need one waste one's words\n       In speaking ill of women? for what worse\n       Can he add, when he once has call'd them women?\n\n9. But, above all other cases, those who when advanced in years marry\nyoung wives, do not perceive that they are running voluntarily into\ndanger, which every one else foresees plainly: and that, too, though\nthe Megarian poet[15] has given them this warning:\u2014\n\n       A young wife suits not with an aged husband;\n         For she will not obey the pilot's helm\n       Like a well-managed boat; nor can the anchor\n         Hold her securely in her port, but oft\n       She breaks her chains and cables in the night,\n         And headlong drives into another harbour.\n\nAnd Theophilus, in his Neoptolemus, says\u2014\n\n       A young wife does not suit an old man well;\n       For, like a crazy boat, she not at all\n       Answers the helm, but slips her cable off\n       By night, and in some other port is found.\n\n10. And I do not think that any of you are ignorant, my friends, that\nthe greatest wars have taken place on account of women:\u2014the Trojan war\non account of Helen; the plague which took place in it was on account\nof Chryseis; the anger of Achilles was excited about Briseis; and the\nwar called the Sacred War, on account of another wife (as Duris relates\nin the second book of his History), who was a Theban by birth, by name\nTheano, and who was carried off by some Phocian. And this war also\nlasted ten years, and in the tenth year was brought to an end by the\ncooperation of Philip; for by his aid the Thebans took Phocis.\n\nThe war, also, which is called the Criss\u00e6an War (as Callisthenes\ntells us in his account of the Sacred War), when the Criss\u00e6ans made\nwar upon the Phocians, lasted ten years; and it was excited on this\naccount,\u2014because the Criss\u00e6ans carried off Megisto, the daughter of\nPelagon the Phocian, and the daughters of the Argives, as they were\nreturning from the Pythian temple: and in the tenth year Crissa was\ntaken. And whole families also have been ruined owing to women;\u2014for\ninstance, that of Philip, the father of Alexander, was ruined on\naccount of his marriage with Cleopatra; and Hercules was ruined by his\nmarriage with Iole, the daughter of Eurytus; and Theseus on account\nof his marriage with Ph\u00e6dra, the daughter of Minos; and Athamas on\naccount of his marriage with Themisto, the daughter of Hypseus; and\nJason on account of his marriage with Glauce, the daughter of Creon;\nand Agamemnon on account of Cassandra. And the expedition of Cambyses\nagainst Egypt (as Ctesias relates) took place on account of a woman;\nfor Cambyses, having heard that Egyptian women were far more amorous\nthan other women, sent to Amasis the king of the Egyptians, asking him\nfor one of his daughters in marriage. But he did not give him one of\nhis own daughters, thinking that she would not be honoured as a wife,\nbut only treated as a concubine; but he sent him Nitetis, the daughter\nof Apries.\n\n[Sidenote: LOVE.]\n\nAnd Apries had been deposed from the sovereignty of Egypt, because of\nthe defeats which had been received by him from the Cyreneans; and\nafterwards he had been put to death by Amasis. Accordingly, Cambyses,\nbeing much pleased with Nitetis, and being very violently in love\nwith her, learns the whole circumstances of the case from her; and\nshe entreated him to avenge the murder of Apries, and persuaded him\nto make war upon the Egyptians. But Dinon, in his History of Persia,\nand Lynceas of Naucratis, in the third book of his History of Egypt,\nsay that it was Cyrus to whom Nitetis was sent by Amasis; and that she\nwas the mother of Cambyses, who made this expedition against Egypt to\navenge the wrongs of his mother and her family. But Duris the Samian\nsays that the first war carried on by two women was that between\nOlympias and Eurydice; in which Olympias advanced something in the\nmanner of a Bacchanalian, with drums beating; but Eurydice came forward\narmed like a Macedonian soldier, having been already accustomed to war\nand military habits at the court of Cynnane the Illyrian.\n\n11. Now, after this conversation, it seemed good to the philosophers\nwho were present to say something themselves about love and about\nbeauty: and so a great many philosophical sentiments were uttered;\namong which, some quoted some of the songs of the dramatic philosopher,\nEuripides,\u2014some of which were these:\u2014\n\n       Love, who is wisdom's pupil gay,\n       To virtue often leads the way:\n       And this great god\n       Is of all others far the best for man;\n       For with his gentle nod\n       He bids them hope, and banishes all pain.\n       May I be ne'er mixed up with those who scorn\n       To own his power, and live forlorn,\n       Cherishing habits all uncouth.\n       I bid the youth\n       Of my dear country ne'er to flee from Love,\n       But welcome him, and willing subjects prove.[16]\n\nAnd some one else quoted from Pindar\u2014\n\n       Let it be my fate always to love,\n       And to obey Love's will in proper season.\n\nAnd some one else added the following lines from Euripides\u2014\n\n       But you, O mighty Love, of gods and men\n       The sovereign ruler, either bid what's fair\n       To seem no longer fair; or else bring aid\n       To hapless lovers whom you've caused to love,\n       And aid the labours you yourself have prompted.\n       If you do this, the gods will honour you;\n       But if you keep aloof, you will not even\n       Retain the gratitude which now they feel\n       For having learnt of you the way to love.[17]\n\n12. And Pontianus said that Zeno the Citti\u00e6an thought that Love was the\nGod of Friendship and Liberty, and also that he was the great author of\nconcord among men; but that he had no other office. On which account,\nhe says in his Polity, that Love is a God, being one who cooperates\nin securing the safety of the city. And the philosophers, also, who\npreceded him considered Love a venerable Deity, removed from everything\ndiscreditable: and this is plain from their having set up holy statues\nin his honour in their Gymnasia, along with those of Mercury and\nHercules\u2014the one of whom is the patron of eloquence, and the other\nof valour. And when these are united, friendship and unanimity are\nengendered; by means of which the most perfect liberty is secured to\nthose who excel in these practices. But the Athenians were so far\nfrom thinking that Love presided over the gratification of the mere\nsensual appetites, that, though the Academy was manifestly consecrated\nto Minerva, they yet erected in that place also a statue of Love, and\nsacrificed to it.\n\n[Sidenote: LOVE.]\n\nThe Thespians also celebrate Erotidia, or festivals of Love, just as\nthe Athenians do Athen\u00e6a, or festivals of Minerva, and as the Eleans\ncelebrate the Olympian festivals, and the Rhodians the Hal\u00e6an. And\nin the public sacrifices, everywhere almost, Love is honoured. And\nthe Laced\u00e6monians offer sacrifices to Love before they go to battle,\nthinking that safety and victory depend on the friendship of those who\nstand side by side in the battle array. And the Cretans, in their line\nof battle, adorn the handsomest of their citizens, and employ them to\noffer sacrifices to Love on behalf of the state, as Sosicrates relates.\nAnd the regiment among the Thebans which is called the Sacred Band, is\nwholly composed of mutual lovers, indicating the majesty of the God, as\nthese men prefer a glorious death to a shameful and discreditable\nlife. But the Samians (as Erxias says, in his History of Colophon),\nhaving consecrated a gymnasium to Love, called the festival which was\ninstituted in his honour the Eleutheria, or Feast of Liberty; and it\nwas owing to this God, too, that the Athenians obtained their freedom.\nAnd the Pisistratid\u00e6, after their banishment, were the first people\nwho ever endeavoured to throw discredit on the events which took place\nthrough his influence.\n\n13. After this had been said, Plutarch cited the following passage from\nthe Ph\u00e6drus of Alexis:\u2014\n\n       As I was coming from Pir\u00e6us lately,\n       In great perplexity and sad distress,\n       I fell to thoughts of deep philosophy.\n       And first I thought that all the painters seem\n       Ignorant of the real nature of Love;\n       And so do all the other artists too,\n       Whoe'er make statues of this deity:\n       For he is neither male nor female either;\n       Again, he is not God, nor yet is he man:\n       He is not foolish, nor yet is he wise;\n       But he's made up of all kinds of quality,\n       And underneath one form bears many natures.\n       His courage is a man's; his cowardice\n       A very woman's. Then his folly is\n       Pure madness, but his wisdom a philosopher's;\n       His vehemence is that of a wild beast,\n       But his endurance is like adamant;\n       His jealousy equals any other god's.\n       And I, indeed,\u2014by all the gods I swear,\u2014\n       Do not myself precisely understand him;\n       But still he much resembles my description,\n       Excepting in the name.\n\nAnd Eubulus, or Ararus, in his Campylion, says\u2014\n\n       What man was he, what modeller or painter,\n       Who first did represent young Love as wing'd?\n       He was a man fit only to draw swallows.\n       Quite ignorant of the character of the god.\n       For he's not light, nor easy for a man\n       Who's once by him been master'd, to shake off;\n       But he's a heavy and tenacious master.\n       How, then, can he be spoken of as wing'd?\n       The man's a fool who such a thing could say.\n\nAnd Alexis, in his Man Lamenting, says\u2014\n\n       For this opinion is by all the Sophists\n       Embraced, that Love is not a winged god;\n       But that the winged parties are the lovers,\n       And that he falsely bears this imputation:\n       So that it is out of pure ignorance\n       That painters clothe this deity with wings.\n\n14. And Theophrastus, in his book on Love, says that Ch\u00e6remon the\ntragedian said in one of his plays, that\u2014\n\n       As wine adapts itself to the constitution\n       Of those who drink it, so likewise does Love\n       Who, when he's moderately worshipp'd,\n       Is mild and manageable; but if loosed\n       From moderation, then is fierce and troublesome.\n\nOn which account the same poet afterwards, distinguishing his powers\nwith some felicity, says\u2014\n\n       For he doth bend a double bow of beauty,\n       And sometimes men to fortune leads,\n       But sometimes overwhelms their lives\n       With trouble and confusion.[18]\n\nBut the same poet also, in his play entitled The Wounded Man, speaks of\npeople in love in this manner:\u2014\n\n       Who would not say that those who love alone\n       Deserve to be consider'd living men?\n       For first of all they must be skilful soldiers,\n       And able to endure great toil of body,\n       And to stick close to th' objects of their love:\n       They must be active, and inventive too,\n       Eager, and fertile in expedients,\n       And prompt to see their way in difficulties.\n\n[Sidenote: LOVE.]\n\nAnd Theophilus, in his Man fond of the Flute, says\u2014\n\n       Who says that lovers are devoid of sense?\n       He is himself no better than a fool:\n       For if you take away from life its pleasures,\n       You leave it nothing but impending death.\n       And I myself am now indeed in love\n       With a fair maiden playing on the harp;\n       And tell me, pray, am I a fool for that?\n       She's fair, she's tall, she's skilful in her art;\n       And I'm more glad when I see her, than you\n       When you divide your salaries among you.\n\nBut Aristophon, in his Pythagorean, says\u2014\n\n       Now, is not Love deservedly cast out\n       From his place among the twelve immortal gods?\n       For he did sow the seeds of great confusion,\n       And quarrels dire, among that heavenly band,\n       When he was one of them. And, as he was\n       Bold and impertinent, they clipp'd his wings,\n       That he might never soar again to heaven;\n       And then they banished him to us below;\n       And for the wings which he did boast before,\n       Them they did give to Victory, a spoil\n       Well won, and splendid, from her enemy.\n\nAmphis, too, in his Dithyrambic, speaks thus of loving\u2014\n\n       What say'st thou?\u2014dost thou think that all your words\n       Could e'er persuade me that that man's a lover\n       Who falls in love with a girl's manners only,\n       And never thinks what kind of face she's got?\n       I call him mad; nor can I e'er believe\n       That a poor man, who often sees a rich one,\n       Forbears to covet some of his great riches.\n\nBut Alexis says in his Helena\u2014\n\n       The man who falls in love with beauty's flower,\n       And taketh heed of nothing else, may be\n       A lover of pleasure, but not of his love;\n       And he does openly disparage Love,\n       And causes him to be suspect to others.\n\n15. Myrtilus, having cited these lines of Alexis, and then looking\nround on the men who were partisans of the Stoic school, having first\nrecited the following passage out of the lambics of Hermeas the Curian\u2014\n\n       Listen, you Stoiclings, traffickers in nonsense,\n       Punners on words,\u2014gluttons, who by yourselves\n       Eat up the whole of what is in the dishes,\n       And give no single bit to a philosopher.\n       Besides, you are most clearly proved to do\n       All that is contrary to those professions\n       Which you so pompously parade abroad,\n       Hunting for beauty;\u2014\n\nwent on to say,\u2014And in this point alone you are imitators of the\nmaster of your school, Zeno the Ph\u0153nician, who was always a slave to\nthe most infamous passions (as Antigonus the Carystian relates, in\nhis History of his Life); for you are always saying that \"the proper\nobject of love is not the body, but the mind;\" you who say at the same\ntime, that you ought to remain faithful to the objects of your love,\ntill they are eight-and-twenty years of age. And Ariston of Ceos, the\nPeripatetic, appears to me to have said very well (in the second book\nof his treatise on Likenesses connected with Love), to some Athenian\nwho was very tall for his age, and at the same time was boasting of his\nbeauty, (and his name was Dorus,) \"It seems to me that one may very\nwell apply to you the line which Ulysses uttered when he met Dolon\u2014\n\n       Great was thy aim, and mighty is the prize.[19]\n\n16. But Hegesander, in his Commentaries, says that all men love\nseasoned dishes, but not plain meats, or plainly dressed fish. And\naccordingly, when seasoned dishes are wanting, no one willingly\neats either meat or fish; nor does any one desire meat which is raw\nand unseasoned. For anciently men used to love boys (as Aristophon\nrelates); on which account it came to pass that the objects of their\nlove were called \u03c0\u03b1\u03b9\u03b4\u03b9\u03ba\u03ac. And it was with truth (as Clearchus\nsays in the first book of his treatise on Love and the Affairs of Love)\nthat Lycophronides said\u2014\n\n       No boy, no maid with golden ornaments,\n       No woman with a deep and ample robe,\n       Is so much beautiful as modest; for\n       'Tis modesty that gives the bloom to beauty.\n\nAnd Aristotle said that lovers look at no other part of the objects of\ntheir affection, but only at their eyes, in which modesty makes her\nabode. And Sophocles somewhere represents Hippodamia as speaking of the\nbeauty of Pelops, and saying\u2014\n\n       And in his eyes the charm which love compels\n       Shines forth a light, embellishing his face:\n       He glows himself, and he makes me glow too,\n       Measuring my eyes with his,\u2014as any builder\n       Makes his work correspond to his careful rule.[20]\n\n[Sidenote: LOVE.]\n\n17. And Licymnius the Chian, saying that Somnus was in love with\nEndymion, represents him as refusing to close the eyes of the youth\neven when he is asleep; but the God sends his beloved object to sleep\nwith his eyelids still open, so that he may not for a single moment\nbe deprived of the pleasure of contemplating them. And his words are\nthese\u2014\n\n       But Somnus much delighted\n       In the bright beams which shot from his eyes,\n       And lull'd the youth to sleep with unclosed lids.\n\nAnd Sappho says to a man who was admired above all measure for his\nbeauty, and who was accounted very handsome indeed\u2014\n\n       Stand opposite, my love,\n       And open upon me\n       The beauteous grace which from your eyes doth flow.\n\nAnd what says Anacreon?\u2014\n\n       Oh, boy, as maiden fair,\n       I fix my heart on you;\n       But you despise my prayer,\n       And little care that you do hold the reins\n       Which my soul's course incessantly do guide.[21]\n\nAnd the magnificent Pindar says\u2014\n\n       The man who gazes on the brilliant rays\n       Which shoot from th' eyes\n       Of beautiful Theoxenus, and yet can feel his heart\n       Unmoved within his breast, nor yields to love,\n       Must have a heart\n       Black, and composed of adamant or iron.[22]\n\nBut the Cyclops of Philoxenus of Cythera, in love with Galatea, and\npraising her beauty, and prophesying, as it were, his own blindness,\npraises every part of her rather than mention her eyes, which he does\nnot; speaking thus:\u2014\n\n                       O Galatea,\n       Nymph with the beauteous face and golden hair,\n       Whose voice the Graces tune,\n       True flower of love, my beauteous Galatea.\n\nBut this is but a blind panegyric, and not at all to be compared with\nthe encomium of Ibycus:\u2014\n\n       Beauteous Euryalus, of all the Graces\n       The choicest branch,\u2014object of love to all\n       The fair-hair'd maidens,\u2014sure the soft-eyed goddess,\n       The Cyprian queen, and soft Persuasion\n       Combin'd to nourish you on beds of roses.\n\nAnd Phrynichus said of Troilus\u2014\n\n       The light of love shines in his purple cheeks.\n\n18. But you prefer having all the objects of your love shaved and\nhairless. And this custom of shaving the beard originated in the age of\nAlexander, as Chrysippus tells us in the fourth book of his treatise on\nThe Beautiful and on Pleasure. And I think it will not be unseasonable\nif I quote what he says; for he is an author of whom I am very fond, on\naccount of his great learning and his gentle good-humoured disposition.\nAnd this is the language of the philosopher:\u2014\"The custom of shaving\nthe beard was introduced in the time of Alexander, for the people in\nearlier times did not practise it; and Timotheus the flute-player used\nto play on the flute having a very long beard. And at Athens they even\nnow remember that the man who first shaved his chin, (and he is not a\nvery ancient man indeed,) was given the surname of \u039a\u03cc\u03c1\u03c3\u03b7\u03c2;[23]\non which account Alexis says\u2014\n\n       Do you see any man whose beard has been\n       Removed by sharp pitch-plasters or by razors?\n       In one of these two ways he may be spoken of:\n       Either he seems to me to think of war,\n       And so to be rehearsing acts of fierce\n       Hostility against his beard and chin;\n       Or else he's some complaint of wealthy men.\n       For how, I pray you, do your beards annoy you?\u2014\n       Beards by which best you may be known as men?\n       Unless, indeed, you're planning now some deed\n       Unworthy of the character of men.\n\nAnd Diogenes, when he saw some one once whose chin was smooth, said,\n'I am afraid you think you have great ground to accuse nature, for\nhaving made you a man and not a woman.' And once, when he saw another\nman, riding a horse, who was shaved in the same manner, and perfumed\nall over, and clothed, too, in a fashion corresponding to those\nparticulars, he said that he had often asked what a \u1f39\u03c0\u03c0\u03cc\u03c0\u03bf\u03c1\u03bd\u03bf\u03c2 was;\nand now he had found out. And at Rhodes, though there is a law against\nshaving, still no one ever prosecutes another for doing so, as the\nwhole population is shaved. And at Byzantium, though there is a penalty\nto which any barber is liable who is possessed of a razor, still every\none uses a razor none the less for that law.\" And this is the statement\nof the admirable Chrysippus.\n\n[Sidenote: BEAUTY.]\n\n19. But that wise Zeno, as Antigonus the Carystian says, speaking, as\nit should seem, almost prophetically of the lives and professed\ndiscipline of your sect, said that \"those who misunderstood and failed\nrightly to enter into the spirit of his words, would become dirty and\nungentlemanlike-looking; just as those who adopted Aristippus's sect,\nbut perverted his precepts, became intemperate and shameless.\" And the\ngreater portion of you are such as that, men with contracted brows, and\ndirty clothes, sordid not only in your dispositions, but also in your\nappearance. For, wishing to assume the character of independence and\nfrugality, you are found at the gate of covetousness, living sordidly,\nclothed in scanty cloaks, filling the soles of your shoes with nails,\nand giving hard names to any one who uses the very smallest quantity\nof perfume, or who is dressed in apparel which is at all delicate. But\nmen of your sect have no business to be attracted by money, or to lead\nabout the objects of their love with their beards shaved and smooth,\nwho follow you about the Lyceum\u2014\n\n       Thin, starved philosophers, as dry as leather,\n\nas Antiphanes calls them.\n\n20. But I am a great admirer of beauty myself. For, in the contests\n[at Athens] for the prize of manliness, they select the handsomest,\nand give them the post of honour to bear the sacred vessels at the\nfestivals of the gods. And at Elis there is a contest as to beauty, and\nthe conqueror has the vessels of the goddess given to him to carry;\nand the next handsomest has the ox to lead, and the third places the\nsacrificial cakes on the head of the victim. But Heraclides Lembus\nrelates that in Sparta the handsomest man and the handsomest woman have\nspecial honours conferred on them; and Sparta is famous for producing\nthe handsomest women in the world. On which account they tell a story\nof king Archidamus, that when one wife was offered to him who was very\nhandsome, and another who was ugly but rich, and he chose the rich\none, the Ephori imposed a fine upon him, saying that he had preferred\nbegetting kinglings rather than kings for the Spartans. And Euripides\nhas said\u2014\n\n       Her very mien is worthy of a kingdom.[24]\n\nAnd in Homer, the old men among the people marvelling at the beauty of\nHelen, are represented as speaking thus to one another\u2014\n\n       They cried, \"No wonder such celestial charms\n       For nine long years have set the world in arms;\u2014\n       What winning graces! what majestic mien!\n       She moves a goddess, and she looks a queen.\"[25]\n\nAnd even Priam himself is moved at the beauty of the woman, though he\nis in great distress. And also he admires Agamemnon for his beauty, and\nuses the following language respecting him\u2014\n\n                       Say, what Greek is he\n       Around whose brow such martial graces shine,\u2014\n       So tall, so awful, and almost divine?\n       Though some of larger stature tread the green,\n  None match his grandeur and exalted mien.[26]\n\nAnd many nations have made the handsomest men their kings on that\naccount. As even to this day that \u00c6thiopian tribe called the Immortals\ndoes; as Bion relates in his History of the Affairs of \u00c6thiopia. For,\nas it would seem, they consider beauty as the especial attribute of\nkings. And goddesses have contended with one another respecting beauty;\nand it was on account of his beauty that the gods carried off Ganymede\nto be their cup-bearer\u2014\n\n       The matchless Ganymede, divinely fair,\n       Whom Heaven, enamour'd, snatch'd to upper air.[27]\n\nAnd who are they whom the goddesses have carried off? are they not the\nhandsomest of men? And they cohabit with them; as Aurora does with\nCephalus and Clitus and Tithonus; and Ceres with Jason; and Venus with\nAnchises and Adonis. And it was for the sake of beauty also that the\ngreatest of the gods entered through a roof under the form of gold, and\nbecame a bull, and often transformed himself into a winged eagle, as he\ndid in the case of \u00c6gina. And Socrates the philosopher, who despised\neverything, was, for all that, subdued by the beauty of Alcibiades; as\nalso was the venerable Aristotle by the beauty of his pupil Phaselites.\nAnd do not we too, even in the case of inanimate things, prefer what\nis the most beautiful? The fashion, too, of Sparta is much praised, I\nmean that of displaying their virgins naked to their guests; and in\nthe island of Chios it is a beautiful sight to go to the gymnasia and\nthe race-courses, and to see the young men wrestling naked with the\nmaidens, who are also naked.\n\n[Sidenote: BEAUTY.]\n\n21. And Cynulcus said:\u2014And do you dare to talk in this way, you who\nare not \"rosy-fingered,\" as Cratinus says, but who have one foot made\nof cow-dung? and do you bring up again the recollection of that poet\nyour namesake, who spends all his time in cookshops and inns? although\nIsocrates the orator has said, in his Areopagitic Oration, \"But not\none of their servants ever would have ventured to eat or drink in a\ncookshop; for they studied to keep up the dignity of their appearance,\nand not to behave like buffoons.\" And Hyperides, in his oration against\nPatrocles, (if, at least, the speech is a genuine one,) says that\nthey forbade a man who had dined at a cookshop from going up to the\nAreopagus. But you, you sophist, spend your time in cookshops, not with\nyour friends (\u1f11\u03c4\u03b1\u03af\u03c1\u03c9\u03bd), but with prostitutes (\u1f11\u03c4\u03b1\u03b9\u03c1\u1ff6\u03bd), having a lot\nof pimps and procuresses about you, and always carrying about these\nbooks of Aristophanes, and Apollodorus, and Ammonius, and Antiphanes,\nand also of Gorgias the Athenian, who have all written about the\nprostitutes at Athens.\n\nOh, what a learned man you are! how far are you from imitating\nTheomandrus of Cyrene, who, as Theophrastus, in his treatise on\nHappiness, says, used to go about and profess that he gave lessons in\nprosperity. You, you teacher of love, are in no respect better than\nAmasis of Elis, whom Theophrastus, in his treatise on Love, says was\nextraordinarily addicted to amatory pursuits. And a man will not be\nmuch out who calls you a \u03c0\u03bf\u03c1\u03bd\u03bf\u03b3\u03c1\u03ac\u03c6\u03bf\u03c2, just as they call Aristides\nand Pausanias and Nicophanes \u03b6\u03c9\u03b3\u03c1\u03ac\u03c6\u03bf\u03b9. And Polemo mentions them, as\npainting the subjects which they did paint exceedingly well, in his\ntreatise on the Pictures at Sicyon. Think, my friends, of the great and\nvaried learning of this grammarian, who does not conceal what he means,\nbut openly quotes the verses of Eubulus, in his Cercopes\u2014\n\n       I came to Corinth; there I ate with pleasure\n       Some herb called basil (ocimum), and was ruin'd by it;\n       And also, trifling there, I lost my cloak.\n\nAnd the Corinthian sophist is very fine here, explaining to his pupils\nthat Ocimum is the name of a harlot. And a great many other plays also,\nyou impudent fellow, derived their names from courtesans. There is the\nThalassa of Diodes, the Corianno of Pherecrates, the Antea of Eunicus\nor Philyllus, the Thais, and the Phanion of Menander, the Opora of\nAlexis, the Clepsydra of Eubulus\u2014and the woman who bore this name, had\nit because she used to distribute her company by the hour-glass, and to\ndismiss her visitors when it had run down; as Asclepiades, the son of\nAreas, relates in his History of Demetrius Phalereus; and he says that\nher proper name was Meticha.\n\n22.\n\n       There is a courtesan . . . . .\n\n(as Antiphanes says in his Clown)\u2014\n\n                           . . . who is a positive\n       Calamity and ruin to her keeper;\n       And yet he's glad at nourishing such a pest.\n\nOn which account, in the Ne\u00e6ra of Timocles, a man is represented as\nlamenting his fate, and saying\u2014\n\n       But I, unhappy man, who first loved Phryne\n       When she was but a gatherer of capers,\n       And was not quite as rich as now she is,\u2014\n       I who such sums of money spent upon her,\n       Am now excluded from her doors.\n\nAnd in the play entitled Orestantoclides, the same Timocles says\u2014\n\n       And round the wretched man old women sleep,\n       Nannium and Plangon, Lyca, Phryne too,\n       Gnath\u00e6na, Pythionica, Myrrhina,\n       Chrysis, Conallis, Hieroclea, and\n       Lapadium also.\n\nAnd these courtesans are mentioned by Amphis, in his Curis, where he\nsays\u2014\n\n       Wealth truly seems to me to be quite blind,\n       Since he ne'er ventures near this woman's doors,\n       But haunts Sinope, Nannium, and Lyca,\n       And others like them, traps of men's existence,\n       And in their houses sits like one amazed,\n       And ne'er departs.\n\n[Sidenote: COURTESANS.]\n\n23. And Alexis, in the drama entitled Isostasium, thus describes the\nequipment of a courtesan, and the artifices which some women use to\nmake themselves up\u2014\n\n       For, first of all, to earn themselves much gain,\n       And better to plunder all the neighbouring men,\n       They use a heap of adventitious aids.\u2014\n       They plot to take in every one. And when,\n       By subtle artifice, they've made some money,\n       They enlist fresh girls, and add recruits, who ne'er\n       Have tried the trade, unto their cunning troop,\n       And drill them so that they are very soon\n       Different in manners, and in look, and semblance\n       From all they were before. Suppose one's short\u2014\n       They put cork soles within the heels of her shoes:\n       Is any one too tall\u2014she wears a slipper\n       Of thinnest substance, and, with head depress'd\n       Between the shoulders, walks the public streets,\n       And so takes off from her superfluous height.\n       Is any one too lean about the flank\u2014\n       They hoop her with a bustle, so that all\n       Who see her marvel at her fair proportions.\n       Has any one too prominent a stomach\u2014\n       They crown it with false breasts, such as perchance\n       At times you may in comic actors see;\n       And what is still too prominent, they force\n       Back, ramming it as if with scaffolding.\n       Has any one red eyebrows\u2014those they smear\n       With soot. Has any one a dark complexion\u2014\n       White-lead will that correct. This girl's too fair\u2014\n       They rub her well with rich vermilion.\n       Is she a splendid figure\u2014then her charms\n       Are shown in naked beauty to the purchaser.\n       Has she good teeth\u2014then she is forced to laugh,\n       That all the bystanders may see her mouth,\n       How beautiful it is; and if she be\n       But ill-inclined to laugh, then she is kept\n       Close within doors whole days, and all the things\n       Which cooks keep by them when they sell goats' heads,\n       Such as a stick of myrrh, she's forced to keep\n       Between her lips, till they have learnt the shape\n       Of the required grin. And by such arts\n       They make their charms and persons up for market.\n\n24. And therefore I advise you, my Thessalian friend with the handsome\nchairs, to be content to embrace the women in the brothels, and not to\nspend the inheritance of your children on vanities. For, truly, the\nlame man gets on best at this sort of work; since your father, the\nboot-maker, did not lecture you and teach you any great deal, and did\nnot confine you to looking at leather. Or do you not know those women,\nas we find them called in the Pannuchis of Eubulus\u2014\n\n       Thrifty decoys, who gather in the money,\u2014\n       Fillies well-train'd of Venus, standing naked\n       In long array, clad in transparent robes\n       Of thinnest web, like the fair damsels whom\n       Eridanus waters with his holy stream;\n       From whom, with safety and frugality,\n       You may buy pleasure at a moderate cost.\n\nAnd in his Nannium, (the play under this name is the work of Eubulus,\nand not of Philippides)\u2014\n\n       For he who secretly goes hunting for\n       Illicit love, must surely of all men\n       Most miserable be; and yet he may\n       See in the light of the sun a willing row\n       Of naked damsels, standing all array'd\n       In robes transparent, like the damsels whom\n       Eridanus waters with his holy stream,\n       And buy some pleasure at a trifling rate,\n       Without pursuing joys he's bound to hide,\n       (There is no heavier calamity,)\n       Just out of wantonness and not for love.\n       I do bewail the fate of hapless Greece,\n       Which sent forth such an admiral as Cydias.\n\nXenarchus also, in his Pentathlum, reproaches those men who live as you\ndo, and who fix their hearts on extravagant courtesans, and on freeborn\nwomen; in the following lines\u2014\n\n       It is a terrible, yes a terrible and\n       Intolerable evil, what the young\n       Men do throughout this city. For although\n       There are most beauteous damsels in the brothels,\n       Which any man may see standing all willing\n       In the full light of day, with open bosoms,\n       Showing their naked charms, all of a row,\n       Marshall'd in order; and though they may choose\n       Without the slightest trouble, as they fancy,\n       Thin, stout, or round, tall, wrinkled, or smooth-faced,\n       Young, old, or middle-aged, or elderly,\n       So that they need not clamber up a ladder,\n       Nor steal through windows out of free men's houses,\n       Nor smuggle themselves in in bags of chaff;\n       For these gay girls will ravish you by force,\n       And drag you in to them; if old, they'll call you\n       Their dear papa; if young, their darling baby:\n       And these a man may fearlessly and cheaply\n       Amuse himself with, morning, noon, or night,\n       And any way he pleases; but the others\n       He dares not gaze on openly nor look at,\n       But, fearing, trembling, shivering, with his heart,\n       As men say, in his mouth, he creeps towards them.\n       And how can they, O sea-born mistress mine,\n       Immortal Venus! act as well they ought,\n       E'en when they have the opportunity,\n       If any thought of Draco's laws comes o'er them?\n\n[Sidenote: COURTESANS.]\n\n25. And Philemon, in his Brothers, relates that Solon at first, on\naccount of the unbridled passions of the young, made a law that women\nmight be brought to be prostituted at brothels; as Nicander of Colophon\nalso states, in the third book of his History of the Affairs of\nColophon,\u2014saying that he first erected a temple to the Public Venus\nwith the money which was earned by the women who were prostituted at\nthese brothels.\n\nBut Philemon speaks on this subject as follows:\u2014\n\n       But you did well for every man, O Solon;\n       For they do say you were the first to see\n       The justice of a public-spirited measure,\n       The saviour of the state\u2014(and it is fit\n       For me to utter this avowal, Solon);\u2014\n       You, seeing that the state was full of men,\n       Young, and possess'd of all the natural appetites,\n       And wandering in their lusts where they'd no business,\n       Bought women, and in certain spots did place them,\n       Common to be, and ready for all comers.\n       They naked stand: look well at them, my youth,\u2014\n       Do not deceive yourself; a'nt you well off?\n       You're ready, so are they: the door is open\u2014\n       The price an obol: enter straight\u2014there is\n       No nonsense here, no cheat or trickery;\n       But do just what you like, and how you like.\n       You're off: wish her good-bye; she's no more claim on you.\n\nAnd Aspasia, the friend of Socrates, imported great numbers of\nbeautiful women, and Greece was entirely filled with her courtesans;\nas that witty writer Aristophanes (in his Acharnenses[28])\nrelates,\u2014saying, that the Peloponnesian war was excited by Pericles,\non account of his love for Aspasia, and on account of the girls who had\nbeen carried away from her by the Megarians.\n\n       For some young men, drunk with the cottabus\n       Going to Megara, carry off by stealth\n       A harlot named Sim\u00e6tha. Then the citizens\n       Of Megara, full of grief and indignation,\n       Stole in return two of Aspasia's girls;\n       And this was the beginning of the war\n       Which devastated Greece, for three lewd women.\n\n26. I therefore, my most learned grammarian, warn you to beware of the\ncourtesans who want a high price, because\n\n       You may see other damsels play the flute,\n       All playing th' air of Ph\u0153bus, or of Jove;\n       But these play no air save the air of the hawk,\n\nas Epicrates says in his Anti-Lais; in which play he also uses the\nfollowing expressions concerning the celebrated Lais:\u2014\n\n       But this fair Lais is both drunk and lazy,\n\nAnd cares for nothing, save what she may eat\n\n       And drink all day. And she, as I do think,\n       Has the same fate the eagles have; for they,\n       When they are young, down from the mountains stoop,\n       Ravage the flocks and eat the timid hares,\n       Bearing their prey aloft with fearful might.\n       But when they're old, on temple tops they perch,\n       Hungry and helpless; and the soothsayers\n       Turn such a sight into a prodigy.\n       And so might Lais well be thought an omen;\n       For when she was a maiden, young and fresh,\n       She was quite savage with her wondrous riches;\n       And you might easier get access to\n       The satrap Pharnabazus. But at present,\n       Now that she's more advanced in years, and age\n       Has meddled with her body's round proportions,\n       'Tis easy both to see her and to scorn her.\n       Now she runs everywhere to get some drink;\n       She'll take a stater\u2014aye, or a triobolus;\n       She will admit you, young or old; and is\n       Become so tame, so utterly subdued,\n       That she will take the money from your hand.\n\nAnaxandrides also, in his Old-Man's Madness, mentions Lais, and\nincludes her with many other courtesans in a list which he gives in the\nfollowing lines:\u2014\n\n  _A._ You know Corinthian Lais?\n                              _B._ To be sure;\n       My countrywoman.\n                     _A._ Well, she had a friend,\n       By name Anthea.\n                    _B._ Yes; I knew her well.\n  _A._ Well, in those days Lagisca was in beauty;\n       Theolyta, too, was wondrous fair to see,\n       And seemed likely to be fairer still;\n       And Ocimon was beautiful as any.\n\n27. This, then, is the advice I want to give you, my friend Myrtilus;\nand, as we read in the Cynegis of Philet\u00e6rus,\u2014\n\n       Now you are old, reform those ways of yours;\n       Know you not that 'tis hardly well to die\n       In the embraces of a prostitute,\n       As men do say Phormisius perished?\n\nOr do you think that delightful which Timocles speaks of in his\nMarathonian Women?\u2014\n\n[Sidenote: HET\u00c6R\u00c6.]\n\n       How great the difference whether you pass the night\n       With a lawful wife or with a prostitute!\n       Bah! Where's the firmness of the flesh, the freshness\n       Of breath and of complexion? Oh, ye gods!\n       What appetite it gives one not to find\n       Everything waiting, but to be constrain'd\n       To struggle a little, and from tender hands\n       To bear soft blows and bullets; that, indeed,\n       Is really pleasure.\n\nAnd as Cynulcus had still a good deal which he wished to say, and as\nMagnus was preparing to attack him for the sake of Myrtilus,\u2014Myrtilus,\nbeing beforehand with him (for he hated the Syrian), said\u2014\n\n       But our hopes were not so clean worn out,\n       As to need aid from bitter enemies;\n\nas Callimachus says. For are not we, O Cynulcus, able to defend\nourselves?\n\n       How rude you are, and boorish with your jokes!\n       Your tongue is all on the left side of your mouth;\n\nas Ephippus says in his Philyra. For you seem to me to be one of those\nmen\n\n       Who of the Muses learnt but ill-shaped letters,\n\nas some one of the parody writers has it.\n\n28. I therefore, my friends and messmates, have not, as is said in the\nAur\u00e6 of Metagenes, or in the Mammacythus of Aristagoras,\n\n       Told you of female dancers, courtesans\n       Who once were fair; and now I do not tell you\n       Of flute-playing girls, just reaching womanhood,\n       Who not unwillingly, for adequate pay,\n       Have borne the love of vulgar men;\n\nbut I have been speaking of regular professional Het\u00e6r\u00e6\u2014that is to say,\nof those who are able to preserve a friendship free from trickery; whom\nCynulcus does not venture to speak ill of, and who of all women are the\nonly ones who have derived their name from friendship, or from that\ngoddess who is named by the Athenians Venus Het\u00e6ra: concerning whom\nApollodorus the Athenian speaks, in his treatise on the Gods, in the\nfollowing manner:\u2014\"And they worship Venus Het\u00e6ra, who brings together\nmale and female companions (\u1f11\u03c4\u03b1\u03af\u03c1\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u1f11\u03c4\u03b1\u03af\u03c1\u03b1\u03c2)\u2014that is to say,\nmistresses.\" Accordingly, even to this day, freeborn women and maidens\ncall their associates and friends their \u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1\u03b9; as Sappho does, where\nshe says\u2014\n\n       And now with tuneful voice I'll sing\n       These pleasing songs to my companions (\u1f11\u03c4\u03b1\u03af\u03c1\u03b1\u03b9\u03c2).\n\nAnd in another place she says\u2014\n\n       Niobe and Latona were of old\n       Affectionate companions (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1\u03b9) to each other.\n\nThey also call women who prostitute themselves for money, \u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1\u03b9. And\nthe verb which they use for prostituting oneself for money is \u1f11\u03c4\u03b1\u03b9\u03c1\u03ad\u03c9,\nnot regarding the etymology of the word, but applying a more decent\nterm to the trade; as Menander, in his Deposit, distinguishing the\n\u1f11\u03c4\u03b1\u1fd6\u03c1\u03bf\u03b9 from the \u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1\u03b9, says\u2014\n\n       You've done an act not suited to companions (\u1f11\u03c4\u03b1\u03af\u03c1\u03c9v),\n       But, by Jove, far more fit for courtesans (\u1f11\u03c4\u03b1\u03b9\u03c1\u1ff6\u03bd),\n       These words, so near the same, do make the sense\n       Not always easily to be distinguished.\n\n29. But concerning courtesans, Ephippus, in his Merchandise, speaks as\nfollows:\u2014\n\n       And then if, when we enter through their doors,\n       They see that we are out of sorts at all,\n       They flatter us and soothe us, kiss us gently,\n       Not pressing hard as though our lips were enemies,\n       But with soft open kisses like a sparrow;\n       They sing, and comfort us, and make us cheerful,\n       And straightway banish all our care and grief,\n       And make our faces bright again with smiles.\n\nAnd Eubulus, in his Campylion, introducing a courtesan of modest\ndeportment, says\u2014\n\n       How modestly she sat the while at supper!\n       Not like the rest, who make great balls of leeks,\n       And stuff their cheeks with them, and loudly crunch\n       Within their jaws large lumps of greasy meat;\n       But delicately tasting of each dish,\n       In mouthfuls small, like a Milesian maiden.\n\nAnd Antiphanes says in his Hydra\u2014\n\n       But he, the man of whom I now was speaking,\n       Seeing a woman who lived near his house,\n       A courtesan, did fall at once in love with her;\n       She was a citizen, without a guardian\n       Or any near relations, and her manners\n       Pure, and on virtue's strictest model form'd,\n       A genuine mistress (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1); for the rest of the crew\n       Bring into disrepute, by their vile manners,\n       A name which in itself has nothing wrong.\n\nAnd Anaxilas, in his Neottis, says\u2014\n\n[Sidenote: HET\u00c6R\u00c6.]\n\n  _A._ But if a woman does at all times use\n       Fair, moderate language, giving her services\n       Favourable to all who stand in need of her,\n       She from her prompt companionship (\u1f11\u03c4\u03b1\u03b9\u03c1\u03af\u03b1\u03c2) does earn\n       The title of companion (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1); and you,\n       As you say rightly, have not fall'n in love\n\n       With a vile harlot (\u03c0\u03cc\u03c1\u03bd\u03b7), but with a companion (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1).\n       Is she not one of pure and simple manners?\n  _B._ At all events, by Jove, she's beautiful.\n\n30. But that systematic debaucher of youths of yours, is such a person\nas Alexis, or Antiphanes, represents him, in his Sleep\u2014\n\n       On this account, that profligate, when supping\n       With us, will never eat an onion even,\n       Not to annoy the object of his love.\n\nAnd Ephippus has spoken very well of people of that description in his\nSappho, where he says\u2014\n\n       For when one in the flower of his age\n       Learns to sneak into other men's abodes,\n       And shares of meals where he has not contributed,\n       He must some other mode of payment mean.\n\nAnd \u00c6schines the orator has said something of the same kind in his\nSpeech against Timarchus.\n\n31. But concerning courtesans, Philet\u00e6rus, in his Huntress, has the\nfollowing lines:\u2014\n\n       'Tis not for nothing that where'er we go\n       We find a temple of Het\u00e6ra there,\n       But nowhere one to any wedded wife.\n\nI know, too, that there is a festival called the Het\u00e6ridia, which is\ncelebrated in Magnesia, not owing to the courtesans, but to another\ncause, which is mentioned by Hegesander in his Commentaries, who writes\nthus:\u2014\"The Magnesians celebrate a festival called Het\u00e6ridia; and they\ngive this account of it: that originally Jason, the son of \u00c6son, when\nhe had collected the Argonauts, sacrificed to Jupiter Het\u00e6rias, and\ncalled the festival Het\u00e6ridia. And the Macedonian kings also celebrated\nthe Het\u00e6ridia.\"\n\nThere is also a temple of Venus the Prostitute (\u03c0\u03cc\u03c1\u03bd\u03b7) at Abydus, as\nPamphylus asserts:\u2014\"For when all the city was oppressed by slavery, the\nguards in the city, after a sacrifice on one occasion (as Cleanthus\nrelates in his essays on Fables), having got intoxicated, took several\ncourtesans; and one of these women, when she saw that the men were all\nfast asleep, taking the keys, got over the wall, and brought the news\nto the citizens of Abydus. And they, on this, immediately came in arms,\nand slew the guards, and made themselves masters of the walls, and\nrecovered their freedom; and to show their gratitude to the prostitute\nthey built a temple to Venus the Prostitute.\"\n\nAnd Alexis the Samian, in the second book of his Samian Annals,\nsays\u2014\"The Athenian prostitutes who followed Pericles when he laid siege\nto Samos, having made vast sums of money by their beauty, dedicated\na statue of Venus at Samos, which some call Venus among the Reeds,\nand others Venus in the Marsh.\" And Eualces, in his History of the\nAffairs of Ephesus, says that there is at Ephesus also a temple to\nVenus the Courtesan (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03b1). And Clearchus, in the first book of his\ntreatise on Amatory Matters, says\u2014\"Gyges the king of the Lydians was\nvery celebrated, not only on account of his mistress while she was\nalive, having submitted himself and his whole dominions to her power,\nbut also after she was dead; inasmuch as he assembled all the Lydians\nin the whole country, and raised that mound which is even now called\nthe tomb of the Lydian Courtesan; building it up to a great height, so\nthat when he was travelling in the country, inside of Mount Tmolus,\nwherever he was, he could always see the tomb; and it was a conspicuous\nobject to all the inhabitants of Lydia.\" And Demosthenes the orator,\nin his Speech against Ne\u00e6ra (if it is a genuine one, which Apollodorus\nsays it is), says\u2014\"Now we have courtesans for the sake of pleasure,\nbut concubines for the sake of daily cohabitation, and wives for the\npurpose of having children legitimately, and of having a faithful\nguardian of all our household affairs.\"\n\n32. I will now mention to you, O Cynulcus, an Ionian story (spinning it\nout, as \u00c6schylus says,) about courtesans, beginning with the beautiful\nCorinth, since you have reproached me with having been a schoolmaster\nin that city.\n\nIt is an ancient custom at Corinth (as Cham\u00e6leon of Heraclea\nrelates, in his treatise on Pindar), whenever the city addresses any\nsupplication to Venus, about any important matter, to employ as many\ncourtesans as possible to join in the supplication; and they, too, pray\nto the goddess, and afterwards they are present at the sacrifices.\nAnd when the king of Persia was leading his army against Greece (as\nTheopompus also relates, and so does Tim\u00e6us, in his seventh book),\nthe Corinthian courtesans offered prayers for the safety of Greece,\ngoing to the temple of Venus. On which account, after the Corinthians\nhad consecrated a picture to the goddess (which remains even to this\nday), and as in this picture they had painted the portraits of the\ncourtesans who made this supplication at the time, and who were present\nafterwards, Simonides composed this epigram:\u2014\n\n[Sidenote: COURTESANS.]\n\n       These damsels, in behalf of Greece, and all\n       Their gallant countrymen, stood nobly forth,\n       Praying to Venus, the all-powerful goddess;\n       Nor was the queen of beauty willing ever\n       To leave the citadel of Greece to fall\n       Beneath the arrows of the unwarlike Persians.\n\nAnd even private individuals sometimes vow to Venus, that if they\nsucceed in the objects for which they are offering their vows, they\nwill bring her a stated number of courtesans.\n\n33. As this custom, then, exists with reference to this goddess,\nXenophon the Corinthian, when going to Olympia, to the games, vowed\nthat he, if he were victorious, would bring her some courtesans. And\nPindar at first wrote a panegyric on him, which begins thus:\u2014\n\n       Praising the house which in th' Olympic games\n       Has thrice borne off the victory.[29]\n\nBut afterwards he composed a scolium[30] on him, which was sung at the\nsacrificial feasts; in the exordium of which he turns at once to the\ncourtesans who joined in the sacrifice to Venus, in the presence of\nXenophon, while he was sacrificing to the goddess himself; on which\naccount he says\u2014\n\n       O queen of Cyprus' isle,\n       Come to this grove!\n       Lo, Xenophon, succeeding in his aim,\n       Brings you a band of willing maidens,\n       Dancing on a hundred feet.\n\nAnd the opening lines of the song were these:\u2014\n\n       O hospitable damsels, fairest train\n       Of soft Persuasion,\u2014\n       Ornament of the wealthy Corinth,\n       Bearing in willing hands the golden drops\n       That from the frankincense distil, and flying\n       To the fair mother of the Loves,\n       Who dwelleth in the sky,\n       The lovely Venus,\u2014you do bring to us\n       Comfort and hope in danger, that we may\n       Hereafter, in the delicate beds of Love,\n       Heap the long-wished-for fruits of joy,\n       Lovely and necessary to all mortal men.\n\nAnd after having begun in this manner, he proceeds to say\u2014\n\n       But now I marvel, and wait anxiously\n       To see what will my masters say of me,\n       Who thus begin\n       My scolium with this amatory preface,\n       Willing companion of these willing damsels.\n\nAnd it is plain here that the poet, while addressing the courtesans in\nthis way, was in some doubt as to the light in which it would appear to\nthe Corinthians; but, trusting to his own genius, he proceeds with the\nfollowing verse\u2014\n\n       We teach pure gold on a well-tried lyre.\n\nAnd Alexis, in his Loving Woman, tells us that the courtesans at\nCorinth celebrate a festival of their own, called Aphrodisia; where he\nsays\u2014\n\n       The city at the time was celebrating\n       The Aphrodisia of the courtesans:\n       This is a different festival from that\n       Which the free women solemnize: and then\n       It is the custom on those days that all\n       The courtesans should feast with us in common.\n\n[Sidenote: COURTESANS.]\n\n34. But at Laced\u00e6mon (as Polemo Periegetes says, in his treatise on\nthe Offerings at Laced\u00e6mon,) there is a statue of a very celebrated\ncourtesan, named Cottina, who, he tells us, consecrated a brazen\ncow; and Polemo's words are these:\u2014\"And the statue of Cottina the\ncourtesan, on account of whose celebrity there is still a brothel which\nis called by her name, near the hill on which the temple of Bacchus\nstands, is a conspicuous object, well known to many of the citizens.\nAnd there is also a votive offering of hers besides that to Minerva\nChalci\u0153cos\u2014a brazen cow, and also the before-mentioned image.\" And the\nhandsome Alcibiades, of whom one of the comic poets said\u2014\n\n       And then the delicate Alcibiades,\n       O earth and all the gods! whom Laced\u00e6mon\n       Desires to catch in his adulteries,\n\nthough he was beloved by the wife of Agis, used to go and held his\nrevels at the doors of the courtesans, leaving all the Laced\u00e6monian\nand Athenian women. He also fell in love with Medontis of Abydos, from\nthe mere report of her beauty; and sailing to the Hellespont with\nAxiochus, who was a lover of his on account of his beauty, (as Lysias\nthe orator states, in his speech against him,) he allowed Axiochus to\nshare her with him. Moreover, Alcibiades used always to carry about two\nother courtesans with him in all his expeditions, namely, Damasandra,\nthe mother of the younger Lais, and Theodote; by whom, after he was\ndead, he was buried in Melissa, a village of Phrygia, after he had been\noverwhelmed by the treachery of Pharnabazus. And we ourselves saw the\ntomb of Alcibiades at Melissa, when we went from Synad\u00e6 to Metropolis;\nand at that tomb there is sacrificed an ox every year, by the command\nof that most excellent emperor Adrian, who also erected on the tomb a\nstatue of Alcibiades in Parian marble.\n\n35. And we must not wonder at people having on some occasions fallen\nin love with others from the mere report of their beauty, when Chares\nof Mitylene, in the tenth book of his History of Alexander, says\nthat some people have even seen in dreams those whom they have never\nbeheld before, and fallen in love with them so. And he writes as\nfollows:\u2014\"Hystaspes had a younger brother whose name was Zariadres:\nand they were both men of great personal beauty. And the story told\nconcerning them by the natives of the country is, that they were the\noffspring of Venus and Adonis. Now Hystaspes was sovereign of Media,\nand of the lower country adjoining it; and Zariadres was sovereign of\nthe country above the Caspian gates as far as the river Tanais. Now the\ndaughter of Omartes, the king of the Marathi, a tribe dwelling on the\nother side of the Tanais, was named Odatis. And concerning her it is\nwritten in the Histories, that she in her sleep beheld Zariadres, and\nfell in love with him; and that the very same thing happened to him\nwith respect to her. And so for a long time they were in love with one\nanother, simply on account of the visions which they had seen in their\ndreams. And Odatis was the most beautiful of all the women in Asia; and\nZariadres also was very handsome. Accordingly, when Zariadres sent to\nOmartes and expressed a desire to marry the damsel, Omartes would not\nagree to it, because he was destitute of male offspring; for he wished\nto give her to one of his own people about his court. And not long\nafterwards, Omartes having assembled all the chief men of his kingdom,\nand all his friends and relations, held a marriage-feast, without\nsaying beforehand to whom he was going to give his daughter. And as the\nwine went round, her father summoned Odatis to the banquet, and said,\nin the hearing of all the guests,\u2014'We, my daughter Odatis, are now\ncelebrating your marriage-feast; so now do you look around, and survey\nall those who are present, and then take a golden goblet and fill it,\nand give it to the man to whom you like to be married; for you shall be\ncalled his wife.' And she, having looked round upon them all, went away\nweeping, being anxious to see Zariadres, for she had sent him word that\nher marriage-feast was about to be celebrated. But he, being encamped\non the Tanais, and leaving the army encamped there without being\nperceived, crossed the river with his charioteer alone; and going by\nnight in his chariot, passed through the city, having gone about eight\nhundred stadia without stopping. And when he got near the town in which\nthe marriage festival was being celebrated, and leaving, in some place\nnear, his chariot with the charioteer, he went forward by himself,\nclad in a Scythian robe. And when he arrived at the palace, and seeing\nOdatis standing in front of the side-board in tears, and filling the\ngoblet very slowly, he stood near her and said, 'O Odatis, here I am\ncome, as you requested me to,\u2014I, Zariadres.' And she, perceiving a\nstranger, and a handsome man, and that he resembled the man whom she\nhad beheld in her sleep, being exceedingly rejoiced, gave him the bowl.\nAnd he, seizing on her, led her away to his chariot, and fled away,\nhaving Odatis with him. And the servants and the handmaidens, knowing\ntheir love, said not a word. And when her father ordered them to summon\nher, they said that they did not know which way she was gone. And the\nstory of this love is often told by the barbarians who dwell in Asia,\nand is exceedingly admired; and they have painted representations of\nthe story in their temples and palaces, and also in their private\nhouses. And a great many of the princes in those countries give their\ndaughters the name of Odatis.\"\n\n[Sidenote: COURTESANS.]\n\n36. Aristotle also, in his Constitution of the Massilians, mentions a\nsimilar circumstance as having taken place, writing as follows:\u2014\"The\nPhoc\u00e6ans in Ionia, having consulted the oracle, founded Marseilles.\nAnd Euxenus the Phoc\u00e6an was connected by ties of hospitality with\nNanus; this was the name of the king of that country. This Nanus was\ncelebrating the marriage-feast of his daughter, and invited Euxenus,\nwho happened to be in the neighbourhood, to the feast. And the marriage\nwas to be conducted in this manner:\u2014After the supper was over the\ndamsel was to come in, and to give a goblet full of wine properly\nmixed to whichever of the suitors who were present she chose; and to\nwhomsoever she gave it, he was to be the bridegroom. And the damsel\ncoming in, whether it was by chance or whether it was for any other\nreason, gives the goblet to Euxenus. And the name of the maiden was\nPetta. And when the cup had been given in this way, and her father\n(thinking that she had been directed by the Deity in her giving of it)\nhad consented that Euxenus should have her, he took her for his wife,\nand cohabited with her, changing her name to Aristoxena. And the family\nwhich is descended from that damsel remains in Marseilles to this day,\nand is known as the Protiad\u00e6; for Protis was the name of the son of\nEuxenus and Aristoxena.\"\n\n37. And did not Themistocles, as Idomeneus relates, harness a chariot\nfull of courtesans and drive with them into the city when the market\nwas full? And the courtesans were Lamia and Scione and Satyra and\nNannium. And was not Themistocles himself the son of a courtesan,\nwhose name was Abrotonum? as Amphicrates relates in his treatise on\nIllustrious Men\u2014\n\n       Abrotonum was but a Thracian woman,\n       But for the weal of Greece\n       She was the mother of the great Themistocles.\n\nBut Neanthes of Cyzicus, in his third and fourth books of his History\nof Grecian Affairs, says that he was the son of Euterpe.\n\nAnd when Cyrus the younger was making his expedition against his\nbrother, did he not carry with him a courtesan of Phoc\u00e6a, who was a\nvery clever and very beautiful woman? and Zenophanes says that her name\nwas originally Milto, but that it was afterwards changed to Aspasia.\nAnd a Milesian concubine also accompanied him. And did not the great\nAlexander keep Thais about him, who was an Athenian courtesan? And\nClitarchus speaks of her as having been the cause that the palace\nof Persepolis was burnt down. And this Thais, after the death of\nAlexander, married Ptolemy, who became the first king of Egypt, and\nshe bore him sons, Leontiscus and Lagos, and a daughter named Irene,\nwho was married to Eunostus, the king of Soli, a town of Cyprus. And\nthe second king of Egypt, Ptolemy Philadelphus by name, as Ptolemy\nEuergetes relates in the third book of his Commentaries, had a great\nmany mistresses,\u2014namely, Didyma, who was a native of the country, and\nvery beautiful; and Bilisticha; and, besides them, Agathoclea, and\nStratonice, who had a great monument on the sea-shore, near Eleusis;\nand Myrtium, and a great many more; as he was a man excessively\naddicted to amatory pleasures. And Polybius, in the fourteenth book of\nhis History, says that there are a great many statues of a woman named\nClino, who was his cup-bearer, in Alexandria, clothed in a tunic only,\nand holding a cornucopia in her hand. \"And are not,\" says he, \"the\nfinest houses called by the names of Myrtium, and Mnesis, and Pothina?\nand yet Mnesis was only a female flute-player, and so was Pothine, and\nMyrtium was one of the most notorious and common prostitutes in the\ncity.\"\n\nWas there not also Agathoclea the courtesan, who had great power over\nking Ptolemy Philopator? in fact, was it not she who was the ruin of\nhis whole kingdom? And Eumachus the Neapolitan, in the second book of\nhis History of Hannibal, says that Hieronymus, the tyrant of Syracuse,\nfell in love with one of the common prostitutes who followed her trade\nin a brothel, whose name was Pitho, and married her, and made her queen\nof Syracuse.\n\n[Sidenote: COURTESANS.]\n\n38. And Timotheus, who was general of the Athenians, with a very high\nreputation, was the son of a courtesan, a Thracian by birth, but,\nexcept that she was a courtesan, of very excellent character; for when\nwomen of this class do behave modestly, they are superior to those who\ngive themselves airs on account of their virtue. But Timotheus being on\none occasion reproached as being the son of a mother of that character,\nsaid,\u2014\"But I am much obliged to her, because it is owing to her that\nI am the son of Conon.\" And Carystius, in his Historic Commentaries,\nsays that Philet\u00e6rus the king of Pergamus, and of all that country\nwhich is now called the New Province, was the son of a woman named\nBoa, who was a flute-player and a courtesan, a Paphlagonian by birth.\nAnd Aristophon the orator, who in the archonship of Euclides proposed\na law, that every one who was not born of a woman who was a citizen\nshould be accounted a bastard, was himself, convicted, by Calliades the\ncomic poet, of having children by a courtesan named Choregis, as the\nsame Carystius relates in the third book of his Commentaries.\n\nBesides all these men, was not Demetrius Poliorcetes evidently in love\nwith Lamia the flute-player, by whom he had a daughter named Phila? And\nPolemo, in his treatise on the colonnade called P\u0153cile at Sicyon, says\nthat Lamia was the daughter of Cleanor an Athenian, and that she built\nthe before-mentioned colonnade for the people of Sicyon. Demetrius was\nalso in love with Le\u00e6na, and she was also an Athenian courtesan; and\nwith a great many other women besides.\n\n39. And Machon the comic poet, in his play entitled the Chri\u00e6, speaks\nthus:\u2014\n\n       But as Le\u00e6na was by nature form'd\n       To give her lovers most exceeding pleasure,\n       And was besides much favour'd by Demetrius,\n       They say that Lamia also gratified\n       The king; and when he praised her grace and quickness,\n       The damsel answer'd: And besides you can,\n       If you do wish, subdue a lioness (\u03bb\u03ad\u03b1\u03b9\u03bd\u03b1\u03bd).\n\nBut Lamia was always very witty and prompt in repartee, as also was\nGnath\u00e6na, whom we shall mention presently. And again Machon writes thus\nabout Lamia:\u2014\n\n       Demetrius the king was once displaying\n       Amid his cups a great variety\n       Of kinds of perfumes to his Lamia:\n       Now Lamia was a female flute-player,\n       With whom 'tis always said Demetrius\n       Was very much in love. But when she scoff'd\n       At all his perfumes, and, moreover, treated\n       The monarch with exceeding insolence,\n       He bade a slave bring some cheap unguent, and\n       He rubbed himself with that, and smear'd his fingers,\n       And said, \"At least smell this, O Lamia,\n       And see how much this scent does beat all others.\"\n       She laughingly replied: \"But know, O king,\n       That smell does seem to me the worst of all.\"\n       \"But,\" said Demetrius, \"I swear, by the gods,\n       That 'tis produced from a right royal nut.\"\n\n40. But Ptolemy the son of Agesarchus, in his History of Philopator,\ngiving a list of the mistresses of the different kings, says\u2014\"Philip\nthe Macedonian promoted Philinna, the dancing-woman, by whom he had\nArid\u00e6us, who was king of Macedonia after Alexander. And Demetrius\nPoliorcetes, besides the women who have already been mentioned, had a\nmistress named Mania; and Antigonus had one named Demo, by whom he had\na son named Alcyoneus; and Seleucus the younger had two, whose names\nwere Mysta and Nysa.\" But Heraclides Lenebus, in the thirty-sixth book\nof his History, says that Demo was the mistress of Demetrius; and that\nhis father Antigonus was also in love with her: and that he put to\ndeath Oxythemis as having sinned a good deal with Demetrius; and he\nalso put to the torture and executed the maid-servants of Demo.\n\n41. But concerning the name of Mania, which we have just mentioned, the\nsame Machon says this:\u2014\n\n       Some one perhaps of those who hear this now,\n       May fairly wonder how it came to pass\n       That an Athenian woman had a name,\n       Or e'en a nickname, such as Mania.\n       For 'tis disgraceful for a woman thus\n       To bear a Phrygian name; she being, too,\n       A courtesan from the very heart of Greece.\n       And how came she to sink the city of Athens,\n       By which all other nations are much sway'd?\n       The fact is that her name from early childhood\n       Was this\u2014Melitta. And as she grew up\n       A trifle shorter than her playfellows,\n       But with a sweet voice and engaging manners,\n       And with such beauty and excellence of face\n       As made a deep impression upon all men,\n       She'd many lovers, foreigners and citizens.\n       So that when any conversation\n       Arose about this woman, each man said,\n       The fair Melitta was his madness (\u03bc\u03b1\u03bd\u03af\u03b1). Aye,\n       And she herself contributed to this name;\n       For when she jested she would oft repeat\n       This word \u03bc\u03b1\u03bd\u03af\u03b1; and when in sport she blamed\n       Or praised any one, she would bring in,\n       In either sentence, this word \u03bc\u03b1\u03bd\u03af\u03b1.\n       So some one of her lovers, dwelling on\n       The word, appears to have nicknamed the girl\n       Mania; and this extra name prevailed\n       More than her real one. It seems, besides,\n       That Mania was afflicted with the stone.\n\n         *       *       *       *       *\n\n[Sidenote: COURTESANS.]\n\n42. And that Mania was also excellent in witty repartee, Machon tells\nus in these verses about her,\u2014\n\n         There was a victor in the pancratium,\n       Named Leontiscus, who loved Mania,\n       And kept her with him as his lawful wife;\n       But finding afterwards that she did play\n       The harlot with Antenor, was indignant:\n       But she replied,\u2014\"My darling, never mind;\n       I only wanted just to feel and prove,\n       In a single night, how great the strength might be\n       Of two such athletes, victors at Olympia.\"\n         They say again that Mania once was ask'd,\n       By King Demetrius, for a perfect sight\n       Of all her beauties; and she, in return,\n       Demanded that he should grant her a favour.\n       When he agreed, she turned her back, and said,\u2014\n       \"O son of Agamemnon, now the Gods\n       Grant you to see what you so long have wish'd for.\"[31]\n         On one occasion, too, a foreigner,\n       Who a deserter was believed to be,\n       Had come by chance to Athens; and he sent\n       For Mania, and gave her all she ask'd.\n       It happen'd that he had procured for supper\n       Some of those table-jesters, common buffoons,\n       Who always raise a laugh to please their feeders;\n       And wishing to appear a witty man,\n       Used to politest conversation,\n       While Mania was sporting gracefully,\n       As was her wont, and often rising up\n       To reach a dish of hare, he tried to raise\n       A joke upon her, and thus spoke,\u2014\"My friends,\n       Tell me, I pray you by the Gods, what animal\n       You think runs fastest o'er the mountain-tops?\"\n       \"Why, my love, a deserter,\" answer'd Mania.\n         Another time, when Mania came to see him,\n       She laugh'd at the deserter, telling him,\n       That once in battle he had lost his shield.\n       But this brave soldier, looking somewhat fierce,\n       Sent her away. And as she was departing,\n       She said, \"My love, don't be so much annoy'd;\n       For 'twas not you, who, when you ran away,\n       Did lose that shield, but he who lent it you.\"\n         Another time they say a man who was\n       A thorough profligate, did entertain\n       Mania at supper; and when he question'd her,\n       \"Do you like being up or down the best?\"\n       She laugh'd, and said, \"I'd rather be up, my friend,\n       For I'm afraid, lest, if I lay me down,\n       You'd bite my plaited hair from off my head.\"\n\n43. But Machon has also collected the witty sayings of other courtesans\ntoo; and it will not be unseasonable to enumerate some of them now.\nAccordingly he mentions Gnath\u00e6na thus:\u2014\n\n[Sidenote: COURTESANS.]\n\n         Diphilus once was drinking with Gnath\u00e6na.\n       Said he, \"Your cup is somewhat cold, Gnath\u00e6na;\"\n       And she replied, \"'Tis no great wonder, Diphilus,\n       For we take care to put some of your Plays in it.\"\n         Diphilus was once invited to a banquet\n       At fair Gnath\u00e6na's house, as men do say,\n       On the holy day of Venus' festival\u2014\n       (He being a man above her other lovers\n       Beloved by her, though she conceal'd her flame).\n       He came accordingly, and brought with him\n       Two jars of Chian wine, and four, quite full,\n       Of wine from Thasos; perfumes, too, and crowns;\n       Sweetmeats and venison; fillets for the head;\n       Fish, and a cook, and a female flute-player.\n       In the meantime a Syrian friend of hers\n       Sent her some snow, and one saperdes; she\n       Being ashamed lest any one should hear\n       She had received such gifts, and, above all men,\n       Fearing lest Diphilus should get at them,\n       And show her up in one of his Comedies,\n       She bade a slave to carry off at once\n       The salt-fish to the men who wanted salt,\n       As every one did know; the snow she told him\n       To mix with the wine unseen by any one.\n       And then she bade the boy to fill the cup\n       With ten full cyathi of wine, and bear it\n       At once to Diphilus. He eagerly\n       Received the cup, and drain'd it to the bottom,\n       And, marvelling at the delicious coolness,\n       Said\u2014\"By Minerva, and by all the gods,\n       You must, Gnath\u00e6na, be allow'd by all\n       To have a most deliciously cool well.\"\n       \"Yes,\" said she, \"for we carefully put in,\n       From day-to-day, the prologues of your plays.\"\n         A slave who had been flogg'd, whose back was mark'd\n       With heavy weals, was once, as it fell out,\n       Reposing with Gnath\u00e6na:\u2014then, as she\n       Embraced him, she found out how rough all over\n       His back did feel. \"Oh wretched man,\" said she,\n       \"In what engagement did you get these wounds?\"\n       He in a few words answer'd her, and said,\n       \"That when a boy, once playing with his playmates,\n       He'd fallen backwards into the fire by accident.\"\n       \"Well,\" said she, \"if you were so wanton then,\n       You well deserved to be flogg'd, my friend.\"\n         Gnath\u00e6na once was supping with Dexithea,\n       Who was a courtesan as well as she;\n       And when Dexithea put aside with care\n       Nearly all the daintiest morsels for her mother,\n       She said, \"I swear by Dian, had I known\n       How you went on, Dexithea, I would rather\n       Have gone to supper with your mother than you.\"\n         When this Gnath\u00e6na was advanced in years,\n       Hastening, as all might see, towards the grave,\n       They say she once went out into the market,\n       And look'd at all the fish, and ask'd the price\n       Of every article she saw. And seeing\n       A handsome butcher standing at his stall,\n       Just in the flower of youth,\u2014\"Oh, in God's name,\n       Tell me, my youth, what is your price (\u03c0\u1ff6\u03c2 \u1f34\u03c3\u03c4\u03b7\u03c2) to-day?\"\n       He laugh'd, and said, \"Why, if I stoop, three obols.\"\n       \"But who,\" said she, \"did give you leave, you wretch,\n       To use your Carian weights in Attica?\"\n         Stratocles once made all his friends a present\n       Of kids and shell-fish greatly salted, seeming\n       To have dress'd them carefully, so that his friends\n       Should the next morning be o'erwhelm'd with thirst,\n       And thus protract their drinking, so that he\n       Might draw from them some ample contributions.\n       Therefore Gnath\u00e6na said to one of her lovers,\n       Seeing him wavering about his offerings,\n       \"After the kids[32] Stratocles brings a storm.\"\n         Gnath\u00e6na, seeing once a thin young man,\n       Of black complexion, lean as any scarecrow,\n       Reeking with oil, and shorter than his fellows,\n       Called him in jest Adonis. When the youth\n       Answer'd her in a rude and violent manner,\n       She looking on her daughter who was with her,\n       Said, \"Ah! it serves me right for my mistake.\"\n         They say that one fine day a youth from Pontus\n       Was sleeping with Gnath\u00e6na, and at morn\n       He ask'd her to display her beauties to him.\n       But she replied, \"You have no time, for now\n       It is the hour to drive the pigs to feed.\"\n\n[Sidenote: COURTESANS.]\n\n44. He also mentions the following sayings of Gnath\u00e6nium, who was the\ngrand-daughter of Gnath\u00e6na:\u2014\n\n         It happen'd once that a very aged satrap,\n       Full ninety years of age, had come to Athens,\n       And on the feast of Saturn he beheld\n       Gnath\u00e6nium with Gnath\u00e6na going out\n       From a fair temple sacred to Aphrodite,\n       And noticing her form and grace of motion,\n       He just inquired \"How much she ask'd a night?\"\n       Gnath\u00e6na, looking on his purple robe,\n       And princely body-guard, said, \"A thousand drachm\u00e6.\"\n       He, as if smitten with a mortal wound,\n       Said, \"I perceive, because of all these soldiers,\n       You look upon me as a captured enemy;\n       But take five min\u00e6, and agree with me,\n       And let them get a bed prepared for us.\"\n       She, as the satrap seem'd a witty man,\n       Received his terms, and said, \"Give what you like,\n       O father, for I know most certainly,\n       You'll give my daughter twice as much at night.\"\n         There was at Athens once a handsome smith,\n       When she, Gnath\u00e6nium, had almost abandon'd\n       Her trade, and would no longer common be,\n       Moved by the love of the actor Andronicus;\n       (But at this moment he was gone away,\n       After she'd brought him a male child;) this smith\n       Then long besought the fair Gnath\u00e6nium\n       To fix her price; and though she long refused,\n       By long entreaty and liberality,\n       At last he won her over to consent.\n       But being but a rude and ill-bred clown,\n       He, one day sitting with some friends of his\n       In a leather-cutter's shop, began to talk\n       About Gnath\u00e6nium to divert their leisure,\n       Narrating all their fond love passages.\n       But after this, when Andronicus came\n       From Corinth back again, and heard the news,\n       He bitterly reproach'd her, and at supper\n       He said, with just complaint, unto Gnath\u00e6nium,\n       That she had never granted him such liberties\n       As this flogg'd slave had had allow'd to him.\n       And then they say Gnath\u00e6nium thus replied:\n       That she was her own mistress, and the smith\n       Was so begrimed with soot and dirt that she\n       Had no more than she could help to do with him.\n       One day they say Gnath\u00e6nium, at supper,\n       Would not kiss Andronicus when he wish'd,\n       Though she had done so every day before;\n       But she was angry that he gave her nothing.\n       Said he, on this, \"Gnath\u00e6na, don't you see\n       How haughtily your daughter's treating me?\"\n       And she, indignant, said, \"You wretched girl,\n       Take him and kiss him if he wishes it.\"\n       But she replied, \"Why should I kiss him, mother,\n       Who does no good to any one in the house,\n       But seeks to have his Argos all for nothing?\"\n       Once, on a day of festival, Gnath\u00e6nium\n       Went down to the Pir\u00e6us to a lover,\n       Who was a foreign merchant, riding cheaply\n       On a poor mule, and having after her\n       Three donkeys, three maid-servants, and one nurse.\n       Then, at a narrow spot in the road, they met\n       One of those knavish wrestlers, men who sell\n       Their battles, always taking care to lose them;\n       And as he could not pass by easily,\n       Being crowded up, he cried\u2014\"You wretched man,\n       You donkey-driver, if you get not quickly\n       Out of my way, I will upset these women,\n       And all the donkeys and the mule to boot.\"\n       But quick Gnath\u00e6nium said, \"My friend, I pray you,\n       Don't be so valiant now, when you have never Done any feat of\n       spirit or strength before.\"\n\n45. And afterwards, Machon gives us the following anecdotes:\u2014\n\n         They say that Lais the Corinthian,\n       Once when she saw Euripides in a garden,\n       Holding a tablet and a pen attach'd to it,\n       Cried out to him, \"Now, answer me, my poet,\n       What was your meaning when you wrote in your play,\n       'Away, you shameless doer?'\" And Euripides,\n       Amazed, and wondering at her audacity,\n       Said, \"Why, you seem to me to be yourself\n       A shameless doer.\" And she, laughing, answer'd,\n       \"How shameless, if my partners do not think so?\"\n         Glycerium once received from some lover\n       A new Corinthian cloak with purple sleeves,\n       And gave it to a fuller. Afterwards,\n       When she thought he'd had time enough to clean it,\n       She sent her maidservant to fetch it back,\n       Giving her money, that she might pay for it.\n       But, said the fuller, \"You must bring me first\n       Three measures full of oil, for want of that\n       Is what has hindered me from finishing.\"\n       The maid went back and told her mistress all.\n       \"Wretch that I am!\" Glycerium said, \"for he\n       Is going to fry my cloak like any herring.\"\n         Demophoon once, the friend of Sophocles,\n       While a young man, fell furiously in love\n       With Nico, called the Goat, though she was old:\n       And she had earn'd this name of Goat, because\n       She quite devour'd once a mighty friend of hers,\n       Named Thallus,[33] when he came to Attica\n       To buy some Chelidonian figs, and also\n       To export some honey from th' Hymettian hill.\n       And it is said this woman was fair to view.\n       And when Demophoon tried to win her over,\n       \"A pretty thing,\" said she, \"that all you get\n       From me you may present to Sophocles.\"\n         Callisto once, who was nicknamed the Sow,\n       Was fiercely quarrelling with her own mother,\n       Who also was nicknamed the Crow. Gnath\u00e6na\n       Appeased the quarrel, and when ask'd the cause of it,\n       Said, \"What else could it be, but that one Crow\n       Was finding fault with the blackness of the other?\"\n         Men say that Hippe once, the courtesan,\n       Had a lover named Theodotus, a man\n       Who at the time was prefect of the granaries\n       And she on one occasion late in th' evening\n       Came to a banquet of King Ptolemy,\n       And she'd been often used to drink with him\n       So, as she now was very late, she said,\n       \"I'm very thirsty, papa Ptolemy,\n       So let the cup-bearer pour me four gills\n       Into a larger cup.\" The king replied,\n       \"You must have it in a platter, for you seem\n       Already, Hippe,[34] to have had plenty of hay.\"\n         A man named Morichus was courting Phryne,\n       The Thespian damsel. And, as she required\n       A mina, \"'Tis a mighty sum,\" said Morichus,\n       \"Did you not yesterday charge a foreigner\n       Two little pieces of gold?\" \"Wait till I want you,\"\n       Said she, \"and I will take the same from you.\"\n         'Tis said that Nico, who was call'd the Goat,\n       Once when a man named Pytho had deserted her,\n       And taken up with the great fat Euardis,\n       But after a time did send again for her,\n       Said to the slave who came to fetch her, \"Now\n       That Pytho is well sated with his swine,\n       Does he desire to return to a goat?\"\n\n[Sidenote: COURTESANS.]\n\n46. Up to this point we have been recapitulating the things mentioned\nby Macho. For our beautiful Athens has produced such a number of\ncourtesans (of whom I will tell you as many anecdotes as I can) as\nno other populous city ever produced. At all events, Aristophanes\nthe Byzantian counted up a hundred and thirty-five, and Apollodorus\na still greater number; and Gorgias enumerated still more, saying\nthat, among a great many more, these eminent ones had been omitted by\nAristophanes\u2014namely, one who was surnamed Paroinos, and Lampyris, and\nEuphrosyne: and this last was the daughter of a fuller. And, besides\nthese, he has omitted Megisto, Agallis, Thaumarium, Theoclea (and\nshe was nicknamed the Crow), Len\u00e6tocystos, Astra, Gnath\u00e6na, and her\ngrand-daughter Gnath\u00e6nium, and Sige, and Synoris (who was nicknamed\nthe Candle), and Euclea, and Grym\u00e6a, and Thryallis, and Chim\u00e6ra,\nand Lampas. But Diphilus the comic poet was violently in love with\nGnath\u00e6na, (as has been already stated, and as Lynceus the Samian\nrelates in his Commentaries;) and so once, when on the stage he had\nacted very badly, and was turned out (\u1f20\u03c1\u03bc\u03ad\u03bd\u03bf\u03c2) of the theatre, and,\nfor all that, came to Gnath\u00e6na as if nothing had happened; and when\nhe, after he had arrived, begged Gnath\u00e6na to wash his feet, \"Why do\nyou want that?\" said she; \"were you not carried (\u1f20\u03c1\u03bc\u03ad\u03bd\u03bf\u03c2) hither?\"\nAnd Gnath\u00e6na was very ready with her repartees. And there were other\ncourtesans who had a great opinion of themselves, paying attention to\neducation, and spending a part of their time on literature; so that\nthey were very ready with their rejoinders and replies.\n\nAccordingly, when on one occasion Stilpo, at a banquet, was accusing\nGlycera of seducing the young men of the city, (as Satyrus mentions in\nhis Lives,) Glycera took him up and said, \"You and I are accused of\nthe same thing, O Stilpo; for they say that you corrupt all who come\nto you, by teaching them profitless and amorous sophistries; and they\naccuse me of the same thing: for if people waste their time, and are\ntreated ill, it makes no difference whether they are living with a\nphilosopher or with a harlot.\" For, according to Agathon,\n\n       It does not follow, because a woman's body\n       Is void of strength, that her mind, too, is weak.\n\n47. And Lynceus has recorded many repartees of Gnath\u00e6na. There was a\nparasite who used to live upon an old woman, and kept himself in very\ngood condition; and Gnath\u00e6na, seeing him, said, \"My young friend,\nyou appear to be in very good case.\" \"What then do you think,\" said\nhe, \"that I should be if I slept by myself?\" \"Why, I think you would\nstarve,\" said she. Once, when Pausanius, who was nicknamed Laccus,[35]\nwas dancing, he fell into a cask. \"The cellar,\" says Gnath\u00e6na, \"has\nfallen into the cask.\" On one occasion, some one put a very little wine\ninto a wine-cooler, and said that it was sixteen years old. \"It is\nvery little of its age,\" said she, \"to be as old as that.\" Once at a\ndrinking-party, some young men were fighting about her, and beating one\nanother, and she said to the one who was worsted, \"Be of\ngood cheer, my boy; for it is not a contest to be decided by crowns,\nbut by guineas.\" There was a man who once gave her daughter a mina,\nand never brought her anything more, though he came to see her very\noften. \"Do you think, my boy,\" said she, \"that now you have once paid\nyour mina, you are to come here for ever, as if you were going to\nHippomachus the trainer?\" On one occasion, when Phryne said to her,\nwith some bitterness, \"What would become of you if you had the stone?\"\n\"I would give it to you,\" said she, \"to sharpen your wit upon.\" For\nit was said that Gnath\u00e6na was liable to the stone, while the other\ncertainly wanted it as Gnath\u00e6na hinted. On one occasion, some men were\ndrinking in her house, and were eating some lentils dressed with onions\n(\u03b2\u03bf\u03bb\u03b2\u03bf\u03c6\u03ac\u03ba\u03b7); as the maidservant was clearing the table, and\nputting some of the lentils in her bosom (\u03ba\u03cc\u03bb\u03c0\u03bf\u03bd), Gnath\u00e6na\nsaid, \"She is thinking of making some \u03ba\u03bf\u03bb\u03c0\u03bf\u03c6\u03ac\u03ba\u03b7.\"\n\nOnce, when Andronicus the tragedian had been acting his part in the\nrepresentation of the Epigoni with great applause, and was coming to\na drinking-party at her house, and sent a boy forward to bid her make\npreparation to receive him, she said\u2014\n\n       \"O cursed boy, what word is this you've spoken?\"\n\nAnd once, when a chattering fellow was relating that he was just\ncome from the Hellespont, \"Why, then,\" said she, \"did you not go to\nthe first city in that country?\" and when he asked what city, \"To\nSigeum,\"[36] said she. Once, when a man came to see her, and saw some\neggs on a dish, and said, \"Are these raw, Gnath\u00e6na, or boiled?\" \"They\nare made of brass, my boy,\" said she. On one occasion, when Ch\u00e6rephon\ncame to sup with her without an invitation, Gnath\u00e6na pledged him in a\ncup of wine. \"Take it,\" said she, \"you proud fellow.\" And he said, \"I\nproud?\" \"Who can be more so,\" said she, \"when you come without even\nbeing invited?\" And Nico, who was nicknamed the Goat (as Lynceus tells\nus), once when she met a parasite, who was very thin in consequence of\na long sickness, said to him, \"How lean you are.\" \"No wonder,\" says he;\n\"for what do you think is all that I have had to eat these three days?\"\n\"Why, a leather bottle,\" says she, \"or perhaps your shoes.\"\n\n[Sidenote: COURTESANS.]\n\n48. There was a courtesan named Metanira; and when Democles the\nparasite, who was nicknamed Lagynion, fell down in a lot of whitewash,\nshe said, \"Yes, for you have devoted yourself to a place where there\nare pebbles.\" And when he sprung upon a couch which was near him, \"Take\ncare,\" said she, \"lest you get upset.\" These sayings are recorded\nby Hegesander. And Aristodemus, in the second book of his Laughable\nRecords, says that Gnath\u00e6na was hired by two men, a soldier and a\nbranded slave; and so when the soldier, in his rude manner, called her\na cistern, \"How can I be so?\" said she; \"is it because two rivers,\nLycus and Eleutherus, fall into me?\" On one occasion, when some poor\nlovers of the daughter of Gnath\u00e6na came to feast at her house, and\nthreatened to throw it down, saying that they had brought spades\nand mattocks on purpose; \"But,\" said Gnath\u00e6na, \"if you had those\nimplements, you should have pawned them, and brought some money with\nyou.\" And Gnath\u00e6na was always very neat and witty in all she said;\nand she even compiled a code of laws for banquets, according to which\nlovers were to be admitted to her and to her daughters, in imitation of\nthe philosophers, who had drawn up similar documents. And Callimachus\nhas recorded this code of hers in the third Catalogue of Laws which he\nhas given; and he has quoted the first words of it as follows:\u2014\"This\nlaw has been compiled, being fair and equitable; and it is written in\nthree hundred and twenty-three verses.\"\n\n49. But a slave who had been flogged hired Callistium, who was\nnicknamed Poor Helen; and as it was summer, and he was lying down\nnaked, she, seeing the marks of the whip, said, \"Where did you get\nthis, you unhappy man?\" and he said, \"Some broth was spilt over me when\nI was a boy.\" And she said, \"It must have been made of neats'-leather.\"\nAnd once, when Menander the poet had failed with one of his plays,\nand came to her house, Glycera brought him some milk, and recommended\nhim to drink it. But he said he would rather not, for there was some\n\u03b3\u03c1\u03b1\u1fe6\u03c2[37] on it. But she replied, \"Blow it away, and take what\nthere is beneath.\"\n\nThais said once to a boastful lover of hers, who had borrowed some\ngoblets from a great many people, and said that he meant to break them\nup, and make others of them, \"You will destroy what belongs to each\nprivate person.\" Leontium was once sitting at table with a lover of\nhers, when Glycera came in to supper; and as the man began to pay more\nattention to Glycera, Leontium was much annoyed: and presently, when\nher friend turned round, and asked her what she was vexed at, she said,\n\"\u1f29 \u1f51\u03c3\u03c4\u03ad\u03c1\u03b1[38] pains me.\"\n\nA lover of hers once sent his seal to Lais the Corinthian, and desired\nher to come to him; but she said, \"I cannot come; it is only clay.\"\nThais was one day going to a lover of hers, who smelt like a goat; and\nwhen some one asked her whither she was going, she said\u2014\n\n       To dwell with \u00c6geus,[39] great Pandion's son.\n\nPhryne, too, was once supping with a man of the same description, and,\nlifting up the hide of a pig, she said, \"Take it, and eat[40] it.\"\nAnd once, when one of her friends sent her some wine, which was very\ngood, but the quantity was small; and when he told her that it was ten\nyears old; \"It is very little of its age,\" said she. And once, when\nthe question was asked at a certain banquet, why it is that crowns are\nhung up about banqueting-rooms, she said, \"Because they delight the\nmind.\"[41] And once, when a slave, who had been flogged, was giving\nhimself airs as a young man towards her, and saying that he had been\noften entangled, she pretended to look vexed; and when he asked her\nthe reason, \"I am jealous of you,\" said she, \"because you have been so\noften smitten.\"[42] Once a very covetous lover of hers was coaxing her,\nand saying to her, \"You are the Venus of Praxiteles;\" \"And you,\" said\nshe, \"are the Cupid of Phidias.\"[43]\n\n[Sidenote: COURTESANS.]\n\n50. And as I am aware that some of those men who have been involved\nin the administration of affairs of state have mentioned courtesans,\neither accusing or excusing them, I will enumerate some instances\nof those who have done so. For Demosthenes, in his speech against\nAndrotion, mentions Sinope and Phanostrate; and respecting Sinope,\nHerodicus the pupil of Crates says, in the sixth book of his treatise\non People mentioned in the Comic Poets, that she was called Abydus,\nbecause she was an old woman. And Antiphanes mentions her in his\nArcadian, and in his Gardener, and in his Sempstress, and in his Female\nFisher, and in his Neottis. And Alexis mentions her in his Cleobuline,\nand Callicrates speaks of her in his Moschion; and concerning\nPhanostrate, Apollodorus, in his treatise on the Courtesans at Athens,\nsays that she was called Phtheiropyle, because she used to stand at the\ndoor (\u03c0\u03cd\u03bb\u03b7) and hunt for lice (\u03c6\u03b8\u03b5\u1fd6\u03c1\u03b5\u03c2).\n\nAnd in his oration against Aristagoras, Hyperides says\u2014\"And again you\nhave named, in the same manner, the animals called aphy\u00e6.\" Now, aphy\u00e6,\nbesides meaning anchovies, was also a nickname for some courtesans;\nconcerning whom the before-mentioned Apollodorus says\u2014\"Stagonium and\nAmphis were two sisters, and they were called Aphy\u00e6, because they were\nwhite, and thin, and had large eyes.\" And Antiphanes, in his book on\nCourtesans, says that Nicostratis was called Aphya for the same reason.\nAnd the same Hyperides, in his speech against Mantitheus, who was being\nprosecuted for an assault, speaks in the following manner respecting\nGlycera\u2014\"Bringing with him Glycera the daughter of Thalassis in a\npair-horse chariot.\" But it is uncertain whether this is the same\nGlycera who was the mistress of Harpalus; concerning whom Theopompus\nspeaks in his treatise on the Chian Epistle, saying that after the\ndeath of Pythionica, Harpalus sent for Glycera to come to him from\nAthens; and when she came, she lived in the palace which is at Tarsus,\nand was honoured with royal honours by the populace, and was called\nqueen; and an edict was issued, forbidding any one to present Harpalus\nwith a crown, without at the same time presenting Glycera with another.\nAnd at Rhossus, he went so far as to erect a brazen statue of her by\nthe side of his own statue. And Clitarchus has given the same account\nin his History of Alexander. But the author of Agen, a satyric drama,\n(whoever he was, whether it was Python of Catana, or king Alexander\nhimself,) says\u2014\n\n       And now they say that Harpalus has sent them\n       Unnumber'd sacks of corn, no fewer than\n       Those sent by Agen, and is made a citizen:\n       But this was Glycera's corn, and it may be\n       Ruin to them, and not a harlot's earnest.\n\n51. And Lysias, in his oration against Lais, if, indeed, the speech is\na genuine one, mentions these circumstances\u2014\"Philyra abandoned the\ntrade of a harlot when she was still quite young; and so did Scione,\nand Hippaphesis, and Theoclea, and Psamathe, and Lagisca, and Anthea.\"\nBut perhaps, instead of Anthea, we ought to read Antea. For I do not\nfind any mention made by any one of a harlot named Anthea. But there is\na whole play named after Antea, by either Eunicus or Philyllius. And\nthe author of the oration against Ne\u00e6ra, whoever he was, also mentions\nher. But in the oration against Philonides, who was being prosecuted\nfor an assault, Lysias, if at least it is a genuine speech of his,\nmentions also a courtesan called Nais. And in his speech against Medon,\nfor perjury, he mentions one by the name of Anticyra; but this was only\na nickname given to a woman, whose real name was Hoia, as Antiphanes\ninforms us in his treatise on Courtesans, where he says that she was\ncalled Anticyra,[44] because she was in the habit of drinking with\nmen who were crazy and mad; or else because she was at one time the\nmistress of Nicostratus the physician, and he, when he died, left her a\ngreat quantity of hellebore, and nothing else. Lycurgus, also, in his\noration against Leocrates, mentions a courtesan named Irenis, as being\nthe mistress of Leocrates. And Hyperides mentions Nico in his oration\nagainst Patrocles. And we have already mentioned that she used to be\nnicknamed the Goat, because she had ruined Thallus the innkeeper. And\nthat the goats are very fond of the young shoots of the olive (\u03b8\u03ac\u03bb\u03bb\u03bf\u03b9),\non which account the animal is never allowed to approach the Acropolis,\nand is also never sacrificed to Minerva, is a fact which we shall\ndilate upon hereafter. But Sophocles, in his play called The Shepherds,\nmentions that this animal does browse upon the young shoots, speaking\nas follows\u2014\n\n       For early in the morning, ere a man\n       Of all the folks about the stable saw me,\n       As I was bringing to the goat a thallus\n       Fresh pluck'd, I saw the army marching on\n       By the projecting headland.\n\n[Sidenote: COURTESANS.]\n\nAlexis also mentions Nannium, in his Tarentines, thus\u2014\n\n       But Nannium is mad for love of Bacchus,\u2014\n\njesting upon her as addicted to intoxication. And Menander, in his\nfalse Hercules, says\u2014\n\n       Did he not try to wheedle Nannium?\n\nAnd Antiphanes, in his treatise on Courtesans, says\u2014\"Nannium was\nnicknamed the Proscenium, because she had a beautiful face, and used\nto wear very costly garments embroidered with gold, but when she\nwas undressed she was a very bad figure. And Corone was Nannium's\ndaughter, and she was nicknamed Tethe, from her exceedingly debauched\nhabits.\" Hyperides, in his oration against Patrocles, also speaks of\na female flute-player named Nemeas. And we may wonder how it was that\nthe Athenians permitted a courtesan to have such a name, which was\nthat of a most honourable and solemn festival. For not only those who\nprostituted themselves, but all other slaves also were forbidden to\ntake such names as that, as Polemo tells us, in his treatise on the\nAcropolis.\n\n52. The same Hyperides also mentions my Ocimum, as you call her, O\nCynulcus, in his second oration against Aristagoras, speaking thus\u2014\"As\nLais, who appears to have been superior in beauty to any woman who had\never been seen, and Ocimum, and Metanira.\" And Nicostratus, a poet of\nthe middle comedy, mentions her also in his Pandrosus, where he says\u2014\n\n       Then go the same way to Aerope,\n       And bid her send some clothes immediately,\n       And brazen vessels, to fair Ocimum.\n\nAnd Menander, in his comedy called The Flatterer, gives the following\ncatalogue of courtesans\u2014\n\n       Chrysis, Corone, Ischas, and Anticyra,\n       And the most beautiful Nannarium,\u2014\n       All these you had.\n\nAnd Philet\u00e6rus, in his Female Hunter, says\u2014\n\n       Is not Cercope now extremely old,\n       Three thousand years at least? and is not Telesis,\n       Diopithes' ugly daughter, three times that?\n       And as for old Theolyte, no man\n       Alive can tell the date when she was born.\n       Then did not Lais persevere in her trade\n       Till the last day of her life? and Isthmias,\n       Ne\u00e6ra too, and Phila, grew quite rotten.\n       I need not mention all the Cossyph\u00e6,\n       Galen\u00e6, and Coron\u00e6; nor will I\n       Say aught of Nais, as her teeth are gone.\n\nAnd Theophilus, in his Amateur of the Flute, says\u2014\n\n       Lest he should with disastrous shipwreck fall\n       Into Meconis, Lais, or Sisymbrion,\n       Or Barathrum, or Thallusa, or any other\n       With whom the panders bait their nets for youths,\n       Nannium, or Malthace.\n\n53. Now when Myrtilus had uttered all this with extreme volubility, he\nadded:\u2014May no such disaster befal you, O philosophers, who even before\nthe rise of the sect called Voluptuaries, yourselves broke down the\nwall of pleasure, as Eratosthenes somewhere or other expresses it. And\nindeed I have now quoted enough of the smart sayings of the courtesans,\nand I will pass on to another topic. And first of all, I will speak\nof that most devoted lover of truth, Epicurus, who, never having been\ninitiated into the encyclic series of learning, used to say that\nthose were well off who applied themselves to philosophy in the same\nway in which he did himself; and these were his words\u2014\"I praise and\ncongratulate you, my young man, because you have come over to the study\nof philosophy unimbued with any system.\" On which account Timon styles\nhim\u2014\n\n       The most unletter'd schoolmaster alive.\n\nNow, had not this very Epicurus Leontium for his mistress, her, I mean,\nwho was so celebrated as a courtesan? But she did not cease to live as\na prostitute when she began to learn philosophy, but still prostituted\nherself to the whole sect of Epicureans in the gardens, and to Epicurus\nhimself, in the most open manner; so that this great philosopher was\nexceedingly fond of her, though he mentions this fact in his epistles\nto Hermarchus.\n\n[Sidenote: COURTESANS.]\n\n54. But as for Lais of Hyccara\u2014(and Hyccara is a city in Sicily, from\nwhich place she came to Corinth, having been made a prisoner of war,\nas Polemo relates in the sixth book of his History, addressed to\nTim\u00e6us: and Aristippus was one of her lovers, and so was Demosthenes\nthe orator, and Diogenes the Cynic: and it was also said that the\nVenus, which is at Corinth, and is called Mel\u00e6nis, appeared to her in\na dream, intimating to her by such an appearance that she would be\ncourted by many lovers of great wealth;)\u2014Lais, I say, is mentioned by\nHyperides, in the second of his speeches against Aristagoras. And\nApelles the painter, having seen Lais while she was still a maiden,\ndrawing water at the fountain Pirene, and marvelling at her beauty,\ntook her with him on one occasion to a banquet of his friends. And when\nhis companions laughed at him because he had brought a maiden with him\nto the party, instead of a courtesan, he said\u2014\"Do not wonder, for I\nwill show you that she is quite beautiful enough for future enjoyment\nwithin three years.\" And a prediction of this sort was made by Socrates\nalso, respecting Theodote the Athenian, as Xenophon tells us in his\nMemorabilia, for he used to say\u2014\"That she was very beautiful, and had\na bosom finely shaped beyond all description. And let us,\" said he,\n\"go and see the woman; for people cannot judge of beauty by hearsay.\"\nBut Lais was so beautiful, that painters used to come to her to copy\nher bosom and her breasts. And Lais was a rival of Phryne, and had an\nimmense number of lovers, never caring whether they were rich or poor,\nand never treating them with any insolence.\n\n55. And Aristippus every year used to spend whole days with her in\n\u00c6gina, at the festival of Neptune. And once, being reproached by his\nservant, who said to him\u2014\"You give her such large sums of money, but\nshe admits Diogenes the Cynic for nothing:\" he answered, \"I give Lais a\ngreat deal, that I myself may enjoy her, and not that no one else may.\"\nAnd when Diogenes said, \"Since you, O Aristippus, cohabit with a common\nprostitute, either, therefore, become a Cynic yourself, as I am, or\nelse abandon her;\" Aristippus answered him\u2014\"Does it appear to you, O\nDiogenes, an absurd thing to live in a house where other men have lived\nbefore you?\" \"Not at all,\" said he. \"Well, then, does it appear to you\nabsurd to sail in a ship in which other men have sailed before you?\"\n\"By no means,\" said he. \"Well, then,\" replied Aristippus, \"it is not a\nbit more absurd to be in love with a woman with whom many men have been\nin love already.\"\n\nAnd Nymphodorus the Syracusan, in his treatise on the People who\nhave been admired and eminent in Sicily, says that Lais was a native\nof Hyccara, which he describes as a strong fortress in Sicily. But\nStrattis, in his play entitled The Macedonians or Pausanias, says that\nshe was a Corinthian, in the following lines\u2014\n\n  _A._ Where do these damsels come from, and who are they?\n  _B._ At present they are come from Megara,\n       But they by birth are all Corinthians:\n       This one is Lais, who is so well known.\n\nAnd Tim\u00e6us, in the thirteenth book of his History, says she came from\nHyccara, (using the word in the plural number;) as Polemo has stated,\nwhere he says that she was murdered by some women in Thessaly, because\nshe was beloved by a Thessalian of the name of Pausanias; and that she\nwas beaten to death, out of envy and jealousy, by wooden footstools in\nthe temple of Venus; and that from this circumstance that temple is\ncalled the temple of the impious Venus; and that her tomb is shown on\nthe banks of the Peneus, having on it an emblem of a stone water-ewer,\nand this inscription\u2014\n\n       This is the tomb of Lais, to whose beauty,\n       Equal to that of heavenly goddesses,\n       The glorious and unconquer'd Greece did bow;\n       Love was her father, Corinth was her home,\n       Now in the rich Thessalian plain she lies;\u2014\n\nso that those men talk nonsense who say that she was buried in Corinth,\nnear the Craneum.\n\n56. And did not Aristotle the Stagirite have a son named Nicomachus\nby a courtesan named Herpyllis? and did he not live with her till his\ndeath? as Hermippus informs us in the first book of his History of\nAristotle, saying that great care was taken of her in the philosopher's\nwill. And did not our admirable Plato love Archaianassa, a courtesan of\nColophon? so that he even composed this song in her honour:\u2014\n\n       My mistress is the fair Archaianassa\n       From Colophon, a damsel in whom Love\n       Sits on her very wrinkles irresistible.\n       Wretched are those, whom in the flower of youth,\n       When first she came across the sea, she met;\n       They must have been entirely consumed.\n\n[Sidenote: COURTESANS.]\n\nAnd did not Pericles the Olympian (as Clearchus tells us in the\nfirst book of his treatise on Amatory Matters) throw all Greece into\nconfusion on account of Aspasia, not the younger one, but that one\nwho associated with the wise Socrates; and that, too, though he was a\nman who had acquired such a vast reputation for wisdom and political\nsagacity? But, indeed, Pericles was always a man much addicted\nto amorous indulgences; and he cohabited even with his own son's\nwife, as Stesimbrotus the Thasian informs us; and Stesimbrotus was\na contemporary of his, and had seen him, as he tells us in his book\nentitled a Treatise on Themistocles, and Thucydides, and Pericles.\nAnd Antisthenes, the pupil of Socrates, tells us that Pericles, being\nin love with Aspasia, used to kiss her twice every day, once when he\nentered her house, and once when he left it. And when she was impeached\nfor impiety, he himself spoke in her behalf, and shed more tears for\nher sake than he did when his own property and his own life were\nimperilled. Moreover, when Cimon had had an incestuous intrigue with\nElpinice, his sister, who was afterwards given in marriage to Callias,\nand when he was banished, Pericles contrived his recall, exacting the\nfavours of Elpinice as his recompense.\n\nAnd Pyth\u00e6netus, in the third book of his History of \u00c6gina, says that\nPeriander fell violently in love with Melissa, the daughter of Procles\nof Epidaurus, when he had seen her clothed in the Peloponnesian fashion\n(for she had on no cloak, but a single tunic only, and was acting\nas cup-bearer to the young men,) and he married her. And Tigris of\nLeucadia was the mistress of Pyrrhus king of Epirus, who was the third\nin descent from the Pyrrhus who invaded Italy; but Olympias, the young\nman's mother, took her off by poison.\n\n57. And Ulpian, as if he had got some unexpected gain, while Myrtilus\nwas still speaking, said:\u2014Do we say \u1f41 \u03c4\u03af\u03b3\u03c1\u03b9\u03c2 in the masculine gender?\nfor I know that Philemon says this in his play called Ne\u00e6ra:\u2014\n\n  _A._ Just as Seleucus sent the tiger (\u03c4\u1f74\u03bd \u03c4\u03af\u03b3\u03c1\u03b9\u03bd) here,\n       Which we have seen, so we in turn ought now\n       To send Seleucus back a beast from here.\n  _B._ Let's send him a trigeranum;[45] for that's\n       An animal not known much in those parts.\n\nAnd Myrtilus said to him:\u2014Since you interrupted us when we were\nmaking out a catalogue of women, not like the lists of Sosicrates the\nPhanagorite, or like the catalogue of women of Nil\u00e6netus the Samian or\nAbderitan (whichever was really his native country), I, digressing a\nlittle, will turn to your question, my old Ph\u0153nix. Learn, then, that\nAlexis, in his Pyraunus, has said \u03c4\u1f78\u03bd \u03c4\u03af\u03b3\u03c1\u03b9\u03bd, using the word\nin the masculine gender; and these are his words:\n\n       Come, open quick the door; I have been here,\n       Though all unseen, walking some time,\u2014a statue,\n       A millstone, and a seahorse, and a wall,\n       The tiger (\u1f41 \u03c4\u03af\u03b3\u03c1\u03b9\u03c2) of Seleucus.\n\nAnd I might quote other evidences of the fact, but I postpone them for\nthe present, while I finish my catalogue, as far as it comprehends the\nbeautiful women.\n\n58. For Clearchus speaks thus concerning Epaminondas: \"Epaminondas the\nTheban behaved with more dignity than these men did; but still there\nwas a want of dignity in the way in which he was induced to waver in\nhis sentiments in his association with women, as any one will admit\nwho considers his conduct with the wife of Lacon.\" But Hyperides the\norator, having driven his son Glaucippus out of his house, received\ninto it that most extravagant courtesan Myrrhina, and kept her in the\ncity; and he also kept Aristagora in the Pir\u00e6us, and Phila at Eleusis,\nwhom he bought for a very large sum, and then emancipated; and after\nthat he made her his housekeeper, as Idomeneus relates. But, in his\noration in defence of Phryne, Hyperides confesses that he is in love\nwith the woman; and yet, before he had got cured of that love, he\nintroduced the above-mentioned Myrrhina into his house.\n\n59. Now Phryne was a native of Thespi\u00e6; and being prosecuted by Euthias\non a capital charge, she was acquitted: on which account Euthias was\nso indignant that he never instituted any prosecution afterwards, as\nHermippus tells us. But Hyperides, when pleading Phryne's cause, as he\ndid not succeed at all, but it was plain that the judges were about\nto condemn her, brought her forth into the middle of the court, and,\ntearing open her tunic and displaying her naked bosom, employed all\nthe end of his speech, with the highest oratorical art, to excite the\npity of her judges by the sight of her beauty, and inspired the judges\nwith a superstitious fear, so that they were so moved by pity as not\nto be able to stand the idea of condemning to death \"a prophetess and\npriestess of Venus.\" And when she was acquitted, a decree was drawn\nup in the following form: \"That hereafter no orator should endeavour\nto excite pity on behalf of anyone, and that no man or woman, when\nimpeached, shall have his or her case decided on while present.\"\n\n[Sidenote: COURTESANS.]\n\nBut Phryne was a really beautiful woman, even in those parts of her\nperson which were not generally seen: on which account it was not easy\nto see her naked; for she used to wear a tunic which covered her whole\nperson, and she never used the public baths. But on the solemn assembly\nof the Eleusinian festival, and on the feast of the Posidonia, then\nshe laid aside her garments in the sight of all the assembled Greeks,\nand having undone her hair, she went to bathe in the sea; and it was\nfrom her that Apelles took his picture of the Venus Anadyomene; and\nPraxiteles the statuary, who was a lover of hers, modelled the Cnidian\nVenus from her body; and on the pedestal of his statue of Cupid, which\nis placed below the stage in the theatre, he wrote the following\ninscription:\u2014\n\n       Praxiteles has devoted earnest care\n       To representing all the love he felt,\n       Drawing his model from his inmost heart:\n       I gave myself to Phryne for her wages,\n       And now I no more charms employ, nor arrows,\n       Save those of earnest glances at my love.\n\nAnd he gave Phryne the choice of his statues, whether she chose to take\nthe Cupid, or the Satyrus which is in the street called the Tripods;\nand she, having chosen the Cupid, consecrated it in the temple at\nThespi\u00e6. And the people of her neighbourhood, having had a statue\nmade of Phryne herself, of solid gold, consecrated it in the temple\nof Delphi, having had it placed on a pillar of Pentelican marble; and\nthe statue was made by Praxiteles. And when Crates the Cynic saw it,\nhe called it \"a votive offering of the profligacy of Greece.\" And this\nstatue stood in the middle between that of Archidamus, king of the\nLaced\u00e6monians, and that of Philip the son of Amyntas; and it bore this\ninscription\u2014\"Phryne of Thespi\u00e6, the daughter of Epicles,\" as we are\ntold by Alcetas, in the second book of his treatise on the Offerings at\nDelphi.\n\n60. But Apollodorus, in his book on Courtesans, says that there were\ntwo women named Phryne, one of whom was nicknamed Clausigelos,[46]\nand the other Saperdium. But Herodicus, in the sixth book of his\nEssay on People mentioned by the Comic Poets, says that the one who is\nmentioned by the orators was called Sestos, because she sifted\n(\u1f00\u03c0\u03bf\u03c3\u03ae\u03b8\u03c9) and stripped bare all her lovers; and that the other was the\nnative of Thespi\u00e6. But Phryne was exceedingly rich, and she offered to\nbuild a wall round Thebes, if the Thebans would inscribe on the wall,\n\"Alexander destroyed this wall, but Phryne the courtesan restored it;\"\nas Callistratus states in his treatise on Courtesans. And Timocles the\ncomic poet, in his Ne\u00e6ra, has mentioned her riches (the passage has\nbeen already cited); and so has Amphis, in his Curis. And Gryllion\nwas a parasite of Phryne's, though he was one of the judges of the\nAreopagus; as also Satyrus, the Olynthian actor, was a parasite of\nPamphila. But Aristogiton, in his book against Phryne, says that her\nproper name was Mnesarete; and I am aware that Diodorus Periegetes says\nthat the oration against her which is ascribed to Euthias, is really\nthe work of Anaximenes. But Posidippus the comic poet, in his Ephesian\nWomen, speaks in the following manner concerning her:\u2014\n\n       Before our time, the Thespian Phryne was\n       Far the most famous of all courtesans;\n       And even though you're later than her age,\n       Still you have heard of the trial which she stood.\n       She was accused on a capital charge\n       Before the Heli\u00e6a, being said\n       To have corrupted all the citizens;\n       But she besought the judges separately\n       With tears, and so just saved herself from judgment.\n\n61. And I would have you all to know that Democles, the orator, became\nthe father of Demeas, by a female flute-player who was a courtesan; and\nonce when he, Demeas, was giving himself airs in the tribune, Hyperides\nstopped his mouth, saying, \"Will not you be silent, young man? why,\nyou make more puffing than your mother did.\" And also Bion of the\nBorysthenes, the philosopher, was the son of a Laced\u00e6monian courtesan\nnamed Olympia; as Nicias the Nic\u00e6an informs us in his treatise called\nthe Successions of the Philosophers. And Sophocles the tragedian,\nwhen he was an old man, was a lover of Theoris the courtesan; and\naccordingly, supplicating the favour and assistance of Venus, he says\u2014\n\n[Sidenote: COURTESANS.]\n\n       Hear me now praying, goddess, nurse of youths,\n       And grant that this my love may scorn young men,\n       And their most feeble fancies and embraces;\n       And rather cling to grey-headed old men,\n       Whose minds are vigorous, though their limbs be weak.\n\nAnd these verses are some of those which are at times attributed to\nHomer. But he mentions Theoris by name, speaking thus in one of his\nplain choruses:\u2014\n\n       For dear to me Theoris is.\n\nAnd towards the end of his life, as Hegesander says, he was a lover\nof the courtesan Archippa, and he left her the heiress of all his\nproperty; but as Archippa cohabited with Sophocles, though he was very\nold, Smicrines, her former lover, being asked by some one what Archippa\nwas doing, said very wittily, \"Why, like the owls, she is sitting on\nthe tombs.\"\n\n62. But Isocrates also, the most modest of all the orators, had a\nmistress named Metanira, who was very beautiful, as Lysias relates in\nhis Letters. But Demosthenes, in his oration against Ne\u00e6ra, says that\nMetanira was the mistress of Lysias. And Lysias also was desperately\nin love with Lagis the courtesan, whose panegyric Cephalus the orator\nwrote, just as Alcidamas the El\u00e6an, the pupil of Gorgias, himself\nwrote a panegyric on the courtesan Nais. And, in his oration against\nPhilonides, who was under prosecution for an assault, (if, at least,\nthe oration be a genuine one,) Lysias says that Nais was the mistress\nof Philonides, writing as follows:\u2014\"There is then a woman who is a\ncourtesan, Nais by name, whose keeper is Archias; but your friend\nPhilonides states himself to be in love with her.\" Aristophanes also\nmentions her in his Gerytades, and perhaps also in his Plutus, where he\nsays\u2014\n\n       Is it not owing to you the greedy Lais\n       Does love Philonides?\n\nFor perhaps here we ought to read Nais, and not Lais. But Hermippus, in\nhis Essay on Isocrates, says that Isocrates, when he was advancing in\nyears, took the courtesan Lagisca to his house, and had a daughter by\nher. And Strattis speaks of her in these lines:\u2014\n\n       And while she still was in her bed, I saw\n       Isocrates' concubine, Lagisca,\n       Playing her tricks; and with her the flute-maker.\n\nAnd Lysias, in his speech against Lais, (if, at least, the oration be\na genuine one,) mentions her, giving a list of other courtesans also,\nin the following words:\u2014\"Philyra indeed abandoned the trade of a\ncourtesan while she was still young; and Scione, and Hippaphesis, and\nTheoclea, and Psamathe, and Lagisca, and Anthea, and Aristoclea, all\nabandoned it also at an early age.\"\n\n63. But it is reported that Demosthenes the orator had children by\na courtesan; at all events he himself, in his speech about gold,\nintroduced his children before the court, in order to obtain pity by\ntheir means, without their mother; although it was customary to bring\nforward the wives of those who were on their trial; however, he did\nthis for shame's sake, hoping to avoid calumny. But this orator was\nexceedingly addicted to amorous indulgences, as Idomeneus tells us.\nAccordingly, being in love with a youth named Aristarchus, he once,\nwhen he was intoxicated, insulted Nicodemus on his account, and struck\nout his eyes. He is related also to have been very extravagant in his\ntable, and his followers, and in women. Therefore, his secretary once\nsaid, \"But what can any one say of Demosthenes? For everything that he\nhas thought of for a whole year, is all thrown into confusion by one\nwoman in one night.\" Accordingly, he is said to have received into his\nhouse a youth named Cnosion, although he had a wife; and she, being\nindignant at this, went herself and slept with Cnosion.\n\n[Sidenote: COURTESANS.]\n\n64. And Demetrius the king, the last of all Alexander's successors, had\na mistress named Myrrhina, a Samian courtesan; and in every respect\nbut the crown, he made her his partner in the kingdom, as Nicolaus of\nDamascus tells us. And Ptolemy the son of Ptolemy Philadelphus the\nking, who was governor of the garrison in Ephesus, had a mistress named\nIrene. And she, when plots were laid against Ptolemy by the Thracians\nat Ephesus, and when he fled to the temple of Diana, fled with him: and\nwhen the conspirators had murdered him, Irene seizing hold of the bars\nof the doors of the temple, sprinkled the altar with his blood till\nthey slew her also. And Sophron the governor of Ephesus had a mistress,\nDanae, the daughter of Leontium the Epicurean, who was also a courtesan\nherself. And by her means he was saved when a plot was laid against\nhim by Laodice, and Laodice was thrown down a precipice, as Phylarchus\nrelates in his twelfth book in these words: \"Danae was a chosen\ncompanion of Laodice, and was trusted by her with all her secrets;\nand, being the daughter of that Leontium who had studied with Epicurus\nthe natural philosopher, and having been herself formerly the mistress\nof Sophron, she, perceiving that Laodice was laying a plot to murder\nSophron, revealed the plot to Sophron by a sign. And he, understanding\nthe sign, and pretending to agree to what she was saying to him,\nasked two days to deliberate on what he should do. And, when she had\nagreed to that, he fled away by night to Ephesus. But Laodice, when\nshe learnt what had been done by Danae, threw her down a precipice,\ndiscarding all recollection of their former friendship. And they say\nthat Danae, when she perceived the danger which was impending over her,\nwas interrogated by Laodice, and refused to give her any answer; but,\nwhen she was dragged to the precipice, then she said, that \"many people\njustly despise the Deity, and they may justify themselves by my case,\nwho having saved a man who was to me as my husband, am requited in this\nmanner by the Deity. But Laodice, who murdered her husband, is thought\nworthy of such honour.\"\n\nThe same Phylarchus also speaks of Mysta, in his fourteenth book, in\nthese terms: \"Mysta was the mistress of Seleucus the king, and when\nSeleucus was defeated by the Galat\u00e6, and was with difficulty able to\nsave himself by flight, she put off the robes of a queen which she\nhad been accustomed to wear, and assumed the garment of an ordinary\nservant; and being taken prisoner, was carried away with the rest of\nthe captives. And being sold in the same manner as her handmaidens, she\ncame to Rhodes; and there, when she had revealed who she was, she was\nsent back with great honour to Seleucus by the Rhodians.\"\n\n65. But Demetrius Phalereus being in love with Lampito, a courtesan\nof Samos, was pleased when he himself was addressed as Lampito, as\nDiyllus tells us; and he also had himself called Charitoblepharos.[47]\nAnd Nicarete the courtesan was the mistress of Stephanus the orator;\nand Metanira was the mistress of Lysias the sophist; and these women\nwere the slaves of Casius the Elean, with many other such, as Antea,\nStratola, Aristoclea, Phila, Isthmias, and Ne\u00e6ra. But Ne\u00e6ra was the\nmistress of Stratoclides, and also of Xenoclides the poet, and of\nHipparchus the actor, and of Phrynion the P\u00e6anian, who was the son of\nDemon and the nephew of Demochares. And Phrynichus and Stephanus the\norator used to have Ne\u00e6ra in turn, each a day, since their friends had\nso arbitrated the matter for them; and the daughter of Ne\u00e6ra, whose\nname was Strymbela, and who was afterwards called Phano, Stephanus\ngave (as if she had been his own daughter) in marriage to Phrastor of\n\u00c6gialea; as Demosthenes tells us in his oration against Ne\u00e6ra. And he\nalso speaks in the following manner about Sinope the courtesan: \"And\nyou punished Archias the hierophant, when he was convicted before the\nregular tribunals of behaving with impiety, and offering sacrifices\nwhich were contrary to the laws of the nation. And he was accused also\nof other things, and among them of having sacrificed a victim on the\nfestival of Ceres, which was offered by Sinope the courtesan, on the\naltar which is in the court of the temple at Eleusis, though it is\nagainst the law to sacrifice any victims on that day; and though, too,\nit was no part of his duty to sacrifice at all, but it belonged to the\npriestess to do so.\"\n\n66. Plangon the Milesian was also a celebrated courtesan; and she,\nas she was most wonderfully beautiful, was beloved by a young man\nof Colophon, who had a mistress already whose name was Bacchis.\nAccordingly, when this young man began to address his solicitations\nto Plangon, she, having heard of the beauty of Bacchis, and wishing\nto make the young man abandon his love for her, when she was unable\nto effect that, she required as the price of her favours the necklace\nof Bacchis, which was very celebrated. And he, as he was exceedingly\nin love, entreated Bacchis not to see him totally overwhelmed with\ndespair; and Bacchis, seeing the excited state of the young man, gave\nhim the necklace. And Plangon, when she saw the freedom from jealousy\nwhich was exhibited by Bacchis, sent her back the necklace, but kept\nthe young man: and ever after Plangon and Bacchis were friends, loving\nthe young man in common; and the Ionians being amazed at this, as\nMenetor tells us in his treatise concerning Offerings, gave Plangon the\nname of Pasiphila.[48] And Archilochus mentions her in the following\nlines:\u2014\n\n[Sidenote: COURTESANS.]\n\n       As a fig-tree planted on a lofty rock\n       Feeds many crows and jackdaws, so Pasiphila's\n       A willing entertainer of all strangers.\n\nThat Menander the poet was a lover of Glycera, is notorious to\neverybody; but still he was not well pleased with her. For when\nPhilemon was in love with a courtesan, and in one of his plays called\nher \"Excellent,\" Menander, in one of his plays, said, in contradiction\nto this, that there was no courtesan who was good.\n\n67. And Harpalus the Macedonian, who robbed Alexander of vast sums of\nmoney and then fled to Athens, being in love with Pythionica, spent an\nimmense deal of money on her; and she was a courtesan. And when she\ndied he erected a monument to her which cost him many talents. And\nas he was carrying her out to burial, as Posidonius tells us in the\ntwenty-second book of his History, he had the body accompanied with\na band of the most eminent artists of all kinds, and with all sorts\nof musical instruments and songs. And Dic\u00e6archus, in his Essay on the\nDescent to the Cave of Trophonius, says,\u2014\"And that same sort of thing\nmay happen to any one who goes to the city of the Athenians, and who\nproceeds by the road leading from Eleusis, which is called the Sacred\nRoad; for, if he stops at that point from which he first gets a sight\nof Athens, and of the temple, and of the citadel, he will see a tomb\nbuilt by the wayside, of such a size that there is none other near\nwhich can be compared with it for magnitude. And at first, as would be\nnatural, he would pronounce it to be the tomb, beyond all question, of\nMiltiades, or Cimon, or Pericles, or of some other of the great men\nof Athens. And above all, he would feel sure that it had been erected\nby the city at the public expense; or at all events by some public\ndecree; and then, again, when he heard it was the tomb of Pythionica\nthe courtesan, what must be his feelings?\"\n\nAnd Theopompus also, in his letter to Alexander, speaking reproachfully\nof the profligacy of Harpalus, says,\u2014\"But just consider and listen to\nthe truth, as you may hear from the people of Babylon, as to the manner\nin which he treated Pythionica when she was dead; who was originally\nthe slave of Bacchis, the female flute-player. And Bacchis herself had\nbeen the slave of Sinope the Thracian, who brought her establishment of\nharlots from \u00c6gina to Athens; so that she was not only trebly a slave,\nbut also trebly a harlot. He, however, erected two monuments to her at\nan expense exceeding two hundred talents. And every one marvelled that\nno one of all those who died in Cilicia, in defence of your dominions\nand of the freedom of the Greeks, had had any tomb adorned for them\neither by him or by any other of the governors of the state; but that\na tomb should be erected to Pythionica the courtesan, both in Athens\nand in Babylon; and they have now stood a long time. For a man who\nventured to call himself a friend to you, has dared to consecrate a\ntemple and a spot of ground to a woman whom everybody knew to have been\ncommon to every one who chose at the same fixed price, and to call both\nthe temple and the altar those of Pythionica Venus; and in so doing,\nhe despised also the vengeance of the Gods, and endeavoured to insult\nthe honours to which you are entitled.\" Philemon also mentions these\ncircumstances, in his comedy called the Babylonian, where he says\u2014\n\n       You shall be queen of Babylon if the Fates\n       Will but permit it. Sure you recollect\n       Pythionica and proud Harpalus.\n\nAlexis also mentions her in his Lyciscus.\n\n[Sidenote: COURTESANS.]\n\n68. But after the death of Pythionica, Harpalus sent for Glycera, and\nshe also was a courtesan, as Theopompus relates, when he says that\nHarpalus issued an edict that no one should present him with a crown,\nwithout at the same time paying a similar compliment to his prostitute;\nand adds,\u2014\"He has also erected a brazen statue to Glycera in Rhossus of\nSyria, where he intends to erect one of you, and another of himself.\nAnd he has permitted her to dwell in the palace in Tarsus, and he\npermits her to receive adoration from the people, and to bear the title\nof Queen, and to be complimented with other presents, which are only\nfit for your own mother and your own wife.\" And we have a testimony\ncoinciding with this from the author of the Satyric drama called Agen,\nwhich was exhibited, on the occasion when the Dionysian festival was\ncelebrated on the banks of the river Hydaspes, by the author, whether\nhe was Pythen of Catana or Byzantium, or the king himself. And it was\nexhibited when Harpalus was now flying to the sea-shore, after he had\nrevolted; and it mentions Pythionica as already dead; and Glycera,\nas being with Harpalus, and as being the person who encouraged the\nAthenians to receive presents from Harpalus. And the verses of the play\nare as follows:\u2014\n\n       _A._ There is a pinnacle, where never birds\n       Have made their nests, where the long reeds do grow;\n       And on the left is the illustrious temple\n       Raised to a courtesan, which Pallides\n       Erected, but repenting of the deed,\n       Condemn'd himself for it to banishment.\n       And when some magi of the barbarians\n       Saw him oppressed with the stings of conscience,\n       They made him trust that they could raise again\n       The soul of Pythionica.\n\nAnd the author of the play calls Harpalus Pallides in this passage; but\nin what follows, he speaks of him by his real name, saying\u2014\n\n  _B._ But I do wish to learn from you, since I\n       Dwell a long way from thence, what is the fate\n       At present of the land of Athens; and\n       How all its people fare?\n                             _A._ Why, when they said\n       That they were slaves, they plenty had to eat,\n       But now they have raw vegetables only,\n       And fennel, and but little corn or meat.\n  _B._ I likewise hear that Harpalus has sent them\n       A quantity of corn no less than Agen,\n       And has been made a citizen of Athens.\n       That corn was Glycera's. But it is perhaps\n       To them a pledge of ruin, not of a courtesan.\n\n69. Naucratis also has produced some very celebrated courtesans of\nexceeding beauty; for instance, Doricha, whom the beautiful Sappho,\nas she became the mistress of her brother Charaxus, who had gone to\nNaucratis on some mercantile business, accuses in her poetry of having\nstripped Charaxus of a great deal of his property. But Herodotus calls\nher Rhodopis, being evidently ignorant that Rhodopis and Doricha\nwere two different people; and it was Rhodopis who dedicated those\ncelebrated spits at Delphi, which Cratinus mentions in the following\nlines\u2014\n\n       *         *         *         *\n\nPosidippus also made this epigram on Doricha, although he had often\nmentioned her in his \u00c6thiopia, and this is the epigram\u2014\n\n       Here, Doricha, your bones have long been laid,\n       Here is your hair, and your well-scented robe:\n       You who once loved the elegant Charaxus,\n       And quaff'd with him the morning bowl of wine.\n       But Sappho's pages live, and still shall live,\n       In which is many a mention of your name,\n       Which still your native Naucratis shall cherish,\n       As long as any ship sails down the Nile.\n\nArchedice also was a native of Naucratis; and she was a courtesan of\ngreat beauty. \"For some how or other,\" as Herodotus says, \"Naucratis is\nin the habit of producing beautiful courtesans.\"\n\n70. There was also a certain courtesan named Sappho, a native of\nEresus, who was in love with the beautiful Phaon, and she was very\ncelebrated, as Nymphis relates in his Voyage round Asia. But Nicarete\nof Megara, who was a courtesan, was not a woman of ignoble birth, but\nshe was born of free parents, and was very well calculated to excite\naffection by reason of her accomplishments, and she was a pupil of\nStilpon the philosopher.\n\nThere was also Bilisticha the Argive, who was a very celebrated\ncourtesan, and who traced her descent back to the Atrid\u00e6, as those\nhistorians relate who have written the history of the affairs of\nArgolis. There was also a courtesan named Le\u00e6na, whose name is very\ncelebrated, and she was the mistress of Harmodius, who slew the tyrant.\nAnd she, being tortured by command of Hippias the tyrant, died under\nthe torture without having said a word. Stratocles the orator also\nhad for his mistress a courtesan whose name was Leme,[49] and who was\nnicknamed Parorama, because she used to let whoever chose come to her\nfor two drachmas, as Gorgias says in his treatise on Courtesans.\n\n[Sidenote: COURTESANS.]\n\nNow though Myrtilus appeared to be intending to say no more after\nthis, he resumed his subject, and said:\u2014But I was nearly forgetting,\nmy friends, to tell you of the Lyda of Antimachus, and also of her\nnamesake Lyda, who was also a courtesan and the mistress of Lamynthius\nthe Milesian. For each of these poets, as Clearchus tells us in his\nTales of Love, being inflamed with love for the barbarian Lyde, wrote\npoems, the one in elegiac, and the other in lyric verse, and they both\nentitled their poems \"Lyde.\" I omitted also to mention the female\nflute-player Nanno, the mistress of Mimnermus, and Leontium, the\nmistress of Hermesianax of Colophon. For he inscribed with her name, as\nshe was his mistress, three books of elegiac poetry, in the third of\nwhich he gives a catalogue of things relating to Love; speaking in the\nfollowing manner:\u2014\n\n71.\n\n       You know, too, how \u0152ager's much-loved son,\n       Skilfully playing on the Thracian harp,\n       Brought back from hell his dear Agriope,\n       And sail'd across th' inhospitable land\n       Where Charon drags down in his common boat\n       The souls of all the dead; and far resounds\n       The marshy stream slow creeping through the reeds\n       That line the death-like banks. But Orpheus dared\n       With fearless soul to pass that lonely wave,\n       Striking his harp with well-accustom'd hand.\n       And with his lay he moved the pitiless gods,\n       And various monsters of unfeeling hell.\n       He raised a placid smile beneath the brows\n       Of grim Cocytus; he subdued the glance\n       So pitiless of the fierce, implacable dog,\n       Who sharpen'd in the flames his fearful bark,\n       Whose eye did glare with fire, and whose heads\n       With triple brows struck fear on all who saw.\n       He sang, and moved these mighty sovereigns;\n       So that Agriope once again did breathe\n       The breath of life. Nor did the son of Mene,\n       Friend of the Graces, the sweet-voiced Mus\u00e6us,\n       Leave his Antiope without due honour,\n       Who, amid the virgins sought by many suitors\n       In holiest Eleusis' sacred soil,\n       Sang the loud joyful song of secret oracles,\n       Priestess of Rharian[50] Ceres, warning men.\n       And her renown to Pluto's realms extends.\n       Nor did these bards alone feel Cupid's sway;\n       The ancient bard, leaving B\u0153otia's halls,\n       Hesiod, the keeper of all kinds of learning,\n       Came to fair Ascra's Heliconian village,\n       Where long he sought Eoia's wayward love;\n       Much he endured, and many books he wrote,\n       The maid the inspiring subject of his song.\n       And that great poet whom Jove's Fate protects,\n       Sweetest of all the votaries of the muse,\n       Immortal Homer, sought the rocky isle\n       Of Ithaca, moved by love for all the virtue\n       And beauty of the chaste Penelope.\n       Much for her sake he suffer'd; then he sought\n       A barren isle far from his native land,\n       And wept the race of Icarus, and of Amyclus\n       And Sparta, moved by his own woes' remembrances.\n       Who has not heard of sweet Mimnermus' fame;\n       Parent of plaintive elegiac verses,\n       Which to his lyre in sweetest sounds he sang?\n       Much did he suffer, burning with the love\n       Of cruel Nanno; and full oft inflamed\n       With ardent passion, did he feast with her,\n       Breathing his love to his melodious pipe;\n       And to his hate of fierce Hermobius\n       And Pherecles, tuneful utterance he gave.\n       Antimachus, too, felt the flame inspired\n       By Lydian Lyde; and he sought the stream\n       Of golden-waved Pactolus, where he laid\n       His lost love underneath the tearless earth,\n       And weeping, went his way to Colophon;\n       And with his wailing thus sweet volumes fill'd,\n       Shunning all toil or other occupation.\n       How many festive parties frequent rang\n       With the fond love of Lesbian Alc\u00e6us,\n       Who sang the praises of the amorous Sappho,\n       And grieved his Teian[51] rival, breathing songs\n       Such as the nightingale would gladly imitate;\n       For the divine Anacreon also sought\n       To win the heart of the sacred poetess,\n       Chief ornament of all the Lesbian bands;\n       And so he roved about, now leaving Samos,\n       Now parting from his own enslav\u00e8d land,\n       Parent of vines, to wine-producing Lesbos;\n       And often he beheld Cape Lectum there,\n       Across th' \u00c6olian wave. But greatest of all,\n       The Attic bee[52] oft left its rugged hill,\n       Singing in tragic choruses divine,\n       Bacchus and Love          *          *\n\n         *       *       *       *       *\n\n       I tell, besides, how that too cautious man,\n       Who earn'd deserved hate from every woman,\n       Stricken by a random shot, did not escape\n       Nocturnal pangs of Love; but wander'd o'er\n       The Macedonian hills and valleys green,\n       Smitten with love for fair Argea, who\n       Kept Archelaus' house, till the angry god\n       Found a fit death for cold Euripides,\n       Striving with hungry hounds in vain for life.\n       Then there's the man whom, mid Cythera's rocks,\n       The Muses rear'd, a faithful worshipper\n       Of Bacchus and the flute, Philoxenus:\n       Well all men know by what fierce passion moved\n       He to this city came; for all have heard\n       His praise of Galatea, which he sang\n       Amid the sheepfolds. And you likewise know\n       The bard to whom the citizens of Cos\n       A brazen statue raised to do him honour,\n       And who oft sang the praises of his Battis,\n       Sitting beneath a plane-tree's shade, Philetas;\n       In verses that no time shall e'er destroy.\n       Nor do those men whose lot in life is hard,\n       Seeking the secret paths of high philosophy,\n       Or those whom logic's mazes hold in chains,\n       Or that laborious eloquence of words,\n       Shun the sharp struggle and sweet strife of Love;\n       But willing, follow his triumphant car.\n       Long did the charms of fair Theano bind\n       The Samian Pythagoras, who laid bare\n       The tortuous mysteries of geometry;\n       Who all the mazes of the sphere unfolded,\n       And knew the laws which regulate the world,\n       The atmosphere which doth surround the world,\n       And motions of the sun, and moon, and stars.\n       Nor did the wisest of all mortal men,\n       Great Socrates, escape the fierce contagion,\n       But yielded to the fiery might of Venus,\n       And to the fascinations of the sex,\n       Laying his cares down at Aspasia's feet;\n       And though all doubts of nature he could solve,\n       He found no refuge from the pursuit of Love.\n       Love, too, did draw within the narrow Isthmus\n       The Cyrenean sage: and winning Lais,\n       With her resistless charms, subdued and bound\n       Wise Aristippus, who philosophy\n       Deserted, and preferr'd a trifling life.\n\n[Sidenote: COURTESANS.]\n\n72. But in this Hermesianax is mistaken when he represents Sappho and\nAnacreon as contemporaries. For the one lived in the time of Cyrus and\nPolycrates; but Sappho lived in the reign of Alyattes, the father of\nCr\u0153sus. But Chameleon, in his treatise on Sappho, does assert that some\npeople say that these verses were made upon her by Anacreon\u2014\n\n       Love, the golden-haired god,\n       Struck me with his purple ball,\n       And with his many wiles doth seize\n       And challenge me to sport with him.\n       But she\u2014and she from Lesbos comes,\n       That populous and wealthy isle\u2014\n       Laughs at my hair and calls it grey,\n       And will prefer a younger lover.\n\nAnd he says, too, that Sappho says this to him\u2014\n\n       You, O my golden-throned muse,\n       Did surely dictate that sweet hymn,\n       Which the noble Teian bard,\n       From the fair and fertile isle,\n       Chief muse of lovely womanhood,\n       Sang with his dulcet voice.\n\nBut it is plain enough in reality that this piece of poetry is not\nSappho's. And I think myself that Hermesianax is joking concerning the\nlove of Anacreon and Sappho. For Diphilus the comic poet, in his play\ncalled Sappho, has represented Archilochus and Hipponax as the lovers\nof Sappho.\n\nNow it appears to me, my friends, that I have displayed some diligence\nin getting up this amorous catalogue for you, as I myself am not a\nperson so mad about love as Cynulcus, with his calumnious spirit, has\nrepresented me. I confess, indeed, that I am amorous, but I do deny\nthat I am frantic on the subject.\n\n       And why should I dilate upon my sorrows,\n       When I may hide them all in night and silence?\n\nas \u00c6schylus the Alexandrian has said in his Amphitryon. And this is the\nsame \u00c6schylus who composed the Messenian poems\u2014a man entirely without\nany education.\n\n[Sidenote: LOVE.]\n\n73. Therefore I, considering that Love is a mighty and most powerful\ndeity, and that the Golden Venus is so too, recollect the verses of\nEuripides on the subject, and say\u2014\n\n       Dost thou not see how great a deity\n       Resistless Venus is? No tongue can tell,\n       No calculation can arrive at all\n       Her power, or her dominions' vast extent;\n       She nourishes you and me and all mankind,\n       And I can prove this, not in words alone,\n       But facts will show the might of this fair goddess.\n       The earth loves rain when the parch'd plains are dry,\n       And lose their glad fertility of yield\n       From want of moisture. Then the ample heaven,\n       When fill'd with rain, and moved by Venus' power,\n       Loves to descend to anxious earth's embrace;\n       Then when these two are join'd in tender love\n       They are the parents of all fruits to us,\n       They bring them forth, they cherish them; and so\n       The race of man both lives and flourishes.\n\nAnd that most magnificent poet \u00c6schylus, in his Danaides, introduces\nVenus herself speaking thus\u2014\n\n       Then, too, the earth feels love, and longs for wedlock,\n       And rain, descending from the amorous air,\n       Impregnates his desiring mate; and she\n       Brings forth delicious food for mortal man,\u2014\n       Herds of fat sheep, and corn, the gift of Ceres;\n       The trees love moisture, too, and rain descends\n       T' indulge their longings, I alone the cause.\n\n74. And again, in the Hippolytus[53] of Euripides, Venus says\u2014\n\n       And all who dwell to th' eastward of the sea,\n       And the Atlantic waves, all who behold\n       The beams of the rising and the setting sun,\n       Know that I favour those who honour me,\n       And crush all those who boast themselves against me.\n\nAnd, therefore, in the case of a young man who had every other\nimaginable virtue, this one fault alone, that he did not honour Venus,\nwas the cause of his destruction. And neither Diana, who loved him\nexceedingly, nor any other of the gods or demi-gods could defend him;\nand accordingly, in the words of the same poet,\u2014\n\n       Whoe'er denies that Love's the only god,[54]\n       Is foolish, ignorant of all that's true,\n       And knows not him who is the greatest deity\n       Acknowledged by all nations.\n\nAnd the wise Anacreon, who is in everybody's mouth, is always\ncelebrating love. And, accordingly, the admirable Critias also speaks\nof him in the following manner:\u2014\n\n       Teos brought forth, a source of pride to Greece,\n       The sweet Anacreon, who with sweet notes twined\n       A wreath of tuneful song in woman's praise,\n       The choicest ornament of revelling feasts,\n       The most seductive charm; a match for flutes'\n       Or pipes' shrill aid, or softly moving lyre:\n       O Teian bard, your fame shall never die;\n       Age shall not touch it; while the willing slave\n       Mingles the wine and water in the bowl,\n       And fills the welcome goblet for the guests;\n       While female hands, with many twinkling feet,\n       Lead their glad nightly dance; while many drops,\n       Daughters of these glad cups, great Bacchus' juice,\n       Fall with good omen on the cottabus dish.\n\n75. But Archytas the Harmonist, as Cham\u00e6leon calls him, says that\nAlcman was the original poet of amatory songs, and that he was the\nfirst poet to introduce melodies inciting to lawless indulgence, ...\nbeing, with respect to women.... On which account he says in one of his\nodes\u2014\n\n       But Love again, so Venus wills,\n       Descends into my heart,\n       And with his gentle dew refreshes me.\n\nHe says also that he was in a moderate degree in love with\nMegalostrate, who was a poetess, and who was able to allure lovers to\nher by the charms of her conversation. And he speaks thus concerning\nher\u2014\n\n       This gift, by the sweet Muse inspired,\n       That lovely damsel gave,\n       The golden-hair'd Megalostrate.\n\nAnd Stesichorus, who was in no moderate degree given to amorous\npursuits, composed many poems of this kind; which in ancient times were\ncalled \u03c0\u03b1\u03b9\u03b4\u03b9\u1f70 and \u03c0\u03b1\u03b9\u03b4\u03b9\u03ba\u03ac. And, in fact, there was such emulation about\ncomposing poems of this sort, and so far was any one from thinking\nlightly of the amatory poets, that \u00c6schylus, who was a very great poet,\nand Sophocles, too, introduced the subject of the loves of men on the\nstage in their tragedies: the one describing the love of Achilles for\nPatroclus, and the other, in his Niobe, the mutual love of her sons (on\nwhich account some men have given an ill name to that tragedy); and all\nsuch passages as those are very agreeable to the spectators.\n\n76. Ibycus, too, of Rhegium, speaks loudly as follows\u2014\n\n       In early spring the gold Cydonian apples,\n       Water'd by streams from ever-flowing rivers,\n       Where the pure garden of the Virgins is,\n       And the young grapes, growing beneath the shade\n       Of ample branches, flourish and increase:\n       But Love, who never rests, gives me no shade,\n       Nor any recruiting dew; but like the wind,\n       Fierce rushing from the north, with rapid fire,\n       Urged on by Venus, with its maddening drought\n       Burns up my heart, and from my earliest youth,\n       Rules o'er my soul with fierce dominion.\n\n[Sidenote: LOVE.]\n\nAnd Pindar, who was of an exceedingly amorous disposition, says\u2014\n\n       Oh may it ever be to me to love,\n       And to indulge my love, remote from fear;\n       And do not thou, my mind, pursue a chase\n       Beyond the present number of your years.\n\nOn which account Timon, in his Silli, says\u2014\n\n       There is a time to love, a time to wed,\n       A time to leave off loving;\n\nand adds that it is not well to wait until some one else shall say, in\nthe words of this same philosopher\u2014\n\n       When this man ought to set (\u03b4\u03cd\u03bd\u03b5\u03b9\u03bd) he now begins\n       To follow pleasure (\u1f21\u03b4\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9).\n\nPindar also mentions Theoxenus of Tenedos, who was much beloved by him;\nand what does he say about him?\u2014\n\n       And now (for seasonable is the time)\n       You ought, my soul, to pluck the flowers of love,\n       Which suit your age.\n       And he who, looking on the brilliant light that beams\n       From the sweet countenance of Theoxenus,\n       Is not subdued by love,\n       Must have a dark discolour'd heart,\n       Of adamant or iron made,\n       And harden'd long in the smith's glowing furnace.\n       That man is scorn'd by bright-eyed Venus.\n       Or else he's poor, and care doth fill his breast;\n       Or else beneath some female insolence\n       He withers, and so drags on an anxious life:\n       But I, like comb of wily bees,\n       Melt under Venus's warm rays,\n       And waste away while I behold\n       The budding graces of the youth I love.\n       Surely at Tenedos, persuasion soft,\n       And every grace,\n       Abides in the lovely son of wise Agesilas.\n\n77. And many men used to be as fond of having boys for their favourites\nas women for their mistresses. And this was a frequent fashion in\nmany very well regulated cities of Greece. Accordingly, the Cretans,\nas I have said before, and the Chalcidians in Eub\u0153a, were very much\naddicted to the custom of having boy-favourites. Therefore Echemenes,\nin his History of Crete, says that it was not Jupiter who carried off\nGanymede, but Minos. But the before-mentioned Chalcidians say that\nGanymede was carried off from them by Jupiter; and they show the\nspot, which they call Harpagius;[55] and it is a place which produces\nextraordinary myrtles. And Minos abandoned his enmity to the Athenians,\n(although it had originated in consequence of the death of his son, out\nof his love for Theseus: and he gave his daughter Ph\u00e6dra to him for\nhis wife,) as Zenis, or Zeneus, the Chian, tells us in his treatise on\nCountry.\n\n78. But Hieronymus the Peripatetic says that the ancients were\nanxious to encourage the practice of having boy-favourites, because\nthe vigorous disposition of youths, and the confidence engendered by\ntheir association with each other, has often led to the overthrow of\ntyrannies. For in the presence of his favourite, a man would choose to\ndo anything rather than to get the character of a coward. And this was\nproved in practice in the case of the Sacred Band, as it was called,\nwhich was established at Thebes by Epaminondas. And the death of the\nPisistratid\u00e6 was brought about by Harmodius and Aristogiton; and at\nAgrigentum in Sicily, the mutual love of Chariton and Melanippus\nproduced a similar result, as we are told by Heraclides of Pontus, in\nhis treatise on Amatory Matters. For Melanippus and Chariton, being\ninformed against as plotting against Phalaris, and being put to the\ntorture in order to compel them to reveal their accomplices, not only\ndid not betray them, but even made Phalaris himself pity them, on\naccount of the tortures which they had undergone, so that he dismissed\nthem with great praise. On which account Apollo, being pleased at\nthis conduct, gave Phalaris a respite from death; declaring this to\nthe men who consulted the Pythian priestess as to how they might best\nattack him. He also gave them an oracle respecting Chariton, putting\nthe Pentameter before the Hexameter, in the same way as afterwards\nDionysius the Athenian did, who was nicknamed the Brazen, in his\nElegies; and the oracle runs as follows\u2014\n\n       Happy were Chariton and Melanippus,\n       Authors of heavenly love to many men.\n\n[Sidenote: LOVE.]\n\nThe circumstances, too, that happened to Cratinus the Athenian, are\nvery notorious. For he, being a very beautiful boy, at the time when\nEpimenides was purifying Attica by human sacrifices, on account of\nsome old pollution, as Neanthes of Cyzicus relates in the second book\nof his treatise on Sacrifices, willingly gave himself up to secure\nthe safety of the woman who had brought him up. And after his death,\nApollodorus, his friend, also devoted himself to death, and so the\ncalamities of the country were terminated. And owing to favouritism of\nthis kind, the tyrants (for friendships of this sort were very adverse\nto their interests) altogether forbad the fashion of making favourites\nof boys, and wholly abolished it. And some of them even burnt down\nand rased to the ground the pal\u00e6str\u00e6, considering them as fortresses\nhostile to their own citadels; as, for instance, Polycrates the tyrant\nof Samos did.\n\n79. But among the Spartans, as Agnon the Academic philosopher tells us,\ngirls and boys are all treated in the same way before marriage: for the\ngreat lawgiver Solon has said\u2014\n\n       Admiring pretty legs and rosy lips;\u2014\n\nas \u00c6schylus and Sophocles have openly made similar statements; the one\nsaying, in the Myrmidons\u2014\n\n       You paid not due respect to modesty,\n       Led by your passion for too frequent kisses;\u2014\n\nand the other, in his Colchian Women, speaking of Ganymede, says\u2014\n\n       Inflaming with his beauty mighty Jove.\n\nBut I am not ignorant that the stories which are told about Cratinus\nand Aristodemus are stated by Polemo Periegetes, in his Replies to\nNeanthes, to be all mere inventions. But you, O Cynulcus, believe that\nall these stories are true, let them be ever so false. And you take\nthe greatest pleasure in all such poems as turn on boys and favourites\nof that kind; while the fashion of making favourites of boys was first\nintroduced among the Grecians from Crete, as Tim\u00e6us informs us. But\nothers say that Laius was the originator of this custom, when he was\nreceived in hospitality by Pelops; and that he took a great fancy to\nhis son, Chrysippus, whom he put into his chariot and carried off, and\nfled with to Thebes. But Praxilla the Sicyonian says that Chrysippus\nwas carried off by Jupiter. And the Celt\u00e6, too, although they have the\nmost beautiful women of all the barbarians, still make great favourites\nof boys.... And the Persians, according to the statement of Herodotus,\nlearnt from the Greeks to adopt this fashion.\n\n80. Alexander the king was also very much in the habit of giving\nin to this fashion. Accordingly, Dic\u00e6archus, in his treatise on the\nSacrifice at Troy, says that he was so much under the influence of\nBagoas the eunuch, that he embraced him in the sight of the whole\ntheatre; and that when the whole theatre shouted in approval of the\naction, he repeated it. And Carystius, in his Historic Commentaries,\nsays,\u2014\"Charon the Chalcidian had a boy of great beauty, who was a\ngreat favourite of his: but when Alexander, on one occasion, at a great\nentertainment given by Craterus, praised this boy very much, Charon\nbade the boy go and salute Alexander: and he said, 'Not so, for he will\nnot please me so much as he will vex you.' For though the king was of a\nvery amorous disposition, still he was at all times sufficiently master\nof himself to have a due regard to decorum, and to the preservation of\nappearances. And in the same spirit, when he had taken as prisoners\nthe daughters of Darius, and his wife, who was of extraordinary\nbeauty, he not only abstained from offering them any insult, but he\ntook care never to let them feel that they were prisoners at all; but\nordered them to be treated in every respect, and to be supplied with\neverything, just as if Darius had still been in his palace; on which\naccount, Darius, when he heard of this conduct, raised his hands to the\nSun and prayed that either he might be king, or Alexander.\"\n\nBut Ibycus states that Talus was a great favourite of Rhadamanthus the\nJust. And Diotimus, in his Heraclea, says that Eurystheus was a great\nfavourite of Hercules, on which account he willingly endured all his\nlabours for his sake. And it is said that Argynnus was a favourite of\nAgamemnon; and that they first became acquainted from Agamemnon seeing\nArgynnus bathing in the Cephisus. And afterwards, when he was drowned\nin this river, (for he was continually bathing in it,) Agamemnon\nburied him, and raised a temple on the spot to Venus Argynnis. But\nLicymnius of Chios, in his Dithyrambics, says that it was Hymen\u00e6us\nof whom Argynnus was a favourite. And Aristocles the harp-player was\na favourite of King Antigonus: and Antigonus the Carystian, in his\nLife of Zeno, writes of him in the following terms:\u2014\"Antigonus the\nking used often to go to sup with Zeno; and once, as he was returning\nby daylight from some entertainment, he went to Zeno's house, and\npersuaded him to go with him to sup with Aristocles the harp-player,\nwho was an excessive favourite of the king's.\"\n\n[Sidenote: LOVE.]\n\n81. Sophocles, too, had a great fancy for having boy-favourites, equal\nto the addiction of Euripides for women. And accordingly, Ion the poet,\nin his book on the Arrival of Illustrious Men in the Island of Chios,\nwrites thus:\u2014\"I met Sophocles the poet in Chios, when he was sailing\nto Lesbos as the general: he was a man very pleasant over his wine, and\nvery witty. And when Hermesilaus, who was connected with him by ancient\nties of hospitality, and who was also the proxenus[56] of the Athenians,\nentertained him, the boy who was mixing the wine was standing by the\nfire, being a boy of a very beautiful complexion, but made red by the\nfire: so Sophocles called him and said, 'Do you wish me to drink with\npleasure?' and when he said that he did, he said, 'Well, then, bring\nme the cup, and take it away again in a leisurely manner.' And as the\nboy blushed all the more at this, Sophocles said to the guest who was\nsitting next to him, 'How well did Phrynichus speak when he said\u2014\n\n       The light of love doth shine in purple cheeks.\n\nAnd a man from Eretria, or from Erythr\u00e6, who was a schoolmaster,\nanswered him,\u2014'You are a great man in poetry, O Sophocles; but still\nPhrynichus did not say well when he called purple cheeks a mark of\nbeauty. For if a painter were to cover the cheeks of this boy with\npurple paint he would not be beautiful at all. And so it is not well to\ncompare what is beautiful with what is not so.' And on this Sophocles,\nlaughing at the Eretrian, said,\u2014'Then, my friend, I suppose you are\nnot pleased with the line in Simonides which is generally considered\namong the Greeks to be a beautiful one\u2014\n\n       The maid pour'd forth a gentle voice\n       From out her purple mouth.[57]\n\nAnd you do not either like the poet who spoke of the golden-haired\nApollo; for if a painter were to represent the hair of the god as\nactually golden, and not black, the picture would be all the worse. Nor\ndo you approve of the poet who spoke of rosy-fingered.[58] For if any\none were to dip his fingers in rosy-coloured paint he would make his\nhands like those of a purple-dyer, and not of a pretty woman.' And when\nthey all laughed at this, the Eretrian was checked by the reproof; and\nSophocles again turned to pursue the conversation with the boy; for he\nasked him, as he was brushing away the straws from the cup with his\nlittle finger, whether he saw any straws: and when he said that he did,\nhe said, 'Blow them away, then, that you may not dirty your fingers.'\nAnd when he brought his face near the cup he held the cup nearer to his\nown mouth, so as to bring his own head nearer to the head of the boy.\nAnd when he was very near he took him by the hand and kissed him. And\nwhen all clapped their hands, laughing and shouting out, to see how\nwell he had taken the boy in, he said, 'I, my friends, am meditating\non the art of generalship, since Pericles has said that I know how to\ncompose poetry, but not how to be a general; now has not this stratagem\nof mine succeeded perfectly?' And he both said and did many things of\nthis kind in a witty manner, drinking and giving himself up to mirth:\nbut as to political affairs he was not able nor energetic in them, but\nbehaved as any other virtuous Athenian might have done.\n\n[Sidenote: LOVE.]\n\n82. And Hieronymus of Rhodes, in his Historic Commentaries, says that\nSophocles was not always so moderate, but that he at times committed\ngreater excesses, and gave Euripides a handle to reproach him, as\nbringing himself into disrepute by his excessive intemperance.\n\n83. And Theopompus, in his treatise on the Treasures of which the\nTemple at Delphi was plundered, says that \"Asopichus, being a favourite\nof Epaminondas, had the trophy of Leuctra represented in relief on his\nshield, and that he encountered danger with extraordinary gallantry;\nand that this shield is consecrated at Delphi, in the portico.\" And\nin the same treatise, Theopompus further alleges that \"Phayllus, the\ntyrant of Phocis, was extremely addicted to women; but that Onomarchus\nused to select boys as his favourites: and that he had a favourite,\nthe son of Pythodorus the Sicyonian, to whom, when he came to Delphi\nto devote his hair to the god (and he was a youth of great beauty),\nOnomarchus gave the offerings of the Sybarites\u2014four golden combs.\nAnd Phayllus gave to the daughter of Diniades, who was a female\nflute-player, a Bromiadian,[59] a silver goblet of the Phoc\u00e6ans, and a\ngolden crown of ivy-leaves, the offering of the Peparethians. And,\" he\nsays, \"she was about to play the flute at the Pythian games, if she had\nnot been hindered by the populace.\n\n\"Onomarchus also gave,\" as he says, \"to his favourite Lycolas, and to\nPhyscidas the son of Tricholaus (who was very handsome), a crown of\nlaurel, the offering of the Ephesians. This boy was brought also to\nPhilip by his father, but was dismissed without any favour. Onomarchus\nalso gave to Damippus, the son of Epilycus of Amphipolis, who was a\nyouth of great beauty, a present which had been consecrated to the god\nby Plisthenes.\n\n\"And Philomelus gave to Pharsalia, a dancing-woman from Thessaly,\na golden crown of laurel-leaves, which had been offered by the\nLampsacenes. But Pharsalia herself was afterwards torn to pieces at\nMetapontum, by the soothsayers, in the market-place, on the occasion\nof a voice coming forth out of the brazen laurel which the people\nof Metapontum had set up at the time when Aristeas of Proconnesus\nwas sojourning among them, on his return, as he stated, from the\nHyperboreans, the first moment that she was seen entering the\nmarket-place. And when men afterwards inquired into the reason for this\nviolence, she was found to have been put to death on account of this\ncrown which belonged to the god.\"\n\n84. Now I warn you, O philosophers, who indulge in unnatural passions,\nand who treat the great goddess Venus with impiety, to beware, lest\nyou be destroyed in the same manner. For boys are only handsome, as\nGlycera the courtesan said, while they are like women: at least, this\nis the saying attributed to her by Clearchus. But my opinion is that\nthe conduct of Cleonymus the Spartan was in strict conformity with\nnature, who was the first man to take such hostages as he took from\nthe Metapontines\u2014namely, two hundred of their most respectable and\nbeautiful virgins; as is related by Duris the Samian, in the third book\nof his History of Agathocles. And I too, as is said by Epicrates in his\nAntilais,\n\n       Have learnt by heart completely all the songs\n       Breathing of love which sweetest Sappho sang,\n       Or the Lamynthian Cleomenes.\n\nBut you, my philosophical friends, even when you are in love with\nwomen . . . as Clearchus says. For a bull was excited by the sight of\nthe brazen cow at Pirene: and in a picture that existed of a bitch,\nand a pigeon, and a goose; and a gander came up to the goose, and a\ndog to the bitch, and a male pigeon to the pigeon, and not one of them\ndiscovered the deception till they got close to them; but when they\ngot near enough to touch them, they desisted; just as Clisophus the\nSalymbrian did. For he fell in love with a statue of Parian marble\nthat then was at Samos, and shut himself up in the temple to gratify\nhis affection; but when he found that he could make no impression on\nthe coldness and unimpressibility of the stone, then he discarded his\npassion. And Alexis the poet mentions this circumstance in his drama\nentitled The Picture, where he says\u2014\n\n       And such another circumstance, they say,\n       Took place in Samos: there a man did fall\n       In love with a fair maiden wrought in marble,\n       And shut himself up with her in the temple.\n\nAnd Philemon mentions the same fact, and says\u2014\n\n       But once a man, 'tis said, did fall, at Samos,\n       In love with a marble woman; and he went\n       And shut himself up with her in the temple.\n\n[Sidenote: LOVE.]\n\nBut the statue spoken of is the work of Ctesicles; as Ad\u00e6us of Mitylene\ntells us in his treatise on Statuaries. And Polemo, or whoever the\nauthor of the book called Helladicus is, says\u2014\"At Delphi, in the\nmuseum of the pictures, there are two boys wrought in marble; one of\nwhich, the Delphians say, was so fallen in love with by some one who\ncame to see it, that he made love to it, and shut himself up with\nit, and presented it with a crown; but when he was detected, the god\nordered the Delphians, who consulted his oracle with reference to the\nsubject, to dismiss him freely, for that he had given him a handsome\nreward.\n\n85. And even brute beasts have fallen in love with men: for there was\na cock who took a fancy to a man of the name of Secundus, a cup-bearer\nof the king; and the cock was nicknamed the Centaur. But this Secundus\nwas a slave of Nicomedes the king of Bithynia; as Nicander informs us\nin the sixth book of his essay on the Revolutions of Fortune. And,\nat \u00c6gium, a goose took a fancy to a boy; as Clearchus relates in the\nfirst book of his Amatory Anecdotes. And Theophrastus, in his essay\non Love, says that the name of this boy was Amphilochus, and that he\nwas a native of Olenus. And Hermeas the son of Hermodorus, who was a\nSamian by birth, says that a goose also took a fancy to Lacydes the\nphilosopher. And in Leucadia (according to a story told by Clearchus),\na peacock fell so in love with a maiden there, that when she died, the\nbird died too. There is a story also that, at Iasus, a dolphin took a\nfancy to a boy (and this story is told by Duris, in the ninth book of\nhis History); and the subject of that book is the history of Alexander,\nand the historian's words are these: \"He likewise sent for the boy from\nIasus. For near Iasus there was a boy whose name was Dionysius, and he\nonce, when leaving the pal\u00e6stra with the rest of the boys, went down to\nthe sea and bathed; and a dolphin came forward out of the deep water to\nmeet him, and taking him on his back, swam away with him a considerable\ndistance into the open sea, and then brought him back again to\nland.\" But the dolphin is an animal which is very fond of men, and\nvery intelligent, and one very susceptible of gratitude. Accordingly\nPhylarchus, in his twelfth book, says\u2014\"Coiranus the Milesian, when he\nsaw some fishermen who had caught a dolphin in a net, and who were\nabout to cut it up, gave them some money and bought the fish, and took\nit down and put it back in the sea again. And after this it happened to\nhim to be shipwrecked near Myconos, and while every one else perished,\nCoiranus alone was saved by a dolphin. And when, at last, he died of\nold age in his native country, as it so happened that his funeral\nprocession passed along the sea-shore close to Miletus, a great shoal\nof dolphins appeared on that day in the harbour, keeping only a very\nlittle distance from those who were attending the funeral of Coiranus,\nas if they also were joining in the procession and sharing in their\ngrief.\"\n\nThe same Phylarchus also relates, in the twentieth book of his History,\nthe great affection which was once displayed by an elephant for a boy.\nAnd his words are these: \"But there was a female elephant kept with\nthis elephant, and the name of the female elephant was Nic\u00e6a; and to\nher the wife of the king of India, when dying, entrusted her child,\nwhich was just a month old. And when the woman did die, the affection\nfor the child displayed by the beast was most extraordinary; for it\ncould not endure the child to be away; and whenever it did not see him,\nit was out of spirits. And so, whenever the nurse fed the infant with\nmilk, she placed it in its cradle between the feet of the beast; and if\nshe had not done so, the elephant would not take any food; and after\nthis, it would take whatever reeds and grass there were near, and,\nwhile the child was sleeping, beat away the flies with the bundle. And\nwhenever the child wept, it would rock the cradle with its trunk, and\nlull it to sleep. And very often the male elephant did the same.\"\n\n[Sidenote: LOVE.]\n\n86. But you, O philosophers, are far fiercer than dolphins and\nelephants, and are also much more untameable; although Pers\u00e6us the\nCitti\u00e6an, in his Recollections of Banquets, says loudly,\u2014\"It is a very\nconsistent subject of conversation at drinking parties for men to\ntalk of amatory matters; for we are naturally inclined to such topics\nafter drinking. And at those times we should praise those who indulge\nin that kind of conversation to a moderate and temperate degree, but\nblame those who go to excess in it, and behave in a beastly manner.\nBut if logicians, when assembled in a social party, were to talk about\nsyllogisms, then a man might very fairly think that they were acting\nvery unseasonably. And a respectable and virtuous man will at times get\ndrunk; but they who wish to appear extraordinarily temperate, keep up\nthis character amid their cups for a certain time, but afterwards, as\nthe wine begins to take effect on them, they descend to every kind of\nimpropriety and indecency. And this was the case very lately with the\nambassadors who came to Antigonus from Arcadia; for they sat at dinner\nwith great severity of countenance, and with great propriety, as they\nthought,\u2014not only not looking at any one of us, but not even looking at\none another. But as the wine went round, and music of different kinds\nwas introduced, and when the Thessalian dancing-women, as their fashion\nis, came in, and danced quite naked, except that they had girdles round\ntheir waists, then the men could not restrain themselves any longer,\nbut jumped up off the couches, and shouted as if they were beholding a\nmost gratifying sight; and they congratulated the king because he had\nit in his power to indulge in such pastimes; and they did and said a\ngreat many more vulgar things of the same kind.\n\n\"And one of the philosophers who was once drinking with us, when a\nflute-playing girl came in, and when there was plenty of room near him,\nwhen the girl wished to sit down near him, would not allow her, but\ndrew himself up and looked grave. And then afterwards, when the girl\nwas put up to auction, as is often the fashion at such entertainments,\nhe was exceedingly eager to buy her, and quarrelled with the man who\nsold her, on the ground that he had knocked her down too speedily to\nsome one else; and he said that the auctioneer had not fairly sold her.\nAnd at last this grave philosopher, he who at first would not permit\nthe girl even to sit near him, came to blows about her.\" And perhaps\nthis very philosopher, who came to blows about the flute-playing girl,\nmay have been Pers\u00e6us himself; for Antigonus the Carystian, in his\ntreatise on Zeno, makes the following statement:\u2014\"Zeno the Citti\u00e6an,\nwhen once Perseus at a drinking-party bought a flute-playing girl, and\nafter that was afraid to bring her home, because he lived in the same\nhouse with Zeno, becoming acquainted with the circumstance, brought\nthe girl home himself, and shut her up with Pers\u00e6us.\" I know, also,\nthat Polystratus the Athenian, who was a pupil of Theophrastus, and who\nwas surnamed the Tyrrhenian, used often to put on the garments of the\nfemale flute-players.\n\n87. Kings, too, have shown great anxiety about musical women; as\nParmenion tells us in his Letter to Alexander, which he sent to that\nmonarch after he had taken Damascus, and after he had become master\nof all the baggage of Darius. Accordingly, having enumerated all the\nthings which he had taken, he writes as follows:\u2014\"I found three\nhundred and twenty-nine concubines of the king, all skilled in music;\nand forty-six men who were skilful in making garlands, and two hundred\nand seventy-seven confectioners, and twenty-nine boilers of pots, and\nthirteen cooks skilful in preparing milk, and seventeen artists who\nmixed drinks, and seventy slaves who strain wine, and forty preparers\nof perfumes.\" And I say to you, O my companions, that there is no sight\nwhich has a greater tendency to gladden the eyes than the beauty of\na woman. Accordingly \u0152neus, in the play of Ch\u00e6remon the tragedian,\nspeaking of some maidens whom he had seen, says, in the play called\n\u0152neus,\u2014\n\n       And one did lie with garment well thrown back,\n       Showing her snow-white bosom to the moon:\n       Another, as she lightly danced, display'd\n       The fair proportions of her lefthand side,\n       Naked\u2014a lovely picture for the air\n       To wanton with; and her complexion white\n       Strove with the darkening shades. Another bared\n       Her lovely arms and taper fingers all:\n       Another, with her robe high round her neck,\n       Conceal'd her bosom, but a rent below\n       Show'd all her shapely thighs. The Graces smiled,\n       And love, not without hope, did lead me on.\n       Then on th' inviting asphodel they fell,\n       Plucking the dark leaves of the violet flower,\n       And crocus, which, with purple petals rising,\n       Copies the golden rays of the early sun.\n       There, too, the Persian sweetly-smelling marjoram\n       Stretch'd out its neck along the laughing meadow.\n\n88. And the same poet, being passionately fond of flowers, says also in\nhis Alphesib\u0153a\u2014\n\n       The glorious beauty of her dazzling body\n       Shone brilliant, a sweet sight to every eye;\n       And modesty, a tender blush exciting,\n       Tinted her gentle cheeks with delicate rose:\n       Her waxy hair, in gracefully modell'd curls,\n       Falling as though arranged by sculptor's hand,\n       Waved in the wanton breeze luxuriant.\n\n[Sidenote: BEAUTY OF WOMEN.]\n\nAnd in his Io he calls the flowers children of spring, where he says\u2014\n\n       Strewing around sweet children of the spring.\n\nAnd in his Centaur, which is a drama composed in many metres of various\nkinds, he calls them children of the meadow\u2014\n\n       There, too, they did invade the countless host\n       Of all the new-born flowers that deck the fields,\n       Hunting with joy the offspring of the meadows.\n\nAnd in his Bacchus he says\u2014\n\n       The ivy, lover of the dance,\n       Child of the mirthful year.\n\nAnd in his Ulysses he speaks thus of roses:\u2014\n\n       And in their hair the Hours' choicest gifts\n       They wore, the flowering, fragrant rose,\n       The loveliest foster-child of spring.\n\nAnd in his Thyestes he says\u2014\n\n       The brilliant rose, and modest snow-white lily.\n\nAnd in his Miny\u00e6 he says\u2014\n\n       There was full many a store of Venus to view,\n       Dark in the rich flowers in due season ripe.\n\n89. Now there have been many women celebrated for their beauty (for, as\nEuripides says\u2014\n\n       E'en an old bard may sing of memory)\n\nThere was, for instance, Thargelia the Milesian, who was married\nto fourteen different husbands, so very beautiful and accomplished\nwas she, as Hippias the Sophist says, in his book which is entitled\nSynagoge. But Dinon, in the fifth book of his History of Persia, and\nin the first part of it, says that the wife of Bagazus, who was a\nsister of Xerxes by the same father, (and her name was Anytis,) was the\nmost beautiful and the most licentious of all the women in Asia. And\nPhylarchus, in his nineteenth book, says that Timosa, the concubine of\nOxyartes, surpassed all women in beauty, and that the king of Egypt had\noriginally sent her as a present to Statira, the wife of the king.\n\nAnd Theopompus, in the fifty-sixth book of his History, speaks of\nXenopithea, the mother of Lysandrides, as the most beautiful of all\nthe women in Peloponnesus. And the Laced\u00e6monians put her to death,\nand her sister Chryse also, when Agesilaus the king, having raised a\nseditious tumult in the city, procured Lysandrides, who was his enemy,\nto be banished by the Laced\u00e6monians. Pantica of Cyprus was also a\nvery beautiful woman; and she is mentioned by Phylarchus, in the tenth\nbook of his History, where he says that when she was with Olympias,\nthe mother of Alexander, Monimus, the son of Pythion, asked her in\nmarriage. And, as she was a very licentious woman, Olympias said to\nhim\u2014\"O wretched man, you are marrying with your eyes, and not with\nyour understanding.\" They also say that the woman who brought back\nPisistratus to assume the tyranny, clad in the semblance of Minerva the\nSaviour, was very beautiful, as indeed she ought to have been, seeing\nthat she assumed the appearance of a goddess. And she was a seller of\ngarlands; and Pisistratus afterwards gave her in marriage to Hipparchus\nhis son, as Clidemus relates in the eighth book of his Returns, where\nhe says\u2014\"And he also gave the woman, by name Phya, who had been in\nthe chariot with him, in marriage to his son Hipparchus. And she was\nthe daughter of a man named Socrates. And he took for Hippias, who\nsucceeded him in the tyranny, the daughter of Charmus the polemarch,\nwho was extraordinarily beautiful.\"\n\nAnd it happened, as it is said, that Charmus was a great admirer of\nHippias, and that he was the man who first erected a statue of Love in\nthe Academy, on which there is the following inscription\u2014\n\n       O wily Love, Charmus this altar raised\n       At the well-shaded bounds of her Gymnasium.\n\nHesiod, also, in the third book of his Melampodia, calls Chalcis in\nEub\u0153a,\n\n       Land of fair women;\u2014\n\nfor the women there are very beautiful, as Theophrastus also asserts.\nAnd Nymphodorus, in his Voyage round Asia, says that there are nowhere\nmore beautiful women than those in Tenedos, an island close to Troy.\n\n[Sidenote: PRAISE OF MODESTY.]\n\n90. I am aware, too, that on one occasion there was a contest of beauty\ninstituted among women. And Nicias, speaking of it in his History of\nArcadia, says that Cypselus instituted it, having built a city in the\nplain which is watered by the Alpheus; in which he established some\nParrhasians, and consecrated a plot of sacred ground and an altar to\nCeres of Eleusis, in whose festival it was that he had instituted this\ncontest of beauty. And he says that the woman who gained the victory\nin this contest was Herodice.\n\nAnd even to this day this contest is continued; and the women who\ncontend in it are called Goldbearing. And Theophrastus says that there\nis also a contest of beauty which takes place among the Eleans, and\nthat the decision is come to with great care and deliberation; and that\nthose who gain the victory receive arms as their prize, which Dionysius\nof Leuctra says are offered up to Minerva. And he says, too, that the\nvictor is adorned with fillets by his friends, and goes in procession\nto the temple; and that a crown of myrtle is given to him (at least\nthis is the statement of Myrsilus, in his Historical Paradoxes). \"But\nin some places,\" says the same Theophrastus, \"there are contests\nbetween the women in respect of modesty and good management, as there\nare among the barbarians; and at other places also there are contests\nabout beauty, on the ground that this also is entitled to honour,\nas for instance, there are in Tenedos and Lesbos. But they say that\nthis is the gift of chance, or of nature; but that the honour paid\nto modesty ought to be one of a greater degree. For that it is in\nconsequence of modesty that beauty is beautiful; for without modesty it\nis apt to be subdued by intemperance.\"\n\n91. Now, when Myrtilus had said all this in a connected statement; and\nwhen all were marvelling at his memory, Cynulcus said\u2014\n\n       Your multifarious learning I do wonder at\u2014\n       Though there is not a thing more vain and useless,\n\nsays Hippon the Atheist. But the divine Heraclitus also says\u2014\"A great\nvariety of information does not usually give wisdom.\" And Timon said\u2014\n\n       There is great ostentation and parade\n       Of multifarious learning, than which nothing\n       Can be more vain or useless.\n\nFor what is the use of so many names, my good grammarian, which are\nmore calculated to overwhelm the hearers than to do them any good? And\nif any one were to inquire of you, who they were who were shut up in\nthe wooden horse, you would perhaps be able to tell the names of one or\ntwo; and even this you would not do out of the verses of Stesichorus,\n(for that could hardly be,) but out of the Storming of Troy, by\nSacadas the Argive; for he has given a catalogue of a great number of\nnames. Nor indeed could you properly give a list of the companions of\nUlysses, and say who they were who were devoured by the Cyclops, or\nby the L\u00e6strygonians, and whether they were really devoured or not.\nAnd you do not even know this, in spite of your frequent mention of\nPhylarchus, that in the cities of the Ceans it is not possible to see\neither courtesans or female flute-players. And Myrtilus said,\u2014But\nwhere has Phylarchus stated this? For I have read through all his\nhistory. And when he said,\u2014In the twenty-third book; Myrtilus said\u2014\n\n92. Do I not then deservedly detest all you philosophers, since you are\nall haters of philology,\u2014men whom not only did Lysimachus the king\nbanish from his own dominions, as Carystius tells us in his Historic\nReminiscences, but the Athenians did so too. At all events, Alexis, in\nhis Horse, says\u2014\n\n       Is this the Academy; is this Xenocrates?\n       May the gods greatly bless Demetrius\n       And all the lawgivers; for, as men say,\n       They've driven out of Attica with disgrace\n       All those who do profess to teach the youth\n       Learning and science.\n\nAnd a certain man named Sophocles, passed a decree to banish all the\nphilosophers from Attica. And Philo, the friend of Aristotle, wrote\nan oration against him; and Demochares, on the other hand, who was\nthe cousin of Demosthenes, composed a defence for Sophocles. And the\nRomans, who are in every respect the best of men, banished all the\nsophists from Rome, on the ground of their corrupting the youth of the\ncity, though, at a subsequent time, somehow or other, they admitted\nthem. And Anaxippus the comic poet declares your folly in his Man\nstruck by Lightning, speaking thus\u2014\n\n       Alas, you're a philosopher; but I\n       Do think philosophers are only wise\n       In quibbling about words; in deeds they are,\n       As far as I can see, completely foolish.\n\n[Sidenote: FAULTS OF PHILOSOPHERS.]\n\nIt is, therefore, with good reason that many cities, and especially\nthe city of the Laced\u00e6monians, as Cham\u00e6leon says in his book on\nSimonides, will not admit either rhetoric or philosophy, on account\nof the jealousy, and strife, and profitless discussions to which they\ngive rise; owing to which it was that Socrates was put to death; he,\nwho argued against the judges who were given him by lot, discoursing\nof justice to them when they were a pack of most corrupt men. And it\nis owing to this, too, that Theodorus the Atheist was put to death,\nand that Diagoras was banished; and this latter, sailing away when he\nwas banished, was wrecked. But Theotimus, who wrote the books against\nEpicurus, was accused by Zeno the Epicurean, and put to death; as is\nrelated by Demetrius the Magnesian, in his treatise on People and\nThings which go by the same Name.\n\n93. And, in short, according to Clearchus the Solensian, you do not\nadopt a manly system of life, but you do really aim at a system which\nmight become a dog; but although this animal has four excellent\nqualities, you select none but the worst of his qualities for your\nimitation. For a dog is a wonderful animal as to his power of smelling\nand of distinguishing what belongs to his own family and what does not;\nand the way in which he associates with man, and the manner in which\nhe watches over and protects the houses of all those who are kind to\nhim, is extraordinary. But you who imitate the dogs, do neither of\nthese things. For you do not associate with men, nor do you distinguish\nbetween those with whom you are acquainted; and being very deficient\nin sensibility, you live in an indolent and indifferent manner. But\nwhile the dog is also a snarling and greedy animal, and also hard in\nhis way of living, and naked; these habits of his you practise, being\nabusive and gluttonous, and, besides all this, living without a home\nor a hearth. The result of all which circumstances is, that you are\ndestitute of virtue, and quite unserviceable for any useful purpose in\nlife. For there is nothing less philosophical than those persons who\nare called philosophers. For whoever supposed that \u00c6schines, the pupil\nof Socrates, would have been such a man in his manners as Lysias the\norator, in his speeches on the Contracts, represents him to have been;\nwhen, out of the dialogues which are extant, and generally represented\nto be his work, we are inclined to admire him as an equitable and\nmoderate man? unless, indeed, those writings are in reality the work of\nthe wise Socrates, and were given to \u00c6schines by Xanthippe, the wife of\nSocrates, after his death, which Idomeneus asserts to be the case.\n\n94. But Lysias, in the oration which bears this title\u2014\"Against\n\u00c6schines, the Pupil of Socrates, for Debt,\" (for I will recite the\npassage, even though it be a rather long one, on account of your\nexcessive arrogance, O philosophers,)\u2014begins in the following\nmanner\u2014\"I never should have imagined, O judges, that \u00c6schines would\nhave dared to come into court on a trial which is so discreditable to\nhim. For a more disgracefully false accusation than the one which he\nhas brought forward, I do not believe it to be easy to find. For he,\nO judges, owing a sum of money with a covenanted interest of three\ndrachm\u00e6 to Sosinomus the banker and Aristogiton, came to me, and\nbesought me not to allow him to be wholly stripped of his own property,\nin consequence of this high interest. 'And I,' said he, 'am at this\nmoment carrying on the trade of a perfumer; but I want capital to go\non with, and I will pay you nine[60] obols a month interest.'\" A fine\nend to the happiness of this philosopher was the trade of a perfumer,\nand admirably harmonizing with the philosophy of Socrates, a man who\nutterly rejected the use of all perfumes and unguents! And moreover,\nSolon the lawgiver expressly forbade a man to devote himself to any\nsuch business: on which account Pherecrates, in his Oven, or Woman\nsitting up all Night, says\u2014\n\n       Why should he practise a perfumer's trade,\n       Sitting beneath a high umbrella there,\n       Preparing for himself a seat on which\n       To gossip with the youths the whole day long?\n\nAnd presently afterwards he says\u2014\n\n       And no one ever saw a female cook\n       Or any fishwoman; for every class\n       Should practise arts which are best suited to it.\n\n[Sidenote: LENDING MONEY.]\n\nAnd after what I have already quoted, the orator proceeds to say\u2014\"And\nI was persuaded by this speech of his, considering also that this\n\u00c6schines had been the pupil of Socrates, and was a man who uttered\nfine sentiments about virtue and justice, and who would never attempt\nnor venture on the actions practised by dishonest and unjust men.\"\n\n95. And after this again, after he had run through the accusation of\n\u00c6schines, and had explained how he had borrowed the money, and how he\nnever paid either interest or principal, and how, when an action was\nbrought against him, he had allowed judgment to go by default, and how\na branded slave of his had been put forward by him as security; and\nafter he had brought a good many more charges of the same kind against\nhim, he thus proceeded:\u2014\"But, O judges, I am not the only person to\nwhom he behaves in this manner, but he treats every one who has any\ndealings with him in the same manner. Are not even all the wine-sellers\nwho live near him, from whom he gets wine for his entertainments\nand never pays for it, bringing actions against him, having already\nclosed their shops against him? And his neighbours are ill-treated\nby him to such a degree that they leave their own houses, and go and\nrent others which are at a distance from him. And with respect to all\nthe contributions which he collects, he never himself puts down the\nremaining share which is due from him, but all the money which ever\ngets into this pedlar's hands is lost as if it were utterly destroyed.\nAnd such a number of men come to his house daily at dawn, to ask for\ntheir money which he owes them, that passers-by suppose he must be\ndead, and that such a crowd can only be collected to attend his funeral.\n\n\"And those men who live in the Pir\u00e6us have such an opinion of him, that\nthey think it a far less perilous business to sail to the Adriatic\nthan to deal with him; for he thinks that all that he can borrow is\nmuch more actually his own than what his father left him. Has he not\ngot possession of the property of Herm\u00e6us the perfumer, after having\nseduced his wife, though she was seventy years old? whom he pretended\nto be in love with, and then treated in such a manner that she reduced\nher husband and her sons to beggary, and made him a perfumer instead\nof a pedlar! in so amorous a manner did he handle the damsel, enjoying\nthe fruit of her youth, when it would have been less trouble to him to\ncount her teeth than the fingers of her hand, they were so much fewer.\nAnd now come forward, you witnesses, who will prove these facts.\u2014This,\nthen, is the life of this sophist.\"\n\nThese, O Cynulcus, are the words of Lysias. But I, in the words of\nAristarchus the tragic poet,\n\n       Saying no more, but this in self-defence,\n\nwill now cease my attack upon you and the rest of the Cynics.\n\nFOOTNOTES.\n\n[12] \u03b4\u03b9\u03c6\u03c5\u1f74\u03c2 meaning, \"of double nature.\"\n\n[13] Iliad, xxiv. 489.\n\n[14] Iliad, ii. 220.\n\n[15] Theognis.\n\n[16] It is not known from what play this fragment comes. It is\n  given in the Variorum Edition of Euripides, _Inc. Fragm._ 165.\n\n[17] From the Andromeda.\n\n[18] This is a blunder of Athen\u00e6us; for the passage alluded to\n  is evidently that in the Iphigenia in Aulis of Euripides. The lines as\n  quoted in the text here are\u2014\n\n       \u0394\u03af\u03b4\u03c5\u03bc\u03b1 \u03b3\u1f70\u03c1 \u03c4\u03cc\u03be\u03b1 \u03b1\u1f50\u03c4\u1f78\u03bd\n       \u1f18\u03bd\u03c4\u03b5\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c7\u03b1\u03c1\u03af\u03c4\u03c9\u03bd\n       \u03a4\u1f78 \u03bc\u1f72\u03bd \u1f10\u03c0' \u03b5\u1f30\u03b1\u03af\u03c9\u03bd\u03b9 \u03c4\u03cd\u03c7\u03b1\n       \u03a4\u1f78 \u03b4' \u1f10\u03c0\u1f76 \u03c3\u03c5\u03b3\u03c7\u03cd\u03c3\u03b5\u03b9 \u03b2\u03b9\u03bf\u03c4\u1fb6\u03c2.\n\nThe passage in Euripides is\u2014\n\n       \u0394\u03af\u03b4\u03c5\u03bc' \u1f1d\u03c1\u03c9\u03c2 \u1f41 \u03c7\u03c1\u03c5\u03c3\u03bf\u03ba\u03cc\u03bc\u03b1\u03c2\n       \u03a4\u03cc\u03be' \u1f10\u03bd\u03c4\u03b5\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c7\u03b1\u03c1\u03af\u03c4\u03c9\u03bd\n       \u03a4\u1f78 \u03bc\u1f72\u03bd \u1f10\u03c0' \u03b5\u1f50\u03b1\u03af\u03c9\u03bd\u03b9 \u03c0\u03cc\u03c4\u03bc\u1ff3\n       \u03a4\u1f78 \u03b4' \u1f10\u03c0\u1f76 \u03c3\u03c5\u03b3\u03c7\u03cd\u03c3\u03b5\u03b9 \u03b2\u03b9\u03bf\u03c4\u1fb6\u03c9.\u2014_Iph. in Aul._ 552.\n\n[19] Iliad, x. 401.\n\n[20] This fragment is from the Hippodamia.\n\n[21] Ode 67.\n\n[22] This is not from any one of the odes, which we have\n  entire; but is only a fragment.\n\n[23] From \u03ba\u03b5\u03af\u03c1\u03c9, to cut the hair.\n\n[24] From the \u00c6olus.\n\n[25] Iliad, iii. 156.\n\n[26] Ib. iii. 170.\n\n[27] Ib. xx. 234.\n\n[28] Ach. 524.\n\n[29] Pind. Ol. 13.\n\n[30] A \u03c3\u03ba\u03bf\u03bb\u03b9\u1f78\u03bd was a song which went round at banquets,\n  sung to the lyre by the guests, one after another, said to have been\n  introduced by Terpander; but the word is first found in Pind. Fr.\n  lxxxvii. 9; Aristoph. Ach. 532. The name is of uncertain origin: some\n  refer it to the character of the music, \u03bd\u03cc\u03bc\u03bf\u03c2 \u03c3\u03ba\u03bf\u03bb\u03b9\u1f78\u03c2, as opposed to\n  \u03bd\u03cc\u03bc\u03bf\u03c2 \u1f54\u03c1\u03b8\u03b9\u03bf\u03c2; others to the \u1fe5\u03c5\u03b8\u03bc\u1f78\u03c2 \u03c3\u03ba\u03bf\u03bb\u03b9\u1f78\u03c2, or amphibrachic rhythm\n  recognised in many scolia; but most, after Dic\u00e6archus and Plutarch,\n  from the irregular zigzag way it went round the table, each guest\n  who sung holding a myrtle-branch, which he passed on to any one he\n  chose.\u2014Lid. & Scott, Gr. Lex. _in voc._\n\n[31] These are the second and third lines of the Electra of\n  Sophocles.\n\n[32] The Kids was a constellation rising about the beginning of\n  October, and supposed by the ancients to bring storms.\n  Theocritus says\u2014\n\n       \u03c7\u1f64\u03c4\u03b1\u03bd \u1f10\u03c6' \u1f11\u03c3\u03c0\u03b5\u03c1\u03af\u03bf\u03b9\u03c2 \u1f10\u03c1\u03af\u03c6\u03bf\u03b9\u03c2 \u03bd\u03cc\u03c4\u03bf\u03c2 \u1f51\u03b3\u03c1\u1f70 \u03b4\u03b9\u03ce\u03ba\u1fc3 \u03ba\u03cd\u03bc\u03b1\u03c4\u03b1.\u2014vii. 53.\n\n[33] \u0398\u03ac\u03bb\u03bb\u03bf\u03c2 means \"a young twig.\"\n\n[34] There is a pun here on her name,\u2014\u1f3d\u03c0\u03c0\u03b7 meaning a\n  mare.\n\n[35] \u039b\u03ac\u03ba\u03ba\u03bf\u03c2, a cistern; a cellar.\n\n[36] This is a pun on the similarity of the name \u03a3\u03af\u03b3\u03b5\u03b9\u03bf\u03bd to\n\u03c3\u03b9\u03b3\u1f74, silence.\n\n[37] \u0393\u03c1\u03b1\u1fe6\u03c2 means both an old woman, and the scum on\n  boiled milk.\n\n[38] \u1f59\u03c3\u03c4\u03ad\u03c1\u03b1 means both \"the womb,\" and \"the new\n  comer.\"\n\n[39] Punning on the similarity of the name \u0391\u1f30\u03b3\u03b5\u1f7a\u03c2 to\n  \u03b1\u1f32\u03be, a goat.\n\n[40] Punning on the similarity of \u03ba\u03b1\u03c4\u03b1\u03c4\u03c1\u03ac\u03b3\u03c9, to eat,\n  and \u03c4\u03c1\u03ac\u03b3\u03bf\u03c2, a goat.\n\n[41] The Greek word is \u03c8\u03c5\u03c7\u03b1\u03b3\u03c9\u03b3\u03bf\u1fe6\u03c3\u03b9, which might perhaps also\n  mean to bring coolness, from \u03c8\u1fe6\u03c7\u03bf\u03c2, coolness.\n\n[42] The young man says \u03c0\u03bf\u03bb\u03bb\u03b1\u1fd6\u03c2 \u03c3\u03c5\u03bc\u03c0\u03ad\u03c0\u03bb\u03b5\u03c7\u03b8\u03b1\u03b9\n  (\u03b3\u03cd\u03bd\u03b1\u03b9\u03be\u03b9 scil.), but Phryne chooses to suppose that he meant\n  to say \u03c0\u03bf\u03bb\u03bb\u03b1\u1fd6\u03c2 \u03c0\u03bb\u03b7\u03b3\u03b1\u1fd6\u03c2, blows.\n\n[43] This is a pun on the name \u03a6\u03b5\u03b9\u03b4\u03af\u03b1\u03c2, as if from\n  \u03c6\u03b5\u03af\u03b4\u03c9, to be stingy.\n\n[44] Anticyra was the name of three islands celebrated as\n  producing a great quantity of hellebore. Horace, speaking of a madman,\n  says:\n\n       Si tribus Anticyris caput insanabile nunquam\n       Tonsori Licino commiserit.\u2014A. P. 300.\n\n[45] This probably means a large crane.\n\n[46] From \u03ba\u03bb\u03b1\u03af\u03c9, to weep, and \u03b3\u03ad\u03bb\u03c9\u03c2,\n  laughter.\n\n[47] That is, With beautiful Eyelids; from \u03c7\u03ac\u03c1\u03b9\u03c2,\n  grace, and \u03b2\u03bb\u03ad\u03c6\u03b1\u03c1\u03bf\u03bd, an eyelid.\n\n[48] The universal Friend.\n\n[49] \u039b\u03ae\u03bc\u03b7 literally means the matter which gathers in\n  the corner of the eyes; \u03bb\u03ae\u03bc\u03b1\u03b9, sore eyes. \u03a0\u03b1\u03c1\u03cc\u03c1\u03b1\u03bc\u03b1 means an oversight,\n  a defect in sight; but there is supposed to be some corruption in\n  this latter word.\n\n[50] Rharia was a name of Ceres, from the Rharian plain near\n  Eleusis, where corn was first sown by Triptolemus, the son of Rharus.\n  It is mentioned by Homer:\u2014\n\n       \u1f10\u03c2 \u03b4' \u1f04\u03c1\u03b1 \u1fec\u03ac\u03c1\u03b9\u03bf\u03bd \u1f37\u03be\u03b5, \u03c6\u03b5\u03c1\u03ad\u03c3\u03b2\u03b9\u03bf\u03bd \u03bf\u1f56\u03b8\u03b1\u03c1 \u1f00\u03c1\u03bf\u03cd\u03c1\u03b7\u03c2\n       \u03c4\u1f78 \u03c0\u03c1\u03af\u03bd, \u1f04\u03c4\u03b1\u03c1 \u03c4\u03cc\u03c4\u03b5 \u03b3' \u03bf\u1f54\u03c4\u03b9 \u03c6\u03b5\u03c1\u03ad\u03c3\u03b2\u03b9\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u1f15\u03ba\u03b7\u03bb\u03bf\u03bd\n       \u03b5\u1f31\u03c3\u03c4\u03ae\u03ba\u03b9 \u03c0\u03b1\u03bd\u03ac\u03c6\u03c5\u03bb\u03bb\u03bf\u03bd, \u1f14\u03ba\u03b5\u03c5\u03b8\u03b5 \u03b4' \u1f04\u03c1\u03b1 \u03ba\u03c1\u1fd6 \u03bb\u03b5\u03c5\u03ba\u1f78\u03bd\n       \u03bc\u03ae\u03b4\u03b5\u03c3\u03b9 \u0394\u03ae\u03bc\u03b7\u03c4\u03c1\u03bf\u03c2 \u03ba\u03b1\u03bb\u03bb\u03b9\u03c3\u03c6\u03cd\u03c1\u03bf\u03c5.\u2014Od. in Cerer. 450.\n\n\n[51] Anacreon.\n\n[52] Sophocles.\n\n[53] V. 3.\n\n[54] This is not from the Hippolytus, but is a fragment from\n  the Auge.\n\n[55] From \u1f01\u03c1\u03c0\u03ac\u03b6\u03c9, to carry off.\n\n[56] \"Of far greater importance was the public hospitality\n  (\u03c0\u03c1\u03bf\u03be\u03b5\u03bd\u03af\u03b1) which existed between two states, or between an\n  individual or a family on the one hand, and a whole state on the\n  other.... When two states established public hospitality, it was\n  necessary that in each state persons should be appointed to show\n  hospitality to, and watch over the interests of all persons who came\n  from the state connected by hospitality. The persons who were\n  appointed to this office, as the recognised agents of the state for\n  which they acted, were called \u03c0\u03c1\u03cc\u03be\u03b5\u03bd\u03bf\u03b9....\n\n  \"The office of \u03c0\u03c1\u03cc\u03be\u03b5\u03bd\u03bf\u03c3, which bears great resemblance to that\n  of a modern consul, or minister resident, was in some cases hereditary\n  in a particular family. When a state appointed a proxenus, it either\n  sent out one of its own citizens to reside in the other state, or it\n  selected one of the citizens of the other, and conferred on him the\n  honour of proxenus.... This custom seems in later times to have been\n  universally adopted by the Greeks....\n\n  \"The principal duties of a proxenus were to receive those persons,\n  especially ambassadors, who came from the state which he represented;\n  to procure for them admission to the assembly, and seats in the\n  theatre; to act as the patron of the strangers, and to mediate between\n  the two states, if any dispute arose. If a stranger died in the state,\n  the proxenus of his country had to take care of the property of the\n  deceased. The proxenus usually enjoyed exemption from taxes; and their\n  persons were inviolable both by sea and land.\"\u2014Smith, Dict. Ant. v.\n  _Hospitium_, p. 491.\n\n[57] Pindar, Ol. vi. 71.\n\n[58] Homer gives this epithet to Aurora, Iliad, i. 477, and in\n  many other places.\n\n[59] Schweighauser says this word is to him totally\n  unintelligible.\n\n[60] This would have been 18 per cent. Three drachm\u00e6 were\n  about 36 per cent. The former appears to have been the usual rate of\n  interest at Athens in the time of Lysias; for we find in Demosthenes\n  that interest \u1f10\u03c0\u1f76 \u03b4\u03c1\u03b1\u03c7\u03bc\u1fc7, that is to say, a drachma a month\n  interest for each mina lent, was considered low. It was exceedingly\n  common, however, among the money-lenders, to exact an exorbitant rate\n  of interest, going even as high as a drachma every four days.\u2014See\n  Smith's Dict. Ant. v. _Interest_, p. 524.\n\n\n\n\nBOOK XIV.\n\n\n1. MOST people, my friend Timocrates, call Bacchus frantic, because\nthose who drink too much unmixed wine become violent.\n\n       To copious wine this insolence we owe,\n       And much thy betters wine can overthrow\n       The great Eurytion, when this frenzy stung,\n       Pirithous' roofs with frantic riot rung:\n       Boundless the Centaur raged, till one and all\n       The heroes lose and dragg'd him from the hall;\n       His nose they shorten'd, and his ears they slit,\n       And sent him sober'd home with better wit.[61]\n\nFor when the wine has penetrated down into the body, as Herodotus says,\nbad and furious language is apt to rise to the surface. And Clearchus\nthe comic poet says in his Corinthians\u2014\n\n       If all the men who to get drunk are apt,\n       Had every day a headache ere they drank\n       The wine, there is not one would drink a drop:\n       But as we now get all the pleasure first,\n       And then the drink, we lose the whole delight\n       In the sharp pain which follows.\n\nAnd Xenophon represents Agesilaus as insisting that a man ought to shun\ndrunkenness equally with madness, and immoderate gluttony as much as\nidleness. But we, as we are not of the class who drink to excess, nor\nof the number of those who are in the habit of being intoxicated by\nmidday, have come rather to this literary entertainment; for Ulpian,\nwho is always finding fault, reproved some one just now who said, I\nam not drunk (\u1f14\u03be\u03bf\u03b9\u03bd\u03bf\u03c2), saying,\u2014Where do you find that word\n\u1f14\u03be\u03bf\u03b9\u03bd\u03bf\u03c2? But he rejoined,\u2014Why, in Alexis, who, in his play\ncalled the New Settler, says\u2014\n\n       He did all this when drunk (\u1f14\u03be\u03bf\u03b9\u03bd\u03bf\u03c2).\n\n[Sidenote: JESTERS.]\n\n2. But as, after the discussion by us of the new topics which arise,\nour liberal entertainer Laurentius is every day constantly introducing\ndifferent kinds of music, and also jesters and buffoons, let us have\na little talk about them. Although I am aware that Anacharsis the\nScythian, when on one occasion jesters were introduced in his company,\nremained without moving a muscle of his countenance; but afterwards,\nwhen a monkey was brought in, he burst out laughing, and said, \"Now\nthis fellow is laughable by his nature, but man is only so through\npractice.\" And Euripides, in his Melanippe in Chains, has said\u2014\n\n       But many men, from the wish to raise a laugh,\n       Practise sharp sayings; but those sorry jesters\n       I hate who let loose their unbridled tongues\n       Against the wise and good; nor do I class them\n       As men at all, but only as jokes and playthings.\n       Meantime they live at ease, and gather up\n       Good store of wealth to keep within their houses.\n\nAnd Parmeniscus of Metapontum, as Semus tells us in the fifth book of\nhis Delias, a man of the highest consideration both as to family and\nin respect of his riches, having gone down to the cave of Trophonius,\nafter he had come up again, was not able to laugh at all. And when he\nconsulted the oracle on this subject, the Pythian priestess replied to\nhim\u2014\n\n       You're asking me, you laughless man,\n       About the power to laugh again;\n       Your mother 'll give it you at home,\n       If you with reverence to her come.\n\nSo, on this, he hoped that when he returned to his country he should be\nable to laugh again; but when he found that he could laugh no more now\nthan he could before, he considered that he had been deceived; till,\nby some chance, he came to Delos; and as he was admiring everything he\nsaw in the island, he came into the temple of Latona, expecting to see\nsome very superb statue of the mother of Apollo; but when he saw only a\nwooden shapeless figure, he unexpectedly burst out laughing. And then,\ncomparing what had happened with the oracle of the god, and being cured\nof his infirmity, he honoured the goddess greatly.\n\n3. Now Anaxandrides, in his Old-Man's Madness, says that it was\nRhadamanthus and Palamedes who invented the fashion of jesters; and his\nwords are these:\u2014\n\n       And yet we labour much.\n       But Palamedes first, and Rhadamanthus,\n       Sought those who bring no other contribution,\n       But say amusing things.\n\nXenophon also, in his Banquet, mentions jesters; introducing Philip, of\nwhom he speaks in the following manner:\u2014\"But Philip the jester, having\nknocked at the door, told the boy who answered, to tell the guests who\nhe was, and that he was desirous to be admitted; and he said that he\ncame provided with everything which could qualify him for supping at\nother people's expense. And he said, too, that his boy was in a good\ndeal of distress because he had brought nothing, and because he had had\nno dinner.\" And Hippolochus the Macedonian, in his epistle to Lynceus,\nmentions the jesters Mandrogenes and Strato the Athenian. And at Athens\nthere was a great deal of this kind of cleverness. Accordingly, in the\nHeracleum at Diomea[62] they assembled to the number of sixty, and they\nwere always spoken of in the city as amounting to that number, in such\nexpressions as\u2014\"The sixty said this,\" and, \"I am come from the sixty.\"\nAnd among them were Callimedon, nicknamed the Crab, and Dinias, and\nalso Mnasigeiton and Men\u00e6chmus, as Telephanes tells us in his treatise\non the City. And their reputation for amusing qualities was so great,\nthat Philip the Macedonian heard of it, and sent them a talent to\nengage them to write out their witticisms and send them to him. And\nthe fact of this king having been a man who was very fond of jokes is\ntestified to us by Demosthenes the orator in his Philippics.\n\n[Sidenote: JESTERS.]\n\nDemetrius Poliorcetes was a man very eager for anything which could\nmake him laugh, as Phylarchus tells us in the sixth book of his\nHistory. And he it was who said, \"that the palace of Lysimachus was\nin no respect different from a comic theatre; for that there was no\none there bigger than a dissyllable;\"[63] (meaning to laugh at Bithys\nand Paris, who had more influence than anybody with Lysimachus, and at\nsome others of his friends;) \"but that his friends were Peucesteses,\nand Menelauses, and Oxythemises.\" But when Lysimachus heard this, he\nsaid,\u2014\"I, however, never saw a prostitute on the stage in a tragedy;\"\nreferring to Lamia the female flute-player. And when this was reported\nto Demetrius, he rejoined,\u2014\"But the prostitute who is with me, lives in\na more modest manner than the Penelope who is with him.\"\n\n4. And we have mentioned before this that Sylla, the general of the\nRomans, was very fond of anything laughable. And Lucius Anicius, who\nwas also a general of the Romans, after he had subdued the Illyrians,\nand brought with him Genthius the king of the Illyrians as his\nprisoner, with all his children, when he was celebrating his triumphal\ngames at Rome, did many things of the most laughable character\npossible, as Polybius relates in his thirtieth book:\u2014\"For having\nsent for the most eminent artists from Greece, and having erected a\nvery large theatre in the circus, he first of all introduced all the\nflute-players. And these were Theodorus the B\u0153otian, and Theopompus,\nand Hermippus, surnamed Lysimachus, who were the most eminent men in\ntheir profession. And having brought these men in front of the stage\nafter the chorus was over, he ordered them all to play the flute. And\nas they accompanied their music with appropriate gestures, he sent to\nthem and said that they were not playing well, and desired them to be\nmore vehement. And while they were in perplexity, one of the lictors\ntold them that what Anicius wished was that they should turn round\nso as to advance towards each other, and give a representation of a\nbattle. And then the flute-players, taking this hint, and adopting a\nmovement not unsuited to their habitual wantonness, caused a great\ntumult and confusion; and turning the middle of the chorus towards\nthe extremities, the flute-players, all blowing unpremeditated notes,\nand letting their flutes be all out of tune, rushed upon one another\nin turn: and at the same time the choruses, all making a noise to\ncorrespond to them, and coming on the stage at the same time, rushed\nalso upon one another, and then again retreated, advancing and\nretreating alternately. But when one of the chorus-dancers tucked up\nhis garment, and suddenly turned round and raised his hands against\nthe flute-player who was coming towards him, as if he was going to box\nwith him, then there arose an extraordinary clapping and shouting on\nthe part of the spectators. And while all these men were fighting as\nif in regular battle, two dancers were introduced into the orchestra\nwith a symphony, and four boxers mounted the stage, with trumpeters\nand horn-players: and when all these men were striving together, the\nspectacle was quite indescribable: and as for the tragedians,\" says\nPolybius, \"if I were to attempt to describe what took place with\nrespect to them, I should be thought by some people to be jesting.\"\n\n5. Now when Ulpian had said thus much, and when all were laughing\nat the idea of this exhibition of Anicius, a discussion arose about\nthe men who are called \u03c0\u03bb\u03ac\u03bd\u03bf\u03b9. And the question was asked, Whether\nthere was any mention of these men in any of the ancient authors? for\nof the jugglers (\u03b8\u03b1\u03c5\u03bc\u03b1\u03c4\u03bf\u03c0\u03bf\u03b9\u03bf\u1f76) we have already spoken: and Magnus\nsaid,\u2014Dionysius of Sinope, the comic poet, in his play entitled the\nNamesakes, mentions Cephisodorus the \u03c0\u03bb\u03ac\u03bd\u03bf\u03c2 in the following terms:\u2014\n\n       They say that once there was a man at Athens,\n       A \u03c0\u03bb\u03ac\u03bd\u03bf\u03c2, named Cephisodorus, who\n       Devoted all his life to this pursuit;\n       And he, whenever to a hill he came,\n       Ran straight up to the top; but then descending\n       Came slowly down, and leaning on a stick.\n\nAnd Nicostratus also mentions him in his Syrian\u2014\n\n       They say the \u03c0\u03bb\u03ac\u03bd\u03bf\u03c2 Cephisodorus once\n       Most wittily station'd in a narrow lane\n       A crowd of men with bundles of large faggots,\n       So that no one else could pass that way at all.\n\nThere was also a man named Pantaleon, who is mentioned, by Theognetus,\nin his Slave devoted to his Master\u2014\n\n       Pantaleon himself did none deceive (\u1f10\u03c0\u03bb\u03ac\u03bd\u03b1)\n       Save only foreigners, and those, too, such\n       As ne'er had heard of him: and often he,\n       After a drunken revel, would pour forth\n       All sorts of jokes, striving to raise a laugh\n       By his unceasing chattering.\n\n[Sidenote: JESTERS.]\n\nAnd Chrysippus the philosopher, in the fifth book of his treatise on\nHonour and Pleasure, writes thus of Pantaleon:\u2014\"But Pantaleon the\n\u03c0\u03bb\u03ac\u03bd\u03bf\u03c2, when he was at the point of death, deceived every one of his\nsons separately, telling each of them that he was the only one to whom\nhe was revealing the place where he had buried his gold; so that they\nafterwards went and dug together to no purpose, and then found out\nthat they had been all deceived.\"\n\n6. And our party was not deficient in men fond of raising a laugh\nby bitter speeches. And respecting a man of this kind, Chrysippus\nsubsequently, in the same book, writes as follows:\u2014\"Once when a man\nfond of saying bitter things was about to be put to death by the\nexecutioner, he said that he wished to die like the swan, singing a\nsong; and when he gave him leave, he ridiculed him.\" And Myrtilus\nhaving had a good many jokes cut on him by people of this sort, got\nangry, and said that Lysimachus the king had done a very sensible\nthing; for he, hearing Telesphorus, one of his lieutenants, at an\nentertainment, ridiculing Arsinoe (and she was the wife of Lysimachus),\nas being a woman in the habit of vomiting, in the following line\u2014\n\n       You begin ill, introducing \u03c4\u03b7\u03bd\u03b4\u03b5\u03bc\u03bf\u03c5\u03c3\u03b1\u03bd,[64]\u2014\n\nordered him to be put in a cage (\u03b3\u03b1\u03bb\u03b5\u03ac\u03b3\u03c1\u03b1) and carried about like a\nwild beast, and fed; and he punished him in this way till he died. But\nif you, O Ulpian, raise a question about the word \u03b3\u03b1\u03bb\u03b5\u03ac\u03b3\u03c1\u03b1, it occurs\nin Hyperides the orator; and the passage you may find out for yourself.\n\nAnd Tachaos the king of Egypt ridiculed Agesilaus king of Laced\u00e6mon,\nwhen he came to him as an ally (for he was a very short man), and lost\nhis kingdom in consequence, as Agesilaus abandoned his alliance. And\nthe expression of Tachaos was as follows:\u2014\n\n       The mountain was in labour; Jupiter\n       Was greatly frighten'd: lo! a mouse was born.\n\nAnd Agesilaus hearing of this, and being indignant at it, said, \"I will\nprove a lion to you.\" So afterwards, when the Egyptians revolted (as\nTheopompus relates, and Lyceas of Naucratis confirms the statement in\nhis History of Egypt), Agesilaus refused to cooperate with him, and, in\nconsequence, Tachaos lost his kingdom, and fled to the Persians.\n\n7. So as there was a great deal of music introduced, and not always\nthe same instruments, and as there was a good deal of discussion and\nconversation about them, (without always giving the names of those\nwho took part in it,) I will enumerate the chief things which were\nsaid. For concerning flutes, somebody said that Melanippides, in\nhis Marsyas, disparaging the art of playing the flute, had said very\ncleverly about Minerva:\u2014\n\n       Minerva cast away those instruments\n       Down from her sacred hand; and said, in scorn,\n       \"Away, you shameful things\u2014you stains of the body!\n       Shall I now yield myself to such malpractices?\"\n\nAnd some one, replying to him, said,\u2014But Telestes of Selinus, in\nopposition to Melanippides, says in his Argo (and it is of Minerva that\nhe too is speaking):\u2014\n\n       It seems to me a scarcely credible thing\n       That the wise Pallas, holiest of goddesses,\n       Should in the mountain groves have taken up\n       That clever instrument, and then again\n       Thrown it away, fearing to draw her mouth\n       Into an unseemly shape, to be a glory\n       To the nymph-born, noisy monster Marsyas.\n       For how should chaste Minerva be so anxious\n       About her beauty, when the Fates had given her\n       A childless, husbandless virginity?\n\nintimating his belief that she, as she was and always was to continue a\nmaid, could not be alarmed at the idea of disfiguring her beauty. And\nin a subsequent passage he says\u2014\n\n       But this report, spread by vain-speaking men,\n       Hostile to every chorus, flew most causelessly\n       Through Greece, to raise an envy and reproach\n       Against the wise and sacred art of music.\n\nAnd after this, in an express panegyric on the art of flute-playing, he\nsays\u2014\n\n       And so the happy breath of the holy goddess\n       Bestow'd this art divine on Bromius,\n       With the quick motion of the nimble fingers.\n\nAnd very neatly, in his \u00c6sculapius, has Telestes vindicated the use of\nthe flute, where he says\u2014\n\n       And that wise Phrygian king who first poured forth\n       The notes from sweetly-sounding sacred flutes,\n       Rivalling the music of the Doric Muse,\n       Embracing with his well-join'd reeds the breath\n       Which fills the flute with tuneful modulation.\n\n[Sidenote: CONCERTS.]\n\n8. And Pratinas the Phliasian says, that when some hired flute-players\nand chorus-dancers were occupying the orchestra, some people were\nindignant because the flute-players did not play in tune to the\nchoruses, as was the national custom, but the choruses instead\nsang, keeping time to the flutes. And what his opinion and feelings\nwere towards those who did this, Pratinas declares in the following\nhyporchema:\u2014\n\n       What noise is this?\n       What mean these songs of dancers now?\n       What new unseemly fashion\n       Has seized upon this stage to Bacchus sacred,\n       Now echoing with various noise?\n       Bromius is mine! is mine!\n       I am the man who ought to sing,\n       I am the man who ought to raise the strain,\n       Hastening o'er the hills,\n       In swift inspired dance among the Naiades;\n       Blending a song of varied strain,\n       Like the sweet dying swan.\n       You, O Pierian Muse, the sceptre sway\n       Of holy song:\n       And after you let the shrill flute resound;\n       For that is but the handmaid\n       Of revels, where men combat at the doors,\n       And fight with heavy fists.[65]\n\n         *       *       *       *       *\n\n       And is the leader fierce of bloody quarrel.\n       Descend, O Bacchus, on the son of Phryn\u00e6us,\n       The leader of the changing choir,\u2014\n       Chattering, untimely, leading on\n       The rhythm of the changing song.\n\n         *       *       *       *       *\n\n       King of the loud triumphal dithyrambic,\n       Whose brow the ivy crowns,\n       Hear this my Doric song.\n\n9. And of the union of flutes with the lyre (for that concert has often\nbeen a great delight to us ourselves), Ephippus, in his Traffic, speaks\nas follows:\u2014\n\n       Clearly, O youth, the music of the flute,\n       And that which from the lyre comes, does suit\n       Well with our pastimes; for when each resound\n       In unison with the feelings of those present,\n       Then is the greatest pleasure felt by all.\n\nAnd the exact meaning of the word \u03c3\u03c5\u03bd\u03b1\u03c5\u03bb\u03af\u03b1 is shown by Semus\nthe Delian, in the fifth book of his Delias, where he writes\u2014\"But\nas the term 'concert' (\u03c3\u03c5\u03bd\u03b1\u03c5\u03bb\u03af\u03b1) is not understood by many\npeople, we must speak of it. It is when there is a union of the flute\nand of rhythm in alternation, without any words accompanying the\nmelody.\" And Antiphanes explains it very neatly in his Flute-player,\nwhere he says\u2014\n\n       Tell me, I pray you, what this concert (\u1f21 \u03c3\u03c5\u03bd\u03b1\u03c5\u03bb\u03af\u03b1 \u03b1\u1f55\u03c4\u03b7) was\n       Which he did give you. For you know; but they\n       Having well learnt, still played[66]....\n\n              *       *       *       *       *\n\n       A concert of sweet sounds, apart from words,\n       Is pleasant, and not destitute of meaning.\n\nBut the poets frequently call the flute \"the Libyan flute,\" as Duris\nremarks in the second book of his History of Agathocles, because\nSeirites, who appears to have been the first inventor of the art of\nflute-playing, was a Libyan, of one of the Nomad tribes; and he was the\nfirst person who played airs on the flute in the festival of Cybele.\nAnd the different kinds of airs which can be played on the flute (as\nTryphon tells us in the second book of his treatise on Names) have\nthe following names:\u2014the Comus, the Bucoliasmus, the Gingras, the\nTetracomus, the Epiphallus, the Choreus, the Callinicus, the Martial,\nthe Hedycomus, the Sicynnotyrbe, the Thyrocopicum, which is the same as\nthe Crousithyrum (or Door-knocker), the Cnismus, the Mothon. And all\nthese airs on the flute, when played, were accompanied with dancing.\n\n10. Tryphon also gives a list of the different names of songs, as\nfollows. He says\u2014\"There is the Him\u00e6us, which is also called the\nMillstone song, which men used to sing while grinding corn, perhaps\nfrom the word \u1f31\u03bc\u03b1\u03bb\u03af\u03c2. But \u1f31\u03bc\u03b1\u03bb\u1f76\u03c2 is a Dorian word, signifying a return,\nand also the quantity of corn which the millers gave into the bargain.\nThen there is the Elinus, which is the song of the men who worked\nat the loom; as Epicharmus shows us in his Atalantas. There is also\nthe Ioulos, sung by the women who spin. And Semus the Delian, in his\ntreatise on P\u00e6ans, says\u2014\"They used to call the handfuls of barley taken\nseparately, \u1f00\u03bc\u03ac\u03bb\u03b1\u03b9; but when they were collected so that a great many\nwere made into one sheaf, then they were called \u03bf\u1f54\u03bb\u03bf\u03b9 and \u1f34\u03bf\u03c5\u03bb\u03bf\u03b9. And\nCeres herself was called sometimes Chloe, and sometimes Ioulo; and, as\nbeing the inventions of this goddess, both the fruits of the ground and\nalso the songs addressed to the goddess were called \u03bf\u1f56\u03bb\u03bf\u03b9 and \u1f34\u03bf\u03c5\u03bb\u03bf\u03b9:\nand so, too, we have the words \u03b4\u03b7\u03bc\u03ae\u03c4\u03c1\u03bf\u03c5\u03bb\u03bf\u03b9 and \u03ba\u03b1\u03bb\u03bb\u03af\u03bf\u03c5\u03bb\u03bf\u03b9, and the line\u2014\n\n       \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03bf\u03bd \u03bf\u1f56\u03bb\u03bf\u03bd \u03bf\u1f56\u03bb\u03bf\u03bd \u1f35\u03b5\u03b9, \u1f34\u03bf\u03c5\u03bb\u03bf\u03bd \u1f35\u03b5\u03b9.\n\n[Sidenote: SONGS.]\n\nBut others say that the Ioulis is the song of the workers in wool.\nThere are also the songs of nurses, which are called \u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03c5\u03ba\u03b1\u03bb\u03ae\u03c3\u03b5\u03b9\u03c2.\nThere was also a song used at the feast of Swings,[67] in honour of\nErigone, which is called Aletis. At all events, Aristotle says, in\nhis treatise on the Constitution of the Colophonians\u2014\"Theodoras also\nhimself died afterwards by a violent death. And he is said to have\nbeen a very luxurious man, as is evident from his poetry; for even now\nthe women sing his songs on the festival of the Swing.\"\n\nThere was also a reaper's song called Lityerses; and another song\nsung by hired servants when going to the fields, as Teleclides tells\nus in his Amphictyons. There were songs, too, of bathing men, as we\nlearn from Crates in his Deeds of Daring; and a song of women baking,\nas Aristophanes intimates in his Thesmophoriazus\u00e6, and Nicochares in\nhis Hercules Choregus. And another song in use among those who drove\nherds, and this was called the Bucoliasmus. And the man who first\ninvented this species of song was Diomus, a Sicilian cowherd; and it is\nmentioned by Epicharmus in his Halcyon, and in his Ulysses Shipwrecked.\nThe song used at deaths and in mourning is called Olophyrmus; and the\nsongs called Iouli are used in honour of Ceres and Proserpine. The\nsong sung in honour of Apollo is called Philhelias, as we learn from\nTelesilla; and those addressed to Diana are called Upingi.\n\nThere were also laws composed by Charondas, which were sung at Athens\nat drinking parties; as Hermippus tells us in the sixth book of his\ntreatise on Lawgivers. And Aristophanes, in his catalogue of Attic\nExpressions, says\u2014\"The Him\u00e6us is the song of people grinding; the\nHymen\u00e6us is the song used at marriage-feasts; and that employed in\nlamentation is called Ialemus. But the Linus and the \u00c6linus are not\nconfined to occasions of mourning, but are in use also in good fortune,\nas we may gather from Euripides.\"\n\n11. But Clearchus, in the first book of his treatise on matters\nrelating to Love, says that there was a kind of song called Nomium,\nderived from Eriphanis; and his words are these:\u2014\"Eriphanis was a\nlyric poetess, the mistress of Menalcas the hunter; and she, pursuing\nhim with her passions, hunted too. For often frequenting the mountains,\nand wandering over them, she came to the different groves, equalling\nin her wanderings the celebrated journeys of Io; so that not only\nthose men who were most remarkable for their deficiency in the tender\npassion, but even the fiercest beasts, joined in weeping for her\nmisfortunes, perceiving the lengths to which her passionate hopes\ncarried her. Therefore she wrote poems; and when she had composed them,\nas it is said, she roamed about the desert, shouting and singing the\nkind of song called Nomium, in which the burden of the song is\u2014\n\n       The lofty oaks, Menalcas.\"\n\nAnd Aristoxenus, in the fourth book of his treatise on Music,\nsays\u2014\"Anciently the women used to sing a kind of song called Calyca.\nNow, this was a poem of Stesichorus, in which a damsel of the name\nof Calyca, being in love with a young man named Euathlus, prays in a\nmodest manner to Venus to aid her in becoming his wife. But when the\nyoung man scorned her, she threw herself down a precipice. And this\ndisaster took place near Leucas. And the poet has represented the\ndisposition of the maiden as very modest; so that she was not willing\nto live with the youth on his own terms, but prayed that, if possible,\nshe might become the wedded wife of Euathlus; and if that were not\npossible, that she might be released from life.\" But, in his Brief\nMemoranda, Aristoxenus says\u2014\"Iphiclus despised Harpalyce, who was in\nlove with him; but she died, and there has been a contest established\namong the virgins of songs in her honour, and the contest is called\nfrom her, Harpalyce.\" And Nymphis, in the first book of his History\nof Heraclea, speaking of the Maryandyni, says\u2014\"And in the same way\nit is well to notice some songs which, in compliance with a national\ncustom, they sing, in which they invoke some ancient person, whom they\naddress as Bormus. And they say that he was the son of an illustrious\nand wealthy man, and that he was far superior to all his fellows in\nbeauty and in the vigour of youth; and as he was superintending the\ncultivation of some of his own lands, and wishing to give his reapers\nsomething to drink, he went to fetch some water, and disappeared.\nAccordingly, they say that on this the natives of the country sought\nhim with a kind of dirge and invocation set to music, which even to\nthis day they are in the habit of using frequently. And a similar kind\nof song is that which is in use among the Egyptians, and is called\nManeros.\"\n\n[Sidenote: RHAPSODISTS.]\n\n12. Moreover, there were rhapsodists also present at our\nentertainments: for Laurentius delighted in the reciters of Homer to\nan extraordinary degree; so that one might call Cassander the king of\nMacedonia a trifler in comparison of him; concerning whom Carystius, in\nhis Historic Recollections, tells us that he was so devoted to Homer,\nthat he could say the greater part of his poems by heart; and he had a\ncopy of the Iliad and the Odyssey written out with his own hand. And\nthat these reciters of Homer were called Homerist\u00e6 also, Aristocles\nhas told us in his treatise on Choruses. But those who are now called\nHomerist\u00e6 were first introduced on the stage by Demetrius Phalereus.\n\nNow Cham\u00e6leon, in his essay on Stesichorus, says that not only the\npoems of Homer, but those also of Hesiod and Archilochus, and also of\nMimnermus and Phocylides, were often recited to the accompaniment of\nmusic; and Clearchus, in the first book of his treatise on Pictures,\nsays\u2014\"Simonides of Zacynthus used to sit in the theatres on a lofty\nchair reciting the verses of Archilochus.\" And Lysanias, in the first\nbook of his treatise on Iambic Poets, says that Mnasion the rhapsodist\nused in his public recitations to deliver some of the Iambics of\nSimonides. And Cleomenes the rhapsodist, at the Olympic games, recited\nthe Purification of Empedocles, as is asserted by Dic\u00e6archus in his\nhistory of Olympia. And Jason, in the third book of his treatise on the\nTemples of Alexander, says that Hegesias, the comic actor, recited the\nworks of Herodotus in the great theatre, and that Hermophantus recited\nthe poems of Homer.\n\n13. And the men called Hilarodists (whom some people at the present day\ncall Simodists, as Aristocles tells us in his first book on Choruses,\nbecause Simus the Magnesian was the most celebrated of all the poets\nof joyous songs,) frequently come under our notice. And Aristocles\nalso gives a regular list of them in his treatise on Music, where he\nspeaks in the following manner:\u2014\"The Magodist\u2014but he is the same as\nthe Lysiodist.\" But Aristoxenus says that Magodus is the name given to\nan actor who acts both male and female characters;[68] but that he who\nacts a woman's part in combination with a man's is called a Lysiodist.\nAnd they both sing the same songs, and in other respects they are\nsimilar.\n\nThe Ionic dialect also supplies us with poems of Sotades, and with what\nbefore his time were called Ionic poems, such as those of Alexander\nthe \u00c6tolian, and Pyres the Milesian, and Alexas, and other poets\nof the same kind; and Sotades is called \u03ba\u03b9\u03bd\u03b1\u03b9\u03b4\u03cc\u03bb\u03bf\u03b3\u03bf\u03c2. And\nSotades the Maronite was very notorious for this kind of poetry, as\nCarystius of Pergamus says in his essay on Sotades; and so was the son\nof Sotades, Apollonius: and this latter also wrote an essay on his\nfather's poetry, from which one may easily see the unbridled licence of\nlanguage which Sotades allowed himself,\u2014abusing Lysimachus the king\nin Alexandria,\u2014and, when at the court of Lysimachus, abusing Ptolemy\nPhiladelphus,\u2014and in different cities speaking ill of different\nsovereigns; on which account, at last, he met with the punishment that\nhe deserved: for when he had sailed from Alexandria (as Hegesander,\nin his Reminiscences, relates), and thought that he had escaped all\ndanger, (for he had said many bitter things against Ptolemy the king,\nand especially this, after he had heard that he had married his sister\nArsinoe,\u2014\n\n       He pierced forbidden fruit with deadly sting,)\n\nPatrocles, the general of Ptolemy, caught him in the island of Caunus,\nand shut him up in a leaden vessel, and carried him into the open sea\nand drowned him. And his poetry is of this kind: Philenus was the\nfather of Theodorus the flute-player, on whom he wrote these lines:\u2014\n\n       And he, opening the door which leads from the back-street,\n       Sent forth vain thunder from a leafy cave,\n       Such as a mighty ploughing ox might utter.\n\n[Sidenote: MAGODI.]\n\n14. But the Hilarodus, as he is called, is a more respectable kind of\npoet than these men are; for he is never effeminate or indecorous, but\nhe wears a white manly robe, and he is crowned with a golden crown: and\nin former times he used to wear sandals, as Aristocles tells us; but\nat the present day he wears only slippers. And some man or woman sings\nan accompaniment to him, as to a person who sings to the flute. And a\ncrown is given to a Hilarodus, as well as to a person who sings to the\nflute; but such honours are not allowed to a player on the harp or on\nthe flute. But the man who is called a Magodus has drums and cymbals,\nand wears all kinds of woman's attire; and he behaves in an effeminate\nmanner, and does every sort of indecorous, indecent thing,\u2014imitating\nat one time a woman, at another an adulterer or a pimp: or sometimes\nhe represents a drunken man, or even a serenade offered by a reveller\nto his mistress. And Aristoxenus says that the business of singing\njoyous songs is a respectable one, and somewhat akin to tragedy; but\nthat the business of a Magodus is more like comedy. And very often it\nhappens that the Magodi, taking the argument of some comedy, represent\nit according to their own fashion and manner. And the word \u03bc\u03b1\u03b3\u1ff3\u03b4\u03af\u03b1\nwas derived from the fact that those who addicted themselves to the\npractice, uttered things like magical incantations, and often declared\nthe power of various drugs.\n\n15. But there was among the Laced\u00e6monians an ancient kind of comic\ndiversion, as Sosibius says, not very important or serious, since\nSparta aimed at plainness even in pastimes. And the way was, that some\none, using very plain, unadorned language, imitated persons stealing\nfruit, or else some foreign physician speaking in this way, as Alexis,\nin his Woman who has taken Mandragora, represents one: and he says\u2014\n\n       If any surgeon of the country says,\n       \"Give him at early dawn a platter full\n       Of barley-broth,\" we shall at once despise him;\n       But if he says the same with foreign accent,\n       We marvel and admire him. If he call\n       The beet-root \u03c3\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd, we disregard him;\n       But if he style it \u03c4\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd, we listen,\n       And straightway, with attention fix'd, obey;\n       As if there were such difference between\n       \u03c3\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd and \u03c4\u03b5\u03cd\u03c4\u03bb\u03b9\u03bf\u03bd.\n\nAnd those who practised this kind of sport were called among the\nLaced\u00e6monians \u03b4\u03b9\u03ba\u03b7\u03bb\u03b9\u03c3\u03c4\u03b1\u1f76, which is a term equivalent to \u03c3\u03ba\u03b5\u03c5\u03bf\u03c0\u03bf\u03b9\u03bf\u1f76 or\n\u03bc\u03b9\u03bc\u03b7\u03c4\u03b1\u03af.[69] There are, however, many names, varying in different\nplaces, for this class of \u03b4\u03b9\u03ba\u03b7\u03bb\u03b9\u03c3\u03c4\u03b1\u03af; for the Sicyonians call them\n\u03c6\u03b1\u03bb\u03bb\u03bf\u03c6\u03cc\u03c1\u03bf\u03b9, and others call them \u03b1\u1f50\u03c4\u03bf\u03ba\u03ac\u03b2\u03b4\u03b1\u03bb\u03bf\u03b9, and some call them\n\u03c6\u03bb\u03cd\u03b1\u03ba\u03b5\u03c2, as the Italians do; but people in general call them Sophists:\nand the Thebans, who are very much in the habit of giving peculiar\nnames to many things, call them \u1f10\u03b8\u03b5\u03bb\u03bf\u03bd\u03c4\u03b1\u03af. But that the Thebans do\nintroduce all kinds of innovations with respect to words, Strattis\nshows us in the Ph\u0153niss\u00e6, where he says\u2014\n\n       You, you whole body of Theban citizens,\n       Know absolutely nothing; for I hear\n       You call the cuttle-fish not \u03c3\u03b7\u03c0\u03af\u03b1,\n       But \u1f40\u03c0\u03b9\u03c3\u03b8\u03cc\u03c4\u03b9\u03bb\u03b1. Then, too, you term\n       A cock not \u1f00\u03bb\u03b5\u03ba\u03c4\u03c1\u03cd\u03c9\u03bd, but \u1f40\u03c1\u03c4\u03ac\u03bb\u03b9\u03c7\u03bf\u03c2:\n       A physician is no longer in your mouths\n       \u1f30\u03b1\u03c4\u03c1\u1f7a\u03c2\u2014no, but \u03c3\u03b1\u03ba\u03c4\u03ac\u03c2. For a bridge,\n       You turn \u03b3\u03ad\u03c6\u03c5\u03c1\u03b1 into \u03b2\u03bb\u03ad\u03c6\u03c5\u03c1\u03b1.\n       Figs are not \u03c3\u1fe6\u03ba\u03b1 now, but \u03c4\u1fe6\u03ba\u03b1: swallows,\n       \u03ba\u03c9\u03c4\u03b9\u03bb\u03ac\u03b4\u03b5\u03c2, not \u03c7\u03b5\u03bb\u03b9\u03b4\u03cc\u03bd\u03b5\u03c2. A mouthful\n       With you is \u1f04\u03ba\u03bf\u03bb\u03bf\u03c2; to laugh, \u1f10\u03ba\u03c1\u03b9\u03b4\u03b4\u03ad\u03bc\u03b5\u03bd.\n       A new-soled shoe you call \u03bd\u03b5\u03bf\u03c3\u03c0\u03ac\u03c4\u03c9\u03c4\u03bf\u03bd.\n\n16. Semos the Delian says in his book about P\u00e6ans\u2014\"The men who were\ncalled \u03b1\u1f51\u03c4\u03bf\u03ba\u03ac\u03b2\u03b4\u03b1\u03bb\u03bf\u03b9 used to wear crowns of ivy, and they\nwould go through long poems slowly. But at a later time both they and\ntheir poems were called Iambics. And those,\" he proceeds, \"who are\ncalled Ithyphalli, wear a mask representing the face of a drunken man,\nand wear crowns, having gloves embroidered with flowers. And they\nwear tunics shot with white; and they wear a Tarentine robe, which\ncovers them down to their ancles: and they enter at the stage entrance\nsilently, and when they have reached the middle of the orchestra, they\nturn towards the spectators, and say\u2014\n\n       Out of the way; a clear space leave\n         For the great mighty god:\n       For the god, to his ancles clad,\n         Will pass along the centre of the crowd.\n\nAnd the Phallophori,\" says he, \"wear no masks; but they put on a sort\nof veil of wild thyme, and on that they put acanthi, and an untrimmed\ngarland of violets and ivy; and they clothe themselves in Caunac\u00e6, and\nso come on the stage, some at the side, and others through the centre\nentrance, walking in exact musical time, and saying\u2014\n\n       For you, O Bacchus, do we now set forth\n       This tuneful song; uttering in various melody\n       This simple rhythm.\n       It is a song unsuited to a virgin;\n       Nor are we now addressing you with hymns\n       Made long ago, but this our offering\n       Is fresh unutter'd praise.\n\nAnd then, advancing, they used to ridicule with their jests whoever\nthey chose; and they did this standing still, but the Phallophorus\nhimself marched straight on, covered with soot and dirt.\"\n\n[Sidenote: HARP-PLAYERS.]\n\n17. And since we are on this subject, it is as well not to omit what\nhappened to Am\u0153beus, a harp-player of our time, and a man of great\nscience and skill in everything that related to music. He once came\nlate to one of our banquets, and when he heard from one of the servants\nthat we had all finished supper, he doubted what to do himself, until\nSophon the cook came to him, and with a loud voice, so that every one\nmight hear, recited to him these lines out of the Auge of Eubulus:\u2014\n\n       O wretched man, why stand you at the doors?\n       Why don't you enter? Long ago the geese\n       Have all been deftly carv\u00e8d limb from limb;\n       Long the hot pork has had the meat cut off\n       From the long backbone, and the stuffing, which\n       Lay in the middle of his stomach, has\n       Been served around; and all his pettitoes,\n       The dainty slices of fat, well-season'd sausages,\n       Have all been eaten. The well-roasted cuttle-fish\n       Is swallow'd long ago; and nine or ten\n       Casks of rich wine are drain'd to the very dregs.\n       So if you'd like some fragments of the feast,\n       Hasten and enter. Don't, like hungry wolf,\n       Losing this feast, then run about at random.\n\nFor as that delightful writer Antiphanes says, in his Friend of the\nThebans,\u2014\n\n  _A._ We now are well supplied with everything;\n       For she, the namesake of the dame within,\n       The rich B\u0153otian eel, carved in the depths\n       Of the ample dish, is warm, and swells, and boils,\n       And bubbles up, and smokes; so that a man,\n       E'en though equipp'd with brazen nostrils, scarcely\n       Could bear to leave a banquet such as this,\u2014\n       So rich a fragrance does it yield his senses.\n _B._ Say you the cook is living?\n                               _A._ There is near\n       A cestreus, all unfed both night and day,\n       Scaled, wash'd, and stain'd with cochineal, and turn'd;\n       And as he nears his last and final turn\n       He cracks and hisses; while the servant bastes\n       The fish with vinegar: then there's Libyan silphium,\n       Dried in the genial rays of midday sun:\u2014\n  _B._ Yet there are people found who dare to say\n       That sorcerers possess no sacred power;\n       For now I see three men their bellies filling\n       While you are turning this.\n                                _A._ And the comrade squid\n       Bearing the form of the humpback'd cuttle-fish,\n       Dreadful with armed claws and sharpen'd talons,\n       Changing its brilliant snow-white nature under\n       The fiery blasts of glowing coal, adorns\n       Its back with golden splendour; well exciting\n       Hunger, the best forerunner of a feast.\n\nSo, come in\u2014\n\n       Do not delay, but enter: when we've dined\n       We then can best endure what must be borne.\n\nAnd so he, meeting him in this appropriate manner, replies with these\nlines out of the Harper of Clearchus:\u2014\n\n       Sup on white congers, and whatever else\n       Can boast a sticky nature; for by such food\n       The breath is strengthen'd, and the voice of man\n       Is render'd rich and powerful.\n\nAnd as there was great applause on this, and as every one with one\naccord called to him to come in, he went in and drank, and taking the\nlyre, sang to us in such a manner that we all marvelled at his skill on\nthe harp, and at the rapidity of his execution, and at the tunefulness\nof his voice; for he appeared to me to be not at all inferior to that\nancient Am\u0153beus, whom Aristeas, in his History of Harp-players, speaks\nof as living at Athens, and dwelling near the theatre, and receiving an\nAttic talent a-day every time he went out singing.\n\n18. And while some were discussing music in this manner, and others\nof the guests saying different things every day, but all praising\nthe pastime, Masurius, who excelled in everything, and was a man of\nuniversal wisdom, (for as an interpreter of the laws he was inferior\nto no one, and he was always devoting some of his attention to music,\nfor indeed he was able himself to play on some musical instruments,)\nsaid,\u2014My good friends, Eupolis the comic poet says\u2014\n\n       And music is a deep and subtle science,\n       And always finding out some novelty\n       For those who're capable of comprehending it;\n\non which account Anaxilas, in his Hyacinthus, says\u2014\n\n       For, by the gods I swear, music, like Libya,\n       Brings forth each year some novel prodigy;\n\n[Sidenote: MUSIC.]\n\nfor, my dear fellows, \"Music,\" as the Harp-player of Theophilus says,\n\"is a great and lasting treasure to all who have learnt it and know\nanything about it;\" for it ameliorates the disposition, and softens\nthose who are passionate and quarrelsome in their tempers. Accordingly,\n\"Clinias the Pythagorean,\" as Cham\u00e6leon of Pontus relates, \"who was\na most unimpeachable man both in his actual conduct and also in\nhis disposition, if ever it happened to him to get out of temper or\nindignant at anything, would take up his lyre, and play upon it. And\nwhen people asked him the reason of this conduct, he used to say, 'I am\npacifying myself.' And so, too, the Achilles of Homer was mollified by\nthe music of the harp, which is all that Homer allots to him out of the\nspoils of Eetion,[70] as being able to check his fiery temper. And he\nis the only hero in the whole Iliad who indulges in this music.\"\n\nNow, that music can heal diseases, Theophrastus asserts in his treatise\non Enthusiasm, where he says that men with diseases in the loins\nbecome free from pain if any one plays a Phrygian air opposite to the\npart affected. And the Phrygians are the first people who invented\nand employed the harmony which goes by their name; owing to which\ncircumstance it is that the flute-players among the Greeks have usually\nPhrygian and servile-sounding names, such as Sambas in Alcman, and\nAdon, and Telus. And in Hipponax we find Cion, and Codalus, and Babys,\nfrom whom the proverb arose about men who play worse and worse,\u2014\"He\nplays worse than Babys.\" But Aristoxenus ascribes the invention of this\nharmony to Hyagnis the Phrygian.\n\n19. But Heraclides of Pontus, in the third book of his treatise on\nMusic, says\u2014\"Now that harmony ought not to be called Phrygian, just\nas it has no right either to be called Lydian. For there are three\nharmonies; as there are also three different races of Greeks\u2014Dorians,\n\u00c6olians, and Ionians: and accordingly there is no little difference\nbetween their manners. The Laced\u00e6monians are of all the Dorians the\nmost strict in maintaining their national customs; and the Thessalians\n(and these are they who were the origin of the \u00c6olian race) have\npreserved at all times very nearly the same customs and institutions;\nbut the population of the Ionians has been a great deal changed, and\nhas gone through many transitions, because they have at all times\nresembled whatever nations of barbarians have from time to time been\ntheir masters. Accordingly, that species of melody which the Dorians\ncomposed they called the Dorian harmony, and that which the \u00c6olians\nused to sing they named the \u00c6olian harmony, and the third they called\nthe Ionian, because they heard the Ionians sing it.\n\n\"Now the Dorian harmony is a manly and high-sounding strain, having\nnothing relaxed or merry in it, but, rather, it is stern and vehement,\nnot admitting any great variations or any sudden changes. The character\nof the \u00c6olian harmony is pompous and inflated, and full of a sort of\npride; and these characteristics are very much in keeping with the\nfondness for breeding horses and for entertaining strangers which the\npeople itself exhibits. There is nothing mean in it, but the style\nis elevated and fearless; and therefore we see that a fondness for\nbanquets and for amorous indulgences is common to the whole nation, and\nthey indulge in every sort of relaxation: on which account they cherish\nthe style of the Sub-Dorian harmony; for that which they call the\n\u00c6olian is, says Heraclides, a sort of modification of the Dorian, and\nis called \u1f51\u03c0\u03bf\u03b4\u03ce\u03c1\u03b9\u03bf\u03c2. And we may collect the character of this\n\u00c6olian harmony also from what Lasus of Hermione says in his hymn to the\nCeres in Hermione, where he speaks as follows:\u2014\n\n       I sing the praise of Ceres and of Proserpine,\n       The sacred wife of Clymenus, Melib\u0153a;\n       Raising the heavy-sounding harmony\n       Of hymns \u00c6olian.\n\nBut these Sub-Dorian songs, as they are called, are sung by nearly\neverybody. Since, then, there is a Sub-Dorian melody, it is with great\npropriety that Lasus speaks of \u00c6olian harmony. Pratinas, too, somewhere\nor other says\u2014\n\n       Aim not at too sustain'd a style, nor yet\n       At the relax'd Ionian harmony;\n       But draw a middle furrow through your ground,\n       And follow the \u00c6olian muse in preference.\n\nAnd in what comes afterwards he speaks more plainly\u2014\n\n       But to all men who wish to raise their voices,\n       The \u00c6olian harmony's most suitable.\n\n[Sidenote: MUSIC.]\n\n\"Now formerly, as I have said, they used to call this the \u00c6olian\nharmony, but afterwards they gave it the name of the Sub-Dorian,\nthinking, as some people say, that it was pitched lower on the flute\nthan the Dorian. But it appears to me that those who gave it this name,\nseeing its inflated style, and the pretence to valour and virtue which\nwas put forth in the style of the harmony, thought it not exactly the\nDorian harmony, but to a certain extent like it: on which account they\ncalled it \u1f51\u03c0\u03bf\u03b4\u03ce\u03c1\u03b9\u03bf\u03bd, just as they call what is nearly white\n\u1f51\u03c0\u03cc\u03bb\u03b5\u03c5\u03ba\u03bf\u03bd: and what is not absolutely sweet, but something\nnear it, we call \u1f51\u03c0\u03cc\u03b3\u03bb\u03c5\u03ba\u03c5; so, too, we call what is not\nthoroughly Dorian \u1f51\u03c0\u03cc\u03b4\u03c9\u03c1\u03b9\u03bf\u03bd.\n\n20. \"Next in order let us consider the character of the Milesians,\nwhich the Ionians display, being very proud of the goodly appearance\nof their persons; and full of spirit, hard to be reconciled to\ntheir enemies, quarrelsome, displaying no philanthropic or cheerful\nqualities, but rather a want of affection and friendship, and a great\nmoroseness of disposition: on which account the Ionian style of harmony\nalso is not flowery nor mirthful, but austere and harsh, and having a\nsort of gravity in it, which, however, is not ignoble-looking; on which\naccount that tragedy has a sort of affection for that harmony. But the\nmanners of the Ionians of the present day are more luxurious, and the\ncharacter of their present music is very far removed from the Ionian\nharmony we have been speaking of. And men say that Pythermus the Teian\nwrote songs such as are called Scolia in this kind of harmony; and that\nit was because he was an Ionian poet that the harmony got the name of\nIonian. This is that Pythermus whom Ananius or Hipponax mentions in his\nIambics in this way:\u2014\n\n       Pythermus speaks of gold as though all else were nought.\n\nAnd Pythermus's own words are as follows:\u2014\n\n       All other things but gold are good for nothing.\n\nTherefore, according to this statement, it is probable that Pythermus,\nas coming from those parts, adapted the character of his melodies\nto the disposition of the Ionians; on which account I suppose that\nhis was not actually the Ionian harmony, but that it was a harmony\nadapted in some admirable manner to the purpose required. And those are\ncontemptible people who are unable to distinguish the characteristic\ndifferences of these separate harmonies; but who are led away by the\nsharpness or flatness of the sounds, so as to describe one harmony as\n\u1f51\u03bc\u03b5\u03c1\u03bc\u03b9\u03be\u03bf\u03bb\u03cd\u03b4\u03b9\u03bf\u03c2, and then again to give a definition of some\nfurther sort, refining on this: for I do not think that even that which\nis called the \u1f51\u03c0\u03b5\u03c1\u03c6\u03c1\u03cd\u03b3\u03b9\u03bf\u03c2 has a distinct character of its\nown, although some people do say that they have invented a new harmony\nwhich they call Sub-Phrygian (\u1f51\u03c0\u03bf\u03c6\u03c1\u03cd\u03b3\u03b9\u03bf\u03c2). Now every kind of\nharmony ought to have some distinct species of character or of passion;\nas the Locrian has, for this was a harmony used by some of those who\nlived in the time of Simonides and Pindar, but subsequently it fell\ninto contempt.\n\n21. \"There are, then, as we have already said, three kinds of harmony,\nas there are three nations of the Greek people. But the Phrygian and\nLydian harmonies, being barbaric, became known to the Greeks by means\nof the Phrygians and Lydians who came over to Peloponnesus with Pelops.\nFor many Lydians accompanied and followed him, because Sipylus was a\ntown of Lydia; and many Phrygians did so too, not because they border\non the Lydians, but because their king also was Tantalus\u2014(and you may\nsee all over Peloponnesus, and most especially in Laced\u00e6mon, great\nmounds, which the people there call the tombs of the Phrygians who came\nover with Pelops)\u2014and from them the Greeks learnt these harmonies: on\nwhich account Telestes of Selinus says\u2014\n\n       First of all, Greeks, the comrades brave of Pelops,\n       Sang o'er their wine, in Phrygian melody,\n       The praises of the mighty Mountain Mother;\n       But others, striking the shrill strings of the lyre,\n       Gave forth a Lydian hymn.\"\n\n[Sidenote: MUSIC.]\n\n22. \"But we must not admit,\" says Polybius of Megalopolis, \"that\nmusic, as Ephorus asserts, was introduced among men for the purposes\nof fraud and trickery. Nor must we think that the ancient Cretans and\nLaced\u00e6monians used flutes and songs at random to excite their military\nardour, instead of trumpets. Nor are we to imagine that the earliest\nArcadians had no reason whatever for doing so, when they introduced\nmusic into every department of their management of the republic; so\nthat, though the nation in every other respect was most austere in its\nmanner of life, they nevertheless compelled music to be the constant\ncompanion, not only of their boys, but even of their youths up to\nthirty years of age. For the Arcadians are the only people among whom\nthe boys are trained from infancy to sing hymns and p\u00e6ans to regular\nairs, in which indeed every city celebrates their national heroes and\ngods with such songs, in obedience to ancient custom.\n\n\"But after this, learning the airs of Timotheus and Philoxenus, they\nevery year, at the festival of Bacchus, dance in their theatres to\nthe music of flute-players; the boys dancing in the choruses of boys,\nand the youths in those of men. And throughout the whole duration of\ntheir lives they are addicted to music at their common entertainments;\nnot so much, however, employing musicians as singing in turn: and to\nadmit themselves ignorant of any other accomplishment is not at all\nreckoned discreditable to them; but to refuse to sing is accounted a\nmost disgraceful thing. And they, practising marches so as to march\nin order to the sound of the flute, and studying their dances also,\nexhibit every year in the theatres, under public regulations and at the\npublic expense. These, then, are the customs which they have derived\nfrom the ancients, not for the sake of luxury and superfluity, but\nfrom a consideration of the austerity which each individual practised\nin his private life, and of the severity of their characters, which\nthey contract from the cold and gloomy nature of the climate which\nprevails in the greater part of their country. And it is the nature of\nall men to be in some degree influenced by the climate, so as to get\nsome resemblance to it themselves; and it is owing to this that we find\ndifferent races of men, varying in character and figure and complexion,\nin proportion as they are more or less distant from one another.\n\n\"In addition to this, they instituted public banquets and public\nsacrifices, in which the men and women join; and also dances of the\nmaidens and boys together; endeavouring to mollify and civilize the\nharshness of their natural character by the influence of education and\nhabit. And as the people of Cyn\u00e6tha neglected this system (although\nthey occupy by far the most inclement district of Arcadia, both as\nrespects the soil and the climate), they, never meeting one another\nexcept for the purpose of giving offence and quarrelling, became at\nlast so utterly savage, that the very greatest impieties prevailed\namong them alone of all the people of Arcadia; and at the time when\nthey made the great massacre, whatever Arcadian cities their emissaries\ncame to in their passage, the citizens of all the other cities at once\nordered them to depart by public proclamation; and the Mantineans even\nmade a public purification of their city after their departure, leading\nvictims all round their entire district.\"\n\n23. Agias, the musician, said that \"the styrax, which at the Dionysiac\nfestivals is burnt in the orchestras, presented a Phrygian odour\nto those who were within reach of it.\" Now, formerly music was an\nexhortation to courage; and accordingly Alc\u00e6us the poet, one of the\ngreatest musicians that ever lived, places valour and manliness before\nskill in music and poetry, being himself a man warlike even beyond what\nwas necessary. On which account, in such verses as these, he speaks in\nhigh-toned language, and says\u2014\n\n           My lofty house is bright with brass,\n       And all my dwelling is adorn'd, in honour\n           Of mighty Mars, with shining helms,\n       O'er which white horse-hair crests superbly wave,\n           Choice ornament for manly brows;\n       And brazen greaves, on mighty pegs suspended,\n           Hang round the hall; fit to repel\n       The heavy javelin or the long-headed spear.\n           There, too, are breastplates of new linen,\n       And many a hollow shield, thrown basely down\n           By coward enemies in flight:\n       There, too, are sharp Chalcidic swords, and belts,\n           Short military cloaks besides,\n       And all things suitable for fearless war;\n           Which I may ne'er forget,\n       Since first I girt myself for the adventurous work\u2014\n\nalthough it would have been more suitable for him to have had his house\nwell stored with musical instruments. But the ancients considered manly\ncourage the greatest of all civil virtues, and they attributed the\ngreatest importance to that, to the exclusion of other good qualities.\nArchilochus accordingly, who was a distinguished poet, boasted in the\nfirst place of being able to partake in all political undertakings,\nand in the second place he mentioned the credit he had gained by his\npoetical efforts, saying,\u2014\n\n[Sidenote: MUSIC.]\n\n       But I'm a willing servant of great Mars,\n       Skill'd also in the Muses' lovely art.\n\nAnd, in the same spirit, \u00c6schylus, though a man who had\nacquired such great renown by his poetry, nevertheless preferred having\nhis valour recorded on his tomb, and composed an inscription for it, of\nwhich the following lines are a part:\u2014\n\n       The grove of Marathon, and the long-hair'd Medes,\n       Who felt his courage, well may speak of it.\n\n24. And it is on this account that the Laced\u00e6monians, who are a most\nvaliant nation, go to war to the music of the flute, and the Cretans\nto the strains of the lyre, and the Lydians to the sound of pipes and\nflutes, as Herodotus relates. And, moreover, many of the barbarians\nmake all their public proclamations to the accompaniment of flutes\nand harps, softening the souls of their enemies by these means. And\nTheopompus, in the forty-sixth book of his History, says\u2014\"The Get\u00e6\nmake all their proclamations while holding harps in their hands and\nplaying on them.\" And it is perhaps on this account that Homer, having\ndue regard to the ancient institutions and customs of the Greeks, says\u2014\n\n       I hear, what graces every feast, the lyre;[71]\n\nas if this art of music were welcome also to men feasting.\n\nNow it was, as it should seem, a regular custom to introduce music,\nin the first place in order that every one who might be too eager\nfor drunkenness or gluttony might have music as a sort of physician\nand healer of his insolence and indecorum, and also because music\nsoftens moroseness of temper; for it dissipates sadness, and produces\naffability and a sort of gentlemanlike joy. From which consideration,\nHomer has also, in the first book of the Iliad, represented the gods\nas using music after their dissensions on the subject of Achilles; for\nthey continued for some time listening to it\u2014\n\n       Thus the blest gods the genial day prolong\n       In feasts ambrosial and celestial song:\n       Apollo tuned the lyre,\u2014the Muses round,\n       With voice alternate, aid the silver sound.[72]\n\nFor it was desirable that they should leave off their quarrels and\ndissensions, as we have said. And most people seem to attribute the\npractice of this art to banquets for the sake of setting things\nright, and of the general mutual advantage. And, besides these other\noccasions, the ancients also established by customs and laws that at\nfeasts all men should sing hymns to the gods, in order by these means\nto preserve order and decency among us; for as all songs proceed\naccording to harmony, the consideration of the gods being added to this\nharmony, elevates the feelings of each individual. And Philochorus\nsays that the ancients, when making their libations, did not always\nuse dithyrambic hymns, but \"when they pour libations, they celebrate\nBacchus with wine and drunkenness, but Apollo with tranquillity and\ngood order.\" Accordingly Archilochus says\u2014\n\n       I, all excited in my mind with wine,\n       Am skilful in the dithyrambic, knowing\n       The noble melodies of the sovereign Bacchus.\n\nAnd Epicharmus, in his Philoctetes, says\u2014\n\n       A water-drinker knows no dithyrambics.\n\nSo, that it was not merely with a view to superficial and vulgar\npleasure, as some assert, that music was originally introduced into\nentertainments, is plain from what has been said above. But the\nLaced\u00e6monians do not assert that they used to learn music as a science,\nbut they do profess to be able to judge well of what is done in the\nart; and they say that they have already three times preserved it when\nit was in danger of being lost.\n\n[Sidenote: DANCING.]\n\n25. Music also contributes to the proper exercising of the body and\nto sharpening the intellect; on which account, every Grecian people,\nand every barbarian nation too, that we are acquainted with, practise\nit. And it was a good saying of Damon the Athenian, that songs and\ndances must inevitably exist where the mind was excited in any\nmanner; and liberal, and gentlemanly, and honourable feelings of the\nmind produce corresponding kinds of music, and the opposite feelings\nlikewise produce the opposite kinds of music. On which account, that\nsaying of Clisthenes the tyrant of Sicyon was a witty one, and a sign\nof a well-educated intellect. For when he saw, as it is related,[73]\none of the suitors for his daughter dancing in an unseemly manner\n(it was Hippoclides the Athenian), he told him that he had danced\naway his marriage, thinking, as it should seem, that the mind of the\nman corresponded to the dance which he had exhibited; for in dancing\nand walking decorum and good order are honourable, and disorder and\nvulgarity are discreditable. And it is on this principle that the poets\noriginally arranged dances for freeborn men, and employed figures only\nto be emblems of what was being sung, always preserving the principles\nof nobleness and manliness in them; on which account it was that they\ngave them the name of \u1f51\u03c0\u03bf\u03c1\u03c7\u03ae\u03bc\u03b1\u03c4\u03b1 (accompaniment to the dance). And if\nany one, while dancing, indulged in unseemly postures or figures, and\ndid nothing at all corresponding to the songs sung, he was considered\nblameworthy; on which account, Aristophanes or Plato, in his\nPreparations (as Cham\u00e6leon quotes the play), spoke thus:\u2014\n\n       So that if any one danced well, the sight\n       Was pleasing; but they now do nothing rightly,\n       But stand as if amazed, and roar at random.\n\nFor the kind of dancing which was at that time used in the choruses was\ndecorous and magnificent, and to a certain extent imitated the motions\nof men under arms; on which account Socrates in his Poems says that\nthose men who dance best are the best in warlike exploits; and thus he\nwrites:\u2014\n\n       But they who in the dance most suitably\n       Do honour to the Gods, are likewise best\n       In all the deeds of war.\n\nFor the dance is very nearly an armed exercise, and is a display not\nonly of good discipline in other respects, but also of the care which\nthe dancers bestow on their persons.\n\n26. And Amphion the Thespi\u00e6an, in the second book of his treatise on\nthe Temple of the Muses on Mount Helicon, says that in Helicon there\nare dances of boys, got up with great care, quoting this ancient\nepigram:\u2014\n\n       I both did dance, and taught the citizens\n       The art of music, and my flute-player\n       Was Anacus the Phialensian;\n       My name was Bacchides of Sicyon;\n       And this my duty to the gods perform'd\n       Was honourable to my country Sicyon.\n\nAnd it was a good answer which was made by Caphesias the flute-player,\nwhen one of his pupils began to play on the flute very loudly, and was\nendeavouring to play as loudly as he could; on which he struck him,\nand said, \"Goodness does not consist in greatness, but greatness in\ngoodness.\" There are also relics and traces of the ancient dancing in\nsome statues which we have, which were made by ancient statuaries;\non which account men at that time paid more attention to moving\ntheir hands with graceful gestures; for in this particular also\nthey aimed at graceful and gentlemanlike motions, comprehending what\nwas great in what was well done. And from these motions of the hands\nthey transferred some figures to the dances, and from the dances to\nthe pal\u00e6stra; for they sought to improve their manliness by music\nand by paying attention to their persons. And they practised to the\naccompaniment of song with reference to their movements when under\narms; and it was from this practice that the dance called the Pyrrhic\ndance originated, and every other dance of this kind, and all the\nothers which have the same name or any similar one with a slight\nchange: such as the Cretan dances called \u1f40\u03c1\u03c3\u03af\u03c4\u03b7\u03c2 and \u1f10\u03c0\u03b9\u03ba\u03c1\u03ae\u03b4\u03b9\u03bf\u03c2; and\nthat dance, too, which is named \u1f00\u03c0\u03cc\u03ba\u03b9\u03bd\u03bf\u03c2, (and it is mentioned\nunder this name by Cratinus in his Nemesis, and by Cephisodorus in\nhis Amazons, and by Aristophanes in his Centaur, and by several other\npoets,) though afterwards it came to be called \u03bc\u03b1\u03ba\u03c4\u03c1\u03b9\u03c3\u03bc\u03cc\u03c2; and\nmany women used to dance it, who, I am aware, were afterwards called\n\u03bc\u03b1\u03c1\u03ba\u03c4\u03cd\u03c0\u03b9\u03b1\u03b9.\n\n27. But the more sedate kinds of dance, both the more varied kinds\nand those too whose figures are more simple, are the following:\u2014The\nDactylus, the Iambic, the Molossian, the Emmelea, the Cordax, the\nSicinnis, the Persian, the Phrygian, the Nibatismus, the Thracian, the\nCalabrismus, the Telesias (and this is a Macedonian dance which Ptolemy\nwas practising when he slew Alexander the brother of Philip, as Marsyas\nrelates in the third book of his History of Macedon). The following\ndances are of a frantic kind:\u2014The Cernophorus, and the Mongas, and\nthe Thermaustris. There was also a kind of dance in use among private\nindividuals, called the \u1f04\u03bd\u03b8\u03b5\u03bc\u03b1, and they used to dance this\nwhile repeating the following form of words with a sort of mimicking\ngesture, saying\u2014\n\n       Where are my roses, and where are my violets?\n         Where is my beautiful parsley?\n       Are these then my roses, are these then my violets?\n         And is this my beautiful parsley?\n\n[Sidenote: DANCES.]\n\nAmong the Syracusans there was a kind of dance called the Chitoneas,\nsacred to Diana, and it is a peculiar kind of dance, accompanied\nwith the flute. There was also an Ionian kind of dance practised at\ndrinking parties. They also practised the dance called \u1f00\u03b3\u03b3\u03b5\u03bb\u03b9\u03ba\u1f74 at\ntheir drinking parties. And there is another kind of dance called the\nBurning of the World, which Menippus the Cynic mentions in his Banquet.\nThere are also some dances of a ridiculous character:\u2014the Igdis,\nthe Mactrismus, the Apocinus, and the Sobas; and besides these, the\nMorphasmus, and the Owl, and the Lion, and the Pouring out of Meal, and\nthe Abolition of Debts, and the Elements, and the Pyrrhic dance. And\nthey also danced to the accompaniment of the flute a dance which they\ncalled the Dance of the Master of the Ship, and the Platter Dance.\n\nThe figures used in dances are the Xiphismus, the Calathismus, the\nCallabides, the Scops, and the Scopeuma. And the Scops was a figure\nintended to represent people looking out from a distance, making an\narch over their brows with their hand so as to shade their eyes. And it\nis mentioned by \u00c6schylus in his Spectators:\u2014\n\n       And all these old \u03c3\u03ba\u03c9\u03c0\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1 of yours.\n\nAnd Eupolis, in his Flatterers, mentions the Callabides, when he says\u2014\n\n       He walks as though he were dancing the Callabides.\n\nOther figures are the Thermastris, the Hecaterides,[74] the Scopus, the\nHand-down, the Hand-up, the Dipodismus, the Taking-hold of Wood, the\nEpanconismus, the Calathiscus, the Strobilus. There is also a dance\ncalled the Telesias; and this is a martial kind of dance, deriving its\ntitle from a man of the name of Telesias, who was the first person who\never danced it, holding arms in his hands, as Hippagoras tells us in\nthe first book of his treatise on the Constitution of the Carthaginians.\n\n28. There is also a kind of satyric dance called the Sicinnis, as\nAristocles says in the eighth book of his treatise on Dances; and the\nSatyrs are called Sicinnist\u00e6. But some say that a barbarian of the name\nof Sicinnus was the inventor of it, though others say that Sicinnus\nwas a Cretan by birth; and certainly the Cretans are dancers, as is\nmentioned by Aristoxenus. But Scamon, in the first book of his treatise\non Inventions, says that this dance is called Sicinnis, from being\nshaken (\u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c3\u03b5\u03af\u03b5\u03c3\u03b8\u03b1\u03b9), and that Thersippus was the first person\nwho danced the Sicinnis. Now in dancing, the motion of the feet was\nadopted long before any motion of the hands was considered requisite;\nfor the ancients exercised their feet more than their hands in games\nand in hunting; and the Cretans are greatly addicted to hunting, owing\nto which they are swift of foot. But there are people to be found who\nassert that Sicinnis is a word formed poetically from \u03ba\u03b9\u03bd\u03b7\u03c3\u03b9\u03c2,[75]\nbecause in dancing it the Satyrs use most rapid movements; for this\nkind of dance gives no scope for a display of the passions, on which\naccount also it is never slow.\n\nNow all satyric poetry formerly consisted of choruses, as also did\ntragedy, such as it existed at the same time; and that was the chief\nreason why tragedy had no regular actors. And there are three kinds\nof dance appropriate to dramatic poetry,\u2014the tragic, the comic,\nand the satyric; and in like manner, there are three kinds of lyric\ndancing,\u2014the pyrrhic, the gymnop\u00e6dic, and the hyporchematic. And the\npyrrhic dance resembles the satyric; for they both consist of rapid\nmovements; but the pyrrhic appears to be a warlike kind of dance, for\nit is danced by armed boys. And men in war have need of swiftness to\npursue their enemies, and also, when defeated,\n\n       To flee, and not like madmen to stand firm,\n       Nor be afraid to seem a short time cowards.\n\nBut the dance called Gymnop\u00e6dica is like the dance in tragedy which\nis called Emmelea; for in each there is seen a degree of gravity and\nsolemnity. But the hyporchematic dance is very nearly identical with\nthe comic one which is called Cordax. And they are both a sportive kind\nof figure.\n\n29. But Aristoxenus says that the Pyrrhic dance derives its name from\nPyrrhichus, who was a Laced\u00e6monian by birth; and that even to this day\nPyrrhichus is a Laced\u00e6monian name. And the dance itself, being of a\nwarlike character, shows that it is the invention of some Laced\u00e6monian;\nfor the Laced\u00e6monians are a martial race, and their sons learn military\nmarches which they call \u1f10\u03bd\u03cc\u03c0\u03bb\u03b9\u03b1. And the Laced\u00e6monians themselves in\ntheir wars recite the poems of Tyrt\u00e6us, and move in time to those\nairs. But Philochorus asserts that the Laced\u00e6monians, when owing to\nthe generalship of Tyrt\u00e6us they had subdued the Messenians, introduced\na regular custom, in their expeditions, that whenever they were at\nsupper, and had sung the p\u00e6an, they should also sing one of Tyrt\u00e6us's\nhymns as a solo, one after another; and that the polemarch should\nbe the judge, and should give a piece of meat as a prize to him who\nsang best. But the Pyrrhic dance is not preserved now among any other\npeople of Greece; and since that has fallen into disuse, their wars\nalso have been brought to a conclusion; but it continues in use among\nthe Laced\u00e6monians alone, being a sort of prelude preparatory to war:\nand all who are more than five years old in Sparta learn to dance the\nPyrrhic dance.\n\n[Sidenote: DANCES.]\n\nBut the Pyrrhic dance as it exists in our time, appears to be a sort\nof Bacchic dance, and a little more pacific than the old one; for the\ndancers carry thyrsi instead of spears, and they point and dart canes\nat one another, and carry torches. And they dance in figures having\nreference to Bacchus, and to the Indians, and to the story of Pentheus:\nand they require for the Pyrrhic dance the most beautiful airs, and\nwhat are called the \"stirring\" tunes.\n\n30. But the Gymnop\u00e6dica resembles the dance which by the ancients\nused to be called Anapale; for all the boys dance naked, performing\nsome kind of movement in regular time, and with gestures of the hand\nlike those used by wrestlers: so that the dancers exhibit a sort of\nspectacle akin to the pal\u00e6stra and to the pancratium, moving their feet\nin regular time. And the different modes of dancing it are called the\nOschophoricus,[76] and the Bacchic, so that this kind of dance, too,\nhas some reference to Bacchus. But Aristoxenus says that the ancients,\nafter they had exercised themselves in the Gymnop\u00e6dica, turned to the\nPyrrhic dance before they entered the theatre: and the Pyrrhic dance\nis also called the Cheironomia. But the Hyporchematic dance is that in\nwhich the chorus dances while singing. Accordingly Bacchylides says\u2014\n\n       There's no room now for sitting down,\n       There's no room for delay.\n\nAnd Pindar says\u2014\n\n       The Laced\u00e6monian troop of maidens fair.\n\nAnd the Laced\u00e6monians dance this dance in Pindar. And the\nHyporchematica is a dance of men and women. Now the best modes are\nthose which combine dancing with the singing; and they are these\u2014the\nProsodiacal, the Apostolical (which last is also called \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03b9\u03bf\u03c2), and\nothers of the same kind. And some danced to the hymn and some did not;\nand some danced in accompaniment to hymns to Venus and Bacchus, and to\nthe P\u00e6an, dancing at one time and resting at another. And among the\nbarbarians as well as among the Greeks there are respectable dances and\nalso indecorous ones. Now the Cordax among the Greeks is an indecorous\ndance, but the Emmelea is a respectable one: as is among the Arcadians\nthe Cidaris, and among the Sicyonians the Aleter; and it is called\nAleter also in Ithaca, as Aristoxenus relates in the first book of his\nHistory of Sicyon. And this appears enough to say at present on the\nsubject of dances.\n\n31. Now formerly decorum was carefully attended to in music, and\neverything in this art had its suitable and appropriate ornament: on\nwhich account there were separate flutes for each separate kind of\nharmony; and every flute-player had flutes adapted to each kind of\nharmony in their contests. But Pronomus the Theban was the first man\nwho played the three different kinds of harmony already mentioned\non the same flute. But now people meddle with music in a random and\ninconsiderate manner. And formerly, to be popular with the vulgar was\nreckoned a certain sign of a want of real skill: on which account\nAsopodorus the Phliasian, when some flute-player was once being much\napplauded while he himself was remaining in the hyposcenium,[77]\nsaid\u2014\"What is all this? the man has evidently committed some great\nblunder:\"\u2014as else he could not possibly have been so much approved\nof by the mob. But I am aware that some people tell this story as if\nit were Antigenides who said this. But in our days artists make the\nobjects of their art to be the gaining the applause of the spectators\nin the theatre; on which account Aristoxenus, in his book entitled\nPromiscuous Banquets, says\u2014\"We act in a manner similar to the people\nof P\u00e6stum who dwell in the Tyrrhenian Gulf; for it happened to them,\nthough they were originally Greeks, to have become at last completely\nbarbarised, becoming Tyrrhenians or Romans, and to have changed their\nlanguage, and all the rest of their national habits. But one Greek\nfestival they do celebrate even to the present day, in which they meet\nand recollect all their ancient names and customs, and bewail their\nloss to one another, and then, when they have wept for them, they\ngo home. And so,\" says he, \"we also, since the theatres have become\ncompletely barbarised, and since music has become entirely ruined\nand vulgar, we, being but a few, will recall to our minds, sitting\nby ourselves, what music once was.\" And this was the discourse of\nAristoxenus.\n\n[Sidenote: MUSIC.]\n\n32. Wherefore it seems to me that we ought to have a philosophical\nconversation about music: for Pythagoras the Samian, who had such\na high reputation as a philosopher, is well known, from many\ncircumstances, to have been a man who had no slight or superficial\nknowledge of music; for he indeed lays it down that the whole universe\nis put and kept together by music. And altogether the ancient\nphilosophy of the Greeks appears to have been very much addicted to\nmusic; and on this account they judged Apollo to have been the most\nmusical and the wisest of the gods, and Orpheus of the demi-gods. And\nthey called every one who devoted himself to the study of this art a\nsophist, as \u00c6schylus does in the verse where he says\u2014\n\n       And then the sophist sweetly struck the lyre.\n\nAnd that the ancients were excessively devoted to the study of music is\nplain from Homer, who, because all his own poetry was adapted to music,\nmakes, from want of care, so many verses which are headless, and weak,\nand imperfect in the tail. But Xenophanes, and Solon, and Theognis, and\nPhocylides, and besides them Periander of Corinth, an elegiac poet,\nand the rest of those who did not set melodies to their poems, compose\ntheir verses with reference to number and to the arrangement of the\nmetres, and take great care that none of their verses shall be liable\nto the charge of any of the irregularities which we just now imputed to\nHomer. Now when we call a verse headless (\u1f00\u03ba\u03ad\u03c6\u03b1\u03bb\u03bf\u03c2), we mean\nsuch as have a mutilation or lameness at the beginning, such as\u2014\n\n       \u1f18\u03c0\u03b5\u03b9\u03b4\u1f74 \u03bd\u1fc6\u03ac\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f19\u03bb\u03bb\u03ae\u03c3\u03c0\u03bf\u03bd\u03c4\u03bf\u03bd \u1f35\u03ba\u03bf\u03bd\u03c4\u03bf.[78]\n       \u1f18\u03c0\u03af\u03c4\u03bf\u03bd\u03bf\u03c2 \u03c4\u03b5\u03c4\u03ac\u03bd\u03c5\u03c3\u03c4\u03bf \u03b2\u03bf\u1f78\u03c2 \u1f36\u03c6\u03b9 \u03ba\u03c4\u03b1\u03bc\u03ad\u03bd\u03bf\u03b9\u03bf.[79]\n\nThose we call weak (\u03bb\u03b1\u03b3\u03b1\u03c1\u1f78\u03c2) which are defective in the\nmiddle, as\u2014\n\n       \u0391\u1f36\u03c8\u03b1 \u03b4' \u1f04\u03c1' \u0391\u1f30\u03bd\u03b5\u03af\u03b1\u03bd \u03c5\u1f31\u1f78\u03bd \u03c6\u03af\u03bb\u03bf\u03bd \u1f08\u03b3\u03c7\u03af\u03c3\u03b1\u03bf.[80]\n       \u03a4\u1ff6\u03bd \u03b4' \u03b1\u1f56\u03b8' \u1f21\u03b3\u03b5\u03af\u03c3\u03b8\u03b7\u03bd \u1f08\u03c3\u03ba\u03bb\u03b7\u03c0\u03b9\u03bf\u1fe6 \u03b4\u03cd\u03bf \u03c0\u03b1\u1fd6\u03b4\u03b5\u03c2.\n\nThose again are \u03bc\u03b5\u03af\u03bf\u03c5\u03c1\u03bf\u03b9, which are imperfect in the tail or\nend, as\u2014\n\n       \u03a4\u03c1\u1ff6\u03b5\u03c2 \u03b4' \u1f10\u1fe4\u1fe5\u03af\u03b3\u03b7\u03c3\u03b1\u03bd \u1f45\u03c0\u03c9\u03c2 \u1f34\u03b4\u03bf\u03bd \u03b1\u1f34\u03bf\u03bb\u03bf\u03bd \u1f44\u03c6\u03b9\u03bd.[81]\n       \u039a\u03b1\u03bb\u1f74 \u039a\u03b1\u03c3\u03c3\u03b9\u03ad\u03c0\u03b5\u03b9\u03b1 \u03b8\u03b5\u03bf\u1fd6\u03c2 \u03b4\u03ad\u03bc\u03b1\u03c2 \u1f10\u03bf\u03b9\u03ba\u03c5\u1fd6\u03b1.[82]\n       \u03a4\u03bf\u1fe6 \u03c6\u03ad\u03c1\u03bf\u03bd \u1f14\u03bc\u03c0\u03bb\u03b7\u03c3\u03b1\u03c2 \u1f00\u03c3\u03ba\u1f78\u03bd \u03bc\u03ad\u03b3\u03b1\u03bd, \u1f10\u03bd \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f24\u03ca\u03b1.[83]\n\n33. But of all the Greeks, the Laced\u00e6monians were those who preserved\nthe art of music most strictly, as they applied themselves to the\npractice a great deal: and there were a great many lyric poets among\nthem. And even to this day they preserve their ancient songs carefully,\nbeing possessed of very varied and very accurate learning on the\nsubject; on which account Pratinas says\u2014\n\n       The Laced\u00e6monian grasshopper sweetly sings,\n       Well suited to the chorus.\n\nAnd on this account the poets also continually styled their odes\u2014\n\n       President of sweetest hymns:\n\nand\u2014\n\n       The honey-wing'd melodies of the Muse.\n\nFor owing to the general moderation and austerity of their lives,\nthey betook themselves gladly to music, which has a sort of power of\nsoothing the understanding; so that it was natural enough that people\nwho hear it should be delighted. And the people whom they called\nChoregi, were not, as Demetrius of Byzantium tells us in the fourth\nbook of his treatise on Poetry, those who have that name now, the\npeople, that is to say, who hire the choruses, but those who actually\nled the choruses, as the name intimates: and so it happened, that the\nLaced\u00e6monians were good musicians, and did not violate the ancient laws\nof music.\n\n[Sidenote: MUSIC.]\n\nNow in ancient times all the Greeks were fond of music; but when in\nsubsequent ages disorders arose, when nearly all the ancient customs\nhad got out of fashion and had become obsolete, this fondness for music\nalso wore out, and bad styles of music were introduced, which led all\nthe composers to aim at effeminacy rather than delicacy, and at an\nenervated and dissolute rather than a modest style. And perhaps this\nwill still exist hereafter in a greater degree, and will extend still\nfurther, unless some one again draws forth the national music to the\nlight. For formerly the subjects of their songs used to be the exploits\nof heroes, and the praises of the Gods; and accordingly Homer says of\nAchilles\u2014\n\n       With this he soothes his lofty soul, and sings\n       Th' immortal deeds of heroes and of kings.[84]\n\nAnd of Phemius he says\u2014\n\n       Phemius, let acts of gods and heroes old,\n       What ancient bards in hall and bower have told,\n       Attemper'd to the lyre your voice employ,\n       Such the pleased ear will drink with silent joy.[85]\n\nAnd this custom was preserved among the barbarians, as Dinon tells us\nin his history of Persia. Accordingly, the poets used to celebrate the\nvalour of the elder Cyrus, and they foresaw the war which was going to\nbe waged against Astyages. \"For when,\" says he, \"Cyrus had begun his\nmarch against the Persians, (and he had previously been the commander\nof the guards, and afterwards of the heavy-armed troops there, and then\nhe left;) and while Astyages was sitting at a banquet with his friends,\nthen a man, whose name was Angares, (and he was the most illustrious\nof his minstrels,) being called in, sang other things, such as were\ncustomary, and at last he said that\u2014\n\n       A mighty monster is let loose at last\n       Into the marsh, fiercer than wildest boar;\n       And when once master of the neighbouring ground\n       It soon will fight with ease 'gainst numerous hosts.\n\nAnd when Astyages asked him what monster he meant, he said\u2014'Cyrus\nthe Persian.' And so the king, thinking that his suspicions were well\nfounded, sent people to recal Cyrus, but did not succeed in doing so.\"\n\n34. But I, though I could still say a good deal about music, yet, as I\nhear the noise of flutes, I will check my desire for talking, and only\nquote you the lines out of the Amateur of the Flute, by Philet\u00e6rus\u2014\n\n       O Jove, it were a happy thing to die\n       While playing on the flute. For flute-players\n       Are th' only men who in the shades below\n       Feel the soft power and taste the bliss of Venus.\n       But those whose coarser minds know nought of music,\n       Pour water always into bottomless casks.\n\nAfter this there arose a discussion about the sambuca. And Masurius\nsaid that the sambuca was a musical instrument, very shrill, and that\nit was mentioned by Euphorion (who is also an Epic poet), in his book\non the Isthmian Games; for he says that it was used by the Parthians\nand by the Troglodyt\u00e6, and that it had four strings. He said also that\nit was mentioned by Pythagoras, in his treatise on the Red Sea. The\nsambuca is also a name given to an engine used in sieges, the form and\nmechanism of which is explained by Biton, in his book addressed to\nAttalus on the subject of Military Engines. And Andreas of Panormus,\nin the thirty-third book of his History of Sicily, detailed city by\ncity, says that it is borne against the walls of the enemy on two\ncranes. And it is called sambuca because when it is raised up it\ngives a sort of appearance of a ship and ladder joined together, and\nresembles the shape of the musical instrument of the same name. But\nMoschus, in the first book of his treatise on Mechanics, says that the\nsambuca is originally a Roman engine, and that Heraclides of Pontus was\nthe original inventor of it. But Polybius, in the eighth book of his\nHistory, says,\u2014\"Marcellus, having been a great deal inconvenienced\nat that siege of Syracuse by the contrivances of Archimedes, used to\nsay that Archimedes had given his ships drink out of the sea; but that\nhis sambuc\u00e6 had been buffeted and driven from the entertainment in\ndisgrace.\"\n\n35. And when, after this, \u00c6milianus said,\u2014But, my good friend\nMasurius, I myself, often, being a lover of music, turn my thoughts to\nthe instrument which is called the magadis, and cannot decide whether\nI am to think that it was a species of flute or some kind of harp. For\nthat sweetest of poets, Anacreon, says somewhere or other\u2014\n\n       I hold my magadis and sing,\n       Striking loud the twentieth string,\n       Leucaspis, as the rapid hour\n       Leads you to youth's and beauty's flower.\n\nBut Ion of Chios, in his Omphale, speaks of it as if it were a species\nof flute, in the following words\u2014\n\n       And let the Lydian flute, the magadis,\n       Breathe its sweet sounds, and lead the tuneful song.\n\n[Sidenote: MUSIC.]\n\nAnd Aristarchus the grammarian, (a man whom Pan\u00e6tius the Rhodian\nphilosopher used to call the Prophet, because he could so easily divine\nthe meanings of poems,) when explaining this verse, affirms that the\nmagadis was a kind of flute: though Aristoxenus does not say so either\nin his treatise on the Flute-players or in that on Flutes and other\nMusical Instruments; nor does Archestratus either,\u2014and he also wrote\ntwo books on Flute-players; nor has Pyrrhander said so in his work on\nFlute-players; nor Phillis the Delian,\u2014for he also wrote a treatise on\nFlute-players, and so did Euphranor. But Tryphon, in the second book\nof his essay on Names, speaks thus\u2014\"The flute called magadis.\" And in\nanother place he says\u2014\"The magadis gives a shrill and deep tone at\nthe same time, as Anaxandrides intimates in his Man fighting in heavy\nArmour, where we find the line\u2014\n\n       I will speak to you like a magadis,\n       In soft and powerful sounds at the same time.\n\nAnd, my dear Masurius, there is no one else except you who can solve\nthis difficulty for me.\n\n36. And Masurius replied\u2014Didymus the grammarian, in his work entitled\nInterpretations of the Plays of Ion different from the Interpretations\nof others, says, my good friend \u00c6milianus, that by the term \u03bc\u03ac\u03b3\u03b1\u03b4\u03b9\u03c2\n\u03b1\u1f50\u03bb\u1f78\u03c2 he understands the instrument which is also called \u03ba\u03b9\u03b8\u03b1\u03c1\u03b9\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03c2;\nwhich is mentioned by Aristoxenus in the first book of his treatise on\nthe Boring of Flutes; for there he says that there are five kinds of\nflutes; the parthenius, the p\u00e6dicus, the citharisterius, the perfect,\nand the superperfect. And he says that Ion has omitted the conjunction\n\u03c4\u03b5 improperly, so that we are to understand by \u03bc\u03ac\u03b3\u03b1\u03b4\u03b9\u03c2 \u03b1\u1f50\u03bb\u1f78\u03c2 the flute\nwhich accompanies the magadis; for the magadis is a stringed (\u03c8\u03b1\u03bb\u03c4\u03b9\u03ba\u1f78\u03bd)\ninstrument, as Anacreon tells us, and it was invented by the Lydians,\non which account Ion, in his Omphale, calls the Lydian women \u03c8\u03ac\u03bb\u03c4\u03c1\u03b9\u03b1\u03b9,\nas playing on stringed instruments, in the following lines\u2014\n\n       But come, ye Lydian \u03c8\u03ac\u03bb\u03c4\u03c1\u03b9\u03b1\u03b9, and singing\n       Your ancient hymns, do honour to this stranger.\n\nBut Theophilus the comic poet, in his Neoptolemus, calls playing on the\nmagadis \u03bc\u03b1\u03b3\u03b1\u03b4\u03af\u03b6\u03b5\u03b9\u03bd, saying\u2014\n\n       It may be that a worthless son may sing\n       His father or his mother on the magadis (\u03bc\u03b1\u03b3\u03b1\u03b4\u03af\u03b6\u03b5\u03b9\u03bd),\n       Sitting upon the wheel; but none of us\n       Shall ever play such music now as theirs.\n\nAnd Euphorion, in his treatise on the Isthmian Games, says, that the\nmagadis is an ancient instrument, but that in latter times it was\naltered, and had the name also changed to that of the sambuca. And,\nthat this instrument was very much used at Mitylene, so that one of the\nMuses was represented by an old statuary, whose name was Lesbothemis,\nas holding one in her hand. But Men\u00e6chmus, in his treatise on Artists,\nsays that the \u03c0\u03b7\u03ba\u03c4\u1f76\u03c2, which he calls identical with the magadis, was\ninvented by Sappho. And Aristoxenus says that the magadis and the\npectis were both played with the fingers without any plectrum; on which\naccount Pindar, in his Scolium addressed to Hiero, having named the\nmagadis, calls it a responsive harping (\u03c8\u03b1\u03bb\u03bc\u1f78\u03bd \u1f00\u03bd\u03c4\u03af\u03c6\u03b8\u03bf\u03b3\u03b3\u03bf\u03bd), because its\nmusic is accompanied in all its keys by two kinds of singers, namely,\nmen and boys. And Phrynichus, in his Ph\u0153nician Women, has said\u2014\n\n       Singing responsive songs on tuneful harps.\n\nAnd Sophocles, in his Mysians, says\u2014\n\n       There sounded too the Phrygian triangle,\n       With oft-repeated notes; to which responded\n       The well-struck strings of the soft Lydian pectis.\n\n37. But some people raise a question how, as the magadis did not exist\nin the time of Anacreon (for instruments with many strings were never\nseen till after his time), Anacreon can possibly mention it, as he does\nwhen he says\u2014\n\n       I hold my magadis and sing,\n       Striking loud the twentieth string,\n       Leucaspis.\n\nBut Posidonius asserts that Anacreon mentions three kinds of melodies,\nthe Phrygian, the Dorian, and the Lydian; for that these were the only\nmelodies with which he was acquainted. And as every one of these is\nexecuted on seven strings, he says that it was very nearly correct\nof Anacreon to speak of twenty strings, as he only omits one for the\nsake of speaking in round numbers. But Posidonius is ignorant that the\nmagadis is an ancient instrument, though Pindar says plainly enough\nthat Terpander invented the barbitos to correspond to, and answer the\npectis in use among the Lydians\u2014\n\n[Sidenote: MUSICAL INSTRUMENTS.]\n\n       The sweet responsive lyre\n       Which long ago the Lesbian bard,\n       Terpander, did invent, sweet ornament\n       To the luxurious Lydian feasts, when he\n       Heard the high-toned pectis.\n\nNow the pectis and the magadis are the same instrument, as Aristoxenus\ntells us, and Men\u00e6chmus the Sicyonian too, in his treatise on\nArtists. And this last author says that Sappho, who is more ancient\nthan Anacreon, was the first person to use the pectis. Now, that\nTerpander is more ancient than Anacreon, is evident from the following\nconsiderations:\u2014Terpander was the first man who ever got the victory\nat the Carnean[86] games, as Hellanicus tells us in the verses in which\nhe has celebrated the victors at the Carnea, and also in the formal\ncatalogue which he gives us of them. But the first establishment of the\nCarnea took place in the twenty-sixth Olympiad, as Sosibius tells us in\nhis essay on Dates. But Hieronymus, in his treatise on Harp-players,\nwhich is the subject of the fifth of his Treatises on Poets, says\nthat Terpander was a contemporary of Lycurgus the lawgiver, who, it\nis agreed by all men, was, with Iphitus of Elis, the author of that\nestablishment of the Olympic games from which the first Olympiad is\nreckoned. But Euphorion, in his treatise on the Isthmian Games, says\nthat the instruments with many strings are altered only in their names;\nbut that the use of them is very ancient.\n\n38. However, Diogenes the tragic poet represents the pectis as\ndiffering from the magadis; for in the Semele he says\u2014\n\n       And now I hear the turban-wearing women,\n       Votaries of th' Asiatic Cybele,\n       The wealthy Phrygians' daughters, loudly sounding\n       With drums, and rhombs, and brazen-clashing cymbals,\n       Their hands in concert striking on each other,\n       Pour forth a wise and healing hymn to the gods.\n       Likewise the Lydian and the Bactrian maids\n       Who dwell beside the Halys, loudly worship\n       The Tmolian goddess Artemis, who loves\n       The laurel shade of the thick leafy grove,\n       Striking the clear three-corner'd pectis, and\n       Raising responsive airs upon the magadis,\n       While flutes in Persian manner neatly join'd\n       Accompany the chorus.\n\nAnd Phillis the Delian, in the second book of his treatise on Music,\nalso asserts that the pectis is different from the magadis. And his\nwords are these\u2014\"There are the ph\u0153nices, the pectides, the magadides,\nthe sambuc\u00e6, the iambyc\u00e6, the triangles, the clepsiambi, the scindapsi,\nthe nine-string.\" For, he says that \"the lyre to which they sang\niambics, they called the iambyca, and the instrument to which they sang\nthem in such a manner as to vary the metre a little, they called the\nclepsiambus,[87] while the magadis was an instrument uttering a diapason\nsound, and equally in tune for every portion of the singers. And\nbesides these there were instruments of other kinds also; for there was\nthe barbitos, or barmus, and many others, some with strings, and some\nwith sounding-boards.\"\n\n39. There were also some instruments besides those which were blown\ninto, and those which were used with different strings, which gave\nforth only sounds of a simple nature, such as the castanets (\u03ba\u03c1\u03ad\u03bc\u03b2\u03b1\u03bb\u03b1),\nwhich are mentioned by Dic\u00e6archus, in his essay on the Manners and\nCustoms of Greece, where he says, that formerly certain instruments\nwere in very frequent use, in order to accompany women while dancing\nand singing; and when any one touched these instruments with their\nfingers they uttered a shrill sound. And he says that this is plainly\nshown in the hymn to Diana, which begins thus\u2014\n\n       Diana, now my mind will have me utter\n       A pleasing song in honour of your deity,\n       While this my comrade strikes with nimble hand\n       The well-gilt brazen-sounding castanets.\n\nAnd Hermippus, in his play called The Gods, gives the word for rattling\nthe castanets, \u03ba\u03c1\u03b5\u03bc\u03b2\u03b1\u03bb\u03af\u03b6\u03b5\u03b9\u03bd, saying\u2014\n\n       And beating down the limpets from the rocks,\n       They make a noise like castanets (\u03ba\u03c1\u03b5\u03bc\u03b2\u03b1\u03bb\u03af\u03b6\u03bf\u03c5\u03c3\u03b9).\n\n[Sidenote: MUSICAL INSTRUMENTS.]\n\nBut Didymus says, that some people, instead of the lyre, are in the\nhabit of striking oyster-shells and cockle-shells against one another,\nand by these means contrive to play a tune in time to the dancers, as\nAristophanes also intimates in his Frogs.[88]\n\n40. But Artemon, in the first book of his treatise on the Dionysian\nSystem, as he calls it, says that Timotheus the Milesian appears\nto many men to have used an instrument of more strings than were\nnecessary, namely, the magadis, on which account he was chastised by\nthe Laced\u00e6monians as having corrupted the ancient music. And when\nsome one was going to cut away the superfluous strings from his lyre,\nhe showed them a little statue of Apollo which they had, which held\nin its hand a lyre with an equal number of strings, and which was\ntuned in the same manner; and so he was acquitted. But Douris, in his\ntreatise on Tragedy, says that the magadis was named after Magodis, who\nwas a Thracian by birth. But Apollodorus, in his Reply to the Letter\nof Aristocles, says\u2014\"That which we now call \u03c8\u03b1\u03bb\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd is the same\ninstrument which was formerly called magadis; but that which used to\nbe called the clepsiambus, and the triangle, and the elymus, and the\nnine-string, have fallen into comparative disuse.\" And Alcman says\u2014\n\n       And put away the magadis.\n\nAnd Sophocles, in his Thamyras, says\u2014\n\n       And well-compacted lyres and magadides,\n       And other highly-polish'd instruments,\n       From which the Greeks do wake the sweetest sounds.\n\nBut Telestes, in his dithyrambic poem, called Hymen\u00e6us, says that\nthe magadis was an instrument with five strings, using the following\nexpressions\u2014\n\n       And each a different strain awakens,\u2014\n       One struck the loud horn-sounding magadis,\n       And in the fivefold number of tight strings\n       Moved his hand to and fro most rapidly.\n\nI am acquainted, too, with another instrument which the Thracian kings\nuse in their banquets, as Nicomedes tells us in his essay on Orpheus.\nNow Ephorus and Scamon, in their treatise on Inventions, say that\nthe instrument called the Ph\u0153nix derives its name from having been\ninvented by the Ph\u0153nicians. But Semus of Delos, in the first book of\nthe Delias, says that it is so called because its ribs are made of the\npalm-tree which grows in Delos. The same writer, Semus, says that the\nfirst person who used the sambuca was Sibylla, and that the instrument\nderives its name from having been invented by a man named Sambyx.\n\n41. And concerning the instrument called the tripod (this also is a\nmusical instrument) the before-mentioned Artemo writes as follows\u2014\"And\nthat is how it is that there are many instruments, as to which it is\neven uncertain whether they ever existed; as, for instance, the tripod\nof Pythagoras of Zacynthus. For as it was in fashion but a very short\ntime, and as, either because the fingering of it appeared exceedingly\ndifficult, or for some other reason, it was very soon disused, it has\nescaped the notice of most writers altogether. But the instrument was\nin form very like the Delphian tripod, and it derived its name from\nit; but it was used like a triple harp. For its feet stood on some\npedestal which admitted of being easily turned round, just as the legs\nof movable chairs are made; and along the three intermediate spaces\nbetween the feet, strings were stretched; an arm being placed above\neach, and tuning-pegs, to which the strings were attached, below. And\non the top there was the usual ornament of the vase, and of some other\nornaments which were attached to it; all which gave it a very elegant\nappearance; and it emitted a very powerful sound. And Pythagoras\ndivided the three harmonies with reference to three countries,\u2014the\nDorian, the Lydian, and Phrygian. And he himself sitting on a chair\nmade on the same principles and after the same pattern, putting out his\nleft hand so as to take hold of the instrument, and using the plectrum\nin his other hand, moved the pedestal with his foot very easily, so\nas to use whichever side of the instrument he chose to begin with;\nand then again turning to the other side he went on playing, and then\nhe changed to the third side. And so rapidly did the easy movement of\nthe pedestal, when touched by the foot, bring the various sides under\nhis hand, and so very rapid was his fingering and execution, that if\na person had not seen what was being done, but had judged only by his\near, he would have fancied that he was listening to three harp-players\nall playing on different instruments. But this instrument, though it\nwas so greatly admired, after his death rapidly fell into disuse.\"\n\n[Sidenote: MUSIC.]\n\n42. Now the system of playing the harp without any vocal accompaniment,\nwas, as Men\u00e6chmus informs us, first introduced by Aristonicus the\nArgive, who was a contemporary of Archilochus, and lived in Corcyra.\nBut Philochorus, in the third hook of his Atthis, says\u2014\"Lysander the\nSicyonian harp-player was the first person who ever changed the art\nof pure instrumental performance, dwelling on the long tones, and\nproducing a very rich sound, and adding also to the harp the music of\nthe flute; and this last addition was first introduced by Epigonus;\nand taking away the jejuneness which existed in the music of those\nwho played the harp alone without any vocal accompaniment, he first\nintroduced various beautiful modifications[89] on that instrument; and\nhe played on the different kinds of harp called iambus and magadis,\nwhich is also called \u03c3\u03c5\u03c1\u03b9\u03b3\u03bc\u03cc\u03c2. And he was the first person who\never attempted to change his instrument while playing. And afterwards,\nadding dignity to the business, he was the first person to institute\na chorus. And Men\u00e6chmus says that Dion of Chius was the first person\nwho ever played on the harp an ode such as is used at libations to the\nhonour of Bacchus. But Timomachus, in his History of Cyprus, says that\nStesander the Samian added further improvements to his art, and was\nthe first person who at Delphi sang to his lyre the battles narrated\nin Homer, beginning with the Odyssey. But others say that the first\nperson who ever played amatory strains on his harp was Amiton the\nEleuthern\u00e6an, who did so in his own city, whose descendants are all\ncalled Amitores.\n\nBut Aristoxenus says that just as some men have composed parodies on\nhexameter verses, for the sake of exciting a laugh; so, too, others\nhave parodied the verses which were sung to the harp, in which pastime\n\u0152nopas led the way. And he was imitated by Polyeuctus the Ach\u00e6an, and\nby Diocles of Cyn\u00e6tha. There have also been poets who have composed a\nlow kind of poems, concerning whom Ph\u00e6nias the Eresian speaks in his\nwritings addressed to the Sophists; where he writes thus:\u2014\"Telenicus\nthe Byzantian, and also Argas, being both authors of low poems, were\nmen who, as far as that kind of poetry could go, were accounted clever.\nBut they never even attempted to rival the songs of Terpander or\nPhrynis.\" And Alexis mentions Argas, in his Man Disembarked, thus\u2014\n\n  _A._ Here is a poet who has gained the prize\n       In choruses.\n                 _B._ What is his style of poetry?\n  _A._ A noble kind.\n                  _B._ How will he stand comparison\n       With Argas?\n           _A._ He's a whole days journey better.\n\nAnd Anaxandrides, in his Hercules, says\u2014\n\n       For he appears a really clever man.\n       How gracefully he takes the instrument,\n       Then plays at once....\n       When I have eaten my fill, I then incline\n       To send you off to sing a match with Argas,\n       That you, my friend, may thus the sophists conquer.\n\n43. But the author of the play called the Beggars, which is attributed\nto Chionides, mentions a certain man of the name of Gnesippus as a\ncomposer of ludicrous verses, and also of merry songs; and he says\u2014\n\n       I swear that neither now Gnesippus, nor\n       Cleomenes with all his nine-string'd lyre,\n       Could e'er have made this song endurable.\n\nAnd the author of the Helots says\u2014\n\n       He is a man who sings the ancient songs\n       Of Alcman, and Stesichorus, and Simonides;\n\n(he means to say Gnesippus):\n\n       He likewise has composed songs for the night,\n       Well suited to adulterers, with which\n       They charm the women from their doors, while striking\n       The shrill iambyca or the triangle.\n\nAnd Cratinus, in his Effeminate Persons, says\u2014\n\n       Who, O Gnesippus, e'er saw me in love?\n       I am indignant; for I do think nothing\n       Can be so vain or foolish as a lover.\n\n[Sidenote: LOVE SONGS.]\n\n. . . . . . . and he ridicules him for his poems; and in his Herdsmen\nhe says\u2014\n\n       A man who would not give to Sophocles\n       A chorus when he asked one; though he granted\n       That favour to Cleomachus, whom I\n       Should scarce think worthy of so great an honour,\n       At the Adonia.\n\nAnd in his Hours he says\u2014\n\n       Farewell to that great tragedian\n       Cleomachus, with his chorus of hair-pullers,\n       Plucking vile melodies in the Lydian fashion.\n\nBut Teleclides, in his Rigid Men, says that he was greatly addicted to\nadultery. And Clearchus, in the second book of his Amatory Anecdotes,\nsays that the love-songs, and those, too, which are called the Locrian\nsongs, do not differ in the least from the compositions of Sappho and\nAnacreon. Moreover, the poems of Archilochus, and that on fieldfares,\nattributed to Homer, relate to some division or other of this passion,\ndescribing it in metrical poetry. But the writings of Asopodorus about\nlove, and the whole body of amorous epistles, are a sort of amatory\npoetry out of metre.\n\n44. When Masurius had said this, the second course, as it is called,\nwas served up to us; which, indeed, was very often offered to us, not\nonly on the days of the festival of Saturn,[90] when it is the custom\nof the Romans to feast their slaves, while they themselves discharge\nthe offices of their slaves. But this is in reality a Grecian custom.\nAt all events, in Crete, at the festival of Mercury, a similar thing\ntakes place, as Carystius tells us in his Historic Reminiscences;\nfor then, while the slaves are feasting, the masters wait upon them\nas if they were the servants: and so they do at Tr\u0153zen in the month\nGer\u00e6stius. For then there is a festival which lasts for many days,\non one of which the slaves play at dice in common with the citizens,\nand the masters give a banquet to the slaves, as Carystius himself\ntells us. And Berosus, in the first book of his History of Babylon,\nsays that on the sixteenth day of the month Lous, there is a great\nfestival celebrated in Babylon, which is called Sakeas; and it lasts\nfive days: and during those days it is the custom for the masters to\nbe under the orders of their slaves; and one of the slaves puts on a\nrobe like the king's, which is called a zoganes, and is master of the\nhouse. And Ctesias also mentions this festival in the second book of\nhis History of Persia. But the Coans act in an exactly contrary manner,\nas Macareus tells us in the third book of his History of Cos. For when\nthey sacrifice to Juno, the slaves do not come to the entertainment; on\nwhich account Phylarchus says\u2014\n\n       Among the Sourii, the freemen only\n       Assist at the holy sacrifice; none else\n       The temples or the altars dare approach;\n       And no slave may come near the sacred precincts.\n\n45. But Baton of Sinope, the orator, in his treatise on Thessaly and\nH\u00e6monica, distinctly asserts that the Roman Saturnalia are originally\na very Greek festival, saying that among the Thessalians it is called\nPeloria. And these are his words:\u2014\"When a common festival was being\ncelebrated by all the Pelasgi, a man whose name was Pelorus brought\nnews to Pelasgus that there had been some violent earthquakes in\nH\u00e6monia, by which the mountains called Tempe had been rent asunder,\nand that the water of the lake had burst through the rent, and was\nall falling into the stream of the Peneus; and that all the country\nwhich had formerly been covered by the lake was now laid open, and\nthat, as the waters were now drained off, there were plains visible\nof wondrous size and beauty. Accordingly, Pelasgus, on hearing this\nstatement, had a table loaded with every delicacy set before Pelorus;\nand every one else received him with great cordiality, and brought\nwhatever they had that was best, and placed it on the table before the\nman who had brought this news; and Pelasgus himself waited on him with\ngreat cheerfulness, and all the rest of the nobles obeyed him as his\nservants as often as any opportunity offered. On which account, they\nsay that after the Pelasgi occupied the district, they instituted a\nfestival as a sort of imitation of the feast which took place on that\noccasion; and, sacrificing to Jupiter Pelor, they serve up tables\nadmirably furnished, and hold a very cordial and friendly assembly, so\nas to receive every foreigner at the banquet, and to set free all the\nprisoners, and to make their servants sit down and feast with\nevery sort of liberty and licence, while their masters wait on them.\nAnd, in short, even to this day the Thessalians celebrate this as their\nchief festival, and call it Peloria.\"\n\n[Sidenote: SWEETMEATS.]\n\n46. Very often, then, as I have said, when such a dessert as this is\nset before us, some one of the guests who were present would say\u2014\n\n       Certainly, second thoughts are much the best;\n       For what now can the table want? or what\n       Is there with which it is not amply loaded?\n       'Tis full of fish fresh from the sea, besides\n       Here's tender veal, and dainty dishes of goose,\n       Tartlets, and cheesecakes steep'd most thoroughly\n       In the rich honey of the golden bee;\n\nas Euripides says in his Cretan Women: and, as Eubulus said in his Rich\nWoman\u2014\n\n       And in the same way everything is sold\n       Together at Athens; figs and constables,\n       Grapes, turnips, pears and apples, witnesses,\n       Roses and medlars, cheesecakes, honeycombs,\n       Vetches and law-suits; bee-strings of all kinds,\n       And myrtle-berries, and lots for offices,\n       Hyacinths, and lambs, and hour-glasses too,\n       And laws and prosecutions.\n\nAccordingly, when Pontianus was about to say something about each\nof the dishes of the second course,\u2014We will not, said Ulpian, hear\nyou discuss these things until you have spoken about the sweetmeats\n(\u1f10\u03c0\u03b9\u03b4\u03bf\u03c1\u03c0\u03af\u03c3\u03bc\u03b1\u03c4\u03b1). And Pontianus replied:\u2014Cratinus says that\nPhilippides has given this name to the \u03c4\u03c1\u03b1\u03b3\u03ae\u03bc\u03b1\u03c4\u03b1, in his\nMiser, where he says\u2014\n\n       Cheesecakes, \u1f10\u03c0\u03b9\u03b4\u03bf\u03c1\u03c0\u03af\u03c3\u03bc\u03b1\u03c4\u03b1, and eggs,\n       And sesame; and were I to endeavour\n       To count up every dish, the day would fail me.\n\nAnd Diphilus, in his Telesias, says\u2014\n\n       \u03a4\u03c1\u03ac\u03b3\u03b7\u03bc\u03b1, myrtle-berries, cheesecakes too,\n       And almonds; so that with the greatest pleasure\n       I eat the second course (\u1f10\u03c0\u03b9\u03b4\u03bf\u03c1\u03c0\u03af\u03b6\u03bf\u03bc\u03b1\u03b9).\n\nAnd Sophilus, in his Deposit, says\u2014\n\n       'Tis always pleasant supping with the Greeks;\n       They manage well; with them no one cries out\u2014\n       Here, bring a stronger draught; for I must feast\n       With the Tanagrian; that there, lying down,\n\n              *       *       *       *       *\n\n\nAnd Plato, in his Atlanticus, calls these sweetmeats \u03bc\u03b5\u03c4\u03b1\u03b4\u03cc\u03c1\u03c0\u03b9\u03b1;\nsaying\u2014\"And at that time the earth used to produce all sorts of\nsweet-smelling things for its inhabitants; and a great deal of\ncultivated fruit, and a great variety of nuts; and all the\n\u03bc\u03b5\u03c4\u03b1\u03b4\u03cc\u03c1\u03c0\u03b9\u03b1 which give pleasure when eaten.\"\n\n47. But Tryphon says that formerly before the guests entered the\nsupper-room, each person's share was placed on the table, and that\nafterwards a great many dishes of various kinds were served up in\naddition; and that on this account these latter dishes were called\n\u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1. But Philyllius, in his Well-digger, speaking of\nthe second course, says\u2014\n\n       Almonds, and nuts, and \u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1.\n\nAnd Archippus, in his Hercules, and Herodotus, in the first book of\nhis History, have both used the verb \u1f10\u03c0\u03b9\u03b4\u03bf\u03c1\u03c0\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 for eating\nafter supper. And Archippus also, in his Hercules Marrying, uses the\nword \u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1; where he says\u2014\n\n       The board was loaded with rich honey-cakes\n       And other \u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1.\n\nAnd Herodotus, in the first book of his History, says\u2014\"They do not\neat a great deal of meat, but a great many \u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1.\" But\nas for the proverbial saying, \"The \u1f10\u03c0\u03b9\u03c6\u03cc\u03c1\u03b7\u03bc\u03b1 of Abydos,\"\nthat is a kind of tax and harbour-due; as is explained by Aristides\nin the third book of his treatise on Proverbs. But Dionysius, the\nson of Tryphon, says\u2014\"Formerly, before the guests came into the\nbanqueting-room, the portion for each individual was placed on the\ntable, and afterwards a great many other things were served up in\naddition (\u1f10\u03c0\u03b9\u03c6\u03ad\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9); from which custom they were called\n\u1f10\u03c0\u03b9\u03c6\u03bf\u03c1\u03ae\u03bc\u03b1\u03c4\u03b1.\" And Philyllius, in his Well-digger, speaks of\nwhat is brought in after the main part of the banquet is over, saying\u2014\n\n       Almonds, and nuts, and \u1f10\u03c0\u03b9\u03c4\u03c1\u03b1\u03c0\u03b5\u03b6\u03ce\u03bc\u03b1\u03c4\u03b1.\n\nBut Plato the comic poet, in the Menelaus, calls them \u1f10\u03c0\u03b9\u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b1\u03b9\u03c2, as\nbeing for eatables placed on the table (\u1f10\u03bc\u1f76 \u03c4\u03b1\u1fd6\u03c2 \u03c4\u03c1\u03b1\u03c0\u03ad\u03b6\u03b1\u03b9\u03c2), saying\u2014\n\n                    _A._ Come, tell me now,\n       Why are so few of the \u1f10\u03c0\u03b9\u03c4\u03c1\u03b1\u03c0\u03b5\u03b6\u03ce\u03bc\u03b1\u03c4\u03b1\n       Remaining?\n               _B._ That man hated by the gods\n       Ate them all up.\n\nAnd Aristotle, in his treatise on Drunkenness, says that sweetmeats\n(\u03c4\u03c1\u03b1\u03b3\u03ae\u03bc\u03b1\u03c4\u03b1) used to be called by the ancients \u03c4\u03c1\u03c9\u03b3\u03ac\u03bb\u03b9\u03b1; for that they\ncome in as a sort of second course. But it is Pindar who said\u2014\n\n       And \u03c4\u03c1\u03ce\u03b3\u03b1\u03bb\u03bf\u03bd is nice when supper's over,\n       And when the guests have eaten plentifully.\n\n[Sidenote: THE DIFFERENT COURSES AT DINNER.]\n\nAnd he was quite right. For Euripides says, when one looks on what is\nserved up before one, one may really say\u2014\n\n       You see how happily life passes when\n       A man has always a well-appointed table.\n\n48. And that among the ancients the second course used to have a great\ndeal of expense and pains bestowed on it, we may learn from what Pindar\nsays in his Olympic Odes, where he speaks of the flesh of Pelops being\nserved up for food:\u2014\n\n       And in the second course they carved\n       Your miserable limbs, and feasted on them;\n       But far from me shall be the thought profane,\n       That in foul feast celestials could delight.[91]\n\nAnd the ancients often called this second course simply \u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1\u03b9, as,\nfor instance, Ach\u00e6us in his Vulcan, which is a satyric drama, who says,\u2014\n\n  _A._ First we will gratify you with a feast;\n       Lo! here it is.\n                    _B._ But after that what means\n       Of pleasure will you offer me?\n                                   _A._ We'll anoint you\n       All over with a richly-smelling perfume.\n  _B._ Will you not give me first a jug of water\n       To wash my hands with?\n                           _A._ Surely; the dessert (\u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1)\n       Is now being clear'd away.\n\nAnd Aristophanes, in his Wasps, says\u2014\n\n       Bring water for the hands; clear the dessert.[92]\n\nAnd Aristotle, in his treatise on Drunkenness, uses the term \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03b1\u03b9\n\u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1\u03b9, much as we do now; saying,\u2014\"We must therefore bear in mind\nthat there is a difference between \u03c4\u03c1\u03ac\u03b3\u03b7\u03bc\u03b1 and \u03b2\u03c1\u1ff6\u03bc\u03b1, as there is\nalso between \u1f12\u03b4\u03b5\u03c3\u03bc\u03b1 and \u03c4\u03c1\u03c9\u03b3\u03ac\u03bb\u03b9\u03bf\u03bd. For this is a national name in use\nin every part of Greece, since there is food (\u03b2\u03c1\u1ff6\u03bc\u03b1) in sweetmeats\n(\u1f10\u03bd \u03c4\u03c1\u03b1\u03b3\u03ae\u03bc\u03b1\u03c3\u03b9), from which consideration the man who first used the\nexpression \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1 \u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1, appears to have spoken with sufficient\ncorrectness. For the eating of sweetmeats (\u03c4\u03c1\u03b1\u03b3\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03bc\u1f78\u03c2) is really an\neating after supper (\u1f10\u03c0\u03b9\u03b4\u03bf\u03c1\u03c0\u03b9\u03c3\u03bc\u1f78\u03c2); and the sweetmeats are served up\nas a second supper.\" But Dic\u00e6archus, in the first book of his Descent\nto the Cave of Trophonius, speaks thus: \"There was also the \u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1\n\u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1, which was a very expensive part of a banquet, and there were\nalso garlands, and perfumes, and burnt frankincense, and all the other\nnecessary accompaniments of these things.\"\n\n49. Eggs too often formed a part of the second course, as did hares\nand thrushes, which were served up with the honey-cakes; as we find\nmentioned by Antiphanes in the Leptiniscus, where he says,\u2014\n\n  _A._ Would you drink Thasian wine?\n                                  _B._ No doubt, if any one\n       Fills me a goblet with it.\n                               _A._ Then what think you\n       Of almonds?\n               _B._ I feel very friendly to them,\n       They mingle well with honey.\n                                 _A._ If a man\n       Should bring you honied cheesecakes?\n                                         _B._ I should eat them,\n       And swallow down an egg or two besides.\n\nAnd in his Things resembling one another, he says,\u2014\n\n       Then he introduced a dance, and after that he served up\n       A second course, provided well with every kind of dainty.\n\nAnd Amphis, in his Gyn\u00e6comania, says,\u2014\n\n  _A._ Did you e'er hear of what they call a ground[93] life?\n       .  .  .  .  .  .  .  .  .  .  . 'tis clearly\n       Cheesecakes, sweet wine, eggs, cakes of sesame,\n       Perfumes, and crowns, and female flute-players.\n  _B._ Castor and Pollux! why you have gone through\n       The names of all the dozen gods at once.\n\nAnaxandrides, in his Clowns, says,\u2014\n\n       And when I had my garland on my head,\n       They brought in the dessert (\u1f21 \u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1), in which there were\n       So many dishes, that, by all the gods,\n       And goddesses too, I hadn't the least idea\n       There were so many different things i' th' house;\n       And never did I live so well as then.\n\nClearchus says in his Pandrosus,\u2014\n\n  _A._ Have water for your hands:\n                               _B._ By no means, thank you;\n       I'm very comfortable as I am.\n                                  _A._ Pray have some;\n       You'll be no worse at all events. Boy, water!\n       And put some nuts and sweetmeats on the table.\n\nAnd Eubulus, in his Campylion, says,\u2014\n\n  _A._ Now is your table loaded well with sweetmeats.\n  _B._ I am not always very fond of sweetmeats.\n\nAlexis, too, says in his Polyclea, (Polyclea was the name of a\ncourtesan,)\u2014\n\n[Sidenote: DESSERT.]\n\n       He was a clever man who first invented\n       The use of sweetmeats; for he added thus\n       A pleasant lengthening to the feast, and saved men\n       From unfill'd mouths and idle jaws unoccupied.\n\nAnd in his Female Likeness (but this same play is attributed also to\nAntidotus) he says,\u2014\n\n  _A._ I am not one, by \u00c6sculapius!\n       To care excessively about my supper;\n       I'm fonder of dessert.\n                           _B._ 'Tis very well.\n  _A._ For I do hear that sweetmeats are in fashion,\n       For suitors when they're following....\n                                           _B._ Their brides,\u2014\n  _A._ To give them cheesecakes, hares, and thrushes too,\n       These are the things I like; but pickled fish\n       And soups and sauces I can't bear, ye gods!\n\nBut Apion and Diodorus, as Pamphilus tells us, assert that the\nsweetmeats brought in after supper are also called \u1f10\u03c0\u03b1\u03af\u03ba\u03bb\u03b5\u03b9\u03b1.\n\n50. Ephippus, in his Ephebi, enumerating the different dishes in\nfashion for dessert, says,\u2014\n\n       Then there were brought some groats, some rich perfumes\n       From Egypt, and a cask of rich palm wine\n       Was broach'd. Then cakes and other kinds of sweetmeats,\n       Cheesecakes of every sort and every name;\n       And a whole hecatomb of eggs. These things\n       We ate, and clear'd the table vigorously,\n       For we did e'en devour some parasites.\n\nAnd in his Cydon he says,\u2014\n\n       And after supper they served up some kernels,\n       Vetches, and beans, and groats, and cheese, and honey,\n       Sweetmeats of various kinds, and cakes of sesame,\n       And pyramidical rolls of wheat, and apples,\n       Nuts, milk, hempseed too, and shell-fish,\n       Syrup, the brains of Jove.\n\nAlexis too, in his Philiscus, says,\u2014\n\n       Now is the time to clear the table, and\n       To bring each guest some water for his hands,\n       And garlands, perfumes, and libations,\n       Frankincense, and a chafing-dish. Now give\n       Some sweetmeats, and let all some cheesecakes have.\n\nAnd as Philoxenus of Cythera, in his Banquet, where he mentions the\nsecond course, has spoken by name of many of the dishes which are\nserved up to us, we may as well cite his words:\u2014\n\n\"And the beautiful vessels which come in first, were brought in again\nfull of every kind of delicacy, which mortals call \u03c4\u03c1\u03ac\u03c0\u03b5\u03b6\u03b1\u03b9, but the\nGods call them the Horn of Amalthea. And in the middle was placed\nthat great delight of mortals, white marrow dressed sweet; covering\nits face with a thin membrane, like a spider's web, out of modesty,\nthat one might not see . . . . . in the dry nets of Arist\u00e6us. . . .\nAnd its name was amyllus . . . . . . . . . which they call Jupiter's\nsweetmeats. . . . Then he distributed plates of . . . . very\ndelicious . . . . . . and a cheesecake compounded of cheese, and milk,\nand honey . . . . . almonds with soft rind . . . . and nuts, which\nboys are very fond of; and everything else which could be expected in\nplentiful and costly entertainment. And drinking went on, and playing\nat the cottabus, and conversation. . . . . . . . It was pronounced a\nvery magnificent entertainment, and every one admired and praised it.\"\n\nThis, then, is the description given by Philoxenus of Cythera, whom\nAntiphanes praises in his Third-rate Performer, where he says\u2014\n\n       Philoxenus now does surpass by far\n       All other poets. First of all he everywhere\n       Uses new words peculiar to himself;\n       And then how cleverly doth he mix his melodies\n       With every kind of change and modification!\n       Surely he is a god among weak men,\n       And a most thorough judge of music too.\n       But poets of the present day patch up\n       Phrases of ivy and fountains into verse,\n       And borrow old expressions, talking of\n       Melodies flying on the wings of flowers,\n       And interweave them with their own poor stuff.\n\n51. There are many writers who have given lists of the different\nkinds of cheesecakes, and as far as I can recollect, I will mention\nthem, and what they have said. I know, too, that Callimachus, in his\nList of Various Books, mentions the treatises on the Art of Making\nCheesecakes, written by \u00c6gimius, and Hegesippus, and Metrobius, and\nalso by Ph\u00e6tus. But I will communicate to you the names of cheesecakes\nwhich I myself have been able to find to put down, not treating you as\nSocrates was treated in the matter of the cheesecake which was sent to\nhim by Alcibiades; for Xanthippe took it and trampled upon it, on which\nSocrates laughed, and said, \"At all events you will not have any of it\nyourself.\" (This story is related by Antipater, in the first book of\nhis essay on Passion.) But I, as I am fond of cheesecakes, should have\nbeen very sorry to see that divine cheesecake so injuriously treated.\nAccordingly, Plato the comic poet mentions cheesecakes in his play\ncalled The Poet, where he says\u2014\n\n       Am I alone to sacrifice without Having a taste allow'd\n       me of the entrails, Without a cheesecake, without\n       frankincense?\n\n[Sidenote: CHEESECAKES.]\n\nNor do I forget that there is a village, which Demetrius the Scepsian,\nin the twelfth book of his Trojan Array, tells us bears the name\nof \u03a0\u03bb\u03b1\u03ba\u03bf\u1fe6\u03c2 (cheesecake); and he says that it is six stadia from\nHypoplacian Thebes.[94]\n\nNow, the word \u03c0\u03bb\u03b1\u03ba\u03bf\u1fe6\u03c2 ought to have a circumflex in the nominative\ncase; for it is contracted from \u03c0\u03bb\u03b1\u03ba\u03cc\u03b5\u03b9\u03c2, as \u03c4\u03c5\u03c1\u03bf\u1fe6\u03c2 is from \u03c4\u03c5\u03c1\u03cc\u03b5\u03b9\u03c2,\nand \u03c3\u03b7\u03c3\u03b1\u03bc\u03bf\u03cd\u03c2 from \u03c3\u03b7\u03c3\u03b1\u03bc\u03cc\u03b5\u03b9\u03c2. And it is used as a substantive, the word\n\u1f04\u03c1\u03c4\u03bf\u03c2 (bread) being understood.\n\nThose who have lived in the place assure us that there are capital\ncheesecakes to be got at Parium on the Hellespont; for it is a blunder\nof Alexis, when he speaks of them as coming from the island of Paros.\nAnd this is what he says in his play called Archilochus:\u2014\n\n       Happy old man, who in the sea-girt isle Of happy\n       Paros dwell'st\u2014a land which bears Two things in high\n       perfection; marble white, Fit decoration for th' immortal\n       gods, And cheesecakes, dainty food for mortal men.\n\nAnd Sopater the farce-writer, in his Suitors of Bacchis, testifies that\nthe cheesecakes of Samos are extraordinarily good; saying,\u2014\n\n       The cheesecake-making island named Samos.\n\n52. Menander, in his False Hercules, speaks of cheesecakes made in a\nmould:\u2014\n\n       It is not now a question about candyli, Or all the\n       other things which you are used To mix together in one\n       dish\u2014eggs, honey, And similago; for all these things\n       now Are out of place. The cook at present's making Baked\n       cheesecakes in a mould; and boiling groats, To serve up\n       after the salt-fish,\u2014and grapes, And forced-meat wrapp'd\n       in fig-leaves. And the maid, Who makes the sweetmeats and\n       the common cheesecakes, Is roasting joints of meat and\n       plates of thrushes.\n\nAnd Evangelus, in his Newly-married Woman, says\u2014\n\n  _A._ Four tables did I mention to you of women,\n       And six of men; a supper, too, complete\u2014\n       In no one single thing deficient;\n       Wishing the marriage-feast to be a splendid one.\n  _B._ Ask no one else; I will myself go round,\n       Provide for everything, and report to you.\n       . . . . . As many kinds of olives as you please;\n       For meat, you've veal, and sucking-pig, and pork,\n       And hares\u2014\n                _A._ Hear how this cursed fellow boasts!\n  _B._ Forced-meat in fig-leaves, cheese, cheesecakes in moulds\u2014\n  _A._ Here, Dromo!\n                 _B._ Candyli, eggs, cakes of meal.\n       And then the table is three cubits high;\n       So that all those who sit around must rise\n       Whene'er they wish to help themselves to anything.\n\nThere was a kind of cheesecake called \u1f04\u03bc\u03b7\u03c2. Antiphanes\nenumerates\n\n       \u1f04\u03bc\u03b7\u03c4\u03b5\u03c2, \u1f04\u03bc\u03c5\u03bb\u03bf\u03b9;\n\nand Menander, in his Supposititious Son, says\u2014\n\n       You would be glad were any one to dress\n       A cheesecake (\u1f04\u03bc\u03b7\u03c4\u03b1) for you.\n\nBut the Ionians, as Seleucus tells us in his Dialects, make the\naccusative case \u1f04\u03bc\u03b7\u03bd; and they call small cheesecakes of the\nsame kind \u1f00\u03bc\u03b7\u03c4\u03af\u03c3\u03ba\u03bf\u03b9. Teleclides says\u2014\n\n       Thrushes flew of their own accord\n       Right down my throat with savoury \u1f00\u03bc\u03b7\u03c4\u03af\u03c3\u03ba\u03bf\u03b9.\n\n53. There was also a kind called \u03b4\u03b9\u03b1\u03ba\u03cc\u03bd\u03b9\u03bf\u03bd:\u2014\n\n       He was so greedy that he ate a whole\n       Diaconium up, besides an amphiphon.\n\nBut the \u1f00\u03bc\u03c6\u03b9\u03c6\u1ff6\u03bd was a kind of cheesecake consecrated to\nDiana, having figures of lighted torches round it. Philemon, in his\nBeggar, or Woman of Rhodes, says\u2014\n\n       Diana, mistress dear, I bring you now\n       This amphiphon, and these libations holy.\n\nDiphilus also mentions it in his Hecate. Philochorus also mentions the\nfact of its being called \u1f00\u03bc\u03c6\u03b9\u03c6\u1ff6\u03bd, and of its being brought\ninto the temples of Diana, and also to the places where three roads\nmeet, on the day when the moon is overtaken at its setting by the\nrising of the sun; and so the heaven is \u1f00\u03bc\u03c6\u03b9\u03c6\u1ff6\u03c2, or all over\nlight.\n\nThere is the basynias too. Semus, in the second book of the Deliad,\nsays\u2014\"In the island of Hecate, the Delians sacrifice to Iris, offering\nher the cheesecakes called basyni\u00e6; and this is a cake of wheat-flour,\nand suet, and honey, boiled up together: and what is called \u03ba\u03cc\u03ba\u03ba\u03c9\u03c1\u03b1\nconsists of a fig and three nuts.\"\n\n[Sidenote: CHEESECAKES.]\n\nThere are also cheesecakes called strepti and ne\u00eblata. Both these kinds\nare mentioned by Demosthenes the orator, in his Speech in Defence of\nCtesiphon concerning the Crown.\n\nThere are also epichyta. Nicochares, in his Handicraftsmen, says\u2014\n\n       I've loaves, and barley-cakes, and bran, and flour,\n       And rolls, obelias, and honey'd cheesecakes,\n       Epichyti, ptisan, and common cheesecakes,\n       Dendalides, and fried bread.\n\nBut Pamphilus says that the \u1f10\u03c0\u03af\u03c7\u03c5\u03c4\u03bf\u03c2 is the same kind of\ncheesecake as that which is called \u1f00\u03c4\u03c4\u03b1\u03bd\u03af\u03c4\u03b7\u03c2. And Hipponax\nmentions the \u1f00\u03c4\u03c4\u03b1\u03bd\u03af\u03c4\u03b7\u03c2 in the following lines:\u2014\n\n              Not eating hares or woodcocks,\n       Nor mingling small fried loaves with cakes of sesame,\n       Nor dipping attanit\u00e6 in honeycombs.\n\nThere is also the cre\u00efum. This is a kind of cheesecake which, at Argos,\nis brought to the bridegroom from the bride; and it is roasted on the\ncoals, and the friends of the bridegroom are invited to eat it; and it\nis served up with honey, as Philetas tells us in his Miscellanies.\n\nThere is also the glycinas: this is a cheesecake in fashion among the\nCretans, made, with sweet wine and oil, as Seleucus tells us in his\nDialects.\n\nThere is also the empeptas. The same author speaks of this as a\ncheesecake made of wheat, hollow and well-shaped, like those which are\ncalled \u03ba\u03c1\u03b7\u03c0\u1fd6\u03b4\u03b5\u03c2; being rather a kind of paste into which they put those\ncheesecakes which are really made with cheese.\n\n54. There are cakes, also, called \u1f10\u03b3\u03ba\u03c1\u03af\u03b4\u03b5\u03c2. These are cakes\nboiled in oil, and after that seasoned with honey; and they are\nmentioned by Stesichorus in the following lines:\u2014\n\n       Groats and encrides,\n       And other cakes, and fresh sweet honey.\n\nEpicharmus, too, mentions them; and so does Nicophon, in his\nHandicraftsmen. And Aristophanes, in his Danaides, speaks of a man who\nmade them in the following words:\u2014\n\n       And not be a seller of encrides (\u1f10\u03b3\u03ba\u03c1\u03b9\u03b4\u03bf\u03c0\u03ce\u03bb\u03b7\u03c2).\n\nAnd Pherecrates, in his Crapatalli, says\u2014\n\n       Let him take this, and then along the road\n       Let him seize some encrides.\n\nThere is the \u1f10\u03c0\u03b9\u03ba\u03cd\u03ba\u03bb\u03b9\u03bf\u03c2, too. This is a kind of cheesecake\nin use among the Syracusans, under this name; and it is mentioned by\nEpicharmus, in his Earth and Sea.\n\nThere is also the \u03b3\u03bf\u1fe6\u03c1\u03bf\u03c2; and that this, too, is a kind of\ncheesecake we learn from what Solon says in his Iambics:\u2014\n\n       Some spend their time in drinking, and eating cakes,\n       And some eat bread, and others feast on \u03b3\u03bf\u1fe6\u03c1\u03bf\u03b9\n       Mingled with lentils; and there is no kind\n       Of dainty wanting there, but all the fruits\n       Which the rich earth brings forth as food for men\n       Are present in abundance.\n\nThere are also criban\u00e6; and \u03ba\u03c1\u03b9\u03b2\u03ac\u03bd\u03b7\u03c2 is a name given by Alcman\nto some cheesecakes, as Apollodorus tells us. And Sosibius asserts the\nsame thing, in the third book of his Essay on Alcman; and he says they\nare in shape like a breast, and that the Laced\u00e6monians use them at\nthe banquets of women, and that the female friends of the bride, who\nfollow her in a chorus, carry them about when they are going to sing an\nencomium which has been prepared in her honour.\n\nThere is also the crimnites, which is a kind of cheesecake made of a\ncoarser sort of barley-meal (\u03ba\u03c1\u03af\u03bc\u03bd\u03bf\u03bd), as Iatrocles tells us\nin his treatise on Cheesecakes.\n\n55. Then there is the staitites; and this, too, is a species of\ncheesecake made of wheaten-flour and honey. Epicharmus mentions it in\nhis Hebe's Wedding; but the wheaten-flour is wetted, and then put into\na frying-pan; and after that honey is sprinkled over it, and sesame,\nand cheese; as Iatrocles tells us.\n\nThere is also the charisius. This is mentioned by Aristophanes in his\nDaitaleis, where he says\u2014\n\n       But I will send them in the evening\n       A charisian cheesecake.\n\nAnd Eubulus, in his Ancylion, speaks of it as if it were plain bread:\u2014\n\n       I only just leapt out,\n       While baking the charisius.\n\nThen there is the \u1f10\u03c0\u03af\u03b4\u03b1\u03b9\u03c4\u03c1\u03bf\u03bd, which is a barley-cake, made\nlike a cheesecake, to be eaten after supper; as Philemon tells us in\nhis treatise on Attic Names.\n\nThere is also the nanus, which is a loaf made like a cheesecake,\nprepared with cheese and oil.\n\nThere are also \u03c8\u03ce\u03b8\u03b9\u03b1, which are likewise called \u03c8\u03b1\u03b8\u03cd\u03c1\u03b9\u03b1. Pherecrates,\nin the Crapatalli, says\u2014\n\n       And in the shades below you'll get for threepence\n       A crapatallus, and some \u03c8\u03ce\u03b8\u03b9\u03b1.\n\n[Sidenote: CHEESECAKES.]\n\nBut Apollodorus the Athenian, and Theodorus, in his treatise\non the Attic Dialect, say that the crumbs which are knocked off from a\nloaf are called \u03c8\u03ce\u03b8\u03b9\u03b1, which some people also call \u1f00\u03c4\u03c4\u03ac\u03c1\u03b1\u03b3\u03bf\u03b9.\n\nThen there is the \u1f34\u03c4\u03c1\u03b9\u03bf\u03bd. This is a thin cake, made of sesame\nand honey; and it is mentioned by Anacreon thus:\u2014\n\n       I broke my fast, taking a little slice\n       Of an \u1f34\u03c4\u03c1\u03b9\u03bf\u03bd; but I drank a cask of wine.\n\nAnd Aristophanes, in his Acharnians, says\u2014\n\n       Cheesecakes, and cakes of sesame, and \u1f34\u03c4\u03c1\u03b9\u03b1.\n\nAnd Sophocles, in his Contention, says\u2014\n\n       But I, being hungry, look back at the \u1f34\u03c4\u03c1\u03b9\u03b1.\n\nThere is mention made also of \u1f04\u03bc\u03bf\u03c1\u03b1\u03b9. Philetas, in his\nMiscellanies, says that cakes of honey are called \u1f04\u03bc\u03bf\u03c1\u03b1\u03b9; and\nthey are made by a regular baker.\n\nThere is the \u03c4\u03b1\u03b3\u03b7\u03bd\u03af\u03c4\u03b7\u03c2, too; which is a cheesecake fried\nin oil. Magnes, or whoever it was that wrote the comedies which are\nattributed to him, says in the second edition of his Bacchus\u2014\n\n       Have you ne'er seen the fresh \u03c4\u03b1\u03b3\u03ae\u03bd\u03b9\u03b1\u03b9 hissing,\n       When you pour honey over them?\n\nAnd Cratinus, in his Laws, says\u2014\n\n       The fresh \u03c4\u03b1\u03b3\u03b7\u03bd\u03af\u03b1\u03c2, dropping morning dew.\n\nThen there is the \u1f14\u03bb\u03b1\u03c6\u03bf\u03c2. This is a cheesecake made on the\nfestival of Elaphebolia, of wheat-flour, and honey, and sesame.\n\nThe \u03bd\u03b1\u03c3\u03c4\u1f78\u03c2 is a kind of cheesecake, having stuffing inside it.\n\n56. \u03a7\u03cc\u03c1\u03b9\u03b1 are cakes made up with honey and milk.\n\nThe \u1f00\u03bc\u03bf\u03c1\u03b2\u03af\u03c4\u03b7\u03c2 is a species of cheesecake in fashion among the\nSicilians. But some people call it \u03c0\u03b1\u03b9\u03c3\u03ac. And among the Coans\nit is called \u03c0\u03bb\u03b1\u03ba\u03bf\u03cd\u03bd\u03c4\u03b9\u03bf\u03bd, as we are informed by Iatrocles.\n\nThen there are the \u03c3\u03b7\u03c3\u03b1\u03bc\u03af\u03b4\u03b5\u03c2, which are cakes made of honey,\nand roasted sesame, and oil, of a round shape. Eupolis, in his\nFlatterers, says\u2014\n\n       He is all grace, he steps like a callabis-dancer,\n       And breathes sesamides, and smells of apples.\n\nAnd Antiphanes, in his Deucalion, says\u2014\n\n       Sesamides, or honey-cheesecakes,\n       Or any other dainty of the kind.\n\nAnd Ephippus, in his Cydon, also mentions them in a passage which has\nbeen already quoted.\n\nThen there are \u03bc\u03cd\u03bb\u03bb\u03bf\u03b9. Heraclides the Syracusan, in his\ntreatise on Laws, says, that in Syracuse, on the principal day of the\nThesmophorian festival, cakes of a peculiar shape are made of sesame\nand honey, which are called \u03bc\u03cd\u03bb\u03bb\u03bf\u03b9 throughout all Sicily, and\nare carried about as offerings to the goddesses. There is also the\nechinus. Lynceus the Samian, in his epistle to Diagoras, comparing the\nthings which are considered dainties in Attica with those which are\nin esteem at Rhodes, writes thus: \"They have for the second course a\nrival to the fame of the \u1f04\u03bc\u03b7\u03c2 in a new antagonist called the \u1f10\u03c7\u03b9\u03bd\u03bf\u03c2,\nconcerning which I will speak briefly; but when you come and see me,\nand eat one which shall be prepared for you in the Rhodian manner, then\nI will endeavour to say more about it.\"\n\nThere are also cheesecakes named \u03ba\u03bf\u03c4\u03c5\u03bb\u03af\u03c3\u03ba\u03bf\u03b9. Heracleon of\nEphesus tells us that those cheesecakes have this name which are made\nof the third part of a ch\u0153nix of wheat.\n\nThere are others called \u03c7\u03bf\u03b9\u03c1\u03af\u03bd\u03b1\u03b9, which are mentioned by\nIatrocles in his treatise on Cheesecakes; and he speaks also of that\nwhich is called \u03c0\u03c5\u03c1\u03b1\u03bc\u03bf\u1fe6\u03c2, which he says differs from the\n\u03c0\u03c5\u03c1\u03b1\u03bc\u03af\u03c2, inasmuch as this latter is made of bruised wheat\nwhich has been softened with honey. And these cheesecakes are in\nnightly festivals given as prizes to the man who has kept awake all\nnight.\n\n57. But Chrysippus of Tyana, in his book called the Art of\nMaking Bread, enumerates the following species and genera of\ncheesecakes:\u2014\"The terentinum, the crassianum, the tutianum, the\nsabellicum, the clustron, the julianum, the apicianum, the canopicum,\nthe pelucidum, the cappadocium, the hedybium, the maryptum, the\nplicium, the guttatum, the montianum. This last,\" he says, \"you will\nsoften with sour wine, and if you have a little cheese you may mash\nthe montianum up half with wine and half with cheese, and so it will\nbe more palatable. Then there is the clustrum curianum, the clustrum\ntuttatum, and the clustrum tabonianum. There are also mustacia made\nwith mead, mustacia made with sesame, crustum purium, gosgloanium, and\npaulianum.\n\n[Sidenote: CHEESECAKES.]\n\n\"The following cakes resembling cheesecakes,\" he says, \"are really\nmade with cheese:\u2014the enchytus, the scriblites, the subityllus. There\nis also another kind of subityllus made of groats. Then there is the\nspira; this, too, is made with cheese.\n\nThere are, too, the lucuntli, the argyrotryphema, the libos, the\ncercus, the \u00e6xaphas, the clustroplacous. There is also,\" says\nChrysippus, \"a cheesecake made of rye. The phthois is made thus:\u2014Take\nsome cheese and pound it, then put it into a brazen sieve and strain\nit; then put in honey and a hemina[95] of flour made from spring wheat,\nand beat the whole together into one mass.\n\n\"There is another cake, which is called by the Romans catillus ornatus,\nand which is made thus:\u2014Wash some lettuces and scrape them; then put\nsome wine into a mortar and pound the lettuces in it; then, squeezing\nout the juice, mix up some flour from spring wheat in it, and allowing\nit to settle, after a little while pound it again, adding a little\npig's fat and pepper; then pound it again, draw it out into a cake,\nsmoothe it, and cut it again, and cut it into shape, and boil it in hot\noil, putting all the fragments which you have cut off into a strainer.\n\n\"Other kinds of cheesecakes are the following:\u2014the ostracites, the\nattanites, the amylum, the tyrocoscinum. Make this last thus:\u2014Pound\nsome cheese (\u03c4\u1fe6\u03c1\u03bf\u03bd) carefully, and put it into a vessel; then place\nabove it a brazen sieve (\u03ba\u03cc\u03c3\u03ba\u03b9\u03bd\u03bf\u03bd) and strain the cheese through\nit. And when you are going to serve it up, then put in above it a\nsufficient quantity of honey. The cheesecakes called \u1f51\u03c0\u03bf\u03c4\u03c5\u03c1\u03af\u03b4\u03b5\u03c2 are\nmade thus:\u2014Put some honey into some milk, pound them, and put them into\na vessel, and let them coagulate; then, if you have some little sieves\nat hand, put what is in the vessel into them, and let the whey run off;\nand when it appears to you to have coagulated thoroughly, then take up\nthe vessel in which it is, and transfer it to a silver dish, and the\ncoat, or crust, will be uppermost. But if you have no such sieves, then\nuse some new fans, such as those which are used to blow the fire; for\nthey will serve the same purpose. Then there is the coptoplacous. And\nalso,\" says he, \"in Crete they make a kind of cheesecake which they\ncall gastris. And it is made thus:\u2014Take some Thasian and Pontic nuts\nand some almonds, and also a poppy. Roast this last with great care,\nand then take the seed and pound it in a clean mortar; then, adding the\nfruits which I have mentioned above, beat them up with boiled honey,\nputting in plenty of pepper, and make the whole into a soft mass, (but\nit will be of a black colour because of the poppy;) flatten it and make\nit into a square shape; then, having pounded some white sesame, soften\nthat too with boiled honey, and draw it out into two cakes, placing one\nbeneath and the other above, so as to have the black surface in the\nmiddle, and make it into a neat shape.\" These are the recipes of that\nclever writer on confectionary, Chrysippus.\n\n58. But Harpocration the Mendesian, in his treatise on Cheesecakes,\nspeaks of a dish which the Alexandrians call \u03c0\u03b1\u03b3\u03ba\u03b1\u03c1\u03c0\u03af\u03b1. Now\nthis dish consists of a number of cakes mashed up together and boiled\nwith honey. And after they are boiled, they are made up into round\nballs, and fastened round with a thin string of byblus in order to\nkeep them together. There is also a dish called \u03c0\u03cc\u03bb\u03c4\u03bf\u03c2, which\nAlcman mentions in the following terms\u2014\n\n       And then we'll give you poltos made of beans (\u03c0\u03c5\u03ac\u03bd\u03b9\u03bf\u03c2),\n       And snow-white wheaten groats from unripe corn,\n       And fruit of wax.\n\nBut the substantive \u03c0\u03c5\u03ac\u03bd\u03b9\u03bf\u03bd, as Sosibius tells us, means a\ncollection of all kinds of seeds boiled up in sweet wine. And \u03c7\u1fd6\u03b4\u03c1\u03bf\u03c2\nmeans boiled grains of wheat. And when he speaks here of waxy\nfruit, he means honey. And Epicharmus, in his Earth and Sea, speaks\nthus\u2014\n\n       To boil some morning \u03c0\u03cc\u03bb\u03c4\u03bf\u03c2.\n\nAnd Pherecrates mentions the cakes called \u03bc\u03b5\u03bb\u03b9\u03ba\u03b7\u03c1\u03af\u03b4\u03c9\u03bd in his\nDeserters, speaking as follows\u2014\n\n       As one man smells like goats, but others\n       Breathe from their mouths unalloy'd \u03bc\u03b5\u03bb\u03b9\u03ba\u03ae\u03c1\u03b1\u03c2.\n\n59. And when all this had been said, the wise Ulpian said,\u2014Whence,\nmy most learned grammarians, and out of what library, have these\nrespectable writers, Chrysippus and Harpocration, been extracted, men\nwho bring the names of illustrious philosophers into disrepute by being\ntheir namesakes? And what Greek has ever used the word \u1f21\u03bc\u03af\u03bd\u03b1;\nor who has ever mentioned the \u1f04\u03bc\u03c5\u03bb\u03bf\u03c2?\" And when Laurentius\nanswered him, and said,\u2014Whoever the authors of the poems attributed to\nEpicharmus were, they were acquainted with the \u1f21\u03c0\u03af\u03bd\u03b1. And we\nfind the following expressions in the play entitled Chiron\u2014\n\n       And to drink twice the quantity of cool water,\u2014\n       Two full heminas.\n\n[Sidenote: CAKES.]\n\nAnd these spurious poems, attributed to Epicharmus, were, at\nall events, written by eminent men. For it was Chrysogonus the\nflute-player, as Aristoxenus tells us in the eighth book of his\nPolitical Laws, who wrote the poem entitled Polity. And Philochorus,\nin his treatise on Divination, says that it was a man of the name of\nAxiopistos, (whether he was a Locrian or a Sicyonian is uncertain,) who\nwas the author of the Canon and the Sentences. And Apollodorus tells us\nthe same thing. And Teleclides mentions the \u1f04\u03bc\u03c5\u03bb\u03bf\u03c2 in his Rigid Men,\nspeaking thus\u2014\n\n       Hot cheesecakes now are things I'm fond of,\n         Wild pears I do not care about;\n       I also like rich bits of hare\n         Placed on an \u1f04\u03bc\u03c5\u03bb\u03bf\u03c2.\n\n60. When Ulpian had heard this, he said\u2014But, since you have also a\ncake which you call \u03ba\u03bf\u03c0\u03c4\u1f74, and I see that there is one served\nup for each of you on the table, tell us now, you epicures, what writer\nof authority ever mentions this word \u03ba\u03bf\u03c0\u03c4\u1f74? And Democritus\nreplied\u2014Dionysius of Utica, in the seventh book of his Georgics, says\nthat the sea leek is called \u03ba\u03bf\u03c0\u03c4\u1f74. And as for the honey-cake\nwhich is now served up before each of us, Clearchus the Solensian, in\nhis treatise on Riddles, mentions that, saying\u2014\"If any one were to\norder a number of vessels to be mentioned which resemble one another,\nhe might say,\n\n       A tripod, a bowl, a candlestick, a marble mortar,\n       A bench, a sponge, a caldron, a boat, a metal mortar,\n       An oil-cruse, a basket, a knife, a ladle,\n       A goblet, and a needle.\n\nAnd after that he gives a list of the names of different dishes, thus\u2014\n\n       Soup, lentils, salted meat, and fish, and turnips,\n       Garlic, fresh meat, and tunny-roe, pickles, onions,\n       Olives, and artichokes, capers, truffles, mushrooms.\n\nAnd in the same way he gives a catalogue of cakes, and sweetmeats,\nthus\u2014\n\n       Ames, placous, entiltos, itrium,[96]\n       Pomegranates, eggs, vetches, and sesame;\n       Copt\u00e8 and grapes, dried figs, and pears and peaches,\n       Apples and almonds.\"\n\nThese are the words of Clearchus. But Sopater the farce-writer, in his\ndrama entitled Pyl\u00e6, says\u2014\n\n       Who was it who invented first black cakes (\u03ba\u03bf\u03c0\u03c4\u03b1\u1f76)\n       Of the uncounted poppy-seed? who mix'd\n       The yellow compounds of delicious sweetmeats?\n\nHere my excellent cross-examiner, Ulpian, you have authorities for\n\u03ba\u03bf\u03c0\u03c4\u03ae; and so now I advise you \u1f00\u03c0\u03b5\u03c3\u03b8\u03af\u03b5\u03b9\u03bd some. And he, without any\ndelay, took and ate some. And when they all laughed, Democritus\nsaid;\u2014But, my fine word-catcher, I did not desire you to eat, but not\nto eat; for the word \u1f00\u03c0\u03b5\u03c3\u03b8\u03af\u03c9 is used in the sense of abstaining from\neating by Theopompus the comic poet, in his Phineus, where he says\u2014\n\n       Cease gambling with the dice, my boy, and now\n       Feed for the future more on herbs. Your stomach\n       Is hard with indigestion; give up eating (\u1f00\u03c0\u03ad\u03c3\u03b8\u03b9\u03b5)\n       Those fish that cling to the rocks; the lees of wine\n       Will make your head and senses clear, and thus\n       You'll find your health, and your estate too, better.\n\nMen do, however, use \u1f00\u03c0\u03b5\u03c3\u03b8\u03af\u03c9 for to eat a portion of\nanything, as Hermippus does, in his Soldiers\u2014\n\n       Alas! alas! he bites me now, he bites,\n       And quite devours (\u1f00\u03c0\u03b5\u03c3\u03b8\u03af\u03b5\u03b9) my ears.\n\n61. The Syrian being convicted by these arguments, and being a good\ndeal annoyed, said\u2014But I see here on the table some pistachio nuts\n(\u03c8\u03b9\u03c4\u03c4\u03ac\u03ba\u03b9\u03b1); and if you can tell me what author has ever\nspoken of them, I will give you, not ten golden staters, as that Pontic\ntrifler has it, but this goblet. And as Democritus made no reply, he\nsaid, But since you cannot answer me, I will tell you; Nicander of\nColophon, in his Theriacans, mentions them, and says\u2014\n\n       Pistachio nuts (\u03c8\u03b9\u03c4\u03c4\u03ac\u03ba\u03b9\u03b1) upon the highest branches,\n       Like almonds to the sight.\n\nThe word is also written \u03b2\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03b1, in the line\u2014\n\n       And almond-looking \u03b2\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03b1 were there.\n\nAnd Posidonius the Stoic, in the third book of his History, writes\nthus: \"But both Arabia and Syria produce the peach, and the nut which\nis called \u03b2\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03bf\u03bd; which bears a fruit in bunches like bunches of\ngrapes, of a sort of tawny white, long shaped, like tears, and the nuts\nlie on one another like berries. But the kernel is of a light green,\nand it is less juicy than the pine-cone, but it has a more pleasant\nsmell. And the brothers who together composed the Georgics, write thus,\nin the third book\u2014\"There is also the ash, and the turpentine tree,\nwhich the Syrians call \u03c0\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03b1.\" And these people spell the word\n\u03c0\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03b1 with a \u03c0, but Nicander writes it \u03c6\u03b9\u03c4\u03c4\u03ac\u03ba\u03b9\u03b1, and Posidonius\n\u03b2\u03b9\u03c3\u03c4\u03ac\u03ba\u03b9\u03b1.\n\n[Sidenote: VEGETABLES.]\n\n62. And when he had said this, looking round on all those who were\npresent, and being praised by them, he said,\u2014But I mean also to discuss\nevery other dish that there is on the table, in order to make you\nadmire my varied learning. And first of all I will speak of those which\nthe Alexandrians call \u03ba\u03cc\u03bd\u03bd\u03b1\u03c1\u03b1 and \u03c0\u03b1\u03bb\u03af\u03bf\u03c5\u03c1\u03bf\u03b9. And they are mentioned\nalso by Agathocles of Cyzicus, in the third book of his History of\nhis Country; where, he says: \"But after the thunderbolt had struck\nthe tomb, there sprung up from the monument a tree which they call\n\u03ba\u03cc\u03bd\u03bd\u03b1\u03c1\u03bf\u03bd. And this tree is not at all inferior in size to the elm or\nthe fir. And it has great numbers of branches, of great length and\nrather thorny; but its leaf is tender and green, and of a round shape.\nAnd it bears fruit twice a-year, in spring and autumn. And the fruit\nis very sweet, and of the size of a phaulian olive, which it resembles\nboth in its flesh and in its stone; but it is superior in the good\nflavour of its juice. And the fruit is eaten while still green; and\nwhen it has become dry they make it into paste, and eat it without\neither bruising it or softening it with water, but taking it in very\nnearly its natural state. And Euripides, in the Cyclops, speaks of\u2014\n\n       A branch of paliurus.[97]\n\nBut Theopompus, in the twenty-first book of his History of Philip,\nmentions them, and Diphilus, the physician of Siphnus, also speaks of\nthem, in his treatise on What may be eaten by People in Health, and by\nInvalids. But I have mentioned these things first, my good friends, not\nbecause they are before us at this moment, but because in the beautiful\ncity of Alexandria, I have often eaten them as part of the second\ncourse, and as I have often heard the question as to their names raised\nthere, I happened to fall in with a book here in which I read what I\nhave now recounted to you.\n\n63. And I will now take the pears (\u1f04\u03c0\u03b9\u03bf\u03bd), which I see before\nme, and speak of them, since it is from them that the Peloponnesus\nwas called \u1f08\u03c0\u03af\u03b1,[98] because plants of the peartree were\nabundant in the country, as Ister tells us, in his treatise on the\nHistory of Greece. And that it was customary to bring up pears in water\nat entertainments, we learn from the Breutias of Alexis, where we read\nthese lines\u2014\n\n  _A._ Have you ne'er seen pears floating in deep water\n       Served up before some hungry men at dinner?\n  _B._ Indeed I have, and often; what of that?\n  _A._ Does not each guest choose for himself, and eat\n       The ripest of the fruit that swims before him?\n  _B._ No doubt he does.\n\nBut the fruit called \u1f01\u03bc\u03b1\u03bc\u03b7\u03bb\u03af\u03b4\u03b5\u03c2 are not the same as pears, as\nsome people have fancied, but they are a different thing, sweeter, and\nthey have no kernel. Aristomenes, in his Bacchus, says\u2014\n\n       Know you not how the Chian garden grows\n       Fine medlars?\n\nAnd \u00c6schylides too, in the third book of his Georgics, shows us that it\nis a different fruit from the pear, and sweeter. For he is speaking of\nthe island Ceos, and he expresses himself thus,\u2014\"The island produces\nthe very finest pears, equal to that fruit which in Ionia is called\nhamamelis; for they are free from kernels, and sweet, and delicious.\"\nBut Aethlius, in the fifth book of his Samian Annals, if the book be\ngenuine, calls them homomelides. And Pamphilus, in his treatise on\nDialects and Names, says, \"The epimelis is a species of pear.\" Antipho,\nin his treatise on Agriculture, says that the phocides are also a kind\nof pear.\n\n64. Then there are pomegranates. And of pomegranates some kinds are\nsaid to be destitute of kernels, and some to have hard ones. And those\nwithout kernels are mentioned by Aristophanes in his Farmers; and in\nhis Anagyrus he says\u2014\n\n       Except wheat-flour and pomegranates.\n\nHe also speaks of them in the Gerytades; and Hermippus, in his\nCercopes, says\u2014\n\n       Have you e'er seen the pomegranate's kernel in snow?\n\nAnd we find the diminutive form \u1fe5\u03bf\u03af\u03b4\u03b9\u03bf\u03bd, like \u03b2\u03bf\u03af\u03b4\u03b9\u03bf\u03bd.\n\nAntiphanes also mentions the pomegranates with the hard kernels in his\nB\u0153otia\u2014\n\n       I bade him bring me from the farm pomegranates\n       Of the hard-kernell'd sort.\n\nAnd Epilycus, in his Phoraliscus, says\u2014\n\n       You are speaking of apples and pomegranates.\n\n[Sidenote: POMEGRANATES.]\n\nAlexis also, in his Suitors, has the line\u2014\n\n       He took the rich pomegranates from their hands.\n\nBut Agatharchides, in the nineteenth book of his History of Europe,\ntells us that the B\u0153otians call pomegranates not \u1fe5\u03bf\u03b9\u03b1\u1f76 but \u03c3\u03af\u03b4\u03b1\u03b9,\nspeaking thus:\u2014\"As the Athenians were disputing with the B\u0153otians\nabout a district which they called Sid\u00e6, Epaminondas, while engaged\nin upholding the claims of the B\u0153otians, suddenly lifted up in his\nleft hand a pomegranate which he had concealed, and showed it to\nthe Athenians, asking them what they called it, and when they said\n\u1fe5\u03bf\u03b9\u1f70, 'But we,' said he, 'call it \u03c3\u03af\u03b4\u03b7.' And the district bears\nthe pomegranate-tree in great abundance, from which it originally\nderived its name. And Epaminondas prevailed.\" And Menander, in his\nHeauton-Timorumenos, called them \u1fe5\u03bf\u03af\u03b4\u03b9\u03b1, in the following lines\u2014\n\n       And after dinner I did set before them\n       Almonds, and after that we ate pomegranates.\n\nThere is, however, another plant called sida, which is something like\nthe pomegranate, and which grows in the lake Orchomenus, in the water\nitself; and the sheep eat its leaves, and the pigs feed on the young\nshoots, as Theophrastus tells us, in the fourth book of his treatise on\nPlants; where he says that there is another plant like it in the Nile,\nwhich grows without any roots.\n\n65. The next thing to be mentioned are dates. Xenophon, in the second\nbook of his Anabasis, says\u2014\"And there was in the district a great\ndeal of corn, and wine made of the dates, and also vinegar, which was\nextracted from them; but the berries themselves of the date when like\nwhat we see in Greece, were set apart for the slaves. But those which\nwere destined for the masters were all carefully selected, being of a\nwonderful size and beauty, and their colour was like amber. And some\nthey dry and serve up as sweetmeats; and the wine made from the date\nis sweet, but it produces headache.\" And Herodotus, in his first book,\nspeaking of Babylon, says,\u2014\"There are palm-trees there growing over\nthe whole plain, most of them being very fruitful; and they make bread,\nand wine, and honey of them. And they manage the tree in the same way\nas the fig-tree. For those palm-trees which they call the males they\ntake, and bind their fruit to the other palm-trees which bear dates,\nin order that the insect which lives in the fruit of the male palm\nmay get into the date and ripen it, and so prevent the fruit of the\ndate-bearing palm from being spoilt. For the male palm has an insect in\neach of its fruits, as the wild fig has.\" And Polybius of Megalopolis,\nwho speaks with the authority of an eye-witness, gives very nearly the\nsame account of the lotus, as it is called, in Libya, that Herodotus\nhere gives of the palm-tree; for he speaks thus of it: \"And the lotus\nis a tree of no great size, but rough and thorny, and its leaf is green\nlike that of the rhamnus, but a little thicker and broader. And the\nfruit at first resembles both in colour and size the berries of the\nwhite myrtle when full grown; but as it increases in size it becomes\nof a scarlet colour, and in size about equal to the round olives; and\nit has an exceedingly small stone. But when it is ripe they gather\nit. And some they store for the use of the servants, bruising it and\nmixing it with groats, and packing it into vessels. And that which is\npreserved for freemen is treated in the same way, only that the stones\nare taken out, and then they pack that fruit also in jars, and eat it\nwhen they please. And it is a food very like the fig, and also like\nthe palm-date, but superior in fragrance. And when it is moistened and\npounded with water, a wine is made of it, very sweet and enjoyable to\nthe taste, and like fine mead; and they drink it without water; but it\nwill not keep more than ten days, on which account they only make it in\nsmall quantities as they want it. They also make vinegar of the same\nfruit.\"\n\n66. And Melanippides the Melian, in his Danaides, calls the fruit\nof the palm-tree by the name of \u03c6\u03bf\u03af\u03bd\u03b9\u03be, mentioning them in this\nmanner:\u2014\"They had the appearance of inhabitants of the shades below,\nnot of human beings; nor had they voices like women; but they drove\nabout in chariots with seats, through the woods and groves, just as\nwild beasts do, holding in their hands the sacred frankincense, and the\nfragrant dates (\u03c6\u03bf\u03af\u03bd\u03b9\u03ba\u03b1\u03c2), and cassia, and the delicate perfumes of\nSyria.\"[99]\n\n[Sidenote: FIGS.]\n\nAnd Aristotle, in his treatise on Plants, speaks thus:\u2014\"The dates\n(\u03c6\u03bf\u03af\u03bd\u03b9\u03ba\u03b5\u03c2) without stones, which some call eunuchs and others\n\u1f00\u03c0\u03cd\u03c1\u03b7\u03bd\u03bf\u03b9.\" Hellanicus has also called the fruit \u03c6\u03bf\u03af\u03bd\u03b9\u03be, in his Journey\nto the Temple of Ammon, if at least the book be a genuine one; and so\nhas Phormus the comic poet, in his Atalant\u00e6. But concerning those that\nare called the Nicolaan dates, which are imported from Syria, I can\ngive you this information; that they received this name from Augustus\nthe emperor, because he was exceedingly fond of the fruit, and because\nNicolaus of Damascus, who was his friend, was constantly sending him\npresents of it. And this Nicolaus was a philosopher of the Peripatetic\nSchool, and wrote a very voluminous history.\n\n67. Now with respect to dried figs. Those which came from Attica\nwere always considered a great deal the best. Accordingly Dinon, in\nhis History of Persia, says\u2014\"And they used to serve up at the royal\ntable all the fruits which the earth produces as far as the king's\ndominions extend, being brought to him from every district as a sort\nof first-fruits. And the first king did not think it becoming for the\nkings either to eat or drink anything which came from any foreign\ncountry; and this idea gradually acquired the force of a law. For once,\nwhen one of the eunuchs brought the king, among the rest of the dishes\nat dessert, some Athenian dried figs, the king asked where they came\nfrom. And when he heard that they came from Athens, he forbade those\nwho had bought them to buy them for him any more, until it should be in\nhis power to take them whenever he chose, and not to buy them. And it\nis said that the eunuch did this on purpose, with a view to remind him\nof the expedition against Attica.\" And Alexis, in his Pilot, says\u2014\n\n       Then came in figs, the emblem of fair Athens,\n       And bunches of sweet thyme.\n\nAnd Lynceus, in his epistle to the comic poet, Posidippus, says\u2014\"In\nthe delineation of the tragic passions, I do not think that Euripides\nis at all superior to Sophocles, but in dried figs, I do think that\nAttica is superior to every other country on earth.\" And in his\nletter to Diagoras, he writes thus:\u2014\"But this country opposes to the\nChelidonian dried figs those which are called Brigindarid\u00e6, which in\ntheir name indeed are barbarous, but which in delicious flavour are not\nat all less Attic than the others. And Ph\u0153nicides, in his Hated Woman,\nsays\u2014\n\n       They celebrate the praise of myrtle-berries,\n       Of honey, of the Propyl\u00e6a, and of figs;\n       Now these I tasted when I first arrived,\n       And saw the Propyl\u00e6a; yet have I found nothing\n       Which to a woodcock can for taste compare.\n\nIn which lines we must take notice of the mention of the woodcock.\nBut Philemon, in his treatise on Attic Names, says that \"the most\nexcellent dried figs are those called \u00c6gilides; and that \u00c6gila is the\nname of a borough in Attica, which derives its name from a hero called\n\u00c6gilus; but that the dried figs of a reddish black colour are called\nChelidonians.\" Theopompus also, in the Peace, praising the Tithrasian\nfigs, speaks thus\u2014\n\n       Barley-cakes, cheesecakes, and Tithrasian figs.\n\nBut dried figs were so very much sought after by all men, (for really,\nas Aristophanes says\u2014\n\n       There's really nothing nicer than dried figs;)\n\nthat even Amitrochates, the king of the Indians, wrote to Antiochus,\nentreating him (it is Hegesander who tells this story) to buy and send\nhim some sweet wine, and some dried figs, and a sophist; and that\nAntiochus wrote to him in answer, \"The dried figs and the sweet wine we\nwill send you; but it is not lawful for a sophist to be sold in Greece.\nThe Greeks were also in the habit of eating dried figs roasted, as\nPherecrates proves by what he says in the Corianno, where we find\u2014\n\n       But pick me out some of those roasted figs.\n\nAnd a few lines later he says\u2014\n\n       Will you not bring me here some black dried figs?\n       Dost understand? Among the Mariandyni,\n       That barbarous tribe, they call these black dried figs\n       Their dishes.\n\nI am aware, too, that Pamphilus has mentioned a kind of dried figs,\nwhich he calls \u03c0\u03c1\u03bf\u03ba\u03bd\u03af\u03b4\u03b5\u03c2.\n\n68. That the word \u03b2\u03cc\u03c4\u03c1\u03c5\u03c2 is common for a bunch of grapes is known to\nevery one; and Crates, in the second book of his Attic Dialect, uses\nthe word \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74, although it appears to be a word of Asiatic origin;\nsaying that in some of the ancient hymns the word \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74 is used for\n\u03b2\u03cc\u03c4\u03c1\u03c5\u03c2, as in the following line:\u2014\n\n       Thick hanging with the dusky grapes (\u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1fc6\u03c3\u03b9) themselves.\n\n[Sidenote: GRAPES.]\n\nAnd that the word \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74 is used by Homer is known to every one. But\nPlato, in the eighth book of his Laws, uses both \u03b2\u03cc\u03c4\u03c1\u03c5\u03c2 and \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74,\nwhere he says\u2014\"Whoever tastes wild fruit, whether it be grapes\n(\u03b2\u03bf\u03c4\u03c1\u03cd\u03c9\u03bd) or figs, before the time of the vintage arrives, which falls\nat the time of the rising of Arcturus, whether it be on his own farm,\nor on any one else's land, shall be fined fifty sacred drachmas to be\npaid to Bacchus, if he plucked them off his own land; but a mina if\nhe gather them on a neighbour's estate; but if he take them from any\nother place, two-thirds of a mina. But whoever chooses to gather the\ngrapes (\u03c4\u1f74\u03bd \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f74\u03bd), which are now called the noble grapes, or the\nfigs called the noble figs, if he gather them from his own trees, let\nhim gather them as he pleases, and when he pleases; but if he gathers\nthem from the trees of any one else without having obtained the leave\nof the owner, then, in accordance with the law which forbids any one to\nmove what he has not placed, he shall be invariably punished.\" These\nare the words of the divine Plato; but I ask now what is this noble\ngrape (\u03b3\u03b5\u03bd\u03bd\u03b1\u1fd6\u03b1), and this noble fig that he speaks of? And you may all\nconsider this point while I am discussing the other dishes which are on\nthe table. And Masurius said\u2014\n\n       But let us not postpone this till to-morrow,\n       Still less till the day after.\n\nWhen the philosopher says \u03b3\u03b5\u03bd\u03bd\u03b1\u1fd6\u03b1, he means \u03b5\u1f30\u03b3\u03b5\u03bd\u1fc6, _generous_, as\nArchilochus also uses the word\u2014\n\n       Come hither, you are generous (\u03b3\u03b5\u03bd\u03bd\u03b1\u1fd6\u03bf\u03c2);\n\nor, perhaps, he means \u1f10\u03c0\u03b9\u03b3\u03b5\u03b3\u03b5\u03bd\u03b7\u03bc\u03ad\u03bd\u03b1; that is to say, grafted. For\nAristotle speaks of grafted pears, and calls them \u1f11\u03c0\u03b5\u03bc\u03b2\u03bf\u03bb\u03ac\u03b4\u03b5\u03c2. And\nDemosthenes, in his speech in defence of Ctesiphon, has the sentence,\n\"gathering figs, and grapes (\u03b2\u03cc\u03c4\u03c1\u03c5\u03c2), and olives.\" And Xenophon, in\nhis \u0152conomics, says, \"that grapes (\u03c4\u1f70\u03c2 \u03c3\u03c4\u03b1\u03c6\u03c5\u03bb\u1f70\u03c2) are ripened by the\nsun.\" And our ancestors also have been acquainted with the practice of\nsteeping grapes in wine. Accordingly Eubulus, in his Catacollomenos,\nsays\u2014\n\n       But take these grapes (\u03b2\u03cc\u03c4\u03c1\u03c5\u03c2), and in neat wine pound them,\n       And pour upon them many cups of water.\n       Then make him eat them when well steep'd in wine.\n\nAnd the poet, who is the author of the Chiron, which is generally\nattributed to Pherecrates, says\u2014\n\n       Almonds and apples, and the arbutus first,\n       And myrtle-berries, pastry, too, and grapes\n       Well steep'd in wine; and marrow.\n\nAnd that every sort of autumn fruit was always plentiful at Athens,\nAristophanes testifies in his Hor\u00e6. Why, then, should that appear\nstrange which Aethlius the Samian asserts in the fifth book of his\nSamian Annals, where he says, \"The fig, and the grape, and the medlar,\nand the apple, and the rose grow twice a-year?\" And Lynceus, in his\nletter to Diagoras, praising the Nicostratian grape, which grows in\nAttica, and comparing it to the Rhodiacan, says, \"As rivals of the\nNicostratian grapes they grow the Hipponian grape; which after the\nmonth Hecatomb\u00e6on (like a good servant) has constantly the same good\ndisposition towards its masters.\"\n\n69. But as you have had frequent discussions about meats, and birds,\nand pigeons, I also will tell you all that I, after a great deal of\nreading, have been able to find out in addition to what has been\npreviously stated. Now the word \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03bf\u03bd (pigeon), may be found used\nby Menander in his Concubine, where he says\u2014\n\n       He waits a little while, and then runs up\n       And says\u2014\"I've bought some pigeons (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03b1) for you.\"\n\nAnd so Nicostratus, in his Delicate Woman, says\u2014\n\n       These are the things I want,\u2014a little bird,\n       And then a pigeon (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03bf\u03bd) and a paunch.\n\nAnd Anaxandrides, in his Reciprocal Lover, has the line\u2014\n\n       For bringing in some pigeons (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03b1) and some sparrows.\n\nAnd Phrynichus, in his Tragedians, says\u2014\n\n       Bring him a pigeon (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ad\u03c1\u03b9\u03bf\u03bd) for a threepenny piece.\n\nNow with respect to the pheasant, Ptolemy the king, in the twelfth\nbook of his Memorabilia, speaking of the palace which there is at\nAlexandria, and of the animals which are kept in it, says, \"They have\nalso pheasants, which they call \u03c4\u03ad\u03c4\u03b1\u03c1\u03bf\u03b9, which they not only used to\nsend for from Media, but they also used to put the eggs under broody\nhens, by which means they raised a number, so as to have enough\nfor food; for they call it very excellent eating.\" Now this is the\nexpression of a most magnificent monarch, who confesses that he himself\nhas never tasted a pheasant, but who used to keep these birds as a sort\nof treasure. But if he had ever seen such a sight as this, when, in\naddition to all those which have been already eaten, a pheasant is also\nplaced before each individual, he would have added another book to the\nexisting twenty-four of that celebrated history, which he calls his\nMemorabilia. And Aristotle or Theophrastus, in his Commentaries, says,\n\"In pheasants, the male is not only as much superior to the female as\nis usually the case, but he is so in an infinitely greater degree.\"\n\n[Sidenote: PEACOCKS.]\n\n70. But if the before-mentioned king had seen the number of peacocks\nalso which exists at Rome, he would have fled to his sacred Senate,\nas though he had a second time been driven out of his kingdom by his\nbrother. For the multitude of these birds is so great at Rome, that\nAntiphanes the comic poet, in his Soldier or Tychon, may seem to have\nbeen inspired by the spirit of prophecy, when he said\u2014\n\n       When the first man imported to this city\n       A pair of peacocks, they were thought a rarity,\n       But now they are more numerous than quails;\n       So, if by searching you find one good man,\n       He will be sure to have five worthless sons.\n\nAnd Alexis, in his Lamp, says\u2014\n\n       That he should have devour'd so vast a sum!\n       Why if (by earth I swear) I fed on hares' milk\n       And peacocks, I could never spend so much.\n\nAnd that they used to keep them tame in their houses, we learn from\nStrattis, in his Pausanias, where he says\u2014\n\n       Of equal value with your many trifles,\n       And peacocks, which you breed up for their feathers.\n\nAnd Anaxandrides, in his Melilotus, says\u2014\n\n       Is't not a mad idea to breed up peacocks,\n       When every one can buy his private ornaments?\n\nAnd Anaxilaus, in his Bird Feeders, says\u2014\n\n       Besides all this, tame peacocks, loudly croaking.\n\nMenodotus the Samian also, in his treatise on the Treasures in the\nTemple of the Samian Juno, says: \"The peacocks are sacred to Juno;\nand perhaps Samos may be the place where they were first produced and\nreared, and from thence it was that they were scattered abroad over\nforeign countries, in the same way as cocks were originally produced in\nPersia, and the birds called guinea-fowl (\u03bc\u03b5\u03bb\u03b5\u03b1\u03b3\u03c1\u03af\u03b4\u03b5\u03c2) in \u00c6tolia.\" On\nwhich account Antiphanes, in his Brothers by the same Father, says\u2014\n\n       They say that in the city of the Sun\n       The ph\u0153nix is produced; the owl in Athens;\n       Cyprus breeds doves of admirable beauty:\n       But Juno, queen of Samos, does, they say,\n       Rear there a golden race of wondrous birds,\n       The brilliant, beautiful, conspicuous peacock.\n\nOn which account the peacock occurs on the coins of the Samians.\n\n71. But since Menodotus has mentioned the guinea-fowl, we ourselves\nalso will say something on that subject. Clytus the Milesian, a pupil\nof Aristotle, in the first book of his History of Miletus, writes\nthus concerning them\u2014\"All around the temple of the Virgin Goddess\nat Leros, there are birds called guinea-fowls. And the ground where\nthey are bred is marshy. And this bird is very devoid of affection\ntowards its young, and wholly disregards its offspring, so that the\npriests are forced to take care of them. And it is about the size of a\nvery fine fowl of the common poultry, its head is small in proportion\nto its body, having but few feathers, but on the top it has a fleshy\ncrest, hard and round, sticking up above the head like a peg, and of a\nwooden colour. And over the jaws, instead of a beard, they have a long\npiece of flesh, beginning at the mouth, redder than that of the common\npoultry; but of that which exists in the common poultry on the top of\nthe beak, which some people call the beard, they are wholly destitute;\nso that their beak is mutilated in this respect. But its beak is\nsharper and larger than that of the common fowl; its neck is black,\nthicker and shorter than that of common poultry. And its whole body is\nspotted all over, the general colour being black, studded in every part\nwith thick white spots something larger than lentil seeds. And these\nspots are ring-shaped, in the middle of patches of a darker hue than\nthe rest of the plumage: so that these patches present a variegated\nkind of appearance, the black part having a sort of white tinge, and\nthe white seeming a good deal darkened. And their wings are all over\nvariegated with white, in serrated,[100] wavy lines, parallel to each\nother. And their legs are destitute of spurs like those of the common\nhen. And the females are very like the males, on which account the sex\nof the guinea-fowls is hard to distinguish.\" Now this is the account\ngiven of guinea-fowls by the Peripatetic philosopher.\n\n72. Roasted sucking-pigs are a dish mentioned by Epicrates in his\nMerchant\u2014\n\n       On this condition I will be the cook;\n       Nor shall all Sicily boast that even she\n       Produced so great an artist as to fish,\n       Nor Elis either, where I've seen the flesh\n       Of dainty sucking-pigs well brown'd before\n       A rapid fire.\n\nAnd Alexis, in his Wicked Woman, says\u2014\n\n       A delicate slice of tender sucking-pig,\n       Bought for three obols, hot, and very juicy,\n       When it is set before us.\n\n[Sidenote: PARTRIDGES.]\n\n\"But the Athenians,\" as Philochorus tells us, \"when they sacrifice\nto the Seasons, do not roast, but boil their meat, entreating the\ngoddesses to defend them from all excessive droughts, and heats,\nand to give increase to their crops by means of moderate warmth and\nseasonable rains. For they argue that roasting is a kind of cookery\nwhich does less good to the meat, while boiling not only removes all\nits crudities, but has the power also of softening the hard parts, and\nof making all the rest digestible. And it makes the food more tender\nand wholesome, on which account they say also, that when meat has been\nonce boiled, it ought not to be warmed up again by either roasting or\nboiling it; for any second process removes the good done by the first\ndressing, as Aristotle tells us. And roast meat is more crude and dry\nthan boiled meat.\" But roast meat is called \u03c6\u03bb\u03bf\u03b3\u03af\u03b4\u03b5\u03c2. Accordingly\nStrattis in his Callippides says, with reference to Hercules\u2014\n\n       Immediately he caught up some large slices (\u03c6\u03bb\u03bf\u03b3\u03af\u03b4\u03b5\u03c2)\n       Of smoking roasted boar, and swallow'd them.\n\nAnd Archippus, in his Hercules Marrying, says\u2014\n\n       The pettitoes of little pigs, well cook'd\n       In various fashion; slices, too, of bulls\n       With sharpen'd horns, and great long steaks of boar,\n       All roasted (\u03c6\u03bb\u03bf\u03b3\u03af\u03b4\u03b5\u03c2).\n\n73. But why need I say anything of partridges, when so much has\nalready been said by you? However, I will not omit what is related by\nHegesander in his Commentaries. For he says that the Samians, when\nsailing to Sybaris, having touched at the district called Siritis, were\nso alarmed at the noise made by partridges which rose up and flew away,\nthat they fled, and embarked on board their ships, and sailed away.\n\nConcerning hares also Cham\u00e6leon says, in his treatise on Simonides,\nthat Simonides once, when supping with king Hiero, as there was no hare\nset on the table in front of him as there was before all the other\nguests, but as Hiero afterwards helped him to some, made this extempore\nverse\u2014\n\n       Nor, e'en though large, could he reach all this way.\n\nBut Simonides was, in fact, a very covetous man, addicted to\ndisgraceful gain, as we are told by Cham\u00e6leon. And accordingly in\nSyracuse, as Hiero used to send him everything necessary for his daily\nsubsistence in great abundance, Simonides used to sell the greater part\nof what was sent to him by the king, and reserve only a small portion\nfor his own use. And when some one asked him the reason of his doing\nso, he said\u2014\"In order that both the liberality of Hiero and my economy\nmay be visible to every one.\"\n\nThe dish called udder is mentioned by Teleclides, in his Rigid Men, in\nthe following lines\u2014\n\n       Being a woman, 'tis but reasonable\n       That I should bring an udder.\n\nBut Antidotus uses not the word \u03bf\u1f56\u03b8\u03b1\u03c1, but \u1f51\u03c0\u03bf\u03b3\u03ac\u03c3\u03c4\u03c1\u03b9\u03bf\u03bd, in his\nQuerulous Man.\n\n74. Matron, in his Parodies, speaks of animals being fattened for food,\nand birds also, in these lines\u2014\n\n       Thus spake the hero, and the servants smiled,\n       And after brought, on silver dishes piled,\n       Fine fatten'd birds, clean singed around with flame,\n       Like cheesecakes on the back, their age the same.\n\nAnd Sopater the farce-writer speaks of fattened sucking-pigs in his\nMarriage of Bacchis, saying this\u2014\n\n       If there was anywhere an oven, there\n       The well-fed sucking-pig did crackle, roasting.\n\nBut \u00c6schines uses the form \u03b4\u03b5\u03bb\u03c6\u03ac\u03ba\u03b9\u03bf\u03bd for \u03b4\u03ad\u03bb\u03c6\u03b1\u03be in his Alcibiades,\nsaying, \"Just as the women at the cookshops breed sucking-pigs\n(\u03b4\u03b5\u03bb\u03c6\u03ac\u03ba\u03b9\u03b1).\" And Antiphanes, in his Physiognomist, says\u2014\n\n       Those women take the sucking-pigs (\u03b4\u03b5\u03bb\u03c6\u03ac\u03ba\u03b9\u03b1),\n       And fatten them by force;\n\nAnd in his Persuasive Man he says\u2014\n\n       To be fed up instead of pigs (\u03b4\u03b5\u03bb\u03c6\u03b1\u03ba\u03af\u03c9\u03bd).\n\nPlato, however, has used the word \u03b4\u03ad\u03bb\u03c6\u03b1\u03be in the masculine\ngender in his Poet, where he says\u2014\n\n       Leanest of pigs (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1 \u1fe5\u03b1\u03b9\u03cc\u03c4\u03b1\u03c4\u03bf\u03bd).\n\nAnd Sophocles, in his play called Insolence, says\u2014\n\n       Wishing to eat \u03c4\u1f78\u03bd \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1.\n\nAnd Cratinus, in his Ulysses, has the expression\u2014\n\n       Large pigs (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1\u03c2 \u03bc\u03b5\u03b3\u03ac\u03bb\u03bf\u03c5\u03c2).\n\nBut Nicochares uses the word as feminine, saying\u2014\n\n       A pregnant sow (\u03ba\u03cd\u03bf\u03c5\u03c3\u03b1\u03bd \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1);\n\nAnd Eupolis, in his Golden Age, says\u2014\n\n       Did he not serve up at the feast a sucking-pig (\u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1),\n       Whose teeth were not yet grown, a beautiful beast (\u03ba\u03b1\u03bb\u03ae\u03bd)?\n\nAnd Plato, in his Io, says\u2014\n\n       Bring hither now the head of the sucking-pig (\u03c4\u1fc6\u03c2 \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03bf\u03c2).\n\n[Sidenote: THE HELOTS.]\n\nTheopompus, too, in his Penelope, says\u2014\n\n       And they do sacrifice our sacred pig (\u03c4\u1f74\u03bd \u03af\u03b5\u03c1\u1f70\u03bd \u03b4\u03ad\u03bb\u03c6\u03b1\u03ba\u03b1).\n\nTheopompus also speaks of fatted geese and fatted calves in the\nthirteenth book of his History of Philip, and in the eleventh book of\nhis Affairs of Greece, where he is speaking of the temperance of the\nLaced\u00e6monians in respect of eating, writing thus\u2014\"And the Thasians\nsent to Agesilaus, when he arrived, all sorts of sheep and well-fed\noxen; and beside this, every kind of confectionery and sweetmeat. But\nAgesilaus took the sheep and the oxen, but as for the confectionery and\nsweetmeats, at first he did not know what they meant, for they were\ncovered up; but when he saw what they were, he ordered the slaves to\ntake them away, saying that it was not the custom of the Laced\u00e6monians\nto eat such food as that. But as the Thasians pressed him to take them,\nhe said, Carry them to those men (pointing to the Helots) and give them\nto them; saying that it was much better for those Helots to injure\ntheir health by eating them, than for himself and the Laced\u00e6monians\nwhom he had with him.\" And that the Laced\u00e6monians were in the habit\nof treating the Helots with great insolence, is related also by Myron\nof Priene, in the second book of his History of Messene, where he\nsays\u2014\"They impose every kind of insulting employment on the Helots,\nsuch as brings with it the most extreme dishonour; for they compel them\nto wear caps of dogskin, and cloaks also of skins; and every year they\nscourge them without their having committed any offence, in order to\nprevent their ever thinking of emancipating themselves from slavery.\nAnd besides all this, if any of them ever appear too handsome or\ndistinguished-looking for slaves, they impose death as the penalty, and\ntheir masters also are fined for not checking them in their growth and\nfine appearances. And they give them each a certain piece of land, and\nfix a portion which they shall invariably bring them in from it.\"\n\nThe verb \u03c7\u03b7\u03bd\u03af\u03be\u03c9, to cackle like a goose (\u03c7\u1f74\u03bd), is\nused and applied to those who play on the flute. Diphilus says in his\nSynoris\u2014\n\n       \u1f18\u03c7\u03ae\u03bd\u03b9\u03c3\u03b1\u03c2,\u2014this noise is always made\n       By all the pupils of Timotheus.\n\n75. And since there is a portion of a fore-quarter of pork which is\ncalled \u03c0\u03ad\u03c1\u03bd\u03b1 placed before each of us, let us say something about\nit, if any one remembers having seen the word used anywhere. For the\nbest \u03c0\u03ad\u03c1\u03bd\u03b1\u03b9 are those from Cisalpine Gaul: those from Cibyra in Asia\nare not much inferior to them, nor are those from Lycia. And Strabo\nmentions them in the third book of his Geography, (and he is not a very\nmodern author). And he says also, in the seventh[101] book of the same\ntreatise, that he was acquainted with Posidonius the Stoic philosopher,\nof whom we have often spoken as a friend of Scipio who took Carthage.\nAnd these are the words of Strabo\u2014\"In Spain, in the province of\nAquitania, is the city Pompelo, which one may consider equivalent to\nPompeiopolis, where admirable \u03c0\u03ad\u03c1\u03bd\u03b1\u03b9 are cured, equal to the Cantabrian\nhams.\"\n\nThe comic poet Aristomenes, in his Bacchus, speaks of meat cured by\nbeing sprinkled with salt, saying\u2014\n\n       I put before you now this salted meat.\n\nAnd in his Jugglers he says\u2014\n\n       The servant always ate some salted crab.\n\n76. But since we have here \"fresh cheese (\u03c4\u03c1\u03cc\u03c6\u03b1\u03bb\u03b9\u03c2), the glory of fair\nSicily,\" let us, my friends, also say something about cheese (\u03c4\u03c5\u03c1\u03cc\u03c2).\nFor Philemon, in his play entitled The Sicilian, says\u2014\n\n       I once did think that Sicily could make\n       This one especial thing, good-flavour'd cheese;\n       But now I've heard this good of it besides,\n       That not only is the cheese of Sicily good,\n       But all its pigeons too: and if one speaks\n       Of richly-broider'd robes, they are Sicilian;\n       And so I think that island now supplies\n       All sorts of dainties and of furniture.\n\nThe Tromilican[102] cheese also has a high character, respecting which\nDemetrius the Scepsian writes thus in his second book of the Trojan\nArray\u2014\"Tromilea is a city of Achaia, near which a delicious cheese is\nmade of goat's milk, not to be compared with any other kind, and it is\ncalled Tromilican. And Simonides mentions it in his Iambic poem, which\nbegins thus\u2014\n\n       You're taking wondrous trouble beforehand,\n       Telembrotus:\n\nand in this poem he says\u2014\n\n       And there is the fine Achaian cheese,\n       Called the Tromilican, which I've brought with me.\n\n[Sidenote: CHEESE.]\n\nAnd Euripides, in his Cyclops, speaks of a harsh-tasted cheese, which\nhe calls \u1f40\u03c0\u03af\u03b1\u03c2 \u03c4\u03c5\u03c1\u1f78\u03c2, being curdled by the juice \u1f40\u03c0\u1f78\u03c2 of the fig-tree\u2014\n\n       There is, too, \u03c4\u03c5\u03c1\u1f78\u03c2 \u1f40\u03c0\u03af\u03b1\u03c2, and Jove's milk.[103]\n\nBut since, by speaking in this way of all the things which are now\nput on the table before us, I am making the Tromilican cheese into\nthe remains of the dessert, I will not continue this topic. For\nEupolis calls the relics of sweetmeats (\u03c4\u03c1\u03b1\u03b3\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd) and confectionery\n\u1f00\u03c0\u03bf\u03c4\u03c1\u03b1\u03b3\u03ae\u03bc\u03b1\u03c4\u03b1. And ridiculing a man of the name of Didymias, he calls\nhim the \u1f00\u03c0\u03bf\u03c4\u03c1\u03ac\u03b3\u03b7\u03bc\u03b1 of a fox, either because he was little in person,\nor as being cunning and mischievous, as Dorotheus of Ascalon says.\nThere are also thin broad cheeses, which the Cretans call females,\nas Seleucus tells us, which they offer up at certain sacrifices. And\nPhilippides, in his play called the Flutes, speaks of some called\n\u03c0\u03c5\u03c1\u03af\u03b5\u03c6\u03b8\u03b1\u03b9 (and this is a name given to those made of cream), when he\nsays\u2014\n\n       Having these \u03c0\u03c5\u03c1\u03af\u03b5\u03c6\u03b8\u03b1\u03b9, and these herbs.\n\nAnd perhaps all such things are included in this Macedonian term\n\u1f10\u03c0\u03b9\u03b4\u03b5\u03b9\u03c0\u03bd\u03af\u03b4\u03b5\u03c2. For all these things are provocatives to drinking.\n\n77. Now, while Ulpian was continuing the conversation in this way,\none of the cooks, who made some pretence to learning, came in,\nand proclaimed \u03bc\u03cd\u03bc\u03b1. And when many of us were perplexed at this\nproclamation, (for the rascal did not show what it was that he had,)\nhe said;\u2014You seem to me, O guests, to be ignorant that Cadmus, the\ngrandfather of Bacchus, was a cook. And, as no one made any reply to\nthis, he said; Euhemerus the Coan, in the third book of his Sacred\nHistory, relates that the Sidonians give this account, that Cadmus was\nthe cook of the king, and that he, having taken Harmonia, who was a\nfemale flute-player and also a slave of the king, fled away with her.\u2014\n\n       But shall I flee, who am a freeman born?\n\nFor no one can find any mention in any comedy of a cook being a slave,\nexcept in a play of Posidippus. But the introduction of slaves as cooks\ntook place among the Macedonians first, who adopted this custom either\nout of insolence, or on account of the misfortunes of some cities which\nhad been reduced to slavery. And the ancients used to call a cook who\nwas a native of the country, M\u00e6son; but if he was a foreigner, they\ncalled him Tettix. And Chrysippus the philosopher thinks the name\n\u039c\u03b1\u03af\u03c3\u03c9\u03bd is derived from the verb \u03bc\u03b1\u03c3\u03ac\u03bf\u03bc\u03b1\u03b9, to eat; a cook being an\nignorant man, and the slave of his appetite; not knowing that M\u00e6son was\na comic actor, a Megarian by birth, who invented the mask which was\ncalled \u039c\u03b1\u03af\u03c3\u03c9\u03bd, from him; as Aristophanes of Byzantium tells us, in his\ntreatise on Masks, where he says that he invented a mask for a slave\nand also one for a cook. So that it is a deserved compliment to him to\ncall the jests which suit those characters \u03bc\u03b1\u03b9\u03c3\u03c9\u03bd\u03b9\u03ba\u03ac.\n\nFor cooks are very frequently represented on the stage as jesting\ncharacters; as, for instance, in the Men selecting an Arbitrator, of\nMenander. And Philemon in one of his plays says\u2014\n\n       'Tis a male sphinx, it seems, and not a cook,\n       That I've brought home; for, by the gods I swear,\n       I do not understand one single word\n       Of all he says; so well provided is he\n       With every kind of new expression.\n\nBut Polemo says, in his writings which are addressed to Tim\u00e6us, that\nM\u00e6son was indeed a Megarian, but from Megara in Sicily, and not from\nNis\u00e6a. And Posidippus speaks of slaves as cooks, in his Woman Shut out,\nwhere he says\u2014\n\n       Thus have these matters happen'd: but just now,\n       While waiting on my master, a good joke\n       Occurr'd to me; I never will be caught\n       Stealing his meat.\n\nAnd, in his Foster Brothers, he says\u2014\n\n  _A._ Did you go out of doors, you who were cook?\n  _B._ If I remain'd within I lost my supper.\n  _A._ Let me then first....\n                          _B._ Let me alone, I say;\n       I'm going to the forum to sacrifice:\n       A friend of mine, a comrade too in art,\n       Has hired me.\n\n78. And there was nothing extraordinary in the ancient cooks being\nexperienced in sacrifices. At all events, they usually managed all\nmarriage-feasts and sacrifices. On which account Menander, in his\nFlatterer, introduces a cook, who on the fourth day of the month had\nbeen ministering in the festival of Aphrodite Pandemus, using the\nfollowing language\u2014\n\n[Sidenote: COOKS.]\n\n       Now a libation. Boy, distribute round\n       The entrails. Whither are you looking now?\n       Now a libation\u2014quick! you Sosia, quick!\n       Quick! a libation. That will do; now pour.\n       First let us pray to the Olympian gods,\n       And now to all the Olympian goddesses:\n       Meantime address them; pray them all to give\n       Us safety, health, and all good things in future,\n       And full enjoyment of all present happiness.\n       Such shall be now our prayers.\n\nAnd another cook, in Simonides, says\u2014\n\n       And how I roasted, how I carved the meat,\n       You know: what is there that I can't do well?\n\nAnd the letter of Olympias to Alexander mentions the great experience\nof cooks in these matters. For, his mother having been entreated by\nhim to buy him a cook who had experience in sacrifices, proceeds to\nsay, \"Accept the cook Pelignas from your mother; for he is thoroughly\nacquainted with the manner in which all your ancestral sacrifices, and\nall the mysterious rites, and all the sacred mysteries connected with\nthe worship of Bacchus are performed, and every other sacrifice which\nOlympias practises he knows. Do not then disregard him, but accept him,\nand send him back again to me at as early a period as possible.\"\n\n79. And that in those days the cook's profession was a respectable one,\nwe may learn from the Heralds at Athens. \"For these men used to perform\nthe duties of cooks and also of sacrifices of victims,\" as Clidemus\ntells us, in the first book of his Protogony; and Homer uses the verb\n\u1fe5\u03ad\u03b6\u03c9, as we use \u03b8\u03cd\u03c9; but he uses \u03b8\u03cd\u03c9 as we do \u03b8\u03c5\u03bc\u03b9\u03ac\u03c9, for burning cakes\nand incense after supper. And the ancients used also to employ the verb\n\u03b4\u03c1\u03ac\u03c9 for to sacrifice; accordingly Clidemus says, \"The heralds used\nto sacrifice (\u1f14\u03b4\u03c1\u03c9\u03bd) for a long time, slaying the oxen, and preparing\nthem, and cutting them up, and pouring wine over them. And they were\ncalled \u03ba\u03ae\u03c1\u03c5\u03ba\u03b5\u03c2 from the hero Ceryx; and there is nowhere any record of\nany reward being given to a cook, but only to a herald.\" For Agamemnon\nin Homer, although he is king, performs sacrifices himself; for the\npoet says\u2014\n\n       With that the chief the tender victims slew,\n       And in the dust their bleeding bodies threw;\n       The vital spirit issued at the wound,\n       And left the members quivering on the ground.[104]\n\nAnd Thrasymedes the son of Nestor, having taken an axe, slays the ox\nwhich was to be sacrificed, because Nestor himself was not able to do\nso, by reason of his old age; and his other brothers assisted him; so\nrespectable and important was the office of a cook in those days. And\namong the Romans, the Censors,\u2014and that was the highest office in the\nwhole state,\u2014clad in a purple robe, and wearing crowns, used to strike\ndown the victims with an axe. Nor is it a random assertion of Homer,\nwhen he represents the heralds as bringing in the victims, and whatever\nelse had any bearing on the ratification of oaths, as this was a very\nancient duty of theirs, and one which was especially a part of their\noffice\u2014\n\n       Two heralds now, despatch'd to Troy, invite\n       The Phrygian monarch to the peaceful rite;\n\nand again\u2014\n\n       Talthybius hastens to the fleet, to bring\n       The lamb for Jove, th' inviolable king.[105]\n\nAnd, in another passage, he says\u2014\n\n       A splendid scene! Then Agamemnon rose;\n       The boar Talthybius held; the Grecian lord\n       Drew the broad cutlass, sheath'd beside his sword.[106]\n\n80. And in the first book of the History of Attica, Clidemus says, that\nthere was a tribe of cooks, who were entitled to public honours; and\nthat it was their business to see that the sacrifices were performed\nwith due regularity. And it is no violation of probability in Athenion,\nin his Samothracians, as Juba says, when he introduces a cook arguing\nphilosophically about the nature of things and men, and saying\u2014\n\n  _A._ Dost thou not know that the cook's art contributes\n       More than all others to true piety?\n  _B._ Is it indeed so useful?\n                            _A._ Troth it is,\n       You ignorant barbarian: it releases\n       Men from a brutal and perfidious life,\n       And cannibal devouring of each other,\n       And leads us to some order; teaching us\n       The regular decorum of the life\n       Which now we practise.\n                           _B._ How is that?\n                                          _A._ Just listen.\n       Once men indulged in wicked cannibal habits,\n       And numerous other vices; when a man\n       Of better genius arose, who first\n       Sacrificed victims, and did roast their flesh;\n       And, as the meat surpass'd the flesh of man,\n       They then ate men no longer, but did slay\n       The herds and flocks, and roasted them and ate them.\n       And when they once had got experience\n       Of this most dainty pleasure, they increased\n       In their devotion to the cook's employment;\n\n[Sidenote: COOKS.]\n\n       So that e'en now, remembering former days,\n       They roast the entrails of their victims all\n       Unto the gods, and put no salt thereon,\n       For at the first beginning they knew not\n       The use of salt as seasoning; but now\n       They have found out its virtue, so they use it\n       At their own meals, but in their holy offerings\n       They keep their ancient customs; such as were\n       At first the origin of safety to us:\n       That love of art, and various seasoning,\n       Which carries to perfection the cook's skill.\n  _B._ Why here we have a new Pal\u00e6phatus.\n  _A._ And after this, as time advanced, a paunch,\n       A well-stuff'd paunch was introduced . . . .\n\n         *       *       *       *       *\n\n       Then they wrapp'd up a fish, and quite conceal'd it\n       In herbs, and costly sauce, and groats, and honey;\n       And as, persuaded by these dainty joys\n       Which now I mention, every one gave up\n       His practice vile of feeding on dead men,\n       Men now began to live in company,\n       Gathering in crowds; cities were built and settled;\n       All owing, as I said before, to cooks.\n  _B._ Hail, friend! you are well suited to my master.\n  _A._ We cooks are now beginning our grand rites;\n       We're sacrificing, and libations offering,\n       Because the gods are most attentive to us,\n       Pleased that we have found out so many things,\n       Tending to make men live in peace and happiness.\n  _B._ Well, say no more about your piety\u2014\n  _A._ I beg your pardon\u2014\n                         _B._ But come, eat with me,\n       And dress with skill whate'er is in the house.\n\n81. And Alexis, in his Caldron, shows plainly that cookery is an art\npractised by freeborn men; for a cook is represented in that play as\na citizen of no mean reputation; and those who have written cookery\nbooks, such as Heraclides and Glaucus the Locrian, say that the art\nof cookery is one in which it is not even every freeborn man who can\nbecome eminent. And the younger Cratinus, in his play called the\nGiants, extols this art highly, saying\u2014\n\n  _A._ Consider, now, how sweet the earth doth smell,\n       How fragrantly the smoke ascends to heaven:\n       There lives, I fancy, here within this cave\n       Some perfume-seller, or Sicilian cook.\n  _B._ The scent of both is equally delicious.\n\nAnd Antiphanes, in his Slave hard to Sell, praises the Sicilian cooks,\nand says\u2014\n\n       And at the feast, delicious cakes,\n       Well season'd by Sicilian art.\n\nAnd Menander, in his Spectre, says\u2014\n\n                                   Do ye applaud,\n       If the meat's dress'd with rich and varied skill.\n\nBut Posidippus, in his Man recovering his Sight, says\u2014\n\n       I, having had one cook, have thoroughly learnt\n       All the bad tricks of cooks, while they compete\n       With one another in their trade. One said\n       His rival had no nose to judge of soup\n       With critical taste; that other had\n       A vicious palate; while a third could never\n       (If you'd believe the rest) restrain his appetite,\n       Without devouring half the meat he dress'd.\n       This one loved salt too much, and that one vinegar;\n       One burnt his meat; one gorged; one could not stand\n       The smoke; a sixth could never bear the fire.\n       At last they came to blows; and one of them,\n       Shunning the sword, fell straight into the fire.\n\nAnd Antiphanes, in his Philotis, displaying the cleverness of the\ncooks, says\u2014\n\n  _A._ Is not this, then, an owl?\n                               _B._ Aye, such as I\n       Say should be dress'd in brine.\n                                    _A._ Well; and this pike?\n  _B._ Why roast him whole.\n                         _A._ This shark?\n                                       _B._ Boil him in\n       sauce.\n  _A._ This eel?\n              _B._ Take salt, and marjoram, and water.\n  _A._ This conger?\n                 _B._ The same sauce will do for him.\n  _A._ This ray?\n              _B._ Strew him with herbs.\n                                      _A._ Here is a slice\n       Of tunny.\n         _B._ Roast it.\n                     _A._ And some venison.\n                                         _B._ Roast it.\n  _A._ Then here's a lot more meat.\n                                 _B._ Boil all the rest.\n  _A._ Here's a spleen.\n                     _B._ Stuff it.\n                                 _A._ And a nestis.\n                                                 _B._ Bah!\n       This man will kill me.\n\nAnd Baton, in his Benefactors, gives a catalogue of celebrated cooks\nand confectioners, thus\u2014\n\n  _A._ Well, O Sibynna, we ne'er sleep at nights,\n       Nor waste our time in laziness: our lamp\n       Is always burning; in our hands a book;\n       And long we meditate on what is left us\n       By\u2014\n         _B._ Whom?\n                 _A._ By that great Actides of Chios,\n       Or Tyndaricus, that pride of Sicyon,\n       Or e'en by Zopyrinus.\n                          _B._ Find you anything?\n  _A._ Aye, most important things.\n                                _B._ But what? The dead....\n\n[Sidenote: THE THESSALIANS.]\n\n82. And such a food now is the \u03bc\u03cd\u03bc\u03b1, which I, my friends, am bringing\nyou; concerning which Artemidorus, the pupil of Aristophanes, speaks\nin his Dictionary of Cookery, saying that it is prepared with meat\nand blood, with the addition also of a great deal of seasoning. And\nEp\u00e6netus, in his treatise on Cookery, speaks as follows:\u2014\"One must\nmake \u03bc\u03cd\u03bc\u03b1 of every kind of animal and bird, cutting up the tender\nparts of the meat into small pieces, and the bowels and entrails, and\npounding the blood, and seasoning it with vinegar, and roasted cheese,\nand assaf\u0153tida, and cummin-seed, and thyme (both green and dry), and\nsavory, and coriander-seed (both green and dry), and leeks, and onions\n(cleaned and toasted), and poppy-seed, and grapes, and honey, and the\npips of an unripe pomegranate. You may also make this \u03bc\u03cd\u03bc\u03b1 of fish.\"\n\n83. And when this man had thus hammered on not only this dish but our\nears also, another slave came in, bringing in a dish called \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7.\nAnd when a discussion arose about this, and when Ulpian had quoted a\nstatement out of the Dictionary of Cookery by the before-mentioned\nArtemidorus relating to it, \u00c6milianus said that a book had been\npublished by Dorotheus of Ascalon, entitled, On Antiphanes, and on the\ndish called Mattya by the Poets of the New Comedy, which he says is a\nThessalian invention, and that it became naturalized at Athens during\nthe supremacy of the Macedonians. And the Thessalians are admitted to\nbe the most extravagant of all the Greeks in their manner of dressing\nand living; and this was the reason why they brought the Persians down\nupon the Greeks, because they were desirous to imitate their luxury\nand extravagance. And Cratinus speaks of their extravagant habits in\nhis treatise on the Thessalian Constitution. But the dish was called\n\u03bc\u03b1\u03c4\u03c4\u03cd\u03b7 (as Apollodorus the Athenian affirms in the first book of his\ntreatise on Etymologies), from the verb \u03bc\u03b1\u03c3\u03ac\u03bf\u03bc\u03b1\u03b9 (to eat); as also are\nthe words \u03bc\u03b1\u03c3\u03c4\u03af\u03c7\u03b7 (mastich) and \u03bc\u03ac\u03b6\u03b1 (barley-cake). But our own opinion\nis that the word is derived from \u03bc\u03ac\u03c4\u03c4\u03c9, and that this is the verb from\nwhich \u03bc\u03ac\u03b6\u03b1 itself is derived, and also the cheese-pudding called by the\nCyprians \u03bc\u03b1\u03b3\u03af\u03c2; and from this, too, comes the verb \u1f51\u03c0\u03b5\u03c1\u03bc\u03b1\u03b6\u03ac\u03c9, meaning\nto be extravagantly luxurious. Originally they used to call this common\nordinary food made of barley-meal \u03bc\u03ac\u03b6\u03b1, and preparing it they called\n\u03bc\u03ac\u03c4\u03c4\u03c9. And afterwards, varying the necessary food in a luxurious and\nsuperfluous manner, they derived a word with a slight change from\nthe form \u03bc\u03ac\u03b6\u03b1, and called every very costly kind of dish \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7; and\npreparing such dishes they called \u03bc\u03b1\u03c4\u03c4\u03c5\u03ac\u03b6\u03c9, whether it were fish, or\npoultry, or herbs, or beasts, or sweetmeats. And this is plain from the\ntestimony of Alexis, quoted by Artemidorus; for Alexis, wishing to show\nthe great luxuriousness of the way in which this dish was prepared,\nadded the verb \u03bb\u03ad\u03c0\u03bf\u03bc\u03b1\u03b9. And the whole extract runs thus, being out of\na corrected edition of a play which is entitled Demetrius:\u2014\n\n       Take, then, this meat which thus is sent to you;\n       Dress it, and feast, and drink the cheerful healths,\n       \u03bb\u03ad\u03c0\u03b5\u03c3\u03b8\u03b5, \u03bc\u03b1\u03c4\u03c4\u03c5\u03ac\u03b6\u03b5\u03c4\u03b5.\n\nBut the Athenians use the verb \u03bb\u03ad\u03c0\u03bf\u03bc\u03b1\u03b9 for wanton and unseemly\nindulgence of the sensual appetites.\n\n84. And Artemidorus, in his Dictionary of Cookery, explains \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7 as\na common name for all kinds of costly seasonings; writing thus\u2014\"There\nis also a \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7\u03c2 (he uses the word in the masculine gender) made of\nbirds. Let the bird be killed by thrusting a knife into the head at the\nmouth; then let it be kept till the next day, like a partridge. And if\nyou choose, you can leave it as it is, the wings on and with its body\nplucked.\" Then, having explained the way in which it is to be seasoned\nand boiled, he proceeds to say\u2014\"Boil a fat hen of the common poultry\nkind, and some young cocks just beginning to crow, if you wish to make\na dish fit to be eaten with your wine. Then taking some vegetables, put\nthem in a dish, and place upon them some of the meat of the fowl, and\nserve it up. But in summer, instead of vinegar, put some unripe grapes\ninto the sauce, just as they are picked from the vine; and when it is\nall boiled, then take it out before the stones fall from the grapes,\nand shred in some vegetables. And this is the most delicious \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7\u03c2\nthat there is.\"\n\nNow, that \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7, or \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7\u03c2, really is a common name for all costly\ndishes is plain; and that the same name was also given to a banquet\ncomposed of dishes of this sort, we gather from what Philemon says in\nhis Man carried off:\u2014\n\n       Put now a guard on me, while naked, and\n       Amid my cups the \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7\u03c2 shall delight me.\n\nAnd in his Homicide he says\u2014\n\n       Let some one pour us now some wine to drink,\n       And make some \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7 quick.\n\n[Sidenote: MATTYH.]\n\nBut Alexis, in his Pyraunus, has used the word in an obscure sense:\u2014\n\n      But when I found them all immersed in business,\n      I cried,\u2014Will no one give us now a \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7?\n\nas if he meant a feast here, though you might fairly refer the word\nmerely to a single dish. Now Machon the Sicyonian is one of the comic\npoets who were contemporaries of Apollodorus of Carystus, but he did\nnot exhibit his comedies at Athens, but in Alexandria; and he was an\nexcellent poet, if ever there was one, next to those seven[107] of the\nfirst class. On which account, Aristophanes the grammarian, when he was\na very young man, was very anxious to be much with him. And he wrote\nthe following lines in his play entitled Ignorance:\u2014\n\n       There's nothing that I'm fonder of than \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7;\n       But whether 'twas the Macedonians\n       Who first did teach it us, or all the gods,\n       I know not; but it must have been a person\n       Of most exalted genius.\n\n85. And that it used to be served up after all the rest of the banquet\nwas over, is plainly stated by Nicostratus, in his Man expelled. And it\nis a cook who is relating how beautiful and well arranged the banquet\nwas which he prepared; and having first of all related what the dinner\nand supper were composed of, and then mentioning the third meal,\nproceeds to say\u2014\n\n       Well done, my men,\u2014extremely well! but now\n       I will arrange the rest, and then the \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7;\n       So that I think the man himself will never\n       Find fault with us again.\n\nAnd in his Cook he says\u2014\n\n       Thrium and candylus he never saw,\n       Or any of the things which make a \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7.\n\nAnd some one else says\u2014\n\n       They brought, instead of a \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7, some paunch,\n       And tender pettitoes, and tripe, perhaps.\n\nBut Dionysius, in his Man shot at with Javelins (and it is a cook who\nis represented speaking), says\u2014\n\n       So that sometimes, when I a \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7\n       Was making for them, in haste would bring\n       (More haste worse speed)....[108]\n\nPhilemon, also, in his Poor Woman\u2014\n\n       When one can lay aside one's load, all day\n       Making and serving out rich \u03bc\u03ac\u03c4\u03c4\u03c5\u03b1\u03b9.\n\nBut Molpis the Laced\u00e6monian says that what the Spartans call \u1f10\u03c0\u03b1\u03af\u03ba\u03bb\u03b5\u03b9\u03b1,\nthat is to say, the second course, which is served up when the main\npart of the supper is over, is called \u03bc\u03ac\u03c4\u03c4\u03c5\u03b1\u03b9 by other tribes of\nGreece. And Menippus the Cynic, in his book called Arcesilaus, writes\nthus:\u2014\"There was a drinking-party formed by a certain number of\nrevellers, and a Laced\u00e6monian woman ordered the \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7 to be served\nup; and immediately some little partridges were brought in, and some\nroasted geese, and some delicious cheesecakes.\"\n\nBut such a course as this the Athenians used to call \u1f10\u03c0\u03b9\u03b4\u03cc\u03c1\u03c0\u03b9\u03c3\u03bc\u03b1, and\nthe Dorians \u1f10\u03c0\u03ac\u03ca\u03ba\u03bb\u03bf\u03bd; but most of the Greeks called it \u03c4\u1f70 \u1f10\u03c0\u03af\u03b4\u03b5\u03b9\u03c0\u03bd\u03b1.\n\nAnd when all this discussion about the \u03bc\u03b1\u03c4\u03c4\u03cd\u03b7 was over, they thought it\ntime to depart; for it was already evening. And so we parted.\n\nFOOTNOTES.\n\n[61] Odyss. xxi. 293.\n\n[62] Diomea was a small village in Attica, where there was a\ncelebrated temple of Hercules, and where a festival was kept in his\nhonour: Aristophanes says\u2014\n\n       \u1f4d\u03c0\u03bf\u03b8' \u1f29\u03c1\u03ac\u03ba\u03bb\u03b5\u03b9\u03b1 \u03c4\u1f70 '\u03bd \u0394\u03b9\u03bf\u03bc\u03b5\u03af\u03bf\u03b9\u03c3 \u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9.\u2014Ran\u00e6, 651.\n\n[63] Because slaves (and the actors were usually slaves) had only names\nof one, or at most two syllables, such as Davus, Geta, Dromo, Mus.\n\n[64] \u03a4\u03ae\u03bd\u03b4\u03b5 \u03bc\u03bf\u1fe6\u03c3\u03b1\u03bd, this Muse; \u03c4\u03ae\u03bd\u03b4' \u1f10\u03bc\u03bf\u1fe6\u03c3\u03b1\u03bd,\nthis woman vomiting.\n\n[65] The text here is corrupt and hopeless.\u2014_Schweig._\n\n[66] This passage, again, is hopelessly corrupt. \"Merum Auge\u00e6\nstabulum.\"\u2014_Casaub._\n\n[67] There is no account of what this feast of Swings was.\nThe Greek is \u1f14\u03c9\u03c1\u03b1\u03b9. Some have fancied it may have had some\nconnexion with the images of Bacchus (oscilla) hung up in the trees.\nSee Virg. G. ii. 389.\n\n[68] There is probably some corruption in this passage: it is\nclearly unintelligible as it stands.\n\n[69] \u03a3\u03ba\u03b5\u03c5\u03bf\u03c0\u03bf\u03b9\u1f78\u03c2, a maker of masks, etc. for the stage; \u03bc\u03b9\u03bc\u03b7\u03c4\u1f74\u03c2, an\nactor.\n\n[70] See Iliad, ix. 186.\n\n       \u03a4\u1f78\u03bd \u03b4' \u03b5\u1f57\u03c1\u03bf\u03bd \u03c6\u03c1\u03ad\u03bd\u03b1 \u03c4\u03b5\u03c1\u03c0\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u03c6\u03cc\u03c1\u03bc\u03b9\u03b3\u03b3\u03b9 \u03bb\u03b9\u03b3\u03b5\u03af\u1fc3,\n       \u03ba\u03b1\u03bb\u1fc7, \u03b4\u03b1\u03b9\u03b4\u03b1\u03bb\u03ad\u1fc3, \u1f10\u03c0\u1f76 \u03b4' \u1f00\u03c1\u03b3\u03cd\u03c1\u03b5\u03bf\u03c2 \u03b6\u03cd\u03b3\u03bf\u03c2 \u1f24\u03b5\u03bd\n       \u03c4\u1f74\u03bd \u1f04\u03c1\u03b5\u03c4' \u1f10\u03be \u1f10\u03bd\u03ac\u03c1\u03c9\u03bd \u03c0\u03c4\u03cc\u03bb\u03b9\u03bd \u1f28\u03b5\u03c4\u03af\u03c9\u03bd\u03bf\u03c2 \u1f40\u03bb\u03ad\u03c3\u03c3\u03b1\u03c2\n       \u03a4\u1fc3 \u1f45\u03b3\u03b5 \u03b8\u03c5\u03bc\u1f78\u03bd \u1f14\u03c4\u03b5\u03c1\u03c0\u03b5\u03bd, \u1f04\u03b5\u03b9\u03b4\u03b5 \u03b4' \u1f04\u03c1\u03b1 \u03ba\u03bb\u03ad\u03b1 \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd.\n\nWhich is translated by Pope:\u2014\n\n       Amused at ease the godlike man they found,\n       Pleased with the solemn harp's harmonious sound,\n       (The well-wrought harp from conquer'd Theb\u00e6 came,\n       Of polish'd silver was its costly frame.)\n       With this he soothes his angry soul, and sings\n       Th' immortal deeds of heroes and of kings.\u2014Iliad, ix. 245.\n\n[71] Odyss. xvii. 262.\n\n[72] Iliad, i. 603.\n\n[73] This story is related by Herodotus, vi. 126.\n\n[74] See Herodotus, i. 55.\n\n[75] \u039a\u03af\u03bd\u03b7\u03c3\u03b9\u03c2, motion.\n\n[76] From \u1f44\u03c3\u03c7\u03b7, a vine-branch with grapes on it, and\n\u03c6\u03ad\u03c1\u03c9, to bear.\n\n[77] It is not known what part of the theatre this was.\n\n[78] Iliad, xxiii. 2.\n\n[79] Odyss. xii. 423.\n\n[80] \"This passage perplexes me on two accounts; first of all because I\nhave not been able to find such a line in Homer; and secondly because I\ndo not see what is faulty or weak in it; and it cannot be because it is\na spondaic verse, for of that kind there are full six hundred in Homer.\nThe other line comes from Iliad, ii. 731.\"\u2014_Schweigh._\n\n[81] Iliad, xii. 208.\n\n[82] There is a difficulty again here, for there is no such\nline found in Homer; the line most like it is\u2014\n\n       \u039a\u03b1\u03bb\u1f74 \u039a\u03b1\u03c3\u03c4\u03b9\u03ac\u03bd\u03b5\u03b9\u03c1\u03b1, \u03b4\u03ad\u03bc\u03b1\u03c2 \u03b5\u1f30\u03ba\u03c5\u1fd6\u03b1 \u03b8\u03b5\u1fc6\u03c3\u03b9.\u2014Iliad, viii. 305.\n\nIn which, however, there is no incorrectness or defect at all.\n\n[83] Odyss. ix. 212.\n\n[84] Iliad, ix. 157.\n\n[85] Odyss. i. 237.\n\n[86] The \u039a\u03ac\u03c1\u03bd\u03b5\u03b9\u03b1 were a great national festival, celebrated by the\nSpartans in honour of Apollo Carneius, under which name he was\nworshipped in several places in Peloponnesus, especially at Amycl\u00e6,\neven before the return of the Heraclid\u00e6. It was a warlike festival,\nlike the Attic Boedromia. The Carnea were celebrated also at Cyrene,\nMessene, Sybaris, Sicyon, and other towns.\u2014See Smith's Dict. Ant. _in\nvoc._\n\n[87] From \u03ba\u03bb\u03ad\u03c0\u03c4\u03c9, to steal,\u2014to injure privily.\n\n[88]\n\n                              \u03ba\u03b1\u03af\u03c4\u03bf\u03b9 \u03c4\u03af \u03b4\u03b5\u1fd6\n       \u03bb\u03cd\u03c1\u03b1\u03c2 \u1f10\u03c0\u03b9 \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd, \u03c0\u03bf\u1fe6 '\u03c3\u03c4\u03b9\u03bd \u1f21 \u03c4\u03bf\u1fd6\u03c2 \u1f40\u03c3\u03c4\u03c1\u03ac\u03ba\u03bf\u03b9\u03c2\n       \u03b1\u1f54\u03c4\u03b7 \u03ba\u03c1\u03bf\u03c4\u03bf\u1fe6\u03c3\u03b1; \u03b4\u03b5\u1fe6\u03c1\u03bf \u039c\u03bf\u1fe6\u03c3' \u0395\u1f50\u03bc\u03b9\u03c0\u03af\u03b4\u03bf\u03c5.\u2014Ar. Ran\u00e6, 1305.\n\n[89] The Greek word is \u03c7\u03c1\u03ce\u03bc\u03b1\u03c4\u03b1: \"As a technical term in Greek music,\n\u03c7\u03c1\u1ff6\u03bc\u03b1 was a modification of the simplest or diatonic music; but there\nwere also \u03c7\u03c1\u03ce\u03bc\u03b1\u03c4\u03b1 as further modifications of all the three common\nkinds (diatonic, chromatic, and enharmonic).\" Liddell and Scott, _in\nvoc._ Smith, Dict. Gr. and Rom. Ant. v. _Music_, p. 625 _a_, calls\nthem \u03c7\u03c1\u03cc\u03b1\u03b9, and says there were six of them; one in the enharmonic\ngenus, often called simply \u1f01\u03c1\u03bc\u03bf\u03bd\u03af\u03b1; two in the diatonic, 1st, \u03b4\u03b9\u03ac\u03c4\u03bf\u03bd\u03bf\u03bd\n\u03c3\u03af\u03bd\u03c4\u03bf\u03bd\u03bf\u03bd, or simply \u03b4\u03b9\u03ac\u03c4\u03bf\u03bd\u03bf\u03bd, the same as the genus; 2d, \u03b4\u03b9\u03ac\u03c4\u03bf\u03bd\u03bf\u03bd\n\u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03bd: and three in the chromatic, 1st, \u03c7\u03c1\u1ff6\u03bc\u03b1 \u03c4\u03bf\u03bd\u03b9\u03b1\u1fd6\u03bf\u03bd, or simply\n\u03c7\u03c1\u1ff6\u03bc\u03b1, the same as the genus; 2d, \u03c7\u03c1\u1ff6\u03bc\u03b1 \u1f21\u03bc\u03b9\u03cc\u03bb\u03b9\u03bf\u03bd; 3d, \u03c7\u03c1\u1ff6\u03bc\u03b1 \u03bc\u03b1\u03bb\u03b1\u03ba\u03cc\u03bd.\n_V. loc._\n\n[90] The Saturnalia originally took place on the 19th of\nDecember; in the time of Augustus, on the 17th, 18th, and 19th: but the\nmerrymaking in reality appears to have lasted seven days. Horace speaks\nof the licence then permitted to the slaves:\u2014\n\n                    \"Age, libertate Decembri,\n  Quando ita majores voluerunt, utere\u2014narra.\"\u2014Sat. ii. 7. 4.\n  \u2014_Vide_ Smith, Gr. Lat. Ant.\n\n[91] Pind. Ol. i. 80.\n\n[92] Ar. Vesp\u00e6, 1216.\n\n[93] \u0392\u03af\u03bf\u03c2 \u1f00\u03bb\u03b7\u03bb\u03b5\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2, a civilised life, in which one uses ground corn,\nand not raw fruits.\u2014Liddell and Scott in voc. \u1f00\u03bb\u03ad\u03c9.\n\n[94] This was a Thebes in Asia, so called by Homer (Iliad, vi.\n397), as being at the foot of a mountain called Placia, or Placos.\n\n[95] The \u1f21\u03bc\u03af\u03bd\u03b1 was equal to a \u03ba\u03bf\u03c4\u03cd\u03bb\u03b7, and held about half a pint.\n\n[96] These are all names of different kinds of cheesecakes\nwhich cannot be distinguished from one another in an English\ntranslation.\n\n[97] Eur. Cycl. 393.\n\n[98] This is the name given to the Peloponnesus by Homer,\u2014\n\n\u1f10\u03be \u1f08\u03c0\u03af\u03b7\u03c2 \u03b3\u03b1\u03af\u03b7\u03c2\u2014II. iii. 49,\u2014\n\nwhere Damm says the name is derived from some ancient king named Apis;\nbut he adds that the name \u1f08\u03c0\u03af\u03b1 is also used merely as meaning distant\n(\u03b3\u1fc6\u03bd \u1f00\u03c0\u1f78 \u1f00\u03c6\u03b5\u03c3\u03c4\u1ff6\u03c3\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f00\u03bb\u03bb\u03bf\u03b4\u03ac\u03c0\u03b7\u03bd), as is plain from what Ulysses says\nof himself to the Ph\u00e6acians\u2014\n\n\u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u1f14\u03b3\u03c9 \u03be\u03b5\u1fd6\u03bd\u03bf\u03c2 \u03c4\u03b1\u03bb\u03b1\u03c0\u03b5\u03af\u03c1\u03b9\u03bf\u03c2 \u1f14\u03bd\u03b8\u03b1\u03b4' \u1f31\u03ba\u03ac\u03bd\u03c9\n\u03c4\u03b7\u03bb\u03cc\u03b8\u03b5\u03bd \u1f10\u03be \u1f00\u03c0\u03af\u03b7\u03c2 \u03b3\u03b1\u03af\u03b7\u03c2.\u2014Odyss. vii. 25.\n\n[99] This fragment is full of corruptions. I have adopted the reading\nand interpretation of Casaubon.\n\n[100] There is probably some corruption here.\n\n[101] There is probably some great corruption here; for Posidonius was\na contemporary of Cicero.\n\n[102] There is a dispute whether this word ought to be written\nTromilican or Stromilican. The city of Tromilea is mentioned nowhere\nelse.\n\n[103] Eur. Cycl. 136.\n\n[104] Homer, Iliad, iii. 292.\n\n[105] Homer, Iliad, iii, 116.\n\n[106] Homer, Iliad, xix. 250.\n\n[107] Who these seven first-class authors were, whether tragedians or\ncomic poets, or both, or whether there was one selection of tragic and\nanother of comic poets, each classed as a sort of \"Pleias Ptolem\u00e6i\nPhiladelphi \u00e6tate nobilitata,\" is quite uncertain.\n\n[108] This passage is abandoned as corrupt by Schweighauser.\n\n\n\n\nBOOK XV.\n\n\n1.\n\n       E'EN should the Phrygian God enrich my tongue\n       With honey'd eloquence, such as erst did fall\n       From Nestor's or Antenor's lips,[109]\n\nas the all-accomplished Euripides says, my good Timocrates\u2014\n\n       I never should be able\n\nto recapitulate to you the numerous things which were said in those\nmost admirable banquets, on account of the varied nature of the topics\nintroduced, and the novel mode in which they were continually treated.\nFor there were frequent discussions about the order in which the dishes\nwere served up, and about the things which are done after the chief\npart of the supper is over, such as I can hardly recollect; and some\none of the guests quoted the following iambics from The Laced\u00e6monians\nof Plato\u2014\n\n[Sidenote: THE COTTABUS.]\n\n       Now nearly all the men have done their supper;\n       'Tis well.\u2014Why don't you run and clear the tables?\n       But I will go and straight some water get\n       For the guests' hands; and have the floor well swept;\n       And then, when I have offer'd due libations,\n       I'll introduce the cottabus. This girl\n       Ought now to have her flutes all well prepared,\n       Ready to play them. Quick now, slave, and bring\n       Egyptian ointment, extract of lilies too,\n       And sprinkle it around; and I myself\n       Will bring a garland to each guest, and give it;\n       Let some one mix the wine.\u2014Lo! now it's mix'd\n       Put in the frankincense, and say aloud,\n       \"Now the libation is perform'd.\"[110] The guests\n       Have deeply drunk already; and the scolium\n       Is sung; the cottabus, that merry sport,\n       Is taken out of doors: a female slave\n       Plays on the flute a cheerful strain, well pleasing\n       To the delighted guests; another strikes\n       The clear triangle, and, with well-tuned voice,\n       Accompanies it with an Ionian song.\n\n2. And after this quotation there arose, I think, a discussion about\nthe cottabus and cottabus-players. Now by the term \u1f00\u03c0\u03bf\u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2,\none of the physicians who were present thought those people were\nmeant, who, after the bath, for the sake of purging their stomach,\ndrink a full draught of wine and then throw it up again; and he said\nthat this was not an ancient custom, and that he was not aware of\nany ancient author who had alluded to this mode of purging. On which\naccount Erasistratus of Julia, in his treatise on Universal Medicine,\nreproves those who act in this way, pointing out that it is a practice\nvery injurious to the eyes, and having a very astringent effect on the\nstomach. And Ulpian addressed him thus\u2014\n\n       Arise, Machaon, great Charoneus calls.[111]\n\nFor it was wittily said by one of our companions, that if there were no\nphysicians there would be nothing more stupid than grammarians. For who\nis there of us who does not know that this kind of \u1f00\u03c0\u03bf\u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03b9\u03c3\u03bc\u1f78\u03c2 was\nnot that of the ancients? unless you think that the cottabus-players\nof Ameipsias vomited. Since, then, you are ignorant of what this is\nwhich is the subject of our present discussion, learn from me, in the\nfirst place, that the cottabus is a sport of Sicilian invention, the\nSicilians having been the original contrivers of it, as Critias the son\nof Call\u00e6schrus tells us in his Elegies, where he says\u2014\n\n       The cottabus comes from Sicilian lands,\n         And a glorious invention I think it,\n       Where we put up a target to shoot at with drops\n         From our wine-cup whenever we drink it.\n\nAnd Dic\u00e6archus the Messenian, the pupil of Aristotle, in his treatise\non Alc\u00e6us, says that the word \u03bb\u03b1\u03c4\u03ac\u03b3\u03b7 is also a Sicilian noun. But\n\u03bb\u03b1\u03c4\u03ac\u03b3\u03b7 means the drops which are left in the bottom after the cup is\ndrained, and which the players used to throw with inverted hand into\nthe \u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03b5\u1fd6\u03bf\u03bd. But Clitarchus, in his treatise on Words, says that the\nThessalians and Rhodians both call the \u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03c2 itself, or splash made\nby the cups, \u03bb\u03b1\u03c4\u03ac\u03b3\u03b7.\n\n3. The prize also which was proposed for those who gained the victory\nin drinking was called \u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03c2, as Euripides shows us in his\n\u0152neus, where he says\u2014\n\n       And then with many a dart of Bacchus' juice,\n       They struck the old man's head. And I was set\n       To crown the victor with deserved reward,\n       And give the cottabus to such.\n\nThe vessel, too, into which they threw the drops was also called\n\u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03c2, as Cratinus shows in his Nemesis. But Plato the\ncomic poet, in his Jupiter Ill-treated, makes out that the cottabus was\na sort of drunken game, in which those who were defeated yielded up\ntheir tools[112] to the victor. And these are his words\u2014\n\n  _A._ I wish you all to play at cottabus\n       While I am here preparing you your supper.\n\n       *     *     *     *     *     *     *     *     *\n\n       Bring, too, some balls to play with, quick,\u2014some balls,\n       And draw some water, and bring round some cups.\n  _B._ Now let us play for kisses.[113]\n                                _A._ No; such games\n       I never suffer . . . .\n       I challenge you all to play the cottabus,\n       And for the prizes, here are these new slippers\n       Which she doth wear, and this your cotylus.\n  _B._ A mighty game! This is a greater contest\n       Than e'en the Isthmian festival can furnish.\n\n4. There was a kind of cottabus also which they used to call \u03ba\u03ac\u03c4\u03b1\u03ba\u03c4\u03bf\u03c2,\nthat is, when lamps are lifted up and then let down again. Eubulus, in\nhis Bellerophon, says\u2014\n\n       Who now will take hold of my leg below?\n       For I am lifted up like a \u03ba\u03bf\u03c4\u03c4\u03b1\u03b2\u03b5\u1fd6\u03bf\u03bd.\n\n[Sidenote: THE COTTABUS.]\n\nAnd Antiphanes, in his Birthday of Venus, says\u2014\n\n  _A._ This now is what I mean; don't you perceive\n       This lamp's the cottabus: attend awhile;\n       The eggs, and sweetmeats, and confectionery\n       Are the prize of victory.\n                              _B._ Sure you will play\n       For a most laughable prize. How shall you do?\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\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,[114] 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 in a subsequent passage he says\u2014\n\n  _B._ Just take the cup and show me how 'tis done.\n  _A._ Now bend your fingers like a flute-player,\n       Pour in a little wine, and not too much,\n       Then throw it.\n                   _B._ How?\n                          _A._ Look here; throw it like this.\n  _B._ O mighty Neptune, what a height he throws it!\n  _A._ Now do the same.\n                     _B._ Not even with a sling\n       Could I throw such a distance.\n                                   _A._ Well, but learn.\n\n5. For a man must curve his hand excessively before he can throw the\ncottabus elegantly, as Dic\u00e6archus says; and Plato intimates as much in\nhis Jupiter Ill-treated, where some one calls out to Hercules not to\nhold his hand too stiff, when he is going to play the cottabus. They\nalso called the very act of throwing the cottabus \u1f00\u03c0' \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7\u03c2,\nbecause they curved (\u1f00\u03c0\u03b1\u03b3\u03ba\u03c5\u03bb\u03cc\u03c9) the right hand in throwing it.\nThough some say that \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7, in this phrase, means a kind of\ncup. And Bacchylides, in his Love Poems, says\u2014\n\n       And when she throws \u1f00\u03c0' \u1f00\u03b3\u03ba\u03cd\u03bb\u03b7\u03c2,\n       Displaying to the youths her snow-white arm.\n\nAnd \u00c6schylus, in his Bone Gatherers, speaks of \u1f00\u03b3\u03ba\u03c5\u03bb\u03b7\u03c4\u03bf\u1f76 \u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03b9,\nsaying\u2014\n\n       Eurymachus, and no one else, did heap\n       No slighter insults, undeserved, upon me:\n       For my head always was his mark at which\n       To throw his cottabus....[115]\n\nNow, that he who succeeded in throwing the cottabus properly received\na prize, Antiphanes has shown us in a passage already quoted. And\nthe prize consisted of eggs, sweetmeats, and confectionery. And\nCephisodorus, in his Trophonius, and Callias or Diocles, in the\nCyclopes, (whichever of the two is the author,) and Eupolis, and\nHermippus, in his Iambics, prove the same thing.\n\nNow what is called the \u03ba\u03b1\u03c4\u03b1\u03ba\u03c4\u1f78\u03c2 cottabus was something of this\nkind. There is a high lamp, having on it what is called the Manes, on\nwhich the dish, when thrown down, ought to fall; and from thence it\nfalls into the platter which lies below, and which is struck by the\ncottabus. And there was room for very great dexterity in throwing the\ncottabus. And Nicochares speaks of the Manes in his Laced\u00e6monians.\n\n6. There is also another way of playing this game with a platter. This\nplatter is filled with water, and in it there are floating some empty\nsaucers, at which the players throw their drops out of their cups,\nand endeavour to sink them. And he who has succeeded in sinking the\ngreatest number gains the victory. Ameipsias, in his play entitled The\nMen playing at the Cottabus or Mania, says\u2014\n\n       Bring here the cruets and the cups at once,\n       The foot-pan, too, but first pour in some water.\n\nAnd Cratinus, in his Nemesis, says\u2014\n\n       Now in the cottabus I challenge you,\n       (As is my country's mode,) to aim your blows\n       At the empty cruets; and he who sinks the most\n       Shall, in my judgment, bear the palm of victory.\n\nAnd Aristophanes, in his Feasters, says\u2014\n\n       I mean to erect a brazen figure,\n       That is, a cottabeum, and myrtle-berries.\n\nAnd Hermippus, in his Fates, says\u2014\n\n       Now soft cloaks are thrown away,\n       Every one clasps on his breastplate,\n       And binds his greaves around his legs,\n       No one for snow-white slippers cares;\n       Now you may see the cottabus staff\n       Thrown carelessly among the chaff;\n       The manes hears no falling drops;\n       And you the \u03c0\u03bb\u03ac\u03c3\u03c4\u03b9\u03b3\u03be sad may see\n       Thrown on the dunghill at the garden door.\n\nAnd Ach\u00e6us, in his Linus, speaking of the Satyrs, says\u2014\n\n       Throwing, and dropping, breaking, too, and naming (\u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2),\n       O Hercules, the well-thrown drop of wine!\n\nAnd the poet uses \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 here, because they used to utter\nthe names of their sweethearts as they threw the cottabi on the\nsaucers. On which account Sophocles, in his Inachus, called the drops\nwhich were thrown, sacred to Venus\u2014\n\n[Sidenote: THE COTTABUS.]\n\n       The golden-colour'd drop of Venus\n       Descends on all the houses.\n\nAnd Euripides, in his Pleisthenes, says\u2014\n\n       And the loud noise o' the frequent cottabus\n       Awakens melodies akin to Venus\n       In every house.\n\nAnd Callimachus says\u2014\n\n       Many hard drinkers, lovers of Acontius,\n       Throw on the ground the wine-drops (\u03bb\u03b1\u03c4\u03ac\u03b3\u03b1\u03c2) from their cups.\n\n7. There was also another kind of way of playing at the cottabus, in\nthe feasts which lasted all night, which is mentioned by Callippus in\nhis Festival lasting all Night, where he says\u2014\n\n       And he who keeps awake all night shall have\n       A cheesecake for his prize of victory,\n       And kiss whoe'er he pleases of the girls\n       Who are at hand.\n\nThere were also sweetmeats at these nocturnal festivals, in which\nthe men continued awake an extraordinary time dancing. And these\nsweetmeats used to be called at that time \u03c7\u03b1\u03c1\u03af\u03c3\u03b9\u03bf\u03b9, from the\njoy (\u03c7\u03b1\u03c1\u1f70) of those who received them. And Eubulus, in his\nAncylion, mentions them, speaking as follows\u2014\n\n       For he has long been cooking prizes for\n       The victors in the cottabus.\n\nAnd presently afterwards he says\u2014\n\n       I then sprang out to cook the \u03c7\u03b1\u03c1\u03af\u03c3\u03b9\u03bf\u03c2.\n\nBut that kisses were also given as the prize Eubulus tells us in a\nsubsequent passage\u2014\n\n       Come now, ye women, come and dance all night,\n       This is the tenth day since my son was born;\n       And I will give three fillets for the prize,\n       And five fine apples, and nine kisses too.\n\nBut that the cottabus was a sport to which the Sicilians were greatly\naddicted, is plain from the fact that they had rooms built adapted\nto the game; which Dic\u00e6archus, in his treatise on Alc\u00e6us, states to\nhave been the case. So that it was not without reason that Callimachus\naffixed the epithet of Sicilian to \u03bb\u03ac\u03c4\u03b1\u03be. And Dionysius, who\nwas surnamed the Brazen, mentions both the \u03bb\u03ac\u03c4\u03b1\u03b3\u03b5\u03c2 and the\n\u03ba\u03cc\u03c4\u03c4\u03b1\u03b2\u03bf\u03b9 in his Elegies, where he says\u2014\n\n       Here we, unhappy in our loves, establish\n       This third addition to the games of Bacchus,\n       That the glad cottabus shall now be play'd\n       In honour of you, a most noble quintain\u2014\n       All you who here are present twine your hands,\n       Holding the ball-shaped portion of your cups,\n       And, ere you let it go, let your eyes scan\n       The heaven that bends above you; watching well\n       How great a space your \u03bb\u03ac\u03c4\u03b1\u03b3\u03b5\u03c2 may cover.\n\n8. After this, Ulpian demanded a larger goblet to drink out of, quoting\nthese lines out of the same collection of Elegies\u2014\n\n       Pouring forth hymns to you and me propitious,\n       Let us now send your ancient friend from far,\n       With the swift rowing of our tongues and praises,\n       To lofty glory while this banquet lasts;\n       And the quick genius of Ph\u00e6acian eloquence\n       Commands the Muses' crew to man the benches.\n\nFor let us be guided by the younger Cratinus, who says in his Omphale\u2014\n\n       It suits a happy man to stay at home\n       And drink, let others wars and labours love.\n\nIn answer to whom Cynulcus, who was always ready for a tilt at the\nSyrian, and who never let the quarrel drop which he had against him,\nnow that there was a sort of tumult in the party, said\u2014What is this\nchorus of Syrbenians?[116] And I myself also recollect some lines of\nthis poetry, which I will quote, that Ulpian may not give himself\nairs as being the only one who was able to extract anything about the\ncottabus out of those old stores of the Homerid\u00e6\u2014\n\n       Come now and hear this my auspicious message,\n       And end the quarrels which your cups engender;\n       Turn your attention to these words of mine,\n       And learn these lessons....\n\nwhich have a clear reference to the present discussion. For I see the\nservants now bringing us garlands and perfumes. Why now are those who\nare crowned said to be in love when their crowns are broken? For when\nI was a boy, and when I used to read the Epigrams of Callimachus, in\nwhich this is one of the topics dilated on, I was anxious to understand\nthis point. For the poet of Cyrene says\u2014\n\n       And all the roses, when the leaves fell off\n       From the man's garlands, on the ground were thrown.\n\n[Sidenote: GARLANDS.]\n\nSo now it is your business, you most accomplished man, to explain this\ndifficulty which has occupied me these thousand years, O Democritus,\nand to tell me why lovers crown the doors of their mistresses.\n\n9. And Democritus replied\u2014But that I may quote some of the verses\nof this Brazen poet and orator Dionysius, (and he was called\nBrazen because he advised the Athenians to adopt a brazen coinage;\nand Callimachus mentions the oration in his list of Oratorical\nPerformances,) I myself will cite some lines out of his Elegies. And do\nyou, O Theodorus, for this is your proper name\u2014\n\n       Receive these first-fruits of my poetry,\n       Given you as a pledge; and as an omen\n       Of happy fortune I send first to you\n       This offering of the Graces, deeply studied,\u2014\n       Take it, requiting me with tuneful verse,\n       Fit ornament of feasts, and emblem of your happiness.\n\nYou ask, then, why, if the garlands of men who have been crowned are\npulled to pieces, they are said to be in love. \"Is it, since love takes\naway the strict regularity of manners in the case of lovers, that on\nthis account they think the loss of a conspicuous ornament, a sort\nof beacon (as Clearchus says, in the first book of his Art of Love)\nand signal, that they to whom this has happened have lost the strict\ndecorum of their manners? Or do men interpret this circumstance also by\ndivination, as they do many other things? For the ornament of a crown,\nas there is nothing lasting in it, is a sort of emblem of a passion\nwhich does not endure, but assumes a specious appearance for a while:\nand such a passion is love. For no people are more careful to study\nappearance than those who are in love. Unless, perhaps, nature, as a\nsort of god, administering everything with justice and equity, thinks\nthat lovers ought not to be crowned till they have subdued their love;\nthat is to say, till, having prevailed upon the object of their love,\nthey are released from their desire. And accordingly, the loss of their\ncrown we make the token of their being still occupied in the fields of\nlove. Or perhaps Love himself, not permitting any one to be crowned in\nopposition to, or to be proclaimed as victor over himself, takes their\ncrowns from these men, and gives the perception of this to others,\nindicating that these men are subdued by him: on which account all\nthe rest say that these men are in love. Or is it because that cannot\nbe loosed which has never been bound, but love is the chain of some\nwho wear crowns, (for no one else who is bound is more anxious about\nbeing crowned than a lover,) that men consider that the loosing of the\ngarland is a sign of love, and therefore say that these men are in\nlove? Or is it because very often lovers, when they have been crowned,\noften out of agitation as it should seem, allow their crowns to fall to\npieces, and so we argue backwards, and attribute this passion to all\nwhom we see in this predicament; thinking that their crown never would\nhave come to pieces, if they had not been in love? Or is it because\nthese loosings happen only in the case of men bound or men in love; and\nso, men thinking that the loosing of the garland is the loosing also\nof those who are bound, consider that such men are in love? For those\nin love are bound, unless you would rather say that, because those who\nare in love are crowned with love, therefore their crown is not of a\nlasting kind; for it is difficult to put a small and ordinary kind of\ncrown on a large and divine one. Men also crown the doors of the houses\nof the objects of their love, either with a view to do them honour, as\nthey adorn with crowns the vestibule of some god to do him honour: or\nperhaps the offering of the crowns is made, not to the beloved objects,\nbut to the god Love. For thinking the beloved object the statue, as\nit were, of Love, and his house the temple of Love, they, under this\nidea, adorn with crowns the vestibules of those whom they love. And for\nthe same reason some people even sacrifice at the doors of those whom\nthey love. Or shall we rather say that people who fancy that they are\ndeprived, or who really have been deprived of the ornament of their\nsoul, consecrate to those who have deprived them of it, the ornament\nalso of their body, being bewildered by their passion, and despoiling\nthemselves in order to do so? And every one who is in love does this\nwhen the object of his love is present, but when he is not present,\nthen he makes this offering in the public roads. On which account\nLycophronides has represented that goatherd in love, as saying\u2014\n\n       I consecrate this rose to you,\n         A beautiful idea;\n       This cap, and eke these sandals too,\n         And this good hunting-spear:\n       For now my mind is gone astray,\n       Wandering another way,\n       Towards that girl of lovely face,\n       Favourite of ev'ry Grace.\"\n\n[Sidenote: GARLANDS.]\n\n10. Moreover, that most divine writer Plato, in the seventh book of his\nLaws, proposes a problem having reference to crowns, which it is worth\nwhile to solve; and these are the words of the philosopher:\u2014\"Let there\nbe distributions of apples and crowns to a greater and a lesser number\nof people, in such a way that the numbers shall always be equal.\" These\nare the words of Plato. But what he means is something of this sort. He\nwishes to find one number of such a nature that, if divided among all\nwho come in to the very last, it shall give an equal number of apples\nor crowns to every one. I say, then, that the number sixty will fulfil\nthese conditions of equality in the case of six fellow-feasters; for I\nam aware that at the beginning we said that a supper party ought not\nto consist of more than five. But we are as numerous as the sand of\nthe sea. Accordingly the number sixty, when the party is completed to\nthe number of six guests, will begin to be divided in this manner. The\nfirst man came into the banqueting-room, and received sixty garlands.\nHe gives to the second who comes in half of them; and then each of\nthem have thirty. Then when a third comes in they divide the whole\nsixty, so that each of them may have twenty. Again, they divide them\nagain in like manner at the entrance of a fourth guest, so that each\nhas fifteen; and when a fifth comes in they all have twelve a-piece.\nAnd when the sixth guest arrives, they divide them again, and each\nindividual has ten. And in this way the equal division of the garlands\nis accomplished.\n\n11. When Democritus had said this, Ulpian, looking towards Cynulcus,\nsaid\u2014\n\n       To what a great philosopher has Fate\n       Now join'd me here!\n\nAs Theognetus the comic poet says, in his Apparition,\u2014\n\n       You wretched man, you've learnt left-handed letters,\n       Your reading has perverted your whole life;\n       Philosophising thus with earth and heaven,\n       Though neither care a bit for all your speeches.\n\nFor where was it that you got that idea of the Chorus of the\nSyrbenians? What author worth speaking of mentions that musical chorus?\nAnd he replied:\u2014My good friend, I will not teach you, unless I first\nreceive adequate pay from you; for I do not read to pick out all the\nthorns out of my books as you do, but I select only what is most useful\nand best worth hearing. And at this Ulpian got indignant, and roared\nout these lines out of the Suspicion of Alexis\u2014\n\n       These things are shameful, e'en to the Triballi;\n       Where they do say a man who sacrifices,\n       Displays the feast to the invited guests,\n       And then next day, when they are hungry all,\n       Sells them what he'd invited them to see.\n\nAnd the same iambics occur in the Sleep of Antiphanes. And Cynulcus\nsaid:\u2014Since there have already been discussions about garlands, tell\nus, my good Ulpian, what is the meaning of the expression, \"The garland\nof Naucratis,\" in the beautiful poet Anacreon. For that sweet minstrel\nsays\u2014\n\n       And each man three garlands had:\n       Two of roses fairly twined,\n       And the third a Naucratite.\n\nAnd why also does the same poet represent some people as crowned with\nosiers? for in the second book of his Odes, he says\u2014\n\n       But now full twice five months are gone\n       Since kind Megisthes wore a crown\n       Of pliant osier, drinking wine\n       Whose colour did like rubies shine.\n\nFor to suppose that these crowns were really made of osiers is absurd,\nfor the osier is fit only for plaiting and binding. So now tell us\nabout these things, my friend, for they are worth understanding\ncorrectly, and do not keep us quibbling about words.\n\n[Sidenote: GARLANDS.]\n\n12. But as he made no reply, and pretended to be considering the\nmatter, Democritus said:\u2014Aristarchus the grammarian, my friend, when\ninterpreting this passage, said that the ancients used to wear crowns\nof willow. But Tenarus says that the willow or osier is the rustics'\ncrown. And other interpreters have said many irrelevant things on the\nsubject. But I, having met with a book of Menodotus of Samos, which\nis entitled, A Record of the things worth noting at Samos, found\nthere what I was looking for; for he says that \"Admete, the wife of\nEurystheus, after she had fled from Argos, came to Samos, and there,\nwhen a vision of Juno had appeared to her, she wishing to give the\ngoddess a reward because she had arrived in Samos from her own home\nin safety, undertook the care of the temple, which exists even to\nthis day, and which had been originally built by the Leleges and the\nNymphs. But the Argives hearing of this, and being indignant at it,\npersuaded the Tyrrhenians by a promise of money, to employ piratical\nforce and to carry off the statue,\u2014the Argives believing that if this\nwere done Admete would be treated with every possible severity by the\ninhabitants of Samos. Accordingly the Tyrrhenians came to the port of\nJuno, and having disembarked, immediately applied themselves to the\nperformance of their undertaking. And as the temple was at that time\nwithout any doors, they quickly carried off the statue, and bore it\ndown to the seaside, and put it on board their vessel. And when they\nhad loosed their cables and weighed anchor, they rowed as fast as they\ncould, but were unable to make any progress. And then, thinking that\nthis was owing to divine interposition, they took the statue out of the\nship again and put it on the shore; and having made some sacrificial\ncakes, and offered them to it, they departed in great fear. But when,\nthe first thing in the morning, Admete gave notice that the statue had\ndisappeared, and a search was made for it, those who were seeking it\nfound it on the shore. And they, like Carian barbarians, as they were,\nthinking that the statue had run away of its own accord, bound it to a\nfence made of osiers, and took all the longest branches on each side\nand twined them round the body of the statue, so as to envelop it all\nround. But Admete released the statue from these bonds, and purified\nit, and placed it again on its pedestal, as it had stood before. And on\nthis account once every year, since that time, the statue is carried\ndown to the shore and hidden, and cakes are offered to it: and the\nfestival is called \u03a4\u03bf\u03bd\u03b5\u1f7a\u03c2, because it happened that the statue was\nbound tightly (\u03c3\u03c5\u03bd\u03c4\u03cc\u03bd\u03c9\u03c2) by those who made the first search for it.\n\n13. \"But they relate that about that time the Carians, being\noverwhelmed with superstitious fears, came to the oracle of the god\nat Hybla, and consulted him with reference to these occurrences; and\nthat Apollo told them that they must give a voluntary satisfaction to\nthe god of their own accord, to escape a more serious calamity,\u2014such\nas in former times Jupiter had inflicted upon Prometheus, because of\nhis theft of the fire, after he had released him from a most terrible\ncaptivity. And as he was inclined to give a satisfaction which should\nnot cause him severe pain, this was what the god imposed upon him.\nAnd from this circumstance the use of this kind of crown which had\nbeen shown to Prometheus got common among the rest of mankind who had\nbeen benefited by him by his gift of fire: on which account the god\nenjoined the Carians also to adopt a similar custom,\u2014to use osiers\nas a garland, and bind their heads with the branches with which\nthey themselves had bound the goddess. And he ordered them also to\nabandon the use of every other kind of garland except that made of the\nbay-tree: and that tree he said he gave as a gift to those alone who\nare employed in the service of the goddess. And he told them that,\nif they obeyed the injunctions given them by the oracle, and if in\ntheir banquets they paid the goddess the satisfaction to which she\nwas entitled, they should be protected from injury: on which account\nthe Carians, wishing to obey the commands laid on them by the oracle,\nabolished the use of those garlands which they had previously been\naccustomed to wear, but permitted all those who were employed in the\nservice of the goddess still to wear the garland of bay-tree, which\nremains in use even to this day.\n\n14. \"Nic\u00e6netus also, the epic poet, appears to make some allusion to\nthe fashion of wearing garlands of osier in his Epigrams. And this\npoet was a native of Samos, and a man who in numberless passages shows\nhis fondness for mentioning points connected with the history of his\ncountry. And these are his words:\u2014\n\n       I am not oft, O Philotherus, fond\n       Of feasting in the city, but prefer\n       The country, where the open breeze of zephyr\n       Freshens my heart; a simple bed\n       Beneath my body is enough for me,\n       Made of the branches of the native willow (\u03c0\u03c1\u03cc\u03bc\u03b1\u03bb\u03bf\u03c2),\n       And osier (\u03bb\u03cd\u03b3\u03bf\u03c2), ancient garland of the Carians,\u2014\n       But let good wine be brought, and the sweet lyre,\n       Chief ornament of the Pierian sisters,\n       That we may drink our fill, and sing the praise\n       Of the all-glorious bride of mighty Jove,\n       The great protecting queen of this our isle.\n\n[Sidenote: GARLANDS.]\n\nBut in the selines Nic\u00e6netus speaks ambiguously, for it is not quite\nplain whether he means that the osier is to make his bed or his\ngarland; though afterwards, when he calls it the ancient garland of the\nCarians, he alludes clearly enough to what we are now discussing. And\nthis use of osiers to make into garlands, lasted in that island down to\nthe time of Polycrates, as we may conjecture. At all events Anacreon\nsays\u2014\n\n       But now full twice five months are gone\n       Since kind Megisthes wore a crown\n       Of pliant osier, drinking wine\n       Whose colour did like rubies shine.\"\n\n15. And the Gods know that I first found all this out in the beautiful\ncity of Alexandria, having got possession of the treatise of Menodotus,\nin which I showed to many people the passage in Anacreon which is the\nsubject of discussion. But Heph\u00e6stion, who is always charging every one\nelse with thefts, took this solution of mine, and claimed it as his\nown, and published an essay, to which he gave this title, \"Concerning\nthe Osier Garland mentioned by Anacreon.\" And a copy of this essay we\nlately found at Rome in the possession of the antiquary Demetrius.\nAnd this compiler Heph\u00e6stion behaved in the same way to our excellent\nfriend Adrantus. For after he had published a treatise in five books,\nConcerning those Matters in Theophrastus in his books on Manners,\nwhich are open to any Dispute, either as to their Facts, or the Style\nin which they are mentioned; and had added a sixth book Concerning\nthe Disputable Points in the Nicomachean Ethics of Aristotle; and in\nthese books had entered into a long dissertation on the mention of\nPlexippus by Antipho the tragic poet, and had also said a good deal\nabout Antipho himself; Heph\u00e6stion, I say, appropriated all these books\nto himself, and wrote another book, Concerning the Mention of Antipho\nin the Memorabilia of Xenophon, not having added a single discovery or\noriginal observation of his own, any more than he had in the discussion\non the Osier Garland. For the only thing he said that was new, was that\nPhylarchus, in the seventh book of his Histories, mentioned this story\nabout the osier, and knew nothing of the passage of Nic\u00e6netus, nor of\nthat of Anacreon; and he showed that he differed in some respects from\nthe account that had been given by Menodotus.\n\nBut one may explain this fact of the osier garlands more simply, by\nsaying that Megisthes wore a garland of osier because there was a\ngreat quantity of those trees in the place where he was feasting; and\ntherefore he used it to bind his temples. For the Laced\u00e6monians at the\nfestival of the Promachia, wear garlands of reeds, as Sosibius tells\nus in his treatise on the Sacrificial Festivals at Laced\u00e6mon, where\nhe writes thus: \"On this festival the natives of the country all wear\ngarlands of reeds, or tiaras, but the boys who have been brought up in\nthe public school follow without any garland at all.\"\n\n16. But Aristotle, in the second book of his treatise on Love Affairs,\nand Ariston the Peripatetic, who was a native of Ceos, in the second\nbook of his Amatory Resemblances, say that \"The ancients, on account of\nthe headaches which were produced by their wine-drinking, adopted the\npractice of wearing garlands made of anything which came to hand, as\nthe binding the head tight appeared to be of service to them. But men\nin later times added also some ornaments to their temples, which had a\nkind of reference to their employment of drinking, and so they invented\ngarlands in the present fashion. But it is more reasonable to suppose\nthat it was because the head is the seat of all sensation that men\nwore crowns upon it, than that they did so because it was desirable to\nhave their temples shaded and bound as a remedy against the headaches\nproduced by wine.\"\n\nThey also wore garlands over their foreheads, as the sweet Anacreon\nsays\u2014\n\n       And placing on our brows fresh parsley crowns,\n       Let's honour Bacchus with a jovial feast.\n\nThey also wore garlands on their breasts, and anointed them with\nperfume, because that is the seat of the heart. And they call the\ngarlands which they put round their necks \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u03ac\u03b4\u03b5\u03c2, as\nAlc\u00e6us does in these lines\u2014\n\n       Let every one twine round his neck\n       Wreathed \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u03ac\u03b4\u03b5\u03c2 of anise.\n\nAnd Sappho says\u2014\n\n       And wreathed \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u03ac\u03b4\u03b5\u03c2\n       In numbers round their tender throats.\n\nAnd Anacreon says\u2014\n\n       They placed upon their bosoms lotus flowers\n       Entwined in fragrant \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u03ac\u03b4\u03b5\u03c2.\n\n\u00c6schylus also, in his Prometheus Unbound, says distinctly\u2014\n\n       And therefore we, in honour of Prometheus,\n       Place garlands on our heads, a poor atonement\n       For the sad chains with which his limbs were bound.\n\n[Sidenote: GARLANDS.]\n\nAnd again, in the play entitled the Sphinx, he says\u2014\n\n       Give the stranger a \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 (garland), the ancient \u03c3\u03c4\u03ad\u03c6\u03bf\u03c2,\u2014\n       This is the best of chains, as we may judge\n       From great Prometheus.\n\nBut Sappho gives a more simple reason for our wearing garlands,\nspeaking as follows\u2014\n\n       But place those garlands on thy lovely hair,\n       Twining the tender sprouts of anise green\n       With skilful hand; for offerings of flowers\n       Are pleasing to the gods, who hate all those\n       Who come before them with uncrown\u00e8d heads.\n\nIn which lines she enjoins all who offer sacrifice to wear garlands on\ntheir heads, as they are beautiful things, and acceptable to the Gods.\nAristotle also, in his Banquet, says, \"We never offer any mutilated\ngift to the Gods, but only such as are perfect and entire; and what\nis full is entire, and crowning anything indicates filling it in some\nsort. So Homer says\u2014\n\n       The slaves the goblets crown'd with rosy wine;[117]\n\nAnd in another place he says\u2014\n\n       But God plain forms with eloquence does crown.[118]\n\nThat is to say, eloquence in speaking makes up in the case of some men\nfor their personal ugliness. Now this is what the \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2\nseems intended to do, on which account, in times of mourning, we do\nexactly the contrary. For wishing to testify our sympathy for the dead,\nwe mutilate ourselves by cutting our hair, and by putting aside our\ngarlands.\"\n\n17. Now Philonides the physician, in his treatise on Ointments and\nGarlands, says, \"After the vine was introduced into Greece from the Red\nSea, and when most people had become addicted to intemperate enjoyment,\nand had learnt to drink unmixed wine, some of them became quite frantic\nand out of their minds, while others got so stupified as to resemble\nthe dead. And once, when some men were drinking on the sea-shore, a\nviolent shower came on, and broke up the party, and filled the goblet,\nwhich had a little wine left in it, with water. But when it became fine\nagain, the men returned to the same spot, and tasting the new mixture,\nfound that their enjoyment was now not only exquisite, but free from\nany subsequent pain. And on this account, the Greeks invoke the good\nDeity at the cup of unmixed wine, which is served round to them at\ndinner, paying honour to the Deity who invented wine; and that was\nBacchus. But when the first cup of mixed wine is handed round after\ndinner, they then invoke Jupiter the Saviour, thinking him the cause\nof this mixture of wine which is so unattended with pain, as being the\nauthor of rain. Now, those who suffered in their heads after drinking,\ncertainly stood in need of some remedy; and so the binding their heads\nwas what most readily occurred to them, as Nature herself led them to\nthis remedy. For a certain man having a headache, as Andreas says,\npressed his head, and found relief, and so invented a ligature as a\nremedy for headache.\n\nAccordingly, men using these ligatures as assistants in drinking, used\nto bind their heads with whatever came in their way. And first of all,\nthey took garlands of ivy, which offered itself, as it were, of its own\naccord, and was very plentiful, and grew everywhere, and was pleasant\nto look upon, shading the forehead with its green leaves and bunches of\nberries, and bearing a good deal of tension, so as to admit of being\nbound tight across the brow, and imparting also a certain degree of\ncoolness without any stupifying smell accompanying it. And it seems to\nme that this is the reason why men have agreed to consider the garland\nof ivy sacred to Bacchus, implying by this that the inventor of wine\nis also the defender of men from all the inconveniences which arise\nfrom the use of it. And from thence, regarding chiefly pleasure, and\nconsidering utility and the comfort of the relief from the effects\nof drunkenness of less importance, they were influenced chiefly by\nwhat was agreeable to the sight or to the smell. And therefore they\nadopted crowns of myrtle, which has exciting properties, and which also\nrepresses any rising of the fumes of wine; and garlands of roses, which\nto a certain extent relieve headache, and also impart some degree of\ncoolness; and garlands also of bay leaves, which they think are not\nwholly unconnected with drinking parties. But garlands of white lilies,\nwhich have an effect on the head, and wreaths of amaracus, or of any\nother flower or herb which has any tendency to produce heaviness or\ntorpid feelings in the head, must be avoided.\"\n\n[Sidenote: GARLANDS.]\n\nAnd Apollodorus, in his treatise on Perfumes and Garlands, has said the\nsame thing in the very same words. And this, my friends, is enough to\nsay on this subject.\n\n18. But concerning the Naucratite Crown, and what kind of flowers\nthat is made of, I made many investigations, and inquired a great\ndeal without learning anything, till at last I fell in with a book\nof Polycharmus of Naucratis, entitled On Venus, in which I found the\nfollowing passage:\u2014\"But in the twenty-third Olympiad Herostratus, a\nfellow-countryman of mine, who was a merchant, and as such had sailed\nto a great many different countries, coming by chance to Paphos,\nin Cyprus, bought an image of Venus, a span high, of very ancient\nworkmanship, and came away meaning to bring it to Naucratis. And as\nhe was sailing near the Egyptian coast, a violent storm suddenly\novertook him, and the sailors could not tell where they were, and so\nthey all had recourse to this image of Venus, entreating her to save\nthem. And the goddess, for she was kindly disposed towards the men of\nNaucratis, on a sudden filled all the space near her with branches\nof green myrtle, and diffused a most delicious odour over the whole\nship, when all the sailors had previously despaired of safety from\ntheir violent sea-sickness. And after they had been all very sick, the\nsun shone out, and they, seeing the landmarks, came in safety into\nNaucratis. And Herostratus having disembarked from the ship with his\nimage, and carrying with him also the green branches of myrtle which\nhad so suddenly appeared to him, consecrated it and them in the temple\nof Venus. And having sacrificed to the goddess, and having consecrated\nthe image to Venus, and invited all his relations and most intimate\nfriends to a banquet in the temple, he gave every one of them a garland\nof these branches of myrtle, to which garlands he then gave the name\nof Naucratite.\" This is the account given by Polycharmus; and I myself\nbelieve the statement, and believe that the Naucratite garland is\nno other than one made of myrtle, especially as in Anacreon it is\nrepresented as worn with one made of roses. And Philonides has said\nthat the garland made of myrtle acts as a check upon the fumes of wine,\nand that the one made of roses, in addition to its cooking qualities,\nis to a certain extent a remedy for headache. And, therefore, those men\nare only to be laughed at, who say that the Naucratite garland is the\nwreath made of what is called by the Egyptians biblus, quoting the\nstatement of Theopompus, in the third book of his History of Greece,\nwhere he says, \"That when Agesilaus the Laced\u00e6monian arrived in Egypt,\nthe Egyptians sent him many presents, and among them the papyrus,\nwhich is used for making garlands.\" But I do not know what pleasure or\nadvantage there could be in having a crown made of biblus with roses,\nunless people who are enamoured of such a wreath as this should also\ntake a fancy to wear crowns of garlic and roses together. But I know\nthat a great many people say that the garland made of the sampsychon or\namaracus is the Naucratite garland; and this plant is very plentiful in\nEgypt, but the myrtle in Egypt is superior in sweetness to that which\nis found in any other country, as Theophrastus relates in another place.\n\n19. While this discussion was going on, some slaves came in bringing\ngarlands made of such flowers as were in bloom at the time; and\nMyrtilus said;\u2014Tell me, my good friend Ulpian, the different names of\ngarlands. For these servants, as is said in the Centaur of Ch\u00e6rephon\u2014\n\n       Make ready garlands which they give the gods,\n       Praying they may be heralds of good omen.\n\nAnd the same poet says, in his play entitled Bacchus\u2014\n\n       Cutting sweet garlands, messengers of good omen.\n\nDo not, however, quote to me passages out of the Crowns of \u00c6lius\nAsclepiades, as if I were unacquainted with that work; but say\nsomething now besides what you find there. For you cannot show me that\nany one has ever spoken separately of a garland of roses, and a garland\nof violets. For as for the expression in Cratinus\u2014\n\n       \u03bd\u03b1\u03c1\u03ba\u03b9\u03c3\u03c3\u03af\u03bd\u03bf\u03c5\u03c2 \u1f40\u03bb\u03af\u03c3\u03b2\u03bf\u03c5\u03c2,\n\nthat is said in a joke.\n\nAnd he, laughing, replied,\u2014The word \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 was first used among the\nGreeks, as Semos the Delian tells us in the fourth book of his Delias,\nin the same sense as the word \u03c3\u03c4\u03ad\u03c6\u03bf\u03c2 is used by us, which, however, by\nsome people is called \u03c3\u03c4\u03ad\u03bc\u03bc\u03b1. On which account, being first crowned\nwith this \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2, afterwards we put on a garland of bay leaves; and\nthe word \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 itself is derived from the verb \u03c3\u03c4\u03ad\u03c6\u03c9, to crown. But\ndo you, you loquacious Thessalian, think, says he, that I am going\nto repeat any of those old and hacknied stories? But because of your\ntongue (\u03b3\u03bb\u1ff6\u03c3\u03c3\u03b1), I will mention the \u1f51\u03c0\u03bf\u03b3\u03bb\u03c9\u03c4\u03c4\u1f76\u03c2, which Plato speaks of\nin his Jupiter Ill-treated\u2014\n\n[Sidenote: GARLANDS.]\n\n       But you wear leather tongues within your shoes,\n       And crown yourselves with \u03af\u03c0\u03bf\u03b3\u03bb\u03c9\u03c4\u03c4\u03af\u03b4\u03b5\u03c2,\n       Whenever you're engaged in drinking parties.\n       And when you sacrifice you speak only words\n       Of happy omen.\n\nAnd Theodorus, in his Attic Words, as Pamphilus says in his treatise\non Names, says, that the \u1f51\u03c0\u03bf\u03b3\u03bb\u03c9\u03c4\u03c4\u1f76\u03c2 is a species of plaited\ncrown. Take this then from me; for, as Euripides says,\n\n       'Tis no hard work to argue on either side,\n       If a man's only an adept at speaking.\n\n20. There is the Isthmiacum also, and there was a kind of crown bearing\nthis name, which Aristophanes has thought worthy of mention in his\nFryers, where he speaks thus\u2014\n\n       What then are we to do? We should have taken\n       A white cloak each of us; and then entwining\n       Isthmiaca on our brows, like choruses,\n       Come let us sing the eulogy of our master.\n\nBut Silenus, in his Dialects, says, \"The Isthmian garland.\" And\nPhiletas says, \"\u03a3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2. There is an ambiguity here as to\nwhether it refers to the head or to the main world.[119] We also use the\nword \u1f34\u03c3\u03b8\u03bc\u03b9\u03bf\u03bd, as applied to a well, or to a dagger.\" But\nTimachidas and Simmias, who are both Rhodians, explain one word by the\nother. They say, \u1f34\u03c3\u03b8\u03bc\u03b9\u03bf\u03bd, \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03bd: and this word is also\nmentioned by Callixenus, who is himself also a Rhodian, in his History\nof Alexandria, where he writes as follows\u2014\n\n       *       *       *       *       *      *\n\n21. But since I have mentioned Alexandria, I know that in that\nbeautiful city there is a garland called the garland of Antinous,\nwhich is made of the lotus, which grows in those parts. And this lotus\ngrows in the marshes in the summer season; and it bears flowers of\ntwo colours; one like that of the rose, and it is the garlands woven\nof the flowers of this colour which are properly called the garlands\nof Antinous; but the other kind is called the lotus garland, being\nof a dark colour. And a man of the name of Pancrates, a native poet,\nwith whom we ourselves were acquainted, made a great parade of showing\na rose-coloured lotus to Adrian the emperor, when he was staying at\nAlexandria, saying, that he ought to give this flower the name of the\nFlower of Antinous, as having sprung from the ground where it drank in\nthe blood of the Mauritanian lion, which Hadrian killed when he was\nout hunting in that part of Africa, near Alexandria; a monstrous beast\nwhich had ravaged all Libya for a long time, so as to make a very great\npart of the district desolate. Accordingly, Hadrian being delighted\nwith the utility of the invention, and also with its novelty, granted\nto the poet that he should be maintained for the future in the Museum\nat the public expense; and Cratinus the comic poet, in his Ulysseses,\nhas called the lotus \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03c9\u03bc\u03b1, because all plants which are\nfull of leaf, are called \u03c3\u03c4\u03b5\u03c6\u03b1\u03bd\u03ce\u03bc\u03b1\u03c4\u03b1 by the Athenians. But\nPancrates said, with a good deal of neatness, in his poem\u2014\n\n       The crisp ground thyme, the snow-white lily too,\n       The purple hyacinth, and the modest leaves\n       Of the white celandine, and the fragrant rose,\n       Whose petals open to the vernal zephyrs;\n       For that fair flower which bears Antinous' name\n       The earth had not yet borne.\n\n22. There is the word \u03c0\u03c5\u03bb\u03ad\u03c9\u03bd. And this is the name given to the garland\nwhich the Laced\u00e6monians place on the head of Juno, as Pamphilus relates.\n\nI am aware, also, that there is a kind of garland, which is called\n\u1f38\u03ac\u03ba\u03c7\u03b1\u03c2 by the Sicyonians, as Timachidas mentions in his treatise on\nDialects. And Philetas writes as follows:\u2014\"\u1f38\u03ac\u03ba\u03c7\u03b1\u2014this is a name given\nto a fragrant garland in the district of Sicyon\u2014\n\n       She stood by her sire, and in her fragrant hair\n       She wore the beautiful Iacchian garland.\"\n\nSeleucus also, in his treatise on Dialects, says, that there is a kind\nof garland made of myrtle, which is called \u1f18\u03bb\u03bb\u03c9\u03c4\u1f76\u03c2, being twenty cubits\nin circumference, and that it is carried in procession on the festival\nof the Ellotia. And he says, that in this garland the bones of Europa,\nwhom they call Ellotis, are carried. And this festival of the Ellotia\nis celebrated in Corinth.\n\n[Sidenote: GARLANDS.]\n\nThere is also the \u0398\u03c5\u03c1\u03b5\u03b1\u03c4\u03b9\u03ba\u03cc\u03c2. This also is a name given to a species\nof garland by the Laced\u00e6monians, as Sosibius tells us in his treatise\non Sacrifices, where he says, that now it is called \u03c8\u03af\u03bb\u03b9\u03bd\u03bf\u03c2, being\nmade of branches of the palm-tree. And he says that they are worn, as\na memorial of the victory which they gained, in Thyrea,[120] by the\nleaders of the choruses, which are employed in that festival when they\ncelebrate the Gymnop\u00e6di\u00e6.[121] And there are choruses, some of handsome\nboys, and others of full-grown men of distinguished bravery, who all\ndance naked, and who sing the songs of Thaletas and Alcman, and the\np\u00e6ans of Dionysodotus the Laced\u00e6monian.\n\nThere are also garlands called \u03bc\u03b5\u03bb\u03b9\u03bb\u03ce\u03c4\u03b9\u03bd\u03bf\u03b9, which are mentioned by\nAlexis in his Crateva, or the Apothecary, in the following line\u2014\n\n       And many \u03bc\u03b5\u03bb\u03b9\u03bb\u03ce\u03c4\u03b9\u03bd\u03bf\u03b9 garlands hanging.\n\nThere is the word too, \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b4\u03b5\u03c2, which Seleucus explains by\n\"every sort of garland.\" But Timachidas says, \"Garlands of every kind\nwhich are worn by women are called \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b4\u03b5\u03c2.\"\n\nThere are also the words \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u1f76\u03c2 and \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u1f70\u03c2, which are names\ngiven to garlands by the \u00c6olians and Ionians, and they wear such around\ntheir necks, as one may clearly collect from the poetry of Alc\u00e6us and\nAnacreon. But Philetas, in his Miscellanies, says, that the Lesbians\ncall a branch of myrtle \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u1f76\u03c2, around which they twine violets and\nother flowers.\n\nThe \u1f51\u03c0\u03bf\u03b3\u03bb\u03c9\u03c4\u03c4\u1f76\u03c2 also is a species of garland. But Theodorus, in his\nAttic Words, says, that it is a particular kind of garland, and is used\nin that sense by Plato the comic poet, in his Jupiter Ill-treated.\n\n23. I find also, in the comic poets, mention made of a kind of garland\ncalled \u03ba\u03c5\u03bb\u03b9\u03c3\u03c4\u1f78\u03c2, and I find that Archippus mentions it in his Rhinon,\nin these lines\u2014\n\n       He went away unhurt to his own house,\n       Having laid aside his cloak, but having on\n       His \u1f10\u03ba\u03ba\u03cd\u03bb\u03b9\u03c3\u03c4\u03bf\u03c2 garland.\n\nAnd Alexis, in his Agonis, or The Colt, says\u2014\n\n       This third man has a \u03ba\u03c5\u03bb\u03b9\u03c3\u03c4\u1f78\u03c2 garland\n       Of fig-leaves; but while living he delighted\n       In similar ornaments:\n\nand in his Sciron he says\u2014\n\n       Like a \u03ba\u03c5\u03bb\u03b9\u03c3\u03c4\u1f78\u03c2 garland in suspense.\n\nAntiphanes also mentions it in his Man in Love with Himself. And\nEubulus, in his \u0152nomaus, or Pelops, saying\u2014\n\n                    Brought into circular shape,\n       Like a \u03ba\u03c5\u03bb\u03b9\u03c3\u03c4\u1f78\u03c2 garland.\n\nWhat, then, is this \u03ba\u03c5\u03bb\u03b9\u03c3\u03c4\u03cc\u03c2? For I am aware that Nicander of Thyatira,\nin his Attic Nouns, speaks as follows,\u2014\"\u1f18\u03ba\u03ba\u03c5\u03bb\u03af\u03c3\u03b9\u03bf\u03b9 \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03b9, and\nespecially those made of roses.\" And now I ask what species of garland\nthis was, O Cynulcus; and do not tell me that I am to understand the\nword as meaning merely large. For you are a man who are fond of not\nonly picking things little known out of books, but of even digging out\nsuch matters; like the philosophers in the Joint Deceiver of Baton the\ncomic poet; men whom Sophocles also mentions in his Fellow Feasters,\nand who resemble you,\u2014\n\n       You should not wear a beard thus well perfumed,\n       And 'tis a shame for you, of such high birth,\n       To be reproach\u00e8d as the son of your belly,\n       When you might rather be call'd your father's son.\n\nSince, then, you are sated not only with the heads of glaucus, but\nalso with that evergreen herb, which that Anthedonian Deity[122] ate,\nand became immortal, give us an answer now about the subject of\ndiscussion, that we may not think that when you are dead, you will be\nmetamorphosed, as the divine Plato has described in his treatise on\nthe Soul. For he says that those who are addicted to gluttony, and\ninsolence, and drunkenness, and who are restrained by no modesty,\nmay naturally become transformed into the race of asses, and similar\nanimals.\n\n24. And as he still appeared to be in doubt;\u2014Let us now, said Ulpian,\ngo on to another kind of garland, which is called the \u03c3\u03c4\u03c1\u03bf\u03cd\u03b8\u03b9\u03bf\u03c2; which\nAsclepiades mentions when he quotes the following passage, out of the\nFemale Garland-Sellers of Eubulus\u2014\n\n       O happy woman, in your little house\n       To have a \u03c3\u03c4\u03c1\u03bf\u03cd\u03b8\u03b9\u03bf\u03c2....[123]\n\n[Sidenote: GARLANDS.]\n\nAnd this garland is made of the flower called \u03c3\u03c4\u03c1\u03bf\u03cd\u03b8\u03b9\u03bf\u03bd (soap-wort),\nwhich is mentioned by Theophrastus, in the sixth book of his Natural\nHistory, in these words\u2014\"The iris also blooms in the summer, and so\ndoes the flower called \u03c3\u03c4\u03c1\u03bf\u03cd\u03b8\u03b9\u03bf\u03bd, which is a very pretty flower to the\neye, but destitute of scent.\" Galene of Smyrna also speaks of the same\nflower, under the name of \u03c3\u03c4\u03c1\u03cd\u03b8\u03b9\u03bf\u03bd.\n\nThere is also the \u03c0\u03cc\u03b8\u03bf\u03c2. There is a certain kind of garland\nwith this name, as Nicander the Colophonian tells us in his treatise on\nWords. And this, too, perhaps is so named as being made of the flower\ncalled \u03c0\u03cc\u03b8\u03bf\u03c2, which the same Theophrastus mentions in the\nsixth book of his Natural History, where he writes thus\u2014\"There are\nother flowers which bloom chiefly in the summer,\u2014the lychnis, the\nflower of Jove, the lily, the iphyum, the Phrygian amaracus, and also\nthe plant called pothus, of which there are two kinds, one bearing a\nflower like the hyacinth, but the other produces a colourless blossom\nnearly white, which men use to strew on tombs.\n\nEubulus also gives a list of other names of garlands\u2014\n\n       \u00c6gidion, carry now this garland for me,\n       Ingeniously wrought of divers flowers,\n       Most tempting, and most beautiful, by Jove!\n       For who'd not wish to kiss the maid who bears it?\n\nAnd then in the subsequent lines he says\u2014\n\n  _A._ Perhaps you want some garlands. Will you have them\n       Of ground thyme, or of myrtle, or of flowers\n       Such as I show you here in bloom.\n                                      _B._ I'll have\n       These myrtle ones. You may sell all the others,\n       But always keep the myrtle wreaths for me.\n\n25. There is the philyrinus also. Xenarchus, in his Soldier, says\u2014\n\n       For the boy wore a garland on his brow\n       Of delicate leafy linden (\u03c6\u03b9\u03bb\u03cd\u03c1\u03b1).\n\nSome garlands also are called \u1f11\u03bb\u03b9\u03ba\u03c4\u03bf\u1f76, as they are even to\nthis day among the Alexandrians. And Ch\u00e6remon the tragic poet mentions\nthem in his Bacchus, saying\u2014\n\n       The triple folds of the \u1f11\u03bb\u03b9\u03ba\u03c4\u03bf\u1f76 garlands,\n       Made up of ivy and narcissus.\n\nBut concerning the evergreen garlands in Egypt, Hellanicus, in his\nHistory of Egypt, writes as follows\u2014\"There is a city on the banks\nof the river, named Tindium. This is a place where many gods are\nassembled, and in the middle of the city there is a sacred temple of\ngreat size made of marble, and the doors are marble. And within the\ntemple there are white and black thorns, on which garlands were placed\nmade of the flower of the acanthus, and also of the blossoms of the\npomegranate, and of vine-leaves. And these keep green for ever. These\ngarlands were placed by the gods themselves in Egypt when they heard\nthat Babys was king, (and he is the same who is also called Typhon.)\"\nBut Demetrius, in his History of the Things to be seen in Egypt,\nsays that these thorns grow about the city of Abydos, and he writes\nthus\u2014\"But the lower district has a tree called the thorn, which bears\na round fruit on some round-shaped branches. And this tree blooms at\na certain season; and the flower is very beautiful and brilliant in\ncolour. And there is a story told by the Egyptians, that the \u00c6thiopians\nwho had been sent as allies to Troy by Tithonus, when they heard that\nMemnon was slain, threw down on the spot all their garlands on the\nthorns. And the branches themselves on which the flower grows resemble\ngarlands.\" And the before-mentioned Hellanicus mentions also that\nAmasis, who was king of Egypt, was originally a private individual of\nthe class of the common people; and that it was owing to the present\nof a garland, which he made of the most beautiful flowers that were in\nseason, and sent to Patarmis, who was king of Egypt, at the time when\nhe was celebrating the festival of his birthday, that he afterwards\nbecame king himself. For Patarmis, being delighted at the beauty of the\ngarland, invited Amasis to supper, and after this treated him as one\nof his friends; and on one occasion sent him out as his general, when\nthe Egyptians were making war upon him. And he was made king by these\nEgyptians out of their hatred to Patarmis.\n\n26. There are also garlands called \u03c3\u03c5\u03bd\u03b8\u03b7\u03bc\u03b1\u03c4\u03b9\u03b1\u1fd6\u03bf\u03b9,\nwhich people make and furnish by contract. Aristophanes, in his\nThesmophoriazus\u00e6, says\u2014\n\n       To make up twenty \u03c3\u03c5\u03bd\u03b8\u03b7\u03bc\u03b1\u03c4\u03b9\u03b1\u1fd6\u03bf\u03b9 garlands.[124]\n\nWe find also the word \u03c7\u03bf\u03c1\u03c9\u03bd\u03cc\u03bd. Apion, in his treatise on the Roman\nDialect, says that formerly a garland was called \u03c7\u03bf\u03c1\u03c9\u03bd\u03cc\u03bd, from the fact\nof the members of the chorus in the theatres using it; and that they\nwore garlands and contended for garlands. And one may see this name\ngiven to garlands in the Epigrams of Simonides\u2014\n\n[Sidenote: GARLANDS.]\n\n       Ph\u0153bus doth teach that song to the Tyndarid\u00e6,\n       Which tuneless grasshoppers have crown'd with a \u03c7\u03bf\u03c1\u03c9\u03bd\u03cc\u03c2.\n\nThere are \u1f00\u03ba\u03af\u03bd\u03b9\u03bf\u03b9 too. There are some garlands made of the\nbasil thyme (\u1f04\u03ba\u03b9\u03bd\u03bf\u03c2) which are called by this name, as we are\ntold by Andron the physician, whose words are quoted by Parthenius the\npupil of Dionysius, in the first book of his treatise on the Words\nwhich occur in the Historians.\n\n27. Now Theophrastus gives the following list of flowers as suitable to\nbe made into garlands\u2014\"The violet, the flower of Jupiter, the iphyum,\nthe wallflower, the hemerocalles, or yellow lily. But he says the\nearliest blooming flower is the white violet; and about the same time\nthat which is called the wild wallflower appears, and after them the\nnarcissus and the lily; and of mountain flowers, that kind of anemone\nwhich is called the mountain anemone, and the head of the bulb-plant.\nFor some people twine these flowers into garlands. And next to these\nthere comes the \u0153nanthe and the purple violet. And of wild flowers,\nthere are the helichryse, and that species of anemone called the\nmeadow anemone, and the gladiolus, and the hyacinth. But the rose is\nthe latest blooming flower of all; and it is the latest to appear and\nthe first to go off. But the chief summer flowers are the lychnis, and\nthe flower of Jupiter, and the lily, and the iphyum, and the Phrygian\namaracus, and also the flower called the pothus.\" And in his ninth\nbook the same Theophrastus says, if any one wears a garland made of\nthe flower of the helichryse, he is praised if he sprinkle it with\nointment. And Alcman mentions it in these lines\u2014\n\n       And I pray to you, and bring\n       This chaplet of the helichryse,\n       And of the holy cypirus.\n\nAnd Ibycus says\u2014\n\n       Myrtle-berries with violets mix'd,\n       And helichryse, and apple blossoms,\n       And roses, and the tender daphne.\n\nAnd Cratinus, in his Effeminate People, says\u2014\n\n       With ground thyme and with crocuses,\n       And hyacinths, and helichryse.\n\nBut the helichryse is a flower like the lotus. And Themistagoras the\nEphesian, in his book entitled The Golden Book, says that the flower\nderives its name from the nymph who first picked it, who was called\nHelichrysa. There are also, says Theophrastus, such flowers as purple\nlilies. But Philinus says that the lily, which he calls \u03ba\u03c1\u03af\u03bd\u03bf\u03bd, is by\nsome people called \u03bb\u03b5\u03af\u03c1\u03b9\u03bf\u03bd, and by others \u1f34\u03bf\u03bd. The Corinthians also\ncall this flower ambrosia, as Nicander says in his Dictionary. And\nDiocles, in his treatise on Deadly Poisons, says\u2014\"The amaracus, which\nsome people call the sampsychus.\"\n\n28. Cratinus also speaks of the hyacinth by the name of \u03ba\u03bf\u03c3\u03bc\u03bf\u03c3\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd\nin his Effeminate People, where he says\u2014\n\n       I crown my head with flowers, \u03bb\u03b5\u03af\u03c1\u03b9\u03b1,\n       Roses, and \u03ba\u03c1\u03af\u03bd\u03b1, and \u03ba\u03bf\u03c3\u03bc\u03bf\u03c3\u03ac\u03bd\u03b4\u03b1\u03bb\u03b1.\n\nAnd Clearchus, in the second book of his Lives, says\u2014\"You may remark\nthe Laced\u00e6monians who, having invented garlands of cosmosandalum,\ntrampled under foot the most ancient system of polity in the world, and\nutterly ruined themselves; on which account Antiphanes the comic poet\nvery cleverly says of them, in his Harp-player\u2014\n\n       Did not the Laced\u00e6monians boast of old\n       As though they were invincible? but now\n       They wear effeminate purple head-dresses.\n\nAnd Hicesius, in the second book of his treatise on Matter, says\u2014\"The\nwhite violet is of moderately astringent properties, and has a most\ndelicious fragrance, and is very delightful, but only for a short time;\nand the purple violet is of the same appearance, but it is far more\nfragrant.\" And Apollodorus, in his treatise on Beasts, says\u2014\"There\nis the cham\u00e6pitys, or ground pine, which some call olocyrum, but the\nAthenians call it Ionia, and the Eub\u0153ans sideritis.\" And Nicander, in\nthe second book of his Georgics, (the words themselves I will quote\nhereafter, when I thoroughly discuss all the flowers fit for making\ninto garlands,) says\u2014\"The violet (\u1f34\u03bf\u03bd) was originally given\nby some Ionian nymphs to Ion.\"\n\n[Sidenote: GARLANDS.]\n\nAnd in the sixth book of his History of Plants, Theophrastus says that\nthe narcissus is also called \u03bb\u03b5\u03af\u03c1\u03b9\u03bf\u03bd; but in a subsequent passage\nhe speaks of the narcissus and \u03bb\u03b5\u03af\u03c1\u03b9\u03bf\u03bd as different plants. And\nEumachus the Corcyrean, in his treatise on Cutting Roots, says that\nthe narcissus is also called acacallis, and likewise crotalum. But the\nflower called hemerocalles, or day-beauty, which fades at night but\nblooms at sunrise, is mentioned by Cratinus in his Effeminate People,\nwhere he says\u2014\n\n       And the dear hemerocalles.\n\nConcerning the ground thyme, Theophrastus says\u2014\"The people gather the\nwild ground thyme on the mountains and plant it around Sicyon, and the\nAthenians gather it on Hymettus; and other nations too have mountains\nfull of this flower, as the Thracians for instance.\" But Philinus\nsays that it is called zygis. And Amerias the Macedonian, speaking of\nthe lychnis in his treatise on Cutting up Roots, says that \"it sprang\nfrom the baths of Venus, when Venus bathed after having been sleeping\nwith Vulcan. And it is found in the greatest perfection in Cyprus and\nLemnos, and also in Stromboli and near mount Eryx, and at Cythera.\"\n\n\"But the iris,\" says Theophrastus, \"blooms in the summer, and is the\nonly one of all the European flowers which has a sweet scent. And it\nis in the highest beauty in those parts of Illyricum which are at a\ndistance from the sea.\" But Philinus says that the flowers of the\niris are called \u03bb\u03cd\u03ba\u03bf\u03b9, because they resemble the lips of the wolf\n(\u03bb\u03cd\u03ba\u03bf\u03c2). And Nicolaus of Damascus, in the hundred and eighth book of\nhis History, says that there is a lake near the Alps, many stadia in\ncircumference, round which there grow every year the most fragrant and\nbeautiful flowers, like those which are called calch\u00e6. Alcman also\nmentions the calch\u00e6 in these lines:\u2014\n\n       Having a golden-colour'd necklace on\n       Of the bright calch\u00e6, with their tender petals.\n\nAnd Epicharmus, too, speaks of them in his Rustic.\n\n29. Of roses, says Theophrastus in his sixth book, there are many\nvarieties. For most of them consist only of five leaves, but some\nhave twelve leaves; and some, near Philippi, have even as many as a\nhundred leaves. For men take up the plants from Mount Pang\u00e6um, (and\nthey are very numerous there,) and plant them near the city. And the\ninner petals are very small; for the fashion in which the flowers put\nout their petals is, that some form the outer rows and some the inner\nones: but they have not much smell, nor are they of any great size.\nAnd those with only five leaves are the most fragrant, and their lower\nparts are very thorny. But the most fragrant roses are in Cyrene: on\nwhich account the perfumes made there are the sweetest. And in this\ncountry, too, the perfume of the violets, and of all other flowers,\nis most pure and heavenly; and above all, the fragrance of the crocus\nis most delicious in those parts.\" And Timachidas, in his Banquets,\nsays that the Arcadians call the rose \u03b5\u1f50\u03cc\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd, meaning \u03b5\u1f54\u03bf\u03c3\u03bc\u03bf\u03bd,\nor fragrant. And Apollodorus, in the fourth book of his History of\nParthia, speaks of a flower called philadelphum, as growing in the\ncountry of the Parthians, and describes it thus:\u2014\"And there are many\nkinds of myrtle,\u2014the milax, and that which is called the philadelphum,\nwhich has received a name corresponding to its natural character;\nfor when branches, which are at a distance from one another, meet\ntogether of their own accord, they cohere with a vigorous embrace, and\nbecome united as if they came from one root, and then growing on, they\nproduce fresh shoots: on which account they often make hedges of them\nin well-cultivated farms; for they take the thinnest of the shoots,\nand plait them in a net-like manner, and plant them all round their\ngardens, and then these plants, when plaited together all round, make a\nfence which it is difficult to pass through.\"\n\n30. The author, too, of the Cyprian Poems gives lists of the flowers\nwhich are suitable to be made into garlands, whether he was Hegesias,\nor Stasinus, or any one else; for Demodamas, who was either a\nHalicarnassian or Milesian, in his History of Halicarnassus, says that\nthe Cyprian Poems were the work of a citizen of Halicarnassus: however,\nthe author, whoever he was, in his eleventh book, speaks thus:\u2014\n\n       Then did the Graces, and the smiling Hours,\n       Make themselves garments rich with various hues,\n       And dyed them in the varied flowers that Spring\n       And the sweet Seasons in their bosom bear.\n       In crocus, hyacinth, and blooming violet,\n       And the sweet petals of the peerless rose,\n       So fragrant, so divine; nor did they scorn\n       The dewy cups of the ambrosial flower\n       That boasts Narcissus' name. Such robes, perfumed\n       With the rich treasures of revolving seasons,\n       The golden Venus wears.\n\n[Sidenote: GARLANDS.]\n\nAnd this poet appears also to have been acquainted with the use of\ngarlands, when he says\u2014\n\n       And when the smiling Venus with her train\n       Had woven fragrant garlands of the treasures\n       The flowery earth puts forth, the goddesses\n       All crown'd their heads with their queen's precious work,\u2014\n       The Nymphs and Graces, and the golden Venus,\u2014\n       And raised a tuneful song round Ida's springs.\n\n31. Nicander also, in the second book of his Georgics, gives a regular\nlist of the flowers suitable to be made into garlands, and speaks as\nfollows concerning the Ionian nymphs and concerning roses:\u2014\n\n       And many other flowers you may plant,\n       Fragrant and beauteous, of Ionian growth;\n       Two sorts of violets are there,\u2014pallid one,\n       And like the colour of the virgin gold,\n       Such as th' Ionian nymphs to Ion gave,\n       When in the meadows of the holy Pisa\n       They met and loved and crown'd the modest youth.\n       For he had cheer'd his hounds and slain the boar,\n       And in the clear Alpheus bathed his limbs,\n       Before he visited those friendly nymphs.\n       Cut then the shoots from off the thorny rose,\n       And plant them in the trenches, leaving space\n       Between, two spans in width. The poets tell\n       That Midas first, when Asia's realms he left,\n       Brought roses from th' Odonian hills of Thrace,\n       And cultivated them in th' Emathian lands,\n       Blooming and fragrant with their sixty petals.\n       Next to th' Emathian roses those are praised\n       Which the Megarian Nis\u00e6a displays:\n       Nor is Phaselis, nor the land which worships\n       The chaste Diana,[125] to be lightly praised,\n       Made verdant by the sweet Leth\u00e6an stream.\n       In other trenches place the ivy cuttings,\n       And often e'en a branch with berries loaded\n       May be entrusted to the grateful ground;\n\n       *    *     *     *     *[126]\n\n       Or with well-sharpen'd knife cut off the shoots,\n       And plait them into baskets,\n\n              *       *       *       *       *\n\n       High on the top the calyx full of seed\n       Grows with white leaves, tinged in the heart with gold,\n       Which some call crina, others liria,\n       Others ambrosia, but those who love\n       The fittest name, do call them Venus' joy;\n       For in their colour they do vie with Venus,\n       Though far inferior to her decent form.\n         The iris in its roots is like th' agallis,\n       Or hyacinth fresh sprung from Ajax' blood;\n       It rises high with swallow-shaped flowers,\n       Blooming when summer brings the swallows back.\n       Thick are the leaves they from their bosom pour,\n       And the fresh flowers constantly succeeding,\n       Shine in their stooping mouths.\n\n              *        *       *       *       *\n\n       Nor is the lychnis, nor the lofty rush,\n       Nor the fair anthemis in light esteem,\n       Nor the boanthemum with towering stem,\n       Nor phlox whose brilliancy scarce seems to yield\n       To the bright splendour of the midday sun.\n         Plant the ground thyme where the more fertile ground\n       Is moisten'd by fresh-welling springs beneath,\n       That with long creeping branches it may spread,\n       Or droop in quest of some transparent spring,\n       The wood-nymphs' chosen draught. Throw far away\n       The poppy's leaves, and keep the head entire,\n       A sure protection from the teasing gnats;\n       For every kind of insect makes its seat\n       Upon the opening leaves; and on the head,\n       Like freshening dews, they feed, and much rejoice\n       In the rich latent honey that it bears;\n       But when the leaves (\u03b8\u03c1\u1fd6\u03b1) are off, the mighty flame\n       Soon scatters them....\n\n(but by the word \u03b8\u03c1\u1fd6\u03b1 he does not here mean the leaves of\nfig-trees, but of the poppy).\n\n                           Nor can they place their feet\n       With steady hold, nor juicy food extract;\n       And oft they slip, and fall upon their heads.\n         Swift is the growth, and early the perfection\n       Of the sampsychum, and of rosemary,\n       And of the others which the gardens\n       Supply to diligent men for well-earn'd garlands.\n       Such are the feathery fern, the boy's-love sweet,\n       (Like the tall poplar); such the golden crocus,\n       Fair flower of early spring; the gopher white,\n       And fragrant thyme, and all the unsown beauty\n       Which in moist grounds the verdant meadows bear;\n       The ox-eye, the sweet-smelling flower of Jove,\n       The chalca, and the much sung hyacinth,\n       And the low-growing violet, to which\n       Dark Proserpine a darker hue has given;\n       The tall panosmium, and the varied colours\n       Which the gladiolus puts forth in vain\n       To decorate the early tombs of maidens.\n       Then too the ever-flourishing anemones,\n       Tempting afar with their most vivid dyes.\n\n[Sidenote: GARLANDS.]\n\n(But for \u1f10\u03c6\u03b5\u03bb\u03ba\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 \u03c7\u03c1\u03bf\u03b9\u1fc7\u03c3\u03b9\u03bd some copies have \u1f10\u03c6\u03b5\u03bb\u03ba\u03cc\u03bc\u03b5\u03bd\u03b1\u03b9 \u03c6\u03b9\u03bb\u03bf\u03c7\u03c1\u03bf\u03b9\u03b1\u1fd6\u03c2).\n\n       And above all remember to select\n       The elecampane and the aster bright,\n       And place them in the temples of the gods,\n       By roadside built, or hang them on their statues,\n       Which first do catch the eye of the visitor.\n       These are propitious gifts, whether you pluck\n       The many-hued chrysanthemum, or lilies\n       Which wither sadly o'er the much-wept tomb,\n       Or gay old-man, or long-stalk'd cyclamen,\n       Or rank nasturtium, whose scarlet flowers\n       Grim Pluto chooses for his royal garland.\n\n32. From these lines it is plain that the chelidonium is a different\nflower from the anemone (for some people have called them the same).\nBut Theophrastus says that there are some plants, the flowers of which\nconstantly follow the stars, such as the one called the heliotrope, and\nthe chelidonium; and this last plant is named so from its coming into\nbloom at the same time as the swallows arrive. There is also a flower\nspoken of under the name of ambrosia by Carystius, in his Historical\nCommentaries, where he says\u2014\"Nicander says that the plant named\nambrosia grows at Cos, on the head of the statue of Alexander.\" But I\nhave already spoken of it, and mentioned that some people give this\nname to the lily. And Timachidas, in the fourth book of his Banquet,\nspeaks also of a flower called theseum,\u2014\n\n       The soft theseum, like the apple blossom,\n       The sacred blossom of Leucerea,[127]\n       Which the fair goddess loves above all others.\n\nAnd he says that the garland of Ariadne was made of this flower.\n\nPherecrates also, or whoever the poet was who wrote the play of the\nPersians, mentions some flowers as fit for garlands, and says\u2014\n\n       O you who sigh like mallows soft,\n           Whose breath like hyacinths smells,\n       Who like the melilotus speak,\n           And smile as doth the rose,\n       Whose kisses are as marjoram sweet,\n           Whose action crisp as parsley,\n\n         *       *       *       *       *\n\n         Whose gait like cosmosandalum.\n       Pour rosy wine, and with loud voice\n         Raise the glad p\u00e6an's song,\n       As laws of God and man enjoin\n         On holy festival.\n\nAnd the author of the Miners, whoever he was, (and that poem is\nattributed to the same Pherecrates,) says\u2014\n\n         Treading on soft aspalathi\n       Beneath the shady trees,\n         In lotus-bearing meadows green,\n       And on the dewy cypirus;\n         And on the fresh anthryscum, and\n       The modest tender violet,\n         And green trefoil....\n\nBut here I want to know what this trefoil is; for there is a poem\nattributed to Demarete, which is called The Trefoil. And also, in the\npoem which is entitled The Good Men, Pherecrates or Strattis, whichever\nis the author, says\u2014\n\n       And having bathed before the heat of day,\n       Some crown their head and some anoint their bodies.\n\nAnd he speaks of thyme, and of cosmosandalum. And Cratinus, in his\nEffeminate Persons, says\u2014\n\n       Joyful now I crown my head\n         With every kind of flower;\n       \u039b\u03b5\u03af\u03c1\u03b9\u03b1, roses, \u03ba\u03c1\u03af\u03bd\u03b1 too,\n         And cosmosandala,\n       And violets, and fragrant thyme,\n         And spring anemones,\n       Ground thyme, crocus, hyacinths,\n         And buds of helichryse,\n       Shoots of the vine, anthryscum too,\n         And lovely hemerocalles.\n\n              *       *       *       *       *\n\n       My head is likewise shaded\n         With evergreen melilotus;\n       And of its own accord there comes\n         The flowery cytisus.\n\n33. Formerly the entrance of garlands and perfumes into the banqueting\nrooms, used to herald the approach of the second course, as we may\nlearn from Nicostratus in his Pseudostigmatias, where, in the following\nlines, he says\u2014\n\n                             And you too,\n       Be sure and have the second course quite neat;\n       Adorn it with all kinds of rich confections,\n       Perfumes, and garlands, aye, and frankincense,\n       And girls to play the flute.\n\n[Sidenote: GARLANDS.]\n\nBut Philoxenus the Dithyrambic poet, in his poem entitled The Banquet,\nrepresents the garland as entering into the commencement of the\nbanquet, using the following language:\n\n       Then water was brought in to wash the hands,\n       Which a delicate youth bore in a silver ewer,\n       Ministering to the guests; and after that\n       He brought us garlands of the tender myrtle,\n       Close woven with young richly-colour'd shoots.\n\nAnd Eubulus, in his Nurses, says\u2014\n\n       For when the old men came into the house,\n       At once they sate them down. Immediately\n       Garlands were handed round; a well-fill'd board\n       Was placed before them, and (how good for th' eyes!)\n       A closely-kneaded loaf of barley bread.\n\nAnd this was the fashion also among the Egyptians, as Nicostratus says\nin his Usurer; for, representing the usurer as an Egyptian, he says\u2014\n\n  _A._ We caught the pimp and two of his companions,\n       When they had just had water for their hands,\n       And garlands.\n                  _B._ Sure the time, O Ch\u00e6rophon,\n       Was most propitious.\n\nBut you may go on gorging yourself, O Cynulcus; and when you have\ndone, tell us why Cratinus has called the melilotus \"the ever-watching\nmelilotus.\" However, as I see you are already a little tipsy (\u1f14\u03be\u03bf\u03b9\u03bd\u03bf\u03bd)\u2014\nfor that is the word Alexis has used for a man thoroughly drunk\n(\u03bc\u03b5\u03b8\u03cd\u03c3\u03b7\u03bd), in his Settler\u2014I won't go on teasing you; but I will bid the\nslaves, as Sophocles says in his Fellow Feasters,\n\n       Come, quick! let some one make the barley-cakes,\n       And fill the goblets deep; for this man now,\n       Just like a farmer's ox, can't work a bit\n       Till he has fill'd his belly with good food.\n\nAnd there is a man of the same kind mentioned by Aristias of Phlius;\nfor he, too, in his play entitled The Fates, says\u2014\n\n      The guest is either a boatman or a parasite,\n       A hanger-on of hell, with hungry belly,\n       Which nought can satisfy.\n\nHowever, as he gives no answer whatever to all these things which have\nbeen said, I order him (as it is said in the Twins of Alexis) to be\ncarried out of the party, crowned with \u03c7\u03cd\u03b4\u03b1\u03b9\u03bf\u03b9 garlands. But the comic\npoet, alluding to \u03c7\u03cd\u03b4\u03b1\u03b9\u03bf\u03b9 garlands, says\u2014\n\n       These garlands all promiscuously (\u03c7\u03cd\u03b4\u03b7\u03bd) woven.\n\nBut, after this, I will not carry on this conversation any further\nto-day; but will leave the discussion about perfumes to those who\nchoose to continue it: and only desire the boy, on account of this\nlecture of mine about garlands, as Antiphanes....\n\n       To bring now hither two good garlands,\n       And a good lamp, with good fire brightly burning;\n\nfor then I shall wind up my speech like the conclusion of a play.\n\nAnd not many days after this, as if he had been prophesying a silence\nfor himself [which should be eternal], he died, happily, without\nsuffering under any long illness, to the great affliction of us his\ncompanions.\n\n[Sidenote: DYES.]\n\n34. And while the slaves were bringing round perfumes in alabaster\nboxes, and in other vessels made of gold, some one, seeing Cynulcus,\nanointed his face with a great deal of ointment. But he, being awakened\nby it, when he recollected himself, said;\u2014What is this? O Hercules,\nwill not some one come with a sponge and wipe my face, which is\nthus polluted with a lot of dirt? And do not you all know that that\nexquisite writer Xenophon, in his Banquet, represents Socrates as\nspeaking thus:\u2014\"'By Jupiter! O Callias, you entertain us superbly;\nfor you have not only given us a most faultless feast, but you have\nfurnished us also with delicious food for our eyes and ears.'\u2014'Well,\nthen,' said he, 'suppose any one were to bring us perfumes, in order\nthat we might also banquet on sweet smells?'\u2014'By no means,' said\nSocrates; 'for as there is one sort of dress fit for women and another\nfor men, so there is one kind of smell fit for women and another for\nmen. And no man is ever anointed with perfume for the sake of men; and\nas to women, especially when they are brides,\u2014as, for instance, the\nbride of this Niceratus here, and the bride of Critobulus,\u2014how can they\nwant perfumes in their husbands, when they themselves are redolent of\nit? But the smell of the oil in the gymnasia, when it is present, is\nsweeter than perfume to women; and when it is absent, they long more\nfor it. For if a slave and a freeman be anointed with perfume, they\nboth smell alike in a moment; but those smells which are derived from\nfree labours, require both virtuous habits and a good deal of time if\nthey are to be agreeable and in character with a freeman.'\" And\nthat admirable writer Chrysippus says that perfumes (\u03bc\u03cd\u03c1\u03b1) derive their\nname from being prepared with great toil (\u03bc\u03cc\u03c1\u03bf\u03c2) and useless labour.\nThe Laced\u00e6monians even expel from Sparta those who make perfumes, as\nbeing wasters of oil; and those who dye wool, as being destroyers of\nthe whiteness of the wool. And Solon the philosopher, in his laws,\nforbade men to be sellers of perfumes.\n\n35. \"But now, not only scents,\" as Clearchus says in the third book of\nhis Lives, \"but also dyes, being full of luxury, tend to make those\nmen effeminate who have anything to do with them. And do you think\nthat effeminacy without virtue has anything desirable in it? But even\nSappho, a thorough woman, and a poetess into the bargain, was ashamed\nto separate honour from elegance; and speaks thus\u2014\n\n       But elegance I truly love;\n       And this my love of life has brilliancy,\n       And honour, too, attached to it:\n\nmaking it evident to everybody that the desire of life that she\nconfessed had respectability and honour in it; and these things\nespecially belong to virtue. But Parrhasius the painter, although he\nwas a man beyond all measure arrogant about his art, and though he got\nthe credit of a liberal profession by some mere pencils and pallets,\nstill in words set up a claim to virtue, and put this inscription on\nall his works that are at Lindus:\u2014\n\n       This is Parrhasius' the painter's work,\n       A most luxurious (\u1f01\u03b2\u03c1\u03bf\u03b4\u03af\u03b1\u03b9\u03c4\u03bf\u03c2) and virtuous man.\n\nAnd a wit being indignant at this, because, I suppose, he seemed to be\na disgrace to the delicacy and beauty of virtue, having perverted the\ngifts which fortune had bestowed upon him to luxury, proposed to change\nthe inscription into \u1fe5\u03b1\u03b2\u03b4\u03bf\u03b4\u03af\u03b1\u03b9\u03c4\u03bf\u03c2 \u1f00\u03bd\u03ae\u03c1: Still, said he, the\nman must be endured, since he says that he honours virtue.\" These are\nthe words of Clearchus. But Sophocles the poet, in his play called The\nJudgment, represents Venus, being a sort of Goddess of Pleasure, as\nanointed with perfumes, and looking in a glass; but Minerva, as being a\nsort of Goddess of Intellect and Mind, and also of Virtue, as using oil\nand gymnastic exercises.\n\n36. In reply to this, Masurius said;\u2014But, my most excellent friend,\nare you not aware that it is in our brain that our senses are soothed,\nand indeed reinvigorated, by sweet smells? as Alexis says in his\nWicked Woman, where he speaks thus\u2014\n\n                   The best recipe for health\n       Is to apply sweet scents unto the brain.\n\nAnd that most valiant, and indeed warlike poet, Alc\u00e6us, says\u2014\n\n       He shed a sweet perfume all o'er my breast.\n\nAnd the wise Anacreon says somewhere\u2014\n\n       Why fly away, now that you've well anointed\n       Your breast, more hollow than a flute, with unguents?\n\nfor he recommends anointing the breast with unguent, as being the seat\nof the heart, and considering it an admitted point that that is soothed\nwith fragrant smells. And the ancients used to act thus, not only\nbecause scents do of their own nature ascend upwards from the breast\nto the seat of smelling, but also because they thought that the soul\nhad its abode in the heart; as Praxagoras, and Philotimus the physician\ntaught; and Homer, too, says\u2014\n\n       He struck his breast, and thus reproved his heart.[128]\n\nAnd again he says\u2014\n\n       His heart within his breast did rage.[129]\n\nAnd in the Iliad he says\u2014\n\n       But Hector's heart within his bosom shook.[130]\n\nAnd this they consider a proof that the most important portion of the\nsoul is situated in the heart; for it is as evident as possible that\nthe heart quivers when under the agitation of fear. And Agamemnon, in\nHomer, says\u2014\n\n       Scarce can my knees these trembling limbs sustain,\n       And scarce my heart support its load of pain;\n       With fears distracted, with no fix'd design,\n       And all my people's miseries are mine.[131]\n\nAnd Sophocles has represented women released from fear as saying\u2014\n\n       Now Fear's dark daughter does no more exult\n       Within my heart.[132]\n\nBut Anaxandrides makes a man who is struggling with fear say\u2014\n\n                 O my wretched heart!\n       How you alone of all my limbs or senses\n       Rejoice in evil; for you leap and dance\n       The moment that you see your lord alarm'd.\n\n[Sidenote: PERFUMES.]\n\nAnd Plato says, \"that the great Architect of the universe has placed\nthe lungs close to the heart, by nature soft and destitute of blood,\nand having cavities penetrable like sponge, that so the heart, when\nit quivers, from fear of adversity or disaster, may vibrate against\na soft and yielding substance.\" But the garlands with which men bind\ntheir bosoms are called \u1f51\u03c0\u03bf\u03b8\u03c5\u03bc\u03b9\u03ac\u03b4\u03b5\u03c2 by the poets, from the\nexhalations (\u1f00\u03bd\u03b1\u03b8\u03c5\u03bc\u03af\u03b1\u03c3\u03b9\u03c2) of the flowers, and not because the\nsoul (\u03c8\u03c5\u03c7\u1f74) is called \u03b8\u03c5\u03bc\u1f78\u03c2, as some people think.\n\n37. Archilochus is the earliest author who uses the word \u03bc\u03cd\u03c1\u03bf\u03bd\n(perfume), where he says\u2014\n\n       She being old would spare her perfumes (\u03bc\u03cd\u03c1\u03b1).\n\nAnd in another place he says\u2014\n\n       Displaying hair and breast perfumed (\u1f10\u03c3\u03bc\u03c5\u03c1\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd);\n       So that a man, though old, might fall in love with her.\n\nAnd the word \u03bc\u03cd\u03c1\u03bf\u03bd is derived from \u03bc\u03cd\u1fe4\u1fe5\u03b1, which is\nthe \u00c6olic form of \u03c3\u03bc\u03cd\u03c1\u03bd\u03b1 (myrrh); for the greater portion\nof unguents are made up with myrrh, and that which is called \u03c3\u03c4\u03b1\u03ba\u03c4\u1f74\nis wholly composed of it. Not but what Homer was acquainted\nwith the fashion of using unguents and perfumes, but he calls them\n\u1f14\u03bb\u03b1\u03b9\u03b1, with the addition of some distinctive epithet, as\u2014\n\n       Himself anointing them with dewy oil (\u03b4\u03c1\u03bf\u03c3\u03cc\u03b5\u03bd\u03c4\u03b9 \u1f10\u03bb\u03b1\u03af\u1ff3).[133]\n\nAnd in another place he speaks of an oil as perfumed[134] (\u03c4\u03b5\u03b8\u03c5\u03c9\u03bc\u03ad\u03bd\u03bf\u03bd).\nAnd in his poems also, Venus anoints the dead body of Hector with\nambrosial rosy oil; and this is made of flowers. But with respect to\nthat which is made of spices, which they called \u03b8\u03c5\u03ce\u03bc\u03b1\u03c4\u03b1, he says,\nspeaking of Juno,\u2014\n\n       Here first she bathes, and round her body pours\n       Soft oils of fragrance and ambrosial showers:\n       The winds perfumed, the balmy gale convey\n       Through heaven, through earth, and all the a\u00ebrial way.\n       Spirit divine! whose exhalation greets\n       The sense of gods with more than mortal sweets.[135]\n\n38. But the choicest unguents are made in particular places, as\nApollonius of Herophila says in his treatise on Perfumes, where he\nwrites\u2014\"The iris is best in Elis, and at Cyzicus; the perfume made\nfrom roses is most excellent at Phaselis, and that made at Naples and\nCapua is also very fine. That made from crocuses is in the highest\nperfection at Soli in Cilicia, and at Rhodes. The essence of spikenard\nis best at Tarsus; and the extract of vine-leaves is made best in\nCyprus and at Adramyttium. The best perfume from marjoram and from\napples comes from Cos. Egypt bears the palm for its essence of cypirus;\nand the next best is the Cyprian, and Ph\u0153nician, and after them comes\nthe Sidonian. The perfume called Panathenaicum is made at Athens; and\nthose called Metopian and Mendesian are prepared with the greatest\nskill in Egypt. But the Metopian is made of oil which is extracted from\nbitter almonds. Still, the superior excellence of each perfume is owing\nto the purveyors and the materials and the artists, and not to the\nplace itself; for Ephesus formerly, as men say, had a high reputation\nfor the excellence of its perfumes, and especially of its megallium,\nbut now it has none. At one time, too, the unguents made in Alexandria\nwere brought to high perfection, on account of the wealth of the city,\nand the attention that Arsinoe and Berenice paid to such matters; and\nthe finest extract of roses in the world was made at Cyrene while\nthe great Berenice was alive. Again, in ancient times, the extract\nof vine-leaves made at Adramyttium was but poor; but afterwards it\nbecame first-rate, owing to Stratonice, the wife of Eumenes. Formerly,\ntoo, Syria used to make every sort of unguent admirably, especially\nthat extracted from fenugreek; but the case is quite altered now. And\nlong ago there used to be a most delicious unguent extracted from\nfrankincense at Pergamus, owing to the invention of a certain perfumer\nof that city, for no one else had ever made it before him; but now none\nis made there.\n\n\"Now, when a valuable unguent is poured on the top of one that is\ninferior, it remains on the surface; but when good honey is poured on\nthe top of that which is inferior, it works its way to the bottom, for\nit compels that which is worse to rise above it.\"\n\n39. Ach\u00e6us mentions Egyptian perfumes in his Prizes; and says\u2014\n\n       They'll give you Cyprian stones, and ointments choice\n       From dainty Egypt, worth their weight in silver.\n\n\"And perhaps,\" says Didymus, \"he means in this passage that which is\ncalled \u03c3\u03c4\u03b1\u03ba\u03c4\u1f74, on account of the myrrh which is brought to\nEgypt, and from thence imported into Greece.\"\n\n[Sidenote: PERFUMES.]\n\nAnd Hicesius says, in the second book of his treatise on Matter,\u2014\"Of\nperfumes, some are rubbed on, and some are poured on. Now, the perfume\nmade from roses is suitable for drinking parties, and so is that made\nfrom myrtles and from apples; and this last is good for the stomach,\nand useful for lethargic people. That made from vine-leaves is good\nfor the stomach, and has also the effect of keeping the mind clear.\nThose extracted from sampsychum and ground thyme are also well suited\nto drinking parties; and so is that extract of crocus which is not\nmixed with any great quantity of myrrh. The \u03c3\u03c4\u03b1\u03ba\u03c4\u1f74, also, is\nwell suited for drinking parties; and so is the spikenard: that made\nfrom fenugreek is sweet and tender; while that which comes from white\nviolets is fragrant, and very good for the digestion.\"\n\nTheophrastus, also, in his treatise on Scents, says, \"that some\nperfumes are made of flowers; as, for instance, from roses, and white\nviolets, and lilies, which last is called \u03c3\u03bf\u03cd\u03c3\u03b9\u03bd\u03bf\u03bd. There are also\nthose which are extracted from mint and ground thyme, and gopper, and\nthe crocus; of which the best is procured in \u00c6gina and Cilicia. Some,\nagain, are made of leaves, as those made from myrrh and the \u0153nanthe;\nand the wild vine grows in Cyprus, on the mountains, and is very\nplentiful; but no perfume is made of that which is found in Greece,\nbecause that has no scent. Some perfumes, again, are extracted from\nroots; as is that made from the iris, and from spikenard, and from\nmarjoram, and from zedoary.\"\n\n40. Now, that the ancients were very much addicted to the use of\nperfumes, is plain from their knowing to which of our limbs each\nunguent was most suitable. Accordingly, Antiphanes, in his Thoricians,\nor The Digger, says\u2014\n\n  _A._ He really bathes\u2014\n                       _B._ What then?\n  _A._ In a large gilded tub, and steeps his feet\n       And legs in rich Egyptian unguents;\n       His jaws and breasts he rubs with thick palm-oil,\n       And both his arms with extract sweet of mint;\n       His eyebrows and his hair with marjoram,\n       His knees and neck with essence of ground thyme.\n\nAnd Cephisodorus, in his Trophonius, says\u2014\n\n  _A._ And now that I may well anoint my body,\n       Buy me some unguents, I beseech you, Xanthias,\n       Of roses made and irises. Buy, too,\n       Some oil of baccaris for my legs and feet.\n  _B._ You stupid wretch! Shall I buy baccaris,\n       And waste it on your worthless feet?\n\nAnaxandrides, too, in his Protesilaus, says\u2014\n\n       Unguents from Peron, which but yesterday\n       He sold to Melanopus,\u2014very costly,\n       Fresh come from Egypt; which he uses now\n       To anoint the feet of vile Callistratus.\n\nAnd Theopompus also mentions this perfumer, Peron, in his Admetus, and\nin the Hedychares. Antiphanes, too, says in his Antea\u2014\n\n       I left the man in Peron's shop, just now,\n       Dealing for ointments; when he has agreed,\n       He'll bring you cinnamon and spikenard essence.\n\n41. Now, there is a sort of ointment called \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2 by many\nof the comic poets; and Hipponax uses this name in the following line:\u2014\n\n       I then my nose with baccaris anointed,\n       Redolent of crocus.\n\nAnd Ach\u00e6us, in his \u00c6thon, a satyric drama, says\u2014\n\n       Anointed o'er with baccaris, and dressing\n       All his front hair with cooling fans of feathers.\n\nBut Ion, in his Omphale, says\u2014\n\n       'Tis better far to know the use of \u03bc\u03cd\u03c1\u03b1,\n       And \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2, and Sardian ornaments,\n       Than all the fashions in the Peloponnesus.\n\nAnd when he speaks of Sardian ornaments, he means to include perfumes;\nsince the Lydians were very notorious for their luxury. And so Anacreon\nuses the word \u039b\u03c5\u03b4\u03bf\u03c0\u03b1\u03b8\u1f74\u03c2 (Lydian-like) as equivalent to \u1f21\u03b4\u03c5\u03c0\u03b1\u03b8\u1f74\u03c2\n(luxurious). Sophocles also uses the word \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2; and Magnes, in his\nLydians, says\u2014\n\n       A man should bathe, and then with baccaris\n       Anoint himself.\n\nPerhaps, however, \u03bc\u03cd\u03c1\u03bf\u03bd and \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2 were not exactly the same thing;\nfor \u00c6schylus, in his Amymone, makes a distinction between them, and\nsays\u2014\n\n       Your \u03b2\u03b1\u03ba\u03ba\u03ac\u03c1\u03b5\u03b9\u03c2 and your \u03bc\u03cd\u03c1\u03b1.\n\nAnd Simonides says\u2014\n\n       And then with \u03bc\u03cd\u03c1\u03bf\u03bd, and rich spices too,\n       And \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2, did I anoint myself.\n\nAnd Aristophanes, in his Thesmophoriazus\u00e6, says\u2014\n\n[Sidenote: PERFUMES.]\n\n       O venerable Jove! with what a scent\n       Did that vile bag, the moment it was open'd,\n       O'erwhelm me, full of \u03b2\u03ac\u03ba\u03ba\u03b1\u03c1\u03b9\u03c2 and \u03bc\u03cd\u03c1\u03bf\u03bd![136]\n\n42. Pherecrates mentions an unguent, which he calls \u03b2\u03c1\u03ad\u03bd\u03b8\u03b9\u03bf\u03bd,\nin his Trifles, saying\u2014\n\n       I stood, and order'd him to pour upon us\n       Some brenthian unguent, that he also might\n       Pour it on those departing.\n\nAnd Crates mentions what he calls royal unguent, in his Neighbours;\nspeaking as follows:\u2014\n\n       He smelt deliciously of royal unguent.\n\nBut Sappho mentions the royal and the brenthian unguent together, as if\nthey were one and the same thing; saying\u2014\n\n       \u03b2\u03c1\u03b5\u03bd\u03b8\u03b5\u0390\u1ff3 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b7\u0390\u1ff3,\n\nAristophanes speaks of an unguent which he calls \u03c8\u03ac\u03b3\u03b4\u03b7\u03c2, in\nhis Daitaleis; saying\u2014\n\n       Come, let me see what unguent I can give you:\n       Do you like \u03c8\u03ac\u03b3\u03b4\u03b7\u03c2?\n\nAnd Eupolis, in his Marica, says\u2014\n\n       All his breath smells of \u03c8\u03ac\u03b3\u03b4\u03b7\u03c2.\n\nEubulus, in his Female Garland-seller's, says\u2014\n\n       She thrice anointed with Egyptian psagdas (\u03c8\u03ac\u03b3\u03b4\u03b1\u03bd\u03b9).\n\nPolemo, in his writings addressed to Ad\u00e6us, says that there is an\nunguent in use among the Eleans called plangonium, from having been\ninvented by a man named Plangon. And Sosibius says the same in his\nSimilitudes; adding, that the unguent called megallium is so named\nfor a similar reason: for that that was invented by a Sicilian whose\nname was Megallus. But some say that Megallus was an Athenian: and\nAristophanes mentions him in his Telmissians, and so does Pherecrates\nin his Petale; and Strattis, in his Medea, speaks thus:\u2014\n\n       And say that you are bringing her such unguents,\n       As old Megallus never did compound,\n       Nor Dinias, that great Egyptian, see,\n       Much less possess.\n\nAmphis also, in his Ulysses, mentions the Megallian unguent in the\nfollowing passage\u2014\n\n  _A._ Adorn the walls all round with hangings rich,\n       Milesian work; and then anoint them o'er\n       With sweet megallium, and also burn\n       The royal mindax.\n                      _B._ Where did you, O master,\n  E'er hear the name of such a spice as that?\n\nAnaxandrides, too, in his Tereus, says\u2014\n\n       And like the illustrious bride, great Basilis,\n       She rubs her body with megallian unguent.\n\nMenander speaks of an unguent made of spikenard, in his Cecryphalus,\nand says\u2014\n\n  _A._ This unguent, boy, is really excellent.\n  _B._ Of course it is, 'tis spikenard.\n\n43. And anointing oneself with an unguent of this description, Alc\u00e6us\ncalls \u03bc\u03c5\u03c1\u03af\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9, in his Pal\u00e6str\u00e6, speaking thus\u2014\n\n       Having anointed her (\u03bc\u03c5\u03c1\u03af\u03c3\u03b1\u03c3\u03b1), she shut her up\n       In her own stead most secretly.\n\nBut Aristophanes uses not \u03bc\u03c5\u03c1\u03af\u03c3\u03bc\u03b1\u03c4\u03b1, but \u03bc\u03c5\u03c1\u03ce\u03bc\u03b1\u03c4\u03b1, in\nhis Ecclesiazus\u00e6, saying\u2014\n\n       I who 'm anointed (\u03bc\u03b5\u03bc\u03cd\u03c1\u03b9\u03c3\u03bc\u03b1\u03b9) o'er my head with unguents\n       (\u03bc\u03c5\u03c1\u03ce\u03bc\u03b1\u03c3\u03b9).[137]\n\nThere was also an unguent called sagda, which is mentioned by Eupolis\nin his Coraliscus, where he writes\u2014\n\n       And baccaris, and sagda too.\n\nAnd it is spoken of likewise by Aristophanes, in his Daitaleis; and\nEupolis in his Marica says\u2014\n\n       And all his breath is redolent of sagda:\n\nwhich expression Nicander of Thyatira understands to be meant as an\nattack upon a man who is too much devoted to luxury. But Theodoras\nsays, that sagda is a species of spice used in fumigation.\n\n44. Now a cotyla of unguent used to be sold for a high price at Athens,\neven, as Hipparchus says in his Nocturnal Festival, for as much as\nfive min\u00e6; but as Menander, in his Misogynist, states, for ten. And\nAntiphanes, in his Phrearrus, where he is speaking of the unguent\ncalled stacte, says\u2014\n\n       The stacte at two min\u00e6's not worth having.\n\nNow the citizens of Sardis were not the only people addicted to the use\nof unguents, as Alexis says in his Maker of Goblets\u2014\n\n       The whole Sardian people is of unguents fond;\n\n[Sidenote: PERFUMES.]\n\nbut the Athenians also, who have always been the leaders of every\nrefinement and luxury in human life, used them very much; so that among\nthem, as has been already mentioned, they used to fetch an enormous\nprice; but, nevertheless, they did not abstain from the use of them on\nthat account; just as we now do not deny ourselves scents which are so\nexpensive and exquisite that those things are mere trifles which are\nspoken of in the Settler of Alexis\u2014\n\n       For he did use no alabaster box\n       From which t'anoint himself; for this is but\n       An ordinary, and quite old-fashion'd thing.\n       But he let loose four doves all dipp'd in unguents,\n       Not of one kind, but each in a different sort;\n       And then they flew around, and hovering o'er us,\n       Besprinkled all our clothes and tablecloths.\n       Envy me not, ye noble chiefs of Greece;\n       For thus, while sacrificing, I myself\n       Was sprinkled o'er with unguent of the iris.\n\n45. Just think, in God's name, my friends, what luxury, or I should\nrather say, what profuse waste it was to have one's garments sprinkled\nin this manner, when a man might have taken up a little unguent in\nhis hands, as we do now, and in that manner have anointed his whole\nbody, and especially his head. For Myronides says, in his treatise\non Unguents and Garlands, that \"the fashion of anointing the head at\nbanquets arose from this:\u2014that those men whose heads are naturally\ndry, find the humours which are engendered by what they eat, rise up\ninto their heads; and on this account, as their bodies are inflamed\nby fevers, they bedew their heads with lotions, so as to prevent\nthe neighbouring humours from rising into a part which is dry, and\nwhich also has a considerable vacuum in it. And so at their banquets,\nhaving consideration for this fact, and being afraid of the strength\nof the wine rising into their heads, men have introduced the fashion\nof anointing their heads, and by these means the wine, they think,\nwill have less effect upon them, if they make their head thoroughly\nwet first. And as men are never content with what is merely useful,\nbut are always desirous to add to that whatever tends to pleasure and\nenjoyment; in that way they have been led to adopt the use of unguents.\"\n\nWe ought, therefore, my good cynic Theodorus, to use at banquets\nthose unguents which have the least tendency to produce heaviness,\nand to employ those which have astringent or cooling properties very\nsparingly. But Aristotle, that man of most varied learning, raises the\nquestion, \"Why men who use unguents are more grey than others? Is it\nbecause unguents have drying properties by reason of the spices used\nin their composition, so that they who use them become dry, and the\ndryness produces greyness? For whether greyness arises from a drying\nof the hair, or from a want of natural heat, at all events dryness has\na withering effect. And it is on this account too that the use of hats\nmakes men grey more quickly; for by them the moisture which ought to\nnourish the hair is taken away.\"\n\n46. But when I was reading the twenty-eighth book of the History of\nPosidonius, I observed, my friends, a very pleasant thing which was\nsaid about unguents, and which is not at all foreign to our present\ndiscussion. For the philosopher says\u2014\"In Syria, at the royal banquets,\nwhen the garlands are given to the guests, some slaves come in, having\nlittle bladders full of Babylonian perfumes, and going round the room\nat a little distance from the guests, they bedew their garlands with\nthe perfumes, sprinkling nothing else.\" And since the discussion has\nbrought us to this point, I will add\n\n       A verse to Love,\n\nas the bard of Cythera says, telling you that Janus, who is worshipped\nas a great god by us, and whom we call Janus Pater, was the original\ninventor of garlands. And Dracon of Corcyra tells us this in his\ntreatise on Precious Stones, where his words are\u2014\"But it is said that\nJanus had two faces, the one looking forwards and the other backwards;\nand that it is from him that the mountain Janus and the river Janus are\nboth named, because he used to live on the mountain. And they say that\nhe was the first inventor of garlands, and boats, and ships; and was\nalso the first person who coined brazen money. And on this account many\ncities in Greece, and many in Italy and Sicily, place on their coins\na head with two faces, and on the obverse a boat, or a garland, or a\nship. And they say that he married his sister Camise, and had a son\nnamed \u00c6thax, and a daughter Olistene. And he, aiming at a more extended\npower and renown, sailed over to Italy, and settled on a mountain near\nRome, which was called Janiculum from his name.\"\n\n[Sidenote: LIBATIONS.]\n\n47. This, now, is what was said about perfumes and some unguents.\nAnd after this most of them asked for wine, some demanding the Cup of\nthe Good Deity, others that of Health, and different people invoking\ndifferent deities; and so they all fell to quoting the words of those\npoets who had mentioned libations to these different deities; and I\nwill now recapitulate what they said, for they quoted Antiphanes, who,\nin his Clowns, says\u2014\n\n       Harmodius was invoked, the p\u00e6an sung,\n       Each drank a mighty cup to Jove the Saviour.\n\nAnd Alexis, in his Usurer, or The Liar, says\u2014\n\n  _A._ Fill now the cup with the libation due\n       To Jove the Saviour; for he surely is\n       Of all the gods most useful to mankind.\n  _B._ Your Jove the Saviour, if I were to burst,\n       Would nothing do for me.\n  _A._                        Just drink, and trust him.\n\nAnd Nicostratus, in his Pandrosos, says\u2014\n\n                     And so I will, my dear;\n       But fill him now a parting cup to Health;\n       Here, pour a due libation out to Health.\n       Another to Good Fortune. Fortune manages\n       All the affairs of men; but as for Prudence,\u2014\n       That is a blind irregular deity.\n\nAnd in the same play he mentions mixing a cup in honour of the Good\nDeity, as do nearly all the poets of the old comedy; but Nicostratus\nspeaks thus\u2014\n\n       Fill a cup quickly now to the Good Deity,\n       And take away this table from before me;\n       For I have eaten quite enough;\u2014I pledge\n       This cup to the Good Deity;\u2014here, quick, I say,\n       And take away this table from before me.\n\nXenarchus, too, in his Twins, says\u2014\n\n       And now when I begin to nod my head,\n       The cup to the Good Deity     *     *\n       *           *           *           *\n       That cup, when I had drain'd it, near upset me;\n       And then the next libation duly quaff'd\n       To Jove the Saviour, wholly wreck'd my boat,\n       And overwhelm'd me as you see.\n\nAnd Eriphus, in his Melib\u0153a, says\u2014\n\n       Before he'd drunk a cup to the Good Deity,\n       Or to great Jove the Saviour.\n\n48. And Theophrastus, in his essay on Drunkenness, says\u2014\"The unmixed\nwine which is given at a banquet, which they call the pledge-cup\nin honour of the Good Deity, they offer in small quantities, as if\nreminding the guests of its strength, and of the liberality of the\ngod, by the mere taste. And they hand it round when men are already\nfull, in order that there may be as little as possible drunk out of\nit. And having paid adoration three times, they take it from the\ntable, as if they were entreating of the gods that nothing may be done\nunbecomingly, and that they may not indulge in immoderate desires for\nthis kind of drink, and that they may derive only what is honourable\nand useful from it.\" And Philochorus, in the second book of his Atthis,\nsays\u2014\"And a law was made at that time, that after the solid food is\nremoved, a taste of the unmixed wine should be served round as a sort\nof sample of the power of the Good Deity, but that all the rest of the\nwine should be previously mixed; on which account the Nymphs had the\nname given them of Nurses of Bacchus.\" And that when the pledge-cup to\nthe Good Deity was handed round, it was customary to remove the tables,\nis made plain by the wicked action of Dionysius the tyrant of Sicily.\nFor there was a table of gold placed before the statue of \u00c6sculapius\nat Syracuse; and so Dionysius, standing before it, and chinking a\npledge-cup to the Good Deity, ordered the table to be removed.\n\nBut among the Greeks, those who sacrifice to the Sun, as Phylarchus\ntells us in the twelfth book of his History, make their libations of\nhoney, as they never bring wine to the altars of the gods; saying that\nit is proper that the god who keeps the whole universe in order, and\nregulates everything, and is always going round and superintending the\nwhole, should in no respect be connected with drunkenness.\n\n49. Most writers have mentioned the Attic Scolia; and they are worthy\nalso of being mentioned by me to you, on account of the antiquity and\nsimple style of composition of the authors, and of those especially who\ngained a high reputation for that description of poetry, Alc\u00e6us and\nAnacreon; as Aristophanes says in his Daitaleis, where we find this\nline\u2014\n\n       Come, then, a scolium sing to me,\n       Of old Alc\u00e6us or Anacreon.\n\n[Sidenote: SCOLIA.]\n\nPraxilla, the Sicyonian poetess, was also celebrated for the\ncomposition of scolia. Now they are called scolia, not because of\nthe character of the verse in which they are written, as if it were\n\u03c3\u03ba\u03bf\u03bb\u03b9\u1f78\u03c2 (crooked); for men call also those poems written in a laxer\nkind of metre \u03c3\u03ba\u03bf\u03bb\u03b9\u03ac. But, \"as there are three kinds of songs\" (as\nArtemo of Cassandra says in the second book of his treatise on the\nUse of Books), \"one or other of which comprehends everything which\nis sung at banquets; the first kind is that which it was usual for\nthe whole party to sing; the second is that which the whole party\nindeed sang, not, however, together, but going round according to some\nkind of succession; the third is that which is ranked lowest of all,\nwhich was not sung by all the guests, but only by those who seemed\nto understand what was to be done, wherever they might happen to be\nsitting; on which account, as having some irregularity in it beyond\nwhat the other kinds had, in not being sung by all the guests, either\ntogether or in any definite kind of succession, but just as it might\nhappen, it was called \u03c3\u03ba\u03bf\u03bb\u03b9\u03cc\u03bd. And songs of this kind were sung when\nthe ordinary songs, and those in which every one was bound to join,\nhad come to an end. For then they invited all the more intelligent of\nthe guests to sing some song worth listening to. And what they thought\nworth listening to were such songs as contained some exhortations and\nsentiments which seemed useful for the purposes of life.\"\n\n50. And of these Deipnosophists, one quoted one scolium, and one\nanother. And these were those which were recited\u2014\n\n\nI.\n\n       O thou Tritonian Pallas, who from heaven above\n           Look'st with protecting eye\n           On this holy city and land,\n       Deign our protectress now to prove\n           From loss in war, from dread sedition's band.\n       And death's untimely blow, thou and thy father Jove.\n\n\nII.\n\n       I sing at this glad season, of the Queen,\n       Mother of Plutus, heavenly Ceres;\n       May you be ever near us,\n       You and your daughter Proserpine,\n           And ever as a friend\n           This citadel defend.\n\n\nIII.\n\n           Latona once in Delos, as they say,\n           Did two great children bear,\n           Apollo with the golden hair,\n           Bright Ph\u0153bus, god of day.\n       And Dian, mighty huntress, virgin chaste.\n       On whom all women's trust is placed.\n\n\nIV.\n\n       Raise the loud shout to Pan, Arcadia's king;\n       Praise to the Nymphs' loved comrade sing!\n           Come, O Pan, and raise with me\n           The song in joyful ecstasy.\n\n\nV.\n\n       We have conquer'd as we would,\n       The gods reward us as they should,\n       And victory bring from Pandrosos[138] to Pallas.\n\n\nVI.\n\n       Oh, would the gods such grace bestow,\n         That opening each man's breast,\n       One might survey his heart, and know\n         How true the friendship that could stand that test.\n\n\nVII.\n\n       Health's the best gift to mortal given;\n       Beauty is next; the third great prize\n       Is to grow rich, free both from sin and vice;\n       The fourth, to pass one's youth with friends beloved by heaven.\n\nAnd when this had been sung, and everybody had been delighted with it;\nand when it had been mentioned that even the incomparable Plato had\nspoken of this scolium as one most admirably written, Myrtilus said,\nthat Anaxandrides the comic poet had turned it into ridicule in his\nTreasure, speaking thus of it\u2014\n\n       The man who wrote this song, whoe'er he was,\n       When he call'd health the best of all possessions,\n       Spoke well enough. But when the second place\n       He gave to beauty, and the third to riches,\n       He certainly was downright mad; for surely\n       Riches must be the next best thing to health,\n       For who would care to be a starving beauty?\n\nAfter that, these other scolia were sung\u2014\n\n\nVIII.\n\n       'Tis well to stand upon the shore,\n         And look on others on the sea;\n       But when you once have dipp'd your oar,\n         By the present wind you must guided be.\n\n\nIX.\n\n       A crab caught a snake in his claw,\n         And thus he triumphantly spake,\u2014\n        \"My friends must be guided by law,\n         Nor love crooked counsels to take.\"\n\n[Sidenote: SCOLIA.]\n\n\nX.\n\n       I'll wreathe my sword in myrtle-bough,\n       The sword that laid the tyrant low,\n       When patriots, burning to be free,\n       To Athens gave equality.[139]\n\n\nXI.\n\n       Harmodius, hail! though reft of breath,\n       Thou ne'er shalt feel the stroke of death.\n       The happy heroes' isles shall be\n       The bright abode allotted thee.\n\n\nXII.\n\n       I'll wreathe the sword in myrtle-bough,\n       The sword that laid Hipparchus low,\n       When at Minerva's adverse fane\n       He knelt, and never rose again.\n\n\nXIII.\n\n       While Freedom's name is understood,\n       You shall delight the wise and good;\n       You dared to set your country free,\n       And gave her laws equality.\n\n\nXIV.\n\n       Learn, my friend, from Admetus' story,\n           All worthy friends and brave to cherish;\n       But cowards shun when danger comes,\n           For they will leave you alone to perish,\n\n\nXV.\n\n       Ajax of the ponderous spear, mighty son of Telamon,\n       They call you bravest of the Greeks, next to the great Achilles,\n       Telamon came first, and of the Greeks the second man\n       Was Ajax, and with him there came invincible Achilles.\n\n\nXVI.\n\n       Would that I were an ivory lyre,\n           Struck by fair boys to great Iacchus' taste;\n       Or golden trinket pure from fire,\n           Worn by a lady fair, of spirit chaste.\n\n\nXVII.\n\n       Drink with me, and sport with me,\n       Love with me, wear crowns with me,\n       Be mad with me when I am moved with rage,\n       And modest when I yield to counsels sage.\n\n\nXVIII.\n\n       A scorpion 'neath every stone doth lie,\n       And secrets usually hide treachery.\n\n\nXIX.\n\n       A sow one acorn has, and wants its brother;\n       And I have one fair maid, and seek another.\n\n\nXX.\n\n       A wanton and a bath-keeper both cherish the same fashion,\n       Giving the worthless and the good the self-same bath to wash in.\n\n\nXXI.\n\n       Give Cedon wine, O slave, and fill it up,\n       If you must give each worthy man a cup.\n\n\nXXII.\n\n       Alas! Leipsydrium, you betray\n         A host of gallant men,\n       Who for their country many a day\n         Have fought, and would again.\n       And even when they fell, their race\n       In their great actions you may trace.[140]\n\n\nXXIII.\n\n       The man who never will betray his friend,\n       Earns fame of which nor earth nor heaven shall see the end.\n\nSome also call that a scolium which was composed by Hybrias the\nCretan; and it runs thus\u2014\n\n\nXXIV.\n\n       I have great wealth, a sword, and spear,\n       And trusty shield beside me here;\n       With these I plough, and from the vine\n       Squeeze out the heart-delighting wine;\n       They make me lord of everything.\n       But they who dread the sword and spear,\n       And ever trusty shield to bear,\n       Shall fall before me on their knees,\n       And worship me whene'er I please,\n       And call me mighty lord and king.\n\n[Sidenote: SCOLIA.]\n\n51. After this, Democritus said;\u2014But the song which was composed by\nthat most learned writer, Aristotle, and addressed to Hermias[141] of\nAtarneus, is not a p\u00e6an, as was asserted by Demophilus, who instituted\na prosecution against the philosopher, on the ground of impiety (having\nbeen suborned to act the part of accuser by Eurymedon, who was ashamed\nto appear himself in the business). And he rested the charge of impiety\non the fact of his having been accustomed to sing at banquets a p\u00e6an\naddressed to Hermias. But that this song has no characteristic whatever\nof a p\u00e6an, but is a species of scolium, I will show you plainly from\nits own language\u2014\n\n       O virtue, never but by labour to be won,\n       First object of all human life,\n       For such a prize as thee\n       There is no toil, there is no strife,\n       Nor even death which any Greek would shun;\n       Such is the guerdon fair and free,\n       And lasting too, with which thou dost thy followers grace,\u2014\n       Better than gold,\n       Better than sleep, or e'en the glories old\n       Of high descent and noble race.\n       For you Jove's mighty son, great Hercules,\n       Forsook a life of ease;\n       For you the Spartan brothers twain\n       Sought toil and danger, following your behests\n       With fearless and unwearied breasts.\n       Your love it was that fired and gave\n       To early grave\n       Achilles and the giant son\n       Of Salaminian Telamon.\n       And now for you Atarneus' pride,\n       Trusting in others' faith, has nobly died;\n       But yet his name\n       Shall never die, the Muses' holy train\n       Shall bear him to the skies with deathless fame,\n       Honouring Jove, the hospitable god,\n       And honest hearts, proved friendship's blest abode.\n\n52. Now I don't know whether any one can detect in this any resemblance\nto a p\u00e6an, when the author expressly states in it that Hermias is dead,\nwhen he says\u2014\n\n       And now for you Atarneus' pride,\n       Trusting in others' faith, has nobly died.\n\nNor has the song the burden, which all p\u00e6ans have, of Io P\u00e6an, as that\nsong written on Lysander the Spartan, which really is a p\u00e6an, has; a\nsong which Duris, in his book entitled The Annals of the Samians, says\nis sung in Samos. That also was a p\u00e6an which was written in honour of\nCraterus the Macedonian, of which Alexinus the logician was the author,\nas Hermippus the pupil of Callimachus says in the first book of his\nEssay on Aristotle. And this song is sung at Delphi, with a boy playing\nthe lyre as an accompaniment to it. The song, too, addressed to Agemon\nof Corinth, the father of Alcyone, which the Corinthians sang, contains\nthe burden of the p\u00e6an. And this burden, too, is even added by Polemo\nPeriegetes to his letter addressed to Aranthius. The song also which\nthe Rhodians sing, addressed to Ptolemy the first king of Egypt, is\na p\u00e6an: for it contains the burden Io P\u00e6an, as Georgus tells us in\nhis essay on the Sacrifices at Rhodes. And Philochorus says that the\nAthenians sing p\u00e6ans in honour of Antigonus and Demetrius, which were\ncomposed by Hermippus of Cyzicus, on an occasion when a great many\npoets had a contest as to which could compose the finest p\u00e6an, and the\nvictory was adjudged to Hermippus. And, indeed, Aristotle himself,\nin his Defence of himself from this accusation of impiety, (unless\nthe speech is a spurious one,) says\u2014\"For if I had wished to offer\nsacrifice to Hermias as an immortal being, I should never have built\nhim a tomb as a mortal; nor if I had wished to make him out to be a\ngod, should I have honoured him with funeral obsequies like a man.\"\n\n53. When Democritus had said this, Cynulcus said;\u2014Why do you remind\nme of those cyclic poems, to use the words of your friend Philo, when\nyou never ought to say anything serious or important in the presence of\nthis glutton Ulpian? For he prefers lascivious songs to dignified ones;\nsuch, for instance, as those which are called Locrian songs, which are\nof a debauched sort of character, such as\u2014\n\n       Do you not feel some pleasure now?\n       Do not betray me, I entreat you.\n       Rise up before the man comes back,\n       Lest he should ill-treat you and me.\n       'Tis morning now, dost thou not see\n       The daylight through the windows?\n\n[Sidenote: PARODIES.]\n\nAnd all Ph\u0153nicia is full of songs of this kind; and he himself, when\nthere, used to go about playing on the flute with the men who sing\ncolabri.[142] And there is good authority, Ulpian, for this word\n\u03ba\u03cc\u03bb\u03b1\u03b2\u03c1\u03bf\u03b9. For Demetrius the Scepsian, in the tenth book of his Trojan\nArray, speaks thus:\u2014\"Ctesiphon the Athenian, who was a composer of the\nsongs called \u03ba\u03cc\u03bb\u03b1\u03b2\u03c1\u03bf\u03b9, was made by Attalus, who succeeded Philet\u00e6rus as\nking of Pergamus, judge of all his subjects in the \u00c6olian district.\"\nAnd the same writer, in the nineteenth book of the same work, says that\nSeleucus the composer of merry songs was the son of Mnesiptolemus, who\nwas an historian, and who had great interest with that Antiochus who\nwas surnamed the Great. And it was very much the fashion to sing this\nsong of his\u2014\n\n       I will choose a single life,\n       That is better than a wife;\n       Friends in war a man stand by,\n       While the wife stays at home to cry.\n\n54. And after this, looking towards Ulpian, he said;\u2014But since you are\nout of humour with me, I will explain to you what the Syrben\u00e6an chorus\nis. And Ulpian said;\u2014Do you think, you wretch, that I am angry at what\nyou say, or even that I pay the least attention to it, you shameless\nhound? But since you profess to teach me something, I will make a truce\nwith you, not for thirty, but for a hundred years; only tell me what\nthe Syrben\u00e6an chorus is. Then, said he, Clearchus, my good friend,\nin the second book of his treatise on Education, writes thus\u2014\"There\nremains the Syrben\u00e6an chorus, in which every one is bound to sing\nwhatever he pleases, without paying the least attention to the man who\nsits in the post of honour and leads the chorus. And indeed he is only\na more noisy spectator.\" And in the words of Matron the parodist\u2014\n\n       For all thoe men who heroes were of old,\n       Eub\u00e6us, and Hermogenes, and Philip,\n       Are dead, and settlers in dark Pluto's realms;\n       But Cleonicus has a life secure\n       From all th' attacks of age; he's deeply skill'd\n       In all that bards or theatres concerns;\n       And even now he's dead, great Proserpine\n       Allows his voice still to be heard on earth.\n\nBut you, even while you are alive, ask questions about everything, but\nnever give information on any subject yourself. And he replied,\nwho . . . . ? while the truce between us lasts.\n\n55. And Cynulcus said;\u2014There have been many poets who have applied\nthemselves to the composition of parodies, my good friend; of whom the\nmost celebrated was Eub\u0153us of Paros, who lived in the time of Philip;\nand he is the man who attacked the Athenians a great deal. And four\nbooks of his Parodies are preserved. And Timon also mentions him, in\nthe first book of his Silli. But Polemo, in the twelfth book of his\nArgument against Tim\u00e6us, speaking of the men who have written parodies,\nwrites thus\u2014\"And I should call B\u0153otus and Eub\u0153us, who wrote parodies,\nmen of great reputation, on account of their cleverness in sportive\ncomposition, and I consider that they surpass those ancient poets whose\nfollowers they were. Now, the invention of this kind of poetry we must\nattribute to Hipponax the Iambic poet. For he writes thus, in his\nHexameters,\u2014\n\n       Muse, sing me now the praises of Eurymedon,\n      That great Charybdis of the sea, who holds\n       A sword within his stomach, never weary\n       With eating. Tell me how the votes may pass\n       Condemning him to death, by public judgment,\n       On the loud-sounding shore of the barren sea.\n\nEpicharmus of Syracuse also uses the same kind of poetry, in a small\ndegree, in some of his plays; and so does Cratinus, a poet of the old\nComedy, in his Eunid\u00e6, and so also does his contemporary, Hegemon of\nThasos, whom they used to call Lentil. For he writes thus\u2014\n\n       And when I Thasos reach'd they took up filth,\n       And pelted me therewith, by which aroused\n       Thus a bystander spoke with pitiless heart:\u2014\n       O most accursed of men, who e'er advised you\n       To put such dirty feet in such fine slippers?\n       And quickly I did this brief answer make:\u2014\n       'Twas gain that moved me, though against my will,\n       (But I am old;) and bitter penury;\n       Which many Thasians also drives on shipboard,\n       Ill-manner'd youths, and long-ruin'd old men:\n       Who now sing worthless songs about the place.\n       Those men I join'd when fit for nothing else;\n       But I will not depart again for gain,\n       But doing nothing wrong, I'll here deposit\n       My lovely money among the Thasians:\n       Lest any of the Grecian dames at home\n       Should be enraged when they behold my wife\n       Making Greek bread, a poor and scanty meal.\n       Or if they see a cheesecake small, should say,\u2014\n       \"Philion, who sang the 'Fierce Attack' at Athens,\n       Got fifty drachmas, and yet this is all\n       That you sent home.\"\u2014While I was thinking thus,\n       And in my mind revolving all these things,\n       Pallas Minerva at my side appear'd,\n       And touch'd me with her golden sceptre, saying,\n       \"O miserable and ill-treated man,\n       Poor Lentil, haste thee to the sacred games.\"\n       Then I took heart, and sang a louder strain.\n\n[Sidenote: PARODIES.]\n\n56. \"Hermippus also, the poet of the old Comedy, composed parodies.\nBut the first writer of this kind who ever descended into the arena of\ntheatrical contests was Hegemon, and he gained the prize at Athens for\nseveral parodies; and among them, for his Battle of the Giants. He also\nwrote a comedy in the ancient fashion, which is called Philinna. Eub\u0153us\nalso was a man who exhibited a good deal of wit in his poems; as, for\ninstance, speaking about the Battle of the Baths, he said\u2014\n\n       They one another smote with brazen \u1f10\u03b3\u03c7\u03b5\u03af\u1fc3\u03c3\u03b9,\n\n[as if \u1f10\u03b3\u03c7\u03b5\u03af\u03b1, instead of meaning a spear, were derived from\n\u1f10\u03b3\u03c7\u03ad\u03c9, to pour in.] And speaking of a barber who was being\nabused by a potter on account of some woman, he said\u2014\n\n       But seize not, valiant barber, on this prize,\n       Nor thou Achilles....[143]\n\nAnd that these men were held in high estimation among the Sicilians, we\nlearn from Alexander the \u00c6tolian, a composer of tragedies, who, in an\nelegy, speaks as follows:\u2014\n\n       The man whom fierce Agathocles did drive\n       An exile from his land, was nobly born\n       Of an old line of famous ancestors,\n       And from his early youth he lived among\n       The foreign visitors; and thoroughly learnt\n       The dulcet music of Mimnermus' lyre,\n       And follow'd his example;\u2014and he wrote,\n       In imitation of great Homer's verse,\n       The deeds of cobblers, and base shameless thieves,\n       Jesting with highly-praised felicity,\n       Loved by the citizens of fair Syracuse.\n       But he who once has heard B\u0153otus' song,\n       Will find but little pleasure in Eub\u0153us.\"\n\n57. After all this discussion had been entered into on many occasions,\nonce when evening overtook us, one of us said,\u2014Boy, bring a light\n(\u03bb\u03cd\u03c7\u03bd\u03b5\u03b9\u03bf\u03bd). But some one else used the word \u03bb\u03c5\u03c7\u03bd\u03b5\u1f7c\u03c2, and a third called\nit \u03bb\u03bf\u03c6\u03bd\u03af\u03b1\u03c2, saying that that was the proper name for a torch made of\nbark; another called it \u03c0\u03b1\u03bd\u03cc\u03c2; and another \u03c6\u03b1\u03bd\u03cc\u03c2.\u2014This one used the\nword \u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03c2, and that one \u03bb\u03cd\u03c7\u03bd\u03bf\u03c2. Some one else again said \u1f10\u03bb\u03ac\u03bd\u03b7,\nand another said \u1f15\u03bb\u03b1\u03bd\u03b1\u03b9, insisting on it that that was the proper\nname for a lamp, being derived from \u1f14\u03bb\u03b7, brightness; and urging that\nNeanthes used this word in the first book of his History of Attalus.\nOthers, again, of the party made use of whatever other words they\nfancied; so that there was no ordinary noise; while all were vying\nwith one another in adducing every sort of argument which bore upon\nthe question. For one man said that Silenus, the dictionary-maker,\nmentioned that the Athenians call lamps \u03c6\u03b1\u03bd\u03bf\u03af. But Timachidas of Rhodes\nasserts that for \u03c6\u03b1\u03bd\u1f78\u03c2, the word more properly used is \u03b4\u03ad\u03bb\u03b5\u03c4\u03c1\u03bf\u03bd, being\na sort of lantern which young men use when out at night, and which they\nthemselves call \u1f15\u03bb\u03b1\u03bd\u03b1\u03b9. But Amerias for \u03c6\u03b1\u03bd\u1f78\u03c2 uses the word \u03b3\u03c1\u03ac\u03b2\u03b9\u03bf\u03bd.\nAnd this word is thus explained by Seleucus:\u2014\"\u0393\u03c1\u03ac\u03b2\u03b9\u03bf\u03bd is a stick of\nilex or common oak, which, being pounded and split, is set on fire, and\nused to give light to travellers. Accordingly Theodoridas of Syracuse,\nin his Centaurs, which is a dithyrambic poem, says\u2014\n\n       The pitch dropp'd down beneath the \u03b3\u03c1\u03ac\u03b2\u03b9\u03b1,\n       As if from torches.\n\nStrattis also, mentions the \u03b3\u03c1\u03ac\u03b2\u03b9\u03b1 in his Ph\u0153nician Women.\"\n\n58. But that what are now called \u03c6\u03b1\u03bd\u03bf\u1f76 used to be called \u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03b9, we\nlearn from Aristophanes, in his \u00c6olosicon\u2014\n\n       I see the light shining all o'er his cloak,\n       As from a new \u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03c2.\n\nAnd, in the second edition of the Niobus, having already used the word\n\u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03c2, he writes\u2014\n\n       Alas, unhappy man! my \u03bb\u03cd\u03c7\u03bd\u03b9\u03bf\u03bd's lost;\n\nafter which, he adds\u2014\n\n       *       *       *       *       *\n\nAnd, in his play called The Dramas, he calls the same thing \u03bb\u03c5\u03c7\u03bd\u03af\u03b4\u03b9\u03bf\u03bd,\nin the following lines\u2014\n\n                     But you all lie\n       Fast as a candle in a candlestick (\u03bb\u03c5\u03c7\u03bd\u03af\u03b4\u03b9\u03bf\u03bd).\n\nPlato also, in his Long Night, says\u2014\n\n       The undertakers sure will have \u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03b9.\n\nAnd Pherecrates, in his Slave Teacher, writes\u2014\n\n       Make haste and go, for now the night descends,\n       And bring a lantern (\u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03bd) with a candle furnish'd.\n\nAlexis too, in his Forbidden Thing, says\u2014\n\n       So taking out the candle from the lantern (\u03bb\u03cd\u03c7\u03bd\u03b9\u03bf\u03bd),\n       He very nearly set himself on fire,\n       Carrying the light beneath his arm much nearer\n       His clothes than any need at all required.\n\n[Sidenote: PARODIES.]\n\nAnd Eumelus, in his Murdered Man . . . having said first\u2014\n\n  _A._ Take now a pitchfork and a lantern (\u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03bd),\n\nadds\u2014\n\n  _B._ But I now in my right hand hold this fork,\n       An iron weapon 'gainst the monsters of the sea;\n       And this light too, a well-lit horn lantern (\u03bb\u1f51\u03c7\u03bd\u03bf\u03c5).\n\nAnd Alexis says, in his Midon\u2014\n\n       The man who first invented the idea\n       Of walking out by night with such a lantern (\u03bb\u03c5\u03c7\u03bd\u03bf\u03cd\u03c7\u03bf\u03c5),\n       Was very careful not to hurt his fingers.\n\n59. But the same Alexis says, in his Fanatic\u2014\n\n       I think that some of those I meet will blame\n       For being drunk so early in the day;\n       But yet I pray you where's a lantern (\u03c6\u03b1\u03bd\u1f78\u03c2) equal\n       To the sweet light of the eternal sun?\n\nAnd Anaxandrides, in his Insolence, says\u2014\n\n       Will you take your lantern (\u03c6\u03b1\u03bd\u03cc\u03bd) now, and quickly\n       Light me a candle (\u03bb\u03cd\u03c7\u03bd\u03bf\u03bd)?\n\nBut others assert that it is a lamp which is properly called \u03c6\u03b1\u03bd\u1f78\u03c2. And\nothers assert that \u03c6\u03b1\u03bd\u1f78\u03c2 means a bundle of matches made of\nsplit wood. Menander says, in his Cousins\u2014\n\n       This \u03c6\u03b1\u03bd\u1f78\u03c2 is quite full of water now,\n       I must not shake (\u03c3\u03b5\u03af\u03c9) it, but throw it away (\u1f00\u03c0\u03bf\u03c3\u03b5\u03af\u03c9).\n\nAnd Nicostratus, in his Fellow-Countrymen, says\u2014\n\n       For when this vintner in our neighbourhood\n       Sells any one some wine, or e'en a \u03c6\u03b1\u03bd\u1f78\u03c2,\n       Or vinegar, he always gives him water.\n\nAnd Philippides, in his Women Sailing together, says\u2014\n\n  _A._ The \u03c6\u03b1\u03bd\u1f78\u03c2 did not give a bit of light.\n  _B._ Well, then, you wretched man, could not you blow it?\n\n60. Pherecrates, in his Crapatalli, calls what we now call \u03bb\u03c5\u03c7\u03bd\u03af\u03b1,\n\u03bb\u03c5\u03c7\u03bd\u03b5\u1fd6\u03bf\u03bd in this line\u2014\n\n  _A._ Where were these \u03bb\u03c5\u03c7\u03bd\u03b5\u1fd6\u03b1 made?\n                                 _B._ In Etruria.\n\nFor there were a great many manufactories in Etruria, as the Etrurians\nwere exceedingly fond of works of art. Aristophanes, in his Knights,\nsays\u2014\n\n       Binding three long straight darts together,\n       We use them for a torch (\u03bb\u03c5\u03c7\u03bd\u03b5\u03af\u1ff3).\n\nAnd Diphilus, in his Ignorance, says\u2014\n\n       We lit a candle (\u03bb\u03cd\u03c7\u03bd\u03bf\u03bd), and then sought a candlestick\n         (\u03bb\u03c5\u03c7\u03bd\u03b5\u1fd6\u03bf\u03bd).\n\nAnd Euphorion, in his Historic Commentaries, says that the young\nDionysius the tyrant of Sicily dedicated, in the Prytaneum at Tarentum,\na candlestick capable of containing as great a number of candles as\nthere are days in a year. And Hermippus the comic poet, in his Iambics,\nspeaks of\u2014\n\n       A military candlestick well put together.\n\nAnd, in his play called The Grooms, he says\u2014\n\n       Here, lamp (\u03bb\u03c5\u03c7\u03bd\u03af\u03b4\u03b9\u03bf\u03bd), show me my road on the right hand.\n\nNow, \u03c0\u03b1\u03bd\u1f78\u03c2 was a name given to wood cut into splinters and\nbound together, which they used for a torch: Menander, in his Cousins,\nsays\u2014\n\n             He enter'd, and cried out,\n       \"\u03a0\u03b1\u03bd\u1f78\u03bd, \u03bb\u03cd\u03c7\u03bd\u03bf\u03bd, \u03bb\u03c5\u03c7\u03bd\u03bf\u1fe6\u03c7\u03bf\u03bd any light\u2014\"\n       Making one into many.\n\nAnd Diphilus, in his Soldier, says\u2014\n\n       But now this \u03c0\u03b1\u03bd\u1f78\u03c2 is quite full of water.\n\nAnd before them \u00c6schylus, in his Agamemnon, had used the word \u03c0\u03b1\u03bd\u03cc\u03c2\u2014\n\n            *       *       *       *       *[144]\n\n61. Alexis, too, uses the word \u03be\u03c5\u03bb\u03bf\u03bb\u03c5\u03c7\u03bd\u03bf\u03cd\u03c7\u03bf\u03c5, and perhaps this is the\nsame thing as that which is called by Theopompus \u1f40\u03b2\u03b5\u03bb\u03b9\u03c3\u03ba\u03bf\u03bb\u03cd\u03c7\u03bd\u03b9\u03bf\u03bd. But\nPhilyllius calls \u03bb\u03b1\u03bc\u03c0\u03ac\u03b4\u03b5\u03c2, \u03b4\u1fb7\u03b4\u03b5. But the \u03bb\u03cd\u03c7\u03bd\u03bf\u03c2, or candle, is not an\nancient invention; for the ancients used the light of torches and other\nthings made of wood. Phrynichus, however, says\u2014\n\n       Put out the \u03bb\u03cd\u03c7\u03bd\u03bf\u03bd,\n\n  *       *       *       *       *\n\nPlato too, in his Long Night, says\u2014\n\n       And then upon the top he'll have a candle,\n       Bright with two wicks.\n\nAnd these candles with two wicks are mentioned also by Metagenes, in\nhis Man fond of Sacrificing; and by Philonides in his Buskins. But\nClitarchus, in his Dictionary, says that the Rhodians give the name of\n\u03bb\u03bf\u03c6\u03bd\u1f76\u03c2 to a torch made of the bark of the vine. But Homer\ncalls torches \u03b4\u03b5\u03c4\u03b1\u03af\u2014\n\n       The darts fly round him from an hundred hands,\n       And the red terrors of the blazing brands (\u03b4\u03b5\u03c4\u03b1\u1f76),\n       Till late, reluctant, at the dawn of day,\n       Sour he departs, and quits th' untasted prey.[145]\n\n[Sidenote: TORCHES.]\n\nA torch was also called \u1f11\u03bb\u03ac\u03bd\u03b7, as Amerias tells us; but\nNicander of Colophon says that \u1f11\u03bb\u03ac\u03bd\u03b7 means a bundle of\nrushes. Herodotus uses the word in the neuter plural, \u03bb\u03cd\u03c7\u03bd\u03b1,\nin the second book of his History.\n\nCephisodorus, in his Pig, uses the word \u03bb\u03c5\u03c7\u03bd\u03b1\u03c8\u03af\u03b1, for what\nmost people call \u03bb\u03c5\u03c7\u03bd\u03bf\u03ba\u03b1\u03c5\u03c4\u03af\u03b1, the lighting of candles.\n\nAnd Cynulcus, who was always attacking Ulpian, said;\u2014But now, my fine\nsupper-giver, buy me some candles for a penny, that, like the good\nAgathon, I may quote this line of the admirable Aristophanes\u2014\n\n       Bring now, as Agathon says, the shining torches (\u03c0\u03b5\u03cd\u03ba\u03b1\u03c2);\n\nand when he had said this\u2014\n\n       Putting his tail between his lion's feet,\n\nhe left the party, being very sleepy.\n\n62. Then, when many of the guests cried out Io P\u00e6an, Pontianus\nsaid;\u2014I wish, my friends, to learn from you whether Io P\u00e6an is a\nproverb, or the burden of a song, or what else it is. And Democritus\nreplied;\u2014Clearchus the Solensian, inferior to none of the pupils of\nthe wise Aristotle, in the first book of his treatise on Proverbs,\nsays that \"Latona, when she was taking Apollo and Diana from Chalcis\nin Eub\u0153a to Delphi, came to the cave which was called the cave of\nthe Python. And when the Python attacked them, Latona, holding one\nof her children in her arms, got upon the stone which even now lies\nat the foot of the brazen statue of Latona, which is dedicated as a\nrepresentation of what then took place near the Plane-tree at Delphi,\nand cried out \u1f3d\u03b5, \u03c0\u03b1\u1fd6; (and Apollo happened to have his bow in hand;)\nand this is the same as if she had said \u1f0c\u03c6\u03b9\u03b5, \u1f3d\u03b5, \u03c0\u03b1\u1fd6, or \u0392\u03ac\u03bb\u03b5, \u03c0\u03b1\u1fd6,\nShoot, boy. And from this day \u1f3d\u03b5, \u03c0\u03b1\u1fd6 and \u1f3d\u03b5, \u03c0\u03b1\u03b9\u1f7c\u03bd arose. But some\npeople, slightly altering the word, use it as a sort of proverbial\nexclamation to avert evils, and say \u1f30\u03b7 \u03c0\u03b1\u03b9\u1f7c\u03bd, instead of \u1f3d\u03b5, \u03c0\u03b1\u1fd6. And\nmany also, when they have completed any undertaking, say, as a sort of\nproverb, \u1f30\u1f74 \u03c0\u03b1\u03b9\u1f7c\u03bd; but since it is an expression that is familiar to\nus it is forgotten that it is a proverb, and they who use it are not\naware that they are uttering a proverb.\"\n\nBut as for what Heraclides of Pontus says, that is clearly a mistake,\n\"That the god himself, while offering a libation, thrice cried out\n\u1f31\u03b7 \u03c0\u03b1\u03b9\u1f70\u03bd, \u1f35\u03b7 \u03c0\u03b1\u03b9\u03ce\u03bd.\" From a belief in which statement he refers the\ntrimeter verse, as it is called, to the god, saying \"that each of\nthese metres belongs to the god; because when the first two syllables\nare made long, \u1f35\u03b7 \u03c0\u03b1\u03b9\u1f70\u03bd, it becomes a heroic verse, but when they\nare pronounced short it is an iambic, and thus it is plain that we\nmust attribute the iambic to him. And as the rest are short, if any\none makes the last two syllables of the verse long, that makes a\nHipponactean iambic.\n\n63. And after this, when we also were about to leave the party, the\nslaves came in bringing, one an incense burner, and another.... For it\nwas the custom for the guests to rise up and offer a libation, and then\nto give the rest of the unmixed wine to the boy, who brought it to them\nto drink.\n\nAriphron the Sicyonian composed this P\u00e6an to Health\u2014\n\n       O holiest Health, all other gods excelling,\n         May I be ever blest\n         With thy kind favour, and for all the rest\n       Of life I pray thee ne'er desert my dwelling;\n       For if riches pleasure bring,\n       Or the power of a king,\n       Or children smiling round the board,\n       Or partner honour'd and adored,\n       Or any other joy\n       Which the all-bounteous gods employ\n       To raise the hearts of men,\n       Consoling them for long laborious pain;\n       All their chief brightness owe, kind Health, to you;\n       You are the Graces' spring,\n       'Tis you the only real bliss can bring,\n       And no man's blest when you are not in view,\n\n         *       *       *       *       *\n\n64. They know.\u2014For Sopater the farce-writer, in his play entitled The\nLentil, speaks thus\u2014\n\n       I can both carve and drink Etruscan wine,\n       In due proportion mix'd.\n\nThese things, my good Timocrates, are not, as Plato says, the sportive\nconversations of Socrates in his youth and beauty, but the serious\ndiscussions of the Deipnosophists; for, as Dionysius the Brazen says,\u2014\n\n       What, whether you begin or end a work,\n       Is better than the thing you most require?\n\n\nFOOTNOTES.\n\n[109] This is one of the fragments of unknown plays of\nEuripides.\n\n[110] The original text here is very corrupt, and the meaning\nuncertain.\n\n[111] This is parodied from Homer, Iliad, iv. 204,\u2014\n\n       \u1f4c\u03c1\u03c3', \u1f08\u03c3\u03ba\u03bb\u03b7\u03c0\u03b9\u03ac\u03b4\u03b7, \u03ba\u03b1\u03bb\u03ad\u03b5\u03b9 \u03ba\u03c1\u03b5\u03af\u03c9\u03bd \u1f08\u03b3\u03b1\u03bc\u03ad\u03bc\u03bd\u03c9\u03bd.\n\n[112] Casaubon says these tools (\u03c3\u03ba\u03b5\u03c5\u03ac\u03c1\u03b9\u03b1) were the \u03ba\u03c1\u03b7\u03c0\u1fd6\u03b4\u03b5\u03c2 (boots)\nand \u03ba\u03cc\u03c4\u03c5\u03bb\u03bf\u03c2 (small cup) mentioned in the following iambics.\n\n[113] This line, and one or two others in this fragment, are\nhopelessly corrupt.\n\n[114] The manes was a small brazen figure.\n\n[115] The text here is corrupt, and is printed by\nSchweighauser\u2014\n\n       \u03a4\u03bf\u1fe6 \u03b4' \u1f00\u03b3\u03ba\u03c5\u03bb\u03b7\u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03c3\u03b1\u03b2\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9 \u03c3\u03ba\u03bf\u03c0\u1f78\u03c2\n       \u1f18\u03ba\u03c4\u03b5\u03bc\u1f7c\u03bd \u1f21\u03b2\u1ff6\u03c3\u03b1 \u03c7\u03b5\u1f76\u03c1 \u1f00\u03c6\u03af\u03b5\u03c4\u03bf,\n\nwhich is wholly unintelligible; but Schweighauser gives an emended\nreading, which is that translated above.\n\n[116] See below, c. 54.\n\n[117] Iliad, i. 470.\n\n[118] Odyss. viii. 170.\n\n[119] Schweighauser confesses himself unable to guess what is\nmeant by these words.\n\n[120] See the account of this battle, Herod, i. 82.\n\n[121] The Gymnop\u00e6di\u00e6, or \"Festival of naked Youths,\" was\ncelebrated at Sparta every year in honour of Apollo Pyth\u00e6us, Diana,\nand Latona. And the Spartan youths danced around the statues of these\ndeities in the forum. The festival seems to have been connected with\nthe victory gained over the Argives at Thyrea, and the Spartans who had\nfallen in the battle were always praised in songs on the occasion.\u2014V.\nSmith, Dict. Gr. Lat. Ant. _in voc._\n\n[122] Glaucus.\n\n[123] The rest of this extract is so utterly corrupt, that\nSchweighauser says he despairs of it so utterly that he has not even\nattempted to give a Latin version of it.\n\n[124] Ar. Thesm. 458.\n\n[125] Phaselis is a town in Lycia. The land which worships\nDiana is the country about Ephesus and Magnesia, which last town is\nbuilt where the Leth\u00e6us falls into the M\u00e6ander; and it appears that\nDiana was worshipped by the women of this district under the name of\nLeucophrys, from \u03bb\u03b5\u03c5\u03ba\u1f78\u03c2, white, and \u1f44\u03c6\u03c1\u03c5\u03c2, an eyebrow.\n\n[126] The text here is hopelessly corrupt, and indeed is full\nof corruption for the next seven lines: I have followed the Latin\nversion of Dalecampius.\n\n[127] There is some corruption in this name.\n\n[128] Hom. Odyss. xx. 17.\n\n[129] Ibid. 13.\n\n[130] Hom. Iliad, vii. 216.\n\n[131] Iliad, x. 96.\n\n[132] This is not from any extant play.\n\n[133] Hom. Iliad, xxiii. 186.\n\n[134] Ibid. xiv. 172.\n\n[135] Ibid. xiv. 170.\n\n[136] In the Thesmophoriazus\u00e6 Secund\u00e6 that is, which has not\ncome down to us.\n\n[137] Aristoph. Eccl. 1117.\n\n[138] Pandrosos, according to Athenian mythology, was a\ndaughter of Cecrops and Agraulos. She was worshipped at Athens, and had\na temple near that of Minerva Polias.\u2014Smith, Diet. Gr. and Rom. Biog.\n\n[139] It is hardly necessary to say that this beautiful\ntranslation is by Lord Denman. It is given also at p. 176 of the\ntranslation of the Greek Anthology in this series.\n\n[140] This refers to the Alcm\u00e6onid\u00e6, who, flying from the\ntyranny of Hippias, after the death of Hipparchus, seized on and\nfortified the town Leipsydrium, on Mount Parnes, and were defeated and\ntaken by the Pisistratid\u00e6.\u2014See Herod, v. 62.\n\n[141] Hermias was tyrant of Atarneus and Assos, having been\noriginally the minister of Eubulus, whom he succeeded. He entertained\nAristotle at his court for many years. As he endeavoured to maintain\nhis kingdom in independence of Persia, they sent Mentor against him,\nwho decoyed him to an interview by a promise of safe conduct, and then\nseized him and sent him to Artaxerxes, by whom he was put to death.\n\n[142] Colabri were a sort of song to which the armed dance\ncalled \u03ba\u03bf\u03bb\u03b1\u03b2\u03c1\u03b9\u03c3\u03bc\u1f78\u03c2 was danced.\n\n[143] This is a parody on Iliad, i. 275,\u2014\n\n       \u039c\u03ae\u03c4\u03b5 \u03c3\u1f7a \u03c4\u03cc\u03bd\u03b4' \u1f00\u03b3\u03b1\u03b8\u03cc\u03c2 \u03c0\u03b5\u03c1 \u1f10\u1f7c\u03bd, \u1f00\u03c0\u03bf\u03b1\u03af\u03c1\u03b5\u03bf \u03ba\u03bf\u03cd\u03c1\u03b7\u03bd,\n\nwhere Eub\u0153us changes \u03ba\u03bf\u03cd\u03c1\u03b7\u03bd, maiden, into \u03ba\u03bf\u03c5\u03c1\u03b5\u1fd6,\nbarber.\n\n[144] There is a hiatus here in the text of Athen\u00e6us, but he\nrefers to Ag. 284,\u2014\n\n        \u03c0\u03ad\u03b3\u03b1\u03bd \u03b4\u1f72 \u03c0\u03b1\u03bd\u1f78\u03bd \u1f10\u03ba \u03bd\u03ae\u03c3\u03bf\u03c5 \u03c4\u03c1\u03af\u03c4\u03bf\u03bd\n  \u1f04\u03b8\u03c9\u03bf\u03bd \u03b1\u1f36\u03c0\u03bf\u03c2 \u0396\u03b7\u03bd\u1f78\u03c2 \u1f10\u03be\u03b5\u03b4\u03ad\u03be\u03b1\u03c4\u03bf,\n\nwhere Clyt\u00e6mnestra is speaking of the beacon fires, which had conveyed\nto her the intelligence of the fall of Troy.\n\n[145] Iliad, xvii. 663.\n\n\n\n\nPOETICAL FRAGMENTS\n\nQUOTED BY ATHEN\u00c6US,\n\nRENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS.\n\n\nAPOLLODORUS. (Book i. \u00a7 4, p. 4.)\n\n       THERE is a certain hospitable air\n       In a friend's house, that tells me I am welcome:\n       The porter opens to me with a smile;\n       The yard dog wags his tail, the servant runs,\n       Beats up the cushion, spreads the couch, and says\u2014\n       \"Sit down, good Sir!\" e'er I can say I'm weary.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nARCHESTRATUS. (Book i. \u00a7 7, p. 7.)\n\n       I write these precepts for immortal Greece,\n       That round a table delicately spread,\n       Or three, or four, may sit in choice repast,\n       Or five at most. Who otherwise shall dine,\n       Are like a troop marauding for their prey.\u2014D'ISRAELI.\n\n            *       *       *       *       *\n\nARCHILOCHUS. (Book i. \u00a7 14, p. 11.)\n\n                               Faith! but you quaff\n       The grape's pure juice to a most merry tune,\n       And cram your hungry maw most rav'nously.\n       And pay for't\u2014not a doit. But mark me, Sirrah!\n       You come not here invited, as a friend.\n       Your appetite is gross;\u2014your god's your belly;\u2014\n       Your mind, your very, soul, incorpsed with gluttony,\n       Till you have lost all shame.\u2014J. BAILEY.\n\n            *       *       *       *       *\n\nARISTOPHANES. (Book i. \u00a7 55, p. 50.)\n\n       For the Athenian people neither love\n       Harsh crabbed bards, nor crabbed Pramnian wines,\n       Which pinch the face up and the belly too;\n       But mild, sweet-smelling, nectar-dropping cups.\u2014WALSH.\n\n            *       *       *       *       *\n\nDIPHILUS. (Book ii. \u00a7 2, p. 58.)\n\n       Oh! friend to the wise, to the children of song,\n       Take me with thee, thou wisest and sweetest, along;\n       To the humble, the lowly, proud thoughts dost thou bring,\n       For the wretch who has thee is as blythe as a king:\n       From the brows of the sage, in thy humorous play,\n       Thou dost smooth every furrow, every wrinkle away;\n       To the weak thou giv'st strength, to the mendicant gold,\n       And a slave warm'd by thee as a lion is bold.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nEUBULUS. (Book ii. \u00a7 3, p. 59.)\n\n       Three cups of wine a prudent man may take;\n       The first of these for constitution's sake;\n       The second to the girl he loves the best;\n       The third and last to lull him to his rest,\n       Then home to bed! but if a fourth he pours,\n       That is the cup of folly, and not ours;\n       Loud noisy talking on the fifth attends;\n       The sixth breeds feuds and falling-out of friends;\n       Seven beget blows and faces stain'd with gore;\n       Eight, and the watch-patrole breaks ope the door;\n       Mad with the ninth, another cup goes round,\n       And the swill'd sot drops senseless to the ground.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nEPICHARMUS. (Book ii. \u00a7 3, p. 59.)\n\n  _A._ After sacrifice, then came feasting.\n                                         _B._ Beautiful, by Jupiter!\n  _A._ After feasting drink we merrily.\n                                     _B._ Charming! I do truly think.\n  _A._ After drinking, follow'd revelry: after revelry, the whole hog:\n\n       After the whole hog, the justice: after that the sentence dire:\n       After which, chains, fetters, fines,\u2014all that, and all that,\n       and all that.\u2014J. BAILEY.\n\n       *       *       *       *       *\n\nBACCHYLIDES. (Book ii. \u00a7 10, p. 65.)\n\n       The goblet's sweet compulsion moves\n       The soften'd mind to melting loves.\n       The hope of Venus warms the soul,\n       Mingling in Bacchus' gifted bowl;\n       And buoyant lifts in lightest air\n       The soaring thoughts of human care.\n       Who sips the grape, with single blow\n       Lays the city's rampire low;\n       Flush'd with the vision of his mind\n       He acts the monarch o'er mankind.\n       His bright'ning roofs now gleam on high,\n       All burnish'd gold and ivory:\n       Corn-freighted ships from Egypt's shore\n       Waft to his feet the golden ore:\n       Thus, while the frenzying draught he sips,\n       His heart is bounding to his lips.\u2014ELTON.\n\n_The same._\n\n       Thirsty comrade! wouldst thou know\n       All the raptures that do flow\n       From those sweet compulsive rules\n       Of our ancient drinking schools\u2014\n       First, the precious draught shall raise\n       Amorous thoughts in giddy maze,\n       Mingling Bacchus' present treasure\n       With the hopes of higher pleasure.\n       Next, shall chase through empty air\n       All th' intolerant host of Care;\n       Give thee conquest, riches, power;\n       Bid thee scale the guarded tower;\n       Bid thee reign o'er land and sea\n       With unquestion'd sov'reignty.\n       Thou thy palace shalt behold,\n       Bright with ivory and gold;\n       While each ship that ploughs the main,\n       Fill'd with Egypt's choicest grain,\n       Shall unload her pon'drous store,\n       Thirsty comrade! at thy door.\n\n            *       *       *       *       *\n\nEPHIPPOS. (Book ii. \u00a7 30, p. 79.)\n\n                             How I delight\n       To spring upon the dainty coverlets;\n       Breathing the perfume of the rose, and steep'd\n       In tears of myrrh!\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nALEXIS. (Book ii. \u00a7 44, p. 90.)\n\n       Mean my husband is, and poor,\n       And my blooming days are o'er.\n       Children have we two,\u2014a boy,\n       Papa's pet and mamma's joy;\n       And a girl, so tight and small,\n       With her nurse;\u2014that's five in all:\n       Yet, alas! alas! have we\n       Belly timber but for three!\n       Two must, therefore, often make\n       Scanty meal on barley-cake;\n       And sometimes, when nought appears\n       On the board, we sup on tears.\n       My good man, once so strong and hale,\n       On this fare grows very pale;\n       For our best and daintiest cheer,\n       Through the bright half of the year,\n       Is but acorns, onions, peas,\n       Ochros, lupines, radishes,\n       Vetches, wild pears nine or ten,\n       With a locust now and then.\n       As to figs, the Phrygian treat,\n       Fit for Jove's own guests to eat,\n       They, when happier moments shine,\u2014\n       They, the Attic figs, are mine.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nEPICRATES. (Book ii. \u00a7 54, p. 98.)\n\n  _A._ I pray, you, Sir, (for I perceive you learn'd\n       In these grave matters,) let my ignorance suck\n       Some profit from your courtesy, and tell me\n       What are your wise philosophers engaged in,\n       Your Plato, Menedemus and Speusippus?\n       What mighty mysteries have they in projection?\n       What new discoveries may the world expect\n       From their profound researches? I conjure you,\n       By Earth, our common mother, to impart them!\n  _B._ Sir, you shall know at our great festival\n       I was myself their hearer, and so much\n       As I there heard will presently disclose,\n       So you will give it ears, for I must speak\n       Of things perchance surpassing your belief,\n       So strange they will appear; but so it happen'd,\n       That these most sage Academicians sate\n       In solemn consultation\u2014on a cabbage.\n  _A._ A cabbage! what did they discover there?\n  _B._ Oh, Sir, your cabbage hath its sex and gender,\n       Its provinces, prerogatives and ranks,\n       And, nicely handled, breeds as many questions\n       As it does maggots. All the younger fry\n       Stood dumb with expectation and respect,\n       Wond'ring what this same cabbage should bring forth:\n       The Lecturer eyed them round, whereat a youth\n       Took heart, and breaking first the awful silence,\n       Humbly craved leave to think\u2014that it was round:\n       The cause was now at issue, and a second\n       Opined it was an herb.\u2014A third conceived\n       With due submission it might be a plant.\n       The difference methought was such, that each\n       Might keep his own opinion and be right;\n       But soon a bolder voice broke up the council,\n       And, stepping forward, a Sicilian quack\n       Told them their question was abuse of time,\u2014\n       It was a cabbage, neither more nor less,\n       And they were fools to prate so much about it.\n       Insolent wretch! amazement seized the troop,\n       Clamour and wrath and tumult raged amain,\n       Till Plato, trembling for his own philosophy,\n       And calmly praying patience of the court,\n       Took up the cabbage and adjourn'd the cause.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nEURIPIDES. (Book ii. \u00a7 57, p. 101.)\n\n       Bright wanderer through the eternal way,\n       Has sight so sad as that which now\n       Bedims the splendour of thy ray,\n       E'er bid the streams of sorrow flow?\n       Here, side by side, in death are laid\n       Two darling boys, their mother's care;\n       And here their sister, youthful maid,\n       Near her who nursed and thought them fair.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nMENANDER. (Book ii. \u00a7 86, p. 119.)\n\n       A bore it is to take pot-luck, with welcome frank and hearty,\n       All at the board round which is placed a downright family-party.\n       Old daddy seizes first the cup, and so begins his story,\n       And lectures on, with saws and jokes\u2014a Mentor in his glory.\n       The mother next, and grandam too, confound you with their babble;\n       And worse and worse, the grandam's sire will mump, and grunt, and\n         gabble;\n       His daughter with her toothless gums, lisps out, \"The dear old\n         fellow!\"\n       And round and round the dotard nods, as fast as he grows mellow.\n                                                                 \u2014ANON.\n\n_The same._\n\n                       From family repasts,\n       Where all the guests claim kin,\u2014nephews and uncles,\n       And aunts and cousins to the fifth remove!\n       First you've the sire, a goblet in his hand,\n       And he deals out his dole of admonition;\u2014\n       Then comes my lady-mother, a mere homily\n       Reproof and exhortation!\u2014at her heels\n       The aunt slips in a word of pious precept.\n       The grandsire last\u2014a bass voice among trebles,\n       Thunder succeeding whispers, fires away.\n       Each pause between, his aged partner fills\n       With \"lack-a-day!\" \"good sooth!\" and \"dearest dear!\"\n       The dotard's head meantime for ever nods,\n       Encouraging her drivelling.\u2014ANON.\n\n            *       *       *       *       *\n\nARISTOPHANES. (Book iii. \u00a7 7, p. 126.)\n\nThere is no kind of fig, Whether little or big, Save the Spartan, which\nhere does not grow; But this, though quite small, Swells with hatred\nand gall, A stern foe to the Demos, I trow.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nSTESICHORUS. (Book iii. \u00a7 21, p. 136.)\n\n       Many a yellow quince was there\n       Piled upon the regal chair,\n       Many a verdant myrtle-bough,\n       Many a rose-crown featly wreathed,\n       With twisted violets that grow\n       Where the breath of spring has breathed.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nANTIGONUS. (Book iii. \u00a7 22, p. 137.)\n\n       O where is the maiden, sweeter far\n       Than the ruddy fruits of Ephyr\u00e8 are,\n       When the winds of summer have o'er them blown,\n       And their cheeks with autumn's gold have been strown!\n                                               \u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\n     ANTIPHANES. (Book iii. \u00a7 27, p. 140.)\n\n  _A._ 'Twould be absurd to speak of what's to eat,\n       As if you thought of such things; but, fair maid,\n       Take of these apples.\n  _B._                     Oh, how beautiful!\n  _A._ They are, indeed, since hither they but lately\n       Have come from the great king.\n                                   _B._ By Phosphoros!\n       I could have thought them from the Hesperian bowers,\n       Where th' apples are of gold.\n                                  _A._ There are but three.\n  _B._ The beautiful is nowhere plentiful.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nARISTOPHANES. (Book iii. \u00a7 33, p. 145.)\n\n       Then every soul of them sat open-mouth'd,\n       Like roasted oysters gaping in a row.\u2014J. H. FRERE.\n\n            *       *       *       *       *\n\nARCHESTRATUS. (Book iii. \u00a7 44, p. 154.)\n\n       For mussels you must go to \u00c6nos; oysters\n       You'll find best at Abydos. Parion\n       Rejoices in its urchins; but if cockles\n       Gigantic and sweet-tasted you would eat,\n       A voyage must be made to Mitylene,\n       Or the Ambracian Gulf, where they abound\n       With many other dainties. At Messina,\n       Near to the Faro, are pelorian conchs,\n       Nor are those bad you find near Ephesos;\n       For Tethyan oysters, go to Chalcedon;\n       But for the Heralds, may Zeus overwhelm them\n       Both in the sea and in the agora!\n       Aye, all except my old friend Agathon,\n       Who in the midst of Lesbian vineyards dwells.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\n     DAMOXENUS. (Book iii. \u00a7 60, p. 170.)\n\n  _Master Cook._ Behold in me a pupil of the school\n       Of the sage Epicurus.\n  _Friend._                Thou a sage!\n  _M. C._ Ay! Epicurus too was sure a cook,\n       And knew the sovereign good. Nature his study,\n       While practice perfected his theory.\n       Divine philosophy alone can teach\n       The difference which the fish _Glociscus_ shows\n       In winter and in summer: how to learn\n       Which fish to choose, when set the Pleiades,\n       And at the solstice. 'Tis change of seasons\n       Which threats mankind, and shakes their changeful frame.\n       This dost thou comprehend? Know, what we use\n       In season, is most seasonably good!\n  _Friend._ Most learned cook, who can observe these canons?\n  _M. C._ And therefore phlegm and colics make a man\n       A most indecent guest. The aliment\n       Dress'd in my kitchen is true aliment;\n       Light of digestion easily it passes;\n       The chyle soft-blending from the juicy food\n       Repairs the solids.\n  _Friend._           Ah! the chyle! the solids!\n       Thou new Democritus! thou sage of medicine!\n       Versed in the mysteries of the Iatric art!\n  _M. C._ Now mark the blunders of our vulgar cooks.\n       See them prepare a dish of various fish,\n       Showering profuse the pounded Indian grain,\n       An overpowering vapour, gallimaufry,\n       A multitude confused of pothering odours!\n       But, know, the genius of the art consists\n       To make the nostrils feel each scent distinct;\n       And not in washing plates to free from smoke.\n       I never enter in my kitchen, I!\n       But sit apart, and in the cool direct,\n       Observant of what passes, scullions' toil.\n  _Friend._ What dost thou there?\n  _M. C._                       I guide the mighty whole;\n       Explore the causes, prophesy the dish.\n       'Tis thus I speak: \"Leave, leave that ponderous ham;\n       Keep up the fire, and lively play the flame\n       Beneath those lobster patties; patient here,\n       Fix'd as a statue, skim, incessant skim.\n       Steep well this small Glociscus in its sauce,\n       And boil that sea-dog in a cullender;\n       This eel requires more salt and marjoram;\n       Roast well that piece of kid on either side\n       Equal; that sweetbread boil not over much.\"\n       'Tis thus, my friend, I make the concert play.\n  _Friend._ O man of science! 'tis thy babble kills!\n  _M. C._ And then no useless dish my table crowds;\n       Harmonious ranged, and consonantly just.\n  _Friend._ Ha! what means this?\n  _M. C._                      Divinest music all!\n       As in a concert instruments resound,\n       My order'd dishes in their courses chime.\n       So Epicurus dictated the art\n       Of sweet voluptuousness, and ate in order,\n       Musing delighted o'er the sovereign good!\n       Let raving Stoics in a labyrinth\n       Run after virtue; they shall find no end.\n       Thou, what is foreign to mankind, abjure.\u2014D'ISRAELI.\n\n            *       *       *       *       *\n\n     BATO.[146] (Book iii. \u00a7 61, p. 171.)\n\n  _Father._ Thou hast destroy'd the morals of my son,\n       And turn'd his mind, not so disposed, to vice,\n       Unholy pedagogue! With morning drams,\n       A filthy custom, which he caught from thee,\n       Clean from his former practice, now he saps\n       His youthful vigour. Is it thus you school him?\n  _Sophist._ And if I did, what harms him? Why complain you?\n       He does but follow what the wise prescribe,\n       The great voluptuous law of Epicurus,\n       Pleasure, the best of all good things on earth;\n       And how but thus can pleasure be obtained?\n  _Father._ Virtue will give it him.\n  _Sophist._                       And what but virtue\n       Is our philosophy? When have you met\n       One of our sect flush'd and disguised with wine?\n       Or one, but one of those you tax so roundly,\n       On whom to fix a fault?\n  _Father._                  Not one, but all,\n       All, who march forth with supercilious brow\n       High arch'd with pride, beating the city-rounds,\n       Like constables in quest of rogues and outlaws,\n       To find that prodigy in human nature,\n       A wise and perfect man! What is your science\n       But kitchen-science? wisely to descant\n       Upon the choice bits of a savoury carp,\n       And prove by logic that his _summum bonum_\n       Lies in his head; there you can lecture well,\n       And, whilst your grey-beards wag, the gaping guest\n       Sits wondering with a foolish face of praise.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nANTIPHANES. (Book iii. \u00a7 62, p. 172.)\n\n                   O, what a fool is he,\n       Who dreams about stability, or thinks,\n       Good easy dolt! that aught in life's secure!\n       Security!\u2014either a loan is ask'd;\n       Then house and all that it contains are gone\n       At one fell sweep\u2014or you've a suit to meet,\n       And Law and Ruin ever are twin-brothers.\u2014\n       Art named to a general's post? fines, penalties,\n       And debts upon the heels of office follow.\n       Do the stage-charges fall upon you? good:\n       The chorus must go clad in spangled robes,\n       Yourself may pace in rags. Far happier he\n       Who's named a trierarch:\u2014he buys a halter\n       And wisely balks at once th' expensive office.\u2014\n       Sleeping or waking, on the sea or land,\n       Among your menials or before your foes,\n       Danger and Insecurity are with you.\n       The very table, charged with viands, is\n       Mere mock'ry oft;\u2014gives promise to the eye,\n       And breaks it to the lip. Is there nought safe then?\n       Yes, by the gods,\u2014that which has pass'd the teeth,\n       And is in a state of deglutition: reckon\n       Yourself secure of that, and that alone:\n       All else is fleet, precarious, insecure.\u2014MITCHELL.\n\n            *       *       *       *       *\n\nALEXIS. (Book iii. \u00a7 86, p. 194.)\n\n  _A._ I must have all accounted for:\n       Item by item, charge by charge; or look ye:\u2014\n       There's not a stiver to be had from me.\n  _B._ 'Tis but a fair demand.\n      _A._            What hoa! within there! [_Calls to his servant._]\n       My style and tablets.         (_Style and tablets are brought._)\n       Now, Sir, to your reckoning.\n  _B._ To salt a herring\u2014price\u2014two farthings\u2014\n  _A._                                       Good.           [_Writes._]\n  _B._ To mussels\u2014three\u2014\n  _A._                 No villany as yet.                    [_Writes._]\n  _B._ Item, to eels\u2014one obol\u2014\n  _A._                       Still you're guiltless.         [_Writes._]\n  _B._ Next came the radishes; yourselves allow'd\u2014\n  _A._ And we retract not\u2014they were delicate\n       And good.\n  _B._ For these I touch two obols.\n  _A._                 [_Aside._] Tush!\n       The praise is in the bill\u2014better our palates\n       Had been less riotous\u2014onward.\n  _B._                             To a rand\n       Of tunny-fish\u2014this charge will break a sixpence.\n  _A._ Dealst on the square? no filching?\u2014no purloining?\u2014\n  _B._ No, not a doit\u2014thou'rt green, good fellow, green;\n       And a mere novice yet in market-prices.\n       Why, man, the palmer-worms have fix'd their teeth\n       Upon the kitchen-herbs.\n  _A._                       Ergo, salt fish\n       Bears twice its usual price\u2014call you that logic?\n  _B._ Nay, if you've doubts\u2014to the fishmonger straight,\u2014\n       He lives and will resolve them.\u2014To a conger-eel\u2014\n       Ten obols.\n  _A._          I have nothing to object:\n       Proceed.\n  _B._        Item, broil'd fish\u2014a drachma.\n  _A._                                    Fie on't!\u2014\n       I was a man, and here's the fever come\n       With double force.\n  _B._                  There's wine too in the bill,\n       Bought when my masters were well half-seas over\u2014\n       Three pitchers, at ten obols to the pitcher.\u2014MITCHELL.\n\n       *       *       *       *       *\n\nMATRON.[147] (Book iv. \u00a7 13, p. 220.)\n\n       The feast, for cookery's various cates renown'd,\n       By Attic host bestow'd, O Muse! resound.\n       There too I went, with hunger in my train,\n       And saw the loaves by hundreds pour'd amain,\n       Beauteous to view, and vast beyond compare,\n       Whiter than snow, and sweet as wheaten fare.\n\n              *       *       *       *       *\n\n       Then all to pot-herbs stretch'd their hands in haste,\n       But various viands lured my nicer taste;\n       Choice bulbs, asparagus, and, daintier yet,\n       Fat oysters help my appetite to whet.\n\n              *       *       *       *       *\n\n       Like Thetis' self, the silver-footed dame\u2014\n       Great Nereus' daughter, curly cuttle came;\n       Illustrious fish! that sole amid the brine\n       With equal ease can black and white divine;\n       There too I saw the Tityus of the main,\n       Huge conger\u2014countless plates his bulk sustain.\n       And o'er nine boards he rolls his cumbrous train!\n\n              *       *       *       *       *\n\n       Right up stairs, down stairs, over high and low,\n       The cook, with shoulder'd dishes marches slow,\n       And forty sable pots behind him go.\n\n              *       *       *       *       *\n\n       With these appear'd the Salaminian bands,\n       Thirteen fat ducklings borne by servile hands;\n       Proudly the cook led on the long array,\n       And placed them where the Athenian squadrons lay.\n\n              *       *       *       *       *\n\n       When now the rage of hunger was represt,\n       And the pure lymph had sprinkled every guest,\n       Sweet lilied unguents brought one blooming slave,\n       And one from left to right fresh garlands gave;\n       With Lesbian wine the bowl was quick supplied,\n       Man vied with man to drain the racy tide;\n       Then groan'd the second tables laden high,\n       Where grapes and cool pomegranates please the eye,\n       The lusty apple, and the juicy pear\u2014\n       Yet nought I touch'd, supinely lounging there;\n       But when the huge round cake of golden hue,\n       Ceres best offspring, met my raptured view,\n       No more these hands their eager grasp restrain,\n       How should such gift celestial tempt in vain?\u2014D. K. SANDFORD.\n\n            *       *       *       *       *\n\nALEXIS. (Book iv. \u00a7 58, p. 264.)\n\n       How fertile in new tricks is Ch\u00e6rephon,\n       To sup scot-free and everywhere find welcome!\n       Spies he a broker's door with pots to let?\n       There from the earliest dawn he takes his stand,\n       To see whose cook arrives; from him he learns\n       Who 'tis that gives the feast,\u2014flies to the house,\n       Watches his time, and, when the yawning door\n       Gapes for the guests, glides in among the first.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nANAXIPPUS. (Book iv. \u00a7 68, p. 271.)\n\n       Soup-ladle, flesh-hook, mortar, spit,\n       Bucket and haft, with tool to fit,\n       Such knives as oxen's hides explore,\n       Add dishes, be they three or more.\u2014MITCHELL.\n\n            *       *       *       *       *\n\nTIMOCLES. (Book vi. \u00a7 2, p. 354.)\n\n       Nay, my good friend, but hear me! I confess\n       Man is the child of sorrow, and this world,\n       In which we breathe, hath cares enough to plague us;\n       But it hath means withal to soothe these cares,\n       And he, who meditates on other's woes,\n       Shall in that meditation lose his own:\n       Call then the tragic poet to your aid,\n       Hear him, and take instruction from the stage:\n       Let Telephus appear; behold a prince,\n       A spectacle of poverty and pain,\n       Wretched in both.\u2014And what if you are poor?\n       Are you a demi-god? are you the son\n       Of Hercules? begone! complain no more.\n       Doth your mind struggle with distracting thoughts?\n       Do your wits wander? are you mad? Alas!\n       So was Alcm\u00e6on, whilst the world adored\n       His father as their God. Your eyes are dim;\n       What then? the eyes of \u0152dipus were dark,\n       Totally dark. You mourn a son; he's dead;\n       Turn to the tale of Niobe for comfort,\n       And match your loss with hers. You're lame of foot;\n       Compare it with the foot of Philoctetes,\n       And make no more complaint. But you are old,\n       Old and unfortunate; consult O\u00ebneus;\n       Hear what a king endured, and learn content.\n       Sum up your miseries, number up your sighs,\n       The tragic stage shall give you tear for tear,\n       And wash out all afflictions but its own.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\n_From the same._ (Book vi. \u00a7 3, p. 355.)\n\n       Bid me say anything rather than this;\n       But on this theme Demosthenes himself\n       Shall sooner check the torrent of his speech\n       Than I\u2014Demosthenes! that angry orator,\n       That bold Briareus, whose tremendous throat,\n       Charged to the teeth with battering-rams and spears,\n       Beats down opposers; brief in speech was he,\n       But, crost in argument, his threat'ning eyes\n       Flash'd fire, whilst thunder vollied from his lips.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nANTIPHANES. (Book vi. \u00a7 3, p. 355.)\n\n       I once believed the Gorgons fabulous:\n       But in the agora quickly changed my creed,\n       And turn'd almost to stone, the pests beholding\n       Standing behind the fish stalls. Forced I am\n       To look another way when I accost them,\n       Lest if I saw the fish they ask so much for,\n       I should at once grow marble.\u2014J. A. ST. JOHN.\n\n_The same._\n\n       I must confess that hitherto I deem'd\n       The Gorgons a mere fable, but just now\n       I stepp'd into the fish-market, and there\n       I saw, at once, the dread reality;\n       And I was petrified, indeed, so much,\n       That, to converse with them, I turn'd my back\n       For fear of being turn'd to stone; they ask'd\n       A price so high and so extravagant\n       For a poor despicable paltry fish.\u2014ANON.\n\n            *       *       *       *       *\n\nAMPHIS. (Book vi. \u00a7 5, p. 356.)\n\n       The general of an army is at least\n       A thousand times more easy of access,\n       And you may get an answer quicker too\n       Than from these cursed fishmongers: ask them\n       The price of their commodity, they hold\n       A wilful silence, and look down with shame,\n       Like Telephus; with reason good; for they\n       Are, one and all, without exception,\n       A set of precious scoundrels. Speak to one,\n       He'll measure you from top to toe, then look\n       Upon his fish, but still no answer give.\n       Turn o'er a polypus, and ask another\n       The price, he soon begins to swell and chafe,\n       And mutters out half-words between his teeth,\n       But nothing so distinct that you may learn\n       His real meaning\u2014so many oboli;\n       But then the number you are still to guess,\n       The syllable is wilfully suppress'd,\n       Or left half utter'd. This you must endure,\n       And more, if you attend the fish-market.\u2014ANON.\n\n_The same._\n\n       Ten thousand times more easy 'tis to gain\n       Admission to a haughty general's tent,\n       And have discourse of him, than in the market\n       Audience to get of a cursed fishmonger.\n       If you draw near and say, How much, my friend,\n       Costs _this_ or _that_?\u2014No answer. Deaf you think\n       The rogue must be, or stupid; for he heeds not\n       A syllable you say, but o'er his fish\n       Bends silently, like Telephos (and with good reason,\n       For his whole race he knows are cut-throats all).\n       Another minding not, or else not hearing,\n       Pulls by the legs a polypus. A third\n       With saucy carelessness replies: \"Four oboli,\n       That's just the price. For this no less than eight.\n       Take it or leave it!\"\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nALEXIS. (Book vi. \u00a7 5, p. 356.)\n\n       When our victorious gen'rals knit their brows,\n       Assume a higher tone and loftier gait\n       Than common men, it scarcely moves my wonder\u2014\n       Indeed 'tis natural that the commonwealth\n       Should give to public virtue just rewards\u2014\n       They who have risk'd their lives to serve the state\n       Deserve its highest honours in return,\n       Place and precedence too above their fellows:\n       But I am choked with rage when I behold\n       These saucy fishmongers assume such airs,\n       Now throw their eyes disdainful down, and now\n       Lift their arch'd brows and wrinkle up their fronts\u2014\n       \"Say, at what price you sell this brace of mullets?\"\n       \"Ten oboli,\" they answer. \"Sure you joke;\n       Ten oboli indeed! will you take eight?\"\n       \"Yes, if you choose but one.\"\u2014\"Come, come, be serious,\n       Nor trifle with your betters thus.\"\u2014\"Pass on,\n       And take your custom elsewhere.\" 'Tis enough\n       To move our bile to hear such insolence.\u2014ANON.\n\n_The same._\n\n       However, this is still endurable.\n       But when a paltry fishfag will look big,\n       Cast down his eyes affectedly, or bend\n       His eyebrows upwards like a full-strain'd bow,\n       I burst with rage. Demand what price he asks\n       For\u2014say two mullets; and he answers straight\n       \"Ten obols.\"\u2014\"Ten? That's dear: will you take eight?\"\n       \"Yes, if one fish will serve you.\"\u2014\"Friend, no jokes;\n       I am no subject for your mirth.\"\u2014\"Pass on, Sir!\n       And buy elsewhere.\"\u2014Now tell me, is not this\n       Bitterer than gall?\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nDIPHILUS. (Book vi. \u00a76, p. 356.)\n\n       I once believed the fishmongers at Athens\n       Were rogues beyond all others. 'Tis not so;\n       The tribe are all the same, go where you will,\n       Deceitful, avaricious, plotting knaves,\n       And rav'nous as wild-beasts. But we have one\n       Exceeds the rest in baseness, and the wretch\n       Pretends that he has let his hair grow long\n       In rev'rence to the gods. The varlet lies.\n       He bears the marks of justice on his forehead,\n       Which his locks hide, and therefore they are long.\n       Accost him thus\u2014\"What ask you for that pike?\"\n       \"Ten oboli,\" he answers\u2014not a word\n       About the currency\u2014put down the cash,\n       He then objects, and tells you that he meant\n       The money of \u00c6gina. If there's left\n       A balance in his hands, he'll pay you down\n       In Attic oboli, and thus secures\n       A double profit by the exchange of both.\u2014ANON.\n\n_The same._\n\n       Troth, in my greener days I had some notion\n       That here at Athens only, rogues sold fish;\n       But everywhere, it seems, like wolf or fox\n       The race is treacherous by nature found.\n       However, we have one scamp in the agora\n       Who beats all others hollow. On his head\n       A most portentous fell of hair nods thick\n       And shades his brow. Observing your surprise,\n       He has his reasons pat; it grows forsooth\n       To form, when shorn, an offering to some god!\n       But that's a feint; 'tis but to hide the scars\n       Left by the branding-iron upon his forehead.\n       But, passing that, you ask perchance the price\n       Of a sea-wolf\u2014\"Ten oboli\"\u2014very good.\n       You count the money. \"Oh, not those,\" he cries,\n       \"\u00c6ginetan I meant.\" Still you comply.\n       But if you trust him with a larger piece,\n       And there be change to give; mark how the knave\n       Now counts in Attic coin, and thus achieves\n       A two-fold robbery in the same transaction!\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nXENARCHUS. (Book vi. \u00a7 6, p. 357.)\n\n       Poets indeed! I should be glad to know\n       Of what they have to boast. Invention\u2014no!\n       They invent nothing, but they pilfer much,\n       Change and invert the order, and pretend\n       To pass it off for new. But fishmongers\n       Are fertile in resources, they excel\n       All our philosophers in ready wit\n       And sterling impudence. The law forbids,\n       And strictly too, to water their stale fish\u2014\n       How do they manage to evade the fine?\n       Why thus\u2014when one of them perceives the board\n       Begins to be offensive, and the fish\n       Look dry and change their colour, he begins\n       A preconcerted quarrel with his neighbour.\n       They come to blows;\u2014he soon affects to be\n       Most desperately beaten, and falls down,\n       As if unable to support himself,\n       Gasping for breath;\u2014another, who the while\n       (Knowing the secret) was prepared to act,\n       Seizes a jar of water, aptly placed,\n       And scatters a few drops upon his friend,\n       Then empties the whole vessel on the fish,\n       Which makes them look so fresh that you would swear\n       They were just taken from the sea,\u2014ANON.\n\n_The same._\n\n       Commend me for invention to the rogue\n       Who sells fish in the agora. He knows,\u2014\n       In fact there's no mistaking,\u2014that the law\n       Clearly and formally forbids the trick\n       Of reconciling stale fish to the nose\n       By constant watering. But if some poor wight\n       Detect him in the fact, forthwith he picks\n       A quarrel, and provokes his man to blows.\n       He wheels meanwhile about his fish, looks sharp\n       To catch the nick of time, reels, feigns a hurt:\n       And prostrate falls, just in the right position.\n       A friend placed there on purpose, snatches up\n       A pot of water, sprinkles a drop or two,\n       For form's sake, on his face, but by mistake,\n       As you must sure believe, pours all the rest\n       Full on the fish, so that almost you might\n       Consider them fresh caught.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nANTIPHANES. (Book vi. \u00a7 7, p. 357.)\n\n       What miserable wretched things are fish!\n       They are not only doom'd to death, to be\n       Devour'd, and buried in the greedy maw\n       Of some voracious glutton, but the knaves\n       Who sell them leave them on their board to rot,\n       And perish by degrees, till having found\n       Some purblind customer, they pass to him\n       Their dead and putrid carcases; but he,\n       Returning home, begins to nose his bargain,\n       And soon disgusted, casts them out with scorn.\u2014ANON.\n\n            *       *       *       *       *\n\nALEXIS. (Book vi. \u00a7 8, p. 358.)\n\n       The rich Aristonicus was a wise\n       And prudent governor; he made a law\n       To this intent, that every fishmonger,\n       Having once fix'd his price, if after that\n       He varied, or took less, he was at once\n       Thrown into prison, that the punishment\n       Due to his crimes, still hanging o'er his head,\n       Might be a check on his rapacity,\n       And make him ask a just and honest price,\n       And carry home his stale commodities.\n       This was a prudent law, and so enforced,\n       That youth or age might safely go to market\n       And bring home what was good at a fair price.\u2014ANON.\n\n            *       *       *       *       *\n\nALEXIS. (Book VI. \u00a7 10, p. 359.)\n\n       I still maintain that fish do hold with men,\n       Living or dead, perpetual enmity.\n       For instance, now, a ship is overset,\n       As sometimes it may happen,\u2014the poor wretches\n       Who might escape the dangers of the sea\n       Are swallow'd quick by some voracious fish.\n       If, on the other hand, the fishermen\n       Enclose the fish, and bring them safe to shore,\n       Dead as they are they ruin those who buy them,\n       For they are sold for such enormous sums\n       That our whole fortune hangs upon the purchase,\n       And he who pays the price becomes a beggar.\u2014ANON.\n\n_From the same._ (Book vi. \u00a7 12, p. 359.)\n\n       If one that's poor, and scarcely has withal\n       To clothe and feed him, shall at once buy fish,\n       And pay the money down upon the board,\n       Be sure that fellow is a rogue, and lives\n       By depredation and nocturnal plunder.\n       Let him who has been robb'd by night, attend\n       The fish-market at early dawn, and when\n       He sees a young and needy wretch appear,\n       Bargain with Micion for the choicest eels,\n       And pay the money, seize the caitiff straight,\n       And drag him to the prison without fear.\u2014ANON.\n\n_The same._\n\n       Mark you a fellow who, however scant\n       In all things else, hath still wherewith to purchase\n       Cod, eel, or anchovies, be sure i' the dark\n       He lies about the road in wait for travellers.\n       If therefore you've been robb'd o'ernight, just go\n       At peep of dawn to th' agora and seize\n       The first athletic, ragged vagabond\n       Who cheapens eels of Mikion. He, be sure,\n       And none but he's the thief: to prison with him!\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nDIPHILUS. (Book vi. \u00a7 12, p. 360.)\n\n       We have a notable good law at Corinth,\n       Where, if an idle fellow outruns reason,\n       Feasting and junketing at furious cost,\n       The sumptuary proctor calls upon him,\n       And thus begins to sift him:\u2014You live well,\n       But have you well to live? You squander freely,\n       Have you the wherewithal? Have you the fund\n       For these out-goings? If you have, go on!\n       If you have not, we'll stop you in good time,\n       Before you outrun honesty; for he,\n       Who lives we know not how, must live by plunder;\n       Either he picks a purse, or robs a house,\n       Or is accomplice with some knavish gang,\n       Or thrusts himself in crowds to play th' Informer,\n       And put his perjured evidence to sale:\n       This a well-order'd city will not suffer:\n       Such vermin we expel.\u2014_And you do wisely_:\n       _But what is this to me?_\u2014Why, this it is:\n       Here we behold you every day at work,\n       Living forsooth! not as your neighbours live,\n       But richly, royally, ye gods!\u2014Why, man,\n       We cannot get a fish for love or money,\n       You swallow the whole produce of the sea:\n       You've driven our citizens to browze on cabbage:\n       A sprig of parsley sets them all a-fighting,\n       As at the Isthmian games: if hare or partridge,\n       Or but a simple thrush comes to the market,\n       Quick at the word you snap him. By the gods!\n       Hunt Athens through, you shall not find a feather\n       But in your kitchen; and for wine, 'tis gold\u2014\n       Not to be purchased: we may drink the ditches.\u2014CUMBERLAND.\n\n_The same._\n\n       Wee have in Corinth this good Law in use;\n           If wee see any person keepe great cheere,\n           We make inquirie, Whether he doe worke,\n           Or if he have Revenues coming in?\n           If either, then we say no more of him.\n       But if the Charge exceed his Gaine or Rents,\n           He is forbidden to run on his course:\n           If he continue it, he pays a fine:\n           If he want wherewithal, he is at last\n           Taken by Sergeants and in prison cast.\n       For to spend much, and never to get ought,\n           Is cause of much disorder in the world.\n           One in the night-time filcheth from the flocks;\n           Another breaks a house or else a shop;\n           A third man gets a share his mouth to stop.\n       To beare a part in this good fellowship,\n           One feignes a suit his neighbor to molest,\n           Another must false witness beare with him:\n           But such a crue we utterly detest,\n           And banish from our citie like the pest.\u2014MOLLE.\n\n_The same._\n\n       Believe me, my good friend, such is the law\n       Long held at Corinth; when we see a man\n       Spending large sums upon the daintiest fish,\n       And living at a great expense, we ask\n       The means by which he can maintain the splendour.\n       If it appears that his possessions yield\n       A fund proportion'd to this costly charge,\n       'Tis well, he's not molested, and proceeds\n       T' enjoy that kind of life which he approves.\n       But if we find that he exceeds his means,\n       We first admonish him; if he persists,\n       We then proceed to punishment by fine.\n       If one who has no fortune to supply\n       E'en common wants, lives thus expensively,\n       Him we deliver to the common beadle\n       For corporal punishment.\u2014ANON.\n\n_The same._\n\n       We cannot get the smallest fish for money;\n       And for a bunch of parsley we must fight,\n       As 'twere the Isthmian games: then, should a hare\n       Make its appearance, 'tis at once caught up;\n       A partridge or a lark, by Jupiter!\n       We can't so much as see them on the wing,\n       And all on your account: then as for wine,\n       You've raised the price so high we cannot taste it.\u2014ANON.\n\n            *       *       *       *       *\n\nPHILIPPIDES. (Book vi. \u00a7 17, p. 363.)\n\n       It grieves me much to see the world so changed,\n       And men of worth, ingenious and well-born,\n       Reduced to poverty, while cunning knaves;\n       The very scum of the people, eat their fish,\n       Bought for two oboli, on plates of silver,\n       Weighing at least a mina; a few capers,\n       Not worth three pieces of brass-money, served\n       In lordly silver-dish, that weighs, at least,\n       As much as fifteen drachmas. In times past\n       A little cup presented to the Gods\n       Was thought a splendid offering; but such gifts\n       Are now but seldom seen,\u2014and reason good,\n       For 'tis no sooner on the altar placed,\n       Than rogues are watching to purloin it thence.\u2014ANON.\n\n            *       *       *       *       *\n\nALEXIS. (Book vi. \u00a7 28, p. 372.)\n\n       I'm ready, at the slightest call, to sup\n       With those who may think proper to invite me.\n       If there's a wedding in the neighbourhood,\n       I smell it out, nor scruple to be there\n       Sans invitation; then, indeed, I shine,\n       And make a full display of all my wit,\n       'Till the guests shake with laughter; I take care\n       To tickle well the master of the feast;\n       Should any strive to thwart my purpose, I\n       At once take fire, and load him with reproach\n       And bitter sarcasm; 'till at length, well fed,\n       And having drunk my fill, I stagger home.\n       No nimble link-boy guides my giddy steps,\n       But \"through the palpable obscure, I grope\n       My uncouth way;\" and if by chance I meet,\n       In their nocturnal rounds, the watch, I hail them\n       With soft and gentle speech; then thank the gods\n       That I've escaped so well, nor felt the weight\n       Of their hard fists, or their still harder staves.\n       At length, unhurt, I find myself at home,\n       And creep to my poor bed, where gentle sleep,\n       And pleasant dreams, inspired by generous wine,\n       Lock up my senses.\u2014ANON.\n\n            *       *       *       *       *\n\nDIPHILUS. (Book vi. \u00a7 29, p. 372.)\n\n       When I'm invited to a great man's board,\n       I do not feast my eyes by looking at\n       The costly hangings, painted ceiling, or\n       The rich Corinthian vases, but survey,\n       And watch with curious eye, the curling smoke\n       That rises from the kitchen. If it comes\n       In a strong current, straight, direct, and full,\n       I chuckle at the sight, and shake myself\n       For very joy; but if, oblique and small,\n       It rises slowly in a scanty volume,\n       I then exclaim, Sad meagre fare for me!\n       A lenten supper, and a bloodless meal.\u2014ANON.\n\n_The same._\n\n                     Makes some rich squire\n       A banquet, and am I among the guests?\n       Mark me: I cast no idle eye of observation\n       On mouldings or on fretted roof: I deign not\n       With laudatory breath to ask, if hands\n       From Corinth form'd and fashion'd the wine-coolers:\n       These trouble not my cap.\u2014I watch and note\n       (And with most deep intensity of vision),\n       What smoke the cook sends up: mounts it me full\n       And with alacrity and perpendicular?\n       All joy and transport I: I crow and clap\n       My wings for very ecstasy of heart!\n       Does it come sidelong, making wayward angles,\n       Embodied into no consistency?\n       I know the mournful signal well, and straight\n       Prepare me for a bloodless feast of herbs.\u2014MITCHELL.\n\n            *       *       *       *       *\n\nEUPOLIS. (Book vi. \u00a7 30, p. 373.)\n\n       Mark now, and learn of me the thriving arts\n       By which we parasites contrive to live:\n       Fine rogues we are, my friend, (of that be sure,)\n       And daintily we gull mankind.\u2014Observe!\n       First I provide myself a nimble thing\n       To be my page, a varlet of all crafts;\n       Next two new suits for feasts and gala-days,\n       Which I promote by turns, when I walk forth\n       To sun myself upon the public square:\n       There, if perchance I spy some rich dull knave,\n       Straight I accost him, do him reverence,\n       And, saunt'ring up and down, with idle chat\n       Hold him awhile in play; at every word\n       Which his wise worship utters, I stop short\n       And bless myself for wonder; if he ventures\n       On some vile joke, I blow it to the skies,\n       And hold my sides for laughter.\u2014Then to supper,\n       With others of our brotherhood to mess\n       In some night-cellar on our barley-cakes,\n       And club invention for the next day's shift.\u2014CUMBERLAND.\n\n_The same._\n\n       Of how we live, a sketch I'll give,\n         If you'll attentive be;\n       Of parasites, (we're thieves by rights,)\n         The flower and chief are we.\n\n       Now first we've all a page at call,\n         Of whom we're not the owners,\n       But who's a slave to some young brave,\n         Whom we flatter to be donors.\n\n       Two gala dresses each possesses,\n         And puts them on in turn;\n       As oft as he goes forth to see\n         Where he his meal can earn.\n\n       The Forum I choose, my nets to let loose,\n         It's there that I fish for my dinner;\n       The wealthy young fools I use as my tools,\n         Like a jolly good harden'd old sinner.\n\n       Whenever I see a fool suited for me,\n         In a trice at his side I appear,\n       And ne'er loose my hold, till by feeding or gold,\n         He has paid for my wants rather dear.\n\n       If he chance aught to speak, though stupid and weak,\n         Straightway it is praised to the skies;\n       His wit I applaud, treat him as my lord,\n         Win his heart by a good set of lies.\n\n       Ere comes our meal, my way I feel,\n         My patron's mind I study:\n       And as each knows, we choose all those\n         Whose brains are rather muddy.\n\n       We understand our host's command,\n         To make the table merry;\n       By witty jokes, satiric pokes,\n         To aid the juicy berry.\n\n       If we're not able, straight from the table\n         We're sent, elsewhere to dine;\n       You know poor Acastor incurr'd this disaster,\n         By being too free o'er his wine.\n\n       A dreadful joke scarce from him broke,\n         When for the slave each roars,\n       To come and fetch th' unhappy wretch,\n         And turn him out of doors.\n\n       On him was put, like any brute,\n         Round his throat an iron necklace;\n       And he was handed, to be branded,\n         To \u0152neus rough and reckless.\u2014L. S.\n\n       *       *       *       *       *\n\nALEXIS. (Book vi. \u00a7 31, p. 374.)\n\n  _A._ There are two sorts of parasites; the one\n       Of middle station, like ourselves, who are\n       Much noticed by the comic poets\u2014\u2014\n  _B._                                 Ay,\n       But then the other sort, say, what of them?\n  _A._ They are of higher rank, and proud pretensions,\n       Provincial governors, who claim respect\n       By sober and grave conduct; and though sprung\n       From th' very dregs o' th' people, keep aloof,\n       Affect authority and state and rule,\n       And pride themselves on manners more severe\n       Than others, on whose beetling brow there sits\n       An awful frown, as if they would command\n       At least a thousand talents\u2014all their boast!\n       These Nausinicus, you have seen, and judge\n       My meaning rightly.\n  _B._                   I confess I do.\n  _A._ Yet they all move about one common centre;\n       Their occupations and their ends the same,\n       The sole contention, which shall flatter most.\n       But, as in human life, some are depress'd,\n       Whilst others stand erect on Fortune's wheel,\n       So fares it with these men; while some are raised\n       To splendid affluence, and wallow in\n       Luxurious indolence, their fellows starve,\n       Or live on scraps, and beg a scanty pittance,\n       To save their wretched lives.\u2014ANON.\n\n       *       *       *       *       *\n\nTIMOCLES. (Book vi. \u00a7 32, p. 374.)\n\n       Think you that I can hear the parasite\n       Abused? believe me, no; I know of none\n       Of greater worth, more useful to the state.\n       Whatever act is grateful to a friend,\n       Who is more ready to stand forth than he?\n       Are you in love, he'll stretch a point to serve you.\n       Whate'er you do, he's ready at your call,\n       To aid and to assist, as 'tis but just,\n       He thinks, to do such grateful service for\n       The patron who provides his daily meal.\n       And then he speaks so warmly of his friend!\n       You say for this he eats, and drinks scot-free;\n       Well, and what then? what hero or what god\n       Would disapprove a friend on such conditions?\n       But why thus linger out the day, to prove\n       That parasites are honour'd and esteem'd?\n       Is't not enough, they claim the same reward\n       That crowns the victor at the Olympic games,\n       To be supported at the public charge?\n       For wheresoe'er they diet at free cost,\n       That may be justly call'd the Prytaneum.\u2014ANON.\n\n       *       *       *       *       *\n\nANTIPHANES. (Book vi. \u00a7 33, p. 375.)\n\n       If duly weigh'd, this will, I think, be found\n       The parasite's true state and character,\n       The ready sharer of your life and fortunes.\n       It is against his nature to rejoice\n       At the misfortunes of his friends\u2014his wish\n       Is to see all successful, and at ease;\n       He envies not the rich and the luxurious,\n       But kindly would partake of their excess,\n       And help them to enjoy their better fortune.\n       Ever a steady and a candid friend,\n       Not quarrelsome, morose, or petulant,\n       And knows to keep his passions in due bounds.\n       If you are cheerful, he will laugh aloud;\n       Be amorous, be witty, or what else\n       Shall suit your humour, he will be so too,\n       And valiant, if a dinner's the reward.\u2014ANON.\n\n       *       *       *       *       *\n\nARISTOPHON. (Book vi. \u00a7 34, p. 376.)\n\n       If I'm at once forbid to eat or drink,\n       I'm a Tithymallus or Philippides.\n       If to drink water only, I'm a frog\u2014\n       To feed on leaves and vegetable diet,\n       I am at once a very caterpillar\u2014\n       Forbid the bath, I quarrel not with filth\u2014\n       To spend the winter in the open air,\n       I am a blackbird; if to scorch all day,\n       And jest beneath the hot meridian sun,\n       Then I become a grasshopper to please you;\n       If neither to anoint with fragrant oil,\n       Or even to behold it. I am dust\u2014\n       To walk with naked feet at early dawn,\n       See me a crane; but if forbid at night\n       To rest myself and sleep, I am transform'd\n       At once to th' wakeful night owl.\u2014ANON.\n\n_The same._\n\n       So gaunt they seem, that famine never made\n       Of lank Philippides so mere a shade:\n       Of salted tunny-fish their scanty dole;\n       Their beverage, like the frog's, a standing pool,\n       With now and then a cabbage, at the best\n       The leavings of the caterpillar's feast:\n       No comb approaches their dishevell'd hair,\n       To rout the long establish'd myriads there;\n       On the bare ground their bed, nor do they know\n       A warmer coverlid than serves the crow:\n       Flames the meridian sun without a cloud?\n       They bask like grasshoppers, and chirp as loud:\n       With oil they never even feast their eyes;\n       The luxury of stockings they despise,\n       But bare-foot as the crane still march along,\n       All night in chorus with the screech-owl's song.\u2014CUMBERLAND.\n\n_The same._\n\n       For famishment direct, and empty fare,\n       I am your Tithymallus, your Philippides,\n       Close pictured to the life: for water-drinking,\n       Your very frog. To fret, and feed on leeks,\n       Or other garden-stuff, your caterpillar\n       Is a mere fool to me. Would ye have me abjure\n       All cleansing, all ablution? I'm your man\u2014\n       The loathsom'st scab alive\u2014nay, filth itself,\n       Sheer, genuine, unsophisticated filth.\n       To brave the winter with his nipping cold,\n       A houseless tenant of the open air,\n       See in me all the ousel. Is't my business,\n       In sultry summer's dry and parched season,\n       To dare the stifling heat, and prate the while\n       Mocking the noontide blaze? I am at once\n       The grasshopper: to abhor the mother'd oil?\n       I am the very dust to lick it up\n       And blind me to its use: to walk a-mornings\n       Barefoot? the crane: to sleep no wink? the bat.\u2014BAILEY.\n\n_The same._\n\n       In bearing hunger and in eating nothing,\n       I can assure you, you may reckon me\n       A Tithymallus or Philippides;\n       In drinking water I'm a very frog;\n       In loving thyme and greens\u2014a caterpillar;\n       In hating Bagnios\u2014a lump of dirt;\n       In living out of doors all winter-time\u2014\n       A blackbird; in enduring sultry heat,\n       And chattering at noon\u2014a grasshopper;\n       In neither using oil, nor seeing it\u2014\n       A cloud of dust; in walking up and down\n       Bare-footed at the dawn of day\u2014a crane;\n       In sleeping not one single jot\u2014a bat.\u2014WALSH.\n\n       *       *       *       *       *\n\nEUBULUS. (Book vi. \u00a7 35, p. 376.)\n\n       He that invented first the scheme of sponging\n       On other men for dinner, was a sage\n       Of thorough democratic principles.\n       But may the wretch who asks a friend or stranger\n       To dine, and then requests he'll pay his club,\n       Be sent without a farthing into exile.\u2014WALSH.\n\n       *       *       *       *       *\n\nDIODORUS OF SINOPE. (Book vi. \u00a7 36, p. 377.)\n\n       I wish to show how highly dignified\n       This office of the parasite was held,\n       How sanction'd by the laws, of origin\n       Clearly divine; while other useful arts\n       Are but th' inventions of the human mind,\n       This stands preeminent the gift of gods,\n       For Jupiter the friend first practised it.\n       Whatever door was open to receive him,\n       Without distinction, whether rich or poor,\n       He enter'd without bidding; if he saw\n       The couch well spread, the table well supplied,\n       It was enough, he ate and drank his fill,\n       And then retired well satisfied, but paid\n       No reckoning to his host. Just so do I.\n       If the door opens, and the board is spread,\n       I step me in, though an unbidden guest,\n       Sit down with silent caution, and take care\n       To give no trouble to the friend that's near me;\n       When I have eat, and fill'd my skin with wine,\n       Like Jupiter the friend, I take my leave.\n       Thus was the office fair and honourable,\n       As you will freely own, by what succeeds.\n       Our city, which was ever used to pay\n       Both worship and respect to Hercules,\n       When sacrifices were to be prepared,\n       Chose certain parasites t' officiate,\n       In honour of the god, but did not make\n       This choice by lot, nor take the first that offer'd,\n       But from the higher ranks, and most esteem'd\n       Of all the citizens, they fix'd on twelve,\n       Of life and manners irreproachable,\n       Selected for this purpose. Thus at length\n       The rich, in imitation of these rites,\n       Adopted the same custom, chose them out\n       From th' herd of parasites, such as would suit\n       Their purpose best, to nourish and protect.\n       Unluckily, they did not fix upon\n       The best and most respectable, but on\n       Such wretches as would grossly flatter them,\n       Ready to say or swear to anything;\n       And should their patrons puff their fetid breath,\n       Tainted with onions, or stale horseradish,\n       Full in their faces, they would call't a breeze\n       From new-born violets, or sweet-scented roses;\n       And if still fouler air came from them, 'twas\n       A most delicious perfume, and inquiries\n       From whence it was procured.\u2014Such practices\n       Have brought disgrace upon the name and office,\n       And what was honest and respectable\n       Is now become disgraceful and ignoble.\u2014ANON.\n\n_The same._\n\n       I'd have you better know this trade of ours:\n       'Tis a profession, sirs, to ravish admiration:\n       Its nursing-father is the Law; its birth\n       Derives from heaven. All other trades bear stamp\n       Of frail humanity upon them, mix'd,\n       I grant, with show of wisdom\u2014but your parasite\n       Is sprung from Jove: and tell me, who in heaven\n       Is Jove's compeer? 'Tis he that under name\n       Of Philian, enters ev'ry mansion\u2014own it\n       Who will, gentle or simple, prince or artisan:\n       Be't room of state or poverty's mean hovel,\n       He stands upon no points:\u2014the couch is spread,\n       The table furnish'd\u2014on't a goodly show\n       Of tempting dishes: what should he ask more?\n       He drops into a graceful attitude,\n       Calls like a lord about him, gorges greedily\n       The daintiest dish, washes it down with wine,\n       Then bilks his club, and quietly walks home.\n       I too am pieced with him in this respect,\n       And by the god my prudent course is fashion'd.\n       Is there a gala-day, and feast on foot,\n       With open door that offers invitation?\n       In walk I, silence for my only usher:\n       I fall into a chair with sweet composure,\n       (Why should my neighbour's peace be marr'd by noise?)\n       I dip my finger in whate'er's before me,\n       And having feasted ev'ry appetite\n       Up to a surfeit, I walk home with purse\n       Untouch'd\u2014hath not a god done so before me?\u2014MITCHELL.\n\n       *       *       *       *       *\n\nANTIPHANES. (Book vi. \u00a7 71, p. 404.)\n\n  _A._ You say you've pass'd much of your time in Cyprus.\n  _B._ All; for the war prevented my departure.\n  _A._ In what place chiefly, may I ask?\n  _B._                                 In Paphos;\n       Where I saw elegance in such perfection,\n       As almost mocks belief.\n  _A._                       Of what kind, pray you?\n  _B._ Take this for one\u2014The monarch, when he sups,\n       Is fann'd by living doves.\n  _A._                          You make me curious\n       How this is to be done; all other questions\n       I will put by to be resolved in this.\n  _B._ There is a juice drawn from a Syrian tree,\n       To which your dove instinctively is wedded\n       With a most loving appetite; with this\n       The king anoints his temples, and the odour\n       No sooner captivates the silly birds,\n       Than straight they flutter round him, nay, would fly\n       A bolder pitch, so strong a love-charm draws them,\n       And perch, O horror! on his sacred crown,\n       If that such profanation were permitted\n       Of the bystanders, who, with reverend care,\n       Fright them away, till thus, retreating now,\n       And now advancing, they keep such a coil\n       With their broad vans, and beat the lazy air\n       Into so quick a stir, that in the conflict\n       His royal lungs are comfortably cool'd,\n       And thus he sups as Paphian monarchs should.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nALEXIS. (Book vi. \u00a7 72, p. 405.)\n\n       I sigh'd for ease, and, weary of my lot,\n       Wish'd to exchange it: in this mood I stroll'd\n       Up to the citadel three several days;\n       And there I found a bevy of preceptors\n       For my new system, thirty in a group;\n       All with one voice prepared to tutor me\u2014\n       Eat, drink, and revel in the joys of love!\n       For pleasure is the wise man's sovereign good.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nANTIPHANES.\n\n(Book vi. \u00a7 73, p. 405; \u00a7 33, p. 375; and \u00a7 35, p. 376.)\n\n       What art, vocation, trade or mystery,\n       Can match with your fine Parasite?\u2014The Painter?\n       He! a mere dauber: a vile drudge the Farmer:\n       Their business is to labour, ours to laugh,\n       To jeer, to quibble, faith, Sirs! and to drink,\n       Aye, and to drink lustily. Is not this rare?\n       'Tis life, my life at least: the first of pleasures\n       Were to be rich myself; but next to this\n       I hold it best to be a Parasite,\n       And feed upon the rich. Now mark me right!\n       Set down my virtues one by one: Imprimis.\n       Good-will to all men\u2014would they were all rich,\n       So might I gull them all: malice to none;\n       I envy no man's fortune, all I wish\n       Is but to share it: would you have a friend,\n       A gallant steady friend? I am your man:\n       No striker I, no swaggerer, no defamer,\n       But one to bear all these and still forbear:\n       If you insult, I laugh, unruffled, merry,\n       Invincibly good-humour'd still I laugh:\n       A stout good soldier I, valorous to a fault,\n       When once my stomach's up and supper served:\n       You know my humour, not one spark of pride,\n       Such and the same for ever to my friends:\n       If cudgell'd, molten iron to the hammer\n       Is not so malleable; but if I cudgel,\n       Bold as the thunder: is one to be blinded?\n       I am the lightning's flash: to be puff'd up?\n       I am the wind to blow him to the bursting:\n       Choked, strangled? I can do 't and save a halter:\n       Would you break down his doors? behold an earthquake:\n       Open and enter them? a battering-ram:\n       Will you sit down to supper? I'm your guest,\n       Your very _Fly_ to enter without bidding:\n       Would you move off? you'll move a well as soon:\n       I'm for all work, and though the job were stabbing,\n       Betraying, false-accusing, only say,\n       Do this! and it is done: I stick at nothing;\n       They call me Thunder-bolt for my despatch;\n       Friend of my friends am I: let actions speak me;\n       I'm much too modest to commend myself.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nPHERECRATES. (Book vi. \u00a7\u00a7 96, 97, pp. 423, 424.)\n\n       The days of Plutus were the days of gold;\n       The season of high feeding, and good cheer:\n       Rivers of goodly beef and brewis ran\n       Boiling and bubbling through the streaming streets,\n       With islands of fat dumplings, cut in sops\n       And slippery gobbets, moulded into mouthfuls,\n       That dead men might have swallow'd; floating tripes,\n       And fleets of sausages, in luscious morsels,\n       Stuck to the banks like oysters: here and there,\n       For relishers, a salt-fish season'd high\n       Swam down the savoury tide: when soon behold!\n       The portly gammon, sailing in full state\n       Upon his smoking platter, heaves in sight,\n       Encompass'd with his bandoliers like guards,\n       And convoy'd by huge bowls of frumenty,\n       That with their generous odours scent the air.\n         \u2014You stagger me to tell of these good days,\n       And yet to live with us on our hard fare,\n       When death's a deed as easy as to drink.\n         If your mouth waters now, what had it done,\n       Could you have seen our delicate fine thrushes\n       Hot from the spit, with myrtle-berries cramm'd,\n       And larded well with celandine and parsley,\n       Bob at your hungry lips, crying\u2014Come eat me!\n       Nor was this all; for pendent over-head\n       The fairest choicest fruits in clusters hung;\n       Girls too, young girls just budding into bloom,\n       Clad in transparent vests, stood near at hand\n       To serve us with fresh roses, and full cups\n       Of rich and fragrant wine, of which one glass\n       No sooner was despatch'd, than straight behold!\n       Two goblets, fresh and sparkling as the first,\n       Provoked us to repeat the increasing draught.\n       Away then with your ploughs, we need them not,\n       Your scythes, your sickles, and your pruning-hooks!\n       Away with all your trumpery at once!\n       Seed-time and harvest-home and vintage wakes\u2014\n       Your holidays are nothing worth to us.\n       Our rivers roll with luxury, our vats\n       O'erflow with nectar, which providing Jove\n       Showers down by cataracts; the very gutters\n       From our house-tops spout wine, vast forests wave,\n       Whose very leaves drop fatness, smoking viands\n       Like mountains rise.\u2014All nature's one great feast.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nPHILEMON. (Book vii. \u00a7 32, p. 453.)\n\n       How strong is my desire 'fore earth and heaven,\n       To tell how daintily I cook'd his dinner\n       'Gainst his return! By all Athena's owls!\n       'Tis no unpleasant thing to hit the mark\n       On all occasions. What a fish had I\u2014\n       And ah! how nicely fried! Not all bedevill'd\n       With cheese, or brown'd atop, but though well done,\n       Looking alive, in its rare beauty dress'd.\n       With skill so exquisite the fire I temper'd,\n       It seem'd a joke to say that it was cook'd.\n       And then, just fancy now you see a hen\n       Gobbling a morsel much too big to swallow;\n       With bill uplifted round and round she runs\n       Half-choking; while the rest are at her heels\n       Clucking for shares. Just so 'twas with my soldiers;\n       The first who touch'd the dish upstarted he\n       Whirling round in a circle like the hen,\n       Eating and running; but his jolly comrades,\n       Each a fish worshipper, soon join'd the dance,\n       Laughing and shouting, snatching some a bit,\n       Some missing, till like smoke the whole had vanish'd.\n       Yet were they merely mud-fed river dabs:\n       But had some splendid scaros graced my pan,\n       Or Attic glaucisk, or, O saviour Zeus!\n       Kapros from Argos, or the conger-eel,\n       Which old Poseidon exports to Olympus,\n       To be the food of gods, why then my guests\n       Had rivall'd those above. I have, in fact,\n       The power to lavish immortality\n       On whom I please, or, by my potent art,\n       To raise the dead, if they but snuff my dishes!\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nHEGESIPPUS. (Book vii. \u00a7 36, p. 455.)\n\n  _A._ I know it, my good friend, much has been said,\n       And many books been written, on the art\n       Of cookery; but tell me something new,\n       Something above the common, nor disturb\n       My brain with what I've heard so oft before.\n  _B._ Peace, and attend, you shall be satisfied\u2014\n       For I have raised myself, by due degrees,\n       To the perfection of the art; nor have\n       I pass'd the last two years, since I have worn\n       The apron, with so little profit, but\n       Have given my mind to study all its parts,\n       T' apply that knowledge to its proper use;\n       So as to mark the different sorts of herbs;\n       By proper seas'ning, to give fish the best\n       And highest relish; and of lentils too,\n       To note the several sorts. But to the point:\n       When I am call'd to serve a funeral supper,\n       The mourners just return'd, silent and sad,\n       Clothed in funereal habits\u2014I but raise\n       The cover of my pot, and every face\n       Assumes a smile, the tears are wash'd away;\n       Charm'd with the grateful flavour, they believe\n       They are invited to a wedding feast\u2014\u2014\n  _A._ What, and give such effect, from a poor dish\n       Of miserable fish, and lentils?\u2014\u2014\n  _B._                                 Ay;\n       But this the prelude only, not worth noting;\n       Let me but have the necessary means,\n       A kitchen amply stored, and you shall see,\n       That, like enchantment, I will spread around\n       A charm as powerful as the siren's voice;\n       That not a creature shall have power to move\n       Beyond the circle, forcibly detain'd\n       By the delicious odour; and should one\n       Attempt to draw yet nearer, he will stand\n       Fix'd like a statue, with his mouth wide open,\n       Inhaling with each breeze the precious steam,\n       Silent and motionless; till some good friend,\n       In pity to his fate, shall stop his nostrils,\n       And drag him thence by force\u2014\u2014\n  _A._                              You are indeed\n       A master of the art\u2014\u2014\n  _B._                     You know not yet\n       The worth of him you speak to\u2014look on those\n       Whom you see seated round, not one of them\n       But would his fortune risk to make me his.\u2014ANON.\n\n       *       *       *       *       *\n\nDIPHILUS. (Book vii. \u00a7 39, p. 458.)\n\n       'Tis not my custom to engage myself,\n       Till first I know how I'm to be employ'd,\n       And whether plenty is to crown the board.\n       I first inquire by whom the feast is given,\n       Who are the guests, and what the kind of fare;\n       For you must know I keep a register\n       Of different ranks, that I may judge at once\n       Whom to refuse, and where to offer service.\n       For instance now, with the seafaring tribe.\n       A captain just escaped from the rough sea,\n       Who, fearing shipwreck, cut away his mast,\n       Unshipp'd his rudder, or was forced to throw\n       Part of his loading overboard, now comes\n       To sacrifice on his arrival; him\n       I cautiously avoid: and reason good;\n       No credit can be gain'd by serving him,\n       For he does nothing for the sake of pleasure,\n       But merely to comply with custom; then\n       His habits are so economical,\n       He calculates beforehand the expense.\n       And makes a nice division of the whole\n       Between himself and his ship's company,\n       So that each person eats but of his own.\n       Another, just three days arrived in port,\n       Without or wounded mast or shatter'd sail,\n       With a rich cargo from Byzantium;\n       He reckons on his ten or twelve per cent.\n       Clear profit of adventure, is all joy,\n       All life, all spirits, chuckles o'er his gain,\n       And looks abroad, like a true sailor, for\n       Some kind and tender-hearted wench, to share\n       His happy fortunes, and is soon supplied\n       By the vile pimps that ply about the port.\n       This is the man for me; him I accost,\n       Hang on his steps, and whisper in his ear,\n       \"Jove the preserver,\" nor withdraw my suit,\n       Till he has fairly fix'd me in his service.\n       This is my practice.\u2014If I see some youth\n       Up to the ears in love, who spends his time\n       In prodigality and wild expense,\n       Him I make sure of.\u2014But the cautious man,\n       Who calls a meeting at a joint expense,\n       Collects the symbols, and deposits them\n       Safe in his earthen pot; he may call loud,\n       And pull my robe, he'll not be heard, I pay\n       No heed to such mean wretches, for no gain\n       But blows can be obtain'd by serving them;\n       Though you work hard to please them night and day,\n       If you presume to ask such fellow for\n       The wages you have earn'd, he frowns, and cries,\n       \"Bring me the pot, you varlet;\" then bawls out,\n       \"The lentils wanted vinegar;\"\u2014again\n       Demand your money, \"Wretch,\" he loudly cries,\n       \"Be silent, or I'll make you an example\n       For future cooks to mend their manners by.\"\n       More I could tell, but I have said enough.\n       _B._ You need not fear the service I require,\n       'Tis for a set of free and easy girls,\n       Who live hard by, and wish to celebrate\n       Gaily the feast of their beloved Adonis.\n       She who invites is a right merry lass,\n       And nothing will be spared: therefore be quick,\n       Tuck up your robe, and come away with me.\u2014ANON.\n\n       *       *       *       *       *\n\nALEXIS. (Book viii. \u00a7 15, p. 532.)\n\n       Talk not to me of schools and trim academies,\n       Of music or sage meetings held at Pylus\u2014\n       I'll hear no more of them: mere sugar'd words\n       Which melt as you pronounce them. Fill your cup\n       And pledge your neighbour in a flowing bumper.\n       This sums my doctrine whole: cocker your genius\u2014\n       Feast it with high delights, and mark it be not\n       Too sad\u2014I know no pleasure but the belly;\n       'Tis kin, 'tis genealogy to me:\n       I own no other sire nor lady-mother.\n       For virtue\u2014'tis a cheat: your embassies\u2014\n       Mere toys: office and army sway\u2014boy's rattles.\n       They are a sound\u2014a dream\u2014an empty bubble;\n       Our fated day is fix'd, and who may cheat it?\n       Nought rests in perpetuity; nor may we\n       Call aught our own, save what the belly gives\n       A local habitation: for the rest\u2014\n       What's Codrus? dust. What Pericles? a clod.\n       And noble Cymon?\u2014tut, my feet walk over him.\u2014MITCHELL.\n\n       *       *       *       *       *\n\nMACHON. (Book viii. \u00a7 26, p. 538.)\n\n                                     Of all fish-eaters\n       None sure excell'd the lyric bard Philoxenus.\n       'Twas a prodigious twist! At Syracuse\n       Fate threw him on the fish call'd \"Many-feet.\"\n       He purchased it and drest it; and the whole,\n       Bate me the head, form'd but a single swallow.\n       A crudity ensued\u2014the doctor came,\n       And the first glance inform'd him things went wrong.\n       And \"Friend,\" quoth he, \"if thou hast aught to set\n       In order, to it straight;\u2014pass but seven hours,\n       And thou and life must take a long farewell.\"\n       \"I've nought to do,\" replied the bard: \"all's right\n       And tight about me\u2014nothing's in confusion\u2014\n       Thanks to the gods! I leave a stock behind me\n       Of healthy dithyrambics, fully form'd,\n       A credit to their years;\u2014not one among them\n       Without a graceful chaplet on his head:\u2014\n       These to the Muses' keeping I bequeath,\n       (We long were fellow-nurslings,) and with them\n       Be Bacchus and fair Venus in commission.\u2014\n       Thus far, Sir, for my testament:\u2014for respite,\n       I look not for it, mark, at Charon's hand,\n       (Take me, I would be understood to mean\n       Timotheus' Charon,\u2014him in the Niobe:)\n       I hear his voice this moment\u2014\"Hip! halloo!\n       To ship, to ship,\" he cries: the swarthy Destinies\n       (And who must not attend their solemn bidding?)\n       Unite their voices.\u2014I were loth, howe'er,\n       To troop with less than all my gear about me;\u2014\n       Good doctor, be my helper then to what\n       Remains of that same blessed Many-feet!\u2014MITCHELL.\n\n       *       *       *       *       *\n\nPH\u0152NIX. (Book viii. \u00a7 59, p. 566.)\n\n        Lords and ladies, for your ear,\n        We have a petitioner.\n        Name and lineage would you know?\u2014\n        'Tis Apollo's child, the crow;\n        Waiting till your hands dispense\n        Gift of barley, bread or pence.\n        Be it but a lump of salt;\n        His is not the mouth to halt.\n        Nought that's proffer'd he denies;\n        Long experience makes him wise.\n        Who to-day gives salt, he knows,\n        Next day fig or honey throws.\u2014\n        Open, open gate and door:\n        Mark! the moment we implore,\n        Comes the daughter of the squire,\n        With such figs as wake desire.\u2014\n        Maiden, for this favour done\n        May thy fortunes, as they run,\n        Ever brighten\u2014be thy spouse\n        Rich and of a noble house;\n        May thy sire in aged ease\n        Nurse a boy who calls thee mother:\n        And his grandam on her knees\n        Rock a girl who calls him brother;\u2014\n        Kept as bride in reservation\n        For some favour'd near relation.\u2014\n        But enough now: I must tread\n        Where my feet and eyes are led;\n        Dropping at each door a strain,\n        Let me lose my suit or gain.\n  Then search, worthy gentles, the cupboard's close nook:\n  To the lord, and still more to the lady we look:\n  Custom warrants the suit\u2014let it still then bear sway;\n  And your crow, as in duty most bounden, shall pray.\u2014MITCHELL.\n\n_The same._\n\n       Good people, a handful of barley bestow\n       On the bearers about of the sable crow\u2014\n         Apollo's daughter she\u2014\n       But if the barley-heap wax low,\n       Still kindly let your bounty flow,\n       And of the yellow grains that grow\n         On the wheaten stalk be free.\n       Or a well-kneaded loaf or an obolos give,\n       Or what you will, for the crow must live.\n         If the gods have been bountiful to you to-day,\n       Oh, say not to her for whom we sing,\n         Say not, we implore you, nay,\n       To the bird of the cloudy wing.\n         A grain of salt will please her well,\n       And whoso this day that bestows,\n         May next day give (for who can tell?)\n       A comb from which the honey flows.\n       But come, come, what need we say more?\n       Open the door, boy, open the door,\n         For Plutus has heard our prayers.\n       And see, through the porch, a damsel, as sweet\n       As the winds that play round the flowery feet\n       Of Ida, comes the crow to meet,\n         And a basket of figs she bears.\n       Oh, may this maiden happy be,\n       And from care and sorrow free;\n       Let her all good fortune find,\n       And a husband rich and kind.\n       And when her parents have grown old,\n       Let her in her father's arms\n       Place a boy as fair as she,\n       With the ringlets all of gold,\n       And, upon her mother's knee,\n       A maiden deck'd with all her charms.\n       But I from house to house must go,\n       And wherever my eyes by my feet are borne,\n       To the muse at night and morn\n       For those who do or don't bestow,\n       The mellow words of song shall flow.\n       Come then, good folks, your plenty share;\n       O give, my prince! and maiden fair,\n           Be bountiful to-day.\n       Sooth, custom bids ye all to throw\n       Whole handfulls to the begging crow;\n       At least give something; say not, No,\n           And we will go our way.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nCLEOBULUS. (Book viii. \u00a7 60, p. 567.)\n\n       The swallow is come, and with her brings\n         A year with plenty overflowing;\n         Freely its rich gifts bestowing,\n       The loveliest of lovely springs.\n         She is come, she is come,\n         To her sunny home;\n       And white is her breast as a beam of light,\n       But her back and her wings are as black as night.\n         Then bring forth your store,\n         Bring it out to the door,\n       A mass of figs, or a stoop of wine,\n       Cheese, or meal, or what you will,\n       Whate'er it be we'll not take it ill:\n       Even an egg will not come amiss,\n         For the swallow's not nice\n         When she wishes to dine.\n       Come, what shall we have? Say, what shall it be?\n         For we will not go,\n       Though time doth flee,\n         Till thou answerest Yes, or answerest No.\n       But if thou art churlish we'll break down the gate,\n         And thy pretty wife we'll bear away;\n       She is small, and of no great weight.\n         Open, open, then we say.\n       Not old men, but boys are we,\n       And the swallow says, \"Open to me.\"\u2014J. A. ST. JOHN.\n\n_The same._\n\n       The swallow, the swallow has burst on the sight,\n       He brings us gay seasons of vernal delight;\n       His back it is sable, his belly is white.\n       Can your pantry nought spare,\n       That his palate may please,\n       A fig\u2014or a pear\u2014\n       Or a slice of rich cheese?\n       Mark, he bars all delay:\n       At a word, my friend, say,\n       Is it yes,\u2014is it nay?\n       Do we go?\u2014do we stay?\u2014\n       One gift and we're gone:\n       Refuse, and anon\n       On your gate and your door\n       All our fury we pour.\n       Or our strength shall be tried\n       On your sweet little bride:\n       From her seat we will tear her;\n       From her home we will bear her:\n       She is light, and will ask\n       But small hands to the task.\u2014\n       Let your bounty then lift\n       A small aid to our mirth;\n       And whatever the gift,\n       Let its size speak its worth.\n       The swallow, the swallow\n       Upon you doth wait:\n       An almsman and suppliant\n       He stands at your gate:\n       Set open, set open\n       Your gate and your door;\n       Neither giants nor grey-beards,\u2014\n       We your bounty implore.\u2014MITCHELL.\n\n_The same._\n\n       The swallow's come, winging\n       His way to us here!\n       Fair hours is he bringing,\n       And a happy new year!\n       White and black\n       Are his belly and back.\n       Give him welcome once more,\n       With figs from your store,\n       With wine in its flasket,\n       And cheese in its basket,\n       And eggs,\u2014ay, and wheat if we ask it.\n       Shall we go or receive? yes, we'll go, if you'll give;\n       But, if you refuse us, we never will leave.\n       We'll tear up the door,\n       And the lintel and floor;\n       And your wife, if you still demur\u2014\n       She is little and light\u2014we will come to-night\n       And run away e'en with her.\n       But if you will grant\n       The presents we want,\n       Great good shall come of it,\n       And plenty of profit!\n       Come, throw open free\n       Your doors to the swallow!\n       Your children are we,\n       Not old beggars, who follow.\u2014E. B. C.\n\n       *       *       *       *       *\n\nEUPHRON. (Book ix. \u00a7 21, p. 595.)\n\n       Carian! time well thy ambidextrous part,\n       Nor always filch. It was but yesterday,\n       Blundering, they nearly caught thee in the fact;\n       None of thy balls had livers, and the guests,\n       In horror, pierced their airy emptiness.\n       Not even the brains were there, thou brainless hound!\n       If thou art hired among the middling class,\n       Who pay thee freely, be thou honourable!\n       But for this day, where now we go to cook,\n       E'en cut the master's throat for all I care;\n       \"A word to th' wise,\" and show thyself my scholar!\n       There thou may'st filch and revel; all may yield\n       Some secret profit to thy sharking hand.\n       'Tis an old miser gives a sordid dinner,\n       And weeps o'er every sparing dish at table;\n       Then if I do not find thou dost devour\n       All thou canst touch, e'en to the very coals,\n       I will disown thee! Lo! old Skin-flint comes;\n       In his dry eyes what parsimony stares!\u2014D'ISRAELI.\n\n       *       *       *       *       *\n\nSOSIPATER. (Book ix. \u00a7 22, p. 595.)\n\n  _A._ If you consider well, my Demylus,\n       Our art is neither low nor despicable;\n       But since each rude and untaught blockhead dares\n       Present himself as cook profess'd, the art\n       Has sunk in estimation, nor is held\n       In that respect and honour as of old.\u2014\n       Imagine to yourself a cook indeed,\n       Versed from his infancy in all the arts\n       And mysteries of his trade; a person, too,\n       Of shining talents, well instructed in\n       The theory and practice of his art;\n       From such a one you will be taught to prize\n       And value as you ought, this first of arts.\n       There are but three of any character\n       Now living: Boidion is one, and then\n       Chariades, and, to crown all, myself;\n       The rest, depend upon it, are beneath\n       Your notice.\n  _B._            How is that?\n  _A._                       Believe me, truth;\n       We three are the supporters of the school\n       Of Sicyon; he, indeed, was prince of cooks,\n       And as a skill'd professor, taught us first\n       The motion of the stars, and the whole scheme\n       And science of astrology; he then\n       Inform'd us of the rules of architecture,\n       And next instructed us in physics, and\n       The laws of motion, and th' inventions rare\n       Of natural philosophy; this done,\n       He lectured in the military art.\n       Having obtain'd this previous knowledge, he\n       Began to lead us to the elements\n       Of cookery.\n  _B._           Can what you say be truth,\n       Or do you jest?\n  _A._               Most certainly 'tis true;\n       And while the boy is absent at the market,\n       I will just touch upon the subject, which,\n       As time shall serve hereafter, we may treat\n       More largely at our ease.\n  _B._                         Apollo, lend\n       Thy kind assistance, for I've much to hear.\n  _A._ First, then, a perfect and accomplish'd cook\n       Should be well skill'd in meteorology;\n       Should know the motions of the stars, both when\n       They rise, and when again they set; and how\n       The planets move within their several orbits;\n       Of the sun's course, when he prolongs the day,\n       Or sets at early hour, and brings in night;\n       His place i' the Zodiac; for as these revolve\n       All aliments are savour'd, or to please\n       And gratify the taste, or to offend\n       And pall the appetite: he who knows this\n       Has but to mind the season of the year,\n       And he may decorate his table with\n       The choicest viands, of the highest relish.\n       But he who, ignorant of this, pretends\n       To give directions for a feast, must fail.\n       Perhaps it may excite your wonder, how\n       The rules of architecture should improve\n       The art of cookery?\n  _B._                   I own it does.\n  _A._ I will convince you, then. You must agree,\n       That 'tis a most important point to have\n       The chimney fix'd just in its proper place;\n       That light be well diffused throughout the kitchen;\n       That you may see how the wind blows, and how\n       The smoke inclines, which, as it leans to this\n       Or t' other quarter, a good cook knows well\n       To take advantage of the circumstance,\n       And make it favourable to his art.\n       Then military tactics have their use;\n       And this the learn'd professor knows, and like\n       A prudent general, marshals out his force\n       In proper files, for order governs all;\n       He sees each dish arranged upon the board\n       With due decorum, in its proper place,\n       And borne from thence in the same order, too;\n       No hurry, no confusion; his quick eye\n       Discovers at a glance if all is right;\n       Knows how to suit the taste of every guest,\n       If such a dish should quickly be removed,\n       And such another occupy its place.\n       To one serves up his food quite smoking hot,\n       And to another moderately warm,\n       Then to a third quite cold, but all in order,\n       And at the moment, as he gives the word.\n       This knowledge is derived, as you perceive,\n       From strict attention to the rules of art\n       And martial discipline.\u2014Would you know more?\n  _B._ I am quite satisfied, and so farewell.\u2014ANON.\n\n_The same._\n\n       Such lore, he said, was requisite\n       For him who _thought_ beside his spit;\n       And undeterr'd by noise or heat,\n       Could calmly con each new receipt:\n       _Star knowledge_ first, for _meats_ are found\n       With rolling months to go the round;\n       And, as the sunshine's short or long,\n       Yield flavours exquisite or strong:\n       _Fishes_, 'tis known, as seasons vary,\n       Are delicate, or quite 'contrary;'\n       The tribes of _air_, like those of fin,\n       Change with each sign the sun goes in:\n       So that who only knows _what_ cheer,\n       Not when to buy's no cook, 'tis clear.\n       A cook who would his kitchen show,\n       Must also architecture know;\n       And see, howe'er it blows without,\n       His fire, like Vesta's, ne'er goes out;\n       Nor soot unsightly smudge the dish,\n       And spoil the _vol au vent_, or fish.\n       Nor only to the chimney looks\n       Our true Mageiros, king of cooks;\n       Beside the chimney, that his eye\n       May clearly view the day's supply,\n       He opes his window, in that spot\n       Where Sol peeps in, to show what's what:\n       The range, the dresser, ceiling, floor,\n       What cupboard, shelves, and where the door\n       Are his to plan; and if he be\n       The man I mean, to each he'll see.\n       Lastly, to marshal in array\n       The long-drawn line of man and tray:\n       The light-arm'd first, who nimbly bear\n       Their glittering _lances_ through the air;\n       And then the hoplitic troop to goad,\n       Who bend beneath their _chargers'_ load,\n       And, empty dishes ta'en away,\n       Place solid flank for new assay;\n       While heavy tables creak and groan\n       Under the \u03c7\u1ff6\u03c1\u03bf\u03c2 \u03bb\u03bf\u03c0\u03ac\u03b4\u03c9\u03bd.\n       All this demands such skill, as wields\n       The veteran chief of hard-won fields!\n       Who rules the roast might rule the seas,\n       Or _baste_ his foes with equal ease;\n       And cooks who're equal to a _rout_,\n       Might take a town, or storm redout.\u2014W. J. B.\n\n_The same._\n\n  _Cook._ Our art is not entirely despicable,\n       If you examine it, good Demylus;\n       But the pursuit has been run down, and all\n       Almost, however stupid, say they're cooks;\n       And by such cheats as these the art is ruin'd.\n       For, if you take a veritable cook,\n       Well brought up to his business from a boy,\n       And skilful in the properties of things,\n       And knowing all the usual sciences;\n       Then the affair will seem quite different.\n       We are the only three remaining ones\u2014\n       Chariades, and B\u0153dion, and I.\n       A fico for the rest!\n  _Gent._              What's that you say?\n  _Cook._ What, _I_? 'Tis we that keep up Sicon's school,\n       Who was the head and founder of the art.\n       He used to teach us first of all astronomy;\n       Next after that directly, architecture;\n       Confining all he said to natural science.\n       Then, to conclude, he lectured upon tactics.\n       All this he made us learn before the art.\n  _Gent._ Dear sir, d'ye mean to worry me to death?\n  _Cook._ No; while the slave is coming back from market,\n       I'll rouse your curiosity a little\n       Upon the subject, that we thus may seize\n       This most convenient time for conversation.\n  _Gent._ By Ph\u0153bus, but you'll find it a hard matter!\n  _Cook._ Listen, good sir. Firstly, the cook must know\n       \"Astronomy,\"\u2014the settings and the risings\n       Of all the stars, and when the sun comes back\n       Both to the longest and the shortest day,\n       And through what constellations he is passing.\n       For nearly every kind of meat and food\n       Deceives, they say, a varying gout within it\n       During the revolution of the system.\n       So he that knows all this, will see the season,\n       And use each article just as he ought;\n       But he that does not, will be justly thump'd.\n       Again, perhaps, you wonder as to \"architecture,\"\n       How it can aid the art of cookery?\n  _Gent._ I know it. 'Tis most strange.\n  _Cook._                             Yet I'll explain it.\n       To plan the kitchen rightly and receive\n       As much light as you want, and see from whence\n       The draught is, does good service in the business.\n       The driving of the smoke, now here, now there,\n       Makes a material difference when you're boiling.\n       Why should I, then, go on to prove that \"tactics\"\n       Are needful to the Cook? Good order's good\n       In every station and in every art;\n       In ours, it almost is the leading point.\n       The serving up, and the removing all things\n       In order, and the seeing when's the time\n       Either to introduce them quick or slowly,\n       And how the guests may feel inclined for eating,\n       And, as regards the dishes too, themselves,\n       When is the proper time to serve some hot,\n       Some warm, some cooling, some completely cold,\n       Is all discuss'd in the Tactician's science.\n  _Gent._ Then, as you've pointed out to me what's needful,\n       Go, get you gone, and rest yourself a bit.\u2014ANON.\n\n       *       *       *       *       *\n\nALEXIS. (Book ix. \u00a7 23, p. 596.)\n\n  _A._ You surely must confess that, in most arts,\n       The pleasure that results from the perfection\n       Is not enjoy'd by him alone, whose mind\n       The rich invention plann'd, or by whose hands\n       'Tis fashion'd into shape; but they who use it\n       Perhaps partake a larger portion still.\n  _B._ As I'm a stranger, pray inform me how?\n  _A._ For instance, to prepare a sumptuous feast,\n       We must provide a tolerable cook;\n       His work once done, his function's at an end.\n       Then, if the guests for whom it is prepared\n       Come at the proper moment, all is well,\n       And they enjoy a most delicious treat.\n       If they delay, the dishes are all cold,\n       And must be warm'd again; or what has been\n       Kept back, is now too hastily despatch'd,\n       And is served up ill dress'd, defrauding thus\n       The act itself of its due merit.\u2014ANON.\n\n       *       *       *       *       *\n\nEUPHRON. (Book ix. \u00a7 24, p. 597.)\n\n       I have had many pupils in my time,\n       But you, my Lycus, far exceed them all\n       In clear and solid sense, and piercing judgment.\n       Young as you are, with only ten months' study,\n       I send you forth into the world, a cook,\n       Complete and perfect in the rules of art.\n       Agis of Rhodes alone knew how to broil\n       A fish in due perfection; Nereus, too,\n       Of Chios, for stew'd congers had no equal;\n       For from his hands, it was a dish for th' gods.\n       Then for _white thrion_, no one could exceed\n       Chariades of Athens; for black broth,\n       Th' invention and perfection's justly due\n       To Lamprias alone; while Apon\u00e8tus\n       Was held unrivall'd for his sausages.\n       For lentils, too, Euthynus beat the world;\n       And Aristion above all the rest\n       Knew how to suit each guest, with the same dish\n       Served up in various forms, at those repasts\n       Where each man paid his share to deck the board.\u2014\n       After the ancient Sophists, these alone\n       Were justly deem'd the seven wise men of Greece.\u2014ANON.\n\n            *       *       *       *       *\n\nSTRATO. (Book ix. \u00a7 29, p. 601.)\n\n       I've harbour'd a he-sphinx and not a cook,\n       For, by the gods! he talk'd to me in riddles,\n       And coin'd new words that pose me to interpret.\n       No sooner had he enter'd on his office,\n       Than eyeing me from head to foot, he cries\u2014\n       \"How many mortals hast thou bid to supper?\"\n       Mortals! quoth I, what tell you me of mortals?\n       Let Jove decide on their mortality;\n       You're crazy sure! none by that name are bidden.\n       \"No table usher? no one to officiate\n       As master of the courses?\"\u2014No such person;\n       Moschion and Niceratus and Philinus,\n       These are my guests and friends, and amongst these\n       You'll find no table-decker, as I take it.\n       \"Gods! is it possible?\" cried he;\u2014Most certain,\n       I patiently replied: he swell'd and huff'd,\n       As if, forsooth! I'd done him heinous wrong,\n       And robb'd him of his proper dignity;\n       Ridiculous conceit!\u2014\"What offering mak'st thou\n       To Erysichthon?\" he demanded: None\u2014\n       \"Shall not the wide-horn'd ox be fell'd?\" cries he:\n       I sacrifice no ox\u2014\"Nor yet a wether?\"\n       Not I, by Jove! a simple sheep perhaps:\n       \"And what's a wether but a sheep?\" cries he.\n       I'm a plain man, my friend, and therefore speak\n       Plain language:\u2014\"What! I speak as Homer does;\n       And sure a cook may use like privilege\n       And more than a blind poet.\"\u2014Not with me;\n       I'll have no kitchen-Homers in my house!\n       So pray discharge yourself!\u2014This said, we parted.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nANTHIPPUS. (Book ix. \u00a7 68, p. 637.)\n\n       I like to see the faces of my guests,\n       To feed them as their age and station claim.\n       My kitchen changes, as my guests inspire\n       The various spectacle; for lovers now,\n       Philosophers, and now for financiers,\n       If my young royster be a mettled spark,\n       Who melts an acre in a savoury dish\n       To charm his mistress, scuttle-fish and crabs,\n       And all the shelly race, with mixture due\n       Of cordials filter'd, exquisitely rich.\n       For such a host, my friend! expends much more\n       In oil than cotton; solely studying love!\n       To a philosopher, that animal,\n       Voracious, solid ham and bulky feet;\n       But to the financier, with costly niceness,\n       Glociscus rare, or rarity more rare.\n       Insensible the palate of old age,\n       More difficult than the soft lips of youth\n       To move, I put much mustard in their dish;\n       With quickening sauces make their stupor keen,\n       And lash the lazy blood that creeps within.\u2014D'ISRAELI.\n\n            *       *       *       *       *\n\nDIONYSIUS. (Book ix. \u00a7 69, p. 638.)\n\n       \"Know then, the Cook, a dinner that's bespoke\n       Aspiring to prepare, with prescient zeal\n       Should know the tastes and humours of the guests;\n       For if he drudges through the common work,\n       Thoughtless of manner, careless what the place\n       And seasons claim, and what the favouring hour\n       Auspicious to his genius may present,\n       Why, standing 'midst the multitude of men,\n       Call we this plodding _fricasseer_ a Cook?\n       Oh, differing far! and one is not the other!\n       We call indeed the _general_ of an army\n       Him who is charged to lead it to the war;\n       But the true general is the man whose mind,\n       Mastering events, anticipates, combines;\n       Else he is but a _leader_ to his men!\n       With our profession thus: the first who comes\n       May with a humble toil, or slice, or chop,\n       Prepare the ingredients, and around the fire\n       Obsequious, him I call a fricasseer!\n       But ah! the cook a brighter glory crowns!\n       Well skill'd is he to know the place, the hour,\n       Him who invites, and him who is invited,\n       What fish in season makes the market rich,\n       A choice delicious rarity! I know\n       That all, we always find; but always all,\n       Charms not the palate, critically fine.\n       Archestratus, in culinary lore\n       Deep for his time, in this more learned age\n       Is wanting; and full oft he surely talks\n       Of what he never ate. Suspect his page,\n       Nor load thy genius with a barren precept.\n       Look not in books for what some idle sage\n       So idly raved; for cookery is an art\n       Comporting ill with rhetoric; 'tis an art\n       Still changing, and of momentary triumph!\n       Know on thyself thy genius must depend.\n       All books of cookery, all helps of art,\n       All critic learning, all commenting notes,\n       Are vain, if, void of genius, thou wouldst cook!\"\n         The culinary sage thus spoke; his friend\n       Demands, \"Where is the ideal cook thou paint'st?\"\n       \"Lo, I the man!\" the savouring sage replied.\n       \"Now be thine eyes the witness of my art!\n       This tunny drest, so odorous shall steam,\n       The spicy sweetness so shall steal thy sense,\n       That thou in a delicious reverie\n       Shalt slumber heavenly o'er the Attic dish!\"\u2014D'ISRAELI.\n\n_The same._\n\n  _A._ The wretch on whom you lavish so much praise,\n       I swear, by all the gods, but ill deserves it\u2014\n       The true professor of the art should strive\n       To gratify the taste of every guest;\n       For if he merely furnishes the table,\n       Sees all the dishes properly disposed,\n       And thinks, having done this, he has discharged\n       His office, he's mistaken, and deserves\n       To be consider'd only as a drudge,\n       A kitchen-drudge, without or art or skill,\n       And differs widely from a cook indeed,\n       A master of his trade.\u2014He bears the name\n       Of General, 'tis true, who heads the army;\n       But he whose comprehensive mind surveys\n       The whole, who knows to turn each circumstance\n       Of time, and place, and action, to advantage,\u2014\n       Foresees what difficulties may occur,\n       And how to conquer them,\u2014this is the man\n       Who should be call'd the general; the other\n       The mere conductor of the troops, no more:\n       So in our art it is an easy thing\n       To boil, to roast, to stew, to fricassee,\n       To blow the bellows, or to stir the fire;\n       But a professor of the art regards\n       The time, the place, th' inviter, and the guest;\n       And when the market is well stored with fish,\n       Knows to select, and to prefer such only\n       As are in proper season, and, in short,\n       Omits no knowledge that may justly lead\n       To the perfection of his art. 'Tis true,\n       Archestratus has written on the subject,\n       And is allow'd by many to have left\n       Most choice receipts, and rare inventions\n       Useful and pleasing; yet in many things\n       He was profoundly ignorant, and speaks\n       Upon report, without substantial proof\n       Or knowledge of his own. We must not trust,\n       Nor give our faith to loose conjectures thus;\n       For in our art we only can depend\n       On actual practice and experiment.\n       Having no fix'd and settled laws by which\n       We may be govern'd, we must frame our own,\n       As time and opportunity may serve,\n       Which if we do not well improve, the art\n       Itself must suffer by our negligence.\n  _B._ You are indeed a most renown'd professor;\n       But still you have omitted to point out\n       The properties of that most skilful cook\n       Who furnish'd splendid feasts with so much ease.\n  _A._ Give but the word, and you shall see me dress\n       A _thrion_ in such style! and other dainties\n       To furnish out a full and rich repast,\n       That you may easily conceive the rest;\n       Nay, you will think yourself in Attica,\n       From the sweet fragrance, and delicious taste;\n       And then the whole so various, and well-dress'd,\n       You shall be puzzled where to fix your choice,\n       From the stored viands of so rich a board.\u2014ANON.\n\n       *       *       *       *       *\n\nMNESIMACHUS. (Book x. \u00a7 18, p. 663.)\n\n       Dost know whom thou'rt to sup with, friend?\u2014I'll tell thee;\n       With gladiators, not with peaceful guests;\n       Instead of knives we're arm'd with naked swords,\n       And swallow firebrands in the place of food:\n       Daggers of Crete are served us for confections,\n       And for a plate of pease a fricassee\n       Of shatter'd spears: the cushions we repose on\n       Are shields and breastplates, at our feet a pile\n       Of slings and arrows, and our foreheads wreath'd\n       With military ensigns, not with myrtle.\u2014CUMBERLAND.\n\n_The same._\n\n       Know'st thou with whom thou hast to deal?\n       On sharpen'd swords we make our meal;\n       The dripping torch, snapdragon-wise,\n       Our burning beverage supplies;\n       And Cretic shafts, as sweetmeats stored,\n       Form the dessert upon our board,\n       With tid-bits of split javelin:\n       Pillow'd on breastplates we recline;\n       Strew'd at our feet are slings and bows,\n       And crown'd with catapults our brows.\u2014WRANGHAM.\n\n_The same._\n\n       Herken my word: wote thou, leve brother min,\n       Thou shulde in certaine thys daie wyth us din.\n       Bright swerdes and eke browne our vittaile been;\n       Torches we glot for sowle, that fyerie bren.\n       Eftsone the page doth sette upon our bord,\n       Yfette fro Crete, kene arwes long and broad;\n       No fetches do we ete, but speres shente,\n       That gadred ben fro blood ydrenched bente.\n       The silver targe, and perced habergeon,\n       Been that, whan sonne is set, we lig upon.\n       On bowes reste our fete whan that we slepe,\n       With katapultes crownde, so heie hem clepe.\u2014W. W.\n\n            *       *       *       *       *\n\nALC\u00c6US. (Book x. \u00a7 35, p. 679.)\n\n       To be bow'd by grief is folly;\n       Nought is gain'd by melancholy;\n       Better than the pain of thinking\n       Is to steep the sense in drinking.\u2014BLAND.\n\n       *       *       *       *       *\n\nALEXIS. (Book x. \u00a7 71, p. 709.)\n\n  _A._ A thing exists which nor immortal is,\n       Nor mortal, but to both belongs, and lives\n       As neither god nor man does. Every day\n       'Tis born anew and dies. No eye can see it,\n       And yet to all 'tis known.\n  _B._                          A plague upon you!\n       You bore me with your riddles.\n  _A._                              Still, all this\n       Is plain and easy.\n  _B._                  What then can it be?\n  _A._ SLEEP\u2014that puts all our cares and pains to flight.\n       \u2014J. A. ST. JOHN.\n\n_The same._\n\n       Nor mortal fate, nor yet immortal thine,\n       Amalgam rare of human and divine;\n       Still ever new thou comest, soon again\n       To vanish, fleeting as the phantom train;\n       Ever invisible to earthly eye,\n       Yet known to each one most familiarly.\u2014F. METCALFE.\n\n       *       *       *       *       *\n\nEUBULUS. (Book x. \u00a7 71, p. 710.)\n\n _A._ What is it that, while young, is plump and heavy,\n      But, being full grown, is light, and wingless mounts\n      Upon the courier winds, and foils the sight?\n _B._ The THISTLE'S BEARD; for this at first sticks fast\n      To the green seed, which, ripe and dry, falls off\n      Upon the cradling breeze, or, upwards puff'd\n      By playful urchins, sails along the air.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nANTIPHANES. (Book x. \u00a7 73, p. 711.)\n\n       There is a female which within her bosom\n       Carries her young, that, mute, in fact, yet speak,\n       And make their voice heard on the howling waves,\n       Or wildest continent. They will converse\n       Even with the absent, and inform the deaf.\u2014J. A. ST. JOHN.\n\n_The same._\n\n       Know'st thou the creature, that a tiny brood\n       Within her bosom keeps securely mew'd?\n       Though voiceless all, beyond the ocean wide\n       To distant realms their still small voices glide.\n       Far, far away, whome'er t' address they seek\n       Will understand, yet no one hears them speak.\u2014F. METCALFE.\n\n            *       *       *       *       *\n\nTHEODECTES. (Book x. \u00a7 75, p. 713.)\n\n       A thing whose match, or in the depths profound\n       Of ocean, or on earth, can ne'er be found;\n       Cast in no mortal mould its growth of limb\n       Dame Nature orders by the strangest whim.\n       'Tis born, and lo! a giant form appears;\n       Toward middle age a smaller size it wears;\n       And now again, its day of life nigh o'er,\n       How wonderful gigantic as before.\u2014F. METCALFE.\n\n            *       *       *       *       *\n\nTHEODECTES. (Book x. \u00a7 75, p. 713.)\n\n       We're sisters twain, one dying bears the other:\n       She too expires, and so brings forth her mother.\u2014F. METCALFE.\n\n            *       *       *       *       *\n\nXENOPHANES. (Book xi. \u00a7 7, p. 729.)\n\n       The ground is swept, and the triclinium clean,\n       The hands are purified, the goblets too\n       Well rinsed, each guest upon his forehead bears\n       A wreathed flow'ry crown; from slender vase\n       A willing youth presents to each in turn\n       A sweet and costly perfume; while the bowl,\n       Emblem of joy and social mirth, stands by,\n       Fill'd to the brim; another pours out wine\n       Of most delicious flavour, breathing round\n       Fragrance of flowers, and honey newly made;\n       So grateful to the sense, that none refuse;\n       While odoriferous gums fill all the room.\n       Water is served too, cold, and fresh, and clear;\n       Bread, saffron tinged, that looks like leaves of gold.\n       The board is gaily spread with honey pure,\n       And savoury cheese. The altar, too, which stands\n       Full in the centre, crown'd with flow'ry wreaths;\n       The house resounds with music and with song,\n       With songs of grateful praise, such as become\n       The wise and good to offer to the gods,\n       In chaste and modest phrase. They humbly ask,\n       Pouring their free libations, to preserve\n       A firm and even mind; to do no wrong,\n       But equal justice to dispense to all;\n       A task more easy, more delightful far,\n       Than to command, to slander, or oppress.\n       At such repasts each guest may safely drink\n       As much as suits his sober appetite,\n       Then unattended seek his home, unless\n       His feeble age requires assistance. Him\n       Above all others let us praise, who while\n       The cheerful cup goes round, shall charm the guests\n       With free recital of acts worthy praise,\n       And fit to be remember'd; that inspire\n       The soul to valour, and the love of fame,\n       The meed of virtuous action. Far from us\n       The war of Titans; or the bloody strife\n       Of the seditious Centaurs; such examples\n       Have neither use nor profit\u2014wiser far\n       To look to brighter patterns that instruct,\n       And lead the mind to great and good pursuits.\u2014ANON.\n\n            *       *       *       *       *\n\nALEXIS. (Book xi. \u00a7 9, p. 731.)\n\n       Do you not know that by the term call'd life,\n       We mean to give a softer tone to ills\n       That man is heir to? Whether I judge right\n       Or wrong in this, I'll not presume to say\u2014\n       Having reflected long and seriously,\n       To this conclusion I am brought at last,\n       That universal folly governs all;\n       For in this little life of ours, we seem\n       As strangers that have left their native home.\n       We make our first appearance from the realms\n       Of death and darkness, and emerge to light,\n       And join th' assembly of our fellow-men\u2014\n       They who enjoy themselves the most, and drink,\n       And laugh, and banish care, or pass the day\n       In the soft blandishments of love, and leave\n       No joy untasted, no delight untried\n       That innocence and virtue may approve,\n       And this gay festival afford, depart\n       Cheerful, like guests contented, to their home.\u2014ANON.\n\n            *       *       *       *       *\n\nSAPPHO. (Book xi. \u00a7 9, p. 731.)\n\n           Come, Venus, come!\n       Hither with thy golden cup,\n         Where nectar-floated flowerets swim!\n       Fill, fill the goblet up!\n         These laughing lips shall kiss the brim\u2014\n           Come, Venus, come!\u2014ANON.\n\n            *       *       *       *       *\n\nPYTHEAS. (Book xi. \u00a7 14, p. 734.)\n\n           Here jolly Pytheas lies,\n           A right honest man, and wise,\n       Who of goblets had very great store,\n           Of amber, silver, gold,\n           All glorious to behold,\n       In number ne'er equall'd before.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nAUTHOR OF THE THEBAIS. (Book xi. \u00a7 14, p. 735.)\n\n       Then Polyneices of the golden locks,\n       Sprung from the gods, before his father placed\n       A table all of silver, which had once\n       Been Cadmus's, next fill'd the golden bowl\n       With richest wine. At this old \u0152dipus,\n       Seeing the honour'd relics of his sire\n       Profaned to vulgar uses, roused to anger,\n       Pronounced fierce imprecations, wish'd his sons\n       Might live no more in amity together,\n       But plunge in feuds and slaughters, and contend\n       For their inheritance: and the Furies heard.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\n(Book xi. \u00a7 19, p. 738.)\n\n       Troy's lofty towers by Grecians sack'd behold!\n       Parrhasios' draught, by Mys engraved in gold.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nSOPATER. (Book xi. \u00a7 28, p. 742.)\n\n       'Tis sweet in early morn to cool the lips\n       With pure fresh water from the gushing fount,\n       Mingled with honey in the Baucalis,\n       When one o'er night has made too free with wine,\n       And feels sharp thirst.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nALEXIS. (Book xi. \u00a7 30, p. 743.)\n\n  _A._ But let me first describe the cup; 'twas round,\n       Old, broken-ear'd, and precious small besides,\n       Having indeed some letters on't.\n  _B._                                Yes, letters;\n       Eleven, and all of gold, forming the name\n       Of Saviour Zeus.\n  _A._                Tush! no, some other god.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nDAMOXENUS. (Book xi. \u00a7 35, p. 747.)\n\n  _A._ If this hold not enough, see, the boy comes\n       Bearing the Elephant!\n  _B._                     Immortal gods!\n       What thing is that?\n  _A._ A double-fountain'd cup,\n       The workmanship of Alcon; it contains\n       Only three gallons.\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nPHERECRATES. (Book xi. \u00a7 62, p. 767.)\n\n       Remark, how wisely ancient art provides\n       The broad-brimm'd cup with flat expanded sides;\n       A cup contrived for man's discreeter use,\n       And sober portions of the generous juice:\n       But woman's more ambitious thirsty soul\n       Soon long'd to revel in the plenteous bowl;\n       Deep and capacious as the swelling hold\n       Of some stout bark she shaped the hollow mould,\n       Then turning out a vessel like a tun,\n       Simp'ring exclaim'd\u2014Observe! I drink but one.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nARCHILOCHUS. (Book xi. \u00a7 66, p. 771.)\n\n       Come then, my friend, and seize the flask,\n         And while the deck around us rolls,\n       Dash we the cover from the cask,\n         And crown with wine our flowing bowls.\n       While the deep hold is tempest-tost,\n         We'll strain bright nectar from the lees:\n       For, though our freedom here be lost,\n         We drink no water on the seas.\u2014C. MERIVALE.\n\n            *       *       *       *       *\n\nALEXIS. (Book xii. \u00a7 1, p. 818; iv. \u00a7 59, p. 265, &c.)\n\n       You, Sir, a Cyrenean, as I take you,\n       Look at your sect of desperate voluptuaries;\n       There's Diodorus\u2014beggary is too good for him\u2014\n       A vast inheritance in two short years,\n       Where is it? Squander'd, vanish'd, gone for ever:\n       So rapid was his dissipation.\u2014Stop!\n       Stop! my good friend, you cry; not quite so fast!\n       This man went fair and softly to his ruin;\n       What talk you of two years? As many days,\n       Two little days, were long enough to finish\n       Young Epicharides; he had some soul,\n       And drove a merry pace to his undoing\u2014\n       Marry! if a kind surfeit would surprise us,\n       Ere we sit down to earn it, such prevention\n       Would come most opportune to save the trouble\n       Of a sick stomach and an aching head:\n       But whilst the punishment is out of sight,\n       And the full chalice at our lips, we drink,\n       Drink all to-day, to-morrow fast and mourn,\n       Sick, and all o'er oppress'd with nauseous fumes;\n       Such is the drunkard's curse, and Hell itself\n       Cannot devise a greater. Oh that nature\n       Might quit us of this overbearing burthen,\n       This tyrant-god, the belly! take that from us,\n       With all its bestial appetites, and man,\n       Exonerated man, shall be all soul.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nANAXILAS. (Book xiii. \u00a7 6, p. 893.)\n\n       Whoever has been weak enough to dote,\n       And live in precious bondage at the feet\n       Of an imperious mistress, may relate\n       Some part of their iniquity at least.\n       In fact, what monster is there in the world\n       That bears the least comparison with them!\n       What frightful dragon, or chimera dire,\n       What Scylla, what Charybdis, can exceed them?\n       Nor sphinx, nor hydra, nay, no winged harpy,\n       Nor hungry lioness, nor poisonous adder,\n       In noxious qualities, is half so bad.\n       They are a race accursed, and stand alone\n       Preeminent in wickedness. For instance,\n       Plangon, a foul chimera; spreading flames,\n       And dealing out destruction far and near,\n       And no Bellerophon to crush the monster.\n       Then Sinope, a many-headed hydra,\n       An old and wrinkled hag\u2014Gnathine, too,\n       Her neighbour\u2014Oh! they are a precious pair.\n       Nanno's a barking Scylla, nothing less\u2014\n       Having already privately dispatch'd\n       Two of her lovers, she would lure a third\n       To sure destruction, but the youth escaped,\n       Thanks to his pliant oars, and better fortune.\n       Phryne, like foul Charybdis, swallows up\n       At once the pilot and the bark. Theano,\n       Like a pluck'd siren, has the voice and look\n       Of woman, but below the waist, her limbs\n       Wither'd and shrunk in to the blackbird's size.\n       These wretched women, one and all, partake\n       The nature of the Theban Sphinx; they speak\n       In doubtful and ambiguous phrase, pretend\n       To love you truly, and with all their hearts,\n       Then whisper in your ear, some little want\u2014\n       A girl to wait on them forsooth, a bed,\n       Or easy-chair, a brazen tripod too\u2014\n       Give what you will they never are content;\n       And to sum up their character at once,\n       No beast that haunts the forest for his prey\n       Is half so mischievous.\u2014ANON.\n\n_The same._\n\n       Away, away with these female friends!\n       He whose embraces have encircled one,\n       Will own a monster has been in his arms;\n       Fell as a dragon is, fire-spouting like\n       Chim\u00e6ra, like the rapid ocean-portent,\n       Three-headed and dog-snouted!\u2014\n       Harpies are less obscene in touch than they:\n       The tigress robb'd of her first whelps, more merciful:\n       Asps, scorpions, vipers, amphisben\u00e6 dire,\n       Cerastes, Ellops, Dipsas, all in one!\u2014\n         But come, let's pass them in review before us,\n       And see how close the parallels will hold.\n       And first for Plangon: where in the scale place _her_?\n       E'en rank her with the beast whose breath is flame.\n       Like her she deals combustion round; and foreigners\n       By scores have perish'd in her conflagrations.\n       One only 'scaped the fair incendiary,\n       And that by virtue of his nimble steed.\n       _He_ back'd his baggage, and turn'd tail upon her.\u2014\n       Have commerce with Sinope, and you'll find\n       That Lerna's monster was no tale; for like\n       The hydra she can multiply her members,\n       And fair Gnath\u00e6na is the present offshoot:\n       _Her_ morning charms for beauties in the wane\n       Compensate\u2014but\u2014the dupe pays doubly for't.\n       There's Nanno too:\u2014Nanno and Scylla's pool\n       Bear close similitude: two swains have made\n       Already shipwreck in that gulf; a third\n       Had shared their fortunes, but the wiser boy\n       Plied well his oars, and boldly stood to sea-ward.\n       If Nanno's Scylla, Phryne is Charybdis:\n       Woe to the wretch who comes within her tide!\n       Engulf'd in whelming waves, both bark and mariner\n       Are suck'd into th' abyss of quick perdition!\n       And what's Theano? bald, and bare, and peel'd,\n       With whom but close-pluck'd sirens ranks she? woman\n       In face and voice; but in her feet\u2014a blackbird.\n       But why enlarge my nomenclature? Sphinx is\n       A common name for all: on her enigma\n       Is moulded all their speech: love, fealty,\n       Affection,\u2014these are terms drop clear enough\n       From them, but at their heels comes a request,\n       Wrapt up in tortuous phrase of nice perplexity.\n       (_Mimics._)\u2014\"A four-foot couch perchance would grace\n         their chamber!\n       Their needs forsooth require a chair\u2014three-footed,\n       Or, for the nonce, two-footed\u2014'twould content them.\"\n       He that is versed in points and tricks, like \u0152dipus,\n       Hears, and escapes perchance with purse uninjured;\n       The easy fool gapes, gazes, and\u2014hey! presto!\n       Both purse and person's gone!\u2014MITCHELL.\n\n            *       *       *       *       *\n\nALEXIS. (Book xiii. \u00a7 7, p. 894.)\n\n       What abject wretches do we make ourselves\n       By giving up the freedom and delights\n       Of single life to a capricious woman!\n       Then, if she brings an ample fortune too,\n       Her pride, and her pretensions are increased,\n       And what should be a benefit, becomes\n       A bitter curse, and grievous punishment.\n       The anger of a man may well be borne,\n       'Tis quick, and sudden, but as soon subsides;\n       It has a honied sweetness when compared\n       To that of woman. If a man receives\n       An injury, he may resent at first,\n       But he will quickly pardon. Women first\n       Offer the injury, then to increase\n       Th' offence, instead of soothing, they inflict\n       A deeper wound by obstinate resentment\u2014\n       Neglect what's fit and proper to be done,\n       But eagerly pursue the thing they should not;\u2014\n       And then they grow fantastical withal,\n       When they are perfectly in health complain\n       In faint and feeble tone, \"they're sick, they die.\"\u2014ANON.\n\n            *       *       *       *       *\n\nARISTOPHON. (Book xiii. \u00a7 8, p. 894.)\n\n       A man may marry once without a crime,\n       But cursed is he who weds a second time.\u2014CUMBERLAND.\n\n       *       *       *       *       *\n\nMENANDER. (Book xiii. \u00a7 8, p. 895.)\n\n  _A._ While prudence guides, change not, at any rate,\n       A life of freedom for the married state:\n       I ventured once to play that desperate game,\n       And therefore warn you not to do the same.\n  _B._ The counsel may be sage which you advance,\n       But I'm resolved to take the common chance.\n  _A._ Mild gales attend that voyage of your life,\n       And waft you safely through the sea of strife:\n       Not the dire Libyan, nor \u00c6gean sea,\n       Where out of thirty ships scarce perish three;\n       But that, where daring fools most dearly pay,\n       Where all that sail are surely cast away.\u2014FAWKES.\n\n       *       *       *       *       *\n\nALEXIS. (Book xiii. \u00a7 13, p. 899.)\n\n       As slowly I return'd from the Pir\u00e6us,\n       My mind impress'd with all the various pains,\n       And pungent griefs, that torture human life,\n       I thus began to reason with myself.\n       The painters and the sculptors, who pretend\n       By cunning art to give the form of Love,\n       Know nothing of his nature, for in truth\n       He's neither male nor female, god or man,\n       Nor wise, nor foolish, but a compound strange,\n       Partaking of the qualities of each,\n       And an epitome of all in one.\n       He has the strength and prowess of a man,\n       The weak timidity of helpless woman;\n       In folly furious, yet in prudence wise\n       And circumspect. Mad as an untamed beast,\n       In strength and hardihood invincible,\n       Then for ambition he's a very demon.\n       I swear by sage Minerva and the gods,\n       I do not know his likeness, one whose nature\n       Is so endued with qualities unlike\n       The gentle name he bears.\u2014ANON.\n\n_The same._\n\n       One day as slowly sauntering from the port,\n       A thousand cares conflicting in my breast,\n       Thus I began to commune with myself\u2014\n       Methinks these painters misapply their art,\n       And never knew the being which they draw;\n       For mark! their many false conceits of Love.\n       Love is nor male nor female, man nor god,\n       Nor with intelligence nor yet without it,\n       But a strange compound of all these, uniting\n       In one mix'd essence many opposites;\n       A manly courage with a woman's fear,\n       The madman's phrenzy in a reasoning mind,\n       The strength of steel, the fury of a beast,\n       The ambition of a hero\u2014something 'tis,\n       But by Minerva and the gods I swear!\n       I know not what this nameless something is.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nEUBULUS. (Book xiii. \u00a7 13, p. 899.)\n\n       Why, foolish painter, give those wings to Love?\n       Love is not light, as my sad heart can prove:\n       Love hath no wings, or none that I can see;\n       If he can fly\u2014oh! bid him fly from me!\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nTHEOPHILUS. (Book xiii. \u00a7 14, p. 900.)\n\n       He who affirms that lovers are all mad,\n       Or fools, gives no strong proof of his own sense;\n       For if from human life we take the joys\n       And the delights of love, what is there left\n       That can deserve a better name than death?\n       For instance, now, I love a music girl,\n       A virgin too, and am I therefore mad?\n       For she's a paragon of female beauty;\n       Her form and figure excellent; her voice\n       Melodiously sweet; and then her air\n       Has dignity and grace. With what delight\n       I gaze upon her charms! More than you feel\n       At sight of him who for the public shows\n       Gives you free entrance to the theatre.\u2014ANON.\n\n_The same._\n\n       If love be folly, as the schools would prove,\n       The man must lose his wits, who falls in love;\n       Deny him love, you doom the wretch to death,\n       And then it follows he must lose his breath.\n       Good sooth! there is a young and dainty maid\n       I dearly love, a minstrel she by trade;\n       What then? must I defer to pedant rule,\n       And own that love transforms me to a fool?\n       Not I, so help me! By the gods I swear,\n       The nymph I love is fairest of the fair;\n       Wise, witty, dearer to her poet's sight\n       Than piles of money on an author's night;\n       Must I not love her then? Let the dull sot,\n       Who made the law, obey it! I will not.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nARISTOPHON. (Book xiii. \u00a7 14, p. 901.)\n\n       Love, the disturber of the peace of heaven,\n       And grand fomenter of Olympian feuds,\n       Was banish'd from the synods of the gods:\n       They drove him down to earth at the expense\n       Of us poor mortals, and curtail'd his wings\n       To spoil his soaring and secure themselves\n       From his annoyance\u2014Selfish, hard decree!\n       For ever since he roams th' unquiet world,\n       The tyrant and despoiler of mankind.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nALEXIS. (Book xiii. \u00a7 14, p. 901.)\n\n       The man who holds true pleasure to consist\n       In pampering his vile body, and defies\n       Love's great divinity, rashly maintains\n       Weak impious war with an immortal god.\n       The gravest master that the schools can boast\n       Ne'er train'd his pupils to such discipline,\n       As Love his votaries, unrivall'd power,\n       The first great deity\u2014and where is he,\n       So stubborn and determinedly stiff,\n       But shall at some time bend the knee to Love,\n       And make obeisance to his mighty shrine?\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nIBYCUS. (Book xiii. \u00a7 17, p. 903.)\n\n       Sweetest flower, Euryale!\n       Whom the maids with tresses fair,\n       Sister Graces, make their care\u2014\n       Thee Cythera nourish'd\u2014thee\n       Pitho, with the radiant brow;\n       And 'mid bowers where roses blow\n       Led thy laughing infancy.\u2014BLAND.\n\n            *       *       *       *       *\n\nALEXIS. (Book xiii. \u00a7 18, p. 904.)\n\n       Dost thou see any fellow poll'd and shaven,\n       And askest me from whence the cause should come?\n       He goes unto the wars to filch and raven,\n       And play such pranks he cannot do at home.\n       Such pranks become not those that beards do weare:\n       And what harm is it if long beards we beare?\n       For so it is apparent to be scene,\n       That we are men, not women, by our chin.\u2014MOLLE.\n\n            *       *       *       *       *\n\nTIMOCLES. (Book xiii. \u00a7 22, p. 908.)\n\n                         Wretch that I am,\n       She had my love, when a mere caper-gatherer,\n       And fortune's smiles as yet were wanting to her.\n       I never pinch'd nor spared in my expenses,\n       Yet now\u2014doors closely barr'd are all the recompence\n       That waits on former bounties ill bestow'd.\u2014MITCHELL.\n\n            *       *       *       *       *\n\nALEXIS. (Book xiii. \u00a7 23, p. 908.)\n\n       They fly at all, and, as their funds increase,\n       With fresh recruits they still augment their stock,\n       Moulding the young novitiate to her trade;\n       Form, features, manners, everything so changed,\n       That not a trace of former self is left.\n       Is the wench short? a triple sole of cork\n       Exalts the pigmy to a proper size.\n       Is she too tall of stature? a low chair\n       Softens the fault, and a fine easy stoop\n       Lowers her to standard-pitch.\u2014If narrow-hipt,\n       A handsome wadding readily supplies\n       What nature stints, and all beholders cry,\n       See what plump haunches!\u2014Hath the nymph perchance\n       A high round paunch, stuft like our comic drolls,\n       And strutting out foreright? a good stout busk\n       Pushing athwart shall force the intruder back.\n       Hath she red brows? a little soot will cure 'em.\n       Is she too black? the ceruse makes her fair:\n       Too pale of hue? the opal comes in aid.\n       Hath she a beauty out of sight? disclose it!\n       Strip nature bare without a blush.\u2014Fine teeth?\n       Let her affect one everlasting grin,\n       Laugh without stint\u2014but ah! if laugh she cannot,\n       And her lips won't obey, take a fine twig\n       Of myrtle, shape it like a butcher's skewer,\n       And prop them open, set her on the bit\n       Day after day, when out of sight, till use\n       Grows second nature, and the pearly row,\n       Will she or will she not, perforce appears.\u2014CUMBERLAND.\n\n            *       *       *       *       *\n\nEPICRATES. (Book xiii. \u00a7 26, p. 911.)\n\n                           Alas for La\u00efs!\n       A slut, a wine-bibber\u2014her only care\n       Is to supply the cravings of the day,\n       To eat and drink\u2014to masticate and tipple.\n       The eagle and herself are fittest parallels.\n       In the first prime and lustlihood of youth,\n       The mountain king ne'er quits his royal eyrie,\n       But lamb, or straggling sheep, or earth-couch'd hare,\n       Caught in his grip, repays the fierce descent:\n       But when old age hath sapp'd his mettle's vigour,\n       He sits upon the temple tops, forlorn,\n       In all the squalid wretchedness of famine,\n       And merely serves to point an augurs tale.\n       Just such another prodigy is La\u00efs!\n       Full teeming coffers swell'd her pride of youth:\n       Her person ever fresh and new, your satrap\n       Was more accessible than she;\u2014but now,\n       That life is flagging at the goal, and like\n       An unstrung lute, her limbs are out of tune,\n       She is become so lavish of her presence,\n       That being daily swallow'd by men's eyes,\n       They surfeit at the sight.\n       She's grown companion to the common streets\u2014\n       Want her who will, a stater, a three-obol piece,\n       Or a mere draught of wine brings her to hand!\n       Nay, place a silver stiver in your palm,\n       And, shocking tameness! she will stoop forthwith\n       To pick it out.\u2014MITCHELL.\n\n_The same._\n\n       La\u00efs herself's a lazy drunkard now,\n       And looks to nothing but her daily wine\n       And daily meat. There has befallen her\n       What happens to the eagle; who, when young,\n       Swoops from the mountain in his pride of strength,\n       And hurries off on high the sheep and hare;\n       But, when he's aged, sits him dully down\n       Upon some temple's top, weak, lean, and starved;\n       And this is thought a direful prodigy.\n       And La\u00efs would be rightly reckon'd one;\n       For when she was a nestling, fair and youthful,\n       The guineas made her fierce; and you might see\n       E'en Pharnab\u00e1zus easier than her.\n       But now that her years are running four-mile heats,\n       And all the junctures of her frame are loose,\n       'Tis easy both to see and spit upon her;\n       And she will go to any drinking-bout;\n       And take a crown-piece, aye, or e'en a sixpence,\n       And welcome all men, be they old or young.\n       Nay, she's become so tame, my dearest sir,\n       She'll even take the money from your hand.\u2014WALSH.\n\n            *       *       *       *       *\n\nPLATO. (Book xiii. \u00a7 56, p. 940.)\n\n       Archian\u00e1ssa's my own one,\n       The sweet courtesan, Coloph\u00f3nian;\n         E'en from her wrinkles I feel\n         Love's irresistible steel!\n\n       O ye wretches, whose hunger\n       Was raised for her when she was younger!\n         Through what flames, alas,\n         Must she have forced you to pass!\u2014WALSH.\n\n            *       *       *       *       *\n\nHERMESIANAX. (Book xiii. \u00a7 71, p. 953.)\n\n           Such was the nymph, whom Orpheus led\n         From the dark regions of the dead,\n         Where Charon with his lazy boat\n         Ferries o'er Lethe's sedgy moat;\n         Th' undaunted minstrel smites the strings,\n         His strain through hell's vast concave rings:\n         Cocytus hears the plaintive theme,\n         And refluent turns his pitying stream;\n         Three-headed Cerberus, by fate\n         Posted at Pluto's iron gate,\n         Low-crouching rolls his haggard eyes\n         Ecstatic, and foregoes his prize;\n         With ears erect at hell's wide doors\n         Lies listening, as the songster soars:\n         Thus music charm'd the realms beneath,\n         And beauty triumph'd over death.\n\n           The bard, whom night's pale regent bore,\n         In secret, on the Athenian shore,\n         Mus\u00e6us, felt the sacred flame,\n         And burnt for the fair Theban dame\n         Antiope, whom mighty Love\n         Made pregnant by imperial Jove;\n         The poet plied his amorous strain,\n         Press'd the fond fair, nor press'd in vain,\n         For Ceres, who the veil undrew,\n         That screen'd her mysteries from his view,\n         Propitious this kind truth reveal'd,\n         That woman close besieged will yield.\n\n           Old Hesiod too his native shade\n         Made vocal to th' Ascrean maid;\n         The bard his heav'n-directed lore\n         Forsook, and hymn'd the gods no more:\n         Soft love-sick ditties now he sung,\n         Love touch'd his harp, love tuned his tongue,\n         Silent his Heliconian lyre,\n         And love's put out religion's fire.\n\n           Homer, of all past bards the prime,\n         And wonder of all future time,\n         Whom Jove with wit sublimely blest,\n         And touch'd with purest fire his breast,\n         From gods and heroes turn'd away\n         To warble the domestic lay,\n         And wand'ring to the desert isle,\n         On whose parch'd sands no seasons smile,\n         In distant Ithaca was seen\n         Chanting the suit-repelling Queen.\n\n           Mimnermus tuned his amorous lay,\n         When time had turn'd his temples grey;\n         Love revell'd in his aged veins,\n         Soft was his lyre, and sweet his strains;\n         Frequenter of the wanton feast,\n         Nanno his theme, and youth his guest.\n\n           Antimachus with tender art\n         Pour'd forth the sorrows of his heart;\n         In her Dardanian grave he laid\n         Chryseis his beloved maid;\n         And thence returning, sad beside\n         Pactolus' melancholy tide,\n         To Colophon the minstrel came,\n         Still sighing forth the mournful name,\n         Till lenient time his grief appeased,\n         And tears by long indulgence ceased.\n\n           Alc\u00e6us strung his sounding lyre,\n         And smote it with a hand of fire,\n         To Sappho, fondest of the fair,\n         Chanting the loud and lofty air.\n         Whilst old Anacreon, wet with wine,\n         And crown'd with wreaths of Lesbian vine,\n         *     *     *     *     *     *\n\n           E'en Sophocles, whose honey'd lore\n         Rivals the bee's delicious store,\n         Chorus'd the praise of wine and love,\n         Choicest of all the gifts of Jove.\n\n           Euripides, whose tragic breast\n         No yielding fair one ever press'd,\n         At length in his obdurate heart\n         Felt love's revengeful rankling dart,\n         *     *     *     *     *     *\n\n         'Till vengeance met him in the way,\n         And bloodhounds made the bard their prey.\n         Philoxenus, by wood-nymphs bred\n         On famed Cyth\u00e6ron's sacred head,\n         And train'd to music, wine, and song,\n         'Midst orgies of the frantic throng,\n         When beauteous Galatea died,\n         His flute and thyrsus cast aside;\n         And wand'ring to thy pensive coast,\n         Sad Melos! where his love was lost,\n         Each night through the responsive air\n         Thy echoes witness'd his despair:\n         Still, still his plaintive harp was heard,\n         Soft as the nightly-singing bird.\n\n           Philetas too in Battis' praise\n         Sung his long-winded roundelays;\n         His statue in the Coan grove\n         Now breathes in brass perpetual love.\n\n           The mortified abstemious sage,\n         Deep read in learning's crabbed page,\n         Pythagoras, whose boundless soul\n         Scaled the wide globe from pole to pole,\n         Earth, planets, seas, and heav'n above,\n         Yet found no spot secure from love;\n         With love declines unequal war,\n         And trembling drags his conqueror's car;\n         Theano clasp'd him in her arms,\n         And wisdom stoop'd to beauty's charms.\n\n           E'en Socrates, whose moral mind\n         With truth enlighten'd all mankind,\n         When at Aspasia's side he sate,\n         Still found no end to love's debate;\n         For strong indeed must be that heart,\n         Where love finds no unguarded part.\n\n           Sage Aristippus by right rule\n         Of logic purged the Sophist's school,\n         Check'd folly in its headlong course,\n         And swept it down by reason's force;\n         'Till Venus aim'd the heart-felt blow,\n         And laid the mighty victor low.\u2014CUMBERLAND.\n\n_The same._\n\nI.\n\n       Orpheus,\u2014\u0152agrus' son,\u2014thou know'st full well,\u2014\n         The Thracian harper,\u2014how with magic skill,\n       Inspired by love, he struck the chorded shell,\n         And made the shades obedient to his will,\n\n       As from the nether gloom to light he led\n         His love Agriope. He to Pluto's land,\n       Baleful and cheerless, region of the dead,\n         Sail'd far away,\u2014and sought th' infernal strand,\n\n       Where Charon, gaunt and grim, his hollow bark\n         (Fraught with departed souls, an airy crowd)\n       Steers o'er the Stygian billow dun and dark,\n         And with a voice of thunder bellows loud\n\n       O'er the slow pool, that scarcely creeps along\n         Through sedge, and weedy ooze: but nathless he,\n       On the lone margent, pour'd his love-sick song,\n         And charm'd Hell's monsters with his minstrelsy.\n\n       Cocytus scowl'd,\u2014but grinn'd a ghastly smile,\n         Albeit unused to the relenting mood:\n       Cerb'rus, three-mouth'd, stopp'd short,\u2014and paused the while,\n         Low-crouching, list'ning, (for the sounds were good)\n\n       Silent his throat of flame, his eyes of fire\n         Quench'd in ecstatic slumber, as he lay.\n       Thus Hell's stern rulers hearken'd to his lyre,\n         And gave the fair one back to upper day.\n\nII.\n\n       Nor did Mus\u00e6us, Luna's heav'nly child,\n         And high-priest of the Graces, leave unsung\n       The fair Antiope, in accents wild,\n         As fell th' impassion'd language from his tongue:\n\n       Who woo'd of many suitors, at the shrine\n         Of mystic Ceres, by Eleusis' brow,\n       Chanted the high response in strains divine,\u2014\n         And oped the secret springs,\u2014and taught to know\n\n       The heav'n-drawn truths, in holy rapture lost.\n         But nought avail'd her zeal;\u2014in evil hour,\n       Theme of the lyre below, her hopes were cross'd:\n         Death cropp'd the stalk, that bore so fair a flow'r.\n\nIII.\n\n       I tell thee too, that the B\u0153otian bard,\n         Sage Hesiod, quitted the Cum\u00e6an shore,\n       A wand'rer not unwilling,\u2014afterward\n         In Heliconian Ascra seen to soar,\n\n       Deathless upon the mighty wings of fame.\n         'Twas there he woo'd E\u0153a, peerless maid,\u2014\n       And strove to achieve her love,\u2014and with her name\n         Prefaced his verse, with hallow'd lore inlaid.\n\nIV.\n\n       Enravish'd Homer, ward of Fate from Jove,\n         Prince of melodious numbers, toil'd his way\n       To barren Ithaca,\u2014and tuned, for love\n         Of chaste Penelope, the am'rous lay;\n\n       Forgot his native land, and bade adieu\n         To wide Ionia, for the island drear,\n       And wail'd Icarius' house, and Sparta too,\n         And dropp'd himself the sympathetic tear.\n\nV.\n\n       Mimnermus, school'd in hardship, who first taught\n         To breathe soft airs of elegiac song,\n       Fair Nanno ask'd, and had; and often sought,\n         As by her side he blithely trudged along,\n       The merry wake,\u2014a ready piper arm'd\n         With mouth-piece aptly fitted: and with worse\n       Than deadly hate and indignation warm'd,\n         Hermobius and Pherecles lash'd in verse.\n\nVI.\n\n       Antimachus, for beauteous Lyda's love,\n         Hied him to rich Pactolus' golden tide:\n       But, well-a-day! his bliss stern Fate unwove;\n         Short was her doom,\u2014in Pergamus she died,\u2014\n\n       And in her grave was laid in prime of age.\n         He, full of lamentation, journey'd on\n       To Colophon,\u2014and on the sacred page\n         Enter'd his tale, and ceased, his mission done.\n\nVII.\n\n       And well thou know'st, how famed Alc\u00e6us smote\n         Of his high harp the love-enliven'd strings,\n       And raised to Sappho's praise th' enamour'd note,\n         Midst noise of mirth and jocund revellings:\n\n       Ay, he did love that nightingale of song\n         With all a lover's fervour,\u2014and, as he\n       Deftly attuned the lyre, to madness stung\n         The Teian bard with envious jealousy.\n\n       For her Anacreon, charming lyrist, woo'd,\n         And fain would win, with sweet mellifluous chime,\n       Encircled by her Lesbian sisterhood;\u2014\n         Would often Samos leave, and many a time,\n\n       From vanquish'd Teos' viny orchards, hie\n         To viny Lesbos' isle,\u2014and from the shore,\n       O'er the blue wave, on Lectum cast his eye,\n         And think on by-gone days, and times no more.\n\nVIII.\n\n       And how, from, steep Colonus' rocky height,\n         On lightsome pinions borne, the Attic bee\n       Sail'd through the air, and wing'd her honied flight,\n         And sang of love and wine melodiously\n\n       In choric numbers: for ethereal Jove\n         Bestow'd on Sophocles Archippe's charms,\n       Albeit in eve of life,\u2014and gave to love\n         And fold the yielding fair one in his arms.\n\nIX.\n\n       Nay, I aver, in very sooth, that he,\n         Dead from his birth to love, to beauty blind,\n       Who, by quaint rules of cold philosophy,\n         Contemn'd the sex, and hated womankind,\u2014\n\n       That he,\u2014e'en he,\u2014with all his stoic craft,\n         Cave to imperial Love unwilling way,\n       And, sore empierced with Cupid's tyrant shaft,\n         Could neither sleep by night, nor rest by day;\n\n       What time, in Archelaus' regal hall,\n         \u00c6gino, graceful handmaid, viands brought\n       Of choicest savour, to her master's call\n         Obsequious, or wine's impurpled draught:\n\n       Nor didst thou cease, through streets and highways broad,\n         Euripides! to chase the royal slave,\n       Till vengeance met thee, in his angry mood,\n         And deep-mouth'd bloodhounds tore thee to the grave.\n\nX.\n\n       And him too of Cythera,\u2014foster child\n         Of all the Muses, train'd to love and song,\u2014\n       Philoxenus,\u2014thou knowest,\u2014how with wild\n         And loud acclaim, (as late he pass'd along\n\n       Through Colophon,) and shouts of joyfulness,\n         The air was riv'n: for thou didst hear the tale\n       Of Galatea lost, fair shepherdess,\n         Whom e'en the firstlings of her flock bewail.\n\nXI.\n\n       Nor is Philetas' name to thee unknown,\n         Than whom a sweeter minstrel never was;\n       Whose statue lives in his own native town,\n         Hallow'd to fame, and breathes in deathless brass,\n\n       Under a platane,\u2014seeming still to praise\n         The nimble Bittis, in the Coan grove,\n       With am'rous ditties, and harmonious lays,\n         And all the art, and all the warmth of love.\n\n  XII.\n\n       And they of humankind, (to crown my song,)\n         Who, in th' austereness of their life, pursued\n       Knowledge abstruse, her mazy paths among,\u2014\n         And sought for hidden lore,\u2014and ceaseless woo'd\n\n       The Muse severe, couching her doctrines sage\n         In cogent language, marring ev'ry clog\n       To intellectual sense, on reason's page;\u2014\n         Or, in the philosophic dialogue,\n\n       Moulded th' important truths, they meant to prove,\n         In milder form, and pleased and reason'd too;\u2014\n       And these confess'd the mighty power of Love,\n         And bow'd the neck, nor could his yoke eschew.\n\nXIII.\n\n       Pythagoras, the Samian sage, who taught\n         To solve the knots, perplex and intricate,\n       Of fair geometry, and whilom brought\n         Into a narrow sphere's brief compass strait\n\n       The stars of heav'n, in order absolute;\n         With frantic passion woo'd Theano's charms,\n       Infuriate,\u2014nor ceased his am'rous suit,\n         Till he had clasp'd the damsel in his arms.\n\nXIV.\n\n       And what a flame of love the Paphian queen\n         Lit, in her wrath, in the enamour'd breast\n       Of Socrates,\u2014whom of the sons of men\n         Apollo named the wisest and the best!\n\n       He in Aspasia's house each lighter care\n         Chased from his breast, when at her side he sate\n       In am'rous parley,\u2014and, still ling'ring there,\n         Could find no end to love, or love's debate.\n\nXV.\n\n       Shrewd Aristippus, Cyrenean sage,\n         To the Corinthian Isthmus' double shore\n       Wended his way, his passion to assuage,\u2014\n         And shunn'd the calm retreats he loved before;\n       Forsook the far-famed Athens,\u2014inly moved\n         By La\u00efs' charms, by La\u00efs lured astray,\u2014\n       And in voluptuous Eph'ra lived,\u2014and loved,\u2014\n         From Academic bowers far away.\u2014J. BAILEY.\n\n            *       *       *       *       *\n\n_Part of the same._ (P. 954.)\n\n       With her the sweet Anacreon stray'd,\n       Begirt with many a Lesbian maid;\n       And fled for her the Samian strand,\n       For her his vine-clad native land\u2014\n       A bleeding country left the while\n       For wine and love in Sappho's isle.\u2014ANON.\n\n            *       *       *       *       *\n\nANACREON. (Book xiii. \u00a7 72, p. 955.)\n\n  _Anacreon._\u2014Spirit of love, whose tresses shine\n       Along the breeze in golden twine;\n       Come, within a fragrant cloud,\n       Blushing with light, thy votary shroud;\n       And, on those wings that sparkling play,\n       Waft, oh! waft me hence away!\n       Love! my soul is full of thee,\n       Alive to all thy luxury.\n       But she, the nymph for whom I glow,\n       The pretty Lesbian, mocks my woe;\n       Smiles at the hoar and silver'd hues\n       Which time upon my forehead strews.\n       Alas! I fear she keeps her charms\n       In store for younger, happier arms!\n  _Sappho._\u2014Oh Muse! who sitt'st on golden throne,\n       Full many a hymn of dulcet tone\n         The Teian sage is taught by thee;\n       But, goddess, from thy throne of gold,\n       The sweetest hymn thou'st ever told,\n         He lately learn'd and sang for me.\u2014THOS. MOORE.\n\n_The same._\n\n       Pelting with a purple ball,\n       Bright-hair'd Cupid gives the call,\n       And tries his antics one and all,\n         My steps to her to wile;\n       But she\u2014for thousands round her vie\u2014\n       Casts on my tell-tale locks her eye,\n       And bids the grey-hair'd poet sigh\u2014\n         Another wins her smile!\u2014ANON.\n\n            *       *       *       *       *\n\nALCMAN. (Book xiii. \u00a7 75, p. 958.)\n\n       Again sweet Love, by Cytherea led,\n         Hath all my soul possest;\n       Again delicious rapture shed\n         In torrents o'er my breast.\n       Now Megalostrata the fair,\n         Of all the Virgin train\n       Most blessed\u2014with her yellow floating hair\u2014\n       Hath brought me to the Muses' holy fane,\n               To flourish there.\u2014BLAND.\n\n            *       *       *       *       *\n\nIBYCUS. (Book xiii. \u00a7 76, p. 958.)\n\n         What time soft Zephyrs fan the trees\n       In the blest gardens of th' Hesperides,\n         Where those bright golden apples glow,\n       Fed by the fruitful streams that round them flow,\n         And new-born clusters teem with wine\n       Beneath the shadowy foliage of the vine;\n         To me the joyous season brings\n       But added torture on his sunny wings.\n         Then Love, the tyrant of my breast,\n       Impetuous ravisher of joy and rest,\n         Bursts, furious, from his mother's arms,\n       And fills my trembling soul with new alarms;\n         Like Boreas from his Thracian plains,\n       Clothed in fierce lightnings, in my bosom reigns,\n         And rages still, the madd'ning power\u2014\n       His parching flames my wither'd heart devour;\n         Wild Phrensy comes my senses o'er,\n       Sweet Peace is fled, and Reason rules no more.\u2014BLAND.\n\n            *       *       *       *       *\n\nCH\u00c6REMON. (Book xiii. \u00a7 87, p. 970.)\n\n       One to the silver lustre of the moon,\n       In graceful, careless, attitude reclined,\n       Display'd her snowy bosom, full unzoned\n       In all its naked loveliness: another\n       Led up the sprightly dance; and as she moved,\n       Her loose robes gently floating, the light breeze\n       Lifted her vest, and to the enraptured eye\n       Uncover'd her left breast. Gods! what a sight!\n       What heavenly whiteness! breathing and alive,\n       A swelling picture!\u2014This from eyelids dark\n       Beam'd forth a ray of such celestial light,\n       As dazzled whilst it charm'd. A fourth appear'd,\n       Her beauties half uncover'd, and display'd\n       Her delicate arm, and taper fingers, small,\n       And round, and white as polish'd ivory.\n       Another yet, with garment loosely thrown\n       Across her neck and shoulders; as she moved,\n       The am'rous zephyrs drew aside her robe,\n       Exposed her pliant limbs, full, round, and fair,\n       Such as the Paphian Goddess might have own'd.\n       Love smiled at my surprise, shook his light wings,\n       And mark'd me for his victim.\u2014Others threw\n       Their careless limbs upon the bank bedeck'd\n       With odoriferous herbs, and blossoms rare,\n       Such as the earth produced from Helen's tears,\n       The violet with dark leaves, the crocus too,\n       That gave a warm tint to their flowing robes,\n       And marjoram sweet of Persia rear'd its head\n       To deck the verdant spot.\u2014ANON.\n\n_The same._\n\n       There one reclined apart I saw, within the moon's pale light,\n       With bosom through her parted robe appearing snowy white:\n       Another danced, and floating free her garments in the breeze,\n       She seem'd as buoyant as the wave that leaps o'er summer seas;\n       While dusky shadows all around shrunk backward from the place,\n       Chased by the beaming splendour shed like sunshine from her face.\n       Beside this living picture stood a maiden passing fair,\n       With soft round arms exposed: a fourth, with free and graceful air,\n       Like Dian when the bounding hart she tracks through morning dew,\n       Bared through the opening of her robes her lovely limbs to view.\n       And oh! the image of her charms, as clouds in heaven above,\n       Mirror'd by streams, left on my soul the stamp of hopeless love.\n       And slumbering near them others lay, on beds of sweetest flowers,\n       The dusky-petal'd violet, the rose of Paphian bowers,\n       The inula and saffron flower, which on their garments cast\n       And veils, such hues as deck the sky when day is ebbing fast;\n       While far and near tall marjoram bedeck'd the fairy ground,\n       Loading with sweets the vagrant winds that frolick'd all around.\n       \u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nSEMOS. (Book xiv. \u00a7 2, p. 979.)\n\n       Poor mortal unmerry, who seekest to know\n       What will bid thy brow soften, thy quips and cranks flow,\n       To the house of the mother I bid thee repair\u2014\n       Thou wilt find, if she's pleased, what thy heart covets there.\n       \u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nMELANIPPIDES. (Book xiv. \u00a7 7, p. 984.)\n\n               But Athen\u00e9 flung away\n       From her pure hand those noxious instruments\n         It late had touch'd, and thus did say\u2014\n       \"Hence, ye banes of beauty, hence;\n         What? shall I my charms disgrace\n         By making such an odious face?\"\u2014BLAND.\n\n            *       *       *       *       *\n\nPRATINAS. (Book xiv. \u00a7 8, p. 985.)\n\n       What means this tumult? Why this rage?\n       What thunder shakes th' Athenian stage?\n       'Tis frantic Bromius bids me sing,\n       He tunes the pipe, he smites the string;\n       The Dryads with their chief accord,\n       Submit, and hail the drama's lord.\n       Be still! and let distraction cease,\n       Nor thus profane the Muse's peace;\n       By sacred fiat I preside,\n       The minstrel's master and his guide;\n       He, whilst the chorus strains proceed,\n       Shall follow with responsive reed;\n       To measured notes whilst they advance,\n       He in wild maze shall lead the dance.\n       So generals in the front appear,\n       Whilst music echoes from the rear.\n       Now silence each discordant sound!\n       For see, with ivy chaplet crown'd,\n       Bacchus appears! He speaks in me\u2014\n       Hear, and obey the god's decree!\u2014CUMBERLAND.\n\n_The same._\n\n         What revel-rout is this? What noise is here?\n           What barb'rous discord strikes my ear?\n           What jarring sounds are these, that rage\n           Unholy on the Bacchic stage?\n           'Tis mine to sing in Bromius' praise\u2014\n       'Tis mine to laud the god in dithyrambic lays\u2014\n             As o'er the mountain's height,\n               The woodland Nymphs among,\n             I wing my rapid flight,\n               And tune my varied song,\n         Sweet as the melody of swans,\u2014that lave\n         Their rustling pennons in the silver wave.\n       Of the harmonious lay the Muse is sovereign still:\n         Then let the minstrel follow, if he will\u2014\n         But not precede: whose stricter care should be,\n             And more appropriate aim,\n             To fan the lawless flame\n           Of fiery youths, and lead them on\n           To deeds of drunkenness alone,\n           The minister of revelry\u2014\n           When doors, with many a sturdy stroke,\n           Fly from their bolts, to shivers broke,\n         And captive beauty yields, but is not won.\n         Down with the Phrygian pipe's discordant sound!\n         Crackle, ye flames! and burn the monster foul\n         To very ashes\u2014in whose notes are found\n       Nought but what's harsh and flat,\u2014no music for the soul,\u2014\n         The work of some vile handicraft. To thee,\n         Great Dithyrambus! ivy-tress\u00e8d king!\n         I stretch my hand\u2014'tis here\u2014and rapidly\n           My feet in airy mazes fling.\n       Listen my Doric lay; to thee, to thee I sing.\u2014J. BAILEY.\n\n            *       *       *       *       *\n\nALEXIS. (Book xiv. \u00a7 15, p. 991.)\n\n                         Now if a native\n       Doctor prescribe, \"Give him a porringer\n       Of ptisan in the morning,\" we despise him.\n       But in some _brogue_ disguised 'tis admirable.\n       Thus he who speaks of _Beet_ is slighted, while\n       We prick our ears if he but mention _Bate_,\n       As if _Bate_ knew some virtue not in _Beet_.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nSEMOS. (Book xiv. \u00a7 16, p. 992.)\n\n       Make way there, a wide space\n       Yield to the god;\n       For Dionysos has a mind to walk\n       Bolt upright through your midst.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nSEMOS. (Book xiv. \u00a7 16, p. 992.)\n\n       Bacchus, to thee our muse belongs,\n         Of simple chant, and varied lays;\n       Nor fit for virgin ears our songs,\n         Nor handed down from ancient days:\n       Fresh flows the strain we pour to thee,\n       Patron of joy and minstrelsy!\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nALC\u00c6US. (Book xiv. \u00a7 23, p. 1000.)\n\n       Glitters with brass my mansion wide;\n       The roof is deck'd on every side\n             In martial pride,\n       With helmets ranged in order bright\n       And plumes of horse-hair nodding white,\n             A gallant sight\u2014\n       \u2014Fit ornament for warrior's brow\u2014\n       And round the walk, in goodly row,\n             Refulgent glow\n       Stout greaves of brass like burnish'd gold,\n       And corslets there, in many a fold\n             Of linen roll'd;\n       And shields that in the battle fray\n       The routed losers of the day\n             Have cast away;\n       Eub\u0153an falchions too are seen,\n       With rich embroider'd belts between\n             Of dazzing sheen:\n       And gaudy surcoats piled around,\n       The spoils of chiefs in war renown'd,\n             May there be found.\n       These, and all else that here you see,\n       Are fruits of glorious victory\n             Achieved by me.\u2014BLAND.\n\n       *       *       *       *       *\n\n(Book xiv. \u00a7 27, p. 1004.)\n\n       Where is my lovely parsley, say?\n       My violets, roses, where are they?\n       My parsley, roses, violets fair,\n       Where are my flowers? Tell me where.\u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nPHILET\u00c6RUS. (Book xiv. \u00a7 34, p. 1011.)\n\n       O Zeus! how glorious 'tis to die while piercing flutes are near,\n       Pouring their stirring melodies into the faltering ear;\n       On these alone doth Eros smile, within whose realms of night,\n       Where vulgar ghosts in shivering bands, all strangers to delight,\n       In leaky tub from Styx's flood the icy waters bear,\n       Condemn'd, for woman's lovely voice, its moaning sounds to hear.\n       \u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nATHENION. (Book xiv. \u00a7 80, p. 1056.)\n\n  _A._ What! know you not that cookery has much\n       Contributed to piety? attend,\n       And I will tell you how. This art at first\n       Made the fierce cannibal a man; impress'd\n       Upon his rugged nature the desire\n       Of better food than his own flesh; prescribed\n       Order and rule in all his actions; gave him\n       That polish and respect for social life\n       Which now makes up his sum of happiness.\n  _B._ Say by what means.\n  _A._                  Attend and you shall hear.\n       Time was that men, like rude and savage beasts,\n       Prey'd on each other. From such bloody feasts\n       A flood of evils burst upon the world;\n       Till one arose, much wiser than the rest,\n       And chose a tender victim from his flock\n       For sacrifice; roasting the flesh, he found\n       The savoury morsel good, and better far\n       Than human carcass, from which time roast meat\n       Became the general food, approved by all.\n       In order to create variety\n       Of the same dish, the art of cookery\n       Began t' invent new modes of dressing it.\n       In off'rings to the gods we still preserve\n       The ancient custom, and abstain from salt;\n       For in those early days salt was not used,\n       Though now we have it in abundance; still,\n       In solemn sacrifices, we conform\n       To usage of old times: in private meals\n       He who can season best is the best cook,\n       And the desire of savoury meat inspires\n       The invention of new sauces, which conduce\n       To bring the art of cookery to perfection.\n  _B._ You are, indeed, a new Pal\u00e6phatus.\n  _A._ Use gave experience, and experience skill.\n       As cooks acquired more knowledge, they prepared\n       The delicate tripe, with nice ingredients mix'd,\n       To give it a new relish; follow'd soon\n       The tender kid, sew'd up between two covers,\n       Stew'd delicately down, and smoking hot,\n       That melted in the mouth; the savoury hash\n       Came next, and that disguised with so much art,\n       And season'd with fresh herbs, and pungent sauce,\n       That you would think it most delicious fish.\n       Then salted meats, with store of vegetables,\n       And fragrant honey, till the pamper'd taste,\n       High fed with luscious dainties, grew too nice\n       To feed on human garbage, and mankind\n       Began to feel the joys of social life;\n       The scatter'd tribes unite; towns soon were built\n       And peopled with industrious citizens.\n       These and a thousand other benefits\n       Were the result of cookery alone.\n  _B._ Oh, rare! where will this end?\n  _A._                              To us you owe\n       The costly sacrifice, we slay the victims,\n       We pour the free libations, and to us\n       The gods themselves lend a propitious ear,\n       And for our special merits scatter blessings\n       On all the human race; because from us\n       And from our art, mankind were first induced\n       To live the life of reason, and the gods\n       Received due honour.\n  _B._                    Prithee rest awhile,\n       And leave religion out.\u2014ANON.\n\n_The same._\n\n       The art of cookery drew us gently forth\n       From that ferocious life, when void of faith\n       The Anthropophaginian ate his brother!\n       To cookery we owe well-order'd states,\n       Assembling men in dear society.\n       Wild was the earth, man feasting upon man,\n       When one of nobler sense and milder heart\n       First sacrificed an animal; the flesh\n       Was sweet; and man then ceased to feed on man!\n       And something of the rudeness of those times\n       The priest commemorates; for to this day\n       He roasts the victim's entrails without salt.\n       In those dark times, beneath the earth lay hid\n       The precious salt, that gold of cookery!\n       But when its particles the palate thrill'd,\n       The source of seasonings, charm of cookery! came.\n       They served a paunch with rich ingredients stored;\n       And tender kid, within two covering plates,\n       Warm melted in the mouth. So art improved!\n       At length a miracle not yet perform'd,\n       They minced the meat, which roll'd in herbage soft,\n       Nor meat nor herbage seem'd, but to the eye,\n       And to the taste, the counterfeited dish\n       Mimick'd some curious fish; invention rare!\n       Then every dish was season'd more and more,\n       Salted, or sour, or sweet, and mingled oft\n       Oatmeal and honey. To enjoy the meal\n       Men congregated in the populous towns,\n       And cities flourish'd, which we cooks adorn'd\n       With all the pleasures of domestic life.\u2014D'ISRAELI.\n\n_The same._\n\n  _Cook._ Do you not know that cookery has brought\n       More aids to piety than aught besides?\n  _Slave._ What? is the matter thus?\n  _Cook._                          Yes, you Barbarian!\n       It freed us from a beast-like, faithless life,\n       And hateful cannibalism, and introduced us\n       To order, and enclosed us in the world\n       Where we now live.\n  _Slave._              How?\n  _Cook._                  Listen, and I'll tell you.\n       When cannibalism and many other crimes\n       Were rife, a certain man, who was no fool,\n       Slaughter'd a victim and then roasted it.\n       So, when they found its flesh nicer than man's flesh,\n       They did not eat each other any longer,\n       But sacrificed their beasts and roasted them.\n       And when they once had tasted of this pleasure,\n       And a beginning had been made, they carried\n       To greater heights the art of cookery.\n       Hence, from remembrance of the past, men roast\n       E'en to the present day the gods' meat-offerings\n       Without employing salt; for in olden times\n       It had not yet been used for such a purpose;\n       So when their taste changed afterwards, they ate\n       Salt also with their meat, still strictly keeping\n       Their fathers' custom in the rites prescribed them.\n       All which new ingenuity, and raising\n       To greater heights the art of cookery,\n       By means of sauces, has alone become\n       The cause of safety unto all of us.\n  _Slave._ This fellow is a fresh Pal\u00e6phatus!\n  _Cook._ Then, after this, as time was now advancing,\n       One person introduced a season'd haggis;\n       Another stew'd a kid right exquisitely,\n       Or made some mince-meat, or slipp'd in a fish\n       Disguised so quaintly that no eye observed it,\n       Or greens, or pickled fish, or wheat, or honey.\n       When through the pleasures that I'm now explaining,\n       Each man was far removed from ever wishing\n       To eat a portion of a human corpse;\n       They all agreed to live with one another\u2014\n       A populace collected\u2014towns were built\u2014\n       All through the cooking art, as I have shown.\n  _Slave._ Good-bye; you fit your master to a wrinkle.\n  _Cook._ It is we cooks who clip the victim's hair,\n       And sacrifice, and offer up libations,\n       Because the gods attend to us especially,\n       As it was we who made these great discoveries,\n       Which tend especially towards holy living.\n  _Slave._ Pray leave off talking about piety!\n  _Cook._ I beg your pardon. Come and take a snack\n       Along with me, and get the things prepared.\u2014ANON.\n\n       *       *       *       *       *\n\nCRATINUS. (Book xiv. \u00a7 81, p. 1057.)\n\n       On the light wring of Zephyr that thitherward blows,\n       What a dainty perfume has invaded my nose;\n       And sure in yon copse, if we carefully look,\n       Dwells a dealer in scents, or Sicilian cook!\u2014W. J. B.\n\n       *       *       *       *       *\n\nBATO. (Book xiv. \u00a7 81, p. 1058.)\n\n                       Good, good, Sibynna!\n       Ours is no art for sluggards to acquire,\n       Nor should the hour of deepest midnight see\n       Us and our volumes parted:\u2014still our lamp\n       Upon its oil is feeding, and the page\n       Of ancient lore before us:\u2014What, what hath\n       The Sicyonian deduced?\u2014What school-points\n       Have we from him of Chios? sagest Actides\n       And Zopyrinus, what are their traditions?\u2014\n       Thus grapple we with mighty tomes of wisdom,\n       Sifting and weighing and digesting all.\u2014ANON.\n\n       *       *       *       *       *\n\nAMPHIS. (Book xv. \u00a7 42, p. 1103.)\n\n  _A._ Milesian hangings line your walls, you scent\n       Your limbs with sweetest perfume, royal myndax\n       Piled on the burning censer fills the air\n       With costly fragrance.\n  _B._                      Mark you that, my friend!\n       Knew you before of such a fumigation?\u2014J. A. ST. JOHN.\n\n       *       *       *       *       *\n\nALEXIS. (Book xv. \u00a7 44, p. 1105.)\n\n                              Nor fell\n       His perfumes from a box of alabaster;\n       That were too trite a fancy, and had savour'd\n       O' the elder time\u2014but ever and anon\n       He slipp'd four doves, whose wings were saturate\n       With scents, all different in kind\u2014each bird\n       Bearing its own appropriate sweets:\u2014these doves,\n       Wheeling in circles round, let fall upon us\n       A shower of sweet perfumery, drenching, bathing\n       Both clothes and furniture\u2014and lordlings all\u2014\n       I deprecate your envy, when I add,\n       That on myself fell floods of violet odours.\u2014MITCHELL.\n\n            *       *       *       *       *\n\nSIMONIDES. (Book xv. \u00a7 50, p. 1110.)\n\n       Oh! Health, it is the choicest boon Heaven can send us,\n       And Beauty's arms, bright and keen, deck and defend us;\n       Next follows honest Wealth\u2014riches abounding\u2014\n       And Youth's pleasant holidays\u2014friendship surrounding.\n       \u2014D. K. SANDFORD.\n\n            *       *       *       *       *\n\n(Book xv. \u00a7 50, p. 1110.)\n\n       With his claw the snake surprising,\n       Thus the crab kept moralizing:\u2014\n       \"Out on sidelong turns and graces,\n       Straight's the word for honest paces!\"\u2014D. K. SANDFORD.\n\n            *       *       *       *       *\n\nCALLISTRATUS. (Book xv. \u00a7 50, p. 1111.)\n\n       Wreathed with myrtles be my glaive.\n       Like the falchion of the brave,\n       Death to Athens' lord that gave.\n           Death to tyranny!\n\n       Yes! let myrtle wreaths be round\n       Such as then the falchion bound,\n       When with deeds the feast was crown'd\n           Done for liberty!\n\n       Voiced by Fame eternally,\n       Noble pair! your names shall be,\n       For the stroke that made us free,\n           When the tyrant fell.\n\n       Death, Harmodius! came not near thee,\n       Isles of bliss and brightness cheer thee,\n       There heroic breasts revere thee,\n           There the mighty dwell!\u2014D. K. SANDFORD.\n\n_The same._\n\n       With myrtle-wreathed I'll wear my sword,\n       As when ye slew the tyrant lord,\n       And made Athenian freedom brighten;\n       Harmodius and Aristogiton!\n\n       Thou art not dead\u2014it is confess'd\u2014\n       But haunt'st the Islands of the Blest,\u2014\n       Beloved Harmodius!\u2014where Pelides,\n       The swift-heel'd, dwells, and brave Tydides.\n\n       With myrtle-wreathed I'll wear my sword,\n       As when ye slew the tyrant lord\n       Hipparchus, Pallas' festal night on;\n       Harmodius and Aristogiton!\n\n       Because ye slew the tyrant, and\n       Gave Athens freedom, through the land\n       Your flashing fame shall ever lighten;\n       Harmodius and Aristogiton!\u2014WALSH.\n\n_The same._\n\n       I'll wreathe my sword in myrtle-bough,\n       The sword that laid the tyrant low,\n       When patriots, burning to be free,\n       To Athens gave equality.\n\n       Harmodius, hail! though 'reft of breath,\n       Thou ne'er shalt feel the stroke of death;\n       The heroes' happy isles shall be\n       The bright abode allotted thee.\n       I'll wreathe my sword in myrtle-bough,\n       The sword that laid Hipparchus low,\n       When at Athena's adverse fane\n       He knelt, and never rose again.\n\n       While Freedom's name is understood,\n       You shall delight the wise and good;\n       You dared to set your country free,\n       And gave her laws equality.\u2014BLAND.\n\n_The same._\n\n       In myrtle my sword will I wreathe,\n         Like our patriots the noble and brave,\n       Who devoted the tyrant to death,\n         And to Athens equality gave.\n\n       Loved Harmodius, thou never shalt die!\n         The poets exultingly tell\n       That thine is the fulness of joy\n         Where Achilles and Diomed dwell.\n\n       In myrtle my sword will I wreathe,\n         Like our patriots the noble and brave,\n       Who devoted Hipparchus to death,\n         And buried his pride in the grave.\n\n       At the altar the tyrant they seized,\n         While Athena he vainly implored.\n       And the Goddess of Wisdom was pleased\n         With the victim of Liberty's sword.\n\n       May your bliss be immortal on high.\n         Among men as your glory shall be!\n       Ye doom'd the usurper to die,\n         And bade our dear country be free.\u2014D.\n\n_The same._\n\n       In myrtles veil'd will I the falchion wear;\n             For thus the patriot sword\n       Harmodius and Aristogeiton bare,\n             When they the tyrant's bosom gored;\n           And bade the men of Athens be\n           Regenerate in equality.\n           Oh, beloved Harmodius! never\n         Shall death be thine, who liv'st for ever!\n         Thy shade, as men have told, inherits\n         The islands of the blessed spirits;\n       Where deathless live the glorious dead;\n           Achilles fleet of foot, and Diomed.\n\n       In myrtles veil'd will I the falchion wear;\n             For thus the patriot sword\n       Harmodius and Aristogeiton bare,\n             When they the tyrant's bosom gored\n           When, in Minerva's festal rite,\n           They closed Hipparchus' eyes in night.\n\n       Harmodius' praise, Aristogeiton's name,\n       Shall bloom on earth with undecaying fame;\n           Who, with the myrtle-wreathed sword,\n             The tyrant's bosom gored;\n           And bade the men of Athens be\n           Regenerate in equality.\u2014ELTON.\n\n            *       *       *       *       *\n\nHYBRIAS. (Book xv. \u00a7 50, p. 1112.)\n\n       My wealth is here\u2014the sword, the spear, the\n         breast-defending shield;\n       With this I plough, with this I sow, with this I reap the field;\n       With this I tread the luscious grape, and drink the blood-red\n         wine;\n       And slaves around in order wait, and all are counted mine!\n       But he that will not rear the lance upon the battle-field,\n       Nor sway the sword, nor stand behind the breast-defending shield,\n       On lowly knee must worship me, with servile kiss adored,\n       And peal the cry of homage high, and hail me mighty Lord!\n       \u2014D. K. SANDFORD.\n\n_The same._\n\n       My riches are the arms I wield,\n       The spear, the sword, the shaggy shield,\n       My bulwark in the battle-field:\n       With this I plough the furrow'd soil,\n       With this I share the reaper's toil,\n       With this I press the generous juice\n       That rich and sunny vines produce;\n       With these, of rule and high command\n       I bear the mandate in my hand;\n       For while the slave and coward fear\n       To wield the buckler, sword, and spear,\n       They bend the supplicating knee,\n       And own my just supremacy.\u2014MERIVALE.\n\n_The same._\n\n       Great riches have I in my spear and sword,\n       And hairy shield, like a rampart thrown\n       Before me in war; for by these I am lord\n       Of the fields where the golden harvests are grown;\n       And by these I press forth the red red wine,\n       While the Mnot\u00e6 around salute me king;\n       Approaching, trembling, these knees of mine,\n       With the dread which the spear and the falchion bring.\n       \u2014J. A. ST. JOHN.\n\n            *       *       *       *       *\n\nARISTOTLE. (Book xv. \u00a7 51, p. 1113.)\n\n       O sought with toil and mortal strife\n         By those of human birth,\n       Virtue, thou noblest end of life,\n         Thou goodliest gain on earth!\n       Thee, Maid, to win, our youth would bear,\n       Unwearied, fiery pains; and dare\n         Death for thy beauty's worth;\n       So bright thy proffer'd honours shine,\n       Like clusters of a fruit divine,\n       Sweeter than slumber's boasted joys,\n         And more desired than gold,\n       Dearer than nature's dearest ties:\u2014\n         For thee those heroes old,\n       Herculean son of highest Jove,\n       And the twin-birth of Leda, strove\n         By perils manifold:\n       Pelides' son with like desire,\n       And Ajax, sought the Stygian fire.\n       The bard shall crown with lasting bay,\n         And age immortal make\n       Atarna's sovereign, 'reft of day\n         For thy dear beauty's sake:\n       Him therefore the recording Nine\n       In songs extol to heights divine,\n         And every chord awake;\n       Promoting still, with reverence due,\n       The meed of friendship, tried and true.\u2014BLAND.\n\n_The same._\n\n       Oh! danger-seeking Glory, through the span\n       Of life the best and highest aim of man:\n       Say, have not Greeks, to win thy love, in fight\n       Braved hottest perils, found in death delight?\n       E'en Leda's twins, when felt thy dart than death\n       Keener, than gold more potent, than the breath\n       Of balmy sleep more grateful, with hearts fix'd\n       By glory's charms, undaunted and untired\n       To honour march'd? Nor with less eager pace\n       Alcides battled on in glory's race;\n       For love of thee Achilles sought his doom;\n       For love of thee, 'round Ajax came the gloom\n       Of madness and of death; for thee, of light\n       Th' Atarnean's eyeballs widow'd sunk in night,\n       Him, therefore, shall the muse, by poet's power,\n       Though mortal make immortal. Glory's hour\n       Flits not from such: who hand and heart have given\n       To crown, with honours due, the child of heaven.\u2014G. BURGES.\n\n            *       *       *       *       *\n\nARIPHRON. (Book xv. \u00a7 63, p. 1122.)\n\n       Health! supreme of heavenly powers,\n         Let my verse our fortunes tell\u2014\n       Mine with thee to spend the hours,\n         Thine with me in league to dwell.\n\n       If bright gold be worth a prayer,\n         If the pledge of love we prize,\n       If the regal crown and chair\n         Match celestial destinies\u2014\n\n       If sweet joys and stolen treasures\n         Venus' furtive nets enclose,\n       If divinely-granted pleasures\n         Yield a breathing-space from woes\u2014\n\n       Thine the glory, thine the zest!\n         Thine the Spring's eternal bloom!\n       Man has all, of thee possest,\n         Dark, without thee, lowers his doom.\u2014D. K. SANDFORD.\n\n_The same._\n\n       Health, brightest visitant from Heaven,\n         Grant me with thee to rest!\n       For the short term by nature given,\n         Be thou my constant guest!\n       For all the pride that wealth bestows,\n       The pleasure that from children flows,\n       Whate'er we court in regal state\n       That makes men covet to be great;\n       Whatever sweet we hope to find\n         In love's delightful snares,\n       Whatever good by Heaven assign'd,\n         Whatever pause from cares,\u2014\n       All flourish at thy smile divine;\n       The spring of loveliness is thine,\n       And every joy that warms our hearts\n       With thee approaches and departs.\u2014BLAND.\n\n_The same._\n\n       Oh! holiest Health, all other gods excelling,\n         May I be ever blest\n       With thy kind favour, and in life's poor dwelling\n       Be thou, I pray, my constant guest.\n       If aught of charm or grace to mortal lingers\n         Round wealth or kingly sway,\n       Or children's happy faces in their play,\n       Or those sweet bands, which Aphrodite's fingers\n         Weave round the trusting heart,\n       Or whatsoever joy or breathing-space\n       Kind Heaven hath given to worn humanity\u2014\n         Thine is the charm, to thee they owe the grace.\n       Life's chaplet blossoms only where _thou_ art,\n         And pleasure's year attains its sunny spring;\n       And where thy smile is not, our joy is but a sigh.\u2014E. B. C.\n\n            *       *       *       *       *\n\n\nADDENDA.\n\n\nPHILEMON. (Book vii. \u00a7 32, p. 453.)\n\n  _Cook._ A longing seizes me to come and tell\n       To earth and heaven, how I dress'd the dinner.\n       By Pallas, but 'tis pleasant to succeed\n       In every point! How tender was my fish!\n       How nice I served it up, not drugg'd with cheese,\n       Nor brown'd above! It look'd the same exactly,\n       When roasted, as it did when still alive.\n       So delicate and mild a fire I gave it\n       To cook it, that you'll scarcely credit me.\n       Just as a hen, when she has seized on something\n       Too large to swallow at a single mouthful,\n       Runs round and round, and holds it tight, and longs\n       To gulp it down, while others follow her;\n       So the first guest that felt my fish's flavour\n       Leapt from his couch, and fled around the room,\n       Holding the dish, while others chased a-stern.\n       One might have raised the sacred cry, as if\n       It was a miracle; for some of them\n       Snatch'd something, others nothing, others all.\n       Yet they had only given me to dress\n       Some paltry river-fish that feed on mud.\n       If I had had a sea-char, or a turbot\n       From Athens\u2014Zeus the Saver!\u2014or a boar-fish\n       From Argos, or from darling Sicyon\n       That fish which Neptune carries up to Heaven\n       To feast the Immortals with\u2014the conger-eel;\n       Then all who ate it would have turn'd to gods.\n       I have discover'd the _elixir vit\u00e6_;\n       Those who are dead already, when they've smelt\n       One of my dishes, come to life again.\u2014ANON.\n\nHEGESANDER. (Book vii. \u00a7 36, p. 455.)\n\n  _Pupil._ Good master, many men have written largely\n       On cookery; so either prove you're saying\n       Something original, or else don't tease me.\n  _Cook._ No, Syrus; think that I'm the only person\n       Who've found and know the gastronomic object.\n       I did not learn it in a brace of years,\n       Wearing the apron just by way of sport;\n       But have investigated and examined\n       The art by portions during my whole life\u2014\n       How many kinds of greens, and sorts of sprats\u2014\n       The manifold varieties of lentils:\u2014\n       To sum up all\u2014when I've officiated\n       During a funeral feast, as soon as ever\n       The company return'd from the procession,\n       All in their mourning robes, by merely lifting\n       My saucepan's lid I've made the weepers laugh,\n       Such titillations ran throughout their bodies,\n       As if it was a merry marriage-banquet.\n  _Pupil._ What? just by serving them with sprats and lentils?\n  _Cook._ Pshaw! this is play-work merely! If I get\n       All I require, and once fit up my kitchen,\n       You'll see the very thing take place again\n       That happen'd in the times of the old Sirens.\n       The smell will be so sweet, that not a man\n       Will have the power to walk right through this alley;\n       But every passer-by will stand directly\n       Close to my door, lock-jaw'd, and nail'd to it,\n       And speechless, till some friend of his run up,\n       With nose well plugg'd, and drag the wretch away.\n  _Pupil._ You're a great artist!\n  _Cook._                       Yes, you do not know\n       To whom you're prating. There are very many\n       That I can spy amongst the audience there,\n       Who through my means have eat up their estates.\u2014ANON.\n\n\n\n\nFOOTNOTES.\n\n[146] According to some, Plato.\n\n[147] The lines are versions of parts of the long poem as found\n              in Athen\u00e6us.\n\n\n\n\nINDEX.\n\n\n  ABATES, a Cilician wine, 54.\n\n  Abrotonum, a courtesan, mother of Themistocles, 921.\n\n  Abydenes, profligacy of the, 841.\n\n  Academicians, bad character of some of the, 814.\n\n  Acanthias, or thorny shark, 461.\n\n  Acanthus, wine of, 50.\n\n  Acatia, a kind of drinking cup, 740.\n\n  Accipesius, question as to what fish intended, 462.\n\n  Acesias cited, 828.\n\n  Acestius cited, 828.\n\n  Ach\u00e6inas, a kind of loaf, 181.\n\n  Ach\u00e6us the Eretrian cited, 51, 104, 277, 420, 425, 435, 579, 592,\n    593, 653, 654, 673, 712, 743, 767, 796, 1025, 1066, 1100, 1102.\n\n  Acharnus, a fish, 449.\n\n  Achillean fountain, the, 71.\n\n  Acorns, sea, 151.\n\n  Acorns of Jupiter, 87.\n\n  Acratopotes, a hero honoured in Munychia, 64.\n\n  Ad\u00e6us, surnamed the cock, defeated and killed by Chares, 853.\n\n  Ad\u00e6us of Mitylene cited, 751, 967.\n\n  Adespoti, freedmen among the Laced\u00e6monians, 427.\n\n  Admete of Argos, story of, 1072.\n\n  Adonis, a kind of fish, 525.\n\n  Adramyttes, king of Lydia, 826.\n\n  Adrian, wine so called, 54.\n\n  \u00c6acis, a kind of drinking cup, 739.\n\n  \u00c6gimius cited, 1028.\n\n  \u00c6ginetans, their numerous slaves, 428.\n\n  \u00c6lius Asclepiades cited, 1080.\n\n  \u00c6milianus of Mauritania, the grammarian, a Deipnosophist, 2.\n\n  \u00c6olian harmony, its character, 996;\n    called afterwards Sub-Dorian, 997.\n\n  \u00c6olus, a kind of fish, 503.\n\n  \u00c6schines, his bad character, according to Lysias, 975;\n    cited, 349, 536, 915.\n\n  \u00c6schylides cited, 1040.\n\n  \u00c6schylus, invented scenic dresses, and arrayed the choruses of his\n    plays, 35;\n    his appeal to posterity, 548;\n    accused of intemperance, 676;\n    cited, 18, 28, 62, 84, 111, 112, 120, 143, 145, 165, 265, 282,\n    475, 497, 547, 571, 588, 592, 620, 634, 664, 669, 706, 739, 748,\n    759, 764, 783, 784, 789, 797, 805, 916, 957, 958, 961, 1001,\n    1005, 1009, 1050, 1065, 1076, 1102, 1120.\n\n  \u00c6schylus the Alexandrian cited, 956.\n\n  \u00c6thlius cited, 1040, 1045.\n\n  \u00c6tolians involved in debt by extravagance, 844.\n\n  Affection of various animals for man, 967.\n\n  Agallis of Corcyra wrote on grammar, 23.\n\n  Agatharchides cited, 46, 250, 270, 387, 395, 428, 466, 609, 844, 845,\n    862, 880, 881, 1041.\n\n  Agatho cited, 336, 703, 931.\n\n  Agathocles, a favourite of Philip, 407.\n\n  Agathocles of Atracia wrote on fishing, 21.\n\n  Agathocles of Babylon cited, 49, 592, 825.\n\n  Agathocles of Cyzicus cited, 1039.\n\n  Agathon cited, 287, 717, 846.\n\n  Agel\u00e6i, a kind of loaves, 183.\n\n  Agelochus cited, 87.\n\n  Agen, a satyric drama, question as to its author, 83.\n\n  Agias cited, 1000.\n\n  Agiastos cited, 144.\n\n  Agis cited, 827.\n\n  Aglais, the female trumpeter, her voracity, 654.\n\n  Aglaosthenes cited, 131.\n\n  Agnocles the Rhodian cited, 567.\n\n  Agnon the Academic cited, 961.\n\n  Agron, king of the Illyrians, kills himself with drinking, 695.\n\n  Alban wine, two kinds of, 43, 54.\n\n  Alc\u00e6us the Mitylenean, fond of drinking, 679;\n    cited, 37, 63, 123, 178, 182, 497, 584, 628, 630, 644, 669, 670,\n    678, 679, (poetic version, 1180,) 726, 767, 1000, (1211,) 1076,\n    1083, 1098, 1104, 1108.\n\n  Alcetas the Macedonian, a great drinker, 689.\n\n  Alcibiades, character of, 855;\n    his triumphant return to Athens, 856;\n    attached to courtesans, 916;\n    his death, 917.\n\n  Alcidamas cited, 945.\n\n  Alcides of Alexandria, a Deipnosophist, 3.\n\n  Alcimus cited, 506, 696, 830.\n\n  Alciphron cited, 52.\n\n  Alcisthenes of Sybaris, his rich garment, 865.\n\n  Alcman, recorded by himself as a great eater, 656;\n    cited, 52, 64, 136, 137, 183, 190, 227, 588, 614, 656, 797, 958,\n    (poetic version, 1206,) 995, 1017, 1036, 1087, 1089.\n\n  Aleison, a kind of drinking cup, 740.\n\n  Alexamenus cited, 808.\n\n  Alexander the Great, death of, 686;\n    his drunkenness, 687;\n    his debauchery, 961;\n    his luxury and extravagance, 860;\n    gross flattery offered to him, 861;\n    his letter to Philoxenus cited, 36, 70;\n    his letter to the satraps of Asia cited, 742;\n    his Agen cited, 935.\n\n  Alexander, king of Egypt, 880.\n\n  Alexander, king of Syria, 335.\n\n  Alexander the \u00c6tolian cited, 273, 444, 465, 650, 1117.\n\n  Alexander the Myndian cited, 94, 107, 351, 610, 611, 613, 615, 616,\n    617, 618, 619, 620, 622, 623, 628.\n\n  Alexandrides cited, 94.\n\n  Alexarchus, his strange letter, 164.\n\n  Alexinus the logician cited, 1113.\n\n  Alexis the comic poet, an epicure in fish, 543;\n    cited, 30, 34, 42, 47, 51, 56, 60, 64, 66, 75, 77, 81, 90,\n    (poetic version, 1126,) 95, 99, 105, 110, 111, 125, 126, 128,\n    157, 158, 159, 167, 173, 177, 178, 180, 183, 189, 193, 194,\n    (1133,) 198, 202, 203, 204, 206, 207, 209, 218, 219, 220, 222,\n    259, 263, 264, (1136,) 265, 271, 272, 274, 354, 355, 356, (1139,)\n    357, 358, (1142,) 359, (1143,) 362, 363, 372, (1146,) 374, (1150,)\n    378, 379, 380, 381, 384, 389, 390, 399, 400, 405, (1156, 1157,)\n    406, 452, 460, 472, 475, 482, 494, 510, 514, 532, (1163,) 535,\n    536, 537, 558, 562, 571, 575, 576, 579, 582, 596, (1174,) 599,\n    603, 605, 607, 622, 623, 658, 660, 663, 664, 665, 672, 678, 680,\n    681, 697, 700, 701, 705, 709, (1180,) 731, (1183,) 743, (1185,)\n    749, 751, 752, 754, 768, 772, 792, 797, 800, 803, 804, 805, 818,\n    (1186,) 828, 865, 871, 884, 885, 894, (1190,) 899, (1191,) 901,\n    (1193,) 904, (1194,) 907, 908, (1194,) 915, 918, 935, 936, 942,\n    950, 966, 974, 978, 991, (1210,) 1020, 1026, 1027, 1029, 1040,\n    1041, 1043, 1047, 1048, 1057, 1059, 1060, 1072, 1083, 1095, 1098,\n    1104, 1105, (1217,) 1107, 1118, 1119, 1120.\n\n  Alexis cited, 660.\n\n  Alexis the Samian cited, 916.\n\n  Alexon cited, 283.\n\n  Almonds, 85;\n    various kinds, 85.\n\n  Alphesticus, a fish, 442.\n\n  Alps, the, or Rhip\u00e6an mountains, 468.\n\n  Amalthea, horn of, a grove so called, 867;\n    a drinking cup, 741.\n\n  Amaranthus cited, 542, 653.\n\n  Amasis, the Egyptian king, how he obtained the throne, 1086;\n    fond of mirth, 409;\n    a great drinker, 692.\n\n  Ambrosia nine times sweeter than honey, 64;\n    a flower so called, 1093.\n\n  Ameipsias cited, 12, 103, 113, 426, 482, 497, 516, 580, 644, 673,\n    705, 754, 1066.\n\n  Amerias cited, 129, 189, 281, 282, 420, 581, 670, 741, 774, 1089,\n    1118, 1121.\n\n  Ami\u00e6, or tunnies, 436.\n\n  Amiton the Eleuthern\u00e6an, a harp-player, 1019.\n\n  Ammonius cited, 907.\n\n  Am\u0153bius the harp-player, 993.\n\n  Amphicrates cited, 921.\n\n  Amphictyon, king of the Athenians, honours paid to Bacchus by, 63.\n\n  Amphilochus, advice to, 823.\n\n  Amphion the Thesp\u00e6an, cited, 1003.\n\n  Amphis the comic writer, cited, 12, 50, 57, 71, 78, 83, 93, 110,\n    114, 167, 279, 356, (poetic version, 1138,) 435, 463, 531, 608,\n    663, 666, 671, 707, 894, 901, 908, 944, 1026, 1103, (1216.)\n\n  Amphis, a wine so called, 52.\n\n  Amusements, fondness of the Greeks for, 31.\n\n  Amyntas cited, 110, 698, 800, 848.\n\n  Anacharsis the Scythian, his satire on drunkenness, 691.\n\n  Anacreon, a sober and virtuous man, 677;\n    cited, 18, 34, 282, 283, 362, 625, 673, 680, 685, 705, 726, 730,\n    738, 753, 757, 758, 796, 854, 903, 955, (poetic version, 1205,)\n    957, 1012, 1013, 1014, 1015, 1030, 1072, 1075, 1076, 1083,\n    1098, 1102, 1108.\n\n  Ananius cited, 132, 443, 583, 997.\n\n  Anaxagoras cited, 94, 119, 120.\n\n  Anaxandrides destroys his unsuccessful plays, 589;\n    cited, 47, 57, 78, 112, 158, 175, 214, 266, 281, 283, 352,\n    359, 381, 382, 389, 400, 410, 413, 463, 470, 483, 520, 589,\n    720, 727, 731, 768, 769, 803, 886, 912, 980, 1013, 1020, 1026,\n    1046, 1047, 1098, 1102, 1104, 1110, 1119.\n\n  Anaxarchus the philosopher, his mode of life, 877.\n\n  Anaxilas, or Anaxilaus, cited, 104, 113, 158, 205, 275, 284, 355,\n    399, 482, 540, 590, 607, 656, 672, 742, 877, 893, (poetic version,\n    1187,) 914, 994, 1047.\n\n  Anaximander cited, 796.\n\n  Anaximenes of Lampsacus cited, 365, 851, 944.\n\n  Anaxippus cited, 271, (poetic version, 1136,) 656, 776, 974.\n\n  Anchiale and Tarsus built in one day by Sardanapalus, 848.\n\n  Anchimolus, a water-drinker, 72.\n\n  Anchovies, 447;\n    mode of cooking, 448.\n\n  Ancona, wine of, 44.\n\n  Ancyla, a kind of drinking cup, 739.\n\n  Andreas of Panormus, cited, 1012.\n\n  Andreas the physician cited, 191, 490, 491.\n\n  Andriscus cited, 131.\n\n  Androcottus the Lydian, luxury of, 849.\n\n  Androcydes cited, 404.\n\n  Andron of Alexandria cited, 285, 1087.\n\n  Androsthenes cited, 155.\n\n  Androtion cited, 126, 137, 591.\n\n  Anicetus cited, 741.\n\n  Anicius, Lucius, his burlesque triumph, 981.\n\n  Animals, fondness of the Sybarites for, 832.\n\n  Annarus the Persian, luxury of, 849.\n\n  Antagoras, the poet, repartee of, 538.\n\n  Antalcidas the Laced\u00e6monian, favoured by the king of Persia, 79.\n\n  Antelopes, 625.\n\n  Antheas the Lindian, 702.\n\n  Anthias, the, 442;\n    why called a sacred fish, 443.\n\n  Anthippus cited, 637, (poetic version, 1176.)\n\n  Anticlides cited, 254, 605, 735, 754.\n\n  Antidotus cited, 181, 378, 1027, 1050.\n\n  Antigenides, witticism ascribed to, 1008.\n\n  Antigonus the Carystian cited, 73, 137, (poetic version, 1129,) 146,\n    466, 475, 544, 661, 691, 876, 901, 904, 962, 969.\n\n  Antimachus cited, 471, 478, 745, 746, 748, 757, 758, 770, 775.\n\n  Antinous, garland of, 1081.\n\n  Antiochus of Alexandria cited, 769.\n\n  Antiochus the Great, his favour for players and dancers, 31;\n    his drunkenness, 692, 694.\n\n  Antiochus Epiphanes, games celebrated by, 310;\n    a great drinker, 692.\n\n  Antiochus Grypus, his magnificent entertainment, 864.\n\n  Antiochus Theos banishes the philosophers, 875.\n\n  Antipater, the king, his plain mode of life, 878;\n    a check on the disorderly conduct of Philip, 687.\n\n  Antipater of Tarsus cited, 546, 1028.\n\n  Antiphanes, his remark to king Alexander, 888;\n    cited, 4, 5, 7, 12, 17, 24, 29, 37, 45, 46, 47, 62, 65, 70, 71,\n    77, 78, 93, 96, 99, 100, 104, 108, 109, 110, 112, 119, 125, 126,\n    130, 140, (poetic version, 1129,) 157, 160, 165, 167, 172,\n    (1133,) 179, 186, 195, 198, 202, 203, 206, 207, 209, 214, 231,\n    252, 255, 258, 259, 260, 271, 272, 273, 276, 279, 353, 354, 355,\n    (1137,) 357, (1142,) 358, 364, 375, (1151,) 376, 389, 404, (1156,)\n    405, 411, 452, 462, 463, 469, 471, 474, 476, 482, 486, 491, 492,\n    507, 508, 520, 535, 536, 537, 541, 542, 565, 577, 579, 583, 599,\n    618, 624, 625, 626, 633, 634, 635, 645, 666, 667, 697, 701, 703,\n    704, 708, 710, 711, (1181,) 720, 724, 737, 751, 756, 774, 776,\n    777, 778, 789, 800, 805, 806, 843, 872, 885, 886, 895, 905, 908,\n    914, 915, 934, 936, 937, 986, 993, 1026, 1028, 1030, 1033, 1047,\n    1050, 1057, 1058, 1064, 1065, 1072, 1084, 1088, 1096, 1101, 1102,\n    1104, 1107.\n\n  Antiphanes the orator, cited, 626.\n\n  Antiphon cited, 666, 841, 1040.\n\n  Antisthenes cited, 343, 344, 350, 822.\n\n  Antony, Marc, assumes the style of Bacchus, 239.\n\n  Antylla, revenues of, the pin money of Egyptian and Persian queens,\n    55.\n\n  Anytus, a friend of Alcibiades, 856.\n\n  Aotus, a kind of drinking cup, 740.\n\n  Apanthracis, a kind of loaf, 182.\n\n  Apellas cited, 104, 581.\n\n  Aphet\u00e6, freedmen among the Laced\u00e6monians, 427.\n\n  Aphritis, a kind of anchovy, 447.\n\n  Apicius, an epicure, 10.\n\n  Apion cited, 802, 1027, 1086.\n\n  Apollo the fish-eater, 545.\n\n  Apollocrates, a drunkard, 688.\n\n  Apollodorus of Adramyttium cited, 1090.\n\n  Apollodorus the arithmetician cited, 660.\n\n  Apollodorus of Athens cited, 104, 108, 137, 148, 276, 442, 486,\n    512, 770, 774, 795, 801, 907, 913, 930, 935, 943, 1017, 1032,\n    1037, 1059, 1088.\n\n  Apollodorus of Carystus cited, 57, 127, 440, 441, 480.\n\n  Apollodorus the comic poet cited, 4, (poetic version, 1123.)\n\n  Apollodorus the Cyrenean cited, 777.\n\n  Apollodorus of Gela cited, 206, 752.\n\n  Apollodorus, son of Pasion, cited, 916.\n\n  Apollodorus the physician cited, 1078.\n\n  Apollonius cited, 162.\n\n  Apollonius of Herophila cited, 1099.\n\n  Apollonius Rhodius cited, 445, 712.\n\n  Apollophanes cited, 190, 745, 775.\n\n  Apopyrias, 185.\n\n  Apopyris, the, a fish, 529.\n\n  Apparatus, the cook's, 271.\n\n  Appian the grammarian, 402.\n\n  Apples, 135;\n    various kinds, 136;\n    battle of apples, 435.\n\n  Aracis, a drinking cup, 803.\n\n  Ar\u00e6\u00e6, islands, why so called, 412.\n\n  Araros cited, 77, 144, 159, 175, 281, 374, 751, 899.\n\n  Aratus cited, 781, 782, 786.\n\n  Arbaces, the Mede, his interview with Sardanapalus, 847.\n\n  Arbutus, the, 82, 83.\n\n  Arcadians, cultivation of music by the, 999.\n\n  Arcadion, epitaph on, 689.\n\n  Arcesilaus, ready wit of, 662.\n\n  Archagathus cited, 254.\n\n  Archaianassa, the mistress of Plato, his song on her, 940;\n    (poetical version, 1197.)\n\n  Archedicus cited, 459, 460, 745.\n\n  Archelaus of the Chersonese cited, 615, 888.\n\n  Archemachus cited, 414.\n\n  Archestratus the soothsayer, weighed only one obol, 884.\n\n  Archestratus the Syracusan cited, 7, (poetic version, 1123,) 48,\n    92, 105, 154, (1130,) 168, 169, 174, 185, 193, 196, 260, 262,\n    437, 447, 449, 450, 452, 460, 461, 462, 468, 471, 473, 476, 477,\n    479, 480, 482, 487, 489, 491, 494, 496, 501, 502, 503, 505, 506,\n    507, 510, 512, 513, 514, 515, 516, 517, 520, 604, 630, 1013.\n\n  Archidamas, king, fined for marrying a rich instead of a beautiful\n    wife, 905.\n\n  Archilochus the Parian poet, cited, 11, (poetic version, 1123,) 51,\n    86, 128, 143, 184, 201, 296, 468, 612, 654, 685, 706, 771, (1186,)\n    838, 839, 841, 1000, 1002, 1021, 1045, 1099.\n\n  Archimelus cited, 333.\n\n  Archippus cited, 144, 151, 159, 359, 436, 482, 489, 495, 506, 517,\n    519, 524, 541, 668, 671, 798, 1024, 1049, 1083.\n\n  Archonides the Argive, never thirsty, 72.\n\n  Archytas, his kindness to his slaves, 832;\n    cited, 137, 286, 828.\n\n  Arctinus the Corinthian cited, 36, 436.\n\n  Areopagus, persons cited before the, for extravagant living, 268.\n\n  Arethusa, fountain of, 69.\n\n  Argas, a parodist, 1024.\n\n  Argyraspides, or Macedonian body-guard, 863.\n\n  Argyris, a drinking cup, 742.\n\n  Ariphron cited, 1122, (poetic version, 1222.)\n\n  Aristagoras cited, 913.\n\n  Aristarchus the grammarian, 65, 86, 295, 297, 301, 797, 801, 1012.\n\n  Aristarchus the tragic poet cited, 978.\n\n  Aristeas cited, 994.\n\n  Aristias cited, 99, 1095.\n\n  Aristides cited, 1024.\n\n  Aristippus, his retort on Plato, 541;\n    given to luxury, 870;\n    bears the practical jokes of Dionysius, 871;\n    justifies his conduct, 871, 939.\n\n  Aristobulus of Cassandra cited, 71, 394, 686, 849.\n\n  Aristocles cited, 227, 278, 989.\n\n  Aristocrates cited, 138.\n\n  Aristodemus cited, 384, 387, 534, 544, 792.\n\n  Aristogeiton cited, 944.\n\n  Aristomenes cited, 17, 190, 451, 605, 1040, 1052.\n\n  Ariston the Chian cited, 63, 660, 902.\n\n  Aristonicus cited, 33.\n\n  Aristonicus the ball-player, statue to, 31.\n\n  Aristonymus the harp-player, 715;\n    his riddles, 715;\n    cited, 145, 447, 448, 451.\n\n  Aristophanes cited, 35, 50, 68, 79, 81, 83, 86, 92, 93, 94, 103,\n    107, 109, 111, 126, (poetic version, 1129,) 129, 130, 134, 144,\n    145, (1130,) 149, 150, 151, 157, 159, 160, 173, 178, 181, 182,\n    183, 184, 186, 189, 193, 195, 197, 209, 214, 218, 226, 249, 251,\n    255, 260, 271, 273, 274, 276, 277, 285, 286, 293, 362, 434, 448,\n    450, 452, 469, 471, 472, 474, 483, 485, 488, 489, 494, 495, 497,\n    505, 509, 510, 512, 518, 519, 541, 545, 575, 577, 578, 579, 585,\n    586, 587, 589, 590, 591, 599, 606, 607, 608, 610, 611, 619, 623,\n    624, 627, 628, 629, 630, 645, 646, 659, 666, 668, 669, 702, 705,\n    726, 727, 742, 744, 762, 763, 764, 771, 773, 774, 778, 789, 790,\n    792, 803, 841, 845, 882, 907, 911, 945, 987, 1003, 1004, 1017,\n    1025, 1031, 1032, 1033, 1040, 1044, 1045, 1066, 1081, 1086, 1102,\n    1103, 1104, 1108, 1118, 1119, 1121.\n\n  Aristophanes the grammarian cited, 138, 143, 361, 451, 591, 604,\n    644, 797, 930, 987, 1054.\n\n  Aristophon cited, 104, 375, 376, (poetic version, 1151,) 475, 752,\n    884, 895, (1190,) 901, (1193,) 902.\n\n  Aristos the Salaminan cited, 689.\n\n  Aristotle wrote drinking songs, 5;\n    criticisms on his Natural History, 555;\n    cited, 40, 52, 56, 66, 72, 104, 107, 146, 147, 148, 149, 151,\n    154, 174, 277, 288, 293, 372, 428, 436, 442, 443, 447, 449,\n    450, 461, 464, 467, 469, 471, 472, 473, 474, 475, 476, 477, 479,\n    480, 481, 482, 483, 484, 485, 487, 490, 491, 492, 494, 495, 496,\n    497, 499, 500, 501, 502, 503, 506, 509, 510, 513, 514, 516, 517,\n    518, 520, 524, 531, 548, 609, 611, 612, 615, 616, 617, 618, 620,\n    621, 622, 626, 679, 686, 687, 706, 732, 794, 798, 808, 813, 834,\n    838, 839, 849, 865, 889, 890, 891, 902, 920, 987, 1024, 1025,\n    1042, 1045, 1046, 1049, 1076, 1077, 1106, 1113, 1114, (poetic\n    version, 1221.)\n\n  Aristoxenus, a luxurious philosopher, 11;\n    cited, 76, 278, 279, 283, 286, 660, 744, 872, 889, 988, 989, 991,\n    995, 1005, 1006, 1007, 1008, 1013, 1014, 1015, 1019, 1037.\n\n  Armenidas cited, 51.\n\n  Arnexias cited, 85.\n\n  Aroclum, a kind of drinking cup, 740.\n\n  Artaxerxes, his favour for Timagoras, 79.\n\n  Artemidorus, (the false Aristophanes,) collected savings on cookery,\n    7;\n    cited, 184, 609.\n\n  Artemidorus the Aristophanian, 283, 609, 775, 1058, 1059, 1060.\n\n  Artemidorus of Ephesus cited, 184, 527.\n\n  Artemon becomes suddenly rich, 854;\n    Anacreonic verses on him, 854.\n\n  Artemon cited, 826, 1017, 1018, 1109.\n\n  Artichokes, 116.\n\n  Artus, king of the Messapians, 180.\n\n  Aryasian wine, 54.\n\n  Aryballus, a drinking cup, 741,\n\n  Arycandians involved in debt through their extravagance, 845.\n\n  Arystichus, a drinking cup, 742.\n\n  Asclepiades of Myrlea cited, 82, 740, 756, 760, 778, 779, 780,\n    797, 801, 802, 806, 908, 1084.\n\n  Asclepiades and Menedemus, 269.\n\n  Asclepiades Tragilenses cited, 720.\n\n  Asius of Samos cited, 206, 842.\n\n  Asopodorus, his remark on popular applause, 1008;\n    cited, 1021.\n\n  Asparagus, 103.\n\n  Aspasia, the mistress of Pericles, 854;\n    fills Greece with courtesans, 911;\n    accused of impiety, and defended by Pericles, 940;\n    cited, 348, 349.\n\n  Astaci, 174.\n\n  Asterop\u00e6us, Laurentius likened to, 4.\n\n  Astydamas the athlete, strength and voracity of, 651.\n\n  Astydamas, the tragic poet, 56;\n    cited, 65, 648, 793.\n\n  Astypal\u00e6a, island of, overrun with hares, 631.\n\n  Atergatis, her love of fish, 546.\n\n  Athanis cited, 164.\n\n  Athen\u00e6us, author of the Deipnosophists, 1;\n    cited, 335.\n\n  Athenian flattery, 397;\n    loaves, 186;\n    law for the protection of slaves, 419;\n    banquets, 733;\n    courtesans, 916, 930.\n\n  Athenion cited, 1056, (poetic version, 1212.)\n\n  Athenion becomes tyrant of Athens, 336.\n\n  Athenocles the artist, 738.\n\n  Athenocles the Cyzicene cited, 291.\n\n  Athenodorus cited, 832.\n\n  Athens, large number of slaves in, 428.\n\n  Athletes, censure of, 651.\n\n  Attic banquet, description of an, 220;\n    form of certain words, 627.\n\n  Attitudes of guests, 307.\n\n  Aurelius, Marcus, the emperor, 3.\n\n  Autoclees wastes his fortune, and commits suicide, 859.\n\n  Autocrates cited, 622, 726.\n\n  Autocratic wines, 54.\n\n  Autopyrit\u00e6, 183.\n\n  Axiochus, a companion of Alcibiades, 856.\n\n  Axionicus cited, 158, 266, 280, 377, 384,\n     539, 698.\n\n  Axiopistos cited, 1037.\n\n\n  BABYLON, wine from, called nectar, 53.\n\n  Bacchides, inscription on his tomb, 531.\n\n  Bacchus, likened to a bull, and to a leopard, 63.\n\n  Bacchylides cited, 33, 59, (poetic version, 1125,) 291, 739, 799,\n    1065.\n\n  Bacchylus, 185.\n\n  Bachelors, how treated in Sparta, 889.\n\n  B\u00e6ton cited, 698.\n\n  Bagoas the eunuch, 962.\n\n  Bai\u00e6, bad water at, 70.\n\n  Balani, or sea-acorns, 151.\n\n  Ball-play said to be invented by the Laced\u00e6monians, 23;\n    various kinds, 24.\n\n  Ball-player, statue erected to a, 31.\n\n  Bambradon, a fish, 451.\n\n  Banishment and death of philosophers, 875, 975.\n\n  Banquets, posture at, 29;\n    dancing at, 219;\n    an Attic banquet, 220;\n    Laced\u00e6monian, 224;\n    Cretan, 231;\n    Persian, 233;\n    Cleopatra's, 239;\n    Phigalean, 240;\n    Arcadian, 241;\n    at Naucratis, 241;\n    Egyptian, 242;\n    Thracian, 243;\n    Celtic, 245;\n    Parthian, 246;\n    Roman, 247;\n    philosophic banquets, 288;\n    described by Homer, 289, 300;\n      by Epicurus, 298;\n      by Xenophon, 299;\n    dole-basket, 575;\n    public, on occasion of victory, 853.\n\n  Barbine wine, 44.\n\n  Bards, the old Grecian, modest and orderly, 22.\n\n  Barley-cakes, 189.\n\n  Basilus cited, 614.\n\n  Bathanati, gold proscribed by the, 369.\n\n  Baths, their injurious character, 29;\n    various kinds, 40;\n    recommended by Homer, 292.\n\n  Bathyllus of Alexandria, the introducer of tragic dancing, 33.\n\n  Batiacium, a drinking cup, 742.\n\n  Baton cited, 171, (poetic version, 1132,) 262, 395, 689, 1022, 1058,\n    (1216,) 1084.\n\n  Baucalis, a drinking cup, 742.\n\n  Beans, the Egyptian, 121.\n\n  Bean-soup, 643.\n\n  Beauty, prizes for, 905, 972.\n\n  Beef, the Greek chiefs fed on, 13.\n\n  Beer, an Egyptian drink, 56.\n\n  Beet-root, 584.\n\n  Belone, the, a fish, 502.\n\n  Bembras, a kind of anchovy, 451.\n\n  Berosus cited, 1021.\n\n  Bessa, a drinking cup, 742.\n\n  Bibline wine, 51.\n\n  Bicus, a drinking cup, 743.\n\n  Bill of fare at entertainments, 81.\n\n  Bion cited, 74.\n\n  Bion the Borysthenite cited, 261, 664.\n\n  Bion of Soli cited, 906.\n\n  Birds, traps and nets for catching, 41.\n\n  Bisalt\u00e6, their device for conquering the Cardians, 834.\n\n  Bithynians enslaved by the Byzantines, 426.\n\n  Biton cited, 1012.\n\n  Blackbirds eaten, 108.\n\n  Blackcap, the, 107.\n\n  Bl\u00e6sus cited, 184, 777.\n\n  Blema, a kind of bread, 189.\n\n  Blennus, a fish, 452.\n\n  Blepsias cited, 188.\n\n  Boar, the wild, 632.\n\n  Boaxes, or boeces, 450, 491;\n    origin of the name, 550.\n\n  B\u0153otian, reply of a, 466.\n\n  B\u0153otians, gluttony of the, 657.\n\n  B\u0153otus, a parodist, 1116.\n\n  Boiled meats, 41; why preferred to roast, 1049; boiled wines, 52;\n     boiled water, 201.\n\n  Boius cited, 620.\n\n  Boletinus, a kind of bread, 189.\n\n  Bombylius, a drinking cup, 743.\n\n  Book, a great, a great evil, 121.\n\n  Bormus, dirge for, 988.\n\n  Boscades, a species of duck, 623.\n\n  Boys, love of, 902, 959.\n\n  Brain of the palm, 118.\n\n  Brains, the word thought ill-omened, 108.\n\n  Bread, 179; various kinds, 180, 188; modes of making, 186;\n     wholesomeness or unwholesomeness, 190.\n\n  Breakfasts in the Homeric times, 17.\n\n  Brizo, a goddess, 529.\n\n  Bromias, a drinking cup, 743.\n\n  Buffoons and mimics, 32.\n\n  Buglossus, a shell-fish, 452.\n\n  Bustard, the, 614.\n\n  Buxentine wine, 44.\n\n  Byzantines addicted to drunkenness, 698; luxury of the, 844.\n\n\n  CABBAGE, a preventive of drunkenness, 56; various kinds, 582; oaths by\n     the, 583.\n\n  Cactus, the, 117.\n\n  Cadiscus, a kind of cup, 754.\n\n  Cadmus, the grandfather of Bacchus, said to be a cook, 1053.\n\n  Cadus, a kind of vessel, 753; doubtful whether a cup, 754.\n\n  C\u00e6cuban wine, 44.\n\n  C\u00e6cilius the orator, cited, 429, 735.\n\n  C\u00e6cilius of Argos, a writer on fishing, 20.\n\n  Caius Caligula called young Bacchus, 239.\n\n  Cakes, various, 1037.\n\n  Calamaules, a musical instrument, 281.\n\n  Calanus the Indian philosopher, death of, 690.\n\n  Calenian wine, 44.\n\n  Calliades cited, 632.\n\n  Callias, his extravagance, 859.\n\n  Callias, his Grammatical Tragedy, 433; cited, 93, 143, 227, 282,\n      433, 448, 449, 480, 543, 707, 715, 777, 840, 841, 867, 1066.\n\n  Callicrates the artist, 738.\n\n  Callicthys, or anthias, 442; perhaps different fish, 444.\n\n  Callimachus cited, 3, 92, 114, 121, 159, 383, 396, 446, 500,\n      513, 518, 519, 611, 612, 621, 624, 699, 760, 793, 913, 933,\n      1028, 1067, 1068, 1069.\n\n  Callimedon, surnamed the Crab, 173; a fish-eater, 536, 537.\n\n  Calliphanes, his store of quotations, 6.\n\n  Callippus, death of, 814; cited, 1067.\n\n  Callipyge, Venus, 887.\n\n  Callisthenes the historian, cited, 120, 713, 889.\n\n  Callistion, a drunken woman, 775.\n\n  Callistium, a courtesan, 933.\n\n  Callistratus censures slovenliness of dress, 34;\n    cited, 206, 413, 791, 944, 1111;\n    (poetic version, 1217.)\n\n  Callixene, a Thessalian courtesan, 687.\n\n  Callixenus the Rhodian cited, 313, 324, 333, 334, 609,\n    756, 772, 1081.\n\n  Calpinum, or scaphinum, a kind of drinking cup, 757.\n\n  Calyca, song so called, 988.\n\n  Calydonian boar, questions regarding the, 632.\n\n  Camasenes, a generic name for fish, 528.\n\n  Cambles, king of Lydia, a great glutton, 654;\n    eats his wife, 654.\n\n  Cambyses induced to invade Egypt by a woman, 896.\n\n  Candaulus, a Lydian dish, 828.\n\n  Candles and candlesticks, 1118.\n\n  Cantharus cited, 17, 113, 136, 490, 493.\n\n  Cantharus, a kind of drinking cup, 754;\n    also a boat, 755;\n    other meanings, 755, 756.\n\n  Cantibaris the Persian, his voracity, 655.\n\n  Capito cited, 552, 670.\n\n  Cappadocian loaves, 187.\n\n  Capping verses, 723.\n\n  Capua, luxury and fate of, 846;\n    wine of, 44.\n\n  Carabi, 174.\n\n  Caranus, marriage-feast of, 210.\n\n  Carbina overthrown by the Tarentines, 837.\n\n  Carcharias, the, 481, 486.\n\n  Carchesium, a kind of drinking cup, 756.\n\n  Carcinus cited, 302, 895.\n\n  Cardians, how conquered by the Bisalt\u00e6, 834.\n\n  Carides, 174.\n\n  Carrot, the, 584.\n\n  Caruca, a kind of sauce, 827.\n\n  Carvers of goblets, celebrated, 738.\n\n  Carystian wine, 52.\n\n  Carystius of Pergamos cited, 372, 687, 811, 814, 868, 878, 922,\n    923, 962, 974, 989, 990, 1021, 1093.\n\n  Castanets, a musical instrument, 1016.\n\n  Castorion the Solensian cited, 718.\n\n  Castration of women first practised by the Lydians, 826.\n\n  Cato censures the luxury of Lucullus and others, 432.\n\n  Catonocophori, slaves among the Sicyonians, 427.\n\n  Caucalus cited, 649.\n\n  Caucine wine, 44.\n\n  Caul, the, 176.\n\n  Cebes of Cyzicus, feast of, 252.\n\n  Celebe, a kind of drinking cup, 757;\n    a vessel of another kind, 757, 758.\n\n  Celts, their banquets, 245;\n    single combats, 248;\n    love of boys, 961.\n\n  Cephalus cited, 945.\n\n  Cephari, a kind of fish, 481.\n\n  Cephisodorus cited, 100, 197, 201, 545, 725, 878, 885, 1004,\n    1065, 1104.\n\n  Ceraon, a hero honoured in Sparta, 64.\n\n  Cercidas of Megalopolis cited, 547, 880.\n\n  Cercops of Miletus cited, 806.\n\n  Cernus, an earthenware vessel, 760.\n\n  Ceryx, a shell-fish, 144.\n\n  Cestreus, the, 481;\n    why called the Faster, 483.\n\n  Chabrias the Athenian, his intemperance, 852.\n\n  Ch\u00e6reas cited, 53.\n\n  Ch\u00e6remon cited, 58, 70, 900, 970, (poetic version, 1207,) 971,\n    1085.\n\n  Ch\u00e6rephon, a dinner hunter, 264.\n\n  Ch\u00e6rephon cited, 383, 1080.\n\n  Ch\u00e6rippus, a great eater, 654.\n\n  Chalcedonians, luxury of the, 844.\n\n  Chalcidic goblets, 803.\n\n  Chalcis, the, a fish, 517.\n\n  Chalydonian wine, 46.\n\n  Cham\u00e6leon cited, 35, 36, 286, 429, 534, 548, 589, 592, 614, 641,\n    673, 677, 679, 727, 854, 916, 955, 958, 974, 989, 994, 1003,\n    1049.\n\n  Channa, the, a fish, 516.\n\n  Char, the, 503;\n    said never to sleep, 503;\n    two kinds, 503.\n\n  Chares of Athens, his intemperate life, 852.\n\n  Chares of Mitylene cited, 45, 155, 205, 274, 435, 686, 690, 825,\n    861, 919.\n\n  Charicleides cited, 512.\n\n  Charicles cited, 551.\n\n  Charidemus of Oreum, his intemperance, 689.\n\n  Charilas said to be a great eater, 654.\n\n  Chariton and Melanippus, 960.\n\n  Charmus cited, 972.\n\n  Charmus the Syracusan, his dinner wit, 6.\n\n  Charon the Chalcidian, 962.\n\n  Charon of Lampsacus cited, 622, 757, 834.\n\n  Cheese, 1052;\n    various kinds, 1052.\n\n  Cheesecakes, 207;\n    Apician, 10;\n    Philoxenian, 8;\n    treatises on the art of making, 1028;\n    various kinds of, 1029.\n\n  Chelidonium, not the same as the anemone, 1093.\n\n  Chelidonizein, institution of the, 567;\n    (poetical version, 1166.)\n\n  Chellones, a kind of fish, 481.\n\n  Chem\u00e6, shell-fish, 150.\n\n  Chenalopex, a bird, 623.\n\n  Cherries, 82;\n    brought to Italy by Lucullus, 83.\n\n  Chestnuts, 89.\n\n  Chian wine, 54, 55.\n\n  Chians, the first planters of the vine, 43;\n    their tyrants, 407;\n    the first slave purchasers, 416.\n\n  Chionides cited, 197, 223, 1020.\n\n  Chios, tyrants of, 407.\n\n  Ch\u0153rilus, a great fish-eater, 544;\n    cited, 732, 848.\n\n  Chonni, drinking cups, 803.\n\n  Chromis, the, a fish, 517.\n\n  Chrysippus, 961.\n\n  Chrysippus the Solensian cited, 8, 12, 29, 111, 148, 172, 223, 255,\n    256, 370, 419, 437, 448, 530, 531, 532, 587, 732, 904, 982, 983,\n    1054, 1097.\n\n  Chrysippus of Tyana cited, 186, 1034.\n\n  Chrysocolla, 183.\n\n  Chrysogonus cited, 1037.\n\n  Chrysophrys, the, a fish, 446, 517.\n\n  Chutrides, drinking cups, 804.\n\n  Ciboria, or Egyptian beans, 121.\n\n  Ciborium, a drinking cup, 761.\n\n  Cilician loaves, 183;\n    wine, 54.\n\n  Cimon, his liberality, 853.\n\n  Cindon, a fish-eater, 544.\n\n  Cinesias, a very tall and thin man, 882;\n    accused of impiety, 883.\n\n  Cissybium, a drinking cup, 760, 768.\n\n  Citron, 139;\n    an antidote, 141.\n\n  Clarot\u00e6, the, Cretan slaves, 414.\n\n  Cleanthes the Tarentine, spoke in metres, 6.\n\n  Clearchus the Peripatetic cited, 47, 71, 81, 95, 253, 401, 433,\n    448, 494, 498, 499, 525, 526, 532, 543, 545, 548, 551, 613,\n    619, 625, 629, 655, 707, 714, 715, 718, 719, 722, 723, 745,\n    750, 775, 824, 826, 830, 837, 839, 840, 848, 849, 854, 862,\n    865, 866, 869, 877, 878, 886, 889, 902, 916, 940, 942, 952,\n    966, 967, 975, 987, 939, 1021, 1037, 1088, 1097, 1115, 1121.\n\n  Clearchus the comic poet, 6, 7, 9;\n    cited, 671, 978, 993, 1026.\n\n  Clearchus of Solensium cited, 192.\n\n  Cleidemus cited, 646, 671, 972, 1055, 1056.\n\n  Cleisophus, the parasite, 390.\n\n  Cleo, a drunken woman, 696.\n\n  Cleobulina of Lindus cited, 707.\n\n  Cleobulus the Lindian institutes the chelidonizein, 567.\n\n  Cleomenes cited, 619.\n\n  Cleomenes of Rhegium cited, 634.\n\n  Cleomenes I. of Sparta, goes mad through drunkenness, 673, 689.\n\n  Cleomenes III. of Sparta, his entertainments, 230.\n\n  Cleon, surnamed Mimaulus, 715.\n\n  Cleon the singer, statue and inscription to, 31.\n\n  Cleonymus accused of gluttony, 654.\n\n  Cleopatra, her sumptuous banquets, 239.\n\n  Clepsiambus, a musical instrument, 1016.\n\n  Clibanites, 182.\n\n  Clidemus cited, 371.\n\n  Clisophus the Salymbrian, folly of, 966.\n\n  Clisthenes of Sicyon, witty saying of, 1002\n\n  Clitarchus cited, 115, 240, 419, 446, 471, 745, 754, 757, 760, 763,\n    791, 849, 921 935, 1064, 1120.\n\n  Clitomachus the Carthaginian cited, 634.\n\n  Clytus cited, 864, 1047.\n\n  Cnidian wines, 54.\n\n  Cnopus, death of, 406.\n\n  Coan wine, 54.\n\n  Cobites, a kind of anchovy, 447.\n\n  Cock, the, 616;\n    Aristotle's statement, 616.\n\n  Cockles, 145.\n\n  Cod, differs from the hake, 496.\n\n  Cold water, expedient for procuring, 204.\n\n  Colophonians, luxury of the, 843.\n\n  Collabi, 183.\n\n  Collection of money, pretexts for, 566, 568.\n\n  Collix, 186.\n\n  Collyra, 184.\n\n  Comedy, invention of, 65.\n\n  Commodus, the emperor, 860.\n\n  Concubines tolerated by wives, 890.\n\n  Condu, an Asiatic cup, 761.\n\n  Congers, 453.\n\n  Cononius, a drinking cup, 762.\n\n  Cookery, writers on, 827.\n\n  Cooks prepare sham anchovies, 11;\n    praises of their art, 170;\n    their apparatus, 271;\n    their conceit and arrogance, 453, 455;\n    some celebrated ones, 459;\n    cleverness of, 593, 1058;\n    learned cooks, 597, 601;\n    boasts of cooks, 637, 1056;\n    highly honoured by the Sybarites, 832;\n    formerly freemen, 1053, 1057;\n    jesters, 1054;\n    experienced in sacrifices, 1054;\n    their profession respectable, 1055;\n    a tribe entitled to public honours, 1056.\n\n  Cook-shops, frequenting, reckoned discreditable, 907.\n\n  Coot, the, 623.\n\n  Copis, a Laced\u00e6monian entertainment, 225.\n\n  Coptos, wine of, 155.\n\n  Coracini, Coracinus, a kind of fish, 484.\n\n  Corcyrean wine, 54.\n\n  Cordax, a lascivious dance, 635.\n\n  Cordist\u00e6, a tribe of Gauls, gold proscribed by the, 369.\n\n  Cordylis and cordylus, fish, 480.\n\n  Corinth, vast number of slaves in, 428.\n\n  Corinthian wine, 51.\n\n  Cor\u0153bus, the victor at the Olympic games, a cook, 601.\n\n  Coronist\u00e6, and coronismata, 567.\n\n  Coryph\u00e6na, a kind of fish, 477.\n\n  Cothon, a kind of fish, 485;\n    a drinking cup, 770.\n\n  Cotta cited, 429.\n\n  Cottabus, throwing the, 674, 739, 764, 1063.\n\n  Cotyle, a drinking cup, 763.\n\n  Cotylisca or cotylus, a drinking cup, 764.\n\n  Cotys, king of Thrace, his luxury and madness, 851.\n\n  Couches, kinds of, 78;\n    scented, 79.\n\n  Courides. See Carides.\n\n  Courtesans, rapacity of, 893;\n    writers on, 907;\n    plays named from, 907;\n    their artifices, 908;\n    list of, 912;\n    the Abydene, 915;\n    the Athenian, 916;\n    the Corinthian, 916;\n    courtesans of kings, 921, 924;\n    witty sayings of, 923;\n    literature cultivated by, 931.\n\n  Coverlets, 79;\n    mentioned by Homer, 79.\n\n  Crabs, 173.\n\n  Cranes, fable of their origin, 620.\n\n  Craneums, a kind of drinking cup, 765.\n\n  Crates, the artist, 738.\n\n  Crates cited, 83, 186, 193, 197, 254, 371, 390, 421, 581, 619,\n    625, 659, 763, 783, 791, 795, 987, 1044, 1103.\n\n  Cratanium, a drinking cup, 765.\n\n  Cratinus cited, 11, 37, 48, 76, 80, 93, 103, 111, 112, 113, 114,\n    144, 154, 157, 166, 185, 196, 224, 264, 274, 282, 420, 469,\n    476, 478, 495, 513, 543, 588, 589, 590, 591, 604, 606, 624, 647,\n    668, 672, 704, 739, 789, 802, 803, 886, 907, 951, 1004, 1020,\n    1021, 1023, 1033, 1050, 1059, 1064, 1080, 1082, 1087, 1088, 1089,\n    1094, 1095, 1116.\n\n  Cratinus, epigram on, 64.\n\n  Cratinus the younger cited, 379, 727, 748, 1057, 1068.\n\n  Cratinus the Athenian, 960.\n\n  Crawfish, 537.\n\n  Cremys, a kind of fish, 479.\n\n  Creophylus cited, 569, (poetic version, 1216.)\n\n  Cretan banquets, 231;\n    dances, 296;\n    music, 1001.\n\n  Cribanites, a kind of loaf, 181.\n\n  Criss\u00e6an war, caused by women, 896.\n\n  Critias cited, 46, 683, 684, 731, 770, 776, 792, 844, 957, 1063.\n\n  Criton cited, 277, 828.\n\n  Crobylus cited, 89, 178, 181, 390, 405, 575, 604, 701.\n\n  Cromylus the comic writer cited, 8.\n\n  Crotonians overcome the Sybarites, 834;\n    dress of their chief magistrate, 836.\n\n  Crounea, a drinking cup, 765.\n\n  Crowns, 1072.\n\n  Crumbs of bread used to wipe the hands, 645.\n\n  Ctesias the Cindian cited, 73, 110, 237, 686, 698, 732, 847,\n    849, 896, 1022.\n\n  Ctesibius the Chalcidean cited, 261.\n\n  Ctesicles cited, 428, 703.\n\n  Cubi, a kind of loaves, 188.\n\n  Cuckoo-fish, 486;\n    how to cook them, 486.\n\n  Cucumbers, 113, 123, 586;\n    various kinds, 124.\n\n  Culix, a kind of drinking cup, 766.\n\n  Cum\u00e6, luxury of the people of, 846.\n\n  Cup-bearers, 669;\n    female, 941.\n\n  Cupellum, a kind of drinking cup, 770.\n\n  Cups, drinking, 727;\n    pledges, 731.\n\n  Curetes, derive their name from their luxurious habits, 846.\n\n  Cuttlefish, 179, 509.\n\n  Cyathis, a kind of drinking cup, 765.\n\n  Cybium, a kind of fish, 195.\n\n  Cydonian apples, 136.\n\n  Cyllastis, a kind of loaf, 189.\n\n  Cymbium, a kind of drinking cup, 768;\n    also a boat, 769.\n\n  Cyn\u00e6tha, people of, averse to music, and utterly savage, 999.\n\n  Cynic philosophers imitate only the bad qualities of the dog, 975.\n\n  Cynulcus the Cynic, a Deipnosophist, 2.\n\n  Cyprian figs, 129;\n    loaves, 186.\n\n  Cyprinus, or carp, 485.\n\n  Cyrus the Great, his liberality, 49.\n\n  Cyrus the younger, his courtesans, 921.\n\n\n  DACTYLEUS, a kind of fish, 481.\n\n  Dactylotos, a drinking cup, 746.\n\n  Damascus, famed for its plums, 81.\n\n  Damophilus the Sicilian, his debauchery and death, 867.\n\n  Damoxenus cited, 170, (poetic version, 1130,) 747, (1185.)\n\n  Dan\u00e6, a courtesan, saves the life of Sophron, 946.\n\n  Dancers at banquets, 22.\n\n  Dances, 23;\n    originally arranged for freeborn men, 1003;\n    various kinds, 1004;\n    figures, 1005;\n    satyric, 1005;\n    Pyrrhic, 1006;\n    indecorous, 1008;\n    of the Thracians, 25;\n    of other barbarous nations, 1008.\n\n  Dancing, writers on, 33.\n\n  Daphnus the Ephesian, a Deipnosophist, 3.\n\n  Daratus, a kind of loaf, 188.\n\n  Dardanians, their numerous slaves, 428.\n\n  Dates, 1041;\n    dates without stones, 1042.\n\n  Decelean vinegar, 111.\n\n  Deinias, a kind of drinking cup, 750.\n\n  Deinon cited, 110.\n\n  Deinus, a dance, 745.\n\n  Deinus, a kind of drinking cup, 744.\n\n  Deipnosophists, list of the, 2.\n\n  Deipnus, a hero honoured in Achaia, 64.\n\n  Delphians, the, 277.\n\n  Demades, a debauchee, 73;\n    cited, 166.\n\n  Demaratus, liberality of the Persian king to, 49.\n\n  Demarete cited, 1004.\n\n  Demetrius cited, 1086.\n\n  Demetrius of Athens, 268.\n\n  Demetrius of Byzantium cited, 714, 878, 1010.\n\n  Demetrius the comic poet cited, 639.\n\n  Demetrius Ixion cited, 82, 84, 124, 619.\n\n  Demetrius the Magnesian cited, 975.\n\n  Demetrius Phalereus, his luxury, 867;\n    cited, 368, 889.\n\n  Demetrius Poliorcetes, 409.\n\n  Demetrius the Scepsian cited, 73, 91, 134, 152, 229, 250, 278, 373,\n    545, 670, 1029, 1052, 1114, 1115.\n\n  Demetrius of Tr\u0153zene cited, 225.\n\n  Democedes the Crotonian, 836.\n\n  Demochares cited, 340, 397, 398, 814, 974.\n\n  Democlides cited, 279.\n\n  Democritus of Abdea, his death, 76;\n    cited, 120, 269.\n\n  Democritus the Ephesian cited, 841.\n\n  Democritus of Nicomedia, a Deipnosophist, 2.\n\n  Demodemas cited, 1090.\n\n  Demonax the Mantinean, invention of gladiatorial combats ascribed\n    to, 249.\n\n  Demonicus cited, 647.\n\n  Demophilus cited, 367.\n\n  Demosthenes, his debauchery, 946;\n    for some time a water-drinker, 73;\n    cited, 73, 266, 288, 381, 419, 542, 768, 778, 794,\n    803, 916, 934, 945, 948, 1031, 1045.\n\n  Demoxenus cited, 24.\n\n  Demus and his peacocks, 626.\n\n  Demylus, a fish-eater, 544.\n\n  Deoxippus cited, 752.\n\n  Depas, a kind of drinking cup, 740.\n\n  Depastron, a drinking cup, 745.\n\n  Dercylus cited, 144.\n\n  Desire likened to thirst, 203.\n\n  Desposionaut\u00e6, freedmen among the Laced\u00e6monians, 427.\n\n  Dessert, dishes for the, 1027.\n\n  Dexicrates cited, 204.\n\n  Dic\u00e6archus cited, 23, 143, 727, 764, 892, 949, 962, 989, 1016,\n    1025, 1063, 1065, 1067.\n\n  Dic\u00e6ocles of Cnidus cited, 814.\n\n  Dice, game with, 27.\n\n  Didymus cited, 50, 92, 111, 116, 225, 579, 585, 619, 746, 761,\n    768, 773, 777, 778, 779, 802, 1013, 1016, 1100.\n\n  Dieuchidas cited, 412.\n\n  Dinias, the perfumer, 885.\n\n  Dinners, provision for, 635;\n    different courses at, 1025.\n\n  Dinon cited, 237, 806, 971, 1011, 1043.\n\n  Dinus, harbour and grove of, 527.\n\n  Dinus, a drinking cup, 805.\n\n  Diocles, a writer on cookery, 828.\n\n  Diocles, the comic poet, cited, 227, 480, 482, 672, 840, 907.\n\n  Diocles the epicure, 542.\n\n  Diocles of Carystus cited, 53, 75, 87, 90, 94, 97, 100, 113,\n    124, 144, 174, 182, 193, 198, 478, 497, 504, 511, 520, 585,\n    1066, 1088.\n\n  Diocles of Cyn\u00e6tha, a parodist, 1020.\n\n  Diocles of Peparethus, a water-drinker, 73.\n\n  Diodorus cited, 1027.\n\n  Diodorus the Aristophanian cited, 296, 762, 763, 764, 777.\n\n  Diodorus Periegetes cited, 944.\n\n  Diodorus Siculus cited, 867.\n\n  Diodorus of Sinope cited, 372, 376, (poetic version, 1153,) 681.\n\n  Diodotus the Erythr\u00e6an cited, 686.\n\n  Diogenes, the tragic poet, 1015.\n\n  Diogenes the Babylonian cited, 270, 843.\n\n  Diogenes the Cynic cited, 256, 399.\n\n  Diogenes the Epicurean, 335.\n\n  Diomnestus becomes master of a great treasure, 859.\n\n  Dion the Academic cited, 56.\n\n  Dion of Chios, a harp-player, 1019.\n\n  Dionysioclides, a Deipnosophist, 160.\n\n  Dionysius cited, 513.\n\n  Dionysius the Brazen, why so called, 1069;\n    cited, 700, 960, 1067, 1068, 1122.\n\n  Dionysius of Heraclea, the Turncoat, 691;\n    his gluttony and obesity, 879.\n\n  Dionysius the Iambic cited, 446.\n\n  Dionysius the Leathern-armed, 826.\n\n  Dionysius of Samos cited, 761, 768.\n\n  Dionysius of Sinope cited, 600, 638, (poetic version, 1177,)\n    744, 794, 982, 1061.\n\n  Dionysius the Slender cited, 758.\n\n  Dionysius the Thracian cited, 785, 801, 802.\n\n  Dionysius, the son of Tryphon, cited, 401, 805, 1024.\n\n  Dionysius, the tyrant, cited, 633, 874.\n\n  Dionysius of Utica cited, 1037.\n\n  Dionysius the younger, a drunkard, 688;\n    his infamous conduct to the Locrians, 866;\n    his death, 866.\n\n  Dioscorides cited, 13, 227, 228.\n\n  Diotimus cited, 962.\n\n  Diotimus the Funnel, a drunkard, 689.\n\n  Dioxippus cited, 168, 752, 794, 804.\n\n  Diphilus cited, 58, (poetic version, 1124,) 76, 82, 83, 84,\n    86, 88, 89, 90, 91, 92, 94, 96, 97, 101, 103, 105, 111, 114,\n    115, 116, 118, 122, 125, 134, 135, 138, 149, 150, 152, 176,\n    190, 199, 200, 205, 217, 219, 251, 253, 265, 269, 302, 353,\n    356, (1140,) 358, 360, (1144,) 364, 372, (1147,) 376, 388,\n    389, 400, 406, 411, 458, (1161,) 483, 498, 559, 584, 603, 632,\n    658, 664, 665, 668, 704, 712, 773, 777, 793, 794, 798, 956,\n    1023, 1030, 1039, 1051, 1119, 1120.\n\n  Diphilus of Laodic\u00e6a cited, 494.\n\n  Diphilus the Siphnian cited, 581, 582, 583, 584, 585.\n\n  Dipyrus, a kind of loaf, 182.\n\n  Diyllus the Athenian cited, 249, 947.\n\n  Dog-brier, the, 116.\n\n  Dog-killing festival at Argos, 166.\n\n  Dole-basket banquets, 575.\n\n  Dolphins, sacred fish, 444;\n    affection of, for men, 967.\n\n  Dorian harmony, character of the, 996.\n\n  Doricha, a courtesan, epigram on, 952.\n\n  Dorieus cited, 650.\n\n  Dorion, witticisms of, 533;\n    cited, 131, 195, 443, 444, 447, 451, 461, 466, 471, 477, 478,\n    479, 481, 485, 486, 490, 491, 492, 495, 496, 502, 504, 505,\n    507, 508, 516, 517, 518, 520.\n\n  Dorotheus of Ascalon cited, 520, 646, 768, 795, 1053, 1059.\n\n  Dosiades cited, 231, 414.\n\n  Douris cited, 1017.\n\n  Doves, 621.\n\n  Dracon of Corcyra cited, 1106.\n\n  Dramice, a kind of loaf, 188.\n\n  Dress, attention to, 34.\n\n  Drimacus, story of, 417.\n\n  Drinking cups, 727.\n\n  Drinking matches, 690.\n\n  Drinking, occasional, recommended, 772;\n    rules for the regulation of, 59;\n    evils of, 675, 701.\n\n  Dromeas the Coan, his riddles, 714.\n\n  Dromon cited, 378, 646.\n\n  Drunkards, fate of, 16;\n    a party of, 61;\n    catalogues of, 688, 692, 695.\n\n  Ducks, 623;\n    various kinds, 623\n\n  Dures, or Duris, cited, 29, 32, 250, 268, 286, 365, 390, 398, 686,\n    842, 853, 857, 867, 874, 966, 967, 986, 1113.\n\n  Dwarfs and mannikins among the Sybarites, 831.\n\n\n  EATERS, Hercules, and other great, 648.\n\n  Echemenes cited, 959.\n\n  Ecphantides cited, 160.\n\n  Eels, conger, great size of, 454;\n    other eels, 466, 491.\n\n  Eggs, 94;\n    why Helen was said to be born from an egg, 95.\n\n  Egyptian beans, 121;\n    wines, 55.\n\n  Egyptians, their deities ridiculed, 470;\n    great eaters of bread, 659.\n\n  Elecatenes, or spindle fish, 473.\n\n  Elephant, affection of a, for a child, 968;\n    a drinking cup, so called, 747.\n\n  Elephantine pickle, 193.\n\n  Ellops, a fish, 471.\n\n  Elpinice, the sister of Cimon, 941.\n\n  Embroidered girdles worn by the people of Siris, 838.\n\n  Empedocles cited, 528, 576, 668, 818.\n\n  Enalus, legend of, 736.\n\n  Encrasicholi, a kind of fish, 471.\n\n  Encris, a kind of loaf, 182.\n\n  Encryphias, a kind of loaf, 182.\n\n  Enigmas, 707.\n\n  Enigmatic presents, 528;\n    sayings, 714.\n\n  Entimus the Gortinian, favour of the king of Persia for, 79.\n\n  Ep\u00e6netus cited, 95, 147, 461, 466, 477, 479, 491, 518, 585, 609, 624,\n    827, 1058.\n\n  Eparchides cited, 50, 100.\n\n  Epeunacti, among the Laced\u00e6monians, 126.\n\n  Ephebus, a drinking cup, 747.\n\n  Ephesians, luxury of the, 842.\n\n  Ephesus, legend of its foundation, 569.\n\n  Ephippus, cited, 47, 48, 62, 79, (poetic version, 1126,) 94, 95, 100,\n    108, 186, 198, 237, 507, 546, 547, 565, 566, 572, 575, 583, 599,\n    667, 680, 685, 769, 815, 856, 861, 913, 914, 915, 985, 1027.\n\n  Ephorus cited, 175, 249, 367, 414, 489, 555, 800, 826, 839, 1017.\n\n  Epicharmus cited, 7, 51, 59, (poetic version, 1124,) 80, 85, 91,\n    94, 96, 98, 100, 104, 107, 114, 116, 117, 128, 142, 143, 151,\n    154, 157, 174, 176, 177, 182, 196, 197, 198, 200, 225, 255, 258,\n    284, 286, 334, 372, 436, 442, 443, 444, 447, 449, 450, 451, 452,\n    453, 462, 466, 477, 479, 480, 484, 486, 490, 491, 492, 496, 501,\n    502, 503, 504, 505, 506, 507, 508, 509, 511, 513, 516, 517, 520,\n    535, 570, 571, 576, 577, 583, 590, 612, 616, 628, 631, 643, 648,\n    669, 764, 797, 986, 987, 1002, 1031, 1032, 1036, 1089, 1116.\n\n  Epiclees wastes his fortune, and commits suicide, 859.\n\n  Epicrates cited, 98, (poetic version, 1127,) 412, 666, 740, 911,\n    (1195,) 966, 1048.\n\n  Epicures censured, 438;\n    catalogue of, 540.\n\n  Epicurus advocates sensual pleasures, 875;\n    his sect banished from Rome, 875;\n    cited, 289, 298, 438, 439, 558, 800, 875, 938.\n\n  Epigenes cited, 126, 604, 645, 746, 747, 753, 755, 765, 775,\n    797, 804.\n\n  Epigonus, a harp-player, 1019.\n\n  Epilycus cited, 47, 218, 226, 1040.\n\n  Epimelis, doubtful what, 138.\n\n  Epimenides the Cretan cited, 444.\n\n  Epinicus cited, 683, 747, 794.\n\n  Erasistratus cited, 75, 510, 827, 1063.\n\n  Erasixenus, epitaph on, 689.\n\n  Eratosthenes cited, 226, 248, 302, 433, 441, 446, 593, 769,\n    799, 938, 802.\n\n  Erbulian wine, 44.\n\n  Ergias the Rhodian cited, 568.\n\n  Erinna cited, 445.\n\n  Eriphus cited, 95, 141, 219, 223, 474, 1107.\n\n  Eritimi, the, or sardines, 518.\n\n  Erotidia, or festivals of love, 898.\n\n  Erxias cited, 899.\n\n  Erythr\u00e6an goblets, 757.\n\n  Erythrinus, or red mullet, 471.\n\n  Escharites, a kind of loaf, 181.\n\n  Ethanion, a kind of drinking cup, 749.\n\n  Etruscan banquets, 247.\n\n  Euagon of Lampsacus attempts to seize the city, 814.\n\n  Eualces cited, 916.\n\n  Euangelus cited, 1029.\n\n  Euanthes cited, 464.\n\n  Eub\u0153an wine, 51.\n\n  Eub\u0153us of Paros, a parodist, 1115;\n    cited, 1117.\n\n  Eubulides cited, 691.\n\n  Eubulus the comic writer, cited, 12, 37, 42, 46, 47, 48, 56, 59,\n    (poetic version, 1124,) 70, 71, 77, 78, 80, 85, 105, 107, 108,\n    109, 134, 166, 168, 175, 178, 179, 186, 188, 272, 361, 376,\n    (1153,) 388, 390, 408, 463, 470, 471, 472, 474, 483, 489, 521,\n    537, 547, 582, 585, 599, 624, 626, 657, 658, 665, 668, 699, 709,\n    710, (1181,) 727, 744, 751, 754, 762, 790, 800, 831, 885, 892, 894,\n    899, (1192,) 907, 908, 909, 914, 993, 1023, 1026, 1032, 1045,\n    1064, 1067, 1084, 1085, 1095, 1103.\n\n  Eucrates cited, 184.\n\n  Eudemus the Athenian cited, 582.\n\n  Eudoxus cited, 453, 618.\n\n  Euenor cited, 76.\n\n  Euhemerus the Coan cited, 1053.\n\n  Eumachus the Corcyrean cited, 922, 1088.\n\n  Eum\u00e6us cited, 797.\n\n  Eumelus cited, 1119.\n\n  Eumelus the Corinthian cited, 36, 436.\n\n  Eumenes the Cardian cited, 686.\n\n  Eumolpus cited, 760, 770.\n\n  Eunicus cited, 144, 907, 936.\n\n  Eunuchs, male and female, 825, 826.\n\n  Euphantus cited, 395.\n\n  Euphorion the Chaldean cited, 73, 137, 248, 283, 285, 413, 758,\n    1012, 1014, 1015, 1119.\n\n  Euphr\u00e6us, death of, 814.\n\n  Euphranor, an epicure, 544;\n    cited, 286, 1013.\n\n  Euphron, the comic writer, cited, 11, 167, 482, 541, 594, (poetic\n    version, 1168,) 597, (1174,) 629.\n\n  Euphronius cited, 791.\n\n  Eupolis cited, 4, 28, 37, 77, 85, 86, 93, 112, 149, 157, 167, 175,\n    203, 225, 273, 285, 373, (poetic version, 1148,) 419, 449, 472,\n    497, 513, 517, 518, 580, 583, 588, 591, 599, 604, 618, 626, 627,\n    631, 640, 643, 644, 670, 673, 803, 856, 994, 1005, 1033, 1050,\n    1053, 1103, 1104.\n\n  Euripides cited, 60, 63, 65, 100, (poetic version, 1128,) 109, 120,\n    128, 161, 201, 255, 256, 265, 415, 571, 580, 644, 651, 664, 674,\n    717, 734, 760, 792, 796, 806, 807, 838, 897, 898, 900, 905, 956,\n    957, 971, 979, 1023, 1025, 1039, 1053, 1062, 1064, 1067, 1081.\n\n  Eurydice, her war with Olympias, 897.\n\n  Eurypilus cited, 814.\n\n  Euthias cited, 944.\n\n  Euthycles cited, 205.\n\n  Euthydemus the Athenian cited, 96, 124, 192, 195, 481, 484,\n    496, 518, 827.\n\n  Euthymenes the Massiliote cited, 120.\n\n  Euxenus of Phoc\u00e6a, his marriage with Petta, 921.\n\n  Euxitheus cited, 253.\n\n  Evenus the Parian cited, 578, 673.\n\n  Evergreen garlands of Egypt, 1085.\n\n  Ewers, 643.\n\n  Exoc\u0153tus, the, a fish, 525.\n\n  Extravagance in individuals, instances of, 269.\n\n\n  FALERNIAN wine, two kinds of, 43, 44, 54.\n\n  Fannian law, its provisions, 431.\n\n  Families ruined on account of women, 896.\n\n  Fattening animals for food, 1050.\n\n  Favourites, boy, 959.\n\n  Feasts, writers on, 7;\n    Athenian, 223;\n    different sorts of, 571.\n\n  Feet, anointing the, 886.\n\n  Female cup-bearers, 941;\n    flatterers, 402;\n    flute-players, 969;\n    guards, 824.\n\n  Festivals, 570;\n    their decency in ancient times, 572;\n    abused in after days, 573.\n\n  Fig, the, 125;\n    various kinds, 126\u2012129;\n    its praises, 131;\n    dried figs, 1043.\n\n  Fig-pecker, the, 107.\n\n  Finches, 107.\n\n  Fish, discourse on, 434;\n    esteemed a great luxury, 449, 462;\n    salt fish, 193, 434;\n    cartilaginous, 450;\n    fossil, 524;\n    singing, 524;\n    subterranean, 525;\n    rain fishes, 526;\n    of prophesying from, 524, 527;\n    qualities of, as food, 559.\n\n  Fishermen, proud of their skill, 359.\n\n  Fishing, writers on, 21.\n\n  Fishmongers, churlishness of, 356;\n    frauds, 357.\n\n  Flatterers. _See_ Parasites.\n\n  Flowers, love of, 887;\n    suitable for garlands, 1087, 1090.\n\n  Flute, various kinds of, 1013;\n    playing on the, 984;\n    names of various airs for the, 986.\n\n  Flute-players, female, 969.\n\n  Food, kinds of, mentioned by Homer, 13, 20, 40.\n\n  Formian wine, 43.\n\n  Fossil fish, 524.\n\n  Fox-shark, the, 449.\n\n  Freedmen, among the Laced\u00e6monians, 427.\n\n  Frogs, rain of, 526.\n\n  Fruits, mentioned by Homer, 40;\n    names of, 81;\n    plentiful at Athens, 1045.\n\n  Frugal meals recommended, 660.\n\n  Fundan wine, 44.\n\n\n  GALENE of Smyrna cited, 1085.\n\n  Galenus of Pergamos, a Deipnosophist, 3;\n    cited, 43.\n\n  Galeus, a kind of shark, 461;\n    how brought to table among the Romans, 461.\n\n  Gallerides, a fish, 497.\n\n  Games, 27.\n\n  Ganymede, 959.\n\n  Garlands, discussion on, 1069.\n\n  Gauran wine, 43.\n\n  Geese, livers of, 604.\n\n  Gelaria, 496.\n\n  Genthion, king of the Illyrians, his drunkenness, 695.\n\n  Georgus cited, 1114.\n\n  Gerana, her transformation, 620.\n\n  Gladiatorial combats, 249.\n\n  Glaucias cited, 115.\n\n  Glaucides cited, 135, 136.\n\n  Glaucion, a kind of duck, 623.\n\n  Glaucon, a water-drinker, 72.\n\n  Glaucon cited, 767.\n\n  Glaucus the Locrian cited, 510, 581, 827, 1057.\n\n  Glaucus, a sea deity, 464.\n\n  Glaucus, a fish, 462;\n    how to cook, 463.\n\n  Gluttons, many celebrated, 653.\n\n  Gluttony, temples to, 655.\n\n  Glycera, a courtesan, witty sayings of, 931.\n\n  Glycera, the mistress of Harpalus, 935.\n\n  Gnath\u00e6na, a courtesan, witty sayings of, 926, 931.\n\n  Gnathenium, a courtesan, witty sayings of, 927.\n\n  Gnesippus, a composer of ludicrous verses, 1024.\n\n  Goat's flesh, 634;\n    supposed to give great strength, 634.\n\n  Gold proscribed by the Bathanati, 369.\n\n  Gold plate, rarity of, 365;\n    trinkets, 367.\n\n  Golden trinkets proscribed by Lycurgus and by Plato, 367.\n\n  Golden water, 825.\n\n  Gorgias, the Leontine, his orderly life, 878;\n    his remark on Plato, 809;\n    cited, 907, 930, 952.\n\n  Gorgons, 351.\n\n  Gorgos, the keeper of the armoury, his pretended present to Alexander,\n    861.\n\n  Gourds, 96, 586;\n    various kinds, 97;\n    philosophic discussion on, 98.\n\n  Grammatical Science, plot of the play so called, 715.\n\n  Grapes, 1044.\n\n  Grayling, the sea, 463.\n\n  Greeks, simplicity of their lives, according to Homer, 13;\n    fondness for amusements, 31.\n\n  Griphi, 707;\n    examples of, 708.\n\n  Groats, 207.\n\n  Grouse, the, 628.\n\n  Guests, reception of, 16;\n    attitudes of, 307;\n    presents to, 208.\n\n  Guinea-fowl, the, 1047.\n\n  Gyala, a kind of drinking cup, 744.\n\n  Gyges the Lydian builds a monument to his courtesan, 916.\n\n  Gymnastic exercises, invention of, ascribed to the Laced\u00e6monians, 23.\n\n  Gymnop\u00e6di\u00e6, festival of, 1083.\n\n  Gyn\u00e6conomi, their office, 385.\n\n\n  HAIR, attention paid to the, among certain nations, 846.\n\n  Hake, the, a fish, 496.\n\n  Halicarnassus, wine of, 54.\n\n  Hanging, playing at, among the Thracians, 250.\n\n  Hare, the, 630, 1049;\n    scarce in Attica, 630;\n    its fecundity, 632.\n\n  Harmodius of Lepreum cited, 240, 698, 734, 764.\n\n  Harmodius and Aristogiton, 960.\n\n  Harmony, invention of, ascribed to the Phrygians, 995;\n    disputed, 995;\n    three kinds, 995.\n\n  Harpalyce, songs in honour of, 988.\n\n  Harp-fish, the, 479.\n\n  Harp-players, high payment of, 994.\n\n  Harpalus, his profligacy, 935, 950;\n    his monument to his mistress, 949.\n\n  Harpocration the Mendesian cited, 1036.\n\n  Healths, mode of drinking, 22.\n\n  Hearth-loaf, 181.\n\n  Hecat\u00e6us of Miletus cited, 57, 116, 189, 240, 647, 659, 706.\n\n  Hedyle cited, 466.\n\n  Hedylus cited, 281, 465, 544, 753, 775, 795.\n\n  Hedypotides, drinking cups so called, 747.\n\n  Hegemon of Thasos wrote on feasts, 7;\n    nicknamed the Lentil, 641;\n    his conduct in the theatre, 641;\n    protected by Alcibiades, 642;\n    cited, 126, 1116.\n\n  Hegesander cited, 29, 72, 103, 145, 178, 217, 260, 268, 278,\n    334, 362, 391, 393, 394, 408, 455, (poetic version, 1160, 1225,)\n    512, 529, 538, 541, 542, 576, 631, 661, 681, 682, 702, 761,\n    764, 811, 871, 902, 915, 933, 945, 1044, 1049.\n\n  Hegesianax recites his poems, 250;\n    cited, 620.\n\n  Hegesias cited, 1090.\n\n  Hegesilochus the Rhodian, his infamous life, 702.\n\n  Hegesippus cited, 439, 639, 827, 1028.\n\n  Hegesippus the Tarentine cited, 828.\n\n  Helen, Poor, a courtesan, 933.\n\n  Helena, a gluttonous woman, 653.\n\n  Helichryse, an Egyptian flower, 1087.\n\n  Heliodorus cited, 74, 362, 640.\n\n  Hellanicus cited, 647, 648, 655, 729, 749, 1015, 1042, 1085, 1086.\n\n  Helots, the, 415, 427;\n    conduct of the Laced\u00e6monians to, 1051.\n\n  Hemerocalles, or day-beauty, a flower, 1088.\n\n  Heminerus, or half-pickled fish, 196.\n\n  Hemitomus, a kind of drinking cup, 749.\n\n  Heniochus cited, 426, 625, 643, 771.\n\n  Hepatos, the, 178, 472.\n\n  Heph\u00e6stion cited, 1075.\n\n  Hepsetus, or boiled fish, 471.\n\n  Heracleon the Ephesian cited, 475, 485, 805.\n\n  Heraclides the comic poet cited, 853.\n\n  Heraclides the Cumean cited, 79, 235, 824, 829.\n\n  Heraclides Lembus cited, 164, 526, 905, 924.\n\n  Heraclides the Mopseatian cited, 370.\n\n  Heraclides of Pontus cited, 719, 820, 836, 839, 842, 854,\n    859, 885, 888, 960, 995, 1121.\n\n  Heraclides the Syracusan cited, 95, 518, 827, 1034, 1051.\n\n  Heraclides of Tarentum cited, 87, 105, 106, 111, 124, 133,\n    174, 188, 198.\n\n  Heraclitus cited, 764.\n\n  Heraclitus the comic poet cited, 653.\n\n  Heraclitus of Ephesus cited, 293, 973.\n\n  Heralds employed as cup-bearers, 670;\n    in sacrifices, 1055.\n\n  Hercules, voracity of, 648;\n    receives a cup from the Sun, 749;\n    poetic fables about, 822.\n\n  Herculeum, a drinking cup, 748.\n\n  Hermeas cited, 241, 692, 901, 967.\n\n  Hermes, a drink so called, 53.\n\n  Hermesianax of Colophon cited, 953, (poetic version, 1197.)\n\n  Hermias of Atarneus, death of, 1112.\n\n  Hermippus cited, 30, 34, 45, 48, 96, 97, 128, 129, 197, 204,\n    249, 261, 340, 396, 448, 540, 543, 659, 666, 699, 712, 713,\n    (poetic version, 1182,) 728, 759, 762, 763, 767, 775, 778,\n    803, 841, 881, 882, 889, 940, 942, 945, 987, 1016, 1038, 1040,\n    1066, 1113, 1117, 1120.\n\n  Hermippus of Smyrna cited, 513.\n\n  Hermon cited, 137, 420.\n\n  Hermonax cited, 87, 129, 803.\n\n  Herodes Atticus cited, 166.\n\n  Herodian of Alexandria cited, 86.\n\n  Herodicus the Babylonian cited, 352.\n\n  Herodicus the Cratetian cited, 341, 348, 370, 538, 934, 944.\n\n  Herodorus of Heraclea cited, 95, 365, 648, 756, 807.\n\n  Herodorus, the Megarian trumpeter, his strength and skill, 653.\n\n  Herodotus cited, 31, 71, 73, 121, 132, 182, 189, 197, 224, 233, 236,\n    237, 240, 365, 409, 418, 625, 629, 631, 633, 647, 673, 692, 754,\n    776, 804, 828, 869, 951, 952, 1001, 1024, 1041, 1121.\n\n  Herodotus the logomime, 31.\n\n  Herodotus the Lycian cited, 127, 131.\n\n  Herondas cited, 143.\n\n  Heropythus cited, 466.\n\n  Hesiod cited, 66, 68, 96, 104, 167, 190, 192, 289, 296, 574, 672, 675,\n    738, 782, 784, 796, 806, 891, 972.\n\n  Het\u00e6ra, 913.\n\n  Het\u00e6ridia, festivals, 915.\n\n  Hicesius cited, 1088, 1101.\n\n  Hiero, ship of, 329.\n\n  Hieronymus cited, 78, 1015.\n\n  Hieronymus the Rhodian cited, 670, 687, 799, 890, 892, 960, 965.\n\n  Hilarodists, 989.\n\n  Hippagoras cited, 1005.\n\n  Hipparchus cited, 168, 619, 761, 773, 1104.\n\n  Hippasus cited, 23.\n\n  Hippias the Erythr\u00e6an cited, 406.\n\n  Hippias the Rhegian cited, 51.\n\n  Hippias the Sophist cited, 971.\n\n  Hippidion, a kind of fish, 477.\n\n  Hippocrates cited, 74, 75, 94, 629.\n\n  Hippolochus cited, 208, 210, 634, 980.\n\n  Hippon the atheist cited, 973.\n\n  Hipponax, a very little man, but strong, 884;\n    cited, 81, 131, 477, 510, 582, 591, 610, 767, 791, 995, 997, 1031,\n      1116.\n\n  Hippotes drives out the tyrants of Chios, 407.\n\n  Hippuris, or horse-tail, a fish, 477.\n\n  Holmus, a kind of drinking cup, 789.\n\n  Homer cited, 13\u201231, 36, 40\u201242, 58, 64, 65, 66, 67, 68, 79, 89,\n    101, 107, 109, 123, 129, 143, 202, 223, 277, 287, 289\u2012308, 361,\n    373, 404, 415, 446, 468, 493, 496, 531, 571, 572, 573, 587, 588,\n    604, 615, 616, 625, 631, 643, 644, 649, 650, 667, 671, 684, 723,\n    724, 726, 734, 736, 737, 740, 746, 757, 760, 761, 766, 768, 778,\n    779, 781, 784, 785, 786, 787, 788, 791, 796, 797, 799, 801, 812,\n    819, 821, 822, 823, 838, 874, 890, 891, 902, 906, 978, 995, 1001,\n    1009, 1010, 1011, 1021, 1044, 1055, 1056, 1077, 1098, 1099, 1120.\n\n  Homorus, a kind of loaf, 182.\n\n  Honey, use of, said to contribute to longevity, 76.\n\n  Hor\u00e6a, a kind of fish, 193.\n\n  Horn for drinking, 758;\n    large size, 759.\n\n  Horse, a fish so called, 477.\n\n  Horses taught to dance, 834.\n\n  Hospitality and liberality, examples of, 5.\n\n  Hyacinthia, festival called, 226.\n\n  Hybrias the Cretan cited, 1112, (poetic version, 1220.)\n\n  Hyces, sacred fish, 515.\n\n  Hycena, or plaice, 515.\n\n  Hydraulic organ, the, 278.\n\n  Hyperides, a glutton and gambler, 539;\n    cited, 198, 419, 669, 772, 884, 907, 935, 936, 937, 942, 983.\n\n  Hyperochus cited, 846.\n\n  Hystiacum, a kind of drinking cup, 800.\n\n\n  IACCHIAN garland, the, 1082.\n\n  Iambyca, a musical instrument, 1016.\n\n  Iapygians, luxury of the, 838.\n\n  Iatrocles cited, 512, 1032, 1033, 1034.\n\n  Ibycus cited, 95, 115, 143, 276, 611, 903, (poetic version, 1194,)\n    958, (1206,) 962, 1087.\n\n  Icarian wine, 49.\n\n  Icarium, comedy and tragedy, first introduced at, 65.\n\n  Icesias the Erasistratean cited, 145, 195, 437, 443, 447, 467,\n    477, 485, 488, 490, 492, 493, 496, 504, 508, 516, 517.\n\n  Idomeneus cited, 853, 854, 921, 942, 946, 975.\n\n  Illyrians, their drinking customs, 699.\n\n  Immunities granted to cooks among the Sybarites, 835;\n    to other trades, 835.\n\n  Indian gourd, the, 97.\n\n  Interest of money, rate of, 976.\n\n  Io P\u00e6an explained, 1121.\n\n  Ion cited, 34, 58, 112, 152, 154, 177, 286, 406, 420, 501,\n    648, 672, 706, 712, 730, 746, 762, 791, 793, 797, 802, 963,\n    1012, 1013, 1102.\n\n  Ionian harmony, its character, 997.\n\n  Ionians, luxury of the, censured, 840;\n    their austere character, 997.\n\n  Iopis, a fish, 519.\n\n  Iotaline wine, 44.\n\n  Ioulis, or coulus, a fish, 479.\n\n  Iphiclus becomes possessed of Achaia by stratagem, 568.\n\n  Iphicrates, supper of, 214.\n\n  Iphicratis, a kind of drinking cup, 750.\n\n  Ipnites, the, a kind of loaf, 180.\n\n  Isanthes, a Thracian king, his luxury, 858.\n\n  Isidorus the Characene cited, 155.\n\n  Isis, the, 1089.\n\n  Isistrus cited, 125.\n\n  Isocrates cited, 907.\n\n  Ister, or Istrus, cited, 428, 544, 762, 891, 1040.\n\n  Isthmian cup, the, 753.\n\n  Isthmian garland, the, 1081.\n\n  Italian dance, its inventor, 33.\n\n  Italian wines, qualities of the different, 43.\n\n  Ithyphalli, 992.\n\n\n  JACKDAW, collecting money for the, 566;\n    how caught, 619.\n\n  Janus, inventions ascribed to, 1106.\n\n  Jason cited, 989.\n\n  Jesters, monkeys preferred to, by Anacharsis the Scythian, 979;\n    favoured by Philip of Macedon, 980;\n    their jokes resented, 983.\n\n  Juba the Mauritanian cited, 163, 273, 280, 282, 283, 284, 362, 542.\n\n  Jugglers and mimics, 32.\n\n  Julius C\u00e6sar, 429.\n\n\n  KID, flesh of the, 634.\n\n  Kidney-beans used by the Laced\u00e6monians as sweetmeats, 91.\n\n  King chosen for his beauty, 906.\n\n  King of the Persians, his luxury, 823, 873;\n    administers justice, 829.\n\n\n  LABICAN wine, 43.\n\n  Labionius, a kind of drinking cup, 742, 773.\n\n  Labyzus, a sweet-smelling plant, 824.\n\n  Laced\u00e6monians invent ball-play and gymnastic exercises, 23;\n    banquets, 224;\n    their simple diet, 831;\n    discourage luxury, 881;\n      afterwards adopt it, 229;\n    their marriages, 889;\n    music among them, 1001;\n    their conduct to the Helots, 1051.\n\n  Lacena, a kind of drinking cup, 773.\n\n  Laches cited, 123.\n\n  Lacydes and Timon at a drinking match, 691.\n\n  Laganium, a kind of loaf, 182.\n\n  Lagis, a courtesan, 945.\n\n  Lagynophoria, the, a festival, 434.\n\n  Lais the courtesan, 912, 938.\n\n  Lamia, the courtesan of Demetrius Poliorcetes, 923.\n\n  Lampon, an epicure, 543.\n\n  Lamprey, the, 490;\n    said to breed with the viper, 490.\n\n  Lamprocles cited, 784.\n\n  Lamprus the musician, a water-drinker, 72.\n\n  Lamps and lanterns, 1118.\n\n  Laodice murders her husband, 947.\n\n  Lasthenea, a pupil of Plato, 874.\n\n  Lasus of Hermione, sportive sayings of, 534;\n    cited, 719, 996.\n\n  Lathyporphyrides, 611.\n\n  Latus, a fish, 489.\n\n  Laurentus, a wealthy Roman, 1;\n    his liberality and learning, 3.\n\n  Le\u00e6na, a courtesan, her wit, 923.\n\n  Leek, the, 585.\n\n  Legumes, 640.\n\n  Leiobatus, a kind of shark, 490.\n\n  Leleges, slaves to the Carians, 426.\n\n  Lentils, discourse on, 254.\n\n  Leogoras, a gourmand, 608.\n\n  Leonidas, a general, his expedient to prevent the desertion of\n    his troops, 698.\n\n  Leonidas of Byzantium wrote on fishing, 21.\n\n  Leonidas of Elis, the grammarian, a Deipnosophist, 2.\n\n  Leontium, a courtesan, 933, 953.\n\n  Lepaste, a kind of drinking cup, 773.\n\n  Lepreus, his contests with Hercules, 649.\n\n  Lesbian wine, 47, 54, 55;\n    praise of, 48.\n\n  Lesbium, a kind of drinking cup, 775.\n\n  Lettered cups, 743.\n\n  Lettuces, 114;\n    their qualities, 115.\n\n  Leucadian wine, 54.\n\n  Leucisci, a general name for fish, 481.\n\n  Leucom\u00e6nis, or white sprat, 492.\n\n  Leucon cited, 541.\n\n  Leucus, a sacred fish, 446.\n\n  Libations, 21, 48, 1107.\n\n  Libraries, great, enumerated, 4.\n\n  Licymnius the Chian cited, 902, 962.\n\n  Limpets, 143.\n\n  Lityerses, a glutton, 654.\n\n  Liver, 178;\n    why called modest, 178.\n\n  Loaves, different kinds of, 180, 190.\n\n  Locrian harmony, 998.\n\n  Loins, a dish called, 629.\n\n  Loisasium, a kind of cup, 775.\n\n  Lotus, the, 1042;\n    its uses, 1042.\n\n  Love honoured as a deity, 898;\n    catalogue of things relating to, 953;\n    writers on, 956.\n\n  Lucullus introduced the cherry from Pontus, 83;\n    brought habits of luxury to Rome, 432, 869.\n\n  Lupins, 90;\n    saying of Zeno, 91.\n\n  Lusitania, its abundance, 523.\n\n  Luterium, a kind of drinking cup, 775.\n\n  Luxury, Cato's complaints against, 432.\n\n  Lyceas of Naucratis, cited, 983.\n\n  Lychnis, the, 1089.\n\n  Lyciurges, what, 776.\n\n  Lycon the Peripatetic, his mode of life, 876.\n\n  Lycophron of Chalcis cited, 90, 226, 437, 662, 775, 802, 889.\n\n  Lycophronides cited, 1070.\n\n  Lycurgus cited, 367.\n\n  Lycurgus the orator cited, 419, 759, 936.\n\n  Lycus cited, 76.\n\n  Lydian harmony, 998.\n\n  Lydians, luxury of the, 826;\n    their profligacy, 827.\n\n  Lyernius the Celt, banquets of, 246.\n\n  Lynceus the Samian cited, 102, 127, 168, 169, 181, 216, 242,\n    360, 380, 381, 390, 448, 449, 462, 492, 520, 533, 534, 568,\n    633, 686, 747, 794, 798, 931, 932, 1034, 1043, 1045.\n\n  Lysander, question as to his mode of life, 869.\n\n  Lysander of Sicyon, the harp-player, 1019.\n\n  Lysanias the Cyrenean cited, 477, 807, 989.\n\n  Lysias cited, 112, 334, 349, 350, 365, 575, 643, 856, 883, 935, 936,\n    945, 946, 975, 976.\n\n  Lysimachus cited, 255.\n\n  Lysippus cited, 543.\n\n  Lysippus the statuary designs a new drinking cup for Cassander, 742.\n\n\n  MACAREUS cited, 411, 1022.\n\n  Macedonians addicted to drunkenness, 199.\n\n  Machon the comic poet, inscription on his tomb, 380;\n    cited, 72, 380, 383, 387, 533, 538, (poetic version, 1163,) 539,\n      545, 549, 923, 930, 1060.\n\n  Maconid\u00e6, a kind of loaf, 183.\n\n  Made dishes, 607.\n\n  Madness, luxury of, 888.\n\n  M\u00e6andrius cited, 717.\n\n  M\u00e6nis, or sprat, 491.\n\n  Magadis, a musical instrument, 1013, 1017.\n\n  Magas, king of Cyrene, choked with fat, 881.\n\n  Magnes cited, 579, 1033, 1102.\n\n  Magnesians, the, undone by luxury, 841.\n\n  Magnus. See Myrtilus.\n\n  Mago, his abstinence, 72.\n\n  Magodus, the, 991.\n\n  Malacus cited, 419.\n\n  Mallows, 96.\n\n  Maltese dogs, 831.\n\n  Mamertine wine, 44.\n\n  Manes, a kind of drinking cup, 777.\n\n  Mania, a courtesan, why so called, 924;\n    her wit, 925.\n\n  Manius Curius, his reply to the Sabines, 660.\n\n  Mantineans, single combat invented by the, 249.\n\n  Mareotic wine, the, 55.\n\n  Marriage-feast of Alexander and his companions, 861;\n    of Caranus, 210.\n\n  Marriages, Laced\u00e6monian, 889.\n\n  Marseilles, wine of, 44.\n\n  Marsic wine, 44.\n\n  Marsyas cited, 1004.\n\n  Marsyas the priest of Hercules cited, 744, 760, 764.\n\n  Marsyas the younger cited, 115.\n\n  Maryandini become subject to the Heracleans, 413.\n\n  Masinissa, king, his joke on the Sybarites, 831;\n    his fondness for children, 831.\n\n  Massilians, luxury of the, 838.\n\n  Mastus, a kind of drinking cup, 777.\n\n  Masyrius, a lawyer, a Deipnosophist, 2.\n\n  Mathalides, a kind of drinking cup, 777.\n\n  Matreas, the strolling player, 31.\n\n  Matris cited, 649.\n\n  Matris the Athenian, a water-drinker, 72.\n\n  Matron cited, 102, 106, 125, 220, (poetic version, 1135,) 284, 540,\n    1050, 1115.\n\n  Mattya, a dish so called, 1059.\n\n  Meal mixed with wine, 683.\n\n  Meals, names of, 18;\n    fashions at, 21.\n\n  Medes, luxury borrowed from, by the Persians, 825.\n\n  Megacles cited, 660.\n\n  Megaclides cited, 822, 823.\n\n  Megasthenes cited, 247.\n\n  Melampus invented mixing wine and water, 74.\n\n  Melanippides of Melos cited, 57, 677, 984, (poetic version, 1209,)\n    1042.\n\n  Melanippus and Chariton, 960.\n\n  Melanthias killed by gluttony, 878.\n\n  Melanthius cited, 512.\n\n  Melamorus, the, a fish, 492.\n\n  Mele, a kind of drinking cup, 776.\n\n  Meleager the Cynic cited, 804.\n\n  Melissa, a courtesan, 253.\n\n  Melophori, or Immortals, the Persian body-guard, 824, 863.\n\n  Membras, a kind of anchovy, 451.\n\n  Memphis the dancer, 33.\n\n  Men\u00e6chmus cited, 107, 427, 1014, 1015, 1019.\n\n  Menander cited, 119, (poetic version, 1128, 1129,) 156, 166,\n    190, 197, 217, 266, 274, 275, 276, 302, 364, 380, 382, 385,\n    389, 390, 425,472, 473, 475, 486, 493, 574, 575, 576, 588,\n    603, 606, 644, 672, 681, 686, 698, 699, 705, 737, 752, 755,\n    761, 773, 800, 804, 806, 819, 828, 879, 884, 895, (1190,) 907,\n    914, 937, 949, 1029, 1030, 1041, 1046, 1054, 1058, 1104,\n    1119, 1120.\n\n  Menecles of Barca cited, 285.\n\n  Menecrates, the Syracusan, arrogance and folly of, 454.\n\n  Menedemus and Asclepiades, 269.\n\n  Menedemus, frugal banquets of, 661.\n\n  Menesthenes cited, 789.\n\n  Menetor cited, 946.\n\n  Menippus the Cynic cited, 54, 1005, 1062.\n\n  Menocles cited, 614.\n\n  Menodorus cited, 97.\n\n  Menodotus the Samian cited, 1047, 1072.\n\n  Mensitheus cited, 58.\n\n  Messenians, the, banish the Epicureans, 875.\n\n  Metaceras, what, 204.\n\n  Metagenes cited, 361, 424, 426, 516, 559, 606, 725, 913, 1120.\n\n  Metaniptrum, a kind of drinking cup, 776.\n\n  Metanira, a courtesan, 945.\n\n  Metreas of Pitane wrote on feasts, 7.\n\n  Metrobius cited, 1028.\n\n  Metrodorus the Chian cited, 285, 616.\n\n  Metrodorus the Scepsian cited, 884.\n\n  Midas the Lydian, effeminacy of, 827.\n\n  Milesians, their luxury, 839.\n\n  Milo, the athlete, his voracity, 650.\n\n  Mimnermus cited, 748.\n\n  Minos of Crete and Ganymede, 959.\n\n  Minstrels and dancers at banquets, 22.\n\n  Misgolas, his fondness for harp-players, 535.\n\n  Mith\u00e6cus the Locrian, cited, 186, 442, 513, 827.\n\n  Mithridates, voracity of, 655.\n\n  Mitylen\u00e6an wine, 49.\n\n  Mixing wine and water, 667;\n    various proportions, 667, 672, 679.\n\n  Mnasalces the Sicyonian cited, 262.\n\n  Mnaseas the Locrian cited, 506.\n\n  Mnaseas of Patra cited, 255, 464, 473, 524, 546, 849.\n\n  Mnason the Phocian, his numerous slaves, 428.\n\n  Mnesimachus cited, 473, 507, 519, 534, 566, 609, 635, 658,\n    659, 663, (poetic version, 1179.)\n\n  Mnesiptolemus cited, 682.\n\n  Mnesitheus, the Athenian, cited, 37, 88, 94, 97, 134, 135,\n    153, 160, 176, 191, 200, 562, 772.\n\n  Mochus cited, 207, 775.\n\n  Modesty, praise of, 973.\n\n  Molpis cited, 227, 1061.\n\n  Monaulos, a musical instrument, 280.\n\n  Monophagein, meaning of, 12.\n\n  Monositon, meaning of, 77.\n\n  Mormylus, or mormyrus, a fish, 492.\n\n  Moron, or mulberry, the, 84;\n    the modern blackberry, 84.\n\n  Moschion cited, 328.\n\n  Moschion, a water-drinker, 72.\n\n  Moschus, a water-drinker, 72.\n\n  Moschus cited, 1012.\n\n  Mothaces, among the Laced\u00e6monians, 427.\n\n  Mullets, 195, 510;\n    have different names according to their sizes, 195;\n    sacred fish, 512.\n\n  Mushrooms, 99;\n    poisonous sorts, 100.\n\n  Music, drinking to, 741;\n    horses taught to dance to, 834;\n    everything regulated by, among the Tyrrhenians, 830;\n    praise of, 994;\n    harmony, 995;\n    cultivated by the Arcadians, 999;\n    an incentive to courage, 1000;\n    among the Laced\u00e6monians and Cretans, 1001;\n    among barbarous nations, 1001;\n    at banquets, 1001;\n    its effect on body and mind, 1002;\n    decline of the art, 1008.\n\n  Musical instruments, 278;\n    the hydraulic organ, 278;\n    flutes, 279, 282;\n    nablus, 280;\n    triangle, 280;\n    monaulos, 280;\n    calamaules, 281;\n    stringed instruments, 284;\n    wind instruments, 285.\n\n  Mussels, 145.\n\n  Mycerinus the Egyptian, his drunkenness, 692.\n\n  Myconians said to be sordid and covetous, 11.\n\n  Myma, what, 1058.\n\n  Myndian wine, 54.\n\n  Myrmecides the artist, 738.\n\n  Myro the Byzantian cited, 783, 784.\n\n  Myron of Priene cited, 427, 1051.\n\n  Myronides cited, 1105.\n\n  Myrrhina, a Samian courtesan, 946\n\n  Myrsilus cited, 973.\n\n  Myrtile, or Myrrhine wine, 53.\n\n  Myrtilus the poet, a Deipnosophist, 2.\n\n  Myrtle, the, 1090.\n\n  Myrus, a kind of eel, 491.\n\n  Mys the artist, 738.\n\n  Mysta, the courtesan of Seleucus, sold for a slave, 947.\n\n  Myxini, a kind of fish, 481.\n\n\n  NABLUS, a musical instrument, 280.\n\n  Nannium, a courtesan, 908, 937.\n\n  Nanus, king in Gaul, marriage-feast of his daughter, 921.\n\n  Narcissus, the, 1088.\n\n  Nastus, a kind of loaf, 184.\n\n  Nations addicted to drunkenness, 698.\n\n  Nauclides threatened with banishment for his luxury, 881.\n\n  Naucrates cited, 630.\n\n  Naucratite crown, the, 1079.\n\n  Naucratis, pottery of, 766.\n\n  Nausiclides cited, 103.\n\n  Nausicrates cited, 464, 513, 521.\n\n  Nautilus, the, 500;\n    epigram of Callimachus on, 500.\n\n  Naxian wine, 51.\n\n  Neodamodes, freedmen among the Laced\u00e6monians, 427.\n\n  Neanthes of Cyzicus cited, 184, 280, 592, 921, 960, 1118.\n\n  Nectar, wine from Babylon, so called, 53;\n    whether the food or drink of the gods, 63.\n\n  Neocles of Crotona cited, 95.\n\n  Neoptolemus the Parian cited, 138, 718, 760.\n\n  Nestor, a drunkard, 684;\n    his cup, 778.\n\n  Nestor of Tarsus, cited, 653.\n\n  Nettles, 103.\n\n  New words, coiners of, 164.\n\n  Nic\u00e6netus cited, 1074.\n\n  Nicander the Chalcedonian cited, 793.\n\n  Nicander the Colophonian cited, 57, 81, 84, 86, 87, 89, 106,\n    110, 114, 118, 121, 122, 136, 137, 153, 165, 174, 183, 185,\n    189, 207, 444, 453, 465, 479, 481, 577, 581, 582, 584, 585,\n    587, 617, 623, 740, 757, 760, 770, 775, 910, 967, 1038, 1085,\n    1088, 1091, 1121.\n\n  Nicander of Thyatira cited, 189, 503, 728, 764, 768, 775, 805,\n    1084, 1088, 1104.\n\n  Nicanor the Cyren\u00e6an cited, 465.\n\n  Nicias, his numerous slaves, 428.\n\n  Nicias of Nic\u00e6a cited, 261, 430, 808, 810, 944, 972.\n\n  Nicium, a courtesan, 253.\n\n  Nicobula cited, 686.\n\n  Nicochares cited, 57, 518, 672, 987, 1031, 1050, 1066.\n\n  Nicocles cited, 227, 228.\n\n  Nicocles of Cyprus, his contest in luxury with Straton, 851.\n\n  Nicolaus of Damascus cited, 247, 391, 396, 397, 410, 418,\n    432, 526, 655, 869, 946, 1043, 1089.\n\n  Nicomachus cited, 95, 456, 574, 737, 762.\n\n  Nicomedes cited, 1017.\n\n  Nicon cited, 777.\n\n  Nicophon cited, 134, 208, 424, 508, 579, 612.\n\n  Nicostratus cited, 108, 179, 182, 184, 196, 218, 364, 389,\n    472, 755, 777, 798, 828, 937, 982, 1046, 1061, 1094, 1095,\n    1107, 1119.\n\n  Nil\u00e6netus cited, 941.\n\n  Nile, ascent of the, 119;\n    mouths of the, 121;\n    water of the, highly esteemed for drinking, 73.\n\n  Ninus, his epitaph, 850.\n\n  Ninyas, given to luxury, 847.\n\n  Nitetis induces Cambyses to invade Egypt, 896.\n\n  Noisy trades prohibited in the city of the Sybarites, 831.\n\n  Nomentum, wine of, 44.\n\n  Nomium, song so called, 988.\n\n  Numerius the Heraclean wrote on facts, 7;\n    on fishing, 20;\n    cited, 442, 450, 451, 462, 477, 478, 480, 484, 485, 486,\n    492, 495, 504, 505, 507, 513, 514, 515, 516, 517, 584.\n\n  Nuts, 85;\n    question as to their wholesomeness, 87.\n\n  Nymphis of Heraclea cited, 857, 878, 988.\n\n  Nymphodorus cited, 416, 506, 524, 939, 972.\n\n  Nymphs, the nurses of Bacchus, 63.\n\n  Nys\u00e6us, the tyrant, a drunkard, 688.\n\n\n  OATHS, strange, 583.\n\n  Obelias, a kind of loaf, 184.\n\n  Ochus, advice of, to his son, 878.\n\n  Ocimum, a courtesan, 937.\n\n  Odates and Zariadres, story of, 919.\n\n  \u0152nas, a species of pigeon, 620.\n\n  \u0152nopas, a parodist, 1020.\n\n  \u0152nopides the Chian cited, 121.\n\n  \u0152nopt\u00e6, their office, 670.\n\n  Oidos, a drinking cup, 806.\n\n  Oils, 110.\n\n  Oinisteria, a kind of drinking cup, 790.\n\n  Ointments, use of, 885.\n\n  Olbian mountains or Alps, 368.\n\n  Olives, 92;\n    various sorts, 92.\n\n  Ollix, a kind of drinking cup, 790.\n\n  Olympias, mother of Alexander the Great, 687, 892;\n    her war with Eurydice, 897.\n\n  Omartes, king of the Marathi, story of his daughter, 919.\n\n  Omotaricum, 200.\n\n  Omphale, the Lydian tyrant, 827.\n\n  Onaris the Bisaltian, 834;\n    conquers the Cardians, 834.\n\n  Onias, a kind of fish, 503.\n\n  Onions, 40, 104;\n    various kinds, 106.\n\n  Oon, a drinking cup, 806.\n\n  Ooscyphia, a drinking cup, 806.\n\n  Ophelion cited, 109, 175, 176.\n\n  Oppianus the Cilician wrote on fishing, 20.\n\n  Opsarion, 606.\n\n  Opson, meaning of, 434.\n\n  Orcynus, a fish, 495.\n\n  Orindes, a kind of loaf, 183.\n\n  Orphos, the, a fish, 495;\n    question as to accent, 495.\n\n  Ortyges, the tyrant of Chios, 407.\n\n  Osier, or willow, garlands of, 1072, 1074.\n\n  Oxen fed on fish by the Thracians, 545.\n\n  Oxybaphum, a kind of drinking cup, 789.\n\n  Oysters, 140, 154;\n    mentioned by Homer, 143;\n    pearl oysters, 154;\n    marvellous production of, 526.\n\n\n  P\u00c6ANS, 1113.\n\n  Pagurus, the, 501.\n\n  Palaces of Homer's kings, 301.\n\n  Palm, brain of the, 118.\n\n  Pamphilus of Alexandria cited, 86, 87, 103, 115, 129, 138,\n    142, 148, 200, 274, 495, 512, 567, 609, 740, 749, 750,\n    753, 757, 762, 764, 777, 790, 791, 792, 803, 915, 1027,\n    1031, 1040, 1044, 1081, 1082.\n\n  Pamphilus the Sicilian, his dinner verses, 6.\n\n  Pan\u00e6tius the Rhodian cited, 89.\n\n  Panaretus, a thin philosopher, 884.\n\n  Panathenaicum, a kind of drinking cup, 790.\n\n  Pancrates of Alexandria cited, 1082.\n\n  Pancrates the Arcadian wrote on fishing, 20;\n    cited, 444, 479, 506, 762.\n\n  Pandorus, a musical instrument, 281.\n\n  Pan loaves, 181.\n\n  Pantaleon the jester, his mock bequests, 982.\n\n  Pantica of Cyprus, a beautiful but licentious woman, 972.\n\n  Panyasis cited, 59, 60, 276, 748, 796.\n\n  Paphian king and his flatterers, 401, 403.\n\n  Parasites, 370;\n    early meaning of the term, 370;\n    later meaning, 372;\n    anecdotes of, 379.\n\n  Parastat\u00e6, a dish so called, 624.\n\n  Parian figs, 127.\n\n  Parilia, a Roman festival, 570.\n\n  Parmenio cited, 737, 970.\n\n  Parmeniscus of Metapontum, how cured of melancholy, 979.\n\n  Parmeniscus cited, 252, 979.\n\n  Parmeno the Byzantine cited, 127, 324, 351, 799.\n\n  Parmeno the Rhodian cited, 485.\n\n  Parodists, 284, 1115.\n\n  Paropsis, discussion on the word, 578.\n\n  Parrhasius, given to luxury, 869;\n    his inscription on his works, 1097.\n\n  Parthanius cited, 84.\n\n  Parthenius cited, 740, 744, 801, 1087.\n\n  Parthians, kings of the, their summer and winter residences, 824.\n\n  Partridge, the, 611, 1049.\n\n  Passum, a drink of the Roman women, 696.\n\n  Pathymias the Egyptian, 79.\n\n  Paunches, 161, 167.\n\n  Pausanias the Spartan, 224;\n    his luxury, 857.\n\n  Paxamus cited, 593.\n\n  Peacock, the, 626, 1047.\n\n  Pearls, 155.\n\n  Pears, 1040.\n\n  Peas, 640.\n\n  Pectis, a musical instrument, 1015.\n\n  Pelamydes, a kind of fish, 193.\n\n  Pelamys, the, 501.\n\n  Pelica, a kind of drinking cup, 791.\n\n  Pelignas the cook, 1055.\n\n  Pella, or pellis, a kind of drinking cup, 791.\n\n  Pelleter, a kind of drinking cup, 792.\n\n  Peloponnesian wars, how occasioned, 911.\n\n  Peloria, a festival, 1022.\n\n  Peloris, or giant mussel, 154.\n\n  Pelting with stones, 641.\n\n  Penelope, at dice, 27.\n\n  Penest\u00e6, their condition, 414.\n\n  Penny loaves, 184.\n\n  Pentaploa, a kind of drinking cup, 792.\n\n  Peparethian wine, 48.\n\n  Pepper, 109.\n\n  Perch, the, 502.\n\n  Perfumes, 645;\n    known to Homer, 28;\n    used by the Carmani, 75;\n    condemned by Socrates, 1096.\n\n  Pericles the Olympian, loose conduct of, 854, 940.\n\n  Peripatetic school, duties of the chief of the, 876.\n\n  Periwinkles, 143.\n\n  Pers\u00e6us of Citium, 261;\n    cited, 227, 228, 261, 968.\n\n  Persian couches, 79;\n    banquets, 233.\n\n  Persians, fond of dancing, 686;\n    their luxury, 823, 873.\n\n  Petachnum, a kind of drinking cup, 792.\n\n  Petelia, fortitude of the inhabitants of, 846.\n\n  Petta, her marriage with Euxenus, 921.\n\n  Ph\u00e6acians, luxury of the, 14, 26;\n    dances, 24.\n\n  Ph\u00e6dimus cited, 797.\n\n  Ph\u00e6do, his remark on Plato, 809.\n\n  Ph\u00e6nias cited, 89, 102, 106, 113, 117, 141, 150, 526, 555,\n    585, 640, 692, 1020.\n\n  Ph\u00e6ninda, a game at ball, 24.\n\n  Ph\u00e6stians, a witty people, 410.\n\n  Ph\u00e6tus cited, 1028.\n\n  Phagesia, the, 433.\n\n  Phagrus, the, a fish, 515;\n    a stone so called, 516.\n\n  Phal\u00e6cus cited, 696.\n\n  Phalanthus outwitted by Iphiclus, 568.\n\n  Phalaris, incredible barbarity ascribed to, 625.\n\n  Phallophori, 992.\n\n  Phanias cited, 10, 27, 49, 53, 84, 96, 366.\n\n  Phanocritus cited, 435.\n\n  Phanodemus cited, 189, 269, 618, 690, 733.\n\n  Phaps, a species of pigeon, 620.\n\n  Pharax the Laced\u00e6monian, abandons the Spartan mode of living, 858;\n    his death, 858.\n\n  Pharsalia, a dancing-woman, torn to pieces for sacrilege, 965.\n\n  Phascades, a bird, 623.\n\n  Phayllus, a great fish-eater, 535.\n\n  Pheasants, 608, 1046.\n\n  Pherecrates cited, 90, 93, 111, 126, 131, 134, 149, 158,\n    159, 184, 197, 202, 257, 274, 361, 388, 390, 411, 413,\n    422, 423, (poetic version, 1158,) 480, 485, 498, 529,\n    541, 574, 575, 577, 579, 606, 612, 623, 624, 654, 668,\n    680, 726, 733, 749, 756, 764, 765, 767, (1186,) 774, 775,\n    802, 856, 976, 1031, 1032, 1036, 1044, 1045, 1093, 1094,\n    1103, 1118, 1119.\n\n  Pherecydes cited, 891.\n\n  Pherenicus cited, 131.\n\n  Phiale, a drinking vessel, 801;\n    golden, 803.\n\n  Phiditia, banquet of the, 228.\n\n  Philadelphus of Ptolemais, a Deipnosophist, 2.\n\n  Phil\u00e6nis not the author of the book ascribed to her, 530.\n\n  Philet\u00e6rus cited, 34, 108, 176, 179, 196, 440, 539, 656, 659, 680,\n    756, 777, 894, 912, 915, 937, 1011, (poetic version, 1212.)\n\n  Philemon cited, 17, 86, 92, 106, 129, 136, 189, 204, 218, 273,\n    280, 364, 411, 453, (poetic version, 1159, 1224,) 483, 538,\n    606, 746, 747, 768, 770, 795, 828, 910, 911, 941, 950, 966,\n    1030, 1032, 1044, 1052, 1054, 1060, 1061.\n\n  Philemon, junior, cited, 457.\n\n  Philetas, a very lean man, 884;\n    how starved to death, 633;\n    inscription on his tomb, 633;\n    cited, 117, 189, 740, 741, 744, 745, 770, 792, 793, 795,\n    1031, 1033, 1081, 1082, 1083.\n\n  Philinus lived wholly on milk, 72.\n\n  Philinus the orator cited, 670.\n\n  Philinus the physician, 1088, 1089.\n\n  Philip of Macedon and his companions, 267, 409;\n    ridicules Menecrates, 454;\n    his drunkenness, 687;\n    his many marriages, 892.\n\n  Philippides, a thin and insignificant man, 884;\n    cited, 149, 363, (poetic version, 1146,) 411, 605, 737,\n    1023, 1053, 1119.\n\n  Philippus cited, 126.\n\n  Philippus of Theangela cited, 426.\n\n  Philistion the Locrian cited, 191.\n\n  Phillis the Delian cited, 1013, 1016.\n\n  Philo cited, 506, 974.\n\n  Philochorus cited, 14, 61, 62, 269, 302, 372, 384, 591, 620,\n    733, 792, 1002, 1006, 1019, 1030, 1037, 1049, 1108, 1114.\n\n  Philocles cited, 109.\n\n  Philocrates cited, 12, 414.\n\n  Philodemus cited, 702.\n\n  Philomnestus cited, 125.\n\n  Philonides cited, 77, 111, 361, 389, 1077, 1120.\n\n  Philosophers, Cynic, 975;\n    Epicurean, 438;\n    other sects, 439;\n    Pythagorean, 263;\n    at a drinking match, 691;\n    disorderly life of some, 874, 876, 877, 969;\n    other faults of, 349, 975.\n\n  Philostephanus cited, 459, 467, 524, 526.\n\n  Philotesia, a kind of drinking cup, 803.\n\n  Philotimus cited, 88, 132, 135, 138, 485, 1098.\n\n  Philoxenus of Alexandria cited, 86.\n\n  Philoxenus of Cythera and the mullets, 10;\n    a great fish-eater, 538;\n    cited, 237, 645, 759, 777, 903, 1027, 1095.\n\n  Philoxenus of Leucadia, an epicure, 8;\n    cheesecakes named after him, 8;\n    his love for hot dishes, 8.\n\n  Philoxenus the Solenist, 150.\n\n  Philyllius cited, 51, 85, 104, 144, 154, 173, 183, 226, 275, 599,\n    644, 774, 907, 936, 1024, 1120.\n\n  Philyrinus, a kind of garland, 1085.\n\n  Phocus, his intemperate life, 270.\n\n  Phocylides cited, 675.\n\n  Ph\u0153nician wine, praise of, 48.\n\n  Ph\u0153nicides cited, 654, 1043.\n\n  Ph\u0153nix the Colophonian cited, 566, 664, (poetic version, 1164,\n    1165,) 792, 849.\n\n  Ph\u0153nix, a musical instrument, 1018.\n\n  Pholades, 146.\n\n  Phorbas, sacrifice of, 412.\n\n  Phormus cited, 1042.\n\n  Phrygian harmony, 995, 998.\n\n  Phryne, when accused, how defended by Hyperides, 942;\n    serves as a model to Apelles and Praxiteles, 943;\n    her statue, 943;\n    two of the name, 943.\n\n  Phrynichus cited, 78, 85, 86, 97, 124, 145, 182, 190, 265, 286,\n    361, 390, 395, 451, 501, 585, 612, 669, 755, 903, 963, 1014,\n    1046, 1120.\n\n  Phtho\u00efs, a kind of drinking cup, 803.\n\n  Phuromachus, epigram on his voracity, 653.\n\n  Phycis, the, 502.\n\n  Phylarchus cited, 30, 71, 72, 95, 122, 136, 229, 243, 392, 409,\n    426, 427, 526, 528, 650, 692, 698, 835, 842, 846, 858, 862,\n    863, 947, 967, 968, 971, 972, 974, 980, 1022, 1075, 1108.\n\n  Pickle, 111, 192, 199.\n\n  Pig, the, 590;\n    why held sacred among the Cretans, 592;\n    one half roasted, half boiled, 593.\n\n  Pig's feet, 159.\n\n  Pigeon, the, 620, 1046.\n\n  Pike, the, 487;\n    those of Miletus greatly esteemed, 488.\n\n  Pindar cited, 4, 36, 42, 45, 67, 68, 249, 296, 299, 306, 365, 390,\n    456, 674, 708, 719, 739, 744, 759, 766, 783, 821, 897, 903, 917,\n    918, 959, 1014, 1024, 1025.\n\n  Pine-cones, 94.\n\n  Pinna and its guard, 148, 156.\n\n  Pirene, fountain of, 70.\n\n  Pisander, accused of gluttony, 654;\n    cited, 741, 748.\n\n  Pisistratid\u00e6, banquets given by the, 853.\n\n  Pisistratus, moderation of, 853;\n    his oppression, 854.\n\n  Pistachio nuts, 1038.\n\n  Pithyllus, an epicure, 9.\n\n  Placite loaves, 182.\n\n  Plaice, the, 515.\n\n  Plangon, a Milesian courtesan, 948.\n\n  Plataces, a kind of fish, 485.\n\n  Plate, gold and silver, 362.\n\n  Plato, his rivalry with Xenophon, 808;\n    his ill-nature, 810;\n    his dislike to the pupils of Socrates, 812;\n    bad character of his own followers, 814;\n    cited, 34, 58, 78, 154, 157, 161, 165, 186, 203, 223, 251, 278,\n    283, 289, 291, 292, 294, 295, 298, 306, 342\u2012351, 367, 388, 399,\n    415, 493, 669, 682, 685, 695, 714, 820, 845, 940,\n    (poetic version, 1197,) 1023, 1044, 1045, 1071, 1084, 1099, 1110,\n    1122.\n\n  Plato, the comic writer, cited, 7, 52, 78, 93, 111, 113, 129, 171,\n    196, 237, 273, 363, 438, 483, 490, 493, 495, 497, 511, 543, 578,\n    580, 591, 599, 606, 608, 666, 668, 697, 701, 705, 720, 741, 762,\n    1003, 1024, 1029, 1050, 1062, 1064, 1065, 1081, 1083, 1118, 1120.\n\n  Pleasure, love of, 818;\n    various opinions on, 820.\n\n  Pledging healths, 731.\n\n  Pleiades, the, represented on Nestor's cup, 781;\n    variation of the name, 783.\n\n  Plemochoe, a kind of drinking cup, 792.\n\n  Plistonichus cited, 74.\n\n  Plutarch of Ch\u00e6ronea cited, 86, 614.\n\n  Plutarchus, the grammarian, a Deipnosophist, 2.\n\n  Poets, censured for loose morality, 201.\n\n  Polemarchus cited, 184.\n\n  Polemo, a water-drinker, 73;\n    cited, 31, 64, 91, 116, 137, 180, 224, 227, 334, 370,\n    482, 585, 611, 645, 647, 655, 689, 699, 729, 752, 755,\n    762, 765, 771, 772, 776, 795, 866, 884, 907, 918, 923,\n    937, 938, 940, 961, 967, 1054, 1103, 1114, 1116.\n\n  Poliochus cited, 99, 492.\n\n  Pollian wine, probably the same as Bibline, 51.\n\n  Pollis, king of Syracuse, 51.\n\n  Polyarchus defends sensual pleasures, 872.\n\n  Polybius cited, 26, 73, 132, 158, 309, 395, 396, 427, 429, 432,\n    474, 523, 524, 632, 658, 669, 671, 693, 694, 695, 696, 703,\n    844, 846, 922, 981, 998, 1012, 1042.\n\n  Polycharmus cited, 527, 1079.\n\n  Polycletus of Larissa cited, 862.\n\n  Polycrates cited, 226, 530.\n\n  Polycrates the Ach\u00e6an, a parodist, 1020.\n\n  Polycrates of Samos, luxury of, 864.\n\n  Polypus, the, 496;\n    various species, 501.\n\n  Polyzelus cited, 52, 569, 584.\n\n  Pomegranates, 1040.\n\n  Pompilus, fish so called, 444;\n    originally a man, 445.\n\n  Pontianus cited, 898.\n\n  Pontianus of Nicomedia, a Deipnosophist, 2.\n\n  Pontic pickles, 196.\n\n  Poor Helen, a courtesan, 933.\n\n  Porphyrion, Porphyris, the, a bird, 611.\n\n  Posidippus cited, 53, 146, 156, 195, 249, 472, 500, 593,\n    650, 653, 654, 784, 944, 952, 1054, 1058.\n\n  Posidonius the Corinthian, wrote onfishing, 20.\n\n  Posidonius the Stoic cited, 46, 74, 244, 246, 247, 248, 270, 281,\n    334, 335, 336, 368, 369, 387, 396, 413, 418, 428, 429, 430,\n    432, 439, 527, 581, 632, 694, 790, 845, 864, 867, 879, 880, 949,\n    1014, 1038, 1106.\n\n  Possis cited, 854.\n\n  Pothos, a kind of garland, 1085.\n\n  Potters of Athens, 46;\n    of Naucratis, 766.\n\n  Poultry, names for, 587.\n\n  Pr\u00e6neste, wine of, 44.\n\n  Pramnian wine, praise of, 50.\n\n  Pratinas the Phliasian cited, 728, 984, (poetic version, 1209,)\n    1010.\n\n  Praxagoras cited, 53, 67, 75, 136, 1098.\n\n  Praxilla the Sicyonian cited, 961, 1108.\n\n  Praxiteles, his inscription on a statue of Cupid, 943.\n\n  Premnas, a kind of tunny, 518.\n\n  Priapus, the same as Bacchus with the people of Lampsacus, 49.\n\n  Pristis, a kind of drinking cup, 742, 793.\n\n  Privernum, wine of, 43.\n\n  Proaron, a kind of drinking cup, 790.\n\n  Prochytes, a kind of drinking cup, 793.\n\n  Prodromi, or precocious figs, 129.\n\n  Profligates who have committed suicide, 859.\n\n  Promathidas of Heraclea cited, 464, 780.\n\n  Pronomus the Theban, a celebrated flute-player, 1008.\n\n  Prophesying from fish, 527.\n\n  Propis the Rhodian harp-player, 548.\n\n  Proponia, what, 95.\n\n  Prostitutes of Athens, books on the, 907.\n\n  Protagoras, originally a porter, 558;\n    cited, 205.\n\n  Protagorides cited, 242, 260, 281, 285.\n\n  Proteas the Macedonian, a great drinker, 685.\n\n  Proxenus cited, 420.\n\n  Proxenus, office of, 963.\n\n  Prusias, king of Bithynia, cup named from him, 793.\n\n  Psamathis, or sacred fish, 515.\n\n  Psithian wine, 47.\n\n  Psomocolaces, a kind of flatterers, 411.\n\n  Psorus or psyrus, a fish, 492.\n\n  Psygeus, or psycter, a drinking cup, 804.\n\n  Ptolemy, son of Agesarchus, cited, 387, 671, 923.\n\n  Ptolemy Euergetes, his luxury, 879;\n    cited, 101, 118, 362, 592, 609, 692, 831, 880, 922, 1046.\n\n  Ptolemy Philadelphus, his magnificent procession, 313;\n    his luxury, 858;\n    his courtesans, 922.\n\n  Ptolemy Philopator, large ship built by, 324.\n\n  Puns on words, 162.\n\n  Purple-fish, 147.\n\n  Pylades wrote on dancing, 33.\n\n  Pyramus, a kind of loaf, 188.\n\n  Pyrgion cited, 232.\n\n  Pyrrhander cited, 1013.\n\n  Pyrrho the Elean cited, 661.\n\n  Pyth\u00e6netus cited, 941.\n\n  Pythagoras, temperance of, 660;\n    enigmatic sayings of, 714;\n    his musical performance, 1018;\n    cited, 285, 1012.\n\n  Pythagoreans, the early, dressed handsomely, 263.\n\n  Pytharchus of Cyzicus receives seven cities from Cyrus the\n    Great, 49.\n\n  Pytheas, his inscription for his tomb, 734;\n    (poetic version, 1184.)\n\n  Pythermus of Ephesus cited, 72, 85, 455, 997.\n\n  Pythionica, her lovers, 536;\n    her splendid funeral and monument, 949.\n\n  Python of Byzantium, the orator, his odd exhortation to unanimity,\n    881.\n\n  Python of Catana cited, 935, 950.\n\n\n  QUAILS, 617;\n    how caught, 619.\n\n  Quinces, 97.\n\n\n  RABBIT, how distinguished from the hare, 632.\n\n  Radishes, 93;\n    various kinds, 93.\n\n  Rain of fishes and frogs, 526.\n\n  Ray, the, 449.\n\n  Rhapsodists, 989;\n    poems recited by, 989.\n\n  Rhegian wine, 43.\n\n  Rheonta, a kind of drinking cup, 793.\n\n  Rhianus cited, 137, 798.\n\n  Rhin\u00e8, the, a fish, 502.\n\n  Rhinthon cited, 184, 800.\n\n  Rhip\u00e6an mountains, or Alps, 368.\n\n  Rhodian bread, 181;\n    wine, 52.\n\n  Rhodias, a kind of drinking cup, 793.\n\n  Rhoduntia, a dish so called, 636;\n    how prepared, 640.\n\n  Rhombus, or sea-sparrow, 521.\n\n  Rhysis, a kind of drinking cup, 793.\n\n  Rhytum, a kind of drinking cup, 794.\n\n  Riddles, 712;\n    examples, 713.\n\n  Roach, the, or sea-frog, 449.\n\n  Roasting, why less wholesome than boiling, 1049.\n\n  Robbery recommended, rather than to go without fish, 449, 462.\n\n  Rolls, 183.\n\n  Roman banquets, 247;\n    single combats, 248.\n\n  Romans, early simplicity of their lives, 431;\n    luxury introduced, 432;\n    wisely selected desirable customs from the nations they subdued,\n      430;\n    their slaves, 429.\n\n  Rome, eulogium on, 32.\n\n  Roses, variety of, 1089.\n\n  Royal nut, the, 88.\n\n  Rufinus of Myl\u00e6a, a Deipnosophist, 3.\n\n  Rutilius Rufus cited, 431, 869.\n\n\n  SABINE wine, 44.\n\n  Sabrias, a drinking vessel, 411.\n\n  Sacadas the Argive cited, 973.\n\n  Sacred band, among the Thebans, 898.\n\n  Sacred fish, what, 444, 512, 515.\n\n  Sacred war, caused by a woman, 896.\n\n  Sacrifices, performed by kings in person, 1055.\n\n  Sagaus, king of the Maryandini, his laziness, 849.\n\n  Sakeus, a Babylonian festival, 1022.\n\n  Salmonius cited, 84.\n\n  Salpe, a Lesbian woman, 506.\n\n  Salpe, the, a fish, 506.\n\n  Samagorian wine, its strength, 678.\n\n  Sambuca, the, a musical instrument, 1012, 1018;\n    also an instrument of war, 1012.\n\n  Samians, luxury of the, 842.\n\n  Sannacra, a kind of drinking cup, 795.\n\n  Sannyrion, a very thin man, 882;\n    cited, 411, 449, 882.\n\n  Saperda, a kind of fish, 484.\n\n  Sappho, a courtesan, of Eresus, 952;\n    not cotemporary with Anacreon, 955;\n    cited, 34, 64, 89, 94, 283, 306, 617, 647, 670, 727, 731,\n    (poetic version, 1184,) 756, 886, 903, 913, 951, 1076, 1077,\n    1097, 1103.\n\n  Sardanapalus, luxurious life of, 847;\n    inscription on his tomb, 531, 848;\n    proposed alteration by Chrysippus, 532.\n\n  Sardines, 518.\n\n  Sardinian acorns, 89.\n\n  Sargus, the, a fish, 492, 505.\n\n  Saturnalia, the, 1021;\n    similar festivals, 1021.\n\n  Satyric dance, its inventor, 33.\n\n  Satyrus cited, 269, 390, 391, 394, 855, 866, 889, 931.\n\n  Saucepan of Telemachus, 642.\n\n  Saurus, or lizard, 507;\n    termed a fish, 507.\n\n  Scallium, a kind of drinking cup, 795.\n\n  Scamon cited, 1005, 1017.\n\n  Scaphinum, a kind of drinking cup, 757.\n\n  Scari, a kind of fish, 503.\n\n  Scarus, or char, the, 503;\n    two kinds of, 503.\n\n  Scented wines, 53.\n\n  Scepinus, the, 508.\n\n  Sciadeus, or sci\u00e6na, the, a fish, 508.\n\n  Sciathus, wine of, 51.\n\n  Scipio Africanus, his modest retinue, 429.\n\n  Sciras cited, 634.\n\n  Scolia of Pindar and others, 674;\n    examples, 1109.\n\n  Scolium, what, 917.\n\n  Scomber, or tunny, the, 505.\n\n  Scorpion, the, a fish, 504.\n\n  Screech-owl, the, 615.\n\n  Scylax cited, 116.\n\n  Scyphus, a kind of drinking cup, 795.\n\n  Scythian draught, what, 673.\n\n  Scythians, luxury and tyranny of the, 840.\n\n  Scythinus the Teian cited, 728.\n\n  Sea-blackbird, the, 478.\n\n  Sea-boar, the, 478.\n\n  Sea-goat, the, 517.\n\n  Sea-grayling, the, 462.\n\n  Sea-nettle, the, 149.\n\n  Sea-pig, the, 514.\n\n  Sea-sparrow, the, 520.\n\n  Sea-thrush, the, 478.\n\n  Sea-torpedo, the, 493.\n\n  Sea-urchins, 151, 152.\n\n  Sea-water mixed with wine, 54.\n\n  Seasonings, 112;\n    Philoxenus a master of, 9.\n\n  Seleucis, a kind of drinking cup, 795.\n\n  Seleucus of Alexandria cited, 66, 81, 85, 129, 130, 188,\n    189, 250, 276, 420, 577, 627, 679, 745, 777, 791, 799,\n    1030, 1053, 1082, 1118.\n\n  Seleucus of Tarsus wrote on fishing, 21;\n    cited, 503.\n\n  Semaristus cited, 624, 629.\n\n  Semiramis, mother of Ninyas, 847.\n\n  Semus the Delian cited, 50, 62, 181, 203, 524, 529, 747, 979,\n   (poetic version, 1208,) 985, 986, 992, 1018, 1030, 1031.\n\n  Servile war, its origin, 867.\n\n  Setine wine, 43.\n\n  Sharks, various kinds of, 449, 461, 490.\n\n  Shaving the head, date of its introduction, 904.\n\n  Shell-fish, 143, 146, 173.\n\n  Ship, large, of Hiero, 329;\n    of Ptolemy Philopator, 324.\n\n  Sicilians, luxury of the, 830.\n\n  Sicyonian gourds, 97.\n\n  Sida, a plant resembling the pomegranate, 1041.\n\n  Signine wine, 44.\n\n  Silenus cited, 740, 745, 757, 763, 770, 867, 1081, 1118.\n\n  Silver plate, use of, 363.\n\n  Simaristus cited, 166, 763, 770, 793.\n\n  Simmias cited, 516, 753, 764, 784, 1081.\n\n  Simonides cited, 94, 165, 176, 206, 276, 334, 469, 501, 590,\n    625, 668, 706, 721, 726, 766, 783, 797, 821, 917, 964, 1052,\n    1055, 1086, 1102.\n\n  Simus the Magnesian, 989.\n\n  Siris, luxury of, 838.\n\n  Siromen the Solensian cited, 868.\n\n  Sittius, a luxurious Roman, 869.\n\n  Slavery, various kinds of, 419.\n\n  Slaves forbidden to approach certain festivals, 411;\n    the Maryandini, 413;\n    the Clarot\u00e6, 414;\n    the Penest\u00e6, 414;\n    the Chian slaves, 416;\n    the Athenian, 419;\n    the Roman, 428.\n\n  Smaris, the, a fish, 491.\n\n  Smindyrides the Sybarite, his vast retinue of slaves, 429, 866.\n\n  Smoothing the whole body practised by the Tarentines and\n    others, 830, 837.\n\n  Snails, 104;\n    various names for, 104.\n\n  Snow used to cool drinks, 205.\n\n  Soap, 645.\n\n  Socrates fond of dancing, 34;\n    his conduct in war discussed, 343;\n    Plato's account, 345;\n    cited, 256, 426.\n\n  Socrates cited, 610, 1003.\n\n  Socrates of Cos cited, 184.\n\n  Socrates the Rhodian cited, 238, 743.\n\n  Solens, 150;\n    various kinds, 150;\n    Philoxenus the tyrant, originally a solen-catcher, 150.\n\n  Solon cited, 961, 1032.\n\n  Songs, list of many, 986.\n\n  Sopater the Paphian cited, 117, 143, 168, 181, 196, 255,\n    257, 258, 280, 281, 284, 539, 742, (poetic version, 1185,)\n    1029, 1037, 1050, 1122.\n\n  Sophilus cited, 167, 204, 207, 254, 306, 680, 1023.\n\n  Sophocles, a skilful dancer and ball-player, 33;\n    his intemperance, 963;\n  cited, 28, 35, 55, 65, 103, 108, 112, 116, 128, 144, 157,\n    166, 183, 197, 201, 202, 263, 280, 282, 285, 302, 435, 436,\n    440, 502, 588, 591, 612, 631, 633, 645, 647, 675, 685, 706,\n    718, 735, 742, 757, 759, 769, 778, 823, 876, 902, 936, 944,\n    958, 961, 1014, 1017, 1033, 1050, 1066, 1084, 1095, 1097,\n    1098, 1102.\n\n  Sophron, governor of Ephesus, his life saved by Danae, 946.\n\n  Sophron of Syracuse cited, 72, 79, 144, 145, 176, 182, 363, 450, 451,\n    452, 475, 480, 481, 485, 490, 508, 511, 512, 570, 593, 599, 621,\n    644, 764, 765.\n\n  Soroadeus, an Indian deity, 45.\n\n  Sosias the Thracian hires slaves from Nicias, 428.\n\n  Sosibius, his explanation of Homer, 780;\n    ridiculed by Ptolemy Philadelphus, 788;\n    cited, 131, 137, 190, 788, 991, 1032, 1036, 1076, 1082, 1103.\n\n  Sosicrates cited, 52, 263, 410, 414, 665, 755, 941.\n\n  Sosinomus the banker, 976.\n\n  Sosipater cited, 595, (poetic version, 1169.)\n\n  Sosippus cited, 219.\n\n  Sositheus cited, 654.\n\n  Sostratus cited, 475, 491.\n\n  Sotades, a libellous poet, put to death, 990;\n    cited, 459, 579, 990.\n\n  Sotion the Alexandrian cited, 263, 532, 541, 808.\n\n  Spaniards, rich dress of the, 72, 838;\n    their abstemious habits, 72.\n\n  Sparamizus the eunuch, 847.\n\n  Spare livers, 259.\n\n  Sparrow, the, 617.\n\n  Spartacus the gladiator, 429.\n\n  Spartan living, 831;\n    not relished by some, 858.\n\n  Sparus, the, 504.\n\n  Spatangi, 151.\n\n  Speusippus wrote drinking songs, 5;\n    taunted by Dionysius for his impure life, 874;\n    cited, 101, 114, 144, 174, 218, 471, 472, 476, 484, 491, 501,\n    502, 508, 509, 511, 513, 520, 581, 609, 616.\n\n  Sph\u00e6rus, his remark on probability, 559;\n    cited, 229, 559.\n\n  Spheneus, a kind of fish, 481.\n\n  Sphodrias the Cynic cited, 260.\n\n  Sphur\u00e6na, or hammer fish, 508;\n    properly cestra, 508.\n\n  Spiced wines, 52.\n\n  Spoletum, wine of, 44.\n\n  Spoons, golden, given to guests, 208.\n\n  Squid, the said to be the same as the cuttle-fish, 510.\n\n  Staphylus cited, 74.\n\n  Stasinus cited, 528, 1090.\n\n  Statites, a kind of loaf, 182.\n\n  Stephanus, a writer on cookery, 828.\n\n  Stephanus the comic poet cited, 747.\n\n  Stesander the Samian, a harp-player, 1019.\n\n  Stesichorus cited, 136, (poetic version, 1129,) 158, 249, 276,\n    712, 721, 748, 797, 799, 822, 973, 988, 1031.\n\n  Stesimbrotus the Thasian cited, 941.\n\n  Sthenelus cited, 675.\n\n  Stilpon, his quarrel with a courtesan, 931;\n    cited, 261, 665.\n\n  Strabo cited, 199, 1052.\n\n  Straton cited, 601, (poetic version, 1175.)\n\n  Straton, king of Sidon, his contest of luxury with Nicocles, 850.\n\n  Stratonicus the artist, 738.\n\n  Stratonicus the harp-player, 548;\n    his witticisms, 549;\n    his death, 555.\n\n  Strattis cited, 51, 114, 128, 205, 209, 258, 271, 390, 469,\n    474, 477, 508, 516, 589, 624, 629, 654, 745, 754, 804, 882,\n    940, 945, 991, 1047, 1049, 1094, 1103, 1118.\n\n  Strepticias, a kind of bread, 187.\n\n  Stromateus, the, a fish, 506.\n\n  Strouthias, a kind of garland, 1084.\n\n  Sturgeon, the, 462.\n\n  Sub-Dorian, or \u00c6olian harmony, 997.\n\n  Sub-Phrygian harmony, 998.\n\n  Sucking-pigs, 624, 1048.\n\n  Suitors, Penelope's, their amusements, 27.\n\n  Supper of Iphicrates, 215.\n\n  Surrentine wine, 43, 44.\n\n  Swallow, song of the, 567.\n\n  Swan, the, 619;\n    its death-song doubted, 620, 1023.\n\n  Sweetmeats, 77;\n    Laced\u00e6monian, 91.\n\n  Swine's brains, 108.\n\n  Swordfish, the, 494.\n\n  Syagris, a fish, 508.\n\n  Syagrus, a general, 633.\n\n  Sybarites, the, their luxury and effeminacy, 831.\n\n  Sylla the Roman general, fond of buffoons and mimics, 410;\n    wrote satiric comedies, 410.\n\n  Synagris, a fish, 507.\n\n  Synodon, a fish, 507.\n\n  Syracusans, luxury of the, 845;\n    restraints on women among them, 835.\n\n  Syrbenians, chorus of the, 1068, 1072, 1115.\n\n  Syrians, averse to fish, 546;\n    their luxury, 845.\n\n\n  TABAITAS, a kind of drinking cup, 800.\n\n  Table-setters, 273.\n\n  Tables, names for, 80.\n\n  Tabyrites, a kind of loaf, 181.\n\n  T\u00e6nia, the, 513.\n\n  T\u00e6niotic wine, 55.\n\n  Tanagra, whale of, 881.\n\n  Tantalus, his devotion to pleasure, 449.\n\n  Tarentine wine, 44.\n\n  Tarentines, luxury of the, 267, 837.\n\n  Tasters, 274.\n\n  Tattooing, practised by the Scythian on the Thracian women, 840;\n    how converted into an ornament, 840.\n\n  Taulopias, the, a fish, 513.\n\n  Teleclides cited, 92, 107, 126, 137, 145, 273, 421, 444, 529,\n    543, 582, 629, 689, 775, 886, 987, 1021, 1030, 1037, 1050.\n\n  Telenicus the Byzantian, a parodist, 1024.\n\n  Telephanes cited, 980.\n\n  Telesilla cited, 745, 987.\n\n  Telestagoras of Naxos, 548.\n\n  Telestes, or Telesis, the dancing master, 35.\n\n  Telestes of Selinus cited, 802, 984, 998, 1017.\n\n  Tellin\u00e6, 150.\n\n  Temperance, praise of, 663.\n\n  Tenarus cited, 1072.\n\n  Tench, the, 485;\n    white and black, 485.\n\n  Teneus cited, 803.\n\n  Terpsicles cited, 512, 617.\n\n  Terpsion cited, 533.\n\n  Teucer cited, 720.\n\n  Teuthis and teuthus, the difference between, 514;\n    a cake called teuthis, 514.\n\n  Thais, a courtesan, causes the destruction of Persepolis, 922;\n    marries Ptolemy, king of Egypt, 922.\n\n  Thales the Milesian cited, 119.\n\n  Thamneus, hospitality of, 412.\n\n  Thargelus, a kind of loaf, 188.\n\n  Thasian brine, 519;\n    wine, 47, 53.\n\n  Theagenes the athlete, voracity of, 650.\n\n  Thearion the baker, 186.\n\n  Thebais, wine of the, 55;\n    passage from the poem so called, 735, (poetic version, 1184.)\n\n  Themiso cited, 371.\n\n  Themiso the Cyprian, 455.\n\n  Themistagoras the Ephesian cited, 1087.\n\n  Themistocles, his life in Persia, 49;\n    luxury of, 854.\n\n  Theocles cited, 794.\n\n  Theocritus the Chian cited, 864.\n\n  Theocritus the Syracusan cited, 81, 138, 445, 446, 758.\n\n  Theodectes of Phaselus cited, 712, 717.\n\n  Theodoridas cited, 474, 758, 1118.\n\n  Theodorus cited, 201, 1032, 1081, 1083, 1104.\n\n  Theodorus of Hierapolis cited, 650, 651, 793.\n\n  Theodorus the Larissean, a water-drinker, 72.\n\n  Theodote, a courtesan, buries Alcibiades, 919.\n\n  Theognetus cited, 173, 982, 1071.\n\n  Theognis cited, 487, 498, 676, 722, 823, 895.\n\n  Theolytus cited, 464, 749.\n\n  Theophilus cited, 9.\n\n  Theophilus the comic writer cited, 158, 537, 657, 753, 896, 900,\n    (poetic version, 1192,) 938, 994, 1013.\n\n  Theophrastus cited, 30, 36, 52, 53, 57, 68, 72, 82, 83, 89,\n    91, 93, 97, 101, 102, 104, 106, 110, 112, 115, 117, 118, 122,\n    124, 129, 130, 137, 138, 139, 154, 174, 234, 278, 399, 429,\n    473, 490, 493, 499, 500, 524, 525, 548, 581, 582, 609, 614,\n    617, 632, 668, 669, 674, 677, 687, 683, 730, 733, 738, 750,\n    795, 843, 870, 900, 907, 967, 973, 995, 1041, 1046, 1084, 1085,\n    1087, 1088, 1089, 1093, 1101, 1107.\n\n  Theopompus the Athenian cited, 285, 414, 483, 510, 580, 589,\n    629, 630, 666, 768, 771, 774, 775, 1038, 1044, 1051.\n\n  Theopompus the Chian cited, 43, 56, 74, 83, 113, 130, 137, 142,\n    234, 235, 241, 254, 265, 267, 340, 364, 366, 391, 392, 395,\n    397, 399, 400, 407, 408, 410, 416, 426, 427, 432, 474, 604,\n    654, 687, 688, 689, 699, 702, 746, 750, 759, 802, 813, 829,\n    843, 844, 850, 851, 852, 853, 858, 869, 916, 949, 950, 965,\n    971, 983, 1001, 1039, 1051, 1080, 1120.\n\n  Theopompus the Colophonian cited, 284.\n\n  Thericlean cup, 749;\n    distinguished from the carchesian, 752, 756, 803.\n\n  Thericles of Corinth, 750.\n\n  Thermopotis, a kind of drinking cup, 757.\n\n  Theseus, enigmatic description of the letters forming the word, 717.\n\n  Thesmophorius of Tr\u0153zene cited, 48.\n\n  Thessalians, notorious gluttons, 223, 408, 659;\n    extravagant, 844, 1059.\n\n  Thin people, list of, 882.\n\n  Thracians, dances of the, 25;\n    banquets, 243, 250;\n    tattooing, how introduced among the women, 840.\n\n  Thrasylaus, pleasant madness of, 888.\n\n  Thrasyllus, conduct of Alcibiades to, 856.\n\n  Thrasymachus of Chalcedon cited, 655.\n\n  Thratta, the, a sea-fish, 519.\n\n  Thrissa, the, a fish, 518.\n\n  Thronus, a kind of loaf, 184.\n\n  Thrushes, 107.\n\n  Thucydides cited, 37, 180, 299, 302, 763.\n\n  Thunnis and thunnus distinguished, 476.\n\n  Thursio, what, 487.\n\n  Thys, the Paphlagonian king, a great eater, 654.\n\n  Tibur, wine of, 43.\n\n  Tilphossa, fountain of, 66.\n\n  Timachidas the Rhodian cited, 52, 87, 138, 189, 445, 581, 739,\n    1081, 1082, 1090, 1093, 1118.\n\n  Tim\u00e6us cited, 56, 61, 263, 297, 393, 415, 427, 428, 513, 540, 690,\n    751, 829, 831, 836, 837, 838, 866, 916, 940, 961.\n\n  Tim\u00e6us of Cyzicus, his history, 814.\n\n  Timagoras the Athenian offers adoration to the king of Persia, 79.\n\n  Timagoras the Cretan, his favour with Artaxerxes, 79.\n\n  Timarchus cited, 802.\n\n  Timea, wife of Agis of Sparta, seduced by Alcibiades, 856.\n\n  Timocles cited, 180, 198, 266, 353, (poetic version, 1136,) 355,\n    (1137,) 374, (1150,) 378, 379, 382, 385, 387, 462, 470, 501, 536,\n    539, 605, 642, 680, 720, 908, (1194,) 940.\n\n  Timocrates, a friend of Athen\u00e6us, 1.\n\n  Timocreon the Rhodian, his epitaph, 655.\n\n  Timolaus the Theban, his intemperance, 688.\n\n  Timomachus cited, 1019.\n\n  Timon the Phliasian cited, 36, 254, 257, 258, 262, 394, 439,\n    442, 532, 641, 668, 703, 831, 938, 959, 973, 1115.\n\n  Timon and Lacydes at a drinking match, 691.\n\n  Timotheus of Athens, the son of a courtesan, 922.\n\n  Timotheus of Miletus cited, 202, 382, 734;\n    accused of corrupting the ancient music, 1017.\n\n  Tinachidas of Rhodes wrote on feasts, 7.\n\n  Tindium, temple of, in Egypt, 1085.\n\n  Tirynthians, the, incapable of serious business, 410.\n\n  Tithenidia, festival of, 225.\n\n  Titormus, a great eater, 650.\n\n  Torches, 1119.\n\n  Torpedo, the, 493.\n\n  Towels, 647.\n\n  Trachurus, the, 513.\n\n  Tragedy, invention of, 65.\n\n  Tragelaphus, a drinking cup, 742, 800.\n\n  Trebellian wine, 44.\n\n  Trefoils, 1094.\n\n  Trichias, or trichis, a fish, said to be attracted by music, 518.\n\n  Trifoline wine, 43.\n\n  Trinkets, golden, proscribed by Lycurgus and by Plato, 367.\n\n  Tripe, 157.\n\n  Tripod, the cup of Bacchus, 62;\n    a musical instrument, 1018.\n\n  Trireme, house at Agrigentum, why so called, 61;\n    a kind of drinking cup, 800.\n\n  Tr\u0153zenian wine, 52.\n\n  Trojan war, its cause, 896.\n\n  Tromilican cheese, 1052.\n\n  Truffles, 102.\n\n  Trumpeter, Herodorus, the, 653.\n\n  Tryphon cited, 86, 131, 180, 188, 189, 279, 283, 468, 627,\n    630, 806, 986, 1024.\n\n  Tunnies, 436, 473, 518;\n    thunnis and thunnus distinguished, 576.\n\n  Turnips, 581;\n    the food of Manius Cronus, 660.\n\n  Turtle-doves, 620, 622.\n\n  Tyron bread, 182.\n\n  Tyrrhenians, luxury of the, 829.\n\n\n  UDDER, a dish made of, 629, 1050.\n\n  Ulban wine, 44.\n\n  Ulysses, voracity of, 649;\n    his love of pleasure, 822.\n\n  Umbrians, the, given to luxury, 844.\n\n  Unguents, where the best are brought from, 1099;\n    prices of some, 1104;\n    supposed to produce grey hair, 1106.\n\n  Unmarried men, how treated in Sparta, 889.\n\n  Unmixed wines, 673, 1107.\n\n  Uppianus the Tyrian, a Deipnosophist, 2.\n\n  Uria, a bird, 623.\n\n\n  VARRO cited, 258.\n\n  Veliternian wine, 44.\n\n  Venafrum, wine of, 44.\n\n  Venus Callipyge, temple dedicated to, 887.\n\n  Venus Het\u00e6ra, 913.\n\n  Venus the Prostitute, 915.\n\n  Vetches, 89;\n    how used, 90.\n\n  Vinegar, 111.\n\n  Voracity ascribed to Hercules, 648.\n\n\n  WALNUTS, 138.\n\n  Wars, the greatest, occur on account of women, 896, 911.\n\n  Washing hands, 644;\n    use of perfumes, 645.\n\n  Water and water-drinkers, 66;\n    various kinds of water, 68;\n    weight of water, 70, 75;\n    boiled water, 201.\n\n  Water-drinkers, list of, 73.\n\n  Willow, or osier, garlands of, 1072, 1074.\n\n  Wine, origin of the name, 57;\n    praises of, 65;\n    different kinds, 43 to 57;\n    Homer dissuades from the free use of, 16;\n    evils of drunkenness, 672;\n    pure wine only to be used for religious purposes, 1107;\n    mixed wine, 667;\n    unmixed wine, 673;\n    sweet wine, 207;\n    scented wine, 53;\n    spiced wine, 52.\n\n  Wives, doubtful whether Socrates had two, 889;\n    concubines tolerated by, 890;\n    many wives of Hercules and of Theseus, 891;\n    of Philip, 892;\n    complaints against, 894.\n\n  Women said to be fond of drinking, 696;\n    wine forbidden to them by the Romans, 696;\n    restraints on, in Syracuse, 835;\n    liberty of, among the Sybarites, 835;\n    among the Tyrrhenians, 829;\n    infamous treatment of, 702, 826, 827, 840, 849, 866;\n    ruin of states attributed to, 896;\n    many beautiful, mentioned, 971.\n\n  Woodcocks, 611.\n\n  Words, dissertations on the use of particular, 605, 633,\n    705, 785.\n\n\n  XANTHUS the Lydian cited, 546, 654, 822, 826.\n\n  Xenarchus cited, 105, 356, (poetic version, 1141,)\n    501, 578, 059, 671, 680, 696, 697, 755, 894, 910,\n    1085, 1107.\n\n  Xenarchus the Rhodian, a drunkard, 689.\n\n  Xenocrates cited, 288.\n\n  Xenocrates the Chalcedonian, his laziness, 849.\n\n  Xenophanes of Chalcedon wrote drinking songs, 5.\n\n  Xenophanes of Colophon cited, 89, 580, 652, 669, 729, (poetic\n    version, 1182,) 737, 843.\n\n  Xenophon cited, 25, 34, 37, 48, 80, 118, 157, 200, 205, 224,\n    233, 234, 254, 274, 275, 279, 289, 299, 344, 346, 347, 350,\n    395, 428, 436, 579, 580, 588, 614, 626, 630, 631, 647, 663,\n    668, 675, 685, 734, 743, 759, 770, 793, 807, 818, 825, 871,\n    939, 978, 980, 1041, 1045, 1096.\n\n\n  YOUNG wives, caution against marrying, 895.\n\n\n  ZACYNTHIAN wine, 54.\n\n  Zacynthians, the, inexperienced in war, 846.\n\n  Zaleucus, his law against drunkenness, 677.\n\n  Zariadres and Odatis, story of, 919.\n\n  Zeneus, or Zenis, cited, 960.\n\n  Zeno the Citi\u00e6an, his excuse for bad temper, 91;\n    his reproof of gluttony, 544;\n    cited, 254, 261, 367.\n\n  Zenodotus cited, 19, 20, 159, 513, 649.\n\n  Zenophanes cited, 921.\n\n  Zo\u00eflus the grammarian, a Deipnosophist, 2.\n\n  Zopyra, a drunken woman, 697.\n\n\nTHE END.\n\n\nR. CLAY, PRINTER, BREAD STREET HILL.\n\n\n\n\nTRANSCRIBER'S NOTES.\n\n1. Silently corrected simple spelling, grammar, and typographical\n   errors.\n2. The Index includes all three volumes.\n3. Rows of asterisks represent either an ellipsis in a poetry\n   quotation or a place where the original Greek text was too\n   corrupt to be read by the translator. Other ellipses match the\n   original.","title":"The Deipnosophists; or, Banquet of the Learned of Athen\u00e6us, Vol. 3 (of 3)","tradition":"philosophy-ethics","translated_text":null,"word_count":162973}