NormalizeHEADmain

8 files changed, 17 insertions, 42736 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..d7b82bc
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,4 @@
+*.txt text eol=lf
+*.htm text eol=lf
+*.html text eol=lf
+*.md text eol=lf
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..b4ef94b
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #65023 (https://www.gutenberg.org/ebooks/65023)
diff --git a/old/65023-0.txt b/old/65023-0.txt
deleted file mode 100644
index 7eb618b..0000000
--- a/old/65023-0.txt
+++ /dev/null
@@ -1,19128 +0,0 @@
-The Project Gutenberg eBook of The Deipnosophists or Banquet of the Learned
-of Athenæus, Vol. II (of 3), by Athenaeus of Naucratis
-
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you
-will have to check the laws of the country where you are located before
-using this eBook.
-
-Title: The Deipnosophists or Banquet of the Learned of Athenæus, Vol.
-       II (of 3)
-
-Author: Athenaeus of Naucratis
-
-Translator: Charles Duke Yonge
-
-Release Date: April 07, 2021 [eBook #65023]
-
-Language: English
-
-Character set encoding: UTF-8
-
-Produced by: Brian Wilsden, Turgut Dincer and the Online Distributed
-             Proofreading Team at https://www.pgdp.net (This file was
-             produced from images generously made available by The Internet
-             Archive)
-
-*** START OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS OR BANQUET OF
-THE LEARNED OF ATHENÆUS, VOL. II (OF 3) ***
-
-  TRANSCRIBER'S NOTE:
-  Italic text is denoted by _underscores_.
-
-
-
-
-  THE
-
-  DEIPNOSOPHISTS
-
-  OR
-
-  BANQUET OF THE LEARNED
-
-  OF
-
-  ATHENÆUS.
-
-  LITERALLY TRANSLATED
-  By C. D. YONGE, B.A.
-
-  WITH AN APPENDIX OF POETICAL FRAGMENTS,
-  RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS,
-  AND A GENERAL INDEX.
-
-
-  IN THREE VOLUMES.
-  VOL. II.
-
-
-  LONDON:
-  HENRY G. BOHN, YORK STREET, COVENT GARDEN.
-  MDCCCLIV.
-
-
-  LONDON:
-  R. CLAY, PRINTER, BREAD STREET HILL.
-
-
-
-
-CONTENTS OF VOL. II.
-
-
-  BOOK VII.
-
-  The Phagesia—Fish—Epicures—Cooks—Sharks—Fish—Glaucus
-  —Eels—The Tunny-fish—Fish—Pike—Fish—The Polypus          433-521
-
-
-  BOOK VIII.
-
-  Aquatic Animals—Fish—Recommendations to present Enjoyment—
-  Fish—Hyperides—Epicures—Stratonicus—Aristotle—Aristotle's
-  Natural History—Fish—The Swallow—Ephesus—Names of Feasts
-  —Feasts—The Dole-basket                                  523-576
-
-
-  BOOK IX.
-
-  The words Τακεπὸϛ and Σίναπι—The word πάρψιϛ—Turnips—
-  Cabbage—Leeks—Poultry—Anaxandrides—Pigs—Cooks—Use
-  of particular Words—Learned Cooks—Cooks—Use
-  of particular Words—Made Dishes—Pheasants—The
-  Porphyrion—Partridges—The Bustard—Sparrows—Quails
-  —Pigeons—Ducks—Sucklings—Attic form of Nouns in ωϛ—
-  Loins—Hares—The word Σύαγροϛ—Dinners—Cookery—Chamæleon—
-  Bean Soup—Soap—Towels                                    576-648
-
-
-  BOOK X.
-
-  Ulysses—Voracity of certain Persons—Of Mithridates—Of
-  the Bœotians—Of the Thessalians—Menedemus—Praise of
-  Temperance—Stilpo—Mixing Wine—Cupbearers—Drinking—The
-  Proportions of Mixed Wine—Drinking—Wine—Lacedæmonian
-  Fashions—Thirst—Philip of Macedon—Arcadion—Dionysius
-  —Antiochus Epiphanes—Demetrius—Female Drinkers—The
-  Illyrians—Evils of Drunkenness Forms of Πίνω—
-  Τρῖφοι—Riddles—Τρῖφοι—Euripides—Τρῖφοι—Enigmatical
-  Sayings—Capping Verses—Τρῖφοι                              648-725
-
-
-  BOOK XI.
-
-  Cups—Drinking Pledges—Athenian Banquets—Drinking-cups
-  —The Pleiades—Meaning of particular Words—Drinking—cups
-  —Plato.                                                  725-815
-
-
-
-
-[Sidenote: THE PHAGESIA.]
-
-BOOK VII.
-
-
-1. AND when the Banquet was now finished, the cynics, thinking that the
-festival of the Phagesia was being celebrated, were delighted above all
-things, and Cynulcus said,—While we are supping, O Ulpian, since it is
-on words that you are feasting us, I propose to you this question,—In
-what author do you find any mention of the festivals called Phagesia,
-and Phagesiposia? And he, hesitating, and bidding the slaves desist
-from carrying the dishes round, though it was now evening, said,—I do
-not recollect, you very wise man, so that you may tell us yourself,
-in order that you may sup more abundantly and more pleasantly. And he
-rejoined,—If you will promise to thank me when I have told you, I will
-tell you. And as he agreed to thank him, he continued;—Clearchus, the
-pupil of Aristotle, but a Solensian by birth, in the first book of his
-treatise on Pictures, (for I recollect his very expressions, because I
-took a great fancy to them,) speaks as follows:—"Phagesia—but some call
-the festival Phagesiposia—but this festival has ceased, as also has
-that of the Rhapsodists, which they celebrated about the time of the
-Dionysiac festival, in which every one as they passed by sang a hymn
-to the god by way of doing him honour." This is what Clearchus wrote.
-And if you doubt it, my friend, I, who have got the book, will not mind
-lending it to you. And you may learn a good deal from it, and get a
-great many questions to ask us out of it. For he relates that Callias
-the Athenian composed a Grammatical Tragedy, from which Euripides in
-his Medea, and Sophocles in his Œdipus, derived their choruses and the
-arrangement of their plot.
-
-2. And when all the guests marvelled at the literary accomplishments
-of Cynulcus, Plutarch said,—In like manner there used to be celebrated
-in my own Alexandria a Flagon-bearing festival, which is mentioned
-by Eratosthenes in his treatise entitled Arsinoe. And lie speaks as
-follows:—"When Ptolemy was instituting a festival and all kinds of
-sacrifices, and especially those which relate to Bacchus, Arsinoe
-asked the man who bore the branches, what day he was celebrating now,
-and what festival it was. And when he replied, 'It is called the
-Lagynophoria; and the guests lie down on beds and so eat all that they
-have brought with them, and every one drinks out of his own flagon
-which he has brought from home;' and when he had departed, she, looking
-towards us, said, 'It seems a very dirty kind of party; for it is quite
-evident that it must be an assembly of a mixed multitude, all putting
-down stale food and such as is altogether unseasonable and unbecoming.'
-But if the kind of feast had pleased her, then the queen would not have
-objected to preparing the very same things herself, as is done at the
-festival called Choes. For there every one feasts separately, and the
-inviter only supplies the materials for the feast."
-
-3. But one of the Grammarians who were present, looking on the
-preparation of the feast, said,—In the next place, how shall we ever
-be able to eat so large a supper? Perhaps we are to go on "during the
-night," as that witty writer Aristophanes says in his Æolosicon, where
-however his expression is "during the whole night." And, indeed, Homer
-uses the preposition διὰ in the same way, for he says—
-
-    He lay within the cave stretch'd o'er the sheep (διὰ μήλων);
-
-where διὰ μήλων means "over _all_ the sheep," indicating the size of
-the giant. And Daphnus the physician answered him; Meals taken late
-at night, my friend, are more advantageous for everybody. For the
-influence of the moon is well adapted to promote the digestion of food,
-since the moon has putrefying properties; and digestion depends upon
-putrefaction. Accordingly victims slain at night are more digestible;
-and wood which is cut down by moonlight decays more rapidly. And also
-the greater proportion of fruits ripen by moonlight.
-
-[Sidenote: FISH.]
-
-4. But since there were great many sorts of fish, and those very
-different both as to size and beauty, which had been served up and
-which were still being constantly served up for the guests, Myrtilus
-said,—Although all the different dishes which we eat, besides the
-regular meal, are properly called by one generic name, ὄψον, still it
-is very deservedly that on account of its delicious taste fish has
-prevailed over everything else, and has appropriated the name to itself;
-because men are so exceedingly enamoured of this kind of food.
-Accordingly we speak of men as ὀψοφάγοι, not meaning people who
-eat beef (such as Hercules was, who ate beef and green figs mixed
-together); nor do we mean by such a term a man who is fond of figs; as
-was Plato the philosopher, according to the account given of him by
-Phanocritus in his treatise on the Glorious: and he tells us in the
-same book that Arcesilas was fond of grapes: but we mean by the term
-only those people who haunt the fish-market. And Philip of Macedon was
-fond of apples, and so was his son Alexander, as Dorotheus tells us in
-the sixth book of his history of the Life and Actions of Alexander.
-But Chares of Mitylene relates that Alexander, having found the finest
-apples which he had ever seen in the country around Babylon, filled
-boats with them, and had a battle of apples from the vessels, so as
-to present a most beautiful spectacle. And I am not ignorant that,
-properly speaking, whatever is prepared for being eaten by the agency
-of fire is called ὄψον. For indeed the word is either identical with
-ἐψὸν, or else perhaps it is derived from ὀπτάω, to roast.
-
-5. Since then there are a great many different kinds of fish which
-we eat at different seasons, my most admirable Timocrates, (for, as
-Sophocles says—
-
-    A chorus too of voiceless fish rush'd on,
-    Making a noise with their quick moving tails.
-
-The tails not fawning on their mistress, but beating against the dish.
-And as Achæus says in his Fates—
-
-    There was a mighty mass of the sea-born herd—
-    A spectacle which fill'd the wat'ry waste,
-    Breaking the silence with their rapid tails;)
-
-I will now recapitulate to you what the Deipnosophists said about
-each: for each of them brought to the discussion of the subject some
-contribution of quotation from books; though I will not mention the
-names of all who took part in the conversation, they were so numerous.
-
-Amphis says in his Leucas—
-
-    Whoever buys some ὄψον for his supper,
-    And, when he might get real genuine fish,
-      Contents himself with radishes, is mad.
-
-And that you may find it easy to remember what was said, I will arrange
-the names in alphabetical order. For as Sophocles, in his Ajax
-Mastigophorus, called fish ἐλλοὶ, saying—
-
-    He gave him to the ἐλλοὶ ἰχύες to eat;
-
-one of the company asked whether any one before Sophocles ever
-used this word; to whom Zoilus replied,—But I, who am not a person
-ὀψοφαγίστατοϛ [exceedingly fond of fish], (for that is a word which
-Xenophon has used in his Memorabilia, where he writes, "He is
-ὀψοφαγίστατοϛ and the greatest fool possible,") am well aware that the
-man who wrote the poem Titanomachia [or the Battle of the Giants],
-whether he be Eumelus the Corinthian, or Arctinus, or whatever else his
-name may chance to have been, in the second book of his poem speaks
-thus—
-
-    In it did swim the gold-faced ἐλλοὶ ἐχθύεϛ,
-    And sported in the sea's ambrosial depths.
-
-And Sophocles was very fond of the Epic Cycle, so that he composed even
-entire plays in which he has followed the stories told in their fables.
-
-6. Presently when the tunnies called Amiæ were put on the table, some
-one said,—Aristotle speaks of this fish, and says that they have gills
-out of sight, and that they have very sharp teeth, and that they belong
-to the gregarious and carnivorous class of fishes: and that they have
-a gall of equal extent with their whole intestines, and a spleen of
-corresponding proportions. It is said also that when they are hooked,
-they leap up towards the fisherman, and bite through the line and so
-escape. And Archippus mentions them in his play entitled the Fishes,
-where he says—
-
-    But when you were eating the fat amiæ.
-
-And Epicharmus in his Sirens says—
-
-     _A._ In the morning early, at the break of day,
-            We roasted plump anchovies,
-          Cutlets of well-fed pork, and polypi;
-            And then we drank sweet wine.
-     _B._ Alack! alack! my silly wife detain'd me,
-            Chattering near the monument.
-     _A._ I'm sorry for you. Then, too, there were mullets
-            And large plump amiæ—
-          A noble pair i' the middle of the table,
-            And eke a pair of pigeons,
-          A scorpion and a lobster.
-
-[Sidenote: FISH.]
-
-And Aristotle, inquiring into the etymology of the name, says that
-they were called amiæ, παρὰ τὸ ἅμα ἰέναι ταῖς παραπλησίαις (from their
-going in shoals with their companions of the same kind). But Icesius,
-in his treatise on the Materials of Food, says that they are full of a
-wholesome juice, and tender, but only of moderate excellency as far as
-their digestible properties go, and not very nutritious.
-
-7. But Archestratus,—that writer so curious in all that relates to
-cookery,—in his Gastrology (for that is the title of the book as it
-is given by Lycophron, in his treatise on Comedy, just as the work of
-Cleostratus of Tenedos is called Astrology), speaks thus of the amia:—
-
-    But towards the end of autumn, when the Pleiad
-    Has hidden its light, then dress the amiæ
-    Whatever way you please. Why need I teach you?
-    For then you cannot spoil it, if you wish.
-    But if you should desire, Moschus my friend,
-    To know by what recipe you best may dress it;
-    Take the green leaves of fig-trees, and some marjoram,
-    But not too much; no cheese or other nonsense,
-    But merely wrap it up in the fig-leaves,
-    And tie it round with a small piece of string,
-    Then bury it beneath the glowing ashes,
-    Judging by instinct of the time it takes
-    To be completely done without being burnt.
-    And if you wish to have the best o' their kind,
-    Take care to get them from Byzantium;
-    Or if they come from any sea near that
-    They'll not be bad: but if you go down lower,
-    And pass the straits into the Ægæan sea,
-    They're quite a different thing, in flavour worse
-    As well as size, and merit far less praise.
-
-8. But this Archestratus was so devoted to luxury, that he travelled
-over every country and every sea, with great diligence, wishing, as
-it seems to me, to seek out very carefully whatever related to his
-stomach; and, as men do who write Itineraries and Books of Voyages, so
-he wishes to relate everything with the greatest accuracy, and to tell
-where every kind of eatable is to be got in the greatest perfection;
-for this is what he professes himself, in the preface to his admirable
-Book of Precepts, which he addresses to his companions, Moschus and
-Cleander; enjoining them, as the Pythian priestess says, to seek
-
-    A horse from Thessaly, a wife from Sparta, And men who
-    drink at Arethusa's fount.
-
-And Chrysippus, a man who was a genuine philosopher, and a thorough
-man at all points, says that he was the teacher of Epicurus, and
-of all those who follow his rules, in everything which belongs to
-pleasure, which is the ruin of everything. For Epicurus says, without
-any concealment, but speaking with a loud voice, as it were, "For I
-am not able to distinguish what is good if you once take away the
-pleasure arising from sweet flavours, and if you also take away
-amatory pleasures." For this wise man thinks that even the life of the
-intemperate man is an unimpeachable one, if he enjoys an immunity from
-fear, and also mirth. On which account also the comic poets, running
-down the Epicureans, attack them as mere servants and ministers of
-pleasure and intemperance.
-
-9. Plato, in his Joint Deceiver, representing a father as indignant
-with his son's tutor, makes him say—
-
-     _A._ You've taken this my son, and ruin'd him,
-          You scoundrel; you've persuaded him to choose
-          A mode of life quite foreign to his nature
-          And disposition; taught by your example,
-          He drinks i' the morning, which he ne'er was used to do.
-
-     _B._ Do you blame me, master, that your son
-          Has learnt to live?
-                            _A._ But do you call that living?
-     _B._ Wise men do call it so. And Epicurus
-          Tells us that pleasure is the only good.
-     _A._ Indeed; I never heard that rule before.
-          Does pleasure come then from no other source?
-          Is not a virtuous life a pleasure now?
-          Will you not grant me that?—Tell me, I pray you,
-          Did you e'er see a grave philosopher
-          Drunk, or devoted to these joys you speak of?
-     _B._ Yes; all of them.—All those who raise their brows,
-          Who walk about the streets for wise men seeking,
-          As if they had escaped their eyes and hid:
-          Still when a turbot once is set before them,
-          Know how to help themselves the daintiest bits.
-          They seek the head and most substantial parts,
-          As if they were an argument dissecting,
-          So that men marvel at their nicety.
-
-And in his play entitled the Homicide, the same Plato, laughing at one
-of those gentle philosophers, says—
-
-    The man who has a chance to pay his court
-    To a fair woman, and at eve to drink
-    Two bottles full of richest Lesbian wine,
-    Must be a wise man; these are real goods.
-    These things I speak of are what Epicurus
-    Tells us are real joys; and if the world
-    All lived the happy life I live myself,
-    There would not be one wicked man on earth.
-
-[Sidenote: EPICURES.]
-
-And Hegesippus, in his Philetairi, says—
-
-    That wisest Epicurus, when a man
-    Once ask'd him what was the most perfect good
-    Which men should constantly be seeking for,
-    Said pleasure is that good.
-    Wisest and best Of mortal men, full truly didst thou speak:
-    For there is nothing better than a dinner,
-    And every good consists in every pleasure.
-
-10. But the Epicureans are not the only men who are addicted to
-pleasure; but those philosophers are so too who belong to what are
-called the Cyrenaic and the Mnesistratean sects; for these men delight
-to live luxuriously, as Posidonius tells us. And Speusippus did
-not much differ from them, though he was a pupil and a relation of
-Plato's. At all events, Dionysius the tyrant, in his letters to him,
-enumerating all the instances of his devotion to pleasure, and also of
-his covetousness, and reproaching him with having levied contributions
-on numbers of people, attacks him also on account of his love for
-Lasthenea, the Arcadian courtesan. And, at the end of all, he says
-this—"Whom do you charge with covetousness, when you yourself omit no
-opportunity of amassing base gain? For what is there that you have been
-ashamed to do? Are you not now attempting to collect contributions,
-after having paid yourself for Hermeas all that he owed?"
-
-11. And about Epicurus, Timon, in the third book of his Silli, speaks
-as follows:—
-
-    Seeking at all times to indulge his stomach,
-    Than which there's no more greedy thing on earth.
-
-For, on account of his stomach, and of the rest of his sensual
-pleasures, the man was always flattering Idomeneus and Metrodorus. And
-Metrodorus himself, not at all disguising this admirable principle of
-his, says, somewhere or other, "The fact is, Timocrates, my natural
-philosopher, that every investigation which is guided by principles of
-nature, fixes its ultimate aim entirely on gratifying the stomach." For
-Epicurus was the tutor of all these men; who said, shouting it out, as
-I may say, "The fountain and root of every good is the pleasure of the
-stomach: and all wise rules, and all superfluous rules, are measured
-alike by this standard." And in his treatise on the Chief Good, he
-speaks nearly as follows: "For I am not able to understand what is
-good, if I leave out of consideration the pleasures which arise from
-delicately-flavoured food, and if I also leave out the pleasures which
-arise from amatory indulgences; and if I also omit those which arise
-from music, and those, too, which are derived from the contemplation
-of beauty and the gratification of the eyesight." And, proceeding a
-little further, he says, "All that is beautiful is naturally to be
-honoured; and so is virtue, and everything of that sort, if it assists
-in producing or causing pleasure. But if it does not contribute to that
-end, then it may be disregarded.
-
-12. And before Epicurus, Sophocles, the tragic poet, in his Antigone,
-had uttered these sentiments respecting pleasure—
-
-    For when a man contemns and ceases thus
-    To seek for pleasure, I do not esteem
-    That such an one doth live; I only deem him
-    A breathing corpse:—he may, indeed, perhaps
-    Have store of wealth within his joyless house;
-    He may keep up a kingly pomp and state;
-    But if these things be not with joy attended,
-    They are mere smoke and shadow, and contribute,
-    No, not one jot, to make life enviable.
-
-And Philetærus says, in his Huntress,—
-
-    For what, I pray you, should a mortal do,
-    But seek for all appliances and means
-    To make his life from day to day pass happily?
-    This should be all our object and our aim,
-    Reflecting on the chance of human life.
-    And never let us think about to-morrow,
-    Whether it will arrive at all or not.
-    It is a foolish trouble to lay up
-    Money which may become stale and useless.
-
-And the same poet says, in his Œnopion,—
-
-    But every man who lives but sparingly,
-    Having sufficient means, I call and think
-    Of all men the most truly miserable.
-    For when you're dead, you cannot then eat eels;
-    No wedding feasts are cook'd in Pluto's realms.
-
-13. And Apollodorus the Carystian, in his Stirrer-up of Law-suits,
-says—
-
-    O men, whoe'er you are, why do you now
-    Scorn pleasant living, and turn all your thoughts
-    To do each other mischief in fierce war?
-    In God's name, tell me, does some odious fate,
-    Rude and unlettered, destitute of all
-    That can be knowledge call'd, or education,
-    Ignorant of what is bad and what is good,
-    Guide all your destiny?—a fate which settles
-
-[Sidenote: EPICURES.]
-
-    All your affairs at random by mere chance?
-    I think it must be so: for else, what deity
-    Who bears a Grecian heart, would ever choose
-    To see Greeks by each other thus despoil'd,
-    And falling dead in ghastly heaps of corpses,
-    When she might see them sportive, gay, and jesting,
-    Drinking full cups, and singing to the flute?
-    Tell me, my friend, I pray, and put to shame
-    This most unpolish'd clownish fortune.
-
-And, presently afterwards, he says—
-
-    Does not a life like this deserve the name
-    Of godlike?—Think how far more pleasant all
-    Affairs would be in all the towns of Greece
-    Than now they are, if we were but to change
-    Our fashions, and our habits, and our principles
-    One little bit. Why should we not proclaim,
-    "Whoe'er is more than thirty years of age,
-    Let him come forth and drink. Let all the cavalry
-    Go to a feast at Corinth, for ten days,
-    Crown'd with chaplets, and perfumed most sweetly.
-    Let all who radishes have got to sell
-    Come in the morning here from Megara.
-    Bid all th' allies now hasten to the bath,
-    And mix in cups the rich Eubœan wine?"—
-    Sure this is real luxury and life,
-    But we are slaves to a most clownish fortune.
-
-14. The poets say that that ancient hero, Tantalus, was also greatly
-devoted to pleasure. At all events, the author of the book called The
-Return of the Atridæ says "that he, when he had arrived among the gods,
-and had begun to live among them, had leave given him by Jupiter to
-ask for whatever he wished; and that he, being a man quite insatiable
-in the gratification of his appetites, asked that it might be granted
-to him to indulge them to their full extent, and to live in the same
-manner as the gods. And that Jupiter was indignant at this request,
-and, according to his promise, fulfilled his prayer; but still, that he
-might not enjoy what he had before him, but be everlastingly tormented,
-he hung a stone over his head, on account of which he should be unable
-to get at any of the things which he had before him." Some of the
-Stoics also were addicted to this kind of pleasure. At all events,
-Eratosthenes the Cyrenean, who was a pupil of Ariston the Chian, who
-was one of the sect of the Stoics, in his treatise which is entitled
-Ariston, represents his master as subsequently being much addicted
-to luxury, speaking as follows: "And before now, I have at times
-discovered him breaking down, as it were, the partition wall between
-pleasure and virtue, and appearing on the side of pleasure." And
-Apollophanes (and he was an acquaintance of Ariston), in his Ariston
-(for he also wrote a book with that title), shows the way in which his
-master was addicted to pleasure. And why need we mention Dionysius
-of Heraclea? who openly discarded his covering of virtue, and put on
-a robe embroidered with flowers, and assumed the name of The altered
-Man; and, although he was an old man, he apostatized from the doctrines
-of the Stoics, and passed over to the school of Epicurus; and, in
-consequence, Timon said of him, not without some point and felicity—
-
-    When it is time to set (δύνειν), he now begins
-    To sit at table (ἡδύνεσθαι). But there is a time
-    To love, a time to wed, a time to cease.
-
-15. Apollodorus the Athenian, in the third book of his treatise on a
-Modest and Prudent Man, which is addressed to those whom he calls Male
-Buffoons, having first used the expression, "more libidinous than the
-very Inventors themselves (ἄλφησται)," says, there are some fish called
-ἄλφησται, being all of a tawny colour, though they have a purple hue
-in some parts. And they say that they are usually caught in couples,
-and that one is always found following at the tail of the other; and
-therefore, from the fact of one following close on the tail of the
-other, some of the ancients call men who are intemperate and libidinous
-by the same name. But Aristotle, in his work on Animals, says that this
-fish, which he calls alphesticus, has but a single spine, and is of a
-tawny colour. And Numenius of Heraclea mentions it, in his treatise on
-Fishing, speaking as follows:—
-
-    The fish that lives in seaweed, the alphestes,
-    The scorpion also with its rosy meat.
-
-And Epicharmus, in his Marriage of Hebe, says—
-
-    Mussels, alphestæ, and the girl-like fish,
-    The dainty coracinus.
-
-Mithæcus also mentions it in his Culinary Art.
-
-16. There is another fish called Anthias, or Callicthys; and this also
-is mentioned by Epicharmus, in his Marriage of Hebe:—
-
-[Sidenote: FISH.]
-
-     The sword-fish and the chromius too,
-       Who, as Ananius tells us,
-     Is far the best of all in spring;
-       But th' anthias in the winter.
-
-And Ananius speaks as follows:—
-
-     For spring the chromius is best;
-       The anthias in winter:
-     But of all fish the daintiest
-       Is a young shrimp in fig-leaves.
-     In autumn there's a dainty dish,
-       The meat of the she-goat;
-     And when they pick and press the grapes,
-       Young pigs are dainty eating.
-     Then, too, young puppies you may eat,
-       And hares, and also foxes.
-     But when the grasshopper does sing,
-       Just at the height of summer,
-     Is the best time for mutton fat;
-       Then, too, the sea-born tunny
-     Will many a savoury dish afford,
-       And beats his compeers all
-     With garlic seasoning richly drest;
-       Then, too, the fatted ox
-     Is sweet to eat both late at night,
-       And at a noon-day feast.
-
-And I have quoted this piece of Ananius at length, thinking that it
-might give some suggestions to the present race of Epicures.
-
-17. But Aristotle, in his treatise on the Habits of Animals, says—"They
-say that wherever the anthias is found, there is no beast or fish
-of prey ever seen; and accordingly the collectors of sponge use him as
-a guide, and dive boldly wherever he is found, and call him the sacred
-fish." And Dorion also mentions him in his book on Fishes, saying,
-"Some call the anthias by the name of callicthys, and also by that of
-callionymus and ellops." And Icesius, in his treatise on Materials,
-says that he is called wolf by some authors, and by others callionymus:
-and that he is a fish of very solid meat, and full of delicious juice,
-and easy of digestion; but not very good for the stomach. But Aristotle
-says that the callicthys is a fish with serrated teeth, carnivorous and
-gregarious. And Epicharmus, in his Muses, enumerates the ellops among
-the fishes, but passes over the callicthys or callionymus in silence as
-being identical with it; and of the ellops he speaks thus,—
-
-    And then the high-priced ellops.
-
-And the same poet says, subsequently—
-
-    He was the fish of which great Jupiter
-    Once bought a pair for money, and enjoin'd
-    His slaves to give him one, and Juno t'other.
-
-But Dorion, in his treatise on Fish, says that the anthias and the
-callicthys are different fish; and also that the callionymus is not the
-same as the ellops.
-
-18. But what is the fish which is called the Sacred fish? The author
-of the Telchinian History, whether it was Epimenides the Cretan, or
-Teleclides, or any one else, says,—"What are called the sacred fish,
-are dolphins and pompili." But the pompilus is a very amorous animal;
-as being sprung himself, at the same time with Venus, from heavenly
-blood. And Nicander, in the second book of his Œtaica, says—
-
-    The pompilus, who points the safest road
-    To anxious mariners who burn with love,
-    And without speaking warns them against danger.
-
-And Alexander the Ætolian, in his Crica, if indeed it is a genuine
-poem, says—
-
-    Still did the pompilus direct the helm,
-    Swimming behind, and guide it down the gulf,
-    The minister of the gods, the sacred pompilus.
-
-And Pancrates the Arcadian, in his work entitled "Works of the Sea,"
-having first said—
-
-    The pompilus, whom all seafaring men
-    Do call the sacred fish;
-
-proceeds to say, "that the pompilus is not held in great esteem by
-Neptune only, but also by those gods who occupy Samothrace. At all
-events that some old fisherman once threatened to punish this fish,
-when the golden age still flourished among men; and his name was
-Epopeus, and he belonged to the island of Icarus. He therefore was one
-day fishing with his son, and they had no luck in their fishing, and
-caught nothing but pompili, and so did not abstain from eating them,
-but he and his son ate every one of them, and not long afterwards
-they suffered for their impiety; for a whale attacked the ship, and
-ate up Epopeus in the sight of his son." And Pancrates states, "that
-the pompilus is an enemy to the dolphin; and even the dolphin does
-not escape with impunity when he has eaten a pompilus, for he becomes
-unable to exert himself and tremulous when he has eaten him; and so he
-gets cast on shore, and is eaten himself by the gulls and cormorants;
-and he is sometimes, when in this state, caught by men who give
-themselves up to hunting such large fish. And Timachides the Rhodian
-mentions the pompili in the ninth book of his Banquet, and says—
-
-[Sidenote: FISH.]
-
-    The tench o' the sea, and then the pompili,
-    The holiest of fish.
-
-And Erinna, or whoever it was who composed the poem which is attributed
-to her, says—
-
-    O pompilus, thou fish who dost bestow
-    A prosp'rous voyage on the hardy sailor,
-    Conduct (πομπεύσαιϛ) my dear companion safely home.
-
-19. And Apollonius the Rhodian or Naucratian, in his History of the
-foundation of Naucratis, says, "Pompilus was originally a man; and he
-was changed into a fish, on account of some love affair of Apollo's.
-For the river Imbrasus flows by the city of the Samians,—
-
-    And join'd to him, the fairest of the nymphs,
-    The young and noble Chesias, bore a daughter,
-    The lovely maid Ocyrhoe—her whose beauty
-    Was the kind Hours' heaven-descended gift.
-
-They say then that Apollo fell in love with her and endeavoured to
-ravish her; and that she having crossed over to Miletus at the time
-of some festival of Diana, when the endeavour was about to be made to
-carry her off, being afraid of such an attempt being made, and being on
-her guard, entreated Pompilus, who was a seafaring man and a friend of
-her father, to conduct her safe back again to her own country, saying
-this,—
-
-     O Pompilus, to whose wise breast are known
-     The rapid depths of the hoarse roaring sea,
-     Show that your mind doth recollect my sire,
-     Who was your friend, and save his daughter now.
-
-And they say that he led her down to the shore, and conducted her
-safely across the sea: and that Apollo appeared and carried off the
-maiden, and sunk the ship with stones, and metamorphosed Pompilus into
-a fish of the same name, and that he made
-
-    The Pompilus an everlasting slave
-    Of ships that swiftly pass along the sea.
-
-20. But Theocritus the Syracusan, in his poem entitled Berenice, calls
-the fish which is called leucus the sacred fish, speaking thus—
-
-    And if a mortal seeks the gods with prayer
-    For a successful hunt, or plenteous gold,
-    A man who lives by the sea, whose nets he makes
-    His ploughs to raise his crops; then let him come,
-    And just at nightfall sacrifice with prayer
-    To this same goddess the most sacred fish,
-    Which men call leucus, (loveliest he of fish,)
-    Then let him bend his nets; and soon he shall
-    Draw them back from the waters full of prey.
-
-But Dionysius, who was surnamed the Iambic, in his treatise on
-Dialects, writes thus—"We have heard accordingly an Eretrian fisherman,
-and many other fishermen, too, of other countries, call the pompilus
-the sacred fish. Now the pompilus is a sea fish, and is very commonly
-seen around ships, being something like the tunny called pelamys.
-However, some one spoken of by the poet catches this fish;—
-
-     Sitting upon a high projecting rock
-     He caught the sacred fish.
-
-Unless, indeed, there be any other kind which is likewise called the
-sacred fish. But Callimachus in his Galatea calls the chrysophrys the
-sacred fish, where he says—
-
-     Or shall I rather say the gold-brow'd fish,
-     That sacred fish, or perch, or all the rest
-     Which swim beneath the vast unfathom'd sea.
-
-But in his Epigrams the same poet says—
-
-     The sacred sacred hyca.
-
-But some understand by the term sacred fish, one let go and dedicated
-to the god, just as people give the same name to a consecrated ox. But
-others consider that sacred is here only equivalent to great, as Homer
-speaks of
-
-     The sacred might of Alcinous.
-
-And some think that it is only called ἰερὸϛ as ἱέμενοϛ πρὸϛ τὸν ῥοῦν (going
-down stream)."
-
-21. But Clitarchus, in the seventh book of his treatise on Dialects,
-says—"The nautical people call the pompilus the sacred fish, because it
-conducts ships out of the open sea into harbour, on which account it is
-called πόμπιλοϛ from πέμπω, being the same fish as the chrysophrys."
-And Eratosthenes in his Mercury says—
-
-[Sidenote: FISH.]
-
-     They left a share of all their booty there;
-     Still living centipedes, the bearded mullet,
-     The sea-thrush, with dark spots embroider'd o'er,
-     Or the swift sacred fish with golden brows.
-
-Now after all this discussion of ours about fish, the excellent Ulpian
-may ask why Archestratus, speaking in those excellent suggestions of
-his of the cured fish on the Bosphorus, says—
-
-     Those which do come from the Bosphoric seas
-     Are whitest; only let there be no sample
-     Of the hard meat o' the fish which grow around
-     The Lake Mæotis; not in verse can I
-     That fish correctly name.
-
-What is the fish, which he says it is not proper to mention in poetry?
-
-22. Anchovies must be next considered. And, indeed, Aristonymus uses
-the word in the singular number, in his Shivering Sun—
-
-     So that there really is not one anchovy.
-
-But of the anchovies there are many kinds, and the one which is called
-aphritis[1] is not produced from roe, as Aristotle says, but from a
-foam which floats upon the surface of the water, and which collects
-in quantities when there have been heavy rains. There is also another
-kind called cobitis, and that is produced from some little worthless
-gudgeons which are generated in the sand; and from this anchovy itself
-another kind is produced, which is called the encrasicholus. There is
-also another anchovy which is the offspring of the sprat; and another
-which comes from the membras; and another still which comes from the
-small cestris, which is engendered in the sand and slime. But of all
-these kinds the aphritis is the best. But Dorion, in his treatise on
-Fishes, speaks of a fish called the cobites, as good boiled, and also
-of the spawn of the atherina; and atherina is the name of a fish; and
-some also call the triglitis an anchovy. But Epicharmus, in his Hebe's
-Marriage, enumerates the anchovies among the shrimps or membrades;
-making a distinction between this and what is called the seed. And
-Icesius says, "Of the anchovy, there is one sort which is white and
-very thin and frothy, which some people also call the cobitis. And
-there is another which is not so clean as that, and which is larger;
-but the clean and thin one is the better of the two." And Archestratus
-the contriver of delicate dishes, says,—
-
-     Use all anchovies for manure, except
-     The Attic fish; I mean that useful seed
-     Which the Ionians do call the foam;
-     And take it fresh; just caught within the bays,
-     The sacred bays of beautiful Phalerum.
-     Good is it too, when by the sea-girt isle
-     Of Rhodes you eat it, if it's not imported.
-     And if you wish to taste it in perfection,
-     Boil nettles with it—nettles whose green leaves
-     On both sides crown the stem; put these in the dish
-     Around the fish, then fry them in one pan,
-     And mix in fragrant herbs well steep'd in oil.
-
-23. But Clearchus the Peripatetic, in his treatise on Proverbs, speaks
-of the anchovy, and says—"Because they want very little fire for the
-frying-pan, Archestratus recommends people to put them into a pan which
-is already hot, and to take them off as soon as they hiss. And they
-are done, and begin to hiss in a moment, like oil; on which account it
-is said, 'Anchovy, look at the fire.'" And Chrysippus the philosopher,
-in his treatise on the Things which deserve to be sought for their own
-Sakes, says, "The anchovy which is found in the sea at Athens, men
-despise on account of its abundance, and say that it is a poor man's
-fish; but in other cities they prize it above everything, even where
-it is far inferior to the Attic anchovy. Moreover some people," says
-he, "endeavour to rear the Adriatic fowls in this place, which are
-much less useful than our own kinds, inasmuch as they are smaller. But
-the people in the Adriatic, on the contrary, send for our breed from
-hence." Hermippus, too, uses the word ἀφύη in the singular number, in
-his Demotæ, where he says,—
-
-     You seem not now to move even an anchovy.
-
-And Callias, in his Cyclops, says—
-
-     In preference to the best anchovy.
-
-And Aristonymus, in his Shivering Sun, says—
-
-     So that there is not really one anchovy.
-
-But Aristophanes uses the diminutive form, and calls them ἀφύδια in his
-Friers, saying—
-
-     Nor these little Phaleric ἀφύδια.
-
-[Sidenote: FISH.]
-
-24. But Lynceus the Samian, in his letter to Diagoras, praising the
-Rhodian anchovies, and comparing many of the productions of Attica to
-those of Rhodes, says—"We may compare to the anchovies of Phalerum
-those which are called the Æniatides, and you may compare the ellops
-and the orphus with the glauciscus; and with the Eleusinian plaice
-and turbot, and whatever other fish there may be among them enjoying
-a reputation higher than that of Cecrops, Rhodes has the fox fish to
-compare." But the author of the Delight of Life, exhorts the man who is
-unable to purchase enough to satisfy his appetite, to get fish to eat
-by robbery, rather than go without it. But Lynceus calls Archestratus
-an epicure, who in that much celebrated poem of his speaks thus of the
-shark:—
-
-     Are you at Rhodes? e'en if about to die,
-     Still, if a man would sell you a fox shark,
-     The fish the Syracusans call the dog,
-     Seize on it eagerly; at least, if fat:
-     And then compose yourself to meet your fate
-     With brow serene and mind well satisfied.
-
-25. The acharnus is mentioned by Callias in his Cyclops—
-
-     A harp-fish roast, besides a ray,
-       The head too of a tunny,
-     And eel, some crabs, and this acharnus,
-       The great Ænean dainty.
-
-26. The ray, roach, or sea-frog may also be mentioned. They are
-mentioned under the two former names by Aristotle in his treatise on
-Animals, where he classes them under the head of cartilaginous fish.
-And Eupolis, in his Flatterers, says—
-
-     At Callias's house there is much pleasure,
-     For he has crabs for dinner, rays besides,
-     And hares, and women with light twinkling feet.
-
-And Epicharmus says, in his Marriage of Hebe—
-
-     And there were rays and sea-frogs, sawfish, sharks,
-     Camitæ, roach, and lobsters with hard shells.
-
-And in his Megarian Woman he writes—
-
-            Its sides were like a ray,
-    Its back was altogether like a roach, Its head was
-    long, far more like a stag's, Its flanks were like a
-    scorpion's, son of the sea.
-
-And Sannyrion says, in his Laughter—
-
-    O rays, O dainty grayling.
-
-And Aristotle in the fifth book of his treatise on the Parts of
-Animals, says that the following are cartilaginous fish; the ray, the
-turtle, the sea-cow, the lamprey, the sea-eagle, the sea-frog, and the
-whole of the shark tribe. But Sophron in his Farces, gives one fish
-the name of botis, saying, "The cestres eat the botis," though it is
-possible that he may be speaking of some herb. But with respect to the
-sea frog, the wise Archestratus gives us the following advice in his
-Apophthegms—
-
-    Whenever you behold a frog, why roast him
-
-      *    *    *    *
-
-    And . . . . prepare his stomach.
-
-And concerning the ray, he says—
-
-     A boiled ray is good about mid-winter.
-     Eat it with cheese and assafœtida;
-     But all the sons o' the sea whose flesh is lean
-     Should, as a rule, be dress'd in such a fashion;
-     And thus I recommend you now again.
-
-And Ephippus the comic poet, in his play called Philyra, (now Philyra is
-the name of a courtesan), says—
-
-     _A._ Shall I first cut a ray in slender slices
-          And boil it? aye? or like the cooks in Sicily
-          Shall I prefer to roast it?
-                                     _B._ Copy Sicily.
-
-27. There are also fish called boaxes. Aristotle, in his treatise
-entitled Concerning Animals or Fish, says, "The following animals
-are marked on the back; the boax and others—the following are marked
-transversely, the kind of tunny-fish called colias." And Epicharmus in
-his Marriage of Hebe, speaks thus—
-
-    And in addition to all these the boax, The smarides,
-    anchovies, crabs and lobsters.
-
-And Numenius, in his Art of Fishing, calls them boeces, saying—
-
-     The white synodons, the boeces, and trinchi.
-
-But Speusippus and the rest of the Attic writers call them boaces.
-Aristophanes in his play called The Women who occupy Tents, says—
-
-     But having had a bellyful of boaces,
-     I turn'd my steps towards home.
-
-[Sidenote: Fish.]
-
-And they derived their name from the noise (βοὴ) which they make, on
-which account it used to be said that the fish was sacred to Mercury,
-as the harp-fish was to Apollo. But Pherecrates in his Ant-Men,
-saying—"They say that there is no other fish whatever, which has any
-voice at all;" adds afterwards,—"By Castor and Pollux, there is at
-least no other fish except the boax." And Aristophanes the Byzantian
-says—"That we are wrong to call the fish boax, when we ought to call
-it boops, since, though it is but a little fish, it has very large
-eyes, so that it might be called boops, having bulls' eyes." But we
-may reply to him, If we are wrong in naming him as we do, why do we
-say coracinus, not corocinus? For he derives his name from moving the
-pupils of his eyes (ἀπὸ τοῦ κόρας κινεῖν). And so too, why do we not
-call the fish σείουρος instead of σίλουρος? for he has his name from
-continually shaking his tail (ἀπὸ τοῦ σείειν τὴν οὐράν)?
-
-28. With respect to the small kind of anchovy called membras,
-Phrynicus, in his Tragedians, says—
-
-     O golden-headed membrades, sons of the sea.
-
-But Epicharmus in his Hebe's Wedding, calls them bambradones, and says—
-
-     Bambradones and sea-thrushes, and hares,
-     And furious dragons.
-
-And Sophron in his Manly Qualities, says—"The bambradon, and the needle
-fish." And Numenius says, in his Treatise on Fishing,
-
-     Or a small sprat, or it may be a bembras,
-     Kept in a well; you recollect these baits.
-
-And Dorion in his book on Fishes, says—"Having taken off the head of
-a bembras, if it be one of a tolerable size, and having washed it with
-water, and a small quantity of salt, then boil it in the same manner
-as you do a mullet; and the bembras is the only kind of anchovy from
-which is derived the condiment called bembraphya; which is mentioned by
-Aristonymus in the Sun Shivering—
-
-     The carcinobates of Sicily
-     Resembles the bembraphya.
-
-Still the Attic writers often call them bembrades. Aristomenes says in
-his Jugglers—
-
-     Bringing some bembrades purchased for an obol.
-
-And Aristonymus in his Sun Shivering, says—
-
-     The large anchovy plainly is not now,
-     Nor e'en the bembras, quite unfortunate.
-
-And Aristophanes says in his Old Age—
-
-     Fed on the hoary bembrades.
-
-And Plato in his Old Men, says—
-
-     O Hercules, do just survey these bembrades.
-
-But in the Goats of Eupolis we may find the word written also with a μ
-(not βεμβρὰς but μεμβρὰς). And Antiphanes says, in his Cnœsthis;—
-
-     They do proclaim within the fish-market
-     The most absurd of proclamations,
-     For just now one did shout with all his voice
-     That he had got some bembrades sweet as honey;
-     But if this be the case, then what should hinder
-     The honey-sellers crying out and saying,
-     That they have honey stinking like a bembras?
-
-And Alexis in his Woman leading the Chorus, writes the word with a μ—
-
-     Who to the young folks making merry, then
-     Put forth but lately pulse and membrades,
-     And well-press'd grapes to eat.
-
-And in his Protochorus he says—
-
-     No poorer meal, by Bacchus now I swear,
-     Have I e'er tasted since I first became
-     A parasite; I'd rather sup on membrades
-     With any one who could speak Attic Greek;
-     It would be better for me.
-
-29. There is also a fish called the blennus, and it is mentioned by
-Sophron, in his play entitled The Fisherman and the Countryman, and
-he calls it the fat blennus. It is something like the tench in shape.
-But Epicharmus in his Hebe's Wedding speaks of a fish which he calls
-baiones, where he says—
-
-     Come now and bring me high-backed mullets,
-     And the ungrateful baiones.
-
-And among the Attic writers there is a proverb, "No baion for me; he is
-a poor fish."
-
-30. There is also a shell-fish called buglossus. And Archestratus, the
-Pythagorean, says, because of his temperate habits,
-
-     Then we may take a turbot plump, or e'en
-     A rough buglossus in the summer time,
-     If one is near the famous Chalcis.
-
-And Epicharmus, in his Hebe's Wedding, says—
-
-[Sidenote: FISH.]
-
-     There were buglossi and the harp-fish there.
-
-But the fish called cynoglossus differs from the buglossus. And of them
-too Epicharmus speaks—
-
-     There were the variegated plotides,
-     And cynoglossi, and sciathides.
-
-But the Attic writers call the buglossus the psetta.
-
-31. There are also fish called congers. Icesius says that these are
-coarser than the common eels; and that their flesh is less firm and
-less nutritious, and that they are very deficient in palatable juice;
-but still, that they are good for the stomach. But Nicander, the epic
-poet, in the third book of his Treatise on Dialects, says that they are
-also called grylli. But Eudoxus, in the sixth book of his Circuit of
-the Earth, says that there are numbers of congers caught off Sicyon,
-each large enough to be a load for a man; and some of them even big
-enough to be a load for a cart. And Philemon, the comic poet, himself
-mentioning the extraordinary congers at Sicyon, represents a cook as
-priding himself on his skill, and saying in the play entitled the
-Soldier,—
-
-32.  How great a wish has now come over me
-     To tell to heaven and earth the way in which
-     I did prepare that supper. Aye, by Pallas,
-     How sweet it is when everything goes right!
-     How tender was my fish! and how I dress'd it!
-     Not done with cheese, or powder'd o'er with dyes,
-     But looking as he did in life, though roasted.
-     So mild and gentle was the fire which I
-     Did to the fish apply, you'd scarce believe it.
-     It was as when a hen does seize some food,
-     And carries it away to eat at leisure:
-     She runs all round with care; another sees her,
-     And straightway follows her to take it from her.
-     So here, the man who first found out the pleasure
-     Of dainty eating, sprang up high and ran
-     All round and round, with his dish in his hand.
-     The rest pursued him—it was fine to see them:
-     Some got a little, some got nothing, some
-     Got all they wanted. Well, as I was saying,
-     I took some river fish, eaters of mud.
-     What if I'd had a scare, or blue-back'd fish
-     From Attic waters, O thou saving Jupiter!
-     Or boar from Argive woods, or noble conger
-     From Sicyon's bay, the conger which the god
-     Of the deep sea doth bear aloft to heaven,
-     Fit banquet for his brethren. Then no doubt
-     The guests who ate would all have seem'd like gods;
-     I should have been immortal, since the dead
-     By the mere smell of my meat I bring to life again.
-
-33. I swear by Minerva that Menecrates the Syracusan himself would not
-have made such a boast as that, he who was nicknamed Jupiter—a man who
-gave himself airs as being, by his skill in medicine, the only person
-who could cause man to live. Accordingly he compelled all who came to
-be cured by him of what is called the sacred disease, to enter into
-a written agreement that if they recovered they would be his slaves.
-And they followed him, one wearing the dress of Hercules, and being
-called Hercules, (and the man who was so called was Nicostratus, an
-Argive, who had been cured of the sacred disease, and he is mentioned
-by Ephippus, in his Peltast, where he says—
-
-     Did not Menecrates call himself a god,
-     And Nicostratus of Argos a second Hercules?)
-
-and another followed him in the dress of Mercury, having on a cloak
-and bearing a caduceus, and wings besides. As Nicagoras of Zelia did,
-who also became afterwards the tyrant of his country, as Baton relates
-in the history of the Tyrants at Ephesus. And Hegesander says that
-he called Astycreon, who had been cured by him, Apollo. And another
-of those who had been cured by him, went about with him to his cost,
-wearing the dress of Æsculapius. But Jupiter Menecrates himself, clad
-in purple, and having a golden crown upon his head, and holding a
-sceptre, and being shod with slippers, went about with his chorus of
-gods. And once, writing to Philip the king, he began his letter thus—
-
-34. "Menecrates Jupiter to Philip greeting.
-
-"You, indeed, are king of Macedonia, but I am king of medicine; and you
-are able, when you please, to put men to death, who are in health; but
-I am able to save those who are sick, and to cause those who are in
-good health, if they only follow my advice, to live to old age without
-being attacked by disease. Therefore the Macedonians attend you as
-body-guards; but all who wish to live attend me; for I, Jupiter, give
-them life."
-
-[Sidenote: COOKS.]
-
-And so Philip wrote back to him as to a man out of his senses,—"Philip
-wishes Menecrates soundness." And he wrote in similar style to
-Archidemus, also the king of the Lacedæmonians, and to every one else
-to whom he wrote at all; never omitting to give himself the name of
-Jupiter. And once Philip invited him and all his gods to supper, and
-placed them all on the centre couch, which was adorned in the loftiest
-and most holy-looking and beautiful manner. And he had a table placed
-before them on which there was an altar and first-fruits of the
-different productions of the earth. And whenever eatables were placed
-before the other guests, the slaves placed incense before Menecrates,
-and poured libations in his honour. And at last, the new Jupiter, with
-all his subordinate gods, being laughed at by every one, ran away and
-fled from the banquet, as Hegesander relates. And Alexis also makes
-mention of Menecrates in his Minos.
-
-35. And Themiso the Cyprian, the friend of Antiochus the king, as
-Pythermus the Ephesian relates in the eighth book of his History,
-not only used to have his name proclaimed in the public assemblies,
-"Themiso, the Macedonian, the Hercules of Antiochus the king;" but all
-the people of that country used to sacrifice to him, addressing him
-as Hercules Themiso; and he himself would come when any of the nobles
-celebrated a sacrifice, and would sit down, having a couch to himself,
-and being clad in a lion's skin, and he used also to bear a Scythian
-bow, and in his hand he carried a club. Menecrates then himself,
-though he was such as we have said, never made such a preposterous
-boast as the cook we have been speaking of,—
-
-     I am immortal, for I bring the dead,
-     By the mere smell of my meat, to life again.
-
-36. But the whole tribe of cooks are conceited and arrogant, as
-Hegesander says in his Brothers. For he introduces a cook, saying—
-
-     _A._ My friend, a great deal has been said already
-          By many men on the art of cookery,
-          So either tell me something new yourself,
-          Unknown to former cooks, or spare my ears.
-     _B._ I'll not fatigue you; know that I alone
-          Of present men have sounded all the depths
-          Of culinary science and invention;
-          For I have not been just a short two years
-          Learning my art with snow-white apron girt,
-          But all my life I have devoted anxiously
-          To the investigation of each point
-          Of moment; I have inquired into all
-          The different kinds of herbs and vegetables;
-          I know the habits of the bembrades,
-          I know the lentils in their various sorts;
-          In short, this I can say—Whene'er I am
-          At a funereal feast as minister,
-          As soon as men come back from the funeral,
-          Clad in dark garments, I take off the lids
-          Of all my saucepans, and the weeping guests
-          I clothe with smiling faces in a moment;
-          And such a joy runs through each heart and frame
-          As if they were a marriage feast attending.
-     _A._ What! serving up lentils and bembrades?
-     _B._ These are some accidental dishes only;
-          But when I've got my necessary tools,
-          And once have properly arranged my kitchen,
-          That which in old time happen'd with the Sirens
-          You shall again behold repeated now.
-          For such shall be the savoury smell, that none
-          Shall bring themselves to pass this narrow passage;
-          And every one who passes by the door
-          Shall stand agape, fix'd to the spot, and mute,
-          Till some one of his friends, who's got a cold
-          And lost his smell, drags him away by force.
-     _A._ You're a great artist.
-                               _B._ Do not you then know
-          To whom you speak? I do declare to you
-          I have known many of the guests, who have,
-          For my sake, eaten up their whole estates.
-
-Now, I beg you, tell me, in the name of all the gods at once, in what
-respect this man appears to you to differ from the Celedones in Pindar,
-who, in the same manner as the Sirens of old, caused those who listened
-to them to forget their food through delight, and so to waste away?
-
-37. But Nicomachus, in his Ilithyia, himself also introduces a cook,
-who in arrogance and conceit goes far beyond the artists on the stage.
-This cook then speaks to the man who has hired him in this way,—
-
-     _A._ You do display a gentlemanlike taste
-          And kind; but one thing still you have omitted.
-     _B._ How so?
-                _A._ You never have inquired it seems
-          How great a man I am. Or had you heard it
-          From some one else who was acquainted with me,
-          And so was that the reason you engaged me?
-     _B._ By Jove I never heard or thought about it.
-     _A._ Perhaps you do not know how great the difference
-          Is that exists between one cook and another?
-     _B._ Not I, but I shall know now, if you tell me.
-     _A._ To take some meat that some one else has bought,
-          And then to dress it tolerably, is
-          What any cook can do.
-                              _B._ O Hercules!
-
-[Sidenote: COOKS.]
-
-     _A._ A perfect cook is quite another thing.
-          For there are many admirable arts,
-          All of which he must master thoroughly
-          Who would excel in this. He first must have
-          A smattering of painting; and indeed
-          Many the sciences are which he must learn
-          Before he's fit to begin learning cookery,—
-          And you should know them ere you talk to me,—
-          Astrology, and Medicine, and Geometry.
-          For by these arts you'll know the qualities
-          And excellences of the various fish.
-          You'll learn to guide your dishes by the seasons;
-          And when this fish is in, and this is out,
-          For there is great variety in the pleasures
-          That from the table spring. Sometimes, for instance,
-          A boax will be better than a tunny.
-     _B._ Perhaps; but what on earth has that to do
-          With your geometry?
-                            _A._ Why this. We say
-          The kitchen is a sphere; this we divide,
-          And take one portion, as may suit our art,
-          Borrowing the principles of mensuration.
-     _B._ I understand; that's quite enough of that.
-          Where does your medical skill display itself?
-     _A._ Know there are meats hard, indigestible,
-          Pregnant with flatulence, causing only torture
-          To the unhappy eater, and no nourishment.
-          Yet those who sup at other folks' expense
-          Are always greedy and not temperate.
-          For these and similar viands, remedies
-          Must come from the resources of our art;
-          And how to marshal everything in order
-          With wisdom and propriety, we learn
-          By borrowing from the science of the General.
-          To count the guests requires arithmetic.
-          And no one else has all these parts of knowledge
-          Except myself.
-                       _B._ Now in your turn, awhile
-          Listen to me.
-                       _A._ Say on.
-                                   _B._ Give no more trouble
-          To me nor to yourself: but just keep quiet,
-          And rest yourself all day for all I care.
-
-38. And the cook in the Younger Philemon wishes to be a sort of tutor,
-and speaks in this fashion—
-
-     There, let things be as they are. Only take care
-     The fire may not too small be or too slow
-     To roast the joints. (As a fire like that
-     Makes meat not roast but sodden.) Nor too fierce.
-     (For that again does burn whate'er it catches,
-     And yet is far from cooking the meat through.)
-     It is not every one who has a spoon
-     And knife about him that we call a cook,
-     Nor every one who puts his fish in a pan;
-     There is more wit and reason in the business.
-
-39. And the cook in Diphilus's Painter tells us also to whom he thinks
-it worth his while to hire himself, saying—
-
-     _A._ I will not use your meat, nor give my aid
-          Unless I'm sure that I shall have all means
-          Which needful are to make a proper show;
-          Nor do I e'er go anywhere till first
-          I know who 'tis who makes the sacrifice,
-          Or what the cause may be which prompts the banquet,
-          Or who the guests are who have been invited.
-          For I have got a regular list at home
-          Of where I choose to go, and where I don't.
-          As first, to speak of the commercial class;
-          Some captain of a ship may make a sacrifice
-          Just to discharge some vow, made when he lost
-          His mast, or broke the rudder of his vessel,
-          Or, having sprung a leak, threw overboard
-          His cargo. I'll have nought to do with him:
-          For he does nothing willingly, but only
-          Just so much as he thinks he cannot help.
-          And every time a cup is fill'd with wine,
-          He makes a calculation of the sum
-          Which he can charge his owners or his passengers,
-          And thinks that what his guests do eat and drink
-          Is his own flesh and blood. Another came,
-          But three days since, from the Byzantine port,
-          Safe and successful; joyful in a profit
-          Of ten or twelve per cent; talking of nothing
-          But freight and interest, spending all his love
-          On worn-out panders. Soon as he did quit
-          The ship and set his foot upon the land,
-          I blew my nose, gave him my hand, and utter'd
-          Audible thanks to saving Jupiter,
-          And hasten'd forth to wait on him. For this
-          Is always my way; and I find it answer.
-          Again, an amorous youth will feast and squander
-          His sire's estate; to him I go at call.
-          But those who feast in shares, and throw together
-          Into one dish their petty contributions,
-          Though they may tear their clothes, and cry aloud,
-          "Come, who will cook us our new-purchased supper?"
-          I let bawl on. For if you go to them,
-          First there is language hard and blows to bear;
-          Secondly, one must slave the livelong night;
-          And when at last you ask them for your pay,
-          "First bring the pot," say they. "There was no vinegar
-          In all that salad." Ask again. "Aye, you
-          Shall be the first to be well beaten here."
-          I could recount ten thousand facts like this.
-     _B._ But where I take now is a rich brothel,
-          Where a rich courtesan with other friends
-          Desires to celebrate with great abundance
-          A joyous feast in honour of Adonis,
-          And where you may enjoy yourself in style.
-
-[Sidenote: COOKS.]
-
-40. And Archedicus, in his Treasure, another philosophical cookling,
-speaks in this way—
-
-     In the first place the guests invited came
-     While still the fish lay on the dresser raw.
-     "Give me some water." "Bring the fish up quick."
-     Then placing all my pans upon the fire,
-     I soak'd the ashes well with oil, and raise
-     A rapid heat. Meantime the fragrant herbs
-     And pleasant sharpness of the seasonings
-     Delight my master. Quickly I serve up
-     Some fish exactly boil'd; retaining all
-     His juice, and all his unextracted flavour;
-     A dish which any free-born man must know
-     How to appreciate rightly. In this manner
-     At the expense of one small pot of oil
-     I gain employment at full fifty banquets.
-
-And Philostephanus, in his Delian, gives a catalogue of the names of
-some celebrated cooks in these lines, and those which follow them—
-
-     In my opinion you, O Dædalus,
-     Surpass all cooks in skill and genius,
-     Save the Athenian Thimbron, call'd the Top.
-     So here I've come to beg your services,
-     Bringing the wages which I know you ask.
-
-41. And Sotades, not the Maronite poet, who composed Ionian songs, but
-the poet of the middle comedy, in the play entitled The Shut-up Women,
-(for that was the name which he gave to it,) introduces a cook making
-the following speech,—
-
-     First I did take some squills, and fried them all;
-     Then a large shark I cut in slices large,
-     Roasting the middle parts, and the remainder
-     I boil'd and stuff'd with half-ripe mulberries.
-     Then I take two large heads of dainty grayling,
-     And in a large dish place them, adding simply
-     Herbs, cummin, salt, some water, and some oil.
-     Then after this I bought a splendid pike,
-     To boil in pickle with all sorts of herbs.
-     Avoiding all such roasts as want a spit,
-     I bought too some fine mullet, and young thrushes,
-     And put them on the coals just as they were,
-     Adding a little brine and marjoram.
-     To these I added cuttle-fish and squills.
-     A fine dish is the squill when carefully cook'd.
-     But the rich cuttle-fish is eaten plain,
-     Though I did stuff them all with a rich forced meat
-     Of almost every kind of herb and flower.
-     Then there were several dishes of boil'd meats,
-     And sauce-boats full of oil and vinegar.
-     Besides all this a conger fine and fat
-     I bought, and buried in a fragrant pickle;
-     Likewise some tench, and clinging to the rocks
-     Some limpets. All their heads I tore away,
-     And cover'd them with flour and bread crumbs over,
-     And then prepared them as I dress'd the squills.
-     There was a widow'd amia too, a noble
-     And dainty fish. That did I wrap in fig-leaves,
-     And soak'd it through with oil, and over all
-     With swaddling clothes of marjoram did I fold it,
-     And hid it like a torch beneath the ashes.
-     With it I took anchovies from Phalerum,
-     And pour'd on them one cruet full of water.
-     Then shredding herbs quite fine, I add more oil,
-     More than two cotylæ in quantity.
-     What next? That's all. This sir is what I do,
-     Not learning from recipes or books of cookery.
-
-42. However, this is enough about cooks. But we must say something about
-the conger. For Archestratus, in his Gastronomy, tells us how every part
-of it should be treated, saying—
-
-     In Sicyon my friend you best can get
-     A mighty head of conger, fat, and strong,
-     And large; and also take his entrails whole,
-     Then boil him a long time, well-soak'd in brine.
-
-And after this he goes through the whole country of Italy, saying where
-the congers are best, describing them like a regular writer of an
-Itinerary, and he says—
-
-     There too fine congers may be caught, and they
-     Are to all other fish as far superior
-     As a fat tunny is to coracini.
-
-And Alexis, in his Seven against Thebes, says—
-
-     And all the parts of a fine conger eel
-     Well hash'd together, overlaid with fat.
-
-And Archedicus, in his Treasure, introduces a cook speaking of some
-fish which he has been buying in the following terms—
-
-[Sidenote: SHARKS.]
-
-     Then for three drachmas I a grayling bought.
-     Five more I gave for a large conger's head
-     And shoulders. (Oh, how hard a thing is life!)
-     Another drachma for the neck. I swear
-     By Phœbus, if I knew where I could get
-     Or buy another neck myself, at once
-     I'd choke the one which now is on my shoulders,
-     Rather than bring these dishes to this place.
-     For no one ever had a harder job
-     To buy so many things at such a price;
-     And yet if I have bought a thing worth buying
-     May I be hang'd. They will devour me.
-     What I now say is what concerns myself.
-     And then, such wine they spit out on the ground!
-     Alas! Alas!
-
-43. There is a kind of shark called γαλεὸς, which is eaten. And
-Icesius, in his treatise on Materials, says that the best and tenderest
-kind of galei are those called asteriæ. But Aristotle says that there
-are many kinds of them—the thorny, the smooth, the spotted, the young
-galeus, the fox shark, and the file shark. But Dorion, in his Book on
-Fishes, says that the fox shark has only one fin towards his tail,
-but has none along the ridge of his back. But Aristotle, in the fifth
-book of his Parts of Animals, says that the centrines is also a kind
-of shark, and also the notidanus. But Epænetus, in his Cookery Book,
-calls the latter the enotideus, and says "that the centrines is very
-inferior to him, and that it has a bad smell; and that the one may be
-distinguished from the other by the fact of the centrines having a sort
-of spur on his first fin, while the rest of the kinds have not got such
-a thing." "And he says that these fishes have no fat or suet in them,
-because they are cartilaginous."
-
-And the acanthias, or thorny shark, has this peculiarity, that his heart
-is five-cornered. And the galeus has three young at most; and it
-receives its young into his mouth, and immediately ejects them again;
-and the variegated galeus is especially fond of doing this, and so is
-the fox shark. But the other kinds do not do so, because of the
-roughness of the skins of the young ones.
-
-44. But Archestratus, the man who lived the life of Sardanapalus,
-speaking of the galeus as he is found at Rhodes, says that it is the
-same fish as that which, among the Romans, is brought on the table to
-the music of flutes, and accompanied with crowns, the slaves also who
-carry it being crowned, and that it is called by the Romans accipesius.
-But the accipesius, the same as the acipenser, or sturgeon, is but a
-small fish in comparison, and has a longer nose, and is more triangular
-than the galeus in his shape. And the very smallest and cheapest
-galeus is not sold at a lower price than a thousand Attic drachmæ.[2]
-But Appian, the grammarian, in his essay on the Luxury of Apicius,
-says that the accipesius is the fish called the ellops by the Greeks.
-But Archestratus, speaking of the Rhodian galeus, counselling his
-companions in a fatherly sort of way, says—
-
-     Are you at Rhodes? e'en if about to die,
-     Still, if a man would sell you a fox shark,
-     The fish the Syracusans call the dog,
-     Seize on it eagerly; at least, if fat:
-     And then compose yourself to meet your fate
-     With brow serene and mind well satisfied.
-
-Lynceus, the Samian, also quotes these verses in his letter to
-Diagoras, and says that the poet is quite right in advising the man who
-cannot afford the price for one, to gratify his appetite by robbery
-rather than go without it. For he says that Theseus, who I take to
-have been some very good-looking man, offered to indulge Tlepolemus in
-anything if he would only give him one of these fish. And Timocles, in
-his play called The Ring, says—
-
-     Galei and rays, and all the fish besides
-     Which cooks do dress with sauce and vinegar.
-
-45. There is also the sea-grayling. Epicharmus, in his Hebe's Wedding,
-says—
-
-     There is the variegated scorpion,
-     The lizard, and the fat sea-grayling too.
-
-And Numenius, in his Treatise on Fishing, says—
-
-     The hycca, the callicthys, and the chromis,
-     The orphus, the sea-grayling too, who haunts
-     The places where seaweed and moss abound.
-
-And Archestratus, praising the head of the glaucus, says—
-
-     If you're at Megara or at Olynthus,
-     Dress me a grayling's head. For in the shallows
-     Around those towns he's taken in perfection.
-
-And Antiphanes, in his Shepherd, says—
-
-     Bœotian eels, and mussels too from Pontus,
-     Graylings from Megara, from Carystus shrimps,
-     Eretrian phagri, and the Scyrian crabs.
-
-[Sidenote: FISH.]
-
-And the same writer, in his Philotis, speaks thus—
-
-     _A._ What shall be done with the grayling?
-                                               _B._ Why
-          Now, as at other times, boil him in brine.
-     _A._ What with the pike?
-                             _B._ Why roast him whole, and dish him.
-     _A._ What with the galeus?
-                               _B._ Do him up with stuffing,
-          And serve him hot.
-                            _A._ How will you have the eels?
-     _B._ Cook them with salt, and marjoram, and water.
-     _A._ The conger?
-                     _B._ Do the same.
-                                      _A._ The ray?
-                                                   _B._ Take herbs
-          And season him with them.
-                                   _A._ There is besides
-          Half a large tunny.
-                             _B._ Roast it.
-                                           _A._ Some goat's venison.
-     _B._ Roast that.
-                   _A._ How will you have the rest o' the meat?
-     _B._ All boil'd.
-                    _A._ The spleen?
-                                    _B._ Stuff that.
-                                                    _A._ The paunch
-         and trail?
-
-46. And Eubulus says, in his Campylion,—
-
-     There was a beautiful dish of the sea-grayling,
-     And a boil'd pike served up i' savoury pickle.
-
-And Anaxandrides, in his Nereus, says—
-
-     The man who first discover'd all the good
-     Of the most precious head of a large grayling,
-     And then how dainty was the tunny's meat,
-     Caught where the waves are by no tempests tost,
-     How good in short is the whole race of fish,
-     Nereus his name, dwells in this place for ever.
-
-And Amphis, in his Seven against Thebes, says—
-
-     Whole graylings, and large slices of the head.
-
-And in his Philetærus, he says—
-
-     Take a small eel, and a fine grayling's head,
-     And slices of a pike fresh from the sea.
-
-And Antiphanes, in his Cyclops, out-heroding even the epicure
-Archestratus, says—
-
-     Give me an Hymettian mullet,
-     And a ray just caught, a perch
-     Split open, and a cuttle-fish,
-     And a well-roasted synodon;
-     A slice of grayling, and a head
-     Of mighty conger, luscious food;
-     A frog's inside, a tunny's flank,
-     A ray's sharp back, a cestra's loin,
-     Sea-sparrows, and sea-thrushes too,
-     Sprats, and anchovies, let me not
-     Complain of any want.
-
-47. And Nausicrates says, in his Captains of Ships,—
-
-     _A._ They say there are two kinds of fish most tender
-          And beautiful to see, which oft appear
-          To sailors wandering o'er the spacious plains
-          Of ocean. And they say that one foretells
-          To mortals all the evils which hang o'er them.
-     _B._ You mean the grayling.
-                                _A._ You are right, I do.
-
-And Theolytus, the Methymnæan, in his Bacchic Odes, says that Glaucus
-the deity of the sea became enamoured of Ariadne, when she was carried
-off by Bacchus in the island of Dia; and that he, attempting to offer
-violence to her, was bound by Bacchus in fetters made of vine-twigs;
-but that when he begged for mercy he was released, saying—
-
-     There is a place, Anthedon is its name,
-     On the sea-side, against th' Eubœan isle,
-     Near to the stream of the still vext Euripus—
-     Thence is my race; and Copeus was my sire.
-
-[Sidenote: GLAUCUS.]
-
-And Promathides of Heraclea, in his Half Iambics, traces the pedigree
-of Glaucus as being the son of Polybus, the son of Mercury, and of
-Eubœa, the daughter of Larymnus. But Mnaseas, in the third book of
-his history of the Affairs of Europe, calls him the son of Anthedon
-and Alcyone; and says that he was a sailor and an excellent diver,
-and that he was surnamed Pontius; and that having ravished Syme, the
-daughter of Ialemus and Dotis, he sailed away to Asia, and colonised a
-desert island near Caria, and called that Syme, from the name of his
-wife. But Euanthes, the epic poet, in his Hymn to Glaucus, says that
-he was the son of Neptune and the nymph Nais; and that he was in love
-with Ariadne, in the island of Dia, and was favoured by her after she
-had been left there by Theseus. But Aristotle, in his Constitution of
-the Delians, says that he settled in Delos with the Nereids, and gave
-oracles to all who wished for them. But Possis, the Magnesian, in the
-third book of his Amazonis, says that Glaucus was the builder of the
-Argo, and that he was her pilot when Jason fought the Etrurians, and
-was the only person unwounded in that naval battle; and that by the
-will of Jupiter he appeared in the depths of the sea, and so became a
-sea deity, but was seen by Jason alone. But Nicanor the Cyrenæan, in
-his Changes of Names, says that Melicerta changed his name and assumed
-the name of Glaucus.
-
-48. Alexander the Ætolian also mentions him in his poem entitled the
-Fisherman, saying that he
-
-     First tasted grass,
-
-(and then was immersed in the sea and drowned,)
-
-     The herb which in the islands of the blest,
-     When first the spring doth beam upon the earth,
-     The untill'd land shows to the genial sun.
-     And the sun gives it to his weary steeds,
-     A most refreshing food, raised in the shade.
-     So that they come in vigour back renew'd
-     Unto their daily task, and no fatigue
-     Or pain can stop their course.
-
-But Æschrion the Samian, in some one of his Iambic poems, says that
-Glaucus the sea-deity was in love with Hydna, the daughter of Scyllus,
-the diver of Scione. And he makes particular mention of this herb,
-namely, that any one who eats of it becomes immortal, saying—
-
-     And you found too th' agrostis of the gods,
-     The sacred plant which ancient Saturn sow'd.
-
-And Nicander, in the third book of his Europe, says that Glaucus was
-beloved by Nereus. And the same Nicander, in the first book of his
-history of the Affairs of Ætolia, says that Apollo learnt the art of
-divination from Glaucus; and that Glaucus when he was hunting near
-Orea, (and that is a lofty mountain in Ætolia,) hunted a hare, which
-was knocked up by the length of the chace, and got under a certain
-fountain, and when just on the point of dying, rolled itself on the
-herbage that was growing around; and, as it recovered its strength by
-means of the herbage, Glaucus too perceived the virtues of this herb,
-and ate some himself. And becoming a god in consequence, when a storm
-came, he, in accordance with the will of Jupiter, threw himself into
-the sea. But Hedylus, whether he was a Samian or an Athenian I know
-not, says that Glaucus was enamoured of Melicerta, and threw himself
-into the sea after him. But Hedyle, the mother of this poet, and
-daughter of Moschine of Attica, a poetess who composed Iambics, in her
-poem which is entitled Scylla, relates that Glaucus being in love with
-Scylla came to her cave—
-
-     Bearing a gift of love, a mazy shell,
-     Fresh from the Erythrean rock, and with it too
-     The offspring, yet unfledged, of Alcyon,
-     To win th' obdurate maid. He gave in vain.
-     Even the lone Siren on the neighbouring isle
-     Pitied the lover's tears. For as it chanced,
-     He swam towards the shore which she did haunt,
-     Nigh to th' unquiet caves of Ætna.
-
-49. There is also a fish called the fuller. Dorion, in his treatise on
-Fish, says that the juice which proceeds from the boiling of a fuller
-will take out every kind of stain; and Epænetus also mentions it in his
-Cookery Book.
-
-50. The eel is well known: and Epicharmus mentions sea-eels in his
-Muses; but Dorion, in his treatise on Fishes, mentioning those which
-come from the lake Copais, extols the Copaic eels highly; and they
-grow to a great size. At all events, Agatharchides, in the sixth book
-of his history of the Affairs of Europe, says that the largest eels
-from lake Copais are sacrificed to the gods by the Bœotians, who crown
-them like victims, and offer prayers over them, sprinkling them with
-meal; and that once, when a foreigner was astonished at the singular
-kind of victim and sacrifice, and asked a Bœotian whence it originated,
-the Bœotian answered, That he only knew one thing; that it was right
-to maintain the customs of one's ancestors, and that it was not right
-to make any excuses for them to foreigners. But we need not wonder if
-eels are sacrificed as victims, since Antigonus the Carystian, in his
-treatise on Language, says that the fishermen celebrate a festival
-in honour of Neptune when the tunnies come in season, and they are
-successful in their pursuit of them; and that they sacrifice to the god
-the first tunny that is caught; and that this sacrificial festival is
-called the Thunnæum.
-
-[Sidenote: EELS.]
-
-51. But among the people of Phaselis, even salt-fish are offered
-in sacrifice. At all events, Heropythus, in his Annals of the
-Colophonians, speaking of the original settlement of Phaselis, says
-that "Lacius, having conducted the colony, gave as the price of the
-ground to Cylabras, a shepherd who fed sheep there, some salt-fish,
-as that was what he asked for. For when Lacius had proposed to him to
-take as a price for the soil either barley-cakes, or wheat-cakes, or
-salt-fish, Cylabras chose the salt-fish. And, on this account, the
-people of Phaselis every year, even to this day, sacrifice salt-fish
-to Cylabras." But Philostephanus, in the first book of his treatise on
-the Cities of Asia, writes thus:—"That Lacius the Argive, being one
-of the men who had come with Mopsus, whom some say was a Lindian, and
-the brother of Antiphemus who colonized Gela, was sent to Phaselis by
-Mopsus with some men, in accordance with some directions given by Manto
-the mother of Mopsus, when the sterns of their ships came in collision
-off the Chelidoniæ, and were much broken, as Lacius and the vessels
-with him ran into them in the night, in consequence of their arriving
-later. And it is said that he purchased the land where the city now
-stands, in obedience to the prophetic directions of Manto, from a man
-of the name of Cylabras, giving him some salt-fish for it; for that was
-what he had selected from all the ships contained. On which account,
-the people of Phaselis sacrifice salt-fish to Cylabras every year,
-honouring him as their hero."
-
-52. But concerning eels, Icesius, in his treatise on Materials, says
-that eels have a better juice in them than any other fish; and in the
-quality of being good for the stomach, they are superior to most, for
-they are very satisfying and very nutritious: though he classes the
-Macedonian eels among the salt-fish. But Aristotle says that eels are
-fond of the very purest water; on which account, the people who feed
-eels pour clean water over them; for they get choked in muddy water.
-For which reason, those who hunt for them make the water muddy, in
-order that the eels may be choked; for, having very small gills, their
-pores are almost immediately stopped up by any mud or disturbance in
-the water: on which account, also, they are often choked during storms,
-when the water is disturbed by heavy gales. But they propagate their
-species being entwined together, and then they discharge a sort of
-viscous fluid from their bodies, which lies in the mud and generates
-living creatures. And the people who feed eels say that they feed by
-night, but that during the day they remain motionless in the mud; and
-they live about eight years at most. But in other places, Aristotle
-tells us again, that they are produced without either their progenitors
-laying eggs or bringing forth living offspring, and also that they are
-not generated by any copulation, but that they are propagated by the
-putrefaction which takes place in the mud and slime—as it is said of
-those things which are called the entrails of the earth. From which
-circumstance, he says that Homer distinguishes between their nature and
-that of other fish; and says—
-
-     The eels and fish within the briny deep,
-     Were startled at the blaze.
-
-53. But a certain Epicurean,[3] who was one of our party, when an eel
-was served up, said,—Here is the Helen of the feast; I therefore will
-be the Paris! And, before any one else could stretch out a hand towards
-it, he seized hold of it and split it up, tearing off one side down to
-the backbone. And the same man, when presently a hot cheesecake was set
-before him, and when all refused it, cried out,
-
-     I will attack it were it hot as fire;
-
-and then, rushing upon it eagerly, and swallowing it, he was carried
-out severely scalded. And Cynulcus said,—The cormorant is carried out
-from his battle of the throat!
-
-Moreover, Archestratus thus speaks of the eel:—
-
-     I praise all kinds of eels; but far the best
-     Is that which fishermen do take in the sea
-     Opposite to the strait of Rhegium.
-     Where you, Messenius, who daily put
-     This food within your mouth, surpass all mortals
-     In real pleasure. Though none can deny
-     That great the virtue and the glory is
-     Of the Strymonian and Copaic eels.
-     For they are large, and wonderfully fat;
-     And I do think in short that of all fish
-     The best in flavour is the noble eel,
-     Although he cannot propagate his species.
-
-54. But, as Homer has said,
-
-     The eels and fish were startled,
-
-Archilochus has also said, in a manner not inconsistent with that—
-
-     And you received full many sightless eels.
-
-[Sidenote: EELS.]
-
-But the Athenians, as Tryphon says, form all the cases in the singular
-number with the υ, but do not make the cases in the plural in a similar
-manner. Accordingly, Aristophanes, in his Acharnensians, says—
-
-     Behold, O boys, the noble eel (ἔγχελυν);
-
-and, in his Lemnian Women, he says—
-
-     Ἔγχελυν Βοιωτίαν:
-
-but he uses the nominative case in his Daitaleis—
-
-     And smooth too ὥσπερ ἔγχελυς.
-
-And Cratinus, in his Pluti, says—
-
-     The tunny, orphus, grayling, eel, and sea-dog.
-
-But the Attic writers do not form the cases in the plural number as
-Homer does. Aristophanes says, in his Knights—
-
-     For you have fared like men who're hunting eels (ἐγχέλεις);
-
-and, in his second edition of the Clouds, he says—
-
-     Imitating my images of the eels (ἐγχελέων);
-
-and in his Wasps we find the dative case—
-
-     I don't delight in rays nor in ἐγχέλεσιν
-
-And Strattis, in his Potamii, said—
-
-     A cousin of the eels (ἐγχελέων).
-
-Simonides, too, in his Iambics, writes—
-
-     Like an eel (ἔγχελυς) complaining of being slippery.
-
-He also uses it in the accusative—
-
-     A kite was eating a Mæandrian eel (ἔγχελυν),
-     But a heron saw him and deprived him of it.
-
-But Aristotle, in his treatise on Animals, writes the word with an ι,
-ἔγχελις. But when Aristophanes, in his Knights, says—
-
-     Your fate resembles that of those who hunt
-     For mud-fed eels. For when the lake is still
-     Their labour is in vain. But if they stir
-     The mud all up and down, they catch much fish.
-     And so you gain by stirring up the city;
-
-he shows plainly enough that the eel is caught in the mud, (ἐκ τῆς
-ἴλυος,) and it is from this word ἴλυς that the name ἔγχελυς ends in υς.
-The Poet, therefore, wishing to show that the violent effect of the
-fire reached even to the bottom of the river, spoke thus—The eels and
-fish were troubled; speaking of the eels separately and specially, in
-order to show the very great depth to which the water was influenced by
-the fire.
-
-55. But Antiphanes, in his Lycon, jesting on the Egyptians after the
-manner of the comic poets, says—
-
-     They say in other things the Egyptian race
-     Is clever also, since they think the eel
-     On a level with the gods; or I may say
-     By far more valuable. For, as to the gods,—
-     Those we gain over by our prayers alone;
-     But as for eels, without you spend at least
-     Twelve drachmas you can scarce get leave to smell them.
-     So it is altogether a holy beast.
-
-And Anaxandrides, in his Cities, directing what he says to the
-Egyptians, speaks as follows—
-
-     I never could myself your comrade be,
-     For neither do our manners nor our laws
-     Agree with yours, but they are wholly different.
-     You do adore an ox; I sacrifice him
-     To the great Gods of heaven. You do think
-     An eel the mightiest of deities;
-     But we do eat him as the best of fish.
-     You eat no pork; I like it above all things.
-     You do adore a dog; but I do beat him
-     If e'er I catch him stealing any meat.
-     Then our laws enjoin the priests to be
-     Most perfect men; but yours are mutilated.
-     If you do see a cat in any grief
-     You weep; but I first kill him and then skin him.
-     You have a great opinion of the shrew-mouse;
-     But I have none at all.
-
-And Timocles, in his Egyptians, says—
-
-     How can an ibis or a dog be able
-     To save a man? For where with impious hearts
-     Men sin against the all-acknowledged Gods,
-     And yet escape unpunish'd, who can think
-     The altar of a cat will be more holy,
-     Or prompter to avenge itself, than they?
-
-56. But that men used to wrap eels up in beet, and then eat them, is a
-fact constantly alluded to in the poets of the old comedy; and Eubulus
-says in his Echo—
-
-     The nymph who never knew the joys of marriage,
-     Clothed with rosy beet will now appear,
-     The white-flesh'd eel. Hail, brilliant luminary,
-     Great in my taste, and in your own good qualities.
-
-And in his Ionian he says—
-
-     And after this were served up the rich
-     Entrails of roasted tunnies; then there came
-     Those natives of the lake, the holy eels,
-     Bœotian goddesses; all clothed in beet.
-
-And in his Medea he says—
-
-[Sidenote: EELS.]
-
-     The sweet Bœotian Copaic virgin;
-     For I do fear to name the Goddess.
-
-And that the eels of the river Strymon were also celebrated, Antiphanes
-tells us in his Thamyras, saying—
-
-     And then your namesake river, far renown'd
-     In all the mouths of men, the mighty Strymon,
-     Who waters the rich warlike plains of Thrace,
-     Breeds mighty eels.
-
-And Demetrius the Scepsian, in the sixteenth book of his Trojan Array,
-says that there were eels of surpassing excellence produced in the
-neighbourhood of the river Euleus (and this river is mentioned by
-Antimachus in his work entitled The Tablets, where he says—
-
-     Arriving at the springs
-     Where Euleus with his rapid eddies rises).
-
-57. With respect to the ellops, some mention has already been made of
-him. But Archestratus also speaks in this way of him—
-
-     The best of ellopes which you can eat
-     Come from the bay of famous Syracuse.
-     Those eat whene'er you can. For that's the place
-     Whence this great fish originally came.
-     But those which are around the islands caught,
-     Or any other land, or nigh to Crete,
-     Too long have battled with the eddying currents,
-     And so are thin and harder to the taste.
-
-58. The erythrinus, or red mullet, has been mentioned too. Aristotle,
-in his book on Animals, and Speusippus both say that the fishes called
-erythrinus, phagrus, and hepatus are all very nearly alike. And Dorion
-has said much the same in his treatise on Fish. But the Cyrenæans give
-the name of erythrinus to the hyca; as Clitarchus tells us in his
-Dialects.
-
-59. The encrasicholi are also mentioned by Aristotle as fish of small
-size, in his treatise on What relates to Animals. But Dorion, in his
-book on Fishes, speaks of the encrasicholi among those which are
-best boiled, speaking in the following terms—"One ought to boil the
-encrasicholi, and the iopes, and the atherinæ, and the tench, and the
-smaller mullets, and the cuttle-fish, and the squid, and the different
-kinds of crab or crawfish."
-
-60. The hepsetus, or boiled fish, is a name given to several small
-fish. Aristophanes, in his Anagyrus, says—
-
-     There is not one dish of hepseti.
-
-And Archippus says in his Fishes—
-
-     An hepsetus fell in with an anchovy
-     And quick devour'd him.
-
-And Eupolis, in his Goats, says—
-
-     Ye graces who do love the hepseti.
-
-And Eubulus, in his Prosusia or Cycnus, says—
-
-     Contented if just once in each twelve days
-     He sees an hepsetus well boil'd in beet.
-
-And Alexis, in his Apeglaucomenos, says—
-
-     There were some hepseti besides served up
-     In a dædalean manner. For they call
-     All clever works by the name of Dædalus;
-
-and presently afterwards he continues—
-
-     Will you not now then try the coracini?
-     Nor trichides, nor any hepseti?
-
-But this word is always used in the plural, ἑψητοὶ, because they are
-only served up in numbers. Aristophanes, in his Dramata or Niobus, says—
-
-     I will say nothing of a dish of hepseti.
-
-And Menander, in his Perinthian Woman, says—
-
-     The boy came in bringing some hepseti.
-
-But Nicostratus uses the word in the singular number, in his Hesiod—
-
-     A bembras, an anchovy, and a hepsetus.
-
-And Posidippus, in his Woman shut up, says—
-
-     She's gone to buy a hepsetus.
-
-But in my country Naucratis, what they call hepseti are little fish
-left in the drains or ditches, when the Nile ceases its overflowing.
-
-61. The hepatus or lebias is the next fish to be noticed. Diocles
-affirms that this is one of those fish which stick to the rocks; but
-Speusippus says that the hepatus is the same as the phagrus. But it
-is a solitary fish, as Aristotle declares, carnivorous, and with
-serrated teeth; black as to its flesh, and having eyes large, out of
-all proportion to the rest of its size; and its heart is triangular and
-white. But Archestratus, the marshal of banquets, says—
-
-     Remember that the lebias is best,
-     As also is the hepatus, in the waves
-     Which wash the Delian and the Tenian shores.
-
-[Sidenote: THE TUNNY-FISH.]
-
-62. Then come the elacatenes, or spindle-fish. Mnesimachus, in his
-Horse-breeder, classes together in one line—
-
-     The turbot, tunny, tench, elacatene.
-
-But they are a cetaceous fish, very good for curing. Menander, in his
-Colons, says—
-
-     The tench, th' elacatene, and the tail-fin of
-     The sea-dog are the best for pickling.
-
-And Mnaseas of Patra says, "Of Ichthys and Hesychia, his sister, were
-born the galene, the lamprey, and the elacatene.
-
-63. The tunny must also not be forgotten. Aristotle says this fish
-swims into the Black Sea, always keeping the land on the right; but
-that he sails out again, keeping the land on the left. For that he can
-see much best with his right eye, but that he is rather blind with
-his left eye. And under his fins he has a sort of gadfly; he delights
-in heat, on which account he comes wherever there is sand; and he
-is most eatable at the season when he gets rid of that fly. But he
-propagates his species after his time of torpor is over, as we are told
-by Theophrastus; and as long as his offspring are little, he is very
-difficult to catch, but when they get larger, then he is easily caught,
-because of the gadfly. But the tunny lies in holes, although he is a
-fish with a great deal of blood. And Archestratus says—
-
-     Around the sacred and the spacious isle
-     Of Samos you may see large tunnies caught.
-     The Samians call them horcyes, and others
-     Do name them cetus. These 'tis well to buy,
-     Fit offering for the Gods; and do it quickly,
-     Nor stop to haggle or bargain for the price.
-     Good too are those which fair Byzantium,
-     Or the Carystian marble rocks do breed.
-     And in the famous isle of Sicily,
-     The Cephalœdian and Tyndarian shores
-     Send forth fish richer still. And if you come
-     To sacred Italy, where Hipponium's cape
-     Frowns on the waves which lave the Bruttian coast,
-     Those are the best of all. The tunnies there
-     Have gain'd the height of fame and palm of victory.
-     Still those which there you find have wander'd far,
-     Cross'd many seas, and many a roaring strait,
-     So that we often catch them out of season.
-
-64. But this fish was called the tunny (θύννος) from rushing (ἀπὸ τοῦ
-θύειν), and moving rapidly. For it is an impetuous fish, from, at a
-particular season, having a gadfly in its head; by which Aristotle says
-that it is driven about, writing thus—"But the tunny-fish and the sword
-fish are driven to frenzy about the time of the rising of the dogstar;
-for both of them at that season have under their fins something like a
-small worm, which is called œstrus, resembling a scorpion, and in size
-something similar to a spider, and this makes them leap about in leaps
-as large as those of the dolphin." And Theodoridas says,—
-
-     The tunnies bend their furious course to Gades.
-
-But Polybius of Megalopolis, in the thirty-fourth book of his History,
-speaking of the Lusitanian district in Iberia, says, "That in the sea,
-in these parts, acorn-bearing oaks grow, on the fruit of which the
-tunnies feed, and grow fat; so that a person who called the tunny the
-pig of the sea would not err, for the tunnies, like the pigs, grow to a
-great size on these acorns."
-
-65. And the intestines of this fish are highly extolled, as Eubulus also
-tells us, in his Ionian,—
-
-     And after this the luscious intestines
-     Of roasted tunnies sail'd upon the table.
-
-And Aristophanes, in his Lemnian Woman, says—
-
-     Despise not thou the fat Bœotian eel,
-     Nor grayling, nor the entrails of the tunny.
-
-And Strattis, in his Atalanta, says—
-
-     Next buy the entrails of a tunny, and
-     Some pettitoes of pigs, to cost a drachma.
-
-And the same poet says in his Macedonians—
-
-     And the sweet entrails of the tunny-fish.
-
-And Eriphus says in his Melibœa—
-
-     These things poor men cannot afford to buy,
-     The entrails of the tunny or the head
-     Of greedy pike, or conger, or cuttle-fish,
-     Which I don't think the gods above despise.
-
-But when Theopompus, in his Callæschrus, says,
-
-     The ὑπογάστριον of fish, O Ceres,
-
-we must take notice that the writers of his time apply the term
-ὑπογάστριον to fish, but very seldom to pigs or other animals; but it
-is uncertain what animals Antiphanes is speaking of, when he makes use
-of the term ὑπογάστριον in his Ponticus, where he says—
-
-[Sidenote: THE TUNNY-FISH.]
-
-     Whoever has by chance bought dainty food
-     For these accursed and abandon'd women,
-     Such as ὑπογάστρια, which may Neptune
-     Confound for ever; and who seeks to place
-     Beside them now a dainty loin of meat . . . .
-
-And Alexis, in his Ulysses weaving, praises the head of the tunny; and
-says—
-
-     _A._ And I will throw the fishers headlong down
-          Into the pit. They only catch for me
-          Food fit for freed men; trichides and squids,
-          And partly fried fish.
-                                _B._ But not long ago,
-          This man, if he could get a tunny's head,
-          Thought he was eating tunnies whole, and eels.
-
-They praised also that part of the tunny which they called "the key,"
-as Aristophon does, in his Peirithus:—
-
-     _A._ But now the dinner is all spoilt entirely.
-     _B._ Here are two roasted keys quite fit to eat.
-     _A._ What, keys to open doors?
-                                   _B._ No, tunny keys;
-          A dainty dish.
-                        _A._ There is the Spartan key too.
-
-66. But Antigonus the Carystian, in his treatise on Language, says
-that the tunny is sacrificed to Neptune, as we have already mentioned.
-But Heracleon the Ephesian says that the Attic writers call the
-tunny the orcynus. And Sostratus, in the second book of his treatise
-on Animals, says that the pelamys is called the thunnis, or female
-tunny-fish; but that when it becomes larger, it is called thunnus; and
-when it gets to a larger size still, it is called the orcynus; and that
-when it has grown to a size which is quite enormous, then it is called
-cetus. And Æschylus likewise mentions the tunny, saying—
-
-     I bid you take up hammers now, and beat
-     The fiery mass of iron, which will utter
-     No groan, but bear in silence like the tunny.
-
-And in another place he says—
-
-     Turning his eye aside, just like the tunny;
-
-because the tunny cannot see well out of his left eye, as Aristotle has
-said. Menander, in his Fishermen, says—
-
-     And the disturbed and muddy sea which breeds
-     The largest tunnies.
-
-And in Sophron we find the word θυννοθήρας (a hunter of tunnies); but the
-same fish which is usually called θύννος, the Attic writers call θυννίς.
-
-67. But as to the thunnis, Aristotle says that this is the female,
-differing from the male thunnus in having a fin under the belly, the
-name of which fin is the "ather." But in his treatise on the Parts of
-Animals, he again distinguishes the thunnis from the thunnus; saying,
-that "in the summer, about the month Hecatombæon, it drops something
-like a bag, in which there are a great number of small eggs." And
-Speusippus, in the second book of his Similitudes, distinguishes the
-thunnis from the thunnus; and so does Epicharmus, in his Muses. But
-Cratinus, in his Pluti, says—
-
-     For I'm a thunnis, a melænas, or
-     A thunnus, orphos, grayling, eel, or sea-dog.
-
-And Aristotle, in his treatise on Fishes, says that the thunnis is a
-gregarious fish, and also a migratory one. But Archestratus, who is so
-fond of petty details, says—
-
-     And then the thunna's tail, which I call thunnis,
-     That mighty fish, whose home's Byzantium.
-     Cut it in slices, and then roast it all
-     With accurate care, strewing on nought but salt,
-     Most thinly spread; then sprinkle a little oil;
-     Then eat it hot, first dipping it in brine.
-     Or if you like to eat them dry they're good;
-     Like the immortal gods in character,
-     And figure too; but if you once forget,
-     And vinegar add to them, then you spoil them.
-
-And Antiphanes, in his Pæderastes, says—
-
-     And the middle slices take
-       Of the choice Byzantian tunny,
-     And let them be neatly hidden
-       Under leaves from beet-root torn.
-
-Antiphanes also praises the tail of the thunnis, in his Couris, where
-he says—
-
-     _A._ The man who's country bred likes not to eat
-          Food from the sea extracted; unless indeed
-          It comes quite close in shore. Such as some conger,
-          Some ray, or tunny's . . .
-                                    _B._ Which part of the tunny?
-     _A._ The lower part.
-                         _B._ Well, you may eat that safely.
-     _A._ All other fish I reckon cannibals.
-     _B._ Do not you eat those fish with the ugly backs?
-     _A._ Which?
-                _B._ The fat eels which haunt Copais' lake.
-
-[Sidenote: FISH.]
-
-     _A._ Aye, like a ploughman. For indeed I have
-          A farm not far from that most dainty lake.
-          But I impeach the eels now of desertion,
-          For none at all were there the other day.
-
-And some of these iambics may be found in the Acestria, and also in the
-Countryman, or Butalion. And Hipponax, as Lysanias quotes him in his
-treatise on the Iambic Poets, says—
-
-     For one of them with rapid extravagance
-     Feasting each day on tunnies and on cheesecakes,
-     Like any eunuch of rich Lampsacus,
-     Ate up his whole estate. So that he now
-     Is forced to work and dig among the rocks,
-     Eating poor figs, and small stale loaves of barley,
-     Food fit for slaves.
-
-And Strattis also mentions the thunnis, in his Callipides.
-
-68. There is also a fish called the hippurus, or horsetail. Aristotle,
-in the fifth book of his treatise on the Parts of Animals, says that
-the hippuri lay eggs, and that these are small at first, but come to
-a great size, like those of the lamprey; and that they bring forth
-their young in the spring. But Dorion, in his book upon Fish, says
-that the hippurus is also called the coryphæna. But Icesius calls it
-the hippuris; and Epicharmus also mentions them in his Hebe's Wedding,
-saying—
-
-     The sharp-nosed needle-fish,
-     And the hippurus, and bright chrysophrys.
-
-But Numenius, in his treatise on the Art of Fishing, speaking of the
-nature of the fish, says that it keeps continually leaping out of the
-water; on which account it is also called the Tumbler. And he uses the
-following expressions about it:—
-
-     Or the great synodons, or tumbler hippurus.
-
-And Archestratus says—
-
-     Th' hippurus of Carystus is the best,
-     And indeed all Carystian fish are good.
-
-And Epænetus, in his Cookery Book, says that it is called also the
-coryphæna.
-
-69. There is another fish called the horse; and perhaps it is the same
-which Epicharmus calls the hippidion, or little horse, when he says—
-
-     The coracinus colour'd like a crow,
-     Fat, well-fed fish; the smooth hippidion,
-     The phycæ, and the tender squill . . .
-
-And Numenius, in his Art of Fishing, says—
-
-     The char, the mighty tench of size enormous,
-     The channus, and the eel; and he who roves
-     By night, the wary pitynus; the mussel,
-     The horse-fish, or the sea-green corydulis.
-
-And Antimachus the Colophonian mentions it in his Thebais, where he
-says—
-
-     The hyca, or the horse-fish, or the one
-     Which they do call the thrush.
-
-70. There is a fish, too, called the ioulis, concerning which Dorion
-says, in his treatise on Fishes, "Recollect that if you boil the
-ioulis, you must do it in brine; and if you roast them, you must roast
-them with marjoram." And Numenius says—
-
-     And ne'er neglect the medicine which keeps off
-     To a great degree the greedy fish ioulis,
-     And scolopendrus that doth poison dart.
-
-But the same writer calls them ioulus, and the entrails of the earth, in
-the following lines:—
-
-     Moreover do not then the bait forget,
-     Which on the highest hills that fringe the shore
-     Shall soon be found. And they are called iouli,
-     Black, eating earth—the entrails of the earth;
-     Or the long-footed grasshopper, what time
-     The sandy rocks are sprinkled with the foam
-     Of the high-rising tide. Then dig them up,
-     And stow them carefully within your bag.
-
-71. There are also fish called κίχλη, the sea-thrush, and κόσσυφος,
-the sea-blackbird. The Attic writers call the first κίχλη, with an η;
-and the reason is as follows:—All the feminine nouns which end in λα
-have another λ before the λα; as Σκύλλα, σκίλλα, κόλλα, βδέλλα, ἅμιλλα,
-ἅμαλλα: but those which end in λη do not require a λ to precede the λη;
-as ὁμίχλη, φύτλη, γενέθλη, αἴγλη, τρώγλη, and, in like manner, τρίγλη.
-
-Cratinus says—
-
-     Suppose a man had eaten a red mullet (τρίγλην),
-     Would that alone prove him an epicure?
-
-And Diocles, in the first book of his treatise on Wholesomes, says,
-"Those fish which are called rocky fish have tender flesh; such as the
-sea-blackbird, the sea-thrush, the perch, the tench, the phyca, the
-alphesticus." But Numenius says, in his treatise on Fishing—
-
-[Sidenote: FISH.]
-
-     The sea-born race of grayling or of orphus,
-     The black-flesh'd blackbird, or the dainty sea-thrush
-     Sporting beneath the waves.
-
-And Epicharmus, in his Hebe's Wedding, says—
-
-     Bambradones, sea-thrushes, and sea-hares;
-     And the bold dragon-fish.
-
-And Aristotle, in his treatise on What concerns Animals, says, "And the
-fishes with black spots, like the sea-blackbird; and the fishes with
-variegated spots, like the sea-thrush." But Pancrates the Arcadian, in
-his Works of the Sea, says that the sea-thrush is called by many names:—
-
-     Add now to these the sea-thrush red, which they
-     Who seek to snare the wary fish with bait
-     Do call the saurus, and th' æolias,
-     Add too th' orphiscus with his large fat head.
-
-And Nicander, in the fourth book of his Transformed People, says—
-
-     The scarus or the thrush with many names.
-
-72. There is also the sea-boar and the cremys. Aristotle, in his
-treatise on Animals, says, "But some fish have no teeth and smooth
-skins, like the needle-fish; and some have stony heads, like the
-cremys; and some are harsher, with rough skins, like the sea-boar; and
-some are marked down the back with two lines, like the seserinus; and
-some are marked with many lines and with red spots, like the salpe."
-And both Dorion and Epænatus mention the sea-boar; and Archestratus
-says—
-
-     But when you go to Acta's favour'd land,
-     If you by chance should see a rich sea-boar,
-     Buy it at once, and let it not escape you,
-     Not if you buy it at its weight in gold;
-     Else will the indignation of the gods
-     O'erpower you; for 'tis the flower of nectar.
-     But 'tis not all men who can be allow'd
-     To eat this dainty, no, nor e'en to see it;
-     Unless they take a strongly-woven mesh
-     Of marsh-bred rush, and hold it in their hands,
-     Well used to ply the floats with rapid mind.
-     And with these dainties you must offer up,
-     Thrown on the ground, some gifts of lamb and mutton.
-
-73. There is also the harp-fish. Aristotle, in his treatise on Animals,
-or on Fish, says, "The harp-fish has serrated teeth, is a fish of
-solitary habits, he lives on seaweed; he has a very loose tongue, and a
-white and broad heart." Pherecrates, in his Slave-Tutor, says—
-
-     The harp-fish is a good fish; be you sure
-     To buy him when you can. He really is good;
-     But, I by Phœbus swear, this does perplex me
-     Exceedingly which men do say, my friend,
-     That there is secret harm within this harp-fish.
-
-Epicharmus says, in his Marriage of Hebe—
-
-     There were hyænides,
-     And fine buglossi, and the harp-fish too.
-
-And Apollodorus has said that, on account of his name, he was
-considered to be sacred to Apollo. And Callias, or Diocles, whichever
-was the author of the play, says in the Cyclops—
-
-     A roasted harp-fish, and a ray,
-     And the head of a well-fed tunny.
-
-And Archestratus, in his Luxurious Way of Living, says—
-
-     I counsel you always to boil a harp-fish
-     If he is white and full of firmish meat;
-     But if he's red and also no great size,
-     Then it were best, when you have prick'd him o'er
-     With a new-sharpen'd knife, to roast him gently.
-     Sprinkle him then with oil and plenteous cheese,
-     For he does like to see men liberal,
-     And is himself intemperate.
-
-74. There is also the cordylus. Aristotle calls this fish an amphibious
-animal, and says that it dies if it is dried by the sun. But Numenius,
-in his book on the Art of Fishing, calls it the courylus:—
-
-     All things are ready. First I strip the thighs
-     Of courylus, or pirene, and treat too
-     In the same way the marine grasshopper.
-
-He also speaks of the fish called the cordylis, in these lines—
-
-     Mussels, sea-horses, or the sea-green cordylis.
-
-75. There is also a fish called cammorus. Epicharmus, in his Marriage
-of Hebe, says—
-
-     Then after this there are boaces and
-     Smarides, anchovies, also cammori.
-
-And Sophron, in his Female Farces, mentions them. But they are a
-species of squill, and this name was given them by the Romans.
-
-76. There is also a fish called the carcharias. Numenius of Heraclea,
-in his Art of Fishing, says—
-
-[Sidenote: FISH.]
-
-     At times you may too a carcharias catch,
-     At times a psamathis who loves the surf.
-
-And Sophron, in his Tunny-hunter, says, "But if your stomach happens
-to have swallowed a carcharias." But Nicander the Colophonian, in his
-essay on Dialects, says that the carcharias is also called the lamias
-and the squill.
-
-77. There is also the cestreus. Icesius says, "Of the fish which are
-called by one general name of leucisci there are many sorts; for some
-are called cephali, and some cestres, and some chellones, and some
-myxini. But the cephali are the best both in flavour and juiciness;
-the next to them are those called the cestres; the myxini are inferior
-to either. But the worst of all are the chellones, which are called
-bacchi; and they are all full of wholesome juice, not very nutritious,
-but very digestible." And Dorion, in his essay on Fish, mentions the
-sea cestreus, but does not approve of the river one. And the sea
-cestreus he subdivides into two species—the cephalus and the nestis.
-But the cestreus, which is like the sea-urchin about the head, he calls
-sphondylus. And he says "that the cephalinus differs from the cephalus,
-and that this last is also called the blepsias." But Aristotle says,
-in the fifth book of his treatise on the Parts of Animals, "But of the
-different kinds of cestreus, the chellones begin to be pregnant in the
-month Poseideon; so does the sargus and the fish called the myxus; and
-so does the cephalus: and they go thirty days with young. But some of
-the cestres are not generated by copulation, but are produced by the
-slime and the sand."
-
-And in other places Aristotle says, "The cestreus is a fish with
-serrated teeth, but he does not eat other fishes; and, indeed, he is in
-no respect carnivorous. But of these fish there are several kinds—the
-cephalus, the chellon, and the pheræus. And the chellon feeds close to
-land, but the pheræus does not; and they use the following food—the
-pheræus uses the mucus which proceeds from itself, and the chellon eats
-slime and sand. It is said, also, that the spawn of the cestreus is not
-eaten by any other fish, just as the cestreus also eats no other fish."
-But Euthydemus the Athenian, in his treatise on Cured Fish, says that
-the spheneus and the dactyleus are both different species of cestres;
-and also that there is a species which are called cephali, because they
-have very large heads. And those which are called spheneus,[4] are
-called so because they are thin and four-cornered; and the dactyleis
-are not so thick as two fingers. But the most excellent of the cestres
-are those which are caught near Abdera, as Archestratus has told us;
-and the second-best are those which come from Sinope.
-
-78. But the cestres are called by some writers plotes, as Polemo says,
-in his treatise on the Rivers in Sicily. And Epicharmus, in his Muses,
-gives them this name—
-
-     Æolians, and plotes, and cynoglossi.
-       There also were sciathides.
-
-And Aristotle, in his treatise on the Dispositions and Way of Living of
-Animals, says that "the cestres live even if they are deprived of their
-tails. But the cestreus is eaten by the pike, and the conger is eaten
-by the turbot." And there is an often-quoted proverb, "The cestreus
-is fasting," which is applied to men who live with strict regard to
-justice, because the cestreus is never carnivorous. Anaxilas, in his
-Morose Man, attacking Maton the Sophist for his gluttony, says—
-
-     Maton seized hold of a large cestreus' head,
-     And ate it all. But I am quite undone.
-
-And that beautiful writer, Archestratus, says—
-
-     Buy if you can a cestreus which has come
-     From the sea-girt Ægina; then you shall
-     For well-bred men be fitting company.
-
-Diocles, in his Sea, says—
-
-     The cestreus leaps for joy.
-
-79. But that the nestes are a kind of cestreus, Archippus tells us, in
-his Hercules Marrying:—
-
-     Nestes cestres, cephali.
-
-And Antiphanes, in his Lampon, says—
-
-     But all the other soldiers which you have
-     Are hungry (νήστεις) cestres.
-
-And Alexis, in his Phrygian, says—
-
-     So I a nestis cestreus now run home.
-
-Ameipsias says, in his Men playing at the Cottabus—
-
-     _A._ And I will seek the forum, there to find
-          Some one to take my work.
-                                   _B._ I wish you would,
-          You would all have less time to follow me,
-          Like any hungry (νῆστις) cestreus.
-
-And Euphron says, in his Ugly Woman—
-
-     Midas then is a cestreus—see, he walks
-     Along the city fasting (νῆστις).
-
-[Sidenote: FISH.]
-
-And Philemon says, in his Men dying together—
-
-     I bought me now a nestis cestreus roasted
-     Of no great size.
-
-Aristophanes, in his Gerytades, says—
-
-     Is there within a colony of man cestres?
-     For that they all are νήστιδες you know.
-
-Anaxandrides says, in his Ulysses—
-
-     He usually goes supperless about,
-     Like a cestrinus nestis.
-
-And Eubulus, in his Nausicaa, says—
-
-     Who has been drown'd 'tis now four days ago,
-     Leading the life of a sad nestis cestreus.
-
-80. When all this had been said about this nice dish of fish, one of
-the cynics coming late in the evening said, "My friends, are we, too,
-keeping a fast, as if this were the middle day of the Thesmophoria,
-since we are now fasting like cestres? For, as Diphilus says, in his
-Lemnian Women—
-
-     These men have supp'd, but I, wretch that I am,
-     Shall be a cestreus through th' extreme of fasting.
-
-And Myrtilus answering, said—
-
-     But stand in order—
-
-as the Hedychares of Theopompus says—
-
-                           hungry band of cestres,
-     You who are fed, like geese, on vegetables.
-
-For you shall not take a share of any of these things before either
-you, or your fellow-pupil Ulpian, tell me why the cestreus is the
-only fish which is called the faster. And Ulpian said,—It is because
-he never takes any living bait; and when he is caught, it is neither
-effected by any meat nor by any living animal; as Aristotle tells
-us, when he says "perhaps his being hungry makes him lazy;" and also
-that "when he is frightened he hides his head, as if by so doing he
-concealed his whole body." But Plato, in his Holidays, says—
-
-     As I was going out I met a fisherman,
-     And he was bringing me some cestres, and
-     He brought me all those worthless starving fish.
-
-But do you tell me, O you Thessalian wrestler, Myrtilus! why it is that
-fish are called by the poets ἔλλοπες? And he said,—It is because they
-are voiceless; but some insist upon it that, by strict analogy, the
-word ought to be ἴλλοπες, because they are deprived of voice: for the
-verb ἴλλεσθαι means to be deprived, and ὄψ means voice.[5] And are you
-ignorant of this, when you are an ἔλλοψ yourself? But I, as the wise
-Epicharmus says, when this dog makes me no answer,—
-
-     Am by myself enough well to reply
-     To what two men have lately said before me.
-
-And I say that they are called ἔλλοπες from being covered with
-scales, [the word coming from the same root, and being equivalent
-to λεπιδωτός]. But I will tell you (though that is not a question
-which has been asked) why the Pythagoreans, who do touch other living
-creatures, though sparingly, and who allow themselves even to sacrifice
-some, absolutely abstain altogether from fish alone. Is it because of
-their silence? for they think silence a very divine quality. Since,
-then, you, O you Molossian dogs, are always silent, but are still not
-Pythagoreans, we will now go on to the rest of the discussion about
-fish.
-
-81. There is a fish called the coracinus. The coracini, which are
-caught at sea, says Icesius, contain but little nourishment; but they
-are easily secreted, and have a moderate supply of good juice. But
-Aristotle, in the fifth book of his Parts of Animals, says that "it
-happens to nearly all fish to have a rapid growth, and this is the
-case, in no small degree, with the coracinus; and he lays his eggs
-close to the land, in places full of weeds and moss." But Speusippus,
-in the second book of his treatise on Similitudes, says that the
-blacktail and the coracinus are much alike. But Numenius, in his
-Treatise on the Art of Fishing, says—
-
-     It easily would attract the spotted coracinus.
-
-And perhaps the æoliæ mentioned by Epicharmus, in his Muses, may be the
-same as coracini. For Epicharmus says—
-
-     Æoliæ, plotes, cynoglossi too.
-
-But, in his Hebe's Marriage, he speaks of the æoliæ as a different fish;
-for he says—
-
-     There there were mussels, and the alphastic fish,
-     And coracini like to coriander seed,
-     Æoliæ, plotes too, and the cynoglossi.
-
-[Sidenote: FISH.]
-
-But Euthydemus, in his essay on Cured Fish, says that the coracinus
-is by many people called the saperda. And Heracleon the Ephesian has
-said much the same thing; and so has Philotimus, in his Cookery Book.
-But that the saperdas and the coracinus are both called the platistacus
-is affirmed by Parmeno the Rhodian, in the first book of his Culinary
-Doctrine. But Aristophanes, in his Telmessians, uses the expression
-"black-finned coracini."
-
-Pherecrates also uses the word in its diminutive form, in his Forgetful
-Man, where he says—
-
-     Being with your κορακινίδια and μαινίδια.
-
-And Amphis says, in his Ialemus—
-
-     Whoever eats a sea-born coracinus
-     When he may have a grayling, is a fool.
-
-But the coracini of the Nile are very sweet and delicious in their
-flesh, as those who have tried them know; and they have got their name
-from continually moving their eyes (διὰ τὸ τὰς κόρας κινεῖν), and
-never ceasing. But the Alexandrians call them plataces, which is, more
-correctly speaking, the name of the whole genus.
-
-82. There is also a fish called the cyprinus, or carp. He also, as
-Aristotle tells us, is a carnivorous and gregarious fish; and he has
-his tongue, not in the lower part of the mouth, but in the upper part.
-But Dorion, mentioning him in his list among the lake and river fish,
-writes thus: "A scaly fish, whom some people call the cyprinus."
-
-83. There is also the tench. "The tench is very juicy," as Icesius
-says, "exceedingly attractive to the palate, very easily secreted,
-not very nutritious, nor is the juice which they give very wholesome.
-But, in delicacy of flavour, the white kind is superior to the black.
-But the flesh of the green tench is more dry, and devoid of fat; and
-they give a much smaller quantity of juice, and what they do give is
-thinner. Still they are more nutritious, on account of their size."
-Diocles says that those which are found in rocky situations are very
-tender. But Numenius, in his treatise on Fishing, calls them, not
-κωβιοι, but κωθοι.
-
-  A char or tench (κωθος) of mighty size and bold.
-
-And Sophron, in his Countryman, speaks of "The cothons, who bathe in
-mud;" and perhaps it was from the name of this fish that he called
-the son of his Tunny-catcher, in the play, Cothonias. But it is the
-Sicilians who call the tench κώθων, as Nicander the Colophonian tells
-us, in his book on Dialects; and Apollodorus confirms the statement,
-in his treatise on the Modest and Temperate Man. But Epicharmus, in his
-Hebe's Marriage, names the tench, calling it κώβιος:—
-
-  The turtle with their sting behind, and then the tender tench.
-
-And Antiphanes, in his Timon, praising the tench, tells us in what
-places they are to be found in the greatest perfection, in these lines:—
-
-  I come, but I have been to great expense
-  In buying viands for this marriage feast.
-  I've bought a pennyworth of frankincense
-  To offer to the gods and all the goddesses;
-  And to the heroes I will offer cakes.
-  But when I bid that rascally house-breaking
-  Seller of fish to add a dainty dish,
-  "I'll throw you in," says he, "the borough itself,
-  For they are all Phalericans." The rest
-  I do believe were selling our Otrynicans.[6]
-
-Menander, in his Ephesians, says—
-
-  _A._ There was a fishmonger not long ago,
-       Who asked four whole drachmas for his tench.
-  _B._ A mighty price indeed.
-
-And Dorion mentions river tench also, in his book on Fishes.
-
-84. There is also a fish called the cuckoo-fish. Epicharmus says—
-
-     And the beauteous cuckoos
-     Which we split in twain,
-     Then we roast and season them,
-     And then with pleasure eat them.
-
-And Dorion says that one ought to roast them, first having split them
-down the back; and, having seasoned them with herbs, and cheese, and
-spice, and assafœtida, and oil, then one ought to turn them round, and
-oil them on the other side, and then to sprinkle them with a little
-salt; and, when one has taken them from the fire, to moisten them with
-vinegar. But Numenius gives it the epithet of red, from the facts of
-the case, saying—
-
-     Eating sometimes the cuckoo red, sometimes
-     A few pempherides, or else a lizard.
-
-[Sidenote: FISH.]
-
-85. There is also a fish called the carcharias (or sharp-toothed dog).
-And Archestratus, whom we may call the Hesiod or Theognis of Epicures,
-speaks of this fish; for Theognis himself was not indifferent to
-luxury, as he admits, speaking of himself in these words:—
-
-     But when the sun, driving his coursers fleet
-     With solid hoofs along the heavenly road,
-     Guides them at mid-day in the centre path,
-     Then let us eat whate'er our heart may prompt,
-     And gratify our appetite with dainties.
-     Then let a Spartan maid with rosy hands,
-     Bring water, and fresh garlands for our brows.
-
-Nor indeed was that wise man indifferent to the charms of boys; at all
-events, he speaks thus on the subject:—
-
-     O Academus, would you now but sing
-     A tuneful hymn, while in the midst should stand
-     A beauteous boy, in flower of his youth,
-     A prize for you and me to combat for,
-     Then you should know how far the mule excels the ass.
-
-And Archestratus, in these beautiful suggestions of his, exhorts his
-friends in this way—
-
-     In fair Torone's town 'tis best to cook
-     The hollow entrails of the sharp-tooth'd dog.
-     Then strew the fish with cummin, sparing be
-     Of salt, then roast him, and add nothing else
-     Saving some sea-green oil. Then when 'tis done,
-     Serve him up with some little seasoning.
-     And if you boil a part of it within
-     The hollow of some flat dish, then add
-     No water, add no wine-made vinegar,
-     But pour on oil alone, and cummin dry,
-     And add what fragrant herbs the garden gives.
-     Then put the saucepan on the ashes hot,
-     And boil it; let no flame too quickly burn,
-     And stir it often lest the meat should catch,
-     And spoil your dinner so, before you know it.
-     'Tis but few mortals know this wondrous food;
-     And those who have thick stupid heavy souls,
-     Refuse to taste it, but are all alarm'd,
-     Because they say this dog's a cannibal,
-     And feeds on human flesh. But there is not
-     A fish that swims which does not like man's flesh
-     If he can only chance to come across it.
-
-There is a part of this fish which the Romans call thursio, and which
-is very delicious, and much sought for as an article of luxury.
-
-86. There is also the pike. These, as Aristotle reports, are a
-solitary and carnivorous fish; and they have a bony tongue, adhering
-to the mouth, and a triangular heart. But, in the fifth book of his
-Parts of Animals, he says that they bring forth their young, like the
-cestres and chrysophryes do, chiefly in those places where rivers fall
-into the sea; and they bring forth in winter, and they also bring forth
-twice in the season. But Icesius says that the pike is very juicy, and
-not very nutritious; and that it is also not very easily secreted;
-but for delicacy of flavour it is accounted the very first of fish.
-And this fish has his name, λάβραξ, from his voracity λαβρότης. It is
-said, also, that in shrewdness he is superior to other fish, being
-very ingenious at devising means to save himself; on which account,
-Aristophanes the comic poet says—
-
-     The pike, the wisest of all fish that swim.
-
-And Alcæus the lyric poet says that he swims very high in the water.
-But the wise Archestratus says—
-
-     Take the large cestris cephalus from Gæson,
-     When you do come to fair Miletus' city.
-     Take too the pike, the offspring of the gods.
-     For in those waters both these fish are best.
-     Such is the natural character of the place.
-     But there are many places where they grow
-     More fat and large; in famous Calydon,
-     And in the opulent Ambracia,
-     And at the Bolbe lake; but there they want
-     The fragrant fat which here surrounds their belly;
-     Nor have they such a pungent taste, my friend.
-     Those which I speak of are most admirable.
-     Take them and roast them without scaling them,
-     Soften with salt, and serve them up with brine.
-     And let no Syracusan, no Italian
-     Break in upon you while you dress this dish:
-     For they have no idea of dressing fish,
-     But spoil them all by seasoning them with cheese,
-     By sprinkling them with too much vinegar,
-     And strongly scented assafœtida.
-     They are good cooks enough to dress the vile
-     Fish which they take while clinging to the rocks;
-     And there are many kinds of season'd dishes
-     Which they can dress quite well enough; but they
-     Have no idea of dressing good fish plain.
-
-87. And Aristophanes, in his Knights, speaks of the pike taken in the
-neighbourhood of Miletus as surpassingly good, when he speaks thus:—
-
-     But you shall not disturb me thus
-     Feasting on Milesian pike.
-
-[Sidenote: PIKE.]
-
-And in his Lemnian Women he says—
-
-     He would not buy a pike's head, nor a locust:
-
-speaking because the brain of the pike is a great delicacy, as is also
-that of the sea-grayling. And Eubulus, in his Muses, says—
-
-     Do not be too expensive, still not mean,
-     Whate'er you do; not for decency's sake.
-     Get some small cuttle-fish, or squids, some nestis,
-     Some small fry of the polypus, some tripe,
-     And beestings and black-puddings; get besides
-     A noble head of the Milesian pike.
-
-But the Gæson, which is mentioned by Archestratus, means the lake
-Gæsonis, which is between Priene and Miletus, connected with the sea,
-as Neanthes of Cyzicus tells us, in the sixth book of his Hellenics.
-But Ephorus, in his fifth book, says that the Gæson is a river near
-Priene, which flows into the lake Gæsonis. And Archippus, in his
-Fishes, mentioning the pike, says—
-
-     Hermes th' Egyptian is the greatest rogue
-     Of all the fishmongers; he skins by force
-     The sharks and rhinès, and takes out the entrails
-     Of the Milesian pikes, before he sells them.
-
-88. There is also a fish called the latus; and Archestratus says that
-the best fish of this kind is that which is taken off the coast of
-Italy, and he speaks thus concerning them:—
-
-     Near the well-treed Italia's verdant shores,
-     Fierce Scylla's strait the famous latus breeds,
-     Most marvellous of dainties.
-
-But the lati which are found in the river Nile grow to such a size that
-they weigh more than two hundred pounds; and this fish is exceedingly
-white, and very delicious, dress it in whatever way you choose. And
-it is like the fish called the glanis, which is found in the Danube.
-The Nile produces also many other kinds of fish, and they are all very
-delicious; but especially does it produce all the different coracini
-(for there are many different kinds of this fish). It also produces
-the fish called the mæotes, which are mentioned by Archippus, in his
-Fishes, in these words:—
-
-     Mæotæ, and saperdæ, likewise glanides.
-
-And this fish is found in great numbers in Pontus; and they derive their
-name from the Palus Mæotis. But the following, as far as I can
-recollect, from having been a long time absent from the country, are
-the names of the chief fish found in the Nile. The sweetest of all is
-the ray; then there is the sea-pig, the snub-nose, the phagrus, the
-oxyrhynchus, the allabes, the silurus, the synodontis, the elecoris, the
-eel, the thrissa, the abramis, the blind-fish, the scaly-fish, the
-bellows-fish, and the cestreus. And there are also a great number of
-others.
-
-89. There is also a kind of shark, called the leiobatus, whose other
-name is the rhinè; and he is a white-fleshed fish, as Epænetus tells us
-in his Cookery Book. Plato says, in his Sophists—
-
-     The galeus, the leiobatus, the eel.
-
-90. There is also the lamprey. Theophrastus, in the fifth book of
-his treatise on those Animals which can live on dry Land, says that
-the eel and the lamprey can exist for a long time out of the water,
-because they have very small gills, and so receive but very little
-moisture into their system. But Icesius affirms that they are not
-less nutritious than the eel, nor even, perhaps, than the conger. And
-Aristotle, in his treatise on the Parts of Animals, says that from the
-time that they are little they grow very rapidly, and that they have
-sharp serrated teeth; and that they keep on laying small-sized eggs
-every season of the year. But Epicharmus, in his Muses, calls them not
-σμύραινα, but μύραινα, without the σ; speaking in this way of them:—
-
-     No congers fat were wanting, and no lampreys (μύραιναι).
-
-And Sophron, too, spells the word in the same manner. But Plato or
-Cantharus, in his Alliance, spells the word with the σ, saying—
-
-     The ray, the lamprey (σμύραινα) too, is here.
-
-Dorion, in his treatise on Fishes, says that the river lampreys have
-only one spine, like the kind of cod which is called gallarias. But
-Andreas, in his treatise on Poisonous Animals, says that those lampreys
-which are produced by a cross with the viper have a poisonous bite, and
-that that kind is less round than the other, and is variegated. But
-Nicander, in his Theriacus, says—
-
-[Sidenote: FISH.]
-
-     That is a terrible deed the lamprey does,
-     When oft its teeth it gnashes and pursues
-     Th' unhappy fishermen, and drives them headlong
-     Out of their boats in haste, when issuing forth
-     From the deep hole in which it long has lain:
-     If that the tale is true that it admits
-     The poisonous viper's love, when it deserts
-     Its pastures 'neath the sea, for food on land.
-
-But Andreas, in his treatise on Things which are believed erroneously,
-says that it is quite a mistake to suppose that the lamprey ever breeds
-with the viper when it comes on marshy ground; for that vipers do not
-themselves feed in marshes, as they are fond rather of sandy and desert
-places. But Sostratus, in his books on Animals (and there are two books
-of his on this subject, and with this title), agrees with those who
-assert that the lamprey and the viper do breed together.
-
-91. There is another kind of eel also, called the myrus. But the
-myrus, as Aristotle says, in the fifth book of his treatise on the
-Parts of Animals, differs from the lamprey; this latter being a
-variegated fish, and less powerful than the other; while the myrus
-is a fish of one uniform colour, and strong, and its whole colour is
-like that of the wryneck, and it has teeth both within and without.
-And Dorion says, that the myrus has no small bones running through its
-flesh, but that it is in every part eatable, and exceedingly soft;
-and that there are two kinds of it, for some are black, and some are
-of rather a fiery colour, but those which are dark are best. And
-Archestratus, the voluptuary philosopher, says—
-
-     Between th' Italian and Sicilian shore,
-     Where the strait parts them with its narrow waves,
-     Whenever that most dainty fish is caught
-     Which men the lamprey call, be sure to buy it;
-     For in those waters 'tis the best of food.
-
-92. There is a fish, too, called the mænis, or sprat; and Icesius says
-that they are more juicy than the tench, but that they are inferior in
-delicacy of flavour, and also in the extent to which they facilitate
-the secretions of the stomach. But Speusippus, in the second book of
-his treatise on Things similar to one another, says that both the boax
-and the smaris resemble the sprat; and these two fishes are mentioned
-by Epicharmus, in his Earth and Sea, in the following manner:—
-
-     When you see many boaces and smarides.
-
-And Epænetus, in his Cookery Book, says, "The smaris, which some people
-call cynoseuna." But Antiphanes, in his Countryman, or Butalion, calls
-the sprats the food of Hecate, on account of their diminutive size; and
-the following is the passage:—
-
-     _A._ Why, I did think that all these monstrous fish
-          Were cannibals.
-                         _B._ What can you mean, my friend?
-     _A._ Why, cannibals: so how would any man eat them?
-     _B._ That's true. But these are food of Hecate,
-          Which he is speaking of, just sprats and mullets.
-
-There is also one kind which is called the leucomænis, or white sprat,
-which some people call the boax. Poliochus, in his Corinthiastes, says—
-
-     Let no man, in God's name I beg, persuade you,
-     Come when he will or whence, so to mistake
-     As to call leucomænides boaces.
-
-93. There is also the melanurus, or blacktail; and concerning this
-fish Numenius says, in his Art of Fishing:—
-
-     The scorpion or melanurus black,
-     The guide and leader of the perch.
-
-But Icesius says that he is very like the sargus, but that he is
-inferior to the latter in the quantity and quality of his juice, and
-also in delicacy of flavour; but that he is rather exciting food, and
-very nutritious. And Epicharmus mentions him in his Hebe's Marriage:—
-
-     There were sargini, there were melanuri.
-
-Aristotle too, in his treatise on Animals, writes thus: "There are some
-fish which have barred or spotted tails, among which are the melanuri,
-and the sargi or sardine; and they have many lines on their skin, dark
-lines. But Speusippus affirms, in the second book of his treatise on
-Things similar to one another, that the fish called psyrus resembles
-the melanurus; but Numenius calls the psyrus, psorus, with an ο, saying—
-
-     The psorus, or the salpe, or the dragon-fish
-     Which haunts the shore.
-
-94. There is also a fish called the mormyrus, a most nutritious fish,
-as Icesius says. But Epicharmus, in his Hebe's Marriage, calls it the
-myrmes, unless, at least, he means a different fish by this name. But
-his expression is—
-
-     The sea-swallow, the myrmes too,
-     And they are larger than the colias tunny.
-
-[Sidenote: FISH.]
-
-But Dorion, in his book upon Fishes, calls them mormylus, with a λ.
-But Lynceus of Samos, in his treatise on the Art of buying Fish, which
-he addressed to some friend of his, who was very difficult to please
-when making his purchases, says, "But it is not a useless plan, with
-reference to men who are obstinate, and who will not abate their price,
-when you are standing by to disparage their fish, quoting Archestratus
-(who wrote the book called The voluptuous Life), or some other poet,
-and repeating this verse:—
-
-     The mormyrus that haunts the pebbly shore,
-     Is a bad, good-for-nothing, worthless fish.
-
-And again you may quote—
-
-     Buy an amia in the autumn . . . .
-
-'But now 'tis spring.' And again you may proceed, if it should be the
-proper season—
-
-     How good the cestreus is when winter comes.
-
-'But now,' you will say, 'it is summer.' And you will go on in this way
-for some time; and in this way you will drive away a good many of those
-who are standing about, and who might become purchasers. So when you
-have done this, you will by this means compel the man to take whatever
-price you choose to give."
-
-95. There is also the torpedo. Plato, or Cantharus, says, in the
-Alliance—
-
-     A boil'd torpedo is delicious food.
-
-But Plato the Philosopher says, in the Meno, "You seem very much to
-resemble the sea-torpedo; for that fish causes any one who comes near it
-to become torpid." And an allusion to the name occurs also in Homer,
-where he says—
-
-     His hand was torpid (νάρκησε) at the wrist.
-
-But Menander, in his Phanus, uses the termination α, and says—
-
-     A certain torpor (νάρκα) creeps o'er all my skin;
-
-though no one of the ancient writers ever used this form of the word.
-But Icesius says that it is a fish without much nutriment or much juice
-in it, but that it has some cartilaginous sort of substance diffused
-all over it, very good for the stomach. And Theophrastus, in his book
-on Animals which live in Holes, says that the torpedo works its way
-underground because of the cold. But in his treatise on Poisonous
-Animals, and on Animals which sting, he says that the torpedo can send
-the power which proceeds from it through wood, and through harpoons,
-so as to produce torpor in those who have them in their hands. But
-Clearchus the Solensian has explained the cause of this in his treatise
-on Torpor; but, since his explanation is rather a long one, I do not
-recollect his exact words, but will refer you to the treatise itself.
-
-But the torpedo, says Aristotle, is one of the cartilaginous and
-viviparous fish; and, to provide itself with food, it hunts after
-little fish, touching them, and causing them all to become torpid and
-motionless. And Diphilus of Laodicea, in his essay on the Theriaca of
-Nicander, says that it is not every part of the animal which produces
-this torpor, but only some particular parts of it; and he says that
-he has arrived at this fact by a long series of experiments. But
-Archestratus speaks of—
-
-     A boil'd torpedo done in oil and wine,
-     And fragrant herbs, and some thin grated cheese.
-
-Alexis, in his Galatea, says—
-
-     I counsel you to season well and stuff
-     Torpedos whole, and then to roast them thoroughly.
-
-And in his Demetrius he says—
-
-     Then I took a torpedo, calculating
-     If my wife touch'd it with her tender fingers
-     That they would get no hurt from its backbone.
-
-96. There is also the sword-fish. Aristotle says that this fish has its
-lower jaw short, but its upper one bony, long, and in fact as large as
-all the rest of the body of the fish; and this upper jaw is what is
-called the sword; but that this fish has no teeth. And Archestratus
-says—
-
-     But take a slice of sword-fish when you go
-     To fair Byzantium, and take the vertebræ
-     Which bend his tail. He's a delicious fish,
-     Both there and where the sharp Pelorian cape
-     Juts out towards the sea.
-
-Now, who is then so great a general, or so great a critic in dishes
-and banquets, as this poet from Gela[7] (or, I should rather say, from
-Catagela), who, for the sake of his epicurism, sailed through those
-straits; and who also, for the sake of the same epicurism, investigated
-the different qualities and juices of each separate part of every fish,
-as if he had been laying the foundation of some science which was
-useful to human life?
-
-[Sidenote: FISH.]
-
-97. There is also a fish called the orphos (ὄρφως); but the word is
-also spelt with an ο (ὄρφος), as Pamphilus tells us. But Aristotle, in
-the fifth book of his Parts of Animals, where he says that the growth
-of most fish is very rapid, says, "The orphos also grows to a large
-fish from a little one with great rapidity; but he is a carnivorous
-fish, with serrated teeth, and of a solitary disposition. And there is
-this peculiarity in him, that it cannot be ascertained what means he
-has of propagating his species, and that he can live a long time after
-he has been cut in pieces. He is also one of those fish which bury
-themselves in holes during the winter season, and he is fond of keeping
-close to the land, rather than of going into the deep sea; but he does
-not live more than two years. And Numenius, speaking of this fish, says—
-
-     Now with such baits as these it is not hard
-     To draw the lengthy scorpion from his bed,
-     Or the rough orphus: for they're easily caught.
-
-And in another place he says—
-
-     The grayling, or the sea-born race of orphi,
-     Or the dark flesh'd sea-blackbird.
-
-But Dorion says that the young orphus is called by some the orphacines.
-And Archippus says, in his Fishes,—
-
-     The orphus came to them, the priest o' the god.
-
-And Cratinus says, in his Ulysses,—
-
-     A hot slice of the newly taken orphus.
-
-And Plato, in his Cleophon, says—
-
-     For he has brought you here, old dame, to dwell,
-     A rotten food for orphi and for phagri,
-     And other gristly boneless fish around.
-
-And Aristophanes, in his Wasps, says—
-
-     If a man be inclined to purchase orphi,
-     And likes to leave alone the membrades.
-
-Now this word ὀρφὼς, in the nominative case singular, is accented with
-an acute on the ultima by the Attic writers; so Archippus writes the
-word, in his Fishes, in the lines which I have already quoted; and
-Cratinus also, in his Ulysses, as I have above quoted it, writes—
-
-     τέμαχος ὀρφὼ χλιαρόν.
-
-98. There is also a fish called orcynus. Dorion, in his treatise on
-Fishes, says that the orcyni come from the sea near the Pillars of
-Hercules to the waters on our coasts; on which account, a great number
-are taken in the Iberian and Tyrrhenian seas; and that from thence
-they are dispersed over the rest of the sea. But Icesius says that
-those which are caught near Cadiz are the fattest, and next to them
-those which are taken near Sicily. But that those which are taken at
-any great distance from the Pillars of Hercules have very little fat
-on them, because they have swum a very great distance. Accordingly,
-at Cadiz, it is only the shoulders by themselves which are dried and
-cured; as also it is only the jaws and palate of the sturgeon, and that
-part which is called the melandryas, which is cured. But Icesius says
-that the entrails are very rich, and very different in flavour from the
-other parts; and that the parts about the shoulders are superior even
-to these.
-
-99. There is also the cod and the hake. The cod, says Aristotle, in his
-work on Living Animals, has a large wide mouth like the shark, and he
-is not a gregarious fish; and he is the only fish which has his heart
-in his stomach, and in his brain he has stones like millstones. And he
-is the only fish who buries himself in a hole in the hot weather, when
-the Dog-star rages; for all others take to their holes in the winter
-season. And these fish are mentioned by Epicharmus, in his Hebe's
-Wedding:—
-
-     And there are channæ with their large wide mouths,
-     And cod with their huge bellies.
-
-But the cod is different from the hake, as Dorion tells us, in his
-work upon Fish, where he writes thus: "The ὄνος (cod), which some call
-γάδος." There is also the gallerides, which some call a hake, and some
-a maxinus. But Euthydemus, in his work on Cured Fish, says, "Some call
-this fish the bacchus, and some call it the gelaria, and some call it
-the hake." But Archestratus says—
-
-     Anthedon's famous for its cod, which some
-     Do call gallerias; there its size is great,
-     But the flesh spongy, and in many respects
-     I do not think it good, though others praise it.
-     But this man likes one thing, and that another.
-
-100. There is the polypus, declined πολύπους, πολύποδος; at least this
-is the way the Attic writers use the word, and so does Homer:—
-
-     As when a polypus (πουλύποδος in the genitive) is dragged from
-         out his lair:
-
-[Sidenote: FISH.]
-
-keeping the analogy to the noun ποὺς, from which it is derived. But in
-the accusative case we find the form πολύπουν, just as we find Ἀλκίνουν
-and Οἰδίπουν. Æschylus, too, has the form τρίπουν, as an epithet of
-a caldron, in his Athamas, from ποὺς, as if it were a simple noun
-like νοῦς. But the form πώλυπος is Æolic. For the Attics always say
-πολύπους. Aristophanes, in his Dædalus, says—
-
-     When then I had this polypus (πουλύπους) and cuttle-fish.
-
-And in another place he says—
-
-     He put before me a polypus (πουλύπουν).
-
-And in another place he has—
-
-     They are the blows of a polypus press'd tight.
-
-And Alcæus says, in his Adulterous Sisters,—
-
-     The man's a fool and has the mind of a polypus (πουλύποδος).
-
-But Ameipsias, in his Glutton, says—
-
-     I want, it seems, a heap of polypi (πουλύπων).
-
-And Plato, in his Boy, writes—
-
-     First of all you like the polypodes (τοὺς πουλύποδας).
-
-Alcæus in another passage says—
-
-     I myself eat like any polypus (πουλύπους).
-
-But others use the accusative case πολύποδα, in strict analogy with
-ποὺς, ποδὸς, ποδὶ, πόδα. Eupolis, in his Demi, has—
-
-     The man's a fellow-citizen of mine,
-     A very polypus in disposition.
-
-101. Diocles, in the first book of his treatise on Wholesome Things,
-says—"The molluscous fish are calculated to give pleasure, and to
-excite the amorous propensities; especially the polypi (ὁι πολυποδες)."
-And Aristotle relates that the polypus has eight feet, of which the two
-highest and the two lowest are the smallest, and those in the middle
-are the largest; and they have also two feelers, with which they bring
-their food to their mouth. And they have their eyes placed above their
-two upper feet; and their mouth and teeth are between their feet. And
-when the polypus is dissected, he has a brain divided into two parts;
-and what is called his ink is not black, like the cuttle-fish, but
-of a reddish colour, in that part of him which is called the poppy;
-but the poppy lies above the stomach, like a bladder: and it has no
-intestines, like other fish. But for food it uses at times the flesh
-of small shell-fish, and casts the shells outside its body; by which
-the hunters know where to find it. And it propagates its species by
-becoming intertwined with the female, and is a long time about it,
-because it is destitute of blood: and it ejects its young through the
-orifice which is called the spiracle, which is the only passage for its
-body; and it lays eggs in clusters, like bunches of grapes.
-
-102. They say, also, that the polypus, when it is in want of food, will
-eat even itself. And among those who relate this fact is Pherecrates
-the comic poet; for he, in the play entitled The Countryman, says—
-
-     They live on green anthrysca, and on bracana,
-     And snails and slugs. And when they're very hungry,
-     Then, like the polypus, they e'en at night
-     Nibble their fingers.
-
-And Diphilus, in his Merchant, says—
-
-     A polypus with all his feelers
-     And limbs unhurt; whose wicked tooth
-     Has not devour'd himself, my friend,
-     Is ready for our supper.
-
-But all this is a mistake; for the fact is, that he is pursued by the
-congers, and has his feet hurt in that manner. And it is said that if
-any one strews salt over his hole, he immediately comes out. It is
-also affirmed, that when he flies in alarm, he changes his colour, and
-becomes like the places in which he conceals himself. As also Theognis
-of Megara says, in his Elegies—
-
-     Remark the tricks of that most wary polypus,
-     Who always seems of the same colour and hue
-     As is the rock near which he lies.
-
-And Clearchus makes a similar statement in the second book of his
-treatise on Proverbs, where he quotes the following lines, without
-saying from whose writings they come—
-
-     My son, my excellent Amphilochus,
-     Copy the shrewd device o' the polypus,
-     And make yourself as like as possible
-     To those whose land you chance to visit.
-
-[Sidenote: THE POLYPUS.]
-
-103. And the same Clearchus says that, in olden time, about Trœzen,
-it was considered impious to try to catch either the polypus, which
-was called sacred, or that one which was called the rower. And it was
-contrary to law to eat either that or the sea-tortoise. But the polypus
-is a fish very apt to decay, and also very stupid; for it goes towards
-the hand of the people who are pursuing it: and sometimes even when
-it is pursued, it does not attempt to get out of the way. Their females
-waste away after laying their eggs, and get powerless; by reason of
-which they are easily taken. And sometimes they have been seen leaving
-the sea, and going on dry land, especially towards any rough or rugged
-ground; for they shun smooth places: and of all plants they especially
-delight in the olive, and they are often found embracing the trunk of
-an olive with their feelers. They have also been discovered clinging
-to such fig-trees as grow near the sea-shore, and eating the figs, as
-Clearchus tells us, in his treatise on those Animals which live in the
-Water. And this also is a proof that they are fond of the olive,—that
-if any one drops a branch of this tree down into the sea, in a place
-where there are polypi, and holds it there a little time, he without
-any trouble draws up as many polypi as he pleases, clinging to the
-branch. And all their other parts are exceedingly strong, but their
-neck is weak.
-
-104. It is also said that the male has something corresponding to
-the parts of generation in one of his arms, in which there are his
-two large feelers; and that it is a limb full of nerves, sticking to
-the arm all along as far as the middle. But, in the fifth book of
-his treatise on the Parts of Animals, Aristotle says—"The polypus
-propagates his species in the winter, and brings forth in the spring;
-and it lies in its hole for about two months: and it is a very
-prolific animal. But the male differs from the female, both in having
-a longer head, and also in having what the fishermen call its parts of
-generation in one of its feelers. And when it brings forth, it sits on
-its eggs, on which account it is worse to eat at that season; and the
-polypus lays its eggs either in its bed, or in any potsherd, or hollow
-place or vessel of that sort. And after fifty days, the little polypi
-come forth out of the egg in immense numbers, like young spiders.
-But the female polypus sometimes sits upon the eggs, and sometimes
-clings to the mouth of the bed, holding on with one of its feelers."
-Theophrastus, in his treatise on those Animals which change their
-Colour, says that the polypus generally becomes like only to those
-places which are rocky, doing this both out of fear and for the sake
-of protecting itself. But, in his book on those Animals which live
-on dry Land, he says that the polypi are not fond of sea-water. But,
-in his treatise on those Things which are different according to the
-Differences of their Situation, Theophrastus says that there are no
-polypi about the Hellespont; for that sea is cold, and not very salt,
-and that both these circumstances are unfavourable to the polypus.
-
-105. "But the fish called the nautilus," says Aristotle, "is not a
-polypus, though it resembles a polypus in its feelers. And the back
-of the nautilus is covered with a shell; and it rises up out of the
-bottom of the sea, having its shell upon its back, in order that it
-may not catch the water. But when it has turned round, then it sails
-on, putting up two of its feelers, which have a thin membrane growing
-between them, just as the feet of some birds are which have a membrane
-of skin between their toes. And their other two feelers they let down
-into the sea, instead of rudders; but when they see anything coming
-towards them, then out of fear they draw in those feet, and fill
-themselves with salt water, and so descend to the bottom as rapidly as
-possible." But, in his treatise on Animals and Fishes, he says—"Of the
-polypi there are two sorts; one, that which changes its colour, the
-other the nautilus."
-
-106. Now, on this nautilus there is an epigram quoted of Callimachus of
-Cyrene, which runs thus:—
-
-     I was a shell, O Venus Zephyritis,[8]
-     Now I'm the pious offering of Selena,
-     The gentle nautilus. When balmy winds
-     Breathe soft along the sea, I hold my course,
-     Stretching my sails on their congenial yards.
-     Should calm, the placid goddess, still the waves,
-     I row myself along with nimble feet,
-     So that my name suits rightly with my acts.
-     Now have I fallen on the Iulian shore,
-     To be a pleasant sport to Arsinoe.
-     No more shall Halcyons' dew-besprinkled eggs,
-     My dainty meal, lie thick within my bed
-     As formerly they did, since here I lie.
-     But give to Cleinias's daughter worthy thanks;
-     For she does shape her conduct honestly,
-     And from Æolian Smyrna doth she come.
-
-Posidippus also wrote this epigram on the same Venus which is
-worshipped in Zephyrium:—
-
-     Oh, all ye men who traffic on the streams,
-     Or on the land who hold a safer way,
-
-[Sidenote: THE POLYPUS.]
-
-     Worship this shrine of Philadelphus' wife,
-     Venus Arsinoe, whom Callicrates,
-     The naval leader, first did firmly place
-     On this most beautiful Zephyrian shore.
-     And she will on your pious voyage smile,
-     And amid storms will for her votaries
-     Smooth the vex'd surface of the wide-spread sea.
-
-Ion the tragedian also mentions the polypus, in his Phœnix, saying—
-
-     I hate the colour-changing polypus,
-     Clinging with bloodless feelers to the rocks.
-
-107. Now the different species of polypus are these: the eledone,
-the polypodine, the bolbotine, the osmylus; as both Aristotle and
-Speusippus teach us. But, in his book on Animals and their Properties,
-Aristotle says that the polypus, the osmylus, the eledone, the
-cuttle-fish, and the squid, are all molluscous. Epicharmus, in his
-Hebe's Wedding, says—
-
-     A polypus, a cuttle-fish, and quickly-moving squid,
-     A foul-smelling bolbitine, and chattering old woman.
-
-And Archestratus says—
-
-     The Carian and the Thasian polypi
-     Are far the best; Corcyra too can breed
-     Fish of large size and very numerous.
-
-But the Dorians spell the word with an ω, πωλύπους; as, for instance,
-Epicharmus. Simonides too has the expression, πώλυπον διζήμενος.
-But the Attics spell the word πολύπους, with an ο: and it is a
-cartilaginous fish; for χονδρώδης and σελαχώδης have the same meaning;—
-
-     The polypodes and the dog-shark.
-
-Moreover, all the fish belonging to the species of the cuttle-fish are
-called molluscous. But the whole tribe of . . . . . is cartilaginous.
-
-108. There is also a fish called the pagurus; and it is mentioned by
-Timocles or Xenarchus, in his Purple, thus—
-
-     But I, as being a skilful fisherman,
-     Have carefully devised all sorts of arts
-     To catch those vile paguri, enemies
-     To all the gods and all the little fishes.
-     And shall I not without delay beguile
-     An old buglossus? That would be well done.
-
-109. There is also the pelamys. Phrynichus mentions it in his Muses;
-and Aristotle, in the fifth book of his treatise on the Parts of
-Animals, says the pelamydes and the tunnies breed in the Black Sea, but
-not anywhere else. Sophocles also mentions them, in his Shepherds:—
-
-     There, too, the foreign pelamys does winter,
-     The stranger from the Hellespont. For she
-     Doth come with many of her kind in summer
-     To these cool waters of the Bosphorus.
-
-110. Then there is the perch. He also is mentioned by Diocles; and
-Speusippus, in the second book of his treatise on Things Resembling one
-another, says that the perch, the canna, and the phycis are all nearly
-alike. And Epicharmus says—
-
-     The comaris, the sea-dog, and the cestra
-     And variegated perch.
-
-And Numenius, in his treatise on the Art of Fishing, says—
-
-     At one time perch, and at another strophades,
-     Which keep around the rocks. The phycis too,
-     Th' alphestes, and the red-flesh'd scorpion.
-
-There is also the phycis. This also is mentioned by Epicharmus, in
-his Hebe's Wedding; and by Speusippus, in the second book of his
-treatise on Things Resembling one another; and by Numenius: all whose
-testimonies are at hand. Aristotle, in his book upon Animals and their
-Properties, says that the phycis is surrounded with prickles and
-spotted. But the perch is marked with lines, and with bars running in
-an oblique direction. And there is a proverb also, "The perch follows
-the blacktail."
-
-111. We have also the needle-fish. This also is mentioned by Epicharmus,
-who says—
-
-     The oxyrhynchi, and the needle-fish,
-     And the hippuri.
-
-But Dorion, in his work on Fish, says—"The belone, which they also
-call the needle-fish." Aristotle too, in the fifth book of his Parts
-of Animals, calls this fish the belone. But, in his book on Animals
-and their Properties, or else in his work on Fishes, he calls it the
-needle-fish; and says that it has no teeth. And Speusippus calls it the
-belone.
-
-112. There is also the rhinè. Dorion, in his book on Fishes, says that
-the rhinès are best at Smyrna; and that all the cartilaginous fish are
-especially good in the gulf of Smyrna. And Archestratus says—
-
-     And the far-famed Miletus does produce
-     All cartilaginous fish in high perfection,
-
-[Sidenote: FISH.]
-
-     But first of all one ought to take account
-     Both of the rhina and leiobatus,
-     Known for his spacious back. Still before all
-     Give me a roasted crocodile to eat,
-     Fresh from the oven, a most dainty dish
-     For all the children of Ionia.
-
-113. There is next the scarus, or char. Aristotle says that this fish
-has serrated teeth, and is a solitary fish, and carnivorous; and that
-it has a small mouth, and a tongue which does not adhere closely to the
-mouth, and a triangular heart of a whitish colour and with three lobes;
-and that its gall and spleen are black, and that of its gills one is
-double and one single; and that it alone of all fish chews the cud. And
-that it delights in seaweed for food, on which account the fishermen
-use seaweed as a bait to catch it with. And it is in season in the
-summer. And Epicharmus, in his Hebe's Wedding, says—
-
-     We fish for spari, and for scari too,
-     Whose very dung may not be thrown away.
-
-But Seleucus of Tarsus, in his treatise on Fishing, says that the
-scarus is the only fish which never sleeps; by reason of which it is
-not easily caught, even by night. But this may be the case on account
-of its timid nature. And Archestratus says, in his Gastronomy,—
-
-     Seek now a scarus, fresh from Ephesus,
-     And in the winter season eat a mullet
-     Caught in the waves of sandy Teichioussa,
-     A village of Miletus, near the Carians,
-     The crooked-footed Carians.
-
-And in another part he says—
-
-     Wash and then roast the mighty scarus which
-     Comes from the sea that laves Chalcedon's walls:
-     That too is good which near Byzantium swims,
-     With back as broad as a large oval shield.
-     Take him and cook him whole as I shall tell you.
-     Sprinkle him o'er with oil and grated cheese,
-     Then place him in the oven hanging up,
-     So as to escape the bottom, and then roast him,
-     And sprinkle him with salt and cummin seed
-     Well mix'd together; and again with oil,
-     Pouring out of your hand the holy stream.
-
-Nicander of Thyatira says that there are two kinds of scari; and that
-one is called the onias, and the other the æolus.
-
-114. Then there is the sparus. Icesius says that this is a more juicy
-fish than the sprat, and more nutritious than most other fish. And
-Epicharmus says, in his Hebe's Wedding,—
-
-     Neptune then arrives himself
-       Laden with most beauteous nets
-     In the boats of fair Phœnicia,
-       Then we all do spari catch,
-     And scari too, that sacred fish,
-       Whose very dung may not be thrown away.
-
-And Numenius says, in his treatise on Fishing,—
-
-     The sparus or the hycas fond of company.
-
-And Dorion mentions this fish, in his treatise on Fishes.
-
-115. There is also the scorpion. Diocles, in the first book of his
-treatise on Wholesome Things, addressed to Plistarchus, says—"Of fresh
-fish, the following have drier meat: the scorpions, the sea-cuckoo, the
-sea-sparrow, the sargi, and the rough-tail. But the mullet is not so
-dry as these are; for all fish which keep near the rocks have softer
-flesh." And Icesius says—"There are two kinds of scorpion; one of which
-lives in the sea, and the other in marshes. And the one which lives
-in the sea is red, but the other is rather black. But the sea-mullet
-is superior to the other, both in taste and in nutritious qualities.
-But the scorpions have purging qualities, are easy of secretion, very
-juicy, and very nutritious; for they are a cartilaginous fish." The
-scorpion brings forth its young twice a-year, as Aristotle tells us,
-in the fifth book of his Parts of Animals. But Numenius says, in his
-treatise on Fishing,—
-
-     The phycides, the alphestes, and besides
-     The red-flesh'd scorpion, and the blacktail quick,
-     Which guides the perch all through the stormy sea.
-
-But that he is a fish which has the power of stinging, Aristotle tells
-us, in his book about Fishes or Animals. And Epicharmus, in his Muses,
-says that the scorpion is a variegated fish:—
-
-     The variegated scorpion, the grayling,
-     The fat and well-fed lizards.
-
-[Sidenote: FISH.]
-
-The scorpion is a solitary fish, and feeds on seaweed. But, in the
-fifth book of his Parts of Animals, Aristotle speaks of scorpions and
-scorpides in different places; but it is uncertain whether he means the
-same fish; because we ourselves have often eaten the scorpæna and the
-scorpion, and there is no one who does not know that both their juice
-and their meat are quite different. But Archestratus, that skilful
-cook, in his Golden Words, tells us—
-
-     When you're at Thasos buy a scorpion,
-     But let him not be longer than one cubit;
-     Avoid the larger sizes.
-
-116. Then there is the scombrus, or tunny, which is mentioned by this
-name by Aristophanes, in his Gerytades. Icesius says that that species
-of tunny called scombrus is smaller in size, but more nutritious, than
-the species called colias; and also more juicy, though not more easily
-digested. Epicharmus, in his Hebe's Wedding, mentions them thus:—
-
-     Sea-swallows, and mormyri, both of which
-     Are larger than the coliæ and the scombri,
-     But less than those whose name is thynnides.
-
-117. The sargus is another fish. He (as Icesius tells us) is a fish of
-very exciting and astringent properties, and more nutritious than the
-melanurus, or blacktail. But Numenius, in his treatise on Fishing, says
-that the sargus is a very cunning fish as respects the catching him:—
-
-     The rich sea-blackbird, or the thrush who sports
-     Beneath the waves; the sargus too who rushes
-     Now here with sudden movement, and now there,
-     The greatest enemy to the fisher's nets.
-
-And Aristotle, in the fifth book of his treatise on the Parts of
-Animals, says that the sargus brings forth its young twice in the year;
-once in the spring, and once in the autumn. And Epicharmus, in his
-Hebe's Wedding, says—
-
-     The sargus, and the chalcis, and the . . .
-
-But he speaks of the sarginus, or sargus, as an excellent fish, in the
-following lines—
-
-     There the sarginus was, the melanurus,
-     And the dear tænia, thin but delicious.
-
-And in a similar manner Dorion, in his treatise on Fishes, speaks,
-calling them sargini and chalcides, on this very account. But the wise
-Archestratus says—
-
-     Now when the bright Orion's star doth set,
-     And the fair mother of the vinous grape
-     Doth shed her hair, then take a roasted sargus,
-     Well sprinkled o'er with cheese, of mighty size,
-     Smoking, and soften'd with sharp vinegar.
-     For he is hard by nature. And remember
-     This is the way all hard fish should be cook'd.
-     But those whose meat is good and soft by nature,
-     It is enough to sprinkle well with salt,
-     And lightly to anoint with oil. For they
-     Have virtue and delights within themselves.
-
-118. There is the salpe, too. Epicharmus, in his Hebe's Wedding, says—
-
-     The aon, and the phagrus, and the pike,
-     And the dung-eating, bloated, dirty salpe,
-     Which still have a sweet flavour in the summer.
-
-And Aristotle, in the fifth book of his Parts of Animals, says that the
-salpe has young once a-year only, in the autumn; and that his skin is
-covered with numerous red lines. Moreover, he has serrated teeth, and
-is a solitary fish. And he says that it is stated by the fishermen that
-he may be caught with a cucumber, being very fond of that kind of food.
-And Archestratus says—
-
-     I always do account the fish call'd salpe
-     A worthless fish. But it is least tasteless
-     When the wheat ripens. And the choicest kinds
-     Are caught at Mitylene.
-
-And Pancrates, in his Works of the Sea, says—
-
-     There is the salpe too, of the same size,
-     Which the seafaring fishermen do call
-     The ox, because he grinds within his teeth
-     The stout seaweed with which he fills his belly.
-
-He also is a spotted or variegated fish; on which account his friends
-used to nickname Mnaseas the Locrian (or, as some call him, the
-Colophonian),—the man who wrote the poem called The Sports,—Salpe, on
-account of the variety of things in his collection. But Nymphodorus the
-Syracusan, in his Voyage round Asia, says that it was a Lesbian woman,
-named Salpe, who wrote the book called The Sports. But Alcimus, in his
-Affairs of Sicily, says that in Messene, in Sicily, there was a man
-named Botrys, who was the author of some "Sports" very like those which
-are attributed to Salpe. But Archippus uses the word in the masculine
-form, _Salpes_, saying—
-
-     The ceryx shouted out,
-     The salpes trumpeted and fetch'd seven obols.
-
-And there is a similar fish produced in the Red Sea, which is called
-the stromateus; and it has gold-coloured lines running along the whole
-of his body, as Philo tells us, in his book on Mines.
-
-[Sidenote: FISH.]
-
-119. There is also the synodon and the synagris. They also are
-mentioned by Epicharmus, when he says—
-
-     Synagrides, and mazi, and the synodons,
-     With red spots variegated.
-
-And Numenius, in his treatise on Fishing, writes the word with an υ,
-συνόδους; and says—
-
-     Then the white synodon, and boax, and triccus.
-
-And in another place he says—
-
-     Fish with these baits then, if you wish to eat
-     The mighty synodon, or diving horsetail.
-
-But Dorion writes the word σινόδους, with an ι; and so does
-Archestratus, in the following lines:—
-
-     But try to catch a well-fed sinodon,
-     And you will find the best in narrow straits.
-     All this advice to Cyrus I have given,
-     And now to you, Cleænus, I impart it.
-
-And Antiphanes says, in his Archistrata,—
-
-     But who would eat an eel, or sinodon's head.
-
-120. There is also the saurus, or lizard. Alexis mentions this fish, in
-his Leuce. It is a cook who is speaking:—
-
-     _A._ Do you know how you ought to dress a lizard?
-     _B._ I shall, when you have taught me.
-                                           _A._ First of all
-          Take off the gills, then wash him, then cut off
-          The spines all round, and split him open neatly;
-          Then when you've laid him flat, anoint him well
-          And thoroughly with assafœtida;
-          Sprinkle him then with cheese, and salt, and marjoram.
-
-And Ephippus, in his Cydon, gives a list of many other fishes, and
-among them he mentions the lizard, in the following lines:—
-
-     Slices of tunny, and of glanis,
-     Of shark, and rhinè, and of conger,
-     Cephalus, perch, and lizard too,
-     And phycis, brinchus, also mullet,
-     Sea-cuckoo, phagrus, myllus, sparus,
-     Lebias, æolias, and sea-swallow,
-     Thritta, and squid, and cuttle-fish,
-     Sea-sparrow, and dracænides.
-     The polypus, the squid, and orphus,
-     The tench, th' anchovy, and the cestres,
-     And last of all the needle-fish.
-
-And Innesimachus, in his Horse-breeder, says—
-
-     Of fish with teeth serrated, you may eat
-     The grim torpedo, the sea-frog, the perch,
-     The lizard, and the trichias, and the phycis,
-     The brinchus, and the mullet, and sea-cuckoo.
-
-There is also the scepinus; and this fish is mentioned by Dorion,
-in his treatise on Fish; and he says that it is also called the
-attageinus, or sea-woodcock.
-
-121. There is also the sciæna. Epicharmus, in his Hebe's Wedding, says—
-
-     Æoliæ were there, and plotes too,
-     And cynoglossi and sciathides.
-
-But Numenius calls this fish the Sciadeus, saying—
-
-     Use then this bait, and you perhaps may catch,
-     If such your wish, a mighty synodon,
-     Or the quick leaping hippurus, or the phagrus
-     Proud with his high-raised crest, or in a shoal
-     Of trusty comrades, the fresh sciadeus.
-
-There is also the syagris; and this fish is mentioned by Epicharmus, in
-his Hebe's Wedding, and also in his Earth and Sea.
-
-122. Then there is the sphuræna, or hammer-fish; and these fish,
-Icesius says, are more nutritious than the congers, but very unpleasant
-and unpalatable to the taste; and, as to their juicy qualities, they
-are tolerable. But Dorion says—"The sphuræna, which they call the
-cestra." And Epicharmus, in his Muses, having named the cestra, does
-not after that mention the sphuræna, thinking them the same fish—
-
-     The chalcides, the sea-dog, and the cestra,
-     And perch with variegated back.
-
-And Sophron, in his Male Farces, says—"The cestræ, which eat the
-botis." But Speusippus, in the second book of his treatise on Things
-which resemble one another, puts down the cestra, the needle-fish, and
-the sea-lizard as very nearly like one another. And the Attic writers
-in general call the sphuræna the cestra, and do not so often use the
-name of sphuræna. Accordingly, Strattis, in his Macedonians, when some
-Athenian asks the question, as being ignorant of the name, and saying,
-
-     But what is the sphuræna?
-
-The other replies,
-
-     You, O Athenians, do call it the cestra.
-
-And Antiphanes, in his Euthydicus, says—
-
-     _A._ The sphuræna is a common fish.
-     _B._ You should say cestra, in strict Attic Greek.
-
-And Nicophon, in his Pandora, says—
-
-     The cestra and the pike.
-
-[Sidenote: FISH.]
-
-And Epicharmus, in his Hebe's Wedding, says—
-
-     The cestra and the variegated perch.
-
-123. The cuttle-fish is often mentioned. Aristophanes says, in his
-Danaides,—
-
-     And when I have the cuttle-fish and polypus.
-
-And the penultima of this word has the acute accent, like that in the
-word αἰτία, as Philemon tells us; like these words, παιδία, ταινία,
-οἰκία. But Aristotle says that the cuttle-fish has eight feet, of which
-the two lowest are the largest; and that it has two proboscises, and
-between them it has its eyes and mouth placed. And it has two teeth,
-one above and one below; and what is called a shell on its back. And
-the ink is contained in what is called the mutis, which answers to the
-liver; and it lies near its mouth, being something like a bladder. Its
-belly is wide and smooth, like the paunch of an ox. And the little
-cuttle-fish feed on small fish, extending their proboscises like
-fishermen's lines, and catching their prey with them. It is said,
-too, that when a storm comes, they seize hold of the rocks with their
-proboscises, as if they were anchors, and so fix themselves firm. And
-when the cuttle-fish is pursued, it discharges its ink, and is hidden
-in it, making it appear as if it were flying forwards. And it is also
-said, that when the female is struck by a harpoon, the male fish come
-to its assistance, dragging it on; but if the male fish be taken, the
-female fish flees away. But the cuttle-fish does not live more than
-a year, as neither does the polypus. But, in the fifth book of his
-Parts of Animals, Aristotle says—"The cuttle-fish and the squids swim
-together, being united together at the mouths, and also touching one
-another with their feelers, so as to join in that manner; and they
-also join proboscis to proboscis. But of all the molluscous fish, the
-cuttle-fish is the earliest in the spring to bring forth its young; and
-they do not bring forth at every season. But they go with young fifteen
-days; and when they lay their eggs, the male follows the female, and
-breathes upon the eggs and makes them firm. And they move in pairs; and
-the male is more variegated than the female, and blacker on the back."
-
-124. And Epicharmus, in his Hebe's Wedding, says—
-
-     The polypus, likewise the cuttle-fish,
-     And the swift-moving squid.
-
-And we must also take notice of this, with reference to Speusippus,
-who says that the cuttle-fish and the squid are the same fish. But
-when Hipponax, in his Iambics, uses the words σηπίης ὑπόσφαγμα, the
-interpreters have explained the expression as meaning "the ink of the
-cuttle-fish." But the word ὑπόσφαγμα is, properly speaking, equivalent
-to ὑπότριμμα, a dish compounded of various ingredients, as Erasistratus
-tells us, in his Cookery Book. And he writes as follows—"But ὑπόσφαγμα
-is made with roast meat and blood stirred up and compounded with
-cheese, and salt, and cummin, and assafœtida; but the meat may also
-be boiled." And Glaucus the Locrian, in his Cookery Book, writes
-as follows—"Ὑπόσφαγμα is blood boiled, and assafœtida, and boiled
-lees of wine; or sometimes honey and vinegar, and milk and cheese,
-and sweet-smelling herbs are shred and mixed together in it." And
-Archestratus, that man of the most varied learning, says—
-
-     The cuttle-fish of Abdera and the middle of Maronea.
-
-And Aristophanes, in his Thesmophoriazusæ, says—
-
-     Has any fish or cuttle-fish been bought?
-
-And in the Danaides he says—
-
-     Osmulia, mœnidea, and cuttle-fish.
-
-Theopompus, in his Aphrodite, says—
-
-     . . . But eat, my friend,
-     This cuttle-fish, and this small polypus.
-
-But concerning the boiling of the small polypus, Alexis, in his Wicked
-Woman, introduces a cook speaking as follows—
-
-     Now these three cuttle-fish I have just bought
-     For one small drachma. And when I've cut off
-     Their feelers and their fins, I then shall boil them.
-     And cutting up the main part of their meat
-     Into small dice, and rubbing in some salt,
-     After the guests already are sat down,
-     I then shall put them in the frying-pan,
-     And serve up hot towards the end of supper.
-
-[Sidenote: FISH.]
-
-125. The next fish is the mullet; and τρίγλη is like κίχλη, ending in
-η. For the feminine nouns which end in λα require another λ before the
-λα; as σκύλλα, Τελέσιλλα. But all the words which have γ united to λ
-end in η; as τρώγλη, αἴγλη, ζεύγλη. But Aristotle, in the fifth book
-of his Parts of Animals, says that the mullet brings forth three times
-in the year; and states that the fishermen have adopted this opinion
-from the spawn being seen three times a-year in certain localities. And
-perhaps it is from the word τρὶς (three times) that it has its name;
-just as the fish called ἀμία has its name from its being a fish which
-does not go about by itself, but in shoals (ἄμα). And the σκάροϛ is so
-called from σκαίρω (to leap); as also is the καρίς. And the ἀφύη is so
-named as being ἀφυὴϛ, which is equivalent to δυσφυὴς, that is to say,
-slowly propagated. Then θύννος has its name from θύω (to rush), because
-it is an impetuous fish, from being driven about by its fly in the
-head at the time of the rising of the Dog-star. But it is a fish with
-serrated teeth, gregarious, and spotted all over, and also carnivorous:
-and when it has had young three times it becomes barren; for some
-little worms are engendered in its womb, which devour the young as soon
-as they are conceived. And from the actual facts, Epicharmus calls them
-hump-backed, in his Hebe's Wedding, where he says—
-
-  He brought the hump-back'd mullet too,
-  And the ungrateful bæones.
-
-But Sophron, in his Male Farces, speaks of a fish which he calls
-τρίγολη, saying,
-
-  The trigola which cuts the navel string.
-
-And in another place he says—
-
-  The trigola which loves calm weather.
-
-And in his play called Pædica he says—
-
-  . . . . . trigola . . . .
-
-But, in his Affairs of Women, he says—
-
-  The bearded mullet (τρίγλη).
-
-But Diocles, in his books addressed to Plistarchus, says that
-the mullet is a fish of hard flesh; and Speusippus says that the
-sea-cuckoo, the sea-swallow, and the mullet are all alike; on which
-account Tryphon says, in his treatise on Animals, that some people
-think that the trigola is the sea-cuckoo, from its likeness to it, and
-from the dryness of its hind-quarters; which Sophron indicates, when he
-says—
-
-  The fat mullets and the hinder parts of the trigola.
-
-126. But Plato, in his Phaon, says—
-
-     The mullet is not wholesome for the nerves,
-     For it is sacred to the chaste Diana,
-     And all excitement hates.
-
-But the mullet is attributed to Hecate as her fish, on account of the
-common derivation of their names; for Hecate is called τριοδῖτις, as
-presiding over places where three roads meet, and τρίγληνος, as having
-three eyes; and also they provide her a banquet on the thirtieth day
-of each month (ταῖς τριακάσι). And, on similar principles, they assign
-to Apollo the fish κίθαρος, from κιθάρα (the harp); and the βόαξ to
-Mercury, from βοάω (to speak); and the κιττὸς to Bacchus, from κισσὸς
-(ivy); and the φάλαρις to Venus, as Aristophanes in his Birds says,
-from the similarity of its name to the word φαλλός. And so the bird
-called the νῆσσα (or duck), they call Neptune's bird; and the sea
-production which we call ἀφυὰ, and others ἀφρύα, and which is more
-generally called ἀφρὸς (foam), they also give to him; though they say
-that this also is very dear to Venus, because she herself was born of
-foam. But Apollodorus, in his books concerning the Gods, says that
-the mullet is sacrificed to Hecate on account of the resemblance of
-their names; for that the goddess is τρίμορφος, of a triple form. But
-Melanthus, in his treatise on the Eleusinian Mysteries, says that both
-the τρίγλη and the μαινὶς (or sprat), are sacred to Hecate, because
-Hecate is also a goddess of the sea. But Hegesander the Delphian says
-that the mullet is accustomed to be carried about in the Artemisia,
-because it is accustomed diligently to hunt out and destroy the
-sea-hares, which are poisonous animals; on which account, as it does
-this to the great benefit of mankind, the mullet as a huntress is
-considered sacred to the goddess who is also a huntress. And Sophron
-has called the mullet "bearded," because those which have beards are
-better flavoured than those which have not. And there is a place at
-Athens called Τρίγλα, and there there is a shrine to Ἑκάτη Τριγλανθίνη;
-on which account Chariclides, in his Chain, says—
-
-     O mistress Hecate, Trioditis,
-     With three forms (τρίμορφε) and three faces (τριπρόσωπε),
-     Propitiated with mullets (τρίγλαις).
-
-127. And if the mullet, while alive, be choked with wine, and
-then a man drinks the wine, he will no longer be able to indulge
-in the pleasures of Venus, as Terpsicles tells us in his book on
-Amatory Pleasures. And if a woman drinks this same wine, she never
-becomes pregnant. Birds, too, are affected in the same manner. But
-Archestratus, that very learned man, after he has praised the Milesian
-mullet which are found at Teichius, proceeds to say—
-
-     If you at Thasos are, then buy a mullet;
-     You ne'er will get a worse, unless indeed
-     You go to Tius; but even those are fair:
-     But at Erythræ they are caught in shore
-     And are most excellent.
-
-[Sidenote: FISH.]
-
-And Cratinus, in his Trophonius, says—
-
-     And do not eat a red-flesh'd mullet hard,
-     Brought from Æxona; nor of any turtle,
-     Or mighty melanurus from those seas.
-
-But Nausicrates, the comic poet, praises the mullets from Æxona, in his
-Captains of Ships, saying—
-
-     _A._ Those yellow-fleshed fish, which the high wave
-          That beats Æxona brings towards the shore,
-          The best of fish; with which we venerate
-          The light-bestowing daughter of great Jove;
-          When sailors offer gifts of feasts to heaven.
-
-     _B._ You mean the mullet.
-
-128. There is, too, the tænia; and this is mentioned by Epicharmus:—
-
-     The most belovèd tænia, which are thin,
-     But highly flavour'd, and need little fire.
-
-And Mithæcus, in his Cookery Book, says—"Having taken out the entrails
-of the tænia, and cut off its head, and washed it, and having cut it
-into slices, sprinkle over it cheese and oil." But this fish is found
-in the greatest number and in the finest condition off Canopus, which
-is near Alexandria; and also off Seleucia, which is close to Antioch.
-But when Eupolis, in his Prospaltii, says—
-
-     His mother was a Thracian woman,
-     A seller of tæniæ;
-
-he then means by the word ταινία, not the fish, but those pieces of
-woven work and girdles with which women bind their waists.
-
-129. Another fish is the trachurus, or rough-tail. Diocles mentions
-this as a dry fish. And Numenius, in his Art of Fishing, says—
-
-     The aconia and the wagtail too,
-     And the . . . . trachurus.
-
-There is also the taulopias. Concerning this fish, Archestratus says—
-
-     When it is summer buy a good-sized head
-     Of fresh taulopias, just when Phaethon
-     Is driving his last course. Dress it with speed,
-     Serve it up hot, and some good seasoning with it,
-     Then take its entrails, spit and roast them too.
-
-130. There is also the τευθὶς, [which is a kind of cuttle-fish,
-different from the σηπίς.] Aristotle says that this also is a gregarious
-fish, and that it has a great many things in common with the sepia;
-such as the same number of feet, and the two proboscises: but of this
-kind the lower feet are the smaller, and the upper feet the larger; and
-of the proboscises, that on the right side is the thickest: and the
-whole body is delicate, and of a more oblong shape than the sepia. And
-the teuthis also has ink in its mutis, which, however, is not black,
-but of a pale colour. And its shell is very small, and cartilaginous.
-
-There is also the teuthus; and the only difference between the teuthus
-and the teuthis is in size: and the teuthus is of the size of three
-spans; and it is of a reddish colour. And of its two teeth, the lower
-one is the smallest, and the upper one is the largest; and both of them
-are black, and like a hawk's beak. And when it is slit open, it has a
-paunch like a pig's paunch. Aristotle, in the fifth book of his Parts
-of Animals, says that both the teuthus and the sepia are short-lived
-fish. And Archestratus, who travelled and sailed over the whole earth,
-for the sake of gratifying his greedy appetite, says,—
-
-     The best of all the teuthides are those
-     Caught near Pierian Dium, near the stream
-     Of Baphyras. And in Ambracia's port
-     You will see mighty shoals of this same fish.
-
-And Alexis, in his Eretrian, introduces a cook speaking in this way—
-
-     Teuthides, thornbacks, rays, and fat
-     Anchovies, lumps of meat, and paunches too.
-     I took the teuthides, cut off their fins,
-     Adding a little fat; I then did sprinkle
-     Some thin shred herbs o'er all for seasoning.
-
-There is also a sort of cake or confectionary called τευθὶς, which is
-mentioned by Iatrocles, in his book on the Art of making Bread, as
-Pamphilus quotes.
-
-131. Then there is the sea-pig. Epicharmus, in his Hebe's Wedding,
-says—
-
-     There were hyænides, buglossi,
-     There was the harp-fish too in numbers.
-
-And he also calls them not only ὑαινίδες, but also ὔες in the following
-lines—
-
-     There were too chalcides and sea-pigs (ὔες),
-     And sea-hawks, and the fat sea-dog.
-
-[Sidenote: FISH.]
-
-Unless, indeed, when he uses the word ὗς here, he means the same animal
-which is also called κάπρος, the sea-boar. But Numenius, in his Art of
-Fishing, enumerates plainly enough some sort of ὕαινα or plaice, when
-he says—
-
-     The cantharis, hyæna, and the mullet.
-
-And Dionysius, in his Cookery Book, also speaks of the hyæna or plaice.
-And Archestratus, that prince of cooks and epicures says,—
-
-     At Ænus or at Potus buy the sea-pig,
-     Which some men call the digger of the sand,
-     Then boil his head, adding no seasoning,
-     But only water, stirring it full often,
-     And add some pounded hyssop; if you want
-     Anything more, pour on some pungent vinegar;
-     Steep it in that, then eat it with such haste
-     As if your object were to choke yourself.
-     But roast its neck, and all its other parts.
-
-And perhaps it is the sea-pig which Numenius, in his Art of Fishing,
-calls the psamathis, or sand-fish, when he says—
-
-     Sometimes the fierce carcharias, and sometimes
-     The psamathis, delighting in the surf.
-
-132. Then there is the hyces. Callimachus, in his epigrams, calls the
-hyces the sacred fish, in these lines—
-
-     And he does deem the sacred hyces god.
-
-And Numenius, in his Art of Fishing, says—
-
-     The spar, or the gregarious hyces;
-     Or phagrus, ever wand'ring near the rocks.
-
-And Timæus, in the thirteenth book of his Histories, speaking of the
-town in Sicily, (I mean the town of Hyccara,) says that this town
-derived its name from the circumstance of the first man who arrived at
-the place finding abundance of the fish called hyces, and those too in
-a breeding condition; and they, taking this for an omen, called the
-place Hyccarus. But Zenodotus says that the Cyrenæans call the hyces
-the erythrinus. But Hermippus of Smyrna, in his essay on Hipponax, when
-he speaks of the hyces, means the iulis; and says that it is very hard
-to catch; on which account Philetas says—
-
-     Nor was the hyces the last fish who fled.
-
-133. There is also the phagrus. Speusippus, in the second book of his
-Things resembling one another, says that the phagrus, the erythrinus,
-and the hepatus, are very much alike. And Numenius also has mentioned
-it in the lines which have been quoted not long ago. But Aristotle says
-that he is a carnivorous and solitary fish; and that he has a heart
-of a triangular shape, and that he is in season in the spring. And
-Epicharmus, in his Hebe's Wedding, speaks of the
-
-     Aones, and the phagri, and the pikes.
-
-And Metagenes also mentions them in his Thurio-Persæ. And Ameipsias says
-in his Connus—
-
-     A food for orphi and selachia,
-     And for the greedy phagri.
-
-And Icesius says—"The phagrus, and the chromis, and the anthias, and
-the acharnanes, and the orphi, and the synodons, and the synagrides,
-are all very nearly akin to one another; for they are sweet and
-astringent, and nutritious, but in the same proportion they are hard of
-digestion. And those of them, which are fleshy, and which are caught
-nearer land, are the most nutritious, and those also which have the
-least fat." But Archestratus says—
-
-     'Tis when the dogstar rises in the sky
-     That you should eat the phagrus; specially
-     If you in Delos or Eretria are,
-     Or other favouring harbours of the sea;
-     But, if you can, purchase his head alone,
-     And tail; and bring no more within your doors.
-
-Strattis also mentions the phagrus in his Lemnomeda—
-
-     Eating a number of large phagri.
-
-And in his Philoctetes he says—
-
-     Then, going to the market, they will buy
-     A great abundance of large phagri, and
-     Slices of tender round Copaic eel.
-
-There is also a kind of stone called the phagrus. For the whetstone is
-called so among the Cretans, as Simmias testifies.
-
-134. There is also the channa. Epicharmus, in his Hebe's Wedding, says—
-
-     The channa, with large mouth, and then the cod,
-     With deep and spacious belly.
-
-Numenius, in his Art of Fishing, says—
-
-     The channas and the eel, and pitinus,
-     Who only roams by night.
-
-[Sidenote: FISH.]
-
-Dorion also mentions him in his treatise on Fishes. But Aristotle, in
-his book on Animals, calls the channa a fish variegated with red and
-black; and he calls it also ποικιλόγραμμος, because it is marked with
-black lines.
-
-135. There is the chromis; this also is spoken of by Epicharmus, who
-says—
-
-     There is the sword-fish and the chromias,
-     Who, in the spring, as Ananius says,
-     Is of all fish the daintiest.
-
-And Numenius, in his Art of Fishing, says—
-
-     The hyces, or the beautiful callicthys,
-     Or else the chromis, and sometimes the orphus.
-
-And Archestratus says—
-
-     You may catch noble chromises in Pella,
-     And they are fat when it is midsummer;
-     And in Ambracia likewise they abound.
-
-136. There is also the chrysophrys. Archippus says in his Fishes—
-
-     The chrysophrys, sacred to Cytherean Venus.
-
-And Icesius says that these fish are the best of all fish in sweetness,
-and also in delicacy of flavour in other respects. They are also most
-nutritious. They produce their young, as Aristotle says, in a manner
-similar to the cestres, wherever there are flowing rivers. Epicharmus
-mentions them in his Muses; and Dorion also, in his book on Fishes. And
-Eupolis, in his Flatterers, says—
-
-     I spent a hundred drachmas upon fish,
-     And only got eight pike, and twelve chrysophryes.
-
-But the wise Archestratus, in his Suggestions, says—
-
-     Pass not the chrysophrys from Ephesus
-     Unheeded by; which the Ephesians call
-     The ioniscus. Take him eagerly,
-     The produce of the venerable Selinus;
-     Wash him, and roast him whole, and serve him up,
-     Though he be ten full cubits long.
-
-137. There is a fish, too, called the chalcis; and others which
-resemble it, namely, the thrissa, the trichis, and the eritimus.
-Icesius says, the fish called the chalcis, and the sea-goat, and the
-needle-fish, and the thrissa, are like chaff, destitute alike of fat
-and of juice. And Epicharmus, in his Hebe's Wedding, says—
-
-     The chalcides, the sea-pig too,
-     The sea-hawk, and the fat sea-dog.
-
-But Dorion calls it the chalcidice. And Numenius says,—
-
-     But you would thus harpoon, in the same way,
-     That chalcis and the little tiny sprat.
-
-But the χαλκεὺς is different from the χαλκὶς; and the χαλκεὺς is
-mentioned by Heraclides, in his Cookery Book; and by Euthydemus, in his
-book on Cured Fish, who says that they are bred in the country of the
-Cyzicenes, being a round and circular fish.
-
-But the thrissa is mentioned by Aristotle in his book on Animals and
-Fishes, in these words—"The following are stationary fish: the thrissa,
-the encrasicholus, the membras anchovy, the coracinus, the erythrinus,
-and the trichis." And Eupolis mentions the trichis in his Flatterers;—
-
-     He was a stingy man, who once in his life
-     Before the war did buy some trichides;
-     But in the Samian war, a ha'p'orth of meat.
-
-And Aristophanes, in his Knights, says—
-
-     If trichides were to be a penny a hundred.
-
-But Dorion, in his treatise on Fishes, speaks also of the river
-Thrissa; and calls the trichis trichias. Nicochares, in his Lemnian
-Women, says—
-
-     The trichias, and the premas tunny too,
-     Placed in enormous quantities for supper.
-
-(But there was a kind of tunny which they used to call premnas. Plato,
-in his Europa, has these lines—
-
-     He once, when fishing, saw one of such size
-     A man could scarcely carry it, in a shoal
-     Of premnades, and then he let it go,
-     Because it was a boax.)
-
-And Aristotle, in the fifth book of his Parts of Animals, calls it a
-trichias also, but in the book which is entitled Ζωϊκὸν, he calls it
-trichis. And it is said that this fish is delighted with dancing and
-singing, and that when it hears music it leaps up out of the sea.
-
-Dorion also mentions the eritimi, saying, that they are much the
-same as the chalcides, and that they are very nice in forced meat.
-And Epænetus, in his book upon Fishes, says—"The sea-weasel; the
-smaris, which some call the dog's-bed; the chalcides, which they
-also call sardini; the eritimi, the sea-hawk, and the sea-swallow."
-And Aristotle, in the fifth book of his Parts of Animals, calls them
-sardines. And Callimachus, in his Names used by different Nations,
-writes thus—"The encrasicholus, the eritimus, are names used by the
-Chalcedonians; the trichidia, the chalcis, the ictar, the atherina."
-And in another part, giving a list of the names of fishes, he says—"The
-ozæna, the osmylnion, are names used by the Thurians; the iopes, the
-eritimi, are names used by the Athenians." And Nicander mentions the
-iopes in his Bœotian,—
-
-[Sidenote: FISH.]
-
-  But as when round a shoal of newly born
-  Iopes, phagri, or fierce scopes roam,
-  Or the large orphus.
-
-And Aristophanes, in his Ships of Burden, says—
-
-  O wretched fish, the first of trichides
-  To be immersed in pickle.
-
-For they used to steep in pickle all the fish which were proper to be
-dressed on the coals. And they called pickle, Thasian brine; as also
-the same poet says in his Wasps,—
-
-  For before that it twice drank in the brine.
-
-138. There is also a fish called the thratta. And since we have brought
-the discussion to this point, and have also discussed the thrissa; let
-us now examine what the thrattæ are, which are mentioned by Archippus,
-in his play called the Fishes. For in that play, in the treaty between
-the Fishes and the Athenians, he introduces the following sentences—
-
-  And it is agreed on further
-  That both the high contracting parties
-  Shall restore all they now do hold
-  Of each other's property.
-  We shall give up thus the Thrattæ,
-  And the flute-playing Atherina,
-  And Thyrsus's daughter Sepia,
-  And the mullet, and Euclides,
-  Who was archon t'other day,
-  And the coraciontes too,
-  Who from Anagyrus come;
-  And the offspring of the tench,
-  Who swims round sacred Salamis;
-  And the frog who's seated near,
-  From the marshes of Oreum.
-
-Now in these lines, perhaps a man may ask what sort of thrattæ among
-the fishes are meant here, which the fish agree to give up to the men.
-And since I have got some private things written out on this subject,
-I will now recite to you that portion of them which bears most on the
-subject.
-
-The thratta, then, is really a genuine sea-fish; and Mnesimachus, in
-his Horse-breeder, mentions it; and Mnesimachus is a poet of the middle
-comedy. And he speaks thus—
-
-  The mullet, and the lebias, and the sparus,
-  The bright æolias, and the thratta too,
-  The sea-swallow, the caris, and the cuttle-fish.
-
-But Dorotheus of Ascalon, in the hundred and eighth book of his
-Collection of Words, writes this name θέττα, either because he fell
-in with a copy of the drama with an incorrect text, or because, as he
-himself was unused to the word, he altered it so before he published
-it. But the name thetta does absolutely never occur in any Attic writer
-whatever. But that they were used to call a sea-fish by the name of
-thratta, that Anaxandrides establishes, speaking in this manner in his
-play called Lycurgus,—
-
-  And sporting with the little coracini,
-  With little perches, and the little thrattæ.
-
-And Antiphanes says in his Etrurian—
-
-  _A._ He is of the Halæa borough. This is all
-       That now is left me, to be abused unjustly.
-  _B._ Why so?
-              _A._ He will (you'll see) bestow on me
-       Some thratta, or sea-sparrow, or some lamprey,
-       Or some enormous other marine evil.
-
-139. We come now to the sea-sparrow. Diocles enumerates this fish among
-the drier kinds. But Speusippus, in the second book of his Things
-resembling one another, says that the sea-sparrow and the buglossus
-and the tænia are very much alike. But Aristotle, in the fifth book
-of his Parts of Animals, writes—"And in the same manner the greater
-number of the small fish have young once a-year; such as those which
-are called chyti, which are surrounded by a net, namely, the chromis,
-the sea-sparrow, the tunny, the pelamys, the cestreus, the chalcis, and
-others of the same sort." And in his treatise on Animals he says—"These
-fish are cartilaginous, the sea-cow, the turtle, the torpedo, the ray,
-the sea-frog, the buglossa, the sea-sparrow, the mussel." But Dorion,
-in his book on Fishes, says—"But of flat fish there is the buglossus,
-the sea-sparrow, the escharus, which they also call the coris." The
-buglossi are mentioned also by Epicharmus in his Hebe's Wedding—
-
-  Hyænides, buglossi, and a citharus.
-
-And Lynceus the Samian, in his Letters, says that the finest
-sea-sparrows are procured near Eleusis, in Attica. And Archestratus
-says—
-
-[Sidenote: FISH.]
-
-  Remember then to get a fine sea-sparrow,
-  And a rough-skinn'd buglossus, near the port
-  Of sacred Chalcis
-
-But the Romans call the sea-sparrow rhombus; which, however, is a Greek
-name. And Nausicrates, in his Sea Captains, having first mentioned the
-sea-grayling, proceeds in this manner—
-
-  _A._ Those yellow-fleshed fish, which the high wave
-       That beats Æxona brings towards the shore,
-       The best of fish; with which we venerate
-       The light-bestowing daughter of great Jove;
-       When sailors offer gifts of feasts to heaven.
-  _B._ You mean the mullet, with its milky colour,
-       Which the Sicilian multitude calls rhombus.
-
-140. So now, having given you, O Timocrates, the whole of the
-conversation which took place among the Deipnosophists on the subject
-of fish, we may conclude our book here; and unless you want some other
-kind of food, we will end by setting before you what Eubulus has said
-in his Lacedæmonians, or Leda;—
-
-  Besides all this you now shall have
-  A slice of tunny, a slice of pork,
-  Some paunch of kid, some liver of goat,
-  Some ram, the entrails of an ox,
-  A lamb's head, and a kid's intestines;
-  The belly of a hare, a pudding,
-  Some tripe, black-puddings, and a sausage.
-
-Being sated, therefore, with all this, let us now take due care of
-our bodies, in order to be able to feed comfortably on what is coming
-next.
-
-
-FOOTNOTES
-
-[Footnote 1: From ἀφρὸς, foam.]
-
-[Footnote 2: An Attic drachma was as near as may be 9‒3/4_d._ So that a
-thousand will amount to something over 40_l._]
-
-[Footnote 3:The Greek is Ἐπικούρειος εἰκαδιστὴς, which last word was an
-epithet of the Epicureans, because they celebrated the death of their
-founder on the twentieth day of the month Gamelion. _Vide_ L. & S. in
-voc.]
-
-[Footnote 4: From σφὴν, a wedge.]
-
-[Footnote 5: Schweighaeuser thinks that something has dropped out of
-the text here; and proposes to insert, "And Ulpian said."]
-
-[Footnote 6: The burgh of Otryna was one of the most obscure ones,
-while the Phaleric burgh was one of those of the highest reputation.]
-
-[Footnote 7: This is a pun on the similarity of the name Gela to γέλως,
-laughter, the compound κατάγελως meaning derision. And it is probably
-borrowed from Aristophanes, who says, Acharn. 606:—
-
-    τοὺς δ᾽ ἐν καμαρίνῃ κᾀν γέλᾳ κᾀν καταγέλᾳ.]
-
-[Footnote 8: Venus Zephyritis was the name under which Arsinoe was
-worshipped; and the next line refers to the custom of the maidens on
-the occasion of their marriage making a sportive offering of their toys
-to Venus. Arsinoe was the wife and sister of Ptolemy Philadelphus.]
-
-
-
-
-BOOK VIII.
-
-
-1. Polybius the Megalopolitan, speaking of the great happiness which
-exists in Lusitania (and that is a district of Iberia, which the Romans
-now call Spania), O most excellent Timocrates, in the thirty-fourth
-book of his Histories, says that in that country, on account of the
-excellent temperature of the air, both animals and men are exceedingly
-prolific; and the fruits, too, in that country never degenerate. "For
-there are roses there, and white violets, and asparagus, and other
-flowers and fruits like them, which last nine months in the year; and
-as for sea-fish, both in abundance, and in excellence, and in beauty,
-it is very superior to that produced in our seas. And a siclus (this is
-equal to a medimnus) of barley costs only a drachma; and one of wheat
-costs nine Alexandrian obols; and a measure of wine costs a drachma;
-and a moderate-sized kid costs an obol, and so does a hare. And of
-lambs, the price is three or four obols; and a fat pig, weighing a
-hundred minæ, costs five drachmæ; and a sheep costs two. And a talent
-weight of figs costs three obols; and a calf costs five drachmæ; and a
-draught-ox ten. And the meat of wild animals is scarcely ever valued
-at any price at all; but people throw that in to purchasers into
-the bargain, or as a present." But to us, whenever we sup with our
-excellent friend Laurentius, he makes Rome another Lusitania,—filling
-us with every sort of good thing every day, receiving us in a most
-princely manner with the greatest liberality, while we bring nothing
-from home as our contribution, except our arguments.
-
-2. Now, as a long discussion had taken place about fish, it was plain
-that Cynulcus was annoyed at it; and so the excellent Democritus,
-anticipating him, said—But, O you men fish, as Archippus says, you
-have omitted (for I too must throw in a little contribution of my
-own) those which are called fossil fishes, which are produced at
-Heraclea, and near Tium, in Pontus, which is a colony of the Milesians,
-though Theophrastus gives us an account of them. And this very same
-philosopher has also told us about those that are congealed in ice the
-whole winter, so that they have no feeling whatever, and make not the
-slightest motion, until they are put into the saucepans and boiled. And
-these fish have this especial peculiarity, which also belongs in some
-degree to the fish which are called fossil fish in Paphlagonia. For it
-is said that ditches are dug in those places to an exceeding depth,
-where no overflow of rivers ever reaches, nor of any other waters
-whatever; and yet in those ditches there are found living fishes.
-
-3. But Mnaseas of Patra, in his Periplus, says that the fish in the
-river Clitor are not dumb; though Aristotle has stated in writing that
-the only fishes which have any voice are the scarus and the river-hog.
-And Philostephanus, who was a Cyrenæan by birth, and a friend of
-Callimachus, in his treatise on Extraordinary Rivers, says that in the
-river Aroanius, which flows through Pheneum, there are fish which sing
-like thrushes, and that they are called the poiciliæ. And Nymphodorus
-the Syracusan, in his Voyages, says that there are pike in the river
-Helorus, and large eels, so tame that they take bread out of the hands
-of any who bring it to them. And I myself, and very likely many of you
-too, have seen cestres tamed to the hand in the fountain of Arethusa,
-near Chalcis; and eels, having silver and golden earrings, taking food
-from any one who offered it to them, and entrails from the victims, and
-fresh cheese. And Semus says, in the sixth book of his Delias—"They say
-that a boy once dipped a ewer into the well, and brought water to some
-Athenians who were sacrificing at Delos, to wash their hands with; and
-he brought up, as it happened, some fish in the ewer along with the
-water: and that on this the soothsayers of the Delians told them that
-they should become the lords of the sea."
-
-[Sidenote: AQUATIC ANIMALS.]
-
-4. And Polybius, in the thirty-fourth book of his Histories, says that
-behind Pyrene, as far as the river Narbo, the whole country is a plain,
-through which the rivers Illiberis and Rhoscynus proceed, flowing
-through cities of the same name as themselves, which are inhabited by
-some of the Celtæ; and in this plain he says that the above-mentioned
-fossil fish are also found. And he says that the soil of that plain
-is light, and that a great quantity of the herb agrostis grows in it;
-and that beneath it, as the soil is sandy for a depth of two or three
-cubits, the water flows, which wanders away from these rivers; and so
-the fish, too, leaving the rivers, and proceeding underground, in the
-course of these erratic underflowings, in quest of food (for they are
-exceedingly fond of the root of the agrostis), have caused the whole
-plain to be full of subterranean fish, which people catch when they dig
-up the plain. "And among the Indians," says Theophrastus, "there are
-fish which go forth out of the rivers over the land, and then, leaping
-back, return again to the water, just like frogs; being in appearance
-very like the fish which are called maxini."
-
-5. But I am not ignorant of what Clearchus, the Peripatetic
-philosopher, has said about what he calls the exocoetus fish, or
-fish which comes out of the water to sleep, which he mentions in his
-work entitled A Treatise on Aquatic Animals. For he has said, (and I
-think that I recollect his exact words, which are as follows,) "The
-exocoetus fish, which some people call Adonis, has derived its name
-from constantly taking his rest out of the water. He is rather of a red
-colour, and from his gills down to his tail he has on each side of his
-body one white stripe reaching the whole length of his body. And he
-is round, but not being broad, he is equal in size to the cestrinisci
-which are found near the shore; and they are as near as may be about
-eight fingers in length. Altogether he is very like the fish called the
-sea-goat, except that the latter has a black place under his stomach,
-which they call the beard of the goat. And the exocoetus is one of
-the fish which keeps near to the rocks, and spends his life in rocky
-places. When it is calm weather he springs up with the waves and lies
-on the rocks for a considerable time, sleeping on the dry land, and
-turning himself so as to bask in the sun: and then, when he has had
-sufficient rest, he rolls towards the water again, until the wave,
-taking him again, bears him with the reflux back into the sea. And
-when he is awake on the dry land then he is on his guard against those
-birds which are called pareudistæ, such as the halcyon, the sandpiper,
-and the helorius, which is a bird like the rail. For these birds in
-calm weather feed on the dry land, and often attack the exocoetus; but
-when he sees them at a distance he flies, leaping and panting, until he
-dives beneath the water."
-
-6. Moreover, Clearchus says this also more plainly than Philostephanus
-the Cyrenæan, whom I have previously mentioned. "There are some fish
-which, though they have no throats, can utter a sound. Such are those
-which are found near Cleitor, in Arcadia, in the river called Ladon.
-For they have a voice, and utter a very audible sound." And Nicolaus,
-of Damascus, in the hundred and fourth book of his History, says—"In
-the country around Apamea, in Phrygia, at the time of the Mithridatic
-wars, there were some earthquakes, after which there appeared in that
-district some lakes which previously had no existence, and rivers, and
-other springs which had been opened by the earthquake. Many also which
-had previously existed disappeared. And such a quantity of additional
-water, which was brackish and of a sea-green colour, burst up in that
-district, though it is at a very great distance from the sea, that
-all the neighbouring country was filled with oysters and fish, and
-all other productions of the sea." I know also that it has very often
-rained fishes. At all events, Phænias, in the second book of his
-Eresian Magistrates, says that in the Chersonesus it once rained fish
-uninterruptedly for three days; and Phylarchus, in his fourth book,
-says that people had often seen it raining fish, and often also raining
-wheat, and that the same thing has happened with respect to frogs. At
-all events, Heraclides Lembus, in the twenty-first book of his History,
-says—"In Pæonia and Dardania it has, they say, before now rained frogs;
-and so great has been the number of these frogs that the houses and
-the roads have been full of them; and at first, for some days, the
-inhabitants, endeavouring to kill them, and shutting up their houses,
-endured the pest; but when they did no good, but found that all their
-vessels were filled with them, and the frogs were found to be boiled up
-and roasted with everything they ate, and when besides all this, they
-could not make use of any water, nor put their feet on the ground for
-the heaps of frogs that were everywhere, and were annoyed also by the
-smell of those that died, they fled the country."
-
-[Sidenote: FISH.]
-
-7. I am aware, too, that Posidonius the Stoic makes this statement
-about the abundance of the fish:—"When Tryphon of Apamea, who seized
-upon the kingdom of Syria, was attacked by Sarpedon, the general
-of Demetrius, near the city of Ptolemais, and when Sarpedon, being
-defeated, retired into the inland parts of the country with his own
-troops, but the army of Tryphon, having been victorious in the battle,
-were marching along the shore, on a sudden, a wave of the sea, rising
-to a great height, came over the land, and overwhelmed them all, and
-destroyed them beneath the waters, and the retreating wave also left
-an immense heap of fish with the corpses. And Sarpedon and his army
-hearing of what had happened, came up, and were delighted at the sight
-of the corpses of their enemies, and carried away an enormous quantity
-of fish, and made a sacrifice to Neptune who puts armies to flight,
-near the suburbs of the city."
-
-8. Nor will I pass over in silence the men who prophesy from fish in
-Lycia, concerning whom Polycharmus speaks, in the second book of his
-Affairs of Lycia; writing in this manner:—"For when they have come
-to the sea, at a place where there is on the shore a grove sacred to
-Apollo, and where there is an eddy on the sand, the persons who are
-consulting the oracle come, bringing with them two wooden spits, having
-each of them ten pieces of roast meat on them. And the priest sits
-down by the side of the grove in silence; but he who is consulting
-the oracle throws the spits into the eddy, and looks on to see what
-happens. And after he has put the spits in, then the eddy becomes full
-of salt water, and there comes up such an enormous quantity of fish of
-such a description that he is amazed at the sight, and is even, as it
-were, alarmed at the magnitude of it. And when the prophet enumerates
-the different species of fish, the person who is consulting the oracle
-in this manner receives the prophecy from the priest respecting the
-matters about which he has prayed for information. And there appear in
-the eddy orphi, and sea-grayling, and sometimes some sorts of whales,
-such as the phalæna, or pristis, and a great many other fish which are
-rarely seen, and strange to the sight."
-
-And Artemidorus, in the tenth book of his Geography, says that—"It is
-said by the natives that a fountain springs up in that place of sweet
-water, to which it is owing that these eddies exist there; and that
-very large fish are produced in that eddying place. And those who are
-sacrificing throw to these fish the first-fruits of what they offer,
-piercing them through with wooden spits, being pieces of meat, roasted
-and boiled, and cakes of barley and loaves. And both the harbour and
-the place is called Dinus."[9]
-
-9. I know, too, that Phylarchus has spoken, somewhere or other, about
-large fish, and about fresh figs which were sent with them; saying that
-Patroclus, the general of Ptolemy, sent such a present to Antigonus
-the king, by way of a riddle, as the Scythians sent an enigmatical
-present to Darius, when he was invading their country. For they sent
-(as Herodotus relates) a bird, and an arrow, and a frog. But Patroclus
-(as Phylarchus tells us, in the third book of his Histories) sent
-the before-mentioned fishes and figs; and the king, at the time that
-they arrived, happened to be drinking with his friends, and when
-all the party were perplexed at the meaning of the gifts, Antigonus
-laughed, and said to his friends that he knew what was the meaning of
-the present; "for," says he, "Patroclus means that we must either be
-masters of the sea, or else be content to eat figs."
-
-10. Nor am I unaware that all fishes are called by one generic name,
-camasenes, by Empedocles the natural philosopher, when he says—
-
-  How could the mighty trees and sea-born camasenes . . .
-
-And the poet, too, who wrote the Cyprian poems (whether he was a
-Cyprian or a man of the name of Stasinus, or whatever else his name may
-have been), represents Nemesis as pursued by Jupiter, and metamorphosed
-into a fish, in the following lines:—
-
-  And after them she brought forth Helen third,
-  A marvel to all mortal men to see;
-  Her then the fair-hair'd Nemesis did bear,
-  Compell'd by Jove, the sovereign of the gods.
-  She indeed fled, nor sought to share the love
-  Of that great father, son of Saturn, Jove;
-  For too great awe did overpower her mind:
-  So Nemesis did flee o'er distant lands,
-  And o'er the black and barren waves o' the sea;
-
-[Sidenote: FISH.]
-
-  But Jove pursued her (and with eagerness
-  His soul desired her). In vain she took
-  The form of some large fish who bounds along,
-  Borne on the vast high-crested roaring wave;
-  Sometimes she fled along the ocean, where
-  The earth's most distant boundaries extend;
-  Sometimes she fled along the fertile land;
-  And took all shapes of every animal
-  Which the land bears, to flee from amorous Jove.
-
-11. I know, also, what is related about the fish called apopyris,
-which is found in the lake Bolbe; concerning which Hegesander, in his
-Commentaries, speaks thus:—"Around Apollonia of Chalcis two rivers
-flow, the Ammites and the Olynthiacus, and they both fall into the lake
-Bolbe. And on the river Olynthiacus there is a monument of Olynthus,
-the son of Hercules and Bolbe. And in the months Anthesterion and
-Elaphebolion, the natives say that Bolbe sends Apopyris to Olynthus;
-and that about this time a most enormous number of fish ascend out
-of the lake into the river Olynthiacus: and this is a shallow river,
-scarcely deep enough to wet a man's ankles; but for all that there does
-not the less come a great number of fish, so that all the people of the
-district get enough cured fish for their use for the year. And it is
-a wonderful fact that they never pass above the monument of Olynthus.
-They say, in explanation of this, that the people of Apollonia did
-formerly, in the month Elaphebolion, celebrate sacrifices to the dead,
-but that they do so now in the month Anthesterion; and that on this
-account this ascent is made by the fish in those months alone in which
-the natives are accustomed to pay honour to their national heroes."
-
-12. And this is the state of the case, O men fish; for you, having
-collected together every kind of thing, have thrown us out to be food
-for fishes, instead of giving them as food for us,—making such long
-speeches as not even Ichthys, the philosopher of Megara, nor Ichthyon
-(and this also is a proper name), who is mentioned by Teleclides in his
-Amphictyons, would make to us. And, on your account, I will give this
-advice to the servant, as it is said in the Ant-Men of Pherecrates:—
-
-  Mind that you never, O Deucalion,
-  (Even if I bid you,) set a fish before me.
-
-For in Delos, as we are told by Semus the Delian, in the second book
-of the Delias, when they sacrifice to Brizo,—and she is a deity who
-prophesies to people asleep (for the ancients used βριόζω as synonymous
-with καθεύδω, to sleep, saying—
-
-  Then sleeping (ἀποβρίξαντες) there we waited for the dawn)—
-
-so, when the Delian women sacrifice to this deity, they bring her, as
-their offering, boats full of all kinds of good things, except fish;
-because they address prayers to her on every subject, and especially
-for the safety of their vessels.
-
-13. But, my friends, though I admire Chrysippus, the leader of the
-sect of the Stoics, on many accounts, I also praise him especially for
-having always classed Archestratus, that man who is so famous for his
-treatise on Cookery, with Philænis, to whom that indelicate composition
-about Amatory Pleasures is attributed; which, however, Æschrion, the
-iambic poet of Samos, says was written by Polycrates the sophist, and
-attributed to Philænis for the sake of calumniating her, when she was a
-most respectable woman. And the iambics, in which this is stated, run
-as follows:—
-
-  I am Philænis, famous among men;
-  And here I lie, o'erwhelm'd by long old age.
-  Do not, O foolish sailor, pass this cape
-  Laughing and scorning and reproaching me.
-  For now I swear by Jove, and by the gods
-  Who reign below, I never lustful was,
-  I never made myself a sport to man.
-  But one Polycrates, of Attic race,
-  A trashy chatterer, and a false accuser,
-  Wrote what he wrote; I know not what it was.
-
-Therefore that admirable Chrysippus, in the fifth book of his treatise
-on Honour and Pleasure, says—"The books, too, of Philænis, and the
-Gastronomy of Archestratus, and all the drugs calculated to provoke
-appetite or sensual desires, and also all the servants who are skilled
-in such motions and such figures, and whose occupation it is to attend
-to these things." And again he says—"That they learn such things,
-and get hold of the books written on such subjects by Philænis and
-Archestratus, and by those who have written similar works." And in his
-seventh book he says—"Just as it would not be advisable to study the
-writings of Philænis or the Gastronomy of Archestratus, as tending to
-make a person live better."
-
-[Sidenote: RECOMMENDATIONS TO PRESENT ENJOYMENT.]
-
-14. But you, who are constantly making mention of this Archestratus,
-have made this entertainment full of intemperance; for what of all
-the things which could unduly excite men has this fine epic poet
-omitted?—he, the only imitator of the life of Sardanapalus the son
-of Anacyndaraxes, who, Aristotle says, is made more obscure still by
-adding the name of his father; on whose tomb, Chrysippus says, the
-following inscription was engraved:—
-
-  Knowing that you are mortal, feed your soul
-  On banquets and delights; for in the grave
-  There's no enjoyment left. I now am dust
-  Who once was king of mighty Nineveh;
-  The things which I did eat, the joys of love,
-  The insolent thoughts with which my wealth did fill me,
-  Are all I now have left; for all my power
-  And all my happiness is gone for ever.
-  This is the only prudent rule of life,
-  I never shall forget it, let who will
-  Hoard boundless treasures of uncounted gold.
-
-And the great poet has said of the Phæacians—
-
-  To dress, to dance, to sing, our sole delight,
-  The feast or bath by day, and love by night.
-
-And another person, not unlike Sardanapalus in disposition, gives this
-advice and these rules to those who are deficient in wisdom:—
-
-  I to all mortals now give this advice:
-  Live for the day with pleasure; he who dies
-  Is nought; an empty shade beneath the earth:
-  Man lives but a short space, and therefore should,
-  While life remains, enjoy himself.
-
-And Amphis the comic poet, in his Ialemus, says—
-
-  The man who knows that he is but a mortal,
-  And yet seeks not enjoyment while alive,
-  Leaving all other cares, is but a fool
-  In mine and all wise men's opinion,
-  And most unhappy in his destiny.
-
-And, in his play entitled the Gynæcocracy, he says nearly the same—
-
-  Drink and play, our mortal life
-    On earth can but a brief space last;
-  Death alone will last for ever.
-    When once our too brief term is past.
-
-And a man of the name of Bacchides, who lived on the same principles as
-Sardanapalus, after he was dead had the following inscription placed on
-his tomb:—
-
-  Eat, drink, indulge thy soul with all delights,
-  This stone is all that now remains for Bacchides.
-
-15. Alexis, in his Tutor of Intemperate Men—(as Sotion the Alexandrian
-says, in his Commentary on the Silli of Timon; for I myself have never
-met with the play, though I have read more than eight hundred plays of
-what is called the Middle Comedy, and have made extracts from them, but
-still I have never fallen in with the Tutor of Intemperate Men, nor do
-I recollect having seen any mention of it in any regular list of such
-plays; for Callimachus has not inserted it in his catalogue nor has
-Aristophanes, nor even those scholars at Pergamus, who have handed down
-to us lists of plays,)—however, Sotion says that in that play a slave,
-named Xanthias, was represented as exhorting all his fellow-slaves to a
-life of luxury, and saying—
-
-  Why do you talk such stuff, why run about
-  To the Lyceum and the Academy,
-  To the Odeum's gates, hunting in vain
-  For all the sophists' nonsense? there's no good in it;
-  Let us drink, drink, I say. O Sicon, Sicon!
-  Let us amuse ourselves; while time allows us
-  To gratify our souls.—Enjoy yourself,
-  My good friend Manes! nothing is worth more
-  To you than your own stomach. That's your father;
-  That only is your mother;—as for virtues,
-  And embassies, and military commands,
-  They are but noisy boasts, vain empty dreams.
-  Fate at its destined hour will come to chill you;
-  Take all that you can get to eat and drink;
-  Pericles, Codrus, Cimon, are but dust.
-
-16. But it would be better, says Chrysippus, if the lines inscribed on
-the tomb of Sardanapalus were altered thus—
-
-  Knowing that thou art mortal, feed thy soul
-  On wise discourse. There is no good in eating.
-  For I am now no good, who once did eat
-  All that I could, and sought all kinds of pleasure.
-  Now what I thought and learnt and heard of wisdom
-  Is all I now have left; my luxuries
-  And all my joys have long deserted me.
-
-And Timon says, very beautifully,—
-
-  Of all bad things the chief is appetite.
-
-17. But Clearchus, in his essay on Proverbs, says that Terpsion was
-the tutor of Archestratus, who was also the first person who wrote a
-book on Gastronomy; and he says that he gave precepts to his pupils as
-to what they ought to abstain from; and that Terpsion once extemporised
-the following line about a turtle:—
-
-[Sidenote: FISH.]
-
-  Eat now a turtle, or else leave it alone;
-
-which, however, others read—
-
-  Eat now a turtle's flesh, or leave it alone.
-
-18. But whence is it, O you wisest of men, that Dorion, who wrote a
-list of fish, has been mentioned as if he were the writer of some
-valuable history?—a fellow who, I know, has been named a musician and a
-fish-devourer, but certainly not a historian. Accordingly Machon, the
-comic poet, speaks of him as a musician, saying—
-
-  Dorion the musician once did come
-  To Mylon, all in vain; for he could find
-  No resting-place which he could hire at all;
-  So on some sacred ground he sat him down,
-  Which was by chance before the city gates,
-  And there he saw the keeper of the temple
-  Prepare a sacrifice.—"I pray thee, tell me,
-  In chaste Minerva's name, and all the gods',
-  What deity is it that owns this temple?"
-  The keeper thus replied: "This is, O stranger,
-  Of Jupiter-Neptune the sacred shrine."
-  "How then," said Dorion, "could any man
-  Expect to find a lodging in a place
-  Which in one temple crowds a pair of gods?"
-
-And Lynceus the Samian, the pupil of Theophrastus, and the brother of
-Duris, who wrote the Histories, and made himself tyrant of his country,
-writes thus in his Apophthegms— "When a man once said to Dorion the
-flute-player, that the ray was a good fish, he said—'Yes, about as good
-as if a man were to eat a boiled cloak.' And once, when some one else
-praised the entrails of tunny-fish, he said—'You are quite right, but
-then a man must eat them as I eat them;' and when the man asked him how
-that was, he said—'How? why willingly.' And he said that crawfish had
-three good qualities,—exercise, good food, and contemplation. And once,
-at Cyprus, when he was supping with Nicocreon, he praised a goblet that
-there was there; and Nicocreon said—'Whatever there is here that you
-fancy, the artist will make you another like it.' 'Let him make that,'
-he replied, 'for you; but do you give me this one.'" And this was a
-clever speech of the flute-player; for there is an old saying that—
-
-  'Tis not that God denies a flutist sense,
-  But when he comes to blow it flies away.
-
-19. And Hegesander, in his Commentaries, says this of him—"Dorion,
-the great fish-eater, once, when his slave had neglected to buy fish,
-scourged him, and ordered him to tell him the names of the best fish;
-and when the boy had counted up the orphus, and the sea-grayling, and
-the conger, and others of this sort, he said—'I desired you to tell me
-the names of fishes, and not of gods.'" The same Dorion, ridiculing the
-description of a tempest in the Nautilus of Timotheus, said that he had
-seen a more formidable storm in a boiling saucepan. And Aristodemus,
-in the second book of his Memorials of Laughable Circumstances and
-Sayings, says—"Dorion the musician was club-footed; and once, in some
-entertainment, he lost the slipper of his lame foot; on which he said,
-'I will not wish anything more to the thief than that the slipper may
-fit him.'" But that this Dorion was notorious for his epicurism in
-fish, is plain from what Mnesimachus the comic poet says in his drama
-called Philip—
-
-  No, but all night Dorion the dish-piper
-  Does stay indoors with us.
-
-20. I know, too, the sportive sayings which Lasus of Hermione has
-uttered about fishes; which Chamæleon of Heraclea has recorded in
-writing, in his book on this very Lasus, where he says—"They say that
-Lasus called raw fish ὀπτὸς (which means roasted or visible); and when
-many people wondered why he did so, he thus began to prove what he
-had said; arguing thus: 'As whatever a person can hear (ἀκοῦσαι) is
-properly called ἀκουστὸν, and as whatever a person can understand by
-his intellect (νοῆσαι) is properly called νοητὸν, so whatever any one
-can see (ὄπτεσθαι) is clearly ὀπτόν; as therefore it was possible to
-see the fish, he evidently was ὀπτός.' And once, in a joke, he stole
-a fish from a fisherman, and having taken it, he gave it to one of
-the bystanders; and when the fisherman put him to his oath, he swore
-that he had not got it himself, and that he had not seen any one else
-take it; because, in fact, he himself had taken it, but some one else
-had got it. And then he prompted the other man, on the other hand, to
-swear that he had not taken it himself, and that he was not acquainted
-with any one else who had it; for, in fact, Lasus had taken it, and he
-himself had it." And Epicharmus jests in the same way; as, in his Logus
-and Logina,—
-
-[Sidenote: FISH.]
-
-  _A._ Jupiter 'tis who did invite me, giving
-       A feast (γ̓ ἔρανον) to Pelops.
-                                _B._ 'Tis a sorry food,
-       That crane (γέρανος), to my mind.
-                                      _A._ But I did not say
-       A crane (γέρανον), but a feast (ἔρανόν γε), as you might well
-       have heard.
-
-21. And Alexis, in his Demetrius, ridicules, in his comic manner, a man
-of the name of Phayllus, as very fond of fish, in these lines:—
-
-  First of all, whether the wind blew north or south,
-  As long as it blew hard, it was not possible
-  For anybody to get fish to eat.
-  But now, besides that pair of stormy winds,
-  We've a third tempest risen in Phayllus;
-  For when this last storm bursts upon the market,
-  He buys up all the fish at all the stalls,
-  And bears it off; so that we are reduced
-  To squabble for the vegetables remaining.
-
-And Antiphanes, in his Female Fisher, enumerating some people as
-exceedingly fond of fish, says—
-
-  Give me some cuttle-fish first. O Hercules!
-  They've dirtied every place with ink; here, take them
-  And throw them back again into the sea,
-  To wash them clean: or else they'll say, O Dorion,
-  That you have caught some rotten cuttle-fish:
-  And put this crawfish back beside the sprats.
-  He's a fine fish, by Jove. O mighty Jove,
-  O you Callimedon, who now will eat you?
-  No one who's not prepared to pay his share.
-  I've giv'n you your place here on the right,
-  You mullets, food of great Callisthenes;
-  Who eats his patrimony in one dish;
-  Next comes the mighty conger from Sinope,
-  With his stout spines; the first who comes shall have him;
-  For Misgolas has no great love for such.
-  But here's a citharus, and if he sees him
-  He never will keep off his hands from him;
-  For he, indeed, does secretly adhere
-  As close as wax to all the harp-players (κιθαρῳδοῖς).
-  I ought to send this best of fish, this tench,
-  Still all alive, and leaping in his dish,
-  To the fair Pythionica, he's so fine:
-  But still she will not taste him, as her heart
-  Is wholly set on cured fish.—Here I place
-  These thin anchovies and this dainty turtle
-  Apart for Theano, to counterbalance her.
-
-22. And it is a very clever way in which Antiphanes thus jested upon
-Misgolas, as devoting all his attention to beautiful harp-players and
-lyre-players; for Æschines the orator, in his speech against Timarchus,
-says this of him—"Misgolas, the son of Naucrates, of Colyttus, O men
-of Athens, is a man in other respects brave and virtuous, and no one
-can find any fault with him in any particular; but he is known to be
-exceedingly devoted to this kind of business, and always to have about
-him some harp-players, and people who sing to the music of the harp.
-And I say this, not by way of disparaging him, but in order that you
-may be aware what sort of person he is." And Timocles, in his Sappho,
-says—
-
-  Misgolas is not seen to enter in,
-  Excited as he is by blooming youth.
-
-And Alexis, in his Agonis, or the Little Horse, says—
-
-  O mother, do not threaten me, I pray,
-  With Misgolas, for I am not a harp-player.
-
-23. But Antiphanes says that Pythionica is fond of cured fish, since
-she had for lovers the sons of Chærephilus, the seller of salt-fish; as
-Timocles says, in his Icarians,—
-
-  When that stout Anytus to Pythionica
-  Does come, to eat with her; for she invites him,
-  As people say, whenever she does get
-  Two noble tunnies from Chærephilus;
-  So fond is she of all things that are large.
-
-And again he says—
-
-  And Pythionica will receive you gladly,
-  And very likely will devour the gifts
-  Which you have lately here received from us,
-  For she's insatiable. Still do you
-  Bid her give you a basket of cured fish;
-  For she has plenty; and she has indeed
-  A couple of saperdæ; ugly fish,
-  Ill salted, and broad nosed.
-
-And before this she had a lover whose name was Cobius.
-
-24. But with respect to Callimedon, the son of Carabus, Timocles, in
-his Busybody, tells us that he was fond of fish, and also that he
-squinted:—
-
-  Then up came Carabus Callimedon,
-  And looking on me, as it seem'd to me,
-  He kept on speaking to some other man.
-  And I, as it was likely, understanding
-  No word of what they said, did only nod.
-  But all the girls do keep on looking at him,
-  While they pretend to turn their eyes away.
-
-[Sidenote: FISH.]
-
-And Alexis, in his Crateua, or the Apothecary, says—
-
-  _A._ I am now, these last four days, taking care of
-       These κόραι for Callimedon.
-                               _B._ Had he then
-       Any κόραι (damsels) for daughters?
-                                        _A._ I mean κόραι,
-       The pupils of the eyes; which e'en Melampus,
-       Who could alone appease the raging Proetides,
-       Would e'er be able to keep looking straight.
-
-And he ridicules him in a similar manner in the play entitled The Men
-running together. But he also jests on him for his epicurism as to
-fish, in the Phædo, or Phædria, where he says—
-
-  _A._ You shall be ædile if the gods approve,
-       That you may stop Callimedon descending
-       Like any storm all day upon the fish.
-  _B._ You speak of work for tyrants, not for ædiles;
-       For the man's brave, and useful to the city.
-
-And the very same iambics are repeated in the play entitled Into the
-Well; but, in his Woman who has taken Mandragora, he says—
-
-  If I love any strangers more than you,
-  I'll willingly be turn'd into an eel,
-  That Carabus Callimedon may buy me.
-
-And in his Crateua he says—
-
-  And Carabus Callimedon with Orpheus.
-
-And Antiphanes says, in his Gorgythus,—
-
-  'Twould harder be to make me change my mind
-  Than to induce Callimedon to pass
-  The head of a sea-grayling.
-
-And Eubulus, in his Persons saved, says—
-
-  Others prostrating them before the gods,
-  Are found with Carabus, who alone of men
-  Can eat whole salt-fish out of boiling dishes
-  So wholly as to leave no single mouthful.
-
-And Theophilus, in his Physician, ridiculing his coldness of
-expression, says—"And the slave put before the young man himself with
-great eagerness a little eel: his father had a fine cuttle-fish before
-him. 'Father,' says he, 'what do you think of your crawfish?' 'It is
-cold,' says he; 'take it away,—I don't want to eat any orators.'"[10]
-
-And when Philemon says, in his Canvasser,—
-
-  Agyrrius, when a crawfish was before him,
-  On seeing him exclaim'd, Hail, dear papa!
-  Still what did he do? He ate his dear papa!
-
-And Herodicus the Cratetian, commenting on this in his Miscellaneous
-Commentaries, says that Agyrrius was the name of the son of Callimedon.
-
-25. The following people, too, have all been great epicures about
-fish. Antagoras the poet would not allow his slave to touch his fish
-with oil, but made him wash it; as Hegesander tells us. And when in
-the army, he was once boiling a dish of congers, and had his clothes
-girt round him, Antigonus the king, who was standing by, said, "Tell
-me, Antagoras, do you think that Homer, who celebrated the exploits
-of Agamemnon, ever boiled congers?" And it is said that he answered,
-not without wit, "And do you think that Agamemnon, who performed those
-exploits, ever busied himself about inquiring who was cooking congers
-in his army?" And once, when Antagoras was cooking a bird of some kind,
-he said that he would not go to the bath, because he was afraid that
-the slaves might come and suck up the gravy. And when Philocydes said
-that his mother would take care of that, "Shall I," said he, "entrust
-the gravy of game to my mother?" And Androcydes of Cyzicus, the
-painter, being very fond of fish, as Polemo relates, carried his luxury
-to such a pitch that he even painted with great care the fish which are
-around Scylla.
-
-26. But concerning Philoxenus of Cythera, the dithyrambic poet, Machon
-the comic poet writes thus:—
-
-  They say Philoxenus, the ancient poet
-  Of dithyrambics, was so wonderfully
-  Attach'd to fish, that once at Syracuse
-  He bought a polypus two cubits long,
-  Then dress'd it, and then ate it up himself,
-  All but the head—and afterwards fell sick,
-  Seized with a sharp attack of indigestion.
-  Then when some doctor came to him to see him,
-  Who saw that he was greatly out of order;
-  "If," said the doctor, "you have any business
-  Not well arranged, do not delay to settle it,
-  For you will die before six hours are over."
-  Philoxenus replied, "All my affairs,
-  O doctor, are well ended and arranged,
-  Long, long ago. By favour of the gods,
-  I leave my dithyrambics all full-grown,
-  And crown'd with many a prize of victory;
-
-[Sidenote: HYPERIDES.]
-
-  And I commit them to the guardianship
-  Of my dear foster-sisters, the Nine Muses,
-  And join to them both Bacchus and fair Venus.
-  This is my will. But now, since Charon gives
-  No time, but, as in the Niobe of Timotheus,
-  Keeps crying out, 'Now cross;' and deadly fate
-  Calls me away, who can't be disobey'd,
-  That I may go below with all my goods,
-  Bring me the relics of that polypus."
-
-And in another part he says—
-
-  Philoxenus of Cythera, as men say,
-  Wished that he had a throat three cubits long;
-  "That I might drink," said he, "as long as possible,
-  And that my food may all at once delight me."
-
-And Diogenes the Cynic, having eaten a polypus raw, died of a swelling
-in the belly. But concerning Philoxenus, Sopater the parodist also
-speaks, saying—
-
-  For, between two rich courses of fine fish,
-  He pleased himself by looking down the centre
-  Of Ætna's crater.
-
-27. And Hyperides the orator was an epicure in fish; as Timocles the
-comic writer tells us, in his Delos, where he enumerates all the people
-who had taken bribes from Harpalus: and he writes thus—
-
-  _A._ Demosthenes has half-a-hundred talents.
-  _B._ A lucky man, if no one shares with him.
-  _A._ And Moerocles has got a mighty sum.
-  _B._ He was a fool who gave them; lucky he
-       Who got them.
-                    _A._ Demon and Callisthenes
-       Have also got large sums.
-                              _B._ Well, they were poor,
-       So that we well may pardon them for taking them.
-  _A._ And that great orator Hyperides.
-  _B._ Why, he will all our fishmongers enrich;
-       An epicure! Gulls are mere Syrians,
-       Compared to him.
-
-And in the Icarians, the same poet says—
-
-  Then cross Hyperides, that fishy river,
-  Which with a gentle sound, bubbling with boasts
-  Of prudent speeches, with mild repetitions
-
-         *       *       *       *       *
-
-  And hired, bedews the plain of him who gave it.
-
-And Philetærus, in his Æsculapius, says that Hyperides, besides being
-a glutton, was also a gambler. As also Axionicus, in his Lover of
-Euripides, says that Callias the orator was; and his words are—"A
-man of the name of Glaucus came to this place, bringing from Pontus a
-kind of shark, a fish of extraordinary magnitude,—a great dainty for
-epicures in fish, and, in fact, for all men who are devoted to the
-pleasures of the table. And he brought it on his shoulders, and said,
-'Whom shall I instruct how to dress it, and how shall it be dressed?
-Will you have it soaked in a sauce of green herbs, or shall I baste its
-body with basting of warm brine, and then dress it on a fierce fire?
-And a man named Moschio, a great flute-player, cried out that he should
-like to eat it boiled in warm pickle-juice. And this was meant as a
-reproof for you, O Calaides! for you are very fond of figs and cured
-fish; and yet you will not taste a most exquisite fish which you have
-served up to you in pickle." Reproaching him with the figs as if he
-were a sycophant; and perhaps concealing under the mention of the cured
-fish, some intimation of his having been implicated in discreditable
-conduct. And Hermippus says, in the third book of his treatise on the
-Pupils of Isocrates, that Hyperides was in the habit of taking a walk,
-the first thing in the morning, in the fish-market.
-
-28. And Timæus of Tauromenium says that Aristotle the philosopher was a
-great epicure in respect of fish. Matron the sophist, also, was a great
-fish-eater: and Antiphanes, in his Harp-player, intimates this; for
-that play begins thus—
-
-  He tells no lie . . . .
-  A man dug out his eye, as Matron does
-  The eyes of fish when he comes near to them.
-
-And Anaxilas says, in his Morose Man,—
-
-  Matron has carried off and eaten up
-  A cestris' head; and I am quite undone.
-
-It being the very extravagance of gluttony to carry a thing off while
-eating it, and such a thing too as the head of a cestris; unless,
-perhaps, you may suppose, that those who are skilful in such things are
-aware of there being some particular good qualities in the head of a
-cestris; and if so, it belonged to Archestratus's gluttony to explain
-that to us.
-
-29. But Antiphanes, in his Rich Man, gives us a catalogue of epicures,
-in the following lines:—
-
-  Euthymus too was there, with sandals on,
-  A ring upon his finger, well perfumed,
-  Silently pondering on I know not what.
-
-[Sidenote: EPICURES.]
-
-  Phœnicides too, and my friend Taureas,
-  Such great inveterate epicures that they
-  Would swallow all the remnants in the market;
-  They at this sight seem'd almost like to die.
-  And bore the scarcity with small good-humour;
-  But gather'd crowds and made this speech to them:—
-  "What an intolerable thing it is
-  That any of you men should claim the sea,
-  And spend much money in marine pursuits,
-  While not one fin of fish comes to this market!
-  What is the use of all our governors
-  Who sway the islands? We must make a law
-  That there should be copious importation
-  Of every kind of fish. But Matron now
-  Has carried off the fishermen; and then
-  There's Diogeiton, who, by Jove, has brought
-  The hucksters over to keep back for him
-  All the best fish; and he's not popular
-  For doing this, for there is mighty waste
-  In marriage-feasts and youthful luxury."
-
-But Euphron, in his Muses, says,—
-
-  But when at some fine banquet of young men
-  Phœnicides perceived a smoking dish
-  Full of the sons of Nereus, he held back
-  His hands, with rage excited. Thus he spoke:—
-  "Who boasts himself a clever parasite
-  At eating at the public cost? who thinks
-  To filch the dainty dishes from the middle?
-  Where's Corydus, or Phyromachus, or Nillus?
-  Let them come here, they shall get nought of this."
-
-30. But Melanthus the tragic poet was a person of the same sort; and
-he also wrote elegies. But Leucon, in his Men of the same Tribe, cuts
-his jokes upon him in the fashion of the comic writers, on account of
-his gluttony; and so does Aristophanes in the Peace, and Pherecrates in
-his Petale. But Archippus, in his play called The Fishes, having put
-him in chains as an epicure, gives him up to the fishes, to be eaten
-by them in retaliation. And, indeed, even Aristippus, the pupil of
-Socrates, was a great epicure,—a man who was once reproached by Plato
-for his gluttony, as Sotion and Hegesander relate. And the Delphian
-writes thus:—"Aristippus, when Plato reproached him for having bought
-a number of fish, said that he had bought them for two obols; and when
-Plato said, 'I myself would have bought them at that price,' 'You see,
-then,' said he, 'O Plato! that it is not I who am an epicure, but you
-who are a miser.'" And Antiphanes, in his Female Flute-player, or the
-Female Twins, laughing at a man named Phœnicides for his gluttony,
-says—
-
-  Menelaus warr'd for ten whole years against
-  The Trojan nation for one lovely woman.
-  Phœnicides, too, attacks Taureas
-  For one fine eel.
-
-31. But Demosthenes the orator reproaches Pherecrates, because,
-with the gold which he received for his treason, he bought himself
-courtesans and fish, and charges him with debauchery and gluttony. But
-Diocles the epicure, as Hegesander says, when a man once asked him
-which of the two fish was the best, the conger or the pike, said—"The
-one when it is boiled, and the other when it is roasted." And Leonteus
-the Argive also was an epicure: he was a tragedian, and a pupil of
-Athenion, and a slave of Juba, king of Mauritania; as Amarantus
-relates, in his treatise on the Stage, saying that Juba wrote this
-epigram on him, because he had acted the character of Hypsipyle very
-badly:—
-
-  If you should wish to see the genius
-  Of that devoted artichoke-devourer
-  Leonteus the tragedian, don't regard
-  The sorrow-stricken heart of Hypsipyle.
-  I once was dear to Bacchus, and his taste
-  Is ne'er perverted by base bribes t'approve
-  Untuneful sounds. But now the pots and pans,
-  And well-fill'd dishes have destroyed my voice,
-  While I've been anxious to indulge my stomach.
-
-32. And Hegesander tells us that Phoryscus, the fish-eater, once, when
-he was not able to take exactly as much fish as he wished, but when a
-greater part of it was following his hand, as he was helping himself,
-said,—
-
-  But what resists is utterly destroy'd,
-
-and so ate up the whole fish. And Bion, when some one had been
-beforehand with him, and had already taken the upper part of the fish,
-having turned it round himself, and eating abundantly of it, said,
-after he had done,—
-
-  But Ino finish'd all the rest o' the business.
-
-[Sidenote: EPICURES.]
-
-And Theocritus the Chian, when the wife of Diocles the epicure died,
-and when the widowed husband, while making a funeral feast for her,
-kept on eating delicacies and crying all the time, said—"Stop crying,
-you wretched man; for you will not remedy your grief by eating all
-that fish." And when the same Diocles had also eaten up his land
-through gluttony, and was one day, while bolting down some hot fish,
-complaining that his palate (οὐρανὸς) was burnt, Theocritus, who was
-present, said to him—"Then it only remains for you to drink up the
-sea, and then you will have got rid of the three greatest things in
-the world,—earth, and sea, and heaven (οὐρανός)." And Clearchus, in
-his Lives, describing some person who was fond of fish, says—"Technon,
-one of the old flute-players, when Charmus the flute-player died, (and
-he, too, was very fond of fish,) sacrificed to the dead man a large
-dish of every sort of fish on his tomb." Alexis the poet, also, was
-a great epicure in fish, as Lynceus the Samian tells us; and being
-once ridiculed by some chattering fellows on account of his epicurism,
-when they asked him what he liked most to eat, Alexis said, "Roasted
-chatterers."
-
-33. Hermippus mentions also Nothippus the tragic poet, in his Tales,
-thus—
-
-  But if such a race of men
-    Were to wage a present war
-  With those who now exist on earth,
-    And if a roast ray led them on,
-  Or a fine side of well-fed pork,
-    The rest might safely stay at home,
-  And trust Nothippus by himself,
-    For he alone would swallow up
-  The whole Peloponnesus:—
-
-and that the man meant here was the poet, Teleclides shows plainly, in
-his Hesiods.
-
-Myniscus, the tragic actor, is ridiculed by Plato, the comic writer, in
-his Syrphax, as an epicure in respect of fish; where he says—
-
-  _A._ Here is an Anagyrasian orphus for you,
-       Which e'en my friend Myniscus the Chalcidean
-       Could hardly finish.
-                            _B._ Much obliged to you.
-
-And for a similar reason, Callias, in his Pedetæ, and Lysippus, in his
-Bacchæ, ridicule Lampon the soothsayer. But Cratinus, in his Female
-Runaways, speaking of him, says—"Lampon, whom nothing which men said
-of him could keep away from any banquet of his friends;" and adds, "But
-now again he is belching away; for he devours everything which he can
-see, and he would fight even for a mullet."
-
-34. And Hedylus, in his Epigrams, giving a list of epicures in fish,
-mentions a man named Phædo, in these lines:—
-
-  But Phædo, that great harpist, praises phyces,
-  And sausages, he's such an epicure.
-
-And he mentions Agisoto, in these lines:—
-
-  The fish is boil'd, now firmly bar the doors,
-    Lest Agis, Proteus of the dishes, enter;
-  For he'll be fire, water,—what he likes;
-    But bar the door . . . . . .
-  For he, transform'd, like Jupiter, to gold
-    Will hasten to this rich Acrisian dish.
-
-He also speaks of a woman named Clio, on a similar account, saying—
-
-  Clio's an epicure. Let's shut our eyes.
-    I beg you, Clio, by yourself to feed.
-  This conger costs a drachma; leave a pledge,
-    A band, an earring, or some ornament.
-  But we cannot endure the sight of you;
-    You're our Medusa; and we're turn'd to stone,
-  Not by the Gorgon, but by that whole conger.
-
-35. And Aristodemus, in his Catalogue of Laughable Sayings, says that
-Euphranor the epicure, having heard that another epicure in fish
-was dead from having eaten a hot slice of fish, cried out, "What a
-sacrilegious death!" And Cindon the fish-eater, and Demylus (and he
-also was an epicure in fish), when a sea-grayling was set before them,
-and nothing else, the former took one eye of the fish, and then Demylus
-seized hold of Cindon's eye, crying, "Let his eye go, and I will let
-your's go." And once at a feast, when a fine dish of fish was served
-up, Demylus, not being able to contrive any way by which he might get
-the whole of it to himself, spat upon it. And Zeno the Cittiæan, the
-founder of the Stoic school, when he had lived a long time with a great
-epicure in fish, (as Antigonus the Carystian tells us, in his life of
-Zeno,) once, when a very large fish was by chance served up to them,
-and when no other food was provided, took the whole fish from the
-platter, pretending to be about to eat it all himself; and, when the
-other looked at him, said—"What do you think, then, that those who
-live with you must suffer every day, if you cannot endure my being a
-glutton for a single day?" And Ister says that Choerilus the poet used
-to receive four minæ every day from Archelaus, and that he spent them
-all on fish, of which he was so exceedingly fond.
-
-[Sidenote: EPICURES.]
-
-I am aware, also, that there have been boys who were great fish-eaters,
-who are mentioned by Clearchus, in his book on Sands; which says
-that Psammitichus, king of Egypt, bred up some boys to eat nothing
-but fish, when he was anxious to discover the source of the Nile;
-and that he accustomed others to endure a great degree of thirst,
-who were to be employed in exploring the sands in Libya; of whom,
-however, very few escaped in safety. I know, too, that the oxen around
-Mosynus, in Thrace, eat fish, which are given to them in their cribs.
-And Phœnicides, having set fish before men who had brought their
-contribution for a banquet, said that the sea was common, but that the
-fish in it belonged to those who bought them.
-
-36. And, my friends, the noun ὀψοφάγος (an eater of fish), and the
-verb ὀψοφάγω (to eat fish), are both used. Aristophanes, in his second
-edition of the Clouds, says—
-
-  Not to eat fish (ὀψοφάγειν) nor to giggle.
-
-And Cephisodorus, in his Pig, says—
-
-  Not a fish-eater (οψοφαγος) nor a chatterer.
-
-Machon, in his Letter, says—
-
-  I am a fish-eater (ὀψοφάγος), and this is now
-  The whole foundation of the art we practise.
-  And he who wishes not to spoil the dishes
-  Served up to others, should be pleased himself.
-  For he who rightly cares for his own eating
-  Will not be a bad cook. And if you keep
-  Your organs, sense and taste, in proper order,
-  You will not err. But often taste your dishes
-  While you are boiling them. Do they want salt?
-  Add some;—is any other seasoning needed?
-  Add it, and taste again—till you've arrived
-  At harmony of flavour; like a man
-  Who tunes a lyre till it rightly sounds.
-  And then, when everything is well in tune,
-  Bring in a troop of willing damsels fair,
-  Equal in number to the banqueters.
-
-In addition to these epicures in fish, my friends, I am aware also that
-Apollo is honoured among the Eleans, under the title of Fish-eater:
-and Polemo mentions this name of his in his letter to Attalus. I am
-aware, also, that in Pisa there is a picture consecrated in the temple
-of Diana Alpheosa (and it is the work of Cleanthes the Corinthian), in
-which Neptune is represented as bringing a tunny to Jupiter in labour;
-as Demetrius tells us, in the eighth book of his Trojan Array.
-
-37. These, then, are the things, said Democritus, which I myself
-have brought in the way of my contribution, not going to eat fish
-myself, for the sake of my excellent friend Ulpian; who, on account
-of the national customs of the Syrians, has deprived us of our fish,
-continually bringing forward one thing after another. And Antipater of
-Tarsus, the Stoic philosopher, in the fourth book of his treatise on
-Superstition, tells us that it is said by some people that Gatis, the
-queen of the Syrians, was so exceedingly fond of fish, that she issued
-a proclamation that no one should eat fish without Gatis being invited
-(ἄτερ γάτιδος); and that the common people, out of ignorance, thought
-her name was Atergatis, and abstained wholly from fish. And Mnaseus,
-in the second book of his History of Asia, speaks thus—"But I think
-that Atergatis was a very bad queen, and that she ruled the people
-with great harshness, so that she even forbad them by law to eat fish,
-and ordered them to bring all the fish to her, because she was so fond
-of that food; and, on account of this order of hers, a custom still
-prevails, when the Syrians pray to the goddess, to offer her golden or
-silver fish; and for the priests every day to place on the table before
-the god real fish also, carefully dressed, both boiled and roasted,
-which the priests of the goddess eat themselves." And a little further
-on, he says again—"But Atergatis (as Xanthus the Lydian says), being
-taken prisoner by Mopsus, king of Lydia, was drowned with her son in
-the lake near Ascalon, because of her insolence, and was eaten up by
-fishes."
-
-38. And you, perhaps, my friends, have willingly passed by (as if it
-were some sacred fish) the fish mentioned by Ephippus the comic poet,
-which he says was dressed for Geryon, in his play called Geryon. The
-lines are these:—
-
-  _A._ When the natives of the land
-       Catch a fish which is not common,
-       But fine, as large as the whole isle
-       Of Crete, he furnishes a dish
-       Able to hold a hundred such;
-       And orders all who live around,
-       Sindi, and Lycians, and Paphians,
-       Cranai, and Mygdoniotæ,
-       To cut down wood, because the king
-       Is boiling this enormous fish.
-       So then they bring a load of wood,
-       Enough to go all round the city,
-
-[Sidenote: EPICURES.]
-
-       And light the fire. Then they bring
-       A lake of water to make brine,
-       And for eight months a hundred carts
-       Are hard at work to carry salt.
-       And around the dish's edge
-       Five five-oar'd boats keep always rowing;
-       And bid the slaves take care the fire
-       Burns not the Lycian magistrates.
-  _B._ Cease to blow this cold air on us,
-       King of Macedon, extinguish
-       The Celts, and do not burn them more.
-
-But I am not ignorant that Ephippus has said the very same thing in
-his play called the Peltast; in which the following lines also are
-subjoined to those which I have just quoted:—
-
-  Talking all this nonsense, he
-  Raises the wonder of the youths
-  With whom he feasts, though knowing not
-  The simplest sums and plainest figures;
-  But drags his cloak along the ground
-  With a most lordly, pompous air.
-
-But, with reference to whom it is that Ephippus said this, it is now
-proper for you to inquire, my good friend Ulpian, and then to tell us;
-and in this inquiry—
-
-  If you find aught hard and inexplicable,
-  Repeat it over, understand it clearly,—
-  For I have much more leisure than I like;
-
-as Prometheus says in Æschylus.
-
-39. And on this Cynulcus exclaimed:—And what great subject of
-inquiry,—I do not say great fish,—can this fellow admit into his
-mind?—a man who is always picking out the spines of hepseti and
-atherinæ, and even of worse fish than these, if there be any such,
-passing over all finer fish.
-
-For, as Eubulus says, in the Ixion,—
-
-  As if a man at a luxurious feast,
-  When cheese cakes are before him, chooses nought
-  But anise, parsley, and such silly fare,
-  And ill-dress'd cardamums . . . .
-
-so, too, this Pot-friend, Ulpian,—to use a word of my
-fellow-Megalopolitan, Cercidas,—appears to me to eat nothing that a
-man ought to eat, but to watch those who are eating, to see if they
-have passed over any spine or any callous or gristly morsel of the
-meat set before them; never once considering what the admirable and
-brilliant Æschylus has said, who called his tragedies, "Relics of
-the noble banquets of Homer." But Æschylus was one of the greatest
-of philosophers,—a man who, being once defeated undeservedly, as
-Theophrastus or Chamæleon (whichever was really the author of the
-book), in his treatise on Pleasure, has related, said that he committed
-his tragedies to time, well knowing that, he should hereafter receive
-the honour due to him.
-
-40. But whence could Ulpian know what Stratonicus the harp-player said
-about Propis the Rhodian harp-player? For Clearchus, in his book on
-Proverbs, says that Stratonicus, when he had seen Propis, who was a man
-of great size, but a very inferior artist, with a mind much less than
-his body, said to some one who asked him what sort of player he was,
-
-  οὐδεὶς κακὸς μέγας ἰχθῖς;
-
-speaking enigmatically, and saying, first of all, that he is οὐδεὶς,
-no one, or good-for-nothing; secondly, that he is κακὸς, bad; and, in
-addition to this, that he is μέγας, great; and, lastly, ἰχθὺς, a fish,
-as having no voice. But Theophrastus, in his book on The Laughable,
-says that this was a proverb originating with Stratonicus, but applied
-to Simmychas the actor; for that he uttered the proverb, dividing the
-words distinctly—
-
-   μέγας οὐδεὶς σαπρὸς ἰχθῦς.
-
-And Aristotle, in his Constitution of the Naxians, speaks thus of this
-proverb—"Of the rich men among the Naxians, the greater part lived
-in the city, but the remainder lived scattered about in the villages.
-Accordingly, in one of these villages, the name of which was Lestadæ,
-Telestagoras lived, a man of great riches and of very high reputation,
-and greatly honoured by the people in other respects, and also with
-daily presents which they used to send him. And whenever people from
-the city, going down to the market, wanted to drive a hard bargain for
-anything they wished to purchase, the sellers would say that they would
-rather give it to Telestagoras than sell it for such a price as was
-offered. So some young men, buying a large fish, when the fisherman
-made this speech, being annoyed at hearing this so often, having
-already drunk a good deal, went to his house to sup; and Telestagoras
-received them in a very friendly and hospitable manner, but the young
-men insulted him, and his two marriageable daughters. At which the
-Naxians were very indignant, and took up arms and attacked the young
-men; and there was a great sedition, Lygdamis being the leader of the
-Naxians, who, having got the chief command in this sedition, became the
-tyrant of his country."
-
-[Sidenote: STRATONICUS.]
-
-41. And I do not think it unseasonable myself, since I have mentioned
-the harp-player Stratonicus, to say something also concerning his
-readiness in repartee. For when he was teaching people to play the
-harp, and as he had in his school nine statues of the nine Muses, and
-one of Apollo, and had also two pupils, when some one asked him how
-many pupils he had, he said, "Gods and all, twelve." And once when he
-had travelled to Mylassa, and saw there a great number of temples, but
-very few citizens, standing in the middle of the forum, he cried out—
-
-  ᾿ακούετε ναοί.[11]
-
-And Macho has recorded some memorials of him in these lines:—
-
-  Once Stratonicus travell'd down to Pella,
-  And having heard from many men before
-  That the baths of that city were accustom'd
-  To give the bathers spleen; and finding, too,
-  That many of the youths did exercise
-  Before the fire, who preserved their colour
-  And vigour of their body unimpair'd;
-  He said that those who told him so were wrong.
-  But finding afterwards, when he left the bath,
-  A man whose spleen was twice his belly's size,—
-  "This man," said he, "appears to me here now
-  To sit and keep the garments of the men
-  Who go to bathe, and all their spleens beside,
-  That all the people may have room enough."
-  A miserable singer once did give
-  A feast to Stratonicus and his friends,
-  And, while the cup was freely going round,
-  Exhibited his art to all the company.
-  And as the feast was rich and liberal,
-  Poor Stratonicus, wearied with the song,
-  And having no one near him he could speak to,
-  Knock'd down his cup, and asked for a larger.
-  And when he'd drunk full many a draught, he made
-  A last libation to the glorious sun,
-  And then composed himself to sleep, and left
-  The rest to fortune. Presently more guests
-  Came, as good luck would have it, to the singer,
-  To feast with him; still Stratonicus slept,
-  Heavy with wine; and when they ask'd him why
-  A man so much accustom'd to drink wine
-  Had been so soon o'ercome by drink this day,
-  "This treacherous, cursed singing man," said he,
-  "Treated me like a bullock in a stall;
-  For first he fed me up, and then he kill'd me."
-  Once Stratonicus to Abdera went,
-  To see some games which there were celebrated;
-  And seeing every separate citizen
-  Having a private crier to himself,
-  And each of them proclaiming a new moon
-  Whene'er he pleased, so that the criers were
-  Quite out of all proportion to the citizens,
-  He walk'd about on tiptoes through the city,
-  Looking intently on the ground beneath.
-  And when some stranger ask'd him what had happen'd
-  To his feet, to make him look so gravely at them:—
-  He said, "I'm very well all over, friend,
-  And can run faster to an entertainment
-  Than any parasite; but I'm in fear
-  Lest I should tread by hazard on some κῆρυξ,[12]
-  And pierce my foot with its spikes and lame myself."
-    Once, when a wretched flute-player was preparing
-  To play the flute at a sacred festival,
-  "Let us have only sounds of omen good,"
-  Said Stratonicus; "let us pour libations
-  And pray devoutly to the mighty gods."
-    There was a harper, and his name was Cleon,
-  But he was nicknamed Ox; he sang most vilely
-  Without th' accompaniment of the lyre.
-  When Stratonicus heard him, then he said,
-  "I've often heard of asses at the lyre,
-  But now I see an ox in the same case."
-    The harper Stratonicus once had sail'd
-  To Pontus, to see king Berisades.
-  And when he'd staid in Pontus long enough,
-  He thought he would return again to Greece.
-  But when the king refused to let him go,
-  They say that Stratonicus said to him—
-  "Why, do you mean to stay here long yourself?"
-    The harper Stratonicus once was staying
-  Some time at Corinth; when an aged woman
-  One day stood looking at him a long time,
-  And would not take her eyes off: then said he,
-  "Tell me, I pray you, in God's name, good mother,
-  What is't you wish, and why you look thus on me?"
-  "I marvell'd," said she, "how 'twas your mother
-  Held you nine months, without her belly bursting,
-  While this town can't endure you one whole day."
-    Fair Biothea, Nicotheon's wife,
-  Once at a party with a handmaid fair
-  Made some strange noise; and after that, by chance,
-  She trod upon a Sicyonian almond.
-  Then Stratonicus said, "The noise is different."
-  But when night came, for this heedless word,
-  He wash'd out his free-speaking in the sea.
-
-[Sidenote: STRATONICUS.]
-
-    Once, when at Ephesus, as rumour goes,
-  A stupid harper was exhibiting
-  One of his pupils to a band of friends;
-  Stratonicus, who by chance was present, said,
-  "He cannot make himself a harp-player,
-  And yet he tries to teach the art to others."
-
-42. And Clearchus, in the second book of his treatise on Friendship,
-says,—"Stratonicus the harp-player, whenever he wished to go to sleep,
-used to order a slave to bring him something to drink; 'not,' says
-he, 'because I am thirsty now, but that I may not be presently.'" And
-once, at Byzantium, when a harp-player had played his prelude well,
-but had made a blunder of the rest of the performance, he got up and
-made proclamation, "That whoever would point out the harp-player who
-had played the prelude should receive a thousand drachmæ." And when
-he was once asked by some one who were the wickedest people, he said,
-"That in Pamphylia, the people of Phaselis were the worst; but that
-the Sidetæ were the worst in the whole world." And when he was asked
-again, according to the account given by Hegesander, which were the
-greatest barbarians, the Bœotians or the Thessalians, he said, "The
-Eleans." And once he erected a trophy in his school, and put this
-inscription on it—"Over the bad harp-players." And once, being asked
-by some one which was the safer kind of vessel, the long one or the
-round one,—"Those," quoth he, "are the safest which are in dock." And
-once he made a display of his art at Rhodes, and no one applauded; on
-which he left the theatre, and when he had got into the air he said,
-"When you fail to give what costs you nothing, how can I expect any
-solid pay from you?" "Let the Eleans," said he, "celebrate gymnastic
-contests, and let the Corinthians establish choral, and the Athenians
-theatrical exhibitions; and if any one of them does anything wrong, let
-the Lacedæmonians be scourged,"—jesting upon the public scourgings
-exhibited in that city, as Charicles relates, in the first book of his
-treatise on the City Contests. And when Ptolemy the king was talking
-with him in an ambitious kind of way about harp-playing, "The sceptre,"
-said he, "O king, is one thing, and the plectrum another;" as Capito
-the epic poet says in the fourth book of his Commentaries addressed to
-Philopappus. And once being invited to hear a flute-player, after he
-had heard him, he said—
-
-  The father granted half his prayer,
-  The other half denied.
-
-And when some one asked him which half he granted, he said, "He granted
-to him to play very badly, and denied him the ability to sing well."
-And once, when a beam fell down and slew some wicked man, "O Men," said
-he, "I think (δοκῶ) there are gods; and if not, there are
-beams (δόκοι)."
-
-43. Also, after the before-mentioned witticisms of Stratonicus, he put
-down besides a list of these things following.
-
-Stratonicus said once to the father of Chrysogonus, when he was saying
-that he had everything at home in great abundance, for that he himself
-had undertaken the works, and that of his sons, one could teach[13]
-and another play the flute; "You still," said Stratonicus, "want one
-thing." And when the other asked him what that was, "You want," said
-he, "a theatre in your house." And when some one asked him why he kept
-travelling over the whole of Greece, and did not remain in one city, he
-said—"That he had received from the Muses all the Greeks as his wages,
-from whom he was to levy a tax to atone for their ignorance." And he
-said that Phaon did not play harmony,[14] but Cadmus. And when Phaon
-pretended to great skill on the flute, and said that he had a chorus
-at Megara, "You are joking," said he; "for you do not possess anything
-there, but you are possessed yourself." And he said—"That he marvelled
-above all things at the mother of Satyrus the Sophist, because she had
-borne for nine months a man whom no city in all Greece could bear for
-nine days." And once, hearing that he had arrived in Ilium at the time
-of the Ilian games, "There are," said he, "always troubles in Ilium."
-And when Minnacus was disputing with him about music, he said—"That
-he was not attending to what he said, because he had got in above his
-ankles." At another time he said of a bad physician—"That he made those
-who were attended by him go to the shades below the very day they came
-to him." And having met one of his acquaintances, when he saw his
-sandals carefully sponged, he pitied him as being badly off, pretending
-to think that he would never have had his sandals so well sponged if
-he had not sponged them himself. And as it was a very mixed race of
-people who lived at Teichius, a town in the Milesian territory, when
-he saw that all the tombs about were those of foreigners, "Let us
-begone, O boy," said he; "for all the strangers, as it seems, die here,
-and none of the citizens." And when Zethus the harper was giving a
-lecture upon music, he said that he was the only person who was utterly
-unfit to discuss the subject of music, inasmuch as he had chosen the
-most unmusical of all names, and called himself Zethus[15] instead of
-Amphion. And once, when he was teaching some Macedonian to play on the
-harp, being angry that he did nothing as he ought, he said, "Go to
-Macedonia."
-
-[Sidenote: STRATONICUS.]
-
-44. And when he saw the shrine of some hero splendidly adorned, close
-to a cold and worthless bathing-house, when he came out, having had
-a very bad bath, "I do not wonder," said he, "that many tablets are
-dedicated here; for every one of the bathers naturally offers one, as
-having been saved from drowning." And at another time he said—"In Ænus
-there are eight months of cold and four of winter." At another time
-he said, "that the people of Pontus had come out of a great sea"—as
-though he had said (great) trouble. And he called the Rhodians White
-Cyrenæans, and the city he called the City of Suitors; and Heraclea he
-called the Man-Corinth; and Byzantium he called the Arm-pit of Greece;
-and the Leucadians were Stale Corinthians; and the Ambraciotes he
-called Membraciotes. And when he had gone out of the gates of Heraclea,
-and was looking round him, when some one asked him what he was looking
-at, he said that "he was ashamed of being seen, as if he were coming
-out of a brothel." And once, seeing two men bound in the stocks, he
-said—"This is suited to the disposition of a very insignificant city,
-not to be able to fill such a place as this." And once he said to a man
-who professed to be a musician, but who had been a gardener before, and
-who was disputing with him about harmony,—
-
-  Let each man sing the art in which he's skill'd.
-
-And once at Maronea, when he was drinking with some people, he
-said,—"That he could tell in what part of the city he was, if men led
-him through it blindfold;" and then when they did so lead him, and
-asked him where he was, "Near the eating-house," said he, because all
-Maronea seemed a mere eating-house. And once, when he was sitting
-next to Telephanes, and he was beginning to blow the flute, he said,
-"Higher, like men who belch." And when the bathing-man in Cardia
-brought him some bad earth and salt water to cleanse himself with, he
-said that he was being besieged both by land and sea.
-
-45. And when he had conquered his competitors at Sicyon, he set up a
-trophy in the temple of Æsculapius, and wrote upon it, "Stratonicus,
-conqueror of those who played badly on the harp." And when some one had
-sung, he asked what tune he had been singing; and when he said that it
-was an air of Carcinus,[16] "More like that," said he, "than the air
-of a man." He also said, on another occasion, that there was no spring
-at Maronea, only heat. And once at Phaselis, when the bathing-man
-was wrangling with his boy about the money, (for the law was that
-foreigners should pay more for bathing than natives,) "Oh, you wretched
-boy!" said he, "you have almost made me a citizen of Phaselis, to save
-a halfpenny." And once, when a person was praising him in hopes to get
-something by it, he said, "that he himself was a greater beggar." And
-once, when he was teaching in a small town, he said, "This is not a
-city (πόλις), but hardly one (πόλις)." And once, when he was at Pella,
-he came to a well, and asked whether it was fit to drink; and when
-those who were drawing water from it said, "At all events we drink
-it;" "Then," said he, "I am sure it is not fit to drink:" for the men
-happened to be very sallow-looking. And when he had heard the poem of
-Timotheus, on the subject of Semele in Labour, he said, "But if she had
-brought forth an artisan, and not a god, what sounds would she have
-uttered!"
-
-And when Polyidas was giving himself airs, because his pupil Philotas
-had beaten Timotheus, he said, "That he wondered at his being so
-ignorant as not to know that he makes decrees, and Timotheus laws."
-And he said to Areus the harp-player, who was annoying him, "Play to
-the crows."[17] And once he was at Sicyon, when a leather-dresser was
-abusing him, and he said to the leather-dresser (νακοδέψης), "O you
-κακόδαιμον νακόδαιμον." And Stratonicus himself, beholding the Rhodians
-dissolved in luxury, and drinking only warm drinks, said, "that there
-were white Cyrenæans." And he called Rhodes itself the City of the
-Suitors,[18] thinking that they were in no respect different from the
-Cyrenæans in debauchery, but only in complexion; and also because of
-the devotion to pleasure of the inhabitants, he compared Rhodes itself
-to the city of the Suitors.
-
-[Sidenote: ARISTOTLE.]
-
-46. And Stratonicus was, in all these elaborate witticisms, an imitator
-of Simonides the poet, as Ephorus tells us in the second book of his
-treatise on Inventions; who says that Philoxenus of Cythera was also a
-great studier of the same pursuit. And Phænias the Peripatetic, in the
-second book of his treatise on Poets, says—"Stratonicus the Athenian
-appears to have been the first person who introduced the system of
-playing chords into the simple harp-playing; and he was the first man
-who ever took pupils in music, and who ever composed tables of music.
-And he was also a man of no small brilliancy as a wit." He says also
-that he was eventually put to death by Nicocles, the King of the
-Cyprians, on account of the freedom of his witticisms, being compelled
-to drink poison, because he had turned the sons of the king into
-ridicule.
-
-47. But I marvel at Aristotle, whom these wise men, my excellent
-Democritus, are so incessantly speaking of and praising, (and whose
-writings you also esteem highly, as you do those of the other
-philosophers and orators,) on account of his great accuracy: and I
-should like to know when he learnt, or from what Proteus or Nereus
-who came up from the depths he found out, what fish do, or how they
-go to sleep, or how they live: for all these things he has told us in
-his writings, so as to be, in the words of the comic poets, "a wonder
-to fools;" for he says that the ceryx, and indeed that the whole
-race of shell-fish, are propagated without copulation; and that the
-purple-fish and the ceryx are longlived. For how could he know that
-the purple-fish lives six years? and how could he know that the viper
-takes a long time to propagate his species? or that of all its tribe
-the longest at that work is the pigeon, the next the œnas, and the
-quickest is the turtle-dove? And whence did he learn that the horse
-lives five-and-thirty years, but the mare more than forty? saying, too,
-that some have lived even seventy-five years. And he also states that
-from the copulation of lice there are born nits; and that from a worm,
-after its change, there is produced a caterpillar, from which comes
-the humble-bee, and from that the larva of the silk-worm. And he also
-says that bees live to six years of age, and that some live even seven
-years; and he says that neither bee nor wasp have ever been seen in the
-act of copulation, on which account no one can ever tell whether they
-are male or female. And from what did he learn that men are inferior
-to bees? for these latter always preserve an equal condition of life,
-being subject to no changes, but employing themselves without ceasing
-in the collection of honey, and doing that without having been taught
-by any one to do so: but men are inferior to bees, and as full of fancy
-as bees are of honey: how, then, has Aristotle observed all these
-things? And in his treatise on Long Life, he says that a fly has been
-seen which had lived six or seven years. But what proof is there of
-this?
-
-48. And where did he ever see ivy growing out of a stag's head? And
-again, owls and night-jars, he says, cannot see by day; on which
-account they hunt for their food by night, and they do this not during
-the whole night, but at the beginning of evening. And he says, too,
-that there are several different kinds of eyes, for some are blue, and
-some are black, and some are hazel. He says, too, that the eyes of men
-are of different characters, and that the differences of disposition
-may be judged of from the eyes; for that those men who have goats'
-eyes, are exceedingly sharp-sighted, and have the best dispositions.
-And of others, he says that some men have projecting eyes, and some
-have eyes deeply set, and some keep a mean between the two: and those
-whose eyes are deeply set, he says, have the sharpest sight, and
-those whose eyes project, must have the worst dispositions; and those
-who are moderate in these respects, are people, says he, of moderate
-dispositions. There are also some people whose eyes are always winking,
-and some who never wink at all, and some who do so in a moderate
-degree: and those who are always winking are shameless[19] people, and
-those who never wink at all are unstable and fickle, and those who wink
-in a moderate degree have the best disposition.
-
-[Sidenote: ARISTOTLE'S NATURAL HISTORY.]
-
-He says also that man is the only animal which has its heart on the
-left side; and that all other animals have it in the middle of the
-body. And he says that males have more teeth than females; and he
-affirms that this has been noticed in the case of the sheep, and of the
-pig, and of the goat. And he says also that there is no fish which has
-testicles, and there is no fish which has a breast, and no bird either;
-but that the only fish which has no gall is the dolphin. There are,
-however, some, says he, which have no gall in their liver, but they
-have it near their bowels; as the sturgeon, the synagris, the lamprey,
-the sword-fish, and the sea-swallow. But the amia has its gall spread
-over the whole of its entrails: and the hawk and the kite have theirs
-spread both over their liver and their entrails; but the ægocephalus
-has his gall both in his liver and in his stomach: and the pigeon, and
-the quail, and the swallow have theirs, some in their entrails, and
-some in their stomach.
-
-49. Moreover, he says that all the molluscous fish, and the shell-fish,
-and the cartilaginous fish, and all insects, spend a long time in
-copulation; but that the dolphin and some other fish copulate lying
-alongside the female. And he says that the dolphins are very slow,
-but fish in general very quick. Again he says that the lion has very
-solid bones, and that if they are struck, fire comes from them as from
-flint stones. And that the dolphin has bones, but no spine; but that
-cartilaginous fish have both gristle and spine. And of animals he says
-that some are terrestrial and some aquatic; and that some even live in
-the fire; and that there are some, which he calls ephemera, which live
-only one day: and that there are some which are amphibious, such as the
-river-horse, and the crocodile, and the otter. And that all animals in
-general have two forefeet, but that the crab has four; and that all the
-animals which have blood are either without feet at all, or are bipeds,
-or quadrupeds; and that all the animals which have more than four feet
-are destitute of blood: on which account every animal which moves,
-moves by what he calls four tokens,—man by two hands and two feet, a
-bird by two feet and two wings, an eel and a conger by two fins and
-two joints. Moreover, some animals have hands, as a man has, and some
-appear to have hands, as a monkey does; for there is no brute beast
-which can really give and take, and it is for those things that hands
-are given to men as instruments. Again, some animals have limbs, as a
-man, an ox, an ass; and some have no limbs, as a serpent, an oyster,
-the pulmo marinus. There are also many animals which are not always
-visible, such as those which hide in holes; and those which do not hide
-in holes are still not always visible, as swallows and cranes.
-
-50. And though I could repeat to you now a great deal of nonsense
-which the medicine-seller talked, I forbear to do so, although I know
-that Epicurus, that most truthful of men, said of him in his letter
-about Institutions, that he devoted himself to a military life after
-having squandered his patrimony in gluttony; and that, turning out an
-indifferent soldier, he then took to selling medicines. Then, when the
-school of Plato was opened, he says, he changed again, and applied
-himself to philosophical discussions, and as he was not a man destitute
-of ability, by little and little he became a speculative philosopher.
-I know, too, that Epicurus is the only person who ever said this of
-him; for neither did Eubulides nor Cephisodorus venture to say anything
-of the kind against the Stagirite, and that, too, though they did
-write books against him. But in that same letter Epicurus says, that
-Protagoras also, who became a philosopher from having been a porter and
-a wood-carrier, was first promoted to be an amanuensis of Democritus;
-who, wondering at the admirable way in which he used to put the wood
-together, took him under his eye in consequence of this beginning; and
-then he began to teach the rudiments of learning in some village, and
-after that he proceeded on to the study of philosophy. And I now, O
-fellow feasters, after all this conversation, feel a great desire for
-something to eat. And when some one said that the cooks were already
-preparing something, and taking care that the dishes should not be
-served up cold, on account of the excessive length to which the "feast
-of words" had been carried, for that no one could eat cold dishes,
-Cynulcus said,—But I, like the Milcon of Alexis, the comic poet, can
-eat them even if they are not served up warm—
-
-  For Plato teaches us that what is good,
-  Is everywhere on all occasions good;
-  Can you deny this? and that what is sweet
-  Is always sweet, here, there, and ev'rywhere.
-
-[Sidenote: FISH.]
-
-And it was not without some cleverness that Sphærus, who was a
-fellow-pupil with Chrysippus in the school of Cleanthes, when he had
-been sent for to Alexandria by king Ptolemy; when on one occasion birds
-made of wax were served up at a banquet, and he was putting out his
-hand to take some, but was stopped by the king, who told him that he
-was assenting to a sham; very appropriately answered,—"That he did
-not agree that they were birds at all, but only that it was probable
-that they might be birds; and that an opinion which could be confirmed
-by the perception, is superior to that which is merely probable; for
-that the one cannot be incorrect, but that what is probable may turn
-out contrary to what was expected." And so it could not be a bad thing
-if some waxen dishes were brought round to us too, according to our
-perceptive opinions, so that we might be beguiled at least by the sight
-of them, and so escape talking on for ever.
-
-51. And when they were now on the point of sitting down to eat again,
-Daphnus bade them stop, quoting this iambic out of the Mammacythus or
-Auri of Metagenes—
-
-  As when we're feasting anywhere,
-    Then we all talk and argue faster.
-
-And indeed, said he, I say that the discussion about fish is still
-defective in some points, since the sons of Æsculapius (such as
-Philotimus I mean, in his essay on Food, and Mnesitheus the Athenian,
-and Diphilus the Siphnian) have said a good deal about fishes, of which
-we have as yet taken no notice. For Diphilus, in his work entitled A
-Treatise on Food fit for People in Health and Invalids, says,—"Of
-sea-fish, those which keep to the rocks are easily digested, and juicy,
-and purgative, and light, but not very nutritious; but those which keep
-in the deep water are much less digestible, very nutritious, but apt
-to disagree with one. Now, of the fish which keep to the rocks, the
-phycen and the phycis are very tender little fish, and very digestible;
-but the perch, which is like them, varies a little as to the places in
-which it is found. And the tench resembles the perch; but the smaller
-tench and the white ones are tender, juicy, and digestible; but the
-green ones (and they are also called caulinæ) are dry, and devoid of
-juice. The channæ also have tender meat, but still they are harder than
-the perch. Then there is the scarus, which has tender flesh, not very
-firm, sweet, light, digestible, not apt to disagree with one, and good
-for the stomach. But the fresh ones are less popular than the others,
-because they hunt the sea-hares and feed on them, owing to which their
-entrails are apt to produce cholera morbus. And the fish which is
-called ceris is tender, good for the bowels, and good for the stomach;
-but its juice has fattening and purgative qualities. The orphus, which
-some write ὀρφὸς, and some ὀρφὼς, is very full of a pleasant juice,
-glutinous, indigestible, very nutritious, diuretic. But the parts near
-his head are glutinous and digestible; but the more fleshy parts are
-indigestible and heavy, and the part towards the tail is the tenderest
-part; and he is a fish apt to generate phlegm, and indigestible. The
-sphyrænæ are more nutritious than the congers; and the eel caught
-in lakes is not so nice as the sea-eel, but it is more nutritious.
-The chrysophrys is very like the melanurus; and the sea-scorpions,
-which are found in the deep sea, and are of a tawny colour, are more
-nutritious than those which are found in marshes, or than the large
-ones which are taken on the shores.
-
-52. "But the sparus is harsh-tasted, tender, with no unpleasant smell,
-good for the stomach, diuretic, and not indigestible; but when he is
-fried he is indigestible. The mullet is good for the stomach, very
-astringent, of very firm flesh, not very digestible, apt to bind the
-bowels, especially when it is broiled; but when it is fried in a
-frying-pan, then it is heavy and indigestible; and, as a general rule,
-the whole tribe of mullets has the property of causing secretions of
-blood. The synodon and the charax are of the same kind, but the charax
-is the better of the two. The phagrus is found both in the river
-and in the sea; but that which is found in the sea is the best. The
-capriscus is called also the mussel; but it has a strong smell, and
-very hard meat, and it is more indigestible than the citharus; but its
-skin is very pleasant to the taste. The needle-fish, or belone, and
-it is also called the ablennes, is indigestible and moist, but good
-for the bowels. The thrissa, and those of the same kind, such as the
-chalcis and the eretimis, are very digestible. The cestreus is found
-in the sea, and in rivers, and in lakes. And this fish, says he, is
-also called the oxyrhynchus; but the one which is taken in the Nile is
-called the coracinus. And the black kind is smaller than the white, and
-when boiled it is not so good as when it is roasted; for when roasted
-it is good for the stomach and good for the bowels. The salpe is
-hard-fleshed, and unpleasant to the taste, but the best are those which
-are caught at Alexandria, and those which are taken in the autumn. For
-it is white, full of moisture, and free from any unpleasant smell. The
-gryllus is like the eel in appearance, but it is not nice to the taste.
-The sea-hawk is harder than the sea-cuckoo, but in other respects they
-are much alike. The uranoscopus, and also the fish called agnus, which
-is also called the callionymus, are heavy fish. The boax, when boiled,
-is very digestible, giving out a very wholesome juice, and is good for
-the stomach; and that which is broiled on the coals is sweeter and more
-tender. The bacchus is full of abundant and agreeable and wholesome
-juice, and is very nutritious. The sea-goat is not very agreeable as
-to its juice, not very digestible, and has a disagreeable smell. The
-sea-sparrow and the buglossus are both nutritious and palatable, and
-the turbot is like them. The sea-grayling, the cephalus, the cestreus,
-the myxinus, and the colon are all much alike as to their eatable
-properties; but the cestreus is inferior to the cephalus, the myxinus
-is worse, and the colon is the least good of all.
-
-[Sidenote: FISH.]
-
-53. "The thynnis and the thynnus are both heavy and nutritious; but
-the fish which is called the Acarnanian is sweet, very exciting, very
-nutritious, and easily secreted. The anchovy is heavy and indigestible,
-and the white kind is called the cobitis; and the hepsetus, a little
-fish, is of the same genus.
-
-"Of cartilaginous fish, the sea-cow is fleshy, but the shark is
-superior to that,—that kind, I mean, which is called the asterias.
-But the alopecias, or sea-fox, is in taste very like the land animal,
-from which circumstance, indeed, it has its name. The ray is a very
-delicate fish to the taste; but the stellated ray is tenderer still,
-and full of excellent juice; but the smooth ray is less wholesome for
-the stomach, and has an unpleasant smell. But the torpedo, which is
-hard of digestion, is in the parts below the head very tender, and good
-for the stomach, and, moreover, very digestible, but its other parts
-are not so; and the small ones are the best, especially when they are
-plain boiled. The rhinè, which is one of the cartilaginous class, is
-very digestible and light; but those of the largest size are the most
-nutritious; and, as a general rule, all the cartilaginous fish are
-apt to create flatulence, and are fleshy, and difficult of digestion,
-and if they are eaten in any quantity, they are bad for the eyes. The
-cuttle-fish, when boiled, is tender, palatable, and digestible, and
-also good for the stomach; but the juice which comes from it has the
-property of making the blood thin, and is apt to cause secretions
-by hæmorrhoids. The squid is more digestible, and is nutritious,
-especially the small-sized one; but when boiled they are harder, and
-not palatable. The polypus promotes amativeness, but it is hard and
-indigestible; and those of the largest size are the most nutritious,
-and when they are much boiled, they have a tendency to fill the stomach
-with liquid, and they bind the bowels. And Alexis, in his Pamphila,
-points out the useful properties of the polypus, speaking as follows,—
-
-  But if you are in love, O Cteson,
-  What is more useful than these fish I bring?
-  Ceryces, cockles, (onions too, are here,)
-  The mighty polypus, and good-sized turbot.
-
-"The pelamys also is very nutritious and heavy, it is also diuretic,
-and very indigestible; but when cured like the callubium, it is quite
-as good for the stomach, and it has a tendency to make the blood
-thin; and the large kind is called the synodontis. The sea-swallow,
-or chelidonias, is also something like the pelamys, but harder; and
-the chelidon is like the polypus, and emits juice which purifies the
-complexion, and stirs up the blood. The orcynus is a fish who delights
-in the mud; and the larger kind is like the chelidonias in hardness,
-but the lower part of its abdomen and its collar-bone are palatable and
-tender; but those which are called costæ, when cured and salted, are a
-middling fish. The xanthias has rather a strong smell, and is tenderer
-than the orcynus." These are the statements of Diphilus.
-
-[Sidenote: FISH.]
-
-54. But Mnesitheus the Athenian, in his treatise on Eatables,
-says,—"The larger breed of fishes are called by some sectile, and by
-others sea-fish; as, for instance, the chrysophrys, the sea-grayling,
-and the phagrus. And these are all difficult of digestion, but when
-they are digested they supply a great deal of nourishment. And the
-whole class of scaly fish, such as the thynni, the scombri, the
-tunnies, the congers, and all of those kinds, are also gregarious.
-But those which are not seen by themselves, nor in large shoals, are
-the most digestible, such as the congers, and the carchariæ, and fish
-of that kind. But the gregarious kinds of fish of that sort are very
-pleasant to the palate, for they are fat; but they are heavy, and
-difficult of digestion, on which account they are very good for curing;
-and, indeed, these kinds make the best cured fish of all; they are also
-very good roasted, for by that process their fatty parts are got rid
-of. But those kinds which are skinned before they are dressed, as a
-general rule, are those fish which have a rough outside to their skin,
-not of scales, but such as rays and rhinæ have. And all these kinds
-are easily divided into small pieces, but they have not a sweet smell.
-And they supply the body with plenty of moist nourishment, and of all
-boiled fish they have the greatest effect on the bowels; but when they
-are roasted they are not so good. And the whole class of molluscous
-fish, such as polypi and cuttle-fish, and others like them, are very
-indigestible, on which account they are very serviceable in exciting
-the amatory passions. They are also calculated to cause flatulence; and
-the time of indulgence in amatory pleasures requires a flatulent habit
-of body. All these fish are better when boiled. For their juices are
-injurious, and you may see what juices they emit when they are washed;
-and the boiling extracts all these juices from their flesh. For as the
-heat which is applied in boiling is a gradual one, and conjoined with
-moisture, there is, as it were, a sort of washing of them. But when
-they are roasted, that dries up the moisture, and moreover, as their
-flesh is hard by nature, it is natural that it should be made more so
-in this way.
-
-55. "But anchovies of all kinds, and membrades, and trichides, and
-all the other little fish which we eat backbones and all, make the
-digestion flatulent, and give a good deal of moist nutriment. And
-so, as the digestion is unequal, the flesh being digested with great
-rapidity, and the bones dissolving slowly, for the anchovies are very
-bony of themselves, the digestion of the one part hinders the digestion
-of the other, and so flatulence arises from the digestion, and moisture
-comes from the quantity of nourishment. They are better when they are
-boiled, but still they have very unequal effects on the bowels. The
-fish which keep close to the rocks, such as tench, and scorpions,
-and sea-sparrows, and others of the same kind, supply a dry kind of
-nourishment to our bodies, but they are light and nutritious, and
-are easily digested, and leave nothing behind them, and are not apt
-to cause flatulence. And every kind of fish is more digestible when
-dressed simply, and especially those which keep near the rocks have a
-better flavour when dressed plainly. And the species which is called
-soft-fleshed is like them, namely, the sea-thrush, the sea-blackbird,
-and others which resemble them. And these contain more moisture than
-the others, and with respect to refreshing the strength of those who
-eat them, they have more efficacy. And if any one wishes to produce an
-effect upon his bowels, he should eat them boiled; but if he is in good
-health, then he will find them nutritious roasted. And as diuretic food
-they are equally useful cooked either way.
-
-56. "But the places of the sea where rivers and lakes fall into it,
-and also those where there are large bays and gulfs of the sea, are
-those where all the fish are more juicy, and more full of fat. They are
-also more palatable when caught in those places, but less nutritious
-and less digestible. And on the shore where it is exposed to the open
-sea, and where it is unprotected, then the fishes found there are for
-the most part hard and thin, beaten by the continued action of the
-waves. But where the sea is deep close in shore and less exposed to
-violent winds, especially if there are any cities near, then there is
-the greatest number of fish, and they are equally excellent in respect
-of pleasantness of flavour and ease of digestion, and also in the
-nourishment which they afford to the body. But of sea fish those are
-the most indigestible and the heaviest which migrate at certain seasons
-from the sea to the lakes and rivers; such as the cestreus; and as a
-general rule that is the character of every fish which can live in
-both salt and fresh water. But of those which live wholly in rivers
-and lakes, the river fish are the best; for the water of lakes is more
-apt to putrefy. And, again, of river fish those are the best which are
-found in the most rapid rivers; and especially the trout; for those are
-never found except where the river is rapid and cold, and they are far
-superior to all other river fish in their digestible properties."
-
-57. This now, my friends, is my contribution, and I have brought you
-the wholesomest food with which it was in my power to provide you. For,
-as you may read in the Parasite of Antiphanes,—
-
-[Sidenote: FISH.]
-
-  For I have never taken any great trouble
-  In buying fish; *  *
-
-         *       *       *       *       *
-
-  *  *  So that others from rich banquets coming
-  Should blame the gluttonous surfeits of their friends.
-
-And, indeed, I myself am not so violently fond of fish as the man in
-the Butalion of the same poet. (And that play is an amended edition of
-one of the Countryman's characters.) And he says—
-
-  _A._ And I to-day will give a feast to all of you;
-       And take you money now, and buy the supper.
-  _B._ Yes; for unless I've money I should hardly
-       Know how to buy discreetly. But i' the first place,
-       Tell me what food, what dishes you prefer.
-  _A._ All kinds of food.
-                         _B._ But tell me separately.
-       First now, should you approve of any fish?
-  _A._ A fishmonger came once into the country
-       With a good basketfull of sprats and triglides,
-       And, by Jove, greatly he pleased all of us.
-  _B._ Well, tell me then, should you now like some fish?
-  _A._ Indeed I should, if they were very little.
-       For all large fish I always fancy cannibals.
-  _B._ What can you mean, my friend?
-                                    _A._ Why, cannibals;—
-       How can a man eat fish which eat up men?
-  _B._ 'Tis plain enough that it is Helen's food
-       This fellow means, just sprats and triglides.
-
-And in his Countryman he also calls sprats and triglides the food of
-Hecate. And Ephippus too, disparaging small fish, in his Philyra,
-speaks as follows—
-
-  _A._ My father, would you like to go to market
-       And buy some fish for me?
-                                _B._ What shall I buy?
-  _A._ Some grown up fish, my father, no small babies.
-
-  _B._ Do not you yet know all the worth of money?
-
-58. And in the same poet, in his Spit-bearers, there is a very witty
-young man who disparages everything connected with the purchase of
-fish. And he speaks thus—
-
-  _A._ But while you buy, don't disregard economy,
-       For anything will do.
-                            _B._ Just tell me how.
-  _A._ Don't be expensive, though not mean or stingy;
-       Whatever you may buy will be enough;
-       Some squids and cuttle-fish; and should there be
-       Some lobsters in the market, let's have one—
-       Some eels will look nice too upon the table—
-       Especially if from the Theban lake:
-       Then let us have a cock, a tender pigeon,
-       A partridge, and a few such other things;
-       And if a hare should offer, then secure it.
-  _B._ Why how precise you are in your directions!
-  _A._ I'd need be, you are so extravagant;
-       And we are certain to have meat enough.
-  _B._ Has anybody sent you any present?
-  _A._ No, but my wife has sacrificed the calf
-       Which from Corone came, and we to-morrow
-       Shall surely sup on it.
-
-And in Mnesimachus, the Morose Man, in the play of the same name, being
-a great miser, says to the extravagant young man in the play—
-
-  _A._ I do entreat you, do not lecture me
-       So very fiercely; do not say so much
-       About the money; recollect I'm your uncle;
-       Be moderate, I beg.
-                          _B._ How can I be
-       More moderate than I am?
-                               _A._ At least be briefer,
-       And don't deceive me; use diminutives;
-       For fish say fishlings; if you want aught more,
-       Speak of your bits of dishes; and at least
-       I shall be ruin'd with a better grace.
-
-59. But since, as fortune would have it so, in the before-quoted
-lines,—my excellent Ulpian, or you too, O you sons of grammarians,
-just tell me what was Ephippus's meaning in what I have just repeated,
-when he said—
-
-                                  The calf
-  Which from Corone[20] came, and we to-morrow
-  Shall surely sup on it.
-
-For I think there is here an allusion to some historical fact, and I
-should like to understand it. And Plutarch said,—There is a Rhodian
-tale, which, however, I can hardly repeat at the moment, because it
-is a very long time since I have fallen in with the book in which it
-occurs. But I know that Phoenix the Colophonian, the Iambic poet,
-making mention of some men as collecting money for the Jackdaw, speaks
-as follows—
-
-[Sidenote: THE SWALLOW.]
-
-  My friends, I pray you give a handful now
-  Of barley to the jackdaw, Phoebus' daughter;
-  Or else a plate of wheat; or else a loaf,
-  A halfpenny, or whatsoe'er you please;
-  Give, my good friends, whatever you can spare
-  To the poor jackdaw; e'en a grain of salt;
-  For willingly she feeds on anything;
-  And he who salt bestows to-day, to-morrow
-  May give some honey. Open, boy, the door;
-  Plutus has heard, and straight a serving maid
-  Brings out some figs. Gods, let that maiden be
-  For ever free from harm, and may she find
-  A wealthy husband of distinguish'd name:
-  And may she show unto her aged father
-  A lusty boy, and on her mother's lap
-  Place a fair girl, her daughter, to bring up
-  A happy helpmate for some lucky cousin.
-  But I, where'er my feet conduct my eyes,
-  Sing with alternate melody at the gates
-  Of him who gives, and him who rude denies.
-  At present I'll leave off, and say no more.
-
-And at the end of this set of iambics he says—
-
-  But you, my friends, who have good store at home,
-  Give something. Give, O king; give you too, housewife.
-  It is the law that all should give their hand
-  When the crow begs. And you who know this law,
-  Give what you please, and it shall be sufficient.
-
-And those people who went about collecting for the jackdaw (κορώνη)
-were called Coronistæ, as Pamphilus of Alexandria tells us, in his
-treatise on Names. And the songs which are sung by them are called
-coronismata, as Agnocles the Rhodian tells us, in his Coronistæ.
-
-60. There is also another collection made among the Rhodians, the
-making of which is called χελιδονίζειν; and it is mentioned
-by Theognis, in the second book of his treatise on the Sacrifices in
-Rhodes, where he writes thus—"There is a species of collecting which
-the Rhodians call χελιδονίζειν, which takes place in the
-month Boedromion. And it derives its name of χελιδονίζειν
-because the people are accustomed to utter the following song:—
-
-  The swallow, the swallow (χελιδών) is come,
-  Bringing good seasons and a joyful time.
-  Her belly is white, her back is black.
-    Bring, oh bring, a cake of figs
-    Out of your luxurious house,
-    Bring a cup of wine,
-    And a dish of cheese,
-      And a bag of wheat.
-      Those the good swallow will not despise,
-      Nor a cake of eggs.
-    Shall we now go, or shall we get something?
-  Give something, and we'll go; if you give nothing
-  We will not cease to pester you; we'll force the door
-  And carry it away, or th' upper lintel,
-  Or e'en your wife who sits within the house.
-  She is but little, we shall find her light.
-  If you give something, let it be worth having.
-  Open, then, open the door to the swallow,
-  For we are not old men, but only boys.
-
-And Cleobulus the Lindian was the first man who introduced the custom
-of this collection, at a time when there was a great want in Lindus of
-a collection of money.
-
-[Sidenote: EPHESUS.]
-
-61. But, since we have mentioned the Rhodian histories, I myself am
-now going to tell you something about fish, from the account given of
-the beautiful Rhodes, which that delightful writer Lynceus says is
-full of excellent fish. Ergias the Rhodian, then, in his Account of
-his own Country, having first made mention of the Phoenicians, who
-inhabited the island, says—"That Phalanthus, and his friends, having a
-very strong city in Ialysus, called Achaia, and being very economical
-of their provisions, held out for a long time against Iphiclus, who
-besieged them. For they had also a prophecy given them by some oracle,
-that they should keep the place till crows became white, and till
-fish were seen in their goblets. They therefore, expecting that these
-things would never happen, prosecuted the war with less vigour. But
-Iphiclus, having heard from some one of the oracles of the Phoenicians,
-and having waylaid a highly-trusted adherent of Phalanthus, whose
-name was Larcas, as he was going for water, and having entered into a
-covenant with him, caught some fish at the spring, and putting them
-into the ewer, gave them to Larcas, and bade him carry the water back,
-and pour it into the goblet from which he was used to pour out wine
-for Phalanthus: and he did so. And Iphiclus also caught some crows,
-and smeared them over with gypsum, and let them fly again. But when
-Phalanthus saw the crows, he went to his goblet; and when he saw the
-fish there, he considered that the place no longer belonged to him and
-his party, and so he sent a herald to Iphiclus, demanding permission
-to retire, with all his troops, under the protection of a treaty.
-And when Iphiclus agreed to this, Phalanthus devised the following
-contrivance. Having slain some victims, and taken out the entrails, he
-endeavoured to put in some silver and gold, and so to carry it away.
-But when Iphiclus perceived this, he prevented it. And when Phalanthus
-alleged against him the oath which he had taken, when he swore to allow
-them to take away whatever they had in their bellies, he met them with
-a counter device, giving them vessels to go away in, but taking away
-the rudders, and the oars, and the sails, saying that he had sworn to
-give them boats, and nothing further. And as the Phoenicians were in
-great perplexity, they buried a great deal of their riches underground,
-marking the places where they buried it, that at some future time
-they might come and take it up again; but they left a great deal for
-Iphiclus. And so, when the Phoenicians had left the place in this
-manner, the Greeks became masters of it." And Polyzelus has given the
-same account, in his History of Rhodian Affairs; and says—"That the
-only people who knew the secret about the fishes and the crows were
-Phaces and his daughter Dorcia; and she, being beloved by Iphiclus, and
-having come to an agreement to marry him through the intervention of
-her nurse, persuaded the man who brought the water to bring the fish
-and put them into the goblet; and she herself whitewashed the crows,
-and let them go."
-
-62. And Creophylus, in his Annals of the Ephesians, says—"Those who
-colonized Ephesus, being much perplexed for want of a place where they
-could settle, sent at last to the oracle, and asked where they should
-build themselves a city; and he told them to build a city in that place
-which a fish should show them, and to which a wild boar should guide
-them. Accordingly, it is said that some fishermen were breakfasting
-at the spot where the fountain called Hypelæus now is, and where the
-harbour is which is called the sacred harbour; and that one of the
-fish leaped up with a burning cinder sticking to him, and fell on some
-of the refuse; and that by this means a thicket was set on fire, in
-which there happened to be a wild boar; and he, being disturbed by
-the fire, ran for some distance up the mountain which is called the
-Rough Mountain, and at last was transfixed by javelins, and fell where
-the temple of Minerva now stands. And the Ephesians, having crossed
-over from the island, occupied that for twenty-one years, and in the
-twenty-second year they founded Trachea and the towns around Coressus,
-and erected a temple to Diana in the market-place, and one to the
-Pythian Apollo overlooking the harbour."
-
-63. Now after this long conversation, all of a sudden there was heard
-all over the city the music of flutes and the noise of cymbals, and
-also a great crash of drums, with singing at the same time. And it
-happened to be the time of a festival which used formerly to be called
-the Parilia, but which is now called the Romana, in honour of the
-temple built to the Fortune of the City, by that most excellent and
-accomplished sovereign Hadrian. And all the inhabitants of Rome (and
-all the foreigners sojourning in the city) every year keep that day as
-a remarkable one. Accordingly, Ulpian said,—My friends, what is this?—
-
-  Is it a supper or a marriage feast?
-  For certainly there is no picnic held now.
-
-And when some one replied that every one in the city was dancing (using
-the verb βαλλίζω) in honour of the goddess,—My fine fellow, said
-Ulpian, laughing, what Greek in the world ever called this dancing
-βαλλισμός̣ You should have said κωμάζουσιν or χορεύουσιν, or, at all
-events, some word in common use; but you have bought us a name out of
-the Subura,
-
-  And spoilt the wine by pouring in this water.'
-
-And Myrtilus said—But I will prove to you, my dear Epitimæus,[21] that
-the word is a genuine Greek word; for you, who want to stop every one's
-mouth, have not succeeded in convicting any one of ignorance, but have
-proved yourself to be emptier than a snake's cast-off skin. Epicharmus,
-my most excellent gentlemen, in his Theori, speaks of the βαλλισμὸς,
-and Italy is no great way from Sicily. Accordingly, in that play, the
-public ambassadors, surveying the offerings at Pytho, and mentioning
-each one separately, speak as follows:—
-
-  Here there are brazen caldrons, brazen goblets,
-  And spits. And then to see the men with spits
-  And flutes, too, dancing (βαλλίζοντες), what a sight it was!
-
-And Sophron, in his play which is entitled Nymphoponus, says—
-
-  Then he did take it, and proceeded onwards;
-  The rest did follow dancing (ἐβάλλιζον).
-
-And again he says—
-
-  Dancing (βαλλίζοντες) they filled the entrance room with dung.
-
-[Sidenote: NAMES OF FEASTS.]
-
-And Alexis, in his Curis, says—
-
-  And now I see a multitude of men
-  Hastening to a feast, as if a goodly company
-  Were here invited. May it be my luck
-  To keep out of your way, my revellers,
-  After your dancing (βαλλισμὸς) and your feasting both
-  Have gone off well and are quite finish'd.
-  For I should never bear my robe off safely,
-  Unless my wings had grown.
-
-I know, too, that the word is found in other places, and when I
-recollect the exact passage, I will bring it forward.
-
-64. But we have a right to ask of you, who have quoted to us these
-lines out of Homer,
-
-  But say, you joyful troop so gaily drest,
-  Is this a bridal or a friendly feast?—
-
-in what respect the different sorts of feasts, which he calls εἰλαπίνη
-and ἔρανος, differ from one another? But, since you are silent, I will
-tell you; for, as the poet of Syracuse says,—
-
-  I by myself am equal to the task
-  Which formerly it took two men to answer.
-
-The ancients used to call sacrifices, and the more splendid kind of
-preparations, εἰλάπιναι; and those who partook of them they used to
-call εἰλαπινασταί. But those feasts they called ἔρανοι, the materials
-for which were contributed by all who joined in them; and this name was
-derived from all the guests being friendly together (ἀπὸ τοῦ συνερᾷν)
-and contributing. And this same ἔρανος is also called θίασος, and those
-who partake of it are called ἐρανισταὶ and συνθιαῶται. The crowd, also,
-which follows Bacchus in his festivals is called θίασος, as Euripides
-says—
-
-  I see three thiasi of women coming.
-
-And they gave them the name θίασος from the word θεός;— and, indeed,
-the Lacedæmonian form of the word θεὸς is σιός. And the word εἰλαπίνη
-is derived from the preparation and expense gone to for such purposes;
-for being destructive and extravagant is called λαφύττειν καὶ λαπάζειν,
-from which words the poets have used the word ἀλαπάζω for to destroy,
-And the plunder which is carried off after the sacking of a city they
-call λάφυρα. And accordingly Æschylus and Eripides have given to the
-more luxurious banquets the name of εἰλάπιναι, from the verb λαπάζω.
-There is also a verb, λάπτω, which means to digest one's food, and to
-become relaxed (λαγαρὸς) by becoming empty. And from this word λαγαρὸς
-we get the word λαγὼν (the flank), and also λάγανον (a thin, broad
-cake); and from the word λαπάττω we get λαπάρα (the loins). And the
-verb λαφύττω means, with great freedom and abundance to evacuate and
-erupt oneself. And the word δαπανάω (to spend) is derived from δάπτω;
-and δάπτω is akin to δαψιλής; on which account we find the verbs δάπτω
-and δαρδάπτω applied to those who eat in a voracious and savage manner.
-Homer says—
-
-  Him the fierce dogs and hungry vultures tore (κατέδαψαν).
-
-But the word εὐωχία (a luxurious feast) is derived not from ὀχὴ, which
-means nutriment, but from everything going on well (ἀπὸ τοῦ εὖ ἔχειν)
-in such a banquet, in which those who assemble honour the deity,
-and give themselves up to mirth and relaxation; and from this
-relaxation (ἀπὸ τοῦ μεθιέναι) they call wine μέθυ, and the god who gave
-them wine they call Methymnaeus, and Lyæus, and Evius, and Icius; just
-as also they call a man who is not sullen-looking and morose ἱλαρός; on
-which account, too, they pray the deity to be propitious (ἵλεως),
-uttering the ejaculation ἰὴ, ἰή. And from this again they call the place
-where they do this ἱερόν. And that they meant very nearly the same thing
-by ἵλεως and ἱλαρός is plain from the language used by Ephippus, in his
-play entitled Traffic; for he is speaking of a courtesan, and he says—
-
-  Then too, when any one is out of humour,
-  When he comes in she flatters him discreetly,
-  And kisses him, not pressing his mouth hard
-  Like some fierce enemy; but just billing towards him
-  Like some fond sparrow; then she sings and comforts him,
-  And makes him cheerful (ἱλαρὸς) and dispels all clouds
-  From off his face, and renders him propitious (ἵλεως).
-
-65. But the ancients, who represented the gods under the form of men,
-arranged all their festivals on a similar principle; for, seeing that
-it is not possible to divert men from an eagerness for pleasure, but
-that it is useful and expedient to accustom them to enjoy themselves
-with moderation and in an orderly manner, they set apart certain times,
-and, sacrificing first to the gods, they in this way permitted them
-relaxation and enjoyment, in order that every one, thinking that the
-gods had come among them, and were present at the first-fruits and
-libations, might enjoy himself with order and decency. Accordingly
-Homer says—
-
-[Sidenote: FEASTS.]
-
-  There, too, was Pallas to partake the feast:
-
-and Neptune, too, is represented thus—
-
-  The monarch of the main, a heavenly guest,
-  In Ethiopia graced the genial feast,
-  There on the world's extremest verge, revered
-  With hecatombs and prayer in pomp preferr'd,
-  Distant he lay:[22]—
-
-and of Jupiter he says—
-
-  The sire of gods and all the ethereal train
-  On the warm limits of the furthest main
-  Now mix with mortals, nor disdain to grace
-  The feast of Ethiopia's blameless race.[23]
-
-And if a man of more mature age, and devoted to wise and virtuous
-pursuits, is present, they are ashamed to say or do anything
-indecorous; as also Epicharmus says, somewhere or other:—
-
-  But when their aged superiors are present,
-  Young men should silent be.
-
-Therefore, considering that the gods were near to them, they celebrated
-their festivals in an orderly and temperate manner; on which account
-it was not the fashion of the ancients to lie at their meals, but, as
-Homer says,—
-
-  Feasting they sate;
-
-nor were they accustomed to drink to the extent of drunkenness—
-
-  But when they'd eaten thus, and drank their fill,
-  Each to his room retired, not dreaming ill.
-
-66. But the men of modern times, pretending to be sacrificing to the
-gods, and inviting their friends and nearest kinsmen to the sacrifice,
-vent imprecations on their children, and abuse their wives, and treat
-their slaves with indignity, and threaten the multitude, almost
-verifying the line of Homer:—
-
-  But now with speed let's take a short repast,
-  And well refresh'd to bloody conflict haste.
-
-Nor do they ever give a thought to what has been said by the poet
-who wrote the poem entitled Chiron, whether it is Pherecrates, or
-Nicomachus, the teacher of rhythm, or whatever else his name may have
-been:—
-
-  When you have ask'd a friend to come to supper,
-  Do not be angry when you see him come;
-  That is the part of an unworthy man;
-  But give yourself to happy thoughts of joy,
-  And study to amuse your friend and guest.
-
-But now men utterly forget all these rules, and they recollect only
-the lines which follow them, which are all written in imitation of the
-Great Eoæ which are attributed to Hesiod, and which are also meant as a
-parody on his great work, Works and Days:—
-
-  When any of us does celebrate
-  A sacrifice, and bids his friends to th' feast,
-  Still, if he come, we're vex'd and look askance,
-  And wish him to depart without delay.
-  And he his want of welcome soon perceives
-  And reassumes his shoes; when some one rises
-  Of the surrounding revellers, and says,
-  "Here, my friend, do not go; why won't you drink?
-  Take off your shoes." And then the host again
-  Is angry with the guest who calls him back,
-  And quotes some scraps of poetry against him,—
-  "Remember, always speed the parting guest,
-  And when a man is sleeping let him rest."
-  Do not we in this manner oft behave
-  When feasting those we choose to call our friends?
-
-And, moreover, we add this:—
-
-  Let not a numerous party vex your mind,
-  For more are pleased, and the cost's near the same.
-
-67. And when we are sacrificing to the gods, we spend as little as
-possible upon our sacrifices, and give them the most ordinary presents;
-as the admirable Menander tells us, in his Drunkenness:—
-
-  We don't do other things as we perform
-  Our duties to the gods. We sacrifice
-  One sheep scarce worth ten or a dozen drachmæ;
-  But for our flute-women, our perfumes rich,
-  Our harpers, Thasian and Mendæan wine,
-  Eels, cheese, and honey to regale ourselves,
-  We do not a whole talent think too much.
-  'Tis very well to spend a dozen drachmæ
-  When we are sacrificing to the gods,
-  But if you much curtail that slight expense,
-  Are you not thus dishonouring the gods?
-  I, if I were a god, would ne'er allow
-  A scanty loin of beef to load my altars,
-  Unless an eel were also sacrificed,
-  So that Callimedon might die of rage.
-
-[Sidenote: THE DOLE-BASKET.]
-
-68. And the ancients call some feasts ἐπιδόσιμα, that is to
-say, given into the bargain,—the same which the Alexandrians call
-ἐξ ἐπιδομάτων. Alexis, at all events, in his Woman at the
-Well, says—
-
-  _A._ And now the master here has sent a slave
-       To bring to me a jar of his own wine.
-  _B._ I understand; this is ἐπιδόσιμος,
-       A gift into the bargain, as a makeweight;
-       I praise the wise old woman.
-
-And Crobylus, in his Supposititious Son, says—
-
-  _A._ Laches, I come to you; proceed.
-                                       _B._ Which way?
-  _A._ How can you ask? Why, to my mistress, who
-       Has a feast ἐπιδόσιμος prepared;
-       And in her honour only yesterday
-       You made the guests drink down twelve glasses each.
-
-The ancients, also, were acquainted with the banquets which are now
-called dole-basket banquets; and Pherecrates mentions them in his
-Forgetful Man, or the Sea, saying—
-
-  Having prepared a small dole-basket supper
-  He went away to Ophela.
-
-And this clearly points to the dole-basket supper, when a man prepares
-a supper for himself, and then puts it in a basket, and goes off to sup
-with some one. And Lysias has used the word σύνδειπνον for a
-banquet, in his speech against Micinus, on his trial for murder; for
-he says that he had been invited to a σύνδειπνον: and Plato
-says—"Those who had made a σύνδειπνον:" and Aristophanes, in
-his Gerytades, says—
-
-  Praising great Æschylus in his σύνδειπνα,
-
-on which account some people wish to write the title of Sophocles's
-play in the neuter gender, σύνδειπνον. Some people also use the
-expression συναγώγιμα δεῖπνα, picnic feasts; as Alexis does, in his Man
-fond of Beauty, or the Nymphs, where he says—
-
-  Come, sit you down, and call those damsels in;
-  We've got a picnic here, but well I know
-  That your's is but a skin-flint disposition.
-
-And Ephippus says, in his Geryones,—
-
-  They also celebrate a picnic feast.
-
-They also use the verb συνάγω for to drink with on another, and the
-noun συναγώγιον for a drinking party. Menander, in his Angry Woman,
-says—
-
-  And for this reason now they drink (συνάγουσι) alone:
-
-and presently afterwards he says—
-
-  And so they ended the entertainment (συναγώγιον).
-
-And probably the συναγώγιον is the same as that which was also called
-τὸ ἀπὸ συμβολων δεῖπνον. But what the συμβολαὶ, or contributions, are,
-we learn from Alexis, in his Woman who has taken Mandragora, where he
-says—
-
-  _A._ I'll come and bring my contributions now.
-  _B._ How, contributions?
-                          _A._ The Chalcidians
-       Call fringes, alabaster, scent boxes,
-       And other things of that kind, contributions.
-
-But the Argives, as Hegesander tells us in his Commentaries, (the
-following are his exact words)—"The Argives call the contributions
-towards an entertainment which are brought by the revellers, χῶν;
-and each man's share they call αἶσα."
-
-69. And now, since this book also has come to a not unsuitable end,
-my good friend Timocrates, let us stop our discussion at this point,
-lest any one should think that we were formerly fishes ourselves, as
-Empedocles says that he was; for that great natural philosopher says—
-
-  For I myself have been a boy, a girl,
-  A bush, a bird, and fish which roams the sea.
-
-
-FOOTNOTES
-
-[Footnote 9: From δίνη, an eddy.]
-
-[Footnote 10: There is a punning allusion here to κάραβος, a
-crawfish, and to Callimedon's nickname, Carabus.]
-
-[Footnote 11: This was a parody on the first words of the crier's usual
-proclamation,—Ἀκούετε λαοὶ,—Hear, O people. Ναοὶ means temples.]
-
-[Footnote 12: Κῆρυξ means, not only a crier, but also a prickly
-instrument of torture.]
-
-[Footnote 13: There is meant here to be a pun on διδάσκω, which
-means "to teach," and also "to exhibit a play."]
-
-[Footnote 14: There is an allusion here to Harmonia the wife of Cadmus.]
-
-[Footnote 15: Zethus was the name of the brother of Amphion.]
-
-[Footnote 16: καρκῖνος is also Greek for a crab.]
-
-[Footnote 17: Ψάλλ᾽ ἐς κόρακας, parodying the common execration, Βάλλ᾽
-ἐς κόρακας.]
-
-[Footnote 18: Alluding to the intemperance of the suitors of Penelope,
-as described in the Odyssey.]
-
-[Footnote 19: Schweigh, referring to the passage here alluded to,
-(Hist. An. i. 10,) proposes to transpose these characteristics, so as
-to attribute shamelessness to those who do not wink, and fickleness to
-those who do.]
-
-[Footnote 20: Corone is not a woman's name, as some have fancied;
-the allusion is to the custom of some beggars, who, pretending to
-be ashamed to beg for themselves, carried about a talking jackdaw
-(κορώνη), and professed to be begging only for the use of the bird.]
-
-[Footnote 21: From ἐπιτιμάω, to rebuke.]
-
-[Footnote 22: Hom. Odyss. i. 22.]
-
-[Footnote 23: Hom. Iliad, i. 424.]
-
-
-
-
-BOOK IX.
-
-
-  1. But now let each becalm his troubled breast,
-     Wash, and partake serene the friendly feast;
-     While to renew these topics we delay
-     Till Heaven's revolving lamp restores the day,
-
-both to you and me, O Timocrates. For when some hams were brought
-round, and some one asked whether they were tender, using the word
-τακερὸς,—In what author does τακερὸς occur? said Ulpian: and is there
-any authority, too, for calling mustard σίναπι instead of νᾶπυ̣ For I
-see that that condiment is being brought round in the dishes with the
-hams. And I see that the word κωλεὸς, a ham, _a ham_, is now used
-in the masculine gender, and not in the feminine only, as our Attic
-writers use it. At all events, Epicharmus, in his Megarian Woman, says—
-
-  Sausages, cheese, and hams χορδὴ, and artichokes,
-  But not a single thing that's eatable:
-
-[Sidenote: THE WORDS ΤΑΚΕΡΟΣ AND ΣΙΝΑΠΙ.]
-
-and in his Cyclops he says—
-
-  Pig's tripe is good, by Jove, and so is ham (κωλεός).
-
-And learn this now from me, O you wise man, that Epicharmus, uses χορδὴ
-for what, in every other place, he calls ὀρύα, tripe. And I see, too,
-that salt is used in seasoning in other dishes; but of salt which is
-not seasoned the Cynics are full, among whom we find, in the Corycus of
-Antiphanes, another Cynic saying—
-
-  Of delicacies which the sea produces,
-  We have but one, but that is constant, salt;
-  And then[24] . . . . . .
-
-I see, too, that brine is mingled with vinegar; and I know, too, that
-now some of the inhabitants of Pontus prepare the pickle which they
-call oxygarum, or vinegar pickle, by itself.
-
-2. Zoilus replied to this, and said—Aristophanes, my good friend, in
-his Lemnian Woman, has used the word τακερὸς for delicate, saying—
-
-  Lemnus producing good and delicate (τακεροὺς) beans:
-
-and Pherecrates, in his Crapatalli, says—
-
-  To make the vetches delicate (τακερούς):
-
-and Nicander the Colophonian has used the word σιόνηπυ in his
-Theriacans, where he said—
-
-  A brazen cucumber and mustard too (σίνηπυ);
-
-and in his Georgics he writes—
-
-  The biting pungent seed of mustard (σινήπυος);
-
-and again he says—
-
-  Cardamum and the plant which stings the nose,
-  The black-leav'd mustard (σίνηπυ).
-
-And Crates, in his treatise on the Attic Dialect, introduces
-Aristophanes as saying—
-
-  He looked mustard (σίναπυ) and drew down his brows,
-
-as Seleucus quotes it, in his books on Hellenism. But it is a line out
-of the Knights, and it ought to be read thus—
-
-  κἄβλεψε νάπυ, not καὶ βλέπε σινάπυ:
-
-for no Attic writer ever used the form σίναπυ, although there is
-a reason for each form. For νάπυ may be said, as if it were νάφυ,
-because it has no φύσις, or growth. For it is ἀφυὲς and little, like the
-anchovy, which is called ἀφύη, and is called σίναπυ, because it injures
-the eyes (σίνεται τοὺς ὦπας) by its smell, as the onion has
-the name of κρόμμυον, because it makes us wink our eyes (ὅτι τὰς κόρας
-μύομεν). And Xenarchus the comic writer says, in his Scythians—
-
-  This evil is no longer evil; so
-  My daughter is corrupted by the stranger.
-
-And that exquisite writer, Aristophanes, mentions salt and vinegar,
-saying, in the place where he speaks of Sthenelus the tragedian,—
-
-  _A._ How can I swallow Sthenelus's words?
-  _B._ By soaking them in vinegar or white salt.
-
-3. We then, my good friend, have gone along with you in these
-inquiries. But we have a right to expect an answer from you, in what
-author the word παροψὶς is used for a vessel. For when speaking of some
-victuals of various sorts, which were carefully dressed, and of some
-other things of this sort, I am aware that Plato, in his Festivals, has
-used the following expressions—
-
-  Whence barley-cakes might be got, and παροψίδες.
-
-And again, in his Europa, speaking at considerable length of some
-exquisite dish, he has used the following expressions among others—
-
-  _A._ The woman is asleep;
-                           _B._ I am aware
-       That she is doing nothing.
-                                 _A._ The παροψίδες
-       Are all awake; and there is not a thing
-       More calculated to give pleasure always.
-  _B._ But where are these παροψίδες, I pray you?
-
-And in the passage immediately following, he uses the word παροψὶς, as
-if it were equivalent to παροψώνημα, a delicacy; and in his Phaon he
-says—
-
-  Other men's things are like παροψίδες,
-  They please a short time, and are quickly spent.
-
-And Aristophanes, in his Dædalus, says—
-
-  All women have one set of principles,
-  And have a lover, like a παροψὶς, ready.
-
-4. So when Ulpian made no reply,—But I, said Leonidas, have a right to
-speak, since I have been silent a long time. But as Evenus the Parian
-says—
-
-  Many men make a point of contradicting
-  On every subject equally; but care not
-  Whether they rightly contradict or not.
-
-[Sidenote: THE WORD ΠΑΡΟΨΙΣ.]
-
-  But for such men there's an old answer fitting,
-  "That may be your opinion, this is mine."
-  But with good arguments one may persuade
-  The wise with ease: for always men of sense
-  Do prove the easiest pupils.
-
-5. And my excellent friend Myrtilus,—for I have taken the words out of
-your mouth, Antiphanes,—in his Bœotian, has used this word παροψὶς
-for a vessel, where he says—
-
-  After she has invited you to supper,
-  She sets before you a παροψὶς full of . . . .
-
-And Alexis, in his Hesione, says—
-
-  But when he saw two men well loaded with
-  The table and conveying it indoors,
-  Groaning beneath a number of παροψίδες,
-  Looking no more at me, he said . . . .
-
-And the man who was the author of the plays which are attributed to
-Magnes, says in his first Bacchus—
-
-  These things are now παροψίδες of ill to me.
-
-And Achæus, in his Æthnon, a satyric drama, says—
-
-  And let these savoury boil'd and roasted meats
-  On the παροψιόδες be carved in pieces.
-
-And Sotades the comic writer says, in his Man wrongly Ransomed—
-
-  I a παροψὶς seem to Crobylus.
-  Him he devours alone, but me he takes
-  But as a seasoning to something else.
-
-But the word is used in an ambiguous sense by Xenophon, in the first
-book of his Cyropædia. For the philosopher says, "They brought him
-παροψίδας, and condiments of all sorts, and food of all kinds." And
-in the works of the author of Chiron, which is usually attributed
-to Pherecrates, the word παροψὶς is used for seasoning; and not, as
-Didymus, in his treatise on Words used in a Corrupted Sense, asserts,
-for a vessel. For he says—
-
-  By Jove, as παροψιόδες are praised or blamed
-  Because of the way in which they flavour meat,
-  So Caletas esteems these people nothing.
-
-And Nicophon, in his Sirens, says—
-
-  Others may fight the παροψὶς for their seat.
-
-And Aristophanes says, in his Dædalus,—
-
-  All women have one set of principles,
-  And have a lover, like a παροψὶς, ready.
-
-And Plato says, in his Festivals,—
-
-  Whence barley-cakes may be got, and παροψίδες.
-
-But he is speaking here of cooking and seasoning onions. But the Attic
-writers, O my Syri-Attic friend Ulpian, use ἔμβαμμα also in this sense;
-as Theopompus says, in his Peace:—
-
-  Bread's a good thing; but flattery and tricks,
-  When added as a seasoning (ἔμβαμμα) to bread,
-  Are odious as can be.
-
-6. When speaking of hams, they use the two forms κωλῆ and κωλήν.
-Eupolis, in his Autolycus, says—
-
-  The legs and hams (κῳλῆες) out of the soup.
-
-And Euripides, in his Sciron, says—
-
-  Nor hams (κωλῆνες) of kids.
-
-But the word κωλῆ is contracted from κωλέα, as συκῆ from συκέα, λεοντῆ
-from λεοντέα; so κωλῆ from κωλέα. Aristophanes, in his second Plutus,
-says—
-
-  Alas the ham (κωλῆς) which I have just devour'd!
-
-And in his Daitaleis he says—
-
-  And the fat hams (κωλαὶ) of tender little pigs
-  And dainty tit-bits swift to fly.
-
-And in his Storks he says—
-
-  The heads of lambs, the hams (κωλὰς) of kids.
-
-And Plato, in his Griffins, says—
-
-  Fish, and hams (κωλὰς), and sausages.
-
-And Ameipsias, in his Connus, says—
-
-  The ham (κωλῆ) from off the victim, and the ribs,
-  And the left side o' th' head are usually given.
-
-And Xenophon, in his book on Hunting, says—"The ham (κωλῆ) is fleshy,
-and the loins moist." And Xenophanes the Colophonian, in his Elegies,
-says—
-
-  For having sent a ham (κωλῆ) of kid, you won
-  A mighty leg of carefully fatted bull,
-  An honourable present for a man,
-  Whose glory shall pervade all Greece, and never
-  Cease while the poets and the songs of Greece
-  Survive in memory and the mouths of men.
-
-[Sidenote: TURNIPS.]
-
-7. And as immediately after this a great quantity of food of all sorts
-was brought in, we will just mention those dishes which seem most
-worthy of being remembered; for there was a great quantity of birds,
-and of geese, and also of young birds (which some people call πίποι),
-and of pigs, and of those highly-esteemed birds the pheasants. And
-after I have told you about the vegetables, I will then enumerate to
-you the other dishes also.
-
-8. First of all, there were turnips; and Apellas, in his treatise on
-the Cities in Peloponnesus, says that turnips are called γαστέρες by
-the Lacedæmonians: and Nicander the Colophonian, in his Dialects, says
-that among the Bœotians it is cabbages which are called γαστέρες,
-and that turnips are called in Boeotia ζεκελτίδες. But Amerias and
-Timachidas affirm that it is gourds which are called ζακελτίδες. And
-Speusippus, in the second book of his treatise on Things resembling one
-another, says—"The radish, the turnip, the rape, and the nasturtium
-all resemble each other." But Glaucus, in his Cookery Book, spells the
-word ῥάφυς (rape) with the lene π,—ῥάπυς. But these vegetables have
-nothing else like them, unless, indeed, it be the plant which we call
-bounias: but Theophrastus does not use the name of bounias, but calls
-it a sort of male turnip; and perhaps the plant which he means is the
-bounias. And Nicander, in his Georgics, mentions the bounias—
-
-  Sow turnips on a well-roll'd field, that they
-  May grow as large as the flat dish that holds them.
-
-         *       *       *       *       *
-
-  . . . . . For there are two kinds
-  Which from the radish spring: one long, one firm,
-  Both seen in well-till'd beds in kitchen gardens.
-
-And the turnips which grow on the banks of the Cephisus are mentioned
-by Cratis, in his Orators, thus—
-
-  And wholly like the turnips of Cephisus.
-
-But Theophrastus says that there are two kinds of turnips, the male and
-the female, and that they both come from the same seed; but Posidonius
-the Stoic philosopher, in the twenty-seventh book of his Histories,
-concerning Dalmatia, says that there are some turnips which grow
-without any cultivation, and also some carrots that grow wild. But
-Diphilus the physician, of Siphnos, says—"The turnip has attenuating
-properties, and is harsh and indigestible, and moreover is apt to cause
-flatulence: but the vegetable called bounias is superior to that; for
-it is sweeter in taste and more digestible, in addition to being
-wholesome for the stomach and nutritious. But the turnip," he says,
-"when roasted, is more easily digested, but in this state it attenuates
-the blood still more." This vegetable is mentioned by Eubulus, in his
-Ancylion, where he says—
-
-  I bring this turnip to be roasted now.
-
-And Alexis, in his Enthusiast, says—
-
-  I speak to Ptolemy, roasting slices of turnip.
-
-But the turnip, when pickled, is more attenuating in its effects than
-when boiled, especially when it is pickled with mustard, as Diphilus
-says.
-
-9. Then there was the cabbage. Eudemus the Athenian, in his treatise
-on Vegetables, says that there are three kinds of cabbage—the kind
-called the salt-cabbage, and the smooth-leaved-cabbage, and the
-parsley-cabbage: and that the salt-cabbage is reckoned the finest of
-all in respect of its delicacy of taste; and it grows in Eretria, and
-Cyme, and Rhodes, and also in Cnidos and Ephesus: but the smooth-leaved
-kind is found in every country; and the parsley-cabbage has its name
-from the curly nature of its leaves, for it is like parsley, both in
-that respect and in its general thickness. But Theophrastus writes
-thus—"But of the ῥάφανος,—I mean the cabbage,—there is one kind with
-curly leaves, and another with smooth leaves, and a third which is
-wild." And Diphilus the Siphnian says—"The finest and most delicious
-cabbage grows in Cyme: in Alexandria it is bitter; and the seed which
-is brought from Rhodes to Alexandria produces sweet cabbage for one
-year, after which time it degenerates again, from the nature of the
-soil." And Nicander, in his Georgics, says—
-
-  The smooth-leaved cabbage sometimes wild is found,
-  And then the curly many-leaved plants
-  Are often sown in beds; . . . . . . . .
-  There is another kind, of reddish colour,
-  Like frogs in drought; some of bad colour too
-  Do come from Cyme, like the dingy soles
-  Which cobblers often sew on worn-out boots;
-  And these the ancients do the Prophets call.
-
-But perhaps Nicander calls the cabbage Prophet, as being sacred; since
-in Hipponax, in his Iambics, we find some such lines as these,—
-
-  He falling down worshipp'd the seven-leaved cabbage,
-  To which, before she drank the poison'd draught,
-  Pandora brought a cake at the Thargelia.
-
-[Sidenote: CABBAGE.]
-
-And Ananius says—
-
-  And, by the cabbage do I swear, I love thee
-  By far the most of mortal men. . . .
-And Teleclides, in his Prytanes, uses the oath, "Yes, by the cabbages!"
-and Epicharmus has the same exclamation in his Earth and Sea; and so
-has Eupolis, in his Dyers; and it appears to have been an Ionian oath:
-and there is nothing very strange in the fact of some people having
-sworn by the cabbage, since Zeno the Cittiæan, the founder of the sect
-of the Stoics, imitating the oath of Socrates, "by the bitch," was used
-himself to swear "by the caper," as Empodus relates in his Memorabilia.
-
-10. And at Athens the cabbage used to be given to women who had just
-been delivered, as a sort of medicine, having a tendency to add to
-their nourishment. Accordingly, Ephippus, in his Geryones, says—
-
-            What shall next be done?
-  There is no garland now before the doors,
-  No savoury smell strikes on my nostril's edge
-  From Amphidromian festival, in which
-  The custom is to roast large bits of cheese,
-  Such as the Chersonesus furnishes,
-  And then to boil a radish bright with oil,
-  And fry the breasts of well-fed household lamb,
-  And to pluck pigeons, thrushes too, and finches,
-  And to eat squids and cuttle-fish together,
-  And many polypi with wondrous curls,
-  And to quaff many goblets of pure wine.
-
-And Antiphanes, in his Parasite, speaks of the cabbage as an economical
-food, in the following lines, where he says—
-
-  And what these things are, you, my wife, know well;
-  Garlic, and cheese, and cheesecakes, dainty dishes
-  Fit for a gentleman; no fish cured and salted,
-  No joints of lamb well stuff'd with seasoning,
-  No forced meat of all kinds of ingredients;
-  No high made dishes, fit to kill a man;
-  But they will boil some cabbage sweet, ye gods!
-  And in the dish with it some pulse of pease.
-
-And Diphilus says, in his Insatiable Man,—
-
-  All sorts of dainties now come round us here,
-  All of their own accord. There's cabbage fresh,
-  Well boil'd in oil; and many paunches, and
-  Dishes of tender meat. No . . . . by Jove,
-  Nor are they like my platters of bruised olives.
-
-And Alcæeus, in his Palæstra, says—
-
-  And now she's roasted a large dish of cabbage.
-
-And Polyzelus, in his Birth of the Muses, names cabbages; and says—
-
-  The close-grown cabbage with its lofty leaves.
-
-11. The next thing to be mentioned is beet-root. Of beet-root
-(according to the opinion of Theophrastus), the white is more juicy
-than the black, and it contains less seed, and it is the kind which is
-called the Sicilian beet. But, says he, the beet called σευτλὶς is a
-different kind from the τεῦτλον. On which account, Diphilus the comic
-poet, in his drama called the Hero, reproaches some one for speaking
-incorrectly, and for calling τεῦτλα, τευτλίδας. And Eudemus, in his
-treatise on Vegetables, says that there are four kinds of τεὖτλα: there
-is the kind which may be pulled, the kind with a stalk, the white kind,
-and the common kind; and this last is of a brown colour. But Diphilus
-the Siphnian says that the beet which he calls σεύτλιον is more juicy
-than the cabbage, and is also, in a moderate degree, more nutritious;
-and it ought to be boiled and eaten with mustard, and that then it has
-a tendency to attenuate the blood, and to destroy worms; but the white
-kind is better for the stomach, while the black is more diuretic. He
-says, also, that their roots are more pleasing to the palate, and more
-nutritious.
-
-12. Then there is the carrot. "This vegetable," says Diphilus, "is
-harsh, but tolerably nutritious, and moderately good for the stomach;
-but it passes quickly through the bowels, and causes flatulence: it is
-indigestible, diuretic, and not without some influence in prompting men
-to amatory feelings; on which account it is called a philtre by some
-people." And Numenius, in his Man fond of Fishing, says—
-
-  Of all the plants which grow in fields unsown,
-  Or which take root in fertile plough'd-up lands
-  In winter, or when flowering spring arrives,
-  Such as the thistle dry, or the wild carrot,
-  Or the firm rape, or lastly, the wild cabbage.
-
-And Nicander, in the second book of his Georgics, says—
-
-  Then there is also the deep root of fennel,
-  And of rock-parsley, and the carrot too,
-  Which loves dry soils, the sow-thistle, the myrrh plant,
-  The dog-tongue and the chicory. And with them bruise
-  The tough hard-tasted leaves of arum, and
-  The plant which farmers do entitle bird's-milk.
-
-[Sidenote: LEEKS.]
-
-Theophrastus also mentions the carrot; and Phænias, in the fifth book
-of his treatise on Plants, speaks as follows:—"But as to the nature of
-the seed, the plant which is called σὴψ and the seed of the carrot
-are much alike." And in his first book he says—"The following plants
-have seed in pods of umbellated form: the anise, fennel, the carrot,
-the bur-parsley, hemlock, coriander, and aconite (which some call
-mousekiller)." But, since Nicander has mentioned the arum, I must also
-add that Phænias, in the book which I have just mentioned, writes
-thus:—"The dracontium, which some call arum or aronia." But Diocles, in
-the first book of his treatise on the Wholesomes, calls the carrot, not
-σταφυλῖνος, but ἀσταφύλινος. There is also another kind which is called
-καρωτὸν, which is a large and well-grown carrot, more juicy than the
-σταφυλῖνος, and more heating,—more diuretic, very good for the stomach,
-and very easily digested, as Diphilus assures us.
-
-13. Then there is the κεφαλωτὸν, or leek, which the same Diphilus says is
-also called πράσιον; and he says that it is superior to the kind
-called the sliced-leek, and that it has some effect in attenuating the
-blood, and is nutritious, and apt to cause flatulence. But Epænetus, in
-his Cookery Book, says that the leeks are also called γηθυλλίδες; and I
-find this name occurring in Eubulus, in his Pornoboscus, where he says—
-
-  I cannot now eat any other loaf,
-  For I've just had one at Gnathænius',
-  Whom I found boiling up γηθυλλίδες.
-
-But some say that the γηθυλλὶς is the same as the peculiar kind of leek
-called γήθυον, which Phrynichus mentions in his Saturn. And Didymus,
-interpreting that play, says that the γήθυον resembles the leek called
-the vine-leek, or ἀμπελόπρασον; and he says that they are also called
-ἐπιθυλλίδες. And Epicharmus also mentions the gethyllides in his
-Philoctetes, where he says—
-
-  Two heads of garlic, two gethyllides.
-
-And Aristophanes, in his second Æolosicon, says—
-
-  Some roots of leeks (γηθύων), which taste almost like garlic.
-
-And Polemo the geographer, in his book on Samothrace, says that
-Latona had a longing for the gethyllis, writing as follows:—"Among
-the Delphians, at the festival which they call the Theoxenia, there
-is a rule that whoever brings the largest gethyllis to Latona shall
-receive a portion of food from off her table; and I myself have seen
-a gethyllis as big as a turnip or as the round rape. And men say that
-Latona, when she was pregnant with Apollo, longed for the gethyllis; on
-which account it is treated with this respect."
-
-14. Next comes the gourd. But as gourds were served round to us in
-the winter season, every one marvelled, thinking that they were fresh
-gourds; and we recollected what the beautiful Aristophanes said in his
-Seasons, praising the glorious Athens in these lines:—
-
-  _A._ There you shall at mid-winter see
-         Cucumbers, gourds, and grapes, and apples,
-       And wreaths of fragrant violets
-         Cover'd with dust, as if in summer.
-       And the same man will sell you thrushes,
-         And pears, and honey-comb, and olives,
-       Beestings, and tripe, and summer swallows,
-         And grasshoppers, and bullock's paunches.
-       There you may see full baskets pack'd
-         With figs and myrtle, crown'd with snow;
-       There you may see fine pumpkins join'd
-         To the round rape and mighty turnip;
-       So that a stranger well may fear
-         To name the season of the year.
-  _B._ That's a fine thing if all the year
-         A man can have whate'er he pleases.
-  _A._ Say rather, it's the worst of evils;
-         For if the case were different,
-       Men would not cherish foolish fancies
-         Nor rush into insane expenses.
-       But after some short breathing time
-         I might myself bear off these things;
-       As indeed in other cities,
-         Athens excepted, oft I do:
-       However, as I tell you now,
-         The Athenians have all these things.
-       Because, as we may well believe,
-         They pay due honour to the gods.
-  _B._ 'Tis well for them they honour you,
-         Which brings them this enjoyment, since
-       You seek to make their city Egypt,
-         Instead of the immortal Athens.
-
-[Sidenote: POULTRY.]
-
-At all events, we were astonished eating cucumbers in the month of
-January; for they were green, and full of their own peculiar flavour,
-and they happened to have been dressed by cooks who above all men
-knew how to dress and season such things. Laurentius, therefore, asked
-whether the ancients were acquainted with this vegetable, or with
-this way of dressing it. And Ulpian said—Nicander the Colophonian, in
-the second book of his Georgics, mentions this way of dressing the
-vegetable, calling the gourds not κολόκυνται, but σίκυαι; for, indeed,
-that was one of their names, as we have said before. And his words are:—
-
-  First cut the gourds in slices, and then run
-  Threads through their breadth, and dry them in the air;
-  Then smoke them hanging them above the fire;
-  So that the slaves may in the winter season
-  Take a large dish and fill it with the slices,
-  And feast on them on holidays: meanwhile
-  Let the cook add all sorts of vegetables,
-  And throw them seed and all into the dish;
-  Let them take strings of gherkins fairly wash'd,
-  And mushrooms, and all sorts of herbs in bunches,
-  And curly cabbages, and add them too.
-
-15. The next thing to be mentioned is poultry. And since poultry was
-placed on the gourds and on other scraped (κνιστὰ) vegetables,
-(and this is what Aristophanes in his Delian Woman says of chopped
-up vegetables, "κνιστὰ, or pressed grapes,") Myrtilus said,—But now,
-in our time, we have got into a habit of calling nothing ὄρνιθας or
-ὀρνίθια but pullets, of which I see a quantity now being brought round.
-(And Chrysippus the philosopher, in the fifth book of his Treatise on
-what is Honourable and Pleasant, writes thus—"As some people insist
-upon it that white pullets are nicer than black ones.") And the names
-given to the male fowl are ἀλεκτρυόνες and ἀλεκτορίδες. But anciently,
-men were accustomed to use the word ὄρνις, both in the masculine and
-feminine gender, and to apply it to other birds, and not to this
-species in particular to the exclusion of others, as is now done when
-we speak of buying birds, and mean only poultry. Accordingly, Homer
-says,
-
-  And many birds (ὄρνιθες πολλοὶ) beneath the sun's bright rays.
-
-And in another place he uses the word in the feminine gender, and says—
-
-  A tuneful bird (ὄρνιθι λιγυρῇ).
-
-And in another place he says—
-
-  As the bold bird her helpless young attends,
-  From danger guards them, and from want defends;
-  In search of prey she wings the spacious air,
-  And with untasted food supplies her care,[25]—
-
-again using ὄρνις in the feminine gender. But Menander in his first
-edition of the Heiress, uses the word plainly in the sense in which it
-is used at the present day; saying—
-
-  A cock had loudly crow'd—"Will no one now,"
-  He cried out, "drive this poultry (τὰς ὄρνιθας) from our doors"
-
-And again, he writes—
-
-  She scarcely could the poultry (τὰς ὄρνεις) drive away.
-
-But Cratinus, in his Nemesis, has used the form ὀρνίθιον,
-saying—
-
-  And all the other birds (ὀρνίθια).
-
-And they use not only the form ὄρνιν, but also that of ὄρνιθα,
-in the masculine gender. The same Cratinus says in the same play—
-
-  A scarlet winged bird (ὄρνιθα φοινικόπτερον).
-
-And again, he says—
-
-  You, then, must now become a large bird (ὄρνιθα μέγαν).
-
-And Sophocles, in his Antenoridæ, says—
-
-  A bird (ὄρνιθα), and a crier, and a servant.
-
-And Æschylus, in his Cabiri, says—
-
-  I make you not a bird (ὄρνιθα) of this my journey.
-
-And Xenophon, in the second book of his Cyropædia, says—"Going in
-pursuit of birds (τοὺς ὄρνιθας) in the severest winter." And Menander,
-in his Twin Sisters, says—
-
-  I came laden with birds (ὄρνεις).
-
-And immediately afterwards he has
-
-  He sends off birds (ὄρνιθας ἀποστέλλει).
-
-And that they often used ὄρνεις as the plural form we have the evidence
-of Menander to prove to us: and also Alcman says somewhere or other—
-
-  The damsels all with unaccomplish'd ends
-  Departed; just as frighten'd birds (ὄρνεις) who see
-  A hostile kite which hovers o'er their heads.
-
-And Eupolis, in his Peoples, says—
-
-  Is it not hard that I should have such sons,
-  When every bird (ὄρνεις) has offspring like its sire?
-
-[Sidenote: ANAXANDRIDES.]
-
-16. But, on the other hand, the ancients sometimes also used the word
-ἀλεκτρυὼν in the feminine gender for a hen. Cratinus, in his Nemesis,
-says—
-
-  This is your work, O Leda. Take you care
-  To imitate the manners of a hen (ἀλεκτρυόνος)
-  And sit upon this egg, that so you may
-  Show us from out this shell a noble bird.
-
-And Strattis, in his Men Fond of Cold, says—
-
-  And all the hens (αἱ δ᾽ ἀλεκτρυόνες ἅπασαι),
-  And all the pigs are also dead,
-  And all the little birds around.
-
-And Anaxandrides says, in his Tereus—
-
-  They saw the boars their species propagate
-  With joy, and likewise all the hens (τὰς ἀλεμτρυόνας).
-
-And since I have mentioned this comic poet, and as I know, too, that
-this play of his, namely Tereus, is not reckoned one of his best, I
-will also bring forward, my friends, for your judgment, what Chamæleon
-of Heraclea has said about him in the sixth book of his treatise on
-Comedy; where he uses the following language:—"Anaxandrides once,
-publishing a dithyrambic poem at Athens, entered the city on a horse,
-and recited some lines of his Ode. And he was a very fine, handsome
-man to look at; and he let his hair grow, and wore a purple robe with
-golden fringes, but being a man of a bitter disposition he was in the
-habit of behaving in some such manner as this with respect to his
-comedies. Whenever he did not get the victory he took his play and
-sent it to the frankincense market to be torn up to pack bunches of
-frankincense in, and did not revise it as most people did. And in this
-way he destroyed many clever and elegant plays; being, by reason of his
-old age, very sulky with the spectators. And he is said to have been a
-Rhodian by birth, of the city of Camirus: and I wonder therefore how it
-was that his Tereus got preserved, since it did not obtain the victory;
-and I feel the same wonder in the case of others by the same author.
-And Theopompus, in his Peace, also uses the word ἀλεκτρύων for hens,
-speaking thus—
-
-  I am so vex'd at having lost the hen (ἀλεκτρυόνα)
-  Which laid the finest eggs in all the yard.
-
-And Aristophanes, in his Dædalus, says—
-
-  She laid a noble egg, like any hen (ἀλεκτρυών).
-
-And in another place he says—
-
-  Sometimes we find that hens (ἀλεκτρυόνες) when driven about,
-  And frighten'd, lay wind eggs.
-
-And in the Clouds, where he is explaining to the old man the difference
-between the names, he says—
-
-  _A._ Tell me then, now, what name I ought to give them.
-  _B._ Call this, the hen, ἀλεκτρύαιναν, thus,
-       And call her mate, the cock, ἀλέκτορα.
-
-And we find the cock called ἀλεκτορὶς and ἀλέκτωρ. And Simonides writes—
-
-  O tuneful voiced ἀλέκτωπ.
-
-And Cratinus, in his Seasons, says—
-
-  Like the Persian loud-voiced cock (ἀλέκτωρ),
-  Who every hour sings his song.
-
-And he has this name from rousing us from our beds (λέκτρον). But the
-Dorians, who write ὄρνις with a ξ, ὄρνιξ, make the genitive with a χ,
-ὄρνιχος. But Alcman writes the nominative with a ς, saying—
-
-  The purple bird (ὄρνις) of spring.
-
-Though I am aware that he too makes the genitive with a χ,
-saying—
-
-  But yet by all the birds (ὀρνίχων).
-
-17. The next thing to be mentioned is the pig, under the name of
-δέλφαξ. Epicharmus calls the male pig δέλφαξ in his Ulysses the
-Deserter, saying—
-
-  I lost by an unhappy chance
-    A pig (δέλφακα) belonging to the neighbours,
-  Which I was keeping for Eleusis
-    And Ceres's mysterious feast.
-  Much was I grieved; and now he says
-    That I did give it to th' Achæans,
-  Some kind of pledge; and swears that I
-    Betray'd the pig (τὸν δέλφακα) designedly.
-
-And Anaxilus also, in his Circe, has used the word δέλφαξ in the
-masculine gender; and moreover has used it of a full-grown pig, saying—
-
-  Some of you that dread goddess will transform
-  To pigs (δέλφακας), who range the mountains and the woods.
-  Some she will panthers make; some savage wolves,
-  And terrible lions.
-
-But Aristophanes, in his Fryers, applies the word to female pigs, and
-says—
-
-[Sidenote: PIGS.]
-
-  The paunch, too, of a sow in autumn born (δέλφακος ὀπωρίνης).
-
-And in his Acharnians he says—
-
-  For she is young (νέα), but when she is a sow (δελφακουμένα),
-  You'll see she'll have a large, fat, ruddy tail;
-  And if you keep her she'll be a noble pig (χοῖρος καλά).
-
-And Eupolis, in his Golden Age, uses it as feminine; and Hipponax
-wrote—
-
-  Ώς Έφεσίη δέλφαξ.
-
-And, indeed, it is the female pig which is more correctly called by
-this name, as having δελφύας, for that word δελφὺς means a womb. And
-it is the word from which ἀδελφὸς is derived. But respecting the age
-of these animals, Cratinus speaks in his Archilochi, saying—
-
-  These men have δέλφακες, the others χοῖροι.
-
-And Aristophanes the grammarian, in his treatise on Ages, says—"Those
-pigs which are now come to a compact form, are called δέλφακες; but
-those which are tender, and are full of juice, are called χοῖροι;" and
-this makes that line of Homer intelligible—
-
-  The servants all have little pigs (χοίρεα) to eat,
-  But on fat hogs (σύες) the dainty suitors feast.[26]
-
-And Plato the comic poet, in his Poet, uses the word in the masculine
-gender, and says—
-
-  He led away the pig (τόν δέλφακα) in silence.
-
-But there was ancient custom, as Androtion tells us, for the sake of
-the produce of the herds, never to slay a sheep which had not been
-shorn, or which had never had young, on which account they always ate
-full-grown animals:
-
-  But on fat hogs the dainty suitors feast.
-
-And even to this day the priest of Minerva never sacrifices a lamb,
-and never tastes cheese. And when, on one occasion, there was a want
-of oxen, Philochorus says, that a law was passed that they should
-abstain from slaying them on account of their scarcity, wishing to get
-a greater number, and to increase the stock by not slaying them. But
-the Ionians use the word χοιρος also of the female pig, as
-Hipponax does, where he says—
-
-  With pure libations and the offer'd paunch
-  Of a wild sow (ἀγρίας χοίρου).
-
-And Sophocles, in his Tænarus, a satyric drama, says—
-
-  Should you then guard her, like a chain'd-up sow
-   (χοῖρον δεσμίαν)?
-
-And Ptolemy, the king of Egypt, in the ninth book of his Commentaries,
-says—"When I was at Assus, the Assians brought me a pig (χοῖρον) two
-cubits and a half in height, and the whole of his body corresponding in
-length to that height; and of a colour as white as snow: and they said
-that King Eumenes had been very diligent in buying all such animals of
-them, and that he had given as much as four thousand drachmæ a piece
-for one." And Æschylus says—
-
-  But I will place this carefully fed pig
-  Within the crackling oven; and, I pray,
-  What nicer dish can e'er be given to man?
-
-And in another place he says—
-
-  _A._ Is he a white one?
-                          _B._ Aye, indeed he is
-       A snow-white pig (χοῖρος), and singed most carefully.
-  _A._ Now boil him, and take care he is not burnt.
-
-And again in another place he says—
-
-  But having kill'd this pig (χοῖρον τόνδε), of the same litter
-  Which has wrought so much mischief in the house,
-  Pushing and turning ev'rything upside down.
-
-And these lines have all been quoted by Chamæleon, in his Commentary on
-Æschylus.
-
-18. But concerning the pig, that it is accounted a sacred animal
-among the Cretans, Agathocles the Babylonian, in the first book of
-his account of Cyzicus, speaks as follows—"They say that Jupiter was
-born in Crete, on the mountain Dicte; on which mountain a mysterious
-sacrifice used to take place. For it is said that a sow allowed Jupiter
-to suck its udder. And that she going about with her constant grunting,
-made the whining of the infant inaudible to those who were looking
-for him. On which account all the Cretans think that that animal is
-to be worshipped; and nothing, it is said, can induce them to eat
-its flesh. And the Praisians also sacrifice to a sow; and this is a
-regular sacrifice among that people before marriage. And Neanthes of
-Cyzicus gives a similar account, in the second book of his treatise on
-Mysteries.
-
-Achæus the Eretrian mentions full-grown sows under the name of
-πεταλίδες ὕες in Æthon, a satyric drama, where he says—
-
-  And I have often heard of full-grown sows
-  Under this shape and form.
-
-[Sidenote: PIGS.]
-
-But he has given the name of πεταλίδες by a metaphor from heifers. For
-they are called πέτηλοι, or spreading, from their horns, when they have
-spreading horns. And Eratosthenes has spoken of pigs in the same way
-as Achæus has in his Anterinnys, and has called them λαρινοὶ, using
-this word metaphorically, which properly belongs to fatted oxen which
-were called so from the verb λαπινεύομαι, which is a word of the same
-meaning as σιτίζομαι, to be fed up. And Sophron uses the word—
-
-  βόες δὲ λαρινεύονται;
-
-or perhaps it comes from Larina, a small town of Epirus, or from the
-name of the herdsman, which may have been Larinus.
-
-19. And once when a pig was served up before us, the half of which was
-being carefully roasted, and the other half boiled gently, as if it had
-been steamed, and when all marvelled at the cleverness of the cook, he
-being very proud of his skill, said—And, indeed, there is not one of
-you who can point out the place where he received the death wound; or
-where his belly was cut so as to be stuffed with all sorts of dainties.
-For it has thrushes in it, and other birds; and it has also in it parts
-of the abdomens of pigs, and slices of a sow's womb, and the yolks of
-eggs, and moreover the entrails of birds, with their ovaries, those
-also being full of delicate seasoning, and also pieces of meat shred
-into thin shavings and seasoned with pepper. For I am afraid to use the
-word ἰσίκια before Ulpian, although I know that he himself is very fond
-of the thing. And, indeed, my favourite author Paxamus speaks of it by
-this name, and I myself do not care much about using no words but such
-as are strictly Attic. Do you, therefore, show me now how this pig was
-killed, and how I contrived to roast half of him and to boil the other
-side.—And as we kept on examining him, the cook said,—But do you think
-that I know less about my business than the ancient cooks, of whom the
-comic poets speak? for Posidippus, in his Dancing Women, speaks as
-follows—and it is a cook who is represented as making the following
-speech to his pupils—
-
-  20. My pupil Leucon, and the rest of you,
-      You fellow servants—for there is no place
-      Unfit to lecture upon science in;
-      Know that in the cookery no seasoning
-      Is equal to the sauce of impudence.
-      And, if I must confess the whole o' the truth,
-      You'll find this quality of great use everywhere.
-      See now, this tribune, who displays a breastplate
-      All over scales, or dragon wrought in steel,
-      Appears some Briareus; but when th' occasion
-      Calls for his might, he proves a very hare.
-      So when a cook with helpers and attendants
-      Comes to some stranger, and his pupils brings,
-      Calling the servants of the house mere humbugs,
-      Mere cummin splitters, famine personified;
-      They all crouch down before him: but if you bear
-      Yourself with honesty and spirit towards him,
-      He'll fly half flay'd with fear. Do you remember,
-      And, as I bade you, give fair room for boasting,
-      And take you care to know the taste of the guests;
-      For as in any other market, so
-      This is the goal which all your art should seek,
-      To run straight into all the feasters' mouths
-      As into harbour. At the present moment
-      We're busied about a marriage feast—
-      An ox is offer'd as the choicest victim;
-      The father-in-law is an illustrious man,
-      The son-in-law a person of like honour;
-      Their wives are priestesses to the good goddess.
-      Corybantes, flutes, a crowd of revellers
-      Are all assisting at the festival.
-      Here's an arena for our noble art.
-      Always remember this.
-
-And concerning another cook (whose name is Seuthes) the same poet
-speaks in the following manner—
-
-  Seuthes, in the opinion of those men,
-  Is a great bungler. But I'd have you know,
-  My excellent friend, the case of a good cook
-  Is not unlike that of a general.
-  The enemy are present,—the commander,
-  A chief of lofty genius, stands against them,
-  And fears not to support the weight of war:—
-  Here the whole band of revellers is the enemy,
-  It marches on in close array, it comes
-  Keen with a fortnight's calculation
-  Of all the feast: excitement fires their breasts,
-  They're ready for the fray, and watch with zeal
-  To see what will be served up now before them.
-  Think now, that such a crowd collected sits
-  To judge of your performance.
-
-[Sidenote: COOKS.]
-
-21. Then you know there is a cook in the Synephebi of Euphron; just
-hear what a lecture he gives—
-
-  When, Carion, you a supper do prepare,
-  For those who their own contributions bring,
-  You have no time to play, nor how to practise
-  For the first time the lessons you've received.
-  And you were yesterday in danger too;
-  For not one single one of all your tenches
-  Had any liver, but they all were empty.
-  The brain was decomposed too.—But you must,
-  O Carion, when at any future time
-  You chance a band like this to thus encounter,
-  As Dromon, Cerdon, and Soterides,
-  Giving you all the wages that you ask'd,
-  Deal with them fairly. Where we now are going
-  To a marriage feast, there try experiments.
-  And if you well remember all my rules,
-  You are my real pupil; and a cook
-  By no means common: 'tis an opportunity
-  A man should pray for. Make the best of it,
-  The old man is a miser, and his pay
-  Is little. If I do not find you eating up
-  The very coals, you're done for. Now go in;
-  For here the old man comes himself, behold
-  How like a skin-flint usurer he looks!
-
-22. But the cook in Sosipater's Liar is a great sophist, and in no
-respect inferior to the physicians in impudence. And he speaks as
-follows—
-
-  _A._ My art, if you now rightly do consider it,
-       Is not, O Demylus, at all an art
-       To be consider'd lightly;—but alas,
-       'Tis too much prostituted; and you'll find
-       That nearly all men fear not to profess
-       That they are cooks, though the first principles
-       Of the great art are wholly strange to them;
-       And so the whole art is discredited.
-       But when you meet an honest, genuine cook,
-       Who from his childhood long has learnt the art,
-       And knows its great effects, and has its rules
-       Deep buried in his mind; then, take my word,
-       You'll find the business quite a different thing.
-       There are but three of us now left in Greece;
-       Boidion, and Chariades, and I;
-       The rest are all the vilest of the vile.
-  _B._ Indeed?
-               _A._ I mean it. We alone preserve
-       The school of Sicon: he was the great teacher
-       Of all our art: he was the first who taught us
-       To scan the stars with judgment: the great Sicon!
-       Then, next to this he made us architects:
-       He open'd too the paths of physical knowledge;
-       And after this he taught us all the rules
-       Of military science; for all these
-       Were but preliminaries accessory
-       To the preeminent, godlike art of cooking.
-  _B._ I think you mean to choke me, my good friend.
-  _A._ Not I; but till the boy comes back from market
-       I'll stir you up a little with some rules
-       About your art, since we can never have
-       A more convenient time for talking of it.
-  _B._ Oh, by Apollo, you're a zealous man.
-  _A._ Listen, my friend. In the first place, a cook
-       Must the sublimer sciences have learnt:
-       He must know when the stars do set and rise,
-       And why. Moreover, when the sun returns,
-       Causing the long and short days on the earth;
-       And in what figures of the zodiac
-       He is from time to time. For, men do say
-       All fish, and every meat and herb we eat,
-       Have different qualities at different seasons
-       Of the revolving year; and he who knows
-       The principles and reasons of these things
-       Will use each meat when it is most in season;
-       And he who knows them not, but acts at random,
-       Is always laugh'd at most deservedly.
-       Perhaps, too, you don't know wherein the science
-       Of th' architect can bear on this our art.
-  _B._ Indeed I wonder'd what it had to do with it.
-  _A._ I'll tell you:—rightly to arrange the kitchen,
-       To let in just the light that's requisite,
-       To know the quarter whence the winds blow most,
-       Are all of great importance in this business—
-       For smoke, according to which way it goes,
-       Makes a great difference when you dress a dinner.
-  _B._ That may be; but what need is there, I pray,
-       For cooks to have the science of generals?
-  _A._ Order is a prevailing principle
-       In every art; and most of all in ours:
-       For to serve up and take away each dish
-       In regular order, and to know the time
-       When quick t' advance them, and when slowly bring,
-       And how each guest may feel towards the supper,
-       And when hot dishes should be set before him,
-       When warm ones, and when regular cold meat
-       Should be served up, depends on various branches
-       Of strategetic knowledge, like a general's.
-  _B._ Since then you've shown me what I wish'd to know,
-       May you, departing now, enjoy yourself.
-
-[Sidenote: COOKS.]
-
-23. And the cook in the Milesians of Alexis is not very different from
-this, for he speaks as follows—
-
-  _A._ Do you not know, that in most arts and trades
-       'Tis not th' artificer who alone has pow'r
-       O'er their enjoyment? Those who use them too
-       Contribute all their part, if well they use them.
-  _B._ How so? Let me, O stranger, understand.
-  _A._ The duty of the cook is but to dress
-       And rightly season meat; and nothing more.
-       If, then, the man who is to eat his meat,
-       And judge of it, comes in proper time,
-       He aids the cook in that his business.
-       But if he come too late, so that the joint
-       Already roasted must be warm'd again,
-       Or if he come too soon, so that the cook
-       Is forced to roast the meat with undue haste,
-       He spoils the pleasure which he might have had
-       From the cook's skill by his unpunctuality.
-       I class a cook among philosophers;
-       You're standing round; my fire is alight;
-       See how the numerous dogs of Vulcan's pack
-       Leap to the roof; . . . . .
-       . . . . . . You know what happens next:
-       And so some unforeseen necessity
-       Has brought on us alone this end of life.
-
-24. But Euphron, whom I mentioned a little while ago, O judges, (for I
-do not hesitate to call you judges, while awaiting the decision of your
-sense,) in his play called the Brothers, having represented a certain
-cook as a well-educated man of extensive learning, and enumerating
-all the artists before his time, and what particular excellence each
-of them had, and what he surpassed the rest in, still never mentioned
-anything of such a nature as I have frequently prepared for you.
-Accordingly, he speaks as follows—
-
-  I have, ere this, had many pupils, Lycus,
-  Because I've always had both wit and knowledge;
-  But you, the youngest of them all, are now
-  Leaving my house an all-accomplish'd cook
-  In less than forty weeks. There was the Rhodian
-  Agis, the best of cooks to roast a fish;
-  Nereus, the Chian, could a conger boil
-  Fit for the gods: Charides, of Athens,
-  Black broth was first devised by Lamprias;
-  Sausages rich we owe to Aphthonetus;
-  Euthunus taught us to make lentil soup;
-  Aristion made out whole bills of fare
-  For those who like a picnic entertainment.
-  So, like those grave philosophers of old,
-  These are our seven wisest of all cooks.
-  But I, for all the other ground I saw
-  Had been pre-occupied by former artists,
-  First found out how to steal, in such a way
-  That no one blamed me, but all sought at once
-  T' engage my aid. And you, perceiving too
-  This ground already occupied by me,
-  Invented something new yourself—'tis this:—
-  Five days ago the Tenians, grey old men,
-  After a tedious voyage o'er the sea,
-  Did hold a sacrifice: a small thin kid:
-  Lycus could crib no portion of that meat,
-  Nor could his master. You compell'd the men
-  To furnish two more kids. For as they long
-  And oft survey'd the liver of the victims,
-  You, letting down one unperceived hand,
-  Were impudent enough to throw the kidneys
-  Into the ditch: you raised a mighty tumult:
-  "The victim has no kidneys," they exclaim'd,
-  And all look'd downcast at th' unusual want.
-  They slew another, and again I saw
-  You eat the heart from out this second victim.
-  You surely are a mighty man; you know it—
-  For you alone have found a way to hinder
-  A wolf (λύκον) from opening his mouth in vain.
-  And[27] yesterday you threw some strings of sausages
-  (Which you had sought all day) into the fire,
-  And sang to the dichordon. And I witness'd
-  That play of yours; but this is merely sport.
-
-25. I wonder if it was any of these second seven wise men who contrived
-this device about the pig, so as to stuff his inside without cutting
-his throat, and so as to roast one side of him and boil the other at
-the same time. And as we now urged and entreated him to explain this
-clever device to us, he said,—I will not tell you this year, I swear
-by those who encountered danger at Marathon, and also by those who
-fought at Salamis. So when he had taken such an oath as that, we all
-thought we ought not to press the man; but all began to lay hands on
-the different dishes which were served up before us. And Ulpian said,—I
-swear by those who encountered danger at Artemisium, no one shall taste
-of anything before we are told in what ancient author the word παραφέρω
-is used in the sense of serving up. For as to the word γεύματα, I think
-I am the only person who knows anything about that. And Magnus said,
-Aristophanes in his Proagon says—
-
-[Sidenote: THE USE OF PARTICULAR WORDS.]
-
-  Why did you not desire him to place
-  The goblets on the board (παραφέρειν)?
-
-And Sophron, in his Female Actresses, uses the word in a more general
-sense, where he says—
-
-  O Cocoas, bring (παράφερε) me now a goblet full.
-
-And Plato, in his Lacedæmonians, says—
-
-  Let him bring forward (παραφερέτω).
-
-And Alexis, in his Pamphila, says—
-
-  He laid the table, then he placed on it (παραφέρων)
-  Good things in wagon loads.
-
-But concerning the word γεύματα, meaning anything which is tasted,
-food, the exclusive knowledge about which you have claimed for
-yourself, it is time for you now to tell us, O Ulpian, what you do
-know. For as to the verb γεῦσαι, we have that in Eupolis, in his Goats,
-where he says—
-
-  Take now of this, and taste (γεῦσαι) it.
-
-And Ulpian said, Ephippus in his Peltastes says—
-
-  There there were stations for the horses and asses,
-  And wine to drink (γεύματα οἴνων).
-
-And Antiphanes, in his Twins, says—
-
-  Now he drinks wine (οἰνογευστεῖ) and walks about in splendour,
-  Wreathed with flowery garlands.
-
-26. On this the cook said—I, then, will relate to you now, not
-an ancient contrivance, but a device of my own, in order that
-the flute-player may escape being beaten; (for Eubulus, in his
-Lacedæmonians or Leda, says—
-
-  But I have heard of this, I swear by Vesta,
-  That when the cook at home makes any blunder,
-  The flute-player is always beaten for it.
-
-And Philyllius, or whoever the poet may have been who wrote the play of
-The Cities, says—
-
-  Whatever blunders now the cook may make,
-  The flute-player receives the stripes for them.)
-
-And I mean the device about the pig half-roasted, half-boiled, and
-stuffed, without having had any apparent incision made in him. The
-fact is, the pig was stuck with a very short wound under his shoulder;
-(and he showed the wound.) Then when the greater part of the blood had
-flowed from it, all the entrails, with the intestines, I washed (and
-the word ἐξαίρεσις, O you revellers who think so much of words, means
-not only a taking out, but also the entrails themselves) carefully
-in wine several times, and hung the pig up by his feet. Then again I
-washed him in wine; and having boiled up beforehand all the seasonings
-which I have spoken of with a good deal of pepper, I pushed them in at
-his mouth, pouring in afterwards a quantity of broth very carefully
-made. And after this I plastered over one half of the pig, as you see,
-with a great quantity of barley-meal, having soaked that in wine and
-oil. And then I put it in an oven, placing under it a brazen table, and
-I roasted it at a gentle fire, so as not to burn it, nor, on the other
-hand, to take it away before it was quite done. And when the skin began
-to get roasted and brown, I conjectured that the other side was boiled
-enough. And so then I took off the barley-meal, and brought it up in
-that condition and set it before you.
-
-27. But as to the word ἐξαίρεσις, my excellent friend Ulpian, Dionysius
-the comic poet, in his drama called Things having the same Name, speaks
-thus, representing a cook speaking to his pupils—
-
-  Come now, O Dromon, if you aught do know,
-  Wise or accomplish'd in your business,
-  Or fit to charm the eyes, reveal it straight
-  To me your master. For I ask you now
-  For a brief exhibition of your skill.
-  I'm leading you into an enemy's country;
-  Come gaily to the charge. They'll weigh the meat
-  And count the joints they give you, and they'll watch you:
-  But you, by boiling them to pieces, will
-  Not only make them tender, but confuse
-  The number of the pieces, so as quite
-  To upset all their calculations.
-  They bring you a fine fish;—his tail is yours.
-  And if you filch a slice, that, too, is yours.
-  While we are in the house: when we've got out
-  It then belongs to me. Th' ἐξαιρέσεις,
-  And all the other parts, which can't be counted,
-  In which you cannot easily be found out,
-  Which may be class'd as parings and as scrapings,
-  Shall make a feast for you and me to-morrow.
-  And let the porter share in all your spoils,
-  That you may pass his gate with his good-will.
-  Why need I say much to a prudent man?
-  You are my pupil, I am your preceptor,
-  Remember this, and come along with me.
-
-[Sidenote: LEARNED COOKS.]
-
-28. And so when we had all praised the cook for the readiness of
-his discourse, and for the exceeding perfection of his skill, our
-excellent entertainer Laurentius said—And how much better it is for
-cooks to learn such things as these, than as they do with one whom I
-could mention of our fellow-citizens, who having had his head turned by
-riches and luxury, compelled his cooks to learn the dialogues of the
-incomparable Plato, and when they were bringing in dishes to say, "One,
-two, three, but where is the fourth, O most excellent Timæus, of those
-who were guests yesterday, but who are hosts to-day?" Then another made
-answer, "An illness has overtaken him, O Socrates,"—and so they went
-through the whole dialogue in this manner, so that those who were at
-the feast were very indignant, and so that that all-accomplished man
-was laughed at and insulted every day, and that on this account many
-most respectable men refused all invitations to his entertainments. But
-these cooks of ours, who are perhaps just as well instructed in these
-things as he was, give us no little pleasure. And then the slave who
-had been praised for his cleverness as a cook, said,—Now what have my
-predecessors ever devised or told us of a similar kind to this? and
-is not my behaviour moderate enough, since I do not boast myself? And
-yet Coroebus the Elean, who was the first man who ever was crowned as
-victor in the Olympic games, was a cook; and yet he was not as proud
-of his skill and of his art as the cook in Straton in the Phœnicides,
-concerning whom the man who had hired him speaks thus—
-
-  29. 'Tis a male sphinx, and not a cook, that I
-      Seem to have introduced into my house.
-      For by the gods I swear there's not one thing
-      Of all he says that I can understand,
-      So full is he of fine new-fangled words.
-      For when he first came in, he, looking big,
-      Ask'd me this question—"How many μέροπες[28] now
-      Have you invited here to dinner? Tell me."—
-      "How many μέροπες have I ask'd to dinner?"—
-      "You're angry."—"Do you think that I'm a man
-      To have acquaintance with your μέροπες̣?
-      It is a fine idea, to make a banquet
-      And ask a lot of μέροπες to eat it."
-      "Then do you mean there'll be no δαιτύμων (guest)?"
-      "No Dætymon that I know of."—Then I counted—
-
-  There'll be Philinus, and Niceratus,
-  And Moschion, and this man too, and that—
-  And so I counted them all name by name;
-  But there was not a Dætymon among them.
-  "No Dætymon will come," said I. "What! no one?"
-  Replied he in a rage, as though insulted
-  That not a Dætymon had been invited.
-  "Do you not slay that tearer up of th' earth,"
-  Said he, "the broad-brow'd ox?" "In truth, not I;
-  I've got no ox to kill, you stupid fellow."
-  "Then you will immolate some sheep?" "Not I,
-  By Jove; nor ox, nor sheep, but there's a lamb."
-  "What! don't you know, said he, that lambs are sheep?"
-  "Indeed," said I, "I neither know nor care
-  For all this nonsense. I'm but country bred;
-  So speak more plainly, if you speak at all."
-  "Why, don't you know that this is Homer's language?"
-  "My good cook, Homer was a man who had
-  A right to call things any names he pleased;
-  But what, in Vesta's name, is that to us?"
-  "At least you can't object when I quote him."
-  "Why, do you mean to kill me with your Homer?"
-  "No, but it is my usual way of talking."
-  "Then get another way, while here with me."
-  "Shall I," says he, "for your four dirty drachmas,
-  Give up my eloquence and usual habits?
-  Well, bring me here the οὐλόχυται." "Oh me!
-  What are οὐλόχυται̣?" "Those barley-cakes."
-  "You madman, why such roundabout expressions?"
-  "Is there no sediment of the sea at hand?"
-  "Sediment? Speak plain; do tell me what you want
-  In words I understand." "Old man," says he,
-  "You are most wondrous dull; have you no salt?
-  That's sediment, and that you ought to know;
-  Bring me the basin."—So they brought it. He
-  Then slew the animals, adding heaps of words
-  Which not a soul of us could understand,
-  μίστυλλα, μοίρας, σίπτυχ᾽, ὀβελούς[29]—
-  So that I took Philetas' Lexicon down,
-  To see what each of all these words did mean.
-  And then once more I pray'd of him to change,
-  And speak like other men; by earth I swear,
-  Persuasion's self could not have work'd on him.
-
-[Sidenote: COOKS.]
-
-30. But the race of cooks are really very curious for the most part
-about the histories and names of things. Accordingly the most learned
-of them say, "The knee is nearer than the leg,"—and, "I have travelled
-over Asia and Europe:" and when they are finding fault with any one
-they say, "It is impossible to make a Peleus out of an Œneus."—And I
-once marvelled at one of the old cooks, after I had enjoyed his skill
-and the specimens of his art which he had invented. And Alexis, in his
-Caldron, introduces one speaking in the following manner—
-
-  _A._ He boil'd, it seem'd to me, some pork, from off
-       A pig who died by suffocation.
-  _B._ That's nice.
-                   _A._ And then he scorch'd it at the fire.
-  _B._ Never mind that; that can be remedied.
-  _A._ How so?
-              _B._ Take some cold vinegar, and pour it
-       Into a plate. Dost heed me? Then take up
-       The dish while hot and put it in the vinegar;
-       For while 'tis hot 'twill draw the moisture up
-       Through its material, which is porous all;
-       And so fermenting, like a pumice-stone,
-       'Twill open all its spongy passages,
-       Through which it will imbibe new moisture thoroughly.
-       And so the meat will cease to seem dried up,
-       But will be moist and succulent again.
-  _A._ O Phoebus, what a great physician's here!
-       O Glaucias!—I will do all you tell me.
-  _B._ And serve them, when you do serve them up,
-       (Dost mark me?) cold; for so no smell too strong
-       Will strike the nostrils; but rise high above them.
-  _A._ It seems to me you're fitter to write books
-       Than to cook dinners; since you quibble much
-       In all your speeches, jesting on your art.
-
-31. And now we have had enough of cooks, my feasters; lest perhaps some
-one of them, pluming himself and quoting the Morose Man of Menander,
-may spout such lines as these—
-
-  No one who does a cook an injury
-  Ever escapes unpunish'd; for our art
-  Is a divine and noble one.
-
-But I say to you, in the words of the tuneful Diphilus—
-
-  I place before you now a lamb entire,
-  Well skewer'd, and well cook'd and season'd;
-  Some porkers in their skins, and roasted whole;
-  And a fine goose stuff'd full, like Dureus.
-
-32. We must now speak of the goose. For as many geese were served
-up very excellently dressed, some one said, Look at the fat geese
-(σιτευτοὶ χῆνες). And Ulpian said, Where do you ever find the
-expression σιτευτὸς χήν̣? And Plutarch answered him:—Theopompus the
-Chian, in his History of Greece, and in the thirteenth book of his
-History of the Affairs and Exploits of Philip, says that the Egyptians
-sent to Agesilaus the Lacedæmonian, when he arrived in Egypt, some
-fatted (σιτευτοὺς) calves and geese (χῆνας). And Epigenes the comic
-poet says in his Bacchanalian Women—
-
-  But if a person were to take me like
-  A fatted goose (χῆνα σιτευτόν).
-
-And Archestratus, in that celebrated poem of his, says—
-
-  And at the same time dress the young of one
-  Fat goose (σιτευτοῦ χῆνος), and let him too be roasted
-    thoroughly.
-
-But we have a right now, O Ulpian, to expect you to tell us, you who
-question everybody about everything, where this very costly dish of the
-livers of geese has been mentioned by any ancient writer. For Cratinus
-is a witness that they were acquainted with people whose business it
-was to feed geese, in his Dionysalexander, where he says—
-
-  Geese-feeders, cow-herds . . . .
-
-And Homer uses the word χὴν in both the masculine and feminine gender;
-for he says—
-
-  Αἰετὸς ἀργὴν χῆνα φέρων—An eagle carrying off a lazy goose.
-
-And again he says—
-
-  And as he seized a fine home-fatten'd goose (χῆνα ἀτιταλλομένην).
-
-And in another place he says—
-
-  I've twenty geese, fond of the lucid stream,
-  Who in my house eat wheat, and fatten fast.
-
-And Eupolis mentions the livers of geese (and they are thought an
-excessive delicacy at Rome), in his Women Selling Garlands, where he
-says—
-
-  If you have not a goose's liver or heart.
-
-33. There were also heads of pigs split in half and served up as a
-dish. And this dish is mentioned by Crobylus, in his Son falsely held
-to be Supposititious—
-
-  There came in half a head of a young pig,
-  A tender dish; and I did stick to it
-  So close, by Jove, that I left none of it.
-
-[Sidenote: THE USE OF PARTICULAR WORDS.]
-
-After these things there was served up a haricot, called κρεωκάκκαβος.
-And this dish consists of meat chopped up with blood and fat, in a
-sauce richly sweetened; and Aristophanes the Grammarian says that it
-was the Achæans who gave this name to the dish. But Anticlides, in the
-seventy-eighth book of his Returns, says, "Once when there was a design
-on the part of the Erythreans to put the Chians to death by treachery
-at a banquet, one of them having learnt what was intended to be done,
-said—
-
-  O Chians, wondrous is the insolence
-  Which now has seized the Erythreans' hearts.
-  Flee when you've done your pork—don't wait for beef.
-
-And Aristomenes, in his Jugglers, makes mention in the following terms
-of boiled meat, which he calls ἀναβραστὰ κρέα—
-
-       *       *       *       *       *
-
-They used also to eat the testicles of animals, which they called
-νέφροι.—Philippodes, in his Renovation, speaking of the gluttony of
-Gnathæna the courtesan, says—
-
-  Then, after all these things, a slave came in,
-  Bearing a large dish full of testicles;
-  And all the rest of the girls made prudish faces,
-  But fair Gnathæna, that undoer of men,
-  Laughed, and said, "Capital things are testicles,
-  I swear by Ceres." So she took a pair
-  And ate them up: so that the guests around
-  Fell back upon their chairs from laughing greatly.
-
-34. And when some one said that a cock dressed with a sauce of oil
-and vinegar (ὀξυλίπαρον) was a very good bird, Ulpian, who was fond
-of finding fault, and who was reclining on a couch by himself, eating
-little, but watching the rest of the guests, said—What is that
-ὀξυλίπαρον you speak of? unless indeed you give that name to the small
-figs called κόττανα and lepidium, which are both national food of
-mine.—But Timocles, he replied, the comic poet, in his play called The
-Ring, mentions ὀξυλίπαρον, saying—
-
-  And sharks and rays and all the other fish,
-  Which may be dressed in sauce of ὀξυλίπαρον.
-
-And Alexis has called some men ἀκρολίπαροι, fat on the surface, in his
-Wicked Woman, saying—
-
-  Fat on the surface, but the rest of their body
-  Is all as dry as wood.
-
-And once when a large fish was served up in sour pickle (ὀξάλμν), and
-somebody said that every fish (ὀψάριον) was best when dressed in this
-kind of pickle, Ulpian, picking out the small bones, and contracting
-his brows, said,—here do you find the word ὀξάλμη̣ And as to ὀψάριον, I
-am quite sure that that is a word used by no living author. However,
-at that time the guests all desired him to settle that as he pleased,
-and themselves preferred eating; while Cynulcus quoted these lines out
-of the Breezes of Metagenes—
-
-  But, my friend, now let us dine,
-    After that ask what you choose;
-  For at present I'm so hungry,
-    I can't recollect a thing.
-
-But Myrtilus in a pleasant manner declared that he subscribed to
-Ulpian's sentiments, so as to be willing to have nothing to eat, as
-long as he might talk; and said;—Cratinus, in his Ulysseses, has
-mentioned ὀξάλμη, in the following lines—
-
-  And in return for this I now will take
-  All you my brave companions; and will pound,
-  And boil, and broil, and roast you thoroughly,
-  n pickle, sour pickle (ὀξάλμη), garlic pickle,
-  Soaking you thoroughly in each by turns.
-  And that one which does seem most fairly roasted
-  I'll do the honour to devour myself.
-
-And Aristophanes, in his Wasps,—
-
-  Breathe on me, and then put me in hot pickle (ὀξάλμη).
-
-35. And of living people we ourselves use the word ὀψάριον.
-Plato does so too; speaking of fish in his Pisander, he says—
-
-  _A._ Now eating . . . .
-                       _B._ What on earth? . . .
-                                                _A._ Why, all there is;
-       Fish (ὀψάριον).
-                    _B._ You were sick, and did they give you this?
-  _A._ But I, the other day, eating a crab . . . .
-
-And Pherecrates, in his Deserters, says—
-
-  Some one has served us up this dish of fish (τ᾽ ὀψάριον).
-
-And Philemon, in his Treasure, says—
-
-  It is not right to cheat us in this way,
-  Nor to have worthless fish (ὀψάρια).
-
-And Menander, in his Carthaginian, says—
-
-  I offered Boreas much frankincense,
-  And yet I did not catch one single fish (ὀψάριον),
-  So I must now cook lentils for my supper.
-
-And in his Ephesian he says—
-
-  Having some fish (ὀψάριον) for breakfast.
-
-And then he goes on to say—
-
-                      Some fishmonger
-  Sold me some tench for four drachmas a-piece.
-
-[Sidenote: MADE DISHES.]
-
-And Anaxilas, in his Hyacinthus the Pander, says—
-
-  I now, O Dion, will buy you some fish (ὀψάριον).
-
-And a few lines afterwards he writes—
-
-  Now dress, O boy, the fish (τοὐψάριον) for us.
-
-And in the Anagyrus of Aristophanes we read—
-
-  Unless on all occasions you do soothe me
-  With dainty dishes of fish (ὀψαρίου).
-
-Where, however, perhaps we must take ὀψάρια as used synonymously
-with προσψωήματα, for made dishes in general. For Alexis, in his Woman
-Sitting up all Night, represents a cook as speaking in the following
-terms:—
-
-  _A._ Do you prefer your high made dishes hot,
-       Or cold, or something just between the two?
-  _B._ Cold.
-            _A._ Are you sure, my master? only think;
-       The man has not one notion how to live?
-       Am I to serve you everything up cold?
-  _B._ By no means.
-  _A._ Will you, then, have all things hot?
-  _B._ O Phoebus!
-                 _A._ Then, if neither hot nor cold,
-       They surely must be just between the two;
-       And none of all my fellows can do this.
-  _B._ I dare say not, nor many other things
-       Which you can do.
-                        _A._ I'll tell you now, for I
-       Give all the guests an opportunity
-       To practise a wise mixture of their food.
-       Have you not, I adjure you by the gods,
-       Just slain a kid?
-                        _B._ Don't cut me, cut the meat:—
-       Boys, bring the kid.
-                           _A._ Is there a kitchen near?
-  _B._ There is.
-                 _A._ And has it got a chimney too?
-       For this you do not say.
-                             _B._ It has a chimney.
-  _A._ But if it smokes, it will be worse than none.
-  _B._ The man will kill me with his endless questions.
-
-36. These passages I have quoted to you on the part of us who are still
-alive, my well-fed friend Ulpian. For you too, as it seems to me, agree
-so far with Alexis as to eat no living animals. And Alexis, in his
-Attic Woman, speaks in the following manner—
-
-  The man who first did say that no philosopher
-  Would eat of living things, was truly wise.
-  For I am just come home, and have not bought
-  A living thing of any kind. I've bought
-  Some fish, but they were dead, and splendid fish.
-  Then here are joints of well-fed household lamb,
-  But he was kill'd last week. What else have I?
-  Oh, here's some roasted liver. If there be
-  A man who can this liver prove to have
-  Or soul or voice or animation,
-  I will confess I've err'd and broken the law.
-
-So now after all this let us have some supper. For just see, while I am
-talking to you, all the pheasants have flown by me, and are gone out of
-reach, disregarding me, because of your unseasonable chattering. But I
-should like you to tell me, my master Myrtilus, said Ulpian, where you
-got that word ὀλβιογάστωρ, and also whether any ancient author mentions
-the pheasant, and I—
-
-  Rising at early morn to sail . . . .
-
-not through the Hellespont, but into the market-place, will buy a
-pheasant which you and I may eat together.
-
-37. And Myrtilus said,—On this condition I will tell you. Amphis uses
-the word ὀλβιογάστωρ in his Gynæcomania, where he speaks as follows:—
-
-  Eurybates, you hunter of rich smells,
-  You surely are the most well-fed (ὀλβιογάστωρ) of men.
-
-And as for the bird called the pheasant, that delicious writer
-Aristophanes mentions it in his play called The Birds. There are in
-that play two old Athenians, who, from their love of idleness, are
-looking for a city where there is nothing to do, that they may live
-there; and so they take a fancy to the life among the birds. And
-accordingly they come to the birds: and when all of a sudden some
-wild bird flies towards them, they, alarmed at the sight, comfort one
-another, and say a great many things, and among them they say this—
-
-  _A._ What now is this bird which we here behold?
-       Will you not say?
-                      _B._ I think it is a pheasant.
-
-And I also understand the passage in the Clouds to refer to birds, and
-not to horses as many people take it—
-
-  The Phasian flocks, bred by Leogoras.
-
-For it is very possible that Leogoras may have bred horses and
-pheasants too. And Leogoras is also turned into ridicule as a gourmand
-by Plato in his Very Miserable Man.
-
-[Sidenote: PHEASANTS.]
-
-And Mnesimachus, in his play called Philip, (and Mnesimachus is one of
-the poets of the Middle Comedy,) says—
-
-  And as the proverb runs, it is more rare
-  Than milk of birds, or than a splendid pheasant
-  Artistically pluck'd.
-
-And Theophrastus the Eresian, a pupil of Aristotle, mentions them
-in the third book of his Treatise on Animals, speaking nearly as
-follows—"There is also some such difference as this in birds. For
-the heavy birds which are not so well-suited for flying, such as the
-woodcock, the partridge, the cock, and the pheasant, are very well
-adapted for walking and have thick plumage." And Aristotle, in the
-eighth book of his History of Animals, writes thus:—"Now of birds
-there are some which are fond of dusting themselves, and some which are
-fond of washing, and some which neither dust nor wash themselves. And
-those which are not good flyers, but which keep chiefly on the ground,
-are fond of dusting themselves; such as the common fowl, the partridge,
-the woodcock, the pheasant, the lark." Speusippus also mentions them in
-the second book of his treatise on Things Resembling one another. And
-the name these men give the pheasant is φασιανὸς, not φασιανικός.
-
-38. But Agatharchides of Cnidos, in the thirty-fourth book of his
-History of the Affairs of Europe, speaking of the river Phasis, writes
-as follows:—"But the great multitude of the birds called pheasants
-(φασιανοι) come for the sake of food to the places where the mouths of
-the rivers fall into the sea." And Callixenus the Rhodian, in the
-fourth book of his Account of Alexandria, describing a procession which
-took place in Alexandria, when Ptolemy who was surnamed Philadelphus
-was king, mentions, as a very extraordinary circumstance connected
-with these birds—"Then there were brought on in cases parrots, and
-peacocks, and guinea-fowl, and pheasants, and an immense number of
-Æthiopian birds." And Artemidorus the pupil of Aristophanes, in his
-book entitled The Glossary of Cookery, and Pamphilus the Alexandrian,
-in his treatise on Names and Words, represents Epænetus as saying
-in his Cookery Book that the pheasant is also called τατύρας. But
-Ptolemy Euergetes, in the second book of his Commentaries, says that
-the pheasant is called τατύρας. Now this is what I am able to tell
-you about the pheasant, which I have seen brought up on your account,
-as if we all had fevers. But you, if you do not, according to your
-agreement, give me to-morrow what you have covenanted to, I do not say
-that I will prosecute you in the public courts for deceit, but I will
-send you away to live near the Phasi, as Polemon, the Describer of the
-World, wished to drown Ister the pupil of Callimachus, the historian,
-in the river of the same name.
-
-39. The next thing to be mentioned is the woodcock. Aristophanes, in
-his Storks, says—
-
-  The woodcock, most delicious meat to boil,
-  Fit dish for conqueror's triumphal feast.
-
-And Alexander the Myndian says that it is a bird a little larger
-than a partridge, and spotted all over the back, about the colour of
-earthenware, but a little more ruddy. And it is caught by the hunters,
-because it is a heavy flyer in consequence of the shortness of its
-wings; and it is a bird fond of dusting itself, and very prolific, and
-it feeds on seeds.[30] But Socrates, in his treatise on Boundaries,
-and Places, and Fire, and Stones, says,—"The woodcock having been
-transported into Egypt from Lydia, and having been let loose in the
-woods there, for some time uttered a sound like a quail: but after the
-river got low, and a great scarcity arose, in which a great many of the
-natives of the country died, they never ceased uttering, as they do
-to this day, in a voice more distinct than that of the very clearest
-speaking children, 'Threefold evils to the wicked doers.' But when they
-are caught it is not only impossible to tame them, but they even cease
-to utter any sound at all; but if they are let go again, they recover
-their voice." And Hipponax mentions them thus—
-
-  Not eating woodcocks or the timid hare.
-
-And Aristophanes, in his Birds, mentions them also. And in his
-Acharnians he speaks of them as being very common in the district about
-Megara. And the Attic writers circumflex the noun in a manner quite
-contrary to analogy. For words of more than two syllables ending in
-ας, when the final α is long, are barytones; as for instance, ἀκάμας,
-Σακάδας, ἀδάμας. And we ought also to read the plural ἀττάγαι, and not
-ἀτταγῆνες.
-
-[Sidenote: THE PORPHYRION.]
-
-40. There is also a bird called the porphyrion. And it is well known
-that this bird is mentioned by Aristophanes. And Polemo, in the fifth
-book of his treatise addressed to Antigonus and Adæus, says that the
-bird called the porphyrion, when it is kept in a house, watches those
-women who have husbands very closely; and has such instantaneous
-perception of any one who commits adultery, that, when it perceives
-it, it gives notice of it to the master of the house, cutting its own
-existence short by hanging itself. And, says he, it never partakes of
-food before it has walked all round the place seeking for some spot
-which may suit it; and then it dusts itself there, and washes itself,
-and after that it feeds. And Aristotle says that it has cloven feet,
-and that it is of a dark blue colour, with long legs, with a beak of
-a scarlet colour beginning at its very head; of about the size of
-a cock of the common poultry breed; and it has a small gullet, on
-which account it seizes its food with its foot, and divides it into
-diminutive morsels. And it drinks greedily; and it has five toes on
-each foot, of which the middle one is the largest. But Alexander the
-Myndian, in the second book of his treatise on the History of Birds,
-says that the bird comes originally from Libya, and that it is sacred
-to the gods of Libya.
-
-There is also another bird called the porphyris. Callimachus, in his
-treatise on Birds, says that the porphyris is different from the
-porphyrion, and enumerates the two birds separately. And he says that
-the porphyrion takes its food while hiding itself in darkness, so that
-no one may see it; for it hates those who come near its food. And
-Aristophanes also mentions the porphyris in his drama entitled The
-Birds. And Ibycus speaks of some birds which he calls lathiporphyrides,
-and says; "There are some variegated ducks with purple necks which
-frequent the highest branches of the trees; and the birds called
-lathiporphyrides with variegated necks, and king-fishers with extended
-wings." And in another place he says—
-
-  You're always bearing me aloft, my mind,
-  Like some bold porphyris, with out-stretch'd wings.
-
-41. The next bird is the partridge. A great many authors mention this
-bird, as also does Aristophanes. And some of them in the oblique cases
-shorten the penultima of the noun; as Archilochus does where he writes—
-
-  πτώσσουσαν ὥς τε πέρδῖκα,
-
-in the same way as ὄρτῦγα and χοίνῖκα have the penultima short. But it
-is usually made long by the Attic writers. Sophocles, in his Camici,
-says—
-
-  A man arrived, who in the famous hills
-  Of Attica is a namesake of the partridge (πέρδι:κος).
-
-And Pherecrates, or whoever it was who wrote the Chiron, says—
-
-  He goes against his will, like any partridge (πέρδικος τρόπον).
-
-And Phrynichus, in his Tragedians, says—
-
-  And Cleombrotus the son of Perdix (Πέρδικος),
-
-(for the bird is sometimes cited as a model of lasciviousness).
-
-Nicophon, in his Handicraftsmen, says—
-
-  The hepseti, and all those partridges (περδι:κας).
-
-But Epicharmus, in his Revellers, uses the word with the penultima
-short, where he says—
-
-  They brought in cuttle-fish, who swim the deep,
-  And partridges (πέρδικας) who fly in lofty air.
-
-And Aristotle gives the following account of the bird—"The partridge
-is a land bird, with cloven feet; and he lives fifteen years: but the
-female lives even more. For among all birds the female lives longer
-than the male. It lays eggs, and hatches its young itself, as the
-common hen does. And when it is aware that it is being hunted, it comes
-away from its nest, and rolls near the legs of the huntsman, giving him
-a hope that he may catch it; and so it deceives him, until its young
-have flown away, and then it flies away itself also.
-
-[Sidenote: PARTRIDGES.]
-
-42. "But it is a very ill-disposed and cunning animal; and moreover
-it is much devoted to amatory enjoyments; on which account it breaks
-the eggs of its hen, that it may not be deprived of her while she is
-hatching them; and therefore the hen, knowing this, runs away and hides
-her eggs." And Callimachus gives the same account in his treatise on
-Birds. And the single birds fight with one another, and the one which
-is defeated becomes the mate of the conqueror. But Aristotle says that
-they all in turn use the bird which has been defeated as their mate,
-and that the tame birds also take the wild ones for their mates. And
-the bird which is defeated by the other patiently allows itself to be
-treated by him as his mate. And this happens at a particular time of
-the year, as is also stated by Alexander the Myndian. And they lay
-their eggs on the ground, both the cocks and the hens making themselves
-separate nests. And the leader of the wild birds attacks the decoy
-partridge, and when he is taken another comes forward to fight the
-decoy bird; and this is done whenever the bird used for the decoy is a
-cock bird; but when a hen is employed for the purpose, then she crows
-till the leader of the wild birds meets her, and the rest of the wild
-birds assemble and drive him away from the hen, because he is attending
-to her and not to them; on which account sometimes he advances without
-making any noise, in order that no other bird may hear his voice and
-come to fight him. And sometimes the hen also checks the crowing of the
-cock as he comes up:[31] and very often when she is sitting on her nest
-she gets off it on perceiving the cock approaching the decoy bird, and
-remains there to receive his embraces in order to draw him away from
-the decoy bird. And so very eager to propagate their species are both
-quails and partridges, that they fall into the hands of the hunters
-on that account, sitting on the tiles. They say, too, that when hen
-partridges are taken out to hunt, even when they see or smell a cock
-standing or flying down the wind, become pregnant, and some say that
-they immediately begin to lay eggs. And about breeding time they fly
-about with their mouths open, putting out their tongues, both hens and
-cocks. And Clearchus says, in his treatise on Panic Fear,—"Sparrows
-and partridges, and also the common barn-door fowl and the quail,
-are eager to propagate their species, not only the moment that they
-see the hen, but even as soon as they hear her voice. And the cause
-of this is the excessive impression made on their minds by amatory
-pleasures and proximity. And you may see more easily all that takes
-place with respect to the propagation of their species if you put a
-looking-glass opposite to them. For they run forward, being deceived
-by the appearance, and behave as if they saw a hen, and so are caught.
-Only the common poultry cock does not do so. But the perception of the
-reflected image operates on them only so far as to make them wish to
-fight." And this is the statement of Clearchus.
-
-43. Partridges are by some people called κάκκαβαι, as, for
-instance, by Alcman, who speaks as follows—
-
-  Alcman, too, began the strain;
-  And he introduced into the language
-  The compound name of κακκαβίδες:
-
-showing plainly enough that he had learnt to compound the word from
-the noise made by partridges. On which account also Chamæleon of
-Pontus said that the discovery of music was originally made by the
-ancients from the birds singing in desert places; by imitation of
-whom they arrived at the art of music; but it is not all partridges
-who make the noise called κακκαβίζειν, or cackling. At all events,
-Theophrastus, in his treatise on the Different Noises made by Animals
-of the same Species, says—"The partridges in Attica, near Corydallus,
-on the side towards the city, cackle; but those on the other side
-twitter." And Basilis, in the second book of his History of India,
-says—"The diminutive men in those countries which fight with cranes
-are often carried by partridges." And Menecles, in the first book of
-his Collectanea, says—"The pygmies fight both with partridges and with
-cranes." But there is a different kind of partridge found in Italy, of
-a dark colour on its wings, and smaller in size, with a beak inclining
-in the smallest possible degree to a red colour. But the partridges
-about Cirrha are not at all nice to eat as to their flesh, on account
-of the nature of their food. But the partridges in Boeotia either do
-not cross into Attica at all, or else, whenever they do, they are
-easily recognised by their voices, as we have previously mentioned.
-But the partridges which are found in Paphlagonia, Theophrastus says,
-have two hearts. But those in the island of Sciathos feed on cockles.
-And sometimes they have as many as fifteen or sixteen young at a time;
-and they can only fly short distances, as Xenophon tells us in the
-first book of his Anabasis, where he writes,—"But if any one rouses the
-bustard suddenly it is easy to catch him; for they can only fly a short
-distance, like partridges, and they very soon tire; but their flesh is
-very delicious."
-
-[Sidenote: THE BUSTARD.]
-
-44. And Plutarch says that Xenophon is quite correct about the
-bustard; for that great numbers of these birds are brought to
-Alexandria from the adjacent parts of Libya; being hunted and caught
-in this manner. The animal is a very imitative one, the bustard; being
-especially fond of imitating whatever it sees a man do; and accordingly
-it does whatever it sees the hunters do. And they, standing opposite
-to it, anoint themselves under the eyes with some unguent, having
-prepared other different unguents calculated to close up the eyes and
-eyelids; and these other unguents they place in shallow dishes near the
-bustards. And so the bustards, seeing the men anoint themselves under
-the eyes, do the same thing also themselves, taking the unguents out of
-these dishes; and by this means they are quickly caught. And Aristotle
-writes the following account of them:—"It is a migratory bird, with
-cloven feet, and three toes; of about the size of a large cock, of the
-colour of a quail, with a long head, a sharp beak, a thin neck, large
-eyes, a bony tongue, and it has no crop." But Alexander the Myndian
-says that it is also called also called λαγωδίας. And he says, also,
-that it ruminates, and that it is very fond of the horse; and that if
-any one puts on a horse's skin he can catch as many as he pleases;
-for they come up to him then of their own accord. And presently, in
-another passage, Aristotle tells us, "The bustard is something like
-the owl, but it is not a bird which flies by night; and it has large
-feathers about its ears, on which account it is called ὦτος, from ὦτα;
-and it is about the size of a pigeon, and a great imitator of mankind;
-and accordingly it is caught by dancing opposite to them." And it is
-in shape something like a man, and it is an imitator of whatever man
-does. On which account the comic poets call those people who are easily
-taken in by any one whom they chance to meet, a bustard. Accordingly,
-in hunting them, the man who is cleverest at it, stands opposite to
-them and dances; and the birds, looking at the man dancing, move like
-puppets pulled by strings; and then some one comes behind them, and,
-without being perceived, seizes on them while they are wholly occupied
-with the delight they derive from the imitation.
-
-45. They say, also, that the screech-owl does the same thing: for it is
-said that they also are caught by dancing. And Homer mentions them. And
-there is a kind of dance, which is called σκὼψ, or the screech-owl,
-from them; deriving its name from the variety of motion displayed by
-this animal. And the screech-owls also delight in imitation, and it is
-from their name that we say that those men σκώπτουσι, who keep looking
-at the person whom they wish to turn into ridicule, and mock all his
-conduct by an exact imitation, copying the conduct of those birds. But
-all the birds whose tongues are properly formed, and who are capable
-of uttering articulate sounds, imitate the voices of men and of other
-birds; as the parrot and the jay. The screech-owl, as Alexander the
-Myndian says, is smaller than the common owl, and he has whitish spots
-on a leaden-coloured plumage; and he puts out two tufts of feathers
-from his eyebrows on each temple. Now Callimachus says that there are
-two kinds of screech-owls, and that one kind does screech, and the
-other does not—on which account one kind is called σκῶπες, and the other
-kind is called ἀείσκωπες, and these last are of a grey colour.
-
-But Alexander the Myndian says that the name is written in Homer, κῶπες
-without the ς, and that that was the name which Aristotle gave them;
-and that they are constantly seen, and that they are not eatable; but
-that those which are only seen about the end of autumn for a day or
-two are eatable. And they differ from the ἀείσκωπες in their speed,
-and they are something like the turtle-dove and the pigeon in pace. And
-Speusippus, in the second book of his treatise on Things Resembling one
-another, also calls them κῶπες without the ς. But Epicharmus writes
-σκῶπας, epopses and owls. And Metrodorus, in his treatise on Custom and
-Habituation, says, that the screech-owl is caught by dancing opposite
-to it.
-
-[Sidenote: SPARROWS.]
-
-46. But since, when we were talking of partridges, we mentioned that
-they were exceedingly amorous birds, we ought also to add, that the
-cock of the common poultry fowl is a very amorous bird too; at all
-events Aristotle says, that when cocks are kept in the temples as being
-dedicated to the Gods, the cocks who were there before treat any new
-comer as a hen until another is dedicated in a similar manner. And if
-none are dedicated, then they fight together, and the one which has
-defeated the other works his will on the one which he has defeated.
-It is related, also, that a cock, whenever he goes in at any door
-whatever, always stoops his crest, and that one cock never yields to
-another without a battle; but Theophrastus says, that the wild cocks
-are still more amorous than the tame ones, he says, also, that the
-cocks are most inclined to pursue the hens the moment they leave their
-perch in the morning, but the hens prefer it as the day advances.
-
-Sparrows, also, are very amorous birds; on which account Terpsicles
-says, that those who eat sparrows are rendered exceedingly prone to
-amorous indulgences; and perhaps it is from such an idea that Sappho
-represents Venus as being drawn by sparrows yoked in her chariot;
-for they are very amorous birds, and very prolific. The sparrow has
-about eight young ones at one hatching, according to the statement of
-Aristotle. And Alexander the Myndian says that there are two kinds of
-sparrows, the one a tame species, and the other a wild one; and he
-adds that the hen-sparrow is weaker in other respects, and also that
-their beaks are of a more horny colour, and that their faces are not
-very white, nor very black; but Aristotle says that the cock-sparrow
-never appears in the winter, but that the hen-sparrows remain, drawing
-his conclusions as to what he thinks probable from their colour; for
-their colour changes, as the colour of blackbirds and of coots does,
-who get whiter at certain seasons. But the people of Elis call sparrows
-δείρηται, as Nicander the Colophonian tells us in the third book of his
-treatise on Different Dialects.
-
-47. We must also speak of the quail; they are called ὄρτυγες. And here
-there arises a general question about words ending in υξ, why the
-words with this termination do not all have the same letter as the
-characteristic of the genitive case. I allude to ὄρτυξ and ὄνυξ. For
-the masculine simple nouns ending in ξ when the vowel υ precedes ξ, and
-when the last syllable begins with any one of the immutable consonants
-or those which are characteristic of the first[32] conjugation of
-barytone verbs, make the genitive with κ; as κῆρυξ κήρυκος, πέλυξ
-πέλυκος, Ἔρυξ ἔρυκος, Βέβρυξ, Βέβρυκος; but those which have not this
-characteristic make the genitive with a γ, as ὄρτυξ ὄρτυγος, κόκκυξ
-κόκκυγος, ὄρυξ ὄρυγος; and there is one word with a peculiar inflexion,
-ὄνυξ ὄνυχος; and as a general rule, in the nominative case plural, they
-follow the genitive case singular in having the same characteristic of
-the last syllable. And the case is the same if the last syllable does
-not begin with a consonant at all.
-
-But with respect to the quail Aristotle says, "The quail is a migratory
-bird, with cloven feet, and he does not make a nest, but lies in the
-dust; and he covers over his hole with sticks for fear of hawks; and
-then the hen lays her eggs in the hole." But Alexander the Myndian
-says, in the second book of his treatise on Animals, "The female quail
-has a thin neck, not having under its chin the same black feathers
-which the male has. And when it is dissected it is found not to have a
-large crop, but it has a large heart with three lobes; it has also its
-liver and its gall-bladder united in its intestines, but it has but a
-small spleen, and one which is not easily perceived; and its testicles
-are under its liver, like those of the common fowl." And concerning
-their origin, Phanodemus, in the second book of his History of Attica,
-says:—"When Erysichthon saw the island of Delos, which was by the
-ancients called Ortygia, because of the numerous flocks of quails which
-came over the sea and settled in that island as one which afforded
-them good shelter . . . ." And Eudoxus the Cnidian, in the first book of
-his Description of the Circuit of the Earth, says that the Phoenicians
-sacrifice quails to Hercules, because Hercules, the son of Asteria
-and Jupiter, when on his way towards Libya, was slain by Typhon and
-restored to life by Iolaus, who brought a quail to him and put it to
-his nose, and the smell revived him. For when he was alive he was, says
-Eudoxus, very partial to that bird.
-
-48. But Eupolis uses the word in its diminutive form, and in his play
-called Cities, calls them ὀρτύγια, speaking as follows:—
-
-  _A._ Tell me now, have you ever bred any ὄρτυγες̣?
-  _B._ I've bred some small ὀρτύγια. What of that?
-
-And Antiphanes, in his play called The Countryman, speaks as follows,
-using also the form ὀρτύγιον:—
-
-  For what now could a man like you perform,
-  Having the soul of a quail (ὀρτυγίου)?
-
-It is an odd expression that Pratinas uses, who in his Dymænæ, or
-the Caryatides, calls the quail a bird with a sweet voice, unless
-indeed quails have voices in the Phliasian or Lacedæmonian country
-as partridges have; and perhaps it is from this, also, that the bird
-called σίαλις has its name, as Didymus says. For nearly all birds
-derive their names from the sounds which they make.
-
-[Sidenote: QUAILS.]
-
-There is also a bird called the ὀρτυγομήτρα (which is mentioned by
-Crates in his Chirons, where he says,
-
-  The ὀρτυγομήτρα came from Ithaca.)
-
-And Alexander the Myndian also mentions it, and says that in size it
-is nearly equal to a turtle-dove; that it has long legs, a slender
-body, and is very timid. And with respect to the hunting for quails,
-Clearchus the Solensian mentions some very singular circumstances,
-in his book which is entitled "A Treatise on those things which have
-been asserted on Mathematical Principles in Plato's Polity," where
-he writes as follows—"Quails, about breeding time, if any one puts
-a looking-glass opposite to them, and a noose in front of it, run
-towards the bird which is seen in the looking-glass; and so fall into
-the noose." And about the birds called jackdaws he makes a similar
-statement, saying—"And a very similar thing happens to the jackdaws,
-on account of their naturally affectionate disposition towards each
-other. For they are a most exceedingly cunning bird; nevertheless when
-a bowl full of oil is placed near them, they stand on the edge of the
-bowl, and look down, and then rush down towards the bird which appears
-visible in the liquid. In consequence of which, when they are soaked
-through with the oil, their wings stick together and cause them to be
-easily captured." And the Attic writers make the middle syllable of the
-oblique cases of ὄρτυξ long, like δοίδῦκα, and κήρῦκα; as Demetrius
-Ixion tells us, in his treatise on the Dialect of the Alexandrians. But
-Aristophanes, in his Peace, has used the word with the penultima short
-for the sake of the metre, writing—
-
-  The tame domestic quails (ὄρτῦγες οἰκογενεῖς).
-
-There is also a bird called χέννιον, which is a small kind of quail,
-which is mentioned by Cleomenes, in his letter to Alexander, where
-he expresses himself in the following manner—"Ten thousand preserved
-coots, and five thousand of the kind of thrush called tylas, and ten
-thousand preserved χέννια." And Hipparchus, in his Egyptian Iliad, says—
-
-  I cannot fancy the Egyptian life,
-  Plucking the chennia, which they salt and eat.
-
-49. And even swans in great plenty were not wanting to our banquets.
-And Aristotle speaks in the following manner of this bird—"The swan
-is a prolific bird, and a quarrelsome one. And, indeed, they are so
-fond of fighting that they often kill one another. And the swan will
-fight even the eagle; though he does not begin the battle himself. And
-they are tuneful birds, especially towards the time of their death. And
-they also cross the seas singing. And they are web-footed, and feed
-on herbage." But Alexander the Myndian says, that though he followed
-a great many swans when they were dying, he never heard one sing. And
-Hegesianax of Alexandria, who arranged the book of Cephalion, called
-the History of Troy, says that the Cycnus who fought with Achilles in
-single combat, was fed in Leucophrys by the bird of the same name, that
-is, by the swan. But Boius, or Boio, which Philochorus says was his
-proper name, in his book on the Origin of Birds, says that Cycnus was
-turned into a bird by Mars, and that when he came to the river Sybaris
-he was cooped with a crane. And he says, also, that the swan lines his
-nest with that particular grass which is called lygæa.
-
-And concerning the crane (γέρανος), Boius says that there was among the
-Pygmies a very well known woman whose name was Gerana. And she, being
-honoured as a god by her fellow-countrymen, thought lightly of those
-who were really gods, and especially of Juno and Diana. And accordingly
-Juno, being indignant, metamorphosed her into an unsightly bird, and
-made her hostile to and hated by the Pygmies who had been used to
-honour her. And he says, also, that of her and Nicodamas was born the
-land tortoise. And as a general rule, the man who composed all these
-fables asserts that all the birds were formerly men.
-
-50. The next bird to be mentioned is the pigeon. Aristotle says, that
-there is but one genus of the pigeon, but five subordinate species;
-writing thus—"The pigeon, the œnas, the phaps, the dove, and the
-turtle-dove." But in the fifth book of his treatise on the Parts of
-Animals, he makes no mention of the phaps, though Æschylus, in his
-tragedy called Proteus, does mention that bird in the following line—
-
-  Feeding the wretched miserable phaps,
-  Entangled as to its poor broken sides
-  Within the winnowing spokes.
-
-[Sidenote: PIGEONS.]
-
-And in his Philoctetes he uses the word in the genitive case plural,
-φαβῶν. "The œnas, then," says Aristotle, "is something larger than the
-pigeon, and it has a puce-coloured plumage; but the phaps is something
-between the pigeon and the œnas. And the species called phassa is
-about as large as the common cock, but of the colour of ashes; and
-the turtle-dove is less than all the other species, and is of a
-cinder-colour. And this last is only seen in the summer, and during the
-winter it keeps in its hole. Now, the phaps and the common pigeon are
-always to be seen, but the œnas is only visible in the autumn. And the
-species called the phassa is said to be longer lived than any of the
-others; for it lives thirty or forty years. And the cock birds never
-leave the hens to the day of their death, nor do the hens ever desert
-the cock: but when one dies the other remains solitary: and crows, and
-ravens, and jackdaws all do the same thing. And in every kind of the
-genus pigeon, both male and female sit on the eggs in turn; and when
-the chickens are hatched, the cock bird spits upon them to prevent
-their being fascinated. And the hen lays two eggs, the first of which
-produces a cock and the second a hen. And they lay at every season of
-the year; so that they lay ten or eleven times a-year; and in Egypt
-they lay twelve times; for the hen conceives again the very next day
-to that in which it lays." And further on, in the same book, Aristotle
-says that the kind called περιστερὰ differs from the πελειὰς, and the
-πελειὰς is the least of the two. And the πελειὰς is easily tamed; but
-the περιστερὰ is black, and small, and has red rough legs; on which
-account no one keeps them. But he mentions a peculiarity of the species
-called περιστερὰ, that they kiss one another when courting, and that if
-the males neglect this, the hens do not admit their embraces. However,
-old doves do not go through this formality; but omit the kisses and
-still succeed in their suit, but the younger ones always kiss before
-they proceed to action. And the hens, too, make love to one another,
-when there is no cock at hand, kissing one another beforehand. But
-still, as there are no real results, the eggs which they lay never
-produce chickens. The Dorians, however, consider the πελειὰς and the
-περιστερὰ as identical; and Sophron uses the two words as synonymous in
-his Female Actresses. But Callimachus, in his treatise on Birds, speaks
-of the pyrallis, the dove, the wood-pigeon, and the turtle-dove, as
-all different from one another.
-
-51. But Alexander the Myndian says, that the pigeon never lifts up
-his head when it drinks, as the turtle-dove does; and that it never
-utters any sound in the winter except when it is very fine weather.
-It is said, also, that when the species called œnas has eaten the
-seed of the mistletoe, and then leaves its droppings on any tree,
-mistletoe after that grows upon that tree. But Daïmachus, in his
-history of India, says that pigeons of an apple-green colour are found
-in India. And Charon of Lampsacus, in his history of Persia, speaking
-of Mardonius, and of the losses which the Persian army sustained off
-Mount Athos, writes as follows—"And that was the first time that white
-pigeons were ever seen by the Greeks; as they had never existed in
-that country." And Aristotle says, that the pigeons, when their young
-are born, eat a lot of earth impregnated with salt, and then open the
-mouths of their young and spit the salt into them; and by this means
-prepare them to swallow and digest their food.
-
-And at Eryx in Sicily, there is a certain time which the Sicilians
-call The Departure, at which time they say that the Goddess is
-departing into Africa: and at this time all the pigeons about the place
-disappear, as if they had accompanied the Goddess on her journey. And
-after nine days, when the festival called καταγώγια, that is to say
-The Return, is celebrated, after one pigeon has first arrived, flying
-across the sea like an _avant-courier_, and has flown into the temple,
-the rest follow speedily. And on this, all the inhabitants around, who
-are comfortably off, feast; and the rest clap their hands for joy.
-And at that time the whole place smells of butter, which they use as
-a sort of token of the return of the Goddess. But Autocrates, in his
-history of Achaia, says that Jupiter once changed his form into that
-of a pigeon, when he was in love with a maiden in Ægium, whose name
-was Phthia. But the Attic writers use the word also in the masculine
-gender, περιστερός. Alexis, in his People Running together, says—
-
-  For I am the white pigeon (περιστερὸς) of Venus;
-  But as for Bacchus, he knows nothing more
-  Than how to get well drunk; and nothing cares
-  Whether 'tis new wine that he drinks or old.
-
-[Sidenote: DUCKS.]
-
-But in his play of the Rhodian, or the Woman Caressing, he uses the
-word in the feminine gender; and says in that passage that the Sicilian
-pigeons are superior to all others—
-
-  Breeding within some pigeons from Sicily,
-  The fairest shaped of all their species.
-
-And Pherecrates, in his Painters, says—
-
-  Send off a pigeon (περιστερὸν) as a messenger.
-
-And in his Petale he uses the diminutive form περιστέριον,
-where he says,—
-
-  But now, my pigeon, fly thou like Callisthenes,
-  And bear me to Cythera and to Cyprus.
-
-And Nicander, in the second book of his Georgics, mentions the Sicilian
-doves and pigeons, and says,—
-
-  And do you in your hall preserve a flock
-  Of fruitful doves from Sicily or Dracontium,
-  For it is said that neither kites nor hawks
-  Incline to hurt those choice and sacred birds.
-
-52. We must also mention ducks. The male of these birds, as Alexander
-the Myndian says, is larger than the female, and has a more richly
-coloured plumage: but the bird which is called the glaucion, from the
-colour of its eyes, is a little smaller than the duck. And of the
-species called boscades the male is marked all over with lines, and he
-also is less than the duck; and the males have short beaks, too small
-to be in fair proportion to their size: but the small diver is the
-least of all aquatic birds, being of a dirty black plumage, and it has
-a sharp beak, turning upwards towards the eyes, and it goes a great
-deal under water. There is also another species of the boscades, larger
-than the duck, but smaller than the chenalopex: but the species which
-are called phascades are a little larger than the small divers, but in
-all other respects they resemble the ducks. And the kind called uria
-are not much smaller than the duck, but as to its plumage it is of a
-dirty earthenware colour, and it has a long and narrow beak: but the
-coot, which also has a narrow beak, is of a rounder shape, and is of
-an ash colour about the stomach, and rather blacker on the back. But
-Aristophanes, in his Acharnians, in the following lines, mentions the
-duck and the diver, from whose names (νῆττα and κολυμβὰς) we get the
-verbs νήχομαι, to swim, and κολυμβάω, to dive, with a great many other
-water birds—
-
-  Ducks too, and jackdaws, woodcocks too, and coots,
-  And wrens, and divers.
-
-And Callimachus also mentions them in his treatise on Birds.
-
-53. We often also had put before us the dish called parastatæ, which
-is mentioned by Epænetus in his Cookery Book, and by Semaristus in
-the third and fourth books of his treatise on Synonymes. And it is
-testicles which are called by this name. But when some meat was served
-up with a very fragrant sauce, and when some one said,—Give me a plate
-of that suffocated meat, that Dædalus of names, Ulpian, said—I myself
-shall be suffocated if you do not tell me where you found any mention
-of meat of that kind; for I will not name them so before I know. And he
-said, Strattis, in his Macedonians or Cinesias, has said—
-
-  Take care, and often have some suffocated meat.
-
-And Eubulus, in his Catacollomenos, says—
-
-  And platters heap'd with quantities of meat
-  Suffocated in the Sicilian fashion.
-
-And Aristophanes, in his Wasps, has said—
-
-  Some suffocated meat in a platter.
-
-And Cratinus, in his Delian Women, says—
-
-  And therefore do you take some meat and pound it,
-  Having first neatly suffocated it.
-
-And Antiphanes, in his Countryman, says—
-
-                         And first of all
-       I bring you the much-wish'd-for barley-cake,
-       Which the all-genial mother Ceres gives
-       A joyful gift to mortals; and besides,
-       Some tender limbs of suffocated goats
-       Set round with herbs, a young and tender meat.
-  _B._ How say you?
-                   _A._ I am going through a tragedy
-       Of the divinest Sophocles.
-
-54. And when some sucking-pigs were carried round, and the guests made
-an inquiry respecting them, whether they were mentioned by any ancient
-author, some one said—Pherecrates, in his Slave turned Tutor, says—
-
-  I stole some sucking-pigs not fully grown.
-
-And in his Deserters he says—
-
-[Sidenote: SUCKLINGS.]
-
-  Are you not going to kill a sucking-pig?
-
-And Alcæus, in his Palæstra, says—
-
-  For here he is himself, and if I grunt
-  One atom more than any sucking-pig . . . .
-
-And Herodotus, in his first book, says that in Babylon there is a
-golden altar, on which it is not lawful to sacrifice anything but
-sucking-pigs. Antiphanes says in his Philetærus—
-
-  There's here a pretty little cromaciscus
-  Not yet wean'd, you see.
-
-And Heniochus, in his Polyeuctus, says—
-
-  The ox was brazen, long since past all boiling,
-  But he perhaps had taken a sucking-pig,
-  And slaughter'd that.
-
-And Anacreon says—
-
-  Like a young sucking kid, which when it leaves
-  Its mother in the wood, trembles with fear.
-
-And Crates, in his Neighbours, says—
-
-  For now we constantly have feasts of lovers,
-  As long as we have store of lambs and pigs
-  Not taken from their dams.
-
-And Simonides represents Danae as speaking thus over Perseus—
-
-  O my dear child, what mis'ry tears my soul!
-          But you lie sleeping,
-  You slumber with your unwean'd heart.
-
-And in another place he says of Archemorus—
-
-  Alas the wreath! They wept the unwean'd child,
-  Breathing out his sweet soul in bitter pangs.
-
-And Clearchus, in his Lives, says that Phalaris the tyrant had arrived
-at such a pitch of cruelty, that he used to feast on sucking children.
-And there is a verb θῆσθαι, which means to suck milk, (Homer says—
-
-  Hector is mortal, and has suck'd the breast;)
-
-because the mother's breast is put into the mouth of the infant. And
-that is the derivation of the word τίτσθος, breast, from τίθημι, to
-place, because the breasts are thus placed in the children's mouths.
-
-  After she'd lull'd to sleep the new-born kids,
-  As yet unweaned from their mother's breast.
-
-55. And when some antelopes were brought round, Palmedes of Elea, the
-collector of words, said—It is not bad meat that of the antelopes
-(δόρκωνες). And Myrtilus said to him—The word is only δορκάδες, not
-δόρκωνες. Xenophon, in the first book of his Anabasis, says, "And there
-were in that part bustards and δορκάδες."
-
-56. The next thing to be mentioned is the peacock. And that this is a
-rare bird is shown by what Antiphanes says in his Soldier, or Tychon,
-where his words are—
-
-  And then some man brought in one single pair
-  Of peacocks to the city; 'twas a sight
-  Wondrous to see; now they're as thick as quails.
-
-And Eubulus says in his Phoenix—
-
-  The peacock is admired for his rarity.
-
-"The peacock," says Aristotle, "is cloven-footed, and feeds on herbage;
-it begins to breed when it is three years old, at which age it also
-gets the rich and varied colours of its plumage; and it sits on its
-eggs about thirty days, and once a-year it lays twelve eggs, and it
-lays these not all at once, but at intervals, laying every third day.
-But the first year of a hen's laying she does not lay more than eight
-eggs; and she sometimes lays wind eggs like the common hen, but never
-more than two; and she sits upon her eggs and hatches them very much
-in the same way as the common hen does." And Eupolis, in his Deserters
-from the Army, speaks of the peacock in the following terms—
-
-  Lest I should keep in Pluto's realm,
-  A peacock such as this, who wakes the sleepers.
-
-And there is a speech extant, by Antiphanes the orator, which is
-entitled, On Peacocks. And in that speech there is not one express
-mention of the name peacock, but he repeatedly speaks of them in it as
-birds of variegated plumage, saying—"That Demus, the son of Pyrilampes,
-breeds these birds, and that out of a desire to see these birds, a
-great many people come from Lacedæmon and from Thessaly, and show great
-anxiety to get some of the eggs." And with respect to their appearance
-he writes thus—"If any one wishes to remove these birds into a city,
-they will fly away and depart; and if he cuts their wings he takes
-away their beauty. For their wings are their beauty, and not their
-body." And that people used to be very anxious to see them he tells us
-subsequently in the same book, where he says; "But at the time of the
-festival of the new moon, any one who likes is admitted to see them,
-but on other days if any one comes and wishes to see them he is never
-allowed to do so; and this is not a custom of yesterday, or a recent
-practice, but one which has subsisted for more than thirty years."
-
-[Sidenote: THE ATTIC FORM OF NOUNS IN ΩΣ.]
-
-57. "But the Athenians call the word ταῶς," as Tryphon tells us,
-"circumflexing and aspirating the last syllable. And they read it spelt
-in this way in the Deserters from the Army of Eupolis, in the passage
-which has been already quoted, and in the Birds of Aristophanes—
-
-  Are you then Tereus? are you a bird or a peacock (ταῶς)?
-
-And in another passage he writes—
-
-  A bird then; what kind? is it not a peacock (ταῶς)?
-
-But in the dative they say ταὧνι, as Aristophanes does in the same
-play. But it is quite impossible in the Attic or Ionic dialects that,
-in nouns which have more than one syllable, the last syllable beginning
-with a vowel should be aspirated; for it is quite inevitable that it
-should be pronounced with a lene breathing, as νεὢς, λεὢς, Τυνδάρεὠς,
-Μενέλεὠς, λειπόνεὠς, εὔνεὠς, Νείλεὠς, πρᾶὀς, ὑίὀς, Κεῖὀς, χῖὀς, δῖὀς,
-χρεῖὀς, πλεῖὀς, λεῖὀς, λαιὄς, βαιὂς, φαιὂς, πηὂς, γόὀς, θοὂς, ῥόὀς,
-ζωὄς. For the aspirate is fond of beginning a word, and is by nature
-inclined to the lead, and is never included in the last part of a word.
-And the name ταὧς is derived from the extension (τάσις) of the wings."
-And Seleucus, in the fifth book of his treatise on Hellenisms, says:
-"The peacock, ταὧς:—but the Attics, contrary to all rule, both aspirate
-and circumflex the last syllable; but the aspirate is only attached
-to the first vowel when it begins a word in the simple pronunciation
-of the word, and there taking the lead, and running on more swiftly,
-it has the first place in the word. Accordingly, the Athenians, in
-consequence of this arrangement, observing the inherent character of
-this breathing, do not put it _on_ vowels, as they do often accents and
-breathings, but put it before them. And I think that the ancients used
-to mark the aspirate by the character H, on which account the Romans
-write the letter H at the beginning of all aspirated nouns, showing
-its predominant nature; and if this be the proper character of the
-aspirate, it is plain that it is contrary to all reason and analogy
-that the word ταῶς has any breathing at all marked upon it by the Attic
-writers."
-
-58. And as at the banquet a great many more discussions arose about
-each of the dishes that were served up;—But I, said Laurentius,
-according to the example of our most excellent friend Ulpian, will
-myself also say something to you (for we are feeding on discussions).
-What do you think of the grouse? And when some one said,—He is a
-species of bird; (but it is the custom of the sons of the grammarians
-to say of anything that is mentioned to them in this way, It is a
-species of plant, a species of bird, a species of stone;) Laurentius
-said—And I, my good friend, am aware that the admirable Aristophanes,
-in his Birds, mentions the grouse in the following lines—
-
-  With the porphyrion and the pelican,
-  And pelecinnus, and the phlexis too,
-  The grouse and peacock.
-
-But I wish to learn from you whether there is any mention of the
-bird in any other author. For Alexander the Myndian, in the second
-book of his treatise on Winged Animals, speaks of it as a bird of no
-great size, but rather as one of the smaller birds. For his words are
-these—"The grouse, a bird about the size of rook, of an earthenware
-colour, variegated with dirty coloured spots, and long lines, feeding
-on fruit; and when it lays its eggs t cackles (τετράζει). from which it
-derives its name (τέτραξ)." And Epicharmus, in his Hebe's Wedding, says—
-
-  For when you've taken quails and sparrows too,
-  And larks who love to robe themselves in dust,
-  And grouse, and rooks, and beauteous fig-peckers.
-
-And in another passage he says—
-
-  There were the herons with their long bending necks,
-  A numerous flock; and grouse, and rooks besides.
-
-[Sidenote: LOINS.]
-
-But since none of you have anything to say on the subject (as you
-are all silent), I will show you the bird itself; for when I was the
-Emperor's Procurator in Mysia, and the superintendent of all the
-affairs of that province, I saw the bird in that country. And learning
-that it was called by this name among the Mysians and Pæonians, I
-recollected what the bird was by the description given of it by
-Aristophanes. And believing that this bird was considered by the
-all-accomplished Aristotle worthy of being mentioned in that work of
-his worth many talents (for it is said that the Stagirite received
-eight hundred talents from Alexander as his contribution towards
-perfecting his History of Animals), when I found that there was no
-mention of it in this work, I was delighted at having the admirable
-Aristophanes as an unimpeachable witness in the matter. And while he
-was saying this, a slave came in bringing in the grouse in a basket;
-but it was in size larger than the largest cock of the common poultry,
-and in appearance it was very like the porphyrion; and it had wattles
-hanging from its ears on each side like the common cock; and its voice
-was loud and harsh. And so after we had admired the beauty of the bird,
-in a short time one was served up on the table dressed; and the meat of
-him was like that of the ostrich, which we were often in the habit of
-eating.
-
-59. There was a dish too called loins (ψύαι). The poet who
-wrote the poem called The Return of the Atridæ, in the third book says—
-
-  And with his rapid feet Hermioneus
-  Caught Nisus, and his loins with spear transfix'd.
-
-And Simaristus, in the third book of his Synonymes, writes thus: "The
-flesh of the loins which stands out on each side s called ψύαι, and
-the hollows on each side they call κύβοι and γάλλιαι." And Clearchus,
-in the second book of his treatise on The Joints in the Human Body,
-speaks thus: "There is flesh full of muscle on each side; which some
-people call ψύαι, and others call ἀλώπεκες, and others νευρόμητραι."
-And the admirable Hippocrates also speaks of ψύαι; and they get this
-name from being easily wiped (ἀπὸ τοῦ ῥαδίως ἀποψᾶσθαι), or as being
-flesh lightly touching (ἐπιψαύουσα) the bones, and lying lightly on the
-surface of them. And Euphron the comic poet mentions them in his Theori—
-
-  There is a lobe and parts, too, called ψύαι;
-  Learn to cut these before you view the sacrifice.
-
-60. There is a dish too made of udder. Teleclides, in his Rigid Men,
-says—
-
-  Since I'm a female, I must have an udder.
-
-Herodotus, in the fourth book of his History, uses the same term when
-speaking of horses; but it is rare to find the word (οὖθαρ) applied to
-the other animals; but the word most commonly used is ὑπογάστριον, as
-in the case of fishes. Strattis, in his Atalanta, says—
-
-  The ὑπογάστριον and the extremities
-  Of the large tunny.
-
-And Theopompus, in his Callæschrus, says—
-
-  _A._ And th' ὑπογάστρια of fish.
-                              _B._ O, Ceres!
-But in the Sirens he calls it not ὑπογάστρια, but ὑπήτρια, saying—
-
-  Th' ὑπήτρια of white Sicilian tunnies.
-
-61. We must now speak of the hare; concerning this animal Archestratus,
-that author so curious in his dishes, speaks thus—
-
-  Many are the ways and many the recipes
-  For dressing hares; but this is best of all,
-  To place before a hungry set of guests,
-  A slice of roasted meat fresh from the spit,
-  Hot, season'd only with plain simple salt,
-  Not too much done. And do not you be vex'd
-  At seeing blood fresh trickling from the meat,
-  But eat it eagerly. All other ways
-  Are quite superfluous, such as when cooks pour
-  A lot of sticky clammy sauce upon it,
-  Parings of cheese, and lees, and dregs of oil,
-  As if they were preparing cat's meat.
-
-And Naucrates the comic poet, in his Persia, says that it is an
-uncommon thing to find a hare in Attica: and he speaks thus—
-
-  For who in rocky Attica e'er saw
-  A lion or any other similar beast,
-  Where 'tis not easy e'en to find a hare?
-
-But Alcæus, in his Callisto, speaks of hares as being plentiful, and
-says—
-
-  You should have coriander seed so fine
-  That, when we've got some hares, we may be able
-  To sprinkle them with that small seed and salt.
-
-62. And Tryphon says,—"Aristophanes, in his Danaides, uses the form
-λαγὼν in the accusative case with an acute accent on the last
-syllable, and with a ν for the final letter, saying—
-
-  And when he starts perhaps he may be able
-  To help us catch a hare (λαγών).
-
-And in his Daitaleis he says—
-
-  I am undone, I shall be surely seen
-  Plucking the fur from off the hare (λαγών).
-
-But Xenophon, in his treatise on Hunting, writes the accusative λαγω
-without the ν, and with a circumflex accent. But among us the ordinary
-form of the nominative case is λαγός; and as we say ναὸς, and the
-Attics νεὼς, and as we say λαὸς, and the Attics λεώς; so, while we call
-this animal λαγὸς, they call him λαγώς. And as for our using the form
-λαγὸν in the accusative case singular, to that we find a corresponding
-nominative plural in Sophocles, in his Amycus, a satyric drama; where
-he enumerates—
-
-[Sidenote: HARES.]
-
-  Cranes, crows, and owls, and kites, and hares (λαγοι).
-
-But there is also a form of the nominative plural corresponding to the
-accusative λαγὼν, ending in ω, as found in the Flatterers of Eupolis—
-
-  Where there are rays, and hares (λαγὼ), and light-footed women.
-
-But some people, contrary to all reason, circumflex the last
-syllable of this form λαγώ; but it ought to have an acute accent, since
-all the nouns which end in ος, even when they are changed into ως
-by the Attic writers, still preserve the same accent as if they had
-undergone no alteration; as ναὸς, νεώς; κάλος, κάλως. And so, too,
-Epicharmus used this noun, and Herodotus, and the author of the poem
-called the Helots. Moreover, λαγὸς is the Ionic form—
-
-  Rouse the sea-hare (λαγὸς) before you drink the water;
-
-and λαγὼς the Attic one. But the Attic writers use also the form
-λαγός; as Sophocles, in the line above quoted—
-
-  Cranes, crows, and owls, and hares (λαγοι).
-
-There is also a line in Homer, where he says—
-
-  ἢ πτῶκα λαγωόν.
-
-Now, if we have regard to the Ionic dialect, we say that ω is
-interpolated; and if we measure it by the Attic dialect, then we say
-the ο is so: and the meat of the hare is called λαγῶα κρέα.
-
-63. But Hegesander the Delphian, in his Commentaries, says that in
-the reign of Antigonus Gonatas, there were such a number of hares in
-the island of Astypalæa, that the natives consulted the oracle on the
-subject. And the Pythia answered them that they ought to breed dogs,
-and hunt them; and so in one year there were caught more than six
-thousand. And all this immense number arose from a man of the island
-of Anaphe having put one pair of hares in the island. As also, on a
-previous occasion, when a certain Astypalæan had let loose a pair of
-partridges in the island of Anaphe, there came to be such a number
-of partridges in Anaphe, that the inhabitants ran a risk of being
-driven out of the island by them. But originally Astypalæa had no
-hares at all, but only partridges. And the hare is a very prolific
-animal, as Xenophon has told us, in his treatise on Hunting; and
-Herodotus speaks of it in the following terms—"Since the hare is
-hunted by everything—man, beast, and bird—it is on this account a very
-prolific animal; and it is the only animal known which is capable of
-superfetation. And it has in its womb at one time one litter with the
-fur on, and another bare, and another just formed, and a fourth only
-just conceived." And Polybius, in the twelfth book of his History,
-says that there is another animal like the hare which is called the
-rabbit (κούνικλος); and he writes as follows—"The animal called the
-rabbit, when seen at a distance, looks like a small hare; but when any
-one takes it in his hands, there is a great difference between them,
-both in appearance and taste: and it lives chiefly underground." And
-Posidonius the philosopher also mentions them in his History; and we
-ourselves have seen a great many in our voyage from Dicæarchia[33] to
-Naples. For there is an island not far from the mainland, opposite the
-lower side of Dicæarchia, inhabited by only a very scanty population,
-but having a great number of rabbits. And there is also a kind of
-hare called the Chelidonian hare, which is mentioned by Diphilus, or
-Calliades, in his play called Ignorance, in the following terms—
-
-  What is this? whence this hare who bears the name
-  Of Chelidonian? Is it grey hare soup,
-  Mimarcys call'd, so thick with blood?
-
-And Theophrastus, in the twentieth book of his History, says that there
-are hares about Bisaltia which have two livers.
-
-[Sidenote: THE WORD ΣΥΑΓΡΟΣ.]
-
-64. And when a wild boar was put upon the table, which was in no
-respect less than that noble Calydonian boar which has been so much
-celebrated,—I suggest to you now, said he, O my most philosophical
-and precise Ulpian, to inquire who ever said that the Calydonian boar
-was a female, and that her meat was white. But he, without giving
-the matter any long consideration, but rather turning the question
-off, said—But it does seem to me, my friends, that if you are not yet
-satisfied, after having had such plenty of all these things, that
-you surpass every one who has ever been celebrated for his powers of
-eating,—and who those people are you can find out by inquiry. But it
-is more correct and more consistent with etymology to make the name
-σὺς, with a ς; for the animal has its name from rushing (σεύομαι) and
-going on impetuously; but men have got a trick of pronouncing the word
-without the ς,ὗς; and some people believe that it is called σῦν, by
-being softened from θῦν, as if it had its name from being a fit animal
-to sacrifice (θύειν). But now, if it seems good to you, answer me who
-ever uses the compound word like we do, calling the wild boar not
-σῦς ἄγριος, but σύαγρος̣ At all events, Sophocles, in his Lovers of
-Achilles, has applied the word σύαγρος to a dog, as hunting the boar
-(ἀπὸ τοῦ σῦς ἀγρεύειν), where he says—
-
-  And you, Syagre, child of Pelion.
-
-And in Herodotus we find Syagrus used as a proper name of a man who
-was a Lacedæmonian by birth, and who went on the embassy to Gelon the
-Syracusan, about forming an alliance against the Medes; which Herodotus
-mentions in the seventh book of his History. And I am aware, too, that
-there was a general of the Ætolians named Syagrus, who is mentioned by
-Phylarchus, in the fourth book of his History. And Democritus said—You
-always, O Ulpian, have got a habit of never taking anything that is set
-before you until you know whether the existing name of it was in use
-among the ancients. Accordingly you are running the risk, on account
-of all these inquiries of yours, (just like Philetas of Cos, who was
-always investigating all false arguments and erroneous uses of words,)
-of being starved to death, as he was. For he became very thin by reason
-of his devotion to these inquiries, and so died, as the inscription in
-front of his tomb shows—
-
-  Stranger, Philetas is my name, I lie
-  Slain by fallacious arguments, and cares
-  Protracted from the evening through the night.
-
-65. And so that you may not waste away by investigating this word
-σύαγρος, learn that Antiphanes gives this name to the wild boar, in his
-Ravished Woman:—
-
-  This very night a wild boar (σύαγρον) will I seize,
-  And drag into this house, and a lion and a wolf.
-
-And Dionysius the tyrant, in his Adonis, says—
-
-  Under the arched cavern of the nymphs
-  I consecrate . . . .
-  A wild boar (σύαγρον) as the first-fruits to the gods.
-
-And Lynceus the Samian, in his epistle to Apollodorus, writes
-thus—"That you may have some goat's flesh for your children, and some
-meat of the wild boar (τὰ συάγρια) for yourself and your friends."
-And Hippolochus the Macedonian, whom we have mentioned before now,
-in his epistle to the above-named Lynceus, mentioned many wild boars
-(συάγρων). But, since you have turned off the question which was put to
-you about the colour of the Calydonian boar, and whether any one states
-him to have been white as to his flesh, we ourselves will tell you who
-has said so; and you yourself may investigate the proofs which I bring.
-For some time ago, I read the dithyrambics of Cleomenes of Rhegium; and
-this account is given in that ode of them which is entitled Meleager.
-And I am not ignorant that the inhabitants of Sicily call the wild boar
-(which we call σύαγρος) ἀσχέδωρος. And Æschylus, in his Phorcides,
-comparing Perseus to a wild boar, says—
-
-  He rush'd into the cave like a wild boar (ἀσχέδωρος ὥς).
-
-And Sciras (and he is a poet of what is called the Italian comedy, and
-a native of Tarentum), in his Meleager, says—
-
-  Where shepherds never choose to feed their flocks,
-  Nor does the wild boar range and chase his mate.
-
-And it is not wonderful that Æschylus, who lived for some time in
-Sicily, should use many Sicilian words.
-
-66. There were also very often kids brought round by the servants,
-dressed in various ways; some of them with a great deal of assafoetida,
-which afforded us no ordinary pleasure; for the flesh of the goat is
-exceedingly nutritious. At all events, Clitomachus the Carthaginian,
-who is inferior to no one of the new Academy for his spirit of
-philosophical investigation, says that a certain Theban athlete
-surpassed all the men of his time in strength, because he ate goat's
-flesh; for the juice of that meat is nervous and sticky, and such as
-can remain a long time in the substance of the body. And this wrestler
-used to be much laughed at, because of the unpleasant smell of his
-perspiration. And all the meat of pigs and lambs, while it remains
-undigested in the system, is very apt to turn, because of the fat. But
-the banquets spoken of by the comic poets rather please the ears by
-sweet sounds, than the palate by sweet tastes; as, for instance, the
-feast mentioned by Antiphanes, in his Female Physician—
-
-[Sidenote: DINNERS.]
-
-  _A._ But what meat do you eat with most delight?
-  _B._ What meat?—why if you mean as to its cheapness,
-       There's mutton ere it bears you wool or milk,
-       That is to say, there's lamb, my friend; and so
-       There's also meat of goats which give no milk,
-       That is to say, of kids. For so much profit
-       Is got from these when they are fully grown,
-       That I put up with eating cheaper kinds.
-
-And in his Cyclops he says—
-
-  These are the animals which the earth produces,
-  Which you will have from me: the ox of th' herd,
-  The goat which roves the woods, the chamois which
-  Loves the high mountain tops, the fearless ram,
-  The hog, the boar, the sucking-pig besides,
-  And hares, and kids . . . .
-  Green cheese, dry cheese, and cut and pounded cheese,
-  Scraped cheese, and chopp'd cheese, and congeal'd cheese
-
-67. And Mnesimachus, in his Horse-breeder, provides the following
-things for dinner—
-
-  Come forth, O Manes, from the chamber
-  Deck'd with the lofty cypress roof;
-  Go to the market, to the statues
-  Of Maia's son, where all the chiefs
-  Of the tribes meet, and seek the troop
-  Of their most graceful pupils, whom
-  Phidon is teaching how to mount
-  Their horses, and dismount from them.
-  I need not tell you now their names.
-  Go; tell them that the fish is cold,
-  The wine is hot, the pastry dry,
-  The bread dry, too, and hard. The chops
-  Are burnt to pieces, and the meat
-  Taken from out the brine and dish'd.
-  The sausages are served up too;
-  So is the tripe, and rich black-puddings.
-  Those who're indoors are all at table,
-  The wine cups all are quickly drain'd,
-  The pledge goes round; and nought remains
-  But the lascivious drunken cordax.[34]
-  The young men all are waxing wanton,
-  And ev'rything's turn'd upside down.
-  Remember what I say, and bear
-  My words in mind.
-  Why stand you gaping like a fool?
-  Look here, and just repeat the message
-  Which I've just told you; do,—I will
-  Repeat it o'er again all through.
-  Bid them come now, and not delay,
-  Nor vex the cook who's ready for them.
-  For all the fish is long since boil'd,
-  And all the roast meat's long since cold.
-  And mention o'er each separate dish;—
-  Onions and olives, garlic too,
-  Cucumbers, cabbages, and broth,
-  Fig-leaves, and herbs, and tunny cutlets,
-  Glanis and rhinè, shark and conger,
-  A phyxicinus whole, a tunny,
-  A coracinus whole, a thunnis,
-  A small anchovy, and a tench,
-  A spindle-fish, a tail of dog-fish,
-  A carcharias and a torpedo;
-  A sea-frog, lizard, and a perch,
-  A trichias and a phycis too,
-  A brinchus, mullet, and sea-cuckoo.
-  A turtle, and besides a lamprey,
-  A phagrus, lebias, and grey mullet,
-  A sparus, and æolias,
-  A swallow, and the bird of Thrace,
-  A sprat, a squid, a turbot, and
-  Dracænides, and polypi,
-  A cuttle-fish, an orphus too;
-  A crab, likewise an escharus,
-  A needle-fish, a fine anchovy,
-  Some cestres, scorpions, eels, and loaves.
-  And loads of other meat, beyond
-  My calculation or my mention.
-  Dishes of goose, and pork, and beef,
-  And lamb, and mutton, goat and kid;
-  Of poultry, ducks and partridges,
-  And jays, and foxes. And what follows
-  Will be a downright sight to see,
-  So many good things there will be.
-  And all the slaves through all the house
-  Are busy baking, roasting, dressing,
-  And plucking, cutting, beating, boiling,
-  And laughing, playing, leaping, feasting,
-  And drinking, joking, scolding, pricking.
-  And lovely sounds from tuneful flutes,
-  And song and din go through the house,
-  Of instruments both wind and string'd.
-  Meantime a lovely scent of cassia,
-  From Syria's fertile land, does strike
-  Upon my sense, and frankincense,
-  And myrrh, and nard * * *
-
-  *         *         *         *         *
-
-  Such a confusion fills the house
-  With every sort of luxury.
-
-[Sidenote: COOKERY.]
-
-68. Now, after all this conversation, there was brought in the dish
-which is called Rhoduntia; concerning which that wise cook quoted
-numbers of tragedies before he would tell us what he was bringing us.
-And he laughed at those who professed to be such admirable cooks,
-mentioning whom, he said—Did that cook in the play of Anthippus, the
-comic poet, ever invent such a dish as this?—the cook, I mean, who, in
-the Veiled Man, boasted in this fashion:—
-
-  _A._ Sophon, an Ararnanian citizen,
-       And good Democritus of Rhodes, were long
-       Fellow-disciples in this noble art,
-       And Labdacus of Sicily was their tutor.
-       These men effaced all vulgar old recipes
-       Out of their cookery books, and took away
-       The mortar from the middle of the kitchen.
-       They brought into disuse all vinegar,
-       Cummin, and cheese, and assafoetida,
-       And coriander seed, and all the sauces
-       Which Saturn used to keep within his cruets.
-       And the cook who employ'd such means they thought
-       A humbug, a mere mountebank in his art.
-       They used oil only, and clean plates, O father,
-       And a quick fire, wanting little bellows:
-       With this they made each dinner elegant.
-       They were the first who banish'd tears and sneezing,
-       And spitting from the board; and purified
-       The manners of the guests. At last the Rhodian,
-       Drinking some pickle by mistake, did die;
-       For such a draught was foreign to his nature.
-  _B._ 'Twas likely so to be.
-                              _A._ But Sophon still
-       Has all Ionia for his dominions,
-       And he, O father, was my only tutor.
-       And I now study philosophic rules,
-       Wishing to leave behind me followers,
-       And new discover'd rules to guide the art.
-  _B._ Ah! but, I fear, you'll want to cut _me_ up,
-       And not the animal we think to sacrifice.
-  _A._ To-morrow you shall see me with my books,
-       Seeking fresh precepts for my noble art;
-       Nor do I differ from th' Aspendian.
-       And if you will, you too shall taste a specimen
-       Of this my skill. I do not always give
-       The self-same dishes to all kinds of guests;
-       But I regard their lives and habits all.
-       One dish I set before my friends in love,
-       Another's suited to philosophers,
-       Another to tax-gatherers. A youth
-       Who has a mistress, quickly will devour
-       His patrimonial inheritance;
-       So before him I place fat cuttle-fish
-       Of every sort; and dishes too of fish
-       Such as do haunt the rocks, all season'd highly
-       With every kind of clear transparent sauce.
-       For such a man cares nought about his dinner,
-       But all his thoughts are on his mistress fix'd.
-       Then to philosophers I serve up ham,
-       Or pettitoes; for all that crafty tribe
-       Are wonderful performers at the table.
-       Owls, eels, and spars I give the publicans,
-       When they're in season, but at other times
-       Some lentil salad. And all funeral feasts
-       I make more splendid than the living ones.
-       For old men's palates are not critical;
-       At least not half so much as those of youths.
-       And so I give them mustard, and I make them
-       Sauces of pungent nature, which may rouse
-       Their dormant sense, and make it snuff the air;
-       And when I once behold a face, I know
-       The dishes that its owner likes to eat.
-
-69. And the cook in the Thesmophorus of Dionysius, my revellers, (for
-it is worth while to mention him also,) says—
-
-  You have said these things with great severity,
-  (And that's your usual kindness, by the Gods);
-  You've said a cook should always beforehand
-  Know who the guests may be for whom he now
-  Is dressing dinner. For he should regard
-  This single point—whom he has got to please
-  While seasoning his sauces properly;
-  And by this means he'll know the proper way
-  And time to lay his table and to dress
-  His meats and soups. But he who this neglects
-  Is not a cook, though he may be a seasoner.
-  But these are different arts, a wondrous space
-  Separates the two. It is not every one
-  That's called a general who commands an army,
-  But he who can with prompt and versatile skill
-  Avail himself of opportunities,
-  And look about him, changing quick his plans,
-  He is the general. He who can't do this
-  Is only in command. And so with us.
-  To roast some beef, to carve a joint with neatness,
-  To boil up sauces, and to blow the fire,
-  Is anybody's task; he who does this
-  Is but a seasoner and broth-maker:
-  A cook is quite another thing. His mind
-  Must comprehend all facts and circumstances:
-  Where is the place, and when the time of supper;
-  Who are the guests, and who the entertainer;
-  What fish he ought to buy, and when to buy it.
-  *  *  *  *  *  *  *  * For all these things
-  You'll have on almost every occasion;
-
-[Sidenote: COOKERY.]
-
-       But they're not always of the same importance,
-       Nor do they always the same pleasure give.
-       Archestratus has written on this art,
-       And is by many people highly thought of,
-       As having given us a useful treatise;
-       But still there's much of which he's ignorant,
-       And all his rules are really good for nothing,
-       So do not mind or yield to all the rules
-       Which he has laid down most authoritatively,
-       For a more empty lot of maxims you
-       Will hardly find. For when you write a book
-       On cookery, it will not do to say,
-       "As I was just now saying;" for this art
-       Has no fix'd guide but opportunity,
-       And must itself its only mistress be.
-       But if your skill be ne'er so great, and yet
-       You let the opportunity escape,
-       Your art is lost, and might as well be none.
-  _B._ O man, you're wise. But as for this man who
-       You just now said was coming here to try
-       His hand at delicate banquets, say, does he
-       Forget to come?
-                       _A._ If I but make you now
-       One forced meat ball, I can in that small thing
-       Give you a specimen of all my skill.
-       And I will serve you up a meal which shall
-       Be redolent of the Athenian breezes.
-
-       *       *       *       *       *
-
-       Dost fear that I shall fail to lull your soul
-       With dishes of sufficient luxury?
-
-70. And to all this Æmilianus makes answer—
-
-  My friend, you've made a speech quite long enough
-  In praising your fav'rite art of cookery;—
-
-as Hegesippus says in his Brethren. Do you then—
-
-  Give us now something new to see beyond
-  Your predecessor's art, or plague us not;
-  But show me what you've got, and tell its name.
-
-And he rejoins—
-
-  You look down on me, since I am a cook.
-
-But perhaps—
-
-  What I have made by practising my art—
-
-according to the comic poet Demetrius, who, in his play entitled The
-Areopagite, has spoken as follows—
-
-  What I have made by practising my art
-  Is more than any actor e'er has gain'd,—
-  This smoky art of mine is quite a kingdom.
-  I was a caper-pickler with Seleucus,
-  And at the court of the Sicilian king,
-  Agathocles, I was the very first
-  To introduce the royal dish of lentils.
-  My chief exploit I have not mention'd yet:
-  There was a famine, and a man named Lachares
-  Was giving an entertainment to his friends;
-  Whom I recovered with some caper-sauce.
-
-Lachares made Minerva naked, who caused him no inconvenience; but I
-will now strip you who are inconveniencing me, said Æmilianus, unless
-you show me what you have got with you. And he said at last, rather
-unwillingly, I call this dish the Dish of Roses. And it is prepared
-in such a way, that you may not only have the ornament of a garland
-on your head, but also in yourself, and so feast your whole body with
-a luxurious banquet. Having pounded a quantity of the most fragrant
-roses in a mortar, I put in the brains of birds and pigs boiled and
-thoroughly cleansed of all the sinews, and also the yolks of eggs,
-and with them oil, and pickle-juice, and pepper, and wine. And having
-pounded all these things carefully together, I put them into a new
-dish, applying a gentle and steady fire to them. And while saying this,
-he uncovered the dish, and diffused such a sweet perfume over the whole
-party, that one of the guests present said with great truth—
-
-  The winds perfumed the balmy gale convey
-  Through heav'n, through earth, and all the aërial way;
-
-so excessive was the fragrance which was diffused from the roses.
-
-71. After this, some roasted birds were brought round, and some lentils
-and peas, saucepans and all, and other things of the same kind,
-concerning which Phænias the Eresian writes thus, in his treatise on
-Plants—"For every leguminous cultivated plant bearing seed, is sown
-either for the sake of being boiled, such as the bean and the pea, (for
-a sort of boiled soup is made of these vegetables,) or else for the
-sake of extracting from them a farinaceous flour, as, for instance,
-the aracus; or else to be cooked like lentils, as the aphace and the
-common lentil; and some again are sown in order to serve as food for
-fourfooted animals, as, for instance, the vetch for cattle, and the
-aphace for sheep. But the vegetable called the pea is mentioned by
-Eupolis, in his Golden Age." And Heliodorus, who wrote a description of
-the whole world, in the first book of his treatise on the Acropolis,
-said—"After the manner in which to boil wheat was discovered, the
-ancients called it πύανον, but the people of the present day name it
-ὁλόπυρον."
-
-[Sidenote: CHAMÆLEON.]
-
-Now, after this discussion had continued a long time, Democritus
-said—But at least allow us to have a share of these lentils, or of the
-saucepan itself, lest some of you get pelted with stones, like Hegemon
-the Thasian. And Ulpian said,—What is the meaning of this pelting
-(βαλλητὺς) with stones? for I know that in my native city, Eleusis,
-there is a festival celebrated which is called βαλλητὺς, concerning
-which I will not say a word, unless I get a reward from each of you.
-But I, said Democritus, as I am not a person who makes speeches by the
-hour for hire, like the Prodeipnus of Timon, will tell you all I know
-about Hegemon.
-
-72. Chamæleon of Pontus, in the sixth book of his treatise concerning
-ancient Comedy, says—"Hegemon of Thasos, the man who wrote the
-Parodies, was nicknamed The Lentil, and in one of his parodies he
-wrote—
-
-  While I revolved these counsels in my mind,
-  Pallas Minerva, with her golden sceptre,
-  Stood by my head, and touched me, and thus spake—
-  O thou ill-treated Lentil, wretched man,
-  Go to the contest: and I then took courage.
-
-And once he came into the theatre, exhibiting a comedy, having his robe
-full of stones; and he, throwing the stones into the orchestra, caused
-the spectators to wonder what he meant. And presently afterwards he
-said—
-
-  These now are stones, and let who chooses throw them;
-  But Lentil's good alike at every season.
-
-But the man has an exceedingly high reputation for his parodies, and
-was exceedingly celebrated for reciting his verses with great skill
-and dramatic power; and on this account he was greatly admired by the
-Athenians. And in his Battle of the Giants, he so greatly delighted
-the Athenians, that they laughed to excess on that day; and though on
-that very day the news of all the disasters which had befallen them
-in Sicily had just arrived, still no one left the theatre, although
-nearly every one had lost relations by that calamity; and so they hid
-their faces and wept, but no one rose to depart, in order to avoid
-being seen by the spectators from other cities to be grieved at the
-disaster. But they remained listening to the performance, and that too,
-though Hegemon himself, when he heard of it, had resolved to cease his
-recitation. But when the Athenians, being masters of the sea, brought
-all the actions at law concerning the islands or the islanders into the
-city, some one instituted a prosecution against Hegemon, and summoned
-him to Athens to answer it. And he came in court, and brought with him
-all the workmen of the theatre, and with them he appeared, entreating
-Alcibiades to assist him. And Alcibiades bade him be of good cheer, and
-ordered all the workmen to follow him; and so he came to the temple of
-Cybele, where the trials of prosecutions were held; and then wetting
-his finger with his mouth, he wiped out the indictment against Hegemon.
-And though the clerk of the court and the magistrate were indignant at
-this, they kept quiet for fear of Alcibiades, for which reason also the
-man who had instituted the prosecution ran away."
-
-73. This, O Ulpian, is what we mean by pelting (βαλλητὺς), but you,
-when you please, may tell us about the βαλλητὺς at Eleusis. And Ulpian
-replied,—But you have reminded me, my good friend Democritus, by
-your mention of saucepans, that I have often wished to know what that
-is which is called the saucepan of Telemachus, and who Telemachus was.
-And Democritus said,—Timocles the comic poet, and he was also a writer
-of tragedy, in his drama called Lethe, says—
-
-  And after this Telemachus did meet him,
-  And with great cordiality embraced him,
-  And said, "Now lend me, I do beg, the saucepans
-  In which you boil'd your beans." And scarcely had
-  He finish'd saying this, when he beheld
-  At some small distance the renowned Philip,
-  Son of Chærephilus, that mighty man,
-  Whom he accosted with a friendly greeting,
-  And then he bade him send some wicker baskets.
-
-But that this Telemachus was a citizen of the borough of Acharnæ, the
-same poet shows us in his Bacchus, where he says—
-
-  _A._ Telemachus th' Acharnian still is speaking,
-       And he is like the new-bought Syrian slaves.
-  _B._ How so, what does he do? I wish to know.
-  _A._ He bears about with him a deadly dish.
-
-And in his Icarians, a satyric drama, he says—
-
-  So that we'd nothing with us; I myself,
-  Passing a miserable night, did first
-
-[Sidenote: BEAN SOUP.]
-
-  Sleep on the hardest bed; and then that Lion,
-  Thudippus, did congeal us all with fear;
-  Then hunger pinch'd us . . . . . .
-  And so we went unto the fiery Dion.
-  But even he had nought with which to help us;
-  So running to the excellent Telemachus,
-  The great Acharnian, I found a heap
-  Of beans, and seized on some and ate them up.
-  And when that ass Cephisodorus saw us,
-  He by a most unseemly noise betray'd us.
-
-From this it is plain that Telemachus, being a person who was
-constantly eating dishes of beans, was always celebrating the festival
-Pyanepsia.
-
-74. And bean soup is mentioned by Heniochus the comic writer, in his
-play called the Wren, where he says—
-
-  _A._ I often, by the Gods I swear, consider
-       In my own mind how far a fig surpasses
-       A cardamum. But you assert that you
-       Have held some conversation with this Pauson,
-       And you request of me a difficult matter.
-  _B._ But having many cares of divers aspects,
-       Just tell me this, and it may prove amusing;
-       Why does bean soup so greatly fill the stomach,
-       And why do those who know this Pauson's habits
-       Dislike the fire? For this great philosopher
-       Is always occupied in eating beans.
-
-75. So after this conversation had gone on for some time, water for
-the hands was brought round; and then again Ulpian asked whether the
-word χέρνιβον, which we use in ordinary conversation, was used by the
-ancients; and who had met with it; quoting that passage in the Iliad—
-
-  He spoke, and bade the attendant handmaid bring
-  The purest water of the living spring,
-  (Her ready hands the ewer (χέρνιβον) and basin held,)
-  Then took the golden cup his queen had fill'd.
-
-But the Attic writers say χερνίβιον, as Lysias, for instance, in
-his speech against Alcibiades, where he says, "With all his golden
-wash-hand basins (χερνιβιοις) and incense-burners;" but Eupolis uses
-the word χειρόνιπτρον, in his Peoples—
-
-  And he who runs up first receives a basin (χειρόνιπτρον),
-  But when a man is both a virtuous man
-  And useful citizen, though he surpass
-  In virtue all the rest, he gets no basin (χειρόνιπτρον).
-
-But Epicharmus, in his Ambassadors for a Sacred Purpose, uses the
-word χειρόνιβον in the following lines:—
-
-  A harp, and tripods, chariots too, and tables
-  Of brass Corinthian, and wash-hand basins (χειρόνιβα),
-  Cups for libations, brazen caldrons too.
-
-But it is more usual to say κατὰ χειρὸς ὕδωρ (water to be poured over
-the hands), as Eupolis does say in his Golden Age, and Ameipsias in
-his Sling, and Alcæus in his Sacred Wedding: and this is a very common
-expression. But Philyllius, in his Auge, says κατὰ χειρῶν, not χειρὸς,
-in these lines:—
-
-  And since the women all have dined well,
-  'Tis time to take away the tables now,
-  And wipe them, and then give each damsel water
-  To wash her hands (κατὰ χειρῶν), and perfumes to anoint them.
-
-And Menander, in his Pitcher, says—
-
-  And they having had water for their hands (κατὰ χειρῶν λαβόντες),
-  Wait in a friendly manner.
-
-76. But Aristophanes the grammarian, in his Commentary on the Tablets
-of Callimachus, laughs at those who do not know the difference between
-the two expressions, κατὰ χειρὸς and ἀπονίψασθαι; for he says that
-among the ancients the way in which people washed their hands before
-breakfast and supper was called κατὰ χειρὸς, but what was done after
-those meals was called ἀπονίψασθαι. But the grammarian appears to
-have taken this observation from the Attic writers, since Homer says,
-somewhere or other—
-
-  Marshall'd in order due, to each a ewer
-  Presents, to bathe his hands (νίψασθαι), a radiant ewer;
-  Luxuriant then they feast.
-
-And somewhere else he says—
-
-  The golden ewer a maid obsequious brings,
-  Replenish'd from the cool translucent springs,
-  With copious water the bright vase supplies,
-  A silver laver of capacious size;
-  They wash (ὕδωρ ἐπὶ χεῖρας ἔχευαν).   The tables in fair order spread,
-  They heap the glittering canisters with bread.
-
-And Sophron, in his Female Actresses, says—
-
-  O hard-work'd Cæcoa, give us water for our hands (κατὰ χειρὸς),
-  And then prepare the table for our food.
-
-And among both the tragic and comic writers the word χερνίβα
-is read with an acute accent on the penultima. By Euripides, in his
-Hercules—
-
-  Which great Alcmena's son might in the basin (χερνίβα) dip.
-
-And also by Eupolis, in his Goats—
-
-  Here make an end of your lustration (χερνίβα).
-
-[Sidenote: SOAP.]
-
-And χέρνιψ means the water into which they used to dip a firebrand
-which they took from the altar on which they were offering the
-sacrifice, and then sprinkling the bystanders with it, they purified
-them. But the accusative χερνιβα ought to be written with an acute
-accent on the antepenultima; for all compound words like that,
-ending in ψ, derived from the perfect passive, preserve the vowel
-of the penultima of that perfect tense. And if the perfect ends its
-penultimate syllable with a double μμ, then the derivative has a grave
-on the ultima, as λέλειμμαι αἰγίλιψ, τέτριμμαι οἰκότριψ, κέκλεμμαι
-βοόκλεψ (a word found in Sophocles and applied to Mercury),βέβλεμμαι
-κατώβλεψ (a word found in Archelaus of the Chersonese, in his poem on
-Things of a Peculiar Nature: and in the oblique cases such words keep
-the accent on the same syllable). And Aristophanes, in his Heroes, has
-used the word χερνίβιον.
-
-77. And for washing the hands they also used something which they
-called σμῆμα, or soap, for the sake of getting off the dirt; as
-Antiphanes mentions in his Corycus—
-
-  _A._ But while I'm listening to your discourse,
-       Bid some one bring me water for my hands.
-  _B._ Let some one here bring water and some σμῆμα.
-
-And besides this they used to anoint their hands with perfumes,
-despising the crumbs of bread on which men at banquets used to wipe
-their hands, and which the Lacedæmonians called κυνάδες,[35] as Polemo
-mentions in his Letter on Mean Appellations. But concerning the custom
-of anointing the hands with perfumes, Epigenes or Antiphanes (whichever
-was the author of the play called the Disappearance of Money) speaks as
-follows:—
-
-  And then you'll walk about, and, in the fashion,
-  Will take some scented earth, and wash your hands.
-
-And Philoxenus, in his play entitled the Banquet, says—
-
-  And then the slaves brought water for the hands (νίπτρα κατὰ χειρῶν),
-  And soap (σμῆμα) well mix'd with oily juice of lilies,
-  And poured o'er the hands as much warm water
-  As the guests wish'd. And then they gave them towels
-  Of finest linen, beautifully wrought,
-  And fragrant ointments of ambrosial smell,
-  And garlands of the flow'ring violet.
-
-And Dromo, in his Female Harp-player, says—
-
-  And then, as soon as we had breakfasted,
-  One handmaid took away the empty tables,
-  Another brought us water for our hands;
-  We wash'd, and took our lily wreaths again,
-  And crown'd our heads with garlands.
-
-78. But they called the water in which they washed either their hands
-or their feet equally απονιπτρον, Aristophanes says—
-
-  Like those who empty slops (απονιπτρον) at eventide.
-
-And they used the word λεκάνη, or basin, in the same way as they used
-χειρόνιπτρον (a wash-hand basin); but the word ἀπόνιμμα is used
-in a peculiar sense by the Attic writers only for the water used to
-do honour to the dead, and for purifying men who have incurred some
-religious pollution. As also Clidemus tells us, in his book entitled
-Exegeticus; for he, having mentioned the subject of Offerings to the
-Dead, writes as follows:—"Dig a trench to the west of the tomb. Then
-look along the side of the trench towards the west. Then pour down
-water, saying these words,—'I pour this as a purifying water for you to
-whom it is right to pour it, and who have a right to expect it.' Then
-after that pour perfume." And Dorotheus gives the same instructions;
-saying, that among the hereditary national customs of the people of
-Thyatira, these things are written concerning the purification of
-suppliants,—"Then having washed your hands yourself, and when all the
-rest of those who have joined in disembowelling the victim have washed
-theirs, take water and purify yourselves, and wash off all the blood
-from him who is to be purified: and afterwards stir the purifactory
-water, and pour it into the same place."
-
-79. But the cloth of unbleached linen with which they used to wipe
-their hands was called χειρόμακτρον, which also, in some verses
-which have been already quoted, by Philoxenus of Cythera, was called
-ἔκτριμμα. Aristophanes, in his Cook's Frying, says—
-
-  Bring quickly, slave, some water for the hands (κατὰ χειρος),
-  And bring at the same time a towel (χειρόμακτρον) too.
-
-(And we may remark here, that in this passage he uses the expression
-κατὰ χειρὸς with reference to washing the hands after eating; not, as
-Aristophanes the grammarian says, that
-
-[Sidenote: TOWELS.]
-
-the Athenians used the expression κατὰ χειρὸς before eating, but the word
-νίψασθαι after eating.) Sophocles, in his Œnomaus, says—
-
-  Shaved in the Scythian manner, while his hair
-  Served for a towel, and to wipe his hands in.
-
-And Herodotus, in the second book of his History, speaks in a similar
-manner. But Xenophon, in the first book of his Cyropædia, writes—"But
-when you have touched any one of these things, you immediately wipe
-your hands in a towel, as if you were greatly annoyed at their having
-been polluted in such a manner." And Polemo, in the sixth book of
-his books addressed to Antigonus and Adæus, speaks of the difference
-between the two expressions κατὰ χειρὸς and νίψασθαι. And Demonicus,
-in his Achelonius, uses the expression κατὰ χειρὸς, of water used
-before a meal, in these lines:—
-
-  But each made haste, as being about to dine
-  With one who'd always a good appetite,
-  And who had also but Bœotian manners.
-  And so they all neglected washing their hands (κατὰ χειρὸς),
-  Because they could do that when they had dined.
-
-And Cratinus also mentions towels, which he calls ὠμόλινον, in his
-Archilochi,—
-
-  With her hair cover'd with a linen towel,
-  Token of slovenly neglect.
-
-And Sappho, in the fifth book of her Melodies addressed to Venus, when
-she says—
-
-  And purple towels o'er your knees I'll throw,
-  And do not you despise my precious gifts
-
-         *       *       *       *       *
-
-speaks of these towels as a covering for the head; as Hecatæus shows,
-or whoever else it was who wrote those Descriptions of the World in the
-book entitled Asia,—"And the women wear towels (χειρόμακτρα) on their
-heads." And Herodotus, in his second book, says, "And after this they
-said that this king descended down alive into the lower regions, which
-the Greeks call αἵδης, and that there he played at dice with
-Ceres, and that sometimes he won and sometimes he lost; and that after
-that he returned to earth with a gold-embroidered towel, which he had
-received as a present from her."
-
-80. And Hellanicus, in his Histories, says that the name of the boy
-who, when he had given Hercules water to wash his hands, and poured
-it over his hands from the basin, was afterwards slain by Hercules
-with a blow of his fist, (on which account Hercules left Calydon,) was
-Archias; but in the second book of the Phoronis he calls him Cherias:
-but Herodorus, in the seventeenth book of his account of the Exploits
-of Hercules, calls him Eunomus. And Hercules also, without intending
-it, killed Cyathus, the son of Pyles and brother of Antimachus, who was
-acting as his cupbearer, as Nicander relates in the second book of his
-History of Œta; to whom also he says that a temple was dedicated by
-Hercules in the Proschium, which to this day is called the Temple of
-the Cupbearer.
-
-But we will stop this conversation at this point, and begin the next
-book with an account of the voracity of Hercules.
-
-
-FOOTNOTES
-
-[Footnote 24: The fragment here given appears to be hopelessly corrupt.]
-
-[Footnote 25: Hom. Iliad, ix. 323, Pope's translation.]
-
-[Footnote 26: Hom. Odyss. xiv. 80.]
-
-[Footnote 27: This is very obscure and corrupt. Casaubon suspects the
-genuineness of the last four lines altogether.]
-
-[Footnote 28: Μέροπες means properly men speaking articulately, in
-contradistinction to brutes. It is a favourite word with Homer.]
-
-[Footnote 29: These are words applied by Homer to sacrifices.—Μοιρα
-is a portion, and ὀβελὸς a spit; but μιστυλλα is only a word derived
-from Homer's verb μιστύλλω, (from which Æmilianus, a friend of Martial,
-called his cook _Mistyllus_,) and δίπτυχα is used by Homer as an
-adverb.]
-
-[Footnote 30: I have translated ἀτταγᾶς as the woodcock, because that
-is always considered to be the bird meant, but it is plain that the
-description here given does not apply in the least to the woodcock. In
-some particulars it is more like the landrail.]
-
-[Footnote 31: Schweighaeuser thinks, with apparent reason, that there
-is some corruption in the text here.]
-
-[Footnote 32: Athenæus here does not arrange his conjugations as we do;
-nor is it very plain what he means by an immutable consonant.]
-
-[Footnote 33: The same as Puteoli.]
-
-[Footnote 34: The cordax was a lascivious dance of the old comedy;
-to dance it off the stage was considered a sign of drunkenness and
-indecency.]
-
-[Footnote 35: As being thrown to the dogs; from κυὼν, a dog.]
-
-
-
-
-BOOK X.
-
-
-  1. But a wise poet should behave
-       Like one who gives a splendid feast;
-     And so if he is wise should he
-       Seek the spectators to delight,
-     So that each one, when he departs,
-       May think that he has drunk and eaten
-     Exactly what he'd most have wish'd;
-       Not that there should have been but one
-     Dish for all sorts of appetites,
-       Or but one kind of writing for all tastes.
-
-These, my good friend Timocrates, are the words of Astydamas the
-tragedian, in his satyric drama of Hercules. Come, let us now proceed
-to mention what is consistent with what we have said before, to show
-how great an eater Hercules was. And this is a point in his character
-mentioned by nearly all poets and historians. Epicharmus, in his
-Busiris, says—
-
-  For if you were to see him eat, you would
-  Be frighten'd e'en to death; his jaws do creak,
-  His throat with long deep-sounding thunder rolls,
-  His large teeth rattle, and his dog-teeth crash,
-  His nostrils hiss, his ears with hunger tremble.
-
-And Ion, in his Omphale, having mentioned his voracity, adds—
-
-  And then, excited by th' applause, he rose
-  And swallow'd all the logs and burning coals.
-
-[Sidenote: ULYSSES.]
-
-But Ion borrowed all this from Pindar, who said[36]—
-
-       *       *       *       *       *
-
-And they say that he was a man of such excessive voracity, that they
-gave him the cormorant, amongst birds which should be sacred to him,
-which is called the ox-eater, on account of its voracity.
-
-2. And Hercules is represented as having entered into a contest
-with Lepreus in respect of their mutual powers of eating, Lepreus
-having been the challenger: however, Hercules gained the victory. But
-Zenodotus, in the second book of his Epitomes, says that Lepreus was
-the son of Caucon, who was the son of Neptune and Astydamia; and that
-he ordered Hercules to be thrown into prison, when he demanded of
-Augeas the reward which was due to him for his labours. But Hercules,
-when he had completed his labours, came to the house of Caucon, and at
-the entreaty of Astydamia, he became reconciled to Lepreus. And after
-this Lepreus contended with Hercules in throwing the quoit, and in
-drawing water, and also as to which would eat a bull with the greatest
-rapidity; and in all these things he was defeated. And after that he
-armed himself, and challenged Hercules to single combat, and was slain
-in the battle. But Matris, in his panegyric on Hercules, says, that
-Hercules was also challenged by Lepreus to a contest as to who could
-drink most, and that Lepreus was again defeated. And the Chian orator,
-Caucalus, the brother of Theopompus the historian, relates the same
-story in his panegyric on Hercules.
-
-3. Homer, too, represents Ulysses as a great eater, and a very
-voracious man, when he says—
-
-  What histories of toil I could declare,
-  But still long-wearied nature wants repair.
-  Spent with fatigue and shrunk with pining fast,
-  My craving bowels still require repast;
-  Howe'er the noble suffering mind may grieve
-  Its load of anguish, and disdain to live,
-  Necessity demands our daily bread;
-  Hunger is insolent and will be fed.
-
-For in these lines his gluttony appears prodigious, when it induces him
-on so unseasonable an occasion to utter apophthegms about his stomach.
-For he ought, if he had been ever so hungry, to have endured it, or at
-all events to have been moderate in his food. But this last passage
-shows the extreme voracity and gluttony of the man—
-
-  For all my mind is overwhelm'd with care,
-  But hunger is the worst of griefs to bear;
-  Still does my stomach bid me eat and drink,
-  Lest on my sorrows I too deeply think.
-  Food makes me all my sufferings forget,
-  And fear not those which may surround me yet.
-
-For even the notorious Sardanapalus would hardly have ventured to give
-utterance to such sentiments as those. Moreover, when Ulysses was an
-old man—
-
-  Voraciously he endless dishes ate,
-  And quaff'd unceasing cups of wine. . . .
-
-4. But Theagenes of Thasos, the athlete, ate a bull single-handed, as
-Posidippus tells us in his Epigrams.
-
-  And as I'd undertaken, I did eat
-  A Thracian bull. My own poor native land
-  Of Thasos could not have purvey'd a meal
-  Sufficient for the hunger of Theagenes.
-  I ate all I could get, then ask'd for more.
-  And, therefore, here you see, I stand in brass,
-  Holding my right hand forth; put something in it.
-
-And Milo of Crotona, as Theodorus of Hierapolis tells us in his book
-upon Games, ate twenty minæ[37] weight of meat, and an equal quantity of
-bread, and drank three choes[38] of wine. And once at Olympia he took
-a four year old bull on his shoulders, and carried it all round the
-course, and after that he killed it and cut it up, and ate it all up
-by himself in one day. And Titormus the Ætolian had a contest with him
-as to which could eat an ox with the greatest speed, as Alexander the
-Ætolian relates. But Phylarchus, in the third book of his Histories,
-says that Milo, while lying down before the altar of Jupiter, ate a
-bull, on which account Dorieus the poet made the following epigram on
-him:—
-
-[Sidenote: VORACITY OF CERTAIN PERSONS.]
-
-  Milo could lift enormous weights from earth,
-    A heifer four years old, at Jove's high feast,
-  And on his shoulders the huge beast he bore,
-    As it had been a young and little lamb,
-  All round the wondering crowd of standers by.
-    But he did still a greater feat than this,
-  Before the altar of Olympian Jove;
-    For there he bore aloft an untamed bull
-  In the procession, then he cut it up,
-    And by himself ate every bit of it.
-
-But Astydamas the Milesian, having gained the victory at Olympia three
-times in the pancratium, being once invited to supper by Ariobarzanes
-the Persian, when he had come, offered to eat everything that had been
-prepared for the whole party, and did eat it. And when, Theodorus
-relates, the Persian entreated him to do something suitable to his
-enormous strength, he broke off a large brazen ornament in the shape of
-a lentil from the couch and crushed it in his hand. And when he died,
-and when his body was burnt, one urn would not contain his bones, and
-scarcely two could do so. And they say that the dinner which he ate by
-himself at Ariobarzanes's table had been prepared for nine persons.
-
-5. And there is nothing unnatural in such men as those being very
-voracious; for all the men who practise athletic exercises, learn with
-these gymnastic exercises also to eat a great deal. On which account
-Euripides says, in the first edition of his Autolycus—
-
-  For when there are ten thousand ills in Greece,
-  There's none that's worse than the whole race of athletes.
-  For, first of all, they learn not to live well,
-  Nor could they do so; for could any man
-  Being a slave to his own jaws and appetite
-  Acquire wealth beyond his father's riches?
-  How could a man like that increase his substance?
-  Nor yet can they put up with poverty,
-  Or e'er accommodate themselves to fortune;
-  And so being unaccustom'd to good habits,
-  They quickly fall into severe distress.—
-  In youth they walk about in fine attire,
-  And think themselves a credit to the city;
-  But when old age in all its bitterness
-  O'ertakes their steps, they roam about the streets,
-  Like ragged cloaks whose nap is all worn off.
-  And much I blame the present fashions, too,
-  Which now in Greece prevail; where many a feast
-  Is made to pay great honour to such men,
-  And to show false respect to vain amusements.
-  For though a man may wrestle well, or run,
-  Or throw a quoit, or strike a heavy blow,
-  Still where's the good his country can expect
-  From all his victories and crowns and prizes?
-  Will they fight with their country's enemies
-  With quoit in hand? Or will their speed assist
-  To make the hostile bands retreat before them?
-  When men stand face to face with th' hostile sword
-  They think no more of all these fooleries.
-  'Twere better to adorn good men and wise
-  With these victorious wreaths; they are the due
-  Of those who govern states with wisdom sound,
-  And practise justice, faith, and temperance;
-  Who by their prudent language ward off evils,
-  Banishing wars and factions. These are the men,
-  Who're not alone a grace and ornament
-  To their own land, but to the whole of Greece.
-
-6. Now Euripides took all this from the Elegies of Xenophanes the
-Colophonian, who has spoken in this way—
-
-  But if a man, in speed of foot victorious,
-    Or in the contests of the pentathlum,
-  Where is the sacred grove of Jupiter,
-    Near to the sacred streamlets of Olympia;
-  Or as a wrestler, or exchanging blows
-    And painful struggles as a hardy boxer,
-  Or in the terrible pancratium,
-    He surely is a noble citizen,
-  And well he does deserve the honours due
-    Of a front seat at games and festivals,
-  And at the public cost to be maintain'd;
-    And to receive a public gift of honour,
-  Which shall become an heirloom to his children.
-    And such shall be his honours, even if
-  He wins by horses, not by his own strength.
-    And still I think he does not equal me;
-  For wisdom far exceeds in real value
-    The bodily strength of man, or horses' speed;
-  But the mob judges of such things at random;
-    Though 'tis not right to prefer strength to sense:
-  For though a man may a good boxer be,
-    Or pentathlete, or never-conquer'd wrestler,
-  Or if he vanquish all in speed of foot—
-    Which is the most important of all contests—
-  Still for all this his city will enjoy
-    No better laws through his great strength or speed;
-  And 'tis small cause for any lasting joy,
-    That one of all her citizens should gain
-  A prize on Pisa's banks; for such achievements
-    Fill not the country's granaries with corn.
-
-And Xenophanes contends at great length, and with great earnestness and
-variety of argument, in favour of the superior advantage of his own
-wisdom, running down athletic exercises as useless and unprofitable.
-And Achæus the Eretrian, speaking of the good constitution of the
-athletes, says—
-
-[Sidenote: VORACITY OF CERTAIN PERSONS.]
-
-  For naked they did wave their glistening arms,
-  And move along exulting in their youth,
-  Their valiant shoulders swelling in their prime
-  Of health and strength; while they anoint with oil
-  Their chests and feet and limbs abundantly,
-  As being used to luxury at home.
-
-7. But Heraclitus, in his Entertainer of Strangers, says that there was
-a woman named Helena, who ate more than any other woman ever did. And
-Posidippus, in his Epigrams, says that Phuromachus was a great eater,
-on whom he wrote this epigram:—
-
-  This lowly ditch now holds Phuromachus,
-    Who used to swallow everything he saw,
-  Like a fierce carrion crow who roams all night.
-    Now here he lies wrapp'd in a ragged cloak.
-  But, O Athenian, whoe'er you are,
-    Anoint this tomb and crown it with a wreath,
-  If ever in old times he feasted with you.
-    At last he came sans teeth, with eyes worn out,
-  And livid swollen eyelids; clothed in skins,
-    With but one single cruse, and that scarce full;
-  For from the gay Lenæan games he came,
-    Descending humbly to Calliope.
-
-But Amarantus of Alexandria, in his treatise on the Stage, says that
-Herodorus, the Megarian trumpeter, was a man three cubits and a half
-in height; and that he had great strength in his chest, and that he
-could eat six chœnixes[39] of bread, and twenty litræ of meat, of
-whatever sort was provided for him, and that he could drink two choes
-of wine; and that he could play on two trumpets at once; and that it
-was his habit to sleep on only a lion's skin, and when playing on the
-trumpet he made a vast noise. Accordingly, when Demetrius, the son of
-Antigonus, was besieging Argos, and when his troops could not bring
-the helepolis against the walls on account of its weight, he, giving
-the signal with his two trumpets at once, by the great volume of sound
-which he poured forth, instigated the soldiers to move forward the
-engine with great zeal and earnestness; and he gained the prize in
-all the games ten times; and he used to eat sitting down, as Nestor
-tells us in his Theatrical Reminiscences. And there was a woman,
-too, who played on the trumpet, whose name was Aglais, the daughter
-of Megacles, who, in the first great procession which took place in
-Alexandria, played a processional piece of music; having a head-dress
-of false hair on, and a crest upon her head, as Posidippus proves by
-his epigrams on her. And she, too, could eat twelve litræ of meat and
-four chœnixes of bread, and drink a choeus of wine, at one sitting.
-
-8. There was, besides, a man of the name of Lityerses, a bastard son
-of Midas, the king of Celænæ in Phrygia, a man of a savage and fierce
-aspect, and an enormous glutton; and he is mentioned by Sositheus the
-tragic poet, in his play called Daphnis or Lityersa; where he says—
-
-  He'll eat three asses' panniers, freight and all,
-  Three times in one brief day; and what he calls
-  A measure of wine is a ten-amphoræ cask;
-  And this he drinks all at a single draught.
-
-And the man mentioned by Pherecrates, or Strattis, whichever was the
-author of the play called The Good Men, was much such another; the
-author says—
-
-  _A._ I scarcely in one day, unless I'm forced,
-       Can eat two bushels and a half of food.
-  _B._ A most unhappy man! how have you lost
-       Your appetite, so as now to be content
-       With the scant rations of one ship of war?
-
-And Xanthus, in his Account of Lydia, says that Cambles, who was
-the king of the Lydians, was a great eater and drinker, and also an
-exceeding epicure; and accordingly, that he one night cut up his own
-wife into joints and ate her; and then, in the morning, finding the
-hand of his wife still sticking in his mouth, he slew himself, as
-his act began to get notorious. And we have already mentioned Thys,
-the king of the Paphlagonians, saying that he too was a man of vast
-appetite, quoting Theopompus, who speaks of him in the thirty-fifth
-book of his History; and Archilochus, in his Tetrameters, has accused
-Charilas of the same fault, as the comic poets have attacked Cleonymus
-and Pisander. And Phœnicides mentions Chærippus in his Phylarchus in
-the following terms—
-
-  And next to them I place Chærippus third;
-  He, as you know, will without ceasing eat
-  As long as any one will give him food,
-  Or till he bursts,—such stowage vast has he,
-  Like any house.
-
-[Sidenote: VORACITY OF MITHRIDATES.]
-
-9. And Nicolaus the Peripatetic, in the hundred and third book of his
-History, says that Mithridates, the king of Pontus, once proposed
-a contest in great eating and great drinking (and the prize was a
-talent of silver), and that he himself gained the victory in both; but
-he yielded the prize to the man who was judged to be second to him,
-namely, Calomodrys, the athlete of Cyzicus. And Timocreon the Rhodian,
-a poet, and an athlete who had gained the victory in the pentathlum,
-ate and drank a great deal, as the epigram on his tomb shows—
-
-  Much did I eat, much did I drink, and much
-  Did I abuse all men; now here I lie;—
-  My name Timocreon, my country Rhodes.
-
-And Thrasymachus of Chalcedon, in one his Prefaces, says that Timocreon
-came to the great king of Persia, and being entertained by him, did
-eat an immense quantity of food; and when the king asked him, What he
-would do on the strength of it? he said that he would beat a great many
-Persians; and the next day, having vanquished a great many, one after
-another, taking them one by one, after this, he beat the air with his
-hands; and when they asked him what he wanted, he said that he had
-all those blows left in him if any one was inclined to come on. And
-Clearchus, in the fifth book of his Lives, says, that Cantibaris the
-Persian, whenever his jaws were weary with eating, had his slaves to
-pour food into his mouth, which he kept open as if they were pouring
-it into an empty vessel. But Hellanicus, in the first book of his
-Deucalionea, says that Erysichthon, the son of Myrmidon, being a man
-perfectly insatiable in respect of food, was called Æthon. And Polemo,
-in the first book of his Treatise addressed to Timæus, says that among
-the Sicilians there was a temple consecrated to gluttony, and an image
-of Ceres Sito;[40] near which, also, there was a statue of Himalis,[41]
-as there is at Delphi one of Hermuchus,[42] and as at Scolum, in
-Boeotia, there are statues of Megalartus[43] and Megalomazus.
-
-10. And Alcman the poet records himself to have been a great eater, in
-his third book of Odes, when he says—
-
-  And presently I will bestow
-  On you a large round dish well fill'd;
-  And even now 'tis on the fire,
-  Full of pulse-broth, which e'en the glutton
-  Alcman would like to feast on warm,
-  After the wintry solstice sets in;
-  For he for dainties does not care,
-  But loves the common people's dishes,
-  As long as they are full enough.
-
-And in his fifth book he also displays his love of eating, speaking
-thus—
-
-  God has bestow'd on man three various seasons,
-  The summer, and the winter, and the autumn;
-  And a fourth too, the spring, when men can dance,
-  But scarce are able to get much to eat.
-
-And Anaxilas the comic poet, speaking in his play called Chrysochous of
-a man named Ctesias, says—
-
-  You now have nearly all things, save the art
-  Of Ctesias himself; for wise men say,
-  That he does recognise nought but the beginning
-  Of a rich banquet, and denies the end.
-
-And in his Rich Men he says—
-
-  _A._ Others may also burst when fed too well
-       Not Ctesias alone.—
-                            _B._ What should hinder it?
-  _A._ For he, as wise men say, loves the beginning
-       Of any feast, but ne'er can make an end of it.
-
-And in his play called The Graces he includes a man called Cranaus in
-his list of great eaters; saying—
-
-  Men do not come and ask at random now,
-  Does Cranaus eat less than Ctesias?
-  Or do they both keep constantly devouring?
-
-And Philetærus, in his Atalante, says—
-
-  If it were needful, I could run more stadia
-  Than e'er were run by Sotades; I surpass
-  E'en Taureas himself in these my labours;
-  And out-run Ctesias himself in eating.
-
-And Anaxippus, in his Thunderbolt, says—
-
-  _A._ For now I see Damippus here approaching
-       From the palæstra.
-                          _B._ What! that man of stone?
-
-[Sidenote: VORACITY OF THE BŒOTIANS.]
-
-  Him whom your friends e'en now, from his great strength,
-  Surname the Thunderbolt?
-                           _A._ Most probably;
-  For I think he will overturn all tables
-  Which he once strikes with his consuming jaw.
-
-And in these lines the comic poet shows that it was from this man that
-he had given his play the title of The Thunderbolt. And Theophilus, in
-his Epidaurus, says—
-
-  There was a Mantinean centurion,
-  Atrestides his name; who of all men
-  That ever lived could eat the greatest quantity.
-
-And, in his Pancratiast, he introduces the athlete as eating a great
-deal, where he says—
-
-  _A._ Of boil'd meat about three minæ weight.
-  _B._ Now mention something else.
-                                   _A._ A fine pig's face;
-       A ham; four pettitoes;—
-                                _B._ Oh, Hercules!
-  _A._ Three calves' feet, and one hen.
-                                        _B._ Oh, Phoebus, oh!
-       What else?
-                  _A._ Two minæ weight of figs: that's all.
-  _B._ And how much did you drink?
-                                   _A._ Twelve measures only
-       Of unmix'd wine.
-                        _B._ Oh, Bacchus! oh, Sabazius!
-
-11. And whole nations also have been ridiculed by the comic poets for
-their gluttony; as the Bœotians, for instance. Accordingly, Eubulus
-says, in his Antiopa—
-
-  We are courageous men to toil and eat,
-  And to endure sharp pain; the Attic race
-  Is quick and eloquent, and they eat little;
-  But the Bœotians eat enormously.
-
-And in his Europa he says—
-
-  Go now and build up the Bœotian city,
-  Where the men eat all day and never tire.
-
-And in his Ionian he says—
-
-  He is so thorough a Bœotian
-  In all his manners, that, like them, 'tis said
-  He's never tired nor content with eating.
-
-And in his Cercopes he says—
-
-  And after that I came to Thebes, where men
-  Spend the whole night in feasts and revelry;
-  And each man has a privy at his doors,
-  Which is a great boon to an o'er-fed man;
-  For men who have got a long way to go,
-  And who eat much and bite their weary lips,
-  Are some of the most ludicrous of sights.
-
-And in his Mysians he represents some one as making the following
-speech to Hercules—
-
-  You leaving, as you say, the Theban plain,
-  Where valiant men sit eating all the day,
-  Being all throat, and close beside the privy.
-
-Diphilus, in his Bœotian, says—
-
-  That man can eat, beginning before dawn,
-  Or come again and eat till the following day.
-
-Mnesimachus, in his Busiris, says—
-
-  . . . . . . . For I am a Bœotian,
-  Who do not eat much else, except these things.
-
-Alexis, in his Trophonius, says—
-
-  And now that you may not be found out thus,
-  And spoken of as men of Boeotia,
-  By those whose wont it is to run you down,
-  As men unequall'd in creating noise,
-  And knowing nothing else save how to eat
-  And drink unceasingly the whole night long;
-  Strip yourselves quick, and all prepare for action.
-
-And Achæus, in his Contests, says—
-
-  _A._ Are you now speaking to the spectators here,
-       Or to the body of competitors?
-  _B._ To those who eat much, as men training do.
-  _A._ Whence do the strangers come from?
-                                          _B._ They're Bœotians.
-
-And very likely it is because of all this that Eratosthenes, in his
-Epistles, says, that Pempelus, when he was asked, "What sort of people
-the Bœotians appeared to him?" answered, "That they only spoke just
-as vessels might be expected to speak, if they had a voice, of how
-much each of them could hold." And Polybius of Megalopolis, in the
-twentieth book of his Histories, says that "the Bœotians, having gained
-great glory at the battle of Leuctra, after that relaxed their courage
-again, and turned to feasting and drunkenness, and to making parties
-for eating among friends; and many of them, even of those who had
-children, spent the greater part of their substance on their feasts;
-so that there were a great number of Bœotians who had more invitations
-to supper than there were days in the month. On which account the
-Megarians, hating such a system as that, abandoned their alliance, and
-joined themselves to the Achæans.
-
-[Sidenote: VORACITY OF THE TEMPERANCE.]
-
-12. The people of Pharsalus also are ridiculed by the comic poets as
-being enormous eaters; accordingly Mnesimachus, in his Philip, says—
-
-  _A._ Has any man of the Pharsalians come,
-       That he may eat up e'en our very tables?
-  _B._ There's no one come at all.
-                                   _A._ So much the better;
-       Perhaps they have all gone somewhere else to eat
-       Some city of Achaïa ready roasted.
-
-And that it was a general imputation on all the Thessalians, that they
-were great eaters, Crates tells us in his Lamia, saying—
-
-    Great words three cubits long,
-  Cut into huge Thessalian slices thus:—
-
-and he by this alludes to the Thessalians as cutting their meat into
-overgrown pieces. And Philetærus, in his Lampbearers, says also—
-
-  And a huge piece of pork, enough to break
-  One's arm, cut in the coarse Thessalian fashion.
-
-They used to speak also of a Thessalian mouthful, as something
-enormous. Hermippus says in his Fates—
-
-  But Jupiter, considering nought of this,
-  Wink'd, and made up a huge Thessalian mouthful.
-
-And such great bits of meat Aristophanes, in his Men Frying, calls
-Capanic, saying—
-
-                          What is all this
-  To the great Lydian and Thessalian banquets?
-
-And presently he says—
-
-  More splendid (καπανικώτερα) far than the Thessalian;
-
-meaning big enough to load a wagon. For the Thessalians use the word
-καπάνη as equivalent to ἀπήνη. Xenarchus, in his Scythians, says—
-
-  _A._ They kept to seven Capanæ for the games
-       At Pisa.
-                _B._ What do you mean?
-                                       _A._ In Thessaly
-       They call their carts Capanæ.
-                                     _B._ I understand.
-
-13. And Hecatæus says that the Egyptians were great bread-eaters,
-eating loaves of rye, called κυλλήστιες, and bruising barley to
-extract a drink from it; and on this account Alexis, in his treatise
-on Contentment, says that Bocchoris and his father Neochabis were
-contented with a moderate quantity of food; as Lycon of Iasus relates
-in his treatise on Pythagoras. But he did not abstain from animal food,
-as Aristoxenus tells us; and Apollodorus the Arithmetician says, that
-he even sacrificed a hecatomb when he found out that in a right-angled
-triangle, the square of the side subtending the right angle is equal to
-the squares of the two sides containing it—
-
-  When the illustrious Pythagoras
-  Discover'd that renowned problem which
-  He celebrated with a hecatomb.
-
-But Pythagoras was a very sparing drinker, and lived in a most frugal
-manner, so that he often contented himself with honey by itself. And
-nearly the same thing is told us of Aristides, and of Epaminondas, and
-of Phocion, and of Phormio, the generals. But Manius Curius, the Roman
-general, lived on turnips all his life; and once, when the Sabines
-sent him a large sum of gold, he said he had no need of gold while he
-ate such food as that. And this story is recorded by Megacles in his
-treatise on Illustrious Men.
-
-14. And there are many people who approve of moderate meals, as Alexis
-tells us in his Woman in Love—
-
-  But I am content with what is necessary,
-  And hate superfluous things; for in excess
-  There is not pleasure, but extravagance.
-
-And in his Liar he says—
-
-  I hate excess; for those who practise it
-  Have only more expense, but not more pleasure.
-
-And in his Foster Brothers he says—
-
-  How sweet all kinds of moderation are!
-  I now am going away, not empty, but
-  In a most comfortable state,—for wise
-  Mnesitheus tells us that 'tis always right
-  T' avoid extravagance in everything.
-
-[Sidenote: MENEDEMUS.]
-
-And Ariston the philosopher, in the second book of his Amatory
-Similitudes, says that Polemo, the Academic philosopher, used to
-exhort those who were going to a supper, to consider how they might
-make their party pleasant, not only for the present evening, but also
-for the morrow. And Timotheus, the son of Conon, being once taken by
-Plato from a very sumptuous and princely entertainment to one held
-at the Academy, and being there feasted in a simple and scholar-like
-manner, said that those who supped with Plato would be well the next
-day also. But Hegesander, in his Commentaries, says that on the next
-day Timotheus, meeting with Plato, said, "You, O Plato, sup well, more
-with reference to the next day than to the present one!" But Pyrrho the
-Elean, when on one occasion one of his acquaintances received him with
-a very sumptuous entertainment, as he himself relates, said, "I will
-for the future not come to you if you receive me in this manner; that I
-may avoid being grieved by seeing you go to a great expense for which
-there is no necessity, and that you, too, may not come to distress by
-being overwhelmed by such expenses; for it is much better for us to
-delight one another by our mutual companionship and conversation, than
-by the great variety of dishes which we set before one another, of
-which our servants consume the greater part."
-
-15. But Antigonus of Carystus, in his Life of Menedemus, relating the
-way in which the banquets of that philosopher are managed, says, that
-he used to dine with one or two companions at most; and that all the
-rest of his guests used to come after they had supped. For in fact,
-Menedemus's supper and dinner were only one meal, and after that was
-over they called in all who chose to come; and if any of them, as would
-be the case, came before the time, they would walk up and down before
-the doors, and inquire of the servants who came out what was being now
-served up, and how far on the dinner had proceeded. And if they heard
-that it was only the vegetables or the cured fish that was being served
-up, they went away; but if they were told that the meat was put on the
-table, then they went into the room which had been prepared for that
-purpose. And in the summer a rush mat was spread over each couch, and
-in the winter a fleece. But every one was expected to bring his own
-pillow; and the cup, which was brought round to each person, did not
-hold more than one cotyla. And the dessert was lupins or beans as a
-general rule; but sometimes some fruits, such as were in season, were
-brought in; in summer, pears or pomegranates; and in spring, pulse; and
-in winter, figs. And we have a witness as to these things, Lycophron
-the Chalcidian, who wrote a satyric drama entitled Menedemus, in which
-Silenus says to the satyrs—
-
-  O cursed sons of a most excellent father,
-  I, as you see, have quite a fancy for you:
-  For, by the gods I swear, that not in Caria,
-  Nor in fair Rhodes, nor royal Lydia,
-  Have I e'er eaten so superb a supper;
-  Phoebus Apollo! what a feast it was.
-
-And a little further on, he says—
-
-  And the boy brought us round a scanty cup
-  Of wine that might be worth five pence a bottle—
-  Awfully flat; and then that cursed thing,
-  That hang-dog lupin, danced upon the board,
-  A fitting meal for parasites and beggars.
-
-And presently afterwards, he says that philosophical disquisitions were
-carried on during the entertainment—
-
-                  And for dessert,
-  We had some learned conversation.
-
-It is also related that those who met in this way very often kept on
-conversing to such a time that "the bird which calls the morn still
-caught them talking, and they were not yet satisfied."
-
-16. But Arcesilaus, when giving a supper to some people, when the bread
-fell short, and his slave made him a sign that there were no loaves
-left, burst out laughing, and clapped his hands; and said, "What a
-feast we have here, my friends! We forgot to buy loaves enough; run
-now, my boy:"—and this he said, laughing; and all the guests who were
-present burst out laughing, and great amusement and entertainment were
-excited, so that the very want of bread was a great seasoning to the
-feast. And at another time, Arcesilaus ordered Apelles, one of his
-friends, to strain some wine; and when he, not being used to doing so,
-shook some of the wine and spilt some, so that the wine appeared much
-thicker than usual, he laughed, and said, "But I told a man to strain
-the wine who has never seen anything good any more than I myself have;
-so do you now get up, Aridices; and do you go away and tap the casks
-that are outside." And this good-humour of his so pleased and excited
-the mirth of those present, that they were all filled with joy.
-
-[Sidenote: PRAISE OF TEMPERANCE.]
-
-17. But those of the present day who give entertainments, especially
-the inhabitants of the beautiful Alexandria, cry out, and make a
-noise, and curse the cupbearer, the steward, and cook; and the slaves
-are all crying, being beaten with fists and driven about in every
-direction. And not only do the guests who are invited sup with great
-discomfort and annoyance, but even if there is any sacrifice going on,
-the god himself would veil his face and go away, leaving not only the
-house, but even the entire city, in which such things take place. For
-it is absurd for a man, proclaiming that people should all confine
-themselves to words of good omen, to curse his wife and his children;
-and such a man as that would say to the guests—
-
-  And now then let us hasten to the feast,
-  That we may plan the movements of the war;—
-
-for such a man's house—
-
-          Is redolent of frankincense,
-  And pæans too, and groans at the same time.
-
-Now, when all this had been said, one of the guests who were present
-said,—We ought, then, when we consider these things, to guard against
-indulging our appetites too much;
-
-  For a frugal supper breeds no drunkenness,
-
-as Amphis says, in his Pan: nor does it produce insolence or insulting
-conduct; as Alexis testifies in his Ulysses Weaving, where he says—
-
-  For many a banquet which endures too long,
-  And many and daily feasts, are wont t' engender
-  Insult and mockery; and those kind of jests
-  Give far more pain than they do raise amusement.
-  For such are the first ground of evil-speaking;
-  And if you once begin t' attack your neighbour,
-  You quickly do receive back all you bring,
-  And then abuse and quarrels surely follow;
-  Then blows and drunken riot. For this is
-  The natural course of things, and needs no prophet.
-
-18. And Mnesimachus, in his Philip, on account of the immoderate
-indulgence in suppers of people of his time, introduces an
-entertainment which professes to be a preparation for war, and which
-really is what that admirable writer Xenophon calls a workshop of war.
-And he speaks thus—
-
-  Know you now with what men you must fight?
-  With us, who sup upon well-sharpen'd swords,
-  And swallow lighted firebrands for dainties:
-  And then, for our dessert, our slaves bring in,
-  After the first course, Cretan bows and arrows;
-  And, 'stead of vetches, broken heads of spears,
-  And fragments of well-batter'd shields and breastplates;
-  And at our feet lie slings, and stones, and bows,
-  And on our heads are wreaths of catapults.
-
-And Phoenix the Colophonian says—
-
-  A cask of wine shall be our sword—a cup
-  Shall be our spear—our hair shall arrows be;
-  Goblets shall be our enemies—wine our horses—
-  Ointments and perfumes our war-cry fierce.
-
-And in the Parasite, Alexis, speaking of some very voracious person,
-says—
-
-  And all the younger men do call him parasite,
-  Using a gentler name; but he cares not.
-  And Telephus in speechless silence sits,
-  Making but signs to those who ask him questions;
-  So that the inviter often offers prayers
-  To the great Samothracian gods o' the sea,
-  To cease their blowing, and to grant a calm;
-  For that young man's a storm to all his friends.
-
-And Diphilus, in his Hercules, speaking of some similar kind of person,
-says—
-
-  Do you not now behold me drunk and merry,
-  Well fill'd with wine, and all inflamed with anger?
-  Have not I just devour'd a dozen cakes,
-  Every one larger than a good-sized shield?
-
-On which account, Bion of the Borysthenes said, cleverly enough, that
-"A man ought not to derive his pleasures from the table, but from
-meditation;" and Euripides says—
-
-  I pleased my palate with a frugal meal;
-
-signifying that the pleasure derived from eating and drinking is
-chiefly limited to the mouth. And Æschylus, in his Phineus, says—
-
-  And many a most deceitful meal they snatch'd
-  Away from hungry jaws, in haste t' enjoy
-  The first delight of the too eager palate.
-
-And in his Sthenebœa, Euripides speaks of frugality thus—
-
-  A life at sea is a much troubled life,
-  Not reinforced with pleasures of the table,
-  But like a stable on the shore. The sea itself
-  Is a moist mother, not a nurse on land;
-  'Tis her we plough; from this our food, procured
-  With nets and traps, comes daily home to us.
-
-19. For the belly is a great evil to man; concerning which Alexis
-speaks, in his Men Dying together—
-
-[Sidenote: STILPO.]
-
-  And hence you well may see how great an evil
-  The belly is to man; what lessons strange
-  It teaches, and what deeds it forces on us.
-  If there were any power which could take
-  This part alone from out our bodies, then
-  No one would any more do injury
-  Or insult to his neighbour. But from this
-  Flow all the ills that harass human life.
-
-And Diphilus, in his Parasite, says—
-
-  Well did that wise Euripides oft speak,
-  And this does seem his wisest word of all—
-  "But want compels me and my wretched belly;"
-  For there is nought more wretched than the belly:
-  And into that you pour whate'er you have,
-  Which you do not in any other vessel.
-  Loaves you perhaps may in a wallet carry,—
-  Not soup, or else you'll spoil it. So again,
-  You put cakes in a basket, but not pulse;
-  And wine into a bladder, but not crabs:
-  But into this accursed belly, men
-  Put every sort of inconsistent thing.
-  I add no more; since it is plain enough
-  That all men's errors are produced by it.
-
-And Crates the Cynic, as Sosicrates tells us in his Successions,
-reproached Demetrius Phalereus for sending him a wallet of bread with
-a flagon of wine. "I wish," said he, "that the fountains bore bread."
-And Stilpo did not think himself guilty of intemperance when, having
-eaten garlic, he went to sleep in the temple of the Mother of the Gods;
-but all who eat of that food were forbidden even to enter into it. But
-when the goddess appeared to him in his sleep, and said, "O Stilpo, do
-you, though you are a philosopher, transgress the law?" he thought that
-he made answer to her (still being asleep), "Do you give me something
-better to eat, and I will not eat garlic."
-
-20. After this, Ulpian said,—Since we have feasted
-(δεδείπναμεν) . . . . . . . . . And Alexis, in his Curis, has used this
-expression, where he says—
-
-  Since we have long since supp'd (δεδείπναμεν);
-
-and so has Eubulus, in his Procris—
-
-  But we have not yet supp'd (δεδείπναμεν);
-
-and in another passage he says—
-
-  A man who ought long since to have had supper (δεδειπναναι).
-
-And Antiphanes, in his Leonidas, says—
-
-  He will be here before we've finish'd supper (δεδειπνάναι).
-
-And Aristophanes, in his Proagon, says—
-
-  It's time for me to go now to my master,
-  For by this time I think they all have supp'd (δεδειπνάναι).
-
-And in his Danaides he says—
-
-  You now are insulting me in a drunken manner
-  Before you've supp'd (δεδειπνάναι).
-
-And Plato, in his Sophist, and Epicrates of Ambracia (and this last is
-a poet of the middle comedy), in his Amazons, says—
-
-  For these men seem to me to have had their supper (δεδειπνάναι)
-  In capital season.
-
-And, on the same principle, Aristophanes has given us the form
-ἠρίσταμεν, in his Men Frying—
-
-  We've drank our fill, my men, and well have dined (ἠπίσταμεν).
-
-And Hermippus, in his Soldiers, says—
-
-  To dine (ἀριστάναι), and come to this man's house.
-
-And Theopompus, in his Callæschrus, says—
-
-  We've dined (ἠρίσταμεν);—for I must this discourse cut short.
-
-But, in his Politician, Antipho has used the word καταριστᾶν, saying—
-
-  When any one has all consumed in dinners (κατηρίστηκεν)
-  His own estate, and that of all his family.
-
-And Amphis has used the word παραδεδειπνημένος, in his Vagabond, saying—
-
-  The boys who long ago have lost their dinner (παραδεδειπνημένοι).
-
-21. "Let us, then, now," as Plato says in his Philebus, "pray to the
-gods, and pour libations to them, whether it be Bacchus, or Vulcan, or
-whoever else of the gods it may be, who has had the honour of having
-our cups mixed for his sake. For there are two fountains by us, as
-if we were cupbearers to mix the wine: and a person might compare a
-fountain of pleasure to honey; but the fountain of wisdom, which is a
-sober and wine-eschewing spring, to that of some hard but wholesome
-water, which we must be very earnest to mix as well as possible." It
-is, then, time for us now to drink wine; and let some one of the slaves
-bring us goblets from the sideboard, for I see here a great variety of
-beautiful and variously-ornamented drinking-cups. Accordingly, when a
-large cup had been given to him, he said,—But, O boy, draw out and pour
-into my cup a liquor with not quite so much water in it; not like the
-man in the comic poet Antiphanes, who, in the Twins, says—
-
-[Sidenote: MIXING WINE.]
-
-  He took and brought me an enormous cup,
-  And I pour'd into it unmixed wine,
-  Not to the honour of a boy, but all
-  My cups, and they were numberless, I quaff'd
-  To all the gods and goddesses of heaven.
-  Then, after them, I drank twice as much more
-  To the great goddess and the noble king.
-
-So do you now, O boy, pour me out something stronger; for I do not
-prescribe to you the exact number of cyathi.[44] But I will show you
-that the words κύαθος and ἀκρατέστερον (wine with less water in it) are
-both used: and then, too, I will give you a lecture about cupbearers.
-
-22. But, first of all, I will speak about the habit of drinking strong
-drinks, with reference to which we find the word ζωρότερον. Antiphanes,
-in his Milanion, says—
-
-  I think this man does drink the cup of health,
-  Making his cupbearer shun too much water (ζωροτέρῳ χρώμενον οἰνοχόῳ).
-
-And in his Lampon he says—
-
-  My friend Iapyx, mix it somewhat stronger (εὐζωρέστερον).
-
-And Ephippus, in his Ephebi, says—
-
-  He gave him in each hand a brimming flagon,
-  Mixing in strong wine (ζωρότερον), in Homer's fashion.
-
-And you find some people say that the expression in Homer—
-
-  Take care and give less water (ζωρότερον κέραιρε),
-
-does not mean that there is to be less water, but that the draught is
-to be hot; urging that ζωρὸς is derived from ζωτικὸς (giving life),
-and from ζέσις (boiling);—for that, as there were companions present,
-it would have been absurd to begin mixing the cups of wine over again.
-But some say that the word is to be understood as equivalent to
-εὔκρατον (well-mixed); just as we find the form δεξιτερὸν used instead
-of δεξιόν. And some say that, since the year is called ὧρος, and since
-the particle ζα indicates magnitude or number, ζῶρος means merely what
-has been made many years. And Diphilus, in his Pederastæ, says—
-
-  Pour me now out a cup of wine to drink;
-  Give it, by Jove! εὐζωρότερον than that;
-  For wat'ry things are ruinous to the stomach.
-
-And Theophrastus, in his treatise on Drinking, says that ζωρότερον
-means mixed; quoting the following lines of Empedocles;—
-
-  And soon the things which formerly they learnt
-  Immortal were, did mortal now become,
-  And things unmix'd before became now mix'd (ζωρὰ,)
-  Changing their previous ways and habits all.
-
-23. And Plato has used the word κύαθος in the sense of a ladle, in his
-Phaon, where he says—
-
-  Taking up thus the ladle (κύαθος) in their mouths.
-
-And in his Ambassadors he says—
-
-  He stole the ladles (κύαθοι) every time he could.
-
-And Archippus, in his Fishes, says—
-
-  I bought a ladle (κύαθος) there from Dæsias.
-
-And there is a similar use of the word in the Peace of Aristophanes:—
-
-  All having fought till they had got black eyes,
-  Lying all on the ground around the κύαθοι;
-
-for black eyes are reduced by having κύαθοι (cupping glasses) applied
-to them. Xenophon also speaks of the κύαθος in the first book of his
-Cyropædia; and so does Cratinus; and, besides, so does Aristophanes
-in many places, and Eubulus in his Orthanna; and Pherecrates, in his
-Triflers, has spoken of a κύαθος made of silver. But Timon, in the
-second book of his History of the Silli, has called κύαθοι, ἀρύσαναι;
-speaking thus:—
-
-  And ἀρύσαναι, hard to fill with wine;
-
-naming them so from the verb ἀρύομαι, to draw. And they are called
-also ἀρυστῆρες and ἀρίστιχοι. Simonides says—
-
-[Sidenote: CUPBEARERS.]
-
-  And no one gave me even one ἀρυστὴρ
-  Of the mere dregs and lees.
-
-And Aristophanes, in his Wasps, says—
-
-  For I had these ἀρύστιχοι near me.
-
-And Phrynichus, in his Weeding Women, says—
-
-  (A cup) κύλικ᾽ ἀρύστιχον:
-
-and from this comes the word ἀρύταινα. They also called this vessel
-ἔφηβος, as Xenophanes did in his Relationship; and Polybius, in the
-ninth book of his Histories, says that there is a certain river called
-the Cyathus, near Arsinoe, a city in Ætolia.
-
-24. But the word ἀκρατέστερον, meaning the same as ζωρότερον, is used
-by Hyperides in his oration against Demosthenes; where he writes
-thus—"If any one drank any wine of much strength (ἀκρατέστερον),
-it grieved you." And a similar form is ἀνιαρέστερον, and also the
-expression in the Heliades of Æschylus—
-
-  ἀφθονέστερον λίβα.
-
-And Epicharmus, in his Pyrrha, has the word εὐωνέστερον (cheaper); and
-Hyperides, in his Oration against Demades, has used the expression—
-
-  ῥαδιεστέραν τὴν πόλιν.
-
-And as for the word κεραννύω (to mix), that is used by Plato in his
-Philebus—"Let us, O Protarchus, pray to the gods, and mingle cups
-(κεραννύωμεν) to pour libations to them." And Alcæus, in his Sacred
-Marriage, says—
-
-  They mix the cups (κεραννύουσιν) and drink them.
-
-And Hyperides, in his Delian Oration, says—"And the Greeks mix
-(κεραννύουσι) the Panionian goblet all together."
-
-And among the ancients they were the most nobly born youths who acted
-as cupbearers; as, for instance, the son of Menelaus:—
-
-  And the king's noble son pour'd out the wine.
-
-And Euripides the poet, when he was a boy, acted as cupbearer.
-Accordingly, Theophrastus, in his treatise on Drinking, says—"But
-I hear that Euripides the poet also acted as a cupbearer at Athens,
-among those who are called the dancers: and these men were they who
-used to dance around the temple of the Delian Apollo, being some of the
-noblest of the Athenians, and they were clothed in garments of the
-Theræans. And this is that Apollo in whose honour they celebrate the
-Thargelian festival; and a writing concerning them is kept at Phylæ, in
-the Daphnephorium." And Hieronymus the Rhodian gives the same account,
-who was a disciple of Aristotle, and that too in a book of his entitled
-a Treatise on Drunkenness. And the beautiful Sappho often praises her
-brother Larichus, as having acted as cupbearer to the Mitylenæans in
-the Prytaneum. And among the Romans, the most nobly born of the youths
-perform this office in the public sacrifices, imitating the Æolians in
-everything, as even in the tones of their voices.
-
-25. And so great was the luxury of the ancients in respect of their
-sumptuous meals, that they not only had cupbearers, but also men whom
-they called œnoptæ (inspectors of wines). At all events, the office of
-œnoptæ is a regular office among the Athenians; and it is mentioned by
-Eupolis, in his play called The Cities, in the following lines—
-
-  And men whom heretofore you'd not have thought
-  Fit e'en to make œnoptæ of, we now
-  See made commanders. But oh, city, city!
-  How much your fortune does out-run your sense.
-
-And these œnoptæ superintended the arrangement of banquets, taking
-care that the guests should drink on equal terms. But it was an office
-of no great dignity, as Philinus the orator tells us, in his debate on
-the Croconidæ. And he tells us, too, that the œnoptæ were three in
-number, and that they also provided the guests with lamps and wicks.
-And some people called them "eyes;" but among the Ephesians, the
-youths who acted as cupbearers at the festival of Neptune were called
-"bulls," as Amerias tells us. And the people of the Hellespont call the
-cupbearer ἐπεγχύτης, or the pourer out; and they call carving, which we
-call κρεωνομία, κρεωδαισία, as Demetrius of Scepsis tells us, in the
-twenty-sixth book of his Arrangement of the Trojan Forces. And some say
-that the nymph Harmonia acted as cupbearer to the gods; as Capito the
-epic poet relates (and he was a native of Alexandria by birth), in the
-second book of his Love Poems. But Alcæus also represents Mercury as
-their cupbearer; as also does Sappho, who says—
-
-  And with ambrosia was a goblet mix'd,
-  And Mercury pour'd it out to all the gods.
-
-[Sidenote: DRINKING.]
-
-26. But the ancients used to call the men who discharged this office,
-heralds (κήρυκες). Homer says—
-
-  Meanwhile the heralds through the crowded town
-  Bring the rich wine and destined victims down.
-  Idæus's arms the golden goblets prest,
-  Who thus the venerable king addrest.
-
-And a few lines further on he says—
-
-  On either side a sacred herald stands;
-  The wine they mix, and on each monarch's hands
-  Pour the full urn.
-
-But Clidemus says that the cooks used to be called heralds. And some
-people have represented Hebe as acting as cupbearer to the gods,
-perhaps because their banquets were called Hebeteria. And Ptolemy, the
-son of Agesarchus, speaks of a damsel named Cleino as the cupbearer
-of Ptolemy the king, who was surnamed Philadelphus, mentioning her
-in the third book of his History of Philopator. But Polybius, in the
-fourteenth book of his History, adds that there are statues of her in
-Alexandria, in many parts of the city, clad in a tunic alone, holding a
-cup in her hand.
-
-27. And so, after this conversation, Ulpian drinking a goblet of wine,
-said—
-
-  I drink this cup, a pledge of friendship dear,
-  To all my kinsmen, naming them.
-
-And while he was still drinking, one of those who were present quoted
-the rest of the passage—
-
-                    When I have drunk, I'll say
-  The rest; for I am choked: but now drink this.
-
-And Ulpian, when he had drunk it up, said,—Clearchus has these lines
-in his Harp-Player; but I, as is said in the Wool-spinners of Amphis,
-recommend—
-
-  Let the boy wait on all with frequent goblets.
-
-And again—
-
-  You fill for me, and I will give you drink;
-  So shall the almond with the almond play:
-
-as Xenarchus says, in his Twins. And accordingly, when some of the
-guests asked for more wine, and others wished to have it mixed
-half-and-half, and when some one mentioned that Archippus, in the
-second edition of his Amphitryon, said—
-
-  Wretch, who has mix'd for you this half-and-half?
-
-and that Cratinus had said—
-
-  Giving him half-and-half; but I'm undone;
-
-every one seemed to agree to speak of the way of mixing wine among the
-ancients.
-
-28. And when some one mentioned that Menander, in his Hero, said—
-
-  Here is a measure of well-temper'd wine;
-  Take it, and drink it up;—
-
-Democritus said—Hesiod, my friends, recommends men
-
-  To pour three parts of water in the cup,
-  And let the fourth part be the vinous juice.
-
-And, perhaps, it was on account of Hesiod that Anaxilas said, in his
-Nereus,—
-
-  And this is much more pleasant; for I'd never
-  Have drunk one part of wine to three of water.
-
-And Alexis, in his Nurse, recommends even a more moderate mixture than
-this—
-
-  See, here is wine. Shall I, then, give to Criton
-  Equal proportions? This is better far,
-  One part of wine to four of limpid water:
-  Perhaps you'll call that weak; but still, when you
-  Have drunk your fill of this, you'll find your head
-  Clear for discussion,—and the drink lasts longer.
-
-And Diocles, in his Bees, says—
-
-  _A._ In what proportions should the wine be mix'd?
-  _B._ Four parts of water to two parts of wine.
-
-And this mixture, as it is not that in ordinary use, put the questioner
-in mind of the well-known proverb,—
-
-  Drink waters three or five; but never four.
-
-What they mean is, You had better take two parts wine with five of
-water, or one of wine to three of water. But, concerning this mixture,
-Ion the poet, in his book on Chios, says that Palamedes the soothsayer
-discovered and prophesied to the Greeks, that they would have a
-favourable voyage if they drank one portion of wine to three of water.
-But they, applying themselves to their drink very vigorously, took two
-pints of wine to five of water;—accordingly Nicochares in his Amymone,
-playing on the name, says—
-
-  Here, you Œnomaus,—here, you two and five,—
-  Let you and I now have a drink together.
-
-And he said nearly the same in his Lemnian Women: and Ameipsias, in his
-Men Playing the Cottabus, says—
-
-[Sidenote: THE PROPORTIONS OF MIXED WINE.]
-
-  But I (it is Bacchus who is represented as speaking) am five and two
-    to all of you.
-
-And Eupolis says, in his Goats,—
-
-  Hail, my friend Bacchus, are you two to five?
-
-And Hermippus says, in his Gods,—
-
-  _A._ Then, when we drink, or when we thirsty are,
-       We pray our wine may be in due proportion.
-  _B._ I do not bring it from a roguish wine-vault,
-       Meaning to mock you: this which I do bring
-       Is, as before, the proper two and five.
-
-29. But in Anacreon we find one measure of wine to two of water spoken
-of—
-
-  Come, my boy, and bring to me
-  Such a cup as I may drink
-  At one easy draught: pour in
-  Ten cyathi of water pure,
-  And five of richest Chian wine;
-  That I may drink, from fear removed,
-  And free from drunken insolence.
-
-And going on presently, he calls the drinking of unmixed wine, a
-Scythian draught—
-
-  Come hither, now, and let us not
-  Give way to vulgar shouts and noise,
-  Indulging in the Scythian draughts
-  While o'er our wine; but let us drink,
-  Singing well-omen'd, pious hymns.
-
-And the Lacedæmonians, according to the statement of Herodotus, in
-his sixth book, say that Cleomenes the king, having lived among the
-Scythians, and got the habit of drinking unmixed wine, became perfectly
-mad from his habit of drunkenness. And the Lacedæmonians themselves,
-when they take it into their heads to drink hard, say that they are
-Episcythising. Accordingly, Chamæleon of Heraclea, in his book on
-Drunkenness, writes thus concerning them:—"Since the Lacedæmonians say
-also, that Cleomenes the Spartan became mad from having lived among the
-Scythians, and there learnt to drink unmixed wine; on which account,
-when they take a fancy to drink unmixed wine they desire their slaves
-to pour out in the Scythian fashion." And Achæus, in his Æthon, a
-satyric drama, represents the Satyrs as indignant at being compelled to
-drink their wine watered, and as saying—
-
-  Was the whole Achelous in this wine?
-  But even then this race would not cease drinking,
-  For this is all a Scythian's happiness.
-
-30. But the habit of pouring libations of pure wine, as Theophrastus
-says, in his treatise on Drinking, was not ancient; but originally
-libations were what is given to the Gods, and the cottabus, what was
-devoted to the object of one's love. For men practised throwing the
-cottabus with great care, it being originally a Sicilian sport, as
-Anacreon the Teian says—
-
-  Throwing, with his well-bent arm
-  The Sicilian cottabus.
-
-On which account those songs of the ancient poets, which are called
-scolia, are full of mention of the cottabus.[45] I mean, for instance,
-such a scolion as Pindar composed—
-
-  And rightly I adore the Graces,
-  Nymphs of Venus and of Love,
-  While drinking with a loving heart
-  This sounding cottabus I pour
-  To Agathon, my heart's delight.
-
-And they also consecrated to those of their friends who were dead, all
-that portion of their victuals which fell from their tables. On which
-account Euripides says of Sthenobœa, when she thinks that Bellerophon
-is dead—
-
-  Nothing escaped her from her hand which fell,
-  But in a moment she did couple it
-  With the loved name of the Corinthian stranger.
-
-31. But the ancients were not in the habit of getting drunk. But
-Pittacus recommended Periander of Priene not to get drunk, nor to
-become too much addicted to feasting, "so that," says he, "it may not
-be discovered what sort of a person you really are, and that you are
-not what you pretend to be."—
-
-[Sidenote: DRINKING.]
-
-  For brass may be a mirror for the face,—
-  Wine for the mind.
-
-On which account they were wise men who invented the proverb, "Wine has
-no rudder." Accordingly, Xenophon the son of Gryllus, (when once at the
-table of Dionysius the tyrant of Sicily, the cupbearer was compelling
-the guests to drink,) addressed the tyrant himself by name, and said,
-"Why, O Dionysius, does not also the confectioner, who is a skilful man
-in his way, and one who understands a great many different recipes for
-dressing things, compel us also, when we are at a banquet, to eat even
-when we do not wish to; but why, on the contrary, does he spread the
-table for us in an orderly manner, in silence?" And Sophocles, in one
-of his Satyric dramas, says—
-
-  To be compell'd to drink is quite as hard
-  As to be forced to bear with thirst.
-
-From which also is derived the saying—
-
-  Wine makes an old man dance against his will.
-
-And Sthenelus the poet said very well—
-
-  Wine can bring e'en the wise to acts of folly.
-
-And Phocylides says—
-
-  It should be a rule for all wine-bibbing people
-  Not to let the jug limp round the board like a cripple,
-  But gaily to chat while enjoying their tipple:
-
-and to this day this custom prevails among some of the Greeks. But
-since they have begun to be luxurious and have got effeminate they have
-given up their chairs and taken to couches; and having taken indolence
-and laziness for their allies, they have indulged in drinking in an
-immoderate and disorderly manner; the very way in which the tables were
-laid contributing, as I imagine, to luxury.
-
-32. And it is on this account that Hesiod, in his Eoæ, has said—
-
-  What joys and also what exceeding pains
-  Has Bacchus given to mortal men who drink,
-  Indulging in excess: for to such men
-  Wine is an insolent master, binding fast
-  Their feet and hands, their tongues and intellects,
-  With chains unspeakable, unnoticeable;
-  And tender sleep loves on their eyes to fall.
-
-And Theognis says—
-
-  I come like wine, the sweetest drink of men,—
-  I am not sober, nor yet very drunk;
-  But he who goes to great excess in drink
-  Is no more master of his mind or senses;
-  Then he talks unintelligible nonsense.
-  Which seems to sober men a shameful thing;
-  But he, when drunk, is not ashamed of anything,
-  E'en though at other times a modest man
-  And gentle-minded. Mind you this, my friend,
-  And don't indulge in drinking to excess,
-  But rise from table ere the wine begins
-  To take effect; nor let your appetite
-  Reduce you to become its daily slave.
-
-But Anacharsis the philosopher, wishing to exhibit the power of
-the vine to the king of the Scythians, and showing him some of its
-branches, said that if the Greeks did not prune it every year it would
-by this time have reached to Scythia.
-
-[Sidenote: DRINKING.]
-
-33. But those men do not act wisely who represent and describe Bacchus
-in their statues or pictures, and who also lead him through the middle
-of the market-place on a waggon, as if he were drunk; for, by so doing,
-they show the beholders that wine is stronger than the god. And I do
-not think that even a good and wise man could stand this. And if they
-have represented him in this state because he first showed us the
-use of wine, it is plain that for the same reason they should always
-represent Ceres as reaping corn or eating bread. And I should say that
-Æschylus himself erred in this particular; for he was the first person
-(and not Euripides, as some people say,) who introduced the appearance
-of drunken people into a tragedy. For in his Cabiri he introduces Jason
-drunk. But the fact is, that the practices which the tragedian himself
-used to indulge in, he attributed to his heroes: at all events he used
-to write his tragedies when he was drunk; on which account Sophocles
-used to reproach him, and say to him, "O Æschylus,[46] even if you
-do what you ought, at all events you do so without knowing it;" as
-Chamæleon tells us, in his treatise on Æschylus. And they are ignorant
-people who say that Epicharmus was the first person who introduced a
-drunken man on the stage, and after him Crates, in his Neighbours. And
-Alcæus the lyric poet, and Aristophanes the comic poet, used to write
-their poems when they were drunk. And many other men have fought with
-great gallantry in war when they were drunk. But among the Epizephyrian
-Locrians, if any one drank untempered wine, except by the express
-command of his physician for the sake of his health, he was liable to
-be punished with death, in accordance with a law to that effect passed
-by Zaleucus. And among the people of Massilia there was a law that the
-women should drink water only. And Theophrastus says, that to this day
-that is the law at Miletus. And among the Romans no slave ever drank
-wine, nor any free woman, nor any youth born of free parents till he
-was thirty years of age. And Anacreon is very ridiculous for having
-referred all his poems to the subject of drunkenness; for, owing to
-this, he is found fault with as having in his poems wholly abandoned
-himself to effeminacy and luxury, as the multitude are not aware that
-while he wrote he was a sober and virtuous man, who pretended to be a
-drunkard, when there was no necessity at all for his doing so.
-
-34. And men who are ignorant of the power of wine, say that Bacchus is
-the cause of madness to men; in saying which they abuse wine in a very
-senseless manner. On which account Melanippides says—
-
-  All men have detested water
-  Who did not before have wine;
-  And though some have enjoy'd their cups,
-  Others have turn'd to ravings wild.
-
-And Aristotle, in his treatise on Drinking, says, "If the wine be
-moderately boiled, then when it is drunk, it is less apt to intoxicate;
-for, as some of its power has been boiled away, it has become weaker."
-And he also says, "Old men become drunk more quickly on account of
-the small quantity of natural warmth which there is in them, and also
-of the weak-genius get drunk very quickly, on account of the great
-quantity of natural warmth that there is in them; for, in consequence,
-they are easily subdued by the warmth proceeding from the wine which is
-added to their natural warmth. And some of the brute beasts are also
-capable of becoming intoxicated; such as pigs when they are filled with
-the husks of pressed grapes; and the whole race of crows, and of dogs,
-when they have eaten of the herb called œnussa: and the monkey and the
-elephant get intoxicated if they drink wine; on which account they hunt
-monkeys and crows when the former have been made drunk with wine, and
-the latter with œnussa.
-
-  But to drink unceasingly—
-
-as Crobylus says, in his Woman who deserted her Husband—
-
-                            Can have
-  No pleasure in it, surely; how should it,
-  When it deprives a living man of power
-  To think as he should think? and yet is thought
-  The greatest blessing that is given to man.
-
-And Alexis, in the revised edition of his Phrygian, says—
-
-  If now men only did their headaches get
-  Before they get so drunk, I'm sure that no one
-  Would ever drink more than a moderate quantity:
-  But now we hope t' escape the penalty
-  Of our intemperance, and so discard
-  Restraint, and drink unmixed cups of wine.
-
-And Aristotle says, that the wine called the Samagorean wine was so
-strong that more than forty men were made drunk with a pint and a half
-of it after it had been mixed with water.
-
-35. Democritus having said this, and having drunk, said,—Now if any
-one can gainsay any of these statements let him come forward: and then
-he shall be told, as Evenus says—
-
-  That may be your opinion; this is mine.
-
-But I, since I have now made this digression about the mixtures of the
-ancients, will resume the thread of my original discourse where I let
-it drop; considering what was said by Alcæus the lyric poet. For he
-speaks, somewhere or other, in this way—
-
-  Pour out, in just proportion, one and two.
-
-[Sidenote: DRINKING.]
-
-For in these words some people do not think that he is alluding to
-the mixture of wine and water at all; but that, being a moderate and
-temperate man, he would not drink more than one cyathus of pure wine,
-or perhaps, at the most, two. And this is the interpretation given
-to the passage by Chamæleon of Pontus, who was ignorant how fond of
-wine Alcæus had been. For this poet will be found to have been in the
-habit of drinking at every season and in every imaginable condition of
-affairs. In winter he speaks thus—
-
-  Now the storm begins to lower,
-  And Jove descends in heavy snow,
-  And streams of water stand congeal'd
-  In cruel ice: let's drive away
-  The wintry cold, and heap up fire,
-  And mingle with unsparing hand
-  The honied cup, and wreathe our brows
-  With fragrant garlands of the season.
-
-And in summer, he writes—
-
-  Now it behoves a man to soak his lungs
-  In most cool wine; for the fierce dogstar rages,
-  And all things thirst with the excessive heat.
-
-And in spring, he says—
-
-  Now does the flowery spring return,
-  And shed its gifts all o'er the land;
-
-and he continues—
-
-  Come then, my boy, and quickly pour
-  A cup of luscious Lesbian wine.
-
-And in his misfortunes he sings—
-
-  One must not give one's thoughts up wholly
-  To evil fortune; for by grieving
-  We shall not do ourselves much good.
-  Come to me, Bacchus; you are ever
-  The best of remedies, who bring
-  Us wine and joyous drunkenness.
-
-And in his hours of joy he says—
-
-  Now is the time to get well drunk,
-  Now e'en in spite of self to drink,
-  Since Myrsilus is dead at last.
-
-And, giving some general advice, he says—
-
-  Never plant any tree before the vine.
-
-How, then, could a man who was so very devoted to drinking be a sober
-man, and be content with one or two cups of wine? At all events, his
-very poem, says Seleucus, testifies against those people who receive
-the line in this sense. For he says, in the whole passage—
-
-  Let us now drink,—why put we out the light?
-  Our day is but a finger: bring large cups,
-  Fill'd with the purple juice of various grapes;
-  For the great son of Semele and Jove
-  Gave wine to men to drive away their cares.
-  Pour on, in just proportion, one and two,
-  And let one goblet chase another quickly
-  Out of my head.
-
-In which words he plainly enough intimates that his meaning is, that
-one cup of wine is to be mixed with two of water.
-
-36. But Anacreon likes his liquors stronger still; as is shown by the
-verses in which he says—
-
-  Let the cup well be clean'd, then let it hold
-  Five measures water, three of rosy wine.
-
-And Philetærus, in his Tereus, speaks of two measures of water to three
-of wine. And he speaks thus,—
-
-  I seem to have drunk two measures now of water,
-  And only three of wine.
-
-And Pherecrates, in his Corianno, speaks even of two measures of water
-to four of wine, and says—
-
-  _A._ Throw that away, my dear; the fellow has
-       Given you such a watery mixture.
-  _B._ Nay rather, 'tis mere water and nought else.
-  _A._ What have you done?—in what proportions,
-       You cursed man, have you this goblet mix'd?
-  _B._ I've put two waters only in, my mother.
-  _A._ And how much wine?
-                          _B._ Four parts of wine, I swear.
-  _A._ You're fit to serve as cupbearer to the frogs.
-
-And Ephippus, in his Circe, says—
-
-  _A._ You will find it a much more prudent mixture,
-       To take three parts of one, and four of th' other.
-  _B._ That's but a watery mixture, three to four.
-  _A._ Would you, then, quite unmix'd your wine prefer?
-  _B._ How say you?
-
-37. And Timocles speaks of half-and-half in his Conisalus,—
-
-  And I'll attack you straight with half-and-half,
-  And make you tell me all the truth at once.
-
-And Alexis, in his Dorcis, or the Caressing Woman, says—
-
-  I drink now cups brimming with love to you,
-  Mixed in fair proportions, half and half.
-
-And Xenarchus, or Timocles, in his Purple, says—
-
-  By Bacchus, how you drink down half-and-half!
-
-And Sophilus, in his Dagger, says,—
-
-  And wine was given in unceasing flow,
-  Mix'd half and half; and yet, unsatisfied,
-  They ask'd for larger and for stronger cups.
-
-[Sidenote: WINE.]
-
-And Alexis, in his play entitled The Usurer, or Liar, says—
-
-  _A._ Don't give him wine quite drown'd in water, now;—
-       Dost understand me? Half and half, or nearly:
-       That's well.
-                    _B._ A noble drink: where was the land
-  That raised this noble Bacchus? by its flavour,
-  I think he came from Thasos.
-                               _A._ Sure 'tis just
-  That foreigners should foreign wines enjoy,
-  And that the natives should drink native produce.
-
-And again, in his Supposititious Son, he says—
-
-  He drank and never drew his breath, as one
-  Would quaff rich wine, mix'd half and half with care.
-
-And Menander, in his Brethren—
-
-  Some one cried out to mingle eight and twelve,
-  Till he with rivalry subdued the other (κατέσεισε).
-
-And the verb κατασείω was especially used of those who fell down from
-drinking, taking its metaphor from the shaking down fruit from the tree.
-
-And Alexis, in his Man cut off, says—
-
-  He was no master of the feast at all,
-  But a mere hangman, Chæreas his name;
-  And when he'd drunk full twenty cups of wine,
-  Mix'd half-and-half, he ask'd for more, and stronger.
-
-38. And Diodorus of Sinope, in his Female Flute-player, says—
-
-  When any one, O Crito, drinks ten cups,
-  Consider, I do beg you, whether he
-  Who never once allows the wine to pass
-  Is in a fit state for discussion.
-
-And it was not without some wit that Lysander the Spartan, as
-Hegesander relates in his Commentaries, when some vintners sold wine
-which had been much watered in his camp, ordered some one to supply it
-properly tempered, that his men might buy it with less water in it. And
-Alexis has said something which comes to nearly the same thing, in his
-Æsop; thus—
-
-  _A._ That is a good idea of yours, O Solon,
-       And cleverly imagined, which you have
-       Adopted in your city.
-                             _S._ What is that?
-  _A._ You don't let men drink neat wine at their feasts.
-  _S._ Why, if I did, 'twould not be very easy
-       For men to get it, when the innkeepers
-  Water it ere it comes out of the waggon.
-  No doubt they do not do so to make money,
-  But only out of prudent care for those
-  Who buy the liquor; so that they may have
-  Their heads from every pang of headache free.
-  This now is, as you see, a Grecian drink;
-  So that men, drinking cups of moderate strength,
-  May chat and gossip cheerfully with each other:
-  For too much water is more like a bath
-  Than like a wine-cup; and the wine-cooler
-  Mix'd with the cask, my friend, is death itself.
-
-39. "But to drink to the degree of drunkenness," says Plato, in his
-sixth book of the Laws, is neither becoming anywhere—except perhaps
-in the days of festival of the god who gave men wine for their
-banquets,—nor is it wholesome: and, above all, a man ought to guard
-against such a thing who has any thoughts of marriage; for at such a
-time, above all other times, both bride and bridegroom ought to be in
-full possession of their faculties; when they are entering upon what
-is no small change in the circumstances of their life; and also they
-ought to be influenced by anxiety that their offspring shall be the
-offspring of parents in the fullest possible possession of all their
-faculties; for it is very uncertain what day or what night will be
-the originating cause of it." And in the first book of his Laws he
-says—"But respecting drunkenness it may be a question, whether we
-ought to give way to it as the Lydians do, and the Persians, and the
-Carthaginians, and the Celtæ, and the Spaniards, and the Thracians,
-and other nations like them; or whether like you, O Lacedæmonians, one
-ought wholly to abstain from it. But the Scythians and the Thracians,
-who indulge altogether in drinking unmixed wine, both the women and all
-the men, and who spill it all over their clothes, think that they are
-maintaining a very honourable practice, and one that tends to their
-happiness. And the Persians indulge to a great extent in other modes
-of luxury which you reject; but still they practise them with more
-moderation than the Scythians and Thracians.
-
-40. And a great many of the guests were drinking, and putting lumps of
-meal into their wine, a custom which Hegesander of Delphi mentions.
-Accordingly Epinicus, when Mnesiptolemus had given a recitation of his
-history, in which it was written how Seleucus had used meal in his
-wine, having written a drama entitled Mnesiptolemus, and having turned
-him into ridicule, as the comic poets do, and using his own words about
-that sort of drink, represents him as saying:—
-
-[Sidenote: LACEDÆMONIAN FASHIONS.]
-
-  Once I beheld the noble king Seleucus,
-  One summer's day, drinking with mighty pleasure
-  Some wine with meal steep'd in it. (So I took
-  A note of it, and show'd it to a crowd,
-  Although it was an unimportant thing,
-  Yet still my genius could make it serious.)
-  He took some fine old Thasian wine, and eke
-  Some of the liquor which the Attic bee
-  Distils who culls the sweets from every flower;
-  And that he mingled in a marble cup,
-  And mix'd the liquor with fair Ceres' corn,
-  And took the draught, a respite from the heat.
-
-And the same writer tells us that in the Therades islands men mash
-lentils and pease into meal, instead of ordinary corn, and put that
-into the wine, and that this drink is said to be better than that in
-which the meal is mixed.
-
-41. Now it was not the fashion among the Lacedæmonians to practise the
-system of pledging healths at their banquets, nor to salute one another
-with mutual greetings and caresses at their feasts. And Critias shows
-us this in his Elegies:—
-
-  And this is an old fashion, well establish'd,
-  And sanction'd by the laws of noble Sparta,
-  That all should drink from one well-fill'd cup;
-  And that no healths should then be drunk to any one,
-  Naming the tender object: also that
-  The cup should not go round towards the right.
-  The Lydian goblets . . . . . .
-
-  *          *          *          *
-
-  And to drink healths with skill and well-turn'd phrase,
-  Naming the person whom one means to pledge.
-  For, after draughts like this, the tongue gets loose,
-  And turns to most unseemly conversation;
-  They make the body weak; they throw a mist
-  Over the eyes; and make forgetfulness
-  Eat recollection out of the full heart.
-  The mind no longer stands on solid ground;
-  The slaves are all corrupted by licentiousness,
-  And sad extravagance eats up the house.
-  But those wise youths whom Lacedæmon breeds
-  Drink only what may stimulate their souls
-  To deeds of daring in th' adventurous war,
-  And rouse the tongue to wit and moderate mirth.
-  Such draughts are wholesome both for mind and body,
-  And not injurious to the pocket either:
-  Good, too, for deeds of love; authors of sleep,
-  That wholesome harbour after toil and care:
-  Good, too, for health—that best of goddesses
-  Who mortal man befriend: and likewise good
-  For piety's best neigbour temperance.
-
-And presently afterwards he goes on—
-
-  For fierce, immoderate draughts of heady wine
-  Give momentary pleasure, but engender
-  A long-enduring pain which follows it.
-  But men at Sparta love a mode of life
-  Which is more equal; they but eat and drink
-  That which is wholesome, so that they may be
-  Fit to endure hard pains, and do great deeds.
-  Nor have they stated days in all the year,
-  When it is lawful to indulge too much.
-
-42. And a man who is always ready for wine is called φίλοινος. But
-he is called φιλοπότης who is always ready to drink anything; and he
-is called φιλοκωθωνιστὴς who drinks to the degree of drunkenness. And
-of all heroes, the greatest drinker is Nestor, who lived three times
-as long as other men; for he evidently used to stick to his wine more
-closely than other people, and even than Agamemnon himself, whom
-Achilles upbraids as a man given to much drinking. But Nestor, even
-when a most important battle was impending, could not keep away from
-drinking. Accordingly Homer says—
-
-  But not the genial feast or flowing bowl
-  Gould charm the cares of Nestor's watchful soul.
-
-And he is the only hero whose drinking-cup he has described, as he has
-the shield of Achilles; for he went to the war with his goblet just as
-he did with that shield, the fame of which Hector says had reached to
-heaven. And a man would not be very wrong who called that cup of his
-the Goblet of Mars, like the Cæneus of Antiphanes, in which it is said—
-
-  The hero stood and brandish'd Mars's cup,
-  Like great Timotheus, and his polish'd spear.
-
-And indeed it was on account of his fondness for drinking that Nestor,
-in the games instituted in honour of Patroclus, received a drinking-cup
-as a present from Achilles; not but what Achilles also gave a cup
-to the competitor who was defeated: for victory does not commonly
-attend hard drinkers, on account of their usual inactivity; or perhaps
-it is owing to their thirst that boxers usually fail, from being
-fatigued with holding out their hands too long. But Eumelus receives
-a breastplate after having run a course with great danger, and having
-been torn, the breastplate being a serviceable piece of defensive
-armour.
-
-[Sidenote: THIRST.]
-
-43. But there is nothing more covetous than thirst; on which account
-the poet has called Argos thirsty, or rather causing great thirst, as
-having been much desired on account of the length of time the person
-of whom he is speaking had been absent from it. For thirst engenders
-in all men a violent desire for abundant enjoyment; on which account
-Sophocles says—
-
-  Though you were to unfold unnumber'd treasures
-  Of wisdom to a thirsty man, you'd find
-  You pleased him less than if you gave him drink.
-
-And Archilochus says—
-
-  I wish to fight with you, as much as e'er
-  A thirsty man desired to quench his thirst.
-
-And one of the tragic poets has said—
-
-  I bid you check your hand which thirsts for blood.
-
-And Anacreon says—
-
-  For you are kind to every stranger,
-  So let me drink and quench my thirst.
-
-And Xenophon, in the third book of his Cyropædia, represents Cyrus as
-speaking in this manner:—"I thirst to gratify you." And Plato, in
-his Polity, says—"But if, as I imagine, any city which is governed
-by a democracy, thirsting for its liberty, should have evil-disposed
-cupbearers to wait upon it, and should be intoxicated to an improper
-degree with unmixed wine. . . ."
-
-44. Proteas the Macedonian was also a very great drinker, as Ephippus
-tells us in his treatise on the Funeral of Alexander and Hephæstion:
-and he had an admirable constitution, and he had practised drinking to
-a great degree. Accordingly, Alexander, having once asked for a cup
-containing two choes, and having drank from it, pledged Proteas; and
-he, having taken it, and having sung the praises of the king a great
-deal, drank it in such a manner as to be applauded by every one. And
-presently Proteas asked for the same cup again, and again he drank
-and pledged the king. And Alexander, having taken the cup, drank it
-off in a princely manner, but he could not stand it, but leaned back
-on the pillow, letting the cup fall from his hands; and after this
-he fell sick and died, Bacchus, as it is said, being angry with him
-because he had besieged his native city of Thebes. And Alexander
-drank a great deal too, so that he once, after a drunken bout, slept
-without interruption two days and two nights. And this is shown in his
-Journals, which were compiled by Eumenes the Cardian, and Diodotus the
-Erythræan. But Menander, in his Flatterer, says—
-
-   _A._ My good friend, Struthias, I thrice have drunk
-        A golden cup in Cappadocia,
-        Containing ten full cotylæ of wine.
-  _St._ Why, then you drank more than king Alexander.
-   _A._ At all events not less, I swear by Pallas.
-  _St._ A wondrous feat.
-
-But Nicobule, or whoever it was who wrote the books attributed to her,
-says that "Alexander, once supping with Medeus the Thessalian, when
-there were twenty people present at the party, pledged every one of the
-guests, receiving a similar pledge from all of them, and then, rising
-up from the party, he presently went off to sleep." And Callisthenes
-the Sophist, as Lynceus the Samian says in his Commentaries, and
-Aristobulus and Chares in their Histories, when in a banquet given by
-Alexander, a cup of unmixed wine came to him, rejected it; and when
-some one said to him, Why do you not drink? "I do not wish," said he,
-"after having drunk the cup of Alexander, to stand in need of the cup
-of Æsculapius."
-
-45. But Darius, who destroyed the Magi, had an inscription written
-on his tomb,—"I was able to drink a great deal of wine, and to bear
-it well." And Ctesias says, that among the Indians it is not lawful
-for the king to get drunk; but among the Persians it is permitted to
-the king to get drunk one day in the year,—the day, namely, on which
-they sacrifice to Mithras. And Duris writes thus, with respect to this
-circumstance, in the seventh book of his Histories:—"The king gets
-drunk and dances the Persian dance on that festival only which is
-celebrated by the Persians in honour of Mithras; but no one else does
-so in all Asia; but all abstain during this day from dancing at all.
-For the Persians learn to dance as they learn to ride; and they think
-that the motion originated by this sort of exercise contains in it a
-good kind of practice tending to the strength of the body.
-
-[Sidenote: PHILIP OF MACEDON.]
-
-But Alexander used to get so drunk, as Carystius of Pergamus relates
-in his Historic Commentaries, that he used even to celebrate banquets
-in a chariot drawn by asses; and the Persian kings too, says he did
-the same thing. And perhaps it was owing to this that he had so little
-inclination for amatory pleasures; for Aristotle, in his Problems of
-Natural History, says, that the powers of men who drink to any great
-excess are much weakened. And Hieronymus, in his Letters, says, that
-Theophrastus says, that Alexander was not much of a man for women;
-and accordingly, when Olympias had given him Callixene, a Thessalian
-courtesan, for a mistress, who was a most beautiful woman, (and all
-this was done with the consent of Philip, for they were afraid that he
-was quite impotent,) she was constantly obliged to ask him herself to
-do his duty by her.
-
-46. And Philip, the father of Alexander, was a man very fond of
-drinking, as Theopompus relates in the twenty-sixth book of his
-History. And in another part of his History he writes, "Philip was a
-man of violent temper and fond of courting dangers, partly by nature,
-and partly too from drinking; for he was a very hard drinker, and
-very often he would attack the enemy while he was drunk." And in his
-fifty-third book, speaking of the things that took place at Chæronea,
-and relating how he invited to supper the ambassadors of the Athenians
-who were present there, he says, "But Philip, when they had gone away,
-immediately sent for some of his companions, and bade the slaves summon
-the female flute-players, and Aristonicus the harp-player, and Durion
-the flute-player, and all the rest who were accustomed to drink with
-him; for Philip always took people of that sort about with him, and
-he had also invented for himself many instruments for banquets and
-drinking-parties; for being very fond of drinking and a man intemperate
-in his manners, he used to keep a good many buffoons and musicians and
-professed jesters about him. And when he had spent the whole night
-in drinking, and had got very drunk and violent, he then dismissed
-all the rest, and when it was day-break proceeded in a riotous manner
-to the ambassadors of the Athenians. And Carystius in his Historical
-Commentaries says, that Philip, when he intended to get drunk, spoke in
-this way: "Now we may drink; for it is quite sufficient if Antipater is
-sober." And once, when he was playing at dice, and some one told him
-that Antipater was coming, he hesitated a moment, and then thrust the
-board under the couch.
-
-47. And Theopompus gives a regular catalogue of men fond of drinking
-and addicted to drunkenness; and among them he mentions the younger
-Dionysius, the tyrant of Sicily, whose eyes were a good deal injured
-by wine. And Aristotle, in his Polity of the Syracusans, says that
-he sometimes was drunk for three months at a time together, owing to
-which he had got somewhat weak in the eyes. And Theophrastus says
-that his companions also, who were flatterers of the supreme power,
-pretended not to see well, and to be led by the hand by Dionysius, and
-not to be able to see the meat that was served up before them, nor the
-cups of wine, on which account they got the name of Dionysiocolaces,
-or flatterers of Dionysius. Nysæus also, who was tyrant of Syracuse,
-drank a great deal, and so did Apollocrates; and these men were the
-sons of the former Dionysius, as Theopompus tells us in the fortieth
-and forty-first books of his History; and he writes thus about Nysæus:
-"Nysæus, who was afterwards tyrant of Syracuse, when he was taken for
-the purpose of being put to death, and knew that he had only a few
-months to live, spent them wholly in eating and drinking." And in his
-thirty-ninth book he says: "Apollocrates, the son of Dionysius the
-tyrant, was an intemperate man, and addicted to drinking; and some
-of his flatterers worked upon him so as to alienate him as much as
-possible from his father." And he says that Hipparinus, the son of
-Dionysius, who behaved like a tyrant when drunk, was put to death.
-And about Nysæus he writes as follows: "Nysæus, the son of the elder
-Dionysius, having made himself master of Syracuse, got a four-horse
-chariot, and put on an embroidered robe, and devoted himself to
-gluttony and hard drinking, and to insulting boys and ravishing women,
-and to all other acts which are consistent with such conduct. And he
-passed his life in this manner." And in his forty-fifth book the same
-historian, speaking of Timolaus the Theban, says: "For though there
-have been a great many men who have been intemperate in their daily
-life, and in their drinking, I do not believe that there has ever
-been any one who was concerned in state affairs, more intemperate,
-or a greater glutton, or a more complete slave to his pleasures than
-Timolaus, whom I have mentioned." And in his twenty-third book,
-speaking of Charidemus of Oreum, whom the Athenians made a citizen, he
-says: "For it was notorious that he spent every day in the greatest
-intemperance, and in such a manner that he was always drinking and
-getting drunk, and endeavouring to seduce free-born women; and he
-carried his intemperance to such a height that he ventured to beg a
-young boy, who was very beautiful and elegant, from the senate of the
-Olynthians, who had happened to be taken prisoner in the company of
-Derdas the Macedonian."
-
-[Sidenote: ARCADION.]
-
-48. A man of the name of Arcadion, too, was a very great drinker,
-(but it is uncertain whether this is the same man who was at enmity
-with Philip,) as the epigram shows which Polemo has preserved in his
-treatise on the Inscriptions existing in different Cities—
-
-  This is the monument of that great drinker,
-  Arcadion; and his two loving sons,
-  Dorcon and Charmylus, have placed it here,
-  At this the entrance of his native city:
-  And know, traveller, the man did die
-  From drinking strong wine in too large a cup.
-
-And the inscription over some man of the name of Erasixenus says that
-he also drank a great deal.
-
-  Twice was this cup, full of the strongest wine,
-  Drain'd by the thirsty Erasixenus,
-  And then in turn it carried him away.
-
-Alcetas the Macedonian also used to drink a great deal, as Aristos
-the Salaminian relates; and so did Diotimus the Athenian: and he was
-the man who was surnamed the Funnel. For he put a funnel into his
-mouth, and would then drink without ceasing while the wine was being
-poured into it, according to the account of Polemo. And it has been
-already mentioned that Cleomenes the Lacedæmonian was a great drinker
-of unmixed wine; and that in consequence of his drunkenness he cut
-himself to pieces with a sword, is related by Herodotus. And Alcæus
-the poet also was very fond of drinking, as I have already mentioned.
-And Baton of Sinope, in his essay on Ion the poet, says that Ion was
-a man fond of drinking and amorous to excess; and he himself, too, in
-his Elegies, confesses that he loved Chrysilla the Corinthian, the
-daughter of Teleas, with whom Teleclides, in his Hesiods, says that the
-Olympian[47] Pericles also was in love. And Xenarchus the Rhodian, on
-account of the excessive way in which he used to drink, was surnamed
-"The Nine-gallon Cask;" and Euphorion the Epic poet mentions him in his
-Chiliades.
-
-49. And Chares the Mitylenæan, in his History of Alexander, speaking
-of Calanus the Indian philosopher, and saying that he threw himself
-on a funeral pile that had been raised, and so died, says also that
-Alexander instituted some gymnastic games at his tomb, and also a
-musical contest of panegyrics on him.—"And he instituted," says Chares,
-"because of the great fondness of the Indians for wine, a contest as
-to who should drink the greatest quantity of unmixed wine; and the
-prize was a talent for the first, and thirty minæ for the second, and
-ten minæ for the third. And of those who entered for the prize and
-drank the wine, thirty-five died at once by reason of the cold; and a
-little afterwards six more died in their tents. And he who drank the
-greatest quantity and won the prize, drank four choes of unmixed wine,
-and received the talent; and he lived four days after it; and he was
-called the Champion." And Timæus says that "Dionysius the tyrant gave,
-at the festival of the Choes, to the first man who should drink a
-choeus, a golden crown as a prize:" and he says also that "Xenocrates
-the philosopher was the first person who drank it; and that he, taking
-the golden crown, and departing, offered it up to the Mercury who was
-placed in his vestibule, on which statue he was always accustomed on
-every occasion to offer up the garlands of flowers which he had, every
-evening as he returned home; and he was much admired for this conduct."
-And Phanodemus says, that the festival of the Choes was established at
-Athens by Demophoon the king, when he was desirous to receive Orestes
-in hospitality on his arrival at Athens. And that, as he did not like
-him to come to the temples, or to share in the libations offered to
-the gods, before his trial was decided, he ordered all the temples to
-be shut, and a choeus of wine to be set before everybody, saying that
-a cheesecake should be given as a prize to the first person who drank
-it up. And he bade them, when they had finished drinking, not to offer
-up the garlands, with which they had been crowned, in the temples,
-because they had been under the same roof with Orestes; but he desired
-each man to place his garland round his own cup, and so to bring them
-to the priestess at the temple which is in the Marshes, and after that
-to perform the rest of the sacred ceremonies in the temple. And from
-thence it was that this festival got the name of the Choes. But on the
-day of the festival of the Choes, it is customary for the Athenians to
-send presents and pay to the sophists, who also themselves invite their
-acquaintances to a banquet, as Eubulides the dialectician shows us in
-his drama entitled the Revellers, where he says—
-
-[Sidenote: DIONYSIUS.]
-
-  You're acting like a sophist now, you wretch,
-  And long for the pay-giving feast of Choes.
-
-  *           *           *           *
-
-50. But Antigonus the Carystian, in his essay on the Life of Dionysius
-of Heraclea, who was called the Turncoat, says that Dionysius, when he
-was feasting with his slaves at the festival of the Choes, and was not
-able, by reason of his old age, to avail himself of the courtesan whom
-they brought him, turned round and said to those who were feasting with
-him—
-
-  I cannot now, so let another take her.
-
-But Dionysius, as Nicias of Nicæa tells us in his Successions, had
-been from the time he was a boy very furious in the indulgence of
-his amorous propensities; and he used to go to all the common women
-promiscuously. And once, when walking with some of his acquaintances,
-when he came near the house where the girls are kept, and where,
-having been there the day before, he had left some money owing, as he
-happened to have some with him then, he put out his hand and paid it
-in the presence of all of them. And Anacharsis the Scythian, when a
-prize for drinking was proposed at the table of Periander, demanded the
-prize, because he was the first man to be drunk of all the guests who
-were present; as if to get to the end were the goal to be aimed at,
-and the victory to be achieved in drinking as in running a race. But
-Lacydes and Timon the philosophers, being invited to an entertainment
-which was to last two days, by one of their friends, and wishing to
-adapt themselves to the rest of the guests, drank with great eagerness.
-And accordingly, in the first day, Lacydes went away first, as soon
-as he was quite satiated with drink. And Timon, seeing him as he was
-departing, said—
-
-  Now have we gain'd immortal praise and fame,
-  Since we have slain great Hector. . . .
-
-But on the next day Timon went away first because he could not drink
-up the goblet in which he had been pledged, and Lacydes seeing him
-departing, said—
-
-  Wretched are they who dare encounter me.
-
-51. And Herodotus, in his second book, relates that Mycerinus the
-Egyptian, having been told by the soothsayers that he was fated to
-live but a short time, used to light a great number of lamps when
-night arrived, and spend all his time in drinking and luxury, relaxing
-neither by day nor by night; and when he withdrew into the marshes
-and into the groves, or wherever he heard that there were meetings of
-young people to amuse themselves, he always got drunk. And Herodotus
-tells us that Amasis also, who was another of the Egyptian kings, was
-a very hard drinker indeed. And Hermeas the Methymnæan, in the third
-book of his History of Sicily, says that Nicoteles the Corinthian was a
-man greatly addicted to drinking. And Phænias the Eresian, in the book
-entitled, The Slaying of Tyrants out of Revenge, says that Scopas the
-son of Creon, and the grandson of the former Scopas, was throughout
-his whole life very fond of drinking; and that he used to return from
-banquets at which he had been present, sitting on a throne, and carried
-by four palanquin-bearers, and in that way he used to enter his house.
-And Phylarchus, in the sixth book of his Histories, says that Antiochus
-the king was a man very fond of wine; and that he used to get drunk,
-and then go to sleep for a long time, and then, as evening came on, he
-would wake up, and drink again. And it was very seldom, says he, that
-he transacted the affairs of his kingdom when he was sober, but much
-more frequently when he was drunk; on which account there were two
-men about him who managed all the real business of the state as they
-pleased, namely Aristos and Themiso, Cyprians by birth, and brothers;
-and they were both on terms of the greatest intimacy with Antiochus.
-
-52. And Antiochus the king, who was surnamed Epiphanes, was also a
-great drinker,—the one, I mean, who had been a hostage among the
-Romans, whom Ptolemy Euergetes mentions in the third book of his
-Commentaries, and also in the fifth; saying that he turned to Indian
-revellings and drunkenness, and spent a vast quantity of money in those
-practices; and for the rest of the money which he had at hand, he spent
-
-[Sidenote: ANTIOCHUS EPIPHANES.]
-
-a part of it in his daily revels, and the rest he would scatter about,
-standing in the public streets, and saying, "Let whoever chance gives
-it to, take it:" and then, throwing the money about, he would depart.
-And very often, having a plaited garland of roses on his head, and
-wearing a golden embroidered robe, he would walk about alone, having
-stones under his arm, which he would throw at those of his friends who
-were following him. And he used to bathe also in the public baths,
-anointed all over with perfumes; and, on one occasion, some private
-individual, seeing him, said, "You are a happy man, O king; you smell
-in a most costly manner:" and he, being much pleased, said, "I will
-give you as much as you can desire of this perfume." And so he ordered
-an ewer containing more than two choes of thick perfumed unguent to
-be poured over his head; so that the multitude of the poorer people
-who were about all collected to gather up what was spilt; and, as the
-place was made very slippery by it, Antiochus himself slipped and fell,
-laughing a great deal, and most of the bathers did the same.
-
-But Polybius, in the twenty-sixth book of his Histories, calls this
-man Epimanes (mad), and not Epiphanes (illustrious), on account of his
-actions. "For he not only used to go to entertainments of the common
-citizens, but he also would drink with any strangers who happened to be
-sojourning in the city, and even with those of the meanest class. And
-if," says Polybius, "he heard that any of the younger men were making a
-feast anywhere whatever, he would come with an earthen bowl, and with
-music, so that the greater part of the feasters fled away alarmed at
-his unexpected appearance. And very often he would put off his royal
-robes, and take a common cloak, and in that dress go round the market."
-
-53. And in the thirty-first book of his Histories, the same Polybius
-tells us "that when Antiochus was celebrating some public games at
-Antioch, he invited all the Greeks and any of the multitude who
-chose to come to the spectacle. And when a great many people came,
-he anointed them all in the gymnasia with ointment of saffron, and
-cinnamon, and nard, and amaracus, and lilies, out of golden vessels:
-and then, inviting them all to a feast, he filled sometimes a thousand
-and sometimes fifteen hundred triclinia with the most expensive
-preparations; and he himself personally attended to waiting on the
-guests. For, standing at the entrance, he introduced some, and others
-he placed upon the couches; and he himself marshalled the servants who
-brought in the different courses; and, walking about among the guests,
-at times he sat down in one place, and at times he lay down in another.
-And sometimes he would put down what he was eating, and at other times
-he would lay down his cup, and jump up, and change his place, and go
-all round the party, standing up himself, and pledging different people
-at different times; and then, mingling with the musicians, he would be
-brought in by the actors, entirely covered up, and laid down on the
-ground, as if he had been one of the actors himself; and then, when
-the music gave the signal, the king would leap up, and dance and sport
-among the actors, so that they were all ashamed. To such absurdities
-does a want of education, when joined with drunkenness, reduce
-miserable men." And his namesake, the Antiochus who carried on war in
-Media against Arsaces, was very fond of drinking; as Posidonius of
-Apamea relates in the sixteenth book of his History. Accordingly, when
-he was slain, he says that Arsaces, when he buried him, said—"Your
-courage and your drunkenness have ruined you, O Antiochus; for you
-hoped that, in your great cups, you would be able to drink up the
-kingdom of Arsaces."
-
-54. But the Antiochus who was surnamed the Great, who was subdued by
-the Romans (as Polybius relates in his twentieth book), having arrived
-at Chalcis, in Euboea, celebrated a marriage when he was fifty years
-of age; and after he had undertaken two most enormous and important
-affairs, namely, the liberation of the Greeks (as he himself professed)
-and the war against the Romans. At all events, he, being smitten with
-love for a damsel of Chalcis, was very anxious to marry her at the very
-time that he was engaged in this war, being a man very fond of drinking
-and delighting in drunkenness. And she was the daughter of Cleophanes,
-one of the nobles, and superior to all the maidens of her country
-in beauty. Accordingly, he celebrated his marriage in Chalcis, and
-remained there all the winter, not once giving the smallest thought to
-the important affairs which he had in hand. And he gave the damsel the
-name of Euboea. Accordingly, being defeated
-
-[Sidenote: DEMETRIUS.]
-
-in the war, he fled to Ephesus, with his newly-married bride. And
-in the second book, the same Polybius relates that Agron, the king
-of the Illyrians, being delighted at having gained a victory over
-the haughty Ætolians, being a man much addicted to drinking, and to
-drunkenness, and banqueting, fell ill of a pleurisy, and died. And the
-same historian says, in his twenty-ninth book, that Genthion, the king
-of the Illyrians, on account of his great fondness for drinking, did a
-great many intemperate things during his life, being incessantly drunk,
-both night and day; and having murdered Pleuratus, his brother, who was
-about to marry the daughter of Menunius, he married the damsel himself,
-and treated his subjects with great cruelty. And he says, in the
-thirty-third book of his History, that Demetrius, when he fled after
-having been a hostage at Rome, and became king of the Syrians, became a
-great drinker, and was drunk the greater part of the day. And he also,
-in his thirty-second book, says that Orophernes, who was for a short
-time king of Cappadocia, disregarded all the customs of his country,
-and introduced the artificial luxury of the Ionians.
-
-55. On which account, that divinest of writers, Plato, lays down
-admirable laws in his second book—"That boys, till they are eighteen
-years of age, should absolutely never taste wine at all; for that it is
-not well to heap fire on fire: that men up to thirty years of age may
-drink wine in moderation; and that the young man should wholly abstain
-from much wine and from drunkenness. But that a man, when he arrives at
-forty years of age, may feast in large banquets, and invoke the other
-gods, and especially Bacchus, to the feasts and amusements of the older
-men; since he it is who has given men this means of indulgence, as an
-ally against the austerity of old age, for which wine was the best
-medicine; so that, owing to it, we grow young again, and forget our
-moroseness." And then he proceeds to say—"But there is a report and
-story told that this god was once deprived of his mind and senses by
-his mother-in-law, Juno; on which account he sent Bacchic frenzy, and
-all sorts of frantic rage, among men, out of revenge for the treatment
-which he had experienced; on which account also he gave wine to men."
-
-56. But Phalæus, in his Epigrams, makes mention of a woman, whose name
-was Cleo, as having been a very hard drinker—
-
-  Cleo bestow'd this splendid gift on Bacchus,
-  The tunic, fringed with gold and saffron hues,
-  Which long she wore herself; so great she was
-  At feasts and revelry: there was no man
-  Who could at all contend with her in drinking.
-
-And it is a well-known fact that all the race of women is fond of
-drinking. And it was not without some wit that Xenarchus introduces, in
-his Pentathlum, a woman swearing this most horrible oath:—
-
-  May it be granted me to pass from life
-  Drinking abundant draughts of wine, while you,
-  My darling daughter, live and prosper here.
-
-But among the Romans, as Polybius says, in his sixth book, it was
-forbidden to women to drink wine at all. However, they drink what is
-called Passum; and that is made of raisins, and when drank is very like
-the sweet Ægosthenite and Cretan wine, on which account men use it
-when oppressed by excessive thirst. And it is impossible for a woman
-to drink wine without being detected: for, first of all, she has not
-the key of the cellar; and, in the next place, she is bound to kiss her
-relations, and those of her husband, down to cousins, and to do this
-every day when she first sees them; and besides this, she is forced to
-be on her best behaviour, as it is quite uncertain whom she may chance
-to meet; for if she has merely tasted wine, it needs no informer, but
-is sure to betray itself."
-
-And Alcimus the Sicilian, in that book of his which is entitled the
-Italian History, says that all the women in Italy avoid drinking wine
-on this account: "When Hercules was in the district of the Crotoniatæ,
-he one day was very thirsty, and came to a certain house by the wayside
-and asked for something to drink; and it happened that the wife of the
-master of the house had privily opened a cask of wine, and therefore
-she said to her husband that it would be a shameful thing for him to
-open this cask for a stranger; and so she bade him give Hercules some
-water. But Hercules, who was standing at the door, and heard all this,
-praised her husband very much, but advised him to go indoors himself
-and look at the cask. And when he had gone in, he found that the cask
-had become petrified. And this fact is proved by the conduct of the
-women of the country, among whom it is reckoned disgraceful, to this
-day, to drink wine, on account of the above-mentioned reason."
-
-[Sidenote: FEMALE DRINKERS.]
-
-57. And what sort of women those among the Greeks are who get drunk,
-Antiphanes tells us, in his Female Darter; where he says—
-
-  There is a certain neighbouring victualler,
-  And he, whenever I arrive, being thirsty,
-  Is th' only man who knows the proper way
-  In which to mix my wine; and makes it not
-  Too full of water, nor too strong and heady:
-  I recollect that once when I was drinking . . . . .
-
-And, in his Woman Initiated, (and it is women who are conversing,) he
-writes—
-
-  _A._ Would you now like, my dearest friend, to drink?
-  _B._ No doubt I should.
-                          _A._ Well come, then, take a cup;
-       For they do say the first three cups one takes
-       All tend to th' honour of the heavenly gods.
-
-And Alexis, in his Female Dancer, says—
-
-  _A._ But women are quite sure to be content
-       If they have only wine enough to drink.
-  _B._ But, by the heavenly twins, we now shall have
-       As much as we can wish; and it shall be
-       Sweet, and not griping,—rich, well-season'd wine,
-       Exceeding old.
-                      _A._ I like this aged sphinx;
-       For hear how now she talks to me in riddles.
-
-And so on. And, in his Jupiter the Mourner, he mentions a certain woman
-named Zopyra, and says—
-
-  Zopyra, that wine-cask.
-
-Antiphanes, in his Female Bacchanalians—
-
-  But since this now is not the case, I'm sure
-  He is a wretched man who ever marries
-  Except among the Scythians; for their country
-  Is the sole land which does not bear the vine.
-
-And Xenarchus, in his Pentathlum, says—
-
-  I write a woman's oath in mighty wine.
-
-58. Plato, in his Phaon, relating how many things happen to women
-because of wine, says—
-
-  Come now, ye women, long ago have I
-  Pray'd that this wine may thus become your folly;
-  For you don't think, as the old proverb goes,
-  That there is any wisdom at a vintner's.
-  For if you now desire to see Phaon,
-  You first must all these solemn rites perform.
-  First, as the nurse of youths, I must receive
-  A vigorous cheesecake, and a pregnant mealcake,
-  And sixteen thrushes whole, well smear'd with honey,
-  Twelve hares, all taken when the moon was full;
-  But all the other things may be got cheaply.
-  Now listen. Three half-measures of fine onions;
-  These for Orthanna. For Conisalus
-  And his two mates, a plate of myrtleberries,
-  Pluck'd with the hand: for the great Gods above
-  Dislike the smell of lamps. . . . . . . . .
-  . . . . . . for the dogs and huntsmen.
-  A drachma for Lordon; for Cybdasus,
-  Three obols; for the mighty hero Celes,
-  Some hides and incense. Now if you bring
-  These things, you'll certainly obtain admittance;
-  But if you don't, you'll knock in vain, and long
-  In vain to enter, and get nothing by it.
-
-And Axionicus says, in his Philinna—
-
-  Just trust a woman to drink only water.
-
-59. And whole nations are mentioned as addicted to drunkenness.
-Accordingly, Bæton, the measurer of distances for Alexander, in his
-book which is entitled Stations of the March of Alexander, and Amyntas
-also, in his Stations, says that the nation of the Tapyri is so fond
-of wine that they never use any other unguent than that. And Ctesias
-tells the same story, in his book Concerning the Revenues in Asia. And
-he says that they are a most just people. And Harmodius of Lepreum, in
-his treatise on the Laws in force among the people of Phigalea, says
-that the Phigaleans are addicted to drinking, being neighbours of the
-Messenians, and being also a people much accustomed to travelling.
-And Phylarchus, in his sixth book, says that the Byzantians are so
-exceedingly fond of wine, that they live in the wine-shops and let
-out their own houses and their wives also to strangers: and that they
-cannot bear to hear the sound of a trumpet even in their sleep. On
-which account once, when they were attacked by the enemy, and could not
-endure the labour of defending their walls, Leonidas, their general,
-ordered the innkeepers' booths to be erected as tents upon the walls,
-and even then it was with difficulty that they were stopped from
-deserting, as Damon tells us, in his book on Byzantium. But Menander,
-in his play called the Woman carrying the Mysterious sacred Vessels of
-Minerva, or the Female Flute-player, says—
-
-  Byzantium makes all the merchants drunk.
-  On your account we drank the whole night long,
-  And right strong wine too, as it seems to me,—
-  At least I got up with four heads, I think.
-
-[Sidenote: THE ILLYRIANS.]
-
-And the Argives too are ridiculed by the comic poets as addicted to
-drunkenness; and so are the Tirynthians by Ephippus, in his Busiris.
-And he introduces Hercules as saying—
-
-  _A._ For how in the name of all the gods at once,
-       Do you not know me, the Tirynthian Argive?
-       That race fights all its battles when 'tis drunk.
-  _B._ And that is why they always run away.
-
-And Eubulus, in his Man Glued, says that the Milesians are very
-insolent when they are drunk. And Polemo, in his treatise on the
-Inscriptions to be found in Cities, speaking of the Eleans, produces
-this epigram:—
-
-  Elis is always drunk, and always lying:
-  As is each single house, so is the city.
-
-60. And Theopompus, in his twenty-second book, speaking of the
-Chalcidians in Thrace, says: "For they disregarded all the most
-excellent habits, rushing readily with great eagerness to drinking and
-laziness, and every sort of intemperance. And all the Thracians are
-addicted to drinking; on which account Callimachus says—
-
-  For he could hardly bear the Thracian way
-  Of drinking monstrous goblets at one draught;
-  And always did prefer a smaller cup."
-
-And, in his fiftieth book, Theopompus makes this statement about the
-Methymnæans: "And they live on the most sumptuous kind of food, lying
-down and drinking—and never doing anything at all worthy of the expense
-that they went to. So Cleomenes the tyrant stopped all this; he who
-also ordered the female pimps, who were accustomed to seduce free-born
-women, and also three or four of the most nobly born of those who
-had been induced to prostitute themselves, to be sewn in sacks and
-thrown into the sea." And Hermippus, in his account of the Seven Wise
-Men, says Periander did the same thing. But in the second book of his
-History of the Exploits of Philip he says, "The Illyrians both eat
-and drink in a sitting posture; and they take their wives to their
-entertainments; and it is reckoned a decorous custom for the women to
-pledge the guests who are present. And they lead home their husbands
-from their drinking-parties; and they all live plainly, and when they
-drink, they girdle their stomach with broad girdles, and at first they
-do so moderately; but when they drink more vehemently, then they keep
-contracting their belt. And the Ariæans," says he, "have three hundred
-thousand slaves whom they call prospelatæ, and who correspond to the
-Helots; and they get drunk every day, and make large entertainments,
-and are very intemperate in their eating and drinking. On which account
-the Celtæ when making war upon them, knowing their intemperance,
-ordered all the soldiers to prepare as superb a feast as possible in
-the tent, and to put in the food some medicinal herbs which had the
-power to gripe and purge the bowels exceedingly. And when this had
-been done . . . . And so some of them were taken by the Celtæ and put
-to death, and some threw themselves into the rivers, being unable to
-endure the pains which they were suffering in their stomachs."
-
-61. Now, after Democritus had uttered all this long uninterrupted
-discourse, Pontianus said that wine was the metropolis of all these
-evils; and it was owing to this that drunkenness, and madness, and all
-sorts of debauchery took place; and that those people who were too much
-addicted to it were not unappropriately called rowers of cups, by that
-Dionysius who is surnamed the Brazen, in his Elegies, where he says—
-
-  And those who bring their wine in Bacchus' rowing,
-  Sailors through feasts, and rowers of large cups.
-
-And concerning this class of men, (for it is not extinct,) Alexis, in
-his Curia, speaking of some one who drunk to excess, says—
-
-  This then my son is such in disposition
-  As you have just beheld him. An Œnopion,
-  Or Maron, or Capelus, or Timoclees,
-  For he's a drunkard, nothing more nor less.
-  And for the other, what can I call him?
-  A lump of earth, a plough, an earth-born man.
-
-So getting drunk is a bad thing, my good friends; and the same Alexis
-says, with great cleverness, to those who swallow wine in this way, in
-his Opora, (and the play is called after a courtesan of that name,)—
-
-  Are you then full of such a quantity
-  Of unmix'd wine, and yet avoid to vomit?
-
-And in his Ring he says—
-
-  Is not, then, drunkenness the greatest evil,
-  And most injurious to the human race?
-
-[Sidenote: EVILS OF DRUNKENNESS.]
-
-And in his Steward he says—
-
-  For much wine is the cause of many crimes.
-
-And Crobylus, in his Female Deserter, says—
-
-  What pleasure, prithee tell me, can there be
-  In getting always drunk? in, while still living,
-  Yourself depriving thus of all your senses;
-  The greatest good which nature e'er has given?
-
-Therefore it is not right to get drunk; for "A city which has been
-governed by a democracy," says Plato, in the eighth book of his Polity,
-"when it has thirsted for freedom, if it meets with bad cupbearers
-to help it, and if, drinking of the desired draught too deeply, it
-becomes intoxicated, then punishes its magistrates if they are not very
-gentle indeed, and if they do not allow it a great deal of licence,
-blaming them as wicked and oligarchical; and those people who obey
-the magistrates it insults." And, in the sixth book of his Laws, he
-says—"A city ought to be like a well-mixed goblet, in which the wine
-which is poured in rages; but being restrained by the opposite and
-sober deity, enters into a good partnership with it, and so produces a
-good and moderate drink."
-
-62. For profligate debauchery is engendered by drunkenness. On which
-account Antiphanes, in his Arcadia, says—
-
-  For it, O father, never can become
-  A sober man to seek debauchery,
-  Nor yet to serious cares to give his mind,
-  When it is rather time to drink and feast.
-  But he that cherishes superhuman thoughts,
-  Trusting to small and miserable riches,
-  Shall at some future time himself discover
-  That he is only like his fellow-men,
-  If he looks, like a doctor, at the tokens,
-  And sees which way his veins go, up or down,
-  On which the life of mortal man depends.
-
-And, in his Æolus, mentioning with indignation the evil deeds which
-those who are great drinkers do, he says—
-
-  Macareus, when smitten with unholy love
-  For one of his own sisters, for a while
-  Repress'd the evil thought, and check'd himself;
-  But after some short time he wine admitted
-  To be his general, under whose sole lead
-  Audacity takes the place of prudent counsel,
-  And so by night his purpose he accomplish'd.
-
-And well, therefore, did Aristophanes term wine the milk of Venus,
-saying—
-
-  And wine, the milk of Venus, sweet to drink;
-
-because men, after having drunk too much of it, have often conceived a
-desire for illicit amours.
-
-63. But Hegesander the Delphian speaks of some men as ἔξοινοι; by
-which term he means, overtaken with wine; speaking thus:—"Comeon and
-Rhodophon being two of the ministers who managed the affairs of Rhodes,
-were both drunk; and Comeon attacking Rhodophon as a gambler, said—
-
-  O you old man, the crew of youthful gamblers
-  Beyond a doubt are pressing hard upon you.
-
-And Rhodophon reproached him with his passion for women, and with
-his incontinence, abstaining from no sort of abuse." And Theopompus,
-in the sixteenth book of his Histories, speaking of another Rhodian,
-says—"When Hegesilochus had become perfectly useless, partly from
-drunkenness and gambling, and when he had utterly lost all credit among
-the Rhodians, and when instead his whole course of life was found fault
-with by his own companions and by the rest of the citizens." . . . . .
-Then he goes on to speak of the oligarchy which he established with
-his friends, saying—"And they violated a great number of nobly-born
-women, wives of the first men in the state; and they corrupted no small
-number of boys and young men; and they carried their profligacy to such
-a height that they even ventured to play with one another at dice for
-the free-born women, and they made a bargain which of the nobly-born
-matrons he who threw the lowest number on the dice should bring to
-the winner for the purpose of being ravished; allowing no exception
-at all; but the loser was bound to bring her to the place appointed,
-in whatever way he could, using persuasion, or even force if that was
-necessary. And some of the other Rhodians also played at dice in this
-fashion; but the most frequent and open of all the players in this way
-was Hegesilochus, who aspired to become the governor of the city."
-
-[Sidenote: EVILS OF DRUNKENNESS.]
-
-And Antheas the Lindian, who claimed to be considered a relation of
-Cleobulus the philosopher, as Philodemus reports, in his treatise
-on the Sminthians in Rhodes, being an oldish man, and very rich,
-and being also an accomplished poet, celebrated the festivals in
-honour of Bacchus all his life, wearing a dress such as is worn by
-the votaries of Bacchus, and maintaining a troop of fellow-revellers.
-And he was constantly leading revels both day and night; and he was
-the first man who invented that kind of poetry which depends upon
-compound words, which Asopodorus the Phliasian afterwards employed in
-his conversational Iambics. And he too used to write comedies and many
-other pieces in the same style of poetry, which he used to recite to
-his phallus-bearers.
-
-64. When Ulpian had heard all this he said,—Tell me, my good Pontianus,
-says he, in what author does the word πάροινος occur? And he replied—
-
-  You will undo me with your questions . .
-
-(as the excellent Agatho says)—
-
-                        . . . . and your new fashion,
-  Always talking at an unseasonable time.
-
-But since it is decided that we are to be responsible to you for every
-word, Antiphanes, in his Lydian, has said—
-
-  A Colchian man drunken and quarrelsome (πάροινος).
-
-But you are not yet satisfied about your πάροινοι, and drunkards;
-nor do you consider that Eumenes the king of Pergamus, the nephew
-of Philetærus, who had formerly been king of Pergamus, died of
-drunkenness, as Ctesicles relates, in the third book of his Times.
-But, however, Perseus, whose power was put down by the Romans, did not
-die in that way; for he did not imitate his father Philip in anything;
-for he was not eager about women, nor was he fond of wine; but when
-at a feast he was not only moderate himself, but all his friends who
-were with him were so too, as Polybius relates, in his twenty-sixth
-book. But you, O Ulpian, are a most immoderate drinker yourself
-(ἀῤῥυθμοπότης), as Timon the Phliasian calls it. For so he called those
-men who drink a great quantity of unmixed wine, in the second book of
-his Silli—
-
-  Or that great ox-goad, harder than Lycurgus's,
-  Who smote the ἀῤῥυθμόποται of Bacchus,
-  And threw their cups and brimming ladles down.
-
-For I do not call you simply ποτικὸς, or fond of drinking; and this
-last is a word which Alcæus has used, in his Ganymede. And that a habit
-of getting drunk deceives our eyesight, Anacharsis has shown plainly
-enough, in what he says where he shows that mistaken opinions are taken
-up by drunken men. For a fellow-drinker of his once, seeing his wife
-at a banquet, said, "O Anacharsis, you have married an ugly woman." And
-he replied, "Indeed I think so too, but however now, give me, O boy, a
-cup of stronger wine, that I may make her out beautiful."
-
-65. After this Ulpian, pledging one of his companions, said,—But, my
-dear friend, according to Antiphanes, who says, in his Countryman—
-
-  _A._ Shut now your eyes, and drink it all at once.
-  _B._ 'Tis a great undertaking.
-                                 _A._ Not for one
-       Who has experience in mighty draughts.
-
-Drink then, my friend; and—
-
-  _A._ Let us not always drink
-
-(as the same Antiphanes says, in his Wounded Man,)
-
-       Full cups, but let some reason and discussion
-       Come in between, and some short pretty songs;
-       Let some sweet strophes sound. There is no work,
-       Or only one at least, I tell you true,
-       In which some variation is not pleasant.
-  _B._ Give me, then, now at once, I beg you, wine,
-       Strengthening the limbs (ἀρκεσίγυιον), as says Euripides—
-  _A._ Aye, did Euripides use such a word?
-  _B._ No doubt—who else?
-                           _A._ It may have been Philoxenus,
-       'Tis all the same; my friend, you now convict me,
-       Or seek to do so, for one syllable.
-
-And he said,—But who has ever used this form πῖθι̣? And Ulpian
-replied,—Why, you are all in the dark, my friend, from having drunk
-such a quantity of wine. You have it in Cratinus, in his Ulysses,—
-
-  Take now this cup, and when you've taken, drink it (πῖθι),
-  And then ask me my name.
-
-And Antiphanes, in his Mystic, says—
-
-  _A._ Still drink (πῖθι), I bid you.
-                                   _B._ I'll obey you, then,
-       For certainly a goblet's figure is
-       A most seductive shape, and fairly worthy
-       The glory of a festival. We have—
-       Have not we? (for it is not long ago)—
-       Drunk out of cruets of vile earthenware.
-       May the Gods now, my child, give happiness
-       And all good fortune to the clever workman
-       For the fair shape that he bestow'd on thee.
-
-[Sidenote: FORMS OF ΠΙΝΩ.]
-
-And Diphilus, in his Bath, says—
-
-  Fill the cup full, and hide the mortal part,
-  The goblet made by man, with godlike wine:
-  Drink (πῖθι); these are gifts, my father, given us
-  By the good Jove, who thus protects companionship.
-
-And Ameipsias, in his Sling, says—
-
-  When you have stirr'd the sea-hare, take and drink (πῖθι).
-
-And Menander, in his Female Flute-player, says—
-
-  Away with you; have you ne'er drunk, O Sosilas?
-  Drink (πῖθι) now, I beg, for you are wondrous mad.
-
-66. And in the future tense of πίνω, we should not read πιοῦμαι, but
-πιόμαι without the υ, lengthening the ι. And this is the way the future
-is formed in that line of Homer—
-
-  (πιόμεν᾽ ἐκ βοτάνης) Drank after feeding.
-
-And Aristophanes, in his Knights, says—
-
-  He ne'er shall drink (πίεται) of the same cup with me:
-
-and in another place he says—
-
-  Thou shalt this day drink (πίει) the most bitter wine;
-
-though this might, perhaps, come from πιοῦμαι. Sometimes, however, they
-shorten the ι, as Plato does, in his Women Returning from Sacrifice—
-
-  Nor he who drinks up (ἐκπίεται) all her property:
-
-and in his Syrphax he says—
-
-  And ye shall drink (πίεσθε) much water.
-
-  And Menander uses the word πῖε as a dissyllable, in his Dagger—
-
-  _A._ Drink (πῖε).
-                    _B._ I will compel this wretch,
-       This sacrilegious wretch, to drink (πιεῖν) it first:
-
-and the expression τῆ πίε, take and drink, and πῖνε, drink. So do you,
-my friend, drink; and as Alexis says, in his Twins,—
-
-  Pledge you (πρόπιθι) this man, that he may pledge another.
-
-And let it be a cup of comradeship, which Anaceron calls ἐπίστιος. For
-that great lyric poet says—
-
-  And do not chatter like the wave
-  Of the loud brawling sea, with that
-  Ever-loquacious Gastrodora,
-  Drinking the cup ἐπίστιος.
-
-But the name which we give it is ἀνίσων.
-
-67. But do not you be afraid to drink; nor will you be in any danger
-of falling on your hinder parts; for the people who drink what
-Simonides calls—
-
-  Wine, the brave router of all melancholy,
-
-can never suffer such a mischance as that. But as Aristotle says, in
-his book on Drunkenness, they who have drunk beer, which they call
-πῖνος, fall on their backs. For he says, "But there is a peculiarity
-in the effects of the drink made from barley, which they call πῖνος,
-for they who get drunk on other intoxicating liquors fall on all parts
-of their body; they fall on the left side, on the right side, on their
-faces, and on their backs. But it is only those who get drunk on beer
-who fall on their backs, and lie with their faces upwards." But the
-wine which is made of barley is by some called βρύτος, as Sophocles
-says, in his Triptolemus—
-
-  And not to drink the earthy beer (βρύτον).
-
-And Archilochus says—
-
-  And she did vomit wine as any Thracian
-  Might vomit beer (βρύτον), and played the wanton stooping.
-
-And Æschylus, also, mentions this drink, in his Lycurgus—
-
-  And after this he drank his beer (βρύτον), and much
-  And loudly bragg'd in that most valiant house.
-
-But Hellanicus, in his Origins, says that beer is made also out of
-roots, and he writes thus:—"But they drink beer (βρύτον) made of roots,
-as the Thracians drink it made of barley." And Hecatæus, in the second
-book of his Description of the World, speaking of the Egyptians, and
-saying that they are great bread-eaters, adds, "They bruise barley so
-as to make a drink of it." And, in his Voyage round Europe, he says
-that "the Pæonians drink beer made of barley, and a liquor called παραβίη,
-made of millet and conyza. And they anoint themselves," adds
-he, "with oil made of milk." And this is enough to say on these topics.
-
-68. But in our time dear to the thyrsus-bearers
-    Is rosy wine, and greatest of all gods
-    Is Bacchus.
-
-As Ion the Chian says, in his Elegies—
-
-    For this is pretext fit for many a song;
-  The great assemblies of th' united Greeks,
-    The feasts of kings, do from this gift proceed,
-  Since first the vine, with hoary bunches laden,
-    Push'd from beneath the ground its fertile shoots,
-  Clasping the poplar in its firm embrace,
-    And from its buds burst forth a numerous race,
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-  Crashing, as one upon the other press'd;
-    But when the noise has ceased they yield their juice,
-  Divinest nectar, which to mortal men
-    Is ever the sole remedy for care,
-  And common cause of joy and cheerfulness.
-    Parent of feasts, and laughter, and the dance,
-  Wine shows the disposition of the good,
-    And strengthens all their noble qualities.
-  Hail! then, O Bacchus, president of feasts,
-    Dear to all men who love the wreathed flowers;
-  Give us, kind God, an age of happiness,
-    To drink, and play, and cherish just designs.
-
-But Amphis, in his Philadelphi, praising the life of those who are fond
-of drinking, says:—
-
-  For many causes do I think our life,
-  The life of those who drink, a happy one;
-  And happier far than yours, whose wisdom all
-  Lies in a stern and solemn-looking brow.
-  For that slow prudence which is always busy
-  In settling small affairs, which with minuteness,
-  And vain solicitude, keeps hunting trifles,
-  Fears boldly to advance in things of weight;
-  But our mind, not too fond of scrutinising
-  Th' exact result of every trifling measure,
-  Is ever for prompt deeds of spirit ready.
-
-69. And when Ulpian was about to add something to this Æmilianus
-said,—It is time for us, my friends, to inquire in some degree about
-γρῖφοι, that we may leave our cups for a little while, not indeed in
-the spirit of that work which is entitled the Grammatical Tragedy of
-Callias the Athenian: but let us first inquire what is the definition
-of what we call a γρῖφος . . . . And we may omit what Cleobulina of
-Lindus has proposed in her Epigrams; for our companion, Diotimus of
-Olympia, has discussed that point sufficiently; but we must consider
-how the comic poets have mentioned it, and what punishment those who
-have failed to solve it have undergone. And Laurentius said,—Clearchus
-the Solensian defines the word thus: "Γρῖφος," says he, "is a sportive
-problem, in which we are bidden to seek out, by the exertion of our
-intellect and powers of investigation, what is proposed to us, which
-has been uttered for the sake of some honour or some penalty." And in
-his discussion on these griphi, the same Clearchus asserts that "there
-are seven kinds of griphi. In the letter, when we say that there is
-a certain name of a fish or plant, beginning with α. And similarly,
-when he who proposes the griphus desires us to mention some name in
-which some particular letter is or is not. Such are those which are
-called sigma-less griphi; on which account Pindar has composed an ode
-on the ς, as if some griphus had been proposed to him as a subject for
-a lyric poem. Then griphi are said to be in the syllable, when we are
-desired to recite some verse which begins with the syllable βα, as with
-βασιλεὺς, for instance, or which ends with ναξ, as Καλλιάναξ, or some
-in which the syllables Λεων take the lead, as Λεωνίδης, or on the other
-hand close the sentence, as Θρασυλέων. They are in the name, when we
-utter simple or compound names of two syllables, by which some tragic
-figure, or on the other hand some humble one, is indicated; or some
-names which have no connexion with anything divine, as Κλεώνυμος, or
-which have some such connexion, as Διονύσιος: and this, too, whether
-the connexion be with one God or with more, as ῾Eρμαφρόδιτος; or
-whether the name begins with Jupiter, as Διοκλῆς, or with Mercury, as
-Ὲρμόδωρος; or whether it ends, as it perhaps may, with νῖκος. And then
-they who were desired to say such and such things, and could not, had
-to drain the cup." And Clearchus defined the word in this way. And now
-you, my good friend Ulpian, may inquire what the cup to be drained is.
-
-70. But concerning these griphi, Antiphanes says, in his Cnoethis, or
-the Pot-bellied Man—
-
-  _A._ I thought before that those who while at meals
-       Bade me solve griphi, were the silliest triflers,
-       Talking mere nonsense. And when any one
-       Was bade to say what a man bore and bore not,
-       I laugh'd and thought it utter childishness;
-       And did not think that truth did lie beneath,
-       But reckon'd them as traps for the unwary.
-       But now, indeed, I see there is some truth in them;
-       For we, ten men, contribute now for supper,
-       But no one of them all bears what he brings,
-       So here's a case where he who bears bears not,
-       And this is just the meaning of a griphus.
-       So surely this may fairly be excused;
-       But others play tricks with the things themselves,
-       Paying no money, as, for instance, Philip.
-  _B._ A wise and fortunate man, by Jove, is he.
-
-And in his Aphrodisian he says—
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-  _A._ Suppose I want to say now "dish" to you,
-       Shall I say "dish," or shall I rather say,
-       A hollow-bodied vessel, made of earth,
-       Form'd by the potter's wheel in rapid swing,
-       Baked in another mansion of its mother,
-       Which holds within its net the tender milk-fed
-       Offspring of new-born flocks untimely choked?
-  _B._ By Hercules, you'll kill me straight if you
-       Do not in plain words say a "dish of meat."
-  _A._ 'Tis well. And shall I speak to you of drops
-       Flowing from bleating goats, and well compounded
-       With streams proceeding from the yellow bee,
-       Sitting on a broad receptacle provided
-       By the chaste virgin born of holy Ceres,
-       And now luxuriating beneath a host
-       Of countless finely-wrought integuments;
-       Or shall I say "a cheesecake?"
-                                      _B._ Prithee say
-       A cheesecake.
-                     _A._ Shall I speak of rosy sweat
-       From Bacchic spring?
-                            _B._ I'd rather you'd say wine.
-  _A._ Or shall I speak of dusky dewy drops?
-  _B._ No such long paraphrase,—say plainly, water.
-  _A._ Or shall I praise the cassia-breathing fragrance
-       That scents the air?
-                            _B._ No, call it myrrh,—forbear
-       Those sad long-winded sentences, those long
-       And roundabout periphrases; it seems
-       To me by far too great a labour thus
-       To dwell on matters which are small themselves,
-       And only great in such immense descriptions.
-
-71. And Alexis, in his Sleep, proposes a griphus of this kind—
-
-  _A._ It is not mortal, nor immortal either,
-       But as it were compounded of the two,
-       So that it neither lives the life of man,
-       Nor yet of God, but is incessantly
-       New born again, and then again deprived
-       Of this its present life; invisible,
-       Yet it is known and recognised by all.
-  _B._ You always do delight, O lady, in riddles.
-  _A._ No, I am speaking plain and simple things.
-  _B._ What child then is there which has such a nature?
-  _A._ 'Tis sleep, my girl, victor of human toils.
-
-And Eubulus, in his Sphingocarion, proposes griphi of this kind,
-himself afterwards giving the solution of them—
-
-  _A._ There is a thing which speaks, yet has no tongue;
-       A female of the same name as the male;
-       The steward of the winds, which it holds fast;
-       Rough, and yet sometimes smooth; full of dark voices
-       Scarce to be understood by learned men;
-       Producing harmony after harmony;
-       'Tis one thing, and yet many; e'en if wounded
-       'Tis still invulnerable and unhurt.
-  _B._ What can that be?
-                         _A._ Why, don't you know, Callistratus?
-       It is a bellows.
-                        _B._ You are joking now.
-  _A._ No; don't it speak, although it has no tongue?
-       Has it not but one name with many people?
-       Is't not unhurt, though with a wound i' the centre?
-       Is it not sometimes rough, and sometimes smooth?
-       Is it not, too, a guardian of much wind?
-
-Again:—
-
-  There is an animal with a locust's eye,
-  With a sharp mouth, and double deathful head;
-  A mighty warrior, who slays a race
-  Of unborn children.
-
-('Tis the Egyptian ichneumon.)
-
-  For he does seize upon the crocodile's eggs,
-  And, ere the latent offspring is quite form'd,
-  Breaks and destroys them: he's a double head,
-  For he can sting with one end, and bite with th' other.
-
-Again:—
-
-  I know a thing which, while it's young, is heavy,
-  But when it's old, though void of wings, can fly
-  With lightest motion, out of sight o' th' earth.
-
-This is thistledown. For it—
-
-  While it is young, stands solid in its seed,
-  But when it loses that, is light and flies,
-  Blown about every way by playful children.
-
-Listen, now, to this one—
-
-  There is an image all whose upper part
-  Is its foundation, while the lower part
-  Is open; bored all through from head to feet;
-  'Tis sharp, and brings forth men in threefold way,
-  Some of whom gain the lot of life, some lose it:
-  All have it; but I bid them all beware.
-
-And you yourselves may decide here, that he means the box into which
-the votes are thrown, so that we may not borrow everything from Eubulus.
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-72. And Antiphanes, in his Problem, says—
-
-  _A._ A man who threw his net o'er many fish,
-       Though full of hope, after much toil and cost,
-       Caught only one small perch. And 'twas a cestreus,
-       Deceived itself, who brought this perch within,
-       For the perch followeth the blacktail gladly.
-  _B._ A cestreus, blacktail, perch, and man, and net,—
-       I don't know what you mean; there's no sense in it.
-  _A._ Wait while I clearly now explain myself:
-       There is a man who giving all he has,
-       When giving it, knows not to whom he gives it,
-       Nor knows he has the things he does not need.
-  _B._ Giving, not giving, having, and not having,—
-       I do not understand one word of this.
-  _A._ These were the very words of this same griphus.
-       For what you know you do not just now know,
-       What you have given, or what you have instead.
-       This was the meaning.
-                             _B._ Well, I should be glad
-       To give you too a griphus.
-                                  _A._ Well, let's have it.
-  _B._ A pinna and a mullet, two fish, both
-       Endued with voices, had a conversation,
-       And talk'd of many things; but did not say
-       What they were talking of, nor whom they thought
-       They were addressing; for they both did fail
-       In seeing who it was to whom they talk'd.
-       And so, while they kept talking to each other,
-       The goddess Ceres came and both destroy'd.
-
-73. And in his play called Sappho, Antiphanes represents the poetess
-herself as proposing griphi, which we may call riddles, in this manner:
-and then some one else is represented as solving them. For she says—
-
-  _S._ There is a female thing which holds her young
-       Safely beneath her bosom; they, though mute,
-       Cease not to utter a loud-sounding voice
-       Across the swelling sea, and o'er the land,
-       Speaking to every mortal that they choose;
-       But those who present are can nothing hear,
-       Still they have some sensation of faint sound.
-
-And some one, solving this riddle, says—
-
-  _B._ The female thing you speak of is a city;
-       The children whom it nourishes, orators;
-       They, crying out, bring from across the sea,
-       From Asia and from Thrace, all sorts of presents:
-       The people still is near them while they feed on it,
-       And pour reproaches ceaselessly around,
-       While it nor hears nor sees aught that they do.
-  _S._ But how, my father, tell me, in God's name,
-       Can you e'er say an orator is mute,
-       Unless, indeed, he's been three times convicted?
-  _B._ And yet I thought that I did understand
-       The riddle rightly. Tell me then yourself.
-
-And so then he introduces Sappho herself solving the riddle, thus—
-
-  _S._ The female thing you speak of is a letter,
-       The young she bears about her is the writing:
-       They're mute themselves, yet speak to those afar off
-       Whene'er they please. And yet a bystander,
-       However near he may be, hears no sound
-       From him who has received and reads the letter.
-
-74. And Diphilus, in his Theseus, says that there were once three
-Samian damsels, who, on the day of the festival of Adonis, used to
-delight themselves in solving riddles at their feasts. And that when
-some one had proposed to them this riddle, "What is the strongest of
-all things?" one said iron, and alleged the following reasons for her
-opinion, because that is the instrument with which men dig and cut, and
-that is the material which they use for all purposes. And when she had
-been applauded, the second damsel said that a blacksmith exerted much
-greater strength, for that he, when he was at work, bent this strong
-iron, and softened it, and used it for whatever purposes he chose. And
-the third said, they were both wrong, and that love was the strongest
-thing of all, for that love could subdue a blacksmith.
-
-And Achæus the Eretrian, though he is usually a very clear poet as
-respects the structure of his poems, sometimes makes his language
-obscure, and says many things in an enigmatical style; as, for
-instance, in his Iris, which is a satyric play. For he says, "A cruet
-of litharge full of ointment was suspended from a Spartan tablet,
-written upon and twisted on a double stick;" meaning to say a white
-strap, from which a silver cruet was suspended; and he has spoken of
-a Spartan written tablet when he merely meant the Spartan scytale.
-And that the Lacedæmonians put a white strap, on which they wrote
-whatever they wished, around the scytale, we are told plainly enough by
-Apollonius Rhodius, in his Treatise on Archilochus. And Stesichorus, in
-his Helen, speaks of a footpan of litharge; and Ion, in his Phoenix or
-Cæneus, calls the birdlime the sweat of the oak, saying—
-
-  The sweat of oaks, and a long leafy branch
-  Cut from a bush supports me, and a thread
-  Drawn from Egyptian linen, clever snare
-  To catch the flying birds.
-
-[Sidenote: RIDDLES.]
-
-75. And Hermippus says, that Theodectes of Phaselus, in his book on
-the Pupils of Isocrates, was a wonderfully clever man at discovering
-any riddles that might be proposed to him, and that he too could
-propose riddles to others with great acuteness. As that riddle about
-shade, for instance;—for he said that there was a nature which is
-greatest at its birth and at its decease, and least when at its height.
-And he speaks thus:—
-
-  Of all the things the genial earth produces,
-  Or the deep sea, there is no single one,
-  Nor any man or other animal
-  Whose growth at all can correspond to this:
-  For when it first is born its size is greatest;
-  At middle age 'tis scarcely visible,
-  So small it's grown; but when 'tis old and hastens
-  Nigh to its end, it then becomes again
-  Greater than all the objects that surround it.
-
-And in the Œdipus, which is a tragedy, he speaks of night and day in
-the following riddle:—
-
-  There are two sisters, one of whom brings forth
-  The other, and in turn becomes its daughter.
-
-And Callisthenes, in his Greek History, tells the following story,
-that "when the Arcadians were besieging Cromnus, (and that is a small
-town near Megalopolis,) Hippodamus the Lacedæmonian, being one of
-the besieged persons, gave a message to the herald who came to them
-from the Lacedæmonians, showing the condition in which they were by
-a riddle, and he bade him tell his mother—'to be sure and release
-within the next ten days the little woman who was bound in the temple
-of Apollo; as it would not be possible to release her if they let those
-days elapse.' And by this message he plainly enough intimated what he
-was desirous to have understood; for the little woman meant is Famine,
-of which there was a picture in the temple of Apollo, near the throne
-of Apollo, and it was represented under a woman's form; so it was
-evident to every one that those who were besieged could hold out only
-ten days more because of famine. So the Lacedæmonians, understanding
-the meaning of what had been said, brought succour with great speed to
-the men in Cromnus."
-
-76. There are also many other riddles, such as this:—
-
-  I saw a man who by the means of fire
-  Was glueing brass unto another man
-  So closely that they two became like brothers.
-
-And this expression means the application of a cupping-glass. And a
-similar one is that of Panarces, mentioned by Clearchus, in his Essay
-on Griphi, that "A man who is not a man, with a stone which was not a
-stone, struck a bird which was not a bird, sitting on a tree which was
-not a tree." For the things alluded to here are a eunuch, a piece of
-pumice-stone, a bat, and a narthex[48]. And Plato, in the fifth book
-of his Laws,[49] alludes to this riddle, where he says, that those
-philosophers who occupy themselves about minute arts, are like those
-who, at banquets, doubt what to eat, and resemble too the boys' riddle
-about the stone thrown by the eunuch, and about the bat, and about the
-place from which they say that the eunuch struck down the bat, and the
-engine with which he did it.
-
-77. And of this sort also are those enigmatical sayings of Pythagoras,
-as Demetrius of Byzantium says, in the fourth book of his treatise on
-Poets, where, for instance, he says, "A man should not eat his heart;"
-meaning, "a man should cultivate cheerfulness." "One should not stir
-the fire with a sword;" meaning, "one should not provoke an angry man;"
-for anger is fire, and quarrelsomeness is a sword. "One should not
-step over a yoke;" meaning, "one should avoid and hate all kinds of
-covetousness, but seek equality." "One should not travel along the high
-road;" meaning, "one should not follow the opinions of the multitude,
-(for the common people approve of whatever they take in their heads
-without any fixed principle,) but one should rather go on the straight
-road, using sense as one's guide." "One should not sit down upon a
-bushel;" meaning, "one should not be content with merely considering
-what is sufficient for the present day, but one should always have an
-eye to the future" * * * * * * * * *[50] "For death is the boundary and
-limit of life;" and this saying is meant to forbid us approaching the
-subject with anxiety and grief.
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-78. And Dromeas the Coan used to play at riddles in much the same way
-as Theodectes, according to the statement of Clearchus: and so did
-Aristonymus, the player on the harp, without any vocal accompaniment:
-and so did that Cleon who was surnamed Mimaulus, who was the best actor
-of Italian mimes that ever appeared on the stage without a mask. For in
-the style of play which I have mentioned already, he was superior even
-to Nymphodorus. And Ischomachus the herald was an imitator of his, who
-used to give his representations in the middle of a crowd, and after he
-had become celebrated, he altered his style and used to act mimes at
-the jugglers' shows. And the riddles which these men used to propose
-were of the following kind:—A clown once had eaten too much, and was
-very unwell, and when the physician asked him whether he had eaten to
-vomit, No, said he, but I ate to my stomach. And another was,—A poor
-woman had a pain in her stomach, and when the physician asked her
-whether she had anything[51] in her stomach, How should I, said she,
-when I have eaten nothing for three days?
-
-And the writings of Aristonymus were full of pompous expressions: and
-Sosiphanes the poet said to Cephisocles the actor, reproaching him as
-a man fond of long words, "I would throw a stone at your loins, if I
-were not afraid of wetting the bystanders." But the logical griphus is
-the oldest kind, and the one most suited to the natural character of
-such enigmatical language. "What do we all teach when we do not know it
-ourselves?" and, "What is the same nowhere and everywhere?" and also,
-"What is the same in the heavens and on the earth and in the sea?"
-But this is a riddle arising from an identity of name; for there is a
-bear, and a serpent, and an eagle, and a dog, both in the heavens and
-on the earth and in the sea. And the other riddle means Time; for that
-is the same to all people and everywhere, because it has not its nature
-depending on one place. And the first riddle means "How to live:" for
-though no one knows this himself, he teaches his neighbour.
-
-79. And Callias the Athenian, whom we were discussing just now, and
-who was a little before Strattis in point of time, wrote a play which
-he called Grammatical Science; and the plot of it was as follows. The
-prologue consists of the elements, and the actor should recite it,
-dividing it into paragraphs, and making the termination in the manner
-of a dramatic catastrophe, into "Alpha, beta, gamma, delta, eta, theta.
-For ει is sacred to the God; iota, cappa, lambda, mu, nu, xu, the
-diphthong ou, pi, rho, sigma, tau, the present υ, phi, chi, which is
-next to psi, all down to omega." And the chorus consisted of women,
-in pairs, made of two elements taken together, composed in metre and
-lyrical odes in this fashion;—"Beta alpha ba, beta ei be, beta eta be,
-beta iota bi, beta ou bo, beta upsilon bu, beta omega bo." And then,
-again, in the antistrophe of the ode and of the metre, "Gamma alpha,
-gamma ei, gamma eta, gamma iota, gamma omicron, gamma upsilon, gamma
-omega." And in the same way he dealt with all other syllables—all
-which have the same melody and the same metre in the antistrophes. So
-that people not only suspect that Euripides drew all his Medea from
-this drama, but they think that it is perfectly plain that he drew the
-system of his choruses from it. And they say that Sophocles, after he
-had heard this drama, endeavoured to divide his poem in respect of the
-metre, and did it thus, in the Œdipus,—
-
-  I shall not grieve myself nor you,
-  Being convicted of this action.
-
-On which account, all the rest admitted the system of antistrophes from
-his example, as it should seem, into their tragedies. Then, after this
-chorus, Callias introduces another speech of vowels, in this manner:
-(and this also the reciter must divide into paragraphs in the same way
-as the previous portions, in order that that delivery may be preserved
-which the author originally intended)—
-
-  Alpha alone, O woman; then one should
-  Say Ει alone in the second place: next,
-  Still by itself you will say, thirdly, Eta;
-  Fourth, still alone, Iota; fifthly, Ou.
-  In the sixth place, Upsilon by itself.
-  The last of all the seven vowels is
-  The slow-paced Omega. The seven vowels
-  In seven verses; and when you've recited
-  All these, then go and ponder by yourself.
-
-80. Callias was also the first man who taught the elements of learning
-by iambics, in a licentious sort of language, described in the
-following manner—
-
-[Sidenote: EURIPIDES.]
-
-  For I'm in labour, ladies; but from shame,
-  I will, my dear, in separate lines and letters,
-  Tell you the name of the child. There is a line
-  Upright and long; and from the middle of it
-  There juts forth on each side a little one,
-  With upward look: and next a circle comes,
-  On two short feet supported.
-
-And afterwards, following this example, as any one may suspect,
-Mæandrius the prose writer, turning away a little from the usual
-pronunciation in his descriptions, wrote those things which are found
-in his Precepts, in a less polished style than the above-mentioned
-Callias. And Euripides appears to have followed the same model when he
-composed those verses, in his Theseus, in which the elements of writing
-are described. But the character is an illiterate shepherd, who is
-showing that the name of Theseus is inscribed in the place in this way—
-
-  For I indeed do nothing know of letters,
-  But I will tell you all their shapes, and give
-  Clear indications by which you may judge.
-  There is a circle, round as though 't had been
-  Work'd in a lathe, and in its centre space
-  It has a visible sign. Then the second
-  Has first of all two lines, and these are parted
-  By one which cuts them both across the middle.
-  The third's a curly figure, wreathed round.
-  The fourth contains one line which mounts right up,
-  And in a transverse course three others hang
-  From its right side. The letter which comes fifth
-  Admits of no such easy explanation;
-  For there are two diverging lines above,
-  Which meet in one united line below.
-  The letter which comes last is like the third.
-
-[So as to make Θ Ε Σ Ε Υ Σ]
-
-And Agathon the tragic poet has composed a similar passage, in his
-Telephus; for there also some illiterate man explains the way of
-spelling Theseus thus:—
-
-  The letter which comes first is like a circle,
-  Divided by a navel in the middle;
-  Then come two upright lines well join'd together;
-  The third is something like a Scythian bow:
-  Next comes a trident placed upon its side;
-  And two lines branching from one lower stem:
-  The last again the same is as the third.
-
-And Theodectes of Phaselus introduces an illiterate clown, who also
-represents the name of Theseus in his own way—
-
-  The letter which comes first a circle is,
-  With one soft eye; then come two upright lines
-  Of equal and exact proportions,
-  United by one middle transverse line;
-  The third is like a wreathed curl of hair;
-  The next a trident lying on its side;
-  The fifth two lines of equal length above,
-  Which below join together in one base;
-  The sixth, as I have said before, a curl.
-
-And Sophocles has said something like this, in his Amphiaraus, which is
-a satyric drama, where he introduces an actor dancing in unison with
-his explanation of the letters.
-
-81. But Neoptolemus the Parian, in his treatise on Inscriptions, says
-that this inscription is engraved on the tomb of Thrasymachus the
-sophist at Chalcedon—
-
-  My name is Theta, ro, alpha, and san,
-  Upsilon, mu, alpha, chi, ou, san again:
-  Chalcedon was my home, wisdom my trade.
-
-And there is a poem of this kind upon Pan, by Castorion the Solensian,
-as Clearchus says: every foot[52] consists of one entire word, and so
-every line has its feet in pairs, so that they may either precede or
-follow each other; as for instance—
-
-  σὲ τὸν βόλοις νιφοκτύποις δυσχείμερον
-  ναίονθ᾽ ἕδος, θηρονόμε πὰν, χθόν᾽ ᾿αρκάδων,
-  κλήσω γραφῇ τῇδ᾽ ἐν σοφῇ, πάγκψειτ᾽ ἔπη
-  συνθεὶς, ἄναξ, δύσγνωστα μὴ σοφοῖς κλύειν,
-  μουσοπόλε θὴρ, κηρόχυτον ὅς μείλιγμ᾽ ἱεῖς.
-
-[Which may be translated thus—
-
-  O thou that dwellest on the lofty plain,
-  Stormy with deep loud-sounding falls of snow,
-  Th' Arcadian land,—lord of the forest kinds,
-  Thee, mighty Pan, will I invoke in this
-  Sagacious writing, carefully compounding
-  Words difficult for ignorant men to know,
-  Or rightly understand. Hail, friend o' the Muse,
-  Who pourest forth sweet sounds from waxen flute.]
-
-And so on in the same manner. And in whatever order you place each
-of these pairs of feet it will give the same metre; as you may, for
-instance, transpose the first line, and instead of—
-
-  σὲ, τὸν βόλοις νιφοκτύποις δυσχείμερον,
-
-you may read it—
-
-  νιφοκτύποις σὲ τὸν βόλοις δυσχείμερον.
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-You may also remark that each pair of feet consists of ten[53] letters;
-and you may produce the same effect not in this way, but in a different
-one, so as to have many ways of putting one line; for instead you may
-read—
-
-  μέτρον φράσον μοι, τῶν ποδῶν μέτρον λαβών:
-
-or this way—
-
-  λαβὼν μέτρον μοι τῶν ποδῶν, μέτρον φράσον.
-
-[And you may take this line too—]
-
-  οὐ βούλομαι γὰρ τῶν ποδῶν μέτρον λαβεῖν,
-
-[and transpose it thus—]
-
-  λαβεῖν μέτρον γὰρ τῶν ποδῶν οὐ βούλομαι.
-
-82. But Pindar, with reference to the ode which was composed without a
-σ in it, as the same Clearchus tells us, as if some griphus had been
-proposed to him to be expressed in a lyric ode,—as many were offended
-because they considered it impossible to abstain from the σ, and
-because they did not approve of the way in which the idea was executed,
-uttered this sentence—
-
-  Before long series of songs were heard,
-  And the ill-sounding san from out men's mouths.
-
-And we may make use of this observation in opposition to those who
-pronounce the sigma-less ode of Lasus of Hermione to be spurious, which
-is entitled The Centaurs. And the ode which was composed by Lasus to
-the Ceres in Hermione, has not a σ in it, as Heraclides of Pontus says,
-in the third book of his treatise on Music, which begins—
-
-  I sing of Ceres and her daughter fair,
-  The bride of Clymenus.
-
-83. And there are great numbers of other griphi. Here is one—
-
-  In a conspicuous land I had my birth,
-  The briny ocean girds my country round,
-  My mother is the daughter fair of Number.
-
-By the conspicuous land (φανερὰ) he means Delos (as δῆλος is
-synonymous with φανερὸς), and that is an island surrounded by the sea.
-And the mother meant is Latona, who is the daughter of Coius, and
-the Macedonians use κοῖος as synonymous with ἀριθμός. And the one on
-barley-water (πτυσάνη)—
-
-  Mix the juice of peel'd barley, and then drink it.
-
-And the name πτισάνη is derived from the verbs πτίσσω, to
-pound, and ἄνω, to bruise. There is also the one on the snail, which is
-quoted in the Definitions of Teucer—
-
-  An animal destitute of feet and spine
-  And bone, whose back is clad with horny shell,
-  With long, projecting, and retreating eyes.
-
-And Antiphanes, in the Man who admires himself, says—
-
-  Coagulated, tender-bodied milk.
-  Dost understand me not? I mean new cheese.
-
-And Anaxandrides, in his Ugly Woman, says—
-
-  He's lately cut it up; then he confined
-  The long, unbroken portions of the body
-  In earthen vases, wrought in crackling fire,—
-  A phrase, my men, invented by Timotheus,
-  Who meant to say in dishes.
-
-And Timocles, in his Heroes, says—
-
-  _A._ And when the nurse of life was taken away,
-       Fierce hunger's foe, sweet friendship's guardian,
-       Physician of voracious hunger, which
-       Men call the table . . . .
-                              _B._ How you tire yourself,
-       When you might say "the table" in a word.
-
-And Plato, in his Adonis, saying that an oracle was given to Cinyras
-concerning his son Adonis, reports it in these words—
-
-  O Cinyras, king of hairy Cyprians,
-  Your son is far the fairest of all men,
-  And the most admirable: but two deities
-  Lay hands upon him; one is driven on
-  By secret courses, and the other drives.
-
-He means Venus and Bacchus; for both of them loved Adonis. And the
-enigma of the Sphinx is reported by Asclepiades, in his essay on the
-Subjects on which Tragedies have been written, to have been such as
-this—
-
-  There is upon the earth an animal
-  With two feet, and with four, and eke with three,
-  And with one voice; and it alone, of all
-  The things which move on earth, or in the heavens,
-  Or o'er the boundless sea, doth change its nature;
-  But when its feet are of the greatest number,
-  Then is its speed the slowest, and strength least.
-
-84. And there are also some sayings partaking of the character of
-griphi, composed by Simonides, as is reported by Chamæleon of Heraclea,
-in his treatise on the Life and Writings of Simonides—
-
-[Sidenote: ENIGMATICAL SAYINGS.]
-
-  The father of a kid which roves for food,
-  And a sad fish, had their heads near together;
-  And when they had received beneath their eyelids
-  The son of Night, they did not choose to cherish
-  The bull-slaying servant of the sovereign Bacchus.
-
-But some say that these verses were inscribed on some one of the
-ancient offerings which were dedicated at Chalcis; and that on it were
-represented the figures of a goat and a dolphin; to which animals
-allusion is made in the above lines. And others say that a dolphin and
-a goat were embossed in that part of a psaltery where the strings are
-put in, and that they are what is meant here; and that the bull-slaying
-servant of Bacchus is the dithyrambic. And others say that the ox which
-is sacrificed to Bacchus in the town of Iulis is struck with an axe by
-some one of the young men: and that the festival being near, the axe
-had been sent to a forge, and Simonides, being then a young man, went
-to the smith to fetch it; and that when he found the man asleep, and
-his bellows and his tongs lying loosely about with their fore parts
-touching one another, he then came back, and told the before-mentioned
-problem to his friends. For the father of a kid he called the bellows,
-and the sad fish the tongs (which is called καρκῖνος, or the crab).
-The son of Night is sleep, and the bull-slaying servant of Bacchus
-is the axe. And Simonides composed also another epigram which causes
-perplexity to those who are ignorant of history—
-
-  I say that he who does not like to win
-  The grasshopper's prize, will give a mighty feast
-  To the Panopeiadean Epeus.
-
-And it is said, that when he was sojourning at Carthea he used to train
-choruses; and that the place where these exercises took place was in
-the upper part of the city, near the temple of Apollo, a long way from
-the sea; so that all the rest of the citizens, and Simonides himself,
-went down to get water, to a place where there was a fountain; and that
-an ass, whose name was Epeus, used to carry the water up for them; and
-they gave him this name, because there was a fable that Epeus himself
-used to do this; and there was also represented in a picture, in the
-temple of Apollo, the Trojan fable, in which Epeus is represented as
-drawing water for the Atridæ; as Stesichorus also relates—
-
-  For the great daughter of Jove pitied him
-  Bearing incessant water for the kings.
-
-And as this was the case, they say that it was a burden imposed on
-every member of the choruses who was not present at the appointed
-time, that he should give the ass a chœnix of barley; and that this
-is stated by the same poet; and that what is meant by not liking
-to win the grasshopper's prize, is not liking to sing; and that by
-Panopeiadean is meant the ass, and the mighty feast is the chœnix of
-barley.
-
-85. And of the same kind is the epigram of Theognis the poet,—
-
-  For a sea-corpse has call'd me now back home,
-  Which, though dead, speaketh with a living mouth.
-
-Where he means the cockle. And we may consider of the same character
-those sentences in which we use words which resemble men's names, as—
-
-  λαβὼν ἀριστόνικον ἐν μάχῃ κράτος:
-  He gain'd in battle a glorious victory;
-
-where ἀριστόνικος sounds like the name of a man, Aristonicus. And there
-is also that riddle which is so frequently repeated—
-
-  Five men came to one place in vessels ten,
-  And fought with stones, but might not lift a stone,
-  And died of thirst while water reach'd their chins.
-
-86. And what punishment had the Athenians who could not solve this
-riddle when proposed to them, if it was only to drink a bowl of mixed
-wine, as Clearchus has stated in his Definition? And, in the first
-book of his treatise on Proverbs, he writes thus—"The investigation
-of riddles is not unconnected with philosophy; for the ancients used
-to make a display of their erudition by such things; for they used
-at their entertainments to ask questions, not such as the men of the
-present day ask one another, as to what sort of amorous enjoyment is
-the most delicious, or what kind of fish is nicest, or what is most in
-season at the moment; or again, what fish is best to eat at the time of
-Arcturus, or what after the rising of the Pleiades, or of the Dog-star.
-And then they offer kisses as prizes for those who gain the victory in
-such questions; such as are hateful to men of liberal sentiments; and
-as a punishment for those who are defeated they enjoin them to drink
-sheer wine; which they drink more willingly than the cup of health. For
-these things are well adapted to any one who has devoted his attention
-to the writings of Philænis and Archestratus, or who has studied the
-books called Gastrologies.
-
-[Sidenote: CAPPING VERSES.]
-
-They preferred such plays as these;—when the first person had recited
-a verse, the others were bound to quote the verse following; or if
-any one had quoted a sentence from some poet, the rest were bound to
-produce a sentence from some other poet expressing the same sentiments.
-After that, every one was bound to repeat an iambic. And then, each
-person was to repeat a line of such and such a number of syllables
-precisely; and so on with everything that related to any acquaintance
-with letters and syllables. And in a similar manner they would be bound
-to repeat the names of all the commanders in the army which attacked
-Troy, or of all the Trojan leaders: or to tell the name of some city
-in Asia beginning with a given letter; and then the next person was to
-tell the name of a city in Europe: and then they were to go through
-the rest according as they were desired to give the names of Grecian
-or barbarian cities; so that this sport, not being an inconsiderate
-one, was a sort of exhibition of the ability and learning of each
-individual. And the prizes given were a garland and applause, things by
-which love for one another is especially sweetened."
-
-87. This, then, was what Clearchus said; and the things which he says
-one ought to propose, are, I imagine, such as these. For one person to
-quote a line in Homer beginning with Alpha, and ending with the same
-letter, such as—
-
-  Ἀγχοῦ δ᾽ ἱσταμένη ἔπεα πτερόεντα προσηύδα.
-  Ἀλλ᾽ ἄγε νῦν μάστιγα καὶ ἡνία σιγαλόεντα.
-  Ἀσπίδας εὐκύκλους λαισήαϊ τε πτερόεντα.
-
-And, again, they quoted iambics on a similar principle—
-
-  Ἀγαθὸς ἀνὴρ λέγοιτ᾽ ἄν, ὁ φέρων τ᾽ ἀγαθά.
-  Ἀγαθὸς ἂν εἴη καὶ ὁ φέρων καλῶς κακά.
-
-Or lines in Homer beginning and ending with ε, as—
-
-  Εὗρε λυκάονος υἷον ἀμύμονά τε κρατερόν τε.
-  Ἐν πόλει ὑμετέρῃ ἐπεὶ οὐκ ἔμελλον ἔγωγε.
-
-And iambics on the same principle—
-
-  Εὐκαταφρόνητός ἐστι πενία, δέρκυλε:
-  Ἐπὶ τοῖς παροῦσι τὸν βίον διάπλεκε.
-
-And lines of Homer beginning and ending with η, as—
-
-  Ἠ μὲν ἄπ᾽ ὥς εἰποῦσ᾽ ἀπέβη γλαυκῶπις ᾿αθήνη:
-  Ἠ δ᾽ ἐν γούνασι πίπτε διώνης δῖ ᾿αφροδίτη.
-
-And iambics—
-
- Ἠ τῶν φίλων σοι πίστις ἔστω κεκριμένη.
-
-Lines in Homer beginning and ending with ι, as—
-
-  Ἰλίου ἐξαπολοίατ᾽ ἀκήδεστοι καὶ ἄφαντοι:
-  Ἰππόλοχος δέ μ᾽ ἔτικτε καὶ ἐκ τοῦ φημὶ γενέσθαι.
-
-Beginning and ending with σ, as—
-
-  Συμπάντων δαναῶν, οὐδ᾽ ἢν ᾿αγαμέμνονα εἴπῃς.
-
-And iambics as—
-
-  Σοφος ἐστιν ὁ φέρων τἀπὸ τῆς τύχης καλῶς.
-
-And beginning and ending with ω, as—
-
-  Ὠς δ᾽ ὅτ᾽ ἀπ᾽ οὐλύμπου νέφος ἔρχεται οὐρανὸν εἴσω.
-
-And iambics as—
-
-  Ὠρθωμένην πρὸς ἅπαντα τὴν ψύχην ἔχω.
-
-Sometimes too, it is well to propound lines without a sigma, as—
-
-  Πάντ᾽ ἐθέλω δόμεναι, καὶ ἔτ᾽ οἴκοθεν ἄλλ᾽ ἐπιθεῖναι:
-
-and again, to quote lines of Homer, of which the first syllable when
-connected with the last, will make some name, such as—
-
-  ἌΙας δ᾽ ἐκ Σαλαμῖνος ἄγεν δύο καὶ δεκα νῆΑΣ:
-  φΥΛείδης ὃν τίκτε Διῒ φίλος ἵπποτα φυλεΥΣ.
-  Ἰητὴρ δ᾽ ἀγαθὸς Ποδαλείριος ἠδὲ ΜάχαΩΝ.
-
-There are also other lines in Homer expressing the names of vessels
-from the first and last syllable, such as—
-
-  ὈΛψυμένων Δαναῶν ὀλοφύρεται ἐν φρεσὶ θυΜΟΣ,
-
-which makes Ὄλμος, a mortar;
-
-  ΜΥθεῖται κατὰ μοῖραν ἅπερ κ᾽ οἴοιτο καὶ ἄλΛΟΣ,
-
-which makes Μύλος, a millstone;
-
-  ΛΥγρός ἐὼν μή πού τι κακὸν καὶ μεῖζον ἐπαύΡῌ,
-
-which makes λύρη, a lyre.
-
-And other lines, the first and last syllables of which give some
-eatable, as—
-
-  ἈΡγυρόπεζα Θέτις θυγατὴρ ἁλίοιο γέρονΤΟΣ,
-
-which makes ἄρτος, bread;
-
-  ΜΗτι σὺ ταῦτα ἕκαστα διείρεο, μὴ δὲ μετάλΛΑ,
-
-which makes μῆλα, apples.
-
-88. And since we have made a pretty long digression about griphi, we
-must now say what punishment those people underwent who failed to solve
-the griphus which was proposed to them. They drank brine mingled with
-their drink, and were bound to drink the whole cup up at one draught;
-as Antiphanes shows in his Ganymede, where he says—
-
-[Sidenote: ΓΡΙΦΟΙ.]
-
-  _A._ Alas me! what perplexing things you say,
-       O master, and what numerous things you ask me.
-  _B._ But now I will speak plainly: if you know
-       One circumstance about the rape of the child,
-       You must reveal it quick, before you're hang'd.
-  _A._ Are you then asking me a riddle, master,
-       Bidding me tell you all about the rape
-       Of the child? What's the meaning of your words?
-  _B._ Here, some one, bring me out a halter quickly.
-  _A._ What for?
-                 _B._ Perhaps you'll say you do not know.
-  _A._ Will you then punish me with that? Oh don't!
-       You'd better make me drink a cup of brine.
-  _B._ Know you then how you ought to drink that up?
-  _A._ Indeed I do.
-                    _B._ How?
-                              _A._ So as to make you pledge me.
-  _B._ No, but first put your hands behind your back,
-       Then drink it at a draught, not drawing breath.
-
-So when the Deipnosophists had said all this about the griphi, since it
-has taken us till evening to recollect all they said, we will put off
-the discussion about cups till to-morrow. For as Metagenes says in his
-Philothytes—
-
-  I'll change my speech, by way of episode,
-  So as to treat the theatre with many
-  New dishes rich with various seasonings;
-
-taking the discussion about cups next.
-
-
-FOOTNOTES
-
-[Footnote 36: The passage from Pindar is hopelessly corrupt.]
-
-[Footnote 37: A mina was something less than a pound.]
-
-[Footnote 38: A χοεὺς was something under three quarts.]
-
-[Footnote 39: It is not quite certain what was the size of the chœnix;
-some make it about a pint and a half, while others make it nearly four
-pints. The λίτρα is only the Greek form of the Roman _libra_, and was a
-little more than three-quarters of a pound.]
-
-[Footnote 40: Sito is from σῖτος, food.]
-
-[Footnote 41: It is uncertain what this name means, or how it should be
-spelt. Some write it Simalis.]
-
-[Footnote 42: This name appears to mean, "having unexpected gain,"
-ἕρμαιον ἔχων.]
-
-[Footnote 43: Megalartus, from μέγας, large, and ἄρτος, a loaf.
-Megalomazus, from μέγας, great, and μάζα, a barley-cake.]
-
-[Footnote 44: The cyathus held the twelfth part of a _sextarius_, which
-was about a pint; and the Romans who wished to preserve a character for
-moderation used to mix their wine in the proportion of _nine_ cyathi of
-water to _three_ of wine. Poets, who, according to Horace, were good
-for nothing till they were inebriated, reversed these proportions:—
-
-          Tribus aut novem
-  Miscentur cyathis pocula commodis.
-    Qui Musas amat impares,
-  Ternos ter cyathos attonitus petit
-    Vates. Tres prohibet supra
-  Rixarum metuens tangere Gratia,
-    Nudis juncta sororibus.—_Hor._ iii. 19. 11.]
-
-[Footnote 45: The cottabus was a Sicilian game, much in vogue at the
-drinking-parties of young men in Athens. The simplest mode was when
-each threw the wine left in his cup so as to strike smartly in a metal
-basin, at the same time invoking his mistress's name. If all fell in
-the basin, and the sound was clear, it was a sign that he stood well
-with her. The basin was called κοτταβεῖον, the action of
-throwing ἀποκοτταβίζειν, and the wine thrown λάταγες,
-or λαταγή. The game afterwards became more complicated, and
-was played in various ways; sometimes a number of little cups (ὀξύβαφα)
-were set floating, and he who threw his cottabus so as to
-upset the greatest number, in a given number of throws, won the prize,
-which was also called κοτταβεῖον. Sometimes the wine was thrown upon a
-scale (πλάστιξ), suspended over a little image (μάνης) placed in water:
-here the cottabus was to be thrown so as to make the scale descend
-upon the head of the image. It seems quite uncertain what the word is
-derived from.—Vide L. & S. Gr. Eng. Lex. υ. κότταβος.]
-
-[Footnote 46: Schlegel gives a very different interpretation to this
-story. He says—"In Æschylus the tragic style is as yet imperfect, and
-not unfrequently runs into either unmixed epic or lyric. It is often
-abrupt, irregular, and harsh. To compose more regular and skilful
-tragedies than those of Æschylus was by no means difficult; but in the
-more than mortal grandeur which he displayed, it was impossible that
-he should ever be surpassed, and even Sophocles, his younger and more
-fortunate rival, did not in this respect equal him. The latter, in
-speaking of Æschylus, gave a proof that he was himself a thoughtful
-artist;—'Æschylus does what is right, without knowing it.' These few
-simple words, exhaust the whole of what we understand by the phrase,
-powerful working unconsciously." This is the comment of a man of real
-sense, learning, taste, and judgment.—_Dramatic Literature_, p. 95.
-(Bohn's Standard Library.)]
-
-[Footnote 47: This was a name given to Pericles by Aristophanes, Acharn.
-531.]
-
-[Footnote 48: "Νάρθηξ, a tall umbelliferous plant, (Lat. _ferula_,)
-with a slight knotted pithy stalk, in which Prometheus conveyed the
-spark of fire from heaven to earth."—L. & S. Gr. Eng. Lex. in voc.
-νάρθηξ.]
-
-[Footnote 49: This is a mistake of Athenæus. The passage referred to
-occurs in the fifth book of the De Republica.]
-
-[Footnote 50: A line or two is lost here, containing probably the
-enigmatical sentence subsequently referred to.]
-
-[Footnote 51: The Greek is ἐν γάστρι ἔχει, which also signifies to be
-pregnant.]
-
-[Footnote 52: There is probably some corruption in the text here.]
-
-[Footnote 53: There is some mistake here, for they consist of eleven.]
-
-
-
-
-BOOK XI.
-
-
-  1. Come now, where shall our conversation rise?
-
-as Cephisodorus the comic poet says, my good friend Timocrates; for
-when we were all met together at a convenient season, and with serious
-minds, to discuss the goblets, Ulpian, while every one was sitting
-still, and before any one began to speak at all, said,—At the court
-of Adrastus, my friends, the chief men of the nation sup while sitting
-down. But Polyidus, while sacrificing on the road, detained Peteos as
-he was passing by, and while lying on the grass, strewing some leaves
-which he had broken off on the ground by way of a table, set before him
-some part of the victim which he had sacrificed. And when Autolycus had
-come to the rich people of Ithaca, and while he was sitting down, (for
-the men of that time ate their meals while sitting down,) the nurse
-took Ulysses, (as the poet says—
-
-  His course to Ithaca the hero sped
-  When first the product of Laertes' bed
-  Was new disclosed to birth; the banquet ends
-  When Euryclea from the queen descends,
-  And to his fond embrace the babe commends:)
-
-and placed him on his knees, not near his knees. So let us not waste
-time now, but let us lie down, that Plutarch may lead the way in the
-lecture which he promised us on the subject of goblets, and that he may
-pledge us all in bumpers.
-
-2. But I imagine that Simonides of Amorgos is the first poet who has
-spoken of drinking-cups (ποτήρια) by name in his iambics, thus—
-
-  The cups away did lead him from the table.
-
-And the author of the poem called the Alcmæonis says—
-
-  He placed the corpses lowly on the shore
-  On a broad couch of leaves; and by their side
-  A dainty feast he spread, and brimming cups,
-  And garlands on their noble temples wreathed.
-
-And the word ποτήριον comes from πόσις, drink, as the Attic word ἔκπωμα
-also does; but they form the word with ω, as they also say ὑδροπωτέω,
-to drink water, and οἰνοπωτέω, to drink wine. Aristophanes, in his
-Knights, says—
-
-A stupid serpent drinking deep of blood (αἱματοπώτης).
-
-But he also says in the same play—
-
-  Much then did Bacis use the cup (ποτήριον).
-
-And Pherecrates, in his Tyranny, says—
-
-  One is better than a thousand cups (ποτήρια).
-
-And Anacreon said—
-
-  I am become a wine-bibber (οἰνοπώτης).
-
-And the verb occurs also in the same poet, for he says οἰνοποτάζων. And
-Sappho, in her second Ode, says—
-
-  And many countless cups (ποτήρια), O beauteous Iphis.
-
-And Alcæus says—
-
-  And from the cups (ποτηρία) . . . . . .
-
-And in Achaia Ceres is honoured under the title of Δημήτηρ ποτηριοφόρος,
-in the territories of the Antheans, as Autocrates informs us in the
-second book of his History of Achaia.
-
-[Sidenote: CUPS.]
-
-3. And I think it right that you should inquire, before we begin to
-make a catalogue of the cups of which this sideboard (κυλικεῖον) is
-full,—(for that name is given to the cupboard where the cups are kept,
-by Aristophanes, in his Farmers—
-
-  As a cloth is placed in front of a sideboard (κυλικεῖον);
-
-and the same word occurs also in Anaxandrides in his Melilotus; and
-Eubulus in his Leda says—
-
-  As if he had been offering a libation,
-  He's broken all the goblets in the sideboard (κυλικεῖον).
-
-And in his Female Singer he says—
-
-  And he found out the use of sideboards (κυλικεῖα) for us.
-
-And in his Semele or Bacchus he says—
-
-  Hermes the son of Maia, polish'd well
-  Upon the sideboard . . . . .
-
-And the younger Cratinus, in his Chiron, says—
-
-  But, after many years, I now have come
-  Home from my enemies; and scarce have found
-  Relations who would own me, or companions
-  Of the same tribe or borough. I enroll'd
-  My name among a club of cup-collectors (κυλικεῖον):
-  Jupiter is the guardian of my doors—
-  Protector of my tribe. I pay my taxes.)
-
-4. It is worth while, I say, to inquire whether the ancients drank out
-of large cups. For Dicæarchus the Messenian, the pupil of Aristotle,
-in his Essay on Alcæus, says that they used small cups, and that they
-drank their wine mixed with a good deal of water. But Chamæleon of
-Heraclea, in his essay on Drunkenness, (if I only recollect his words
-correctly,) says—"But if those who are in power and who are rich prefer
-this drunkenness to other pleasures, it is no great wonder, for as
-they have no other pleasure superior to this, nor more easy to obtain,
-they naturally fly to wine: on which account it has become customary
-among the nobles to use large drinking-cups. For this is not at all
-an ancient custom among the Greeks; but one that has been lately
-adopted, and imported from the barbarians. For they, being destitute
-of education, rush eagerly to much wine, and provide themselves with
-all kinds of superfluous delicacies. But in the various countries of
-Greece, we neither find in pictures nor in poems any trace of any cups
-of large size being made, except indeed in the heroic times. For the
-cup which is called ῥυτὸν they attributed only to the heroes, which
-fact will appear a perplexing one to some people; unless indeed any
-one should choose to say that this custom was introduced because of
-the fierceness of the appearance of these demigods. For they think the
-heroes irascible and quarrelsome, and more so by night than by day. In
-order, then, that they may appear to be so, not in consequence of their
-natural disposition, but because of their propensity for drinking, they
-represent them as drinking out of large cups. And it appears to me not
-to have been a bad idea on the part of those people who said that a
-large cup was a silver well."
-
-In all this Chamæleon appears to be ignorant that it is not a small
-cup which in Homer is given to the Cyclops by Ulysses; for if it had
-been a small one, he would not have been so overcome with drunkenness
-after drinking it three times only, when he was a man of such a
-monstrous size. There were therefore large cups at that time; unless
-any one chooses to impute it to the strength of the wine, which Homer
-himself has mentioned, or to the little practice which the Cyclops had
-in drinking, since his usual beverage was milk; or perhaps it was a
-barbaric cup, since it was a big one, forming perhaps a part of the
-plunder of the Cicones. What then are we to say about Nestor's cup,
-which a young man would scarcely have had strength enough to carry,
-but which the aged Nestor lifted without any labour; concerning which
-identical cup Plutarch shall give us some information. However, it is
-time now to lie down at table.
-
-5. And when they had all laid themselves down;—But, said Plutarch,
-according to the Phliasian poet Pratinas—
-
-  Not ploughing ready-furrow'd ground,
-  But, seeking for a goblet,
-  I come to speak about the cups (κυλικηγορήσων)
-
-Nor indeed am I one of those κυλίκρανοι whom Hermippus, the
-comic poet, ridicules in his iambics, where he says—
-
-  I've come now to the vineyard of the Cylicranes,
-  And seen Heraclea, a beauteous city.
-
-[Sidenote: CUPS.]
-
-But these are Heracleans who live at the foot of Mount Œta, as Nicander
-of Thyatira says; saying that they are so named from a certain Cylix,
-a Lydian by birth, who was one of the comrades of Hercules. And they
-are mentioned also by Scythinus the Teian, in his work entitled The
-History, where he says, "Hercules, having taking Eurytus and his son,
-put them to death for exacting tribute from the people of Euboea.
-And he laid waste the territory of the Cylicranes for behaving like
-robbers; and there he built a city called Heraclea of Trachis." And
-Polemo, in the first of his books, addressed to Adæus and Antigonus,
-speaks thus—"But the inhabitants of the Heraclea which is at the foot
-of Mount Œta, and of Trachis, are partly some Cylicranes who came with
-Hercules from Lydia, and partly Athamanes, some of whose towns remain
-to this day. And the people of Heraclea did not admit them to any of
-the privileges of citizenship, considering them only as foreigners
-sojourning amongst them; and they were called Cylicranes, because they
-had the figure of a cup (κύλιξ) branded on their shoulders."
-
-6. I am aware, too, that Hellanicus says, in his treatise on the Names
-of Races, that "Some of the Libyan nomades have no other possessions
-than a cup, and a sword, and a ewer, and they have small houses made
-of the stalks of asphodel, merely just to serve as a shade, and they
-even carry them about with them wherever they go." There is also a
-spot amongst the Illyrians, which has been celebrated by many people,
-which is called Κύλικες, near to which is the tomb of Cadmus
-and Harmonia, as Phylarchus relates in the twenty-second book of his
-Histories. And Polemo, in his book on Morychus, says that at Syracuse,
-on the highest spot of the part called the Island, there is an altar
-near the temple of Olympia, outside the walls, from which he says
-that people when putting to sea carry a goblet with them, keeping it
-until they get to such a distance that the shield in the temple of
-Minerva cannot be seen; and then they let it fall into the sea, being
-an earthenware cup, putting into it flowers and honeycombs, and uncut
-frankincense, and all sorts of other spices besides.
-
-7. And since I now see your banquet, as Xenophanes the Colophonian
-says, full of all kinds of pleasure—
-
-  For now the floor and all men's hands are clean,
-    And all the cups, and since the feasters' brows
-  Are wreathed with garlands, while the slaves around
-    Bring fragrant perfume in well-suited dishes;
-  And in the middle stands the joyful bowl,
-    And wine's at hand, which ne'er deserts the guests
-  Who know its worth, in earthen jars well kept,
-    Well flavour'd, fragrant with the sweet fresh flowers;
-  And in the midst the frankincense sends forth
-    Its holy perfume; and the water's cold,
-  And sweet, and pure; and golden bread's at hand,
-    And duly honour'd tables, groaning under
-  Their weight of cheese and honey;—then an altar,
-    Placed in the centre, all with flow'rs is crown'd.
-  And song and feasting occupies the house,
-    And dancing, and all sorts of revelry:—
-  Therefore it does become right-minded men
-    First with well-omen'd words and pious prayers
-  To hymn the praises of the Gods; and so,
-    With pure libations and well-order'd vows,
-  To win from them the power to act with justice—
-    For this comes from the favour of the Gods;
-  And you may drink as much as shall not hinder
-    You from returning home without assistance,
-  Unless, indeed, you're very old: and he
-    Deserves to be above his fellows lauded
-  Who drinks and then says good and witty things,
-    Such as his memory and taste suggests,—
-  Who lays down rules, and tells fine tales of virtue;
-    Not raking up the old Titanic fables,
-  Wars of the Giants, or the Lapithæ,
-    Figments of ancient times, mere pleasing trifles,
-  Full of no solid good; but always speaking
-    Things that may lead to right ideas of God.
-
-8. And the exquisite Anacreon says—
-
-  I do not love the man who, 'midst his cups,
-    Says nothing but old tales of war and strife,
-  But him who gives its honour due to mirth,
-    Praising the Muses and the bright-faced Venus.
-
-And Ion of Chios says—
-
-  Hail, our great king, our saviour, and our father!
-    And let the cupbearers now mix us wine
-  In silver jugs: and let the golden bowl
-    Pour forth its pure libations on the ground,
-  While duly honouring the mighty Jove.
-    First of the Gods, and first in all our hearts,
-  We pour libations to Alcmena's son,
-    And to the queen herself,—to Procles too,
-  And the invincible chiefs of Perseus' line.
-    Thus let us drink and sport; and let the song
-  Make the night cheerful; let the glad guests dance;
-    And do thou willingly preside among us:
-  But let the man who's a fair wife at home
-    Drink far more lustily than those less happy.
-
-Those also who were called the seven wise men used to make drinking
-parties; "for wine comforts the natural moroseness of old age," as
-Theophrastus says, in his treatise on Drunkenness.
-
-[Sidenote: DRINKING PLEDGES.]
-
-9. On which account, when we are met together in these Dionysiac
-conversaziones, no one, as is said in the Tarentines of Alexis—
-
-  No one can find a just pretence to grudge us
-  Our harmless pleasure, since we never injure
-  One of our neighbours. Know you not, my friend,
-  That what is called life is but a name,
-  Well soften'd down (to make it palatable),
-  For human fate? And whether any one
-  Thinks that I'm right or wrong in what I say,
-  I cannot change a word; for well I know,
-  And long have I consider'd the whole matter,
-  That all th' affairs of men are full of madness,
-  And we who live are only sojourners,
-  Like men who go to some great festival,
-  Starting from death and darkness to a pastime,
-  And to this light which we behold before us.
-  But he who laughs and drinks most cheerfully,
-  And most enjoys the charming gifts of Venus,
-  And most attends on feasts and festivals,
-  He goes through life, and then departs most happily.
-
-And, in the words of the beautiful Sappho,—
-
-  Come, O Venus, hither come,
-  Bringing us thy goblets fair,
-  Mingled with the merry feast;
-  And pour out sparkling wine, I pray,
-  To your and my companions gay.
-
-10. And we may add to all this, that different cities have peculiar
-fashions of drinking and pledging one another; as Critias mentions,
-in his Constitution of the Lacedæmonians, where he says—"The Chian
-and the Thasian drink out of large cups, passing them on towards the
-right hand; and the Athenian also passes the wine round towards the
-right, but drinks out of small cups. But the Thessalian uses large
-cups, pledging whoever he pleases, without reference to where he may
-be; but among the Lacedæmonians, every one drinks out of his own cup,
-and a slave, acting as cupbearer, fills up again the cup when each has
-drained it." And Anaxandrides also mentions the fashion of passing
-the cup round towards the right hand, in his Countrymen, speaking as
-follows:—
-
-  _A._ In what way are you now prepared to drink?
-       Tell me, I pray.
-                        _B._ In what way are we now
-       Prepared to drink? Why any way you please.
-  _A._ Shall we then now, my father, tell the guests
-       To push the wine to the right?
-                                      _B._ What! to the right?
-       That would be just as though this were a funeral.[54]
-
-11. But we may decline entering on the subject of goblets of
-earthenware; for Ctesias says—"Among the Persians, that man only uses
-an earthenware who is dishonoured by the king." And Choerilus the epic
-poet says—
-
-  Here in my hands I hold a wretched piece
-  Of earthen goblet, broken all around,
-  Sad relic of a band of merry feasters;
-  And often the fierce gale of wanton Bacchus
-  Dashes such wrecks with insult on the shore.
-
-But I am well aware that earthenware cups are often very pleasant, as
-those which are imported among us from Coptus; for they are made of
-earth which is mixed up with spices. And Aristotle, in his treatise on
-Drunkenness, says—"The cups which are called Rhodiacan are brought
-into drinking-parties, because of the pleasure which they afford, and
-also because, when they are warmed, they deprive the wine of some of
-its intoxicating properties; for they are filled with myrrh and rushes,
-and other things of the same sort, put into water and then boiled;
-and when this mixture is put into the wine, the drinkers are less apt
-to become intoxicated." And in another place he says—"The Rhodiacan
-cups consist of myrrh, flowery rushes, saffron, balsam, spikenard, and
-cinnamon, all boiled together; and when some of this compound is added
-to the wine, it has such effect in preventing intoxication, that it
-even diminishes the amorous propensities, checking the breath in some
-degree."
-
-[Sidenote: ATHENIAN BANQUETS.]
-
-12. We ought not, then, to drink madly, looking at the multitude of
-these beautiful cups, made as they are with every sort of various art,
-in various countries. "But the common people," says Chrysippus, in the
-introduction to his treatise on what is Good and Evil, "apply the term
-madly to a great number of things; and so they call a desire for women
-γυναικομανία, a fondness for quails ὀρτυγομανία; and some also call
-those who are very anxious for fame δοξομανεῖς; just as they call those
-who are fond of women γυναικομανεῖς, and those who are fond of birds
-ὀρνιθομανεῖς: all these nouns having the same notion of a propensity
-to the degree of madness. So that there is nothing inconsistent in
-other feelings and circumstances having this name applied to them; as
-a person who is very fond of delicacies, and who is properly called
-φίλοψος and ὀψοφάγος, may be called ὀψομανής; and a man very fond of
-wine maybe called οἰνομανής; and so in similar instances. And there is
-nothing unreasonable in attributing madness to such people, since they
-carry their errors to a very mad pitch, and wander a great distance
-from the real truth.
-
-13. Let us, then, as was the custom among the Athenians, drink our wine
-while listening to these jesters and buffoons, and to other artists of
-the same kind. And Philochorus speaks of this kind of people in these
-terms—"The Athenians, in the festivals of Bacchus, originally used to
-go to the spectacle after they had dined and drunk their wine; and they
-used to witness the games with garlands on their heads. But during the
-whole time that the games were going on, wine was continually being
-offered to them, and sweetmeats were constantly being brought round;
-and when the choruses entered, they were offered wine; and also when
-the exhibition was over, and they were departing, wine was offered to
-them again. And Pherecrates the comic poet bears witness to all these
-things, and to the fact that down to his own time the spectators were
-never left without refreshment." And Phanodemus says—"At the temple
-of Bacchus, which is in the Marshes (ἐν Λίμναις), the Athenians bring
-wine, and mix it out of the cask for the god, and then drink of it
-themselves; on which account Bacchus is also called Λιμναῖος, because
-the wine was first drunk at that festival mixed with water. On which
-account the fountains were called Nymphs and the Nurses of Bacchus,
-because the water being mingled with the wine increases the quantity of
-the wine.
-
-Accordingly, men being delighted with this mixture, celebrated Bacchus
-in their songs, dancing and invoking him under the names of Euanthes,
-and Dithyrambus, and Baccheutes, and Bromius." And Theophrastus, in his
-treatise on Drunkenness, says—"The nymphs are really the nurses of
-Bacchus; for the vines, when cut, pour forth a great deal of moisture,
-and after their own nature weep." On which account Euripides says that
-one of the Horses of the Sun is
-
-  Æthops, who with his fervent heat doth ripen
-  Th' autumnal vines of sweetly flow'ring Bacchus,
-  From which men also call wine Æthops (αἴθοπα οἶνον).
-
-And Ulysses gave
-
-  Twelve large vessels of unmix'd red wine,
-  Mellifluous, undecaying, and divine,
-  Which now (some ages from his race conceal'd)
-  The hoary sire in gratitude reveal'd.
-  Such was the wine, to quench whose fervent steam
-  Scarce twenty measures from the living stream
-  To cool one cup sufficed; the goblet crown'd,
-  Breathed aromatic fragrancies around.[55]
-
-And Timotheus, in his Cyclops, says—
-
-  He fill'd one cup, of well-turn'd iv'ry made,
-  With dark ambrosial drops of foaming wine;
-  And twenty measures of the sober stream
-  He poured in, and with the blood of Bacchus
-  Mingled fresh tears, shed by the weeping nymphs.
-
-14. And I know, my messmates, of some men who were proud, not so much
-of their wealth in money as of the possession of many cups of silver
-and gold; one of whom is Pytheas the Arcadian, of the town of Phigalea,
-who, even when dying, did not hesitate to enjoin his servants to
-inscribe the following verses on his tomb:—
-
-  This is the tomb of Pytheas, a man
-    Both wise and good, the fortunate possessor
-  Of a most countless number of fine cups,
-    Of silver made, and gold, and brilliant amber.
-  These were his treasures, and of them he had
-    A store, surpassing all who lived before him.
-
-And Harmodius the Lepreatian mentions this fact in his treatise on the
-Laws and Customs subsisting in Phigalea. And Xenophon, in the eighth
-book of his Cyropædia, speaking of the Persians, writes as follows—"And
-also they pride themselves exceedingly on the possession of as many
-goblets as possible; and even if they have acquired them by notorious
-malpractices, they are not at all ashamed of so doing; for injustice
-and covetousness are carried on to a great degree among them." But
-Œdipus cursed his sons on account of some drinking-cups (as the author
-of the Cyclic poem called the Thebaïs says), because they set before
-him a goblet which he had forbidden; speaking as follows:—
-
-[Sidenote: DRINKING-CUPS.]
-
-  But the divine, the golden-hair'd hero,
-  Great Polynices, set before his father first
-  A silver table, beautifully wrought,
-  Whilome the property of th' immortal Cadmus;
-  And then he fill'd a beauteous golden cup
-  Up to the brim with sweet and fragrant wine;
-  But Œdipus, when with angry eyes he saw
-  The ornaments belonging to his sire
-  Now set before him, felt a mighty rage,
-  Which glow'd within his breast, and straightway pour'd
-  The bitterest curses forth on both his sons,
-  (Nor were they by the Fury all unheard,)
-  Praying that they might never share in peace
-  The treasures of their father, but for ever
-  With one another strive in arms and war.
-
-15. And Cæcilius the orator who came from Cale Acte, in his treatise
-on History, says that Agathocles the Great, when displaying his golden
-drinking-cups to his companions, said that he had got all these from
-the earthenware cups which he had previously made. And in Sophocles,
-in the Larissæans, Acrisius had a great many drinking-cups; where the
-tragedian speaks as follows:—
-
-  And he proclaims to strangers from all quarters
-  A mighty contest, promising among them
-  Goblets well wrought in brass, and beauteous vases
-  Inlaid with gold, and silver drinking-cups,
-  Full twice threescore in number, fair to see.
-
-And Posidonius, in the twenty-sixth book of his Histories, says that
-Lysimachus the Babylonian, having invited Himerus to a banquet (who
-was tyrant not only over the people of Babylon, but also over the
-citizens of Seleucia), with three hundred of his companions, after
-the tables were removed, gave every one of the three hundred a silver
-cup, weighing four minæ; and when he had made a libation, he pledged
-them all at once, and gave them the cups to carry away with them. And
-Anticlides the Athenian, in the sixteenth book of his Returns, speaking
-of Gra, who, with other kings, first led a colony into the island of
-Lesbos, and saying that those colonists had received an answer from
-the oracle, bidding them, while sailing, throw a virgin into the sea,
-as an offering to Neptune, proceeds as follows:—"And some people,
-who treat of the history and affairs of Methymna, relate a fable
-about the virgin who was thrown into the sea; and say that one of the
-leaders was in love with her, whose name was Enalus, and that he dived
-down, wishing to save the damsel; and that then both of them, being
-hidden by the waves, disappeared. But that in the course of time, when
-Methymna had now become populous, Enalus appeared again, and related
-what had happened, and how it had happened: and said that the damsel
-was still abiding among the Nereids, and that he himself had become the
-superintendent of Neptune's horses; but that a great wave having been
-cast on the shore, he had swam with it, and so come to land: and he had
-in his hand a goblet made of gold, of such wondrous workmanship that
-the golden goblets which they had, when compared with his, looked no
-better than brass."
-
-16. And in former times the possession of drinking-cups was reckoned a
-very honourable thing. Accordingly, Achilles had a very superb cup as a
-sort of heirloom:—
-
-  But, mindful of the gods, Achilles went
-  To the rich coffer in his shady tent,
-  (There lay the presents of the royal dame;)
-  From thence he took a bowl of antique frame,
-  Which never man had stain'd with ruddy wine,
-  Nor raised in offerings to the pow'rs divine,
-  But Peleus' son; and Peleus' son to none
-  Had raised in offerings but to Jove alone.[56]
-
-And Priam, when offering ransom for his son, amid all his most
-beautiful treasures especially offers a very exquisitely wrought cup.
-And Jupiter himself, on the occasion of the birth of Hercules, thinks
-a drinking-cup a gift worthy to be given to Alcmena; which he, having
-likened himself to Amphitryon, presents to her:—
-
-  And she received the gift, and on the bowl
-  Admiring gazed with much delighted soul.
-
-And Stesichorus says that the sun sails over the whole ocean in a bowl;
-in which also Hercules passed over the sea, on the occasion of his
-going to fetch the cows of Geryon. We are acquainted, too, with the cup
-of Bathycles the Arcadian, which Bathycles left behind him as a prize
-of wisdom to him who should be pronounced the best of those who were
-called the wise men.
-
-[Sidenote: DRINKING-CUPS.]
-
-And a great many people have handled the cup of Nestor; for many have
-written books about it. And drinking-cups were favourites even among
-the Gods; at all events—
-
-  They pledged each other in their golden cups.[57]
-
-But it is a mark of a gentleman to be moderate in his use of wine, not
-drinking too greedily, nor drinking large draughts without drawing
-one's breath, after the fashion of the Thracians; but to mingle
-conversation with his cups, as a sort of wholesome medicine.
-
-17. And the ancients affixed a great value to such goblets as had
-any story engraved upon them; and in the art of engraving cups in
-this manner, a high reputation was enjoyed by Cimon and Athenocles.
-They used also drinking-cups inlaid with precious stones. And
-Menander, somewhere or other, speaks of drinking-cups turned by the
-turning-lathe, and chased; and Antiphanes says—
-
-  And others drain with eager lips the cup,
-  Full of the juice of ancient wine, o'ershadow'd
-  With sparkling foam,—the golden-wrought rich cup,
-  Which circled round they raised: one long, deep draught
-  They drain, and raise the bottom to the skies.
-
-And Nicomachus says to some one—
-
-  O you, who . . . . . and vomit golden . . . .
-
-And Philippides says—
-
-  Could you but see the well-prepared cups,
-  All made of gold, my Trophimus; by heaven,
-  They are magnificent! I stood amazed
-  When I beheld them first. Then there were also
-  Large silver cups, and jugs larger than I.
-
-And Parmenio, in his letter to Alexander, summing up the spoils of
-the Persians, says, "The weight of goblets of gold is seventy-three
-Babylonian talents, and fifty-two minæ.[58] The weight of goblets inlaid
-with precious stones, is fifty-six Babylonian talents, and thirty-four
-minæ."
-
-18. And the custom was, to put the water into the cup first, and the
-wine afterwards. Accordingly, Xenophanes says—
-
-  And never let a man a goblet take,
-  And first pour in the wine; but let the water
-  Come first, and after that, then add the wine.
-
-And Anacreon says—
-
-  Bring me water—bring me wine,
-  Quick, O boy; and bring, besides,
-  Garlands, rich with varied flowers;
-  And fill the cup, that I may not
-  Engage in hopeless strife with love.
-
-And before either of them Hesiod had said—
-
-  Pour in three measures of the limpid stream,
-  Pure from an everflowing spring; and then
-  Add a fourth cup of sacred rosy wine.
-
-And Theophrastus says—"The ancient fashion of the mixture of wine was
-quite opposite to the way in which it is managed at the present day;
-for they were not accustomed to pour the water on the wine, but the
-wine on the water, in order, when drinking, not to have their liquor
-too strong, and in order also, when they had drunk to satiety, to
-have less desire for more. And they also consumed a good deal of this
-liquor, mixed as it was, in the game of the cottabus."
-
-19. Now of carvers of goblets the following men had a high
-reputation,—Athenocles, Crates, Stratonicus, Myrmecides the Milesian,
-Callicrates the Lacedæmonian, and Mys; by which last artist we have
-seen a Heraclean cup, having most beautifully wrought on it the capture
-of Troy, and bearing also this inscription—
-
-  The sketch was by Parrhasius;—by Mys
-    The workmanship; and now I represent
-  The lofty Troy, which great Achilles took.
-
-20. Now among the Cretans, the epithet κλεινὸς, illustrious, is often
-given to the objects of one's affection. And it is a matter of great
-desire among them to carry off beautiful boys; and among them it is
-considered discreditable to a beautiful boy not to have a lover.
-And the name given to the boys who are carried off in that manner is
-παρασταθέντες. And they give to the boy who has been carried off a
-robe, and an ox, and a drinking-cup. And the robe they wear even when
-they are become old, in order to show that they have been κλεινοί.
-
-  21. You see that when men drink, they then are rich;
-      They do whate'er they please,—they gain their actions,
-      They're happy themselves, and they assist their friends.
-
-[Sidenote: DRINKING-CUPS.]
-
-For amusing oneself with wine exalts, and cherishes, and elevates the
-mind, since it inflames and arouses the soul, and fills it with lofty
-thoughts, as Pindar says—
-
-  When the sad, laborious cares
-  Flee from the weary hearts of men,
-  And in the wide, expansive ocean
-  Of golden wealth we all set sail,
-  Floating towards the treacherous shore.
-  E'en he who is poor, is rich when he
-  Has fill'd his soul with rosy wine;
-  And he who's rich . . . . .
-
-And then he goes on—
-
-                      becomes elated
-  Beneath the glad dominion of the vine.
-
-22. There is a kind of drinking-cup also called ancyla, or curved; a
-kind especially useful for the play of the cottabus. Cratinus says—
-
-  'Tis death to drink of wine when water's mix'd:
-  But she took equal shares, two choes full
-  Of unmix'd wine, in a large ancyla:
-  And calling on her dear Corinthian lover
-  By name, threw in his honour a cottabus.
-
-And Bacchylides says—
-
-  When she does throw to the youths a cottabus
-  From her ancyla, stretching her white arm forth.
-
-And it is with reference to this ancyla that we understand the
-expression of Æschylus—
-
-  The cottabus of th' ancyla (ἀγκυλήτους κοττάβους).
-
-Spears are also called ἀγκύλητα, or curved; and also μεσάγκυλα, held by
-a string in the middle. There is also the expression ἀπ᾽ ἀγκύλης, which
-means, from the right hand. And the cup is called ἀγκύλη, from the fact
-that the right hand is curved, in throwing the cottabus from it. For it
-was a matter to which great attention was paid by the ancients—namely,
-that of throwing the cottabus dexterously and gracefully. And men in
-general prided themselves more on their dexterity in this than in
-throwing the javelin skilfully. And this got its name from the manner
-in which the hand was brandished in throwing the cottabus, when they
-threw it elegantly and dexterously into the cottabium. And they also
-built rooms especially designed for this sport.
-
-23. In Timachides there is also a kind of drinking-cup mentioned,
-called the æacis.
-
-There is another kind also, called the ἄκατος,or boat, being shaped
-like a boat. Epicrates sayss—
-
-  Throw down th' acatia,
-
-(using here the diminutive form,)
-
-                        and take instead
-  The larger goblets; and the old woman lead
-  Straight to the cup; . . . the younger maiden . . . .
-  . . . . . . . fill it; have your oar
-  All ready, loose the cables, bend the sails.
-
-Among the Cyprians there is also a kind of cup called the aotus, as
-Pamphilus tells us: and Philetas says, this is a cup which has no ears
-(ὤτους).
-
-There is also a kind of cup called aroclum, which is mentioned by
-Nicander the Colophonian.
-
-24. The cup called ἄλεισον, is the same as that called δέπας. Homer,
-in his Odyssey, speaking of Pisistratus, says—
-
-  In a rich golden cup he pour'd the wine;[59]
-
-and proceeding, he says, in the same manner—
-
-  To each a portion of the feast he bore,
-  And held the golden goblet (ἄλεισον) foaming o'er;
-
-and presently afterwards he says—
-
-  And gave the goblet (δέπας) to Ulysses' son.
-
-And, accordingly, Asclepiades the Myrlean says—"The δέπας appears to
-me to have been much of the same shape as the φιάλη. For men make
-libations with it. Accordingly, Homer says, δέπαϛ—
-
-                    The cup which Peleus' son
-  Had raised in offerings to Jove alone.
-
-And it is called δέπας, either because it is given to all (δίδοται
-πᾶσι) who wish to make libations, or who wish to drink; or because it
-has two ears (δύο ὦπας), for ὦπες must be the same as ὦτα. And it has
-the name of ἄλεισον, either from being very smooth (ἄγαν λεῖον), or
-because the liquor is collected (ἁλίζεται) in it. And that it had two
-ears is plain—
-
-  High in his hands he rear'd the golden bowl
-  By both its ears.
-
-[Sidenote: DRINKING-CUPS.]
-
-But when he applies the word ἀμφικύπελλον to it, he means nothing more
-than ἀμφίκυρτον curved on both sides." But Silenus interprets the word
-ἀμφικύπελλον to mean devoid of ears, while others say that ἀμφὶ here is
-equivalent to περὶ, and that it means a cup which you may put to your
-mouth all round, at any part of it. But Parthenius says that it means
-that the ears are curved (περικεκυρτῶσθαι), for that is synonymous with
-κυρτός. But Anicetus says that the κύπελλον is a kind of cup (φίαλη),
-and that the word ἀμφικύπελλον is equivalent to ὑπερφίαλον, that is
-to say, superb and magnificent; unless, indeed, any one chooses to
-interpret the word ἄλεισον as something very highly ornamented, and
-therefore not at all smooth (α,λεῖον). And Pisander says, Hercules gave
-Telamon a cup (ἄλεισον) as the prize of his preeminent valour in the
-expedition against Troy.
-
-25. There is also a kind of cup called the horn of Amalthea, and
-another called ἐνιαυτὸς, or the year.
-
-There is also a kind of cup made of wood, called ἄμφωτις, which
-Philetas says that the countrymen use, who milk their cattle into it,
-and then drink the milk.
-
-There is also a kind of drinking called ἄμυστις, when any one drinks a
-long draught without taking breath and without winking (μὴ μύσαντα).
-And they give the same name to the goblets from which it is easy to
-drink in this manner. And they also use a verb (ἐκμυστίζω) for drinking
-without taking breath, as Plato the comic poet says—
-
-  And opening a fair cask of fragrant wine,
-  He pours it straight into the hollow cup;
-  And then he drank it sheer and not disturb'd,
-  And drain'd it at one draught (ἐξεμύστισε).
-
-And they also drank the ἄμυστις draught to an accompaniment of music;
-the melody being measured out according to the quickness of the time;
-as Ameipsias says—
-
-  Gentle musician, let that dulcet strain
-  Proceed; and, while I drink this luscious draught,
-  Play you a tune; then you shall drink yourself.
-  For mortal man has no great wants on earth,
-  Except to love and eat;—and you're too stingy.
-
-26. There is also a kind of cup called Antigonis, from the name of king
-Antigonus: like the Seleucis from king Seleucus; and the Prusis, from
-king Prusias.
-
-There is also a kind of cup known in Crete, and called anaphæa, which
-they use for hot drinks.
-
-There is also a kind of cup called aryballus. This kind of cup is wider
-at the bottom, and contracted at top like a purse when it is drawn
-together; and, indeed, some people call purses ἀρύβαλλοι, from their
-resemblance to this kind of cup. Aristophanes says, in his Knights—
-
-                        He pour'd upon his head
-  Ambrosia from a holy cup (ἀρύβαλλος).
-
-And the aryballus is not very different from the arystichus, being
-derived from the verbs ἀρύτω and βάλλω; they also call a jug ἄρυστις.
-Sophocles says—
-
-  You are most accursed of all women,
-  Who come to supper with your ἀρύστεις.
-
-There is also a city of the Ionians called arystis.
-
-There is another kind of cup called argyris, which is not necessarily
-made of silver. Anaxilas says—
-
-  And drinking out of golden argyrides.
-
-27. Then batiacium, labronius, tragelaphus, pristis, are all names of
-different kinds of cups. The batiaca is a Persian goblet. And among the
-letters of the great Alexander to the Satraps of Asia there is inserted
-one letter in which the following passage occurs:—"There are three
-batiacæ of silver-gilt, and a hundred and seventy-six silver condya;
-and of these last thirty-three are gilt. There is also one silver
-tigisites, and thirty-two silver-gilt mystri. There is one silver
-vegetable dish, and one highly wrought wine-stand of silver ornamented
-in a barbaric style. There are other small cups from every country,
-and of every kind of fashion, to the number of twenty-nine: and other
-small-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and
-incense-burners and spoons."
-
-There is a cup used by the Alexandrians named bessa, wider in the lower
-parts, and narrow above.
-
-28. There is also a kind of cup called baucalis: and this, too, is
-chiefly used in Alexandria, as Sopater the parodist says—
-
-  A baucalis, with four rings mark'd on it.
-
-And in another passage he says—
-
-  'Tis sweet for men to drink (καταβαυκαλίσαι)
-  Cups of the juice by bees afforded,
-  At early dawn, when parch'd by thirst,
-  Caused by too much wine overnight.
-
-[Sidenote: DRINKING-CUPS.]
-
-And the men in Alexandria, it is said, have a way of working crystal,
-forming it often into various shapes of goblets, and imitating in this
-material every sort of earthenware cup which is imported from any
-possible country. And they say that Lysippus the statuary, wishing to
-gratify Cassander, when he was founding the colony of Cassandria, and
-when he conceived the ambition of inventing some peculiar kind of
-utensil in earthenware, on account of the extraordinary quantity of
-Mendean wine which was exported from the city, took a great deal of
-pains with that study, and brought Cassander a great number of cups of
-every imaginable fashion, all made of earthenware, and taking a part of
-the pattern of each, thus made one goblet of a design of his own.
-
-29. There is also a kind of cup called bicus. Xenophon, in
-the first book of his Anabasis, says:—
-"And Cyrus sent him a number of goblets (βίκους) of wine half full;
-and it is a cup of a flat shallow shape, like a φιάλη, according to the
-description given of it by Pollux the Parian.
-
-There is another kind of cup called the bombylius; a sort of Rhodian
-Thericlean cup; concerning the shape of which Socrates says,—"Those
-who drink out of the phiale as much as they please will very soon give
-over; but those who drink out of a bombylius drink by small drops."
-There is also an animal of the same name.
-
-There is also a kind of drinking-cup called the bromias, in form like
-the larger kind of scyphus.
-
-30. There is another kind called the lettered cup, having writing
-engraved round it. Alexis says—
-
-  _A._ Shall I describe to you the appearance first
-       O' the cup you speak of? Know, then, it was round;
-       Exceeding small; old, sadly broken too
-       About the ears; and all around the brim
-       Were carved letters.
-                            _B._ Were there those nineteen
-       Engraved in gold,—To Jupiter the Saviour?[60]
-  _A._ Those, and no others.
-
-And we have seen a lettered cup of this kind lying at Capua in
-Campania, in the temple of Diana; covered with writing taken from the
-poems of Homer, and beautifully engraved; having the verses inlaid
-in golden characters, like the drinking-cup of Nestor. And Achæus
-the tragic poet, in his Omphale, himself also represents the Satyrs
-speaking in the following manner about a lettered drinking-cup—
-
-  And the god's cup long since has call'd me,
-  Showing this writing,—delta, then iota,
-  The third letter was omega, then nu,
-  Then u came next, and after that a sigma
-  And omicron were not deficient.
-
-But in this passage we want the final υ which ought to have ended the
-word. Since all the ancients used the omicron not only with the power
-which it has now, but also when they meant to indicate the diphthong
-ου they wrote it by ο only. And they did the same when they wished to
-write the vowel ε, whether it is sounded by itself, or when they wish
-to indicate the diphthong ει by the addition of iota. And accordingly,
-in the above-cited verses, the Satyrs wrote the final syllable of the
-genitive case Διονύσου with ο only; as being short to engrave: so
-that we are in these lines to understand the final upsilon, so as to
-make the whole word Διονύσου. And the Dorians called sigma san; for
-the musicians, as Aristoxenus often tells us, used to avoid saying
-sigma whenever they could, because it was a hard-sounding letter, and
-unsuited to the flute; but they were fond of using the letter rho,
-because of the ease of pronouncing it. And the horses which have the
-letter Σ branded on them, they call samphoras. Aristophanes, in his
-Clouds, says—
-
-  Neither you, nor the carriage-horse, nor samphoras.
-
-And Pindar says—
-
-  Before long series of songs were heard,
-  And the ill-sounding san from out men's mouths.
-
-And Eubulus also, in his Neottis, speaks of a lettered cup as being
-called by that identical name, saying—
-
-  _A._ Above all things I hate a letter'd cup,
-       Since he, my son, the time he went away,
-       Had such a cup with him.
-                                _B._ There are many like it.
-
-31. There is a kind of cup also called gyala. Philetas, in his
-Miscellanies, says that the Megarians call their cups gyalæ. And
-Parthenius, the pupil of Dionysius, in the first book of his
-Discussions upon Words found in the Historians, says—"The gyala is a
-kind of drinking-cup, as Marsyas the priest of Hercules writes, where
-he says, 'Whenever the king comes into the city, a man meets him
-having a cup (γυάλην) full of wine; and the king takes it, and pours a
-libation from it.'"
-
-[Sidenote: DRINKING-CUPS.]
-
-32. There is another sort of cup called the deinus. And that this is
-the name of a cup we are assured by Dionysius of Sinope, in his Female
-Saviour, where he gives a catalogue of the names of cups, and mentions
-this among them, speaking as follows—
-
-  And as for all the kinds of drinking-cups,
-  Lady, all fair to see,—dicotyli,
-  Tricotyli besides, the mighty deinus,
-  Which holds an entire measure, and the cymbion,
-  The scyphus and the rhytum; on all these
-  The old woman keeps her eyes, and minds nought else.
-
-And Cleanthes the philosopher, in his book on Interpretation, says,
-that the cups called the Thericlean, and that called the Deinias, are
-both named from the original makers of them. And Seleucus, saying that
-the deinus is a kind of cup, quotes some lines of Stratis, from his
-Medea—
-
-  Dost know, O Creon, what the upper part
-  Of your head doth resemble? I can tell you:
-  'Tis like a deinus turned upside down.
-
-And Archedicus, in his Man in Error, introducing a servant speaking of
-some courtesans, says—
-
-  _A._ I lately introduced a hook-nosed woman,
-       Her name Nicostrata; but surnamed also
-       Scotodeina, since (at least that is the story)
-       She stole a silver deinus in the dark.
-  _B._ A terrible thing (δεινὸν), by Jove; a terrible thing!
-
-The deinus is also the name of a kind of dance, as Apollophanes tells
-us in his Dalis, where he says—
-
-  A strange thing (δεινὸν) is this deinus and calathiscus.
-
-And Telesilla the Argive calls a threshing-floor also δεῖνος. And the
-Cyrenæans give the same name to a foot-tub, as Philetas tells us in his
-Attic Miscellanies.
-
-33. There is also a kind of drinking-cup called δέπαστρον. Silenus
-and Clitarchus, in their Dialects, say that this is a name given to
-drinking-cups among the Clitorians; but Antimachus the Colophonian, in
-the fifth book of his Thebais, says—
-
-  And carefully they all commands obey'd
-  Which wise Adrastus laid on them. They took
-  A silver goblet, and they pour'd therein
-  Water, and honey pure, compounding deftly;
-  And quickly then they all distributed
-  The cups (δέπαστπα) among the princes of the Greeks,
-  Who there were feasting; and from a golden jug
-  They pour'd them wine for due libations.
-
-And in another place he says—
-
-  Let others bring the bowl of solid silver,
-  Or golden cups (δέπαστρα), which in my halls are stored.
-
-And immediately afterwards he says—
-
-  And golden cups (δέπαστρα), and a pure untouch'd vessel
-  Of honey sweet, which will be best for him.
-
-34. There is also a kind of cup called δακτυλωτὸν, with
-finger-like handles; and it is called so by Ion, in the Agamemnon—
-
-  And you shall have a gift worth running for,
-  A finger-handled cup, not touch'd by fire,
-  The mighty prize once given by Pelias,
-  And by swift Castor won.
-
-But by this expression Epigenes understands merely having two ears,
-into which a person could put his fingers on each side. Others, again,
-explain it as meaning, having figures like fingers engraved all round
-it; or having small projections like the Sidonian cups;—or, again,
-some interpret the word as meaning merely smooth. But when he says,
-untouched by fire, that has the same meaning as Homer's phrase—
-
-  ἄπυρον κατέθηκε λέβητα,
-
-meaning a caldron fit for the reception of cold water, or suitable for
-drinking cold drinks out of. But by this expression some understand
-a horn; and about the Molossian district the oxen are said to have
-enormous horns; and the way in which they are made into cups is
-explained by Theopompus: and it is very likely that Pelias may have had
-cups made of these horns; and Iolcos is near the Molossian district,
-and it was at Iolcos that these contests spoken of were exhibited by
-Pelias.—"But," says Didymus, in his Explanation of the play here spoken
-of, "it is better to say that Ion misunderstood Homer's words, where he
-says—
-
-  And for the fifth he gave a double bowl,
-  Which fire had never touch'd;
-
-for he fancied that this meant a drinking-cup, while it was in reality
-a large flat vessel made of brass in the form of a caldron, suitable to
-receive cold water. And he has spoken of the dactylotus cup, as if it
-were a goblet that had a hollow place all round the inside of it, so as
-to be taken hold of inside by the fingers of the drinkers. And some say
-that the cup which has never been touched by fire means a cup of horn;
-for that that is not worked by the agency of fire. And perhaps a man
-might call a φιάλη a drinking-cup by a metaphorical use of the word."
-But Philemon, in his treatise on Attic Nouns and Attic Dialects, under
-the word καλπὶς says, "The dactylotus cup is the same as the two-headed
-cup into which a person can insert his fingers on both sides. But some
-say that it is one which has figures in the shape of fingers carved all
-round it."
-
-[Sidenote: DRINKING-CUPS.]
-
-35. There is also the elephant; and this was the name of a kind of cup,
-as we are told by Damoxenus, in the Man who laments himself—
-
-  _A._ If that is not enough, here is the boy
-       Bringing the elephant.
-                              _B._ In God's name tell me,
-       What beast is that?
-                           _A._ 'Tis a mighty cup,
-       Pregnant with double springs of rosy wine,
-       And able to contain three ample measures:
-       The work of Alcon. When I was at Cypseli,
-       Adæus pledged me in this self-same cup.
-
-And Epinicus also mentions this cup, in his Supposititious Damsels; and
-I will quote his testimony when I come to speak of the rhytum.
-
-36. There is another kind of cup called the Ephebus. And Philemon the
-Athenian, in his treatise on Attic Nouns and Attic Dialects, says that
-this cup is also called the embasicoitas; but Stephanus the comic poet,
-in his Friend of the Lacedæmonians, says—
-
-  _Sos._ The king then pledged him in a certain village.
-    _B._ A wondrous thing. What can you mean? Is this
-         A kind of goblet?
-                           _Sos._ No; I mean a village
-         Near Thyria.
-                      _B._ Why, my whole thoughts were borne
-         Off to the Rhodian cups, O Sosia,
-         And to those heavy bowls they call ephebi.
-
-37. There are also some cups which are called ἡδυποτίδες. "These," says
-Lynceus the Samian, "were made by the Rhodians in emulation of the
-Thericlean goblets which were in use at Athens. But as the Athenians,
-on account of the great weight of metal employed in them, only made
-this shape for the use of the richer classes, the Rhodians made theirs
-so light that they were able to put these ornaments within the reach
-even of the poor. And Epigenes mentions them, in his Heroine, in these
-words—
-
-  A psycter, and a cyathus, and cymbia,
-  Four rhyta, and three hedypotides,
-  A silver strainer, too.
-
-And Semus, in the fifth book of his Delias, says that there is among
-the offerings at Delos a golden hedypotis, the gift of Echenica, a
-woman of the country, whom he mentions also, in his eighth book. And
-Cratinus the younger says, using the diminutive form,—
-
-  And Archephon had twelve ἡδυπότια.
-
-38. There was another kind of cup called the Herculeum. Pisander, in
-the second book of his Herculead, says that the cup in which Hercules
-sailed across the ocean belonged to the Sun; and that Hercules received
-it from Oceanus for that purpose. But, perhaps, as the hero was fond of
-large cups, the poets and historians jesting because of the great size
-of this one, invented the fable of his having gone to sea in a cup.
-But Panyasis, in the first book of his Herculead, says that Hercules
-obtained the cup of the Sun from Nereus, and sailed even to Erythea in
-it. And we have said before that Hercules was one of the inordinate
-drinkers. And that the sun was borne on towards his setting in a cup,
-Stesichorus tells us, where he says—
-
-  And then the Sun, great Hyperion's offspring,
-  Embarked in his golden cup, that he
-  Might cross the ocean's wide expanse, and come
-  To the deep foundations of immortal Night;
-  To his fond mother, and his virgin bride,
-  And his dear children. And the son of Jove
-          Came to the grove
-      Shaded with laurels and with bays.
-
-And Antimachus speaks thus—
-
-  And then the most illustrious Erythea
-  Sent the Sun forth in a convenient cup.
-
-And Æschylus, in his Daughters of the Sun, says—
-
-  There in the west is found the golden cup,
-  Great Vulcan's work, your father's property,
-  In which he's borne along his rapid course
-  O'er the dark waters of the boundless sea.
-  When, his work done, he flies before dark Night,
-  Borne on her black-horsed chariot.
-
-39. And Mimnermus, in his Nannus, says that the Sun when asleep is
-borne round to the east, lying on a golden bed which was made for this
-express purpose by Vulcan; by which enigmatical statement hie indicates
-the hollow form of the cup; and he speaks thus—
-
-[Sidenote: DRINKING-CUPS.]
-
-  For the Sun labours every day, nor ever
-    Do he or his fleet steeds know pleasing rest
-  From that bright hour when the rosy Morn,
-    Leaving her ocean-bed, mounts up to heaven.
-  For all across the sea, a lovely bed
-    Of precious gold, the work of Vulcan's hands,
-  Conveys the god; passing on rapid wings
-    Along the water, while he sleeps therein,
-  From the bright region of th' Hesperides,
-    To th' Ethiopian shore, where his swift car
-  And fiery horses wait within their stalls
-    Till bright Aurora comes again and opes
-  Her rosy portals. Then Hyperion's son
-    Ascends again his swift untiring car.
-
-But Theolytus, in the second book of his Annals, says that the Sun
-crosses the sea in a cup, and that the first person who invented this
-statement was the author of the poem called the Battle of the Titans.
-And Pherecydes, in the third book of his Histories, having previously
-spoken about the ocean, adds—"But Hercules drew his bow against him,
-as if he meant to shoot him: and the Sun bade him desist, and so he,
-being afraid, did desist. And in return for his forbearance, the Sun
-gave him the golden cup in which he himself used to travel with his
-horses when he has set, going all night across the ocean to the east,
-where he again rises. And so then Hercules went in this cup to Erythea.
-And when he was at sea, Oceanus, to tempt him, appeared to him in
-visible form, tossing his cup about in the waves; and he then was on
-the point of shooting Oceanus; but Oceanus being frightened desired him
-to forbear."
-
-40. There is also a cup of the name of ethanion. Hellanicus, in his
-account of the History and Manners of the Egyptians, writes thus—"In
-the houses of the Egyptians are found a brazen φιάλη, and a brazen
-κύαθος, and a brazen ἠθάνιον."
-
-There is another kind called hemitomus; a sort of cup in use among the
-Athenians, so called from its shape; and it is mentioned by Pamphilus,
-in his Dialects.
-
-41. Then there is the cup called the thericlean cup; this kind is
-depressed at the sides, sufficiently deep, having short ears, as being
-of the class of cup called κύλιξ.[61] And, perhaps, it is out of a
-thericlean cup that Alexis, in his Hesione, represents Hercules to be
-drinking, when he speaks thus—
-
-  And when he had, though scarcely, come t' himself,
-  He begg'd a cup of wine (κύλικα), and when he'd got it,
-  He drank down frequent draughts, and drain'd it well;
-  And, as the proverb says, the man sometimes
-  Is quite a bladder, and sometimes a sack.
-
-And that the thericlean cup belongs to the class κύλιξ is plainly
-stated by Theophrastus, in his History of Plants. For speaking of the
-turpentine-tree, be says—"And thericlean cups (κύλικες θηρίκλειοι)
-are turned of this wood, in such a manner that no one can distinguish
-them from earthenware ones." And Thericles the Corinthian is said to
-have been the first maker of this kind of cup, and he was a potter
-originally, and it is after him that they have their name; and he lived
-about the same time as Aristophanes the comic poet. And Theopompus
-speaks of this cup, in his Nemea, where he says—
-
-  _A._ Come hither you, you faithful child of Thericles,
-       You noble shape, and what name shall we give you
-       Are you a looking-glass of nature? If
-       You were but full, then I could wish for nothing
-       Beyond your presence. Come then—
-                                       _B._ How I hate you,
-       You old Theolyta.
-                        _A._ Old dost thou call me, friend?
-  _B._ What can I call you else? but hither come,
-       Let me embrace you; come to your fellow-servant:
-       Is it not so?
-                    _A._ . . . . . . . . . . . . . . you try me.
-  _B._ See here I pledge you in fair friendship's cup.
-  _A._ And when you've drunk your fill, then hand the cup
-       Over to me the first.
-
-But Cleanthes, in his treatise on Interpretation, says—"And as for all
-these inventions, and whatever others there are of the same kind, such
-as the thericlean cup, the deinias, the iphicratis, it is quite plain
-that these, by their very names, indicate their inventors. And the same
-appears to be the case even now. And if they fail to do so, the name
-must have changed its meaning a little. But, as has been said before,
-one cannot in every case trust to a name." But others state that the
-thericlean cup has its name from the skins of wild beasts (θηρίων)
-being carved on it. And Pamphilus of Alexandria says that it is so
-called from the fact of Bacchus disturbing the beasts (τοὺς θῆρας) by
-pouring libations out of these cups over them.
-
-[Sidenote: DRINKING-CUPS.]
-
-42. And Antiphanes mentions this kind of cup, in his Similitudes,
-saying—
-
-  And when they had done supper, (for I wish
-  To put all things that happen'd in the interval
-  Together,) then the thericlean cup
-  Of Jove the Saviour was introduced,
-  Full of the luscious drops which o'er the sea
-  Came from the isle of the delicious drinks,
-  The sea-girt Lesbos, full, and foaming up,
-  And each one in his right hand gladly seized it.
-
-And Eubulus, in his Dolon, says—
-
-  I never drain'd a cup more carefully,
-  For I did make the earthen cask more clean
-  Than Thericles did make his well-turn'd cups
-  E'en in his youth.
-
-And, in his Dice-players, he says—
-
-  And then they drain'd the valiant cup yclept
-  The thericlean; foaming o'er the brim,
-  With Lacedæmonian lip, loud sounding
-  As if 'twere full of pebbles, dark in colour,
-  A beauteous circle, with a narrow bottom,
-  Sparkling and brilliant, beautifully wash'd,
-  All crown'd with ivy; and the while they call'd
-  On the great name of Jove the Saviour.
-
-And Ararus, or Eubulus, whichever it was who was the author of the
-Campylion, says—
-
-  O potter's earth, you whom great Thericles
-  Once fashion'd, widening out the circling depth
-  Of your large hollow sides; right well must you
-  Have known the natures and the hearts of women,
-  That they are not well pleased with scanty cups.
-
-And Alexis, in his Horseman, says—
-
-  There is, besides, a thericlean cup,
-  Having a golden wreath of ivy round it,
-  Carved on it, not appended.
-
-And in his Little Horse he says—
-
-  He drank a thericlean cup of unmix'd wine,
-  Right full, and foaming o'er the brim.
-
-43. But Timæus, in the twenty-eighth book of his History, calls the cup
-thericlea, writing thus:—"There was a man of the name of Polyxenus who
-was appointed one of the ambassadors from Tauromenium, and he returned
-having received several other presents from Nicodemus, and also a
-cup of the kind called thericlea." And Adæus, in his treatise on
-Descriptions, considers that the thericleum and the carchesium are the
-same. But that they are different is plainly shown by Callixenus, who,
-in his Account of Alexandria and its customs, says—"And some people
-marched in the procession, bearing thericlea (and he uses the masculine
-form θηρικλείους), and others bearing carchesia." And what kind of
-cup the carchesium was, shall be explained in due time. There is also
-another kind called the thericlean bowl (θηρίκλειος κρατὴρ), which is
-mentioned by Alexis, in his Cycnus—
-
-  And in the midst a thericlean bowl
-  Resplendent stood; full of old clear white wine,
-  And foaming to the brim. I took it empty,
-  And wiped it round, and made it shine, and placed it
-  Firm on its base, and crown'd it round with branches
-  Of Bacchus' favourite ivy.
-
-Menander also has used the form θηρίκλειος as feminine, in his Fanatic
-Woman, when he says—
-
-  And being moderately drunk, he took
-  nd drain'd the thericleum (τὴν θηρίκλειον).
-
-And in his Begging Priest he says—
-
-  Drinking a thericleum of three pints.
-
-And Dioxippus, in his Miser, says—
-
-  _A._ I want now the large thericlean cup (τῆς θηρικλείου τῆς μεγάλης).
-  _B._ I know it well.
-                      _A._ Likewise the Rhodian cups;
-       For when I've pour'd the liquor into them,
-       I always seem to drink it with most pleasure.
-
-And Polemo, in the first book of his treatise on the Acropolis at
-Athens, has used the word in the neuter gender, saying— "Neoptolemus
-offered up some golden thericlean cups (τὰ θηρίκλεια) wrought on
-foundations of wood."
-
-44. And Apollodorus of Gela, in his Philadelphia or the Man who killed
-himself by Starvation, says—
-
-  Then there were robes of fine embroidery,
-  And silver plate, and very skilful chasers
-  Who ornament the thericlean cups,
-  And many other noble bowls besides.
-
-And Aristophon, in his Philonides, says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  Therefore my master very lately took
-  The well-turn'd orb of a thericlean cup,
-  Full foaming to the brim with luscious wine,
-  Mix'd half-and-half, a most luxurious draught,
-  And gave it me as a reward for virtue;
-  I think because of my tried honesty;
-  And then, by steeping me completely in it,
-  He set me free.
-
-And Theophilus, in his Boeotia, says—
-
-  He mixes beautifully a large cup
-  Of earthenware, of thericlean fashion,
-  Holding four pints, and foaming o'er the brim;
-  Not Autocles himself, by earth I swear,
-  Could in his hand more gracefully have borne it.
-
-And, in his Proetides, he says—
-
-  And bring a thericlean cup, which holds
-  More than four pints, and 's sacred to good fortune.
-
-There is also a cup called the Isthmian cup: and Pamphilus, in his
-treatise on Names, says that this is a name given to a certain kind of
-cup by the inhabitants of Cyprus.
-
-45. There is also a kind of vessel called cadus; which Simmias states
-to be a kind of cup, quoting this verse of Anacreon—
-
-  I breakfasted on one small piece of cheesecake,
-  And drank a cadus full of wine.
-
-And Epigenes, in his Little Monument, says—
-
-  _A._ Craters, and cadi, olkia, and crunea.
-  _B._ Are these crunea?
-                         _A._ To be sure these are,
-       Luteria, too. But why need I name each?
-       For you yourself shall see them.
-                                        _B._ Do you say
-       That the great monarch's son, Pixodarus,
-       Has come to this our land?
-
-And Hedylus, in his Epigrams, says—
-
-  Let us then drink; perhaps among our cups
-    We may on some new wise and merry plan
-  With all good fortune light. Come, soak me well
-    In cups (κάδοις) of Chian wine, and say to me,
-  "Come, sport and drink, good Hedylus;" I hate
-    To live an empty life, debarr'd from wine.
-
-And in another place he says—
-
-  From morn till night, and then from night till morn,
-    The thirsty Pasisocles sits and drinks,
-  In monstrous goblets (κάδοις), holding quite four quarts,
-    And then departs whatever way he pleases.
-  But midst his cups he sports more mirthfully,
-    And is much stronger than Sicelides.
-  How his wit sparkles! Follow his example,
-    And ever as you write, my friend, drink too.
-
-But Clitarchus, in his treatise on Dialects, says that the Ionians
-call an earthenware cask κάδος. And Herodotus, in his third book,
-speaks of a cask (κάδος) of palm wine.
-
-46. There is also the καδίσκος. Philemon, in his treatise before
-mentioned, says that this too is a species of cup. And it is a vessel
-in which they place the Ctesian Jupiters, as Anticlides says, in his
-Book on Omens, where he writes,—"The statuettes of Jupiter Ctesius
-ought to be erected in this manner. One ought to place a new cadiscus
-with two ears . . . . —and crown the ears with white wool; and on the
-right shoulder, and on the forehead . . . . and put on it what you find
-there, and pour ambrosia over it. But ambrosia is compounded of pure
-water, and oil, and all kinds of fruits; and these you must pour over."
-Stratis the comic poet also mentions the cadiscus, in his Lemnomeda,
-where he says—
-
-  The wine of Mercury, which some draw forth
-  From a large jug, and some from a cadiscus,
-  Mix'd with pure water, half-and-half.
-
-47. There is also the cantharus. Now, that this is the name of a kind
-of boat is well known. And that there is a kind of cup also called by
-this name we find from Ameipsias, in his Men Playing at the Cottabus,
-or Madness, where he says—
-
-  Bring here the vinegar cruets, and canthari.
-
-And Alexis, in his Creation (the sentence refers to some one drinking
-in a wine-shop), says—
-
-  And then I saw Hermaiscus turning over
-  One of these mighty canthari, and near him
-  There lay a blanket, and his well-fill'd wallet.
-
-And Eubulus, who often mentions this cup by name, in his Pamphilus,
-says—
-
-  But I (for opposite the house there was
-  A wine-shop recently establish'd)
-  There watch'd the damsel's nurse; and bade the vintner
-  Mix me a measure of wine worth an obol,
-  And set before me a full-sized cantharus.
-
-And in another place he says—
-
-  How dry and empty is this cantharus!
-
-And again, in another place—
-
-  Soon as she took it, she did drink it up,—
-  How much d'ye think? a most enormous draught;
-  And drain'd the cantharus completely dry.
-
-[Sidenote: DRINKING-CUPS.]
-
-And Xenarchus, in his Priapus, says this—
-
-  Pour, boy, no longer in the silver tankard,
-  But let us have again recourse to the deep.
-  Pour, boy, I bid you, in the cantharus,
-  Pour quick, by Jove, aye, by the Cantharus,[62] pour.
-
-And Epigenes, in his Heroine, says—
-
-  But now they do no longer canthari make,
-  At least not large ones; but small shallow cups
-  Are come in fashion, and they call them neater,
-  As if they drank the cups, and not the wine.
-
-48. And Sosicrates, in his Philadelphi, says—
-
-  A gentle breeze mocking the curling waves,
-  Sciron's fair daughter, gently on its course
-  Brought with a noiseless foot the cantharus;
-
-where cantharus evidently means a boat.
-
-And Phrynichus, in his Revellers, says—
-
-  And then Chærestratus, in his own abode,
-  Working with modest zeal, did weep each day
-  A hundred canthari well fill'd with wine.
-
-And Nicostratus, in his Calumniator, says—
-
-  _A._ Is it a ship of twenty banks of oars,
-       Or a swan, or a cantharus? For when
-       I have learnt that, I then shall be prepared
-       Myself t' encounter everything.
-                                       _B._ It is
-       A cycnocantharus, an animal
-       Compounded carefully of each.
-
-And Menander, in his Captain of a Ship, says—
-
-  _A._ Leaving the salt depths of the Ægean sea,
-       Theophilus has come to us, O Strato.
-       How seasonably now do I say your son
-       Is in a prosperous and good condition,
-       And so's that golden cantharus.
-                                       _B._ What cantharus?
-  _A._ Your vessel.
-
-And a few lines afterwards he says—
-
-  _B._ You say my ship is safe?
-                                _A._ Indeed I do,
-       That gallant ship which Callicles did build,
-       And which the Thurian Euphranor steer'd.
-
-And Polemo, in his treatise on Painters, addressed to Antigonus,
-says—"At Athens, at the marriage of Pirithous, Hippeus made a wine
-jug and goblet of stone, inlaying its edges with gold. And he provided
-also couches of pinewood placed on the ground, adorned with coverlets
-of every sort, and for drinking-cups there were canthari made of
-earthenware. And moreover, the lamp which was suspended from the roof,
-had a number of lights all kept distinct from one another. And that
-this kind of cup got its name originally from Cantharus a potter, who
-invented it, Philetærus tells us in his Achilles—
-
-  Peleus?—but Peleus[63] is a potter's name,
-  The name of some dry wither'd lamp-maker,
-  Known too as Cantharus, exceeding poor,
-  Far other than a king, by Jove.
-
-And that cantharus is also the name of a piece of female ornament, we
-may gather from Antiphanes in his Boeotia.
-
-49. There is also a kind of cup called carchesium. Callixenus the
-Rhodian, in his History of the Affairs and Customs of Alexandria, says
-that it is a cup of an oblong shape, slightly contracted in the middle,
-having ears which reach down to the bottom. And indeed, the carchesium
-is a tolerably oblong cup, and perhaps it has its name from its being
-stretched upwards. But the carchesium is an extremely old description
-of cup; if at least it is true that Jupiter, when he had gained the
-affections of Alcmena, gave her one as a love gift, as Pherecydes
-relates in his second book, and Herodorus of Heraclea tells the same
-story. But Asclepiades the Myrlean says that this cup derives its name
-from some one of the parts of the equipment of a ship. For the lower
-part of the mast is called the pterna, which goes down into the socket;
-and the middle of the mast is called the neck; and towards the upper
-part it is called carchesium. And the carchesium has yards running out
-on each side, and in it there is placed what is called the breastplate,
-being four-cornered on all sides, except just at the bottom and at the
-top. Both of which extend a little outwards in a straight line. And
-above the breastplate is a part which is called the distaff, running up
-to a great height, and being sharp-pointed. And Sappho also speaks of
-the carchesia, where she says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  And they all had well-fill'd carchesia,
-  And out of them they pour'd libations, wishing
-  All manner of good fortune to the bridegroom.
-
-And Sophocles, in his Tyro, says—
-
-  And they were at the table in the middle,
-  Between the dishes and carchesia;
-
-saying that the dragons came up to the table, and took up a position
-between the meats and the carchesia, or cups of wine. For it was the
-fashion among the ancients to place upon the table goblets containing
-mixed wine; as Homer also represents the tables in his time. And the
-carchesium was named so from having on it rough masses like millet
-(κεγχροειδὴς), and the α is by enallage instead of ε, καρχήσιον for
-κερχήσιον. On which account Homer calls those who are overcome by
-thirst καρχαλέους. And Charon of Lampsacus, in his Annals, says that
-among the Lacedæmonians there is still shown the very same cup which
-was given by Jupiter to Alcmena, when he took upon himself the likeness
-of Amphitryon.
-
-There is another kind of cup called calpium, a sort of Erythræan
-goblet, as Pamphilus says; and I imagine it is the same as the one
-called scaphium.
-
-50. There is another kind of cup called celebe. And this description of
-drinking-cup is mentioned by Anacreon, where he says—
-
-  Come, O boy, and bring me now
-  A celebe, that I may drink
-  A long deep draught, and draw no breath.
-  It will ten measures of water hold,
-  And five of mighty Chian wine.
-
-But it is uncertain what description of cup it is, or whether every
-cup is not called celebe, because one pours libations into it (ἀπὸ τοῦ
-χέειν λοιβὴν),or from one's pouring libations (λείβειν). And the verb
-λείβω is applied habitually to every sort of liquid, from which also
-the word λέβης is derived. But Silenus and Clitarchus say that celebe
-is a name given to drinking-cups by the Æolians. But Pamphilus says
-that the celebe is the same cup which is also called thermopotis, a
-cup to drink warm water from. And Nicander the Colophonian, in his
-Dialects, says that the celebe is a vessel used by the shepherds in
-which they preserve honey. For Antimachus the Colophonian, in the
-fifth book of his Thebais, says—
-
-  He bade the heralds bear to them a bladder
-  Fill'd with dark wine, and the most choice of all,
-  The celebea in his house which lay,
-  Fill'd with pure honey.
-
-And in a subsequent passage he says—
-
-  But taking up a mighty celebeum
-  In both his hands, well fill'd with richest honey,
-  Which in great store he had most excellent.
-
-And again he says—
-
-  And golden cups of wine, and then besides,
-  A celebeum yet untouch'd by man,
-  Full of pure honey, his most choice of treasures.
-
-And in this passage he very evidently speaks of the celebeum as some
-kind of vessel distinct from a drinking-cup, since he has already
-mentioned drinking-cups under the title of δέπαστρα. And Theocritus the
-Syracusan, in his Female Witches, says—
-
-  And crown this celebeum with the wool,
-  Well dyed in scarlet, of the fleecy sheep.
-
-And Euphorion says—
-
-  Or whether you from any other stream
-  Have fill'd your celebe with limpid water.
-
-And Anacreon says—
-
-  And the attendant pour'd forth luscious wine,
-  Holding a celebe of goodly size.
-
-But Dionysius, surnamed the Slender, explaining the poem of
-Theodoridas, which is addressed to Love, says that celebe is a name
-given to a kind of upstanding cup, something like the prusias and the
-thericleum.
-
-51. There is also the horn. It is said that the first men drank out
-of the horns of oxen; from which circumstance Bacchus often figured
-with horns on his head, and is moreover called a bull by many of the
-poets. And at Cyzicus there is a statue of him with a bull's head. But
-that men drank out of horns (κερατα) is plain from the fact that to
-this very day, when men mix water with wine, they say that they κερασαι
-(mix it). And the vessel in which the wine is mixed is called κρατηρ,
-from the fact of the water being mingled (συγκιρνασθαι) in it, as if
-the word were κερατηρ, from the drink being poured εις το κερας (into
-the horn); and even to this day the fashion of making horns into cups
-continues: but some people call these cups rhyta. And many of the poets
-represent the ancients as drinking out of horns. Pindar, speaking of
-the Centaurs, says—
-
-[Sidenote: DRINKING-HORNS.]
-
-  After those monsters fierce
-  Learnt the invincible strength of luscious wine;
-  Then with a sudden fury,
-  With mighty hands they threw the snow-white milk
-      Down from the board,
-      And of their own accord
-  Drank away their senses in the silver-mounted horns.
-
-And Xenophon, in the seventh book of his Anabasis, giving an account of
-the banquet which was given by the Thracian Seuthes, writes thus: "But
-when Xenophon, with his companions, arrived at Seuthes's palace, first
-of all they embraced one another, and then, according to the Thracian
-fashion, they were presented with horns of wine." And in his sixth book
-he says, when he is speaking of the Paphlagonians, "And they supped
-lying on couches made of leaves, and they drank out of cups made of
-horn." And Æschylus, in his Perrhæbi, represents the Perrhæbi as using
-horns for cups, in the following lines:—
-
-                With silver-mounted horns,
-  Fitted with mouthpieces of rich-wrought gold.
-
-And Sophocles, in his Pandora, says—
-
-  And when a man has drain'd the golden cup,
-  She, pressing it beneath her tender arm,
-  Returns it to him full.
-
-And Hermippus, in his Fates, says—
-
-  Do you now know the thing you ought to do?
-  Give not that cup to me; but from this horn
-  Give me but once more now to drink a draught.
-
-And Lycurgus the orator, in his Oration against Demades, says that
-Philip the king pledged those men whom he loved in a horn. And
-Theopompus, in the second book of his history of the Affairs and
-Actions of Philip, says that the kings of the Pæonians, as the oxen
-in their countries have enormous horns, so large as to contain three
-or four choes of wine, make drinking-cups of them, covering over the
-brims with silver or with gold. And Philoxenus of Cythera, in his poem
-entitled The Supper, says—
-
-  He then the sacred drink of nectar quaff'd
-  From the gold-mounted brims of th' ample horns,
-  And then they all did drink awhile.
-
-And the Athenians made also silver goblets in the shape of horns, and
-drank out of them. And one may ascertain that by seeing the articles
-mentioned in writing among the list of confiscated goods on the pillar
-which lies in the Acropolis, which contains the sacred offerings—"There
-is also a silver horn drinking-cup, very solid."
-
-52. There is also the cernus. This is a vessel made of earthenware,
-having many little cup-like figures fastened to it, in which are white
-poppies, wheat-ears, grains of barley, peas, pulse, vetches, and
-lentils. And he who carries it, like the man who carries the mystic
-fan, eats of these things, as Ammonius relates in the third book of his
-treatise on Altars and Sacrifices.
-
-53. There is also the cup called the cissybium. This is a cup with but
-one handle, as Philemon says. And Neoptolemus the Parian, in the third
-book of his Dialects, says that this word is used by Euripides in the
-Andromache, to signify a cup made of (κίσσινον)—
-
-  And all the crowd of shepherds flock'd together,
-  One hearing a huge ivy bowl of milk,
-  Refreshing medicine of weary toil;
-  Another brought the juice o' the purple vine.
-
-For, says he, the cissybium is mentioned in a rustic assembly, where it
-is most natural that the cups should be made of wood. But Clitarchus
-says that the Æolians called the cup which is elsewhere called scyphus,
-cissybium. And Marsyas says that it is a wooden cup, the same as the
-κύπελλον. But Eumolpus says that it is a species of cup which perhaps
-(says he) was originally made of the wood of the ivy. But Nicander
-the Colophonian, in the first book of his History of Ætolia, writes
-thus:—"In the sacred festival of Jupiter Didymæus they pour libations
-from leaves of ivy (κισσοῦ), from which circumstance the ancient cups
-are called cissybia. Homer says—
-
-  Holding a cup (κισσύβιον) of dark rich-colour'd wine.
-
-And Asclepiades the Myrlean, in his essay on the cup called Nestoris,
-says, "No one of the men in the city or of the men of moderate fortune
-used to use the σκύφος or the κισσύβιον, but only the swineherds
-and the shepherds, and the men in the fields. Polyphemus used the
-cissybium, and Eumæus the other kind." But Callimachus seems to make a
-blunder in the use of these names, speaking of an intimate friend of
-his who was entertained with him at a banquet by Pollis the Athenian,
-for he says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  For he abhorr'd to drink at one long draught
-  Th' amystis loved in Thrace, not drawing breath:
-  And soberly preferr'd a small cissybium:
-  And when for the third time the cup (ἄλεισον) went round,
-  I thus address'd him . . . . . .
-
-For, as he here calls the same cup both κισσύβιον and ἄλεισον, he does
-not preserve the accurate distinction between the names. And any one
-may conjecture that the κισσύβιον was originally made by the shepherds
-out of the wood of the ivy (κισσός). But some derive it from the verb
-χεύμαι, used in the same sense as χωρέω, to contain; as it occurs in
-the following line:—
-
-  This threshold shall contain (χείσεται) them both.
-
-And the hole of the serpent is also called χείη, as containing the
-animal; and they also give the name of κήθιον, that is, χήτιον, to the
-box which holds the dice. And Dionysius of Samos, in his treatise on
-the Cyclic Poets, calls the cup which Homer calls κισσύβιον, κύμβιον,
-writing thus—"And Ulysses, when he saw him acting thus, having filled a
-κύμβιον with wine, gave it to him to drink."
-
-54. There is also the ciborium. Hegesander the Delphian says that
-Euphorion the poet, when supping with the Prytanis, when the Prytanis
-exhibited to him some ciboria, which appeared to be made in a most
-exquisite and costly manner, . . . . . . . . And when the cup had gone
-round pretty often, he, having drunk very hard and being intoxicated,
-took one of the ciboria and defiled it. And Didymus says that it is
-a kind of drinking-cup; and perhaps it may be the same as that which
-is called scyphium, which derives its name from being contracted to a
-narrow space at the bottom, like the Egyptian ciboria.
-
-55. There is also the condu, an Asiatic cup. Menander, in his play
-entitled the Flatterer, says—
-
-  Then, too, there is in Cappadocia,
-  O Struthion, a noble golden cup,
-  Call'd condu, holding ten full cotylæ.
-
-And Hipparchus says, in his Men Saved,—
-
-  _A._ Why do you so attend to this one soldier?
-       He has no silver anywhere, I know well;
-       But at the most one small embroider'd carpet,
-       (And that is quite enough for him,) on which
-       Some Persian figures and preposterous shapes
-       Of Persian griffins, and such beasts, are work'd.
-  _B._ Away with you, you wretch.
-                                 _A._ And then he has
-       A condu, a wine-cooler, and a cymbium.
-
-And Nicomachus, in the first book of his treatise on the Egyptian
-Festivals, says—"But the condu is a Persian cup; and it was first
-introduced by Hermippus the astrologer.[64] . . . . . . . . . . . . .
-on which account libations are poured out of it." But Pancrates, in the
-first book of his Conchoreis, says—
-
-  But he first pour'd libations to the gods
-  From a large silver condu; then he rose,
-  And straight departed by another road.
-
-There is also the cononius. Ister, the pupil of Callimachus, in the
-first book of his History of Ptolemais, the city in Egypt, writes
-thus:—"A pair of cups, called cononii, and a pair of thericlean cups
-with golden covers.
-
-56. There is also the cotylus. The cotylus is a cup with one handle,
-which is also mentioned by Alcæus. But Diodorus, in his book addressed
-to Lycophoron, says that this cup is greatly used by the Sicyonians and
-Tarentines, and that it is like a deep luterium, and sometimes it has
-an ear. And Ion the Chian also mentions it, speaking of "a cotylus full
-of wine." And Hermippus, in his Gods, says—
-
-He brought a cotylus first, a pledge for his neighbours.
-
-And Plato, in his Jupiter Afflicted, says—
-
-  He brings a cotylus.
-
-Aristophanes also, in his Babylonians, mentions the cotylus; and
-Eubulus, in his Ulysses, or the Panoptæ, says—
-
-  And then the priest utt'ring well-omen'd prayers,
-  Stood in the midst, and in a gorgeous dress,
-  Pour'd a libation from the cotylus.
-
-[Sidenote: DRINKING-CUPS.]
-
-And Pamphilus says that it is a kind of cup, and peculiar to Bacchus.
-But Polemo, in his treatise on the Fleece of the Sheep sacrificed to
-Jupiter, says—"And after this he celebrates a sacrifice, and takes the
-sacred fleece out of its shrine, and distributes it among all those who
-have borne the cernus in the procession: and this is a vessel made of
-earthenware, having a number of little cups glued to it; and in these
-little cups there is put sage, and white poppies, and ears of wheat,
-and grains of barley, and peas, and pulse, and rye, and lentils, and
-beans, and vetches, and bruised figs, and chaff, and oil, and honey,
-and milk, and wine, and pieces of unwashed sheep's-wool. And he who
-has carried this cernus eats of all these things, like the man who has
-carried the mystic fan."
-
-57. There is also the cotyle. Aristophanes, in his Cocalus, says—
-
-  And other women, more advanced in age,
-  Into their stomachs pour'd, without restraint,
-  From good-sized cotylæ, dark Thasian wine,
-  The whole contents of a large earthen jar,
-  Urged by their mighty love for the dark wine.
-
-And Silenus, and Clitarchus, and also Zenodotus, say that it is a kind
-of κύλιξ, and say—
-
-  And all around the corpse the black blood flow'd,
-  As if pour'd out from some full cotyle.
-
-And again—
-
-  There is many a slip
-  'Twixt the cup (κοτύλης) and the lip.
-
-And Simaristus says that it is a very small-sized cup which is called
-by this name; and Diodorus says that the poet has here called the cup
-by the name of cotyle, which is by others called cotylus, as where we
-find—
-
-  πύρνον (bread) καὶ κοτύλην;
-
-and that it is not of the class κύλιξ, for that it has no handles,
-but that it is very like a deep luterium, and a kind of drinking cup
-(ποτηρίου); and that it is the same as that which by the Ætolians, and
-by some tribes of the Ionians, is called cotylus, which is like those
-which have been already described, except that it has only one ear:
-and Crates mentions it in his Sports, and Hermippus in his Gods. But
-the Athenians give the name of κοτύλη to a certain measure. Thucydides
-says—"They gave to each of them provisions for eight months, at the
-rate of a cotyla of water and two cotylæ of corn a-day." Aristophanes,
-in his Proagon, says—
-
-  And having bought three chœnixes of meal,
-  All but one cotyla, he accounts for twenty.
-
-But Apollodorus says that it is a kind of cup, deep and hollow; and he
-says—"The ancients used to call everything that was hollow κοτύλη,
-as, for instance, the hollow of the hand; on which account we find the
-expression κοτολήρυτον αἷμα meaning, blood in such quantities that it
-could be taken up in the hand. And there was a game called ἐγκοτύλη,
-in which those who are defeated make their hands hollow, and then take
-hold of the knees of those who have won the game and carry them." And
-Diodorus, in his Italian Dialects, and Heraclitus (as Pamphilus says),
-relate that the cotyla is also called hemina, quoting the following
-passage of Epicharmus:—
-
-  And then to drink a double measure,
-  Two heminæ of tepid water full.
-
-And Sophron says—
-
-  Turn up the hemina, O boy.
-
-But Pherecrates calls it a cotylisca, in his Corianno, saying—
-
-  The cotylisca? By no means.
-
-And Aristophanes, in his Acharnians, uses a still more diminutive form,
-and says—
-
-  A cotyliscium (κοτυλίσκιον) with a broken lip.
-
-And even the hollow of the hip is called κοτύλη; and the excrescences
-on the feelers of the polypus are, by a slight extension of the word,
-called κοτυληδών. And Æschylus, in his Edonians, has called cymbals
-also κότυλαι, saying—
-
-  And he makes music with his brazen κότυλαι.
-
-But Marsyas says that the bone of the hip is also called ἄλεισον and
-κύλιξ. And the sacred bowl of Bacchus is called κοτυλίσκος; and so are
-those goblets which the initiated use for their libations; as Nicander
-of Thyatira says, adducing the following passage from the Clouds of
-Aristophanes:—
-
-  Nor will I crown the cotyliscus.
-
-And Simmias interprets the word κοτύλη by ἄλεισον.
-
-[Sidenote: DRINKING-CUPS.]
-
-58. There is also the cottabis. Harmodius of Lepreum, in his treatise
-on the Laws and Customs of Phigalea, going through the entertainments
-peculiar to different countries, writes as follows:—"When they
-have performed all these purificatory ceremonies, a small draught
-is offered to each person to drink in a cottabis of earthenware;
-and he who offers it says, 'May you sup well.'" But Hegesander the
-Delphian, in his Commentaries (the beginning of which is "In the best
-Form of Government"), says—"That which is called the cottabus has
-been introduced into entertainments, the Sicilians (as Dicæarchus
-relates) having been the first people to introduce it. And such great
-fondness was exhibited for this amusement, that men even introduced
-into entertainments contests, which were called cottabian games; and
-then cups of the form which appeared to be most suitable for such an
-exercise were made, called cottabides. And besides all this, rooms
-were built of a round figure, in order that all, the cottabus being
-placed in the middle, might contest the victory, all being at an equal
-distance, and in similar situations. For they vied with one another,
-not only in throwing their liquor at the mark, but also in doing
-everything with elegance; for a man was bound to lean on his left
-elbow, and, making a circuit with his right hand, to throw his drops
-(τὴν λάταγα) over gently— for that was the name which they gave to the
-liquor which fell from the cup: so that some prided themselves more on
-playing elegantly at the cottabus than others did on their skill with
-the javelin."
-
-59. There is also the cratanium. But perhaps this is the same cup,
-under an ancient name, as that which is now called the craneum:
-accordingly, Polemo (or whoever it is who wrote the treatise on the
-Manners and Customs of the Greeks), speaking of the temple of the
-Metapontines which is at Olympia, writes as follows:—"The temple of
-the Metapontines, in which there are a hundred and thirty-two silver
-phialæ, and two silver wine-jars, and a silver apothystanium, and three
-gilt phialæ. The temple of the Byzantians, in which there is a figure
-of Triton, made of cypress-wood, holding a silver cratanium, a silver
-siren, two silver carchesia, a silver culix, a golden wine-jar, and two
-horns. But in the old temple of Juno, there are thirty silver phialæ,
-two silver cratania, a silver dish, a golden apothystanium, a golden
-crater (the offering of the Cyrenæans), and a silver batiacium."
-
-There is also the crounea. Epigenes, in his Monument, says—
-
-  _A._ Crateres, cadi, holcia, crounea,
-  _B._ Are these crounea?
-                          _A._ Yes, indeed these are.
-
-There is the cyathis also. This is a vessel with a great resemblance to
-the cotyla. Sophron, in his play entitled the Buffoon, represents the
-women who profess to exhibit the goddess as present, as saying—
-
-  Three sovereign antidotes for poison
-  Are buried in a single cyathis.
-
-60. Then there is the κύλιξ. Pherecrates, in his Slave-Tutor, says—
-
-  Now wash the κύλιξ out; I'll give you then
-  Some wine to drink: put o'er the cup a strainer,
-  And then pour in some wine.
-
-But the κύλιξ is a drinking-cup made of earthenware, and it is so
-called from being made circular (ἀπὸ τοῦ κυλίεσθαι) by the potter's
-wheel; from which also the κυλικεῖον, the place in which the cups are
-stored up, gets its name, even when the cups put away in it are made
-of silver. There is also the verb κυλικηγορέω, derived from the same
-source, when any one makes an harangue over his cups But the Athenians
-also call a medicine chest κυλικὶς, because it is made round in a
-turning-lathe. And the κύλικες, both at Argos and at Athens, were in
-great repute; and Pindar mentions the Attic κύλικες in the following
-lines—
-
-  O Thrasybulus, now I send
-  This pair of pleasantly-meant odes
-  As an after-supper entertainment for you.
-  May it, I pray, be pleasing
-  To all the guests, and may it be a spur
-  To draw on cups of wine,
-  And richly-fill'd Athenian κύλικες.
-
-61. But the Argive κύλικες appear to have been of a different shape
-from the Athenian ones. At all events, they tapered towards a point at
-the brims, as Simonides of Amorgos says—
-
-  But this is taper-brimm'd (φοξίχειλος),
-
-that is to say, drawn up to a point towards the top; such as those
-which are called ἄμβικες. For they use the word φοξὸς in this sense, as
-Homer does when speaking of Thersites—
-
-  His head was sharp at top.
-
-And the word is equivalent to φαοξὸς,—it being perceived to be sharp
-(ὀξὺς) in the part where the eyes (τὰ φάη) are.
-
-And very exquisitely wrought κύλικες are made at Naucratis, the native
-place of our companion Athenæus. For some are in the form of phialæ,
-not made in a lathe, but formed by hand, and having four handles, and
-being widened considerably towards the bottom: (and there are a great
-many potters at Naucratis, from whom the gate nearest to the potteries
-(κεραμείων) is called the Ceramic gate:) and they are dyed in such a
-manner as to appear like silver. The Chian κύλικες also are highly
-extolled, which Hermippus mentions in his Soldiers—
-
-[Sidenote: DRINKING-CUPS.]
-
-  And a Chian κύλιξ hung on a peg aloft.
-
-But Glaucon, in his Dialects, says that the inhabitants of Cyprus call
-the cotyle culix. And Hipponax, in his Synonymes, writes thus—"The
-aleisum, the poterium, the cupellum, the amphotis, the scyphus, the
-culix, the cothon, the carchesium, the phiale." Alcmæon, instead of
-κύλικες, has lengthened the word, and written κυλιχνίδες, in these
-lines—
-
-  But it is best to bring, as soon as possible,
-  Dark wine, and one large common bowl for all,
-  And some κυλιχνίδες besides
-
-And Alcæus says—
-
-  Let us at once sit down and drink our wine,
-  Why do we wait for lights? Our day is but
-  A finger's span. Bring forth large goblets (κύλιχναι) now
-  Of various sorts. For the kind liberal son
-  Of Jove and Semele gave rosy wine,
-  Which bids us all forget our griefs and cares;
-  So pour it forth, and mix in due proportion.
-
-And in his tenth Ode he says—
-
-  Drops of wine (λάταγες) fly from Teian culichnæ,
-
-showing, by this expression, that the κύλικες of Teos were exceedingly
-beautiful.
-
-62. Pherecrates also says, in his Corianno—
-
-  _A._ For I am coming almost boil'd away
-       From the hot bath; my throat is parch'd and dry;
-       Give me some wine. I vow my mouth and all
-       My jaws are sticky with the heat.
-                                         _B._ Shall I
-       Then take the κυλίσκη, O damsel, now?
-  _A._ By no means, 'tis so small; and all my bile
-       Has been stirr'd up since I did drink from it,
-       Not long ago, some medicine. Take this cup
-       Of mine, 'tis larger, and fill that for me.
-
-And that the women were in the habit of using large cups, Pherecrates
-himself expressly tells us in his Tyranny, where he says—
-
-  And then they bade the potter to prepare
-  Some goblets for the men, of broader shape,
-  Having no walls, but only a foundation,
-  And scarcely holding more than a mere shell.
-  More like to tasting cups; but for themselves
-  They order good deep κύλικες, good-sized,
-  Downright wine-carrying transports, wide and round,
-  Of delicate substance, swelling in the middle.
-  A crafty order: for with prudent foresight
-  They were providing how, without much notice,
-  They might procure the largest quantity
-  Of wine to drink themselves; and then when we
-  Reproach them that 'tis they who've drunk up everything,
-  They heap abuse on us, and swear that they,
-  Poor injured dears, have only drunk one cup,
-  Though their one's larger than a thousand common cups.
-
-63. Then there are cymbia. These are a small hollow kind of cup,
-according to Simaristus. But Dorotheus says, "The cymbium is a kind
-of deep cup, upright, having no pedestal and no handles." But Ptolemy
-the father of Aristonicus calls them "curved goblets." And Nicander
-of Thyatira says that Theopompus, in his Mede, called a cup without
-handles cymbium. Philemon, in his Vision, says—
-
-  But when fair Rhode came and shook above you
-  A cymbium full of mighty unmix'd wine.
-
-But Dionysius of Samos, in the sixth book of his treatise on the Cyclic
-Poets, thinks that the κισσύβιον and the κύμβιον are the same. For he
-says that Ulysses, having filled a cymbium with unmixed wine, gave it
-to the Cyclops. But the cup mentioned in Homer,
-
-as having been given to him by Ulysses, is a good-sized cissybium;
-for if it had been a small cup, he, who was so enormous a monster,
-would not have been so quickly overcome by drunkenness, when he had
-only drunk it three times. And Demosthenes mentions the cymbium in his
-oration against Midias, saying that he was accompanied by rhyta and
-cymbia: and in his orations against Euergus and Mnesibulus. But Didymus
-the grammarian says that is a cup of an oblong shape, and narrow in
-figure, very like the shape of a boat. And Anaxandrides, in his Clowns,
-says—
-
-  Perhaps large cups (ποτήρια) immoderately drain'd,
-  And cymbia full of strong unmixed wine,
-  Have bow'd your heads, and check'd your usual spirit.
-
-And Alexis, in his Knight, says—
-
-  _A._ Had then those cymbia the faces of damsels
-       Carved on them in pure gold?
-                                    _B._ Indeed they had.
-  _A._ Wretched am I, and wholly lost . . . .
-
-[Sidenote: DRINKING-CUPS.]
-
-64. But Eratosthenes, in his letter addressed to Ageton the
-Lacedæmonian, says, that the cymbium is a vessel of the shape of the
-cyathus, writing thus—"But these men marvel how a man who had not got a
-cyathus, but only a cymbium, had, besides that, also a phiale. Now it
-seems to me, that he had one for the use of men, but the other for the
-purpose of doing honour to the Gods. And at that time they never used
-the cyathus nor the cotyla. For they used to employ, in the sacrifices
-of the Gods, a crater, not made of silver nor inlaid with precious
-stones, but made of Coliad clay. And as often as they replenished this,
-pouring a libation to the Gods out of the phiale, they then poured out
-wine to all the company in order, bailing out the newly-mixed wine in
-a cymbium, as they do now among us at the phiditia. And if ever they
-wished to drink more, they also placed on the table beside them the
-cups called cotyli, which are the most beautiful of all cups, and the
-most convenient to drink out of. And these, too, were all made of the
-same earthenware." But when Ephippus says, in his Ephebi—
-
-  Chæremon brings no culices to supper,
-  Nor did Euripides with cymbia fight,
-
-he does not mean the tragic poet, but some namesake of his, who was
-either very fond of wine, or who had an evil reputation on some other
-account, as Antiochus of Alexandria says, in his treatise on the Poets,
-who are ridiculed by the comic writers of the Middle Comedy. For the
-circumstance of cymbia being introduced into entertainments, and being
-used to fight with in drunken quarrels, bears on each point. And
-Anaxandrides mentions him in his Nereids—
-
-  Give him a choeus then of wine, O messmate,
-  And let him bring his cymbium, and be
-  A second Euripides to-day.
-
-And Ephippus, in his Similitudes, or Obeliaphori, says—
-
-  But it were well to learn the plays of Bacchus,
-  And all the verses which Demophoon
-  Made upon Cotys; and, at supper-time,
-  To spout the eclogues of the wise Theorus.
-
-  *       *        *      *      *       *
-
-  And let Euripides, that banquet-hunter,
-  Bring me his cymbia.
-
-And that the κύμβη is the name of a boat too we are shown by Sophocles,
-who, in his Andromeda, says—
-
-  Come you on horseback hither, or in a boat (κύμβαισι)?
-
-And Apollodorus, in his Paphians, says there is a kind of drinking-cup
-called κύμβα.
-
-65. Then there is the κύπελλον. Now, is this the same as the ἄλεισον
-and the δέπας, and different from them only in name?
-
-  Then rising, all with goblets (κυπέλλοις) in their hands,
-  The peers and leaders of the Achaian bands
-  Hail'd their return.
-
-Or was their form different also? For this kind has not the character
-of the amphicupellum, as the depas and aleison have, but is only of
-a curved form. For the κύπελλον is so called from its curved shape,
-as also is the ἀμφικύπελλον. Or is it so called as being in shape
-like a milk-pail (πέλλα), only contracted a little, so as to have an
-additional curve? And the word ἀμφικύπελλα is equivalent to ἀμφίκυρτα,
-being so called from its handles, because they are of a curved shape.
-For the poet calls this cup—
-
-  Golden, two-handled.
-
-But Antimachus, in the fifth book of his Thebais, says—
-
-  And heralds, going round among the chiefs,
-  Gave each a golden cup (κύπελλον) with labour wrought.
-
-And Silenus says, the κύπελλα are a kind of cup resembling the σκύφα,
-as Nicander the Colophonian says—
-
-  The swineherd gave a goblet (κύπελλον) full to each.
-
-And Eumolpus says that it is a kind of cup, so called from its being
-of a curved shape (κυφόν). But Simaristus says that this is a name
-given by the Cyprians to a cup with two handles, and by the Cretans to
-a kind of cup with two handles, and to another with four. And Philetas
-says that the Syracusans give the name of κύπελλον to the fragments of
-barley-cakes and loaves which are left on the tables.
-
-There is also the κύμβη. Philemon, in his Attic Dialect, calls it "a
-species of κύλιξ." And Apollodorus, in his treatise on Etymologies,
-says, that the Paphians call a drinking-cup κύμβα.
-
-[Sidenote: DRINKING-CUPS]
-
-66. Then there is the κωθων, which is mentioned by Xenophon, in the
-first book of his Cyropædia. But Critias, in his Constitution of the
-Lacedæmonians, writes as follows—"And other small things besides which
-belong to human life; such as the Lacedæmonian shoes, which are the
-best, and the Lacedæmonian garments, which are the most pleasant to
-wear, and the most useful. There is also the Lacedæmonian κωθων,which
-is a kind of drinking-cup most convenient when one is on an expedition,
-and the most easily carried in a knapsack. And the reason why it is
-so peculiarly well-suited to a soldier is, because a soldier often is
-forced to drink water which is not very clean; and, in the first place,
-this cup is not one in which it can be very easily seen what one is
-drinking; and, secondly, as its brim is rather curved inwards, it is
-likely to retain what is not quite clean in it." And Polemo, in his
-work addressed to Adæus and Antigonus, says that the Lacedæmonians used
-to use vessels made of earthenware; and proceeds to say further—"And
-this was a very common practice among the ancients, such as is now
-adopted in some of the Greek tribes. At Argos, for instance, in the
-public banquets, and in Lacedæmon, they drink out of cups made of
-earthenware at the festivals, and in the feasts in honour of victory,
-and at the marriage-feasts of their maidens. But at other banquets
-and at their Phiditia[66] they use small casks." And Archilochus also
-mentions the cothon as a kind of cup, in his Elegies, where he says—
-
-  But come now, with your cothon in your hand,
-    Move o'er the benches of the speedy ship,
-  And lift the covers from the hollow casks,
-    And drain the rosy wine down to the dregs;
-  For while we're keeping such a guard as this,
-    We shan't be able to forego our wine;
-
-as if the κύλιξ were here called κώθων. Aristophanes, in his Knights,
-says—
-
-  They leapt into th' horse-transports gallantly,
-  Buying cothones; but some bought instead
-  Garlic and onions.
-
-And Heniochus, in his Gorgons, says—
-
-  Let a man give me wine to drink at once,
-  Taking that capital servant of the throat,
-  The ample cothon,—fire-wrought, and round,
-  Broad-ear'd, wide-mouth'd.
-
-And Theopompus, in his Female Soldiers, says—
-
-  Shall I, then, drink from out a wryneck'd cothon,
-  Breaking my own neck in the hard attempt?
-
-And Alexis, in his Spinners, says—
-
-  And then he hurl'd a four-pint cothon at me,
-  An ancient piece of plate, an heirloom too.
-
-And it is from this cup that they call those who drink a great deal
-of unmixed wine (ὐκράτον) ἀκρτοκώθωνες, as Hyperides does in his
-oration against Demosthenes. But Callixenus, in the fourth book of his
-History of Alexandria, giving an account of the procession of Ptolemy
-Philadelphus, and giving a catalogue of a number of drinking-cups, adds
-these words: "And two cothons, each holding two measures of wine."
-
-67. But with respect to drinking, (which from the name of this kind of
-cup is sometimes called in the verb κωθωνίζομαι, and in the substantive
-κωθωνισμὸς,) that occasional drinking is good for the health is stated
-by Mnesitheus the Athenian physician, in his letter on the subject of
-Drinking (κωθωνισμὸς), where he speaks as follows: "It happens that
-those who drink a great quantity of unmixed wine at banquets often
-receive great injury from so doing, both in their bodies and minds; but
-still occasional hard drinking (κωθωνιζεσθαι) for some days appears to
-me to produce a certain purging of the body and a certain relaxation
-of the mind. For there are some little roughnesses on the surface,
-arising from daily banquets; now for getting rid of these there is no
-easier channel than the wine. But of all modes of purging, that which
-is caused by hard drinking is the most advantageous; for then the body
-is as it were washed out by the wine; for the wine is both liquid and
-heating: but the wine which we secrete is harsh; accordingly, fullers
-use it as a cleanser when they are cleaning garments. But when you are
-drinking hard, you should guard against three things,—against drinking
-bad wine, against drinking unmixed wine, and against eating sweetmeats
-while you are drinking. And when you have had enough, then do not go
-to sleep, until you have had a vomit, moderate or copious as the case
-may be; and when you have vomited, then go to sleep after having taken
-a slight bath. And if you are not able to empty yourself sufficiently,
-then you must take a more copious bath, and lie down in the bath in
-exceedingly warm water." But Polemo, in the fifth book of his treatise
-addressed to Antigonus and Adæus, says—"Bacchus being full grown,
-sitting on a rock, and on his left hand a satyr, bald, holding in his
-right hand a cothon of striped colours, with one handle."
-
-[Sidenote: DRINKING-CUPS]
-
-68. There is also the labronia. This is a species of Persian
-drinking-cup, so named from the eagerness (λαβρότης) with which people
-drink: and its shape is wide, and its size large, and it has large
-handles. Menander, in his Fisherman, says—
-
-  We are abundantly well off at this time
-  For golden cylinders; and all those robes
-  From Persia, all those quaintly carved works,
-  Are now within, and richly-chased goblets,
-  Figures and faces variously carved,
-  Tragelaphi and labronia.
-
-And in his Philadelphi he says—
-
-  And now the drinking of healths began, and now
-  Labroniæ, inlaid with precious stones,
-  Were set upon the board; and slaves stood round
-  With Persian fly-flappers.
-
-And Hipparchus, in his Thais, says—
-
-  But this labronius is an omen now.
-  O Hercules! it is a cup which weighs
-  Of standard gold more than two hundred pieces.
-  Just think, my friend, of this superb labronius.
-
-And Diphilus, in his Pithraustes, giving a catalogue of other kinds of
-cups, says—
-
-  _A._ The tragelaphus, and likewise the pristis,
-       The batiace, and labronius too.
-  _B._ These seem to me to be the names of slaves.
-  _A._ By no means; they are all the names of cups;
-       And this labronius is worth twenty pieces.
-
-And Didymus says that it resembles the bombylium and the batiacium.
-
-69. There is also the lacæna. And this is a kind of cup so called
-either from the potter, as the Attic vessels usually are, or from the
-form which is usual in that district, on the same principle as the
-thericlean cups derive their name. Aristophanes, in his Daitaleis,
-says—
-
-  He gladly shared the Sybaritic feasts,
-  And drank the Chian wine from out the cups
-  Called the lacænæ, with a cheerful look.
-
-70. Then there is the lepaste. Some mark this word λεπαστη with an
-acute accent on the last syllable, like καλή; but some mark the
-penultima with an acute, as μεγάλη. And this kind of cup derived its
-name from those who spend a great deal of money on their drinking and
-intemperance, whom men call λάφυκται. Aristophanes, in his Peace, says—
-
-  What will you do, then, when you've drunk
-  One single lepaste full of new wine?
-
-And it is from this word λεπαστὴ that the verb λάπτω comes, which
-means to swallow all at once, having a meaning just opposite to the
-bombylium; for the same author says, somewhere or other,—
-
-  You've drunk up all my blood, O king, my master!
-
-which is as much as to say, you have utterly drained me. And in his
-Gerytades he says—
-
-  But there was then a festival: a slave
-  Went round, and brought us all a lepaste,
-  And pour'd in wine dark as the deep-blue sea;
-
-but the poet means here to indicate the depth of the cup. And
-Antiphanes, in his Æsculapius, says—
-
-  He took an agèd woman, who had been
-  A long time ill, sick of a ling'ring fever,
-  And bruising some small root, and putting it
-  Into a noble-sized lepaste there,
-  He made her drink it all, to cure her sickness.
-
-Philyllius, in his Auge, says—
-
-  For she was always in the company
-  Of young men, who did nothing else but drink;
-  And with a lot of aged women too,
-  Who always do delight in good-sized cups.
-
-And Theopompus says in his Pamphila—
-
-  A sponge, a dish, a feather; and, besides,
-  A stout lepaste, which, when full, they drain
-  To the Good Deity, raising loud his praises,
-  As chirps a grasshopper upon a tree.
-
-And in his Mede he says—
-
-  Callimachus, 'tis stated, once did charm
-  The Grecian heroes by some promised gain,
-  When he was seeking for their aid and friendship.
-  The only thing he fail'd in was th' attempt
-  To gain the poor, thin-bodied Rhadamanthus
-  Lysander with a cothon, ere he gave him
-  A full lepaste.
-
-But Amerias says that the ladle with which the wine is poured into the
-cups is called lepaste; but Aristophanes and Apollodorus say that it is
-a sort of cup of the class κύλιξ. Pherecrates, in his Crapatalli, says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  If there was one of the spectators thirsty,
-  He would a full lepaste seize, and drain
-  The whole contents.
-
-But Nicander the Colophonian says that "the Dolopians give the name of
-λεπαστὴ to the κύλιξ; but Lycophron, in the ninth book of his treatise
-on Comedy, quoting this passage of Pherecrates, himself also asserts
-the lepaste to be kind of κύλιξ; but Moschus, in his Interpretation of
-Rhodiat Words, says that it is an earthenware vessel resembling those
-which are called ptomatides, but flatter and wider: but Artemidorus,
-the pupil of Aristophanes, says that it is some sort of drinking-cup.
-And Apollophanes, in his Cretans, says—
-
-  And the lepasta, fill'd with fragrant wine,
-  Shall fill me with delight the livelong day.
-
-And Theopompus says in his Pamphila—
-
-  A stout lepaste, which, well-fill'd with wine,
-  They drain in honour of the Happy Deity,
-  Rousing the village with their noise and clamour.
-
-But Nicander of Thyatira says it is a larger kind of κύλιξ, quoting the
-expressions of Teleclides out of his Prytanes—
-
-  To drink sweet wine from a sweet-smelling lepaste.
-
-And Hermippus, in his Fates, says—
-
-  If anything should happen to me when
-  I've drain'd this promising lepaste, then
-  I give my whole possessions unto Bacchus.
-
-71. There is also the loibasium. This, too, is a κύλιξ, as Clearchus
-and Nicander of Thyatira say; with which they pour libations of oil
-over the sacred offerings and victims.
-
-Spondeum is the name given to the cup out of which they pour libations
-of wine. And he says that the spondea are also called loibides, by
-Antimachus of Colophon.
-
-Then we have the lesbium. This also is a kind of cup, as Hedylus proves
-in his Epigrams, where he says—
-
-  Callistion, contending against men
-    In drinking, ('tis a marvellous thing, but true,)
-  When fasting, drank three whole choeis of wine;
-    And now her cup, fashion'd of purple glass,
-  Adorn'd with bands fragrant of luscious wine,
-    She offers here to you, O Paphian queen.
-  Preserve this first, that so your walls may bear
-    The spoils of all the love excited so.
-
-There is also the luterium. Epigenes, in his Tomb, where he gives a
-catalogue of cups of different kinds, says—
-
-  Crateres, cadi, holcia, cruneia—
-  Are they cruneia? aye, and luteria.
-  But why need I each separate article
-  Enumerate? for you yourself shall see them.
-
-72. There is also the Lyciurges. The things which are so called are
-some kinds of phialæ, which derive their name from Lycon who made them,
-just as the Cononii are the cups made by Conon. Now, Demosthenes, in
-his Oration for the Crown, mentions Lycon; and he does so again, in his
-oration against Timotheus for an assault, where he says—"Two lyciurgeis
-phialæ." And in his speech against Timotheus he also says—"He gives
-Phormion, with the money, also two lyciurgeis phialæ to put away." And
-Didymus the grammarian says that these are cups made by Lycius. And
-this Lycius was a Bœotian by birth, of the town of Eleutheræ, a son of
-Myron the sculptor, as Polemo relates in the first book of his treatise
-on the Acropolis of Athens; but the grammarian is ignorant that one
-could never find such a formation of a word as that derived from proper
-names, but only from cities or nations. For Aristophanes, in his Peace,
-says—
-
-  The vessel is a Nαξιονργὴς cantharus;
-
-that is to say, made at Naxos.
-
-And Critias, in his Constitution of the Lacedæmonians, has the
-expressions, κλίνη μιλησιουργὴς, and again, δίφρος λησιουργής: and
-κλινὴ χιουργὴς, and τράπεξα ρηνιοεργής: made at Miletus, or Chios, or
-Rhenea. And Herodotus, in his seventh book, speaks of "two spears,
-λυκοεργέες." But perhaps we ought to read λυκιοεργέες in Herodotus as
-we do in Demosthenes, so as to understand by the word things made in
-Lycia.
-
-73. There is also the mele. This is a name given to some cups which are
-mentioned by Anaxippus in his Well, where he says—
-
-  And you, Syriscus, now this mele take,
-  And bring it to her tomb—do you understand?
-  Then pour a due libation.
-
-There is also the metaniptrum. This is the kind of cup which is offered
-after dinner, when men have washed their hands. Antiphanes, in his
-Lamp, says—
-
-  The metaniptrum of the Fortunate God;
-  Feasting, libations, and applause . . .
-
-[Sidenote: DRINKING-CUPS.]
-
-And Diphilus, in his Sappho, says—
-
-  Archilochus, receive this metaniptris,
-  The brimming cup of Jupiter the Saviour.
-
-But some people say that this is rather the name of the draught itself
-which was given to the guests after they had washed their hands; as,
-for instance, Seleucus says in his Dialects. But Callias, in his
-Cyclops, says—
-
-  Receive this metaniptris of Hygeia.
-
-And Philetærus, in his Æsculapius, says—
-
-  He raised aloft a mighty metaniptris,
-  Brimfull of wine, in equal portions mix'd,
-  Repeating all the time Hygeia's name.
-
-And Philoxenus the Dithyrambic poet, in his ode entitled the Supper,
-pledging some one after they have washed their hands, says—
-
-  Do you, my friend, receive
-    This metaniptris full of wine,
-  The sweetly dewy gift of Bacchus.
-    Bromius gives this placid joy,
-  To lead all men to happiness.
-
-And Antiphanes, in his Torch, says—
-
-  Our table shall now be this barley-cake,
-  And then this metaniptrum of Good Fortune . . . . .
-
-Nicostratus, in his Woman returning Love, says—
-
-  Pour over him the metaniptrum of health.
-
-74. Then there is the mastus. Apollodorus the Cyrenæan, as Pamphilus
-says, states that this is a name given to drinking-cups by the Paphians.
-
-There are also the mathalides. Blæsus, in his Saturn, says—
-
-  Pour out for us now seven mathalides
-  Full of sweet wine.
-
-And Pamphilus says, "Perhaps this is a kind of cup, or is it only a
-measure like the cyathus" But Diodorus calls it a cup of the κύλιξ
-class.
-
-75. There is also the manes, which is a species of cup. Nicon, in his
-Harp-player, says—
-
-  And some seasonably then exclaim'd,
-  My fellow-countryman, I drink to you;
-  And in his hand he held an earthenware manes,
-  Of ample size, well able to contain
-  Five cotylæ of wine; and I received it.
-
-And both Didymus and Pamphilus have quoted these iambics. But that is
-also called manes which stands upon the cottabus, on which they throw
-the drops of wine in that game, which Sophocles, in his Salmoneus,
-called the brazen head, saying—
-
-  This is a contest, and a noise of kisses;
-  I give a prize to him who gains the victory
-  In elegantly throwing the cottabus,
-  And striking with just aim the brazen head.
-
-And Antiphanes, in his Birthday of Venus, says—
-
-  _A._ I then will show you how: whoever throws
-       The cottabus direct against the scale (πλάστιγξ),
-       So as to make it fall—
-                                 _B._ What scale? Do you
-       Mean this small dish which here is placed above?
-  _A._ That is the scale—he is the conqueror.
-  _B._ How shall a man know this?
-                                  _A._ Why, if he throw
-       So as to reach it barely, it will fall
-       Upon the manes,[65] and there'll be great noise.
-  _B._ Does manes, then, watch o'er the cottabus,
-       As if he were a slave?
-
-And Hermippus says in his Fates—
-
-  You'll see, says he, a cottabus rod,
-  Wallowing round among the chaff;
-  But the manes hears no drops,—
-  And you the wretched scale may see
-  Lying by the garden gate,
-  And thrown away among the rubbish.
-
-76. There is the Nestoris also. Now concerning the shape of the cup of
-Nestor, the poet speaks thus—
-
-  Next her white hand a spacious goblet brings,
-  A goblet sacred to the Pylian kings
-  From eldest times; the massy, sculptured vase,
-  Glittering with golden studs, four handles grace,
-  And curling vines, around each handle roll'd,
-  Support two turtle-doves emboss'd in gold.
-  On two firm bases stood the mighty bowl,
-  Lest the topweight should make it loosely roll:
-  A massy weight, yet heaved with ease by him,
-  Though all too great for men of lesser limb.
-
-Now with reference to this passage a question is raised, what is the
-meaning of "glittering with golden studs:"—and again, what is meant by
-"the massy, sculptured vase four handles grace." For Asclepiades the
-Myrlean, in his treatise on the Nestoris, says that the other cups have
-two handles.
-
-[Sidenote: DRINKING-CUPS.]
-
-And again, how could any one give a representation of turtle-doves
-feeding around each of the handles? How also can he say, "On two
-firm bases stood the mighty bowl?" And this also is a very peculiar
-statement that he makes, that he could heave it with ease, "though all
-too great for men of lesser limb." Now Asclepiades proposes all these
-difficulties, and especially raises the question about the studs, as to
-how we are to understand that they were fastened on. Now some say that
-golden studs must be fastened on a silver goblet from the outside, on
-the principles of embossing, as is mentioned in the case of the sceptre
-of Achilles—
-
-  He spoke,—and, furious, hurl'd against the ground
-  His sceptre, starr'd with golden studs around;
-
-for it is plain here that the studs were let into the sceptre, as
-clubs are strengthened with iron nails. He also says of the sword of
-Agamemnon—
-
-  A radiant baldric, o'er his shoulder tied,
-  Sustain'd the sword that glitter'd at his side:
-  Gold were the studs—a silver sheath encased
-  The shining blade.
-
-But Apelles the engraver, he says, showed us on some articles of
-Corinthian workmanship the way in which studs were put on. For there
-was a small projection raised up by the chisel, to form, as it were,
-the heads of the nails. And these studs are said by the poet to be
-fixed in, not because they are on the outside and are fixed by nails,
-but because they resemble nails driven through, and project a little on
-the outside, being above the rest of the surface.
-
-77. And with respect to the handles, they tell us that this cup had
-indeed two handles above, like other cups; but that it had also two
-more on the middle of its convex surface, one on each side, of small
-size, resembling the Corinthian water-ewers. But Apelles explained
-the system of the four handles very artistically in the following
-manner. He said, that from one root, as it were, which is attached
-to the bottom of the cup, there are diverging lines extending along
-each handle, at no great distance from each other: and these reach
-up to the brim of the cup, and even rise a little above it, and are
-at the greatest distance from each other at the point where they are
-furthest from the vessel itself; but at the lower extremity, where
-they join the rim, they are again united. And in this way there are
-four handles; but this kind of ornament is not seen in every cup, but
-only on some, and especially on those which are called seleucides. But
-with respect to the question raised about the two bases, how it can be
-said, "On two firm bases stood the mighty bowl," some people explain
-that line thus:—that some cups have one bottom, the natural one, being
-wrought at the same time as, and of one piece with, the whole cup;
-as for instance, those which are called cymbia, and the phialæ, and
-others of the same shape as the phialæ. But some have two bottoms; as
-for instance, the egg-shaped cups called ooscyphia, and those called
-cantharia, and the seleucides, and the carchesia, and others of this
-kind. For they say that one of these bottoms is wrought of the same
-piece as the entire cup, and the other is attached to it, being sharp
-at the upper part, and broader towards the lower end, as a support for
-the cup; and this cup of Nestor's, they say, was of this fashion. But
-the poet may have represented this cup as having two bottoms; the one,
-that is to say, bearing the whole weight of the cup, and having an
-elevation proportionate to the height, in accordance with its greater
-circumference; and the other bottom might be smaller in circumference,
-so as to be contained within the circumference of the larger circle,
-where the natural bottom of the cup becomes sharper; so that the whole
-cup should be supported on two bases.
-
-But Dionysius the Thracian is said to have made the cup called
-Nestor's, at Rhodes, all his pupils contributing silver for the work;
-of which Promethidas of Heraclea, explaining the way in which it was
-made on the system of Dionysius, says that it is a cup having its
-handles made side by side, as the ships with two prows have their prows
-made; and that turtle-doves are represented sitting on the handles;
-and that two small sticks, as it were, are placed under the cup as a
-support to it, running transversely across in a longitudinal direction,
-and that these are the two bottoms meant by Homer. And we may to this
-day see a cup of that fashion at Capua, a city of Campania, consecrated
-to Diana; and the Capuans assert that that is the identical cup which
-belonged to Nestor. And it is a silver cup, having on it the lines of
-Homer engraved in golden characters.
-
-[Sidenote: DRINKING-CUPS.]
-
-78. "But I," said the Myrlean, "have this to say about the cup:—the
-ancients, who first brought men over to a more civilized system of
-life, believing that the world was spherical, and taking their ideas
-of form from the visible forms of the sun and moon which they beheld,
-and adapting these figures to their own use in the daily concerns of
-life, thought it right to make all their vessels and other articles
-of furniture resemble, in shape at least, the heaven which surrounds
-everything: on which account they made tables round; and so also they
-made the tripods which they dedicated to the Gods, and they also
-made their cakes round and marked with stars, which they also call
-moons. And this is the origin of their giving bread the name of ἄρτος,
-because of all figures the circle is the one which is the most complete
-(ἀπήρτισται), and it is a perfect figure. And accordingly they made a
-drinking-cup, being that which receives moist nourishment, circular,
-in imitation of the shape of the world. But the cup of Nestor has
-something peculiar about it, for it has stars on it, which the poet
-compares to studs, because the stars are as round as the studs, and
-are, as it were, fixed in the heaven; as also Aratus says of them—
-
-  There do they shine in heaven,—ornaments
-  Fix'd there for ever as the night comes round.
-
-But the poet has expressed this very beautifully, attaching the golden
-studs to the main body of the silver cup, and so indicating the nature
-of the stars and of the heaven by the colour of the ornaments. For the
-heaven is like silver, and the stars resemble gold from their fiery
-colour.
-
-79. "So after the poet had represented the cup of Nestor as studded
-with stars, he then proceeds on to the most brilliant of the fixed
-stars, by contemplating which men form their conjectures of what is to
-happen to them in their lives. I mean the Pleiades. For when he says
-δύο δὲ πελειάδες were placed in gold around each handle, he does not
-mean the birds called πελειάδες, that is to say, turtle-doves; and
-those who think that he does use πελειάδες here as synonymous with
-περιστεραὶ are wrong. For Aristotle says expressly that the πελειὰς
-is one bird, and the περιστερὰ another. But the poet calls that
-constellation πελειάδες which at present w call πλειάδες; by the rising
-of which men regulate their swing and their reaping, and the beginning
-of their raising their crops, and their collection of them; as Hesiod
-says:—
-
-  When the seven daughters of the Libyan king
-  Rise in the heavens, then begin to mow;
-  And when they hide their heads, then plough the ground.
-
-And Aratus says—
-
-  Their size is small, their light but moderate,
-  Yet are they famous over all the world;
-  At early dawn and late at eve they roll,
-  Jove regulating all their tranquil motions;
-  He has ordain'd them to give signs to men,
-  When winter, and when summer too begins,—
-  What is the time for ploughing, what for sowing.
-
-And accordingly it is with great appropriateness that the poet has
-represented the Pleiades, who indicate the time of the generation and
-approach to perfection of the fruits of the earth, as forming parts of
-the ornaments of the cup of that wise prince Nestor. For this vessel
-was intended to contain any kind of food, whether solid or liquid; on
-which account he also says that the turtle-doves bring ambrosia to
-Jupiter:—
-
-  No bird of air, nor dove of trembling wing,
-  That bears ambrosia to th' ethereal king,
-  But shuns these rocks.
-
-For we must not think here that it is really the birds called
-turtle-doves which bring ambrosia to Jupiter, which is the opinion of
-many; for that were inconsistent with the majesty of Jupiter; but the
-daughters of Atlas, turned into the constellation of Pleiades or doves.
-For it is natural enough that they who indicate the appropriate seasons
-to the human race should also bring ambrosia to Jupiter, on which
-account also he distinguishes between them and other birds, saying—
-
-  No bird of air, nor dove of trembling wing;
-
-and that he considers the Pleiades as the most famous of all fixed
-stars is plain, from his having placed them in the first rank when
-giving a list of other constellations:—
-
-  There earth, there heaven, there ocean he design'd,—
-  Th' unwearied sun, the moon completely round,—
-  The starry lights, that heaven's high convex crown'd,—
-  The Pleiades, Hyads, with the Northern Team,
-  And great Orion's more refulgent beam;
-  To which, around the axle of the sky,
-  The Bear, revolving, points his golden eye;
-  Still shines exalted on th' ethereal plain,
-  Nor bathes his blazing forehead in the main,—
-  The Bear, whom trusting rustics call the Wain.
-
-[Sidenote: THE PLEIADES.]
-
-"But people in general have been deceived by fancying the πελειάδες
-here spoken of to be birds, first of all from the poetical form of the
-word, because of the insertion of the letter ε; and secondly, because
-they have taken the word τρήρωνες, 'trembling,' as an epithet only of
-doves; since, owing to its weakness, that is a very cautious bird; and
-when he calls it τρήρων, this word is derived from τρέω, and τρέω is
-the same as εὐλαβέομαι, to be cautious. But still there is a good deal
-of reason in attributing the same characteristic also to the Pleiades:
-for the fable is, that they are always fleeing from Orion, since their
-mother Pleione is constantly pursued by Orion.
-
-80. "And the variation of the name, so that the Pleiades are called
-both πέλειαι and πελειάδες, occurs in many poets. First of all, Myro
-the Byzantian admirably caught the feeling of the Homeric poems,
-saying in her poem entitled Memory, that the Pleiades convey ambrosia
-to Jupiter. But Crates the critic, endeavouring to appropriate to
-himself the credit due to her, produces that assertion as his own.
-Simonides also has called the Pleiades Πελειάδες, in the following
-lines:—
-
-  And may great Mercury, whose protecting pow'r
-  Watches o'er contests, Maia's mighty son,
-  Grant you success. But Atlas was the sire
-  Of seven dark-hair'd daughters, beautiful,
-  Surpassing all the maidens upon earth,
-  And now in heaven they're call'd Peleiades.
-
-Here he distinctly calls the Pleiades Πελειάδες, for they it was who
-were the daughters of Atlas; as Pindar says—
-
-              And it is natural
-  That great Orion should advance
-  Not far from the seven Pleiades, at the tail (ὀρίας).
-
-For, in the arrangement of the stars, Orion is not far from the
-Pleiades; from which circumstance has arisen the fable about them, that
-they, with their mother Pleione, are always fleeing from Orion. But
-when he calls the Pleiades ὄριαι here, he means οὔριαι, only he has
-left out the v, because the Pleiades are close to the tail of the Bull.
-And Æschylus has spoken still more plainly, playing on their name on
-account of the resemblance of its sound, where he says—
-
-  The seven celebrated daughters of
-  The mighty Atlas, much bewail'd with tears
-  Their father's heaven-supporting toil; where they
-  Now take the form of night-appearing visions,
-  The wingless Peleiades.
-
-For he calls them here wingless on account of the similarity of the
-sound of their name to that of the birds Ππελειάδες. And Myro
-herself also speaks in the same manner—
-
-  The mighty Jove was nourish'd long in Crete,
-  Nor yet had any of the heav'nly beings
-  E'er recognised their king; meanwhile he grew
-  In all his limbs; and him the trembling doves
-  Cherish'd, while hidden in the holy cave,
-  Bringing him, from the distant streams of ocean,
-  Divine ambrosia: and a mighty eagle,
-  Incessant drawing with his curved beak
-  Nectar from out the rock, triumphant brought
-  The son of Saturn's necessary drink.
-  Him, when the God of mighty voice had cast
-  His father Saturn from his unjust throne,
-  He made immortal, and in heaven placed.
-  And so, too, did he give the trembling doves (πελειάσιν)
-  Deserved honour; they who are to men
-  Winters and summer's surest harbingers.
-
-And Simmias, in his Gorgo, says—
-
-  The swiftest ministers of air came near,
-  The quivering peleiades.
-
-And Posidippus, in his Asopia, says—
-
-    Nor do the evening cool πέλειαι set.
-
-But Lamprocles the Dithyrambic poet has also expressly and poetically
-said that the word πελειάδες is in every sense synonymous with
-περιστεραὶ, in the following lines—
-
-  And now you have your home in heaven,
-  Showing your title with the winged doves.
-
-And the author of the poem called Astronomy, which is attributed to
-Hesiod, always calls the Pleiades Πελειάδες, saying—
-
-  Which mortals call Peleiades.
-
-And in another place he says—
-
-  And now the Peleiades of winter set.
-
-And in another passage we find—
-
-  Then the Peleiades do hide their heads;
-
-so that there is nothing at all improbable in the idea of Homer having
-lengthened the name Πλειάδες by poetic licence into Πελειάδες.
-
-[Sidenote: MEANING OF PARTICULAR WORDS.]
-
-81. "Since, then, it is demonstrated that it is the Pleiades who
-were embossed on the goblet, we must understand that two were affixed
-to each handle, whether we choose to fancy that the damsels were
-represented under the form of birds or under human form;—at all events
-they were studded with stars: and as for the expression, "Around each
-there were golden peleiades," we are not to understand that as meaning
-around each separate one; for that would make eight in number: but as
-each of the handles was divided into two sections, and as these again
-were united towards the bottom, the poet has the word ἕκαστος, speaking
-as if there were four sections of handles; but if he had said ἑκάτερον,
-that would have applied to the fact of their again becoming united at
-the highest point which they respectively reach. And accordingly, when
-he says—
-
-  And curling vines, around each handle roll'd,
-  Bear two Peleiades emboss'd in gold;
-  On two firm bases stood the mighty bowl;
-
-we are by that to understand one Peleias to. each section of the
-handles. And he has called them δοιὰς, as being united to one another
-and grown together as it were. For the word δοιοὶ, δοιαὶ, signifies
-simply the number two, as in the passage—
-
-  Two tripods (δοιοὺς δὲ τρίποδας), and ten golden talents;
-
-and again—
-
-  Two attendants (δοιοὶ θεράπογτες):
-
-and it also at times intimates a natural connexion subsisting between
-the two things spoken of, as well as that they are two in number; as in
-these lines:—
-
-  There grew two (δοιοὶ) olives, closest of the grove,
-  With roots entwined and branches interwove,
-  Alike their leaves, but not alike they smiled
-  With sister fruits,—one fertile, one was wild:—
-
-and accordingly this calculation will give altogether four Peleiades
-upon the handles.
-
-82. "And, then, when he adds this—
-
-  And curling vines, around each handle roll'd,
-  Bear two Peleiades emboss'd in gold:
-  On two firm bases stood the mighty bowl;
-
-we are to understand not two actual separate bases, nor indeed
-ought we to read ὑποπυθμένες as two words, like Dionysius the Thracian,
-but we ought to read it as one word, υποπυθμενες, in order to
-understand it with reference to the Peleiades, that there were four
-Peleiades on the handles, and two more ὑποπυθμένες, which is equivalent
-to ὑπὸ τῷ πυθμένι, that is to say, under the pedestal, as if the word
-were ὑποπυθμένιοι. So that the goblet is supported by two Peleiades
-which lie under the bottom, and in that way there are altogether six
-Pleiades in all, since that is the number which are seen, though they
-are said to be seven in number, as Aratus says—
-
-  They are indeed declared by mortal man
-  To be in number seven; yet no more
-  Than six have e'er been seen by mortal eyes.
-  Not that a star can e'er have disappear'd
-  Unnoticed from the pure expanse of heaven
-  Since we have heard of its existence; but
-  The number has been stated carelessly,
-  And therefore they are usually call'd seven.
-
-Accordingly, what is seen in the stars the poet has very suitably
-described among the ornaments made on the occasion. And many fancy that
-the poet is here referring to Jupiter, when he says—
-
-  No bird of air, nor dove of trembling wing,
-  That bears ambrosia to th' ethereal king,
-  But shuns these rocks. In vain she cuts the skies,
-  They fearful meet, and crush her as she flies.
-
-Meaning in reality, that one of the Pleiades was destroyed by the
-sharpness of the rocks and their smooth edge, and that another is
-substituted in her place by Jupiter for the sake of keeping the number
-undiminished. Expressing by the enigmatical figures of speech common to
-poets, that, though there are only six Pleiades seen, still their real
-number is not actually diminished; but there are said to be seven in
-number, and also the names of the seven are distinctly given.
-
-83. But as for those people who contend that there is no
-appropriateness in embossing the Pleiades on this cup, as they are
-rather indicative of dry food, we must state that this kind of cup is
-calculated to receive both solid and liquid food; for κυκεὼν[67] is
-made in it; and this is a kind of potion, having mixed in it cheese and
-meal; and the poet tells us that both these ingredients are stirred up
-(κυκωμένα) together and so drunk:—
-
-[Sidenote: MEANING OF PARTICULAR WORDS.]
-
-  The draught prescribed fair Hecamede prepares,
-  Arsinous' daughter, graced with golden hairs
-  (Whom to his aged arms a royal slave
-  Greece, as the prize of Nestor's wisdom, gave):
-  A table first with azure feet she placed,
-  Whose ample orb a brazen charger graced;
-  Honey, new press'd, the sacred flour of wheat,
-  And wholesome garlic crown'd the savoury treat.
-  Next her white hand a spacious goblet brings,
-  A goblet sacred to the Pylian kings;
-  Temper'd in this, the nymph of form divine
-  Pours a large portion of the Pramnian wine;
-  With goats'-milk cheese a flavorous taste bestows,
-  And last with flour the smiling surface strows.
-  This for the wounded prince the dame prepares;
-  The cordial beverage reverend Nestor shares.
-
-84. And as for the lines—
-
-  A massy weight, yet heav'd with ease by him,
-  Though all too great for men of smaller limb;
-
-we are not to understand this as referring only to Machaon and Nestor,
-as some people think, who refer ὃς to Machaon, taking it as if it were
-ὁ, and say,
-
-  Ἀλλ᾽ δ̓ς μὲν μογέων ἀποκινήσασκε τραπέζης,—
-
-thinking that "heaved with ease by him" is said of Machaon, as he was
-the person for whom the cup has been mixed, as he had been wounded; but
-we shall show hereafter that Machaon is never represented in Homer as
-wounded. But these men do not perceive, that when Homer says ἄλλος, he
-is not speaking of Machaon and Nestor alone (for these two are drinking
-of the cup), for in that case he would have said ἕτερος. For ἕτερος is
-the proper word for the other of two, as in this line—
-
-  οἴσετε δ᾽ ἄρν᾽ ἕτερον λευκὸν, ἑτέρην δὲ μέλαιναν,—
-
-  And bring two lambs, one male, with snow-white fleece,
-  The other black, who shall the breed increase.
-
-Besides, Homer never uses ὁς for the demonstrative pronoun
-ὁ; but, on the contrary, he sometimes uses the demonstrative
-ὁ for the relative ὁς, as in the line—
-
-  ἒνθα δὲ σὶσυφος ἒσκεν ὃ κέρδιστος γὲνετ᾽ ἀνδρῶν,—
-
-  There Sisyphus, who of all men that lived
-  Was the most crafty, held his safe abode.
-
-"But still, in this line, τις is wanting, for the sentence,
-when complete, should run—
-
-  ᾶλλος μέν τις μογέων ἀποκινήσασκε τραπέζης
-  πλεῖον ἐὸν, νέστωρ δ᾽ ὁ γέρων ἀμογητὶ ἄειρεν:
-
-so that the meaning would be, that there is no man who could lift the
-cup up from the table without an effort, but that Nestor raised it
-easily, without any labour or distress. For the cup is described as
-having been large in size, and very heavy in weight; which however
-Nestor, being very fond of drinking, was easily able to lift, from his
-constant practice.
-
-85. "But Sosibius, the solver of questions, quoting the lines—
-
-  ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης
-  πλεῖον ἐόν: νέστωρ δ᾽ ζ γέρων ἀμογητὶᾶειρεν,
-
-writes on this expression—'Now, the poet has been often reproached for
-making that the rest of the men could only lift this cup by a great
-effort, but that Nestor alone could do so without any extraordinary
-exertion. For it appeared unreasonable, that when Diomede and Ajax, and
-even Achilles too were present, Nestor should be represented as more
-vigorous than they, when he was so far advanced in years. But though
-these accusations are brought against him, we may release the poet from
-them by transposing the order. For in that hexameter—
-
-  πλεῖον ἐὸν, Νέστωρ δ᾽ ὁ γέρων ἀμογητὶ ἄειρεν,
-
-if we take γέρων out of the middle, we shall unite that to the
-beginning of the preceding line, after ἄλλος μὲν, and then we shall
-connect the words as before—
-
-  ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης
-  πλεῖον ἐὸν, ὁ δὲ νέστωρ ἀπονητὶ ἄειρεν.
-
-Now then, when the words are arranged in this way, Nestor only appears
-to be represented as the only one of the old men who could lift the cup
-without an extraordinary effort.'
-
-[Sidenote: DRINKING-CUPS.]
-
-"These are the observations of that admirable solver of difficulties,
-Sosibius. But Ptolemy Philadelphus the king jested upon him with some
-wit, on account of this and other much talked-of solutions. For as
-Sosibius received a royal stipend, Ptolemy, sending for his treasurers,
-desired them, when Sosibius came to demand his stipend, to tell him
-that he had received it already. And when, not long after, he did come
-and ask for his money, they said they had given it to him already, and
-said no more. But he, going to the king,
-
-accused the treasurers. And Ptolemy sent for them, and ordered them to
-come with their books, in which were the lists of those who received
-those stipends. And when they had arrived, the king took the books into
-his hands, and looking into them himself, also asserted that Sosibius
-had received his money; making it out in this way:—These names were
-set down,—Soter, Sosigenes, Bion, Apollon, Dion; and the king, looking
-on these names, said—My excellent solver of difficulties, if you take
-Σω from Σωτὴρ, and σι from Σωσιγένης, and the first syllable βι from
-Βίων and the last syllable from Ἀπόλλωνος, you will find, on your own
-principles, that you have received your stipend. And you are caught in
-this way, not owing to the actions of others, but by your own feathers,
-as the incomparable Æschylus says, since you yourself are always
-occupied about solutions of difficulties which are foreign to the
-subject in hand."
-
-86. There is the holmus also. This, too, is a drinking-cup, made in the
-fashion of a horn. Menesthenes, in the fourth book of his Politics,
-writes thus—"A twisted albatanes and a golden holmus. But the holmus
-is a cup wrought after the fashion of a horn, about a cubit in height."
-
-87. There is also the oxybaphum. Now common usage gives this name to
-the cruet that holds the vinegar; but it is also the name of a cup; and
-it is mentioned by Cratinus, in his Putina, in this way:—
-
-  How can a man now make him leave off this
-  Excessive drinking? I can tell a way;
-  For I will break his jugs and measures all,
-  And crush his casks as with a thunderbolt,
-  And all his other vessels which serve to drink:
-  Nor shall he have a single oxybaphum left,
-  Fit to hold wine.
-
-But that the oxybaphum is a kind of small κύλιξ, made of earthenware,
-Antiphanes proves plainly enough, in his Mystis, in the following
-words.[68] There is a wine-bibbing old woman praising a large cup, and
-disparaging the oxybaphum as small. So when some one says to her—
-
-  Do you, then, drink;
-
-she answers—
-
-                      There I will obey you.
-  And, by the gods, the figure of the cup
-  Is quite inviting, worthy of the fame
-  Of this high festival; for have we not—
-  Have we not, and not long ago, I say,
-  Drunk out of earthenware oxybapha?
-  But may the gods, my son, give many blessings
-  To him who made this cup—a noble cup,
-  As to its beauty and its good capacity.
-
-And also in the Babylonians of Aristophanes we hear of the oxybaphum as
-a drinking-cup, when Bacchus speaks of the demagogues at Athens, saying
-that they demanded of him two oxybapha when he was going away to trial.
-For we cannot think that they asked him for anything but cups. And the
-oxybaphum, which is put before the people who play at the cottabus,
-into which they pour their drops of wine, can be nothing else but a
-flat cup. Eubulus also, in his Mylothris, mentions the oxybaphum as a
-cup—
-
-  And besides, I measure out for drinking
-  An oxybaphum all round; and then he swore
-  The wine was nothing but pure vinegar,
-  And that the vinegar was wine, at least
-  Superior to the other.
-
-88. There is the oinisteria too. The young men, when they are going to
-cut their hair, says Pamphilus, fill a large cup with wine, and bring
-it to Hercules; and they call this cup an oinisteria. And when they
-have poured a libation, they give it to the assembled people to drink.
-
-There is the ollix also. Pamphilus, in his Attic Words, describes this
-as a wooden cup.
-
-89. There is also the panathenaicum. Posidonius the philosopher, in the
-thirty-sixth book of his History, mentions some cups called by this
-name, speaking thus—"There were also cups made of an onyx, and also of
-several precious stones joined together, holding about two cotylæ. And
-very large cups, called panathenaica, some holding two choes, and some
-even larger."
-
-[Sidenote: DRINKING-CUPS.]
-
-There is the proaron too. This was a wooden cup, into which the
-Athenians used to pour mixed wine. "In hollow proara," says Pamphilus.
-
-90. Then there is the pelica. Callistratus, in his Commentary on the
-Thracian Women of Cratinus, calls this a κύλιξ. But Crates, in the
-second book of his treatise on the Attic Dialect, writes thus:—"Choes,
-as we have already said, were called pelicæ. But the form of this
-vessel was at first like that of the panathenaica, when it was called
-pelica; but afterwards it was made of the same shape as the œnochoe,
-such as those are which are put on the table at festivals, which they
-formerly used to call olpæ, using them for infusing the wine, as Ion
-the Chian, in his Sons of Eurytus, says—
-
-  You make a noise, intemperately drawing
-  Superfluous wine from the large casks with olpæ.
-
-But now a vessel of that sort, which has been consecrated in some
-fashion or other, is placed on the table at festivals alone. And that
-which comes into every-day use has been altered in form, being now
-generally made like a ladle, and we call it choeus." But Clitarchus
-says that the Corinthians, and Byzantians, and Cyprians call an
-oil-cruet, which is usually called lecythus, olpa; and the Thessalians
-call it prochous. But Seleucus says that the Bœotians call a κύλιξ
-pelichna; but Euphronius, in his Commentaries, says that they give this
-name to a choeus.
-
-91. There is the pella. This is a vessel resembling the scyphus, having
-a wider bottom, into which men used to milk the cattle. Homer says—
-
-  Thick as beneath some shepherd's thatch'd abode,
-  The pails πέλλαι high foaming with a milky flood,
-  The buzzing flies, a persevering train,
-  Incessant swarm, and chased, return again.
-
-But Hipponax calls this pellis; saying,—
-
-  Drinking from pellides; for there was not
-  A culix there,—the slave had fallen down,
-  And broken it to pieces;
-
-showing, I imagine, very plainly that the pellis was not a
-drinking-cup, but that on this occasion they used it as one, from want
-of a regular culix. And in another place he says—
-
-  And they at different times from out the pella
-  Did drink; and then again Arete pledged them.
-
-But Phoenix the Colophonian, in his Iambics, interprets this word as
-identical with the phiala; saying,—
-
-  For Thales,—honestest of all the citizens,
-  And, as they say, by far the best of men
-  Who at that time were living upon earth,—
-  Took up a golden pellis.
-
-And in another part he says—
-
-  And with one hand he pours from out the pellis,
-  Weak as he was in all his limbs and fingers,
-  A sharp libation of sour vinegar,
-  Trembling, like age, by Boreas much shaken.
-
-But Clitarchus, in his Dialects, says that the Thessalians and Æolians
-call the milk-pail pelleter; but that it is a drinking-cup which they
-call pella. But Philetas, in his Miscellanies, says that the Bœotians
-give the name of pelleter to a culix.
-
-92. There is also the pentaploa. Philochorus mentions this, in the
-second book of his treatise on Attic Affairs. But Aristodemus, in the
-third book of his Commentary on Pindar, says that on the third day of
-the Scira, games are celebrated at Athens, in which the young men run
-races; and that they run, holding in their hands a branch of the vine
-loaded with fruit, which is called oschus. And they run from the temple
-of Bacchus to the temple of Minerva Sciras; and he who has gained
-the victory takes a cup of the species called pentaplous, and feasts
-with the rest of the runners. But the cup is called pentaplous, as
-containing five (πέντε) ingredients; inasmuch as it has in it wine, and
-honey, and cheese, and meal, and a little oil.
-
-There is the petachnum. This is a cup of a flat shape, which is
-mentioned by Alexis, in his Dropidas; and the passage has been already
-cited. And Aristophanes also mentions it in his Dramas, where he says—
-
-  And every one indoors drinks out of petachna.
-
-93. There is the plemochoe, too. This is an earthenware vessel, shaped
-like a top, not very steady; and some people call it the cotyliscus, as
-Pamphilus tells us. But they use it at Eleusis on the last day of the
-Mysteries, which day they call Plemochoai, from the cups. And on this
-day they fill two plemochoæ, and place one looking towards the east,
-and the other looking towards the west, saying over them a mystic form
-of words; and the author of the Pirithous names them (whoever he was,
-whether Critias the tyrant, or Euripides), saying,—
-
-  That with well-omen'd words we now may pour
-  These plemochoæ into the gulf below.
-
-[Sidenote: DRINKING-CUPS.]
-
-There is a vessel, too, called the pristis; and that this is a species
-of cup has been already stated in the discussion on the batiacium.
-
-94. There is the prochytes, too. This is a kind of drinking-cup, as
-Simaristus says, in the fourth book of his Synonymes. But Ion the
-Chian, in his Elegies, says—
-
-  But let the cupbearing maidens fill for us
-  A crater with their silver prochytæ;
-
-and Philetas, in his Miscellanies, says it is a wooden vessel, from
-which the countrymen drink: and Alexander also mentions it in his
-Tigon. And Xenophon, in the eighth book of his Cyropædia, calls some
-kinds of culices, prochoides, writing thus (and it is of the Persians
-that he is speaking):—"But it was a custom among them not to bring
-prochoides into their banquets, evidently because they think that not
-drinking too much is good both for the body and the mind. And even
-now the custom prevails that they do not bring them; but they drink
-such a quantity of wine that, instead of carrying in their cups, they
-themselves are carried out, when they can no longer go out themselves
-in an upright attitude."
-
-There is also the Prusias; and it has been already said that this is an
-upright kind of cup, and that it derived its name from Prusias king of
-Bithynia, who was a man very notorious for his luxury and effeminacy;
-as is mentioned by Nicander the Chalcedonian, in the fourth book of his
-History of the Events of the Life of Prusias.
-
-95. There are also rheonta; for this was a name given to some cups: and
-Astydamas mentions them in his Mercury, speaking thus:—
-
-  First of all were two silver craters large,
-  And fifty phialæ, and ten cymbia,
-  And twelve rheonta, two of which were gold,
-  The others silver;—of the gold ones, one
-  Was like a griffin, one like Pegasus.
-
-There is also the rhysis. This is called a golden phiala by Theodorus;
-and Cratinus, in his Laws, says—"Pouring a libation from a rhysis."
-
-96. There is also the Rhodias. Diphilus, in his Stormer of Walls (but
-Callimachus calls the play The Eunuch), speaks thus—
-
-  And they intend to drink more plenteously
-  Than rhodiaca or rhyta can supply.
-
-Dioxippus, too, mentions this cup, in his Miser; and so does Aristotle,
-in his treatise on Drunkenness; and so also does Lynceus the Samian, in
-his Letters.
-
-97. There is also the rhytum—ῥυτόν. The υ is short, and the word has an
-acute accent on the last syllable. Demosthenes, in his speech against
-Midias, speaks of "rhyta, and cymbia, and phialæ." But Diphilus, in his
-Eunuch, or The Soldier, (and this play is a new edition of his Stormer
-of Walls,) says—
-
-  And they intend to drink more plenteously
-  Than rhodiaca or rhyta can supply.
-
-And Epinicus, in his Supposititious Damsels, says—
-
-  _A._ And of the large-sized rhyta three are here;
-       To-day one will be forced to drink more steadily,
-       By the clepsydra.
-                         _B._ This, I think, will act
-       Both ways.
-                  _A._ Why, 'tis an elephant!
-                                              _B._ Yes, he
-       Is bringing round his elephants.
-                                        _A._ A rhytus,
-       Holding two choes, such as e'en an elephant
-       Could hardly drink; but I have drunk it often.
-  _B._ Yes, for you're very like an elephant.
-  _A._ There is besides another kind of cup,
-       Its name a trireme; this, too, holds one choeus.
-
-And, speaking of the rhytum, he says—
-
-  _A._ Bellerophon, on Pegasus's back,
-       Fought and subdued the fire-breathing Chimæra.
-  _B._ Well, take this cup.
-
-But formerly a drinking-horn was also called a rhytum; and it appears
-that this kind of vessel was first made by Ptolemy Philadelphus the
-king, to be carried by the statues of Arsinoe: for in her right hand
-she bears a vessel of this kind, full of all the fruits of the season;
-by which the makers of it designed to show that this horn is richer
-than the horn of Amalthea. And it is mentioned by Theocles, in his
-Ithyphallics, thus—
-
-  For all the journeymen to-day
-    Have sacrificed Soteria;
-  And in their company I've drunk this cup,
-    And now I go to my dear king.
-
-[Sidenote: DRINKING-CUPS.]
-
-But Dionysius of Sinope, in his Female Saviour, giving a list of some
-cups, has also mentioned the rhytus, as I have said before; but
-Hedylus, in his Epigrams, mentioning the rhytum made by Ctesibius the
-engineer or machinist, speaks thus—
-
-  Come hither, all ye drinkers of sheer wine,—
-    Come, and within this shrine behold this rhytus,
-  The cup of fair Arsinoe Zephyritis,
-    The true Egyptian Besa, which pours forth
-  Shrill sounds, what time its stream is open'd wide,—
-    No sound of war; but from its golden mouth
-  It gives a signal for delight and feasting,
-    Such as the Nile, the king of flowing rivers,
-  Pours as its melody from its holy shrines,
-    Dear to the priests of sacred mysteries.
-  But honour this invention of Ctesibius,
-    And come, O youths, to fair Arsinoe's temple.
-
-But Theophrastus, in his treatise on Drunkenness, says that the cup
-called the rhytum is given to heroes alone. Dorotheus the Sidonian,
-says that the rhyta resemble horns, but are perforated at both ends,
-and men drink of them at the bottom as they send forth a gentle stream;
-and that it derives its name from the liquor flowing from them (ἀπὸ τῆς
-ῥύσεως).
-
-98. There is the sannacra too. Crates, in the fifth book of his
-treatise on the Attic Dialect, says that it is a drinking-cup which
-bears this name, but it is a Persian cup. But Philemon, in his Widow,
-mentioning the batiacia, and jesting on the ridiculousness of the name,
-says—
-
-  The sannacra, and hippotragelaphi,
-  And batiacia, and sannacia.
-
-There is also the Seleuci; and we have already stated that this cup
-derives its name from king Seleucus; Apollodorus the Athenian having
-made the same statement. But Polemo, in the first chapter of his
-treatise addressed to Adæus, says these goblets are very like one
-another, the Seleucis, the Rhodias, and the Antigonis.
-
-Then, there is the scallium. This is a small cup (κυλίκον), with which
-the Æolians pour libations, as Philetas tells us, in his Miscellanies.
-
-99. There is also the scyphus. Now some people form the genitive of
-this word σκύθος with a ς invariably; but they are mistaken: for
-sometimes σκύθος is masculine, like λύχνος, and then we form its
-genitive case without ς but when σκύθος is neuter, then we must decline
-with the ς, σκύθος σκύθους, like τεῖχος τείχους. But the Attic writers
-use the nominative case in both the masculine and neuter genders. And
-Hesiod, in the second book of his Melampodia, writes the word with
-a π, σκύπθοσ—
-
-  To him came Mares, a swift messenger,
-  Straight from his house; he fill'd a silver cup (σκύθος),
-  And brought it in his hand, and gave it to the king.
-
-And in another place he says—
-
-  And then the prophet in his right hand took
-  The chain that held the bull; and on his back
-  Iphiclus laid his hand: and following then,
-  Holding a cup (σκύπθος) in one hand, in the other
-  Raising a staff, brave Phylacus advanced,
-  And, standing amid the servants, thus he spoke.
-
-And in the same manner Anaximander in his Heroology speaks, where he
-says, "But Amphitryon, when he had divided the booty among his allies,
-and having the cup (σκύπθος) which he had selected for himself, . . . "
-And in another place he says—"But Neptune gives his σκύπθος to Teleboas
-his own son, and Teleboas to Pteselaus; and he when he received it
-sailed away." And in the same manner Anacreon has said—
-
-  But I, in my right hand holding
-  A σκύπθος full of wine,
-  Drank to the health of the white-crested Erxion.
-
-(And in this last line he uses the verb ἐξέπινον instead of προέεπινον
-For properly speaking προπίνω means to give to some one else to drink
-before yourself. And so Ulysses, in Homer,—
-
-  Gave to Arete first the well-fill'd cup.
-
-And in the Iliad he says—
-
-  And first he fill'd a mighty cup of wine,
-  Then pledg'd the hero, Peleus' son divine;
-
-for they used, when they had filled their cups, to pledge one another
-with a friendly address.) Panyasis, in the third book of his Heraclea,
-says—
-
-  This wine he pour'd into an ample bowl,
-  Radiant with gold, and then with frequent draughts
-  He drain'd the flowing cup.
-
-Euripides, in his Eurystheus, uses the word in the masculine gender—
-
-  And a long cup (σκύφος τε μακρός).
-
-And so does Achæus, in his Omphale—
-
-  The goblet of the god invites me (ὁ δὲ σκύθος με τοῦ θεοῦ ῾Ἀλεἶ).
-
-[Sidenote: DRINKING-CUPS.]
-
-And Simonides too, speaking of a cup with handles, says, οὐατόεντα
-σκύφον. But Ion, in his Omphale, says—
-
-  There is no wine in the cup (οἶνος οὐκ ἔνι ἐν τῷ σκύφεἰ),
-
-forming σκύφει regularly from σκύφος, as a neuter noun. And in the same
-way Epicharmus, in his Cyclops, says—
-
-  Come, pour the wine into the cup (ἐς τὸ σκύφος).
-
-And Alexis, in his Leucadia, says—
-
-  And with his aged lips he drank
-  A mighty cup μέγα σκύφος of fragrant wine.
-
-And Epigenes, in his Bacchea, says—
-
-  I rejoiced when I received τὸ σκύφος.
-
-And Phædimus, in the first book of his Heraclea, says—
-
-  A mighty cup (εὐρὺ σκύφος) of well-grain'd timber framed,
-  And fill'd with honied wine.
-
-And also in Homer, Aristophanes the Byzantian writes—
-
-  But having filled a cup σκύφος, he gave it him,
-  Having himself drunk from the same.
-
-But Aristarchus in this line writes σκύφον, not σκύφος.
-
-But Asclepiades the Myrlean, in his treatise on the Nestoris, says that
-none of those who lived in the city, and none of the men of moderate
-property, used the scyphus (τῷ σκύφει) and the cissybium; but only
-the swineherds, and shepherds, and men in the fields, as Eumæus, for
-instance,
-
-  Gave him the cup (σκύφος) from which he drank himself,
-  Well fill'd with wine.
-
-And Alcman says—
-
-  And often on the highest mountain tops,
-  When some most tuneful festival of song
-  Is held in honour of the Gods, you hold
-  A golden vessel,—a fine, ample cup σκύφον̓,
-  Such as the shepherds, pasturing their flocks
-  On the high hills, delight in, . . . . . . . .
-  . . . . . . . . . . . . have made cheese
-  Most delicate and white to look upon.
-
-And Æschylus, in his Perrhæbians, says—
-
-  Where are my many gifts and warlike spoils,—
-  Where are my gold and silver cups (σκυφώματα)̣?
-
-And Stesichorus calls the cup on the board of Pholus the Centaur
-σκύφειον δέπας, using σκύφειον as synonymous to σκυφοειδές. And he
-says, when speaking of Hercules—
-
-  And taking a huge scyphus-shaped cup (σκύπφειον δέπας),
-  Holding three measures, to his lips he raised it,
-  Full of rich wine, which Pholus wisely mix'd
-  And gave him; and at one good draught he drank it.
-
-And Archippus, in his Amphitryon, has used the word in the neuter
-gender.
-
-100. But as for the word λάγυνον, they say that that is the name of
-a measure among the Greeks, as also are the words χοὸς and κοτύλη.
-And they say that the λάγυνον contains twelve Attic κότυλαι. And at
-Patræ they say that there is a regular measure called ἡ λάγυνος. But
-Nicostratus, in his Hecate, has used the word in the masculine gender,
-ὁ λάγυνος, where he says—
-
-  _A._ And yet among the flagons into which
-       We pour'd the wine out of the casks, now tell me
-       What is the measure some of them contain (πηλίκοι τινές̣)?
-  _B._ They hold three choes each.
-
-And again he says—
-
-  Bring us the full flagon (τὸν μεστὸν λάγυνον).
-And, in the play entitled The Couch, he says—
-
-  And this most odious flagon's (λάγυνος οὗτος) full of vinegar.
-
-Diphilus, in his People Saved, says—
-
-  I have an empty flagon, my good woman,
-  And a full wallet.
-
-And Lynceus the Samian, in his letter to Diagoras, says,—"At the time
-that you sojourned in Samos, O Diagoras, I know that you often came to
-banquets at my house, at which a flagon was placed by each man, and
-filled with wine, so as to allow every one to drink at his pleasure."
-And Aristotle, in his Constitution of the Thessalians, says that the
-word is used by the Thessalians in the feminine gender, as ἡ λάγυνος.
-And Rhianus the epic poet, in his Epigrams, says—
-
-  This flagon (ἥδε λάγυνος), O Archinus, seems to hold
-    One half of pitch from pines, one half of wine;
-  And I have never met a leaner kid:
-    And he who sent these dainties to us now,
-  Hippocrates, has done a friendly deed,
-    And well deserves to meet with praise from all men.
-
-But Diphilus, in his Brothers, has used the word in the neuter gender—
-
-  O conduct worthy of a housebreaker
-    Or felon, thus to take a flagon now
-  Under one's arm, and so go round the inns;
-    And then to sell it, while, as at a picnic,
-  One single vintner doth remain behind,
-    Defrauded by his wine-merchant.
-
-[Sidenote: DRINKING-CUPS.]
-
-And the line in the Geryonis of Stesichorus—
-
-  A measure of three flagons (ἔμμετρον ὡς τριλάγυνον̓),
-
-leaves it quite uncertain under what gender the word is to be classed
-as far as respects that line. But Eratosthenes says that the words
-πέτασος and στάμνος are also used as feminine nouns by some authors.
-
-101. But the name σκύφος is derived from σκαφὶς, a little boat. And
-this likewise is a round vessel made of wood, intended to receive milk,
-or whey; as it is said in Homer—
-
-  Capacious chargers all around were laid,
-  Full pails (σκαφίδες), and vessels of the milking trade.
-
-Unless, indeed, σκύφος is quasi σκύθος, because the Scythians were in
-the habit of drinking more than was decent. But Hieronymus the Rhodian,
-in his treatise on Drunkenness, says to get drunk is called σκυθίζω;
-for that θ is a cognate letter to φ. But at subsequent times scyphi
-were made of earthenware and of silver, in imitation of the wooden
-ones. And the first makers of cups of this kind were the Bœotians,
-who obtained a high reputation for their manufacture; because Hercules
-originally used these cups in his expeditions. On which account they
-are called Heracleotici by some people. And they are different from
-other cups; for they have on their handles what is called the chain of
-Hercules. And Bacchylides mentions the Bœotian scyphi in these words,
-(addressing his discourse to Castor and Pollux, and invoking their
-attendance at a banquet)—
-
-  Here there are no mighty joints
-  Of oxen slain,—no golden plate,
-  No purple rich embroidery;
-  But there is a cheerful mind,
-  And a sweetly-sounding Muse,
-  And plenty of delicious wine,
-  In cups of Theban workmanship (Βοιωτίοισιν ἐν σκύφοισιν̓).
-
-And next to the Bœotian scyphi, those which had the highest reputation
-were the Rhodian ones, of the workmanship of Damocrates. And the
-next to them were the Syracusan cups. But the σκύφος is called by
-the Epirotes λυρτὸς, as Seleucus reports; and by the Methymnæans it
-is called σκύθος, as Parmeno says, in his book on Dialects. And
-Dercyllidas the Lacedæmonian was nicknamed Σκύθος, as Ephorus relates
-in his eighteenth book, where he speaks as follows:—"The Lacedæmonians
-sent Dercyllidas into Asia in the place of Thymbron, having heard that
-the barbarians were in the habit of doing everything by deceit and
-trick; on which account they sent Dercyllidas, thinking that he was
-the least likely of all men to be taken in; for he was not at all of
-a Lacedæmonian and simple disposition, but exceedingly cunning and
-fierce; on which account the Lacedæmonians themselves used to call him
-Σκύθον."
-
-102. There is the tabaitas also. Amyntas, in the first book of his
-treatise on the Stations of Asia, speaking of what is called aerial
-honey, writes as follows:—"They gather it with the leaves, and store it
-up, making it up in the same manner as the Syrian cakes of fruit, but
-some make it into balls; and when they are about to use it for food,
-they break pieces off these cakes into wooden cups, which they call
-tabaitæ, and soak them, and then strain them off and drink the liquor;
-and the drink is very like diluted honey, but this is much the sweeter
-of the two."
-
-There is also the tragelaphus. And this is the name given to some cups,
-as Alexis mentions, in his Coniates—
-
-  Cymbia, phialæ, tragelaphi, culices.
-
-And Eubulus, in his Man Glued on, says—
-
-  But there are five phialæ, and two tragelaphi.
-
-And Menander, in his Fisherman, says—
-
-  Tragelaphi, labronii.
-
-And Antiphanes, in his Chrysis, says—
-
-  And for this rich and sordid bridegroom now,
-  Who owns so many talents, slaves, and stewards,
-  And pairs of horses, camels, coverlets,—
-  Such loads of silver plate, such phialæ,
-  Triremes, tragelaphi, carchesia,
-  Milkpails of solid gold, vessels of all sorts;
-  For all the gluttons and the epicures
-  Call casks brimful of wine mere simple milkpails.
-
-There is also the trireme. And that trireme is the name of a species of
-drinking-cup Epicurus has shown, in his Supposititious Damsels; and the
-passage which is a proof of this has been already quoted.
-
-There is also the hystiacum, which is some sort of drinking-cup.
-Rhinthon, in his Hercules, says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  You swallow'd, in one small hystiacum,
-  A cheesecake of pure meal, and groats, and flour.
-
-103. There is the phiale too. Homer, when he says—
-
-  He placed a phiale upon the board,
-  By both hands to be raised (ἀμφίθετον), untouch'd by fire;
-
-and again, when he says—
-
-  A golden phiale, and doubled fat;
-
-is not speaking of a drinking-cup, but of a brazen vessel of a flat
-shape like a caldron, having perhaps two handles, one on each side. But
-Parthenius the pupil of Dionysius understands by ἀμφίθετον a phiale
-without any bottom. But Apollodorus the Athenian, in his short essay on
-the Crater, says that it means a cup which cannot be firmly placed and
-steadied on its bottom, but only on its mouth. But some say, that just
-as the word ἀμφιφορεὺς is used for a cup which can be lifted by its
-handles on both sides, the same is meant by the expression ἀμφίθετος φιάλη.
-But Aristarchus says that it means a cup which can be placed on
-either end, on its mouth or on its bottom. But Dionysius the Thracian
-says that the word ἀμφίθετος means round, running round (ἀμφιθέων) in a
-circular form. And Asclepiades the Myrlean says,—"The word φιάλη, by a
-change of letters, becomes πιάλη, a cup which contains enough to drink
-(πιεῖν ἅλις); for it is larger than the ποτήριον. But when Homer calls
-it also ἀπύρωτος, he means either that it was wrought without fire, or
-never put on the fire. On which account he calls a kettle which may be
-put on the fire ἐμπυριβήτης, and one which is not so used ἄπυρος. And
-when he says—
-
-  An ample charger, of unsullied frame,
-  With flowers high wrought, not blacken'd yet by flame,
-
-he perhaps means one intended to receive cold water. So that the
-phiale would in that case resemble a flat brazen vessel, holding cold
-water. But when he calls it ἀμφίθετος, can we understand that it has
-two bases, one on each side; or is ἀμφὶ here to be taken as equivalent
-to περὶ, and then again is περὶ to be taken as equivalent to περιττὸν,
-so that in fact all that is meant by the epithet is beautifully made;
-since θεῖναι was often used by the ancients for 'to make?' It may also
-mean, ' being capable of being placed either on its bottom or upon its
-mouth;' and such a placing of cups is an Ionian [p. 802] and an ancient
-fashion. And even now the Massilians often adopt it, and set their
-goblets down on their mouths."
-
-104. But as Cratinus has said, in his Female Runaways—
-
-  Receive from me these round-bottom'd phialæ,
-
-Eratosthenes, in the eleventh book of his treatise on Comedy, says that
-Lycophron did not understand the meaning of the word (βαλανειόμφαλος),
-for that the word ὀμφαλὸς, as applied to a phiale, and the word θόλος,
-as applied to a bath, were nearly similar in meaning; and that, in
-the word, allusion is neatly enough made to the umbilical form. But
-Apion and Diodorus say, "There are some kinds of phialæ of which the
-boss is similar to a strainer." But Asclepiades the Myrlean, in his
-Essays on Cratinus, says—"βαλανειόμφαλοι are the phialæ called, because
-their bosses and the vaulted roofs of the baths are much alike." And
-Didymus, saying the same thing, cites the words of Lycophron, which run
-thus:—"From the bosses in the women's baths, out of which they ladle
-the water in small cups." But Timarchus, in the fourth book of his
-Essay on the Mercury of Eratosthenes, says,—"Any one may suppose that
-this word contains a secret allusion in it, because most of the baths
-at Athens, being circular in their shape, and in all their furniture,
-have slight projections in the middle, on which a brazen boss is
-placed. Ion, in his Omphale, says—
-
-  Go quick, O damsels; hither bring the cups,
-  And the mesomphali;—
-
-and by μεσόμφαλοι here, he means the same things as those which
-Cratinus calls βαλανειόμφαλοι, where he says—
-
-  Receive from me these round-bottom'd phialæ.
-
-And Theopompus, in his Althæa, said—
-
-  She took a golden round-bottom'd (μεσόμφαλον) phiale,
-  Brimful of wine; to which Telestes gave
-  The name of acatos;
-
-as Telestes had called the phiale an acatos, or boat. But Pherecrates,
-or whoever the poet was who composed the Persæ, which are attributed to
-him, says, in that play—
-
-  Garlands to all, and well-boss'd chrysides (ὀμφαλωταὶ χρυσίδες).
-
-105. But the Athenians call silver phialæ ἀργυρίδες, and golden ones
-they call χρυσίδες. And Pherecrates mentions the silver phiale in the
-following words in his Persæ—
-
-[Sidenote: DRINKING-CUPS.]
-
-  Here, you sir; where are you now carrying
-  That silver phiale (τὴν ἀργυρίδα τηνδί)?
-
-And Cratinus mentions the golden one in his Laws—
-
-  Making libations with a golden phiale (χρυσίδἰ),
-  He gave the serpents drink.
-
-And Hermippus, in his Cercopes, says—
-
-  He first completely drain'd an ample cup,
-  Golden (χρυσίδα) and round, then carried it away.
-
-There was also a kind of cup called the βαλανωτὴ phiale, under the
-bottom of which were placed golden feet. And Teneus says, that among
-the offerings at Delos there was a brazen palm-tree, the offering of
-the Naxians, and some golden phialæ, to which he gives the epithet
-καρυωταί. But Anaxandrides calls cups of this fashion the phialæ of
-Mars. But the Æolians call the phiale an aracis.
-
-106. There is also the phthoïs; these are wide-shaped phialæ with
-bosses. Eupolis says—
-
-  He pledged the guests in phthoïdes,
-
-writing the dative plural φθοῖσι; but it ought to have an acute on the
-last syllable; like καρσὶ, παισὶ, φθειρσί.
-
-There is the philotesia also. This is a kind of κύλιξ, in which
-they pledged one another out of friendship, as Pamphilus says. And
-Demosthenes says, "And he pledged him in the philotesia." And Alexis
-says—
-
-  We, in our private and public capacity,
-  Do pledge you now in this philotesian culix.
-
-But, besides being the name of a cup, a company feasting together was
-also called φιλοτήσιον. Aristophanes says—
-
-  Now does the shadow of the descending sun
-  Mark seven feet: 'tis time for supper now,
-  And the philotesian company invites me.
-
-But it was from the system of pledging one another at these banquets
-that the cup got the name of philotesia—as in the Lysistrata—
-
-  O thou Persuasion, mistress of my soul!
-  And you, O philotesian cup of wine.
-
-There are also chonni. Among the Gortynians this is the name given to a
-species of cup resembling the thericleum, made of brass, which Hermonax
-says is given by lovers to the objects of their affection.
-
-There are also Chalcidic goblets, having their name and reputation
-perhaps from Chalcis in Thrace.
-
-107. There are also χυτρίδες; Alexis, in his Supposititious Child, says—
-
-  I, seeking to do honour to the king,
-  To Ptolemy and to his sister, took
-  Four χυτρίδια of strong, untemper'd wine,
-  And drank them at a draught, with as much pleasure
-  As any one ever swallow'd half-and-half:
-  And, for the sake of this agreement, why
-  Should I not now feast in this splendid light?
-
-But Herodotus, in the fifth book of his History, says "that the Argives
-and Æginetans made a law that no one should ever use any Attic vessel
-of any kind in their sacrifices, not even if made of earthenware;
-but that for the future every one should drink out of the χυτρίδες
-of the country." And Meleager the Cynic, in his Symposium, writes as
-follows—"And in the meantime he proposed a deep pledge to his health,
-twelve deep χυτρίδια full of wine."
-
-108. There is also the ψυγεὺς or ψυκτήρ. Plato, in his Symposium,
-says,—"But, O boy, bring, said he, that psycter hither (for he had
-seen one which held more than eight cotylæ). Accordingly, when he had
-filled it, first of all he drank it himself, and then he ordered it to
-be filled again for Socrates . . . . . as Archebulus was attempting to
-be prolix, the boy, pouring the wine out at a very seasonable time,
-overturned the psycter." And Alexis, in his Colonist, says—
-
-  A psygeus, holding three full cotylæ.
-
-And Dioxippus, in his Miser, says—
-
-  And from Olympicus he then received
-  Six thericlean cups, and then two psycters.
-
-And Menander, in his play entitled The Brazier's Shop, says—
-
-  And, as the present fashion is, they shouted
-  For more untemper'd wine; and some one took
-  A mighty psycter, giving them to drink,
-  And so destroy'd them wretchedly.
-
-And Epigenes, in his Heroine, giving a list of many cups, among them
-mentions the psygeus thus—
-
-  Now take the boys, and make them hither bring
-  The thericlean and the Rhodian cups;
-  But bring yourself the psycter and the cyathus,
-  Some cymbia too.
-
-And Strattis, in his Psychastæ—
-
-[Sidenote: DRINKING-CUPS.]
-
-  And one man having stolen a psycter,
-  And his companion, who has taken away
-  A brazen cyathus, both lie perplex'd,
-  Looking for a chœnix and a cotylis.
-
-But Alexis, in his Hippiscus, uses the diminutive form, and calls it a
-ψυκτηρίδιον, saying—
-
-  I went to see my friend while at his inn,
-  And there I met a dark-complexion'd man,
-  And told my slaves, for I brought two from home,
-  To put in sight the well-clean'd drinking-cups:
-  There was a silver cyathus, and cups
-  Weighing two drachmas each; a cymbium,
-  Whose weight was four; a ψυκτηρίδιον,
-  Weighing two obols, thinner than Philippides.
-
-109. But Heracleon of Ephesus says, "The cup which we call ψυγεὺς some
-name the ψυκτηρία, but the Attic writers make jokes upon the ψυγεὺς, as
-being a foreign name." Euphorion, in his Woman Restoring, says—
-
-  But when they call a ψυγεὺς a ψυκτηρία,
-  And σεύτλιον τεῦλα, and the φακῆ φακεὺς,
-  What can one do? For I rightly said,
-  Give me, I pray, Pyrgothemis, some change
-  For this your language, as for foreign money.
-
-And Antiphanes, in his Knights, says—
-
-  How then are we to live? Our bedclothes are
-  A saddlecloth, and our well-fitting hat
-  Only a psycter. What would you have more?
-  Here is the very Amalthean horn.
-
-And in the Carna he declares plainly that, when pouring out wine, they
-used the psycter for a cyathus. For after he had said—
-
-  And putting on the board a tripod and cask,
-  And psycter too, he gets drunk on the wine;
-
-in the passage following, he represents his man as saying—
-
-  So will the drink be fiercer: therefore now,
-  If any one should say it is not fit
-  T' indulge in wine at present, just leave out
-  This cask, and this one single drinking-cup,
-  And carry all the rest away at once.
-
-But Dionysius the pupil of Tryphon, in his treatise on Names, says—"The
-ancients used to call the psygeus dinus." But Nicander of Thyatira
-says, that woods and shady places dedicated to the gods are also called
-ψυκτῆρες, as being places where one may cool oneself (ἀναψύξαι).
-Æschylus, in his Young Men, says—
-
-  And gentle airs, in the cool, shady places (ψυκτηρίοις);
-
-and Euripides, in his Phaethon, says—
-
-  The trees, affording a cool shade (ψυκτήρια),
-  Shall now embrace him in their loving arms;
-
-and the author of the poem called Ægimius, whether it really was
-Hesiod, or only Cecrops of Miletus, says—
-
-  There shall my cool shade (ψυκτήριον) be, O king of men.
-
-110. There is also the oidos. This was the name of a drinking-cup, as
-we are told by Tryphon, in his Onomasticon; a cup given to him who sang
-the scolia—as Antiphanes shows in his Doubles—
-
-  _A._ What will there be, then, for the gods?
-                                               _B._ Why, nothing,
-       Unless now some one mixes wine for them.
-  _A._ Stop; take this ᾠδὸς, and abandon all
-       Those other worn-out fashions; sing no more
-       Of Telamon, or Pæon, or Harmodius.
-
-There are also the ooscyphia. Now respecting the shape of these cups,
-Asclepiades the Myrlean, in his Essay on the Nestoris, says that it
-has two bottoms, one of them wrought on to the bowl of the cup, and of
-the same piece with it; but the other attached to it, beginning with a
-sharp point, and ending in a broad bottom, on which the cup stands.
-
-There is also the ὠὸν, or egg-cup. Dinon, in the third book of his
-Affairs of Persia, speaks as follows:—There is also a bread called
-potibazis, made of barley and roasted wheat; and a crown of cypress
-leaves; and wine tempered in a golden oon, from which the king himself
-drinks."
-
-111. Plutarch having said this, and being applauded by every one,
-asked for a phiala, from which he made a libation to the Muses, and
-to Mnemosyne their mother, and drank the health of every one present,
-saying,—As if any one, taking a cup in his hand, being a rich man, were
-to make a present of it, foaming over with the juice of the vine;"—and
-drinking not only to the young bridegroom, but also to all his friends;
-and he gave the cup to the boy, desiring him to carry it round to
-every one, saying that this was the proper meaning of the phrase κύκλῳ
-πίνειν, reciting the verses of Menander in his Perinthian Woman—
-
-  And the old woman did not leave untouch'd
-  One single cup, but drank of all that came.
-
-And again, in his Fanatical Woman, he says—
-
-[Sidenote: DRINKING-CUPS.]
-
-  And then again she carries round to all
-  A cup of unmix'd wine.
-
-And Euripides, in his Cretan Women, says—
-
-  Farewell all other things, as long
-  As cups of wine go freely round.
-
-And then, when Leonidas the grammarian demanded a larger cup, and
-said,—Let us drink hard (κρατηρίζωμεν), my friends, (for that was the
-word which Lysanias the Cyrenean says that Herodorus used to apply
-to drinking-parties, when he says, "But when they had finished the
-sacrifice they turned to the banquet, and to craters, and prayers,
-and pæans;" and the poet, who was the author of the poem called the
-Buffoons—a play which Duris says that the wise Plato always had in
-his hands—says, somewhere, ἐκεκρατηρίχημες, for "we had drunk;") But
-now, in the name of the gods, said Pontianus, you are drinking in a
-manner which is scarcely becoming, out of large cups, having that most
-delightful and witty author Xenophon before your eyes, who in his
-Banquet says,—"But Socrates, in his turn, said, But it seems to me
-now, O men, that we ought to drink hard. For wine, in reality, while
-it moistens the spirit, lulls the griefs to sleep as mandragora does
-men; but it awakens all cheerful feelings, as oil does fire. And it
-appears to me that the bodies of men are liable to the same influences
-which affect the bodies of those things which grow in the ground; for
-the very plants, when God gives them too much to drink, cannot hold up
-their heads, nor can they expand at their proper seasons. But when they
-drink just as much as is good for them, and no more, then they grow in
-an upright attitude, and flourish, and come in a flourishing state to
-produce fruit. And so, too, in our case, if we take too much drink all
-at once, our bodies and our minds rapidly get disordered, and we cannot
-even breathe correctly, much less speak. But if our slaves bedew us (to
-use Gorgias-like language) in small quantities with small cups, then
-we are not compelled to be intoxicated by the wine; but being gently
-induced, we proceed to a merry and cheerful temperament."
-
-112. Now, any one who considers these expressions of the accomplished
-Xenophon, may understand how it was that the brilliant Plato displayed
-such jealousy of him. But perhaps the fact may partly be because these
-men did from the very beginning feel a spirit of rivalry towards one
-another, each being aware of his own powers; and perhaps they began
-very early to contend for the preeminence, as we may conjecture not
-only from what they have both written about Cyrus, but also from other
-writings of theirs on similar subjects. For they have both written a
-piece called the Banquet; and in these two pieces, one of them turns
-out the female flute-players, and the other introduces them; and one,
-as has been already said, refuses to drink out of large cups, but the
-other represents Socrates as drinking out of a psycter till morning.
-And in his treatise concerning the Soul, Plato, reckoning up all who
-were present, does not make even the slightest mention of Xenophon.
-And concerning Cyrus, the one says that from his earliest youth he was
-trained up in all the national practices of his country; but Plato, as
-if in the express spirit of contradiction, says, in the third book of
-his Laws,—"But with respect to Cyrus, I consider that, as to other
-things, he was indeed a skilful and careful general, but that he had
-never had the very least particle of a proper education, and that he
-had never turned his mind the least in the world to the administration
-of affairs. But he appears from his earliest youth to have been engaged
-in war, and to have given his children to his wives to bring up." And
-again, Xenophon, who joined Cyrus with the Ten Thousand Greeks, in his
-expedition into Persia, and who was thoroughly acquainted with the
-treachery of Meno the Thessalian, and knew that he was the cause of the
-murder of Clearchus by Tissaphernes, and who knew also the disposition
-of the man, how morose and debauched he was,—has given us a full
-account of everything concerning him. But the exquisite Plato, who all
-but says, "All this is not true," goes through a long panegyric on him,
-who was incessantly calumniating every one else. And in his Polity, he
-banishes Homer from his city, and all poetry of the theatrical kind;
-and yet he himself wrote dialogues in a theatrical style,—a manner of
-writing of which he himself was not the inventor; for Alexamenus the
-Teian had, before him, invented this style of dialogue, as Nicias of
-Nicæa and Sotion both agree in relating. And Aristotle, in his treatise
-on Poets, writes thus:—"Let us not then call those Mimes, as they
-are called, of Sophron, which are written in metre, Discourses and
-Imitations; or those Dialogues of Alexamenus
-of Teos, which were written before the Socratic Dialogues;"—Aristotle,
-the most learned of all men, stating here most expressly that
-Alexamenus composed his Dialogues before Plato. And Plato also
-calumniates Thrasymachus of Chalcedon, saying that he was a sophist in
-a way consistent with his name.[69] And he also attacks Hippias, and
-Gorgias, and Parmenides; and in one dialogue, called Protagoras, he
-attacks a great many;—a man who in his Republic has said, "When, as I
-think, a city which has been governed by a democracy, feels a thirst
-for liberty, and meets with bad cupbearers, and so it gets intoxicated
-by too untempered a draught . . . ."
-
-[Sidenote: PLATO.]
-
-113. And it is said also, that Gorgias himself, when he read the
-dialogue to which Plato has given his name, said to his friends, "How
-well Plato knows how to write iambics!" And Hermippus, in his book on
-Gorgias, says,—"When Gorgias was sojourning at Athens, after he had
-offered up at Delphi the golden image of himself which is there now,
-and when Plato said when he had seen it, The beautiful and golden
-Gorgias is come among us, Gorgias replied, This is indeed a fine young
-Archilochus whom Athens has now brought forth." But others say that
-Gorgias, having read the dialogue of Plato, said to the bystanders
-that he had never said any of the things there attributed to him, and
-had never heard any such things said by Plato. And they say that Phædo
-also said the same when he had read the treatise on the Soul, on which
-account it was well said by Timon, respecting him,—
-
-  "How that learned Plato invented fictitious marvels!"
-
-For their respective ages will scarcely admit of the Socrates of Plato
-ever having really had a conference with Parmenides, so as to have
-addressed him and to have been addressed by him in such language. And
-what is worst of all is, that he has said, though there was not the
-slightest occasion for making any such assertion, that Zeno had been
-beloved by Parmenides, who was his fellow-citizen. Nor, indeed, is
-it possible that Phædrus should have lived in the time of Socrates,
-much less that he should have been beloved by him. Nor, again, is it
-possible that Paralus and Xanthippus, the sons of Pericles, who died
-of the plague, should have conversed with Protagoras when he came
-the second time to Athens, as they had died before. And we might
-mention many other particulars respecting his works to show how wholly
-fictitious his Dialogues are.
-
-114. But that Plato was ill-natured to everybody is plain from what
-he says in his dialogue entitled Ion; in which first of all he
-abuses all the poets, and then all those who have been promoted to
-the highest dignities by the people, such as Phanosthenes of Andros,
-and Apollodorus of Cyzicus, and also Heraclides of Clazomenæ. And in
-his Menon he abuses those who have been the greatest men among the
-Athenians—Aristides and Themistocles; and he extols Meno, who betrayed
-the Greeks. But in his Euthydemus he attacks this same Meno and his
-brother Dionysiodorus, and calls them men slow to learn any good
-thing, and contentious people, reproaching them with their flight from
-Chios, which was their native place, from which they went and settled
-in Thurii. And, in his essay on Manly Courage, he attacks Melesias,
-the son of that Thucydides who headed the opposite party to Pericles,
-and Lysimachus, the son of Aristides the Just, saying that they both
-fell far short of their fathers' virtues. And as to what he said about
-Alcibiades, in his Banquet, that is not fit to be produced to light;
-nor is what he says in the first of the Dialogues which go by his
-name. For the second Alcibiades is said by some people to be the work
-of Xenophon; as also the Halcyon is said to be the work of Leon the
-Academician, as Nicias of Nicæa says. Now, the things which he has said
-against Alcibiades I will pass over; but I cannot forbear to mention
-his calling the Athenian people a random judge, guided only by outward
-appearance. And he praises the Lacedæmonians, and extols also the
-Persians, who are the enemies of all the Greeks.
-
-And he calls Cleinias the brother of Alcibiades a madman; and the sons
-of Pericles he makes out to be fools; and Meidias he calls a man fit
-for nothing but killing quails; and of the people of the Athenians he
-says, that it wears a fair mask, but that one ought to strip the mask
-off, and look at it then; for he says that it will then be seen that
-it is only clothed with a specious appearance of a beauty which is not
-genuine.
-
-[Sidenote: PLATO.]
-
-115. But in the Cimon he does not abstain from accusing Themistocles,
-and Alcibiades, and Myronides, and even Cimon himself; and his Crito
-contains an invective against Sophocles; and his Gorgias contains an
-invective not only against the man from whom it is named, but also
-against Archelaus, king of Macedon, whom he reproaches not only with
-his ignoble birth, but also with having killed his master. And this
-is the very same Plato whom Speusippus represents as having, while he
-professed to be a great friend of Archelaus, assisted Philip to get
-possession of the kingdom. At all events, Carystius of Pergamus, in
-his Historical Commentaries, writes as follows:—"Speusippus, hearing
-that Philip used calumnious language respecting Plato, wrote something
-of this sort in his letter to him: 'Just as if men did not know that
-Philip originally obtained the kingdom by the assistance of Plato.'
-For Plato sent Euphræus of Oreum to Perdiccas, who persuaded him to
-apportion a certain district to Philip; and so he, maintaining a force
-in that country, when Perdiccas died, having all his forces in a state
-of preparation, seized the supreme power." But whether all this is true
-or not, God knows.
-
-But his fine Protagoras, besides that it contains attacks on many poets
-and wise men, also shows up the life of Callias with much greater
-severity than Eupolis does in his Flatterers. And in his Menexenus, not
-only is Hippias the Elean turned into ridicule, but also Antipho the
-Rhamnusian, and Lamprus the musician. And the day would fail me, if I
-were inclined to go through the names of all those who have been abused
-by that wise man. Nor indeed do I praise Antisthenes; for he, having
-abused many men, did not abstain even from Plato himself, but, having
-given him the odious name of Sathon, he then published a dialogue under
-this name.
-
-116. But Hegesander the Delphian, in his Commentaries, speaking
-about the universal ill-nature of Plato towards everybody, writes
-as follows:—"After the death of Socrates, when a great many of his
-friends, being present at a banquet, were very much out of spirits,
-Plato, being present, taking the cup, exhorted them not to despond,
-as he himself was well able to lead the school; and, so saying, he
-pledged Apollodorus: and he said, 'I would rather have taken the
-cup of poison from Socrates than that pledge of wine from you.' For
-Plato was considered to be an envious man, and to have a disposition
-which was far from praiseworthy; for he ridiculed Aristippus when he
-went to visit Dionysius, though he himself had three times sailed to
-Sicily,—once for the purpose of investigating the torrents of lava
-which flow from Mount Ætna, when he lived with the elder Dionysius,
-and was in danger from his displeasure; and twice he went to visit the
-younger Dionysius."
-
-And again, though Æschines was a poor man, and had but one pupil,
-Xenocrates, he seduced him from him; and he was also detected in
-instigating the commencement of a prosecution against Phædo, which,
-if successful, would have reduced him to slavery; and altogether he
-displayed the feelings of a stepmother towards all the pupils of
-Socrates. On which account, Socrates, making a not very unreasonable
-conjecture respecting him, said in the presence of several persons
-that he had had a dream, in which he thought he had seen the following
-vision. "For I thought," said he, "that Plato had become a crow, and
-leaped on my head, and began to scratch my bald place, and to take a
-firm hold, and so to look about him. I think, therefore," said he,
-"that you, O Plato, will say a good many things which are false about
-my head." And Plato, besides his ill-nature, was very ambitious and
-vainglorious; and he said, "My last tunic, my desire of glory, I lay
-aside in death itself—in my will, and in my funeral procession, and
-in my burial;" as Dioscorides relates in his Memorabilia. And as for
-his desire of founding cities and making laws, who will not say that
-these are very ambitious feelings? And this is plain from what he says
-in the Timæus—"I have the same feelings towards my constitution that a
-painter would have towards his works; for as he would wish to see them
-possessed of the power of motion and action, so too do I wish to see
-the citizens whom I here describe."
-
-117. But concerning the things which he has said in his Dialogues, what
-can any one say? For the doctrine respecting the soul, which he makes
-out to be immortal, even after it is separated from the body, and after
-the dissolution of this latter, was first mentioned by Homer; for he
-has said, that the soul of Patroclus—
-
-                  Fled to the shades below,
-  Lamenting its untimely fate, and leaving
-  Its vigour and its youth.
-
-[Sidenote: PLATO.]
-
-If, then, any one were to say that this is also the argument of
-Plato, still I do not see what good we have got from him; for if any
-one were to agree that the souls of those who are dead do migrate into
-other natures, and do mount up to some higher and purer district, as
-partaking of its lightness, still what should we get by that theory?
-For, as we have neither any recollection of where we formerly were, nor
-any perception whether we really existed at all, what do we get by such
-an immortality as that?
-
-And as to the book of the Laws composed by him, and the Polity which
-was written before the Laws, what good have they done us? And yet
-he ought (as Lycurgus did the Lacedæmonians, and as Solon did the
-Athenians, and Zaleucus the Thurians), if they were excellent, to have
-persuaded some of the Greeks to adopt them. For a law (as Aristotle
-says) is a form of words decided on by the common agreement of a city,
-pointing out how one ought to do everything. And how can we consider
-Plato's conduct anything but ridiculous; since, when there were already
-three Athenian lawgivers who had a great name,—Draco, and Plato
-himself, and Solon,—the citizens abide by the laws of the other two,
-but ridicule those of Plato? And the case of the Polity is the same.
-Even if his Constitution is the best of all possible constitutions,
-yet, if it does not persuade us to adopt it, what are we the better for
-it? Plato, then, appears to have written his laws, not for men who have
-any real existence, but rather for a set of men invented by himself; so
-that one has to look for people who will use them. But it would have
-been better for him to write such things as he could persuade men of;
-and not to act like people who only pray, but rather like those who
-seize hold of what offers itself to them.
-
-118. However, to say no more on this point, if any one were to go
-through his Timæus and his Gorgias, and his other dialogues of the
-same character, in which he discusses the different subjects of
-education, and subjects of natural philosophy, and several other
-circumstances,—even when considered in this light, he is not to be
-admired on this account; for one may find these same topics handled
-by others, either better than by him, or at all events not worse. For
-Theopompus the Chian, in his book Against the School of Plato, says—
-"We shall find the greater part of his Dialogues useless and false, and
-a still greater number borrowed from other people; as some of them
-come from the school of Aristippus, and some from that of Antisthenes,
-and a great many from that of Bryson of Heraclea." And as to the
-disquisitions which he enters into about man, we also seek in his
-arguments for what we do not find. But what we do find are banquets,
-and conversations about love, and other very unseemly harangues, which
-he composed with great contempt for those who were to read them, as
-the greater part of his pupils were of a tyrannical and calumnious
-disposition.
-
-119. For Euphræus, when he was sojourning with king Perdiccas in
-Macedonia, was not less a king than the other, being a man of a
-depraved and calumnious disposition, who managed all the companionship
-of the king in so cold a manner, that no one was allowed to partake
-of his entertainments unless he knew something about geometry or
-philosophy; on which account, after Philip obtained the government,
-Parmenio, having caught him in Oreum, put him to death; as Carystius
-relates in his Historical Commentaries. And Callippus the Athenian, who
-was himself a pupil of Plato, having been a companion and fellow-pupil
-of Dion, and having travelled with him to Syracuse, when he saw that
-Dion was attempting to make himself master of the kingdom, slew him;
-and afterwards, attempting to usurp the supreme power himself, was
-slain too. And Euagon of Lampsacus (as Eurypylus says, and Dicæocles
-of Cnidus, in the ninety-first book of his Commentaries, and also
-Demochares the orator, in his argument in defence of Sophocles, against
-Philo), having lent his native city money on the security of its
-Acropolis, and being afterwards unable to recover it, endeavoured to
-seize on the tyranny, until the Lampsacenes attacked him, and repaid
-him the money, and drove him out of the city. And Timæus of Cyzicus
-(as the same Demochares relates), having given largesses of money and
-corn to his fellow-citizens, and being on this account believed by the
-Cyzicenes to be an excellent man, after having waited a little time,
-attempted to overturn the constitution with the assistance of Aridæus;
-and being brought to trial and convicted, and branded with infamy, he
-remained in the city to an extreme old age, being always, however,
-considered dishonoured and infamous.
-
-[Sidenote: PLATO.]
-
-And such now are some of the Academicians, who live in a scandalous
-and infamous manner. For they, having by impious and unnatural means
-acquired vast wealth by trickery, are at present highly thought of; as
-Chæron of Pellene, who was not only a pupil of Plato, but of Xenocrates
-also. And he too, having usurped the supreme power in his country, and
-having exercised it with great severity, not only banished the most
-virtuous men in the city, but also gave the property of the masters to
-their slaves, and gave their wives also to them, compelling them to
-receive them as their husbands; having got all these admirable ideas
-from that excellent Polity and those illegal Laws of Plato.
-
-120. On which account Ephippus the comic poet, in his Shipwrecked Man,
-has turned into ridicule Plato himself, and some of his acquaintances,
-as being sycophants for money, showing that they used to dress in a
-most costly manner, and that they paid more attention to the elegance
-of their persons than even the most extravagant people among us. And he
-speaks as follows—
-
-  Then some ingenious young man rising up,
-  Some pupil of the New Academy,
-  Brought up at Plato's feet and those of Bryso,
-  That bold, contentious, covetous philosopher,—
-  And urged by strong necessity, and able,
-  By means of his small-wages-seeking art,
-  To speak before th' assembly, in a manner
-  Not altogether bad; having his hair
-  Carefully trimm'd with a new-sharpen'd razor,
-  And letting down his beard in graceful fall,
-  Putting his well-shod foot in his neat slipper,
-  Binding his ancles in the equal folds
-  Of his well-fitting hose, and well protected
-  Across the chest with the breastplate of his cloak,
-  And leaning, in a posture dignified,
-  Upon his staff; said, as it seems to me,
-  With mouthing emphasis, the following speech,
-  More like a stranger than a citizen,—
-  "Men of the land of wise Athenians."
-
-And here let us put an end to this part of the discussion, my friend
-Timocrates. And we will next proceed to speak of those who have been
-notorious for their luxury.
-
-  LONDON:
-
-  R. CLAY, PRINTER, BREAD STREET HILL.
-
-
-FOOTNOTES
-
-[Footnote 54: "The following is the note of Dalccampius on this
-line:—While the corpse of a dead person was being burnt, those who
-attended the funeral, going round the funeral pile, in order to see
-the face of the corpse from all sides, walked round as the undertaker
-bade them, sometimes turning ἐπὶ δεξιὰ, sometimes ἐπ' ἀριστερά.
-The writers on Greek antiquities have observed that those who were
-following a corpse to the tomb went round the funeral pile from right
-to left, and when the funeral was over, returned going from left to
-right."—_Schweig._]
-
-[Footnote 55: Odyss. xi. 209.]
-
-[Footnote 56: Iliad, xvi. 225, Pope's version.]
-
-[Footnote 57: Iliad, iv. 3.]
-
-[Footnote 58: The Attic talent weighed within a fraction of fifty-seven
-pounds, and the Babylonian talent was to the Attic as seven to six; but
-Boeckh considers the Babylonian talent as equal to the Æginetan, which
-was about eighty-two pounds and a quarter. The Attic mina was not quite
-a pound; the Æginetan not quite one pound six ounces, being always
-one-sixtieth part of a talent.]
-
-[Footnote 59: Odyss. iii. 40.]
-
-[Footnote 60: The Greek has ἕνδεκα, eleven, being the number of letters
-in Διὸς Σωτῆρος. I have altered the number to make it correspond to the
-letters in "To Jupiter the Saviour."]
-
-[Footnote 61: Liddell and Scott say the word κύλιξ is "probably from
-the same root as λυλίνδω, κύλινδρος, from their round shape, for the υ
-is against any connexion with κίω or κοῖλος."]
-
-[Footnote 62: The cantharus was also a kind of beetle worshipped in
-Egypt, and as such occasionally invoked in an oath.]
-
-[Footnote 63: There is a pun here on the name, as if Peleus were
-derived from πηλὸς, clay.]
-
-[Footnote 64: This quotation from Nicomachus is hopelessly corrupt.]
-
-[Footnote 65: The manes was a small brazen figure.]
-
-[Footnote 66: This was the name given to the Spartan syssitia;
-apparently derived from φείδομαι (to spare), but probably being rather
-a corruption of φιλίτια (love feasts), a term answering to the Cretan
-ἑταιρεῖα, from which they were said to be borrowed. Anciently they were
-called ἀνδρεῖα, as in Crete.—_Vide_ Smith, Dict. Ant. _v._ Syssitia.]
-
-[Footnote 67: Κυκεὼν, a mixture, especially a refreshing draught, made
-of barley-meal, grated cheese, and Pramnian wine (_Il._ xi. 624), to
-which Circe adds honey (_Od._ x. 234), and when it is ready puts in
-magical drugs.—_Vide_ Liddell & Scott, in voc.]
-
-[Footnote 68: This refers to a line of the Myrmidons of Æschylus, quoted
-by Aristophanes—
-
-  τάδ οὐχ ὑπ̓ ἄλλων ἀλλὰ τοῖς αὑτῶν πτεροῖς ἁλισκόμεσθα,
-
-and (perhaps) imitated by Waller—
-
-  "That eagle's fate and mine are one,
-    Who on the shaft that made him die,
-  Espied a feather of his own,
-    Wherewith he wont to soar so high."]
-
-[Footnote 69: θρασύμαχος, an audacious disputant; a name
-derived from θρασὺς, audacious, and μάχομαι, to
-contend.]
-
-
-
-
-TRANSCRIBER'S NOTES.
-
-1. Silently corrected simple spelling, grammar, and typographical
-errors.
-
-2. Retained anachronistic and non-standard spellings as
-printed.
-
-3. The last chapter (BOOK VII) of Volume I. is repeated as the first
-chapter of this Volume (Volume II). The repetition has not been deleted.
-
-*** END OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS OR BANQUET OF THE
-LEARNED OF ATHENÆUS, VOL. II (OF 3) ***
-
-Updated editions will replace the previous one--the old editions will
-be renamed.
-
-Creating the works from print editions not protected by U.S. copyright
-law means that no one owns a United States copyright in these works,
-so the Foundation (and you!) can copy and distribute it in the
-United States without permission and without paying copyright
-royalties. Special rules, set forth in the General Terms of Use part
-of this license, apply to copying and distributing Project
-Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
-concept and trademark. Project Gutenberg is a registered trademark,
-and may not be used if you charge for an eBook, except by following
-the terms of the trademark license, including paying royalties for use
-of the Project Gutenberg trademark. If you do not charge anything for
-copies of this eBook, complying with the trademark license is very
-easy. You may use this eBook for nearly any purpose such as creation
-of derivative works, reports, performances and research. Project
-Gutenberg eBooks may be modified and printed and given away--you may
-do practically ANYTHING in the United States with eBooks not protected
-by U.S. copyright law. Redistribution is subject to the trademark
-license, especially commercial redistribution.
-
-START: FULL LICENSE
-
-THE FULL PROJECT GUTENBERG LICENSE
-PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
-
-To protect the Project Gutenberg-tm mission of promoting the free
-distribution of electronic works, by using or distributing this work
-(or any other work associated in any way with the phrase "Project
-Gutenberg"), you agree to comply with all the terms of the Full
-Project Gutenberg-tm License available with this file or online at
-www.gutenberg.org/license.
-
-Section 1. General Terms of Use and Redistributing Project
-Gutenberg-tm electronic works
-
-1.A. By reading or using any part of this Project Gutenberg-tm
-electronic work, you indicate that you have read, understand, agree to
-and accept all the terms of this license and intellectual property
-(trademark/copyright) agreement. If you do not agree to abide by all
-the terms of this agreement, you must cease using and return or
-destroy all copies of Project Gutenberg-tm electronic works in your
-possession. If you paid a fee for obtaining a copy of or access to a
-Project Gutenberg-tm electronic work and you do not agree to be bound
-by the terms of this agreement, you may obtain a refund from the
-person or entity to whom you paid the fee as set forth in paragraph
-1.E.8.
-
-1.B. "Project Gutenberg" is a registered trademark. It may only be
-used on or associated in any way with an electronic work by people who
-agree to be bound by the terms of this agreement. There are a few
-things that you can do with most Project Gutenberg-tm electronic works
-even without complying with the full terms of this agreement. See
-paragraph 1.C below. There are a lot of things you can do with Project
-Gutenberg-tm electronic works if you follow the terms of this
-agreement and help preserve free future access to Project Gutenberg-tm
-electronic works. See paragraph 1.E below.
-
-1.C. The Project Gutenberg Literary Archive Foundation ("the
-Foundation" or PGLAF), owns a compilation copyright in the collection
-of Project Gutenberg-tm electronic works. Nearly all the individual
-works in the collection are in the public domain in the United
-States. If an individual work is unprotected by copyright law in the
-United States and you are located in the United States, we do not
-claim a right to prevent you from copying, distributing, performing,
-displaying or creating derivative works based on the work as long as
-all references to Project Gutenberg are removed. Of course, we hope
-that you will support the Project Gutenberg-tm mission of promoting
-free access to electronic works by freely sharing Project Gutenberg-tm
-works in compliance with the terms of this agreement for keeping the
-Project Gutenberg-tm name associated with the work. You can easily
-comply with the terms of this agreement by keeping this work in the
-same format with its attached full Project Gutenberg-tm License when
-you share it without charge with others.
-
-1.D. The copyright laws of the place where you are located also govern
-what you can do with this work. Copyright laws in most countries are
-in a constant state of change. If you are outside the United States,
-check the laws of your country in addition to the terms of this
-agreement before downloading, copying, displaying, performing,
-distributing or creating derivative works based on this work or any
-other Project Gutenberg-tm work. The Foundation makes no
-representations concerning the copyright status of any work in any
-country other than the United States.
-
-1.E. Unless you have removed all references to Project Gutenberg:
-
-1.E.1. The following sentence, with active links to, or other
-immediate access to, the full Project Gutenberg-tm License must appear
-prominently whenever any copy of a Project Gutenberg-tm work (any work
-on which the phrase "Project Gutenberg" appears, or with which the
-phrase "Project Gutenberg" is associated) is accessed, displayed,
-performed, viewed, copied or distributed:
-
-  This eBook is for the use of anyone anywhere in the United States and
-  most other parts of the world at no cost and with almost no
-  restrictions whatsoever. You may copy it, give it away or re-use it
-  under the terms of the Project Gutenberg License included with this
-  eBook or online at www.gutenberg.org. If you are not located in the
-  United States, you will have to check the laws of the country where
-  you are located before using this eBook.
-
-1.E.2. If an individual Project Gutenberg-tm electronic work is
-derived from texts not protected by U.S. copyright law (does not
-contain a notice indicating that it is posted with permission of the
-copyright holder), the work can be copied and distributed to anyone in
-the United States without paying any fees or charges. If you are
-redistributing or providing access to a work with the phrase "Project
-Gutenberg" associated with or appearing on the work, you must comply
-either with the requirements of paragraphs 1.E.1 through 1.E.7 or
-obtain permission for the use of the work and the Project Gutenberg-tm
-trademark as set forth in paragraphs 1.E.8 or 1.E.9.
-
-1.E.3. If an individual Project Gutenberg-tm electronic work is posted
-with the permission of the copyright holder, your use and distribution
-must comply with both paragraphs 1.E.1 through 1.E.7 and any
-additional terms imposed by the copyright holder. Additional terms
-will be linked to the Project Gutenberg-tm License for all works
-posted with the permission of the copyright holder found at the
-beginning of this work.
-
-1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
-License terms from this work, or any files containing a part of this
-work or any other work associated with Project Gutenberg-tm.
-
-1.E.5. Do not copy, display, perform, distribute or redistribute this
-electronic work, or any part of this electronic work, without
-prominently displaying the sentence set forth in paragraph 1.E.1 with
-active links or immediate access to the full terms of the Project
-Gutenberg-tm License.
-
-1.E.6. You may convert to and distribute this work in any binary,
-compressed, marked up, nonproprietary or proprietary form, including
-any word processing or hypertext form. However, if you provide access
-to or distribute copies of a Project Gutenberg-tm work in a format
-other than "Plain Vanilla ASCII" or other format used in the official
-version posted on the official Project Gutenberg-tm website
-(www.gutenberg.org), you must, at no additional cost, fee or expense
-to the user, provide a copy, a means of exporting a copy, or a means
-of obtaining a copy upon request, of the work in its original "Plain
-Vanilla ASCII" or other form. Any alternate format must include the
-full Project Gutenberg-tm License as specified in paragraph 1.E.1.
-
-1.E.7. Do not charge a fee for access to, viewing, displaying,
-performing, copying or distributing any Project Gutenberg-tm works
-unless you comply with paragraph 1.E.8 or 1.E.9.
-
-1.E.8. You may charge a reasonable fee for copies of or providing
-access to or distributing Project Gutenberg-tm electronic works
-provided that:
-
-* You pay a royalty fee of 20% of the gross profits you derive from
-  the use of Project Gutenberg-tm works calculated using the method
-  you already use to calculate your applicable taxes. The fee is owed
-  to the owner of the Project Gutenberg-tm trademark, but he has
-  agreed to donate royalties under this paragraph to the Project
-  Gutenberg Literary Archive Foundation. Royalty payments must be paid
-  within 60 days following each date on which you prepare (or are
-  legally required to prepare) your periodic tax returns. Royalty
-  payments should be clearly marked as such and sent to the Project
-  Gutenberg Literary Archive Foundation at the address specified in
-  Section 4, "Information about donations to the Project Gutenberg
-  Literary Archive Foundation."
-
-* You provide a full refund of any money paid by a user who notifies
-  you in writing (or by e-mail) within 30 days of receipt that s/he
-  does not agree to the terms of the full Project Gutenberg-tm
-  License. You must require such a user to return or destroy all
-  copies of the works possessed in a physical medium and discontinue
-  all use of and all access to other copies of Project Gutenberg-tm
-  works.
-
-* You provide, in accordance with paragraph 1.F.3, a full refund of
-  any money paid for a work or a replacement copy, if a defect in the
-  electronic work is discovered and reported to you within 90 days of
-  receipt of the work.
-
-* You comply with all other terms of this agreement for free
-  distribution of Project Gutenberg-tm works.
-
-1.E.9. If you wish to charge a fee or distribute a Project
-Gutenberg-tm electronic work or group of works on different terms than
-are set forth in this agreement, you must obtain permission in writing
-from the Project Gutenberg Literary Archive Foundation, the manager of
-the Project Gutenberg-tm trademark. Contact the Foundation as set
-forth in Section 3 below.
-
-1.F.
-
-1.F.1. Project Gutenberg volunteers and employees expend considerable
-effort to identify, do copyright research on, transcribe and proofread
-works not protected by U.S. copyright law in creating the Project
-Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
-electronic works, and the medium on which they may be stored, may
-contain "Defects," such as, but not limited to, incomplete, inaccurate
-or corrupt data, transcription errors, a copyright or other
-intellectual property infringement, a defective or damaged disk or
-other medium, a computer virus, or computer codes that damage or
-cannot be read by your equipment.
-
-1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
-of Replacement or Refund" described in paragraph 1.F.3, the Project
-Gutenberg Literary Archive Foundation, the owner of the Project
-Gutenberg-tm trademark, and any other party distributing a Project
-Gutenberg-tm electronic work under this agreement, disclaim all
-liability to you for damages, costs and expenses, including legal
-fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
-LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
-PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
-TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
-LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
-INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
-DAMAGE.
-
-1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
-defect in this electronic work within 90 days of receiving it, you can
-receive a refund of the money (if any) you paid for it by sending a
-written explanation to the person you received the work from. If you
-received the work on a physical medium, you must return the medium
-with your written explanation. The person or entity that provided you
-with the defective work may elect to provide a replacement copy in
-lieu of a refund. If you received the work electronically, the person
-or entity providing it to you may choose to give you a second
-opportunity to receive the work electronically in lieu of a refund. If
-the second copy is also defective, you may demand a refund in writing
-without further opportunities to fix the problem.
-
-1.F.4. Except for the limited right of replacement or refund set forth
-in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
-OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
-LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
-
-1.F.5. Some states do not allow disclaimers of certain implied
-warranties or the exclusion or limitation of certain types of
-damages. If any disclaimer or limitation set forth in this agreement
-violates the law of the state applicable to this agreement, the
-agreement shall be interpreted to make the maximum disclaimer or
-limitation permitted by the applicable state law. The invalidity or
-unenforceability of any provision of this agreement shall not void the
-remaining provisions.
-
-1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
-trademark owner, any agent or employee of the Foundation, anyone
-providing copies of Project Gutenberg-tm electronic works in
-accordance with this agreement, and any volunteers associated with the
-production, promotion and distribution of Project Gutenberg-tm
-electronic works, harmless from all liability, costs and expenses,
-including legal fees, that arise directly or indirectly from any of
-the following which you do or cause to occur: (a) distribution of this
-or any Project Gutenberg-tm work, (b) alteration, modification, or
-additions or deletions to any Project Gutenberg-tm work, and (c) any
-Defect you cause.
-
-Section 2. Information about the Mission of Project Gutenberg-tm
-
-Project Gutenberg-tm is synonymous with the free distribution of
-electronic works in formats readable by the widest variety of
-computers including obsolete, old, middle-aged and new computers. It
-exists because of the efforts of hundreds of volunteers and donations
-from people in all walks of life.
-
-Volunteers and financial support to provide volunteers with the
-assistance they need are critical to reaching Project Gutenberg-tm's
-goals and ensuring that the Project Gutenberg-tm collection will
-remain freely available for generations to come. In 2001, the Project
-Gutenberg Literary Archive Foundation was created to provide a secure
-and permanent future for Project Gutenberg-tm and future
-generations. To learn more about the Project Gutenberg Literary
-Archive Foundation and how your efforts and donations can help, see
-Sections 3 and 4 and the Foundation information page at
-www.gutenberg.org
-
-Section 3. Information about the Project Gutenberg Literary
-Archive Foundation
-
-The Project Gutenberg Literary Archive Foundation is a non-profit
-501(c)(3) educational corporation organized under the laws of the
-state of Mississippi and granted tax exempt status by the Internal
-Revenue Service. The Foundation's EIN or federal tax identification
-number is 64-6221541. Contributions to the Project Gutenberg Literary
-Archive Foundation are tax deductible to the full extent permitted by
-U.S. federal laws and your state's laws.
-
-The Foundation's business office is located at 809 North 1500 West,
-Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
-to date contact information can be found at the Foundation's website
-and official page at www.gutenberg.org/contact
-
-Section 4. Information about Donations to the Project Gutenberg
-Literary Archive Foundation
-
-Project Gutenberg-tm depends upon and cannot survive without
-widespread public support and donations to carry out its mission of
-increasing the number of public domain and licensed works that can be
-freely distributed in machine-readable form accessible by the widest
-array of equipment including outdated equipment. Many small donations
-($1 to $5,000) are particularly important to maintaining tax exempt
-status with the IRS.
-
-The Foundation is committed to complying with the laws regulating
-charities and charitable donations in all 50 states of the United
-States. Compliance requirements are not uniform and it takes a
-considerable effort, much paperwork and many fees to meet and keep up
-with these requirements. We do not solicit donations in locations
-where we have not received written confirmation of compliance. To SEND
-DONATIONS or determine the status of compliance for any particular
-state visit www.gutenberg.org/donate
-
-While we cannot and do not solicit contributions from states where we
-have not met the solicitation requirements, we know of no prohibition
-against accepting unsolicited donations from donors in such states who
-approach us with offers to donate.
-
-International donations are gratefully accepted, but we cannot make
-any statements concerning tax treatment of donations received from
-outside the United States. U.S. laws alone swamp our small staff.
-
-Please check the Project Gutenberg web pages for current donation
-methods and addresses. Donations are accepted in a number of other
-ways including checks, online payments and credit card donations. To
-donate, please visit: www.gutenberg.org/donate
-
-Section 5. General Information About Project Gutenberg-tm electronic works
-
-Professor Michael S. Hart was the originator of the Project
-Gutenberg-tm concept of a library of electronic works that could be
-freely shared with anyone. For forty years, he produced and
-distributed Project Gutenberg-tm eBooks with only a loose network of
-volunteer support.
-
-Project Gutenberg-tm eBooks are often created from several printed
-editions, all of which are confirmed as not protected by copyright in
-the U.S. unless a copyright notice is included. Thus, we do not
-necessarily keep eBooks in compliance with any particular paper
-edition.
-
-Most people start at our website which has the main PG search
-facility: www.gutenberg.org
-
-This website includes information about Project Gutenberg-tm,
-including how to make donations to the Project Gutenberg Literary
-Archive Foundation, how to help produce our new eBooks, and how to
-subscribe to our email newsletter to hear about new eBooks.
diff --git a/old/65023-0.zip b/old/65023-0.zip
deleted file mode 100644
index 7f47c18..0000000
--- a/old/65023-0.zip
+++ /dev/null
diff --git a/old/65023-h.zip b/old/65023-h.zip
deleted file mode 100644
index 2773fe0..0000000
--- a/old/65023-h.zip
+++ /dev/null
diff --git a/old/65023-h/65023-h.htm b/old/65023-h/65023-h.htm
deleted file mode 100644
index 23cf860..0000000
--- a/old/65023-h/65023-h.htm
+++ /dev/null
@@ -1,23608 +0,0 @@
-<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
-   "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
-<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
-  <head>
-    <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" />
-    <meta http-equiv="Content-Style-Type" content="text/css" />
-    <title>
-      The Project Gutenberg eBook of THE DEIPNOSOPHISTS OR BANQUET OF THE LEARNED OF ATHENÆUS LITERALLY TRANSLATED BY C. D. YONGE, B.A.</title>
-         <link rel="coverpage" href="images/cover.jpg" />
-    <style type="text/css">
-
-body {
-    margin-left: 20%;
-    margin-right: 10%;
-}
-
-    h1,h2 {
-    text-align: center; /* all headings centered */
-    clear: both;
-}
-
-p {
-    margin-top: .51em;
-    text-align: justify;
-    margin-bottom: .49em;
-}
-
-.linespaceneg2   {margin-left:-2em;}
-.linespaceneg1_2  {margin-left:-1.2em;}
-.linespace1      {margin-left:1em;}
-.linespace1_75    {margin-left:1.75em;}
-.linespace2      {margin-left:2em;}
-.linespace2_5     {margin-left:2.5em;}
-.linespace2_75    {margin-left:2.75em;}
-.linespace3      {margin-left:3em;}
-.linespace3_5     {margin-left:3.5em;}
-.linespace4      {margin-left:4em;}
-.linespace4_5     {margin-left:4.5em;}
-.linespace5      {margin-left:5em;}
-.linespace5_5     {margin-left:5.5em;}
-.linespace5_75    {margin-left:5.75em;}
-.linespace6      {margin-left:6em;}
-.linespace6_25    {margin-left:6.25em;}
-.linespace6_5     {margin-left:6.5em;}
-.linespace6_75    {margin-left:6.75em;}
-.linespace7      {margin-left:7em;}
-.linespace7_25    {margin-left:7.25em;}
-.linespace7_5     {margin-left:7.5em;}
-.linespace7_75    {margin-left:7.75em;}
-.linespace8      {margin-left:8em;}
-.linespace8_25    {margin-left:8.25em;}
-.linespace8_5     {margin-left:8.5em;}
-.linespace9      {margin-left:9em;}
-.linespace9_25    {margin-left:9.25em;}
-.linespace9_75    {margin-left:9.75em;}
-.linespace10     {margin-left:10em;}
-.linespace10_25   {margin-left:10.25em;}
-.linespace10_5    {margin-left:10.5em;}
-.linespace10_75   {margin-left:10.75em;}
-.linespace11     {margin-left:11em;}
-.linespace11_25   {margin-left:11.25em;}
-.linespace11_5    {margin-left:11.5em;}
-.linespace11_75   {margin-left:11.75em;}
-.linespace12     {margin-left:12em;}
-.linespace12_25   {margin-left:12.25em;}
-.linespace12_5    {margin-left:12.5em;}
-.linespace12_75    {margin-left:12.75em;}
-.linespace13     {margin-left:13.5em;}
-.linespace13_5    {margin-left:13em;}
-.linespace14_25   {margin-left:14.25em;}
-.linespace14_75   {margin-left:14.75em;}
-.linespace15     {margin-left:15em;}
-.linespace15_5    {margin-left:15.5em;}
-.linespace16     {margin-left:16em;}
-.linespace16_75   {margin-left:16.75em;}
-
-hr.r15     {width: 15%; margin-top: 2em; margin-bottom: 2em; margin-left: 42.5%; margin-right: 42.5%;}
-hr.chap    {width: 65%; margin-top: 2em; margin-bottom: 2em; margin-left: 17.5%; margin-right: 17.5%;}
-hr.full    {width: 95%; margin-top: 1em; margin-bottom: 1em; margin-left: 2.5%; margin-right: 2.5%;}
-
-.xsmall    {font-size: 65%;}
-.small     {font-size: 75%;}
-.large     {font-size: 120%;}
-.xxlarge   {font-size: 250%;}
-
-div.chapter {page-break-before: always;}
-h2.nobreak  {page-break-before: avoid;}
-
-.topspace-2 {margin-top:-1.6em;}
-.topspace-1 {margin-top:-0.5em;}
-.topspace1  {margin-top:1em;}
-
-.gesperrt   {letter-spacing: 0.2em; margin-right: -0.2em;}
-
-.blockindent {margin-left: 22.5%; margin-right:22.5%; margin-bottom:0.5em;
-              margin-top:0.5em; text-align:justify; font-size:90%;}
-
-table       { margin-left: auto;
-              margin-right: auto;}
-
-.tdl        {text-align: left;}
-.tdr        {text-align: right;}
-
-.pagenum { /* uncomment the next line for invisible page numbers */
-    /*  visibility: hidden;  */
-    position: absolute;
-    left: 92%;
-    font-size: smaller;
-    text-align: right;
-}   /* page numbers */
-
-.center   {text-align: center;}
-
-.smcap    {font-variant: small-caps;}
-
-/* Footnotes */
-.footnotes   {border: dashed 1px;}
-.footnote    {margin-left: 10%; margin-right: 5%; font-size: 0.9em;}
-.footnote .label  {position: absolute; right: 72%; text-align: right;}
-.fnanchor    {
-              vertical-align: super;
-              font-size: .8em;
-              text-decoration: none;}
-
-/* Sidenotes */
-.sidenote-left {width: 10%;
-                padding-bottom: .5em;
-                padding-left: .5em;
-                padding-right: .5em;
-                margin-left: -10em;
-                margin-right: 1em;
-                text-align: center;
-                float: left;
-                clear: left;
-                font-size: 80%;}
-
-.figcenter   {
-    margin: auto;
-    text-align: center;
-}
-
-ins {text-decoration: none; border-bottom: thin dotted gray;}
-
-.covernote  {visibility: visible; display: block; margin-top: 2em;}
-
-/* Transcriber's notes */
-.transnote {background-color: #E6E6FA;
-            color: black;
-            font-size:smaller;
-            padding:0.5em;
-            margin-bottom:5em;
-            font-family:sans-serif, serif; }
-    </style>
-  </head>
-<body>
-
-<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Deipnosophists or Banquet of the Learned of Athenæus, Vol. II (of 3), by Athenaeus of Naucratis</div>
-
-<div style='display:block; margin:1em 0'>
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online
-at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
-are not located in the United States, you will have to check the laws of the
-country where you are located before using this eBook.
-</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Deipnosophists or Banquet of the Learned of Athenæus, Vol. II (of 3)</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Athenaeus of Naucratis</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Charles Duke Yonge</div>
-
-<div style='display:block; margin:1em 0'>Release Date: April 07, 2021 [eBook #65023]</div>
-
-<div style='display:block; margin:1em 0'>Language: English</div>
-
-<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
-
-<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Brian Wilsden, Turgut Dincer and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</div>
-
-<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS OR BANQUET OF THE LEARNED OF ATHENÆUS, VOL. II (OF 3) ***</div>
-
-<div class="topspace1"></div>
-<div class="figcenter">
-<img src="images/cover.jpg" alt="Cover" width="730" height="1000" />
-</div>
-<div class="topspace1"></div>
-
-<div class="covernote">
-<p class="center" style="margin-top: 1em; margin-bottom: 1em;">The cover image was created by the transcriber and is placed in the public domain.</p>
-</div>
-<hr class="chap" />
-
-<h1>
-<span class="xsmall">THE</span><br />
-DEIPNOSOPHISTS
-</h1>
-
-<div class="center"><span class="small">OR</span><br />
-
-BANQUET OF THE LEARNED<br />
-
-<span class="xsmall">OF</span><br />
-
-<span class="xxlarge gesperrt">ATHEN&AElig;US.</span><br /><br />
-
-<span class="small">LITERALLY TRANSLATED</span><br />
-By C. D. YONGE, B.A.<br /><br />
-
-<span class="small">WITH AN APPENDIX OF POETICAL FRAGMENTS,</span><br />
-<span class="small">RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS,<br />
-AND A GENERAL INDEX.</span><br /><br />
-
-IN THREE VOLUMES.<br />
-VOL. II.<br /><br />
-
-<span class="large">LONDON:</span><br />
-HENRY G. BOHN, YORK STREET, COVENT GARDEN.<br />
-<span class="small">MDCCCLIV.</span>
-</div>
-
-<hr class="chap" />
-
-<div class="center chapter">
-<span class="large">LONDON:</span><br />
-R. CLAY, PRINTER, BREAD STREET HILL.
-</div>
-
-<hr class="chap" />
-<div class="chapter">
-<h2>CONTENTS OF VOL. II.</h2>
-</div>
-
-<hr class="r15" />
-
-<table summary="contents" width="60%">
-<tr>
-<th>BOOK VII.</th>
-</tr>
-<tr>
-<td class="tdl">The Phagesia&mdash;Fish&mdash;Epicures&mdash;Cooks&mdash;Sharks&mdash;Fish&mdash;Glaucus
-&mdash;Eels&mdash;The Tunny-fish&mdash;Fish&mdash;Pike&mdash;Fish&mdash;The Polypus</td>
-<td class="tdr"><a href="#Page_433">433-521</a></td>
-</tr>
-<tr>
-<td class="tdl">&nbsp;</td>
-</tr>
-<tr>
-<th>BOOK VIII.</th>
-</tr>
-<tr>
-<td class="tdl">Aquatic Animals&mdash;Fish&mdash;Recommendations to present Enjoyment&mdash;
-Fish&mdash;Hyperides&mdash;Epicures&mdash;Stratonicus&mdash;Aristotle&mdash;Aristotle's
-Natural History&mdash;Fish&mdash;The Swallow&mdash;Ephesus&mdash;Names of Feasts
-&mdash;Feasts&mdash;The Dole-basket</td>
-<td class="tdr"><a href="#Page_523">523-576</a></td>
-
-</tr>
-<tr>
-<td class="tdl">&nbsp;</td>
-</tr>
-<tr>
-<th>BOOK IX.</th>
-</tr>
-<tr>
-<td class="tdl">The words <ins title="Greek: Takepos">Τακεπὸϛ</ins> and <ins title="Greek: Sinapi">Σίναπι</ins>&mdash;The word
-<ins title="Greek: Paropsis">πάρψιϛ</ins>&mdash;Turnips&mdash;Cabbage&mdash;Leeks&mdash;Poultry&mdash;
-Anaxandrides&mdash;Pigs&mdash;Cooks&mdash;Use of particular Words&mdash;Learned
-Cooks&mdash;Cooks&mdash;Use of particular Words&mdash;Made Dishes&mdash;Pheasants
-&mdash;The Porphyrion&mdash;Partridges&mdash;The Bustard&mdash;Sparrows&mdash;Quails
-&mdash;Pigeons&mdash;Ducks&mdash;Sucklings&mdash;Attic form of Nouns in <ins title="Greek: ôs
-">ωϛ</ins>&mdash;Loins&mdash;Hares&mdash;The word <ins title="Greek: Syagros
-">Σύαγροϛ</ins>&mdash;Dinners&mdash;Cookery
-&mdash;Cham&aelig;leon&mdash;Bean Soup&mdash;Soap&mdash;Towels </td>
-<td class="tdr"><a href="#Page_576">576-648</a></td>
-</tr>
-<tr>
-<td class="tdl">&nbsp;</td>
-</tr>
-<tr>
-<th>BOOK X.</th>
-</tr>
-<tr>
-<td class="tdl">Ulysses&mdash;Voracity of certain Persons&mdash;Of Mithridates&mdash;Of the
-B&oelig;otians&mdash;Of the Thessalians&mdash;Menedemus&mdash;Praise of
-Temperance&mdash;Stilpo&mdash;Mixing Wine&mdash;Cupbearers&mdash;Drinking&mdash;The
-Proportions of Mixed Wine&mdash;Drinking&mdash;Wine&mdash;Laced&aelig;monian
-Fashions&mdash;Thirst&mdash;Philip of Macedon&mdash;Arcadion&mdash;Dionysius
-&mdash;Antiochus Epiphanes&mdash;Demetrius&mdash;Female Drinkers&mdash;The
-Illyrians&mdash;Evils of Drunkenness Forms of <ins title="Pinô">Πίνω</ins>&mdash;
-<ins title="Greek: Griphoi">Τρῖφοι</ins>&mdash;Riddles&mdash;<ins title="Greek: Griphoi">Τρῖφοι</ins>&mdash;Euripides&mdash;
-<ins title="Greek: Griphoi">Τρῖφοι</ins>&mdash;Enigmatical Sayings&mdash;Capping Verses&mdash;
-<ins title="Greek: Griphoi">Τρῖφοι</ins></td>
-<td class="tdr"><a href="#Page_648">648-725</a></td>
-</tr>
-<tr>
-<td class="tdl">&nbsp;</td>
-</tr>
-<tr>
-<th>BOOK XI.</th>
-</tr>
-<tr>
-<td class="tdl">Cups&mdash;Drinking Pledges&mdash;Athenian Banquets&mdash;Drinking-cups
-&mdash;The Pleiades&mdash;Meaning of particular Words&mdash;Drinking&mdash;cups
-&mdash;Plato. </td>
-<td class="tdr"><a href="#Page_725">725-815</a></td>
-</tr>
-</table>
-
-<hr class="chap" />
-
-<p><span class="pagenum"><a name="Page_433" id="Page_433">[Pg 433]</a></span></p>
-
-<div class="chapter">
-<div class="sidenote-left">THE PHAGESIA.</div>
-<h2 class="nobreak">BOOK VII.</h2>
-</div>
-
-<p>1. A<span class="small">ND</span> when the Banquet was now finished, the cynics, thinking that the
-festival of the Phagesia was being celebrated, were delighted above all
-things, and Cynulcus said,&mdash;While we are supping, O Ulpian, since it is
-on words that you are feasting us, I propose to you this question,&mdash;In
-what author do you find any mention of the festivals called Phagesia,
-and Phagesiposia? And he, hesitating, and bidding the slaves desist
-from carrying the dishes round, though it was now evening, said,&mdash;I do
-not recollect, you very wise man, so that you may tell us yourself,
-in order that you may sup more abundantly and more pleasantly. And he
-rejoined,&mdash;If you will promise to thank me when I have told you, I will
-tell you. And as he agreed to thank him, he continued;&mdash;Clearchus, the
-pupil of Aristotle, but a Solensian by birth, in the first book of his
-treatise on Pictures, (for I recollect his very expressions, because I
-took a great fancy to them,) speaks as follows:&mdash;"Phagesia&mdash;but some
-call the festival Phagesiposia&mdash;but this festival has ceased, as also
-has that of the Rhapsodists, which they celebrated about the time of
-the Dionysiac festival, in which every one as they passed by sang a
-hymn to the god by way of doing him honour." This is what Clearchus
-wrote. And if you doubt it, my friend, I, who have got the book, will
-not mind lending it to you. And you may learn a good deal from it,
-and get a great many questions to ask us out of it. For he relates
-that Callias the Athenian composed a Grammatical Tragedy, from which
-Euripides in his Medea, and Sophocles in his &OElig;dipus, derived their
-choruses and the arrangement of their plot.</p>
-
-<p>2. And when all the guests marvelled at the literary accomplishments of
-Cynulcus, Plutarch said,&mdash;In like manner there used to be celebrated
-in my own Alexandria a Flagon-bearing festival, which is mentioned
-by Eratosthenes in his treatise entitled Arsinoe. And lie speaks as
-follows:&mdash;"When Ptolemy was instituting a festival and all kinds of
-
-<span class="pagenum">[Pg 434]</span>
-
-sacrifices, and especially those which relate to Bacchus, Arsinoe
-asked the man who bore the branches, what day he was celebrating now,
-and what festival it was. And when he replied, 'It is called the
-Lagynophoria; and the guests lie down on beds and so eat all that they
-have brought with them, and every one drinks out of his own flagon
-which he has brought from home;' and when he had departed, she, looking
-towards us, said, 'It seems a very dirty kind of party; for it is quite
-evident that it must be an assembly of a mixed multitude, all putting
-down stale food and such as is altogether unseasonable and unbecoming.'
-But if the kind of feast had pleased her, then the queen would not have
-objected to preparing the very same things herself, as is done at the
-festival called Choes. For there every one feasts separately, and the
-inviter only supplies the materials for the feast."</p>
-
-<p>3. But one of the Grammarians who were present, looking on the
-preparation of the feast, said,&mdash;In the next place, how shall we ever
-be able to eat so large a supper? Perhaps we are to go on "during the
-night," as that witty writer Aristophanes says in his &AElig;olosicon, where
-however his expression is "during the whole night." And, indeed, Homer
-uses the preposition <ins title="Greek: dia">διὰ</ins> in the same way, for he says&mdash;</p>
-
-<p class="center">He lay within the cave stretch'd o'er the
-sheep (<ins title="Greek: dia mêlôn">διὰ μήλων</ins>);
-</p>
-
-<p>where <ins title="Greek: dia mêlôn">διὰ μήλων</ins> means "over
-<i>all</i> the sheep," indicating the size of the giant. And Daphnus the
-physician answered him; Meals taken late at night, my friend, are more
-advantageous for everybody. For the influence of the moon is well
-adapted to promote the digestion of food, since the moon has putrefying
-properties; and digestion depends upon putrefaction. Accordingly
-victims slain at night are more digestible; and wood which is cut down
-by moonlight decays more rapidly. And also the greater proportion of
-fruits ripen by moonlight.</p>
-
-<p><span class="pagenum">[Pg 435]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>4. But since there were great many sorts of fish, and those very
-different both as to size and beauty, which had been served up and
-which were still being constantly served up for the guests, Myrtilus
-said,&mdash;Although all the different dishes which we eat, besides the
-regular meal, are properly called by one generic name, <ins title="Greek: opson">ὄψον</ins>,
-still it is very deservedly that on account of its delicious taste fish
-has prevailed over everything else, and has appropriated the name to
-itself;
-
-because men are so exceedingly enamoured of this kind of food.
-
-Accordingly we speak of men as <ins title="Greek: opsophagoi">ὀψοφάγοι</ins>, not meaning people who
-eat beef (such as Hercules was, who ate beef and green figs mixed
-together); nor do we mean by such a term a man who is fond of figs; as
-was Plato the philosopher, according to the account given of him by
-Phanocritus in his treatise on the Glorious: and he tells us in the
-same book that Arcesilas was fond of grapes: but we mean by the term
-only those people who haunt the fish-market. And Philip of Macedon was
-fond of apples, and so was his son Alexander, as Dorotheus tells us in
-the sixth book of his history of the Life and Actions of Alexander.
-But Chares of Mitylene relates that Alexander, having found the finest
-apples which he had ever seen in the country around Babylon, filled
-boats with them, and had a battle of apples from the vessels, so as
-to present a most beautiful spectacle. And I am not ignorant that,
-properly speaking, whatever is prepared for being eaten by the agency
-of fire is called <ins title="Greek: opson">ὄψον</ins>. For indeed the word is either identical with
-<ins title="Greek: epson">ἐψὸν</ins>, or else perhaps it is derived from <ins title="Greek: optaô">ὀπτάω</ins>, to roast.</p>
-
-<p>5. Since then there are a great many different kinds of fish which
-we eat at different seasons, my most admirable Timocrates, (for, as
-Sophocles says&mdash;</p>
-
-<div class="blockindent">
-A chorus too of voiceless fish rush'd on,<br />
-Making a noise with their quick moving tails.
-</div>
-
-<p>The tails not fawning on their mistress, but beating against the dish.
-And as Ach&aelig;us says in his Fates&mdash;</p>
-
-<div class="blockindent">
-There was a mighty mass of the sea-born herd&mdash;<br />
-A spectacle which fill'd the wat'ry waste,<br />
-Breaking the silence with their rapid tails;)
-</div>
-
-<p>I will now recapitulate to you what the Deipnosophists said about
-each: for each of them brought to the discussion of the subject some
-contribution of quotation from books; though I will not mention the
-names of all who took part in the conversation, they were so numerous.</p>
-
-<p>Amphis says in his Leucas&mdash;</p>
-
-<div class="blockindent">
-Whoever buys some <ins title="Greek: opson">ὄψον</ins> for his supper,<br />
-And, when he might get real genuine fish,<br />
-Contents himself with radishes, is mad.
-</div>
-
-<p>And that you may find it easy to remember what was said, I will
-arrange the names in alphabetical order. For as Sophocles, in his Ajax
-
-<span class="pagenum">[Pg 436]</span>
-
-Mastigophorus, called fish <ins title="Greek: elloi">ἐλλοὶ</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-He gave him to the <ins title="Greek: elloi ichthyes">ἐλλοὶ ἰχύες</ins> to eat;
-</div>
-
-<p>one of the company asked whether any one before Sophocles ever
-used this word; to whom Zoilus replied,&mdash;But I, who am not a
-person <ins title="Greek: opsophagistatos">ὀψοφαγίστατοϛ</ins> [exceedingly fond of fish], (for that
-is a word which Xenophon has used in his Memorabilia, where he writes,
-"He is <ins title="Greek: opsophagistatos">ὀψοφαγίστατοϛ</ins> and the greatest fool possible,") am
-well aware that the man who wrote the poem Titanomachia [or the Battle
-of the Giants], whether he be Eumelus the Corinthian, or Arctinus, or
-whatever else his name may chance to have been, in the second book of
-his poem speaks thus&mdash;</p>
-
-<div class="blockindent">
-In it did swim the gold-faced <ins title="Greek: elloi ichthyes">ἐλλοὶ ἐχθύεϛ</ins>,<br />
-And sported in the sea's ambrosial depths.
-</div>
-
-<p>And Sophocles was very fond of the Epic Cycle, so that he composed even
-entire plays in which he has followed the stories told in their fables.</p>
-
-<p>6. Presently when the tunnies called Ami&aelig; were put on the table, some
-one said,&mdash;Aristotle speaks of this fish, and says that they have gills
-out of sight, and that they have very sharp teeth, and that they belong
-to the gregarious and carnivorous class of fishes: and that they have
-a gall of equal extent with their whole intestines, and a spleen of
-corresponding proportions. It is said also that when they are hooked,
-they leap up towards the fisherman, and bite through the line and so
-escape. And Archippus mentions them in his play entitled the Fishes,
-where he says&mdash;</p>
-
-<div class="blockindent">
-But when you were eating the fat ami&aelig;.
-</div>
-
-<p>And Epicharmus in his Sirens says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> In the morning early, at the break of day,</span><br />
-<span class="linespace1">We roasted plump anchovies,</span><br />
-Cutlets of well-fed pork, and polypi;<br />
-<span class="linespace1">And then we drank sweet wine.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Alack! alack! my silly wife detain'd me,</span><br />
-<span class="linespace1">Chattering near the monument.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> I'm sorry for you. Then, too, there were mullets</span><br />
-<span class="linespace1">And large plump ami&aelig;&mdash;</span><br />
-A noble pair i' the middle of the table,<br />
-<span class="linespace1">And eke a pair of pigeons,</span><br />
-A scorpion and a lobster.
-</div>
-
-<p><span class="pagenum">[Pg 437]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And Aristotle, inquiring into the etymology of the name, says that they
-were called ami&aelig;, <ins title="para to hama ienai tais paraplêsiais">παρὰ τὸ ἅμα ἰέναι ταῖς παραπλησίαις</ins>
-(from their going in shoals with their companions
-of the same kind). But Icesius, in his treatise on the Materials of
-Food, says that they are full of a wholesome juice, and tender, but
-only of moderate excellency as far as their digestible properties go,
-and not very nutritious.</p>
-
-<p>7. But Archestratus,&mdash;that writer so curious in all that relates to
-cookery,&mdash;in his Gastrology (for that is the title of the book as it
-is given by Lycophron, in his treatise on Comedy, just as the work of
-Cleostratus of Tenedos is called Astrology), speaks thus of the amia:&mdash;</p>
-
-<div class="blockindent">
-But towards the end of autumn, when the Pleiad<br />
-Has hidden its light, then dress the ami&aelig;<br />
-Whatever way you please. Why need I teach you?<br />
-For then you cannot spoil it, if you wish.<br />
-But if you should desire, Moschus my friend,<br />
-To know by what recipe you best may dress it;<br />
-Take the green leaves of fig-trees, and some marjoram,<br />
-But not too much; no cheese or other nonsense,<br />
-But merely wrap it up in the fig-leaves,<br />
-And tie it round with a small piece of string,<br />
-Then bury it beneath the glowing ashes,<br />
-Judging by instinct of the time it takes<br />
-To be completely done without being burnt.<br />
-And if you wish to have the best o' their kind,<br />
-Take care to get them from Byzantium;<br />
-Or if they come from any sea near that<br />
-They'll not be bad: but if you go down lower,<br />
-And pass the straits into the &AElig;g&aelig;an sea,<br />
-They're quite a different thing, in flavour worse<br />
-As well as size, and merit far less praise.
-</div>
-
-<p>8. But this Archestratus was so devoted to luxury, that he travelled
-over every country and every sea, with great diligence, wishing, as
-it seems to me, to seek out very carefully whatever related to his
-stomach; and, as men do who write Itineraries and Books of Voyages, so
-he wishes to relate everything with the greatest accuracy, and to tell
-where every kind of eatable is to be got in the greatest perfection;
-for this is what he professes himself, in the preface to his admirable
-Book of Precepts, which he addresses to his companions, Moschus and
-Cleander; enjoining them, as the Pythian priestess says, to seek</p>
-
-<div class="blockindent">
-A horse from Thessaly, a wife from Sparta,<br />
-And men who drink at Arethusa's fount.
-</div>
-
-<p>And Chrysippus, a man who was a genuine philosopher, and a thorough
-man at all points, says that he was the teacher of Epicurus, and
-
-<span class="pagenum">[Pg 438]</span>
-
-of all those who follow his rules, in everything which belongs to
-pleasure, which is the ruin of everything. For Epicurus says, without
-any concealment, but speaking with a loud voice, as it were, "For I
-am not able to distinguish what is good if you once take away the
-pleasure arising from sweet flavours, and if you also take away
-amatory pleasures." For this wise man thinks that even the life of the
-intemperate man is an unimpeachable one, if he enjoys an immunity from
-fear, and also mirth. On which account also the comic poets, running
-down the Epicureans, attack them as mere servants and ministers of
-pleasure and intemperance.</p>
-
-<p>9. Plato, in his Joint Deceiver, representing a father as indignant
-with his son's tutor, makes him say&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> You've taken this my son, and ruin'd him,</span><br />
-You scoundrel; you've persuaded him to choose<br />
-A mode of life quite foreign to his nature<br />
-And disposition; taught by your example,<br />
-He drinks i' the morning, which he ne'er was used to do.<br />
-<span class="linespaceneg1_2"><i>B.</i> Do you blame me, master, that your son</span><br />
-Has learnt to live?<br />
-<span class="linespace7"><i>A.</i> But do you call that living?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Wise men do call it so. And Epicurus</span><br />
-Tells us that pleasure is the only good.<br />
-<span class="linespaceneg1_2"><i>A.</i> Indeed; I never heard that rule before.</span><br />
-Does pleasure come then from no other source?<br />
-Is not a virtuous life a pleasure now?<br />
-Will you not grant me that?&mdash;Tell me, I pray you,<br />
-Did you e'er see a grave philosopher<br />
-Drunk, or devoted to these joys you speak of?<br />
-<span class="linespaceneg1_2"><i>B.</i> Yes; all of them.&mdash;All those who raise their brows,</span><br />
-Who walk about the streets for wise men seeking,<br />
-As if they had escaped their eyes and hid:<br />
-Still when a turbot once is set before them,<br />
-Know how to help themselves the daintiest bits.<br />
-They seek the head and most substantial parts,<br />
-As if they were an argument dissecting,<br />
-So that men marvel at their nicety.
-</div>
-
-<p>And in his play entitled the Homicide, the same Plato, laughing at one
-of those gentle philosophers, says&mdash;</p>
-
-<div class="blockindent">
-The man who has a chance to pay his court<br />
-To a fair woman, and at eve to drink<br />
-Two bottles full of richest Lesbian wine,<br />
-Must be a wise man; these are real goods.<br />
-These things I speak of are what Epicurus<br />
-Tells us are real joys; and if the world<br />
-All lived the happy life I live myself,<br />
-There would not be one wicked man on earth.
-</div>
-
-<p><span class="pagenum">[Pg 439]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<p>And Hegesippus, in his Philetairi, says&mdash;</p>
-
-<div class="blockindent">
-That wisest Epicurus, when a man<br />
-Once ask'd him what was the most perfect good<br />
-Which men should constantly be seeking for,<br />
-Said pleasure is that good. Wisest and best<br />
-Of mortal men, full truly didst thou speak:<br />
-For there is nothing better than a dinner,<br />
-And every good consists in every pleasure.
-</div>
-
-<p>10. But the Epicureans are not the only men who are addicted to
-pleasure; but those philosophers are so too who belong to what are
-called the Cyrenaic and the Mnesistratean sects; for these men delight
-to live luxuriously, as Posidonius tells us. And Speusippus did
-not much differ from them, though he was a pupil and a relation of
-Plato's. At all events, Dionysius the tyrant, in his letters to him,
-enumerating all the instances of his devotion to pleasure, and also of
-his covetousness, and reproaching him with having levied contributions
-on numbers of people, attacks him also on account of his love for
-Lasthenea, the Arcadian courtesan. And, at the end of all, he says
-this&mdash;"Whom do you charge with covetousness, when you yourself omit no
-opportunity of amassing base gain? For what is there that you have been
-ashamed to do? Are you not now attempting to collect contributions,
-after having paid yourself for Hermeas all that he owed?"</p>
-
-<p>11. And about Epicurus, Timon, in the third book of his Silli, speaks
-as follows:&mdash;</p>
-
-<div class="blockindent">
-Seeking at all times to indulge his stomach,<br />
-Than which there's no more greedy thing on earth.
-</div>
-
-<p>For, on account of his stomach, and of the rest of his sensual
-pleasures, the man was always flattering Idomeneus and Metrodorus. And
-Metrodorus himself, not at all disguising this admirable principle of
-his, says, somewhere or other, "The fact is, Timocrates, my natural
-philosopher, that every investigation which is guided by principles of
-nature, fixes its ultimate aim entirely on gratifying the stomach." For
-Epicurus was the tutor of all these men; who said, shouting it out, as
-I may say, "The fountain and root of every good is the pleasure of the
-stomach: and all wise rules, and all superfluous rules, are measured
-alike by this standard." And in his treatise on the Chief Good, he
-speaks nearly as follows: "For I am not able to understand what is
-good, if I leave out of consideration the pleasures which arise from
-delicately-flavoured food, and if I also leave out the pleasures which
-
-<span class="pagenum">[Pg 440]</span>
-
-arise from amatory indulgences; and if I also omit those which arise
-from music, and those, too, which are derived from the contemplation
-of beauty and the gratification of the eyesight." And, proceeding a
-little further, he says, "All that is beautiful is naturally to be
-honoured; and so is virtue, and everything of that sort, if it assists
-in producing or causing pleasure. But if it does not contribute to that
-end, then it may be disregarded.</p>
-
-<p>12. And before Epicurus, Sophocles, the tragic poet, in his Antigone,
-had uttered these sentiments respecting pleasure&mdash;</p>
-
-<div class="blockindent">
-For when a man contemns and ceases thus<br />
-To seek for pleasure, I do not esteem<br />
-That such an one doth live; I only deem him<br />
-A breathing corpse:&mdash;he may, indeed, perhaps<br />
-Have store of wealth within his joyless house;<br />
-He may keep up a kingly pomp and state;<br />
-But if these things be not with joy attended,<br />
-They are mere smoke and shadow, and contribute,<br />
-No, not one jot, to make life enviable.
-</div>
-
-<p>And Philet&aelig;rus says, in his Huntress,&mdash;</p>
-
-<div class="blockindent">
-For what, I pray you, should a mortal do,<br />
-But seek for all appliances and means<br />
-To make his life from day to day pass happily?<br />
-This should be all our object and our aim,<br />
-Reflecting on the chance of human life.<br />
-And never let us think about to-morrow,<br />
-Whether it will arrive at all or not.<br />
-It is a foolish trouble to lay up<br />
-Money which may become stale and useless.
-</div>
-
-<p>And the same poet says, in his &OElig;nopion,&mdash;</p>
-
-<div class="blockindent">
-But every man who lives but sparingly,<br />
-Having sufficient means, I call and think<br />
-Of all men the most truly miserable.<br />
-For when you're dead, you cannot then eat eels;<br />
-No wedding feasts are cook'd in Pluto's realms.
-</div>
-
-<p>13. And Apollodorus the Carystian, in his Stirrer-up of Law-suits,
-says&mdash;</p>
-
-<div class="blockindent">
-O men, whoe'er you are, why do you now<br />
-Scorn pleasant living, and turn all your thoughts<br />
-To do each other mischief in fierce war?<br />
-In God's name, tell me, does some odious fate,<br />
-Rude and unlettered, destitute of all<br />
-That can be knowledge call'd, or education,<br />
-Ignorant of what is bad and what is good,<br />
-Guide all your destiny?&mdash;a fate which settles
-</div>
-
-<p><span class="pagenum">[Pg 441]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-All your affairs at random by mere chance?<br />
-I think it must be so: for else, what deity<br />
-Who bears a Grecian heart, would ever choose<br />
-To see Greeks by each other thus despoil'd,<br />
-And falling dead in ghastly heaps of corpses,<br />
-When she might see them sportive, gay, and jesting,<br />
-Drinking full cups, and singing to the flute?<br />
-Tell me, my friend, I pray, and put to shame<br />
-This most unpolish'd clownish fortune.
-</div>
-</div>
-
-<p>And, presently afterwards, he says&mdash;</p>
-
-<div class="blockindent">
-Does not a life like this deserve the name<br />
-Of godlike?&mdash;Think how far more pleasant all<br />
-Affairs would be in all the towns of Greece<br />
-Than now they are, if we were but to change<br />
-Our fashions, and our habits, and our principles<br />
-One little bit. Why should we not proclaim,<br />
-"Whoe'er is more than thirty years of age,<br />
-Let him come forth and drink. Let all the cavalry<br />
-Go to a feast at Corinth, for ten days,<br />
-Crown'd with chaplets, and perfumed most sweetly.<br />
-Let all who radishes have got to sell<br />
-Come in the morning here from Megara.<br />
-Bid all th' allies now hasten to the bath,<br />
-And mix in cups the rich Eubœan wine?"&mdash;<br />
-Sure this is real luxury and life,<br />
-But we are slaves to a most clownish fortune.
-</div>
-
-<p>14. The poets say that that ancient hero, Tantalus, was also greatly
-devoted to pleasure. At all events, the author of the book called The
-Return of the Atrid&aelig; says "that he, when he had arrived among the gods,
-and had begun to live among them, had leave given him by Jupiter to
-ask for whatever he wished; and that he, being a man quite insatiable
-in the gratification of his appetites, asked that it might be granted
-to him to indulge them to their full extent, and to live in the same
-manner as the gods. And that Jupiter was indignant at this request,
-and, according to his promise, fulfilled his prayer; but still, that he
-might not enjoy what he had before him, but be everlastingly tormented,
-he hung a stone over his head, on account of which he should be unable
-to get at any of the things which he had before him." Some of the
-Stoics also were addicted to this kind of pleasure. At all events,
-Eratosthenes the Cyrenean, who was a pupil of Ariston the Chian, who
-was one of the sect of the Stoics, in his treatise which is entitled
-Ariston, represents his master as subsequently being much addicted
-to luxury, speaking as follows:
-
-<span class="pagenum">[Pg 442]</span>
-
-"And before now, I have at times discovered him breaking down, as it
-were, the partition wall between pleasure and virtue, and appearing on
-the side of pleasure." And Apollophanes (and he was an acquaintance of
-Ariston), in his Ariston (for he also wrote a book with that title),
-shows the way in which his master was addicted to pleasure. And why
-need we mention Dionysius of Heraclea? who openly discarded his
-covering of virtue, and put on a robe embroidered with flowers, and
-assumed the name of The altered Man; and, although he was an old man,
-he apostatized from the doctrines of the Stoics, and passed over to the
-school of Epicurus; and, in consequence, Timon said of him, not without
-some point and felicity&mdash;</p>
-
-<div class="blockindent">
-When it is time to set (<ins title="Greek: dynein">δύνειν</ins>), he now begins<br />
-To sit at table (<ins title="Greek: hêdynesthai">ἡδύνεσθαι</ins>). But there is a time<br />
-To love, a time to wed, a time to cease.
-</div>
-
-<p>15. Apollodorus the Athenian, in the third book of his treatise on a
-Modest and Prudent Man, which is addressed to those whom he calls Male
-Buffoons, having first used the expression, "more libidinous than the
-very Inventors themselves (<ins title="Greek: alphêstai">ἄλφησται</ins>)," says, there are some
-fish called <ins title="Greek: alphêstai">ἄλφησται</ins>, being all of a tawny colour, though
-they have a purple hue in some parts. And they say that they are
-usually caught in couples, and that one is always found following at
-the tail of the other; and therefore, from the fact of one following
-close on the tail of the other, some of the ancients call men who are
-intemperate and libidinous by the same name. But Aristotle, in his
-work on Animals, says that this fish, which he calls alphesticus, has
-but a single spine, and is of a tawny colour. And Numenius of Heraclea
-mentions it, in his treatise on Fishing, speaking as follows:&mdash;</p>
-
-<div class="blockindent">
-The fish that lives in seaweed, the alphestes,<br />
-The scorpion also with its rosy meat.
-</div>
-
-<p>And Epicharmus, in his Marriage of Hebe, says&mdash;</p>
-
-<div class="blockindent">
-Mussels, alphest&aelig;, and the girl-like fish,<br />
-The dainty coracinus.
-</div>
-
-<p>Mith&aelig;cus also mentions it in his Culinary Art.</p>
-
-<p>16. There is another fish called Anthias, or Callicthys; and this also
-is mentioned by Epicharmus, in his Marriage of Hebe:&mdash;</p>
-
-<p><span class="pagenum">[Pg 443]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-The sword-fish and the chromius too,<br />
-<span class="linespace1">Who, as Ananius tells us,</span><br />
-Is far the best of all in spring;<br />
-<span class="linespace1">But th' anthias in the winter.</span>
-</div>
-
-<p>And Ananius speaks as follows:&mdash;</p>
-
-<div class="blockindent">
-For spring the chromius is best;<br />
-<span class="linespace1">The anthias in winter:</span><br />
-But of all fish the daintiest<br />
-<span class="linespace1">Is a young shrimp in fig-leaves.</span><br />
-In autumn there's a dainty dish,<br />
-<span class="linespace1">The meat of the she-goat;</span><br />
-And when they pick and press the grapes,<br />
-<span class="linespace1">Young pigs are dainty eating.</span><br />
-Then, too, young puppies you may eat,<br />
-<span class="linespace1">And hares, and also foxes.</span><br />
-But when the grasshopper does sing,<br />
-<span class="linespace1">Just at the height of summer,</span><br />
-Is the best time for mutton fat;<br />
-<span class="linespace1">Then, too, the sea-born tunny</span><br />
-Will many a savoury dish afford,<br />
-<span class="linespace1">And beats his compeers all</span><br />
-With garlic seasoning richly drest;<br />
-<span class="linespace1">Then, too, the fatted ox</span><br />
-Is sweet to eat both late at night,<br />
-<span class="linespace1">And at a noon-day feast.</span>
-</div>
-
-<p>And I have quoted this piece of Ananius at length, thinking that it
-might give some suggestions to the present race of Epicures.</p>
-
-<p>17. But Aristotle, in his treatise on the Habits of Animals,
-says&mdash;"They say that wherever the anthias is found, there is
-no beast or fish of prey ever seen; and accordingly the collectors of
-sponge use him as a guide, and dive boldly wherever he is found, and
-call him the sacred fish." And Dorion also mentions him in his book on
-Fishes, saying, "Some call the anthias by the name of callicthys, and
-also by that of callionymus and ellops." And Icesius, in his treatise
-on Materials, says that he is called wolf by some authors, and by
-others callionymus: and that he is a fish of very solid meat, and full
-of delicious juice, and easy of digestion; but not very good for the
-stomach. But Aristotle says that the callicthys is a fish with serrated
-teeth, carnivorous and gregarious. And Epicharmus, in his Muses,
-enumerates the ellops among the fishes, but passes over the callicthys
-or callionymus in silence as being identical with it; and of the ellops
-he speaks thus,&mdash;</p>
-
-<p><span class="pagenum">[Pg 444]</span></p>
-
-<div class="blockindent">
-And then the high-priced ellops.
-</div>
-
-<p>And the same poet says, subsequently&mdash;</p>
-
-<div class="blockindent">
-He was the fish of which great Jupiter<br />
-Once bought a pair for money, and enjoin'd<br />
-His slaves to give him one, and Juno t'other.
-</div>
-
-<p>But Dorion, in his treatise on Fish, says that the anthias and the
-callicthys are different fish; and also that the callionymus is not the
-same as the ellops.</p>
-
-<p>18. But what is the fish which is called the Sacred fish? The author
-of the Telchinian History, whether it was Epimenides the Cretan, or
-Teleclides, or any one else, says,&mdash;"What are called the sacred fish,
-are dolphins and pompili." But the pompilus is a very amorous animal;
-as being sprung himself, at the same time with Venus, from heavenly
-blood. And Nicander, in the second book of his &OElig;taica, says&mdash;</p>
-
-<div class="blockindent">
-The pompilus, who points the safest road<br />
-To anxious mariners who burn with love,<br />
-And without speaking warns them against danger.
-</div>
-
-<p>And Alexander the &AElig;tolian, in his Crica, if indeed it is a genuine
-poem, says&mdash;</p>
-
-<div class="blockindent">
-Still did the pompilus direct the helm,<br />
-Swimming behind, and guide it down the gulf,<br />
-The minister of the gods, the sacred pompilus.
-</div>
-
-<p>And Pancrates the Arcadian, in his work entitled "Works of the Sea,"
-having first said&mdash;</p>
-
-<div class="blockindent">
-The pompilus, whom all seafaring men<br />
-Do call the sacred fish;
-</div>
-
-<p>proceeds to say, "that the pompilus is not held in great esteem by
-Neptune only, but also by those gods who occupy Samothrace. At all
-events that some old fisherman once threatened to punish this fish,
-when the golden age still flourished among men; and his name was
-Epopeus, and he belonged to the island of Icarus. He therefore was one
-day fishing with his son, and they had no luck in their fishing, and
-caught nothing but pompili, and so did not abstain from eating them,
-but he and his son ate every one of them, and not long afterwards
-they suffered for their impiety; for a whale attacked the ship, and
-ate up Epopeus in the sight of his son." And Pancrates states, "that
-the pompilus is an enemy to the dolphin; and even the dolphin does
-not escape with impunity when he has eaten a pompilus, for he becomes
-unable to exert himself and tremulous when he has eaten
-him; and so he gets cast on shore, and is eaten himself by the gulls
-and cormorants; and he is sometimes, when in this state, caught by men
-who give themselves up to hunting such large fish. And Timachides the
-Rhodian mentions the pompili in the ninth book of his Banquet, and
-says&mdash;</p>
-
-<p><span class="pagenum">[Pg 445]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-The tench o' the sea, and then the pompili,<br />
-The holiest of fish.
-</div>
-
-<p>And Erinna, or whoever it was who composed the poem which is attributed
-to her, says&mdash;</p>
-
-<div class="blockindent">
-O pompilus, thou fish who dost bestow<br />
-A prosp'rous voyage on the hardy sailor,<br />
-Conduct (<ins title="Greek: pompeusais">πομπεύσαιϛ</ins>) my dear companion safely home.
-</div>
-
-<p>19. And Apollonius the Rhodian or Naucratian, in his History of the
-foundation of Naucratis, says, "Pompilus was originally a man; and he
-was changed into a fish, on account of some love affair of Apollo's.
-For the river Imbrasus flows by the city of the Samians,&mdash;</p>
-
-<div class="blockindent">
-And join'd to him, the fairest of the nymphs,<br />
-The young and noble Chesias, bore a daughter,<br />
-The lovely maid Ocyrhoe&mdash;her whose beauty<br />
-Was the kind Hours' heaven-descended gift.
-</div>
-
-<p>They say then that Apollo fell in love with her and endeavoured to
-ravish her; and that she having crossed over to Miletus at the time
-of some festival of Diana, when the endeavour was about to be made to
-carry her off, being afraid of such an attempt being made, and being on
-her guard, entreated Pompilus, who was a seafaring man and a friend of
-her father, to conduct her safe back again to her own country, saying
-this,&mdash;</p>
-
-<div class="blockindent">
-O Pompilus, to whose wise breast are known<br />
-The rapid depths of the hoarse roaring sea,<br />
-Show that your mind doth recollect my sire,<br />
-Who was your friend, and save his daughter now.
-</div>
-
-<p>And they say that he led her down to the shore, and conducted her
-safely across the sea: and that Apollo appeared and carried off the
-maiden, and sunk the ship with stones, and metamorphosed Pompilus into
-a fish of the same name, and that he made</p>
-
-<div class="blockindent">
-The Pompilus an everlasting slave<br />
-Of ships that swiftly pass along the sea.
-</div>
-
-<p>20. But Theocritus the Syracusan, in his poem entitled Berenice, calls
-
-<span class="pagenum">[Pg 446]</span>
-
-the fish which is called leucus the sacred fish, speaking thus&mdash;</p>
-
-<div class="blockindent">
-And if a mortal seeks the gods with prayer<br />
-For a successful hunt, or plenteous gold,<br />
-A man who lives by the sea, whose nets he makes<br />
-His ploughs to raise his crops; then let him come,<br />
-And just at nightfall sacrifice with prayer<br />
-To this same goddess the most sacred fish,<br />
-Which men call leucus, (loveliest he of fish,)<br />
-Then let him bend his nets; and soon he shall<br />
-Draw them back from the waters full of prey.
-</div>
-
-<p>But Dionysius, who was surnamed the Iambic, in his treatise on
-Dialects, writes thus&mdash;"We have heard accordingly an Eretrian
-fisherman, and many other fishermen, too, of other countries, call
-the pompilus the sacred fish. Now the pompilus is a sea fish, and is
-very commonly seen around ships, being something like the tunny called
-pelamys. However, some one spoken of by the poet catches this fish;&mdash;</p>
-
-<div class="blockindent">
-Sitting upon a high projecting rock<br />
-He caught the sacred fish.
-</div>
-
-<p>Unless, indeed, there be any other kind which is likewise called the
-sacred fish. But Callimachus in his Galatea calls the chrysophrys the
-sacred fish, where he says&mdash;</p>
-
-<div class="blockindent">
-Or shall I rather say the gold-brow'd fish,<br />
-That sacred fish, or perch, or all the rest<br />
-Which swim beneath the vast unfathom'd sea.
-</div>
-
-<p>But in his Epigrams the same poet says&mdash;</p>
-
-<div class="blockindent">
-The sacred sacred hyca.
-</div>
-
-<p>But some understand by the term sacred fish, one let go and dedicated
-to the god, just as people give the same name to a consecrated ox. But
-others consider that sacred is here only equivalent to great, as Homer
-speaks of</p>
-
-<div class="blockindent">
-The sacred might of Alcinous.
-</div>
-
-<p>And some think that it is only called ἰ<ins title="Greek: hieros">ερὸϛ</ins>
-as <ins title="Greek: hiemenos pros ton rhoun">ἱέμενοϛ πρὸϛ τὸν ῥοῦν</ins> (going down stream)."</p>
-
-<p>21. But Clitarchus, in the seventh book of his treatise on Dialects,
-says&mdash;"The nautical people call the pompilus the sacred fish, because
-it conducts ships out of the open sea into harbour, on which account it
-is called <ins title="Greek: pompilos">πόμπιλοϛ</ins> from <ins title="Greek: pempô">πέμπω</ins>, being the same fish as
-the chrysophrys." And Eratosthenes in his Mercury says&mdash;</p>
-
-<p><span class="pagenum">[Pg 447]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-They left a share of all their booty there;<br />
-Still living centipedes, the bearded mullet,<br />
-The sea-thrush, with dark spots embroider'd o'er,<br />
-Or the swift sacred fish with golden brows.
-</div>
-
-<p>Now after all this discussion of ours about fish, the excellent Ulpian
-may ask why Archestratus, speaking in those excellent suggestions of
-his of the cured fish on the Bosphorus, says&mdash;</p>
-
-<div class="blockindent">
-Those which do come from the Bosphoric seas<br />
-Are whitest; only let there be no sample<br />
-Of the hard meat o' the fish which grow around<br />
-The Lake M&aelig;otis; not in verse can I<br />
-That fish correctly name.
-</div>
-
-<p>What is the fish, which he says it is not proper to mention in poetry?</p>
-
-<p>22. Anchovies must be next considered. And, indeed, Aristonymus uses
-the word in the singular number, in his Shivering Sun&mdash;</p>
-
-<div class="blockindent">
-So that there really is not one anchovy.
-</div>
-
-<p>But of the anchovies there are many kinds, and the one which is called
-
-aphritis<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">[1]</a>
-
-is not produced from roe, as Aristotle says, but from a
-foam which floats upon the surface of the water, and which collects
-in quantities when there have been heavy rains. There is also another
-kind called cobitis, and that is produced from some little worthless
-gudgeons which are generated in the sand; and from this anchovy itself
-another kind is produced, which is called the encrasicholus. There is
-also another anchovy which is the offspring of the sprat; and another
-which comes from the membras; and another still which comes from the
-small cestris, which is engendered in the sand and slime. But of all
-these kinds the aphritis is the best. But Dorion, in his treatise on
-Fishes, speaks of a fish called the cobites, as good boiled, and also
-of the spawn of the atherina; and atherina is the name of a fish; and
-some also call the triglitis an anchovy. But Epicharmus, in his Hebe's
-Marriage, enumerates the anchovies among the shrimps or membrades;
-making a distinction between this and what is called the seed. And
-Icesius says, "Of the anchovy, there is one sort which is white and
-very thin and frothy, which some people also call the cobitis. And
-there is another which is not so clean as that, and which is larger;
-
-<span class="pagenum">[Pg 448]</span>
-
-but the clean and thin one is the better of the two." And Archestratus
-the contriver of delicate dishes, says,&mdash;</p>
-
-<div class="blockindent">
-Use all anchovies for manure, except<br />
-The Attic fish; I mean that useful seed<br />
-Which the Ionians do call the foam;<br />
-And take it fresh; just caught within the bays,<br />
-The sacred bays of beautiful Phalerum.<br />
-Good is it too, when by the sea-girt isle<br />
-Of Rhodes you eat it, if it's not imported.<br />
-And if you wish to taste it in perfection,<br />
-Boil nettles with it&mdash;nettles whose green leaves<br />
-On both sides crown the stem; put these in the dish<br />
-Around the fish, then fry them in one pan,<br />
-And mix in fragrant herbs well steep'd in oil.
-</div>
-
-<p>23. But Clearchus the Peripatetic, in his treatise on Proverbs, speaks
-of the anchovy, and says&mdash;"Because they want very little fire for the
-frying-pan, Archestratus recommends people to put them into a pan which
-is already hot, and to take them off as soon as they hiss. And they
-are done, and begin to hiss in a moment, like oil; on which account it
-is said, 'Anchovy, look at the fire.'" And Chrysippus the philosopher,
-in his treatise on the Things which deserve to be sought for their own
-Sakes, says, "The anchovy which is found in the sea at Athens, men
-despise on account of its abundance, and say that it is a poor man's
-fish; but in other cities they prize it above everything, even where
-it is far inferior to the Attic anchovy. Moreover some people," says
-he, "endeavour to rear the Adriatic fowls in this place, which are
-much less useful than our own kinds, inasmuch as they are smaller. But
-the people in the Adriatic, on the contrary, send for our breed from
-hence." Hermippus, too, uses the word <ins title="Greek: aphyê">ἀφύη</ins> in the singular
-number, in his Demot&aelig;, where he says,&mdash;</p>
-
-<div class="blockindent">
-You seem not now to move even an anchovy.
-</div>
-
-<p>And Callias, in his Cyclops, says&mdash;</p>
-
-<div class="blockindent">In preference to the best anchovy.
-</div>
-
-<p>And Aristonymus, in his Shivering Sun, says&mdash;</p>
-
-<div class="blockindent">
-So that there is not really one anchovy.
-</div>
-
-<p>But Aristophanes uses the diminutive form, and calls them
-<ins title="Greek: aphydia">ἀφύδια</ins> in his Friers, saying&mdash;</p>
-
-<div class="blockindent">
-Nor these little Phaleric <ins title="Greek: aphydia">ἀφύδια</ins>.
-</div>
-
-<p><span class="pagenum">[Pg 449]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>24. But Lynceus the Samian, in his letter to Diagoras,
-praising the Rhodian anchovies, and comparing many of the productions
-of Attica to those of Rhodes, says&mdash;"We may compare to the anchovies
-of Phalerum those which are called the &AElig;niatides, and you may compare
-the ellops and the orphus with the glauciscus; and with the Eleusinian
-plaice and turbot, and whatever other fish there may be among them
-enjoying a reputation higher than that of Cecrops, Rhodes has the fox
-fish to compare." But the author of the Delight of Life, exhorts the
-man who is unable to purchase enough to satisfy his appetite, to get
-fish to eat by robbery, rather than go without it. But Lynceus calls
-Archestratus an epicure, who in that much celebrated poem of his speaks
-thus of the shark:&mdash;</p>
-
-<div class="blockindent">
-Are you at Rhodes? e'en if about to die,<br />
-Still, if a man would sell you a fox shark,<br />
-The fish the Syracusans call the dog,<br />
-Seize on it eagerly; at least, if fat:<br />
-And then compose yourself to meet your fate<br />
-With brow serene and mind well satisfied.
-</div>
-
-<p>25. The acharnus is mentioned by Callias in his Cyclops&mdash;</p>
-
-<div class="blockindent">
-A harp-fish roast, besides a ray,<br />
-<span class="linespace1">The head too of a tunny,</span><br />
-And eel, some crabs, and this acharnus,<br />
-<span class="linespace1">The great &AElig;nean dainty.</span>
-</div>
-
-<p>26. The ray, roach, or sea-frog may also be mentioned. They are
-mentioned under the two former names by Aristotle in his treatise on
-Animals, where he classes them under the head of cartilaginous fish.
-And Eupolis, in his Flatterers, says&mdash;</p>
-
-<div class="blockindent">
-At Callias's house there is much pleasure,<br />
-For he has crabs for dinner, rays besides,<br />
-And hares, and women with light twinkling feet.
-</div>
-
-<p>And Epicharmus says, in his Marriage of Hebe&mdash;</p>
-
-<div class="blockindent">
-And there were rays and sea-frogs, sawfish, sharks,<br />
-Camit&aelig;, roach, and lobsters with hard shells.
-</div>
-
-<p>And in his Megarian Woman he writes&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace6">Its sides were like a ray,</span><br />
-Its back was altogether like a roach,<br />
-Its head was long, far more like a stag's,<br />
-Its flanks were like a scorpion's, son of the sea.
-</div>
-
-<p>And Sannyrion says, in his Laughter&mdash;</p>
-
-<div class="blockindent">
-O rays, O dainty grayling.
-</div>
-
-<p>And Aristotle in the fifth book of his treatise on the Parts of
-
-<span class="pagenum">[Pg 450]</span>
-
-Animals, says that the following are cartilaginous fish; the ray, the
-turtle, the sea-cow, the lamprey, the sea-eagle, the sea-frog, and the
-whole of the shark tribe. But Sophron in his Farces, gives one fish
-the name of botis, saying, "The cestres eat the botis," though it is
-possible that he may be speaking of some herb. But with respect to the
-sea frog, the wise Archestratus gives us the following advice in his
-Apophthegms&mdash;</p>
-
-<div class="blockindent">
-Whenever you behold a frog, why roast him<br />
-
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*<br />
-
-And . . . . prepare his stomach.
-</div>
-
-<p>And concerning the ray, he says&mdash;</p>
-
-<div class="blockindent">
-A boiled ray is good about mid-winter.<br />
-Eat it with cheese and assaf&oelig;tida;<br />
-But all the sons o' the sea whose flesh is lean<br />
-Should, as a rule, be dress'd in such a fashion;<br />
-And thus I recommend you now again.
-</div>
-
-<p>And Ephippus the comic poet, in his play called Philyra, (now Philyra
-is the name of a courtesan), says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Shall I first cut a ray in slender slices</span><br />
-And boil it? aye? or like the cooks in Sicily<br />
-Shall I prefer to roast it?<br />
-<span class="linespace10"><i>B.</i> Copy Sicily.</span>
-</div>
-
-<p>27. There are also fish called boaxes. Aristotle, in his treatise
-entitled Concerning Animals or Fish, says, "The following animals are
-marked on the back; the boax and others&mdash;the following are marked
-transversely, the kind of tunny-fish called colias." And Epicharmus in
-his Marriage of Hebe, speaks thus&mdash;</p>
-
-<div class="blockindent">
-And in addition to all these the boax,<br />
-The smarides, anchovies, crabs and lobsters.
-</div>
-
-<p>And Numenius, in his Art of Fishing, calls them boeces, saying&mdash;</p>
-
-<div class="blockindent">
-The white synodons, the boeces, and trinchi.
-</div>
-
-<p>But Speusippus and the rest of the Attic writers call them boaces.
-Aristophanes in his play called The Women who occupy Tents, says&mdash;</p>
-
-<div class="blockindent">
-But having had a bellyful of boaces,<br />
-I turn'd my steps towards home.
-</div>
-
-<p><span class="pagenum">[Pg 451]</span></p>
-
-<div class="sidenote-left">Fish.</div>
-
-<p>And they derived their name from the noise (<ins title="Greek:
-boê"> βοὴ</ins>) which they make, on which account it used to be
-said that the fish was sacred to Mercury, as the harp-fish was to
-Apollo. But Pherecrates in his Ant-Men, saying&mdash;"They say that
-there is no other fish whatever, which has any voice at all;" adds
-afterwards,&mdash;"By Castor and Pollux, there is at least no other
-fish except the boax." And Aristophanes the Byzantian says&mdash;"That
-we are wrong to call the fish boax, when we ought to call it boops,
-since, though it is but a little fish, it has very large eyes, so
-that it might be called boops, having bulls' eyes." But we may
-reply to him, If we are wrong in naming him as we do, why do we say
-coracinus, not corocinus? For he derives his name from moving the
-pupils of his eyes (<ins title="Greek: apo tou tas koras kinein">ἀπὸ
-τοῦ κόρας κινεῖν</ins>). And so too, why do we not call the fish <ins
-title="Greek: seiouros">σείουρος</ins> instead of <ins title="Greek:
-silouros">σίλουρος</ins>? for he has his name from continually shaking
-his tail (<ins title="Greek: apo tou seiein tên ouran">ἀπὸ τοῦ σείειν
-τὴν οὐράν</ins>)?</p>
-
-<p>28. With respect to the small kind of anchovy called membras,
-Phrynicus, in his Tragedians, says&mdash;</p>
-
-<div class="blockindent">
-O golden-headed membrades, sons of the sea.
-</div>
-
-<p>But Epicharmus in his Hebe's Wedding, calls them bambradones, and says&mdash;</p>
-
-<div class="blockindent">
-Bambradones and sea-thrushes, and hares,<br />
-And furious dragons.
-</div>
-
-<p>And Sophron in his Manly Qualities, says&mdash;"The bambradon, and the
-needle fish." And Numenius says, in his Treatise on Fishing,</p>
-
-<div class="blockindent">
-Or a small sprat, or it may be a bembras,<br />
-Kept in a well; you recollect these baits.
-</div>
-
-<p>And Dorion in his book on Fishes, says&mdash;"Having taken off the head of
-a bembras, if it be one of a tolerable size, and having washed it with
-water, and a small quantity of salt, then boil it in the same manner
-as you do a mullet; and the bembras is the only kind of anchovy from
-which is derived the condiment called bembraphya; which is mentioned by
-Aristonymus in the Sun Shivering&mdash;</p>
-
-<div class="blockindent">
-The carcinobates of Sicily<br />
-Resembles the bembraphya.
-</div>
-
-<p>Still the Attic writers often call them bembrades. Aristomenes says in
-his Jugglers&mdash;</p>
-
-<div class="blockindent">
-Bringing some bembrades purchased for an obol.
-</div>
-
-<p><span class="pagenum">[Pg 452]</span></p>
-
-<p>And Aristonymus in his Sun Shivering, says&mdash;</p>
-
-<div class="blockindent">
-The large anchovy plainly is not now,<br />
-Nor e'en the bembras, quite unfortunate.
-</div>
-
-<p>And Aristophanes says in his Old Age&mdash;</p>
-
-<div class="blockindent">
-Fed on the hoary bembrades.
-</div>
-
-<p>And Plato in his Old Men, says&mdash;</p>
-
-<div class="blockindent">
-O Hercules, do just survey these bembrades.
-</div>
-
-<p>But in the Goats of Eupolis we may find the word written also with a
-<ins title="Greek: m">μ</ins> (not <ins title="Greek: bembras">βεμβρὰς</ins> but <ins title="Greek: membras">μεμβρὰς</ins>). And Antiphanes
-says, in his Cn&oelig;sthis;&mdash;</p>
-
-<div class="blockindent">
-They do proclaim within the fish-market<br />
-The most absurd of proclamations,<br />
-For just now one did shout with all his voice<br />
-That he had got some bembrades sweet as honey;<br />
-But if this be the case, then what should hinder<br />
-The honey-sellers crying out and saying,<br />
-That they have honey stinking like a bembras?
-</div>
-
-<p>And Alexis in his Woman leading the Chorus, writes the word with a
-<ins title="Greek: m">μ</ins>&mdash;</p>
-
-<div class="blockindent">
-Who to the young folks making merry, then<br />
-Put forth but lately pulse and membrades,<br />
-And well-press'd grapes to eat.
-</div>
-
-<p>And in his Protochorus he says&mdash;</p>
-
-<div class="blockindent">
-No poorer meal, by Bacchus now I swear,<br />
-Have I e'er tasted since I first became<br />
-A parasite; I'd rather sup on membrades<br />
-With any one who could speak Attic Greek;<br />
-It would be better for me.
-</div>
-
-<p>29. There is also a fish called the blennus, and it is mentioned by
-Sophron, in his play entitled The Fisherman and the Countryman, and
-he calls it the fat blennus. It is something like the tench in shape.
-But Epicharmus in his Hebe's Wedding speaks of a fish which he calls
-baiones, where he says&mdash;</p>
-
-<div class="blockindent">
-Come now and bring me high-backed mullets,<br />
-And the ungrateful baiones.
-</div>
-
-<p>And among the Attic writers there is a proverb, "No baion for me; he is
-a poor fish."</p>
-
-<p>30. There is also a shell-fish called buglossus. And Archestratus, the
-Pythagorean, says, because of his temperate habits,</p>
-
-<div class="blockindent">
-Then we may take a turbot plump, or e'en<br />
-A rough buglossus in the summer time,<br />
-If one is near the famous Chalcis.
-</div>
-
-<p>And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 453]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-There were buglossi and the harp-fish there.
-</div>
-
-<p>But the fish called cynoglossus differs from the buglossus. And of them
-too Epicharmus speaks&mdash;</p>
-
-<div class="blockindent">
-There were the variegated plotides,<br />
-And cynoglossi, and sciathides.
-</div>
-
-<p>But the Attic writers call the buglossus the psetta.</p>
-
-<p>31. There are also fish called congers. Icesius says that these are
-coarser than the common eels; and that their flesh is less firm and
-less nutritious, and that they are very deficient in palatable juice;
-but still, that they are good for the stomach. But Nicander, the epic
-poet, in the third book of his Treatise on Dialects, says that they are
-also called grylli. But Eudoxus, in the sixth book of his Circuit of
-the Earth, says that there are numbers of congers caught off Sicyon,
-each large enough to be a load for a man; and some of them even big
-enough to be a load for a cart. And Philemon, the comic poet, himself
-mentioning the extraordinary congers at Sicyon, represents a cook as
-priding himself on his skill, and saying in the play entitled the
-Soldier,&mdash;</p>
-
-<div class="blockindent">
-32. How great a wish has now come over me<br />
-To tell to heaven and earth the way in which<br />
-I did prepare that supper. Aye, by Pallas,<br />
-How sweet it is when everything goes right!<br />
-How tender was my fish! and how I dress'd it!<br />
-Not done with cheese, or powder'd o'er with dyes,<br />
-But looking as he did in life, though roasted.<br />
-So mild and gentle was the fire which I<br />
-Did to the fish apply, you'd scarce believe it.<br />
-It was as when a hen does seize some food,<br />
-And carries it away to eat at leisure:<br />
-She runs all round with care; another sees her,<br />
-And straightway follows her to take it from her.<br />
-So here, the man who first found out the pleasure<br />
-Of dainty eating, sprang up high and ran<br />
-All round and round, with his dish in his hand.<br />
-The rest pursued him&mdash;it was fine to see them:<br />
-Some got a little, some got nothing, some<br />
-Got all they wanted. Well, as I was saying,<br />
-I took some river fish, eaters of mud.<br />
-What if I'd had a scare, or blue-back'd fish<br />
-From Attic waters, O thou saving Jupiter!<br />
-Or boar from Argive woods, or noble conger<br />
-From Sicyon's bay, the conger which the god<br />
-Of the deep sea doth bear aloft to heaven,<br />
-Fit banquet for his brethren. Then no doubt<br />
-The guests who ate would all have seem'd like gods;<br />
-I should have been immortal, since the dead<br />
-By the mere smell of my meat I bring to life again.
-</div>
-
-<p><span class="pagenum">[Pg 454]</span></p>
-
-<p>33. I swear by Minerva that Menecrates the Syracusan himself would not
-have made such a boast as that, he who was nicknamed Jupiter&mdash;a man who
-gave himself airs as being, by his skill in medicine, the only person
-who could cause man to live. Accordingly he compelled all who came to
-be cured by him of what is called the sacred disease, to enter into
-a written agreement that if they recovered they would be his slaves.
-And they followed him, one wearing the dress of Hercules, and being
-called Hercules, (and the man who was so called was Nicostratus, an
-Argive, who had been cured of the sacred disease, and he is mentioned
-by Ephippus, in his Peltast, where he says&mdash;</p>
-
-<div class="blockindent">
-Did not Menecrates call himself a god,<br />
-And Nicostratus of Argos a second Hercules?)
-</div>
-
-<p>and another followed him in the dress of Mercury, having on a cloak
-and bearing a caduceus, and wings besides. As Nicagoras of Zelia did,
-who also became afterwards the tyrant of his country, as Baton relates
-in the history of the Tyrants at Ephesus. And Hegesander says that
-he called Astycreon, who had been cured by him, Apollo. And another
-of those who had been cured by him, went about with him to his cost,
-wearing the dress of &AElig;sculapius. But Jupiter Menecrates himself, clad
-in purple, and having a golden crown upon his head, and holding a
-sceptre, and being shod with slippers, went about with his chorus of
-gods. And once, writing to Philip the king, he began his letter thus&mdash;</p>
-
-<p>34. "Menecrates Jupiter to Philip greeting.</p>
-
-<p>"You, indeed, are king of Macedonia, but I am king of medicine; and you
-are able, when you please, to put men to death, who are in health; but
-I am able to save those who are sick, and to cause those who are in
-good health, if they only follow my advice, to live to old age without
-being attacked by disease. Therefore the Macedonians attend you as
-body-guards; but all who wish to live attend me; for I, Jupiter, give
-them life."</p>
-
-<p><span class="pagenum">[Pg 455]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<p>And so Philip wrote back to him as to a man out of his
-senses,&mdash;"Philip wishes Menecrates soundness." And he wrote in
-similar style to Archidemus, also the king of the Laced&aelig;monians,
-and to every one else to whom he wrote at all; never omitting to give
-himself the name of Jupiter. And once Philip invited him and all his
-gods to supper, and placed them all on the centre couch, which was
-adorned in the loftiest and most holy-looking and beautiful manner.
-And he had a table placed before them on which there was an altar and
-first-fruits of the different productions of the earth. And whenever
-eatables were placed before the other guests, the slaves placed incense
-before Menecrates, and poured libations in his honour. And at last, the
-new Jupiter, with all his subordinate gods, being laughed at by every
-one, ran away and fled from the banquet, as Hegesander relates. And
-Alexis also makes mention of Menecrates in his Minos.</p>
-
-<p>35. And Themiso the Cyprian, the friend of Antiochus the king, as
-Pythermus the Ephesian relates in the eighth book of his History,
-not only used to have his name proclaimed in the public assemblies,
-"Themiso, the Macedonian, the Hercules of Antiochus the king;" but all
-the people of that country used to sacrifice to him, addressing him
-as Hercules Themiso; and he himself would come when any of the nobles
-celebrated a sacrifice, and would sit down, having a couch to himself,
-and being clad in a lion's skin, and he used also to bear a Scythian
-bow, and in his hand he carried a club. Menecrates then himself, though
-he was such as we have said, never made such a preposterous boast as
-the cook we have been speaking of,&mdash;</p>
-
-<div class="blockindent">
-I am immortal, for I bring the dead,<br />
-By the mere smell of my meat, to life again.
-</div>
-
-<p>36. But the whole tribe of cooks are conceited and arrogant, as
-Hegesander says in his Brothers. For he introduces a cook, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> My friend, a great deal has been said already</span><br />
-By many men on the art of cookery,<br />
-So either tell me something new yourself,<br />
-Unknown to former cooks, or spare my ears.<br />
-<span class="linespaceneg1_2"><i>B.</i> I'll not fatigue you; know that I alone</span><br />
-Of present men have sounded all the depths<br />
-Of culinary science and invention;<br />
-For I have not been just a short two years<br />
-Learning my art with snow-white apron girt,<br />
-But all my life I have devoted anxiously<br />
-To the investigation of each point<br />
-Of moment; I have inquired into all<br />
-The different kinds of herbs and vegetables;<br />
-I know the habits of the bembrades,<br />
-I know the lentils in their various sorts;<br />
-In short, this I can say&mdash;Whene'er I am<br />
-
-<span class="pagenum">[Pg 456]</span>
-
-At a funereal feast as minister,<br />
-As soon as men come back from the funeral,<br />
-Clad in dark garments, I take off the lids<br />
-Of all my saucepans, and the weeping guests<br />
-I clothe with smiling faces in a moment;<br />
-And such a joy runs through each heart and frame<br />
-As if they were a marriage feast attending.<br />
-<span class="linespaceneg1_2"><i>A.</i> What! serving up lentils and bembrades?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> These are some accidental dishes only;</span><br />
-But when I've got my necessary tools,<br />
-And once have properly arranged my kitchen,<br />
-That which in old time happen'd with the Sirens<br />
-You shall again behold repeated now.<br />
-For such shall be the savoury smell, that none<br />
-Shall bring themselves to pass this narrow passage;<br />
-And every one who passes by the door<br />
-Shall stand agape, fix'd to the spot, and mute,<br />
-Till some one of his friends, who's got a cold<br />
-And lost his smell, drags him away by force.<br />
-<span class="linespaceneg1_2"><i>A.</i> You're a great artist.</span><br />
-<span class="linespace8"><i>B.</i> Do not you then know</span><br />
-To whom you speak? I do declare to you<br />
-I have known many of the guests, who have,<br />
-For my sake, eaten up their whole estates.
-</div>
-
-<p>Now, I beg you, tell me, in the name of all the gods at once, in what
-respect this man appears to you to differ from the Celedones in Pindar,
-who, in the same manner as the Sirens of old, caused those who listened
-to them to forget their food through delight, and so to waste away?</p>
-
-<p>37. But Nicomachus, in his Ilithyia, himself also introduces a cook,
-who in arrogance and conceit goes far beyond the artists on the stage.
-This cook then speaks to the man who has hired him in this way,&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> You do display a gentlemanlike taste</span><br />
-And kind; but one thing still you have omitted.<br />
-<span class="linespaceneg1_2"><i>B.</i> How so?</span><br />
-<span class="linespace3"><i>A.</i> You never have inquired it seems</span><br />
-How great a man I am. Or had you heard it<br />
-From some one else who was acquainted with me,<br />
-And so was that the reason you engaged me?<br />
-<span class="linespaceneg1_2"><i>B.</i> By Jove I never heard or thought about it.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Perhaps you do not know how great the difference</span><br />
-Is that exists between one cook and another?<br />
-<span class="linespaceneg1_2"><i>B.</i> Not I, but I shall know now, if you tell me.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> To take some meat that some one else has bought,</span><br />
-And then to dress it tolerably, is<br />
-What any cook can do.<br />
-<span class="linespace9"><i>B.</i> O Hercules!</span>
-</div>
-
-<p><span class="pagenum">[Pg 457]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-<span class="linespaceneg1_2"><i>A.</i> A perfect cook is quite another thing.</span><br />
-For there are many admirable arts,<br />
-All of which he must master thoroughly<br />
-Who would excel in this. He first must have<br />
-A smattering of painting; and indeed<br />
-Many the sciences are which he must learn<br />
-Before he's fit to begin learning cookery,&mdash;<br />
-And you should know them ere you talk to me,&mdash;<br />
-Astrology, and Medicine, and Geometry.<br />
-For by these arts you'll know the qualities<br />
-And excellences of the various fish.<br />
-You'll learn to guide your dishes by the seasons;<br />
-And when this fish is in, and this is out,<br />
-For there is great variety in the pleasures<br />
-That from the table spring. Sometimes, for instance,<br />
-A boax will be better than a tunny.<br />
-<span class="linespaceneg1_2"><i>B.</i> Perhaps; but what on earth has that to do</span><br />
-With your geometry?<br />
-<span class="linespace8_5"><i>A.</i> Why this. We say</span><br />
-The kitchen is a sphere; this we divide,<br />
-And take one portion, as may suit our art,<br />
-Borrowing the principles of mensuration.<br />
-<span class="linespaceneg1_2"><i>B.</i> I understand; that's quite enough of that.</span><br />
-Where does your medical skill display itself?<br />
-<span class="linespaceneg1_2"><i>A.</i> Know there are meats hard, indigestible,</span><br />
-Pregnant with flatulence, causing only torture<br />
-To the unhappy eater, and no nourishment.<br />
-Yet those who sup at other folks' expense<br />
-Are always greedy and not temperate.<br />
-For these and similar viands, remedies<br />
-Must come from the resources of our art;<br />
-And how to marshal everything in order<br />
-With wisdom and propriety, we learn<br />
-By borrowing from the science of the General.<br />
-To count the guests requires arithmetic.<br />
-And no one else has all these parts of knowledge<br />
-Except myself.<br />
-<span class="linespace6"><i>B.</i> Now in your turn, awhile</span><br />
-Listen to me.<br />
-<span class="linespace5_5"><i>A.</i> Say on.</span><br />
-<span class="linespace10"><i>B.</i> Give no more trouble</span><br />
-To me nor to yourself: but just keep quiet,<br />
-And rest yourself all day for all I care.
-</div>
-</div>
-
-<p>38. And the cook in the Younger Philemon wishes to be a sort of tutor,
-and speaks in this fashion&mdash;</p>
-
-<div class="blockindent">
-There, let things be as they are. Only take care<br />
-The fire may not too small be or too slow<br />
-To roast the joints. (As a fire like that<br />
-Makes meat not roast but sodden.) Nor too fierce.<br />
-
-<span class="pagenum">[Pg 458]</span>
-
-(For that again does burn whate'er it catches,<br />
-And yet is far from cooking the meat through.)<br />
-It is not every one who has a spoon<br />
-And knife about him that we call a cook,<br />
-Nor every one who puts his fish in a pan;<br />
-There is more wit and reason in the business.
-</div>
-
-<p>39. And the cook in Diphilus's Painter tells us also to whom he thinks
-it worth his while to hire himself, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I will not use your meat, nor give my aid</span><br />
-Unless I'm sure that I shall have all means<br />
-Which needful are to make a proper show;<br />
-Nor do I e'er go anywhere till first<br />
-I know who 'tis who makes the sacrifice,<br />
-Or what the cause may be which prompts the banquet,<br />
-Or who the guests are who have been invited.<br />
-For I have got a regular list at home<br />
-Of where I choose to go, and where I don't.<br />
-As first, to speak of the commercial class;<br />
-Some captain of a ship may make a sacrifice<br />
-Just to discharge some vow, made when he lost<br />
-His mast, or broke the rudder of his vessel,<br />
-Or, having sprung a leak, threw overboard<br />
-His cargo. I'll have nought to do with him:<br />
-For he does nothing willingly, but only<br />
-Just so much as he thinks he cannot help.<br />
-And every time a cup is fill'd with wine,<br />
-He makes a calculation of the sum<br />
-Which he can charge his owners or his passengers,<br />
-And thinks that what his guests do eat and drink<br />
-Is his own flesh and blood. Another came,<br />
-But three days since, from the Byzantine port,<br />
-Safe and successful; joyful in a profit<br />
-Of ten or twelve per cent; talking of nothing<br />
-But freight and interest, spending all his love<br />
-On worn-out panders. Soon as he did quit<br />
-The ship and set his foot upon the land,<br />
-I blew my nose, gave him my hand, and utter'd<br />
-Audible thanks to saving Jupiter,<br />
-And hasten'd forth to wait on him. For this<br />
-Is always my way; and I find it answer.<br />
-Again, an amorous youth will feast and squander<br />
-His sire's estate; to him I go at call.<br />
-But those who feast in shares, and throw together<br />
-Into one dish their petty contributions,<br />
-Though they may tear their clothes, and cry aloud,<br />
-"Come, who will cook us our new-purchased supper?"<br />
-I let bawl on. For if you go to them,<br />
-First there is language hard and blows to bear;<br />
-Secondly, one must slave the livelong night;<br />
-And when at last you ask them for your pay,<br />
-"First bring the pot," say they. "There was no vinegar<br />
-In all that salad." Ask again. "Aye, you<br />
-Shall be the first to be well beaten here."<br />
-I could recount ten thousand facts like this.<br />
-<span class="linespaceneg1_2"><i>B.</i> But where I take now is a rich brothel,</span><br />
-Where a rich courtesan with other friends<br />
-Desires to celebrate with great abundance<br />
-A joyous feast in honour of Adonis,<br />
-And where you may enjoy yourself in style.
-</div>
-
-<p><span class="pagenum">[Pg 459]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<p>40. And Archedicus, in his Treasure, another philosophical cookling,
-speaks in this way&mdash;</p>
-
-<div class="blockindent">
-In the first place the guests invited came<br />
-While still the fish lay on the dresser raw.<br />
-"Give me some water." "Bring the fish up quick."<br />
-Then placing all my pans upon the fire,<br />
-I soak'd the ashes well with oil, and raise<br />
-A rapid heat. Meantime the fragrant herbs<br />
-And pleasant sharpness of the seasonings<br />
-Delight my master. Quickly I serve up<br />
-Some fish exactly boil'd; retaining all<br />
-His juice, and all his unextracted flavour;<br />
-A dish which any free-born man must know<br />
-How to appreciate rightly. In this manner<br />
-At the expense of one small pot of oil<br />
-I gain employment at full fifty banquets.
-</div>
-
-<p>And Philostephanus, in his Delian, gives a catalogue of the names of
-some celebrated cooks in these lines, and those which follow them&mdash;</p>
-
-<div class="blockindent">
-In my opinion you, O D&aelig;dalus,<br />
-Surpass all cooks in skill and genius,<br />
-Save the Athenian Thimbron, call'd the Top.<br />
-So here I've come to beg your services,<br />
-Bringing the wages which I know you ask.
-</div>
-
-<p>41. And Sotades, not the Maronite poet, who composed Ionian songs, but
-the poet of the middle comedy, in the play entitled The Shut-up Women,
-(for that was the name which he gave to it,) introduces a cook making
-the following speech,&mdash;</p>
-
-<div class="blockindent">
-First I did take some squills, and fried them all;<br />
-Then a large shark I cut in slices large,<br />
-Roasting the middle parts, and the remainder<br />
-I boil'd and stuff'd with half-ripe mulberries.<br />
-Then I take two large heads of dainty grayling,<br />
-And in a large dish place them, adding simply<br />
-Herbs, cummin, salt, some water, and some oil.<br />
-Then after this I bought a splendid pike,<br />
-To boil in pickle with all sorts of herbs.<br />
-Avoiding all such roasts as want a spit,<br />
-
-<span class="pagenum">[Pg 460]</span>
-
-I bought too some fine mullet, and young thrushes,<br />
-And put them on the coals just as they were,<br />
-Adding a little brine and marjoram.<br />
-To these I added cuttle-fish and squills.<br />
-A fine dish is the squill when carefully cook'd.<br />
-But the rich cuttle-fish is eaten plain,<br />
-Though I did stuff them all with a rich forced meat<br />
-Of almost every kind of herb and flower.<br />
-Then there were several dishes of boil'd meats,<br />
-And sauce-boats full of oil and vinegar.<br />
-Besides all this a conger fine and fat<br />
-I bought, and buried in a fragrant pickle;<br />
-Likewise some tench, and clinging to the rocks<br />
-Some limpets. All their heads I tore away,<br />
-And cover'd them with flour and bread crumbs over,<br />
-And then prepared them as I dress'd the squills.<br />
-There was a widow'd amia too, a noble<br />
-And dainty fish. That did I wrap in fig-leaves,<br />
-And soak'd it through with oil, and over all<br />
-With swaddling clothes of marjoram did I fold it,<br />
-And hid it like a torch beneath the ashes.<br />
-With it I took anchovies from Phalerum,<br />
-And pour'd on them one cruet full of water.<br />
-Then shredding herbs quite fine, I add more oil,<br />
-More than two cotyl&aelig; in quantity.<br />
-What next? That's all. This sir is what I do,<br />
-Not learning from recipes or books of cookery.
-</div>
-
-<p>42. However, this is enough about cooks. But we must say something
-about the conger. For Archestratus, in his Gastronomy, tells us how
-every part of it should be treated, saying&mdash;</p>
-
-<div class="blockindent">
-In Sicyon my friend you best can get<br />
-A mighty head of conger, fat, and strong,<br />
-And large; and also take his entrails whole,<br />
-Then boil him a long time, well-soak'd in brine.
-</div>
-
-<p>And after this he goes through the whole country of Italy, saying where
-the congers are best, describing them like a regular writer of an
-Itinerary, and he says&mdash;</p>
-
-<div class="blockindent">
-There too fine congers may be caught, and they<br />
-Are to all other fish as far superior<br />
-As a fat tunny is to coracini.
-</div>
-
-<p>And Alexis, in his Seven against Thebes, says&mdash;</p>
-
-<div class="blockindent">
-And all the parts of a fine conger eel<br />
-Well hash'd together, overlaid with fat.
-</div>
-
-<p>And Archedicus, in his Treasure, introduces a cook speaking of some
-fish which he has been buying in the following terms&mdash;</p>
-
-<p><span class="pagenum">[Pg 461]</span></p>
-
-<div class="sidenote-left">SHARKS.</div>
-
-<div class="blockindent">
-Then for three drachmas I a grayling bought.<br />
-Five more I gave for a large conger's head<br />
-And shoulders. (Oh, how hard a thing is life!)<br />
-Another drachma for the neck. I swear<br />
-By Ph&oelig;bus, if I knew where I could get<br />
-Or buy another neck myself, at once<br />
-I'd choke the one which now is on my shoulders,<br />
-Rather than bring these dishes to this place.<br />
-For no one ever had a harder job<br />
-To buy so many things at such a price;<br />
-And yet if I have bought a thing worth buying<br />
-May I be hang'd. They will devour me.<br />
-What I now say is what concerns myself.<br />
-And then, such wine they spit out on the ground!<br />
-Alas! Alas!
-</div>
-
-<p>43. There is a kind of shark called <ins title="Greek: galeos">γαλεὸς</ins>, which is eaten.
-And Icesius, in his treatise on Materials, says that the best and
-tenderest kind of galei are those called asteri&aelig;. But Aristotle says
-that there are many kinds of them&mdash;the thorny, the smooth, the spotted,
-the young galeus, the fox shark, and the file shark. But Dorion, in his
-Book on Fishes, says that the fox shark has only one fin towards his
-tail, but has none along the ridge of his back. But Aristotle, in the
-fifth book of his Parts of Animals, says that the centrines is also a
-kind of shark, and also the notidanus. But Ep&aelig;netus, in his Cookery
-Book, calls the latter the enotideus, and says "that the centrines is
-very inferior to him, and that it has a bad smell; and that the one may
-be distinguished from the other by the fact of the centrines having a
-sort of spur on his first fin, while the rest of the kinds have not got
-such a thing." "And he says that these fishes have no fat or suet in
-them, because they are cartilaginous."</p>
-
-<p>And the acanthias, or thorny shark, has this peculiarity, that his
-heart is five-cornered. And the galeus has three young at most; and it
-receives its young into his mouth, and immediately ejects them again;
-and the variegated galeus is especially fond of doing this, and so
-is the fox shark. But the other kinds do not do so, because of the
-roughness of the skins of the young ones.</p>
-
-<p>44. But Archestratus, the man who lived the life of Sardanapalus,
-speaking of the galeus as he is found at Rhodes, says that it is the
-same fish as that which, among the Romans, is brought on the table
-to the music of flutes, and accompanied with crowns, the slaves also
-who carry it being crowned, and that it is called by the Romans
-
-<span class="pagenum">[Pg 462]</span>
-
-accipesius. But the accipesius, the same as the acipenser, or sturgeon,
-is but a small fish in comparison, and has a longer nose, and is more
-triangular than the galeus in his shape. And the very smallest and
-cheapest galeus is not sold at a lower price than a thousand Attic
-drachm&aelig;.<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">[2]</a>
-But Appian, the grammarian, in his essay on the Luxury of
-Apicius, says that the accipesius is the fish called the ellops by the
-Greeks. But Archestratus, speaking of the Rhodian galeus, counselling
-his companions in a fatherly sort of way, says&mdash;</p>
-
-<div class="blockindent">
-Are you at Rhodes? e'en if about to die,<br />
-Still, if a man would sell you a fox shark,<br />
-The fish the Syracusans call the dog,<br />
-Seize on it eagerly; at least, if fat:<br />
-And then compose yourself to meet your fate<br />
-With brow serene and mind well satisfied.
-</div>
-
-<p>Lynceus, the Samian, also quotes these verses in his letter to
-Diagoras, and says that the poet is quite right in advising the man who
-cannot afford the price for one, to gratify his appetite by robbery
-rather than go without it. For he says that Theseus, who I take to
-have been some very good-looking man, offered to indulge Tlepolemus in
-anything if he would only give him one of these fish. And Timocles, in
-his play called The Ring, says&mdash;</p>
-
-<div class="blockindent">
-Galei and rays, and all the fish besides<br />
-Which cooks do dress with sauce and vinegar.
-</div>
-
-<p>45. There is also the sea-grayling. Epicharmus, in his Hebe's Wedding,
-says&mdash;</p>
-
-<div class="blockindent">
-There is the variegated scorpion,<br />
-The lizard, and the fat sea-grayling too.
-</div>
-
-<p>And Numenius, in his Treatise on Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The hycca, the callicthys, and the chromis,<br />
-The orphus, the sea-grayling too, who haunts<br />
-The places where seaweed and moss abound.
-</div>
-
-<p>And Archestratus, praising the head of the glaucus, says&mdash;</p>
-
-<div class="blockindent">
-If you're at Megara or at Olynthus,<br />
-Dress me a grayling's head. For in the shallows<br />
-Around those towns he's taken in perfection.
-</div>
-
-<p>And Antiphanes, in his Shepherd, says&mdash;</p>
-
-<div class="blockindent">
-B&oelig;otian eels, and mussels too from Pontus,<br />
-Graylings from Megara, from Carystus shrimps,<br />
-Eretrian phagri, and the Scyrian crabs.
-</div>
-
-<p><span class="pagenum">[Pg 463]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And the same writer, in his Philotis, speaks thus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> What shall be done with the grayling?</span><br />
-<span class="linespace15_5"><i>B.</i> Why</span><br />
-Now, as at other times, boil him in brine.<br />
-<span class="linespaceneg1_2"><i>A.</i> What with the pike?</span><br />
-<span class="linespace8"><i>B.</i> Why roast him whole, and dish him.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> What with the galeus?</span><br />
-<span class="linespace9"><i>B.</i> Do him up with stuffing,</span><br />
-And serve him hot.<br />
-<span class="linespace7_5"><i>A.</i> How will you have the eels?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Cook them with salt, and marjoram, and water.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> The conger?</span><br />
-<span class="linespace5"><i>B.</i> Do the same.</span><br />
-<span class="linespace12"><i>A.</i> The ray?</span><br />
-<span class="linespace16_75"><i>B.</i> Take herbs</span><br />
-And season him with them.<br />
-<span class="linespace11"><i>A.</i> There is besides</span><br />
-Half a large tunny.<br />
-<span class="linespace7_5"><i>B.</i> Roast it.</span><br />
-<span class="linespace12_5"><i>A.</i> Some goat's venison.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Roast that.</span><br />
-<span class="linespace4_5"><i>A.</i> How will you have the rest o' the meat?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> All boil'd.</span><br />
-<span class="linespace4_5"><i>A.</i> The spleen?</span><br />
-<span class="linespace10_75"><i>B.</i> Stuff that.</span><br />
-<span class="linespace16"><i>A.</i> The paunch and trail?</span>
-</div>
-
-<p>46. And Eubulus says, in his Campylion,&mdash;</p>
-
-<div class="blockindent">
-There was a beautiful dish of the sea-grayling,<br />
-And a boil'd pike served up i' savoury pickle.
-</div>
-
-<p>And Anaxandrides, in his Nereus, says&mdash;</p>
-
-<div class="blockindent">
-The man who first discover'd all the good<br />
-Of the most precious head of a large grayling,<br />
-And then how dainty was the tunny's meat,<br />
-Caught where the waves are by no tempests tost,<br />
-How good in short is the whole race of fish,<br />
-Nereus his name, dwells in this place for ever.
-</div>
-
-<p>And Amphis, in his Seven against Thebes, says&mdash;</p>
-
-<div class="blockindent">
-Whole graylings, and large slices of the head.
-</div>
-
-<p>And in his Philet&aelig;rus, he says&mdash;</p>
-
-<div class="blockindent">
-Take a small eel, and a fine grayling's head,<br />
-And slices of a pike fresh from the sea.
-</div>
-
-<p>And Antiphanes, in his Cyclops, out-heroding even the epicure
-Archestratus, says&mdash;</p>
-
-<div class="blockindent">
-Give me an Hymettian mullet,<br />
-And a ray just caught, a perch<br />
-Split open, and a cuttle-fish,<br />
-And a well-roasted synodon;
-</div>
-
-<p><span class="pagenum">[Pg 464]</span></p>
-
-<div class="topspace-1">
-<div class="blockindent">
-A slice of grayling, and a head<br />
-Of mighty conger, luscious food;<br />
-A frog's inside, a tunny's flank,<br />
-A ray's sharp back, a cestra's loin,<br />
-Sea-sparrows, and sea-thrushes too,<br />
-Sprats, and anchovies, let me not<br />
-Complain of any want.
-</div>
-</div>
-
-<p>47. And Nausicrates says, in his Captains of Ships,&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> They say there are two kinds of fish most tender</span><br />
-And beautiful to see, which oft appear<br />
-To sailors wandering o'er the spacious plains<br />
-Of ocean. And they say that one foretells<br />
-To mortals all the evils which hang o'er them.<br />
-<span class="linespaceneg1_2"><i>B.</i> You mean the grayling.</span><br />
-<span class="linespace9_25"><i>A.</i> You are right, I do.</span>
-</div>
-
-<p>And Theolytus, the Methymn&aelig;an, in his Bacchic Odes, says that Glaucus
-the deity of the sea became enamoured of Ariadne, when she was carried
-off by Bacchus in the island of Dia; and that he, attempting to offer
-violence to her, was bound by Bacchus in fetters made of vine-twigs;
-but that when he begged for mercy he was released, saying&mdash;</p>
-
-<div class="blockindent">
-There is a place, Anthedon is its name,<br />
-On the sea-side, against th' Eub&oelig;an isle,<br />
-Near to the stream of the still vext Euripus&mdash;<br />
-Thence is my race; and Copeus was my sire.
-</div>
-
-<p><span class="pagenum">[Pg 465]</span></p>
-
-<div class="sidenote-left">GLAUCUS.</div>
-
-<p>And Promathides of Heraclea, in his Half Iambics, traces the
-pedigree of Glaucus as being the son of Polybus, the son of Mercury,
-and of Eub&oelig;a, the daughter of Larymnus. But Mnaseas, in the third book
-of his history of the Affairs of Europe, calls him the son of Anthedon
-and Alcyone; and says that he was a sailor and an excellent diver,
-and that he was surnamed Pontius; and that having ravished Syme, the
-daughter of Ialemus and Dotis, he sailed away to Asia, and colonised a
-desert island near Caria, and called that Syme, from the name of his
-wife. But Euanthes, the epic poet, in his Hymn to Glaucus, says that
-he was the son of Neptune and the nymph Nais; and that he was in love
-with Ariadne, in the island of Dia, and was favoured by her after she
-had been left there by Theseus. But Aristotle, in his Constitution of
-the Delians, says that he settled in Delos with the Nereids, and gave
-oracles to all who wished for them. But Possis, the Magnesian, in the
-third book of his Amazonis, says that Glaucus was the builder of the
-Argo, and that he was her pilot when Jason fought the Etrurians, and
-was the only person unwounded in that naval battle; and that by the
-will of Jupiter he appeared in the depths of the sea, and so became a
-sea deity, but was seen by Jason alone. But Nicanor the Cyren&aelig;an,
-in his Changes of Names, says that Melicerta changed his name and
-assumed the name of Glaucus.</p>
-
-<p>48. Alexander the &AElig;tolian also mentions him in his poem entitled the
-Fisherman, saying that he</p>
-
-<div class="blockindent">
-First tasted grass,
-</div>
-
-<p>(and then was immersed in the sea and drowned,)</p>
-
-<div class="blockindent">
-The herb which in the islands of the blest,<br />
-When first the spring doth beam upon the earth,<br />
-The untill'd land shows to the genial sun.<br />
-And the sun gives it to his weary steeds,<br />
-A most refreshing food, raised in the shade.<br />
-So that they come in vigour back renew'd<br />
-Unto their daily task, and no fatigue<br />
-Or pain can stop their course.
-</div>
-
-<p>But &AElig;schrion the Samian, in some one of his Iambic poems, says that
-Glaucus the sea-deity was in love with Hydna, the daughter of Scyllus,
-the diver of Scione. And he makes particular mention of this herb,
-namely, that any one who eats of it becomes immortal, saying&mdash;</p>
-
-<div class="blockindent">
-And you found too th' agrostis of the gods,<br />
-The sacred plant which ancient Saturn sow'd.
-</div>
-
-<p>And Nicander, in the third book of his Europe, says that Glaucus was
-beloved by Nereus. And the same Nicander, in the first book of his
-history of the Affairs of &AElig;tolia, says that Apollo learnt the art of
-divination from Glaucus; and that Glaucus when he was hunting near
-Orea, (and that is a lofty mountain in &AElig;tolia,) hunted a hare, which
-was knocked up by the length of the chace, and got under a certain
-fountain, and when just on the point of dying, rolled itself on the
-herbage that was growing around; and, as it recovered its strength by
-means of the herbage, Glaucus too perceived the virtues of this herb,
-and ate some himself. And becoming a god in consequence, when a storm
-came, he, in accordance with the will of Jupiter, threw himself into
-the sea. But Hedylus, whether he was a Samian or an Athenian I know
-not, says that Glaucus was enamoured of Melicerta, and threw himself
-into the sea after him. But Hedyle, the mother of this poet, and
-daughter of Moschine of Attica, a poetess who composed Iambics, in her
-
-<span class="pagenum">[Pg 466]</span>
-
-poem which is entitled Scylla, relates that Glaucus being in love with
-Scylla came to her cave&mdash;</p>
-
-<div class="blockindent">
-Bearing a gift of love, a mazy shell,<br />
-Fresh from the Erythrean rock, and with it too<br />
-The offspring, yet unfledged, of Alcyon,<br />
-To win th' obdurate maid. He gave in vain.<br />
-Even the lone Siren on the neighbouring isle<br />
-Pitied the lover's tears. For as it chanced,<br />
-He swam towards the shore which she did haunt,<br />
-Nigh to th' unquiet caves of &AElig;tna.
-</div>
-
-<p>49. There is also a fish called the fuller. Dorion, in his treatise on
-Fish, says that the juice which proceeds from the boiling of a fuller
-will take out every kind of stain; and Ep&aelig;netus also mentions it in his
-Cookery Book.</p>
-
-<p>50. The eel is well known: and Epicharmus mentions sea-eels in his
-Muses; but Dorion, in his treatise on Fishes, mentioning those which
-come from the lake Copais, extols the Copaic eels highly; and they grow
-to a great size. At all events, Agatharchides, in the sixth book of
-his history of the Affairs of Europe, says that the largest eels from
-lake Copais are sacrificed to the gods by the B&oelig;otians, who crown them
-like victims, and offer prayers over them, sprinkling them with meal;
-and that once, when a foreigner was astonished at the singular kind
-of victim and sacrifice, and asked a B&oelig;otian whence it originated,
-the B&oelig;otian answered, That he only knew one thing; that it was right
-to maintain the customs of one's ancestors, and that it was not right
-to make any excuses for them to foreigners. But we need not wonder if
-eels are sacrificed as victims, since Antigonus the Carystian, in his
-treatise on Language, says that the fishermen celebrate a festival
-in honour of Neptune when the tunnies come in season, and they are
-successful in their pursuit of them; and that they sacrifice to the god
-the first tunny that is caught; and that this sacrificial festival is
-called the Thunn&aelig;um.</p>
-
-<p><span class="pagenum">[Pg 467]</span></p>
-
-<div class="sidenote-left">EELS.</div>
-
-<p>51. But among the people of Phaselis, even salt-fish are offered
-in sacrifice. At all events, Heropythus, in his Annals of the
-Colophonians, speaking of the original settlement of Phaselis, says
-that "Lacius, having conducted the colony, gave as the price of the
-ground to Cylabras, a shepherd who fed sheep there, some salt-fish,
-as that was what he asked for. For when Lacius had proposed to him to
-take as a price for the soil either barley-cakes, or wheat-cakes, or
-salt-fish, Cylabras chose the salt-fish. And, on this account, the
-people of Phaselis every year, even to this day, sacrifice salt-fish
-to Cylabras." But Philostephanus, in the first book of his treatise on
-the Cities of Asia, writes thus:&mdash;"That Lacius the Argive, being
-one of the men who had come with Mopsus, whom some say was a Lindian,
-and the brother of Antiphemus who colonized Gela, was sent to Phaselis
-by Mopsus with some men, in accordance with some directions given by
-Manto the mother of Mopsus, when the sterns of their ships came in
-collision off the Chelidoni&aelig;, and were much broken, as Lacius
-and the vessels with him ran into them in the night, in consequence of
-their arriving later. And it is said that he purchased the land where
-the city now stands, in obedience to the prophetic directions of Manto,
-from a man of the name of Cylabras, giving him some salt-fish for it;
-for that was what he had selected from all the ships contained. On
-which account, the people of Phaselis sacrifice salt-fish to Cylabras
-every year, honouring him as their hero."</p>
-
-<p>52. But concerning eels, Icesius, in his treatise on Materials, says
-that eels have a better juice in them than any other fish; and in the
-quality of being good for the stomach, they are superior to most, for
-they are very satisfying and very nutritious: though he classes the
-Macedonian eels among the salt-fish. But Aristotle says that eels are
-fond of the very purest water; on which account, the people who feed
-eels pour clean water over them; for they get choked in muddy water.
-For which reason, those who hunt for them make the water muddy, in
-order that the eels may be choked; for, having very small gills, their
-pores are almost immediately stopped up by any mud or disturbance in
-the water: on which account, also, they are often choked during storms,
-when the water is disturbed by heavy gales. But they propagate their
-species being entwined together, and then they discharge a sort of
-viscous fluid from their bodies, which lies in the mud and generates
-living creatures. And the people who feed eels say that they feed by
-night, but that during the day they remain motionless in the mud; and
-they live about eight years at most. But in other places, Aristotle
-tells us again, that they are produced without either their progenitors
-laying eggs or bringing forth living offspring, and also that they
-
-<span class="pagenum">[Pg 468]</span>
-
-are not generated by any copulation, but that they are propagated by
-the putrefaction which takes place in the mud and slime&mdash;as it is said
-of those things which are called the entrails of the earth. From which
-circumstance, he says that Homer distinguishes between their nature and
-that of other fish; and says&mdash;</p>
-
-<div class="blockindent">
-The eels and fish within the briny deep,<br />
-Were startled at the blaze.
-</div>
-
-<p>53. But a certain Epicurean,<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">[3]</a>
-
-who was one of our party, when an eel was served up, said,&mdash;Here
-is the Helen of the feast; I therefore will be the Paris! And, before
-any one else could stretch out a hand towards it, he seized hold of it
-and split it up, tearing off one side down to the backbone. And the
-same man, when presently a hot cheesecake was set before him, and when
-all refused it, cried out,</p>
-
-<div class="blockindent">
-I will attack it were it hot as fire;
-</div>
-
-<p>and then, rushing upon it eagerly, and swallowing it, he was carried
-out severely scalded. And Cynulcus said,&mdash;The cormorant is carried out
-from his battle of the throat!</p>
-
-<p>Moreover, Archestratus thus speaks of the eel:&mdash;</p>
-
-<div class="blockindent">
-I praise all kinds of eels; but far the best<br />
-Is that which fishermen do take in the sea<br />
-Opposite to the strait of Rhegium.<br />
-Where you, Messenius, who daily put<br />
-This food within your mouth, surpass all mortals<br />
-In real pleasure. Though none can deny<br />
-That great the virtue and the glory is<br />
-Of the Strymonian and Copaic eels.<br />
-For they are large, and wonderfully fat;<br />
-And I do think in short that of all fish<br />
-The best in flavour is the noble eel,<br />
-Although he cannot propagate his species.
-</div>
-
-<p>54. But, as Homer has said,</p>
-
-<div class="blockindent">
-The eels and fish were startled,
-</div>
-
-<p>Archilochus has also said, in a manner not inconsistent with that&mdash;</p>
-
-<div class="blockindent">
-And you received full many sightless eels.
-</div>
-
-<p><span class="pagenum">[Pg 469]</span></p>
-
-<div class="sidenote-left">EELS.</div>
-
-<p>But the Athenians, as Tryphon says, form all the cases in the
-singular number with the <ins title="Greek: u">υ</ins>, but do not make the cases in
-the plural in a similar manner. Accordingly, Aristophanes, in his
-Acharnensians, says&mdash;</p>
-
-<div class="blockindent">
-Behold, O boys, the noble eel (<ins title="Greek: enchelyn">ἔγχελυν</ins>);
-</div>
-
-<p>and, in his Lemnian Women, he says&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Enchelyn Boiôtian">Ἔγχελυν Βοιωτίαν</ins>:
-</div>
-
-<p>but he uses the nominative case in his Daitaleis&mdash;</p>
-
-<div class="blockindent">
-And smooth too <ins title="Greek: hôsper enchelys">ὥσπερ ἔγχελυς</ins>.
-</div>
-
-<p>And Cratinus, in his Pluti, says&mdash;</p>
-
-<div class="blockindent">
-The tunny, orphus, grayling, eel, and sea-dog.
-</div>
-
-<p>But the Attic writers do not form the cases in the plural number as
-Homer does. Aristophanes says, in his Knights&mdash;</p>
-
-<div class="blockindent">
-For you have fared like men who're hunting eels (<ins title="Greek: encheleis">ἐγχέλεις</ins>);
-</div>
-
-<p>and, in his second edition of the Clouds, he says&mdash;</p>
-
-<div class="blockindent">
-Imitating my images of the eels (<ins title="Greek: encheleôn">ἐγχελέων</ins>);
-</div>
-
-<p>and in his Wasps we find the dative case&mdash;</p>
-
-<div class="blockindent">
-I don't delight in rays nor in <ins title="Greek: enchelesin">ἐγχέλεσιν</ins>
-</div>
-
-<p>And Strattis, in his Potamii, said&mdash;</p>
-
-<div class="blockindent">
-A cousin of the eels (<ins title="Greek: encheleôn">ἐγχελέων</ins>).
-</div>
-
-<p>Simonides, too, in his Iambics, writes&mdash;</p>
-
-<div class="blockindent">
-Like an eel (<ins title="Greek: enchelys">ἔγχελυς</ins>) complaining of being slippery.
-</div>
-
-<p>He also uses it in the accusative&mdash;</p>
-
-<div class="blockindent">
-A kite was eating a M&aelig;andrian eel (<ins title="Greek: enchelyn">ἔγχελυν</ins>),<br />
-But a heron saw him and deprived him of it.
-</div>
-
-<p>But Aristotle, in his treatise on Animals, writes the word with an <ins title="Greek: i">ι</ins>,
-<ins title="Greek: enchelis">ἔγχελις</ins>. But when Aristophanes, in his Knights,
-says&mdash;</p>
-
-<div class="blockindent">
-Your fate resembles that of those who hunt<br />
-For mud-fed eels. For when the lake is still<br />
-Their labour is in vain. But if they stir<br />
-The mud all up and down, they catch much fish.<br />
-And so you gain by stirring up the city;
-</div>
-
-<p>he shows plainly enough that the eel is caught in the mud,
-(<ins title="Greek:ek tês ilyos">ἐκ τῆς ἴλυος</ins>,) and it is from this word <ins title="Greek: ilys">ἴλυς</ins> that the name
-<ins title="Greek: enchelys">ἔγχελυς</ins> ends in <ins title="Greek: ys">υς</ins>. The Poet, therefore, wishing to
-show that the violent effect of the fire reached even to the bottom of
-the river, spoke thus&mdash;The eels and fish were troubled; speaking of the
-eels separately and specially, in order to show the very great depth to
-which the water was influenced by the fire.</p>
-
-<p>55. But Antiphanes, in his Lycon, jesting on the Egyptians after the
-manner of the comic poets, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 470]</span></p>
-
-<div class="blockindent">
-They say in other things the Egyptian race<br />
-Is clever also, since they think the eel<br />
-On a level with the gods; or I may say<br />
-By far more valuable. For, as to the gods,&mdash;<br />
-Those we gain over by our prayers alone;<br />
-But as for eels, without you spend at least<br />
-Twelve drachmas you can scarce get leave to smell them.<br />
-So it is altogether a holy beast.
-</div>
-
-<p>And Anaxandrides, in his Cities, directing what he says to the
-Egyptians, speaks as follows&mdash;</p>
-
-<div class="blockindent">
-I never could myself your comrade be,<br />
-For neither do our manners nor our laws<br />
-Agree with yours, but they are wholly different.<br />
-You do adore an ox; I sacrifice him<br />
-To the great Gods of heaven. You do think<br />
-An eel the mightiest of deities;<br />
-But we do eat him as the best of fish.<br />
-You eat no pork; I like it above all things.<br />
-You do adore a dog; but I do beat him<br />
-If e'er I catch him stealing any meat.<br />
-Then our laws enjoin the priests to be<br />
-Most perfect men; but yours are mutilated.<br />
-If you do see a cat in any grief<br />
-You weep; but I first kill him and then skin him.<br />
-You have a great opinion of the shrew-mouse;<br />
-But I have none at all.
-</div>
-
-<p>And Timocles, in his Egyptians, says&mdash;</p>
-
-<div class="blockindent">
-How can an ibis or a dog be able<br />
-To save a man? For where with impious hearts<br />
-Men sin against the all-acknowledged Gods,<br />
-And yet escape unpunish'd, who can think<br />
-The altar of a cat will be more holy,<br />
-Or prompter to avenge itself, than they?
-</div>
-
-<p>56. But that men used to wrap eels up in beet, and then eat them, is a
-fact constantly alluded to in the poets of the old comedy; and Eubulus
-says in his Echo&mdash;</p>
-
-<div class="blockindent">
-The nymph who never knew the joys of marriage,<br />
-Clothed with rosy beet will now appear,<br />
-The white-flesh'd eel. Hail, brilliant luminary,<br />
-Great in my taste, and in your own good qualities.
-</div>
-
-<p>And in his Ionian he says&mdash;</p>
-
-<div class="blockindent">
-And after this were served up the rich<br />
-Entrails of roasted tunnies; then there came<br />
-Those natives of the lake, the holy eels,<br />
-B&oelig;otian goddesses; all clothed in beet.
-</div>
-
-<p>And in his Medea he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 471]</span></p>
-
-<div class="sidenote-left">EELS.</div>
-
-<div class="blockindent">
-The sweet B&oelig;otian Copaic virgin;<br />
-For I do fear to name the Goddess.
-</div>
-
-<p>And that the eels of the river Strymon were also celebrated, Antiphanes
-tells us in his Thamyras, saying&mdash;</p>
-
-<div class="blockindent">
-And then your namesake river, far renown'd<br />
-In all the mouths of men, the mighty Strymon,<br />
-Who waters the rich warlike plains of Thrace,<br />
-Breeds mighty eels.
-</div>
-
-<p>And Demetrius the Scepsian, in the sixteenth book of his Trojan Array,
-says that there were eels of surpassing excellence produced in the
-neighbourhood of the river Euleus (and this river is mentioned by
-Antimachus in his work entitled The Tablets, where he says&mdash;</p>
-
-<div class="blockindent">
-Arriving at the springs<br />
-Where Euleus with his rapid eddies rises).
-</div>
-
-<p>57. With respect to the ellops, some mention has already been made of
-him. But Archestratus also speaks in this way of him&mdash;</p>
-
-<div class="blockindent">
-The best of ellopes which you can eat<br />
-Come from the bay of famous Syracuse.<br />
-Those eat whene'er you can. For that's the place<br />
-Whence this great fish originally came.<br />
-But those which are around the islands caught,<br />
-Or any other land, or nigh to Crete,<br />
-Too long have battled with the eddying currents,<br />
-And so are thin and harder to the taste.
-</div>
-
-<p>58. The erythrinus, or red mullet, has been mentioned too. Aristotle,
-in his book on Animals, and Speusippus both say that the fishes called
-erythrinus, phagrus, and hepatus are all very nearly alike. And Dorion
-has said much the same in his treatise on Fish. But the Cyren&aelig;ans give
-the name of erythrinus to the hyca; as Clitarchus tells us in his
-Dialects.</p>
-
-<p>59. The encrasicholi are also mentioned by Aristotle as fish of small
-size, in his treatise on What relates to Animals. But Dorion, in his
-book on Fishes, speaks of the encrasicholi among those which are
-best boiled, speaking in the following terms&mdash;"One ought to boil the
-encrasicholi, and the iopes, and the atherin&aelig;, and the tench, and the
-smaller mullets, and the cuttle-fish, and the squid, and the different
-kinds of crab or crawfish."</p>
-
-<p>60. The hepsetus, or boiled fish, is a name given to several small
-fish. Aristophanes, in his Anagyrus, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 472]</span></p>
-
-<div class="blockindent">
-There is not one dish of hepseti.
-</div>
-
-<p>And Archippus says in his Fishes&mdash;</p>
-
-<div class="blockindent">
-An hepsetus fell in with an anchovy<br />
-And quick devour'd him.
-</div>
-
-<p>And Eupolis, in his Goats, says&mdash;</p>
-
-<div class="blockindent">
-Ye graces who do love the hepseti.
-</div>
-
-<p>And Eubulus, in his Prosusia or Cycnus, says&mdash;</p>
-
-<div class="blockindent">
-Contented if just once in each twelve days<br />
-He sees an hepsetus well boil'd in beet.
-</div>
-
-<p>And Alexis, in his Apeglaucomenos, says&mdash;</p>
-
-<div class="blockindent">
-There were some hepseti besides served up<br />
-In a d&aelig;dalean manner. For they call<br />
-All clever works by the name of D&aelig;dalus;
-</div>
-
-<p>and presently afterwards he continues&mdash;</p>
-
-<div class="blockindent">
-Will you not now then try the coracini?<br />
-Nor trichides, nor any hepseti?
-</div>
-
-<p>But this word is always used in the plural, <ins title="Greek: hephêtoi">ἑψητοὶ</ins>, because
-they are only served up in numbers. Aristophanes, in his Dramata or
-Niobus, says&mdash;</p>
-
-<div class="blockindent">
-I will say nothing of a dish of hepseti.
-</div>
-
-<p>And Menander, in his Perinthian Woman, says&mdash;</p>
-
-<div class="blockindent">
-The boy came in bringing some hepseti.
-</div>
-
-<p>But Nicostratus uses the word in the singular number, in his Hesiod&mdash;</p>
-
-<div class="blockindent">
-A bembras, an anchovy, and a hepsetus.
-</div>
-
-<p>And Posidippus, in his Woman shut up, says&mdash;</p>
-
-<div class="blockindent">
-She's gone to buy a hepsetus.
-</div>
-
-<p>But in my country Naucratis, what they call hepseti are little fish
-left in the drains or ditches, when the Nile ceases its overflowing.</p>
-
-<p>61. The hepatus or lebias is the next fish to be noticed. Diocles
-affirms that this is one of those fish which stick to the rocks; but
-Speusippus says that the hepatus is the same as the phagrus. But it
-is a solitary fish, as Aristotle declares, carnivorous, and with
-serrated teeth; black as to its flesh, and having eyes large, out of
-all proportion to the rest of its size; and its heart is triangular and
-white. But Archestratus, the marshal of banquets, says&mdash;</p>
-
-<div class="blockindent">
-Remember that the lebias is best,<br />
-As also is the hepatus, in the waves<br />
-Which wash the Delian and the Tenian shores.
-</div>
-
-<p><span class="pagenum">[Pg 473]</span></p>
-
-<div class="sidenote-left">THE TUNNY-FISH.</div>
-
-<p>62. Then come the elacatenes, or spindle-fish. Mnesimachus, in his
-Horse-breeder, classes together in one line&mdash;</p>
-
-<div class="blockindent">
-The turbot, tunny, tench, elacatene.
-</div>
-
-<p>But they are a cetaceous fish, very good for curing. Menander, in his
-Colons, says&mdash;</p>
-
-<div class="blockindent">
-The tench, th' elacatene, and the tail-fin of<br />
-The sea-dog are the best for pickling.
-</div>
-
-<p>And Mnaseas of Patra says, "Of Ichthys and Hesychia, his sister, were
-born the galene, the lamprey, and the elacatene.</p>
-
-<p>63. The tunny must also not be forgotten. Aristotle says this fish
-swims into the Black Sea, always keeping the land on the right; but
-that he sails out again, keeping the land on the left. For that he can
-see much best with his right eye, but that he is rather blind with
-his left eye. And under his fins he has a sort of gadfly; he delights
-in heat, on which account he comes wherever there is sand; and he
-is most eatable at the season when he gets rid of that fly. But he
-propagates his species after his time of torpor is over, as we are told
-by Theophrastus; and as long as his offspring are little, he is very
-difficult to catch, but when they get larger, then he is easily caught,
-because of the gadfly. But the tunny lies in holes, although he is a
-fish with a great deal of blood. And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-Around the sacred and the spacious isle<br />
-Of Samos you may see large tunnies caught.<br />
-The Samians call them horcyes, and others<br />
-Do name them cetus. These 'tis well to buy,<br />
-Fit offering for the Gods; and do it quickly,<br />
-Nor stop to haggle or bargain for the price.<br />
-Good too are those which fair Byzantium,<br />
-Or the Carystian marble rocks do breed.<br />
-And in the famous isle of Sicily,<br />
-The Cephal&oelig;dian and Tyndarian shores<br />
-Send forth fish richer still. And if you come<br />
-To sacred Italy, where Hipponium's cape<br />
-Frowns on the waves which lave the Bruttian coast,<br />
-Those are the best of all. The tunnies there<br />
-Have gain'd the height of fame and palm of victory.<br />
-Still those which there you find have wander'd far,<br />
-Cross'd many seas, and many a roaring strait,<br />
-So that we often catch them out of season.
-</div>
-
-<p>64. But this fish was called the tunny (<ins title="Greek: thynnos">θύννος</ins>) from rushing
-(<ins title="Greek: apo tou thyein">ἀπὸ τοῦ θύειν</ins>), and moving rapidly. For it is an impetuous fish, from, at a
-particular season, having a gadfly
-in its head; by
-
-<span class="pagenum">[Pg 474]</span>
-
-which Aristotle says that it is driven about, writing thus&mdash;"But the
-tunny-fish and the sword fish are driven to frenzy about the time of
-the rising of the dogstar; for both of them at that season have under
-their fins something like a small worm, which is called &oelig;strus,
-resembling a scorpion, and in size something similar to a spider, and
-this makes them leap about in leaps as large as those of the dolphin."
-And Theodoridas says,&mdash;</p>
-
-<div class="blockindent">
-The tunnies bend their furious course to Gades.
-</div>
-
-<p>But Polybius of Megalopolis, in the thirty-fourth book of his History,
-speaking of the Lusitanian district in Iberia, says, "That in the sea,
-in these parts, acorn-bearing oaks grow, on the fruit of which the
-tunnies feed, and grow fat; so that a person who called the tunny the
-pig of the sea would not err, for the tunnies, like the pigs, grow to a
-great size on these acorns."</p>
-
-<p>65. And the intestines of this fish are highly extolled, as Eubulus
-also tells us, in his Ionian,&mdash;</p>
-
-<div class="blockindent">
-And after this the luscious intestines<br />
-Of roasted tunnies sail'd upon the table.
-</div>
-
-<p>And Aristophanes, in his Lemnian Woman, says&mdash;</p>
-
-<div class="blockindent">
-Despise not thou the fat B&oelig;otian eel,<br />
-Nor grayling, nor the entrails of the tunny.
-</div>
-
-<p>And Strattis, in his Atalanta, says&mdash;</p>
-
-<div class="blockindent">
-Next buy the entrails of a tunny, and<br />
-Some pettitoes of pigs, to cost a drachma.
-</div>
-
-<p>And the same poet says in his Macedonians&mdash;</p>
-
-<div class="blockindent">
-And the sweet entrails of the tunny-fish.
-</div>
-
-<p>And Eriphus says in his Melib&oelig;a&mdash;</p>
-
-<div class="blockindent">
-These things poor men cannot afford to buy,<br />
-The entrails of the tunny or the head<br />
-Of greedy pike, or conger, or cuttle-fish,<br />
-Which I don't think the gods above despise.
-</div>
-
-<p>But when Theopompus, in his Call&aelig;schrus, says,</p>
-
-<div class="blockindent">
-The <ins title="Greek: hypogastrion">ὑπογάστριον</ins> of fish, O Ceres,
-</div>
-
-<p>we must take notice that the writers of his time apply the term <ins title="Greek: hypogastrion">ὑπογάστριον</ins> to fish, but very seldom to pigs or other animals; but it
-is uncertain what animals Antiphanes is speaking of, when he makes use
-of the term <ins title="Greek: hypogastrion">ὑπογάστριον</ins> in his Ponticus, where he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 475]</span></p>
-
-<div class="sidenote-left">THE TUNNY-FISH.</div>
-
-<div class="blockindent">
-Whoever has by chance bought dainty food<br />
-For these accursed and abandon'd women,<br />
-Such as <ins title="Greek: hypogastria">ὑπογάστρια</ins>, which may Neptune<br />
-Confound for ever; and who seeks to place<br />
-Beside them now a dainty loin of meat . . . .
-</div>
-
-<p>And Alexis, in his Ulysses weaving, praises the head of the tunny; and
-says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And I will throw the fishers headlong down</span><br />
-Into the pit. They only catch for me<br />
-Food fit for freed men; trichides and squids,<br />
-And partly fried fish.<br />
-<span class="linespace8_5"><i>B.</i> But not long ago,</span><br />
-This man, if he could get a tunny's head,<br />
-Thought he was eating tunnies whole, and eels.
-</div>
-
-<p>They praised also that part of the tunny which they called "the key,"
-as Aristophon does, in his Peirithus:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> But now the dinner is all spoilt entirely.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Here are two roasted keys quite fit to eat.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> What, keys to open doors?</span><br />
-<span class="linespace10_5"><i>B.</i> No, tunny keys;</span><br />
-A dainty dish.<br />
-<span class="linespace5_5"><i>A.</i> There is the Spartan key too.</span>
-</div>
-
-<p>66. But Antigonus the Carystian, in his treatise on Language, says that
-the tunny is sacrificed to Neptune, as we have already mentioned. But
-Heracleon the Ephesian says that the Attic writers call the tunny the
-orcynus. And Sostratus, in the second book of his treatise on Animals,
-says that the pelamys is called the thunnis, or female tunny-fish; but
-that when it becomes larger, it is called thunnus; and when it gets to
-a larger size still, it is called the orcynus; and that when it has
-grown to a size which is quite enormous, then it is called cetus. And
-&AElig;schylus likewise mentions the tunny, saying&mdash;</p>
-
-<div class="blockindent">
-I bid you take up hammers now, and beat<br />
-The fiery mass of iron, which will utter<br />
-No groan, but bear in silence like the tunny.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-Turning his eye aside, just like the tunny;
-</div>
-
-<p>because the tunny cannot see well out of his left eye, as Aristotle has
-said. Menander, in his Fishermen, says&mdash;</p>
-
-<div class="blockindent">
-And the disturbed and muddy sea which breeds<br />
-The largest tunnies.
-</div>
-
-<p><span class="pagenum">[Pg 476]</span></p>
-
-<p>And in Sophron we find the word <ins title="Greek: thynnothêras">θυννοθήρας</ins> (a hunter of
-tunnies); but the same fish which is usually called <ins title="Greek: thynnos">θύννος</ins>,
-the Attic writers call <ins title="Greek: thynnis">θυννίς</ins>.</p>
-
-<p>67. But as to the thunnis, Aristotle says that this is the female,
-differing from the male thunnus in having a fin under the belly, the
-name of which fin is the "ather." But in his treatise on the Parts of
-Animals, he again distinguishes the thunnis from the thunnus; saying,
-that "in the summer, about the month Hecatomb&aelig;on, it drops something
-like a bag, in which there are a great number of small eggs." And
-Speusippus, in the second book of his Similitudes, distinguishes the
-thunnis from the thunnus; and so does Epicharmus, in his Muses. But
-Cratinus, in his Pluti, says&mdash;</p>
-
-<div class="blockindent">
-For I'm a thunnis, a mel&aelig;nas, or<br />
-A thunnus, orphos, grayling, eel, or sea-dog.
-</div>
-
-<p>And Aristotle, in his treatise on Fishes, says that the thunnis is a
-gregarious fish, and also a migratory one. But Archestratus, who is so
-fond of petty details, says&mdash;</p>
-
-<div class="blockindent">
-And then the thunna's tail, which I call thunnis,<br />
-That mighty fish, whose home's Byzantium.<br />
-Cut it in slices, and then roast it all<br />
-With accurate care, strewing on nought but salt,<br />
-Most thinly spread; then sprinkle a little oil;<br />
-Then eat it hot, first dipping it in brine.<br />
-Or if you like to eat them dry they're good;<br />
-Like the immortal gods in character,<br />
-And figure too; but if you once forget,<br />
-And vinegar add to them, then you spoil them.
-</div>
-
-<p>And Antiphanes, in his P&aelig;derastes, says&mdash;</p>
-
-<div class="blockindent">
-And the middle slices take<br />
-<span class="linespace1">Of the choice Byzantian tunny,</span><br />
-And let them be neatly hidden<br />
-<span class="linespace1">Under leaves from beet-root torn.</span>
-</div>
-
-<p>Antiphanes also praises the tail of the thunnis, in his Couris, where
-he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> The man who's country bred likes not to eat</span><br />
-Food from the sea extracted; unless indeed<br />
-It comes quite close in shore. Such as some conger,<br />
-Some ray, or tunny's . . .<br />
-<span class="linespace9"><i>B.</i> Which part of the tunny?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> The lower part.</span><br />
-<span class="linespace6"><i>B.</i> Well, you may eat that safely.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> All other fish I reckon cannibals.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Do not you eat those fish with the ugly backs?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Which?</span><br />
-<span class="linespace3"><i>B.</i> The fat eels which haunt Copais' lake.</span>
-</div>
-
-<p><span class="pagenum">[Pg 477]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Aye, like a ploughman. For indeed I have</span><br />
-A farm not far from that most dainty lake.<br />
-But I impeach the eels now of desertion,<br />
-For none at all were there the other day.
-</div>
-
-<p>And some of these iambics may be found in the Acestria, and also in the
-Countryman, or Butalion. And Hipponax, as Lysanias quotes him in his
-treatise on the Iambic Poets, says&mdash;</p>
-
-<div class="blockindent">
-For one of them with rapid extravagance<br />
-Feasting each day on tunnies and on cheesecakes,<br />
-Like any eunuch of rich Lampsacus,<br />
-Ate up his whole estate. So that he now<br />
-Is forced to work and dig among the rocks,<br />
-Eating poor figs, and small stale loaves of barley,<br />
-Food fit for slaves.
-</div>
-
-<p>And Strattis also mentions the thunnis, in his Callipides.</p>
-
-<p>68. There is also a fish called the hippurus, or horsetail. Aristotle,
-in the fifth book of his treatise on the Parts of Animals, says that
-the hippuri lay eggs, and that these are small at first, but come to
-a great size, like those of the lamprey; and that they bring forth
-their young in the spring. But Dorion, in his book upon Fish, says
-that the hippurus is also called the coryph&aelig;na. But Icesius calls it
-the hippuris; and Epicharmus also mentions them in his Hebe's Wedding,
-saying&mdash;</p>
-
-<div class="blockindent">
-The sharp-nosed needle-fish,<br />
-And the hippurus, and bright chrysophrys.
-</div>
-
-<p>But Numenius, in his treatise on the Art of Fishing, speaking of the
-nature of the fish, says that it keeps continually leaping out of the
-water; on which account it is also called the Tumbler. And he uses the
-following expressions about it:&mdash;</p>
-
-<div class="blockindent">
-Or the great synodons, or tumbler hippurus.
-</div>
-
-<p>And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-Th' hippurus of Carystus is the best,<br />
-And indeed all Carystian fish are good.
-</div>
-
-<p>And Ep&aelig;netus, in his Cookery Book, says that it is called also the
-coryph&aelig;na.</p>
-
-<p>69. There is another fish called the horse; and perhaps it is the same
-which Epicharmus calls the hippidion, or little horse, when he says&mdash;</p>
-
-<div class="blockindent">
-The coracinus colour'd like a crow,<br />
-Fat, well-fed fish; the smooth hippidion,
-</div>
-
-<p><span class="pagenum">[Pg 478]</span></p>
-
-<div class="blockindent">
-The phyc&aelig;, and the tender squill . . .
-</div>
-
-<p>And Numenius, in his Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The char, the mighty tench of size enormous,<br />
-The channus, and the eel; and he who roves<br />
-By night, the wary pitynus; the mussel,<br />
-The horse-fish, or the sea-green corydulis.
-</div>
-
-<p>And Antimachus the Colophonian mentions it in his Thebais, where he
-says&mdash;</p>
-
-<div class="blockindent">
-The hyca, or the horse-fish, or the one<br />
-Which they do call the thrush.
-</div>
-
-<p>70. There is a fish, too, called the ioulis, concerning which Dorion
-says, in his treatise on Fishes, "Recollect that if you boil the
-ioulis, you must do it in brine; and if you roast them, you must roast
-them with marjoram." And Numenius says&mdash;</p>
-
-<div class="blockindent">
-And ne'er neglect the medicine which keeps off<br />
-To a great degree the greedy fish ioulis,<br />
-And scolopendrus that doth poison dart.
-</div>
-
-<p>But the same writer calls them ioulus, and the entrails of the earth,
-in the following lines:&mdash;</p>
-
-<div class="blockindent">
-Moreover do not then the bait forget,<br />
-Which on the highest hills that fringe the shore<br />
-Shall soon be found. And they are called iouli,<br />
-Black, eating earth&mdash;the entrails of the earth;<br />
-Or the long-footed grasshopper, what time<br />
-The sandy rocks are sprinkled with the foam<br />
-Of the high-rising tide. Then dig them up,<br />
-And stow them carefully within your bag.
-</div>
-
-<p>71. There are also fish called <ins title="Greek: kichlê">κίχλη</ins>, the sea-thrush, and
-<ins title="Greek: kossyphos">κόσσυφος</ins>, the sea-blackbird. The Attic writers call the first
-<ins title="Greek: kichlê">κίχλη</ins>, with an <ins title="Greek: ê">η</ins>; and the reason is as follows:&mdash;All
-the feminine nouns which end in <ins title="Greek: la">λα</ins> have another <ins title="Greek: l">λ</ins>
-before the <ins title="Greek: la">λα</ins>; as <ins title="Greek: Skylla">Σκύλλα</ins>, <ins title="Greek: skilla">σκίλλα</ins>,
-<ins title="Greek: kolla">κόλλα</ins>, <ins title="Greek: bdella">βδέλλα</ins>, <ins title="Greek: hamilla">ἅμιλλα</ins>,
-<ins title="Greek: hamalla">ἅμαλλα</ins>: but those which end in <ins title="Greek: lê">λη</ins> do not require a <ins title="Greek: l">λ</ins> to precede the
-<ins title="Greek: lê">λη</ins>; as <ins title="Greek: homichlê">ὁμίχλη</ins>, <ins title="Greek: phytlê">φύτλη</ins>, <ins title="Greek: genethlê">γενέθλη</ins>, <ins title="Greek: aiglê">αἴγλη</ins>,
-<ins title="Greek: trôglê">τρώγλη</ins>, and, in like manner, <ins title="Greek: triglê">τρίγλη</ins>.
-Cratinus says&mdash;</p>
-
-<div class="blockindent">
-Suppose a man had eaten a red mullet (<ins title="Greek: triglên">τρίγλην</ins>),<br />
-Would that alone prove him an epicure?
-</div>
-
-<p>And Diocles, in the first book of his treatise on Wholesomes, says,
-"Those fish which are called rocky fish have tender flesh; such as the
-sea-blackbird, the sea-thrush, the perch, the tench, the phyca, the
-alphesticus." But Numenius says, in his treatise on Fishing&mdash;</p>
-
-<p><span class="pagenum">[Pg 479]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-The sea-born race of grayling or of orphus,<br />
-The black-flesh'd blackbird, or the dainty sea-thrush<br />
-Sporting beneath the waves.
-</div>
-
-<p>And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-Bambradones, sea-thrushes, and sea-hares;<br />
-And the bold dragon-fish.
-</div>
-
-<p>And Aristotle, in his treatise on What concerns Animals, says, "And the
-fishes with black spots, like the sea-blackbird; and the fishes with
-variegated spots, like the sea-thrush." But Pancrates the Arcadian,
-in his Works of the Sea, says that the sea-thrush is called by many
-names:&mdash;</p>
-
-<div class="blockindent">
-Add now to these the sea-thrush red, which they<br />
-Who seek to snare the wary fish with bait<br />
-Do call the saurus, and th' &aelig;olias,<br />
-Add too th' orphiscus with his large fat head.
-</div>
-
-<p>And Nicander, in the fourth book of his Transformed People, says&mdash;</p>
-
-<div class="blockindent">
-The scarus or the thrush with many names.
-</div>
-
-<p>72. There is also the sea-boar and the cremys. Aristotle, in his
-treatise on Animals, says, "But some fish have no teeth and smooth
-skins, like the needle-fish; and some have stony heads, like the
-cremys; and some are harsher, with rough skins, like the sea-boar; and
-some are marked down the back with two lines, like the seserinus; and
-some are marked with many lines and with red spots, like the salpe."
-And both Dorion and Ep&aelig;natus mention the sea-boar; and Archestratus
-says&mdash;</p>
-
-<div class="blockindent">
-But when you go to Acta's favour'd land,<br />
-If you by chance should see a rich sea-boar,<br />
-Buy it at once, and let it not escape you,<br />
-Not if you buy it at its weight in gold;<br />
-Else will the indignation of the gods<br />
-O'erpower you; for 'tis the flower of nectar.<br />
-But 'tis not all men who can be allow'd<br />
-To eat this dainty, no, nor e'en to see it;<br />
-Unless they take a strongly-woven mesh<br />
-Of marsh-bred rush, and hold it in their hands,<br />
-Well used to ply the floats with rapid mind.<br />
-And with these dainties you must offer up,<br />
-Thrown on the ground, some gifts of lamb and mutton.
-</div>
-
-<p>73. There is also the harp-fish. Aristotle, in his treatise on Animals,
-or on Fish, says, "The harp-fish has serrated teeth, is a fish of
-solitary habits, he lives on seaweed; he has a very loose tongue, and
-
-<span class="pagenum">[Pg 480]</span>
-
-a white and broad heart." Pherecrates, in his Slave-Tutor, says&mdash;</p>
-
-<div class="blockindent">
-The harp-fish is a good fish; be you sure<br />
-To buy him when you can. He really is good;<br />
-But, I by Ph&oelig;bus swear, this does perplex me<br />
-Exceedingly which men do say, my friend,<br />
-That there is secret harm within this harp-fish.
-</div>
-
-<p>Epicharmus says, in his Marriage of Hebe&mdash;</p>
-
-<div class="blockindent">
-There were hy&aelig;nides,<br />
-And fine buglossi, and the harp-fish too.
-</div>
-
-<p>And Apollodorus has said that, on account of his name, he was
-considered to be sacred to Apollo. And Callias, or Diocles, whichever
-was the author of the play, says in the Cyclops&mdash;</p>
-
-<div class="blockindent">
-A roasted harp-fish, and a ray,<br />
-And the head of a well-fed tunny.
-</div>
-
-<p>And Archestratus, in his Luxurious Way of Living, says&mdash;</p>
-
-<div class="blockindent">
-I counsel you always to boil a harp-fish<br />
-If he is white and full of firmish meat;<br />
-But if he's red and also no great size,<br />
-Then it were best, when you have prick'd him o'er<br />
-With a new-sharpen'd knife, to roast him gently.<br />
-Sprinkle him then with oil and plenteous cheese,<br />
-For he does like to see men liberal,<br />
-And is himself intemperate.
-</div>
-
-<p>74. There is also the cordylus. Aristotle calls this fish an amphibious
-animal, and says that it dies if it is dried by the sun. But Numenius,
-in his book on the Art of Fishing, calls it the courylus:&mdash;</p>
-
-<div class="blockindent">
-All things are ready. First I strip the thighs<br />
-Of courylus, or pirene, and treat too<br />
-In the same way the marine grasshopper.
-</div>
-
-<p>He also speaks of the fish called the cordylis, in these lines&mdash;</p>
-
-<div class="blockindent">
-Mussels, sea-horses, or the sea-green cordylis.
-</div>
-
-<p>75. There is also a fish called cammorus. Epicharmus, in his Marriage
-of Hebe, says&mdash;</p>
-
-<div class="blockindent">
-Then after this there are boaces and<br />
-Smarides, anchovies, also cammori.
-</div>
-
-<p>And Sophron, in his Female Farces, mentions them. But they are a
-species of squill, and this name was given them by the Romans.</p>
-
-<p>76. There is also a fish called the carcharias. Numenius of Heraclea,
-in his Art of Fishing, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 481]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-At times you may too a carcharias catch,<br />
-At times a psamathis who loves the surf.
-</div>
-
-<p>And Sophron, in his Tunny-hunter, says, "But if your stomach happens
-to have swallowed a carcharias." But Nicander the Colophonian, in his
-essay on Dialects, says that the carcharias is also called the lamias
-and the squill.</p>
-
-<p>77. There is also the cestreus. Icesius says, "Of the fish which are
-called by one general name of leucisci there are many sorts; for some
-are called cephali, and some cestres, and some chellones, and some
-myxini. But the cephali are the best both in flavour and juiciness;
-the next to them are those called the cestres; the myxini are inferior
-to either. But the worst of all are the chellones, which are called
-bacchi; and they are all full of wholesome juice, not very nutritious,
-but very digestible." And Dorion, in his essay on Fish, mentions the
-sea cestreus, but does not approve of the river one. And the sea
-cestreus he subdivides into two species&mdash;the cephalus and the nestis.
-But the cestreus, which is like the sea-urchin about the head, he calls
-sphondylus. And he says "that the cephalinus differs from the cephalus,
-and that this last is also called the blepsias." But Aristotle says,
-in the fifth book of his treatise on the Parts of Animals, "But of the
-different kinds of cestreus, the chellones begin to be pregnant in the
-month Poseideon; so does the sargus and the fish called the myxus; and
-so does the cephalus: and they go thirty days with young. But some of
-the cestres are not generated by copulation, but are produced by the
-slime and the sand."</p>
-
-<p>And in other places Aristotle says, "The cestreus is a fish with
-serrated teeth, but he does not eat other fishes; and, indeed, he is in
-no respect carnivorous. But of these fish there are several kinds&mdash;the
-cephalus, the chellon, and the pher&aelig;us. And the chellon feeds close to
-land, but the pher&aelig;us does not; and they use the following food&mdash;the
-pher&aelig;us uses the mucus which proceeds from itself, and the chellon eats
-slime and sand. It is said, also, that the spawn of the cestreus is not
-eaten by any other fish, just as the cestreus also eats no other fish."
-But Euthydemus the Athenian, in his treatise on Cured Fish, says that
-the spheneus and the dactyleus are both different species of cestres;
-and also that there is a species which are called cephali, because they
-have very large heads. And those which are called spheneus,<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">[4]</a>
-are called so because they are thin and four-cornered; and the dactyleis
-
-<span class="pagenum">[Pg 482]</span>
-
-are not so thick as two fingers. But the most excellent of the cestres
-are those which are caught near Abdera, as Archestratus has told us;
-and the second-best are those which come from Sinope.</p>
-
-<p>78. But the cestres are called by some writers plotes, as Polemo says,
-in his treatise on the Rivers in Sicily. And Epicharmus, in his Muses,
-gives them this name&mdash;</p>
-
-<div class="blockindent">
-&AElig;olians, and plotes, and cynoglossi.<br />
-<span class="linespace1">There also were sciathides.</span>
-</div>
-
-<p>And Aristotle, in his treatise on the Dispositions and Way of Living of
-Animals, says that "the cestres live even if they are deprived of their
-tails. But the cestreus is eaten by the pike, and the conger is eaten
-by the turbot." And there is an often-quoted proverb, "The cestreus
-is fasting," which is applied to men who live with strict regard to
-justice, because the cestreus is never carnivorous. Anaxilas, in his
-Morose Man, attacking Maton the Sophist for his gluttony, says&mdash;</p>
-
-<div class="blockindent">
-Maton seized hold of a large cestreus' head,<br />
-And ate it all. But I am quite undone.
-</div>
-
-<p>And that beautiful writer, Archestratus, says&mdash;</p>
-
-<div class="blockindent">
-Buy if you can a cestreus which has come<br />
-From the sea-girt &AElig;gina; then you shall<br />
-For well-bred men be fitting company.
-</div>
-
-<p>Diocles, in his Sea, says&mdash;</p>
-
-<div class="blockindent">
-The cestreus leaps for joy.
-</div>
-
-<p>79. But that the nestes are a kind of cestreus, Archippus tells us, in
-his Hercules Marrying:&mdash;</p>
-
-<div class="blockindent">
-Nestes cestres, cephali.
-</div>
-
-<p>And Antiphanes, in his Lampon, says&mdash;</p>
-
-<div class="blockindent">
-But all the other soldiers which you have<br />
-Are hungry (<ins title="Greek: nêsteis">νήστεις</ins>) cestres.
-</div>
-
-<p>And Alexis, in his Phrygian, says&mdash;</p>
-
-<div class="blockindent">
-So I a nestis cestreus now run home.
-</div>
-
-<p>Ameipsias says, in his Men playing at the Cottabus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And I will seek the forum, there to find</span><br />
-Some one to take my work.<br />
-<span class="linespace10_75"><i>B.</i> I wish you would,</span><br />
-You would all have less time to follow me,<br />
-Like any hungry (<ins title="Greek: nêstis">νῆστις</ins>) cestreus.
-</div>
-
-<p>And Euphron says, in his Ugly Woman&mdash;</p>
-
-<div class="blockindent">
-Midas then is a cestreus&mdash;see, he walks<br />
-Along the city fasting (<ins title="Greek: nêstis">νῆστις</ins>).
-</div>
-
-<p><span class="pagenum">[Pg 483]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And Philemon says, in his Men dying together&mdash;</p>
-
-<div class="blockindent">
-I bought me now a nestis cestreus roasted<br />
-Of no great size.
-</div>
-
-<p>Aristophanes, in his Gerytades, says&mdash;</p>
-
-<div class="blockindent">
-Is there within a colony of man cestres?<br />
-For that they all are <ins title="Greek: nêstides">νήστιδες</ins> you know.
-</div>
-
-<p>Anaxandrides says, in his Ulysses&mdash;</p>
-
-<div class="blockindent">
-He usually goes supperless about,<br />
-Like a cestrinus nestis.
-</div>
-
-<p>And Eubulus, in his Nausicaa, says&mdash;</p>
-
-<div class="blockindent">
-Who has been drown'd 'tis now four days ago,<br />
-Leading the life of a sad nestis cestreus.
-</div>
-
-<p>80. When all this had been said about this nice dish of fish, one of
-the cynics coming late in the evening said, "My friends, are we, too,
-keeping a fast, as if this were the middle day of the Thesmophoria,
-since we are now fasting like cestres? For, as Diphilus says, in his
-Lemnian Women&mdash;</p>
-
-<div class="blockindent">
-These men have supp'd, but I, wretch that I am,<br />
-Shall be a cestreus through th' extreme of fasting.
-</div>
-
-<p>And Myrtilus answering, said&mdash;</p>
-
-<div class="blockindent">
-But stand in order&mdash;
-</div>
-
-<p>as the Hedychares of Theopompus says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace8">hungry band of cestres,</span><br />
-You who are fed, like geese, on vegetables.
-</div>
-
-<p>For you shall not take a share of any of these things before either
-you, or your fellow-pupil Ulpian, tell me why the cestreus is the
-only fish which is called the faster. And Ulpian said,&mdash;It is because
-he never takes any living bait; and when he is caught, it is neither
-effected by any meat nor by any living animal; as Aristotle tells
-us, when he says "perhaps his being hungry makes him lazy;" and also
-that "when he is frightened he hides his head, as if by so doing he
-concealed his whole body." But Plato, in his Holidays, says&mdash;</p>
-
-<div class="blockindent">
-As I was going out I met a fisherman,<br />
-And he was bringing me some cestres, and<br />
-He brought me all those worthless starving fish.
-</div>
-
-<p>But do you tell me, O you Thessalian wrestler, Myrtilus! why it is
-that fish are called by the poets <ins title="Greek: ellopes">ἔλλοπες</ins>? And he said,&mdash;It
-is because they are voiceless; but some insist upon it that, by
-strict analogy, the word ought to be <ins title="Greek: illopes">ἴλλοπες</ins>, because they
-are deprived of voice: for the verb <ins title="Greek: illesthai">ἴλλεσθαι</ins> means to be
-
-<span class="pagenum">[Pg 484]</span>
-
-deprived, and <ins title="Greek: ops">ὄψ</ins> means voice.<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">[5]</a>
-And are you ignorant of this, when you are an <ins title="Greek: ellops">ἔλλοψ</ins> yourself?
-But I, as the wise Epicharmus says, when this dog makes me no
-answer,&mdash;</p>
-
-<div class="blockindent">
-Am by myself enough well to reply<br />
-To what two men have lately said before me.
-</div>
-
-<p>And I say that they are called <ins title="Greek: ellopes">ἔλλοπες</ins> from being covered with
-scales, [the word coming from the same root, and being equivalent to
-<ins title="Greek: lepidôtos">λεπιδωτός</ins>]. But I will tell you (though that is not a question
-which has been asked) why the Pythagoreans, who do touch other living
-creatures, though sparingly, and who allow themselves even to sacrifice
-some, absolutely abstain altogether from fish alone. Is it because of
-their silence? for they think silence a very divine quality. Since,
-then, you, O you Molossian dogs, are always silent, but are still not
-Pythagoreans, we will now go on to the rest of the discussion about
-fish.</p>
-
-<p>81. There is a fish called the coracinus. The coracini, which are
-caught at sea, says Icesius, contain but little nourishment; but they
-are easily secreted, and have a moderate supply of good juice. But
-Aristotle, in the fifth book of his Parts of Animals, says that "it
-happens to nearly all fish to have a rapid growth, and this is the
-case, in no small degree, with the coracinus; and he lays his eggs
-close to the land, in places full of weeds and moss." But Speusippus,
-in the second book of his treatise on Similitudes, says that the
-blacktail and the coracinus are much alike. But Numenius, in his
-Treatise on the Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-It easily would attract the spotted coracinus.
-</div>
-
-<p>And perhaps the &aelig;oli&aelig; mentioned by Epicharmus, in his Muses, may be the
-same as coracini. For Epicharmus says&mdash;</p>
-
-<div class="blockindent">
-&AElig;oli&aelig;, plotes, cynoglossi too.
-</div>
-
-<p>But, in his Hebe's Marriage, he speaks of the &aelig;oli&aelig; as a different
-fish; for he says&mdash;</p>
-
-<div class="blockindent">
-There there were mussels, and the alphastic fish,<br />
-And coracini like to coriander seed,<br />
-&AElig;oli&aelig;, plotes too, and the cynoglossi.
-</div>
-
-<p><span class="pagenum">[Pg 485]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>But Euthydemus, in his essay on Cured Fish, says that the coracinus
-is by many people called the saperda. And Heracleon the Ephesian has
-said much the same thing; and so has Philotimus, in his Cookery Book.
-But that the saperdas and the coracinus are both called the platistacus
-is affirmed by Parmeno the Rhodian, in the first book of his Culinary
-Doctrine. But Aristophanes, in his Telmessians, uses the expression
-"black-finned coracini."</p>
-
-<p>Pherecrates also uses the word in its diminutive form, in his Forgetful
-Man, where he says&mdash;</p>
-
-<div class="blockindent">
-Being with your <ins title="Greek: korakinidia">κορακινίδια</ins> and <ins title="Greek: mainidia">μαινίδια</ins>.
-</div>
-
-<p>And Amphis says, in his Ialemus&mdash;</p>
-
-<div class="blockindent">
-Whoever eats a sea-born coracinus<br />
-When he may have a grayling, is a fool.
-</div>
-
-<p>But the coracini of the Nile are very sweet and delicious in their
-flesh, as those who have tried them know; and they have got their name
-from continually moving their eyes (<ins title="Greek: dia to tas koras kinein">διὰ τὸ τὰς κόρας κινεῖν</ins>),
-and never ceasing. But the Alexandrians call them plataces, which is,
-more correctly speaking, the name of the whole genus.</p>
-
-<p>82. There is also a fish called the cyprinus, or carp. He also, as
-Aristotle tells us, is a carnivorous and gregarious fish; and he has
-his tongue, not in the lower part of the mouth, but in the upper part.
-But Dorion, mentioning him in his list among the lake and river fish,
-writes thus: "A scaly fish, whom some people call the cyprinus."</p>
-
-<p>83. There is also the tench. "The tench is very juicy," as Icesius
-says, "exceedingly attractive to the palate, very easily secreted,
-not very nutritious, nor is the juice which they give very wholesome.
-But, in delicacy of flavour, the white kind is superior to the black.
-But the flesh of the green tench is more dry, and devoid of fat; and
-they give a much smaller quantity of juice, and what they do give is
-thinner. Still they are more nutritious, on account of their size."
-Diocles says that those which are found in rocky situations are very
-tender. But Numenius, in his treatise on Fishing, calls them, not
-<ins title="Greek: kôbioi">κωβιοι</ins>, but <ins title="Greek: kôthoi">κωθοι</ins>.</p>
-
-<div class="blockindent">
-A char or tench (<ins title="Greek: kôthos">κωθος</ins>) of mighty size and bold.
-</div>
-
-<p>And Sophron, in his Countryman, speaks of "The cothons, who bathe in
-mud;" and perhaps it was from the name of this fish that he called
-the son of his Tunny-catcher, in the play, Cothonias. But it is
-the Sicilians who call the tench <ins title="Greek: kôthôn">κώθων</ins>, as Nicander the
-Colophonian tells us, in his book on Dialects; and Apollodorus
-
-<span class="pagenum">[Pg 486]</span>
-
-confirms the statement, in his treatise on the Modest and Temperate
-Man. But Epicharmus, in his Hebe's Marriage, names the tench, calling
-it <ins title="Greek: kôbios">κώβιος</ins>:&mdash;</p>
-
-<div class="blockindent">
-The turtle with their sting behind, and then the tender tench.
-</div>
-
-<p>And Antiphanes, in his Timon, praising the tench, tells us in what
-places they are to be found in the greatest perfection, in these
-lines:&mdash;</p>
-
-<div class="blockindent">
-I come, but I have been to great expense<br />
-In buying viands for this marriage feast.<br />
-I've bought a pennyworth of frankincense<br />
-To offer to the gods and all the goddesses;<br />
-And to the heroes I will offer cakes.<br />
-But when I bid that rascally house-breaking<br />
-Seller of fish to add a dainty dish,<br />
-"I'll throw you in," says he, "the borough itself,<br />
-For they are all Phalericans." The rest<br />
-I do believe were selling our Otrynicans.<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">[6]</a>
-</div>
-
-<p>Menander, in his Ephesians, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> There was a fishmonger not long ago,</span><br />
-Who asked four whole drachmas for his tench.<br />
-<span class="linespaceneg1_2"><i>B.</i> A mighty price indeed.</span>
-</div>
-
-<p>And Dorion mentions river tench also, in his book on Fishes.</p>
-
-<p>84. There is also a fish called the cuckoo-fish. Epicharmus says&mdash;</p>
-
-<div class="blockindent">
-And the beauteous cuckoos<br />
-Which we split in twain,<br />
-Then we roast and season them,<br />
-And then with pleasure eat them.
-</div>
-
-<p>And Dorion says that one ought to roast them, first having split them
-down the back; and, having seasoned them with herbs, and cheese, and
-spice, and assaf&oelig;tida, and oil, then one ought to turn them round, and
-oil them on the other side, and then to sprinkle them with a little
-salt; and, when one has taken them from the fire, to moisten them with
-vinegar. But Numenius gives it the epithet of red, from the facts of
-the case, saying&mdash;</p>
-
-<div class="blockindent">
-Eating sometimes the cuckoo red, sometimes<br />
-A few pempherides, or else a lizard.
-</div>
-
-<p><span class="pagenum">[Pg 487]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>85. There is also a fish called the carcharias (or sharp-toothed
-dog). And Archestratus, whom we may call the Hesiod or Theognis of
-Epicures, speaks of this fish; for Theognis himself was not indifferent
-to luxury, as he admits, speaking of himself in these words:&mdash;</p>
-
-<div class="blockindent">
-But when the sun, driving his coursers fleet<br />
-With solid hoofs along the heavenly road,<br />
-Guides them at mid-day in the centre path,<br />
-Then let us eat whate'er our heart may prompt,<br />
-And gratify our appetite with dainties.<br />
-Then let a Spartan maid with rosy hands,<br />
-Bring water, and fresh garlands for our brows.
-</div>
-
-<p>Nor indeed was that wise man indifferent to the charms of boys; at all
-events, he speaks thus on the subject:&mdash;</p>
-
-<div class="blockindent">
-O Academus, would you now but sing<br />
-A tuneful hymn, while in the midst should stand<br />
-A beauteous boy, in flower of his youth,<br />
-A prize for you and me to combat for,<br />
-Then you should know how far the mule excels the ass.
-</div>
-
-<p>And Archestratus, in these beautiful suggestions of his, exhorts his
-friends in this way&mdash;</p>
-
-<div class="blockindent">
-In fair Torone's town 'tis best to cook<br />
-The hollow entrails of the sharp-tooth'd dog.<br />
-Then strew the fish with cummin, sparing be<br />
-Of salt, then roast him, and add nothing else<br />
-Saving some sea-green oil. Then when 'tis done,<br />
-Serve him up with some little seasoning.<br />
-And if you boil a part of it within<br />
-The hollow of some flat dish, then add<br />
-No water, add no wine-made vinegar,<br />
-But pour on oil alone, and cummin dry,<br />
-And add what fragrant herbs the garden gives.<br />
-Then put the saucepan on the ashes hot,<br />
-And boil it; let no flame too quickly burn,<br />
-And stir it often lest the meat should catch,<br />
-And spoil your dinner so, before you know it.<br />
-'Tis but few mortals know this wondrous food;<br />
-And those who have thick stupid heavy souls,<br />
-Refuse to taste it, but are all alarm'd,<br />
-Because they say this dog's a cannibal,<br />
-And feeds on human flesh. But there is not<br />
-A fish that swims which does not like man's flesh<br />
-If he can only chance to come across it.
-</div>
-
-<p>There is a part of this fish which the Romans call thursio, and which
-is very delicious, and much sought for as an article of luxury.</p>
-
-<p>86. There is also the pike. These, as Aristotle reports, are a solitary
-and carnivorous fish; and they have a bony tongue, adhering to the
-
-<span class="pagenum">[Pg 488]</span>
-
-mouth, and a triangular heart. But, in the fifth book of his Parts of
-Animals, he says that they bring forth their young, like the cestres
-and chrysophryes do, chiefly in those places where rivers fall into the
-sea; and they bring forth in winter, and they also bring forth twice
-in the season. But Icesius says that the pike is very juicy, and not
-very nutritious; and that it is also not very easily secreted; but
-for delicacy of flavour it is accounted the very first of fish. And
-this fish has his name, <ins title="Greek: labrax">λάβραξ</ins>, from his voracity
-<ins title="Greek: labrotês">λαβρότης</ins>. It is said, also, that in
-shrewdness he is superior to other fish,
-being very ingenious at devising means to save himself; on which
-account, Aristophanes the comic poet says&mdash;</p>
-
-<div class="blockindent">
-The pike, the wisest of all fish that swim.
-</div>
-
-<p>And Alc&aelig;us the lyric poet says that he swims very high in the water.
-But the wise Archestratus says&mdash;</p>
-
-<div class="blockindent">
-Take the large cestris cephalus from G&aelig;son,<br />
-When you do come to fair Miletus' city.<br />
-Take too the pike, the offspring of the gods.<br />
-For in those waters both these fish are best.<br />
-Such is the natural character of the place.<br />
-But there are many places where they grow<br />
-More fat and large; in famous Calydon,<br />
-And in the opulent Ambracia,<br />
-And at the Bolbe lake; but there they want<br />
-The fragrant fat which here surrounds their belly;<br />
-Nor have they such a pungent taste, my friend.<br />
-Those which I speak of are most admirable.<br />
-Take them and roast them without scaling them,<br />
-Soften with salt, and serve them up with brine.<br />
-And let no Syracusan, no Italian<br />
-Break in upon you while you dress this dish:<br />
-For they have no idea of dressing fish,<br />
-But spoil them all by seasoning them with cheese,<br />
-By sprinkling them with too much vinegar,<br />
-And strongly scented assaf&oelig;tida.<br />
-They are good cooks enough to dress the vile<br />
-Fish which they take while clinging to the rocks;<br />
-And there are many kinds of season'd dishes<br />
-Which they can dress quite well enough; but they<br />
-Have no idea of dressing good fish plain.
-</div>
-
-<p>87. And Aristophanes, in his Knights, speaks of the pike taken in the
-neighbourhood of Miletus as surpassingly good, when he speaks thus:&mdash;</p>
-
-<div class="blockindent">
-But you shall not disturb me thus<br />
-Feasting on Milesian pike.
-</div>
-
-<p><span class="pagenum">[Pg 489]</span></p>
-
-<div class="sidenote-left">PIKE.</div>
-
-<p>And in his Lemnian Women he says&mdash;</p>
-
-<div class="blockindent">
-He would not buy a pike's head, nor a locust:
-</div>
-
-<p>speaking because the brain of the pike is a great delicacy, as is also
-that of the sea-grayling. And Eubulus, in his Muses, says&mdash;</p>
-
-<div class="blockindent">
-Do not be too expensive, still not mean,<br />
-Whate'er you do; not for decency's sake.<br />
-Get some small cuttle-fish, or squids, some nestis,<br />
-Some small fry of the polypus, some tripe,<br />
-And beestings and black-puddings; get besides<br />
-A noble head of the Milesian pike.
-</div>
-
-<p>But the G&aelig;son, which is mentioned by Archestratus, means the lake
-G&aelig;sonis, which is between Priene and Miletus, connected with the sea,
-as Neanthes of Cyzicus tells us, in the sixth book of his Hellenics.
-But Ephorus, in his fifth book, says that the G&aelig;son is a river near
-Priene, which flows into the lake G&aelig;sonis. And Archippus, in his
-Fishes, mentioning the pike, says&mdash;</p>
-
-<div class="blockindent">
-Hermes th' Egyptian is the greatest rogue<br />
-Of all the fishmongers; he skins by force<br />
-The sharks and rhinès, and takes out the entrails<br />
-Of the Milesian pikes, before he sells them.
-</div>
-
-<p>88. There is also a fish called the latus; and Archestratus says that
-the best fish of this kind is that which is taken off the coast of
-Italy, and he speaks thus concerning them:&mdash;</p>
-
-<div class="blockindent">
-Near the well-treed Italia's verdant shores,<br />
-Fierce Scylla's strait the famous latus breeds,<br />
-Most marvellous of dainties.
-</div>
-
-<p>But the lati which are found in the river Nile grow to such a size that
-they weigh more than two hundred pounds; and this fish is exceedingly
-white, and very delicious, dress it in whatever way you choose. And
-it is like the fish called the glanis, which is found in the Danube.
-The Nile produces also many other kinds of fish, and they are all very
-delicious; but especially does it produce all the different coracini
-(for there are many different kinds of this fish). It also produces
-the fish called the m&aelig;otes, which are mentioned by Archippus, in his
-Fishes, in these words:&mdash;</p>
-
-<div class="blockindent">
-M&aelig;ot&aelig;, and saperd&aelig;, likewise glanides.
-</div>
-
-<p>And this fish is found in great numbers in Pontus; and they derive
-their name from the Palus M&aelig;otis. But the following, as far as I can
-recollect, from having been a long time absent from the country, are
-
-<span class="pagenum">[Pg 490]</span>
-
-the names of the chief fish found in the Nile. The sweetest of all is
-the ray; then there is the sea-pig, the snub-nose, the phagrus, the
-oxyrhynchus, the allabes, the silurus, the synodontis, the elecoris,
-the eel, the thrissa, the abramis, the blind-fish, the scaly-fish, the
-bellows-fish, and the cestreus. And there are also a great number of
-others.</p>
-
-<p>89. There is also a kind of shark, called the leiobatus, whose other
-name is the rhin&egrave;; and he is a white-fleshed fish, as Ep&aelig;netus tells us
-in his Cookery Book. Plato says, in his Sophists&mdash;</p>
-
-<div class="blockindent">
-The galeus, the leiobatus, the eel.
-</div>
-
-<p>90. There is also the lamprey. Theophrastus, in the fifth book of
-his treatise on those Animals which can live on dry Land, says that
-the eel and the lamprey can exist for a long time out of the water,
-because they have very small gills, and so receive but very little
-moisture into their system. But Icesius affirms that they are not
-less nutritious than the eel, nor even, perhaps, than the conger. And
-Aristotle, in his treatise on the Parts of Animals, says that from the
-time that they are little they grow very rapidly, and that they have
-sharp serrated teeth; and that they keep on laying small-sized eggs
-every season of the year. But Epicharmus, in his Muses, calls them
-not <ins title="Greek: smyraina">σμύραινα</ins>, but <ins title="Greek: myraina">μύραινα</ins>, without the <ins title="Greek: s">σ</ins>;
-speaking in this way of them:&mdash;</p>
-
-<div class="blockindent">
-No congers fat were wanting, and no lampreys (<ins title="Greek: myrainai">μύραιναι</ins>).
-</div>
-
-<p>And Sophron, too, spells the word in the same manner. But Plato or
-Cantharus, in his Alliance, spells the word with the <ins title="Greek: s">σ</ins>,
-saying&mdash;</p>
-
-<div class="blockindent">
-The ray, the lamprey (<ins title="Greek: smyraina">σμύραινα</ins>) too, is here.
-</div>
-
-<p>Dorion, in his treatise on Fishes, says that the river lampreys have
-only one spine, like the kind of cod which is called gallarias. But
-Andreas, in his treatise on Poisonous Animals, says that those lampreys
-which are produced by a cross with the viper have a poisonous bite, and
-that that kind is less round than the other, and is variegated. But
-Nicander, in his Theriacus, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 491]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-That is a terrible deed the lamprey does,<br />
-When oft its teeth it gnashes and pursues<br />
-Th' unhappy fishermen, and drives them headlong<br />
-Out of their boats in haste, when issuing forth<br />
-From the deep hole in which it long has lain:<br />
-If that the tale is true that it admits<br />
-The poisonous viper's love, when it deserts<br />
-Its pastures 'neath the sea, for food on land.
-</div>
-
-<p>But Andreas, in his treatise on Things which are believed erroneously,
-says that it is quite a mistake to suppose that the lamprey ever breeds
-with the viper when it comes on marshy ground; for that vipers do not
-themselves feed in marshes, as they are fond rather of sandy and desert
-places. But Sostratus, in his books on Animals (and there are two books
-of his on this subject, and with this title), agrees with those who
-assert that the lamprey and the viper do breed together.</p>
-
-<p>91. There is another kind of eel also, called the myrus. But the myrus,
-as Aristotle says, in the fifth book of his treatise on the Parts of
-Animals, differs from the lamprey; this latter being a variegated fish,
-and less powerful than the other; while the myrus is a fish of one
-uniform colour, and strong, and its whole colour is like that of the
-wryneck, and it has teeth both within and without. And Dorion says,
-that the myrus has no small bones running through its flesh, but that
-it is in every part eatable, and exceedingly soft; and that there are
-two kinds of it, for some are black, and some are of rather a fiery
-colour, but those which are dark are best. And Archestratus, the
-voluptuary philosopher, says&mdash;</p>
-
-<div class="blockindent">
-Between th' Italian and Sicilian shore,<br />
-Where the strait parts them with its narrow waves,<br />
-Whenever that most dainty fish is caught<br />
-Which men the lamprey call, be sure to buy it;<br />
-For in those waters 'tis the best of food.
-</div>
-
-<p>92. There is a fish, too, called the m&aelig;nis, or sprat; and Icesius says
-that they are more juicy than the tench, but that they are inferior in
-delicacy of flavour, and also in the extent to which they facilitate
-the secretions of the stomach. But Speusippus, in the second book of
-his treatise on Things similar to one another, says that both the boax
-and the smaris resemble the sprat; and these two fishes are mentioned
-by Epicharmus, in his Earth and Sea, in the following manner:&mdash;</p>
-
-<div class="blockindent">
-When you see many boaces and smarides.
-</div>
-
-<p>And Ep&aelig;netus, in his Cookery Book, says, "The smaris, which some people
-call cynoseuna." But Antiphanes, in his Countryman, or Butalion, calls
-the sprats the food of Hecate, on account of their diminutive size;
-
-<span class="pagenum">[Pg 492]</span>
-
-and the following is the passage:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Why, I did think that all these monstrous fish</span><br />
-Were cannibals.<br />
-<span class="linespace6"><i>B.</i> What can you mean, my friend?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Why, cannibals: so how would any man eat them?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> That's true. But these are food of Hecate,</span><br />
-Which he is speaking of, just sprats and mullets.
-</div>
-
-<p>There is also one kind which is called the leucom&aelig;nis, or white sprat,
-which some people call the boax. Poliochus, in his Corinthiastes, says&mdash;</p>
-
-<div class="blockindent">
-Let no man, in God's name I beg, persuade you,<br />
-Come when he will or whence, so to mistake<br />
-As to call leucom&aelig;nides boaces.
-</div>
-
-<p>93. There is also the melanurus, or blacktail; and concerning this fish
-Numenius says, in his Art of Fishing:&mdash;</p>
-
-<div class="blockindent">
-The scorpion or melanurus black,<br />
-The guide and leader of the perch.
-</div>
-
-<p>But Icesius says that he is very like the sargus, but that he is
-inferior to the latter in the quantity and quality of his juice, and
-also in delicacy of flavour; but that he is rather exciting food, and
-very nutritious. And Epicharmus mentions him in his Hebe's Marriage:&mdash;</p>
-
-<div class="blockindent">
-There were sargini, there were melanuri.
-</div>
-
-<p>Aristotle too, in his treatise on Animals, writes thus: "There are some
-fish which have barred or spotted tails, among which are the melanuri,
-and the sargi or sardine; and they have many lines on their skin, dark
-lines. But Speusippus affirms, in the second book of his treatise on
-Things similar to one another, that the fish called psyrus resembles
-the melanurus; but Numenius calls the psyrus, psorus, with an <ins title="Greek: o">ο</ins>,
-saying&mdash;</p>
-
-<div class="blockindent">
-The psorus, or the salpe, or the dragon-fish<br />
-Which haunts the shore.
-</div>
-
-<p>94. There is also a fish called the mormyrus, a most nutritious fish,
-as Icesius says. But Epicharmus, in his Hebe's Marriage, calls it the
-myrmes, unless, at least, he means a different fish by this name. But
-his expression is&mdash;</p>
-
-<div class="blockindent">
-The sea-swallow, the myrmes too,<br />
-And they are larger than the colias tunny.
-</div>
-
-<p><span class="pagenum">[Pg 493]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>But Dorion, in his book upon Fishes, calls them mormylus, with a <ins title="Greek: l">λ</ins>.
-But Lynceus of Samos, in his treatise on the Art of buying
-Fish, which he addressed to some friend of his, who
-was very difficult to please when making his purchases, says, "But it
-is not a useless plan, with reference to men who are obstinate, and who
-will not abate their price, when you are standing by to disparage their
-fish, quoting Archestratus (who wrote the book called The voluptuous
-Life), or some other poet, and repeating this verse:&mdash;</p>
-
-<div class="blockindent">
-The mormyrus that haunts the pebbly shore,<br />
-Is a bad, good-for-nothing, worthless fish.
-</div>
-
-<p>And again you may quote&mdash;</p>
-
-<div class="blockindent">
-Buy an amia in the autumn . . . .
-</div>
-
-<p>'But now 'tis spring.' And again you may proceed, if it should be the
-proper season&mdash;</p>
-
-<div class="blockindent">
-How good the cestreus is when winter comes.
-</div>
-
-<p>'But now,' you will say, 'it is summer.' And you will go on in this way
-for some time; and in this way you will drive away a good many of those
-who are standing about, and who might become purchasers. So when you
-have done this, you will by this means compel the man to take whatever
-price you choose to give."</p>
-
-<p>95. There is also the torpedo. Plato, or Cantharus, says, in the
-Alliance&mdash;</p>
-
-<div class="blockindent">
-A boil'd torpedo is delicious food.
-</div>
-
-<p>But Plato the Philosopher says, in the Meno, "You seem very much to
-resemble the sea-torpedo; for that fish causes any one who comes near
-it to become torpid." And an allusion to the name occurs also in Homer,
-where he says&mdash;</p>
-
-<div class="blockindent">
-His hand was torpid (<ins title="Greek: narkêse">νάρκησε</ins>) at the wrist.
-</div>
-
-<p>But Menander, in his Phanus, uses the termination <ins title="Greek: a">α</ins>, and says&mdash;</p>
-
-<div class="blockindent">
-A certain torpor (<ins title="Greek: narka">νάρκα</ins>) creeps o'er all my skin;
-</div>
-
-<p>though no one of the ancient writers ever used this form of the word.
-But Icesius says that it is a fish without much nutriment or much juice
-in it, but that it has some cartilaginous sort of substance diffused
-all over it, very good for the stomach. And Theophrastus, in his book
-on Animals which live in Holes, says that the torpedo works its way
-underground because of the cold. But in his treatise on Poisonous
-Animals, and on Animals which sting, he says that the torpedo can send
-the power which proceeds from it through wood, and through harpoons,
-so as to produce torpor in those who have them in their hands. But
-
-<span class="pagenum">[Pg 494]</span>
-
-Clearchus the Solensian has explained the cause of this in his treatise
-on Torpor; but, since his explanation is rather a long one, I do not
-recollect his exact words, but will refer you to the treatise itself.</p>
-
-<p>But the torpedo, says Aristotle, is one of the cartilaginous and
-viviparous fish; and, to provide itself with food, it hunts after
-little fish, touching them, and causing them all to become torpid and
-motionless. And Diphilus of Laodicea, in his essay on the Theriaca of
-Nicander, says that it is not every part of the animal which produces
-this torpor, but only some particular parts of it; and he says that
-he has arrived at this fact by a long series of experiments. But
-Archestratus speaks of&mdash;</p>
-
-<div class="blockindent">
-A boil'd torpedo done in oil and wine,<br />
-And fragrant herbs, and some thin grated cheese.
-</div>
-
-<p>Alexis, in his Galatea, says&mdash;</p>
-
-<div class="blockindent">
-I counsel you to season well and stuff<br />
-Torpedos whole, and then to roast them thoroughly.
-</div>
-
-<p>And in his Demetrius he says&mdash;</p>
-
-<div class="blockindent">
-Then I took a torpedo, calculating<br />
-If my wife touch'd it with her tender fingers<br />
-That they would get no hurt from its backbone.
-</div>
-
-<p>96. There is also the sword-fish. Aristotle says that this fish has its
-lower jaw short, but its upper one bony, long, and in fact as large as
-all the rest of the body of the fish; and this upper jaw is what is
-called the sword; but that this fish has no teeth. And Archestratus
-says&mdash;</p>
-
-<div class="blockindent">
-But take a slice of sword-fish when you go<br />
-To fair Byzantium, and take the vertebr&aelig;<br />
-Which bend his tail. He's a delicious fish,<br />
-Both there and where the sharp Pelorian cape<br />
-Juts out towards the sea.
-</div>
-
-<p>Now, who is then so great a general, or so great a critic in dishes
-and banquets, as this poet from Gela<a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">[7]</a>
-(or, I should rather say, from Catagela), who, for the sake of his
-epicurism, sailed through those straits; and who also, for the sake of
-the same epicurism, investigated the different qualities and juices
-of each separate part of every fish, as if he had been laying the
-foundation of some science which was useful to human life?</p>
-
-<p><span class="pagenum">[Pg 495]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>97. There is also a fish called the orphos (<ins title="Greek: orphôs">ὄρφως</ins>); but the
-word is also spelt with an <ins title="Greek: o">ο</ins> (<ins title="Greek: orphos">ὄρφος</ins>), as Pamphilus
-tells us. But Aristotle, in the fifth book of his Parts of Animals,
-where he says that the growth of most fish is very rapid, says,
-"The orphos also grows to a large fish from a little one with great
-rapidity; but he is a carnivorous fish, with serrated teeth, and of a
-solitary disposition. And there is this peculiarity in him, that it
-cannot be ascertained what means he has of propagating his species, and
-that he can live a long time after he has been cut in pieces. He is
-also one of those fish which bury themselves in holes during the winter
-season, and he is fond of keeping close to the land, rather than of
-going into the deep sea; but he does not live more than two years. And
-Numenius, speaking of this fish, says&mdash;</p>
-
-<div class="blockindent">
-Now with such baits as these it is not hard<br />
-To draw the lengthy scorpion from his bed,<br />
-Or the rough orphus: for they're easily caught.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-The grayling, or the sea-born race of orphi,<br />
-Or the dark flesh'd sea-blackbird.
-</div>
-
-<p>But Dorion says that the young orphus is called by some the orphacines.
-And Archippus says, in his Fishes,&mdash;</p>
-
-<div class="blockindent">
-The orphus came to them, the priest o' the god.
-</div>
-
-<p>And Cratinus says, in his Ulysses,&mdash;</p>
-
-<div class="blockindent">
-A hot slice of the newly taken orphus.
-</div>
-
-<p>And Plato, in his Cleophon, says&mdash;</p>
-
-<div class="blockindent">
-For he has brought you here, old dame, to dwell,<br />
-A rotten food for orphi and for phagri,<br />
-And other gristly boneless fish around.
-</div>
-
-<p>And Aristophanes, in his Wasps, says&mdash;</p>
-
-<div class="blockindent">
-If a man be inclined to purchase orphi,<br />
-And likes to leave alone the membrades.
-</div>
-
-<p>Now this word <ins title="Greek: orphôs">ὀρφὼς</ins>, in the nominative case singular, is
-accented with an acute on the ultima by the Attic writers; so Archippus
-writes the word, in his Fishes, in the lines which I have already
-quoted; and Cratinus also, in his Ulysses, as I have above quoted it,
-writes&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: temachos orphô chliaron">τέμαχος ὀρφὼ χλιαρόν</ins>.
-</div>
-
-<p>98. There is also a fish called orcynus. Dorion, in his treatise on
-Fishes, says that the orcyni come from the sea near the Pillars of
-Hercules to the waters on our coasts; on which account, a great number
-
-<span class="pagenum">[Pg 496]</span>
-
-are taken in the Iberian and Tyrrhenian seas; and that from thence
-they are dispersed over the rest of the sea. But Icesius says that
-those which are caught near Cadiz are the fattest, and next to them
-those which are taken near Sicily. But that those which are taken at
-any great distance from the Pillars of Hercules have very little fat
-on them, because they have swum a very great distance. Accordingly,
-at Cadiz, it is only the shoulders by themselves which are dried and
-cured; as also it is only the jaws and palate of the sturgeon, and that
-part which is called the melandryas, which is cured. But Icesius says
-that the entrails are very rich, and very different in flavour from the
-other parts; and that the parts about the shoulders are superior even
-to these.</p>
-
-<p>99. There is also the cod and the hake. The cod, says Aristotle, in his
-work on Living Animals, has a large wide mouth like the shark, and he
-is not a gregarious fish; and he is the only fish which has his heart
-in his stomach, and in his brain he has stones like millstones. And he
-is the only fish who buries himself in a hole in the hot weather, when
-the Dog-star rages; for all others take to their holes in the winter
-season. And these fish are mentioned by Epicharmus, in his Hebe's
-Wedding:&mdash;</p>
-
-<div class="blockindent">
-And there are chann&aelig; with their large wide mouths,<br />
-And cod with their huge bellies.
-</div>
-
-<p>But the cod is different from the hake, as Dorion tells us, in his work
-upon Fish, where he writes thus: "The <ins title="Greek: onos">ὄνος</ins> (cod), which some
-call <ins title="Greek: gados">γάδος</ins>." There is also the gallerides, which some call a
-hake, and some a maxinus. But Euthydemus, in his work on Cured Fish,
-says, "Some call this fish the bacchus, and some call it the gelaria,
-and some call it the hake." But Archestratus says&mdash;</p>
-
-<div class="blockindent">
-Anthedon's famous for its cod, which some<br />
-Do call gallerias; there its size is great,<br />
-But the flesh spongy, and in many respects<br />
-I do not think it good, though others praise it.<br />
-But this man likes one thing, and that another.
-</div>
-
-<p>100. There is the polypus, declined <ins title="Greek: polypous">πολύπους</ins>, <ins title="Greek: polypodos">πολύποδος</ins>; at least this is the way the Attic writers use the word,
-and so does Homer:&mdash;</p>
-
-<div class="blockindent">
-As when a polypus (<ins title="Greek: poulypodos">πουλύποδος</ins> in the genitive) is dragged from out his lair:
-</div>
-
-<p><span class="pagenum">[Pg 497]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>keeping the analogy to the noun <ins title="Greek: pous">ποὺς</ins>, from which it is
-derived. But in the accusative case we find the form <ins title="Greek: polypoun">πολύπουν</ins>,
-just as we find <ins title="Greek: Alkinoun">Ἀλκίνουν</ins> and <ins title="Greek: Oidipoun">Οἰδίπουν</ins>. &AElig;schylus,
-too, has the form <ins title="Greek: tripoun">τρίπουν</ins>, as an epithet of a caldron, in his
-Athamas, from <ins title="Greek: pous">ποὺς</ins>, as if it were a simple noun like <ins title="Greek: nous">νοῦς</ins>. But the form <ins title="Greek: pôlypos">πώλυπος</ins> is
-&AElig;olic. For the Attics always say <ins title="Greek: polypous">πολύπους</ins>. Aristophanes, in his D&aelig;dalus, says&mdash;</p>
-
-<div class="blockindent">
-When then I had this polypus (<ins title="Greek: poulypous">πουλύπους</ins>) and cuttle-fish.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-He put before me a polypus (<ins title="Greek: poulypoun">πουλύπουν</ins>).
-</div>
-
-<p>And in another place he has&mdash;</p>
-
-<div class="blockindent">
-They are the blows of a polypus press'd tight.
-</div>
-
-<p>And Alc&aelig;us says, in his Adulterous Sisters,&mdash;</p>
-
-<div class="blockindent">
-The man's a fool and has the mind of a polypus (<ins title="Greek: poulypodos">πουλύποδος</ins>).
-</div>
-
-<p>But Ameipsias, in his Glutton, says&mdash;</p>
-
-<div class="blockindent">
-I want, it seems, a heap of polypi (<ins title="Greek: poulypôn">πουλύπων</ins>).
-</div>
-
-<p>And Plato, in his Boy, writes&mdash;</p>
-
-<div class="blockindent">
-First of all you like the polypodes (<ins title="Greek: tous poulypodas">τοὺς πουλύποδας</ins>).
-</div>
-
-<p>Alc&aelig;us in another passage says&mdash;</p>
-
-<div class="blockindent">
-I myself eat like any polypus (<ins title="Greek: poulypous">πουλύπους</ins>).
-</div>
-
-<p>But others use the accusative case <ins title="Greek: polypoda">πολύποδα</ins>, in strict analogy
-with <ins title="Greek: pous, podos, podi, poda">ποὺς, ποδὸς, ποδὶ, πόδα</ins>. Eupolis, in his Demi, has&mdash;</p>
-
-<div class="blockindent">
-The man's a fellow-citizen of mine,<br />
-A very polypus in disposition.
-</div>
-
-<p>101. Diocles, in the first book of his treatise on Wholesome Things,
-says&mdash;"The molluscous fish are calculated to give pleasure, and to
-excite the amorous propensities; especially the polypi (<ins title="Greek: hoi polypodes">ὁι πολυποδες</ins>)."
-And Aristotle relates that the polypus has eight feet,
-of which the two highest and the two lowest are the smallest, and
-those in the middle are the largest; and they have also two feelers,
-with which they bring their food to their mouth. And they have their
-eyes placed above their two upper feet; and their mouth and teeth are
-between their feet. And when the polypus is dissected, he has a brain
-divided into two parts; and what is called his ink is not black, like
-the cuttle-fish, but of a reddish colour, in that part of him which is
-called the poppy; but the poppy lies above the stomach, like a bladder:
-and it has no intestines, like other fish. But for food it uses at
-times the flesh of small shell-fish, and casts the shells outside its
-body; by which the hunters know where to find it. And it propagates
-
-<span class="pagenum">[Pg 498]</span>
-
-its species by becoming intertwined with the female, and is a long time
-about it, because it is destitute of blood: and it ejects its young
-through the orifice which is called the spiracle, which is the only
-passage for its body; and it lays eggs in clusters, like bunches of
-grapes.</p>
-
-<p>102. They say, also, that the polypus, when it is in want of food, will
-eat even itself. And among those who relate this fact is Pherecrates
-the comic poet; for he, in the play entitled The Countryman, says&mdash;</p>
-
-<div class="blockindent">
-They live on green anthrysca, and on bracana,<br />
-And snails and slugs. And when they're very hungry,<br />
-Then, like the polypus, they e'en at night<br />
-Nibble their fingers.
-</div>
-
-<p>And Diphilus, in his Merchant, says&mdash;</p>
-
-<div class="blockindent">
-A polypus with all his feelers<br />
-And limbs unhurt; whose wicked tooth<br />
-Has not devour'd himself, my friend,<br />
-Is ready for our supper.
-</div>
-
-<p>But all this is a mistake; for the fact is, that he is pursued by the
-congers, and has his feet hurt in that manner. And it is said that if
-any one strews salt over his hole, he immediately comes out. It is
-also affirmed, that when he flies in alarm, he changes his colour, and
-becomes like the places in which he conceals himself. As also Theognis
-of Megara says, in his Elegies&mdash;</p>
-
-<div class="blockindent">
-Remark the tricks of that most wary polypus,<br />
-Who always seems of the same colour and hue<br />
-As is the rock near which he lies.
-</div>
-
-<p>And Clearchus makes a similar statement in the second book of his
-treatise on Proverbs, where he quotes the following lines, without
-saying from whose writings they come&mdash;</p>
-
-<div class="blockindent">
-My son, my excellent Amphilochus,<br />
-Copy the shrewd device o' the polypus,<br />
-And make yourself as like as possible<br />
-To those whose land you chance to visit.
-</div>
-
-<p><span class="pagenum">[Pg 499]</span></p>
-
-<div class="sidenote-left">THE POLYPUS.</div>
-
-<p>103. And the same Clearchus says that, in olden time, about Tr&oelig;zen,
-it was considered impious to try to catch either the polypus, which
-was called sacred, or that one which was called the rower. And it was
-contrary to law to eat either that or the sea-tortoise. But the polypus
-is a fish very apt to decay, and also very stupid; for it goes towards
-the hand of the people who are pursuing it: and sometimes even
-when it is pursued, it does not attempt to get out of the way. Their
-females waste away after laying their eggs, and get powerless; by
-reason of which they are easily taken. And sometimes they have been
-seen leaving the sea, and going on dry land, especially towards any
-rough or rugged ground; for they shun smooth places: and of all
-plants they especially delight in the olive, and they are often found
-embracing the trunk of an olive with their feelers. They have also
-been discovered clinging to such fig-trees as grow near the sea-shore,
-and eating the figs, as Clearchus tells us, in his treatise on those
-Animals which live in the Water. And this also is a proof that they
-are fond of the olive,&mdash;that if any one drops a branch of this tree
-down into the sea, in a place where there are polypi, and holds it
-there a little time, he without any trouble draws up as many polypi
-as he pleases, clinging to the branch. And all their other parts are
-exceedingly strong, but their neck is weak.</p>
-
-<p>104. It is also said that the male has something corresponding to
-the parts of generation in one of his arms, in which there are his
-two large feelers; and that it is a limb full of nerves, sticking to
-the arm all along as far as the middle. But, in the fifth book of
-his treatise on the Parts of Animals, Aristotle says&mdash;"The polypus
-propagates his species in the winter, and brings forth in the spring;
-and it lies in its hole for about two months: and it is a very
-prolific animal. But the male differs from the female, both in having
-a longer head, and also in having what the fishermen call its parts of
-generation in one of its feelers. And when it brings forth, it sits on
-its eggs, on which account it is worse to eat at that season; and the
-polypus lays its eggs either in its bed, or in any potsherd, or hollow
-place or vessel of that sort. And after fifty days, the little polypi
-come forth out of the egg in immense numbers, like young spiders.
-But the female polypus sometimes sits upon the eggs, and sometimes
-clings to the mouth of the bed, holding on with one of its feelers."
-Theophrastus, in his treatise on those Animals which change their
-Colour, says that the polypus generally becomes like only to those
-places which are rocky, doing this both out of fear and for the sake
-of protecting itself. But, in his book on those Animals which live
-on dry Land, he says that the polypi are not fond of sea-water. But,
-in his treatise on those Things which are different according to the
-Differences of their Situation, Theophrastus says that there are no
-
-<span class="pagenum">[Pg 500]</span>
-
-polypi about the Hellespont; for that sea is cold, and not very
-salt, and that both these circumstances are unfavourable to the polypus.</p>
-
-<p>105. "But the fish called the nautilus," says Aristotle, "is not a
-polypus, though it resembles a polypus in its feelers. And the back
-of the nautilus is covered with a shell; and it rises up out of the
-bottom of the sea, having its shell upon its back, in order that it
-may not catch the water. But when it has turned round, then it sails
-on, putting up two of its feelers, which have a thin membrane growing
-between them, just as the feet of some birds are which have a membrane
-of skin between their toes. And their other two feelers they let down
-into the sea, instead of rudders; but when they see anything coming
-towards them, then out of fear they draw in those feet, and fill
-themselves with salt water, and so descend to the bottom as rapidly as
-possible." But, in his treatise on Animals and Fishes, he says&mdash;"Of the
-polypi there are two sorts; one, that which changes its colour, the
-other the nautilus."</p>
-
-<p>106. Now, on this nautilus there is an epigram quoted of Callimachus of
-Cyrene, which runs thus:&mdash;</p>
-
-<div class="blockindent">
-I was a shell, O Venus Zephyritis,<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">[8]</a><br />
-Now I'm the pious offering of Selena,<br />
-The gentle nautilus. When balmy winds<br />
-Breathe soft along the sea, I hold my course,<br />
-Stretching my sails on their congenial yards.<br />
-Should calm, the placid goddess, still the waves,<br />
-I row myself along with nimble feet,<br />
-So that my name suits rightly with my acts.<br />
-Now have I fallen on the Iulian shore,<br />
-To be a pleasant sport to Arsinoe.<br />
-No more shall Halcyons' dew-besprinkled eggs,<br />
-My dainty meal, lie thick within my bed<br />
-As formerly they did, since here I lie.<br />
-But give to Cleinias's daughter worthy thanks;<br />
-For she does shape her conduct honestly,<br />
-And from &AElig;olian Smyrna doth she come.
-</div>
-
-<p>Posidippus also wrote this epigram on the same Venus which is
-worshipped in Zephyrium:&mdash;</p>
-
-<div class="blockindent">
-Oh, all ye men who traffic on the streams,<br />
-Or on the land who hold a safer way,
-</div>
-
-<p><span class="pagenum">[Pg 501]</span></p>
-
-<div class="sidenote-left">THE POLYPUS.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-Worship this shrine of Philadelphus' wife,<br />
-Venus Arsinoe, whom Callicrates,<br />
-The naval leader, first did firmly place<br />
-On this most beautiful Zephyrian shore.<br />
-And she will on your pious voyage smile,<br />
-And amid storms will for her votaries<br />
-Smooth the vex'd surface of the wide-spread sea.
-</div>
-</div>
-
-<p>Ion the tragedian also mentions the polypus, in his Ph&oelig;nix, saying&mdash;</p>
-
-<div class="blockindent">
-I hate the colour-changing polypus,<br />
-Clinging with bloodless feelers to the rocks.
-</div>
-
-<p>107. Now the different species of polypus are these: the eledone,
-the polypodine, the bolbotine, the osmylus; as both Aristotle and
-Speusippus teach us. But, in his book on Animals and their Properties,
-Aristotle says that the polypus, the osmylus, the eledone, the
-cuttle-fish, and the squid, are all molluscous. Epicharmus, in his
-Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-A polypus, a cuttle-fish, and quickly-moving squid,<br />
-A foul-smelling bolbitine, and chattering old woman.
-</div>
-
-<p>And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-The Carian and the Thasian polypi<br />
-Are far the best; Corcyra too can breed<br />
-Fish of large size and very numerous.
-</div>
-
-<p>But the Dorians spell the word with an <ins title="Greek: ô">ω</ins>, <ins title="Greek: pôlypous">πωλύπους</ins>;
-as, for instance, Epicharmus. Simonides too has the expression, <ins title="Greek: pôlypon dizêmenos">πώλυπον διζήμενος</ins>.
-But the Attics spell the word <ins title="Greek: polypous">πολύπους</ins>, with an <ins title="Greek: o">ο</ins>: and it is a cartilaginous fish;
-for <ins title="Greek: chondrôdês">χονδρώδης</ins> and <ins title="Greek: selachôdês">σελαχώδης</ins> have the same meaning;&mdash;</p>
-
-<div class="blockindent">
-The polypodes and the dog-shark.
-</div>
-
-<p>Moreover, all the fish belonging to the species of the cuttle-fish are
-called molluscous. But the whole tribe of . . . . . is cartilaginous.</p>
-
-<p>108. There is also a fish called the pagurus; and it is mentioned by
-Timocles or Xenarchus, in his Purple, thus&mdash;</p>
-
-<div class="blockindent">
-But I, as being a skilful fisherman,<br />
-Have carefully devised all sorts of arts<br />
-To catch those vile paguri, enemies<br />
-To all the gods and all the little fishes.<br />
-And shall I not without delay beguile<br />
-An old buglossus? That would be well done.
-</div>
-
-<p>109. There is also the pelamys. Phrynichus mentions it in his Muses;
-and Aristotle, in the fifth book of his treatise on the Parts of
-Animals, says the pelamydes and the tunnies breed in the Black Sea,
-
-<span class="pagenum">[Pg 502]</span>
-
-but not anywhere else. Sophocles also mentions them, in his Shepherds:&mdash;</p>
-
-<div class="blockindent">
-There, too, the foreign pelamys does winter,<br />
-The stranger from the Hellespont. For she<br />
-Doth come with many of her kind in summer<br />
-To these cool waters of the Bosphorus.
-</div>
-
-<p>110. Then there is the perch. He also is mentioned by Diocles; and
-Speusippus, in the second book of his treatise on Things Resembling one
-another, says that the perch, the canna, and the phycis are all nearly
-alike. And Epicharmus says&mdash;</p>
-
-<div class="blockindent">
-The comaris, the sea-dog, and the cestra<br />
-And variegated perch.
-</div>
-
-<p>And Numenius, in his treatise on the Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-At one time perch, and at another strophades,<br />
-Which keep around the rocks. The phycis too,<br />
-Th' alphestes, and the red-flesh'd scorpion.
-</div>
-
-<p>There is also the phycis. This also is mentioned by Epicharmus, in
-his Hebe's Wedding; and by Speusippus, in the second book of his
-treatise on Things Resembling one another; and by Numenius: all whose
-testimonies are at hand. Aristotle, in his book upon Animals and their
-Properties, says that the phycis is surrounded with prickles and
-spotted. But the perch is marked with lines, and with bars running in
-an oblique direction. And there is a proverb also, "The perch follows
-the blacktail."</p>
-
-<p>111. We have also the needle-fish. This also is mentioned by
-Epicharmus, who says&mdash;</p>
-
-<div class="blockindent">
-The oxyrhynchi, and the needle-fish,<br />
-And the hippuri.
-</div>
-
-<p>But Dorion, in his work on Fish, says&mdash;"The belone, which they also
-call the needle-fish." Aristotle too, in the fifth book of his Parts
-of Animals, calls this fish the belone. But, in his book on Animals
-and their Properties, or else in his work on Fishes, he calls it the
-needle-fish; and says that it has no teeth. And Speusippus calls it the
-belone.</p>
-
-<p>112. There is also the rhinè. Dorion, in his book on Fishes, says that
-the rhinès are best at Smyrna; and that all the cartilaginous fish are
-especially good in the gulf of Smyrna. And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-And the far-famed Miletus does produce<br />
-All cartilaginous fish in high perfection,
-</div>
-
-<p><span class="pagenum">[Pg 503]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-But first of all one ought to take account<br />
-Both of the rhina and leiobatus,<br />
-Known for his spacious back. Still before all<br />
-Give me a roasted crocodile to eat,<br />
-Fresh from the oven, a most dainty dish<br />
-For all the children of Ionia.
-</div>
-</div>
-
-<p>113. There is next the scarus, or char. Aristotle says that this fish
-has serrated teeth, and is a solitary fish, and carnivorous; and that
-it has a small mouth, and a tongue which does not adhere closely to the
-mouth, and a triangular heart of a whitish colour and with three lobes;
-and that its gall and spleen are black, and that of its gills one is
-double and one single; and that it alone of all fish chews the cud. And
-that it delights in seaweed for food, on which account the fishermen
-use seaweed as a bait to catch it with. And it is in season in the
-summer. And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-We fish for spari, and for scari too,<br />
-Whose very dung may not be thrown away.
-</div>
-
-<p>But Seleucus of Tarsus, in his treatise on Fishing, says that the
-scarus is the only fish which never sleeps; by reason of which it is
-not easily caught, even by night. But this may be the case on account
-of its timid nature. And Archestratus says, in his Gastronomy,&mdash;</p>
-
-<div class="blockindent">
-Seek now a scarus, fresh from Ephesus,<br />
-And in the winter season eat a mullet<br />
-Caught in the waves of sandy Teichioussa,<br />
-A village of Miletus, near the Carians,<br />
-The crooked-footed Carians.
-</div>
-
-<p>And in another part he says&mdash;</p>
-
-<div class="blockindent">
-Wash and then roast the mighty scarus which<br />
-Comes from the sea that laves Chalcedon's walls:<br />
-That too is good which near Byzantium swims,<br />
-With back as broad as a large oval shield.<br />
-Take him and cook him whole as I shall tell you.<br />
-Sprinkle him o'er with oil and grated cheese,<br />
-Then place him in the oven hanging up,<br />
-So as to escape the bottom, and then roast him,<br />
-And sprinkle him with salt and cummin seed<br />
-Well mix'd together; and again with oil,<br />
-Pouring out of your hand the holy stream.
-</div>
-
-<p>Nicander of Thyatira says that there are two kinds of scari; and that
-one is called the onias, and the other the &aelig;olus.</p>
-
-<p><span class="pagenum">[Pg 504]</span></p>
-
-<p>114. Then there is the sparus. Icesius says that this is a more juicy
-fish than the sprat, and more nutritious than most other fish. And
-Epicharmus says, in his Hebe's Wedding,&mdash;</p>
-
-<div class="blockindent">
-Neptune then arrives himself<br />
-<span class="linespace1">Laden with most beauteous nets</span><br />
-In the boats of fair Ph&oelig;nicia,<br />
-<span class="linespace1">Then we all do spari catch,</span><br />
-And scari too, that sacred fish,<br />
-<span class="linespace1">Whose very dung may not be thrown away.</span>
-</div>
-
-<p>And Numenius says, in his treatise on Fishing,&mdash;</p>
-
-<div class="blockindent">
-The sparus or the hycas fond of company.
-</div>
-
-<p>And Dorion mentions this fish, in his treatise on Fishes.</p>
-
-<p>115. There is also the scorpion. Diocles, in the first book of his
-treatise on Wholesome Things, addressed to Plistarchus, says&mdash;"Of fresh
-fish, the following have drier meat: the scorpions, the sea-cuckoo,
-the sea-sparrow, the sargi, and the rough-tail. But the mullet is
-not so dry as these are; for all fish which keep near the rocks have
-softer flesh." And Icesius says&mdash;"There are two kinds of scorpion;
-one of which lives in the sea, and the other in marshes. And the
-one which lives in the sea is red, but the other is rather black.
-But the sea-mullet is superior to the other, both in taste and in
-nutritious qualities. But the scorpions have purging qualities, are
-easy of secretion, very juicy, and very nutritious; for they are a
-cartilaginous fish." The scorpion brings forth its young twice a-year,
-as Aristotle tells us, in the fifth book of his Parts of Animals. But
-Numenius says, in his treatise on Fishing,&mdash;</p>
-
-<div class="blockindent">
-The phycides, the alphestes, and besides<br />
-The red-flesh'd scorpion, and the blacktail quick,<br />
-Which guides the perch all through the stormy sea.
-</div>
-
-<p>But that he is a fish which has the power of stinging, Aristotle tells
-us, in his book about Fishes or Animals. And Epicharmus, in his Muses,
-says that the scorpion is a variegated fish:&mdash;</p>
-
-<div class="blockindent">
-The variegated scorpion, the grayling,<br />
-The fat and well-fed lizards.
-</div>
-
-<p><span class="pagenum">[Pg 505]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>The scorpion is a solitary fish, and feeds on seaweed. But, in the
-fifth book of his Parts of Animals, Aristotle speaks of scorpions and
-scorpides in different places; but it is uncertain whether he means the
-same fish; because we ourselves have often eaten the scorp&aelig;na and the
-scorpion, and there is no
-one who does not know that both their juice and their meat are quite
-different. But Archestratus, that skilful cook, in his Golden Words,
-tells us&mdash;</p>
-
-<div class="blockindent">
-When you're at Thasos buy a scorpion,<br />
-But let him not be longer than one cubit;<br />
-Avoid the larger sizes.
-</div>
-
-<p>116. Then there is the scombrus, or tunny, which is mentioned by this
-name by Aristophanes, in his Gerytades. Icesius says that that species
-of tunny called scombrus is smaller in size, but more nutritious, than
-the species called colias; and also more juicy, though not more easily
-digested. Epicharmus, in his Hebe's Wedding, mentions them thus:&mdash;</p>
-
-<div class="blockindent">
-Sea-swallows, and mormyri, both of which<br />
-Are larger than the coli&aelig; and the scombri,<br />
-But less than those whose name is thynnides.
-</div>
-
-<p>117. The sargus is another fish. He (as Icesius tells us) is a fish of
-very exciting and astringent properties, and more nutritious than the
-melanurus, or blacktail. But Numenius, in his treatise on Fishing, says
-that the sargus is a very cunning fish as respects the catching him:&mdash;</p>
-
-<div class="blockindent">
-The rich sea-blackbird, or the thrush who sports<br />
-Beneath the waves; the sargus too who rushes<br />
-Now here with sudden movement, and now there,<br />
-The greatest enemy to the fisher's nets.
-</div>
-
-<p>And Aristotle, in the fifth book of his treatise on the Parts of
-Animals, says that the sargus brings forth its young twice in the year;
-once in the spring, and once in the autumn. And Epicharmus, in his
-Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The sargus, and the chalcis, and the . . .
-</div>
-
-<p>But he speaks of the sarginus, or sargus, as an excellent fish, in the
-following lines&mdash;</p>
-
-<div class="blockindent">
-There the sarginus was, the melanurus,<br />
-And the dear t&aelig;nia, thin but delicious.
-</div>
-
-<p>And in a similar manner Dorion, in his treatise on Fishes, speaks,
-calling them sargini and chalcides, on this very account. But the wise
-Archestratus says&mdash;</p>
-
-<div class="blockindent">
-Now when the bright Orion's star doth set,<br />
-And the fair mother of the vinous grape<br />
-Doth shed her hair, then take a roasted sargus,<br />
-Well sprinkled o'er with cheese, of mighty size,<br />
-Smoking, and soften'd with sharp vinegar.<br />
-For he is hard by nature. And remember<br />
-This is the way all hard fish should be cook'd.<br />
-
-<p><span class="pagenum">[Pg 506]</span></p>
-
-But those whose meat is good and soft by nature,<br />
-It is enough to sprinkle well with salt,<br />
-And lightly to anoint with oil. For they<br />
-Have virtue and delights within themselves.
-</div>
-
-<p>118. There is the salpe, too. Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The aon, and the phagrus, and the pike,<br />
-And the dung-eating, bloated, dirty salpe,<br />
-Which still have a sweet flavour in the summer.
-</div>
-
-<p>And Aristotle, in the fifth book of his Parts of Animals, says that the
-salpe has young once a-year only, in the autumn; and that his skin is
-covered with numerous red lines. Moreover, he has serrated teeth, and
-is a solitary fish. And he says that it is stated by the fishermen that
-he may be caught with a cucumber, being very fond of that kind of food.
-And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-I always do account the fish call'd salpe<br />
-A worthless fish. But it is least tasteless<br />
-When the wheat ripens. And the choicest kinds<br />
-Are caught at Mitylene.
-</div>
-
-<p>And Pancrates, in his Works of the Sea, says&mdash;</p>
-
-<div class="blockindent">
-There is the salpe too, of the same size,<br />
-Which the seafaring fishermen do call<br />
-The ox, because he grinds within his teeth<br />
-The stout seaweed with which he fills his belly.
-</div>
-
-<p>He also is a spotted or variegated fish; on which account his friends
-used to nickname Mnaseas the Locrian (or, as some call him, the
-Colophonian),&mdash;the man who wrote the poem called The Sports,&mdash;Salpe,
-on account of the variety of things in his collection. But Nymphodorus
-the Syracusan, in his Voyage round Asia, says that it was a Lesbian
-woman, named Salpe, who wrote the book called The Sports. But Alcimus,
-in his Affairs of Sicily, says that in Messene, in Sicily, there was a
-man named Botrys, who was the author of some "Sports" very like those
-which are attributed to Salpe. But Archippus uses the word in the
-masculine form, <i>Salpes</i>, saying&mdash;</p>
-
-<div class="blockindent">
-The ceryx shouted out,<br />
-The salpes trumpeted and fetch'd seven obols.
-</div>
-
-<p>And there is a similar fish produced in the Red Sea, which is called
-the stromateus; and it has gold-coloured lines running along the whole
-of his body, as Philo tells us, in his book on Mines.</p>
-
-<p><span class="pagenum">[Pg 507]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>119. There is also the synodon and the synagris. They also are
-mentioned by Epicharmus, when he says&mdash;</p>
-
-<div class="blockindent">
-Synagrides, and mazi, and the synodons,<br />
-With red spots variegated.
-</div>
-
-<p>And Numenius, in his treatise on Fishing, writes the word with an
-<ins title="Greek: u">υ</ins>, <ins title="Greek: synodous">συνόδους</ins>; and says&mdash;</p>
-
-<div class="blockindent">
-Then the white synodon, and boax, and triccus.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-Fish with these baits then, if you wish to eat<br />
-The mighty synodon, or diving horsetail.
-</div>
-
-<p>But Dorion writes the word <ins title="Greek: sinodous">σινόδους</ins>, with an <ins title="Greek: i">ι</ins>; and
-so does Archestratus, in the following lines:&mdash;</p>
-
-<div class="blockindent">
-But try to catch a well-fed sinodon,<br />
-And you will find the best in narrow straits.<br />
-All this advice to Cyrus I have given,<br />
-And now to you, Cle&aelig;nus, I impart it.
-</div>
-
-<p>And Antiphanes says, in his Archistrata,&mdash;</p>
-
-<div class="blockindent">
-But who would eat an eel, or sinodon's head.
-</div>
-
-<p>120. There is also the saurus, or lizard. Alexis mentions this fish, in
-his Leuce. It is a cook who is speaking:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Do you know how you ought to dress a lizard?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> I shall, when you have taught me.</span><br />
-<span class="linespace13"><i>A.</i> First of all</span><br />
-Take off the gills, then wash him, then cut off<br />
-The spines all round, and split him open neatly;<br />
-Then when you've laid him flat, anoint him well<br />
-And thoroughly with assaf&oelig;tida;<br />
-Sprinkle him then with cheese, and salt, and marjoram.
-</div>
-
-<p>And Ephippus, in his Cydon, gives a list of many other fishes, and
-among them he mentions the lizard, in the following lines:&mdash;</p>
-
-<div class="blockindent">
-Slices of tunny, and of glanis,<br />
-Of shark, and rhinè, and of conger,<br />
-Cephalus, perch, and lizard too,<br />
-And phycis, brinchus, also mullet,<br />
-Sea-cuckoo, phagrus, myllus, sparus,<br />
-Lebias, &aelig;olias, and sea-swallow,<br />
-Thritta, and squid, and cuttle-fish,<br />
-Sea-sparrow, and drac&aelig;nides.<br />
-The polypus, the squid, and orphus,<br />
-The tench, th' anchovy, and the cestres,<br />
-And last of all the needle-fish.
-</div>
-
-<p>And Innesimachus, in his Horse-breeder, says&mdash;</p>
-
-<div class="blockindent">
-Of fish with teeth serrated, you may eat<br />
-The grim torpedo, the sea-frog, the perch,<br />
-The lizard, and the trichias, and the phycis,<br />
-The brinchus, and the mullet, and sea-cuckoo.
-</div>
-
-<p><span class="pagenum">[Pg 508]</span></p>
-
-<p>There is also the scepinus; and this fish is mentioned by Dorion,
-in his treatise on Fish; and he says that it is also called the
-attageinus, or sea-woodcock.</p>
-
-<p>121. There is also the sci&aelig;na. Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-&AElig;oli&aelig; were there, and plotes too,<br />
-And cynoglossi and sciathides.
-</div>
-
-<p>But Numenius calls this fish the Sciadeus, saying&mdash;</p>
-
-<div class="blockindent">
-Use then this bait, and you perhaps may catch,<br />
-If such your wish, a mighty synodon,<br />
-Or the quick leaping hippurus, or the phagrus<br />
-Proud with his high-raised crest, or in a shoal<br />
-Of trusty comrades, the fresh sciadeus.
-</div>
-
-<p>There is also the syagris; and this fish is mentioned by Epicharmus, in
-his Hebe's Wedding, and also in his Earth and Sea.</p>
-
-<p>122. Then there is the sphur&aelig;na, or hammer-fish; and these fish,
-Icesius says, are more nutritious than the congers, but very unpleasant
-and unpalatable to the taste; and, as to their juicy qualities, they
-are tolerable. But Dorion says&mdash;"The sphur&aelig;na, which they call the
-cestra." And Epicharmus, in his Muses, having named the cestra, does
-not after that mention the sphur&aelig;na, thinking them the same fish&mdash;</p>
-
-<div class="blockindent">
-The chalcides, the sea-dog, and the cestra,<br />
-And perch with variegated back.
-</div>
-
-<p>And Sophron, in his Male Farces, says&mdash;"The cestr&aelig;, which eat the
-botis." But Speusippus, in the second book of his treatise on Things
-which resemble one another, puts down the cestra, the needle-fish, and
-the sea-lizard as very nearly like one another. And the Attic writers
-in general call the sphur&aelig;na the cestra, and do not so often use the
-name of sphur&aelig;na. Accordingly, Strattis, in his Macedonians, when some
-Athenian asks the question, as being ignorant of the name, and saying,</p>
-
-<div class="blockindent">
-But what is the sphur&aelig;na?
-</div>
-
-<p>The other replies,</p>
-
-<div class="blockindent">
-You, O Athenians, do call it the cestra.
-</div>
-
-<p>And Antiphanes, in his Euthydicus, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> The sphur&aelig;na is a common fish.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> You should say cestra, in strict Attic Greek.</span>
-</div>
-
-<p>And Nicophon, in his Pandora, says&mdash;</p>
-
-<div class="blockindent">
-The cestra and the pike.
-</div>
-
-<p><span class="pagenum">[Pg 509]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The cestra and the variegated perch.
-</div>
-
-<p>123. The cuttle-fish is often mentioned. Aristophanes says, in his
-Danaides,&mdash;</p>
-
-<div class="blockindent">
-And when I have the cuttle-fish and polypus.
-</div>
-
-<p>And the penultima of this word has the acute accent, like that in the
-word <ins title="Greek: aitia">αἰτία</ins>, as Philemon tells us; like these words,
-<ins title="Greek: paidia">παιδία</ins>, <ins title="Greek: tainia">ταινία</ins>, <ins title="Greek: aitia">οἰκία</ins>. But Aristotle says that the
-cuttle-fish has eight feet, of which the two lowest are the largest;
-and that it has two proboscises, and between them it has its eyes
-and mouth placed. And it has two teeth, one above and one below; and
-what is called a shell on its back. And the ink is contained in what
-is called the mutis, which answers to the liver; and it lies near
-its mouth, being something like a bladder. Its belly is wide and
-smooth, like the paunch of an ox. And the little cuttle-fish feed on
-small fish, extending their proboscises like fishermen's lines, and
-catching their prey with them. It is said, too, that when a storm
-comes, they seize hold of the rocks with their proboscises, as if they
-were anchors, and so fix themselves firm. And when the cuttle-fish is
-pursued, it discharges its ink, and is hidden in it, making it appear
-as if it were flying forwards. And it is also said, that when the
-female is struck by a harpoon, the male fish come to its assistance,
-dragging it on; but if the male fish be taken, the female fish flees
-away. But the cuttle-fish does not live more than a year, as neither
-does the polypus. But, in the fifth book of his Parts of Animals,
-Aristotle says&mdash;"The cuttle-fish and the squids swim together, being
-united together at the mouths, and also touching one another with their
-feelers, so as to join in that manner; and they also join proboscis
-to proboscis. But of all the molluscous fish, the cuttle-fish is the
-earliest in the spring to bring forth its young; and they do not bring
-forth at every season. But they go with young fifteen days; and when
-they lay their eggs, the male follows the female, and breathes upon the
-eggs and makes them firm. And they move in pairs; and the male is more
-variegated than the female, and blacker on the back."</p>
-
-<p>124. And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The polypus, likewise the cuttle-fish,<br />
-And the swift-moving squid.
-</div>
-
-<p>And we must also take notice of this, with reference to Speusippus,
-
-<span class="pagenum">[Pg 510]</span>
-
-who says that the cuttle-fish and the squid are the same fish. But when
-Hipponax, in his Iambics, uses the words <ins title="Greek: sêpiês hyposphagm">σηπίης ὑπόσφαγμα</ins>,
-the interpreters have explained the expression as meaning "the ink
-of the cuttle-fish." But the word <ins title="Greek: hyposphagma">ὑπόσφαγμα</ins> is, properly
-speaking, equivalent to <ins title="Greek: hypotrimma">ὑπότριμμα</ins>, a dish compounded of
-various ingredients, as Erasistratus tells us, in his Cookery Book. And
-he writes as follows&mdash;"But <ins title="Greek: hyposphagma">ὑπόσφαγμα</ins> is made with roast meat
-and blood stirred up and compounded with cheese, and salt, and cummin,
-and assaf&oelig;tida; but the meat may also be boiled." And Glaucus the
-Locrian, in his Cookery Book, writes as follows&mdash;"<ins title="Greek: Hyposphagma">Ὑπόσφαγμα</ins>
-is blood boiled, and assaf&oelig;tida, and boiled lees of wine; or sometimes
-honey and vinegar, and milk and cheese, and sweet-smelling herbs are
-shred and mixed together in it." And Archestratus, that man of the most
-varied learning, says&mdash;</p>
-
-<div class="blockindent">
-The cuttle-fish of Abdera and the middle of Maronea.
-</div>
-
-<p>And Aristophanes, in his Thesmophoriazus&aelig;, says&mdash;</p>
-
-<div class="blockindent">
-Has any fish or cuttle-fish been bought?
-</div>
-
-<p>And in the Danaides he says&mdash;</p>
-
-<div class="blockindent">
-Osmulia, m&oelig;nidea, and cuttle-fish.
-</div>
-
-<p>Theopompus, in his Aphrodite, says&mdash;</p>
-
-<div class="blockindent">
-. . . But eat, my friend,<br />
-This cuttle-fish, and this small polypus.
-</div>
-
-<p>But concerning the boiling of the small polypus, Alexis, in his Wicked
-Woman, introduces a cook speaking as follows&mdash;</p>
-
-<div class="blockindent">
-Now these three cuttle-fish I have just bought<br />
-For one small drachma. And when I've cut off<br />
-Their feelers and their fins, I then shall boil them.<br />
-And cutting up the main part of their meat<br />
-Into small dice, and rubbing in some salt,<br />
-After the guests already are sat down,<br />
-I then shall put them in the frying-pan,<br />
-And serve up hot towards the end of supper.
-</div>
-
-<p><span class="pagenum">[Pg 511]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>125. The next fish is the mullet; and <ins title="Greek: triglê">τρίγλη</ins> is like <ins title="Greek: kichlê">κίχλη</ins>,
-ending in <ins title="Greek: ê">η</ins>. For the feminine nouns which end in
-<ins title="Greek: la">λα</ins> require another <ins title="Greek: l">λ</ins> before the <ins title="Greek: la">λα</ins>; as
-<ins title="Greek: skylla">σκύλλα</ins>, <ins title="Greek: Telesilla">Τελέσιλλα</ins>. But all the words which have
-<ins title="Greek: g">γ</ins> united to <ins title="Greek: l">λ</ins> end in <ins title="Greek: ê">η</ins>; as
-<ins title="Greek: trôglê">τρώγλη</ins>, <ins title="Greek: aiglê">αἴγλη</ins>, <ins title="Greek: zeuglê">ζεύγλη</ins>. But Aristotle, in the fifth book of
-his Parts of Animals, says that the mullet brings forth three times
-in the year; and states that the fishermen have adopted this opinion
-from the spawn being seen three times a-year in certain localities. And
-perhaps it is from the word <ins title="Greek: tris">τρὶς</ins> (three times) that it has its
-name; just as the fish called <ins title="Greek: amia">ἀμία</ins> has its name
-
-from its being a fish which does not go about by itself, but in shoals
-(<ins title="Greek: hama">ἄμα</ins>). And the <ins title="Greek: skaros">σκάροϛ</ins> is so called from <ins title="Greek: skairô">σκαίρω</ins> (to leap); as also is the
-<ins title="Greek: karis">καρίς</ins>. And the <ins title="Greek: aphyê">ἀφύη</ins> is so named as being <ins title="Greek: aphyês">ἀφυὴϛ</ins>, which is equivalent to
-<ins title="Greek: dysphyês">δυσφυὴς</ins>, that is to say, slowly propagated. Then <ins title="Greek: thynnos">θύννος</ins>
-has its name from <ins title="Greek: thyô">θύω</ins> (to rush), because it is an
-impetuous fish, from being driven about by its fly in the head at the
-time of the rising of the Dog-star. But it is a fish with serrated
-teeth, gregarious, and spotted all over, and also carnivorous: and
-when it has had young three times it becomes barren; for some little
-worms are engendered in its womb, which devour the young as soon as
-they are conceived. And from the actual facts, Epicharmus calls them
-hump-backed, in his Hebe's Wedding, where he says&mdash;</p>
-
-<div class="blockindent">
-He brought the hump-back'd mullet too,<br />
-And the ungrateful b&aelig;ones.
-</div>
-
-<p>But Sophron, in his Male Farces, speaks of a fish which he calls
-<ins title="Greek: trigolê">τρίγολη</ins>, saying,</p>
-
-<div class="blockindent">
-The trigola which cuts the navel string.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-The trigola which loves calm weather.
-</div>
-
-<p>And in his play called P&aelig;dica he says&mdash;</p>
-
-<div class="blockindent">
-. . . . . trigola . . . .
-</div>
-
-<p>But, in his Affairs of Women, he says&mdash;</p>
-
-<div class="blockindent">
-The bearded mullet (<ins title="Greek: triglê">τρίγλη</ins>).
-</div>
-
-<p>But Diocles, in his books addressed to Plistarchus, says that
-the mullet is a fish of hard flesh; and Speusippus says that the
-sea-cuckoo, the sea-swallow, and the mullet are all alike; on which
-account Tryphon says, in his treatise on Animals, that some people
-think that the trigola is the sea-cuckoo, from its likeness to it, and
-from the dryness of its hind-quarters; which Sophron indicates, when he
-says&mdash;</p>
-
-<div class="blockindent">
-The fat mullets and the hinder parts of the trigola.
-</div>
-
-<p>126. But Plato, in his Phaon, says&mdash;</p>
-
-<div class="blockindent">
-The mullet is not wholesome for the nerves,<br />
-For it is sacred to the chaste Diana,<br />
-And all excitement hates.
-</div>
-
-<p>But the mullet is attributed to Hecate as her fish, on account of
-the common derivation of their names; for Hecate is called
-<ins title="Greek: trioditis">τριοδῖτις</ins>, as presiding over places where three roads meet, and
-<ins title="Greek: triglênos">τρίγληνος</ins>, as having three eyes; and also they provide her a
-banquet on the thirtieth day of each month (<ins title="Greek: tais triakasi">ταῖς τριακάσι</ins>).
-
-<span class="pagenum">[Pg 512]</span>
-
-And, on similar principles, they assign to Apollo the fish <ins title="Greek: kitharos">κίθαρος</ins>,
-from <ins title="Greek: kithara">κιθάρα</ins> (the harp); and the <ins title="Greek: boax">βόαξ</ins>
-to Mercury, from <ins title="Greek: boaô">βοάω</ins> (to speak); and the <ins title="Greek: kittos">κιττὸς</ins>
-to Bacchus, from <ins title="Greek: kissos">κισσὸς</ins> (ivy); and the <ins title="Greek: phalaris">φάλαρις</ins> to
-Venus, as Aristophanes in his Birds says, from the similarity of its
-name to the word <ins title="Greek: phalaris">φαλλός</ins>. And so the bird called the <ins title="Greek: nêssa">νῆσσα</ins> (or duck), they
-call Neptune's bird; and the sea production
-which we call <ins title="Greek: aphya">ἀφυὰ</ins>, and others <ins title="Greek: aphrya">ἀφρύα</ins>, and which
-is more generally called <ins title="Greek: aphros">ἀφρὸς</ins> (foam), they also give to
-him; though they say that this also is very dear to Venus, because she
-herself was born of foam. But Apollodorus, in his books concerning
-the Gods, says that the mullet is sacrificed to Hecate on account
-of the resemblance of their names; for that the goddess is <ins title="Greek: trimorphos">τρίμορφος</ins>,
-of a triple form. But Melanthus, in his treatise on the
-Eleusinian Mysteries, says that both the <ins title="Greek: triglê">τρίγλη</ins> and the <ins title="Greek: mainis">μαινὶς</ins> (or sprat),
-are sacred to Hecate, because Hecate is
-also a goddess of the sea. But Hegesander the Delphian says that the
-mullet is accustomed to be carried about in the Artemisia, because it
-is accustomed diligently to hunt out and destroy the sea-hares, which
-are poisonous animals; on which account, as it does this to the great
-benefit of mankind, the mullet as a huntress is considered sacred to
-the goddess who is also a huntress. And Sophron has called the mullet
-"bearded," because those which have beards are better flavoured than
-those which have not. And there is a place at Athens called <ins title="Greek: Trigla">Τρίγλα</ins>,
-and there there is a shrine to <ins title="Greek: Hekatê Triglanthinê">Ἑκάτη Τριγλανθίνη</ins>;
-on which account Chariclides, in his Chain, says&mdash;</p>
-
-<div class="blockindent">
-O mistress Hecate, Trioditis,<br />
-With three forms (<ins title="Greek: trimorphe">τρίμορφε</ins>) and three faces (<ins title="Greek: triprosôpe">τριπρόσωπε</ins>),<br />
-Propitiated with mullets (<ins title="Greek: triglais">τρίγλαις</ins>).
-</div>
-
-<p>127. And if the mullet, while alive, be choked with wine, and
-then a man drinks the wine, he will no longer be able to indulge
-in the pleasures of Venus, as Terpsicles tells us in his book on
-Amatory Pleasures. And if a woman drinks this same wine, she never
-becomes pregnant. Birds, too, are affected in the same manner. But
-Archestratus, that very learned man, after he has praised the Milesian
-mullet which are found at Teichius, proceeds to say&mdash;</p>
-
-<div class="blockindent">
-If you at Thasos are, then buy a mullet;<br />
-You ne'er will get a worse, unless indeed<br />
-You go to Tius; but even those are fair:<br />
-But at Erythr&aelig; they are caught in shore<br />
-And are most excellent.
-</div>
-
-<p><span class="pagenum">[Pg 513]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And Cratinus, in his Trophonius, says&mdash;</p>
-
-<div class="blockindent">
-And do not eat a red-flesh'd mullet hard,<br />
-Brought from &AElig;xona; nor of any turtle,<br />
-Or mighty melanurus from those seas.
-</div>
-
-<p>But Nausicrates, the comic poet, praises the mullets from &AElig;xona, in his
-Captains of Ships, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Those yellow-fleshed fish, which the high wave</span><br />
-That beats &AElig;xona brings towards the shore,<br />
-The best of fish; with which we venerate<br />
-The light-bestowing daughter of great Jove;<br />
-When sailors offer gifts of feasts to heaven.<br />
-<span class="linespaceneg1_2"><i>B.</i> You mean the mullet.</span>
-</div>
-
-<p>128. There is, too, the t&aelig;nia; and this is mentioned by Epicharmus:&mdash;</p>
-
-<div class="blockindent">
-The most belovèd t&aelig;nia, which are thin,<br />
-But highly flavour'd, and need little fire.
-</div>
-
-<p>And Mith&aelig;cus, in his Cookery Book, says&mdash;"Having taken out the entrails
-of the t&aelig;nia, and cut off its head, and washed it, and having cut it
-into slices, sprinkle over it cheese and oil." But this fish is found
-in the greatest number and in the finest condition off Canopus, which
-is near Alexandria; and also off Seleucia, which is close to Antioch.
-But when Eupolis, in his Prospaltii, says&mdash;</p>
-
-<div class="blockindent">
-His mother was a Thracian woman,<br />
-A seller of t&aelig;ni&aelig;;
-</div>
-
-<p>he then means by the word <ins title="Greek: tainia">ταινία</ins>, not the fish, but those
-pieces of woven work and girdles with which women bind their waists.</p>
-
-<p>129. Another fish is the trachurus, or rough-tail. Diocles mentions
-this as a dry fish. And Numenius, in his Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The aconia and the wagtail too,<br />
-And the . . . . trachurus.
-</div>
-
-<p>There is also the taulopias. Concerning this fish, Archestratus says&mdash;</p>
-
-<div class="blockindent">
-When it is summer buy a good-sized head<br />
-Of fresh taulopias, just when Phaethon<br />
-Is driving his last course. Dress it with speed,<br />
-Serve it up hot, and some good seasoning with it,<br />
-Then take its entrails, spit and roast them too.
-</div>
-
-<p>130. There is also the <ins title="Greek: teuthis">τευθὶς</ins>, [which is a kind of
-cuttle-fish, different from the <ins title="Greek: sêpia">σηπίς</ins>.] Aristotle says that
-this also is a gregarious fish, and that it has a great many things
-
-<span class="pagenum">[Pg 514]</span>
-
-in common with the sepia; such as the same number of feet, and the two
-proboscises: but of this kind the lower feet are the smaller, and the
-upper feet the larger; and of the proboscises, that on the right side
-is the thickest: and the whole body is delicate, and of a more oblong
-shape than the sepia. And the teuthis also has ink in its mutis, which,
-however, is not black, but of a pale colour. And its shell is very
-small, and cartilaginous.</p>
-
-<p>There is also the teuthus; and the only difference between the teuthus
-and the teuthis is in size: and the teuthus is of the size of three
-spans; and it is of a reddish colour. And of its two teeth, the lower
-one is the smallest, and the upper one is the largest; and both of them
-are black, and like a hawk's beak. And when it is slit open, it has a
-paunch like a pig's paunch. Aristotle, in the fifth book of his Parts
-of Animals, says that both the teuthus and the sepia are short-lived
-fish. And Archestratus, who travelled and sailed over the whole earth,
-for the sake of gratifying his greedy appetite, says,&mdash;</p>
-
-<div class="blockindent">
-The best of all the teuthides are those<br />
-Caught near Pierian Dium, near the stream<br />
-Of Baphyras. And in Ambracia's port<br />
-You will see mighty shoals of this same fish.
-</div>
-
-<p>And Alexis, in his Eretrian, introduces a cook speaking in this way&mdash;</p>
-
-<div class="blockindent">
-Teuthides, thornbacks, rays, and fat<br />
-Anchovies, lumps of meat, and paunches too.<br />
-I took the teuthides, cut off their fins,<br />
-Adding a little fat; I then did sprinkle<br />
-Some thin shred herbs o'er all for seasoning.
-</div>
-
-<p>There is also a sort of cake or confectionary called <ins title="Greek: teuthis">τευθὶς</ins>,
-which is mentioned by Iatrocles, in his book on the Art of making
-Bread, as Pamphilus quotes.</p>
-
-<p>131. Then there is the sea-pig. Epicharmus, in his Hebe's Wedding,
-says&mdash;</p>
-
-<div class="blockindent">
-There were hy&aelig;nides, buglossi,<br />
-There was the harp-fish too in numbers.
-</div>
-
-<p>And he also calls them not only ὑαινίδες, but also ὔες in the following lines&mdash;</p>
-
-<div class="blockindent">
-There were too chalcides and sea-pigs (ὔες),<br />
-And sea-hawks, and the fat sea-dog.
-</div>
-
-<p><span class="pagenum">[Pg 515]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>Unless, indeed, when he uses the word <ins title="Greek: hys">ὗς</ins> here, he means the
-same animal which is also called <ins title="Greek: os">κάπρος</ins>, the sea-boar. But
-Numenius, in his Art of Fishing, enumerates plainly enough some sort of
-ὕαινα or plaice, when he says&mdash;</p>
-
-<div class="blockindent">
-The cantharis, hy&aelig;na, and the mullet.
-</div>
-
-<p>And Dionysius, in his Cookery Book, also speaks of the hy&aelig;na or plaice.
-And Archestratus, that prince of cooks and epicures says,&mdash;</p>
-
-<div class="blockindent">
-At &AElig;nus or at Potus buy the sea-pig,<br />
-Which some men call the digger of the sand,<br />
-Then boil his head, adding no seasoning,<br />
-But only water, stirring it full often,<br />
-And add some pounded hyssop; if you want<br />
-Anything more, pour on some pungent vinegar;<br />
-Steep it in that, then eat it with such haste<br />
-As if your object were to choke yourself.<br />
-But roast its neck, and all its other parts.
-</div>
-
-<p>And perhaps it is the sea-pig which Numenius, in his Art of Fishing,
-calls the psamathis, or sand-fish, when he says&mdash;</p>
-
-<div class="blockindent">
-Sometimes the fierce carcharias, and sometimes<br />
-The psamathis, delighting in the surf.
-</div>
-
-<p>132. Then there is the hyces. Callimachus, in his epigrams, calls the
-hyces the sacred fish, in these lines&mdash;</p>
-
-<div class="blockindent">
-And he does deem the sacred hyces god.
-</div>
-
-<p>And Numenius, in his Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The spar, or the gregarious hyces;<br />
-Or phagrus, ever wand'ring near the rocks.
-</div>
-
-<p>And Tim&aelig;us, in the thirteenth book of his Histories, speaking of the
-town in Sicily, (I mean the town of Hyccara,) says that this town
-derived its name from the circumstance of the first man who arrived at
-the place finding abundance of the fish called hyces, and those too in
-a breeding condition; and they, taking this for an omen, called the
-place Hyccarus. But Zenodotus says that the Cyren&aelig;ans call the hyces
-the erythrinus. But Hermippus of Smyrna, in his essay on Hipponax, when
-he speaks of the hyces, means the iulis; and says that it is very hard
-to catch; on which account Philetas says&mdash;</p>
-
-<div class="blockindent">
-Nor was the hyces the last fish who fled.
-</div>
-
-<p>133. There is also the phagrus. Speusippus, in the second book of his
-Things resembling one another, says that the phagrus, the erythrinus,
-and the hepatus, are very much alike. And Numenius also has mentioned
-
-<span class="pagenum">[Pg 516]</span>
-
-it in the lines which have been quoted not long ago. But Aristotle says
-that he is a carnivorous and solitary fish; and that he has a heart
-of a triangular shape, and that he is in season in the spring. And
-Epicharmus, in his Hebe's Wedding, speaks of the</p>
-
-<div class="blockindent">
-Aones, and the phagri, and the pikes.
-</div>
-
-<p>And Metagenes also mentions them in his Thurio-Pers&aelig;. And Ameipsias
-says in his Connus&mdash;</p>
-
-<div class="blockindent">
-A food for orphi and selachia,<br />
-And for the greedy phagri.
-</div>
-
-<p>And Icesius says&mdash;"The phagrus, and the chromis, and the anthias, and
-the acharnanes, and the orphi, and the synodons, and the synagrides,
-are all very nearly akin to one another; for they are sweet and
-astringent, and nutritious, but in the same proportion they are hard
-of digestion. And those of them, which are fleshy, and which are caught
-nearer land, are the most nutritious, and those also which have the
-least fat." But Archestratus says&mdash;</p>
-
-<div class="blockindent">
-'Tis when the dogstar rises in the sky<br />
-That you should eat the phagrus; specially<br />
-If you in Delos or Eretria are,<br />
-Or other favouring harbours of the sea;<br />
-But, if you can, purchase his head alone,<br />
-And tail; and bring no more within your doors.
-</div>
-
-<p>Strattis also mentions the phagrus in his Lemnomeda&mdash;</p>
-
-<div class="blockindent">
-Eating a number of large phagri.
-</div>
-
-<p>And in his Philoctetes he says&mdash;</p>
-
-<div class="blockindent">
-Then, going to the market, they will buy<br />
-A great abundance of large phagri, and<br />
-Slices of tender round Copaic eel.
-</div>
-
-<p>There is also a kind of stone called the phagrus. For the whetstone is
-called so among the Cretans, as Simmias testifies.</p>
-
-<p>134. There is also the channa. Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The channa, with large mouth, and then the cod,<br />
-With deep and spacious belly.
-</div>
-
-<p>Numenius, in his Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The channas and the eel, and pitinus,<br />
-Who only roams by night.
-</div>
-
-<p><span class="pagenum">[Pg 517]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>Dorion also mentions him in his treatise on Fishes. But Aristotle, in
-his book on Animals, calls the channa a fish
-variegated with red and black; and he calls it also <ins title="Greek: poikilogrammos">ποικιλόγραμμος</ins>,
-because it is marked with black lines.</p>
-
-<p>135. There is the chromis; this also is spoken of by Epicharmus, who
-says&mdash;</p>
-
-<div class="blockindent">
-There is the sword-fish and the chromias,<br />
-Who, in the spring, as Ananius says,<br />
-Is of all fish the daintiest.
-</div>
-
-<p>And Numenius, in his Art of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-The hyces, or the beautiful callicthys,<br />
-Or else the chromis, and sometimes the orphus.
-</div>
-
-<p>And Archestratus says&mdash;</p>
-
-<div class="blockindent">
-You may catch noble chromises in Pella,<br />
-And they are fat when it is midsummer;<br />
-And in Ambracia likewise they abound.
-</div>
-
-<p>136. There is also the chrysophrys. Archippus says in his Fishes&mdash;</p>
-
-<div class="blockindent">
-The chrysophrys, sacred to Cytherean Venus.
-</div>
-
-<p>And Icesius says that these fish are the best of all fish in sweetness,
-and also in delicacy of flavour in other respects. They are also most
-nutritious. They produce their young, as Aristotle says, in a manner
-similar to the cestres, wherever there are flowing rivers. Epicharmus
-mentions them in his Muses; and Dorion also, in his book on Fishes. And
-Eupolis, in his Flatterers, says&mdash;</p>
-
-<div class="blockindent">
-I spent a hundred drachmas upon fish,<br />
-And only got eight pike, and twelve chrysophryes.
-</div>
-
-<p>But the wise Archestratus, in his Suggestions, says&mdash;</p>
-
-<div class="blockindent">
-Pass not the chrysophrys from Ephesus<br />
-Unheeded by; which the Ephesians call<br />
-The ioniscus. Take him eagerly,<br />
-The produce of the venerable Selinus;<br />
-Wash him, and roast him whole, and serve him up,<br />
-Though he be ten full cubits long.
-</div>
-
-<p>137. There is a fish, too, called the chalcis; and others which
-resemble it, namely, the thrissa, the trichis, and the eritimus.
-Icesius says, the fish called the chalcis, and the sea-goat, and the
-needle-fish, and the thrissa, are like chaff, destitute alike of fat
-and of juice. And Epicharmus, in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-The chalcides, the sea-pig too,<br />
-The sea-hawk, and the fat sea-dog.
-</div>
-
-<p>But Dorion calls it the chalcidice. And Numenius says,&mdash;</p>
-
-<div class="blockindent">
-But you would thus harpoon, in the same way,<br />
-That chalcis and the little tiny sprat.
-</div>
-
-<p><span class="pagenum">[Pg 518]</span></p>
-
-<p>But the <ins title="Greek: chalkeus">χαλκεὺς</ins> is different from the <ins title="Greek: chalkis">χαλκὶς</ins>; and
-the <ins title="Greek: chalkeus">χαλκεὺς</ins> is mentioned by Heraclides, in his Cookery Book;
-and by Euthydemus, in his book on Cured Fish, who says that they are
-bred in the country of the Cyzicenes, being a round and circular fish.</p>
-
-<p>But the thrissa is mentioned by Aristotle in his book on Animals
-and Fishes, in these words&mdash;"The following are stationary fish: the
-thrissa, the encrasicholus, the membras anchovy, the coracinus, the
-erythrinus, and the trichis." And Eupolis mentions the trichis in his
-Flatterers;&mdash;</p>
-
-<div class="blockindent">
-He was a stingy man, who once in his life<br />
-Before the war did buy some trichides;<br />
-But in the Samian war, a ha'p'orth of meat.
-</div>
-
-<p>And Aristophanes, in his Knights, says&mdash;</p>
-
-<div class="blockindent">
-If trichides were to be a penny a hundred.
-</div>
-
-<p>But Dorion, in his treatise on Fishes, speaks also of the river
-Thrissa; and calls the trichis trichias. Nicochares, in his Lemnian
-Women, says&mdash;</p>
-
-<div class="blockindent">
-The trichias, and the premas tunny too,<br />
-Placed in enormous quantities for supper.
-</div>
-
-<p>(But there was a kind of tunny which they used to call premnas. Plato,
-in his Europa, has these lines&mdash;</p>
-
-<div class="blockindent">
-He once, when fishing, saw one of such size<br />
-A man could scarcely carry it, in a shoal<br />
-Of premnades, and then he let it go,<br />
-Because it was a boax.)
-</div>
-
-<p>And Aristotle, in the fifth book of his Parts of Animals, calls it
-a trichias also, but in the book which is entitled Ζωϊκὸν,
-he calls it trichis. And it is said that this fish is delighted with
-dancing and singing, and that when it hears music it leaps up out of
-the sea.</p>
-
-<p>Dorion also mentions the eritimi, saying, that they are much the
-same as the chalcides, and that they are very nice in forced meat.
-And Ep&aelig;netus, in his book upon Fishes, says&mdash;"The sea-weasel; the
-smaris, which some call the dog's-bed; the chalcides, which they
-also call sardini; the eritimi, the sea-hawk, and the sea-swallow."
-And Aristotle, in the fifth book of his Parts of Animals, calls them
-sardines. And Callimachus, in his Names used by different Nations,
-writes thus&mdash;"The encrasicholus, the eritimus, are names used by the
-Chalcedonians; the trichidia, the chalcis, the ictar, the
-atherina." And in another part, giving a list of the names of fishes,
-he says&mdash;"The oz&aelig;na, the osmylnion, are names used by the Thurians;
-the iopes, the eritimi, are names used by the Athenians." And Nicander
-mentions the iopes in his B&oelig;otian,&mdash;</p>
-
-<p><span class="pagenum">[Pg 519]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-But as when round a shoal of newly born<br />
-Iopes, phagri, or fierce scopes roam,<br />
-Or the large orphus.
-</div>
-
-<p>And Aristophanes, in his Ships of Burden, says&mdash;</p>
-
-<div class="blockindent">
-O wretched fish, the first of trichides<br />
-To be immersed in pickle.
-</div>
-
-<p>For they used to steep in pickle all the fish which were proper to be
-dressed on the coals. And they called pickle, Thasian brine; as also
-the same poet says in his Wasps,&mdash;</p>
-
-<div class="blockindent">
-For before that it twice drank in the brine.
-</div>
-
-<p>138. There is also a fish called the thratta. And since we have brought
-the discussion to this point, and have also discussed the thrissa; let
-us now examine what the thratt&aelig; are, which are mentioned by Archippus,
-in his play called the Fishes. For in that play, in the treaty between
-the Fishes and the Athenians, he introduces the following sentences&mdash;</p>
-
-<div class="blockindent">
-And it is agreed on further<br />
-That both the high contracting parties<br />
-Shall restore all they now do hold<br />
-Of each other's property.<br />
-We shall give up thus the Thratt&aelig;,<br />
-And the flute-playing Atherina,<br />
-And Thyrsus's daughter Sepia,<br />
-And the mullet, and Euclides,<br />
-Who was archon t'other day,<br />
-And the coraciontes too,<br />
-Who from Anagyrus come;<br />
-And the offspring of the tench,<br />
-Who swims round sacred Salamis;<br />
-And the frog who's seated near,<br />
-From the marshes of Oreum.
-</div>
-
-<p>Now in these lines, perhaps a man may ask what sort of thratt&aelig; among
-the fishes are meant here, which the fish agree to give up to the men.
-And since I have got some private things written out on this subject,
-I will now recite to you that portion of them which bears most on the
-subject.</p>
-
-<p>The thratta, then, is really a genuine sea-fish; and Mnesimachus, in
-his Horse-breeder, mentions it; and Mnesimachus is a poet of the middle
-comedy. And he speaks thus&mdash;</p>
-
-<p><span class="pagenum">[Pg 520]</span></p>
-
-<div class="blockindent">
-The mullet, and the lebias, and the sparus,<br />
-The bright &aelig;olias, and the thratta too,<br />
-The sea-swallow, the caris, and the cuttle-fish.
-</div>
-
-<p>But Dorotheus of Ascalon, in the hundred and eighth book of his
-Collection of Words, writes this name θέττα, either because
-he fell in with a copy of the drama with an incorrect text, or because,
-as he himself was unused to the word, he altered it so before he
-published it. But the name thetta does absolutely never occur in any
-Attic writer whatever. But that they were used to call a sea-fish by
-the name of thratta, that Anaxandrides establishes, speaking in this
-manner in his play called Lycurgus,&mdash;</p>
-
-<div class="blockindent">
-And sporting with the little coracini,<br />
-With little perches, and the little thratt&aelig;.
-</div>
-
-<p>And Antiphanes says in his Etrurian&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> He is of the Hal&aelig;a borough. This is all</span><br />
-That now is left me, to be abused unjustly.<br />
-<span class="linespaceneg1_2"><i>B.</i> Why so?</span><br />
-<span class="linespace3"><i>A.</i> He will (you'll see) bestow on me</span><br />
-Some thratta, or sea-sparrow, or some lamprey,<br />
-Or some enormous other marine evil.
-</div>
-
-<p>139. We come now to the sea-sparrow. Diocles enumerates this fish among
-the drier kinds. But Speusippus, in the second book of his Things
-resembling one another, says that the sea-sparrow and the buglossus
-and the t&aelig;nia are very much alike. But Aristotle, in the fifth book
-of his Parts of Animals, writes&mdash;"And in the same manner the greater
-number of the small fish have young once a-year; such as those which
-are called chyti, which are surrounded by a net, namely, the chromis,
-the sea-sparrow, the tunny, the pelamys, the cestreus, the chalcis,
-and others of the same sort." And in his treatise on Animals he
-says&mdash;"These fish are cartilaginous, the sea-cow, the turtle, the
-torpedo, the ray, the sea-frog, the buglossa, the sea-sparrow, the
-mussel." But Dorion, in his book on Fishes, says&mdash;"But of flat fish
-there is the buglossus, the sea-sparrow, the escharus, which they also
-call the coris." The buglossi are mentioned also by Epicharmus in his
-Hebe's Wedding&mdash;</p>
-
-<div class="blockindent">
-Hy&aelig;nides, buglossi, and a citharus.
-</div>
-
-<p>And Lynceus the Samian, in his Letters, says that the finest
-sea-sparrows are procured near Eleusis, in Attica. And Archestratus
-says&mdash;</p>
-
-<p><span class="pagenum">[Pg 521‒522]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-Remember then to get a fine sea-sparrow,<br />
-And a rough-skinn'd buglossus, near the port<br />
-Of sacred Chalcis
-</div>
-
-<p>But the Romans call the sea-sparrow rhombus; which, however, is a Greek
-name. And Nausicrates, in his Sea Captains, having first mentioned the
-sea-grayling, proceeds in this manner&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Those yellow-fleshed fish, which the high wave</span><br />
-That beats &AElig;xona brings towards the shore,<br />
-The best of fish; with which we venerate<br />
-The light-bestowing daughter of great Jove;<br />
-When sailors offer gifts of feasts to heaven.<br />
-<span class="linespaceneg1_2"><i>B.</i> You mean the mullet, with its milky colour,</span><br />
-Which the Sicilian multitude calls rhombus.
-</div>
-
-<p>140. So now, having given you, O Timocrates, the whole of the
-conversation which took place among the Deipnosophists on the subject
-of fish, we may conclude our book here; and unless you want some other
-kind of food, we will end by setting before you what Eubulus has said
-in his Laced&aelig;monians, or Leda;&mdash;</p>
-
-<div class="blockindent">
-Besides all this you now shall have<br />
-A slice of tunny, a slice of pork,<br />
-Some paunch of kid, some liver of goat,<br />
-Some ram, the entrails of an ox,<br />
-A lamb's head, and a kid's intestines;<br />
-The belly of a hare, a pudding,<br />
-Some tripe, black-puddings, and a sausage.
-</div>
-
-<p>Being sated, therefore, with all this, let us now take due care of
-our bodies, in order to be able to feed comfortably on what is coming
-next.</p>
-
-<hr class="chap" />
-
-<div class="footnotes">
-<blockquote>
-<p class="footnote"><span class="smcap"><b>Footnotes</b></span></p>
-
-<div class="footnote">
-
-<p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a>
-From <ins title="Greek: aphros">ἀφρὸς</ins>, foam.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a>
-An Attic drachma was as near as may be 9‒3/4<i>d.</i> So that a
-thousand will amount to something over 40<i>l.</i></p></div>
-
-<div class="footnote">
-<p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a>
-The Greek is <ins title="Greek: Ἐpikoύreios eἰkadistὴs">Ἐπικούρειος εἰκαδιστὴς</ins>, which last word was an epithet
-of the Epicureans, because they celebrated the death of their founder
-on the twentieth day of the month Gamelion. <i>Vide</i> L. &amp; S. in
-voc.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a>
-From <ins title="Greek: sphên">σφὴν</ins>, a wedge.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">[5]</span></a>
-Schweighaeuser thinks that something has dropped out of
-the text here; and proposes to insert, "And Ulpian said."</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">[6]</span></a>
-The burgh of Otryna was one of the most obscure ones,
-while the Phaleric burgh was one of those of the highest reputation.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">[7]</span></a>
-This is a pun on the similarity of the name Gela to <ins title="Greek: gelôs">γέλως</ins>, laughter,
-the compound <ins title="Greek: katagelôs">κατάγελως</ins> meaning derision. And it is probably borrowed
-from Aristophanes, who says, Acharn. 606:&mdash;
-</p>
-
-<div class="topspace-1">
-<div class="blockindent"><ins title="Greek: tous d' en kamarinê kan Gela kan katagela">τοὺς δ᾽ ἐν καμαρίνῃ κᾀν γέλᾳ κᾀν καταγέλᾳ</ins>.
-</div>
-</div>
-</div>
-
-<div class="footnote">
-
-<p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span
-class="label">[8]</span></a> Venus Zephyritis was the name under which
-Arsinoe was worshipped; and the next line refers to the custom of the
-maidens on the occasion of their marriage making a sportive offering
-of their toys to Venus. Arsinoe was the wife and sister of Ptolemy
-Philadelphus.</p></div>
-
-</blockquote>
-</div>
-<div class="topspace1"></div>
-<hr class="chap" />
-
-<p><span class="pagenum"><a name="Page_523" id="Page_523">[Pg 523]</a></span></p>
-
-<div class="chapter">
-<h2 class="nobreak">BOOK VIII.</h2>
-</div>
-
-<p>1. Polybius the Megalopolitan, speaking of the great happiness which
-exists in Lusitania (and that is a district of Iberia, which the Romans
-now call Spania), O most excellent Timocrates, in the thirty-fourth
-book of his Histories, says that in that country, on account of the
-excellent temperature of the air, both animals and men are exceedingly
-prolific; and the fruits, too, in that country never degenerate. "For
-there are roses there, and white violets, and asparagus, and other
-flowers and fruits like them, which last nine months in the year; and
-as for sea-fish, both in abundance, and in excellence, and in beauty,
-it is very superior to that produced in our seas. And a siclus (this is
-equal to a medimnus) of barley costs only a drachma; and one of wheat
-costs nine Alexandrian obols; and a measure of wine costs a drachma;
-and a moderate-sized kid costs an obol, and so does a hare. And of
-lambs, the price is three or four obols; and a fat pig, weighing a
-hundred min&aelig;, costs five drachm&aelig;; and a sheep costs two. And a talent
-weight of figs costs three obols; and a calf costs five drachm&aelig;; and a
-draught-ox ten. And the meat of wild animals is scarcely ever valued
-at any price at all; but people throw that in to purchasers into
-the bargain, or as a present." But to us, whenever we sup with our
-excellent friend Laurentius, he makes Rome another Lusitania,&mdash;filling
-us with every sort of good thing every day, receiving us in a most
-princely manner with the greatest liberality, while we bring nothing
-from home as our contribution, except our arguments.</p>
-
-<p><span class="pagenum">[Pg 524]</span></p>
-
-<p>2. Now, as a long discussion had taken place about fish, it was plain
-that Cynulcus was annoyed at it; and so the excellent Democritus,
-anticipating him, said&mdash;But, O you men fish, as Archippus says, you
-have omitted (for I too must throw in a little contribution of my
-own) those which are called fossil fishes, which are produced at
-Heraclea, and near Tium, in Pontus, which is a colony of the Milesians,
-though Theophrastus gives us an account of them. And this very same
-philosopher has also told us about those that are congealed in ice the
-whole winter, so that they have no feeling whatever, and make not the
-slightest motion, until they are put into the saucepans and boiled. And
-these fish have this especial peculiarity, which also belongs in some
-degree to the fish which are called fossil fish in Paphlagonia. For it
-is said that ditches are dug in those places to an exceeding depth,
-where no overflow of rivers ever reaches, nor of any other waters
-whatever; and yet in those ditches there are found living fishes.</p>
-
-<p>3. But Mnaseas of Patra, in his Periplus, says that the fish in the
-river Clitor are not dumb; though Aristotle has stated in writing that
-the only fishes which have any voice are the scarus and the river-hog.
-And Philostephanus, who was a Cyren&aelig;an by birth, and a friend of
-Callimachus, in his treatise on Extraordinary Rivers, says that in the
-river Aroanius, which flows through Pheneum, there are fish which sing
-like thrushes, and that they are called the poicili&aelig;. And Nymphodorus
-the Syracusan, in his Voyages, says that there are pike in the river
-Helorus, and large eels, so tame that they take bread out of the hands
-of any who bring it to them. And I myself, and very likely many of you
-too, have seen cestres tamed to the hand in the fountain of Arethusa,
-near Chalcis; and eels, having silver and golden earrings, taking food
-from any one who offered it to them, and entrails from the victims, and
-fresh cheese. And Semus says, in the sixth book of his Delias&mdash;"They
-say that a boy once dipped a ewer into the well, and brought water to
-some Athenians who were sacrificing at Delos, to wash their hands with;
-and he brought up, as it happened, some fish in the ewer along with the
-water: and that on this the soothsayers of the Delians told them that
-they should become the lords of the sea."</p>
-
-<p><span class="pagenum">[Pg 525]</span></p>
-
-<div class="sidenote-left">AQUATIC ANIMALS.</div>
-
-<p>4. And Polybius, in the thirty-fourth book of his Histories,
-says that behind Pyrene, as far as the river Narbo, the whole country
-is a plain, through which the rivers Illiberis and Rhoscynus proceed,
-flowing through cities of the same name as themselves, which are
-inhabited by some of the Celt&aelig;; and in this plain he says that the
-above-mentioned fossil fish are also found. And he says that the soil
-of that plain is light, and that a great quantity of the herb agrostis
-grows in it; and that beneath it, as the soil is sandy for a depth of
-two or three cubits, the water flows, which wanders away from these
-rivers; and so the fish, too, leaving the rivers, and proceeding
-underground, in the course of these erratic underflowings, in quest
-of food (for they are exceedingly fond of the root of the agrostis),
-have caused the whole plain to be full of subterranean fish, which
-people catch when they dig up the plain. "And among the Indians," says
-Theophrastus, "there are fish which go forth out of the rivers over
-the land, and then, leaping back, return again to the water, just like
-frogs; being in appearance very like the fish which are called maxini."</p>
-
-<p>5. But I am not ignorant of what Clearchus, the Peripatetic
-philosopher, has said about what he calls the exocoetus fish, or
-fish which comes out of the water to sleep, which he mentions in his
-work entitled A Treatise on Aquatic Animals. For he has said, (and I
-think that I recollect his exact words, which are as follows,) "The
-exocoetus fish, which some people call Adonis, has derived its name
-from constantly taking his rest out of the water. He is rather of a red
-colour, and from his gills down to his tail he has on each side of his
-body one white stripe reaching the whole length of his body. And he
-is round, but not being broad, he is equal in size to the cestrinisci
-which are found near the shore; and they are as near as may be about
-eight fingers in length. Altogether he is very like the fish called the
-sea-goat, except that the latter has a black place under his stomach,
-which they call the beard of the goat. And the exocoetus is one of
-the fish which keeps near to the rocks, and spends his life in rocky
-places. When it is calm weather he springs up with the waves and lies
-on the rocks for a considerable time, sleeping on the dry land, and
-turning himself so as to bask in the sun: and then, when he has had
-sufficient rest, he rolls towards the water again, until the wave,
-taking him again, bears him with the reflux back into the sea. And
-
-<span class="pagenum">[Pg 526]</span>
-
-when he is awake on the dry land then he is on his guard against those
-birds which are called pareudist&aelig;, such as the halcyon, the sandpiper,
-and the helorius, which is a bird like the rail. For these birds in
-calm weather feed on the dry land, and often attack the exocoetus; but
-when he sees them at a distance he flies, leaping and panting, until he
-dives beneath the water."</p>
-
-<p>6. Moreover, Clearchus says this also more plainly than Philostephanus
-the Cyren&aelig;an, whom I have previously mentioned. "There are some fish
-which, though they have no throats, can utter a sound. Such are those
-which are found near Cleitor, in Arcadia, in the river called Ladon.
-For they have a voice, and utter a very audible sound." And Nicolaus,
-of Damascus, in the hundred and fourth book of his History, says&mdash;"In
-the country around Apamea, in Phrygia, at the time of the Mithridatic
-wars, there were some earthquakes, after which there appeared in that
-district some lakes which previously had no existence, and rivers, and
-other springs which had been opened by the earthquake. Many also which
-had previously existed disappeared. And such a quantity of additional
-water, which was brackish and of a sea-green colour, burst up in that
-district, though it is at a very great distance from the sea, that
-all the neighbouring country was filled with oysters and fish, and
-all other productions of the sea." I know also that it has very often
-rained fishes. At all events, Ph&aelig;nias, in the second book of his
-Eresian Magistrates, says that in the Chersonesus it once rained fish
-uninterruptedly for three days; and Phylarchus, in his fourth book,
-says that people had often seen it raining fish, and often also raining
-wheat, and that the same thing has happened with respect to frogs. At
-all events, Heraclides Lembus, in the twenty-first book of his History,
-says&mdash;"In P&aelig;onia and Dardania it has, they say, before now rained
-frogs; and so great has been the number of these frogs that the houses
-and the roads have been full of them; and at first, for some days, the
-inhabitants, endeavouring to kill them, and shutting up their houses,
-endured the pest; but when they did no good, but found that all their
-vessels were filled with them, and the frogs were found to be boiled up
-and roasted with everything they ate, and when besides all this, they
-could not make use of any water, nor put their feet on the ground for
-the heaps of frogs that were everywhere, and were annoyed also by the smell of
-those that died, they fled the country."</p>
-
-<p><span class="pagenum">[Pg 527]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>7. I am aware, too, that Posidonius the Stoic makes this statement
-about the abundance of the fish:&mdash;"When Tryphon of Apamea, who seized
-upon the kingdom of Syria, was attacked by Sarpedon, the general
-of Demetrius, near the city of Ptolemais, and when Sarpedon, being
-defeated, retired into the inland parts of the country with his own
-troops, but the army of Tryphon, having been victorious in the battle,
-were marching along the shore, on a sudden, a wave of the sea, rising
-to a great height, came over the land, and overwhelmed them all, and
-destroyed them beneath the waters, and the retreating wave also left
-an immense heap of fish with the corpses. And Sarpedon and his army
-hearing of what had happened, came up, and were delighted at the sight
-of the corpses of their enemies, and carried away an enormous quantity
-of fish, and made a sacrifice to Neptune who puts armies to flight,
-near the suburbs of the city."</p>
-
-<p>8. Nor will I pass over in silence the men who prophesy from fish in
-Lycia, concerning whom Polycharmus speaks, in the second book of his
-Affairs of Lycia; writing in this manner:&mdash;"For when they have come
-to the sea, at a place where there is on the shore a grove sacred to
-Apollo, and where there is an eddy on the sand, the persons who are
-consulting the oracle come, bringing with them two wooden spits, having
-each of them ten pieces of roast meat on them. And the priest sits
-down by the side of the grove in silence; but he who is consulting
-the oracle throws the spits into the eddy, and looks on to see what
-happens. And after he has put the spits in, then the eddy becomes full
-of salt water, and there comes up such an enormous quantity of fish of
-such a description that he is amazed at the sight, and is even, as it
-were, alarmed at the magnitude of it. And when the prophet enumerates
-the different species of fish, the person who is consulting the oracle
-in this manner receives the prophecy from the priest respecting the
-matters about which he has prayed for information. And there appear in
-the eddy orphi, and sea-grayling, and sometimes some sorts of whales,
-such as the phal&aelig;na, or pristis, and a great many other fish which are
-rarely seen, and strange to the sight."</p>
-
-<p>And Artemidorus, in the tenth book of his Geography, says that&mdash;"It is
-
-<span class="pagenum">[Pg 528]</span>
-
-said by the natives that a fountain springs up in that place of sweet
-water, to which it is owing that these eddies exist there; and that
-very large fish are produced in that eddying place. And those who are
-sacrificing throw to these fish the first-fruits of what they offer,
-piercing them through with wooden spits, being pieces of meat, roasted
-and boiled, and cakes of barley and loaves. And both the harbour and
-the place is called Dinus."<a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">[9]</a></p>
-
-<p>9. I know, too, that Phylarchus has spoken, somewhere or other, about
-large fish, and about fresh figs which were sent with them; saying that
-Patroclus, the general of Ptolemy, sent such a present to Antigonus
-the king, by way of a riddle, as the Scythians sent an enigmatical
-present to Darius, when he was invading their country. For they sent
-(as Herodotus relates) a bird, and an arrow, and a frog. But Patroclus
-(as Phylarchus tells us, in the third book of his Histories) sent
-the before-mentioned fishes and figs; and the king, at the time that
-they arrived, happened to be drinking with his friends, and when
-all the party were perplexed at the meaning of the gifts, Antigonus
-laughed, and said to his friends that he knew what was the meaning of
-the present; "for," says he, "Patroclus means that we must either be
-masters of the sea, or else be content to eat figs."</p>
-
-<p>10. Nor am I unaware that all fishes are called by one generic name,
-camasenes, by Empedocles the natural philosopher, when he says&mdash;</p>
-
-<div class="blockindent">
-How could the mighty trees and sea-born camasenes . . .
-</div>
-
-<p>And the poet, too, who wrote the Cyprian poems (whether he was a
-Cyprian or a man of the name of Stasinus, or whatever else his name may
-have been), represents Nemesis as pursued by Jupiter, and metamorphosed
-into a fish, in the following lines:&mdash;</p>
-
-<div class="blockindent">
-And after them she brought forth Helen third,<br />
-A marvel to all mortal men to see;<br />
-Her then the fair-hair'd Nemesis did bear,<br />
-Compell'd by Jove, the sovereign of the gods.<br />
-She indeed fled, nor sought to share the love<br />
-Of that great father, son of Saturn, Jove;<br />
-For too great awe did overpower her mind:<br />
-So Nemesis did flee o'er distant lands,<br />
-And o'er the black and barren waves o' the sea;
-</div>
-
-<p><span class="pagenum">[Pg 529]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-But Jove pursued her (and with eagerness<br />
-His soul desired her). In vain she took<br />
-The form of some large fish who bounds along,<br />
-Borne on the vast high-crested roaring wave;<br />
-Sometimes she fled along the ocean, where<br />
-The earth's most distant boundaries extend;<br />
-Sometimes she fled along the fertile land;<br />
-And took all shapes of every animal<br />
-Which the land bears, to flee from amorous Jove.
-</div>
-</div>
-
-<p>11. I know, also, what is related about the fish called apopyris,
-which is found in the lake Bolbe; concerning which Hegesander, in his
-Commentaries, speaks thus:&mdash;"Around Apollonia of Chalcis two rivers
-flow, the Ammites and the Olynthiacus, and they both fall into the lake
-Bolbe. And on the river Olynthiacus there is a monument of Olynthus,
-the son of Hercules and Bolbe. And in the months Anthesterion and
-Elaphebolion, the natives say that Bolbe sends Apopyris to Olynthus;
-and that about this time a most enormous number of fish ascend out
-of the lake into the river Olynthiacus: and this is a shallow river,
-scarcely deep enough to wet a man's ankles; but for all that there does
-not the less come a great number of fish, so that all the people of the
-district get enough cured fish for their use for the year. And it is
-a wonderful fact that they never pass above the monument of Olynthus.
-They say, in explanation of this, that the people of Apollonia did
-formerly, in the month Elaphebolion, celebrate sacrifices to the dead,
-but that they do so now in the month Anthesterion; and that on this
-account this ascent is made by the fish in those months alone in which
-the natives are accustomed to pay honour to their national heroes."</p>
-
-<p>12. And this is the state of the case, O men fish; for you, having
-collected together every kind of thing, have thrown us out to be food
-for fishes, instead of giving them as food for us,&mdash;making such long
-speeches as not even Ichthys, the philosopher of Megara, nor Ichthyon
-(and this also is a proper name), who is mentioned by Teleclides in his
-Amphictyons, would make to us. And, on your account, I will give this
-advice to the servant, as it is said in the Ant-Men of Pherecrates:&mdash;</p>
-
-<div class="blockindent">
-Mind that you never, O Deucalion,<br />
-(Even if I bid you,) set a fish before me.
-</div>
-
-<p>For in Delos, as we are told by Semus the Delian, in the second book
-of the Delias, when they sacrifice to Brizo,&mdash;and she is a deity who
-
-<span class="pagenum">[Pg 530]</span>
-
-prophesies to people asleep (for the ancients used <ins title="Greek: brizô">βριόζω</ins> as
-synonymous with <ins title="Greek: katheudô">καθεύδω</ins>, to sleep, saying&mdash;</p>
-
-<div class="blockindent">
-Then sleeping (<ins title="Greek: apobrixantes">ἀποβρίξαντες</ins>) there we waited for the dawn)&mdash;
-</div>
-
-<p>so, when the Delian women sacrifice to this deity, they bring her, as
-their offering, boats full of all kinds of good things, except fish;
-because they address prayers to her on every subject, and especially
-for the safety of their vessels.</p>
-
-<p>13. But, my friends, though I admire Chrysippus, the leader of the
-sect of the Stoics, on many accounts, I also praise him especially for
-having always classed Archestratus, that man who is so famous for his
-treatise on Cookery, with Phil&aelig;nis, to whom that indelicate composition
-about Amatory Pleasures is attributed; which, however, &AElig;schrion, the
-iambic poet of Samos, says was written by Polycrates the sophist, and
-attributed to Phil&aelig;nis for the sake of calumniating her, when she was a
-most respectable woman. And the iambics, in which this is stated, run
-as follows:&mdash;</p>
-
-<div class="blockindent">
-I am Phil&aelig;nis, famous among men;<br />
-And here I lie, o'erwhelm'd by long old age.<br />
-Do not, O foolish sailor, pass this cape<br />
-Laughing and scorning and reproaching me.<br />
-For now I swear by Jove, and by the gods<br />
-Who reign below, I never lustful was,<br />
-I never made myself a sport to man.<br />
-But one Polycrates, of Attic race,<br />
-A trashy chatterer, and a false accuser,<br />
-Wrote what he wrote; I know not what it was.
-</div>
-
-<p>Therefore that admirable Chrysippus, in the fifth book of his treatise
-on Honour and Pleasure, says&mdash;"The books, too, of Phil&aelig;nis, and the
-Gastronomy of Archestratus, and all the drugs calculated to provoke
-appetite or sensual desires, and also all the servants who are skilled
-in such motions and such figures, and whose occupation it is to attend
-to these things." And again he says&mdash;"That they learn such things,
-and get hold of the books written on such subjects by Phil&aelig;nis and
-Archestratus, and by those who have written similar works." And in his
-seventh book he says&mdash;"Just as it would not be advisable to study the
-writings of Phil&aelig;nis or the Gastronomy of Archestratus, as tending to
-make a person live better."</p>
-
-<p><span class="pagenum">[Pg 531]</span></p>
-
-<div class="sidenote-left">RECOMMENDATIONS TO PRESENT ENJOYMENT.</div>
-
-<p>14. But you, who are constantly making mention of this Archestratus,
-have made this entertainment full of intemperance; for what of all
-the things which could unduly excite men has this fine epic poet
-omitted?&mdash;he, the only imitator of the life of Sardanapalus the
-son of Anacyndaraxes, who, Aristotle says, is made more obscure still
-by adding the name of his father; on whose tomb, Chrysippus says, the
-following inscription was engraved:&mdash;</p>
-
-<div class="blockindent">
-Knowing that you are mortal, feed your soul<br />
-On banquets and delights; for in the grave<br />
-There's no enjoyment left. I now am dust<br />
-Who once was king of mighty Nineveh;<br />
-The things which I did eat, the joys of love,<br />
-The insolent thoughts with which my wealth did fill me,<br />
-Are all I now have left; for all my power<br />
-And all my happiness is gone for ever.<br />
-This is the only prudent rule of life,<br />
-I never shall forget it, let who will<br />
-Hoard boundless treasures of uncounted gold.
-</div>
-
-<p>And the great poet has said of the Ph&aelig;acians&mdash;</p>
-
-<div class="blockindent">
-To dress, to dance, to sing, our sole delight,<br />
-The feast or bath by day, and love by night.
-</div>
-
-<p>And another person, not unlike Sardanapalus in disposition, gives this
-advice and these rules to those who are deficient in wisdom:&mdash;</p>
-
-<div class="blockindent">
-I to all mortals now give this advice:<br />
-Live for the day with pleasure; he who dies<br />
-Is nought; an empty shade beneath the earth:<br />
-Man lives but a short space, and therefore should,<br />
-While life remains, enjoy himself.
-</div>
-
-<p>And Amphis the comic poet, in his Ialemus, says&mdash;</p>
-
-<div class="blockindent">
-The man who knows that he is but a mortal,<br />
-And yet seeks not enjoyment while alive,<br />
-Leaving all other cares, is but a fool<br />
-In mine and all wise men's opinion,<br />
-And most unhappy in his destiny.
-</div>
-
-<p>And, in his play entitled the Gyn&aelig;cocracy, he says nearly the same&mdash;</p>
-
-<div class="blockindent">
-Drink and play, our mortal life<br />
-<span class="linespace1">On earth can but a brief space last;</span><br />
-Death alone will last for ever.<br />
-<span class="linespace1">When once our too brief term is past.</span>
-</div>
-
-<p>And a man of the name of Bacchides, who lived on the same principles as
-Sardanapalus, after he was dead had the following inscription placed on
-his tomb:&mdash;</p>
-
-<div class="blockindent">
-Eat, drink, indulge thy soul with all delights,<br />
-This stone is all that now remains for Bacchides.
-</div>
-
-<p><span class="pagenum">[Pg 532]</span></p>
-
-<p>15. Alexis, in his Tutor of Intemperate Men&mdash;(as Sotion the Alexandrian
-says, in his Commentary on the Silli of Timon; for I myself have never
-met with the play, though I have read more than eight hundred plays of
-what is called the Middle Comedy, and have made extracts from them, but
-still I have never fallen in with the Tutor of Intemperate Men, nor do
-I recollect having seen any mention of it in any regular list of such
-plays; for Callimachus has not inserted it in his catalogue nor has
-Aristophanes, nor even those scholars at Pergamus, who have handed down
-to us lists of plays,)&mdash;however, Sotion says that in that play a slave,
-named Xanthias, was represented as exhorting all his fellow-slaves to a
-life of luxury, and saying&mdash;</p>
-
-<div class="blockindent">
-Why do you talk such stuff, why run about<br />
-To the Lyceum and the Academy,<br />
-To the Odeum's gates, hunting in vain<br />
-For all the sophists' nonsense? there's no good in it;<br />
-Let us drink, drink, I say. O Sicon, Sicon!<br />
-Let us amuse ourselves; while time allows us<br />
-To gratify our souls.&mdash;Enjoy yourself,<br />
-My good friend Manes! nothing is worth more<br />
-To you than your own stomach. That's your father;<br />
-That only is your mother;&mdash;as for virtues,<br />
-And embassies, and military commands,<br />
-They are but noisy boasts, vain empty dreams.<br />
-Fate at its destined hour will come to chill you;<br />
-Take all that you can get to eat and drink;<br />
-Pericles, Codrus, Cimon, are but dust.
-</div>
-
-<p>16. But it would be better, says Chrysippus, if the lines inscribed on
-the tomb of Sardanapalus were altered thus&mdash;</p>
-
-<div class="blockindent">
-Knowing that thou art mortal, feed thy soul<br />
-On wise discourse. There is no good in eating.<br />
-For I am now no good, who once did eat<br />
-All that I could, and sought all kinds of pleasure.<br />
-Now what I thought and learnt and heard of wisdom<br />
-Is all I now have left; my luxuries<br />
-And all my joys have long deserted me.
-</div>
-
-<p>And Timon says, very beautifully,&mdash;</p>
-
-<div class="blockindent">
-Of all bad things the chief is appetite.
-</div>
-
-<p>17. But Clearchus, in his essay on Proverbs, says that Terpsion
-was the tutor of Archestratus, who was also the first person who
-wrote a book on Gastronomy; and he says that he gave precepts to his
-pupils as to what they ought to abstain from; and that Terpsion once
-extemporised the following line about a turtle:&mdash;</p>
-
-<p><span class="pagenum">[Pg 533]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-Eat now a turtle, or else leave it alone;
-</div>
-
-<p>which, however, others read&mdash;</p>
-
-<div class="blockindent">
-Eat now a turtle's flesh, or leave it alone.
-</div>
-
-<p>18. But whence is it, O you wisest of men, that Dorion, who wrote a
-list of fish, has been mentioned as if he were the writer of some
-valuable history?&mdash;a fellow who, I know, has been named a musician and
-a fish-devourer, but certainly not a historian. Accordingly Machon, the
-comic poet, speaks of him as a musician, saying&mdash;</p>
-
-<div class="blockindent">
-Dorion the musician once did come<br />
-To Mylon, all in vain; for he could find<br />
-No resting-place which he could hire at all;<br />
-So on some sacred ground he sat him down,<br />
-Which was by chance before the city gates,<br />
-And there he saw the keeper of the temple<br />
-Prepare a sacrifice.&mdash;"I pray thee, tell me,<br />
-In chaste Minerva's name, and all the gods',<br />
-What deity is it that owns this temple?"<br />
-The keeper thus replied: "This is, O stranger,<br />
-Of Jupiter-Neptune the sacred shrine."<br />
-"How then," said Dorion, "could any man<br />
-Expect to find a lodging in a place<br />
-Which in one temple crowds a pair of gods?"
-</div>
-
-<p>And Lynceus the Samian, the pupil of Theophrastus, and the brother of
-Duris, who wrote the Histories, and made himself tyrant of his country,
-writes thus in his Apophthegms&mdash; "When a man once said to Dorion the
-flute-player, that the ray was a good fish, he said&mdash;'Yes, about as
-good as if a man were to eat a boiled cloak.' And once, when some one
-else praised the entrails of tunny-fish, he said&mdash;'You are quite right,
-but then a man must eat them as I eat them;' and when the man asked him
-how that was, he said&mdash;'How? why willingly.' And he said that crawfish
-had three good qualities,&mdash;exercise, good food, and contemplation.
-And once, at Cyprus, when he was supping with Nicocreon, he praised a
-goblet that there was there; and Nicocreon said&mdash;'Whatever there is
-here that you fancy, the artist will make you another like it.' 'Let
-him make that,' he replied, 'for you; but do you give me this one.'"
-And this was a clever speech of the flute-player; for there is an old
-saying that&mdash;</p>
-
-<div class="blockindent">
-'Tis not that God denies a flutist sense,<br />
-But when he comes to blow it flies away.
-</div>
-
-<p><span class="pagenum">[Pg 534]</span></p>
-
-<p>19. And Hegesander, in his Commentaries, says this of him&mdash;"Dorion,
-the great fish-eater, once, when his slave had neglected to buy fish,
-scourged him, and ordered him to tell him the names of the best fish;
-and when the boy had counted up the orphus, and the sea-grayling, and
-the conger, and others of this sort, he said&mdash;'I desired you to tell me
-the names of fishes, and not of gods.'" The same Dorion, ridiculing the
-description of a tempest in the Nautilus of Timotheus, said that he had
-seen a more formidable storm in a boiling saucepan. And Aristodemus,
-in the second book of his Memorials of Laughable Circumstances and
-Sayings, says&mdash;"Dorion the musician was club-footed; and once, in some
-entertainment, he lost the slipper of his lame foot; on which he said,
-'I will not wish anything more to the thief than that the slipper may
-fit him.'" But that this Dorion was notorious for his epicurism in
-fish, is plain from what Mnesimachus the comic poet says in his drama
-called Philip&mdash;</p>
-
-<div class="blockindent">
-No, but all night Dorion the dish-piper<br />
-Does stay indoors with us.
-</div>
-
-<p>20. I know, too, the sportive sayings which Lasus of Hermione has
-uttered about fishes; which Cham&aelig;leon of Heraclea has recorded in
-writing, in his book on this very Lasus, where he says&mdash;"They say
-that Lasus called raw fish <ins title="Greek: optos">ὀπτὸς</ins> (which means roasted or
-visible); and when many people wondered why he did so, he thus began
-to prove what he had said; arguing thus: 'As whatever a person can
-hear (<ins title="Greek: akousai">ἀκοῦσαι</ins>) is properly called <ins title="Greek: akouston">ἀκουστὸν</ins>,
-and as whatever a person can understand by his intellect (<ins title="Greek: noêsai">νοῆσαι</ins>) is
-properly called <ins title="Greek: noêton">νοητὸν</ins>, so whatever any one can see (<ins title="Greek: optesthai">ὄπτεσθαι</ins>)
-is clearly <ins title="Greek: opton">ὀπτόν</ins>; as therefore it was possible to
-see the fish, he evidently was <ins title="Greek: optos">ὀπτός</ins>.' And once, in a joke, he
-stole a fish from a fisherman, and having taken it, he gave it to one
-of the bystanders; and when the fisherman put him to his oath, he swore
-that he had not got it himself, and that he had not seen any one else
-take it; because, in fact, he himself had taken it, but some one else
-had got it. And then he prompted the other man, on the other hand, to
-swear that he had not taken it himself, and that he was not acquainted
-with any one else who had it; for, in fact, Lasus had taken it, and he
-himself had it." And Epicharmus jests in the same way; as, in his Logus
-and Logina,&mdash;</p>
-
-<p><span class="pagenum">[Pg 535]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Jupiter 'tis who did invite me, giving</span><br />
-A feast (<ins title="Greek: g' eranon">γ̓ ἔρανον</ins>) to Pelops.<br />
-<span class="linespace11"><i>B.</i> 'Tis a sorry food,</span><br />
-That crane (<ins title="Greek: geranos">γέρανος</ins>), to my mind.<br />
-<span class="linespace13"><i>A.</i> But I did not say</span><br />
-A crane (<ins title="Greek: geranon">γέρανον</ins>), but a feast (<ins title="Greek: eranon ge">ἔρανόν γε</ins>), as you might well have heard.
-</div>
-
-<p>21. And Alexis, in his Demetrius, ridicules, in his comic manner, a man
-of the name of Phayllus, as very fond of fish, in these lines:&mdash;</p>
-
-<div class="blockindent">
-First of all, whether the wind blew north or south,<br />
-As long as it blew hard, it was not possible<br />
-For anybody to get fish to eat.<br />
-But now, besides that pair of stormy winds,<br />
-We've a third tempest risen in Phayllus;<br />
-For when this last storm bursts upon the market,<br />
-He buys up all the fish at all the stalls,<br />
-And bears it off; so that we are reduced<br />
-To squabble for the vegetables remaining.
-</div>
-
-<p>And Antiphanes, in his Female Fisher, enumerating some people as
-exceedingly fond of fish, says&mdash;</p>
-
-<div class="blockindent">
-Give me some cuttle-fish first. O Hercules!<br />
-They've dirtied every place with ink; here, take them<br />
-And throw them back again into the sea,<br />
-To wash them clean: or else they'll say, O Dorion,<br />
-That you have caught some rotten cuttle-fish:<br />
-And put this crawfish back beside the sprats.<br />
-He's a fine fish, by Jove. O mighty Jove,<br />
-O you Callimedon, who now will eat you?<br />
-No one who's not prepared to pay his share.<br />
-I've giv'n you your place here on the right,<br />
-You mullets, food of great Callisthenes;<br />
-Who eats his patrimony in one dish;<br />
-Next comes the mighty conger from Sinope,<br />
-With his stout spines; the first who comes shall have him;<br />
-For Misgolas has no great love for such.<br />
-But here's a citharus, and if he sees him<br />
-He never will keep off his hands from him;<br />
-For he, indeed, does secretly adhere<br />
-As close as wax to all the harp-players (<ins title="Greek: kitharôdois">κιθαρῳδοῖς</ins>).<br />
-I ought to send this best of fish, this tench,<br />
-Still all alive, and leaping in his dish,<br />
-To the fair Pythionica, he's so fine:<br />
-But still she will not taste him, as her heart<br />
-Is wholly set on cured fish.&mdash;Here I place<br />
-These thin anchovies and this dainty turtle<br />
-Apart for Theano, to counterbalance her.
-</div>
-
-<p>22. And it is a very clever way in which Antiphanes thus jested upon
-Misgolas, as devoting all his attention to beautiful harp-players and
-
-<span class="pagenum">[Pg 536]</span>
-
-lyre-players; for &AElig;schines the orator, in his speech against Timarchus,
-says this of him&mdash;"Misgolas, the son of Naucrates, of Colyttus, O men
-of Athens, is a man in other respects brave and virtuous, and no one
-can find any fault with him in any particular; but he is known to be
-exceedingly devoted to this kind of business, and always to have about
-him some harp-players, and people who sing to the music of the harp.
-And I say this, not by way of disparaging him, but in order that you
-may be aware what sort of person he is." And Timocles, in his Sappho,
-says&mdash;</p>
-
-<div class="blockindent">
-Misgolas is not seen to enter in,<br />
-Excited as he is by blooming youth.
-</div>
-
-<p>And Alexis, in his Agonis, or the Little Horse, says&mdash;</p>
-
-<div class="blockindent">
-O mother, do not threaten me, I pray,<br />
-With Misgolas, for I am not a harp-player.
-</div>
-
-<p>23. But Antiphanes says that Pythionica is fond of cured fish, since
-she had for lovers the sons of Ch&aelig;rephilus, the seller of salt-fish; as
-Timocles says, in his Icarians,&mdash;</p>
-
-<div class="blockindent">
-When that stout Anytus to Pythionica<br />
-Does come, to eat with her; for she invites him,<br />
-As people say, whenever she does get<br />
-Two noble tunnies from Ch&aelig;rephilus;<br />
-So fond is she of all things that are large.
-</div>
-
-<p>And again he says&mdash;</p>
-
-<div class="blockindent">
-And Pythionica will receive you gladly,<br />
-And very likely will devour the gifts<br />
-Which you have lately here received from us,<br />
-For she's insatiable. Still do you<br />
-Bid her give you a basket of cured fish;<br />
-For she has plenty; and she has indeed<br />
-A couple of saperd&aelig;; ugly fish,<br />
-Ill salted, and broad nosed.
-</div>
-
-<p>And before this she had a lover whose name was Cobius.</p>
-
-<p>24. But with respect to Callimedon, the son of Carabus, Timocles, in
-his Busybody, tells us that he was fond of fish, and also that he
-squinted:&mdash;</p>
-
-<div class="blockindent">
-Then up came Carabus Callimedon,<br />
-And looking on me, as it seem'd to me,<br />
-He kept on speaking to some other man.<br />
-And I, as it was likely, understanding<br />
-No word of what they said, did only nod.<br />
-But all the girls do keep on looking at him,<br />
-While they pretend to turn their eyes away.
-</div>
-
-<p><span class="pagenum">[Pg 537]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And Alexis, in his Crateua, or the Apothecary, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I am now, these last four days, taking care of</span><br />
-These <ins title="Greek: korai">κόραι</ins> for Callimedon.<br />
-<span class="linespace10_75"><i>B.</i> Had he then</span><br />
-Any <ins title="Greek: korai">κόραι</ins> (damsels) for daughters?<br />
-<span class="linespace13_5"><i>A.</i> I mean <ins title="Greek: korai">κόραι</ins>,</span><br />
-The pupils of the eyes; which e'en Melampus,<br />
-Who could alone appease the raging Proetides,<br />
-Would e'er be able to keep looking straight.
-</div>
-
-<p>And he ridicules him in a similar manner in the play entitled The Men
-running together. But he also jests on him for his epicurism as to
-fish, in the Ph&aelig;do, or Ph&aelig;dria, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> You shall be &aelig;dile if the gods approve,</span><br />
-That you may stop Callimedon descending<br />
-Like any storm all day upon the fish.<br />
-<span class="linespaceneg1_2"><i>B.</i> You speak of work for tyrants, not for &aelig;diles;</span><br />
-For the man's brave, and useful to the city.
-</div>
-
-<p>And the very same iambics are repeated in the play entitled Into the
-Well; but, in his Woman who has taken Mandragora, he says&mdash;</p>
-
-<div class="blockindent">
-If I love any strangers more than you,<br />
-I'll willingly be turn'd into an eel,<br />
-That Carabus Callimedon may buy me.
-</div>
-
-<p>And in his Crateua he says&mdash;</p>
-
-<div class="blockindent">
-And Carabus Callimedon with Orpheus.
-</div>
-
-<p>And Antiphanes says, in his Gorgythus,&mdash;</p>
-
-<div class="blockindent">
-'Twould harder be to make me change my mind<br />
-Than to induce Callimedon to pass<br />
-The head of a sea-grayling.
-</div>
-
-<p>And Eubulus, in his Persons saved, says&mdash;</p>
-
-<div class="blockindent">
-Others prostrating them before the gods,<br />
-Are found with Carabus, who alone of men<br />
-Can eat whole salt-fish out of boiling dishes<br />
-So wholly as to leave no single mouthful.
-</div>
-
-<p>And Theophilus, in his Physician, ridiculing his coldness of
-expression, says&mdash;"And the slave put before the young man himself with
-great eagerness a little eel: his father had a fine cuttle-fish before
-him. 'Father,' says he, 'what do you think of your crawfish?' 'It is
-cold,' says he; 'take it away,&mdash;I don't want to eat any orators.'"<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">[10]</a></p>
-
-<p>And when Philemon says, in his Canvasser,&mdash;</p>
-
-<p><span class="pagenum">[Pg 538]</span></p>
-
-<div class="blockindent">
-Agyrrius, when a crawfish was before him,<br />
-On seeing him exclaim'd, Hail, dear papa!<br />
-Still what did he do? He ate his dear papa!
-</div>
-
-<p>And Herodicus the Cratetian, commenting on this in his Miscellaneous
-Commentaries, says that Agyrrius was the name of the son of Callimedon.</p>
-
-<p>25. The following people, too, have all been great epicures about
-fish. Antagoras the poet would not allow his slave to touch his fish
-with oil, but made him wash it; as Hegesander tells us. And when in
-the army, he was once boiling a dish of congers, and had his clothes
-girt round him, Antigonus the king, who was standing by, said, "Tell
-me, Antagoras, do you think that Homer, who celebrated the exploits
-of Agamemnon, ever boiled congers?" And it is said that he answered,
-not without wit, "And do you think that Agamemnon, who performed those
-exploits, ever busied himself about inquiring who was cooking congers
-in his army?" And once, when Antagoras was cooking a bird of some kind,
-he said that he would not go to the bath, because he was afraid that
-the slaves might come and suck up the gravy. And when Philocydes said
-that his mother would take care of that, "Shall I," said he, "entrust
-the gravy of game to my mother?" And Androcydes of Cyzicus, the
-painter, being very fond of fish, as Polemo relates, carried his luxury
-to such a pitch that he even painted with great care the fish which are
-around Scylla.</p>
-
-<p>26. But concerning Philoxenus of Cythera, the dithyrambic poet, Machon
-the comic poet writes thus:&mdash;</p>
-
-<div class="blockindent">
-They say Philoxenus, the ancient poet<br />
-Of dithyrambics, was so wonderfully<br />
-Attach'd to fish, that once at Syracuse<br />
-He bought a polypus two cubits long,<br />
-Then dress'd it, and then ate it up himself,<br />
-All but the head&mdash;and afterwards fell sick,<br />
-Seized with a sharp attack of indigestion.<br />
-Then when some doctor came to him to see him,<br />
-Who saw that he was greatly out of order;<br />
-"If," said the doctor, "you have any business<br />
-Not well arranged, do not delay to settle it,<br />
-For you will die before six hours are over."<br />
-Philoxenus replied, "All my affairs,<br />
-O doctor, are well ended and arranged,<br />
-Long, long ago. By favour of the gods,<br />
-I leave my dithyrambics all full-grown,<br />
-And crown'd with many a prize of victory;
-</div>
-
-<p><span class="pagenum">[Pg 539]</span></p>
-
-<div class="sidenote-left">HYPERIDES.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-And I commit them to the guardianship<br />
-Of my dear foster-sisters, the Nine Muses,<br />
-And join to them both Bacchus and fair Venus.<br />
-This is my will. But now, since Charon gives<br />
-No time, but, as in the Niobe of Timotheus,<br />
-Keeps crying out, 'Now cross;' and deadly fate<br />
-Calls me away, who can't be disobey'd,<br />
-That I may go below with all my goods,<br />
-Bring me the relics of that polypus."
-</div>
-</div>
-
-<p>And in another part he says&mdash;</p>
-
-<div class="blockindent">
-Philoxenus of Cythera, as men say,<br />
-Wished that he had a throat three cubits long;<br />
-"That I might drink," said he, "as long as possible,<br />
-And that my food may all at once delight me."
-</div>
-
-<p>And Diogenes the Cynic, having eaten a polypus raw, died of a swelling
-in the belly. But concerning Philoxenus, Sopater the parodist also
-speaks, saying&mdash;</p>
-
-<div class="blockindent">
-For, between two rich courses of fine fish,<br />
-He pleased himself by looking down the centre<br />
-Of &AElig;tna's crater.
-</div>
-
-<p>27. And Hyperides the orator was an epicure in fish; as Timocles the
-comic writer tells us, in his Delos, where he enumerates all the people
-who had taken bribes from Harpalus: and he writes thus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Demosthenes has half-a-hundred talents.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> A lucky man, if no one shares with him.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> And Moerocles has got a mighty sum.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> He was a fool who gave them; lucky he</span><br />
-Who got them.<br />
-<span class="linespace5_5"><i>A.</i> Demon and Callisthenes</span><br />
-Have also got large sums.<br />
-<span class="linespace10"><i>B.</i> Well, they were poor,</span><br />
-So that we well may pardon them for taking them.<br />
-<span class="linespaceneg1_2"><i>A.</i> And that great orator Hyperides.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Why, he will all our fishmongers enrich;</span><br />
-An epicure! Gulls are mere Syrians,<br />
-Compared to him.
-</div>
-
-<p>And in the Icarians, the same poet says&mdash;</p>
-
-<div class="blockindent">
-Then cross Hyperides, that fishy river,<br />
-Which with a gentle sound, bubbling with boasts<br />
-Of prudent speeches, with mild repetitions<br />
-<span>
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*</span><br />
-And hired, bedews the plain of him who gave it.
-</div>
-
-<p>And Philet&aelig;rus, in his &AElig;sculapius, says that Hyperides, besides being
-a glutton, was also a gambler. As also Axionicus, in his Lover of
-Euripides, says that Callias the orator was; and his words are&mdash;"A
-
-<span class="pagenum">[Pg 540]</span>
-
-man of the name of Glaucus came to this place, bringing from Pontus a
-kind of shark, a fish of extraordinary magnitude,&mdash;a great dainty for
-epicures in fish, and, in fact, for all men who are devoted to the
-pleasures of the table. And he brought it on his shoulders, and said,
-'Whom shall I instruct how to dress it, and how shall it be dressed?
-Will you have it soaked in a sauce of green herbs, or shall I baste its
-body with basting of warm brine, and then dress it on a fierce fire?
-And a man named Moschio, a great flute-player, cried out that he should
-like to eat it boiled in warm pickle-juice. And this was meant as a
-reproof for you, O Calaides! for you are very fond of figs and cured
-fish; and yet you will not taste a most exquisite fish which you have
-served up to you in pickle." Reproaching him with the figs as if he
-were a sycophant; and perhaps concealing under the mention of the cured
-fish, some intimation of his having been implicated in discreditable
-conduct. And Hermippus says, in the third book of his treatise on the
-Pupils of Isocrates, that Hyperides was in the habit of taking a walk,
-the first thing in the morning, in the fish-market.</p>
-
-<p>28. And Tim&aelig;us of Tauromenium says that Aristotle the philosopher was a
-great epicure in respect of fish. Matron the sophist, also, was a great
-fish-eater: and Antiphanes, in his Harp-player, intimates this; for
-that play begins thus&mdash;</p>
-
-<div class="blockindent">
-He tells no lie . . . .<br />
-A man dug out his eye, as Matron does<br />
-The eyes of fish when he comes near to them.
-</div>
-
-<p>And Anaxilas says, in his Morose Man,&mdash;</p>
-
-<div class="blockindent">
-Matron has carried off and eaten up<br />
-A cestris' head; and I am quite undone.
-</div>
-
-<p>It being the very extravagance of gluttony to carry a thing off while
-eating it, and such a thing too as the head of a cestris; unless,
-perhaps, you may suppose, that those who are skilful in such things are
-aware of there being some particular good qualities in the head of a
-cestris; and if so, it belonged to Archestratus's gluttony to explain
-that to us.</p>
-
-<p>29. But Antiphanes, in his Rich Man, gives us a catalogue of epicures,
-in the following lines:&mdash;</p>
-
-<div class="blockindent">
-Euthymus too was there, with sandals on,<br />
-A ring upon his finger, well perfumed,<br />
-Silently pondering on I know not what.
-</div>
-
-<p><span class="pagenum">[Pg 541]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-Ph&oelig;nicides too, and my friend Taureas,<br />
-Such great inveterate epicures that they<br />
-Would swallow all the remnants in the market;<br />
-They at this sight seem'd almost like to die.<br />
-And bore the scarcity with small good-humour;<br />
-But gather'd crowds and made this speech to them:&mdash;<br />
-"What an intolerable thing it is<br />
-That any of you men should claim the sea,<br />
-And spend much money in marine pursuits,<br />
-While not one fin of fish comes to this market!<br />
-What is the use of all our governors<br />
-Who sway the islands? We must make a law<br />
-That there should be copious importation<br />
-Of every kind of fish. But Matron now<br />
-Has carried off the fishermen; and then<br />
-There's Diogeiton, who, by Jove, has brought<br />
-The hucksters over to keep back for him<br />
-All the best fish; and he's not popular<br />
-For doing this, for there is mighty waste<br />
-In marriage-feasts and youthful luxury."
-</div>
-</div>
-
-<p>But Euphron, in his Muses, says,&mdash;</p>
-
-<div class="blockindent">
-But when at some fine banquet of young men<br />
-Ph&oelig;nicides perceived a smoking dish<br />
-Full of the sons of Nereus, he held back<br />
-His hands, with rage excited. Thus he spoke:&mdash;<br />
-"Who boasts himself a clever parasite<br />
-At eating at the public cost? who thinks<br />
-To filch the dainty dishes from the middle?<br />
-Where's Corydus, or Phyromachus, or Nillus?<br />
-Let them come here, they shall get nought of this."
-</div>
-
-<p>30. But Melanthus the tragic poet was a person of the same sort; and
-he also wrote elegies. But Leucon, in his Men of the same Tribe, cuts
-his jokes upon him in the fashion of the comic writers, on account of
-his gluttony; and so does Aristophanes in the Peace, and Pherecrates in
-his Petale. But Archippus, in his play called The Fishes, having put
-him in chains as an epicure, gives him up to the fishes, to be eaten
-by them in retaliation. And, indeed, even Aristippus, the pupil of
-Socrates, was a great epicure,&mdash;a man who was once reproached by Plato
-for his gluttony, as Sotion and Hegesander relate. And the Delphian
-writes thus:&mdash;"Aristippus, when Plato reproached him for having bought
-a number of fish, said that he had bought them for two obols; and when
-Plato said, 'I myself would have bought them at that price,' 'You see,
-then,' said he, 'O Plato! that it is not I who am an epicure, but you
-who are a miser.'" And Antiphanes, in his Female Flute-player, or the
-
-<span class="pagenum">[Pg 542]</span>
-
-Female Twins, laughing at a man named Ph&oelig;nicides for his gluttony,
-says&mdash;</p>
-
-<div class="blockindent">
-Menelaus warr'd for ten whole years against<br />
-The Trojan nation for one lovely woman.<br />
-Ph&oelig;nicides, too, attacks Taureas<br />
-For one fine eel.
-</div>
-
-<p>31. But Demosthenes the orator reproaches Pherecrates, because,
-with the gold which he received for his treason, he bought himself
-courtesans and fish, and charges him with debauchery and gluttony. But
-Diocles the epicure, as Hegesander says, when a man once asked him
-which of the two fish was the best, the conger or the pike, said&mdash;"The
-one when it is boiled, and the other when it is roasted." And Leonteus
-the Argive also was an epicure: he was a tragedian, and a pupil of
-Athenion, and a slave of Juba, king of Mauritania; as Amarantus
-relates, in his treatise on the Stage, saying that Juba wrote this
-epigram on him, because he had acted the character of Hypsipyle very
-badly:&mdash;</p>
-
-<div class="blockindent">
-If you should wish to see the genius<br />
-Of that devoted artichoke-devourer<br />
-Leonteus the tragedian, don't regard<br />
-The sorrow-stricken heart of Hypsipyle.<br />
-I once was dear to Bacchus, and his taste<br />
-Is ne'er perverted by base bribes t'approve<br />
-Untuneful sounds. But now the pots and pans,<br />
-And well-fill'd dishes have destroyed my voice,<br />
-While I've been anxious to indulge my stomach.
-</div>
-
-<p>32. And Hegesander tells us that Phoryscus, the fish-eater, once, when
-he was not able to take exactly as much fish as he wished, but when a
-greater part of it was following his hand, as he was helping himself,
-said,&mdash;</p>
-
-<div class="blockindent">
-But what resists is utterly destroy'd,
-</div>
-
-<p>and so ate up the whole fish. And Bion, when some one had been
-beforehand with him, and had already taken the upper part of the fish,
-having turned it round himself, and eating abundantly of it, said,
-after he had done,&mdash;</p>
-
-<div class="blockindent">
-But Ino finish'd all the rest o' the business.
-</div>
-
-<p><span class="pagenum">[Pg 543]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<p>And Theocritus the Chian, when the wife of Diocles the epicure died,
-and when the widowed husband, while making a funeral feast for her,
-kept on eating delicacies and crying all the time, said&mdash;"Stop crying,
-you wretched man; for you will not remedy your grief by eating all that
-fish." And when the same Diocles had also eaten up his land through gluttony, and was
-one day, while bolting down some hot fish, complaining that his palate
-(<ins title="Greek: ouranos">οὐρανὸς</ins>) was burnt, Theocritus, who was present, said to
-him&mdash;"Then it only remains for you to drink up the sea, and then you
-will have got rid of the three greatest things in the world,&mdash;earth,
-and sea, and heaven (<ins title="Greek: ouranos">οὐρανός</ins>)." And Clearchus, in his Lives,
-describing some person who was fond of fish, says&mdash;"Technon, one of
-the old flute-players, when Charmus the flute-player died, (and he,
-too, was very fond of fish,) sacrificed to the dead man a large dish
-of every sort of fish on his tomb." Alexis the poet, also, was a
-great epicure in fish, as Lynceus the Samian tells us; and being once
-ridiculed by some chattering fellows on account of his epicurism,
-when they asked him what he liked most to eat, Alexis said, "Roasted
-chatterers."</p>
-
-<p>33. Hermippus mentions also Nothippus the tragic poet, in his Tales,
-thus&mdash;</p>
-
-<div class="blockindent">
-But if such a race of men<br />
-<span class="linespace1">Were to wage a present war</span><br />
-With those who now exist on earth,<br />
-<span class="linespace1">And if a roast ray led them on,</span><br />
-Or a fine side of well-fed pork,<br />
-<span class="linespace1">The rest might safely stay at home,</span><br />
-And trust Nothippus by himself,<br />
-<span class="linespace1">For he alone would swallow up</span><br />
-The whole Peloponnesus:&mdash;
-</div>
-
-<p>and that the man meant here was the poet, Teleclides shows plainly, in
-his Hesiods.</p>
-
-<p>Myniscus, the tragic actor, is ridiculed by Plato, the comic writer, in
-his Syrphax, as an epicure in respect of fish; where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Here is an Anagyrasian orphus for you,</span><br />
-Which e'en my friend Myniscus the Chalcidean<br />
-Could hardly finish.<br />
-<span class="linespace7_5"><i>B.</i> Much obliged to you.</span>
-</div>
-
-<p>And for a similar reason, Callias, in his Pedet&aelig;, and Lysippus, in his
-Bacch&aelig;, ridicule Lampon the soothsayer. But Cratinus, in his Female
-Runaways, speaking of him, says&mdash;"Lampon, whom nothing which men said
-of him could keep away from any banquet of his friends;" and adds, "But
-now again he is belching away; for he devours everything which he can
-see, and he would fight even for a mullet."</p>
-
-<p><span class="pagenum">[Pg 544]</span></p>
-
-<p>34. And Hedylus, in his Epigrams, giving a list of epicures in fish,
-mentions a man named Ph&aelig;do, in these lines:&mdash;</p>
-
-<div class="blockindent">
-But Ph&aelig;do, that great harpist, praises phyces,<br />
-And sausages, he's such an epicure.
-</div>
-
-<p>And he mentions Agisoto, in these lines:&mdash;</p>
-
-<div class="blockindent">
-The fish is boil'd, now firmly bar the doors,<br />
-<span class="linespace1">Lest Agis, Proteus of the dishes, enter;</span><br />
-For he'll be fire, water,&mdash;what he likes;<br />
-<span class="linespace1">But bar the door . . . . . .</span><br />
-For he, transform'd, like Jupiter, to gold<br />
-<span class="linespace1">Will hasten to this rich Acrisian dish.</span>
-</div>
-
-<p>He also speaks of a woman named Clio, on a similar account, saying&mdash;</p>
-
-<div class="blockindent">
-Clio's an epicure. Let's shut our eyes.<br />
-<span class="linespace1">I beg you, Clio, by yourself to feed.</span><br />
-This conger costs a drachma; leave a pledge,<br />
-<span class="linespace1">A band, an earring, or some ornament.</span><br />
-But we cannot endure the sight of you;<br />
-<span class="linespace1">You're our Medusa; and we're turn'd to stone,</span><br />
-Not by the Gorgon, but by that whole conger.
-</div>
-
-<p>35. And Aristodemus, in his Catalogue of Laughable Sayings, says that
-Euphranor the epicure, having heard that another epicure in fish
-was dead from having eaten a hot slice of fish, cried out, "What a
-sacrilegious death!" And Cindon the fish-eater, and Demylus (and he
-also was an epicure in fish), when a sea-grayling was set before them,
-and nothing else, the former took one eye of the fish, and then Demylus
-seized hold of Cindon's eye, crying, "Let his eye go, and I will let
-your's go." And once at a feast, when a fine dish of fish was served
-up, Demylus, not being able to contrive any way by which he might get
-the whole of it to himself, spat upon it. And Zeno the Citti&aelig;an, the
-founder of the Stoic school, when he had lived a long time with a great
-epicure in fish, (as Antigonus the Carystian tells us, in his life of
-Zeno,) once, when a very large fish was by chance served up to them,
-and when no other food was provided, took the whole fish from the
-platter, pretending to be about to eat it all himself; and, when the
-other looked at him, said&mdash;"What do you think, then, that those who
-live with you must suffer every day, if you cannot endure my being a
-glutton for a single day?" And Ister says that Choerilus the poet used
-to receive four min&aelig; every day from Archelaus, and that he spent them
-all on fish, of which he was so exceedingly fond.</p>
-
-<p><span class="pagenum">[Pg 545]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<p>I am aware, also, that there have been boys who were great fish-eaters,
-who are mentioned by Clearchus, in his book on Sands; which says
-that Psammitichus, king of Egypt, bred up some boys to eat nothing
-but fish, when he was anxious to discover the source of the Nile;
-and that he accustomed others to endure a great degree of thirst,
-who were to be employed in exploring the sands in Libya; of whom,
-however, very few escaped in safety. I know, too, that the oxen around
-Mosynus, in Thrace, eat fish, which are given to them in their cribs.
-And Ph&oelig;nicides, having set fish before men who had brought their
-contribution for a banquet, said that the sea was common, but that the
-fish in it belonged to those who bought them.</p>
-
-<p>36. And, my friends, the noun <ins title="Greek: opsophagos">ὀψοφάγος</ins> (an eater of
-fish), and the verb <ins title="Greek: opsophagô">ὀψοφάγω</ins> (to eat fish), are both used.
-Aristophanes, in his second edition of the Clouds, says&mdash;</p>
-
-<div class="blockindent">
-Not to eat fish (<ins title="Greek: opsophagein">ὀψοφάγειν</ins>) nor to giggle.
-</div>
-
-<p>And Cephisodorus, in his Pig, says&mdash;</p>
-
-<div class="blockindent">
-Not a fish-eater (<ins title="Greek: opsophagos">οψοφαγος</ins>) nor a chatterer.
-</div>
-
-<p>Machon, in his Letter, says&mdash;</p>
-
-<div class="blockindent">
-I am a fish-eater (<ins title="Greek: opsophagos">ὀψοφάγος</ins>), and this is now<br />
-The whole foundation of the art we practise.<br />
-And he who wishes not to spoil the dishes<br />
-Served up to others, should be pleased himself.<br />
-For he who rightly cares for his own eating<br />
-Will not be a bad cook. And if you keep<br />
-Your organs, sense and taste, in proper order,<br />
-You will not err. But often taste your dishes<br />
-While you are boiling them. Do they want salt?<br />
-Add some;&mdash;is any other seasoning needed?<br />
-Add it, and taste again&mdash;till you've arrived<br />
-At harmony of flavour; like a man<br />
-Who tunes a lyre till it rightly sounds.<br />
-And then, when everything is well in tune,<br />
-Bring in a troop of willing damsels fair,<br />
-Equal in number to the banqueters.
-</div>
-
-<p>In addition to these epicures in fish, my friends, I am aware also that
-Apollo is honoured among the Eleans, under the title of Fish-eater:
-and Polemo mentions this name of his in his letter to Attalus. I am
-aware, also, that in Pisa there is a picture consecrated in the temple
-of Diana Alpheosa (and it is the work of Cleanthes the Corinthian), in
-which Neptune is represented as bringing a tunny to Jupiter in labour;
-as Demetrius tells us, in the eighth book of his Trojan Array.</p>
-
-<p><span class="pagenum">[Pg 546]</span></p>
-
-<p>37. These, then, are the things, said Democritus, which I myself
-have brought in the way of my contribution, not going to eat fish
-myself, for the sake of my excellent friend Ulpian; who, on account
-of the national customs of the Syrians, has deprived us of our fish,
-continually bringing forward one thing after another. And Antipater of
-Tarsus, the Stoic philosopher, in the fourth book of his treatise on
-Superstition, tells us that it is said by some people that Gatis, the
-queen of the Syrians, was so exceedingly fond of fish, that she issued
-a proclamation that no one should eat fish without Gatis being invited
-(<ins title="Greek: ater Gatidos">ἄτερ γάτιδος</ins>); and that the common people, out of ignorance,
-thought her name was Atergatis, and abstained wholly from fish. And
-Mnaseus, in the second book of his History of Asia, speaks thus&mdash;"But
-I think that Atergatis was a very bad queen, and that she ruled the
-people with great harshness, so that she even forbad them by law to eat
-fish, and ordered them to bring all the fish to her, because she was
-so fond of that food; and, on account of this order of hers, a custom
-still prevails, when the Syrians pray to the goddess, to offer her
-golden or silver fish; and for the priests every day to place on the
-table before the god real fish also, carefully dressed, both boiled and
-roasted, which the priests of the goddess eat themselves." And a little
-further on, he says again&mdash;"But Atergatis (as Xanthus the Lydian says),
-being taken prisoner by Mopsus, king of Lydia, was drowned with her son
-in the lake near Ascalon, because of her insolence, and was eaten up by
-fishes."</p>
-
-<p>38. And you, perhaps, my friends, have willingly passed by (as if it
-were some sacred fish) the fish mentioned by Ephippus the comic poet,
-which he says was dressed for Geryon, in his play called Geryon. The
-lines are these:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> When the natives of the land</span><br />
-Catch a fish which is not common,<br />
-But fine, as large as the whole isle<br />
-Of Crete, he furnishes a dish<br />
-Able to hold a hundred such;<br />
-And orders all who live around,<br />
-Sindi, and Lycians, and Paphians,<br />
-Cranai, and Mygdoniot&aelig;,<br />
-To cut down wood, because the king<br />
-Is boiling this enormous fish.<br />
-So then they bring a load of wood,<br />
-Enough to go all round the city,
-</div>
-
-<p><span class="pagenum">[Pg 547]</span></p>
-
-<div class="sidenote-left">EPICURES.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-And light the fire. Then they bring<br />
-A lake of water to make brine,<br />
-And for eight months a hundred carts<br />
-Are hard at work to carry salt.<br />
-And around the dish's edge<br />
-Five five-oar'd boats keep always rowing;<br />
-And bid the slaves take care the fire<br />
-Burns not the Lycian magistrates.<br />
-<span class="linespaceneg1_2"><i>B.</i> Cease to blow this cold air on us,</span><br />
-King of Macedon, extinguish<br />
-The Celts, and do not burn them more.
-</div>
-</div>
-
-<p>But I am not ignorant that Ephippus has said the very same thing in
-his play called the Peltast; in which the following lines also are
-subjoined to those which I have just quoted:&mdash;</p>
-
-<div class="blockindent">
-Talking all this nonsense, he<br />
-Raises the wonder of the youths<br />
-With whom he feasts, though knowing not<br />
-The simplest sums and plainest figures;<br />
-But drags his cloak along the ground<br />
-With a most lordly, pompous air.
-</div>
-
-<p>But, with reference to whom it is that Ephippus said this, it is now
-proper for you to inquire, my good friend Ulpian, and then to tell us;
-and in this inquiry&mdash;</p>
-
-<div class="blockindent">
-If you find aught hard and inexplicable,<br />
-Repeat it over, understand it clearly,&mdash;<br />
-For I have much more leisure than I like;
-</div>
-
-<p>as Prometheus says in &AElig;schylus.</p>
-
-<p>39. And on this Cynulcus exclaimed:&mdash;And what great subject of
-inquiry,&mdash;I do not say great fish,&mdash;can this fellow admit into his
-mind?&mdash;a man who is always picking out the spines of hepseti and
-atherin&aelig;, and even of worse fish than these, if there be any such,
-passing over all finer fish.</p>
-
-<p>For, as Eubulus says, in the Ixion,&mdash;</p>
-
-<div class="blockindent">
-As if a man at a luxurious feast,<br />
-When cheese cakes are before him, chooses nought<br />
-But anise, parsley, and such silly fare,<br />
-And ill-dress'd cardamums . . . .
-</div>
-
-<p>so, too, this Pot-friend, Ulpian,&mdash;to use a word of my
-fellow-Megalopolitan, Cercidas,&mdash;appears to me to eat nothing that a
-man ought to eat, but to watch those who are eating, to see if they
-have passed over any spine or any callous or gristly morsel of the
-meat set before them; never once considering what the admirable and
-brilliant &AElig;schylus has said, who called his tragedies, "Relics of
-the noble banquets of Homer." But &AElig;schylus was one of the greatest
-of philosophers,&mdash;a man who, being once defeated undeservedly, as
-
-<span class="pagenum">[Pg 548]</span>
-
-Theophrastus or Cham&aelig;leon (whichever was really the author of the
-book), in his treatise on Pleasure, has related, said that he committed
-his tragedies to time, well knowing that, he should hereafter receive
-the honour due to him.</p>
-
-<p>40. But whence could Ulpian know what Stratonicus the harp-player said
-about Propis the Rhodian harp-player? For Clearchus, in his book on
-Proverbs, says that Stratonicus, when he had seen Propis, who was a man
-of great size, but a very inferior artist, with a mind much less than
-his body, said to some one who asked him what sort of player he was,</p>
-
-<div class="blockindent">
-<ins title="Greek: Oudeis kakos megas ichthys">οὐδεὶς κακὸς μέγας ἰχθῖς</ins>;
-</div>
-
-<p>speaking enigmatically, and saying, first of all, that he is <ins title="Greek: oudeis">οὐδεὶς</ins>,
-no one, or good-for-nothing; secondly, that he is
-<ins title="Greek: kakos">κακὸς</ins>, bad; and, in addition to this, that he is <ins title="Greek: megas">μέγας</ins>,
-great; and, lastly,<ins title="Greek: ichthys"> ἰχθὺς</ins>, a fish, as having no voice.
-But Theophrastus, in his book on The Laughable, says that this was a
-proverb originating with Stratonicus, but applied to Simmychas the
-actor; for that he uttered the proverb, dividing the words distinctly&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Megas oudeis sapros ichthys">μέγας οὐδεὶς σαπρὸς ἰχθῦς</ins>.
-</div>
-
-<p>And Aristotle, in his Constitution of the Naxians, speaks thus of this
-proverb&mdash;"Of the rich men among the Naxians, the greater part lived
-in the city, but the remainder lived scattered about in the villages.
-Accordingly, in one of these villages, the name of which was Lestad&aelig;,
-Telestagoras lived, a man of great riches and of very high reputation,
-and greatly honoured by the people in other respects, and also with
-daily presents which they used to send him. And whenever people from
-the city, going down to the market, wanted to drive a hard bargain for
-anything they wished to purchase, the sellers would say that they would
-rather give it to Telestagoras than sell it for such a price as was
-offered. So some young men, buying a large fish, when the fisherman
-made this speech, being annoyed at hearing this so often, having
-already drunk a good deal, went to his house to sup; and Telestagoras
-received them in a very friendly and hospitable manner, but the young
-men insulted him, and his two marriageable daughters. At which the
-Naxians were very indignant, and took up arms and attacked the young
-men; and there was a great sedition, Lygdamis being the leader of the
-Naxians, who, having got the chief command in this sedition, became the
-tyrant of his country."</p>
-
-<p><span class="pagenum">[Pg 549]</span></p>
-
-<div class="sidenote-left">STRATONICUS.</div>
-
-<p>41. And I do not think it unseasonable myself, since I have
-mentioned the harp-player Stratonicus, to say something also concerning
-his readiness in repartee. For when he was teaching people to play the
-harp, and as he had in his school nine statues of the nine Muses, and
-one of Apollo, and had also two pupils, when some one asked him how
-many pupils he had, he said, "Gods and all, twelve." And once when he
-had travelled to Mylassa, and saw there a great number of temples,
-but very few citizens, standing in the middle of the forum, he cried
-out&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Akouete naoi">᾿ακούετε ναοί</ins>.<a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">[11]</a>
-</div>
-
-<p>And Macho has recorded some memorials of him in these lines:&mdash;</p>
-
-<div class="blockindent">
-Once Stratonicus travell'd down to Pella,<br />
-And having heard from many men before<br />
-That the baths of that city were accustom'd<br />
-To give the bathers spleen; and finding, too,<br />
-That many of the youths did exercise<br />
-Before the fire, who preserved their colour<br />
-And vigour of their body unimpair'd;<br />
-He said that those who told him so were wrong.<br />
-But finding afterwards, when he left the bath,<br />
-A man whose spleen was twice his belly's size,&mdash;<br />
-"This man," said he, "appears to me here now<br />
-To sit and keep the garments of the men<br />
-Who go to bathe, and all their spleens beside,<br />
-That all the people may have room enough."<br />
-A miserable singer once did give<br />
-A feast to Stratonicus and his friends,<br />
-And, while the cup was freely going round,<br />
-Exhibited his art to all the company.<br />
-And as the feast was rich and liberal,<br />
-Poor Stratonicus, wearied with the song,<br />
-And having no one near him he could speak to,<br />
-Knock'd down his cup, and asked for a larger.<br />
-And when he'd drunk full many a draught, he made<br />
-A last libation to the glorious sun,<br />
-And then composed himself to sleep, and left<br />
-The rest to fortune. Presently more guests<br />
-Came, as good luck would have it, to the singer,<br />
-To feast with him; still Stratonicus slept,<br />
-Heavy with wine; and when they ask'd him why<br />
-A man so much accustom'd to drink wine<br />
-Had been so soon o'ercome by drink this day,<br />
-"This treacherous, cursed singing man," said he,<br />
-"Treated me like a bullock in a stall;<br />
-For first he fed me up, and then he kill'd me."<br />
-
-<span class="pagenum">[Pg 550]</span>
-
-Once Stratonicus to Abdera went,<br />
-To see some games which there were celebrated;<br />
-And seeing every separate citizen<br />
-Having a private crier to himself,<br />
-And each of them proclaiming a new moon<br />
-Whene'er he pleased, so that the criers were<br />
-Quite out of all proportion to the citizens,<br />
-He walk'd about on tiptoes through the city,<br />
-Looking intently on the ground beneath.<br />
-And when some stranger ask'd him what had happen'd<br />
-To his feet, to make him look so gravely at them:&mdash;<br />
-He said, "I'm very well all over, friend,<br />
-And can run faster to an entertainment<br />
-Than any parasite; but I'm in fear<br />
-Lest I should tread by hazard on some <ins title="Greek: kêryx">κῆρυξ</ins>,<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">[12]</a><br />
-And pierce my foot with its spikes and lame myself."<br />
-<span class="linespace1">Once, when a wretched flute-player was preparing</span><br />
-To play the flute at a sacred festival,<br />
-"Let us have only sounds of omen good,"<br />
-Said Stratonicus; "let us pour libations<br />
-And pray devoutly to the mighty gods."<br />
-<span class="linespace1">There was a harper, and his name was Cleon,</span><br />
-But he was nicknamed Ox; he sang most vilely<br />
-Without th' accompaniment of the lyre.<br />
-When Stratonicus heard him, then he said,<br />
-"I've often heard of asses at the lyre,<br />
-But now I see an ox in the same case."<br />
-<span class="linespace1">The harper Stratonicus once had sail'd</span><br />
-To Pontus, to see king Berisades.<br />
-And when he'd staid in Pontus long enough,<br />
-He thought he would return again to Greece.<br />
-But when the king refused to let him go,<br />
-They say that Stratonicus said to him&mdash;<br />
-"Why, do you mean to stay here long yourself?"<br />
-<span class="linespace1">The harper Stratonicus once was staying</span><br />
-Some time at Corinth; when an aged woman<br />
-One day stood looking at him a long time,<br />
-And would not take her eyes off: then said he,<br />
-"Tell me, I pray you, in God's name, good mother,<br />
-What is't you wish, and why you look thus on me?"<br />
-"I marvell'd," said she, "how 'twas your mother<br />
-Held you nine months, without her belly bursting,<br />
-While this town can't endure you one whole day."<br />
-<span class="linespace1">Fair Biothea, Nicotheon's wife,</span><br />
-Once at a party with a handmaid fair<br />
-Made some strange noise; and after that, by chance,<br />
-She trod upon a Sicyonian almond.<br />
-Then Stratonicus said, "The noise is different."<br />
-But when night came, for this heedless word,<br />
-He wash'd out his free-speaking in the sea.<br />
-</div>
-
-<p><span class="pagenum">[Pg 551]</span></p>
-
-<div class="sidenote-left">STRATONICUS.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-
-<span class="linespace1">Once, when at Ephesus, as rumour goes,</span><br />
-A stupid harper was exhibiting<br />
-One of his pupils to a band of friends;<br />
-Stratonicus, who by chance was present, said,<br />
-"He cannot make himself a harp-player,<br />
-And yet he tries to teach the art to others."
-</div>
-</div>
-
-<p>42. And Clearchus, in the second book of his treatise on Friendship,
-says,&mdash;"Stratonicus the harp-player, whenever he wished to go to sleep,
-used to order a slave to bring him something to drink; 'not,' says
-he, 'because I am thirsty now, but that I may not be presently.'" And
-once, at Byzantium, when a harp-player had played his prelude well,
-but had made a blunder of the rest of the performance, he got up and
-made proclamation, "That whoever would point out the harp-player who
-had played the prelude should receive a thousand drachm&aelig;." And when
-he was once asked by some one who were the wickedest people, he said,
-"That in Pamphylia, the people of Phaselis were the worst; but that
-the Sidet&aelig; were the worst in the whole world." And when he was asked
-again, according to the account given by Hegesander, which were the
-greatest barbarians, the B&oelig;otians or the Thessalians, he said, "The
-Eleans." And once he erected a trophy in his school, and put this
-inscription on it&mdash;"Over the bad harp-players." And once, being asked
-by some one which was the safer kind of vessel, the long one or the
-round one,&mdash;"Those," quoth he, "are the safest which are in dock." And
-once he made a display of his art at Rhodes, and no one applauded; on
-which he left the theatre, and when he had got into the air he said,
-"When you fail to give what costs you nothing, how can I expect any
-solid pay from you?" "Let the Eleans," said he, "celebrate gymnastic
-contests, and let the Corinthians establish choral, and the Athenians
-theatrical exhibitions; and if any one of them does anything wrong, let
-the Laced&aelig;monians be scourged,"&mdash;jesting upon the public scourgings
-exhibited in that city, as Charicles relates, in the first book of his
-treatise on the City Contests. And when Ptolemy the king was talking
-with him in an ambitious kind of way about harp-playing, "The sceptre,"
-said he, "O king, is one thing, and the plectrum another;" as Capito
-the epic poet says in the fourth book of his Commentaries addressed to
-Philopappus. And once being invited to hear a flute-player, after he
-had heard him, he said&mdash;</p>
-
-<p><span class="pagenum">[Pg 552]</span></p>
-
-<div class="blockindent">
-The father granted half his prayer,<br />
-The other half denied.
-</div>
-
-<p>And when some one asked him which half he granted, he said, "He granted
-to him to play very badly, and denied him the ability to sing well."
-And once, when a beam fell down and slew some wicked man, "O Men," said
-he, "I think (<ins title="Greek: dokô">δοκῶ</ins>) there are gods; and if not, there are
-beams (<ins title="Greek: dokoi">δόκοι</ins>)."</p>
-
-<p>43. Also, after the before-mentioned witticisms of Stratonicus, he put
-down besides a list of these things following.</p>
-
-<p>Stratonicus said once to the father of Chrysogonus, when he was saying
-that he had everything at home in great abundance, for that he himself
-had undertaken the works, and that of his sons, one could teach<a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">[13]</a>
-and another play the flute; "You still," said Stratonicus, "want one
-thing." And when the other asked him what that was, "You want," said
-he, "a theatre in your house." And when some one asked him why he kept
-travelling over the whole of Greece, and did not remain in one city, he
-said&mdash;"That he had received from the Muses all the Greeks as his wages,
-from whom he was to levy a tax to atone for their ignorance." And he
-said that Phaon did not play harmony,<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">[14]</a>
-but Cadmus. And when Phaon pretended to great skill on the flute, and
-said that he had a chorus at Megara, "You are joking," said he; "for
-you do not possess anything there, but you are possessed yourself."
-And he said&mdash;"That he marvelled above all things at the mother of
-Satyrus the Sophist, because she had borne for nine months a man whom
-no city in all Greece could bear for nine days." And once, hearing that
-he had arrived in Ilium at the time of the Ilian games, "There are,"
-said he, "always troubles in Ilium." And when Minnacus was disputing
-with him about music, he said&mdash;"That he was not attending to what
-he said, because he had got in above his ankles." At another time he
-said of a bad physician&mdash;"That he made those who were attended
-by him go to the shades below the very day they came to him." And
-having met one of his acquaintances, when he saw his sandals carefully
-sponged, he pitied him as being badly off, pretending to think that he
-would never have had his sandals so well sponged if he had not sponged
-them himself. And as it was a very mixed
-race of people who lived at Teichius, a town in the Milesian territory,
-when he saw that all the tombs about were those of foreigners, "Let us
-begone, O boy," said he; "for all the strangers, as it seems, die here,
-and none of the citizens." And when Zethus the harper was giving a
-lecture upon music, he said that he was the only person who was utterly
-unfit to discuss the subject of music, inasmuch as he had chosen the
-most unmusical of all names, and called himself Zethus<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">[15]</a>
-instead of Amphion. And once, when he was teaching some Macedonian to
-play on the harp, being angry that he did nothing as he ought, he said,
-"Go to Macedonia."</p>
-
-<p><span class="pagenum">[Pg 553]</span></p>
-
-<div class="sidenote-left">STRATONICUS.</div>
-
-<p>44. And when he saw the shrine of some hero splendidly adorned, close
-to a cold and worthless bathing-house, when he came out, having had
-a very bad bath, "I do not wonder," said he, "that many tablets are
-dedicated here; for every one of the bathers naturally offers one, as
-having been saved from drowning." And at another time he said&mdash;"In &AElig;nus
-there are eight months of cold and four of winter." At another time
-he said, "that the people of Pontus had come out of a great sea"&mdash;as
-though he had said (great) trouble. And he called the Rhodians White
-Cyren&aelig;ans, and the city he called the City of Suitors; and Heraclea he
-called the Man-Corinth; and Byzantium he called the Arm-pit of Greece;
-and the Leucadians were Stale Corinthians; and the Ambraciotes he
-called Membraciotes. And when he had gone out of the gates of Heraclea,
-and was looking round him, when some one asked him what he was looking
-at, he said that "he was ashamed of being seen, as if he were coming
-out of a brothel." And once, seeing two men bound in the stocks, he
-said&mdash;"This is suited to the disposition of a very insignificant city,
-not to be able to fill such a place as this." And once he said to a man
-who professed to be a musician, but who had been a gardener before, and
-who was disputing with him about harmony,&mdash;</p>
-
-<div class="blockindent">
-Let each man sing the art in which he's skill'd.
-</div>
-
-<p>And once at Maronea, when he was drinking with some people, he
-said,&mdash;"That he could tell in what part of the city he was, if men led
-him through it blindfold;" and then when they did so lead him, and
-asked him where he was, "Near the eating-house," said he, because all
-Maronea seemed a mere eating-house. And once, when he was sitting
-
-<span class="pagenum">[Pg 554]</span>
-
-next to Telephanes, and he was beginning to blow the flute, he said,
-"Higher, like men who belch." And when the bathing-man in Cardia
-brought him some bad earth and salt water to cleanse himself with, he
-said that he was being besieged both by land and sea.</p>
-
-<p>45. And when he had conquered his competitors at Sicyon, he set up a
-trophy in the temple of &AElig;sculapius, and wrote upon it, "Stratonicus,
-conqueror of those who played badly on the harp." And when some one had
-sung, he asked what tune he had been singing; and when he said that it
-was an air of Carcinus,<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">[16]</a>
-"More like that," said he, "than the air of a man." He also said, on
-another occasion, that there was no spring at Maronea, only heat. And
-once at Phaselis, when the bathing-man was wrangling with his boy about
-the money, (for the law was that foreigners should pay more for bathing
-than natives,) "Oh, you wretched boy!" said he, "you have almost made
-me a citizen of Phaselis, to save a halfpenny." And once, when a person
-was praising him in hopes to get something by it, he said, "that he
-himself was a greater beggar." And once, when he was teaching in a
-small town, he said, "This is not a city (<ins title="Greek: polis">πόλις</ins>), but hardly
-one (<ins title="Greek: molis">πόλις</ins>)." And once, when he was at Pella, he came to a
-well, and asked whether it was fit to drink; and when those who were
-drawing water from it said, "At all events we drink it;" "Then," said
-he, "I am sure it is not fit to drink:" for the men happened to be very
-sallow-looking. And when he had heard the poem of Timotheus, on the
-subject of Semele in Labour, he said, "But if she had brought forth an
-artisan, and not a god, what sounds would she have uttered!"</p>
-
-<p>And when Polyidas was giving himself airs, because his pupil Philotas
-had beaten Timotheus, he said, "That he wondered at his being so
-ignorant as not to know that he makes decrees, and Timotheus laws."
-And he said to Areus the harp-player, who was annoying him, "Play to
-the crows."<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">[17]</a>
-And once he was at Sicyon, when a leather-dresser was
-abusing him, and he said to the leather-dresser (<ins title="Greek: nakodepsês">νακοδέψης</ins>),
-"O you <ins title="Greek: kakodaimon nakodaimon">κακόδαιμον νακόδαιμον</ins>." And Stratonicus himself,
-beholding the Rhodians dissolved in luxury, and drinking only warm
-drinks, said, "that there were white Cyren&aelig;ans." And he
-called Rhodes itself the City of the Suitors,<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">[18]</a>
-thinking that they were in no respect different from the
-Cyren&aelig;ans in debauchery, but only in complexion; and also because
-of the devotion to pleasure of the inhabitants, he compared Rhodes
-itself to the city of the Suitors.</p>
-
-<p><span class="pagenum">[Pg 555]</span></p>
-
-<div class="sidenote-left">ARISTOTLE.</div>
-
-<p>46. And Stratonicus was, in all these elaborate witticisms, an imitator
-of Simonides the poet, as Ephorus tells us in the second book of his
-treatise on Inventions; who says that Philoxenus of Cythera was also a
-great studier of the same pursuit. And Ph&aelig;nias the Peripatetic, in the
-second book of his treatise on Poets, says&mdash;"Stratonicus the Athenian
-appears to have been the first person who introduced the system of
-playing chords into the simple harp-playing; and he was the first man
-who ever took pupils in music, and who ever composed tables of music.
-And he was also a man of no small brilliancy as a wit." He says also
-that he was eventually put to death by Nicocles, the King of the
-Cyprians, on account of the freedom of his witticisms, being compelled
-to drink poison, because he had turned the sons of the king into
-ridicule.</p>
-
-<p>47. But I marvel at Aristotle, whom these wise men, my excellent
-Democritus, are so incessantly speaking of and praising, (and whose
-writings you also esteem highly, as you do those of the other
-philosophers and orators,) on account of his great accuracy: and I
-should like to know when he learnt, or from what Proteus or Nereus
-who came up from the depths he found out, what fish do, or how they
-go to sleep, or how they live: for all these things he has told us in
-his writings, so as to be, in the words of the comic poets, "a wonder
-to fools;" for he says that the ceryx, and indeed that the whole
-race of shell-fish, are propagated without copulation; and that the
-purple-fish and the ceryx are longlived. For how could he know that
-the purple-fish lives six years? and how could he know that the viper
-takes a long time to propagate his species? or that of all its tribe
-the longest at that work is the pigeon, the next the &oelig;nas, and the
-quickest is the turtle-dove? And whence did he learn that the horse
-lives five-and-thirty years, but the mare more than forty? saying, too,
-that some have lived even seventy-five years. And he also states that
-from the copulation of lice there are born nits; and that from a worm,
-
-<span class="pagenum">[Pg 556]</span>
-
-after its change, there is produced a caterpillar, from which comes
-the humble-bee, and from that the larva of the silk-worm. And he also
-says that bees live to six years of age, and that some live even seven
-years; and he says that neither bee nor wasp have ever been seen in the
-act of copulation, on which account no one can ever tell whether they
-are male or female. And from what did he learn that men are inferior
-to bees? for these latter always preserve an equal condition of life,
-being subject to no changes, but employing themselves without ceasing
-in the collection of honey, and doing that without having been taught
-by any one to do so: but men are inferior to bees, and as full of fancy
-as bees are of honey: how, then, has Aristotle observed all these
-things? And in his treatise on Long Life, he says that a fly has been
-seen which had lived six or seven years. But what proof is there of
-this?</p>
-
-<p>48. And where did he ever see ivy growing out of a stag's head? And
-again, owls and night-jars, he says, cannot see by day; on which
-account they hunt for their food by night, and they do this not during
-the whole night, but at the beginning of evening. And he says, too,
-that there are several different kinds of eyes, for some are blue, and
-some are black, and some are hazel. He says, too, that the eyes of men
-are of different characters, and that the differences of disposition
-may be judged of from the eyes; for that those men who have goats'
-eyes, are exceedingly sharp-sighted, and have the best dispositions.
-And of others, he says that some men have projecting eyes, and some
-have eyes deeply set, and some keep a mean between the two: and those
-whose eyes are deeply set, he says, have the sharpest sight, and
-those whose eyes project, must have the worst dispositions; and those
-who are moderate in these respects, are people, says he, of moderate
-dispositions. There are also some people whose eyes are always winking,
-and some who never wink at all, and some who do so in a moderate
-degree: and those who are always winking are shameless<a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">[19]</a>
-people, and those who never wink at all are unstable and fickle, and
-those who wink in a moderate degree have the best disposition.</p>
-
-<p><span class="pagenum">[Pg 557]</span></p>
-
-<div class="sidenote-left">ARISTOTLE'S NATURAL HISTORY.</div>
-
-<p>He says also that man is the only animal which has its heart on the
-left side; and that all other animals have it in the middle of the
-body. And he says that males have more teeth than females; and he
-affirms that this has been noticed in the case of the sheep, and of the
-pig, and of the goat. And he says also that there is no fish which has
-testicles, and there is no fish which has a breast, and no bird either;
-but that the only fish which has no gall is the dolphin. There are,
-however, some, says he, which have no gall in their liver, but they
-have it near their bowels; as the sturgeon, the synagris, the lamprey,
-the sword-fish, and the sea-swallow. But the amia has its gall spread
-over the whole of its entrails: and the hawk and the kite have theirs
-spread both over their liver and their entrails; but the &aelig;gocephalus
-has his gall both in his liver and in his stomach: and the pigeon, and
-the quail, and the swallow have theirs, some in their entrails, and
-some in their stomach.</p>
-
-<p>49. Moreover, he says that all the molluscous fish, and the shell-fish,
-and the cartilaginous fish, and all insects, spend a long time in
-copulation; but that the dolphin and some other fish copulate lying
-alongside the female. And he says that the dolphins are very slow,
-but fish in general very quick. Again he says that the lion has very
-solid bones, and that if they are struck, fire comes from them as from
-flint stones. And that the dolphin has bones, but no spine; but that
-cartilaginous fish have both gristle and spine. And of animals he says
-that some are terrestrial and some aquatic; and that some even live in
-the fire; and that there are some, which he calls ephemera, which live
-only one day: and that there are some which are amphibious, such as the
-river-horse, and the crocodile, and the otter. And that all animals in
-general have two forefeet, but that the crab has four; and that all the
-animals which have blood are either without feet at all, or are bipeds,
-or quadrupeds; and that all the animals which have more than four feet
-are destitute of blood: on which account every animal which moves,
-moves by what he calls four tokens,&mdash;man by two hands and two feet, a
-bird by two feet and two wings, an eel and a conger by two fins and
-two joints. Moreover, some animals have hands, as a man has, and some
-appear to have hands, as a monkey does; for there is no brute beast
-which can really give and take, and it is for those things that hands
-
-<span class="pagenum">[Pg 558]</span>
-
-are given to men as instruments. Again, some animals have limbs, as a
-man, an ox, an ass; and some have no limbs, as a serpent, an oyster,
-the pulmo marinus. There are also many animals which are not always
-visible, such as those which hide in holes; and those which do not hide
-in holes are still not always visible, as swallows and cranes.</p>
-
-<p>50. And though I could repeat to you now a great deal of nonsense
-which the medicine-seller talked, I forbear to do so, although I know
-that Epicurus, that most truthful of men, said of him in his letter
-about Institutions, that he devoted himself to a military life after
-having squandered his patrimony in gluttony; and that, turning out an
-indifferent soldier, he then took to selling medicines. Then, when the
-school of Plato was opened, he says, he changed again, and applied
-himself to philosophical discussions, and as he was not a man destitute
-of ability, by little and little he became a speculative philosopher.
-I know, too, that Epicurus is the only person who ever said this of
-him; for neither did Eubulides nor Cephisodorus venture to say anything
-of the kind against the Stagirite, and that, too, though they did
-write books against him. But in that same letter Epicurus says, that
-Protagoras also, who became a philosopher from having been a porter and
-a wood-carrier, was first promoted to be an amanuensis of Democritus;
-who, wondering at the admirable way in which he used to put the wood
-together, took him under his eye in consequence of this beginning; and
-then he began to teach the rudiments of learning in some village, and
-after that he proceeded on to the study of philosophy. And I now, O
-fellow feasters, after all this conversation, feel a great desire for
-something to eat. And when some one said that the cooks were already
-preparing something, and taking care that the dishes should not be
-served up cold, on account of the excessive length to which the "feast
-of words" had been carried, for that no one could eat cold dishes,
-Cynulcus said,&mdash;But I, like the Milcon of Alexis, the comic poet, can
-eat them even if they are not served up warm&mdash;</p>
-
-<div class="blockindent">
-For Plato teaches us that what is good,<br />
-Is everywhere on all occasions good;<br />
-Can you deny this? and that what is sweet<br />
-Is always sweet, here, there, and ev'rywhere.
-</div>
-
-<p><span class="pagenum">[Pg 559]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>And it was not without some cleverness that Sph&aelig;rus, who was a
-fellow-pupil with Chrysippus in the school of Cleanthes, when he had
-been sent for to Alexandria by king Ptolemy; when on one occasion birds
-made of wax were served up at a banquet, and he was putting out his
-hand to take some, but was stopped by the king, who told him that he
-was assenting to a sham; very appropriately answered,&mdash;"That he did
-not agree that they were birds at all, but only that it was probable
-that they might be birds; and that an opinion which could be confirmed
-by the perception, is superior to that which is merely probable; for
-that the one cannot be incorrect, but that what is probable may turn
-out contrary to what was expected." And so it could not be a bad thing
-if some waxen dishes were brought round to us too, according to our
-perceptive opinions, so that we might be beguiled at least by the sight
-of them, and so escape talking on for ever.</p>
-
-<p>51. And when they were now on the point of sitting down to eat again,
-Daphnus bade them stop, quoting this iambic out of the Mammacythus or
-Auri of Metagenes&mdash;</p>
-
-<div class="blockindent">
-As when we're feasting anywhere,<br />
-<span class="linespace1">Then we all talk and argue faster.</span>
-</div>
-
-<p>And indeed, said he, I say that the discussion about fish is still
-defective in some points, since the sons of &AElig;sculapius (such as
-Philotimus I mean, in his essay on Food, and Mnesitheus the Athenian,
-and Diphilus the Siphnian) have said a good deal about fishes, of which
-we have as yet taken no notice. For Diphilus, in his work entitled A
-Treatise on Food fit for People in Health and Invalids, says,&mdash;"Of
-sea-fish, those which keep to the rocks are easily digested, and juicy,
-and purgative, and light, but not very nutritious; but those which keep
-in the deep water are much less digestible, very nutritious, but apt
-to disagree with one. Now, of the fish which keep to the rocks, the
-phycen and the phycis are very tender little fish, and very digestible;
-but the perch, which is like them, varies a little as to the places in
-which it is found. And the tench resembles the perch; but the smaller
-tench and the white ones are tender, juicy, and digestible; but the
-green ones (and they are also called caulin&aelig;) are dry, and devoid of
-juice. The chann&aelig; also have tender meat, but still they are harder than
-the perch. Then there is the scarus, which has tender flesh, not very
-firm, sweet, light, digestible, not apt to disagree with one, and good
-
-<span class="pagenum">[Pg 560]</span>
-
-for the stomach. But the fresh ones are less popular than the others,
-because they hunt the sea-hares and feed on them, owing to which their
-entrails are apt to produce cholera morbus. And the fish which is
-called ceris is tender, good for the bowels, and good for the stomach;
-but its juice has fattening and purgative qualities. The orphus, which
-some write <ins title="Greek: orphos">ὀρφὸς</ins>, and some <ins title="Greek: orphôs">ὀρφὼς</ins>, is very full of
-a pleasant juice, glutinous, indigestible, very nutritious, diuretic.
-But the parts near his head are glutinous and digestible; but the more
-fleshy parts are indigestible and heavy, and the part towards the
-tail is the tenderest part; and he is a fish apt to generate phlegm,
-and indigestible. The sphyr&aelig;n&aelig; are more nutritious than the congers;
-and the eel caught in lakes is not so nice as the sea-eel, but it is
-more nutritious. The chrysophrys is very like the melanurus; and the
-sea-scorpions, which are found in the deep sea, and are of a tawny
-colour, are more nutritious than those which are found in marshes, or
-than the large ones which are taken on the shores.</p>
-
-<p>52. "But the sparus is harsh-tasted, tender, with no unpleasant
-smell, good for the stomach, diuretic, and not indigestible; but when
-he is fried he is indigestible. The mullet is good for the stomach,
-very astringent, of very firm flesh, not very digestible, apt to bind
-the bowels, especially when it is broiled; but when it is fried in a
-frying-pan, then it is heavy and indigestible; and, as a general rule,
-the whole tribe of mullets has the property of causing secretions of
-blood. The synodon and the charax are of the same kind, but the charax
-is the better of the two. The phagrus is found both in the river
-and in the sea; but that which is found in the sea is the best. The
-capriscus is called also the mussel; but it has a strong smell, and
-very hard meat, and it is more indigestible than the citharus; but its
-skin is very pleasant to the taste. The needle-fish, or belone, and
-it is also called the ablennes, is indigestible and moist, but good
-for the bowels. The thrissa, and those of the same kind, such as the
-chalcis and the eretimis, are very digestible. The cestreus is found
-in the sea, and in rivers, and in lakes. And this fish, says he, is
-also called the oxyrhynchus; but the one which is taken in the Nile is
-called the coracinus. And the black kind is smaller than the white, and
-when boiled it is not so good as when it is roasted; for when roasted
-it is good for the stomach and good for the bowels. The salpe is
-hard-fleshed, and unpleasant to the taste, but the best are those which
-are caught at Alexandria, and those which are taken in the autumn. For
-it is white, full of moisture, and free from any unpleasant smell. The
-gryllus is like the eel in appearance, but it is not nice to the taste.
-The sea-hawk is harder than the sea-cuckoo, but in other respects they
-are much alike. The uranoscopus, and also the fish called agnus, which
-is also called the callionymus, are heavy fish. The boax, when boiled,
-is very digestible, giving out a very wholesome juice, and is good for
-the stomach; and that which is broiled on the coals is sweeter and more
-tender. The bacchus is full of abundant and agreeable and wholesome
-juice, and is very nutritious. The sea-goat is not very agreeable as
-to its juice, not very digestible, and has a disagreeable smell. The
-sea-sparrow and the buglossus are both nutritious and palatable, and
-the turbot is like them. The sea-grayling, the cephalus, the cestreus,
-the myxinus, and the colon are all much alike as to their eatable
-properties; but the cestreus is inferior to the cephalus, the myxinus
-is worse, and the colon is the least good of all.</p>
-
-<p><span class="pagenum">[Pg 561]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>53. "The thynnis and the thynnus are both heavy and nutritious; but
-the fish which is called the Acarnanian is sweet, very exciting, very
-nutritious, and easily secreted. The anchovy is heavy and indigestible,
-and the white kind is called the cobitis; and the hepsetus, a little
-fish, is of the same genus.</p>
-
-<p>"Of cartilaginous fish, the sea-cow is fleshy, but the shark is
-superior to that,&mdash;that kind, I mean, which is called the asterias.
-But the alopecias, or sea-fox, is in taste very like the land animal,
-from which circumstance, indeed, it has its name. The ray is a very
-delicate fish to the taste; but the stellated ray is tenderer still,
-and full of excellent juice; but the smooth ray is less wholesome for
-the stomach, and has an unpleasant smell. But the torpedo, which is
-hard of digestion, is in the parts below the head very tender, and good
-for the stomach, and, moreover, very digestible, but its other parts
-are not so; and the small ones are the best, especially when they are
-plain boiled. The rhinè, which is one of the cartilaginous class, is
-very digestible and light; but those of the largest size are the most
-nutritious; and, as a general rule, all the cartilaginous fish are
-
-<span class="pagenum">[Pg 562]</span>
-
-apt to create flatulence, and are fleshy, and difficult of digestion,
-and if they are eaten in any quantity, they are bad for the eyes. The
-cuttle-fish, when boiled, is tender, palatable, and digestible, and
-also good for the stomach; but the juice which comes from it has the
-property of making the blood thin, and is apt to cause secretions
-by h&aelig;morrhoids. The squid is more digestible, and is nutritious,
-especially the small-sized one; but when boiled they are harder, and
-not palatable. The polypus promotes amativeness, but it is hard and
-indigestible; and those of the largest size are the most nutritious,
-and when they are much boiled, they have a tendency to fill the stomach
-with liquid, and they bind the bowels. And Alexis, in his Pamphila,
-points out the useful properties of the polypus, speaking as follows,&mdash;</p>
-
-<div class="blockindent">
-But if you are in love, O Cteson,<br />
-What is more useful than these fish I bring?<br />
-Ceryces, cockles, (onions too, are here,)<br />
-The mighty polypus, and good-sized turbot.
-</div>
-
-<p>"The pelamys also is very nutritious and heavy, it is also diuretic,
-and very indigestible; but when cured like the callubium, it is quite
-as good for the stomach, and it has a tendency to make the blood
-thin; and the large kind is called the synodontis. The sea-swallow,
-or chelidonias, is also something like the pelamys, but harder; and
-the chelidon is like the polypus, and emits juice which purifies the
-complexion, and stirs up the blood. The orcynus is a fish who delights
-in the mud; and the larger kind is like the chelidonias in hardness,
-but the lower part of its abdomen and its collar-bone are palatable and
-tender; but those which are called cost&aelig;, when cured and salted, are a
-middling fish. The xanthias has rather a strong smell, and is tenderer
-than the orcynus." These are the statements of Diphilus.</p>
-
-<p><span class="pagenum">[Pg 563]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<p>54. But Mnesitheus the Athenian, in his treatise on Eatables,
-says,&mdash;"The larger breed of fishes are called by some sectile, and by
-others sea-fish; as, for instance, the chrysophrys, the sea-grayling,
-and the phagrus. And these are all difficult of digestion, but when
-they are digested they supply a great deal of nourishment. And the
-whole class of scaly fish, such as the thynni, the scombri, the
-tunnies, the congers, and all of those kinds, are also gregarious. But
-those which are not seen
-by themselves, nor in large shoals, are the most digestible, such
-as the congers, and the carchari&aelig;, and fish of that kind. But the
-gregarious kinds of fish of that sort are very pleasant to the palate,
-for they are fat; but they are heavy, and difficult of digestion, on
-which account they are very good for curing; and, indeed, these kinds
-make the best cured fish of all; they are also very good roasted, for
-by that process their fatty parts are got rid of. But those kinds which
-are skinned before they are dressed, as a general rule, are those fish
-which have a rough outside to their skin, not of scales, but such
-as rays and rhin&aelig; have. And all these kinds are easily divided into
-small pieces, but they have not a sweet smell. And they supply the
-body with plenty of moist nourishment, and of all boiled fish they
-have the greatest effect on the bowels; but when they are roasted
-they are not so good. And the whole class of molluscous fish, such as
-polypi and cuttle-fish, and others like them, are very indigestible,
-on which account they are very serviceable in exciting the amatory
-passions. They are also calculated to cause flatulence; and the time of
-indulgence in amatory pleasures requires a flatulent habit of body. All
-these fish are better when boiled. For their juices are injurious, and
-you may see what juices they emit when they are washed; and the boiling
-extracts all these juices from their flesh. For as the heat which is
-applied in boiling is a gradual one, and conjoined with moisture, there
-is, as it were, a sort of washing of them. But when they are roasted,
-that dries up the moisture, and moreover, as their flesh is hard by
-nature, it is natural that it should be made more so in this way.</p>
-
-<p>55. "But anchovies of all kinds, and membrades, and trichides, and
-all the other little fish which we eat backbones and all, make the
-digestion flatulent, and give a good deal of moist nutriment. And
-so, as the digestion is unequal, the flesh being digested with great
-rapidity, and the bones dissolving slowly, for the anchovies are very
-bony of themselves, the digestion of the one part hinders the digestion
-of the other, and so flatulence arises from the digestion, and moisture
-comes from the quantity of nourishment. They are better when they are
-boiled, but still they have very unequal effects on the bowels. The
-fish which keep close to the rocks, such as tench, and scorpions,
-and sea-sparrows, and others of the same kind, supply a dry kind of
-nourishment to our bodies, but they are light and nutritious, and
-
-<span class="pagenum">[Pg 564]</span>
-
-are easily digested, and leave nothing behind them, and are not apt
-to cause flatulence. And every kind of fish is more digestible when
-dressed simply, and especially those which keep near the rocks have a
-better flavour when dressed plainly. And the species which is called
-soft-fleshed is like them, namely, the sea-thrush, the sea-blackbird,
-and others which resemble them. And these contain more moisture than
-the others, and with respect to refreshing the strength of those who
-eat them, they have more efficacy. And if any one wishes to produce an
-effect upon his bowels, he should eat them boiled; but if he is in good
-health, then he will find them nutritious roasted. And as diuretic food
-they are equally useful cooked either way.</p>
-
-<p>56. "But the places of the sea where rivers and lakes fall into it,
-and also those where there are large bays and gulfs of the sea, are
-those where all the fish are more juicy, and more full of fat. They are
-also more palatable when caught in those places, but less nutritious
-and less digestible. And on the shore where it is exposed to the open
-sea, and where it is unprotected, then the fishes found there are for
-the most part hard and thin, beaten by the continued action of the
-waves. But where the sea is deep close in shore and less exposed to
-violent winds, especially if there are any cities near, then there is
-the greatest number of fish, and they are equally excellent in respect
-of pleasantness of flavour and ease of digestion, and also in the
-nourishment which they afford to the body. But of sea fish those are
-the most indigestible and the heaviest which migrate at certain seasons
-from the sea to the lakes and rivers; such as the cestreus; and as a
-general rule that is the character of every fish which can live in
-both salt and fresh water. But of those which live wholly in rivers
-and lakes, the river fish are the best; for the water of lakes is more
-apt to putrefy. And, again, of river fish those are the best which are
-found in the most rapid rivers; and especially the trout; for those are
-never found except where the river is rapid and cold, and they are far
-superior to all other river fish in their digestible properties."</p>
-
-<p>57. This now, my friends, is my contribution, and I have brought you
-the wholesomest food with which it was in my power to provide you. For,
-as you may read in the Parasite of Antiphanes,&mdash;</p>
-
-<p><span class="pagenum">[Pg 565]</span></p>
-
-<div class="sidenote-left">FISH.</div>
-
-<div class="blockindent">
-For I have never taken any great trouble<br />
-In buying fish; * *<br />
-
-<span>
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*</span><br />
-
-* * So that others from rich banquets coming<br />
-Should blame the gluttonous surfeits of their friends.
-</div>
-
-<p>And, indeed, I myself am not so violently fond of fish as the man in
-the Butalion of the same poet. (And that play is an amended edition of
-one of the Countryman's characters.) And he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And I to-day will give a feast to all of you;</span><br />
-And take you money now, and buy the supper.<br />
-<span class="linespaceneg1_2"><i>B.</i> Yes; for unless I've money I should hardly</span><br />
-Know how to buy discreetly. But i' the first place,<br />
-Tell me what food, what dishes you prefer.<br />
-<span class="linespaceneg1_2"><i>A.</i> All kinds of food.</span><br />
-<span class="linespace6_5"><i>B.</i> But tell me separately.</span><br />
-First now, should you approve of any fish?<br />
-<span class="linespaceneg1_2"><i>A.</i> A fishmonger came once into the country</span><br />
-With a good basketfull of sprats and triglides,<br />
-And, by Jove, greatly he pleased all of us.<br />
-<span class="linespaceneg1_2"><i>B.</i> Well, tell me then, should you now like some fish?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Indeed I should, if they were very little.</span><br />
-For all large fish I always fancy cannibals.<br />
-<span class="linespaceneg1_2"><i>B.</i> What can you mean, my friend?</span><br />
-<span class="linespace12_5"><i>A.</i> Why, cannibals;&mdash;</span><br />
-How can a man eat fish which eat up men?<br />
-<span class="linespaceneg1_2"><i>B.</i> 'Tis plain enough that it is Helen's food</span>
-This fellow means, just sprats and triglides.
-</div>
-
-<p>And in his Countryman he also calls sprats and triglides the food of
-Hecate. And Ephippus too, disparaging small fish, in his Philyra,
-speaks as follows&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> My father, would you like to go to market</span><br />
-And buy some fish for me?<br />
-<span class="linespace10_5"><i>B.</i> What shall I buy?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Some grown up fish, my father, no small babies.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Do not you yet know all the worth of money?</span>
-</div>
-
-<p>58. And in the same poet, in his Spit-bearers, there is a very witty
-young man who disparages everything connected with the purchase of
-fish. And he speaks thus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> But while you buy, don't disregard economy,</span><br />
-For anything will do.<br />
-<span class="linespace8"><i>B.</i> Just tell me how.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Don't be expensive, though not mean or stingy;</span><br />
-Whatever you may buy will be enough;<br />
-Some squids and cuttle-fish; and should there be<br />
-Some lobsters in the market, let's have one&mdash;<br />
-Some eels will look nice too upon the table&mdash;<br />
-
-<span class="pagenum">[Pg 566]</span>
-
-Especially if from the Theban lake:<br />
-Then let us have a cock, a tender pigeon,<br />
-A partridge, and a few such other things;<br />
-And if a hare should offer, then secure it.<br />
-<span class="linespaceneg1_2"><i>B.</i> Why how precise you are in your directions!</span><br />
-<span class="linespaceneg1_2"><i>A.</i> I'd need be, you are so extravagant;</span><br />
-And we are certain to have meat enough.<br />
-<span class="linespaceneg1_2"><i>B.</i> Has anybody sent you any present?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> No, but my wife has sacrificed the calf</span><br />
-Which from Corone came, and we to-morrow<br />
-Shall surely sup on it.
-</div>
-
-<p>And in Mnesimachus, the Morose Man, in the play of the same name, being
-a great miser, says to the extravagant young man in the play&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I do entreat you, do not lecture me</span><br />
-So very fiercely; do not say so much<br />
-About the money; recollect I'm your uncle;<br />
-Be moderate, I beg.<br />
-<span class="linespace7_5"><i>B.</i> How can I be</span><br />
-More moderate than I am?<br />
-<span class="linespace10_25"><i>A.</i> At least be briefer,</span><br />
-And don't deceive me; use diminutives;<br />
-For fish say fishlings; if you want aught more,<br />
-Speak of your bits of dishes; and at least<br />
-I shall be ruin'd with a better grace.
-</div>
-
-<p>59. But since, as fortune would have it so, in the before-quoted
-lines,&mdash;my excellent Ulpian, or you too, O you sons of grammarians,
-just tell me what was Ephippus's meaning in what I have just repeated,
-when he said&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace12">The calf</span><br />
-Which from Corone<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">[20]</a>
-came, and we to-morrow<br />
-Shall surely sup on it.
-</div>
-
-<p>For I think there is here an allusion to some historical fact, and I
-should like to understand it. And Plutarch said,&mdash;There is a Rhodian
-tale, which, however, I can hardly repeat at the moment, because it
-is a very long time since I have fallen in with the book in which it
-occurs. But I know that Phoenix the Colophonian, the Iambic poet,
-making mention of some men as collecting money for the Jackdaw, speaks
-as follows&mdash;</p>
-
-<p><span class="pagenum">[Pg 567]</span></p>
-
-<div class="sidenote-left">THE SWALLOW.</div>
-
-<div class="blockindent">
-My friends, I pray you give a handful now<br />
-Of barley to the jackdaw, Phoebus' daughter;<br />
-Or else a plate of wheat; or else a loaf,<br />
-A halfpenny, or whatsoe'er you please;<br />
-Give, my good friends, whatever you can spare<br />
-To the poor jackdaw; e'en a grain of salt;<br />
-For willingly she feeds on anything;<br />
-And he who salt bestows to-day, to-morrow<br />
-May give some honey. Open, boy, the door;<br />
-Plutus has heard, and straight a serving maid<br />
-Brings out some figs. Gods, let that maiden be<br />
-For ever free from harm, and may she find<br />
-A wealthy husband of distinguish'd name:<br />
-And may she show unto her aged father<br />
-A lusty boy, and on her mother's lap<br />
-Place a fair girl, her daughter, to bring up<br />
-A happy helpmate for some lucky cousin.<br />
-But I, where'er my feet conduct my eyes,<br />
-Sing with alternate melody at the gates<br />
-Of him who gives, and him who rude denies.<br />
-At present I'll leave off, and say no more.
-</div>
-
-<p>And at the end of this set of iambics he says&mdash;</p>
-
-<div class="blockindent">
-But you, my friends, who have good store at home,<br />
-Give something. Give, O king; give you too, housewife.<br />
-It is the law that all should give their hand<br />
-When the crow begs. And you who know this law,<br />
-Give what you please, and it shall be sufficient.
-</div>
-
-<p>And those people who went about collecting for the jackdaw (<ins title="Greek: korônê">κορώνη</ins>)
-were called Coronist&aelig;, as Pamphilus of Alexandria tells us, in
-his treatise on Names. And the songs which are sung by them are called
-coronismata, as Agnocles the Rhodian tells us, in his Coronist&aelig;.</p>
-
-<p>60. There is also another collection made among the Rhodians, the
-making of which is called <ins title="Greek: chelidonizein">χελιδονίζειν</ins>; and it is mentioned
-by Theognis, in the second book of his treatise on the Sacrifices in
-Rhodes, where he writes thus&mdash;"There is a species of collecting which
-the Rhodians call <ins title="Greek: chelidonizein">χελιδονίζειν</ins>, which takes place in the
-month Boedromion. And it derives its name of <ins title="Greek: chelidonizein">χελιδονίζειν</ins>
-because the people are accustomed to utter the following song:&mdash;</p>
-
-<div class="blockindent">
-The swallow, the swallow (<ins title="Greek: chelidôn">χελιδών</ins>) is come,<br />
-Bringing good seasons and a joyful time.<br />
-Her belly is white, her back is black.<br />
-<span class="linespace1">Bring, oh bring, a cake of figs</span><br />
-<span class="linespace1">Out of your luxurious house,</span><br />
-<span class="linespace1">Bring a cup of wine,</span><br />
-<span class="linespace1">And a dish of cheese,</span><br />
-<span class="linespace2">And a bag of wheat.</span><br />
-
-<span class="pagenum">[Pg 568]</span>
-
-<span class="linespace2">Those the good swallow will not despise,</span><br />
-<span class="linespace2">Nor a cake of eggs.</span><br />
-<span class="linespace1">Shall we now go, or shall we get something?</span><br />
-Give something, and we'll go; if you give nothing<br />
-We will not cease to pester you; we'll force the door<br />
-And carry it away, or th' upper lintel,<br />
-Or e'en your wife who sits within the house.<br />
-She is but little, we shall find her light.<br />
-If you give something, let it be worth having.<br />
-Open, then, open the door to the swallow,<br />
-For we are not old men, but only boys.
-</div>
-
-<p>And Cleobulus the Lindian was the first man who introduced the custom
-of this collection, at a time when there was a great want in Lindus of
-a collection of money.</p>
-
-<p><span class="pagenum">[Pg 569]</span></p>
-
-<div class="sidenote-left">EPHESUS.</div>
-
-<p>61. But, since we have mentioned the Rhodian histories, I myself am
-now going to tell you something about fish, from the account given of
-the beautiful Rhodes, which that delightful writer Lynceus says is
-full of excellent fish. Ergias the Rhodian, then, in his Account of
-his own Country, having first made mention of the Phoenicians, who
-inhabited the island, says&mdash;"That Phalanthus, and his friends, having a
-very strong city in Ialysus, called Achaia, and being very economical
-of their provisions, held out for a long time against Iphiclus, who
-besieged them. For they had also a prophecy given them by some oracle,
-that they should keep the place till crows became white, and till
-fish were seen in their goblets. They therefore, expecting that these
-things would never happen, prosecuted the war with less vigour. But
-Iphiclus, having heard from some one of the oracles of the Phoenicians,
-and having waylaid a highly-trusted adherent of Phalanthus, whose
-name was Larcas, as he was going for water, and having entered into a
-covenant with him, caught some fish at the spring, and putting them
-into the ewer, gave them to Larcas, and bade him carry the water back,
-and pour it into the goblet from which he was used to pour out wine
-for Phalanthus: and he did so. And Iphiclus also caught some crows,
-and smeared them over with gypsum, and let them fly again. But when
-Phalanthus saw the crows, he went to his goblet; and when he saw the
-fish there, he considered that the place no longer belonged to him and
-his party, and so he sent a herald to Iphiclus, demanding permission to
-retire, with all his troops, under the protection of a treaty. And when
-Iphiclus agreed to this, Phalanthus devised the following
-contrivance. Having slain some victims, and taken out the entrails, he
-endeavoured to put in some silver and gold, and so to carry it away.
-But when Iphiclus perceived this, he prevented it. And when Phalanthus
-alleged against him the oath which he had taken, when he swore to allow
-them to take away whatever they had in their bellies, he met them with
-a counter device, giving them vessels to go away in, but taking away
-the rudders, and the oars, and the sails, saying that he had sworn to
-give them boats, and nothing further. And as the Phoenicians were in
-great perplexity, they buried a great deal of their riches underground,
-marking the places where they buried it, that at some future time
-they might come and take it up again; but they left a great deal for
-Iphiclus. And so, when the Phoenicians had left the place in this
-manner, the Greeks became masters of it." And Polyzelus has given the
-same account, in his History of Rhodian Affairs; and says&mdash;"That the
-only people who knew the secret about the fishes and the crows were
-Phaces and his daughter Dorcia; and she, being beloved by Iphiclus, and
-having come to an agreement to marry him through the intervention of
-her nurse, persuaded the man who brought the water to bring the fish
-and put them into the goblet; and she herself whitewashed the crows,
-and let them go."</p>
-
-<p>62. And Creophylus, in his Annals of the Ephesians, says&mdash;"Those who
-colonized Ephesus, being much perplexed for want of a place where they
-could settle, sent at last to the oracle, and asked where they should
-build themselves a city; and he told them to build a city in that place
-which a fish should show them, and to which a wild boar should guide
-them. Accordingly, it is said that some fishermen were breakfasting
-at the spot where the fountain called Hypel&aelig;us now is, and where the
-harbour is which is called the sacred harbour; and that one of the
-fish leaped up with a burning cinder sticking to him, and fell on some
-of the refuse; and that by this means a thicket was set on fire, in
-which there happened to be a wild boar; and he, being disturbed by
-the fire, ran for some distance up the mountain which is called the
-Rough Mountain, and at last was transfixed by javelins, and fell where
-the temple of Minerva now stands. And the Ephesians, having crossed
-over from the island, occupied that for twenty-one years, and in the
-twenty-second year they founded Trachea and the towns around Coressus,
-and erected a temple
-
-<span class="pagenum">[Pg 570]</span>
-
-to Diana in the market-place, and one to the
-Pythian Apollo overlooking the harbour."</p>
-
-<p>63. Now after this long conversation, all of a sudden there was heard
-all over the city the music of flutes and the noise of cymbals, and
-also a great crash of drums, with singing at the same time. And it
-happened to be the time of a festival which used formerly to be called
-the Parilia, but which is now called the Romana, in honour of the
-temple built to the Fortune of the City, by that most excellent and
-accomplished sovereign Hadrian. And all the inhabitants of Rome (and
-all the foreigners sojourning in the city) every year keep that day as
-a remarkable one. Accordingly, Ulpian said,&mdash;My friends, what is this?&mdash;</p>
-
-<div class="blockindent">
-Is it a supper or a marriage feast?<br />
-For certainly there is no picnic held now.
-</div>
-
-<p>And when some one replied that every one in the city was dancing (using
-the verb <ins title="Greek: ballizô">βαλλίζω</ins>) in honour of the goddess,&mdash;My fine fellow,
-said Ulpian, laughing, what Greek in the world ever called this dancing
-<ins title="Greek: ballismos">βαλλισμός̣</ins> You should have said <ins title="Greek: ballismos">κωμάζουσιν</ins> or <ins title="Greek: choreuousin">χορεύουσιν</ins>,
-or, at all events, some word in common use; but you have
-bought us a name out of the Subura,</p>
-
-<div class="blockindent">
-And spoilt the wine by pouring in this water.'
-</div>
-
-<p>And Myrtilus said&mdash;But I will prove to you, my dear
-Epitim&aelig;us,<a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">[21]</a>
-that the word is a genuine Greek word; for you, who want to stop every
-one's mouth, have not succeeded in convicting any one of ignorance,
-but have proved yourself to be emptier than a snake's cast-off skin.
-Epicharmus, my most excellent gentlemen, in his Theori, speaks of the
-<ins title="Greek: ballismos">βαλλισμὸς</ins>, and Italy is no great way from Sicily. Accordingly,
-in that play, the public ambassadors, surveying the offerings at Pytho,
-and mentioning each one separately, speak as follows:&mdash;</p>
-
-<div class="blockindent">
-Here there are brazen caldrons, brazen goblets,<br />
-And spits. And then to see the men with spits<br />
-And flutes, too, dancing (<ins title="Greek: ballizontes">βαλλίζοντες</ins>),
-what a sight it was!
-</div>
-
-<p>And Sophron, in his play which is entitled Nymphoponus, says&mdash;</p>
-
-<div class="blockindent">
-Then he did take it, and proceeded onwards;<br />
-The rest did follow dancing (<ins title="Greek: eballizon">ἐβάλλιζον</ins>).
-</div>
-
-<p>And again he says&mdash;</p>
-
-<div class="blockindent">
-Dancing (<ins title="Greek: ballizontes">βαλλίζοντες</ins>) they filled the entrance room with dung.<br />
-</div>
-
-<p><span class="pagenum">[Pg 571]</span></p>
-
-<div class="sidenote-left">NAMES OF FEASTS.</div>
-
-<p>And Alexis, in his Curis, says&mdash;</p>
-
-<div class="blockindent">
-And now I see a multitude of men<br />
-Hastening to a feast, as if a goodly company<br />
-Were here invited. May it be my luck<br />
-To keep out of your way, my revellers,<br />
-After your dancing (<ins title="Greek: ballismos">βαλλισμὸς</ins>) and your feasting both<br />
-Have gone off well and are quite finish'd.<br />
-For I should never bear my robe off safely,<br />
-Unless my wings had grown.
-</div>
-
-<p>I know, too, that the word is found in other places, and when I
-recollect the exact passage, I will bring it forward.</p>
-
-<p>64. But we have a right to ask of you, who have quoted to us these
-lines out of Homer,</p>
-
-<div class="blockindent">
-But say, you joyful troop so gaily drest,<br />
-Is this a bridal or a friendly feast?&mdash;
-</div>
-
-<p>in what respect the different sorts of feasts, which he calls <ins title="Greek: eilapinê">εἰλαπίνη</ins> and <ins title="Greek: eranos">ἔρανος</ins>,
-differ from one another? But, since you
-are silent, I will tell you; for, as the poet of Syracuse says,&mdash;</p>
-
-<div class="blockindent">
-I by myself am equal to the task<br />
-Which formerly it took two men to answer.
-</div>
-
-<p>The ancients used to call sacrifices, and the more splendid kind of preparations, <ins title="Greek: eilapinai">εἰλάπιναι</ins>;
-and those who partook of them they used to call <ins title="Greek: eilapinastai">εἰλαπινασταί</ins>. But those feasts they called <ins title="Greek: eranoi">ἔρανοι</ins>,
-the materials for which were contributed by all who joined in them; and this name was derived
-from all the guests being friendly together (<ins title="Greek: apo tou syneran">ἀπὸ τοῦ συνερᾷν</ins>) and contributing. And this same
-<ins title="Greek: eranos">ἔρανος</ins> is also called <ins title="Greek: thiasos">θίασος</ins>, and those who partake of it are called <ins title="Greek: eranistai">ἐρανισταὶ</ins> and <ins title="Greek: synthiasôtai">συνθιαῶται</ins>. The crowd,
-also, which follows Bacchus in his festivals is called <ins title="Greek: thiasos">θίασος</ins>, as Euripides says&mdash;</p>
-
-<div class="blockindent">
-I see three thiasi of women coming.
-</div>
-
-<p>And they gave them the name <ins title="Greek: thiasos">θίασος</ins> from the word <ins title="Greek: Theos">θεός</ins>;— and, indeed, the
-Lacedæmonian form of the word <ins title="Greek: Theos">θεὸς</ins> is <ins title="Greek: sios">σιός</ins>. And the word <ins title="Greek: eilapinê">εἰλαπίνη</ins> is derived
-from the preparation and expense gone to for such purposes; for being
-destructive and extravagant is called <ins title="Greek: laphyttein kai lapazein">λαφύττειν καὶ λαπάζειν</ins>, from which words
-the poets have used the word <ins title="Greek: alapazô">ἀλαπάζω</ins> for to destroy, And the plunder which
-is carried off after the sacking of a city they call <ins title="Greek: laphyra">λάφυρα</ins>. And accordingly
-&AElig;schylus and Eripides have given to the more luxurious banquets the name
-of <ins title="Greek: eilapinai">εἰλάπιναι</ins>, from the verb <ins title="Greek: lapazô">λαπάζω</ins>. There is also a verb, <ins title="Greek: laptô">λάπτω</ins>, which means to
-digest one's food, and
-
-<span class="pagenum">[Pg 572]</span>
-
-to become relaxed (<ins title="Greek: lagaros">λαγαρὸς</ins>) by becoming empty. And from this word <ins title="Greek: lagaros">λαγαρὸς</ins>
-we get the word <ins title="Greek: lagôn">λαγὼν</ins> (the flank), and also <ins title="Greek: laganon">λάγανον</ins> (a thin, broad cake);
-and from the word <ins title="Greek: lapattô">λαπάττω</ins> we get <ins title="Greek: lapara">λαπάρα</ins> (the loins). And the verb <ins title="Greek: laphyttô">λαφύττω</ins> means,
-with great freedom and abundance to evacuate and erupt oneself. And the
-word <ins title="Greek: dapanaô">δαπανάω</ins> (to spend) is derived from <ins title="Greek: daptô">δάπτω</ins>; and <ins title="Greek: daptô">δάπτω</ins> is akin to <ins title="Greek: dapsilês">δαψιλής</ins>; on
-which account we find the verbs <ins title="Greek: daptô">δάπτω</ins> and <ins title="Greek: dardaptô">δαρδάπτω</ins> applied to those who eat
-in a voracious and savage manner. Homer says&mdash;</p>
-
-<div class="blockindent">
-Him the fierce dogs and hungry vultures tore (<ins title="Greek: katedapsan">κατέδαψαν</ins>).
-</div>
-
-<p>But the word <ins title="Greek: euôchia">εὐωχία</ins> (a luxurious feast) is derived not from <ins title="Greek: ochê">ὀχὴ</ins>, which
-means nutriment, but from everything going on well (<ins title="Greek: apo tou eu echein">ἀπὸ τοῦ εὖ ἔχειν</ins>)
-in such a banquet, in which those who assemble honour the deity,
-and give themselves up to mirth and relaxation; and from this
-relaxation (<ins title="Greek: apo tou eu echein">ἀπὸ τοῦ μεθιέναι</ins>) they call wine <ins title="Greek: methy">μέθυ</ins>, and the god who gave
-them wine they call Methymnaeus, and Lyæus, and Evius, and Icius; just
-as also they call a man who is not sullen-looking and morose <ins title="Greek: hilaros">ἱλαρός</ins>; on
-which account, too, they pray the deity to be propitious (<ins title="Greek: hileôs">ἵλεως</ins>),
-uttering the ejaculation <ins title="Greek: iê, iê">ἰὴ, ἰή</ins>. And from this again they call the place
-where they do this <ins title="Greek: hieron">ἱερόν</ins>. And that they meant very nearly the same thing
-by <ins title="Greek: hileôs">ἵλεως</ins> and <ins title="Greek: hilaros">ἱλαρός</ins> is plain from the language used by Ephippus, in his
-play entitled Traffic; for he is speaking of a courtesan, and he says&mdash;</p>
-
-<div class="blockindent">
-Then too, when any one is out of humour,<br />
-When he comes in she flatters him discreetly,<br />
-And kisses him, not pressing his mouth hard<br />
-Like some fierce enemy; but just billing towards him<br />
-Like some fond sparrow; then she sings and comforts him,<br />
-And makes him cheerful (<ins title="Greek: hilaros">ἱλαρὸς</ins>) and dispels all clouds<br />
-From off his face, and renders him propitious (<ins title="Greek: hileôs">ἵλεως</ins>).
-</div>
-
-<p>65. But the ancients, who represented the gods under the form of men,
-arranged all their festivals on a similar principle; for, seeing that
-it is not possible to divert men from an eagerness for pleasure, but
-that it is useful and expedient to accustom them to enjoy themselves
-with moderation and in an orderly manner, they set apart certain times,
-and, sacrificing first to the gods, they in this way permitted them
-relaxation and enjoyment, in order that every one, thinking that the
-gods had come among them, and were present at the
-first-fruits and libations, might enjoy himself with order and decency.
-Accordingly Homer says&mdash;</p>
-
-<p><span class="pagenum">[Pg 573]</span></p>
-
-<div class="sidenote-left">FEASTS.</div>
-
-<div class="blockindent">
-There, too, was Pallas to partake the feast:
-</div>
-
-<p>and Neptune, too, is represented thus&mdash;</p>
-
-<div class="blockindent">
-The monarch of the main, a heavenly guest,<br />
-In Ethiopia graced the genial feast,<br />
-There on the world's extremest verge, revered<br />
-With hecatombs and prayer in pomp preferr'd,<br />
-Distant he lay:<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">[22]</a>&mdash;
-</div>
-
-<p>and of Jupiter he says&mdash;</p>
-
-<div class="blockindent">
-The sire of gods and all the ethereal train<br />
-On the warm limits of the furthest main<br />
-Now mix with mortals, nor disdain to grace<br />
-The feast of Ethiopia's blameless race.<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">[23]</a>
-</div>
-
-<p>And if a man of more mature age, and devoted to wise and virtuous
-pursuits, is present, they are ashamed to say or do anything
-indecorous; as also Epicharmus says, somewhere or other:&mdash;</p>
-
-<div class="blockindent">
-But when their aged superiors are present,<br />
-Young men should silent be.
-</div>
-
-<p>Therefore, considering that the gods were near to them, they celebrated
-their festivals in an orderly and temperate manner; on which account
-it was not the fashion of the ancients to lie at their meals, but, as
-Homer says,&mdash;</p>
-
-<div class="blockindent">
-Feasting they sate;
-</div>
-
-<p>nor were they accustomed to drink to the extent of drunkenness&mdash;</p>
-
-<div class="blockindent">
-But when they'd eaten thus, and drank their fill,<br />
-Each to his room retired, not dreaming ill.
-</div>
-
-<p>66. But the men of modern times, pretending to be sacrificing to the
-gods, and inviting their friends and nearest kinsmen to the sacrifice,
-vent imprecations on their children, and abuse their wives, and treat
-their slaves with indignity, and threaten the multitude, almost
-verifying the line of Homer:&mdash;</p>
-
-<div class="blockindent">
-But now with speed let's take a short repast,<br />
-And well refresh'd to bloody conflict haste.
-</div>
-
-<p>Nor do they ever give a thought to what has been said by the poet
-who wrote the poem entitled Chiron, whether it is Pherecrates, or
-Nicomachus, the teacher of rhythm, or whatever else his name may have
-been:&mdash;</p>
-
-<p><span class="pagenum">[Pg 574]</span></p>
-
-<div class="blockindent">
-When you have ask'd a friend to come to supper,<br />
-Do not be angry when you see him come;<br />
-That is the part of an unworthy man;<br />
-But give yourself to happy thoughts of joy,<br />
-And study to amuse your friend and guest.
-</div>
-
-<p>But now men utterly forget all these rules, and they recollect only
-the lines which follow them, which are all written in imitation of the
-Great Eo&aelig; which are attributed to Hesiod, and which are also meant as a
-parody on his great work, Works and Days:&mdash;</p>
-
-<div class="blockindent">
-When any of us does celebrate<br />
-A sacrifice, and bids his friends to th' feast,<br />
-Still, if he come, we're vex'd and look askance,<br />
-And wish him to depart without delay.<br />
-And he his want of welcome soon perceives<br />
-And reassumes his shoes; when some one rises<br />
-Of the surrounding revellers, and says,<br />
-"Here, my friend, do not go; why won't you drink?<br />
-Take off your shoes." And then the host again<br />
-Is angry with the guest who calls him back,<br />
-And quotes some scraps of poetry against him,&mdash;<br />
-"Remember, always speed the parting guest,<br />
-And when a man is sleeping let him rest."<br />
-Do not we in this manner oft behave<br />
-When feasting those we choose to call our friends?
-</div>
-
-<p>And, moreover, we add this:&mdash;</p>
-
-<div class="blockindent">
-Let not a numerous party vex your mind,<br />
-For more are pleased, and the cost's near the same.
-</div>
-
-<p>67. And when we are sacrificing to the gods, we spend as little as
-possible upon our sacrifices, and give them the most ordinary presents;
-as the admirable Menander tells us, in his Drunkenness:&mdash;</p>
-
-<div class="blockindent">
-We don't do other things as we perform<br />
-Our duties to the gods. We sacrifice<br />
-One sheep scarce worth ten or a dozen drachm&aelig;;<br />
-But for our flute-women, our perfumes rich,<br />
-Our harpers, Thasian and Mend&aelig;an wine,<br />
-Eels, cheese, and honey to regale ourselves,<br />
-We do not a whole talent think too much.<br />
-'Tis very well to spend a dozen drachm&aelig;<br />
-When we are sacrificing to the gods,<br />
-But if you much curtail that slight expense,<br />
-Are you not thus dishonouring the gods?<br />
-I, if I were a god, would ne'er allow<br />
-A scanty loin of beef to load my altars,<br />
-Unless an eel were also sacrificed,<br />
-So that Callimedon might die of rage.
-</div>
-
-<p><span class="pagenum">[Pg 575]</span></p>
-
-<div class="sidenote-left">THE DOLE-BASKET.</div>
-
-<p>68. And the ancients call some feasts <ins title="Greek: epidosima">ἐπιδόσιμα</ins>, that is to
-say, given into the bargain,&mdash;the same which the Alexandrians call
-<ins title="Greek: ex epidomatôn">ἐξ ἐπιδομάτων</ins>. Alexis, at all events, in his Woman at the
-Well, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And now the master here has sent a slave</span><br />
-To bring to me a jar of his own wine.<br />
-<span class="linespaceneg1_2"><i>B.</i> I understand; this is <ins title="Greek: epidosimos">ἐπιδόσιμος</ins>,</span><br />
-A gift into the bargain, as a makeweight;<br />
-I praise the wise old woman.
-</div>
-
-<p>And Crobylus, in his Supposititious Son, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Laches, I come to you; proceed.</span><br />
-<span class="linespace12_25"><i>B.</i> Which way?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> How can you ask? Why, to my mistress, who</span><br />
-Has a feast <ins title="Greek: epidosimos">ἐπιδόσιμος</ins> prepared;<br />
-And in her honour only yesterday<br />
-You made the guests drink down twelve glasses each.
-</div>
-
-<p>The ancients, also, were acquainted with the banquets which are now
-called dole-basket banquets; and Pherecrates mentions them in his
-Forgetful Man, or the Sea, saying&mdash;</p>
-
-<div class="blockindent">
-Having prepared a small dole-basket supper<br />
-He went away to Ophela.
-</div>
-
-<p>And this clearly points to the dole-basket supper, when a man prepares
-a supper for himself, and then puts it in a basket, and goes off to sup
-with some one. And Lysias has used the word <ins title="Greek: syndeipnon">σύνδειπνον</ins> for a
-banquet, in his speech against Micinus, on his trial for murder; for
-he says that he had been invited to a <ins title="Greek: syndeipnon">σύνδειπνον</ins>: and Plato
-says&mdash;"Those who had made a <ins title="Greek: syndeipnon">σύνδειπνον</ins>:" and Aristophanes, in
-his Gerytades, says&mdash;</p>
-
-<div class="blockindent">
-Praising great &AElig;schylus in his <ins title="Greek: syndeipna">σύνδειπνα</ins>,
-</div>
-
-<p>on which account some people wish to write the title of Sophocles's
-play in the neuter gender, <ins title="Greek: Syndeipnon">σύνδειπνον</ins>. Some people also use the
-expression <ins title="Greek: synagôgima deipna">συναγώγιμα δεῖπνα</ins>, picnic feasts; as Alexis does, in his Man
-fond of Beauty, or the Nymphs, where he says&mdash;</p>
-
-<div class="blockindent">
-Come, sit you down, and call those damsels in;<br />
-We've got a picnic here, but well I know<br />
-That your's is but a skin-flint disposition.
-</div>
-
-<p>And Ephippus says, in his Geryones,&mdash;</p>
-
-<div class="blockindent">
-They also celebrate a picnic feast.
-</div>
-
-<p>They also use the verb <ins title="Greek: synagô">συνάγω</ins> for to drink with on another, and the noun <ins title="Greek: synagôgion">συναγώγιον</ins>
-for a drinking party. Menander, in his Angry Woman, says&mdash;</p>
-
-<div class="blockindent">
-And for this reason now they drink (<ins title="Greek: synagousi">συνάγουσι</ins>) alone:
-</div>
-
-<p>and presently afterwards he says&mdash;</p>
-
-<div class="blockindent">
-And so they ended the entertainment (<ins title="Greek: synagôgion">συναγώγιον</ins>).
-</div>
-
-<p>And probably the <ins title="Greek: synagôgion">συναγώγιον</ins> is the same as that which was also
-called <ins title="Greek: to apo symbolôn deipnon">τὸ ἀπὸ συμβολων δεῖπνον</ins>. But what the <ins title="Greek: symbolai">συμβολαὶ</ins>, or contributions,
-are, we learn from Alexis, in his Woman who has taken Mandragora,
-where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I'll come and bring my contributions now.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> How, contributions?</span><br />
-<span class="linespace7_75"><i>A.</i> The Chalcidians</span><br />
-Call fringes, alabaster, scent boxes,<br />
-And other things of that kind, contributions.
-</div>
-
-<p>But the Argives, as Hegesander tells us in his Commentaries, (the
-following are his exact words)&mdash;"The Argives call the contributions
-towards an entertainment which are brought by the revellers, <ins title="Greek: chôn">χῶν</ins>; and
-each man's share they call <ins title="Greek: aisa">αἶσα</ins>.”</p>
-
-<p>69. And now, since this book also has come to a not unsuitable end,
-my good friend Timocrates, let us stop our discussion at this point,
-lest any one should think that we were formerly fishes ourselves, as
-Empedocles says that he was; for that great natural philosopher says&mdash;</p>
-
-<div class="blockindent">
-For I myself have been a boy, a girl,<br />
-A bush, a bird, and fish which roams the sea.
-</div>
-
-<div class="topspace1"></div>
-<div class="footnotes">
-<blockquote>
-<p class="footnote"><span class="smcap"><b>Footnotes</b></span></p>
-
-<div class="footnote">
-<p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">[9]</span></a>
-From <ins title="Greek: dinê">δίνη</ins>, an eddy.</p></div>
-
-<div class="footnote">
-<p><a name="Footnote_10" id="Footnote_10"></a><a href="#FNanchor_10"><span class="label">[10]</span></a>
-There is a punning allusion here to <ins title="Greek: karabos">κάραβος</ins>, a
-crawfish, and to Callimedon's nickname, Carabus.
-</p></div>
-
-<div class="footnote">
-<p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">[11]</span></a>
-This was a parody on the first words of the crier's usual
-proclamation,&mdash;<ins title="Greek: Ἀkoύete laoὶ">Ἀκούετε λαοὶ,</ins>&mdash;Hear,
-O people. Ναοὶ means temples.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">[12]</span></a>
-<ins title="Greek: Kῆryx">Κῆρυξ</ins> means, not only a crier, but also a prickly
-instrument of torture.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">[13]</span></a>
-There is meant here to be a pun on <ins title="Greek: didaskô">διδάσκω</ins>, which
-means "to teach," and also "to exhibit a play."</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">[14]</span></a>
-There is an allusion here to Harmonia the wife of Cadmus.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">[15]</span></a>
-Zethus was the name of the brother of Amphion.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">[16]</span></a>
-<ins title="Greek: karkῖnos">καρκῖνος</ins> is also Greek for a crab.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">[17]</span></a>
-<ins title="Greek: Psάll᾽ ἐs kόrakas">Ψάλλ᾽ ἐς κόρακας</ins>, parodying the common execration, <ins title="Greek: Bάll᾽ ἐs kόrakas">Βάλλ᾽ ἐς κόρακας</ins>.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">[18]</span></a>
-Alluding to the intemperance of the suitors of Penelope,
-as described in the Odyssey.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">[19]</span></a>
-Schweigh, referring to the passage here alluded to,
-(Hist. An. i. 10,) proposes to transpose these characteristics, so as
-to attribute shamelessness to those who do not wink, and fickleness to
-those who do.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">[20]</span></a>
-Corone is not a woman's name, as some have fancied; the allusion is to
-the custom of some beggars, who, pretending to be ashamed to beg for
-themselves, carried about a talking jackdaw (<ins title="Greek: korώnê">κορώνη</ins>), and professed to
-be begging only for the use of the bird.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">[21]</span></a>
-From <ins title="Greek: ἐpitimάô">ἐπιτιμάω</ins>, to rebuke.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">[22]</span></a>
-Hom. Odyss. i. 22.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">[23]</span></a>
-Hom. Iliad, i. 424.</p>
-</div>
-
-</blockquote>
-</div>
-
-<div class="topspace1"></div>
-<hr class="chap" />
-
-<p><span class="pagenum"><a name="Page_576" id="Page_576">[Pg 576]</a></span></p>
-
-<div class="chapter">
-<h2 class="nobreak">BOOK IX.</h2>
-</div>
-
-<p>1.</p>
-<div class="topspace-2">
-<div class="blockindent">
-But now let each becalm his troubled breast,<br />
-Wash, and partake serene the friendly feast;<br />
-While to renew these topics we delay<br />
-Till Heaven's revolving lamp restores the day,
-</div>
-</div>
-
-<p>both to you and me, O Timocrates. For when some hams were brought
-round, and some one asked whether they were tender, using the word <ins title="Greek: takeros">τακερὸς</ins>,&mdash;
-In what author does <ins title="Greek: takeros">τακερὸς</ins> occur? said Ulpian: and is there any authority,
-too, for calling mustard <ins title="Greek: sinapi">σίναπι</ins> instead of <ins title="Greek: napu">νᾶπυ̣</ins> For I see that that condiment
-is being brought round in the dishes with the hams. And I see that the word
-<ins title="Greek: kôleos">κωλεὸς</ins>, a ham, <i>a ham</i>, is now used in the masculine gender, and
-not in the feminine only, as our Attic writers use it. At all events,
-Epicharmus, in his Megarian Woman, says&mdash;</p>
-
-<div class="blockindent">
-Sausages, cheese, and hams <ins title="Greek: kôleoi">χορδὴ</ins>, and artichokes,
-But not a single thing that's eatable:
-</div>
-
-<div class="sidenote-left">THE WORDS <ins title="Greek: TAKEROS">ΤΑΚΕΡΟΣ</ins> AND <ins title="Greek: SINAPI">ΣΙΝΑΠΙ</ins>.</div>
-
-<p>and in his Cyclops he says&mdash;</p>
-
-<div class="blockindent">
-Pig's tripe is good, by Jove, and so is ham (<ins title="Greek: kôleos">κωλεός</ins>).
-</div>
-
-<p>And learn this now from me, O you wise man, that Epicharmus, uses <ins title="Greek: chordê">χορδὴ</ins> for
-what, in every other place, he calls <ins title="Greek: orya">ὀρύα</ins>, tripe. And I see, too, that salt is used in
-seasoning in other dishes; but of salt which is not seasoned the Cynics
-are full, among whom we find, in the Corycus of Antiphanes, another
-Cynic saying&mdash;</p>
-
-<div class="blockindent">
-Of delicacies which the sea produces,<br />
-We have but one, but that is constant, salt;<br />
-And then<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">[24]</a> . . . . . .
-</div>
-
-<p>I see, too, that brine is mingled with vinegar; and I know, too, that
-now some of the inhabitants of Pontus prepare the pickle which they
-call oxygarum, or vinegar pickle, by itself.</p>
-
-<p>2. Zoilus replied to this, and said&mdash;Aristophanes, my good friend, in
-his Lemnian Woman, has used the word <ins title="Greek: takeros">τακερὸς</ins> for delicate, saying&mdash;</p>
-
-<div class="blockindent">
-Lemnus producing good and delicate (<ins title="Greek: takerous">τακεροὺς</ins>) beans:
-</div>
-
-<p>and Pherecrates, in his Crapatalli, says&mdash;</p>
-
-<div class="blockindent">
-To make the vetches delicate (<ins title="Greek: takerous">τακερούς</ins>):
-</div>
-
-<p>and Nicander the Colophonian has used the word <ins title="Greek: sinapi">σιόνηπυ</ins> in his
-Theriacans, where he said&mdash;</p>
-
-<div class="blockindent">
-A brazen cucumber and mustard too (<ins title="Greek: sinêpyos">σίνηπυ</ins>);
-</div>
-
-<p>and in his Georgics he writes&mdash;</p>
-
-<div class="blockindent">
-The biting pungent seed of mustard (<ins title="Greek: sinêpy">σινήπυος</ins>);
-</div>
-
-<p>and again he says&mdash;</p>
-
-<div class="blockindent">
-Cardamum and the plant which stings the nose,<br />
-The black-leav'd mustard (<ins title="Greek: sinêpy">σίνηπυ</ins>).
-</div>
-
-<p>And Crates, in his treatise on the Attic Dialect, introduces
-Aristophanes as saying&mdash;</p>
-
-<div class="blockindent">
-He looked mustard (<ins title="Greek: sinapy">σίναπυ</ins>) and drew down his brows,
-</div>
-
-<p>as Seleucus quotes it, in his books on Hellenism. But it is a line out
-of the Knights, and it ought to be read thus&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: kablepse napy">κἄβλεψε νάπυ</ins>, not <ins title="Greek: kai blepe sinapy">καὶ βλέπε σινάπυ</ins>:
-</div>
-
-<p>for no Attic writer ever used the form <ins title="Greek: sinapy">σίναπυ</ins>, although there is
-a reason for each form. For <ins title="Greek: napy">νάπυ</ins> may be said, as if it were <ins title="Greek: naphy">νάφυ</ins>,
-because it has no <ins title="Greek: physis">φύσις</ins>, or growth. For it is <ins title="Greek: aphyes">ἀφυὲς</ins> and little, like the
-anchovy, which is called <ins title="Greek: aphyê">ἀφύη</ins>, and is called <ins title="Greek: sinapy">σίναπυ</ins>, because it injures
-the eyes (<ins title="Greek: sinetai tous ôpas">σίνεται τοὺς ὦπας</ins>) by its smell, as the onion has
-
-<span class="pagenum">[Pg 578]</span>
-
-the name of <ins title="Greek: krommyon">κρόμμυον</ins>, because it makes us wink our eyes (<ins title="Greek: hoti tas koras myomen">ὅτι τὰς κόρας
-μύομεν</ins>). And Xenarchus the comic writer says, in his Scythians&mdash;</p>
-
-<div class="blockindent">
-This evil is no longer evil; so<br />
-My daughter is corrupted by the stranger.
-</div>
-
-<p>And that exquisite writer, Aristophanes, mentions salt and vinegar,
-saying, in the place where he speaks of Sthenelus the tragedian,&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> How can I swallow Sthenelus's words?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> By soaking them in vinegar or white salt.</span>
-</div>
-
-<p>3. We then, my good friend, have gone along with you in these
-inquiries. But we have a right to expect an answer from you, in what
-author the word <ins title="Greek: paropsis">παροψὶς</ins> is used for a vessel. For when
-speaking of some victuals of various sorts, which were carefully
-dressed, and of some other things of this sort, I am aware that Plato,
-in his Festivals, has used the following expressions&mdash;</p>
-
-<div class="blockindent">
-Whence barley-cakes might be got, and <ins title="Greek: paropsides">παροψίδες</ins>.
-</div>
-
-<p>And again, in his Europa, speaking at considerable length of some
-exquisite dish, he has used the following expressions among others&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> The woman is asleep;</span><br />
-<span class="linespace8"><i>B.</i> I am aware</span><br />
-That she is doing nothing.<br />
-<span class="linespaceneg1_2"><i>A.</i> The <ins title="Greek: paropsides">παροψίδες</ins></span><br />
-Are all awake; and there is not a thing<br />
-More calculated to give pleasure always.<br />
-<span class="linespaceneg1_2"><i>B.</i> But where are these <ins title="Greek: paropsides">παροψίδες</ins>, I pray you?</span>
-</div>
-
-<p>And in the passage immediately following, he uses the word <ins title="Greek: paropsis">παροψὶς</ins>, as
-if it were equivalent to <ins title="Greek: paropsônêma">παροψώνημα</ins>, a delicacy; and in his Phaon he
-says&mdash;</p>
-
-<div class="blockindent">
-Other men's things are like <ins title="Greek: paropsides">παροψίδες</ins>,<br />
-They please a short time, and are quickly spent.
-</div>
-
-<p>And Aristophanes, in his D&aelig;dalus, says&mdash;</p>
-
-<div class="blockindent">
-All women have one set of principles,<br />
-And have a lover, like a <ins title="Greek: paropsis">παροψὶς</ins>, ready.
-</div>
-
-<p>4. So when Ulpian made no reply,&mdash;But I, said Leonidas, have a right to
-speak, since I have been silent a long time. But as Evenus the Parian
-says&mdash;</p>
-
-<div class="blockindent">
-Many men make a point of contradicting<br />
-On every subject equally; but care not<br />
-Whether they rightly contradict or not.
-</div>
-
-<p><span class="pagenum">[Pg 579]</span></p>
-
-<div class="sidenote-left">THE WORD <ins title="Greek: PAROPSIS">ΠΑΡΟΨΙΣ</ins>.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-But for such men there's an old answer fitting,<br />
-"That may be your opinion, this is mine."<br />
-But with good arguments one may persuade<br />
-The wise with ease: for always men of sense<br />
-Do prove the easiest pupils.
-</div>
-</div>
-
-<p>5. And my excellent friend Myrtilus,&mdash;for I have taken the words out of
-your mouth, Antiphanes,&mdash;in his B&oelig;otian, has used this word <ins title="Greek: paropsis">παροψὶς</ins>
-for a vessel, where he says&mdash;</p>
-
-<div class="blockindent">
-After she has invited you to supper,<br />
-She sets before you a <ins title="Greek: paropsis">παροψὶς</ins> full of . . . .
-</div>
-
-<p>And Alexis, in his Hesione, says&mdash;</p>
-
-<div class="blockindent">
-But when he saw two men well loaded with<br />
-The table and conveying it indoors,<br />
-Groaning beneath a number of <ins title="Greek: paropsides">παροψίδες</ins>,<br />
-Looking no more at me, he said . . . .
-</div>
-
-<p>And the man who was the author of the plays which are attributed to
-Magnes, says in his first Bacchus&mdash;</p>
-
-<div class="blockindent">
-These things are now <ins title="Greek: paropsides">παροψίδες</ins> of ill to me.
-</div>
-
-<p>And Ach&aelig;us, in his &AElig;thnon, a satyric drama, says&mdash;</p>
-
-<div class="blockindent">
-And let these savoury boil'd and roasted meats<br />
-On the <ins title="Greek: paropsides">παροψιόδες</ins> be carved in pieces.
-</div>
-
-<p>And Sotades the comic writer says, in his Man wrongly Ransomed&mdash;</p>
-
-<div class="blockindent">
-I a <ins title="Greek: paropsis">παροψὶς</ins> seem to Crobylus.<br />
-Him he devours alone, but me he takes<br />
-But as a seasoning to something else.
-</div>
-
-<p>But the word is used in an ambiguous sense by Xenophon, in the first
-book of his Cyrop&aelig;dia. For the philosopher says, "They brought him
-<ins title="Greek: paropsidas">παροψίδας</ins>, and condiments of all sorts, and food of all
-kinds." And in the works of the author of Chiron, which is usually
-attributed to Pherecrates, the word <ins title="Greek: paropsis">παροψὶς</ins> is used for
-seasoning; and not, as Didymus, in his treatise on Words used in a
-Corrupted Sense, asserts, for a vessel. For he says&mdash;</p>
-
-<div class="blockindent">
-By Jove, as <ins title="Greek: paropsides">παροψιόδες</ins> are praised or blamed<br />
-Because of the way in which they flavour meat,<br />
-So Caletas esteems these people nothing.
-</div>
-
-<p>And Nicophon, in his Sirens, says&mdash;</p>
-
-<div class="blockindent">
-Others may fight the <ins title="Greek: paropsis">παροψὶς</ins> for their seat.
-</div>
-
-<p>And Aristophanes says, in his D&aelig;dalus,&mdash;</p>
-
-<div class="blockindent">
-All women have one set of principles,<br />
-
-<span class="pagenum">[Pg 580]</span>
-
-And have a lover, like a <ins title="Greek: paropsis">παροψὶς</ins>, ready.
-</div>
-
-<p>And Plato says, in his Festivals,&mdash;</p>
-
-<div class="blockindent">
-Whence barley-cakes may be got, and <ins title="Greek: paropsides">παροψίδες</ins>.
-</div>
-
-<p>But he is speaking here of cooking and seasoning onions. But the Attic
-writers, O my Syri-Attic friend Ulpian, use <ins title="Greek: embamma">ἔμβαμμα</ins> also in
-this sense; as Theopompus says, in his Peace:&mdash;</p>
-
-<div class="blockindent">
-Bread's a good thing; but flattery and tricks,<br />
-When added as a seasoning (<ins title="Greek: embamma">ἔμβαμμα</ins>) to bread,<br />
-Are odious as can be.
-</div>
-
-<p>6. When speaking of hams, they use the two forms <ins title="Greek: kôlê">κωλῆ</ins> and
-<ins title="Greek: kôlên">κωλήν</ins>. Eupolis, in his Autolycus, says&mdash;</p>
-
-<div class="blockindent">
-The legs and hams (<ins title="Greek: kôlênes">κῳλῆες</ins>) out of the soup.
-</div>
-
-<p>And Euripides, in his Sciron, says&mdash;</p>
-
-<div class="blockindent">
-Nor hams (<ins title="Greek: kôlênes">κωλῆνες</ins>) of kids.
-</div>
-
-<p>But the word <ins title="Greek: kôlê">κωλῆ</ins> is contracted from
-<ins title="Greek: kôlea">κωλέα</ins>, as <ins title="Greek: sykê">συκῆ</ins> from
-<ins title="Greek: sykea">συκέα</ins>,
-<ins title="Greek: leontê">λεοντῆ</ins> from <ins title="Greek: leontea">λεοντέα</ins>; so
-<ins title="Greek: kôlê">κωλῆ</ins> from <ins title="Greek: kôlea">κωλέα</ins>.
-Aristophanes, in his second Plutus, says&mdash;</p>
-
-<div class="blockindent">
-Alas the ham (<ins title="Greek: kôlês">κωλῆς</ins>) which I have just devour'd!
-</div>
-
-<p>And in his Daitaleis he says&mdash;</p>
-
-<div class="blockindent">
-And the fat hams (<ins title="Greek: kôlai">κωλαὶ</ins>) of tender little pigs<br />
-And dainty tit-bits swift to fly.
-</div>
-
-<p>And in his Storks he says&mdash;</p>
-
-<div class="blockindent">
-The heads of lambs, the hams (<ins title="Greek: kôlas">κωλὰς</ins>) of kids.
-</div>
-
-<p>And Plato, in his Griffins, says&mdash;</p>
-
-<div class="blockindent">
-Fish, and hams (<ins title="Greek: kôlas">κωλὰς</ins>), and sausages.
-</div>
-
-<p>And Ameipsias, in his Connus, says&mdash;</p>
-
-<div class="blockindent">
-The ham (<ins title="Greek: kôlê">κωλῆ</ins>) from off the victim, and the ribs,<br />
-And the left side o' th' head are usually given.
-</div>
-
-<p>And Xenophon, in his book on Hunting, says&mdash;"The ham (<ins title="Greek: kôlê">κωλῆ</ins>) is
-fleshy, and the loins moist." And Xenophanes the Colophonian, in his
-Elegies, says&mdash;</p>
-
-<div class="blockindent">
-For having sent a ham (<ins title="Greek: kôlê">κωλῆ</ins>) of kid, you won<br />
-A mighty leg of carefully fatted bull,<br />
-An honourable present for a man,<br />
-Whose glory shall pervade all Greece, and never<br />
-Cease while the poets and the songs of Greece<br />
-Survive in memory and the mouths of men.
-</div>
-
-<p><span class="pagenum">[Pg 581]</span></p>
-
-<div class="sidenote-left">TURNIPS.</div>
-
-<p>7. And as immediately after this a great quantity of food of all sorts
-was brought in, we will just mention those dishes which seem most
-worthy of being remembered; for there was a great quantity of birds,
-and of geese, and also of young birds (which some people call <ins title="Greek: pipoi">πίποι</ins>),
-and of pigs, and of those highly-esteemed birds the pheasants.
-And after I have told you about the vegetables, I will then enumerate
-to you the other dishes also.</p>
-
-<p>8. First of all, there were turnips; and Apellas, in his treatise
-on the Cities in Peloponnesus, says that turnips are called <ins title="Greek: gasteres">γαστέρες</ins>
-by the Laced&aelig;monians: and Nicander the Colophonian, in his
-Dialects, says that among the B&oelig;otians it is cabbages which are called
-<ins title="Greek: gasteres">γαστέρες</ins>, and that turnips are called in
-Boeotia <ins title="Greek: zekeltides">ζεκελτίδες</ins>.
-But Amerias and Timachidas affirm that it is gourds which
-are called <ins title="Greek: zakeltides">ζακελτίδες</ins>.
-And Speusippus, in the second book of
-his treatise on Things resembling one another, says&mdash;"The radish, the
-turnip, the rape, and the nasturtium all resemble each other." But
-Glaucus, in his Cookery Book, spells the word <ins title="Greek: rhaphys">ῥάφυς</ins> (rape)
-with the lene <ins title="Greek: p">π</ins>,&mdash;<ins title="Greek: rhapys">ῥάπυς</ins>. But these vegetables have
-nothing else like them, unless, indeed, it be the plant which we call
-bounias: but Theophrastus does not use the name of bounias, but calls
-it a sort of male turnip; and perhaps the plant which he means is the
-bounias. And Nicander, in his Georgics, mentions the bounias&mdash;</p>
-
-<div class="blockindent">
-Sow turnips on a well-roll'd field, that they<br />
-May grow as large as the flat dish that holds them.<br />
-
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*<br />
-
-. . . . . For there are two kinds<br />
-Which from the radish spring: one long, one firm,<br />
-Both seen in well-till'd beds in kitchen gardens.
-</div>
-
-<p>And the turnips which grow on the banks of the Cephisus are mentioned
-by Cratis, in his Orators, thus&mdash;</p>
-
-<div class="blockindent">
-And wholly like the turnips of Cephisus.
-</div>
-
-<p>But Theophrastus says that there are two kinds of turnips, the male and
-the female, and that they both come from the same seed; but Posidonius
-the Stoic philosopher, in the twenty-seventh book of his Histories,
-concerning Dalmatia, says that there are some turnips which grow
-without any cultivation, and also some carrots that grow wild. But
-Diphilus the physician, of Siphnos, says&mdash;"The turnip has attenuating
-properties, and is harsh and indigestible, and moreover is apt to cause
-flatulence: but the vegetable called bounias is superior to that; for
-it is sweeter in taste and more digestible, in addition to being
-
-<span class="pagenum">[Pg 582]</span>
-
-wholesome for the stomach and nutritious. But the turnip," he says,
-"when roasted, is more easily digested, but in this state it attenuates
-the blood still more." This vegetable is mentioned by Eubulus, in his
-Ancylion, where he says&mdash;</p>
-
-<div class="blockindent">
-I bring this turnip to be roasted now.
-</div>
-
-<p>And Alexis, in his Enthusiast, says&mdash;</p>
-
-<div class="blockindent">
-I speak to Ptolemy, roasting slices of turnip.
-</div>
-
-<p>But the turnip, when pickled, is more attenuating in its effects than
-when boiled, especially when it is pickled with mustard, as Diphilus
-says.</p>
-
-<p>9. Then there was the cabbage. Eudemus the Athenian, in his treatise
-on Vegetables, says that there are three kinds of cabbage&mdash;the kind
-called the salt-cabbage, and the smooth-leaved-cabbage, and the
-parsley-cabbage: and that the salt-cabbage is reckoned the finest of
-all in respect of its delicacy of taste; and it grows in Eretria, and
-Cyme, and Rhodes, and also in Cnidos and Ephesus: but the smooth-leaved
-kind is found in every country; and the parsley-cabbage has its name
-from the curly nature of its leaves, for it is like parsley, both in
-that respect and in its general thickness. But Theophrastus writes
-thus&mdash;"But of the <ins title="Greek: rhaphanos">ῥάφανος</ins>,&mdash;I mean the cabbage,&mdash;there is
-one kind with curly leaves, and another with smooth leaves, and a third
-which is wild." And Diphilus the Siphnian says&mdash;"The finest and most
-delicious cabbage grows in Cyme: in Alexandria it is bitter; and the
-seed which is brought from Rhodes to Alexandria produces sweet cabbage
-for one year, after which time it degenerates again, from the nature of
-the soil." And Nicander, in his Georgics, says&mdash;</p>
-
-<div class="blockindent">
-The smooth-leaved cabbage sometimes wild is found,<br />
-And then the curly many-leaved plants<br />
-Are often sown in beds; . . . . . . . .<br />
-There is another kind, of reddish colour,<br />
-Like frogs in drought; some of bad colour too<br />
-Do come from Cyme, like the dingy soles<br />
-Which cobblers often sew on worn-out boots;<br />
-And these the ancients do the Prophets call.
-</div>
-
-<p>But perhaps Nicander calls the cabbage Prophet, as being sacred; since
-in Hipponax, in his Iambics, we find some such lines as these,&mdash;</p>
-
-<div class="blockindent">
-He falling down worshipp'd the seven-leaved cabbage,<br />
-To which, before she drank the poison'd draught,<br />
-Pandora brought a cake at the Thargelia.
-</div>
-
-<p><span class="pagenum">[Pg 583]</span></p>
-
-<div class="sidenote-left">CABBAGE.</div>
-
-<p>And Ananius says&mdash;</p>
-
-<div class="blockindent">
-And, by the cabbage do I swear, I love thee<br />
-By far the most of mortal men . . . .
-</div>
-
-<p>And Teleclides, in his Prytanes, uses the oath, "Yes, by the cabbages!"
-and Epicharmus has the same exclamation in his Earth and Sea; and so
-has Eupolis, in his Dyers; and it appears to have been an Ionian oath:
-and there is nothing very strange in the fact of some people having
-sworn by the cabbage, since Zeno the Citti&aelig;an, the founder of the sect
-of the Stoics, imitating the oath of Socrates, "by the bitch," was used
-himself to swear "by the caper," as Empodus relates in his Memorabilia.</p>
-
-<p>10. And at Athens the cabbage used to be given to women who had just
-been delivered, as a sort of medicine, having a tendency to add to
-their nourishment. Accordingly, Ephippus, in his Geryones, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace6">What shall next be done?</span><br />
-There is no garland now before the doors,<br />
-No savoury smell strikes on my nostril's edge<br />
-From Amphidromian festival, in which<br />
-The custom is to roast large bits of cheese,<br />
-Such as the Chersonesus furnishes,<br />
-And then to boil a radish bright with oil,<br />
-And fry the breasts of well-fed household lamb,<br />
-And to pluck pigeons, thrushes too, and finches,<br />
-And to eat squids and cuttle-fish together,<br />
-And many polypi with wondrous curls,<br />
-And to quaff many goblets of pure wine.
-</div>
-
-<p>And Antiphanes, in his Parasite, speaks of the cabbage as an economical
-food, in the following lines, where he says&mdash;</p>
-
-<div class="blockindent">
-And what these things are, you, my wife, know well;<br />
-Garlic, and cheese, and cheesecakes, dainty dishes<br />
-Fit for a gentleman; no fish cured and salted,<br />
-No joints of lamb well stuff'd with seasoning,<br />
-No forced meat of all kinds of ingredients;<br />
-No high made dishes, fit to kill a man;<br />
-But they will boil some cabbage sweet, ye gods!<br />
-And in the dish with it some pulse of pease.
-</div>
-
-<p>And Diphilus says, in his Insatiable Man,&mdash;</p>
-
-<div class="blockindent">
-All sorts of dainties now come round us here,<br />
-All of their own accord. There's cabbage fresh,<br />
-Well boil'd in oil; and many paunches, and<br />
-Dishes of tender meat. No . . . . by Jove,<br />
-
-<span class="pagenum">[Pg 584]</span>
-
-Nor are they like my platters of bruised olives.
-</div>
-
-<p>And Alc&aelig;eus, in his Pal&aelig;stra, says&mdash;</p>
-
-<div class="blockindent">
-And now she's roasted a large dish of cabbage.
-</div>
-
-<p>And Polyzelus, in his Birth of the Muses, names cabbages; and says&mdash;</p>
-
-<div class="blockindent">
-The close-grown cabbage with its lofty leaves.
-</div>
-
-<p>11. The next thing to be mentioned is beet-root. Of beet-root
-(according to the opinion of Theophrastus), the white is more juicy
-than the black, and it contains less seed, and it is the kind which
-is called the Sicilian beet. But, says he, the beet called <ins title="Greek: seutlis">σευτλὶς</ins>
-is a different kind from the <ins title="Greek: teutlon">τεῦτλον</ins>. On which
-account, Diphilus the comic poet, in his drama called the Hero,
-reproaches some one for speaking incorrectly, and for calling
-<ins title="Greek: teutla">τεῦτλα</ins>, <ins title="Greek: teutlidas">τευτλίδας</ins>.
-And Eudemus, in his treatise on
-Vegetables, says that there are four kinds of <ins title="Greek: teutla">τεὖτλα</ins>: there is
-the kind which may be pulled, the kind with a stalk, the white kind,
-and the common kind; and this last is of a brown colour. But Diphilus
-the Siphnian says that the beet which he calls <ins title="Greek: seutlion">σεύτλιον</ins> is
-more juicy than the cabbage, and is also, in a moderate degree, more
-nutritious; and it ought to be boiled and eaten with mustard, and that
-then it has a tendency to attenuate the blood, and to destroy worms;
-but the white kind is better for the stomach, while the black is more
-diuretic. He says, also, that their roots are more pleasing to the
-palate, and more nutritious.</p>
-
-<p>12. Then there is the carrot. "This vegetable," says Diphilus, "is
-harsh, but tolerably nutritious, and moderately good for the stomach;
-but it passes quickly through the bowels, and causes flatulence: it is
-indigestible, diuretic, and not without some influence in prompting men
-to amatory feelings; on which account it is called a philtre by some
-people." And Numenius, in his Man fond of Fishing, says&mdash;</p>
-
-<div class="blockindent">
-Of all the plants which grow in fields unsown,<br />
-Or which take root in fertile plough'd-up lands<br />
-In winter, or when flowering spring arrives,<br />
-Such as the thistle dry, or the wild carrot,<br />
-Or the firm rape, or lastly, the wild cabbage.
-</div>
-
-<p>And Nicander, in the second book of his Georgics, says&mdash;</p>
-
-<div class="blockindent">
-Then there is also the deep root of fennel,<br />
-And of rock-parsley, and the carrot too,<br />
-Which loves dry soils, the sow-thistle, the myrrh plant,<br />
-The dog-tongue and the chicory. And with them bruise<br />
-The tough hard-tasted leaves of arum, and<br />
-The plant which farmers do entitle bird's-milk.
-</div>
-
-<p><span class="pagenum">[Pg 585]</span></p>
-
-<div class="sidenote-left">LEEKS.</div>
-
-<p>Theophrastus also mentions the carrot; and Ph&aelig;nias, in the fifth book
-of his treatise on Plants, speaks as follows:&mdash;"But as to the nature of
-the seed, the plant which is called <ins title="Greek: sêps">σὴψ</ins> and the seed of the
-carrot are much alike." And in his first book he says&mdash;"The following
-plants have seed in pods of umbellated form: the anise, fennel, the
-carrot, the bur-parsley, hemlock, coriander, and aconite (which some
-call mousekiller)." But, since Nicander has mentioned the arum, I must
-also add that Ph&aelig;nias, in the book which I have just mentioned, writes
-thus:&mdash;"The dracontium, which some call arum or aronia." But Diocles,
-in the first book of his treatise on the Wholesomes, calls the carrot,
-not <ins title="Greek: staphylinos">σταφυλῖνος</ins>, but <ins title="Greek: astaphylinos">ἀσταφύλινος</ins>. There is also
-another kind which is called <ins title="Greek: karôton">καρωτὸν</ins>, which is a large and
-well-grown carrot, more juicy than the <ins title="Greek: staphylinos">σταφυλῖνος</ins>,
-and more heating,&mdash;more diuretic, very good for the stomach, and very easily
-digested, as Diphilus assures us.</p>
-
-<p>13. Then there is the <ins title="Greek: kephalôton">κεφαλωτὸν</ins>, or leek, which the same Diphilus says
-is also called <ins title="Greek: prasion">πράσιον</ins>; and he says that it
-is superior to the kind called the sliced-leek, and that it has some
-effect in attenuating the blood, and is nutritious, and apt to cause
-flatulence. But Ep&aelig;netus, in his Cookery Book, says that the leeks are
-also called <ins title="Greek: gêthyllides">γηθυλλίδες</ins>; and I find this name occurring in Eubulus, in his
-Pornoboscus, where he says&mdash;</p>
-
-<div class="blockindent">
-I cannot now eat any other loaf,<br />
-For I've just had one at Gnath&aelig;nius',<br />
-Whom I found boiling up <ins title="Greek: gêthyllides">γηθυλλίδες</ins>.
-</div>
-
-<p>But some say that the <ins title="Greek: gêthyllis">γηθυλλὶς</ins> is the same as the peculiar kind of leek
-called <ins title="Greek: gêthyon">γήθυον</ins>, which Phrynichus mentions in his Saturn. And Didymus,
-interpreting that play, says that the <ins title="Greek: gêthyon">γήθυον</ins> resembles the leek called
-the vine-leek, or <ins title="Greek: ampeloprason">ἀμπελόπρασον</ins>; and he says that they are also called
-<ins title="Greek: epithyllides">ἐπιθυλλίδες</ins>. And Epicharmus also mentions the gethyllides in his
-Philoctetes, where he says&mdash;</p>
-
-<div class="blockindent">
-Two heads of garlic, two gethyllides.
-</div>
-
-<p>And Aristophanes, in his second &AElig;olosicon, says&mdash;</p>
-
-<div class="blockindent">
-Some roots of leeks (<ins title="Greek: gêthyôn">γηθύων</ins>), which taste almost like garlic.
-</div>
-
-<p>And Polemo the geographer, in his book on Samothrace, says that
-Latona had a longing for the gethyllis, writing as follows:&mdash;"Among
-the Delphians, at the festival which they call the Theoxenia, there
-
-<span class="pagenum">[Pg 586]</span>
-
-is a rule that whoever brings the largest gethyllis to Latona shall
-receive a portion of food from off her table; and I myself have seen
-a gethyllis as big as a turnip or as the round rape. And men say that
-Latona, when she was pregnant with Apollo, longed for the gethyllis; on
-which account it is treated with this respect."</p>
-
-<p>14. Next comes the gourd. But as gourds were served round to us in
-the winter season, every one marvelled, thinking that they were fresh
-gourds; and we recollected what the beautiful Aristophanes said in his
-Seasons, praising the glorious Athens in these lines:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> There you shall at mid-winter see</span><br />
-<span class="linespace1">Cucumbers, gourds, and grapes, and apples,</span><br />
-And wreaths of fragrant violets<br />
-<span class="linespace1">Cover'd with dust, as if in summer.</span><br />
-And the same man will sell you thrushes,<br />
-<span class="linespace1">And pears, and honey-comb, and olives,</span><br />
-Beestings, and tripe, and summer swallows,<br />
-<span class="linespace1">And grasshoppers, and bullock's paunches.</span><br />
-There you may see full baskets pack'd<br />
-<span class="linespace1">With figs and myrtle, crown'd with snow;</span><br />
-There you may see fine pumpkins join'd<br />
-<span class="linespace1">To the round rape and mighty turnip;</span><br />
-So that a stranger well may fear<br />
-<span class="linespace1">To name the season of the year.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> That's a fine thing if all the year</span><br />
-<span class="linespace1">A man can have whate'er he pleases.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Say rather, it's the worst of evils;</span><br />
-<span class="linespace1">For if the case were different,</span><br />
-Men would not cherish foolish fancies<br />
-<span class="linespace1">Nor rush into insane expenses.</span><br />
-But after some short breathing time<br />
-<span class="linespace1">I might myself bear off these things;</span><br />
-As indeed in other cities,<br />
-<span class="linespace1">Athens excepted, oft I do:</span><br />
-However, as I tell you now,<br />
-<span class="linespace1">The Athenians have all these things.</span><br />
-Because, as we may well believe,<br />
-<span class="linespace1">They pay due honour to the gods</span>.<br />
-<span class="linespaceneg1_2"><i>B.</i> 'Tis well for them they honour you,</span><br />
-<span class="linespace1">Which brings them this enjoyment, since</span><br />
-You seek to make their city Egypt,<br />
-<span class="linespace1">Instead of the immortal Athens.</span>
-</div>
-
-<p><span class="pagenum">[Pg 587]</span></p>
-
-<div class="sidenote-left">POULTRY.</div>
-
-<p>At all events, we were astonished eating cucumbers in the month of
-January; for they were green, and full of their own peculiar flavour,
-and they happened to have been dressed by cooks who above all men
-knew how to dress and season such things. Laurentius, therefore, asked
-whether the ancients were acquainted with this vegetable, or with
-this way of dressing it. And Ulpian said&mdash;Nicander the Colophonian,
-in the second book of his Georgics, mentions this way of dressing the
-vegetable, calling the gourds not <ins title="Greek: kolokyntai">κολόκυνται</ins>, but <ins title="Greek: sikyai">σίκυαι</ins>; for, indeed, that
-was one of their names, as we have said before. And his words are:&mdash;</p>
-
-<div class="blockindent">
-First cut the gourds in slices, and then run<br />
-Threads through their breadth, and dry them in the air;<br />
-Then smoke them hanging them above the fire;<br />
-So that the slaves may in the winter season<br />
-Take a large dish and fill it with the slices,<br />
-And feast on them on holidays: meanwhile<br />
-Let the cook add all sorts of vegetables,<br />
-And throw them seed and all into the dish;<br />
-Let them take strings of gherkins fairly wash'd,<br />
-And mushrooms, and all sorts of herbs in bunches,<br />
-And curly cabbages, and add them too.
-</div>
-
-<p>15. The next thing to be mentioned is poultry. And since poultry was
-placed on the gourds and on other scraped (<ins title="Greek: knista">κνιστὰ</ins>) vegetables,
-(and this is what Aristophanes in his Delian Woman says of chopped
-up vegetables, “<ins title="Greek: knista">κνιστὰ</ins>, or pressed grapes,”) Myrtilus said,—But now,
-in our time, we have got into a habit of calling nothing <ins title="Greek: ornithas">ὄρνιθας</ins> or
-<ins title="Greek: ornithia">ὀρνίθια</ins> but pullets, of which I see a quantity
-now being brought round. (And Chrysippus the philosopher, in the
-fifth book of his Treatise on what is Honourable and Pleasant,
-writes thus&mdash;"As some people insist upon it that white pullets are
-nicer than black ones.") And the names given to the male fowl are
-<ins title="Greek: alektryones">ἀλεκτρυόνες</ins> and <ins title="Greek: alektorides">ἀλεκτορίδες</ins>. But anciently, men
-were accustomed to use the word <ins title="Greek: ornis">ὄρνις</ins>, both in the masculine
-and feminine gender, and to apply it to other birds, and not to this
-species in particular to the exclusion of others, as is now done when
-we speak of buying birds, and mean only poultry. Accordingly, Homer
-says,</p>
-
-<div class="blockindent">
-And many birds (<ins title="Greek: ornithes polloi">ὄρνιθες πολλοὶ</ins>)
-beneath the sun's bright rays.
-</div>
-
-<p>And in another place he uses the word in the feminine gender, and says&mdash;</p>
-
-<div class="blockindent">
-A tuneful bird (<ins title="Greek: ornithi ligyrê">ὄρνιθι λιγυρῇ</ins>).
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 588]</span></p>
-
-<div class="blockindent">
-As the bold bird her helpless young attends,<br />
-From danger guards them, and from want defends;<br />
-In search of prey she wings the spacious air,<br />
-And with untasted food supplies her care,<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">[25]</a>&mdash;
-</div>
-
-<p>again using <ins title="Greek: ornis">ὄρνις</ins> in the feminine gender. But Menander in his
-first edition of the Heiress, uses the word plainly in the sense in
-which it is used at the present day; saying&mdash;</p>
-
-<div class="blockindent">
-A cock had loudly crow'd&mdash;"Will no one now,"<br />
-He cried out, “drive this poultry (<ins title="Greek: tas ornithas">τὰς ὄρνιθας</ins>) from our doors”
-</div>
-
-<p>And again, he writes&mdash;</p>
-
-<div class="blockindent">
-She scarcely could the poultry (<ins title="Greek: tas orneis">τὰς ὄρνεις</ins>) drive away.
-</div>
-
-<p>But Cratinus, in his Nemesis, has used the form <ins title="Greek: ornithion">ὀρνίθιον</ins>,
-saying&mdash;</p>
-
-<div class="blockindent">
-And all the other birds (<ins title="Greek: ornithia">ὀρνίθια</ins>).
-</div>
-
-<p>And they use not only the form <ins title="Greek: ornin">ὄρνιν</ins>, but also that of <ins title="Greek: ornitha">ὄρνιθα</ins>,
-in the masculine gender. The same Cratinus says in the same play&mdash;
-</p>
-
-<div class="blockindent">
-A scarlet winged bird (<ins title="Greek: ornitha phoinikopteron">ὄρνιθα φοινικόπτερον</ins>).
-</div>
-
-<p>And again, he says&mdash;</p>
-
-<div class="blockindent">
-You, then, must now become a large bird (<ins title="Greek: ornitha megan">ὄρνιθα μέγαν</ins>).
-</div>
-
-<p>And Sophocles, in his Antenorid&aelig;, says&mdash;</p>
-
-<div class="blockindent">
-A bird (<ins title="Greek: ornitha">ὄρνιθα</ins>), and a crier, and a servant.
-</div>
-
-<p>And &AElig;schylus, in his Cabiri, says&mdash;</p>
-
-<div class="blockindent">
-I make you not a bird (<ins title="Greek: ornitha">ὄρνιθα</ins>) of this my journey.
-</div>
-
-<p>And Xenophon, in the second book of his Cyrop&aelig;dia, says&mdash;"Going in
-pursuit of birds (<ins title="Greek: tous ornithas">τοὺς ὄρνιθας</ins>) in the severest winter." And
-Menander, in his Twin Sisters, says&mdash;</p>
-
-<div class="blockindent">
-I came laden with birds (<ins title="Greek: orneis">ὄρνεις</ins>).
-</div>
-
-<p>And immediately afterwards he has</p>
-
-<div class="blockindent">
-He sends off birds (<ins title="Greek: ornithas apostellei">ὄρνιθας ἀποστέλλει</ins>).
-</div>
-
-<p>And that they often used <ins title="Greek: orneis">ὄρνεις</ins> as the plural form we have the
-evidence of Menander to prove to us: and also Alcman says somewhere or
-other&mdash;</p>
-
-<div class="blockindent">
-The damsels all with unaccomplish'd ends<br />
-Departed; just as frighten'd birds (<ins title="Greek: orneis">ὄρνεις</ins>) who see<br />
-A hostile kite which hovers o'er their heads.
-</div>
-
-<p>And Eupolis, in his Peoples, says&mdash;</p>
-
-<div class="blockindent">
-Is it not hard that I should have such sons,<br />
-When every bird (<ins title="Greek: orneis">ὄρνεις</ins>) has offspring like its sire?
-</div>
-
-<p><span class="pagenum">[Pg 589]</span></p>
-
-<div class="sidenote-left">ANAXANDRIDES.</div>
-
-<p>16. But, on the other hand, the ancients sometimes also
-used the word <ins title="Greek: alektryôn">ἀλεκτρυὼν</ins> in the feminine gender for a hen.
-Cratinus, in his Nemesis, says&mdash;</p>
-
-<div class="blockindent">
-This is your work, O Leda. Take you care<br />
-To imitate the manners of a hen (<ins title="Greek: alektryônos">ἀλεκτρυόνος</ins>)<br />
-And sit upon this egg, that so you may<br />
-Show us from out this shell a noble bird.
-</div>
-
-<p>And Strattis, in his Men Fond of Cold, says&mdash;</p>
-
-<div class="blockindent">
-And all the hens (<ins title="Greek: hai d' alektryones hapasai">αἱ δ᾽ ἀλεκτρυόνες ἅπασαι</ins>),<br />
-And all the pigs are also dead,<br />
-And all the little birds around.
-</div>
-
-<p>And Anaxandrides says, in his Tereus&mdash;</p>
-
-<div class="blockindent">
-They saw the boars their species propagate<br />
-With joy, and likewise all the hens (<ins title="Greek: tas alektryonas">τὰς ἀλεμτρυόνας</ins>).
-</div>
-
-<p>And since I have mentioned this comic poet, and as I know, too, that
-this play of his, namely Tereus, is not reckoned one of his best, I
-will also bring forward, my friends, for your judgment, what Cham&aelig;leon
-of Heraclea has said about him in the sixth book of his treatise on
-Comedy; where he uses the following language:&mdash;"Anaxandrides once,
-publishing a dithyrambic poem at Athens, entered the city on a horse,
-and recited some lines of his Ode. And he was a very fine, handsome
-man to look at; and he let his hair grow, and wore a purple robe with
-golden fringes, but being a man of a bitter disposition he was in the
-habit of behaving in some such manner as this with respect to his
-comedies. Whenever he did not get the victory he took his play and
-sent it to the frankincense market to be torn up to pack bunches of
-frankincense in, and did not revise it as most people did. And in this
-way he destroyed many clever and elegant plays; being, by reason of his
-old age, very sulky with the spectators. And he is said to have been a
-Rhodian by birth, of the city of Camirus: and I wonder therefore how it
-was that his Tereus got preserved, since it did not obtain the victory;
-and I feel the same wonder in the case of others by the same author.
-And Theopompus, in his Peace, also uses the word <ins title="Greek: alektryôn">ἀλεκτρύων</ins> for
-hens, speaking thus&mdash;</p>
-
-<div class="blockindent">
-I am so vex'd at having lost the hen (<ins title="Greek: alektryona">ἀλεκτρυόνα</ins>)<br />
-Which laid the finest eggs in all the yard.
-</div>
-
-<p>And Aristophanes, in his D&aelig;dalus, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 590]</span></p>
-
-<div class="blockindent">
-She laid a noble egg, like any hen (<ins title="Greek: alektryôn">ἀλεκτρυών</ins>).
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-Sometimes we find that hens (<ins title="Greek: alektryones">ἀλεκτρυόνες</ins>) when driven about,<br />
-And frighten'd, lay wind eggs.
-</div>
-
-<p>And in the Clouds, where he is explaining to the old man the difference
-between the names, he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Tell me then, now, what name I ought to give them.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Call this, the hen, <ins title="Greek: alektryainan">ἀλεκτρύαιναν</ins>, thus,</span><br />
-And call her mate, the cock, <ins title="Greek: alektora">ἀλέκτορα</ins>.
-</div>
-
-<p>And we find the cock called <ins title="Greek: alektoris">ἀλεκτορὶς</ins> and <ins title="Greek: alektôr">ἀλέκτωρ</ins>. And Simonides writes&mdash;</p>
-
-<div class="blockindent">
-O tuneful voiced <ins title="Greek: alektôr">ἀλέκτωπ</ins>.
-</div>
-
-<p>And Cratinus, in his Seasons, says&mdash;</p>
-
-<div class="blockindent">
-Like the Persian loud-voiced cock (<ins title="Greek: alektôr">ἀλέκτωρ</ins>),<br />
-Who every hour sings his song.
-</div>
-
-<p>And he has this name from rousing us from our beds (<ins title="Greek: lektron">λέκτρον</ins>). But the
-Dorians, who write <ins title="Greek: lektron">ὄρνις</ins> with a <ins title="Greek: x">ξ</ins>, <ins title="Greek: ornis">ὄρνιξ</ins>, make the genitive with a <ins title="Greek: ch">χ</ins>,
-<ins title="Greek: ornichos">ὄρνιχος</ins>. But Alcman writes the nominative with a <ins title="Greek: s">ς</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-The purple bird (<ins title="Greek: ornis">ὄρνις</ins>) of spring.
-</div>
-
-<p>Though I am aware that he too makes the genitive with a <ins title="Greek: ch">χ</ins>,
-saying&mdash;</p>
-
-<div class="blockindent">
-But yet by all the birds (<ins title="Greek: ornichôn">ὀρνίχων</ins>).
-</div>
-
-<p>17. The next thing to be mentioned is the pig, under the name of
-<ins title="Greek: delphax">δέλφαξ</ins>. Epicharmus calls the male pig <ins title="Greek: delphax">δέλφαξ</ins>
-in his Ulysses the Deserter, saying&mdash;</p>
-
-<div class="blockindent">
-I lost by an unhappy chance<br />
-<span class="linespace1">A pig (<ins title="Greek: delphaka">δέλφακα</ins>) belonging to the neighbours,</span><br />
-Which I was keeping for Eleusis<br />
-<span class="linespace1">And Ceres's mysterious feast.</span><br />
-Much was I grieved; and now he says<br />
-<span class="linespace1">That I did give it to th' Ach&aelig;ans,</span><br />
-Some kind of pledge; and swears that I<br />
-<span class="linespace1">Betray'd the pig (<ins title="Greek: ton delphaka">τὸν δέλφακα</ins>) designedly.</span>
-</div>
-
-<p>And Anaxilus also, in his Circe, has used the word <ins title="Greek: delphax">δέλφαξ</ins> in
-the masculine gender; and moreover has used it of a full-grown pig,
-saying&mdash;</p>
-
-<div class="blockindent">
-Some of you that dread goddess will transform<br />
-To pigs (<ins title="Greek: delphakas">δέλφακας</ins>), who range the mountains and the woods.<br />
-Some she will panthers make; some savage wolves,<br />
-And terrible lions.
-</div>
-
-<p>But Aristophanes, in his Fryers, applies the word to female pigs, and
-says&mdash;</p>
-
-<p><span class="pagenum">[Pg 591]</span></p>
-
-<div class="sidenote-left">PIGS.</div>
-
-<div class="blockindent">
-The paunch, too, of a sow in autumn born (<ins title="Greek: delphakos opôrinês">δέλφακος ὀπωρίνης</ins>).
-</div>
-
-<p>And in his Acharnians he says&mdash;</p>
-
-<div class="blockindent">
-For she is young (<ins title="Greek: nea">νέα</ins>), but when she is a sow (<ins title="Greek: delphakoumena">δελφακουμένα</ins>),<br />
-You'll see she'll have a large, fat, ruddy tail;<br />
-And if you keep her she'll be a noble pig (<ins title="Greek: choiros kala">χοῖρος καλά</ins>).
-</div>
-
-<p>And Eupolis, in his Golden Age, uses it as feminine; and Hipponax
-wrote&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Hôs Ephesiê delphax">Ώς Έφεσίη δέλφαξ</ins>.
-</div>
-
-<p>And, indeed, it is the female pig which is more correctly called by
-this name, as having <ins title="Greek: delphyas">δελφύας</ins>, for that word <ins title="Greek: delphys">δελφὺς</ins>
-means a womb. And it is the word from which <ins title="Greek: adelphos">ἀδελφὸς</ins> is
-derived. But respecting the age of these animals, Cratinus speaks in
-his Archilochi, saying&mdash;</p>
-
-<div class="blockindent">
-These men have <ins title="Greek: delphakes">δέλφακες</ins>, the others <ins title="Greek: choiroi">χοῖροι</ins>.
-</div>
-
-<p>And Aristophanes the grammarian, in his treatise on Ages, says&mdash;"Those
-pigs which are now come to a compact form, are called <ins title="Greek: delphakes">δέλφακες</ins>; but those which
-are tender, and are full of juice,
-are called <ins title="Greek: choiroi">χοῖροι</ins>;" and this makes that line of Homer
-intelligible&mdash;</p>
-
-<div class="blockindent">
-The servants all have little pigs (<ins title="Greek: choirea">χοίρεα</ins>) to eat,<br />
-But on fat hogs (<ins title="Greek: syes">σύες</ins>) the dainty suitors feast.<a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">[26]</a>
-</div>
-
-<p>And Plato the comic poet, in his Poet, uses the word in the masculine
-gender, and says&mdash;</p>
-
-<div class="blockindent">
-He led away the pig (<ins title="Greek: ton delphaka">τόν δέλφακα</ins>) in silence.
-</div>
-
-<p>But there was ancient custom, as Androtion tells us, for the sake of
-the produce of the herds, never to slay a sheep which had not been
-shorn, or which had never had young, on which account they always ate
-full-grown animals:</p>
-
-<div class="blockindent">
-But on fat hogs the dainty suitors feast.
-</div>
-
-<p>And even to this day the priest of Minerva never sacrifices a lamb,
-and never tastes cheese. And when, on one occasion, there was a want
-of oxen, Philochorus says, that a law was passed that they should
-abstain from slaying them on account of their scarcity, wishing to get
-a greater number, and to increase the stock by not slaying them. But
-the Ionians use the word <ins title="Greek: choiros">χοιρος</ins> also of the female pig, as
-Hipponax does, where he says&mdash;</p>
-
-<div class="blockindent">
-With pure libations and the offer'd paunch<br />
-Of a wild sow (<ins title="Greek: agrias choirou">ἀγρίας χοίρου</ins>).
-</div>
-
-<p>And Sophocles, in his T&aelig;narus, a satyric drama, says&mdash;</p>
-
-<div class="blockindent">
-Should you then guard her, like a chain'd-up sow (<ins title="Greek: choiron desmian">χοῖρον δεσμίαν</ins>)?
-</div>
-
-<p><span class="pagenum">[Pg 592]</span></p>
-
-<p>And Ptolemy, the king of Egypt, in the ninth book of his Commentaries,
-says&mdash;"When I was at Assus, the Assians brought me a pig (<ins title="Greek: choiron">χοῖρον</ins>)
-two cubits and a half in height, and the whole of his body
-corresponding in length to that height; and of a colour as white
-as snow: and they said that King Eumenes had been very diligent in
-buying all such animals of them, and that he had given as much as four
-thousand drachm&aelig; a piece for one." And &AElig;schylus says&mdash;</p>
-
-<div class="blockindent">
-But I will place this carefully fed pig<br />
-Within the crackling oven; and, I pray,<br />
-What nicer dish can e'er be given to man?
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Is he a white one?</span><br />
-<span class="linespace6_5"><i>B.</i> Aye, indeed he is</span><br />
-A snow-white pig (<ins title="Greek: choiros">χοῖρος</ins>), and singed most carefully.<br />
-<span class="linespaceneg1_2"><i>A.</i> Now boil him, and take care he is not burnt.</span>
-</div>
-
-<p>And again in another place he says&mdash;</p>
-
-<div class="blockindent">
-But having kill'd this pig (<ins title="Greek: choiron tonde">χοῖρον τόνδε</ins>), of the same litter<br />
-Which has wrought so much mischief in the house,<br />
-Pushing and turning ev'rything upside down.
-</div>
-
-<p>And these lines have all been quoted by Cham&aelig;leon, in his Commentary on
-&AElig;schylus.</p>
-
-<p>18. But concerning the pig, that it is accounted a sacred animal
-among the Cretans, Agathocles the Babylonian, in the first book of
-his account of Cyzicus, speaks as follows&mdash;"They say that Jupiter was
-born in Crete, on the mountain Dicte; on which mountain a mysterious
-sacrifice used to take place. For it is said that a sow allowed Jupiter
-to suck its udder. And that she going about with her constant grunting,
-made the whining of the infant inaudible to those who were looking
-for him. On which account all the Cretans think that that animal is
-to be worshipped; and nothing, it is said, can induce them to eat
-its flesh. And the Praisians also sacrifice to a sow; and this is a
-regular sacrifice among that people before marriage. And Neanthes of
-Cyzicus gives a similar account, in the second book of his treatise on
-Mysteries.</p>
-
-<p>Ach&aelig;us the Eretrian mentions full-grown sows under the name of <ins title="Greek: petalides hyes">πεταλίδες ὕες</ins>
-in &AElig;thon, a satyric drama, where he says&mdash;</p>
-
-<div class="blockindent">
-And I have often heard of full-grown sows<br />
-Under this shape and form.
-</div>
-
-<p><span class="pagenum">[Pg 593]</span></p>
-
-<div class="sidenote-left">PIGS.</div>
-
-<p>But he has given the name of <ins title="Greek: petalides">πεταλίδες</ins> by a metaphor from heifers. For
-they are called <ins title="Greek: petêloi">πέτηλοι</ins>, or spreading, from their horns, when they have
-spreading horns. And Eratosthenes has spoken of pigs in the same way
-as Achæus has in his Anterinnys, and has called them <ins title="Greek: larinoi">λαρινοὶ</ins>, using
-this word metaphorically, which properly belongs to fatted oxen which
-were called so from the verb <ins title="Greek: larineuomai">λαπινεύομαι</ins>, which is a word of the same
-meaning as <ins title="Greek: sitizomai">σιτίζομαι</ins>, to be fed up. And Sophron uses the word&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: boes de larineuontai">βόες δὲ λαρινεύονται</ins>;
-</div>
-
-<p>or perhaps it comes from Larina, a small town of Epirus, or from the
-name of the herdsman, which may have been Larinus.
-</p>
-
-<p>19. And once when a pig was served up before us, the half of which was
-being carefully roasted, and the other half boiled gently, as if it had
-been steamed, and when all marvelled at the cleverness of the cook, he
-being very proud of his skill, said&mdash;And, indeed, there is not one of
-you who can point out the place where he received the death wound; or
-where his belly was cut so as to be stuffed with all sorts of dainties.
-For it has thrushes in it, and other birds; and it has also in it parts
-of the abdomens of pigs, and slices of a sow's womb, and the yolks of
-eggs, and moreover the entrails of birds, with their ovaries, those
-also being full of delicate seasoning, and also pieces of meat shred
-into thin shavings and seasoned with pepper. For I am afraid to use the
-word <ins title="Greek: isikia">ἰσίκια</ins> before Ulpian, although I know that he himself is
-very fond of the thing. And, indeed, my favourite author Paxamus speaks
-of it by this name, and I myself do not care much about using no words
-but such as are strictly Attic. Do you, therefore, show me now how this
-pig was killed, and how I contrived to roast half of him and to boil
-the other side.&mdash;And as we kept on examining him, the cook said,&mdash;But
-do you think that I know less about my business than the ancient cooks,
-of whom the comic poets speak? for Posidippus, in his Dancing Women,
-speaks as follows&mdash;and it is a cook who is represented as making the
-following speech to his pupils&mdash;</p>
-
-<div>20.
-<div class="topspace-2">
-<div class="blockindent">
-My pupil Leucon, and the rest of you,<br />
-You fellow servants&mdash;for there is no place<br />
-Unfit to lecture upon science in;<br />
-
-<span class="pagenum">[Pg 594]</span>
-
-Know that in the cookery no seasoning<br />
-Is equal to the sauce of impudence.<br />
-And, if I must confess the whole o' the truth,<br />
-You'll find this quality of great use everywhere.<br />
-See now, this tribune, who displays a breastplate<br />
-All over scales, or dragon wrought in steel,<br />
-Appears some Briareus; but when th' occasion<br />
-Calls for his might, he proves a very hare.<br />
-So when a cook with helpers and attendants<br />
-Comes to some stranger, and his pupils brings,<br />
-Calling the servants of the house mere humbugs,<br />
-Mere cummin splitters, famine personified;<br />
-They all crouch down before him: but if you bear<br />
-Yourself with honesty and spirit towards him,<br />
-He'll fly half flay'd with fear. Do you remember,<br />
-And, as I bade you, give fair room for boasting,<br />
-And take you care to know the taste of the guests;<br />
-For as in any other market, so<br />
-This is the goal which all your art should seek,<br />
-To run straight into all the feasters' mouths<br />
-As into harbour. At the present moment<br />
-We're busied about a marriage feast&mdash;<br />
-An ox is offer'd as the choicest victim;<br />
-The father-in-law is an illustrious man,<br />
-The son-in-law a person of like honour;<br />
-Their wives are priestesses to the good goddess.<br />
-Corybantes, flutes, a crowd of revellers<br />
-Are all assisting at the festival.<br />
-Here's an arena for our noble art.<br />
-Always remember this.
-</div>
-</div>
-</div>
-
-<p>And concerning another cook (whose name is Seuthes) the same poet
-speaks in the following manner&mdash;</p>
-
-<div class="blockindent">
-Seuthes, in the opinion of those men,<br />
-Is a great bungler. But I'd have you know,<br />
-My excellent friend, the case of a good cook<br />
-Is not unlike that of a general.<br />
-The enemy are present,&mdash;the commander,<br />
-A chief of lofty genius, stands against them,<br />
-And fears not to support the weight of war:&mdash;<br />
-Here the whole band of revellers is the enemy,<br />
-It marches on in close array, it comes<br />
-Keen with a fortnight's calculation<br />
-Of all the feast: excitement fires their breasts,<br />
-They're ready for the fray, and watch with zeal<br />
-To see what will be served up now before them.<br />
-Think now, that such a crowd collected sits<br />
-To judge of your performance.
-</div>
-
-<p><span class="pagenum">[Pg 595]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<p>21. Then you know there is a cook in the Synephebi of Euphron; just
-hear what a lecture he gives&mdash;</p>
-
-<div class="blockindent">
-When, Carion, you a supper do prepare,<br />
-For those who their own contributions bring,<br />
-You have no time to play, nor how to practise<br />
-For the first time the lessons you've received.<br />
-And you were yesterday in danger too;<br />
-For not one single one of all your tenches<br />
-Had any liver, but they all were empty.<br />
-The brain was decomposed too.&mdash;But you must,<br />
-O Carion, when at any future time<br />
-You chance a band like this to thus encounter,<br />
-As Dromon, Cerdon, and Soterides,<br />
-Giving you all the wages that you ask'd,<br />
-Deal with them fairly. Where we now are going<br />
-To a marriage feast, there try experiments.<br />
-And if you well remember all my rules,<br />
-You are my real pupil; and a cook<br />
-By no means common: 'tis an opportunity<br />
-A man should pray for. Make the best of it,<br />
-The old man is a miser, and his pay<br />
-Is little. If I do not find you eating up<br />
-The very coals, you're done for. Now go in;<br />
-For here the old man comes himself, behold<br />
-How like a skin-flint usurer he looks!
-</div>
-
-<p>22. But the cook in Sosipater's Liar is a great sophist, and in no
-respect inferior to the physicians in impudence. And he speaks as
-follows&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> My art, if you now rightly do consider it,</span><br />
-Is not, O Demylus, at all an art<br />
-To be consider'd lightly;&mdash;but alas,<br />
-'Tis too much prostituted; and you'll find<br />
-That nearly all men fear not to profess<br />
-That they are cooks, though the first principles<br />
-Of the great art are wholly strange to them;<br />
-And so the whole art is discredited.<br />
-But when you meet an honest, genuine cook,<br />
-Who from his childhood long has learnt the art,<br />
-And knows its great effects, and has its rules<br />
-Deep buried in his mind; then, take my word,<br />
-You'll find the business quite a different thing.<br />
-There are but three of us now left in Greece;<br />
-Boidion, and Chariades, and I;<br />
-The rest are all the vilest of the vile.<br />
-<span class="linespaceneg1_2"><i>B.</i> Indeed?</span><br />
-<span class="linespace2_5"><i>A.</i> I mean it. We alone preserve</span><br />
-The school of Sicon: he was the great teacher<br />
-Of all our art: he was the first who taught us<br />
-To scan the stars with judgment: the great Sicon!<br />
-Then, next to this he made us architects:<br />
-He open'd too the paths of physical knowledge;<br />
-And after this he taught us all the rules<br />
-
-<span class="pagenum">[Pg 596]</span>
-
-Of military science; for all these<br />
-Were but preliminaries accessory<br />
-To the preeminent, godlike art of cooking.<br />
-<span class="linespaceneg1_2"><i>B.</i> I think you mean to choke me, my good friend.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Not I; but till the boy comes back from market</span><br />
-I'll stir you up a little with some rules<br />
-About your art, since we can never have<br />
-A more convenient time for talking of it.<br />
-<span class="linespaceneg1_2"><i>B.</i> Oh, by Apollo, you're a zealous man.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Listen, my friend. In the first place, a cook</span><br />
-Must the sublimer sciences have learnt:<br />
-He must know when the stars do set and rise,<br />
-And why. Moreover, when the sun returns,<br />
-Causing the long and short days on the earth;<br />
-And in what figures of the zodiac<br />
-He is from time to time. For, men do say<br />
-All fish, and every meat and herb we eat,<br />
-Have different qualities at different seasons<br />
-Of the revolving year; and he who knows<br />
-The principles and reasons of these things<br />
-Will use each meat when it is most in season;<br />
-And he who knows them not, but acts at random,<br />
-Is always laugh'd at most deservedly.<br />
-Perhaps, too, you don't know wherein the science<br />
-Of th' architect can bear on this our art.<br />
-<span class="linespaceneg1_2"><i>B.</i> Indeed I wonder'd what it had to do with it.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> I'll tell you:&mdash;rightly to arrange the kitchen,</span><br />
-To let in just the light that's requisite,<br />
-To know the quarter whence the winds blow most,<br />
-Are all of great importance in this business&mdash;<br />
-For smoke, according to which way it goes,<br />
-Makes a great difference when you dress a dinner.<br />
-<span class="linespaceneg1_2"><i>B.</i> That may be; but what need is there, I pray,</span><br />
-For cooks to have the science of generals?<br />
-<span class="linespaceneg1_2"><i>A.</i> Order is a prevailing principle</span><br />
-In every art; and most of all in ours:<br />
-For to serve up and take away each dish<br />
-In regular order, and to know the time<br />
-When quick t' advance them, and when slowly bring,<br />
-And how each guest may feel towards the supper,<br />
-And when hot dishes should be set before him,<br />
-When warm ones, and when regular cold meat<br />
-Should be served up, depends on various branches<br />
-Of strategetic knowledge, like a general's.<br />
-<span class="linespaceneg1_2"><i>B.</i> Since then you've shown me what I wish'd to know,</span><br />
-May you, departing now, enjoy yourself.
-</div>
-
-<p><span class="pagenum">[Pg 597]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<p>23. And the cook in the Milesians of Alexis is not very different from
-this, for he speaks as follows&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Do you not know, that in most arts and trades</span><br />
-'Tis not th' artificer who alone has pow'r<br />
-O'er their enjoyment? Those who use them too<br />
-Contribute all their part, if well they use them.<br />
-<span class="linespaceneg1_2"><i>B.</i> How so? Let me, O stranger, understand.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> The duty of the cook is but to dress</span><br />
-And rightly season meat; and nothing more.<br />
-If, then, the man who is to eat his meat,<br />
-And judge of it, comes in proper time,<br />
-He aids the cook in that his business.<br />
-But if he come too late, so that the joint<br />
-Already roasted must be warm'd again,<br />
-Or if he come too soon, so that the cook<br />
-Is forced to roast the meat with undue haste,<br />
-He spoils the pleasure which he might have had<br />
-From the cook's skill by his unpunctuality.<br />
-I class a cook among philosophers;<br />
-You're standing round; my fire is alight;<br />
-See how the numerous dogs of Vulcan's pack<br />
-Leap to the roof; . . . . .<br />
-. . . . . . You know what happens next:<br />
-And so some unforeseen necessity<br />
-Has brought on us alone this end of life.
-</div>
-
-<p>24. But Euphron, whom I mentioned a little while ago, O judges, (for I
-do not hesitate to call you judges, while awaiting the decision of your
-sense,) in his play called the Brothers, having represented a certain
-cook as a well-educated man of extensive learning, and enumerating
-all the artists before his time, and what particular excellence each
-of them had, and what he surpassed the rest in, still never mentioned
-anything of such a nature as I have frequently prepared for you.
-Accordingly, he speaks as follows&mdash;</p>
-
-<div class="blockindent">
-I have, ere this, had many pupils, Lycus,<br />
-Because I've always had both wit and knowledge;<br />
-But you, the youngest of them all, are now<br />
-Leaving my house an all-accomplish'd cook<br />
-In less than forty weeks. There was the Rhodian<br />
-Agis, the best of cooks to roast a fish;<br />
-Nereus, the Chian, could a conger boil<br />
-Fit for the gods: Charides, of Athens,<br />
-Black broth was first devised by Lamprias;<br />
-Sausages rich we owe to Aphthonetus;<br />
-Euthunus taught us to make lentil soup;<br />
-Aristion made out whole bills of fare<br />
-For those who like a picnic entertainment.<br />
-So, like those grave philosophers of old,<br />
-These are our seven wisest of all cooks.<br />
-But I, for all the other ground I saw<br />
-
-<span class="pagenum">[Pg 598]</span>
-
-Had been pre-occupied by former artists,<br />
-First found out how to steal, in such a way<br />
-That no one blamed me, but all sought at once<br />
-T' engage my aid. And you, perceiving too<br />
-This ground already occupied by me,<br />
-Invented something new yourself&mdash;'tis this:&mdash;<br />
-Five days ago the Tenians, grey old men,<br />
-After a tedious voyage o'er the sea,<br />
-Did hold a sacrifice: a small thin kid:<br />
-Lycus could crib no portion of that meat,<br />
-Nor could his master. You compell'd the men<br />
-To furnish two more kids. For as they long<br />
-And oft survey'd the liver of the victims,<br />
-You, letting down one unperceived hand,<br />
-Were impudent enough to throw the kidneys<br />
-Into the ditch: you raised a mighty tumult:<br />
-"The victim has no kidneys," they exclaim'd,<br />
-And all look'd downcast at th' unusual want.<br />
-They slew another, and again I saw<br />
-You eat the heart from out this second victim.<br />
-You surely are a mighty man; you know it&mdash;<br />
-For you alone have found a way to hinder<br />
-A wolf (<ins title="Greek: lykon">λύκον</ins>) from opening his mouth in vain.<br />
-And<a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">[27]</a>
-yesterday you threw some strings of sausages<br />
-(Which you had sought all day) into the fire,<br />
-And sang to the dichordon. And I witness'd<br />
-That play of yours; but this is merely sport.
-</div>
-
-<p>25. I wonder if it was any of these second seven wise men who contrived
-this device about the pig, so as to stuff his inside without cutting
-his throat, and so as to roast one side of him and boil the other at
-the same time. And as we now urged and entreated him to explain this
-clever device to us, he said,&mdash;I will not tell you this year, I swear
-by those who encountered danger at Marathon, and also by those who
-fought at Salamis. So when he had taken such an oath as that, we all
-thought we ought not to press the man; but all began to lay hands
-on the different dishes which were served up before us. And Ulpian
-said,&mdash;I swear by those who encountered danger at Artemisium, no one
-shall taste of anything before we are told in what ancient author the
-word <ins title="Greek: parapherô">παραφέρω</ins> is used in the sense of serving up. For as
-to the word <ins title="Greek: geumata">γεύματα</ins>, I think I am the only person who knows
-anything about that. And Magnus said, Aristophanes in his Proagon says&mdash;</p>
-
-<p><span class="pagenum">[Pg 599]</span></p>
-
-<div class="sidenote-left">THE USE OF PARTICULAR WORDS.</div>
-
-<div class="blockindent">
-Why did you not desire him to place<br />
-The goblets on the board (<ins title="Greek: parapherein">παραφέρειν</ins>)?
-</div>
-
-<p>And Sophron, in his Female Actresses, uses the word in a more general
-sense, where he says&mdash;</p>
-
-<div class="blockindent">
-O Cocoas, bring (<ins title="Greek: paraphere">παράφερε</ins>) me now a goblet full.
-</div>
-
-<p>And Plato, in his Laced&aelig;monians, says&mdash;</p>
-
-<div class="blockindent">
-Let him bring forward (<ins title="Greek: parapheretô">παραφερέτω</ins>).
-</div>
-
-<p>And Alexis, in his Pamphila, says&mdash;</p>
-
-<div class="blockindent">
-He laid the table, then he placed on it (<ins title="Greek: parapherôn">παραφέρων</ins>)<br />
-Good things in wagon loads.
-</div>
-
-<p>But concerning the word <ins title="Greek: geumata">γεύματα</ins>, meaning anything which is
-tasted, food, the exclusive knowledge about which you have claimed for
-yourself, it is time for you now to tell us, O Ulpian, what you do
-know. For as to the verb <ins title="Greek: geusai">γεῦσαι</ins>, we have that in Eupolis, in
-his Goats, where he says&mdash;</p>
-
-<div class="blockindent">
-Take now of this, and taste (<ins title="Greek: geusai">γεῦσαι</ins>) it.
-</div>
-
-<p>And Ulpian said, Ephippus in his Peltastes says&mdash;</p>
-
-<div class="blockindent">
-There there were stations for the horses and asses,<br />
-And wine to drink (<ins title="Greek: geumata oinôn">γεύματα οἴνων</ins>).
-</div>
-
-<p>And Antiphanes, in his Twins, says&mdash;</p>
-
-<div class="blockindent">
-Now he drinks wine (<ins title="Greek: oinogeustei">οἰνογευστεῖ</ins>) and walks about in splendour,<br />
-Wreathed with flowery garlands.
-</div>
-
-<p>26. On this the cook said&mdash;I, then, will relate to you now, not
-an ancient contrivance, but a device of my own, in order that
-the flute-player may escape being beaten; (for Eubulus, in his
-Laced&aelig;monians or Leda, says&mdash;</p>
-
-<div class="blockindent">
-But I have heard of this, I swear by Vesta,<br />
-That when the cook at home makes any blunder,<br />
-The flute-player is always beaten for it.
-</div>
-
-<p>And Philyllius, or whoever the poet may have been who wrote the play of
-The Cities, says&mdash;</p>
-
-<div class="blockindent">
-Whatever blunders now the cook may make,<br />
-The flute-player receives the stripes for them.)
-</div>
-
-<p>And I mean the device about the pig half-roasted, half-boiled, and
-stuffed, without having had any apparent incision made in him. The
-fact is, the pig was stuck with a very short wound under his shoulder;
-(and he showed the wound.) Then when the greater part of the blood
-had flowed from it, all the entrails, with the intestines, I washed
-(and the word <ins title="Greek: exairesis">ἐξαίρεσις</ins>, O you revellers who think so much of
-words, means not only a taking out, but also the entrails themselves)
-
-<span class="pagenum">[Pg 600]</span>
-
-carefully in wine several times, and hung the pig up by his feet. Then
-again I washed him in wine; and having boiled up beforehand all the
-seasonings which I have spoken of with a good deal of pepper, I pushed
-them in at his mouth, pouring in afterwards a quantity of broth very
-carefully made. And after this I plastered over one half of the pig, as
-you see, with a great quantity of barley-meal, having soaked that in
-wine and oil. And then I put it in an oven, placing under it a brazen
-table, and I roasted it at a gentle fire, so as not to burn it, nor, on
-the other hand, to take it away before it was quite done. And when the
-skin began to get roasted and brown, I conjectured that the other side
-was boiled enough. And so then I took off the barley-meal, and brought
-it up in that condition and set it before you.</p>
-
-<p>27. But as to the word <ins title="Greek: exairesis">ἐξαίρεσις</ins>, my excellent friend Ulpian,
-Dionysius the comic poet, in his drama called Things having the same
-Name, speaks thus, representing a cook speaking to his pupils&mdash;</p>
-
-<div class="blockindent">
-Come now, O Dromon, if you aught do know,<br />
-Wise or accomplish'd in your business,<br />
-Or fit to charm the eyes, reveal it straight<br />
-To me your master. For I ask you now<br />
-For a brief exhibition of your skill.<br />
-I'm leading you into an enemy's country;<br />
-Come gaily to the charge. They'll weigh the meat<br />
-And count the joints they give you, and they'll watch you:<br />
-But you, by boiling them to pieces, will<br />
-Not only make them tender, but confuse<br />
-The number of the pieces, so as quite<br />
-To upset all their calculations.<br />
-They bring you a fine fish;&mdash;his tail is yours.<br />
-And if you filch a slice, that, too, is yours.<br />
-While we are in the house: when we've got out<br />
-It then belongs to me. Th' <ins title="Greek: exaireseis">ἐξαιρέσεις</ins>,<br />
-And all the other parts, which can't be counted,<br />
-In which you cannot easily be found out,<br />
-Which may be class'd as parings and as scrapings,<br />
-Shall make a feast for you and me to-morrow.<br />
-And let the porter share in all your spoils,<br />
-That you may pass his gate with his good-will.<br />
-Why need I say much to a prudent man?<br />
-You are my pupil, I am your preceptor,<br />
-Remember this, and come along with me.
-</div>
-
-<p><span class="pagenum">[Pg 601]</span></p>
-
-<div class="sidenote-left">LEARNED COOKS.</div>
-
-<p>28. And so when we had all praised the cook for the
-readiness of his discourse, and for the exceeding perfection of his
-skill, our excellent entertainer Laurentius said&mdash;And how much better
-it is for cooks to learn such things as these, than as they do with
-one whom I could mention of our fellow-citizens, who having had his
-head turned by riches and luxury, compelled his cooks to learn the
-dialogues of the incomparable Plato, and when they were bringing in
-dishes to say, "One, two, three, but where is the fourth, O most
-excellent Tim&aelig;us, of those who were guests yesterday, but who are hosts
-to-day?" Then another made answer, "An illness has overtaken him, O
-Socrates,"&mdash;and so they went through the whole dialogue in this manner,
-so that those who were at the feast were very indignant, and so that
-that all-accomplished man was laughed at and insulted every day, and
-that on this account many most respectable men refused all invitations
-to his entertainments. But these cooks of ours, who are perhaps just as
-well instructed in these things as he was, give us no little pleasure.
-And then the slave who had been praised for his cleverness as a cook,
-said,&mdash;Now what have my predecessors ever devised or told us of a
-similar kind to this? and is not my behaviour moderate enough, since
-I do not boast myself? And yet Coroebus the Elean, who was the first
-man who ever was crowned as victor in the Olympic games, was a cook;
-and yet he was not as proud of his skill and of his art as the cook in
-Straton in the Ph&oelig;nicides, concerning whom the man who had hired him
-speaks thus&mdash;</p>
-
-<p>29.</p>
-<div class="topspace-2">
-<div class="blockindent">
-'Tis a male sphinx, and not a cook, that I<br />
-Seem to have introduced into my house.<br />
-For by the gods I swear there's not one thing<br />
-Of all he says that I can understand,<br />
-So full is he of fine new-fangled words.<br />
-For when he first came in, he, looking big,<br />
-Ask'd me this question&mdash;"How many <ins title="Greek: meropes">μέροπες</ins><a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">[28]</a> now<br />
-Have you invited here to dinner? Tell me."&mdash;<br />
-"How many <ins title="Greek: meropes">μέροπες</ins> have I ask'd to dinner?"&mdash;<br />
-"You're angry."&mdash;"Do you think that I'm a man<br />
-To have acquaintance with your <ins title="Greek: meropes">μέροπες̣</ins>?<br />
-It is a fine idea, to make a banquet<br />
-And ask a lot of <ins title="Greek: meropes">μέροπες</ins> to eat it."<br />
-"Then do you mean there'll be no <ins title="Greek: daitymôn">δαιτύμων</ins> (guest)?"<br />
-"No D&aelig;tymon that I know of."&mdash;Then I counted&mdash;<br />
-
-<span class="pagenum">[Pg 602]</span>
-
-There'll be Philinus, and Niceratus,<br />
-And Moschion, and this man too, and that&mdash;<br />
-And so I counted them all name by name;<br />
-But there was not a D&aelig;tymon among them.<br />
-"No D&aelig;tymon will come," said I. "What! no one?"<br />
-Replied he in a rage, as though insulted<br />
-That not a D&aelig;tymon had been invited.<br />
-"Do you not slay that tearer up of th' earth,"<br />
-Said he, "the broad-brow'd ox?" "In truth, not I;<br />
-I've got no ox to kill, you stupid fellow."<br />
-"Then you will immolate some sheep?" "Not I,<br />
-By Jove; nor ox, nor sheep, but there's a lamb."<br />
-"What! don't you know, said he, that lambs are sheep?"<br />
-"Indeed," said I, "I neither know nor care<br />
-For all this nonsense. I'm but country bred;<br />
-So speak more plainly, if you speak at all."<br />
-"Why, don't you know that this is Homer's language?"<br />
-"My good cook, Homer was a man who had<br />
-A right to call things any names he pleased;<br />
-But what, in Vesta's name, is that to us?"<br />
-"At least you can't object when I quote him."<br />
-"Why, do you mean to kill me with your Homer?"<br />
-"No, but it is my usual way of talking."<br />
-"Then get another way, while here with me."<br />
-"Shall I," says he, "for your four dirty drachmas,<br />
-Give up my eloquence and usual habits?<br />
-Well, bring me here the <ins title="Greek: oulochytai">οὐλόχυται</ins>." "Oh me!<br />
-What are <ins title="Greek: oulochytai">οὐλόχυται̣</ins>?" "Those barley-cakes."<br />
-"You madman, why such roundabout expressions?"<br />
-"Is there no sediment of the sea at hand?"<br />
-"Sediment? Speak plain; do tell me what you want<br />
-In words I understand." "Old man," says he,<br />
-"You are most wondrous dull; have you no salt?<br />
-That's sediment, and that you ought to know;<br />
-Bring me the basin."&mdash;So they brought it. He<br />
-Then slew the animals, adding heaps of words<br />
-Which not a soul of us could understand,<br />
-<ins title="Greek: Mistylla">μίστυλλα</ins>, <ins title="Greek: moiras">μοίρας</ins>,
-<ins title="Greek: diptych'">σίπτυχ᾽</ins>,<ins title="Greek: obelous"> ὀβελούς</ins><a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">[29]</a>&mdash;<br />
-So that I took Philetas' Lexicon down,<br />
-To see what each of all these words did mean.<br />
-And then once more I pray'd of him to change,<br />
-And speak like other men; by earth I swear,<br />
-Persuasion's self could not have work'd on him.
-</div>
-</div>
-
-<p><span class="pagenum">[Pg 603]</span></p>
-
-<div class="sidenote-left">COOKS.</div>
-
-<p>30. But the race of cooks are really very curious for the most
-part about the histories and names of things. Accordingly the most
-learned of them say, "The knee is nearer than the leg,"&mdash;and, "I
-have travelled over Asia and Europe:" and when they are finding fault
-with any one they say, "It is impossible to make a Peleus out of an
-&OElig;neus."&mdash;And I once marvelled at one of the old cooks, after
-I had enjoyed his skill and the specimens of his art which he had
-invented. And Alexis, in his Caldron, introduces one speaking in the
-following manner&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> He boil'd, it seem'd to me, some pork, from off</span><br />
-A pig who died by suffocation.<br />
-<span class="linespaceneg1_2"><i>B.</i> That's nice.</span><br />
-<span class="linespace4"><i>A.</i> And then he scorch'd it at the fire.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Never mind that; that can be remedied.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> How so?</span><br />
-<span class="linespace3"><i>B.</i> Take some cold vinegar, and pour it</span><br />
-Into a plate. Dost heed me? Then take up<br />
-The dish while hot and put it in the vinegar;<br />
-For while 'tis hot 'twill draw the moisture up<br />
-Through its material, which is porous all;<br />
-And so fermenting, like a pumice-stone,<br />
-'Twill open all its spongy passages,<br />
-Through which it will imbibe new moisture thoroughly.<br />
-And so the meat will cease to seem dried up,<br />
-But will be moist and succulent again.<br />
-<span class="linespaceneg1_2"><i>A.</i> O Phoebus, what a great physician's here!</span><br />
-O Glaucias!&mdash;I will do all you tell me.<br />
-<span class="linespaceneg1_2"><i>B.</i> And serve them, when you do serve them up,</span><br />
-(Dost mark me?) cold; for so no smell too strong<br />
-Will strike the nostrils; but rise high above them.<br />
-<span class="linespaceneg1_2"><i>A.</i> It seems to me you're fitter to write books</span><br />
-Than to cook dinners; since you quibble much<br />
-In all your speeches, jesting on your art.
-</div>
-
-<p>31. And now we have had enough of cooks, my feasters; lest perhaps some
-one of them, pluming himself and quoting the Morose Man of Menander,
-may spout such lines as these&mdash;</p>
-
-<div class="blockindent">
-No one who does a cook an injury<br />
-Ever escapes unpunish'd; for our art<br />
-Is a divine and noble one.
-</div>
-
-<p>But I say to you, in the words of the tuneful Diphilus&mdash;</p>
-
-<div class="blockindent">
-I place before you now a lamb entire,<br />
-Well skewer'd, and well cook'd and season'd;<br />
-Some porkers in their skins, and roasted whole;<br />
-And a fine goose stuff'd full, like Dureus.
-</div>
-
-<p>32. We must now speak of the goose. For as many geese were served
-up very excellently dressed, some one said, Look at the fat geese (<ins title="Greek: siteutoi chênes">σιτευτοὶ χῆνες</ins>).
-And Ulpian said, Where do you ever
-find the expression <ins title="Greek: siteutos chên">σιτευτὸς χήν̣</ins>? And Plutarch answered
-
-<span class="pagenum">[Pg 604]</span>
-
-him:&mdash;Theopompus the Chian, in his History of Greece, and in the
-thirteenth book of his History of the Affairs and Exploits of Philip,
-says that the Egyptians sent to Agesilaus the Laced&aelig;monian, when he
-arrived in Egypt, some fatted (<ins title="Greek: siteutous">σιτευτοὺς</ins>) calves and geese
-(<ins title="Greek: chênas">χῆνας</ins>). And Epigenes the comic poet says in his Bacchanalian
-Women&mdash;</p>
-
-<div class="blockindent">
-But if a person were to take me like<br />
-A fatted goose (<ins title="Greek: chêna siteuton">χῆνα σιτευτόν</ins>).
-</div>
-
-<p>And Archestratus, in that celebrated poem of his, says&mdash;</p>
-
-<div class="blockindent">
-And at the same time dress the young of one<br />
-Fat goose (<ins title="Greek: siteutou chênos">σιτευτοῦ χῆνος</ins>), and let him too be roasted<br />
-<span class="linespace1">thoroughly.</span>
-</div>
-
-<p>But we have a right now, O Ulpian, to expect you to tell us, you who
-question everybody about everything, where this very costly dish of the
-livers of geese has been mentioned by any ancient writer. For Cratinus
-is a witness that they were acquainted with people whose business it
-was to feed geese, in his Dionysalexander, where he says&mdash;</p>
-
-<div class="blockindent">
-Geese-feeders, cow-herds . . . .
-</div>
-
-<p>And Homer uses the word <ins title="Greek: chên">χὴν</ins> in both the masculine and
-feminine gender; for he says&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Aietos argên chêna pherôn">Αἰετὸς ἀργὴν χῆνα φέρων</ins>&mdash;An eagle carrying off a lazy goose.
-</div>
-
-<p>And again he says&mdash;</p>
-
-<div class="blockindent">
-And as he seized a fine home-fatten'd goose (<ins title="Greek: chêna atitallomenên">χῆνα ἀτιταλλομένην</ins>).
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-I've twenty geese, fond of the lucid stream,<br />
-Who in my house eat wheat, and fatten fast.
-</div>
-
-<p>And Eupolis mentions the livers of geese (and they are thought an
-excessive delicacy at Rome), in his Women Selling Garlands, where he
-says&mdash;</p>
-
-<div class="blockindent">
-If you have not a goose's liver or heart.
-</div>
-
-<p>33. There were also heads of pigs split in half and served up as a
-dish. And this dish is mentioned by Crobylus, in his Son falsely held
-to be Supposititious&mdash;</p>
-
-<div class="blockindent">
-There came in half a head of a young pig,<br />
-A tender dish; and I did stick to it<br />
-So close, by Jove, that I left none of it.
-</div>
-
-<p><span class="pagenum">[Pg 605]</span></p>
-
-<div class="sidenote-left">THE USE OF PARTICULAR WORDS.</div>
-
-<p>After these things there was served up a haricot, called <ins title="Greek: kreôkakkabos">κρεωκάκκαβος</ins>.
-And this dish consists of meat chopped up with blood and
-fat, in a sauce richly sweetened; and Aristophanes the Grammarian says
-that it was the Ach&aelig;ans who
-gave this name to the dish. But Anticlides, in the seventy-eighth book
-of his Returns, says, "Once when there was a design on the part of the
-Erythreans to put the Chians to death by treachery at a banquet, one of
-them having learnt what was intended to be done, said&mdash;</p>
-
-<div class="blockindent">
-O Chians, wondrous is the insolence<br />
-Which now has seized the Erythreans' hearts.<br />
-Flee when you've done your pork&mdash;don't wait for beef.
-</div>
-
-<p>And Aristomenes, in his Jugglers, makes mention in the following terms
-of boiled meat, which he calls <ins title="Greek: anabrasta krea">ἀναβραστὰ κρέα</ins>&mdash;</p>
-
-<div class="blockindent">
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*
-</div>
-
-<p>They used also to eat the testicles of animals, which they called
-<ins title="Greek: nephroi">νέφροι</ins>.&mdash;Philippodes, in his Renovation, speaking of the
-gluttony of Gnath&aelig;na the courtesan, says&mdash;</p>
-
-<div class="blockindent">
-Then, after all these things, a slave came in,<br />
-Bearing a large dish full of testicles;<br />
-And all the rest of the girls made prudish faces,<br />
-But fair Gnath&aelig;na, that undoer of men,<br />
-Laughed, and said, "Capital things are testicles,<br />
-I swear by Ceres." So she took a pair<br />
-And ate them up: so that the guests around<br />
-Fell back upon their chairs from laughing greatly.
-</div>
-
-<p>34. And when some one said that a cock dressed with a sauce of oil
-and vinegar (<ins title="Greek: oxyliparon">ὀξυλίπαρον</ins>) was a very good bird, Ulpian, who was fond
-of finding fault, and who was reclining on a couch by himself, eating
-little, but watching the rest of the guests, said&mdash;What is that
-<ins title="Greek: oxyliparon">ὀξυλίπαρον</ins> you speak of? unless indeed you give that name to the
-small figs called <ins title="Greek: kottana">κόττανα</ins> and lepidium, which are both national food
-of mine.&mdash;But Timocles, he replied, the comic poet, in his play
-called The Ring, mentions<ins title="Greek: oxyliparon"> ὀξυλίπαρον</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-And sharks and rays and all the other fish,<br />
-Which may be dressed in sauce of <ins title="Greek: oxyliparon">ὀξυλίπαρον</ins>.
-</div>
-
-<p>And Alexis has called some men <ins title="Greek: akroliparoi">ἀκρολίπαροι</ins>, fat on the
-surface, in his Wicked Woman, saying&mdash;</p>
-
-<div class="blockindent">
-Fat on the surface, but the rest of their body<br />
-Is all as dry as wood.
-</div>
-
-<p>And once when a large fish was served up in sour pickle (<ins title="Greek: oxalmê">ὀξάλμν</ins>),
-and somebody said that every fish (<ins title="Greek: opsarion">ὀψάριον</ins>) was best when dressed
-in this kind of pickle, Ulpian, picking out the small bones, and
-contracting his brows, said,—here do you find the word <ins title="Greek: oxalmê">ὀξάλμη̣</ins> And
-as to <ins title="Greek: opsarion">ὀψάριον</ins>, I am quite sure that that is a word used by no living
-author. However, at that time the
-
-<span class="pagenum">[Pg 606]</span>
-
-guests all desired him to settle that as he pleased, and themselves
-preferred eating; while Cynulcus quoted these lines out of the Breezes
-of Metagenes&mdash;</p>
-
-<div class="blockindent">
-But, my friend, now let us dine,<br />
-<span class="linespace1">After that ask what you choose;</span><br />
-For at present I'm so hungry,<br />
-<span class="linespace1">I can't recollect a thing.</span>
-</div>
-
-<p>But Myrtilus in a pleasant manner declared that he subscribed to
-Ulpian's sentiments, so as to be willing to have nothing to eat, as
-long as he might talk; and said;&mdash;Cratinus, in his Ulysseses, has
-mentioned <ins title="Greek: oxalmê">ὀξάλμη</ins>, in the following lines&mdash;</p>
-
-<div class="blockindent">
-And in return for this I now will take<br />
-All you my brave companions; and will pound,<br />
-And boil, and broil, and roast you thoroughly,<br />
-n pickle, sour pickle (<ins title="Greek: oxalmê">ὀξάλμη</ins>), garlic pickle,<br />
-Soaking you thoroughly in each by turns.<br />
-And that one which does seem most fairly roasted<br />
-I'll do the honour to devour myself.
-</div>
-
-<p>And Aristophanes, in his Wasps,&mdash;</p>
-
-<div class="blockindent">
-Breathe on me, and then put me in hot pickle (<ins title="Greek: oxalmê">ὀξάλμη</ins>).
-</div>
-
-<p>35. And of living people we ourselves use the word <ins title="Greek: opsarion">ὀψάριον</ins>.
-Plato does so too; speaking of fish in his Pisander, he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Now eating . . . .</span><br />
-<span class="linespace6_25"><i>B.</i> What on earth? . . .</span><br />
-<span class="linespace14_75"><i>A.</i> Why, all there is;</span><br />
-Fish (<ins title="Greek: opsarion">ὀψάριον</ins>).<br />
-<span class="linespace9_75"><i>B.</i> You were sick, and did they give you this?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> But I, the other day, eating a crab . . . .</span>
-</div>
-
-<p>And Pherecrates, in his Deserters, says&mdash;</p>
-
-<div class="blockindent">
-Some one has served us up this dish of fish (<ins title="Greek: t' opsarion">τ᾽ ὀψάριον</ins>).
-</div>
-
-<p>And Philemon, in his Treasure, says&mdash;</p>
-
-<div class="blockindent">
-It is not right to cheat us in this way,<br />
-Nor to have worthless fish (<ins title="Greek: opsaria">ὀψάρια</ins>).
-</div>
-
-<p>And Menander, in his Carthaginian, says&mdash;</p>
-
-<div class="blockindent">
-I offered Boreas much frankincense,<br />
-And yet I did not catch one single fish (<ins title="Greek: opsarion">ὀψάριον</ins>),<br />
-So I must now cook lentils for my supper.
-</div>
-
-<p>And in his Ephesian he says&mdash;</p>
-
-<div class="blockindent">
-Having some fish (<ins title="Greek: opsarion">ὀψάριον</ins>) for breakfast.
-</div>
-
-<p>And then he goes on to say&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace11">Some fishmonger</span><br />
-Sold me some tench for four drachmas a-piece.
-</div>
-
-<p><span class="pagenum">[Pg 607]</span></p>
-
-<div class="sidenote-left">MADE DISHES.</div>
-
-<p>And Anaxilas, in his Hyacinthus the Pander, says&mdash;</p>
-
-<div class="blockindent">
-I now, O Dion, will buy you some fish (<ins title="Greek: opsarion">ὀψάριον</ins>).
-</div>
-
-<p>And a few lines afterwards he writes&mdash;</p>
-
-<div class="blockindent">
-Now dress, O boy, the fish (<ins title="Greek: toupsarion">τοὐψάριον</ins>) for us.
-</div>
-
-<p>And in the Anagyrus of Aristophanes we read&mdash;</p>
-
-<div class="blockindent">
-Unless on all occasions you do soothe me<br />
-With dainty dishes of fish (<ins title="Greek: opsarion">ὀψαρίου</ins>).
-</div>
-
-<p>Where, however, perhaps we must take <ins title="Greek: opsaria">ὀψάρια</ins> as used synonymously
-with <ins title="Greek: prosopsônêmata">προσψωήματα</ins>, for made dishes in general. For Alexis, in his Woman
-Sitting up all Night, represents a cook as speaking in the following
-terms:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Do you prefer your high made dishes hot,</span><br />
-Or cold, or something just between the two?<br />
-<span class="linespaceneg1_2"><i>B.</i> Cold.</span><br />
-<span class="linespace1_75"><i>A.</i> Are you sure, my master? only think;</span><br />
-The man has not one notion how to live?<br />
-Am I to serve you everything up cold?<br />
-<span class="linespaceneg1_2"><i>B.</i> By no means.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Will you, then, have all things hot?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> O Phoebus!</span><br />
-<span class="linespace4"><i>A.</i> Then, if neither hot nor cold,</span><br />
-They surely must be just between the two;<br />
-And none of all my fellows can do this.<br />
-<span class="linespaceneg1_2"><i>B.</i> I dare say not, nor many other things</span><br />
-Which you can do.<br />
-<span class="linespace7"><i>A.</i> I'll tell you now, for I</span><br />
-Give all the guests an opportunity<br />
-To practise a wise mixture of their food.<br />
-Have you not, I adjure you by the gods,<br />
-Just slain a kid?<br />
-<span class="linespace6"><i>B.</i> Don't cut me, cut the meat:&mdash;</span><br />
-Boys, bring the kid.<br />
-<span class="linespace7_25"><i>A.</i> Is there a kitchen near?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> There is.</span><br />
-<span class="linespace3"><i>A.</i> And has it got a chimney too?</span><br />
-For this you do not say.<br />
-<span class="linespace9"><i>B.</i> It has a chimney.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> But if it smokes, it will be worse than none.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> The man will kill me with his endless questions.</span>
-</div>
-
-<p>36. These passages I have quoted to you on the part of us who are still
-alive, my well-fed friend Ulpian. For you too, as it seems to me, agree
-so far with Alexis as to eat no living animals. And Alexis, in his
-Attic Woman, speaks in the following manner&mdash;</p>
-
-<div class="blockindent">
-The man who first did say that no philosopher<br />
-Would eat of living things, was truly wise.<br />
-
-<span class="pagenum">[Pg 608]</span>
-
-For I am just come home, and have not bought<br />
-A living thing of any kind. I've bought<br />
-Some fish, but they were dead, and splendid fish.<br />
-Then here are joints of well-fed household lamb,<br />
-But he was kill'd last week. What else have I?<br />
-Oh, here's some roasted liver. If there be<br />
-A man who can this liver prove to have<br />
-Or soul or voice or animation,<br />
-I will confess I've err'd and broken the law.
-</div>
-
-<p>So now after all this let us have some supper. For just see, while I am
-talking to you, all the pheasants have flown by me, and are gone out of
-reach, disregarding me, because of your unseasonable chattering. But I
-should like you to tell me, my master Myrtilus, said Ulpian, where you
-got that word <ins title="Greek: olbiogastôr">ὀλβιογάστωρ</ins>, and also whether any ancient author
-mentions the pheasant, and I&mdash;</p>
-
-<div class="blockindent">
-Rising at early morn to sail . . . .
-</div>
-
-<p>not through the Hellespont, but into the market-place, will buy a
-pheasant which you and I may eat together.</p>
-
-<p>37. And Myrtilus said,&mdash;On this condition I will tell you. Amphis uses
-the word <ins title="Greek: olbiogastôr">ὀλβιογάστωρ</ins> in his Gyn&aelig;comania, where he speaks as
-follows:&mdash;</p>
-
-<div class="blockindent">
-Eurybates, you hunter of rich smells,<br />
-You surely are the most well-fed (<ins title="Greek: olbiogastôr">ὀλβιογάστωρ</ins>) of men.
-</div>
-
-<p>And as for the bird called the pheasant, that delicious writer
-Aristophanes mentions it in his play called The Birds. There are in
-that play two old Athenians, who, from their love of idleness, are
-looking for a city where there is nothing to do, that they may live
-there; and so they take a fancy to the life among the birds. And
-accordingly they come to the birds: and when all of a sudden some
-wild bird flies towards them, they, alarmed at the sight, comfort one
-another, and say a great many things, and among them they say this&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> What now is this bird which we here behold?</span><br />
-Will you not say?<br />
-<span class="linespace6_5"><i>B.</i> I think it is a pheasant.</span>
-</div>
-
-<p>And I also understand the passage in the Clouds to refer to birds, and
-not to horses as many people take it&mdash;</p>
-
-<div class="blockindent">
-The Phasian flocks, bred by Leogoras.
-</div>
-
-<p>For it is very possible that Leogoras may have bred horses and
-pheasants too. And Leogoras is also turned into ridicule as a gourmand
-by Plato in his Very Miserable Man.</p>
-
-<p><span class="pagenum">[Pg 609]</span></p>
-
-<div class="sidenote-left">PHEASANTS.</div>
-
-<p>And Mnesimachus, in his play called Philip, (and Mnesimachus is one of
-the poets of the Middle Comedy,) says&mdash;</p>
-
-<div class="blockindent">
-And as the proverb runs, it is more rare<br />
-Than milk of birds, or than a splendid pheasant<br />
-Artistically pluck'd.
-</div>
-
-<p>And Theophrastus the Eresian, a pupil of Aristotle, mentions them
-in the third book of his Treatise on Animals, speaking nearly as
-follows&mdash;"There is also some such difference as this in birds. For
-the heavy birds which are not so well-suited for flying, such as the
-woodcock, the partridge, the cock, and the pheasant, are very well
-adapted for walking and have thick plumage." And Aristotle, in the
-eighth book of his History of Animals, writes thus:&mdash;"Now of birds
-there are some which are fond of dusting themselves, and some which are
-fond of washing, and some which neither dust nor wash themselves. And
-those which are not good flyers, but which keep chiefly on the ground,
-are fond of dusting themselves; such as the common fowl, the partridge,
-the woodcock, the pheasant, the lark." Speusippus also mentions them in
-the second book of his treatise on Things Resembling one another. And
-the name these men give the pheasant is <ins title="Greek: phasianos">φασιανὸς</ins>, not <ins title="Greek: phasianikos">φασιανικός</ins>.</p>
-
-<p>38. But Agatharchides of Cnidos, in the thirty-fourth book of his
-History of the Affairs of Europe, speaking of the river Phasis, writes
-as follows:&mdash;"But the great multitude of the birds called pheasants
-(<ins title="Greek: phasianoi">φασιανοι</ins>) come for the sake of food to the places where
-the mouths of the rivers fall into the sea." And Callixenus the
-Rhodian, in the fourth book of his Account of Alexandria, describing
-a procession which took place in Alexandria, when Ptolemy who was
-surnamed Philadelphus was king, mentions, as a very extraordinary
-circumstance connected with these birds&mdash;"Then there were brought
-on in cases parrots, and peacocks, and guinea-fowl, and pheasants,
-and an immense number of &AElig;thiopian birds." And Artemidorus the pupil
-of Aristophanes, in his book entitled The Glossary of Cookery, and
-Pamphilus the Alexandrian, in his treatise on Names and Words,
-represents Ep&aelig;netus as saying in his Cookery Book that the pheasant
-is also called <ins title="Greek: tatyras">τατύρας</ins>. But Ptolemy Euergetes, in the second
-book of his Commentaries, says that the pheasant is called <ins title="Greek: tetartos">τατύρας</ins>.
-Now this is what I am able to tell you about the pheasant,
-which I have seen brought up on your account, as if we all had fevers.
-
-<span class="pagenum">[Pg 610]</span>
-
-But you, if you do not, according to your agreement, give me to-morrow
-what you have covenanted to, I do not say that I will prosecute you in
-the public courts for deceit, but I will send you away to live near the
-Phasi, as Polemon, the Describer of the World, wished to drown Ister
-the pupil of Callimachus, the historian, in the river of the same name.</p>
-
-<p>39. The next thing to be mentioned is the woodcock. Aristophanes, in
-his Storks, says&mdash;</p>
-
-<div class="blockindent">
-The woodcock, most delicious meat to boil,<br />
-Fit dish for conqueror's triumphal feast.
-</div>
-
-<p>And Alexander the Myndian says that it is a bird a little larger
-than a partridge, and spotted all over the back, about the colour of
-earthenware, but a little more ruddy. And it is caught by the hunters,
-because it is a heavy flyer in consequence of the shortness of its
-wings; and it is a bird fond of dusting itself, and very prolific, and
-it feeds on seeds.<a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">[30]</a> But Socrates, in his treatise on Boundaries,
-and Places, and Fire, and Stones, says,&mdash;"The woodcock having been
-transported into Egypt from Lydia, and having been let loose in the
-woods there, for some time uttered a sound like a quail: but after the
-river got low, and a great scarcity arose, in which a great many of the
-natives of the country died, they never ceased uttering, as they do
-to this day, in a voice more distinct than that of the very clearest
-speaking children, 'Threefold evils to the wicked doers.' But when they
-are caught it is not only impossible to tame them, but they even cease
-to utter any sound at all; but if they are let go again, they recover
-their voice." And Hipponax mentions them thus&mdash;</p>
-
-<div class="blockindent">
-Not eating woodcocks or the timid hare.
-</div>
-
-<p>And Aristophanes, in his Birds, mentions them also. And in his
-Acharnians he speaks of them as being very common in the district
-about Megara.And the Attic writers circumflex the noun in a manner quite
-contrary to analogy. For words of more than two syllables ending in
-<ins title="Greek: as">ας</ins>, when the final <ins title="Greek: a">α</ins> is long, are barytones; as for instance, <ins title="Greek: akamas">ἀκάμας</ins>,
-<ins title="Greek: Sakadas">Σακάδας</ins>, <ins title="Greek: adamas">ἀδάμας</ins>. And we ought also to read the plural <ins title="Greek: attagai">ἀττάγαι</ins>, and not
-<ins title="Greek: attagênes">ἀτταγῆνες</ins>.</p>
-
-<p><span class="pagenum">[Pg 611]</span></p>
-
-<div class="sidenote-left">THE PORPHYRION.</div>
-
-<p>40. There is also a bird called the porphyrion. And it is well known
-that this bird is mentioned by Aristophanes. And Polemo, in the fifth
-book of his treatise addressed to Antigonus and Ad&aelig;us, says that the
-bird called the porphyrion, when it is kept in a house, watches those
-women who have husbands very closely; and has such instantaneous
-perception of any one who commits adultery, that, when it perceives
-it, it gives notice of it to the master of the house, cutting its own
-existence short by hanging itself. And, says he, it never partakes of
-food before it has walked all round the place seeking for some spot
-which may suit it; and then it dusts itself there, and washes itself,
-and after that it feeds. And Aristotle says that it has cloven feet,
-and that it is of a dark blue colour, with long legs, with a beak of
-a scarlet colour beginning at its very head; of about the size of
-a cock of the common poultry breed; and it has a small gullet, on
-which account it seizes its food with its foot, and divides it into
-diminutive morsels. And it drinks greedily; and it has five toes on
-each foot, of which the middle one is the largest. But Alexander the
-Myndian, in the second book of his treatise on the History of Birds,
-says that the bird comes originally from Libya, and that it is sacred
-to the gods of Libya.</p>
-
-<p>There is also another bird called the porphyris. Callimachus, in his
-treatise on Birds, says that the porphyris is different from the
-porphyrion, and enumerates the two birds separately. And he says that
-the porphyrion takes its food while hiding itself in darkness, so that
-no one may see it; for it hates those who come near its food. And
-Aristophanes also mentions the porphyris in his drama entitled The
-Birds. And Ibycus speaks of some birds which he calls lathiporphyrides,
-and says; "There are some variegated ducks with purple necks which
-frequent the highest branches of the trees; and the birds called
-lathiporphyrides with variegated necks, and king-fishers with extended
-wings." And in another place he says&mdash;</p>
-
-<div class="blockindent">
-You're always bearing me aloft, my mind,<br />
-Like some bold porphyris, with out-stretch'd wings.
-</div>
-
-<p>41. The next bird is the partridge. A great many authors mention this
-bird, as also does Aristophanes. And some of them in the oblique cases
-
-<span class="pagenum">[Pg 612]</span>
-
-shorten the penultima of the noun; as Archilochus does where he writes&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: ptôssousan hôs te perdika">πτώσσουσαν ὥς τε πέρδῖκα</ins>,
-</div>
-
-<p>in the same way as <ins title="Greek: ortyga">ὄρτῦγα</ins> and <ins title="Greek: choinika">χοίνῖκα</ins> have the penultima short. But it
-is usually made long by the Attic writers. Sophocles, in his Camici,
-says&mdash;</p>
-
-<div class="blockindent">
-A man arrived, who in the famous hills<br />
-Of Attica is a namesake of the partridge (<ins title="Greek: perdikos">πέρδι:κος</ins>).
-</div>
-
-<p>And Pherecrates, or whoever it was who wrote the Chiron, says&mdash;</p>
-
-<div class="blockindent">
-He goes against his will, like any partridge (<ins title="Greek: perdikos tropon">πέρδικος τρόπον</ins>).
-</div>
-
-<p>And Phrynichus, in his Tragedians, says&mdash;</p>
-
-<div class="blockindent">
-And Cleombrotus the son of Perdix (<ins title="Greek: Perdikos">Πέρδικος</ins>),
-</div>
-
-<p>(for the bird is sometimes cited as a model of lasciviousness).</p>
-
-<p>Nicophon, in his Handicraftsmen, says&mdash;</p>
-
-<div class="blockindent">
-The hepseti, and all those partridges (<ins title="Greek: perdikas">περδι:κας</ins>).
-</div>
-
-<p>But Epicharmus, in his Revellers, uses the word with the penultima
-short, where he says&mdash;</p>
-
-<div class="blockindent">
-They brought in cuttle-fish, who swim the deep,<br />
-And partridges (<ins title="Greek: perdikas">πέρδικας</ins>) who fly in lofty air.
-</div>
-
-<p>And Aristotle gives the following account of the bird&mdash;"The partridge
-is a land bird, with cloven feet; and he lives fifteen years: but the
-female lives even more. For among all birds the female lives longer
-than the male. It lays eggs, and hatches its young itself, as the
-common hen does. And when it is aware that it is being hunted, it comes
-away from its nest, and rolls near the legs of the huntsman, giving him
-a hope that he may catch it; and so it deceives him, until its young
-have flown away, and then it flies away itself also.</p>
-
-<p><span class="pagenum">[Pg 613]</span></p>
-
-<div class="sidenote-left">PARTRIDGES.</div>
-
-<p>42. "But it is a very ill-disposed and cunning animal; and moreover
-it is much devoted to amatory enjoyments; on which account it breaks
-the eggs of its hen, that it may not be deprived of her while she is
-hatching them; and therefore the hen, knowing this, runs away and hides
-her eggs." And Callimachus gives the same account in his treatise on
-Birds. And the single birds fight with one another, and the one which
-is defeated becomes the mate of the conqueror. But Aristotle says that
-they all in turn use the bird which has been defeated as their mate,
-and that the tame birds also
-take the wild ones for their mates. And the bird which is defeated by
-the other patiently allows itself to be treated by him as his mate.
-And this happens at a particular time of the year, as is also stated
-by Alexander the Myndian. And they lay their eggs on the ground, both
-the cocks and the hens making themselves separate nests. And the
-leader of the wild birds attacks the decoy partridge, and when he is
-taken another comes forward to fight the decoy bird; and this is done
-whenever the bird used for the decoy is a cock bird; but when a hen
-is employed for the purpose, then she crows till the leader of the
-wild birds meets her, and the rest of the wild birds assemble and
-drive him away from the hen, because he is attending to her and not
-to them; on which account sometimes he advances without making any
-noise, in order that no other bird may hear his voice and come to
-fight him. And sometimes the hen also checks the crowing of the cock
-as he comes up:<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">[31]</a> and very often when she is sitting on her nest she
-gets off it on perceiving the cock approaching the decoy bird, and
-remains there to receive his embraces in order to draw him away from
-the decoy bird. And so very eager to propagate their species are both
-quails and partridges, that they fall into the hands of the hunters
-on that account, sitting on the tiles. They say, too, that when hen
-partridges are taken out to hunt, even when they see or smell a cock
-standing or flying down the wind, become pregnant, and some say that
-they immediately begin to lay eggs. And about breeding time they fly
-about with their mouths open, putting out their tongues, both hens and
-cocks. And Clearchus says, in his treatise on Panic Fear,&mdash;"Sparrows
-and partridges, and also the common barn-door fowl and the quail,
-are eager to propagate their species, not only the moment that they
-see the hen, but even as soon as they hear her voice. And the cause
-of this is the excessive impression made on their minds by amatory
-pleasures and proximity. And you may see more easily all that takes
-place with respect to the propagation of their species if you put a
-looking-glass opposite to them. For they run forward, being deceived
-by the appearance, and behave as if they saw a hen, and so are caught.
-Only the common poultry cock does not do so. But the perception of the
-
-<span class="pagenum">[Pg 614]</span>
-
-reflected image operates on them only so far as to make them wish to
-fight." And this is the statement of Clearchus.</p>
-
-<p>43. Partridges are by some people called <ins title="Greek: kakkabai">κάκκαβαι</ins>, as, for
-instance, by Alcman, who speaks as follows&mdash;</p>
-
-<div class="blockindent">
-Alcman, too, began the strain;<br />
-And he introduced into the language<br />
-The compound name of <ins title="Greek: kakkabides">κακκαβίδες</ins>:
-</div>
-
-<p>showing plainly enough that he had learnt to compound the word from the
-noise made by partridges. On which account also Cham&aelig;leon of Pontus
-said that the discovery of music was originally made by the ancients
-from the birds singing in desert places; by imitation of whom they
-arrived at the art of music; but it is not all partridges who make
-the noise called <ins title="Greek: kakkabizein">κακκαβίζειν</ins>, or cackling. At all events,
-Theophrastus, in his treatise on the Different Noises made by Animals
-of the same Species, says&mdash;"The partridges in Attica, near Corydallus,
-on the side towards the city, cackle; but those on the other side
-twitter." And Basilis, in the second book of his History of India,
-says&mdash;"The diminutive men in those countries which fight with cranes
-are often carried by partridges." And Menecles, in the first book of
-his Collectanea, says&mdash;"The pygmies fight both with partridges and with
-cranes." But there is a different kind of partridge found in Italy, of
-a dark colour on its wings, and smaller in size, with a beak inclining
-in the smallest possible degree to a red colour. But the partridges
-about Cirrha are not at all nice to eat as to their flesh, on account
-of the nature of their food. But the partridges in Boeotia either do
-not cross into Attica at all, or else, whenever they do, they are
-easily recognised by their voices, as we have previously mentioned. But
-the partridges which are found in Paphlagonia, Theophrastus says, have
-two hearts. But those in the island of Sciathos feed on cockles. And
-sometimes they have as many as fifteen or sixteen young at a time; and
-they can only fly short distances, as Xenophon tells us in the first
-book of his Anabasis, where he writes,&mdash;"But if any one rouses the
-bustard suddenly it is easy to catch him; for they can only fly a short
-distance, like partridges, and they very soon tire; but their flesh is
-very delicious."</p>
-
-<p><span class="pagenum">[Pg 615]</span></p>
-
-<div class="sidenote-left">THE BUSTARD.</div>
-
-<p>44. And Plutarch says that Xenophon is quite correct about the bustard;
-for that great numbers of these birds are brought to
-Alexandria from the adjacent parts of Libya; being hunted and caught
-in this manner. The animal is a very imitative one, the bustard; being
-especially fond of imitating whatever it sees a man do; and accordingly
-it does whatever it sees the hunters do. And they, standing opposite
-to it, anoint themselves under the eyes with some unguent, having
-prepared other different unguents calculated to close up the eyes and
-eyelids; and these other unguents they place in shallow dishes near the
-bustards. And so the bustards, seeing the men anoint themselves under
-the eyes, do the same thing also themselves, taking the unguents out of
-these dishes; and by this means they are quickly caught. And Aristotle
-writes the following account of them:&mdash;"It is a migratory bird, with
-cloven feet, and three toes; of about the size of a large cock, of the
-colour of a quail, with a long head, a sharp beak, a thin neck, large
-eyes, a bony tongue, and it has no crop." But Alexander the Myndian
-says that it is also called also called <ins title="Greek: lagôdίass"> λαγωδίας</ins>. And he says, also,
-that it ruminates, and that it is very fond of the horse; and that if
-any one puts on a horse's skin he can catch as many as he pleases;
-for they come up to him then of their own accord. And presently, in
-another passage, Aristotle tells us, "The bustard is something like
-the owl, but it is not a bird which flies by night; and it has large
-feathers about its ears, on which account it is called <ins title="Greek: ôtos">ὦτος</ins>, from <ins title="Greek: ôta">ὦτα</ins>;
-and it is about the size of a pigeon, and a great
-imitator of mankind; and accordingly it is caught by dancing opposite
-to them." And it is in shape something like a man, and it is an
-imitator of whatever man does. On which account the comic poets call
-those people who are easily taken in by any one whom they chance to
-meet, a bustard. Accordingly, in hunting them, the man who is cleverest
-at it, stands opposite to them and dances; and the birds, looking at
-the man dancing, move like puppets pulled by strings; and then some
-one comes behind them, and, without being perceived, seizes on them
-while they are wholly occupied with the delight they derive from the
-imitation.</p>
-
-<p>45. They say, also, that the screech-owl does the same thing: for
-it is said that they also are caught by dancing. And Homer mentions
-them. And there is a kind of dance, which is called <ins title="Greek: skôps">σκὼψ</ins>,
-
-<span class="pagenum">[Pg 616]</span>
-
-or the screech-owl, from them; deriving its name from the variety of
-motion displayed by this animal. And the screech-owls also delight in
-imitation, and it is from their name that we say that those men <ins title="Greek: skôptousi">σκώπτουσι</ins>,
-who keep looking at the person whom they wish to turn into
-ridicule, and mock all his conduct by an exact imitation, copying the
-conduct of those birds. But all the birds whose tongues are properly
-formed, and who are capable of uttering articulate sounds, imitate
-the voices of men and of other birds; as the parrot and the jay. The
-screech-owl, as Alexander the Myndian says, is smaller than the common
-owl, and he has whitish spots on a leaden-coloured plumage; and he
-puts out two tufts of feathers from his eyebrows on each temple. Now
-Callimachus says that there are two kinds of screech-owls, and that
-one kind does screech, and the other does not&mdash;on which account
-one kind is called <ins title="Greek: skôpes">σκῶπες</ins>, and the other kind is called <ins title="Greek: aeiskôpes">ἀείσκωπες</ins>, and
-these last are of a grey colour.</p>
-
-<p>But Alexander the Myndian says that the name is written in Homer,
-<ins title="Greek: kôpes">κῶπες</ins> without the <ins title="Greek: s">ς</ins>, and that that was the name which
-Aristotle gave them; and that they are constantly seen, and that they
-are not eatable; but that those which are only seen about the end of
-autumn for a day or two are eatable. And they differ from the <ins title="Greek: aeiskôpes">ἀείσκωπες</ins> in their speed,
-and they are something like the turtle-dove
-and the pigeon in pace. And Speusippus, in the second book of his
-treatise on Things Resembling one another, also calls them <ins title="Greek: kôpes">κῶπες</ins>
-without the <ins title="Greek: s">ς</ins>. But Epicharmus writes <ins title="Greek: skôpas">σκῶπας</ins>, epopses
-and owls. And Metrodorus, in his treatise on Custom and
-Habituation, says, that the screech-owl is caught by dancing opposite
-to it.</p>
-
-<p><span class="pagenum">[Pg 617]</span></p>
-
-<div class="sidenote-left">SPARROWS.</div>
-
-<p>46. But since, when we were talking of partridges, we mentioned that
-they were exceedingly amorous birds, we ought also to add, that the
-cock of the common poultry fowl is a very amorous bird too; at all
-events Aristotle says, that when cocks are kept in the temples as being
-dedicated to the Gods, the cocks who were there before treat any new
-comer as a hen until another is dedicated in a similar manner. And if
-none are dedicated, then they fight together, and the one which has
-defeated the other works his will on the one which he has defeated.
-It is related, also, that a cock, whenever he goes in at any door
-whatever, always stoops his crest, and that
-one cock never yields to another without a battle; but Theophrastus
-says, that the wild cocks are still more amorous than the tame ones,
-he says, also, that the cocks are most inclined to pursue the hens the
-moment they leave their perch in the morning, but the hens prefer it as
-the day advances.</p>
-
-<p>Sparrows, also, are very amorous birds; on which account Terpsicles
-says, that those who eat sparrows are rendered exceedingly prone to
-amorous indulgences; and perhaps it is from such an idea that Sappho
-represents Venus as being drawn by sparrows yoked in her chariot;
-for they are very amorous birds, and very prolific. The sparrow has
-about eight young ones at one hatching, according to the statement of
-Aristotle. And Alexander the Myndian says that there are two kinds of
-sparrows, the one a tame species, and the other a wild one; and he adds
-that the hen-sparrow is weaker in other respects, and also that their
-beaks are of a more horny colour, and that their faces are not very
-white, nor very black; but Aristotle says that the cock-sparrow never
-appears in the winter, but that the hen-sparrows remain, drawing his
-conclusions as to what he thinks probable from their colour; for their
-colour changes, as the colour of blackbirds and of coots does, who get
-whiter at certain seasons. But the people of Elis call sparrows <ins title="Greek: deirêtai">δείρηται</ins>,
-as Nicander the Colophonian tells us in the third book of
-his treatise on Different Dialects.</p>
-
-<p>47. We must also speak of the quail; they are called <ins title="Greek: ortyges">ὄρτυγες</ins>.
-And here there arises a general question about words ending in <ins title="Greek: yx">υξ</ins>,
-why the words with this termination do not all have the same letter
-as the characteristic of the genitive case. I allude to <ins title="Greek: ortyx">ὄρτυξ</ins> and
-<ins title="Greek: onyx">ὄνυξ</ins>. For the masculine simple nouns ending in <ins title="Greek: x">ξ</ins> when the vowel <ins title="Greek: y">υ</ins>
-precedes <ins title="Greek: x">ξ</ins>, and when the last syllable begins with any one of the
-immutable consonants or those which are characteristic of the first<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32"
-class="fnanchor">[32]</a> conjugation of barytone verbs, make the genitive
-with <ins title="Greek: k">κ</ins>; as <ins title="Greek: kêryx kêrykos">κῆρυξ κήρυκος</ins>, <ins title="Greek: pelyx pelyko">πέλυξ πέλυκος</ins>, <ins title="Greek: Eryx erykos">Ἔρυξ ἔρυκος</ins>,
-<ins title="Greek: Bebryx">Βέβρυξ</ins>, <ins title="Greek: Bebrykos">Βέβρυκος</ins>; but those
-which have not this characteristic make the genitive with a <ins title="Greek: g">γ</ins>, as
-<ins title="Greek: ortyx ortygos">ὄρτυξ ὄρτυγος</ins>, <ins title="Greek: kokkyx kokkygos">κόκκυξ κόκκυγος</ins>,
-<ins title="Greek: oryx orygos">ὄρυξ ὄρυγος</ins>; and there is one word
-with a peculiar inflexion, <ins title="Greek: onyx onychos">ὄνυξ ὄνυχος</ins>; and as a general rule, in the
-nominative case plural, they follow the genitive case singular in
-having the same characteristic of the
-
-<span class="pagenum">[Pg 618]</span>
-
-last syllable. And the case is the same if the last syllable does
-not begin with a consonant at all.</p>
-
-<p>But with respect to the quail Aristotle says, "The quail is a migratory
-bird, with cloven feet, and he does not make a nest, but lies in the
-dust; and he covers over his hole with sticks for fear of hawks; and
-then the hen lays her eggs in the hole." But Alexander the Myndian
-says, in the second book of his treatise on Animals, "The female quail
-has a thin neck, not having under its chin the same black feathers
-which the male has. And when it is dissected it is found not to have a
-large crop, but it has a large heart with three lobes; it has also its
-liver and its gall-bladder united in its intestines, but it has but a
-small spleen, and one which is not easily perceived; and its testicles
-are under its liver, like those of the common fowl." And concerning
-their origin, Phanodemus, in the second book of his History of Attica,
-says:&mdash;"When Erysichthon saw the island of Delos, which was by the
-ancients called Ortygia, because of the numerous flocks of quails which
-came over the sea and settled in that island as one which afforded
-them good shelter . . . ." And Eudoxus the Cnidian, in the first book of
-his Description of the Circuit of the Earth, says that the Phoenicians
-sacrifice quails to Hercules, because Hercules, the son of Asteria
-and Jupiter, when on his way towards Libya, was slain by Typhon and
-restored to life by Iolaus, who brought a quail to him and put it to
-his nose, and the smell revived him. For when he was alive he was, says
-Eudoxus, very partial to that bird.</p>
-
-<p>48. But Eupolis uses the word in its diminutive form, and in his play
-called Cities, calls them <ins title="Greek: ortygia">ὀρτύγια</ins>, speaking as follows:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Tell me now, have you ever bred any <ins title="Greek: ortyges">ὄρτυγες̣</ins>?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> I've bred some small <ins title="Greek: ortygia">ὀρτύγια</ins>. What of that?</span>
-</div>
-
-<p>And Antiphanes, in his play called The Countryman, speaks as follows,
-using also the form <ins title="Greek: ortygion">ὀρτύγιον</ins>:&mdash;</p>
-
-<div class="blockindent">
-For what now could a man like you perform,<br />
-Having the soul of a quail (<ins title="Greek: ortygiou">ὀρτυγίου</ins>)?
-</div>
-
-<p>It is an odd expression that Pratinas uses, who in his Dym&aelig;n&aelig;, or
-the Caryatides, calls the quail a bird with a sweet voice, unless
-indeed quails have voices in the Phliasian or Laced&aelig;monian country
-as partridges have; and perhaps it is from this, also, that the bird
-called <ins title="Greek: sialis">σίαλις</ins> has its name, as
-Didymus says. For nearly all birds derive their names from the sounds
-which they make.</p>
-
-<p><span class="pagenum">[Pg 619]</span></p>
-
-<div class="sidenote-left">QUAILS.</div>
-
-<p>There is also a bird called the <ins title="Greek: ortygomêtra">ὀρτυγομήτρα</ins> (which is
-mentioned by Crates in his Chirons, where he says,</p>
-
-<div class="blockindent">
-The <ins title="Greek: ortygomêtra">ὀρτυγομήτρα</ins> came from Ithaca.)
-</div>
-
-<p>And Alexander the Myndian also mentions it, and says that in size it
-is nearly equal to a turtle-dove; that it has long legs, a slender
-body, and is very timid. And with respect to the hunting for quails,
-Clearchus the Solensian mentions some very singular circumstances,
-in his book which is entitled "A Treatise on those things which have
-been asserted on Mathematical Principles in Plato's Polity," where
-he writes as follows&mdash;"Quails, about breeding time, if any one puts
-a looking-glass opposite to them, and a noose in front of it, run
-towards the bird which is seen in the looking-glass; and so fall into
-the noose." And about the birds called jackdaws he makes a similar
-statement, saying&mdash;"And a very similar thing happens to the jackdaws,
-on account of their naturally affectionate disposition towards each
-other. For they are a most exceedingly cunning bird; nevertheless when
-a bowl full of oil is placed near them, they stand on the edge of the
-bowl, and look down, and then rush down towards the bird which appears
-visible in the liquid. In consequence of which, when they are soaked
-through with the oil, their wings stick together and cause them to be
-easily captured." And the Attic writers make the middle syllable of
-the oblique cases of <ins title="Greek: ortyx">ὄρτυξ</ins> long, like <ins title="Greek: doidyka">δοίδῦκα</ins>,
-and <ins title="Greek: kêryka">κήρῦκα</ins>; as Demetrius Ixion
-tells us, in his treatise on the Dialect of the Alexandrians. But Aristophanes,
-in his Peace, has used the word with the penultima short for the sake
-of the metre, writing&mdash;</p>
-
-<div class="blockindent">
-The tame domestic quails (<ins title="Greek: ortyges oikogeneis">ὄρτῦγες οἰκογενεῖς</ins>).
-</div>
-
-<p>There is also a bird called <ins title="Greek: chennion">χέννιον</ins>, which is a small kind
-of quail, which is mentioned by Cleomenes, in his letter to Alexander,
-where he expresses himself in the following manner&mdash;"Ten thousand
-preserved coots, and five thousand of the kind of thrush called tylas,
-and ten thousand preserved <ins title="Greek: chennia">χέννια</ins>." And Hipparchus, in his
-Egyptian Iliad, says&mdash;</p>
-
-<div class="blockindent">
-I cannot fancy the Egyptian life,<br />
-Plucking the chennia, which they salt and eat.
-</div>
-
-<p>49. And even swans in great plenty were not wanting to our banquets.
-
-<span class="pagenum">[Pg 620]</span>
-
-And Aristotle speaks in the following manner of this bird&mdash;"The swan
-is a prolific bird, and a quarrelsome one. And, indeed, they are so
-fond of fighting that they often kill one another. And the swan will
-fight even the eagle; though he does not begin the battle himself. And
-they are tuneful birds, especially towards the time of their death. And
-they also cross the seas singing. And they are web-footed, and feed
-on herbage." But Alexander the Myndian says, that though he followed
-a great many swans when they were dying, he never heard one sing. And
-Hegesianax of Alexandria, who arranged the book of Cephalion, called
-the History of Troy, says that the Cycnus who fought with Achilles in
-single combat, was fed in Leucophrys by the bird of the same name, that
-is, by the swan. But Boius, or Boio, which Philochorus says was his
-proper name, in his book on the Origin of Birds, says that Cycnus was
-turned into a bird by Mars, and that when he came to the river Sybaris
-he was cooped with a crane. And he says, also, that the swan lines his
-nest with that particular grass which is called lyg&aelig;a.</p>
-
-<p>And concerning the crane (<ins title="Greek: geranos">γέρανος</ins>), Boius says that there was
-among the Pygmies a very well known woman whose name was Gerana. And
-she, being honoured as a god by her fellow-countrymen, thought lightly
-of those who were really gods, and especially of Juno and Diana. And
-accordingly Juno, being indignant, metamorphosed her into an unsightly
-bird, and made her hostile to and hated by the Pygmies who had been
-used to honour her. And he says, also, that of her and Nicodamas was
-born the land tortoise. And as a general rule, the man who composed all
-these fables asserts that all the birds were formerly men.</p>
-
-<p>50. The next bird to be mentioned is the pigeon. Aristotle says, that
-there is but one genus of the pigeon, but five subordinate species;
-writing thus&mdash;"The pigeon, the œnas, the phaps, the dove, and the
-turtle-dove." But in the fifth book of his treatise on the Parts of
-Animals, he makes no mention of the phaps, though &AElig;schylus, in his
-tragedy called Proteus, does mention that bird in the following line&mdash;</p>
-
-<div class="blockindent">
-Feeding the wretched miserable phaps,<br />
-Entangled as to its poor broken sides<br />
-Within the winnowing spokes.
-</div>
-
-<p><span class="pagenum">[Pg 621]</span></p>
-
-<div class="sidenote-left">PIGEONS.</div>
-
-<p>And in his Philoctetes he uses the word in the genitive case plural, <ins title="Greek: phabôn">φαβῶν</ins>.
-"The œnas, then," says Aristotle, "is something
-larger than the pigeon, and it has a puce-coloured plumage; but the
-phaps is something between the pigeon and the œnas. And the species
-called phassa is about as large as the common cock, but of the colour
-of ashes; and the turtle-dove is less than all the other species, and
-is of a cinder-colour. And this last is only seen in the summer, and
-during the winter it keeps in its hole. Now, the phaps and the common
-pigeon are always to be seen, but the œnas is only visible in the
-autumn. And the species called the phassa is said to be longer lived
-than any of the others; for it lives thirty or forty years. And the
-cock birds never leave the hens to the day of their death, nor do
-the hens ever desert the cock: but when one dies the other remains
-solitary: and crows, and ravens, and jackdaws all do the same thing.
-And in every kind of the genus pigeon, both male and female sit on
-the eggs in turn; and when the chickens are hatched, the cock bird
-spits upon them to prevent their being fascinated. And the hen lays
-two eggs, the first of which produces a cock and the second a hen. And
-they lay at every season of the year; so that they lay ten or eleven
-times a-year; and in Egypt they lay twelve times; for the hen conceives
-again the very next day to that in which it lays." And further on, in
-the same book, Aristotle says that the kind called <ins title="Greek: peristera">περιστερὰ</ins> differs from
-the <ins title="Greek: peleias">πελειὰς</ins>, and the <ins title="Greek: peleias">πελειὰς</ins> is the least of the two. And the <ins title="Greek: peleias">πελειὰς</ins> is easily
-tamed; but the <ins title="Greek: peristera">περιστερὰ</ins> is black, and small, and has red rough legs; on
-which account no one keeps them. But he mentions a peculiarity of the species called <ins title="Greek: peristera">περιστερὰ</ins>,
-that they kiss one another when
-courting, and that if the males neglect this, the hens do not admit
-their embraces. However, old doves do not go through this formality;
-but omit the kisses and still succeed in their suit, but the younger
-ones always kiss before they proceed to action. And the hens, too,
-make love to one another, when there is no cock at hand, kissing one
-another beforehand. But still, as there are no real results, the eggs
-which they lay never produce chickens. The Dorians, however, consider
-the <ins title="Greek: peleias">πελειὰς</ins> and the <ins title="Greek: peristera">περιστερὰ</ins> as identical; and Sophron uses the two words
-as synonymous in his Female Actresses. But Callimachus, in his treatise
-on Birds, speaks of the pyrallis, the
-
-<span class="pagenum">[Pg 622]</span>
-
-dove, the wood-pigeon, and the turtle-dove,
-as all different from one another.</p>
-
-<p>51. But Alexander the Myndian says, that the pigeon never lifts up
-his head when it drinks, as the turtle-dove does; and that it never
-utters any sound in the winter except when it is very fine weather.
-It is said, also, that when the species called &oelig;nas has eaten the
-seed of the mistletoe, and then leaves its droppings on any tree,
-mistletoe after that grows upon that tree. But Daïmachus, in his
-history of India, says that pigeons of an apple-green colour are found
-in India. And Charon of Lampsacus, in his history of Persia, speaking
-of Mardonius, and of the losses which the Persian army sustained off
-Mount Athos, writes as follows&mdash;"And that was the first time that white
-pigeons were ever seen by the Greeks; as they had never existed in
-that country." And Aristotle says, that the pigeons, when their young
-are born, eat a lot of earth impregnated with salt, and then open the
-mouths of their young and spit the salt into them; and by this means
-prepare them to swallow and digest their food.</p>
-
-<p>And at Eryx in Sicily, there is a certain time which the Sicilians
-call The Departure, at which time they say that the Goddess is
-departing into Africa: and at this time all the pigeons about the place
-disappear, as if they had accompanied the Goddess on her journey.And after
-nine days, when the festival called <ins title="Greek: katagôgia">καταγώγια</ins>, that is
-to say The Return, is celebrated, after one pigeon has first arrived,
-flying across the sea like an <i>avant-courier</i>, and has flown into the
-temple, the rest follow speedily. And on this, all the inhabitants
-around, who are comfortably off, feast; and the rest clap their hands
-for joy. And at that time the whole place smells of butter, which they
-use as a sort of token of the return of the Goddess. But Autocrates,
-in his history of Achaia, says that Jupiter once changed his form
-into that of a pigeon, when he was in love with a maiden in &AElig;gium,
-whose name was Phthia. But the Attic writers use the word also in the
-masculine gender, <ins title="Greek: peristeros">περιστερός</ins>. Alexis, in his People Running
-together, says&mdash;</p>
-
-<div class="blockindent">
-For I am the white pigeon <ins title="Greek: peristeros">(περιστερὸς</ins>) of Venus;<br />
-But as for Bacchus, he knows nothing more<br />
-Than how to get well drunk; and nothing cares<br />
-Whether 'tis new wine that he drinks or old.
-</div>
-
-<p><span class="pagenum">[Pg 623]</span></p>
-
-<div class="sidenote-left">DUCKS.</div>
-
-<p>But in his play of the Rhodian, or the Woman Caressing, he uses the
-word in the feminine gender; and says in that passage that the Sicilian
-pigeons are superior to all others&mdash;</p>
-
-<div class="blockindent">
-Breeding within some pigeons from Sicily,<br />
-The fairest shaped of all their species.
-</div>
-
-<p>And Pherecrates, in his Painters, says&mdash;</p>
-
-<div class="blockindent">
-Send off a pigeon (<ins title="Greek: peristeron">περιστερὸν</ins>) as a messenger.
-</div>
-
-<p>And in his Petale he uses the diminutive form <ins title="Greek: peristerion">περιστέριον</ins>,
-where he says,&mdash;</p>
-
-<div class="blockindent">
-But now, my pigeon, fly thou like Callisthenes,<br />
-And bear me to Cythera and to Cyprus.
-</div>
-
-<p>And Nicander, in the second book of his Georgics, mentions the Sicilian
-doves and pigeons, and says,&mdash;</p>
-
-<div class="blockindent">
-And do you in your hall preserve a flock<br />
-Of fruitful doves from Sicily or Dracontium,<br />
-For it is said that neither kites nor hawks<br />
-Incline to hurt those choice and sacred birds.
-</div>
-
-<p>52. We must also mention ducks. The male of these birds, as Alexander
-the Myndian says, is larger than the female, and has a more richly
-coloured plumage: but the bird which is called the glaucion, from the
-colour of its eyes, is a little smaller than the duck. And of the
-species called boscades the male is marked all over with lines, and
-he also is less than the duck; and the males have short beaks, too
-small to be in fair proportion to their size: but the small diver is
-the least of all aquatic birds, being of a dirty black plumage, and
-it has a sharp beak, turning upwards towards the eyes, and it goes a
-great deal under water. There is also another species of the boscades,
-larger than the duck, but smaller than the chenalopex: but the species
-which are called phascades are a little larger than the small divers,
-but in all other respects they resemble the ducks. And the kind called
-uria are not much smaller than the duck, but as to its plumage it is
-of a dirty earthenware colour, and it has a long and narrow beak: but
-the coot, which also has a narrow beak, is of a rounder shape, and is
-of an ash colour about the stomach, and rather blacker on the back.
-But Aristophanes, in his Acharnians, in the following lines, mentions
-the duck and the diver, from whose names (<ins title="Greek: nêtta">νῆττα</ins> and <ins title="Greek: kolymbas">κολυμβὰς</ins>) we get the
-verbs <ins title="Greek: nêchomai">νήχομαι</ins>, to swim, and <ins title="Greek: kolymbaô">κολυμβάω</ins>, to dive, with a great many other
-water birds&mdash;</p>
-
-<p><span class="pagenum">[Pg 624]</span></p>
-
-<div class="blockindent">
-Ducks too, and jackdaws, woodcocks too, and coots,<br />
-And wrens, and divers.
-</div>
-
-<p>And Callimachus also mentions them in his treatise on Birds.</p>
-
-<p>53. We often also had put before us the dish called parastat&aelig;, which
-is mentioned by Ep&aelig;netus in his Cookery Book, and by Semaristus in
-the third and fourth books of his treatise on Synonymes. And it is
-testicles which are called by this name. But when some meat was served
-up with a very fragrant sauce, and when some one said,&mdash;Give me a plate
-of that suffocated meat, that D&aelig;dalus of names, Ulpian, said&mdash;I myself
-shall be suffocated if you do not tell me where you found any mention
-of meat of that kind; for I will not name them so before I know. And he
-said, Strattis, in his Macedonians or Cinesias, has said&mdash;</p>
-
-<div class="blockindent">
-Take care, and often have some suffocated meat.
-</div>
-
-<p>And Eubulus, in his Catacollomenos, says&mdash;</p>
-
-<div class="blockindent">
-And platters heap'd with quantities of meat<br />
-Suffocated in the Sicilian fashion.
-</div>
-
-<p>And Aristophanes, in his Wasps, has said&mdash;</p>
-
-<div class="blockindent">
-Some suffocated meat in a platter.
-</div>
-
-<p>And Cratinus, in his Delian Women, says&mdash;</p>
-
-<div class="blockindent">
-And therefore do you take some meat and pound it,<br />
-Having first neatly suffocated it.
-</div>
-
-<p>And Antiphanes, in his Countryman, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace7">And first of all</span><br />
-I bring you the much-wish'd-for barley-cake,<br />
-Which the all-genial mother Ceres gives<br />
-A joyful gift to mortals; and besides,<br />
-Some tender limbs of suffocated goats<br />
-Set round with herbs, a young and tender meat.<br />
-<span class="linespaceneg1_2"><i>B.</i> How say you?</span><br />
-<span class="linespace5"><i>A.</i> I am going through a tragedy</span><br />
-Of the divinest Sophocles.
-</div>
-
-<p>54. And when some sucking-pigs were carried round, and the guests made
-an inquiry respecting them, whether they were mentioned by any ancient
-author, some one said&mdash;Pherecrates, in his Slave turned Tutor, says&mdash;</p>
-
-<div class="blockindent">
-I stole some sucking-pigs not fully grown.
-</div>
-
-<p>And in his Deserters he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 625]</span></p>
-
-<div class="sidenote-left">SUCKLINGS.</div>
-
-<div class="blockindent">
-Are you not going to kill a sucking-pig?
-</div>
-
-<p>And Alc&aelig;us, in his Pal&aelig;stra, says&mdash;</p>
-
-<div class="blockindent">
-For here he is himself, and if I grunt<br />
-One atom more than any sucking-pig . . . .
-</div>
-
-<p>And Herodotus, in his first book, says that in Babylon there is a
-golden altar, on which it is not lawful to sacrifice anything but
-sucking-pigs. Antiphanes says in his Philet&aelig;rus&mdash;</p>
-
-<div class="blockindent">
-There's here a pretty little cromaciscus<br />
-Not yet wean'd, you see.
-</div>
-
-<p>And Heniochus, in his Polyeuctus, says&mdash;</p>
-
-<div class="blockindent">
-The ox was brazen, long since past all boiling,<br />
-But he perhaps had taken a sucking-pig,<br />
-And slaughter'd that.
-</div>
-
-<p>And Anacreon says&mdash;</p>
-
-<div class="blockindent">
-Like a young sucking kid, which when it leaves<br />
-Its mother in the wood, trembles with fear.
-</div>
-
-<p>And Crates, in his Neighbours, says&mdash;</p>
-
-<div class="blockindent">
-For now we constantly have feasts of lovers,<br />
-As long as we have store of lambs and pigs<br />
-Not taken from their dams.
-</div>
-
-<p>And Simonides represents Danae as speaking thus over Perseus&mdash;</p>
-
-<div class="blockindent">
-O my dear child, what mis'ry tears my soul!<br />
-<span class="linespace5">But you lie sleeping,</span><br />
-You slumber with your unwean'd heart.
-</div>
-
-<p>And in another place he says of Archemorus&mdash;</p>
-
-<div class="blockindent">
-Alas the wreath! They wept the unwean'd child,<br />
-Breathing out his sweet soul in bitter pangs.
-</div>
-
-<p>And Clearchus, in his Lives, says that Phalaris the tyrant had arrived
-at such a pitch of cruelty, that he used to feast on sucking children.
-And there is a verb <ins title="Greek: thêsthai">θῆσθαι</ins>, which means to suck milk, (Homer
-says&mdash;</p>
-
-<div class="blockindent">Hector is mortal, and has suck'd the breast;)
-</div>
-
-<p>because the mother's breast is put into the mouth of the infant. And
-that is the derivation of the word <ins title="Greek: titthos">τίτσθος</ins>, breast, from <ins title="Greek: tithêmi">τίθημι</ins>, to
-place, because the breasts are thus placed in the children's mouths.</p>
-
-<div class="blockindent">
-After she'd lull'd to sleep the new-born kids,<br />
-As yet unweaned from their mother's breast.
-</div>
-
-<p>55. And when some antelopes were brought round, Palmedes of Elea, the
-collector of words, said&mdash;It is not bad meat that of the antelopes
-(<ins title="Greek: dorkônes">δόρκωνες</ins>). And Myrtilus said to him&mdash;The word is only <ins title="Greek: dorkades">δορκάδες</ins>,
-not <ins title="Greek: dorkônes">δόρκωνες</ins>. Xenophon, in the first book of his
-
-<span class="pagenum">[Pg 626]</span>
-
-Anabasis, says, "And there were in that part bustards and <ins title="Greek: dorkades">δορκάδες</ins>."</p>
-
-<p>56. The next thing to be mentioned is the peacock. And that this is a
-rare bird is shown by what Antiphanes says in his Soldier, or Tychon,
-where his words are&mdash;</p>
-
-<div class="blockindent">
-And then some man brought in one single pair<br />
-Of peacocks to the city; 'twas a sight<br />
-Wondrous to see; now they're as thick as quails.
-</div>
-
-<p>And Eubulus says in his Phoenix&mdash;</p>
-
-<div class="blockindent">
-The peacock is admired for his rarity.
-</div>
-
-<p>"The peacock," says Aristotle, "is cloven-footed, and feeds on herbage;
-it begins to breed when it is three years old, at which age it also
-gets the rich and varied colours of its plumage; and it sits on its
-eggs about thirty days, and once a-year it lays twelve eggs, and it
-lays these not all at once, but at intervals, laying every third day.
-But the first year of a hen's laying she does not lay more than eight
-eggs; and she sometimes lays wind eggs like the common hen, but never
-more than two; and she sits upon her eggs and hatches them very much
-in the same way as the common hen does." And Eupolis, in his Deserters
-from the Army, speaks of the peacock in the following terms&mdash;</p>
-
-<div class="blockindent">
-Lest I should keep in Pluto's realm,<br />
-A peacock such as this, who wakes the sleepers.
-</div>
-
-<p>And there is a speech extant, by Antiphanes the orator, which is
-entitled, On Peacocks. And in that speech there is not one express
-mention of the name peacock, but he repeatedly speaks of them in it
-as birds of variegated plumage, saying&mdash;"That Demus, the son of
-Pyrilampes, breeds these birds, and that out of a desire to see these
-birds, a great many people come from Laced&aelig;mon and from Thessaly,
-and show great anxiety to get some of the eggs." And with respect to
-their appearance he writes thus&mdash;"If any one wishes to remove
-these birds into a city, they will fly away and depart; and if he cuts
-their wings he takes away their beauty. For their wings are their
-beauty, and not their body." And that people used to be very anxious
-to see them he tells us subsequently in the same book, where he says;
-"But at the time of the festival of the new moon, any one who likes is
-admitted to see them, but on other days if any one comes and wishes to
-see them he is never allowed to do so; and this is not a custom of
-yesterday, or a recent practice, but one which has subsisted for more
-than thirty years."</p>
-
-<p><span class="pagenum">[Pg 627]</span></p>
-
-<div class="sidenote-left">THE ATTIC FORM OF NOUNS IN <ins title="Greek: ÔS">ΩΣ</ins>.</div>
-
-<p>57. "But the Athenians call the word <ins title="Greek: taôs">ταῶς</ins>," as Tryphon
-tells us, "circumflexing and aspirating the last syllable. And they
-read it spelt in this way in the Deserters from the Army of Eupolis,
-in the passage which has been already quoted, and in the Birds of
-Aristophanes&mdash;</p>
-
-<div class="blockindent">
-Are you then Tereus? are you a bird or a peacock (<ins title="Greek: taôs">ταῶς</ins>)?
-</div>
-
-<p>And in another passage he writes&mdash;</p>
-
-<div class="blockindent">
-A bird then; what kind? is it not a peacock (<ins title="Greek: taôni">ταῶς</ins>)?
-</div>
-
-<p>But in the dative they say <ins title="Greek: taôni">ταὧνι</ins>, as Aristophanes does in the same
-play. But it is quite impossible in the Attic or Ionic dialects that,
-in nouns which have more than one syllable, the last syllable beginning
-with a vowel should be aspirated; for it is quite inevitable that it
-should be pronounced with a lene breathing, as <ins title="Greek: neôs">νεὢς</ins>, <ins title="Greek: leôs">λεὢς</ins>, <ins title="Greek: Tindareôs">Τυνδάρεὠς</ins>,
-<ins title="Greek: Meneleôs">Μενέλεὠς</ins>, <ins title="Greek: leiponeôs">λειπόνεὠς</ins>, <ins title="Greek: euneôs">εὔνεὠς</ins>, <ins title="Greek: Neileôs">Νείλεὠς</ins>, <ins title="Greek: praos">πρᾶὀς</ins>, <ins title="Greek: hyios">ὑίὀς</ins>, <ins title="Greek: Keios">Κεῖὀς</ins>, <ins title="Greek: Chios">χῖὀς</ins>, <ins title="Greek: dios">δῖὀς</ins>,
-<ins title="Greek: chreios">χρεῖὀς</ins>, <ins title="Greek: pleios">πλεῖὀς</ins>, <ins title="Greek: leios">λεῖὀς</ins>, <ins title="Greek: laios">λαιὄς</ins>, <ins title="Greek: baios">βαιὂς</ins>, <ins title="Greek: phaios">φαιὂς</ins>, <ins title="Greek: hyios">πηὂς</ins>, <ins title="Greek: goos">γόὀς</ins>, <ins title="Greek: thoos">θοὂς</ins>, <ins title="Greek: rhoos">ῥόὀς</ins>,
-<ins title="Greek: zôos">ζωὄς</ins>. For the aspirate is fond of beginning a word, and is by nature
-inclined to the lead, and is never included in the last part of a word.
-And the name <ins title="Greek: taôs">ταὧς</ins> is derived from the extension (<ins title="Greek: tasis">τάσις</ins>) of the wings."
-And Seleucus, in the fifth book of his treatise
-on Hellenisms, says: "The peacock, <ins title="Greek: taôs">ταὧς</ins>:&mdash;but the Attics, contrary to all rule, both aspirate
-and circumflex the last syllable; but the aspirate is only attached
-to the first vowel when it begins a word in the simple pronunciation
-of the word, and there taking the lead, and running on more swiftly,
-it has the first place in the word. Accordingly, the Athenians, in
-consequence of this arrangement, observing the inherent character of
-this breathing, do not put it <i>on</i> vowels, as they do often accents and
-breathings, but put it before them. And I think that the ancients used
-to mark the aspirate by the character H, on which account the Romans
-write the letter H at the beginning of all aspirated nouns, showing
-its predominant nature; and if this be the proper character of the
-aspirate, it is plain that it is contrary to all reason and analogy
-that the word <ins title="Greek: taôs">ταῶς</ins> has any breathing at all marked upon it by
-the Attic writers."</p>
-
-<p>58. And as at the banquet a great many more discussions arose about
-each of the dishes that were served up;&mdash;But I, said Laurentius,
-
-<span class="pagenum">[Pg 628]</span>
-
-according to the example of our most excellent friend Ulpian, will
-myself also say something to you (for we are feeding on discussions).
-What do you think of the grouse? And when some one said,&mdash;He is a
-species of bird; (but it is the custom of the sons of the grammarians
-to say of anything that is mentioned to them in this way, It is a
-species of plant, a species of bird, a species of stone;) Laurentius
-said&mdash;And I, my good friend, am aware that the admirable Aristophanes,
-in his Birds, mentions the grouse in the following lines&mdash;</p>
-
-<div class="blockindent">
-With the porphyrion and the pelican,<br />
-And pelecinnus, and the phlexis too,<br />
-The grouse and peacock.
-</div>
-
-<p>But I wish to learn from you whether there is any mention of the
-bird in any other author. For Alexander the Myndian, in the second
-book of his treatise on Winged Animals, speaks of it as a bird of
-no great size, but rather as one of the smaller birds. For his
-words are these&mdash;"The grouse, a bird about the size of rook,
-of an earthenware colour, variegated with dirty coloured spots, and
-long lines, feeding on fruit; and when it lays its eggs t cackles
-(<ins title="Greek: tetrazei">τετράζει</ins>). from which it derives its name (<ins title="Greek: tetrax">τέτραξ</ins>)." And Epicharmus,
-in his Hebe's Wedding, says&mdash;</p>
-
-<div class="blockindent">
-For when you've taken quails and sparrows too,<br />
-And larks who love to robe themselves in dust,<br />
-And grouse, and rooks, and beauteous fig-peckers.
-</div>
-
-<p>And in another passage he says&mdash;</p>
-
-<div class="blockindent">
-There were the herons with their long bending necks,<br />
-A numerous flock; and grouse, and rooks besides.
-</div>
-
-<p><span class="pagenum">[Pg 629]</span></p>
-
-<div class="sidenote-left">LOINS.</div>
-
-<p>But since none of you have anything to say on the subject (as you
-are all silent), I will show you the bird itself; for when I was the
-Emperor's Procurator in Mysia, and the superintendent of all the
-affairs of that province, I saw the bird in that country. And learning
-that it was called by this name among the Mysians and P&aelig;onians, I
-recollected what the bird was by the description given of it by
-Aristophanes. And believing that this bird was considered by the
-all-accomplished Aristotle worthy of being mentioned in that work of
-his worth many talents (for it is said that the Stagirite received
-eight hundred talents from Alexander as his contribution towards
-perfecting his History of Animals), when I found that there was no
-mention of it in this work, I was delighted at having the
-admirable Aristophanes as an unimpeachable witness in the matter. And
-while he was saying this, a slave came in bringing in the grouse in a
-basket; but it was in size larger than the largest cock of the common
-poultry, and in appearance it was very like the porphyrion; and it had
-wattles hanging from its ears on each side like the common cock; and
-its voice was loud and harsh. And so after we had admired the beauty of
-the bird, in a short time one was served up on the table dressed; and
-the meat of him was like that of the ostrich, which we were often in
-the habit of eating.</p>
-
-<p>59. There was a dish too called loins (<ins title="Greek: psyai">ψύαι</ins>). The poet who
-wrote the poem called The Return of the Atrid&aelig;, in the third book says&mdash;</p>
-
-<div class="blockindent">
-And with his rapid feet Hermioneus<br />
-Caught Nisus, and his loins with spear transfix'd.
-</div>
-
-<p>And Simaristus, in the third book of his Synonymes, writes thus: "The
-flesh of the loins which stands out on each side s called <ins title="Greek: psyai">ψύαι</ins>, and
-the hollows on each side they call <ins title="Greek: kyboi">κύβοι</ins> and <ins title="Greek: galliai">γάλλιαι</ins>." And Clearchus,
-in the second book of his treatise on The Joints in the Human Body,
-speaks thus: "There is flesh full of muscle on each side; which some
-people call <ins title="Greek: psyai">ψύαι</ins>, and others call <ins title="Greek: alôpekes">ἀλώπεκες</ins>, and others <ins title="Greek: neuromêtrai">νευρόμητραι</ins>."
-And the admirable Hippocrates also speaks of <ins title="Greek: psyai">ψύαι</ins>; and they get this
-name from being easily wiped (<ins title="Greek: apo tou rhadiôs apopsasthai">ἀπὸ τοῦ ῥαδίως ἀποψᾶσθαι</ins>), or as being
-flesh lightly touching (<ins title="Greek: epipsauousa">ἐπιψαύουσα</ins>) the bones, and lying lightly on the
-surface of them. And Euphron the comic poet mentions them in his Theori&mdash;</p>
-
-<div class="blockindent">
-There is a lobe and parts, too, called <ins title="Greek: psyai">ψύαι</ins>;<br />
-Learn to cut these before you view the sacrifice.
-</div>
-
-<p>60. There is a dish too made of udder. Teleclides, in his Rigid Men,
-says&mdash;</p>
-
-<div class="blockindent">
-Since I'm a female, I must have an udder.
-</div>
-
-<p>Herodotus, in the fourth book of his History, uses the same term when
-speaking of horses; but it is rare to find the word (<ins title="Greek: outhar">οὖθαρ</ins>) applied to
-the other animals; but the word most commonly used is <ins title="Greek: hypogastrion">ὑπογάστριον</ins>, as
-in the case of fishes. Strattis, in his Atalanta, says&mdash;</p>
-
-<div class="blockindent">
-The <ins title="Greek: hypogastrion">ὑπογάστριον</ins> and the extremities<br />
-Of the large tunny.
-</div>
-
-<p>And Theopompus, in his Call&aelig;schrus, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And th' <ins title="Greek: hypogastria">ὑπογάστρια</ins> of fish.</span><br />
-<span class="linespace10_5"><i>B.</i> O, Ceres!</span>
-</div>
-
-<p><span class="pagenum">[Pg 630]</span></p>
-
-<p>But in the Sirens he calls it not <ins title="Greek: hypogastria">ὑπογάστρια</ins>, but <ins title="Greek: hypêtria">ὑπήτρια</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-Th' <ins title="Greek: hypêtria">ὑπήτρια</ins> of white Sicilian tunnies.
-</div>
-
-<p>61. We must now speak of the hare; concerning this animal Archestratus,
-that author so curious in his dishes, speaks thus&mdash;</p>
-
-<div class="blockindent">
-Many are the ways and many the recipes<br />
-For dressing hares; but this is best of all,<br />
-To place before a hungry set of guests,<br />
-A slice of roasted meat fresh from the spit,<br />
-Hot, season'd only with plain simple salt,<br />
-Not too much done. And do not you be vex'd<br />
-At seeing blood fresh trickling from the meat,<br />
-But eat it eagerly. All other ways<br />
-Are quite superfluous, such as when cooks pour<br />
-A lot of sticky clammy sauce upon it,<br />
-Parings of cheese, and lees, and dregs of oil,<br />
-As if they were preparing cat's meat.
-</div>
-
-<p>And Naucrates the comic poet, in his Persia, says that it is an
-uncommon thing to find a hare in Attica: and he speaks thus&mdash;</p>
-
-<div class="blockindent">
-For who in rocky Attica e'er saw<br />
-A lion or any other similar beast,<br />
-Where 'tis not easy e'en to find a hare?
-</div>
-
-<p>But Alc&aelig;us, in his Callisto, speaks of hares as being plentiful, and
-says&mdash;</p>
-
-<div class="blockindent">
-You should have coriander seed so fine<br />
-That, when we've got some hares, we may be able<br />
-To sprinkle them with that small seed and salt.
-</div>
-
-<p>62. And Tryphon says,&mdash;"Aristophanes, in his Danaides, uses the form
-<ins title="Greek: lagôn">λαγὼν</ins> in the accusative case with an acute accent on the last
-syllable, and with a <ins title="Greek: n">ν</ins> for the final letter, saying&mdash;</p>
-
-<div class="blockindent">
-And when he starts perhaps he may be able<br />
-To help us catch a hare (<ins title="Greek: lagôn">λαγών</ins>).
-</div>
-
-<p>And in his Daitaleis he says&mdash;</p>
-
-<div class="blockindent">
-I am undone, I shall be surely seen<br />
-Plucking the fur from off the hare (<ins title="Greek: lagôn">λαγών</ins>).
-</div>
-
-<p>But Xenophon, in his treatise on Hunting, writes the accusative <ins title="Greek: lagô">λαγω</ins>
-without the <ins title="Greek: n">ν</ins>, and with a circumflex accent. But among us the ordinary
-form of the nominative case is <ins title="Greek: lagôs">λαγός</ins>; and as we say <ins title="Greek: naos">ναὸς</ins>, and the
-Attics <ins title="Greek: neôs">νεὼς</ins>, and as we say <ins title="Greek: laos">λαὸς</ins>, and the Attics <ins title="Greek: leôs">λεώς</ins>; so, while we call
-this animal <ins title="Greek: lagos">λαγὸς</ins>, they call him <ins title="Greek: lagôs">λαγώς</ins>. And as for our using the form
-<ins title="Greek: lagon">λαγὸν</ins> in the accusative case singular, to that we find a corresponding
-nominative plural in Sophocles, in his Amycus, a satyric drama; where
-he enumerates&mdash;</p>
-
-<p><span class="pagenum">[Pg 631]</span></p>
-
-<div class="sidenote-left">HARES.</div>
-
-<div class="blockindent">
-Cranes, crows, and owls, and kites, and hares (<ins title="Greek: lagoi">λαγοι</ins>).
-</div>
-
-<p>But there is also a form of the nominative plural corresponding to
-the accusative <ins title="Greek: lagôn">λαγὼν</ins>, ending in <ins title="Greek: ô">ω</ins>, as found in the
-Flatterers of Eupolis&mdash;</p>
-
-<div class="blockindent">
-Where there are rays, and hares (<ins title="Greek: lagô">λαγὼ</ins>), and light-footed women.
-</div>
-
-<p>But some people, contrary to all reason, circumflex the last
-syllable of this form <ins title="Greek: lagô">λαγώ</ins>; but it ought to have an acute accent, since
-all the nouns which end in <ins title="Greek: os">ος</ins>, even when they are changed into <ins title="Greek: ôs">ως</ins>
-by the Attic writers, still preserve the same accent as if they had
-undergone no alteration; as <ins title="Greek: naos, neôs">ναὸς, νεώς</ins>; <ins title="Greek: kalos, kalôs">κάλος, κάλως</ins>. And so, too,
-Epicharmus used this noun, and Herodotus, and the author of the poem
-called the Helots. Moreover, <ins title="Greek: lagos">λαγὸς</ins> is the Ionic form&mdash;</p>
-
-<div class="blockindent">
-Rouse the sea-hare (<ins title="Greek: lagos">λαγὸς</ins>) before you drink the water;
-</div>
-
-<p>and <ins title="Greek: lagôs">λαγὼς</ins> the Attic one. But the Attic writers use also the form
-<ins title="Greek: lagos">λαγός</ins>; as Sophocles, in the line above quoted&mdash;</p>
-
-<div class="blockindent">
-Cranes, crows, and owls, and hares (<ins title="Greek: lagoi">λαγοι</ins>).
-</div>
-
-<p>There is also a line in Homer, where he says&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: ê ptôka lagôon">ἢ πτῶκα λαγωόν</ins>.
-</div>
-
-<p>Now, if we have regard to the Ionic dialect, we say that <ins title="Greek: ô">ω</ins> is
-interpolated; and if we measure it by the Attic dialect, then we say
-the <ins title="Greek: o">ο</ins> is so: and the meat of the hare is called <ins title="Greek: lagôa
-krea">λαγῶα κρέα</ins>.</p>
-
-<p>63. But Hegesander the Delphian, in his Commentaries, says that in
-the reign of Antigonus Gonatas, there were such a number of hares in
-the island of Astypal&aelig;a, that the natives consulted the oracle on the
-subject. And the Pythia answered them that they ought to breed dogs,
-and hunt them; and so in one year there were caught more than six
-thousand. And all this immense number arose from a man of the island
-of Anaphe having put one pair of hares in the island. As also, on a
-previous occasion, when a certain Astypal&aelig;an had let loose a pair of
-partridges in the island of Anaphe, there came to be such a number of
-partridges in Anaphe, that the inhabitants ran a risk of being driven
-out of the island by them. But originally Astypal&aelig;a had no hares at
-all, but only partridges. And the hare is a very prolific animal,
-as Xenophon has told us, in his treatise on Hunting; and Herodotus
-
-<span class="pagenum">[Pg 632]</span>
-
-speaks of it in the following terms&mdash;"Since the hare is hunted by
-everything&mdash;man, beast, and bird&mdash;it is on this account a very
-prolific animal; and it is the only animal known which is capable of
-superfetation. And it has in its womb at one time one litter with the
-fur on, and another bare, and another just formed, and a fourth only
-just conceived." And Polybius, in the twelfth book of his History, says
-that there is another animal like the hare which is called the rabbit (<ins title="Greek: kouniklos">κούνικλος</ins>);
-and he writes as follows&mdash;"The animal called the
-rabbit, when seen at a distance, looks like a small hare; but when any
-one takes it in his hands, there is a great difference between them,
-both in appearance and taste: and it lives chiefly underground." And
-Posidonius the philosopher also mentions them in his History; and we
-ourselves have seen a great many in our voyage from Dic&aelig;archia<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">[33]</a>
-to Naples. For there is an island not far from the mainland, opposite the
-lower side of Dic&aelig;archia, inhabited by only a very scanty population,
-but having a great number of rabbits. And there is also a kind of
-hare called the Chelidonian hare, which is mentioned by Diphilus, or
-Calliades, in his play called Ignorance, in the following terms&mdash;</p>
-
-<div class="blockindent">
-What is this? whence this hare who bears the name<br />
-Of Chelidonian? Is it grey hare soup,<br />
-Mimarcys call'd, so thick with blood?
-</div>
-
-<p>And Theophrastus, in the twentieth book of his History, says that there
-are hares about Bisaltia which have two livers.</p>
-
-<p><span class="pagenum">[Pg 633]</span></p>
-
-<div class="sidenote-left">THE WORD <ins title="Greek: SYAGROS">ΣΥΑΓΡΟΣ</ins>.</div>
-
-<p>64. And when a wild boar was put upon the table, which was in no
-respect less than that noble Calydonian boar which has been so much
-celebrated,—I suggest to you now, said he, O my most philosophical and
-precise Ulpian, to inquire who ever said that the Calydonian boar was a
-female, and that her meat was white. But he, without giving the matter
-any long consideration, but rather turning the question off, said—But
-it does seem to me, my friends, that if you are not yet satisfied,
-after having had such plenty of all these things, that you surpass
-every one who has ever been celebrated for his powers of eating,—and
-who those people are you can find out by inquiry. But it is more
-correct and more consistent with etymology to make the name <ins title="Greek: sys">σὺς</ins>,
-with a <ins title="Greek: s">ς</ins>; for the animal has its name from rushing (<ins title="Greek: seuomai">σεύομαι</ins>) and going on
-impetuously; but men have got a trick of pronouncing the word without
-the <ins title="Greek: s, hys">ς, ὗς</ins>; and some people believe that it is called <ins title="Greek: syn">σῦν</ins>, by being
-softened from <ins title="Greek: syn">θῦν</ins>, as if it had its name from being a fit animal to
-sacrifice (<ins title="Greek: thyn">θύειν</ins>). But now, if it seems good to you, answer me who
-ever uses the compound word like we do, calling the wild boar not
-<ins title="Greek: sys agrios">σῦς ἄγριος</ins>, but <ins title="Greek: syagros">σύαγρος̣</ins> At all events, Sophocles, in his Lovers of
-Achilles, has applied the word <ins title="Greek: syagros">σύαγρος</ins> to a dog, as hunting the boar
-(<ins title="Greek: apo tou sys agreuein">ἀπὸ τοῦ σῦς ἀγρεύειν</ins>), where he says&mdash;</p>
-
-<div class="blockindent">
-And you, Syagre, child of Pelion.
-</div>
-
-<p>And in Herodotus we find Syagrus used as a proper name of a man who
-was a Laced&aelig;monian by birth, and who went on the embassy to Gelon the
-Syracusan, about forming an alliance against the Medes; which Herodotus
-mentions in the seventh book of his History. And I am aware, too, that
-there was a general of the &AElig;tolians named Syagrus, who is mentioned by
-Phylarchus, in the fourth book of his History. And Democritus said&mdash;You
-always, O Ulpian, have got a habit of never taking anything that is set
-before you until you know whether the existing name of it was in use
-among the ancients. Accordingly you are running the risk, on account
-of all these inquiries of yours, (just like Philetas of Cos, who was
-always investigating all false arguments and erroneous uses of words,)
-of being starved to death, as he was. For he became very thin by reason
-of his devotion to these inquiries, and so died, as the inscription in
-front of his tomb shows&mdash;</p>
-
-<div class="blockindent">
-Stranger, Philetas is my name, I lie<br />
-Slain by fallacious arguments, and cares<br />
-Protracted from the evening through the night.
-</div>
-
-<p>65. And so that you may not waste away by investigating this word
-<ins title="Greek: syagros">σύαγρος</ins>, learn that Antiphanes gives this name to the wild boar, in his
-Ravished Woman:&mdash;</p>
-
-<div class="blockindent">
-This very night a wild boar (<ins title="Greek: syagron">σύαγρον</ins>) will I seize,<br />
-And drag into this house, and a lion and a wolf.
-</div>
-
-<p>And Dionysius the tyrant, in his Adonis, says&mdash;</p>
-
-<div class="blockindent">
-Under the arched cavern of the nymphs<br />
-I consecrate . . . .<br />
-A wild boar (<ins title="Greek: syagron">σύαγρον</ins>) as the first-fruits to the gods.
-</div>
-
-<p>And Lynceus the Samian, in his epistle to Apollodorus, writes
-thus&mdash;"That you may have some goat's flesh for your children, and some
-meat of the wild boar (<ins title="Greek: ta syagria">τὰ συάγρια</ins>) for yourself and
-
-<span class="pagenum">[Pg 634]</span>
-
-your friends." And Hippolochus the Macedonian, whom we have mentioned
-before now, in his epistle to the above-named Lynceus, mentioned
-many wild boars (<ins title="Greek: syagrôn">συάγρων</ins>). But, since you have turned off
-the question which was put to you about the colour of the Calydonian
-boar, and whether any one states him to have been white as to his
-flesh, we ourselves will tell you who has said so; and you yourself
-may investigate the proofs which I bring. For some time ago, I read
-the dithyrambics of Cleomenes of Rhegium; and this account is given
-in that ode of them which is entitled Meleager. And I am not ignorant
-that the inhabitants of Sicily call the wild boar (which we call
-<ins title="Greek: syagros aschedôros">σύαγρος) ἀσχέδωρος</ins>. And &AElig;schylus,
-in his Phorcides, comparing Perseus to a wild boar, says&mdash;</p>
-
-<div class="blockindent">
-He rush'd into the cave like a wild boar (<ins title="Greek: aschedôros hôs">ἀσχέδωρος ὥς</ins>).
-</div>
-
-<p>And Sciras (and he is a poet of what is called the Italian comedy, and
-a native of Tarentum), in his Meleager, says&mdash;</p>
-
-<div class="blockindent">
-Where shepherds never choose to feed their flocks,<br />
-Nor does the wild boar range and chase his mate.
-</div>
-
-<p>And it is not wonderful that &AElig;schylus, who lived for some time in
-Sicily, should use many Sicilian words.</p>
-
-<p>66. There were also very often kids brought round by the servants,
-dressed in various ways; some of them with a great deal of assafoetida,
-which afforded us no ordinary pleasure; for the flesh of the goat is
-exceedingly nutritious. At all events, Clitomachus the Carthaginian,
-who is inferior to no one of the new Academy for his spirit of
-philosophical investigation, says that a certain Theban athlete
-surpassed all the men of his time in strength, because he ate goat's
-flesh; for the juice of that meat is nervous and sticky, and such as
-can remain a long time in the substance of the body. And this wrestler
-used to be much laughed at, because of the unpleasant smell of his
-perspiration. And all the meat of pigs and lambs, while it remains
-undigested in the system, is very apt to turn, because of the fat. But
-the banquets spoken of by the comic poets rather please the ears by
-sweet sounds, than the palate by sweet tastes; as, for instance, the
-feast mentioned by Antiphanes, in his Female Physician&mdash;</p>
-
-<p><span class="pagenum">[Pg 635]</span></p>
-
-<div class="sidenote-left">DINNERS.</div>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> But what meat do you eat with most delight?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> What meat?&mdash;why if you mean as to its cheapness,</span><br />
-There's mutton ere it bears you wool or milk,<br />
-That is to say, there's lamb, my friend; and so<br />
-There's also meat of goats which give no milk,<br />
-That is to say, of kids. For so much profit<br />
-Is got from these when they are fully grown,<br />
-That I put up with eating cheaper kinds.
-</div>
-
-<p>And in his Cyclops he says&mdash;</p>
-
-<div class="blockindent">
-These are the animals which the earth produces,<br />
-Which you will have from me: the ox of th' herd,<br />
-The goat which roves the woods, the chamois which<br />
-Loves the high mountain tops, the fearless ram,<br />
-The hog, the boar, the sucking-pig besides,<br />
-And hares, and kids .&nbsp;&nbsp;.&nbsp;&nbsp;.&nbsp;&nbsp;.<br />
-Green cheese, dry cheese, and cut and pounded cheese,<br />
-Scraped cheese, and chopp'd cheese, and congeal'd cheese
-</div>
-
-<p>67. And Mnesimachus, in his Horse-breeder, provides the following
-things for dinner&mdash;</p>
-
-<div class="blockindent">
-Come forth, O Manes, from the chamber<br />
-Deck'd with the lofty cypress roof;<br />
-Go to the market, to the statues<br />
-Of Maia's son, where all the chiefs<br />
-Of the tribes meet, and seek the troop<br />
-Of their most graceful pupils, whom<br />
-Phidon is teaching how to mount<br />
-Their horses, and dismount from them.<br />
-I need not tell you now their names.<br />
-Go; tell them that the fish is cold,<br />
-The wine is hot, the pastry dry,<br />
-The bread dry, too, and hard. The chops<br />
-Are burnt to pieces, and the meat<br />
-Taken from out the brine and dish'd.<br />
-The sausages are served up too;<br />
-So is the tripe, and rich black-puddings.<br />
-Those who're indoors are all at table,<br />
-The wine cups all are quickly drain'd,<br />
-The pledge goes round; and nought remains<br />
-But the lascivious drunken cordax.<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">[34]</a><br />
-The young men all are waxing wanton,<br />
-And ev'rything's turn'd upside down.<br />
-Remember what I say, and bear<br />
-My words in mind.<br />
-Why stand you gaping like a fool?<br />
-Look here, and just repeat the message<br />
-Which I've just told you; do,&mdash;I will<br />
-Repeat it o'er again all through.<br />
-Bid them come now, and not delay,<br />
-Nor vex the cook who's ready for them.<br />
-For all the fish is long since boil'd,<br />
-And all the roast meat's long since cold.<br />
-
-<span class="pagenum">[Pg 636]</span>
-
-And mention o'er each separate dish;&mdash;<br />
-Onions and olives, garlic too,<br />
-Cucumbers, cabbages, and broth,<br />
-Fig-leaves, and herbs, and tunny cutlets,<br />
-Glanis and rhinè, shark and conger,<br />
-A phyxicinus whole, a tunny,<br />
-A coracinus whole, a thunnis,<br />
-A small anchovy, and a tench,<br />
-A spindle-fish, a tail of dog-fish,<br />
-A carcharias and a torpedo;<br />
-A sea-frog, lizard, and a perch,<br />
-A trichias and a phycis too,<br />
-A brinchus, mullet, and sea-cuckoo.<br />
-A turtle, and besides a lamprey,<br />
-A phagrus, lebias, and grey mullet,<br />
-A sparus, and &aelig;olias,<br />
-A swallow, and the bird of Thrace,<br />
-A sprat, a squid, a turbot, and<br />
-Drac&aelig;nides, and polypi,<br />
-A cuttle-fish, an orphus too;<br />
-A crab, likewise an escharus,<br />
-A needle-fish, a fine anchovy,<br />
-Some cestres, scorpions, eels, and loaves.<br />
-And loads of other meat, beyond<br />
-My calculation or my mention.<br />
-Dishes of goose, and pork, and beef,<br />
-And lamb, and mutton, goat and kid;<br />
-Of poultry, ducks and partridges,<br />
-And jays, and foxes. And what follows<br />
-Will be a downright sight to see,<br />
-So many good things there will be.<br />
-And all the slaves through all the house<br />
-Are busy baking, roasting, dressing,<br />
-And plucking, cutting, beating, boiling,<br />
-And laughing, playing, leaping, feasting,<br />
-And drinking, joking, scolding, pricking.<br />
-And lovely sounds from tuneful flutes,<br />
-And song and din go through the house,<br />
-Of instruments both wind and string'd.<br />
-Meantime a lovely scent of cassia,<br />
-From Syria's fertile land, does strike<br />
-Upon my sense, and frankincense,<br />
-And myrrh, and nard *&nbsp;&nbsp;&nbsp;*&nbsp;&nbsp;&nbsp;*<br />
-
-<span>
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*
-</span><br />
-
-Such a confusion fills the house<br />
-With every sort of luxury.
-</div>
-
-<p><span class="pagenum">[Pg 637]</span></p>
-
-<div class="sidenote-left">COOKERY.</div>
-
-<p>68. Now, after all this conversation, there was brought in the dish
-which is called Rhoduntia; concerning which that wise cook quoted
-numbers of tragedies before he would tell us what he was bringing us.
-And he laughed at those who professed to be such admirable cooks,
-mentioning whom, he said&mdash;Did that cook in the play of Anthippus,
-the comic poet, ever invent such a dish as this?&mdash;the cook, I
-mean, who, in the Veiled Man, boasted in this fashion:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Sophon, an Ararnanian citizen,</span><br />
-And good Democritus of Rhodes, were long<br />
-Fellow-disciples in this noble art,<br />
-And Labdacus of Sicily was their tutor.<br />
-These men effaced all vulgar old recipes<br />
-Out of their cookery books, and took away<br />
-The mortar from the middle of the kitchen.<br />
-They brought into disuse all vinegar,<br />
-Cummin, and cheese, and assafoetida,<br />
-And coriander seed, and all the sauces<br />
-Which Saturn used to keep within his cruets.<br />
-And the cook who employ'd such means they thought<br />
-A humbug, a mere mountebank in his art.<br />
-They used oil only, and clean plates, O father,<br />
-And a quick fire, wanting little bellows:<br />
-With this they made each dinner elegant.<br />
-They were the first who banish'd tears and sneezing,<br />
-And spitting from the board; and purified<br />
-The manners of the guests. At last the Rhodian,<br />
-Drinking some pickle by mistake, did die;<br />
-For such a draught was foreign to his nature.<br />
-<span class="linespaceneg1_2"><i>B.</i> 'Twas likely so to be.</span><br />
-<span class="linespace8"><i>A.</i> But Sophon still</span><br />
-Has all Ionia for his dominions,<br />
-And he, O father, was my only tutor.<br />
-And I now study philosophic rules,<br />
-Wishing to leave behind me followers,<br />
-And new discover'd rules to guide the art.<br />
-<span class="linespaceneg1_2"><i>B.</i> Ah! but, I fear, you'll want to cut <i>me</i> up,</span><br />
-And not the animal we think to sacrifice.<br />
-<span class="linespaceneg1_2"><i>A.</i> To-morrow you shall see me with my books,</span><br />
-Seeking fresh precepts for my noble art;<br />
-Nor do I differ from th' Aspendian.<br />
-And if you will, you too shall taste a specimen<br />
-Of this my skill. I do not always give<br />
-The self-same dishes to all kinds of guests;<br />
-But I regard their lives and habits all.<br />
-One dish I set before my friends in love,<br />
-Another's suited to philosophers,<br />
-Another to tax-gatherers. A youth<br />
-Who has a mistress, quickly will devour<br />
-His patrimonial inheritance;<br />
-So before him I place fat cuttle-fish<br />
-Of every sort; and dishes too of fish<br />
-Such as do haunt the rocks, all season'd highly<br />
-
-<span class="pagenum">[Pg 638]</span>
-
-With every kind of clear transparent sauce.<br />
-For such a man cares nought about his dinner,<br />
-But all his thoughts are on his mistress fix'd.<br />
-Then to philosophers I serve up ham,<br />
-Or pettitoes; for all that crafty tribe<br />
-Are wonderful performers at the table.<br />
-Owls, eels, and spars I give the publicans,<br />
-When they're in season, but at other times<br />
-Some lentil salad. And all funeral feasts<br />
-I make more splendid than the living ones.<br />
-For old men's palates are not critical;<br />
-At least not half so much as those of youths.<br />
-And so I give them mustard, and I make them<br />
-Sauces of pungent nature, which may rouse<br />
-Their dormant sense, and make it snuff the air;<br />
-And when I once behold a face, I know<br />
-The dishes that its owner likes to eat.
-</div>
-
-<p>69. And the cook in the Thesmophorus of Dionysius, my revellers, (for
-it is worth while to mention him also,) says&mdash;</p>
-
-<div class="blockindent">
-You have said these things with great severity,<br />
-(And that's your usual kindness, by the Gods);<br />
-You've said a cook should always beforehand<br />
-Know who the guests may be for whom he now<br />
-Is dressing dinner. For he should regard<br />
-This single point&mdash;whom he has got to please<br />
-While seasoning his sauces properly;<br />
-And by this means he'll know the proper way<br />
-And time to lay his table and to dress<br />
-His meats and soups. But he who this neglects<br />
-Is not a cook, though he may be a seasoner.<br />
-But these are different arts, a wondrous space<br />
-Separates the two. It is not every one<br />
-That's called a general who commands an army,<br />
-But he who can with prompt and versatile skill<br />
-Avail himself of opportunities,<br />
-And look about him, changing quick his plans,<br />
-He is the general. He who can't do this<br />
-Is only in command. And so with us.<br />
-To roast some beef, to carve a joint with neatness,<br />
-To boil up sauces, and to blow the fire,<br />
-Is anybody's task; he who does this<br />
-Is but a seasoner and broth-maker:<br />
-A cook is quite another thing. His mind<br />
-Must comprehend all facts and circumstances:<br />
-Where is the place, and when the time of supper;<br />
-Who are the guests, and who the entertainer;<br />
-What fish he ought to buy, and when to buy it.<br />
-*&nbsp; *&nbsp; *&nbsp; *&nbsp; *&nbsp; *&nbsp; *&nbsp; * For all these things<br />
-You'll have on almost every occasion;
-</div>
-
-<p><span class="pagenum">[Pg 639]</span></p>
-
-<div class="sidenote-left">COOKERY.</div>
-
-<div class="blockindent">
-<div class="topspace-1">
-But they're not always of the same importance,<br />
-Nor do they always the same pleasure give.<br />
-Archestratus has written on this art,<br />
-And is by many people highly thought of,<br />
-As having given us a useful treatise;<br />
-But still there's much of which he's ignorant,<br />
-And all his rules are really good for nothing,<br />
-So do not mind or yield to all the rules<br />
-Which he has laid down most authoritatively,<br />
-For a more empty lot of maxims you<br />
-Will hardly find. For when you write a book<br />
-On cookery, it will not do to say,<br />
-"As I was just now saying;" for this art<br />
-Has no fix'd guide but opportunity,<br />
-And must itself its only mistress be.<br />
-But if your skill be ne'er so great, and yet<br />
-You let the opportunity escape,<br />
-Your art is lost, and might as well be none.<br />
-<span class="linespaceneg1_2"><i>B.</i> O man, you're wise. But as for this man who</span><br />
-You just now said was coming here to try<br />
-His hand at delicate banquets, say, does he<br />
-Forget to come?<br />
-<span class="linespace6"><i>A.</i> If I but make you now</span><br />
-One forced meat ball, I can in that small thing<br />
-Give you a specimen of all my skill.<br />
-And I will serve you up a meal which shall<br />
-Be redolent of the Athenian breezes.<br />
-
-<span>
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*
-</span><br />
-
-Dost fear that I shall fail to lull your soul<br />
-With dishes of sufficient luxury?
-</div>
-</div>
-
-<p>70. And to all this &AElig;milianus makes answer&mdash;</p>
-
-<div class="blockindent">
-My friend, you've made a speech quite long enough<br />
-In praising your fav'rite art of cookery;&mdash;
-</div>
-
-<p>as Hegesippus says in his Brethren. Do you then&mdash;</p>
-
-<div class="blockindent">
-Give us now something new to see beyond<br />
-Your predecessor's art, or plague us not;<br />
-But show me what you've got, and tell its name.
-</div>
-
-<p>And he rejoins&mdash;</p>
-
-<div class="blockindent">
-You look down on me, since I am a cook.
-</div>
-
-<p>But perhaps&mdash;</p>
-
-<div class="blockindent">
-What I have made by practising my art&mdash;
-</div>
-
-<p>according to the comic poet Demetrius, who, in his play entitled The
-Areopagite, has spoken as follows&mdash;</p>
-
-<div class="blockindent">
-What I have made by practising my art<br />
-Is more than any actor e'er has gain'd,&mdash;<br />
-This smoky art of mine is quite a kingdom.<br />
-I was a caper-pickler with Seleucus,<br />
-And at the court of the Sicilian king,<br />
-
-<span class="pagenum">[Pg 640]</span>
-
-Agathocles, I was the very first<br />
-To introduce the royal dish of lentils.<br />
-My chief exploit I have not mention'd yet:<br />
-There was a famine, and a man named Lachares<br />
-Was giving an entertainment to his friends;<br />
-Whom I recovered with some caper-sauce.
-</div>
-
-<p>Lachares made Minerva naked, who caused him no inconvenience; but I
-will now strip you who are inconveniencing me, said &AElig;milianus, unless
-you show me what you have got with you. And he said at last, rather
-unwillingly, I call this dish the Dish of Roses. And it is prepared
-in such a way, that you may not only have the ornament of a garland
-on your head, but also in yourself, and so feast your whole body with
-a luxurious banquet. Having pounded a quantity of the most fragrant
-roses in a mortar, I put in the brains of birds and pigs boiled and
-thoroughly cleansed of all the sinews, and also the yolks of eggs,
-and with them oil, and pickle-juice, and pepper, and wine. And having
-pounded all these things carefully together, I put them into a new
-dish, applying a gentle and steady fire to them. And while saying this,
-he uncovered the dish, and diffused such a sweet perfume over the whole
-party, that one of the guests present said with great truth&mdash;</p>
-
-<div class="blockindent">
-The winds perfumed the balmy gale convey<br />
-Through heav'n, through earth, and all the aërial way;
-</div>
-
-<p>so excessive was the fragrance which was diffused from the roses.</p>
-
-<p>71. After this, some roasted birds were brought round, and some lentils
-and peas, saucepans and all, and other things of the same kind,
-concerning which Ph&aelig;nias the Eresian writes thus, in his treatise on
-Plants&mdash;"For every leguminous cultivated plant bearing seed, is sown
-either for the sake of being boiled, such as the bean and the pea, (for
-a sort of boiled soup is made of these vegetables,) or else for the
-sake of extracting from them a farinaceous flour, as, for instance,
-the aracus; or else to be cooked like lentils, as the aphace and the
-common lentil; and some again are sown in order to serve as food for
-fourfooted animals, as, for instance, the vetch for cattle, and the
-aphace for sheep. But the vegetable called the pea is mentioned by
-Eupolis, in his Golden Age." And Heliodorus, who wrote a description of
-the whole world, in the first book of his treatise on the Acropolis,
-said&mdash;"After the manner in which to boil wheat was discovered, the
-ancients called it <ins title="Greek: pyanon">πύανον</ins>, but the people of
-the present day name it <ins title="Greek: holopyron">ὁλόπυρον</ins>."</p>
-
-<p><span class="pagenum">[Pg 641]</span></p>
-
-<div class="sidenote-left">CHAM&AElig;LEON.</div>
-
-<p>Now, after this discussion had continued a long time, Democritus
-said&mdash;But at least allow us to have a share of these lentils, or of
-the saucepan itself, lest some of you get pelted with stones, like
-Hegemon the Thasian. And Ulpian said,&mdash;What is the meaning of this
-pelting (<ins title="Greek: ballêtys">βαλλητὺς</ins>) with stones? for I know that in my native
-city, Eleusis, there is a festival celebrated which is called <ins title="Greek: ballêtys">βαλλητὺς</ins>,
-concerning which I will not say a word, unless I get a
-reward from each of you. But I, said Democritus, as I am not a person
-who makes speeches by the hour for hire, like the Prodeipnus of Timon,
-will tell you all I know about Hegemon.</p>
-
-<p>72. Cham&aelig;leon of Pontus, in the sixth book of his treatise concerning
-ancient Comedy, says&mdash;"Hegemon of Thasos, the man who wrote the
-Parodies, was nicknamed The Lentil, and in one of his parodies he
-wrote&mdash;</p>
-
-<div class="blockindent">
-While I revolved these counsels in my mind,<br />
-Pallas Minerva, with her golden sceptre,<br />
-Stood by my head, and touched me, and thus spake&mdash;<br />
-O thou ill-treated Lentil, wretched man,<br />
-Go to the contest: and I then took courage.
-</div>
-
-<p>And once he came into the theatre, exhibiting a comedy, having his robe
-full of stones; and he, throwing the stones into the orchestra, caused
-the spectators to wonder what he meant. And presently afterwards he
-said&mdash;</p>
-
-<div class="blockindent">
-These now are stones, and let who chooses throw them;<br />
-But Lentil's good alike at every season.
-</div>
-
-<p>But the man has an exceedingly high reputation for his parodies, and
-was exceedingly celebrated for reciting his verses with great skill
-and dramatic power; and on this account he was greatly admired by the
-Athenians. And in his Battle of the Giants, he so greatly delighted
-the Athenians, that they laughed to excess on that day; and though on
-that very day the news of all the disasters which had befallen them
-in Sicily had just arrived, still no one left the theatre, although
-nearly every one had lost relations by that calamity; and so they hid
-their faces and wept, but no one rose to depart, in order to avoid
-being seen by the spectators from other cities to be grieved at the
-disaster. But they remained listening to the performance, and that too,
-though Hegemon himself, when he heard of it, had resolved to cease his
-
-<span class="pagenum">[Pg 642]</span>
-
-recitation. But when the Athenians, being masters of the sea, brought
-all the actions at law concerning the islands or the islanders into the
-city, some one instituted a prosecution against Hegemon, and summoned
-him to Athens to answer it. And he came in court, and brought with him
-all the workmen of the theatre, and with them he appeared, entreating
-Alcibiades to assist him. And Alcibiades bade him be of good cheer, and
-ordered all the workmen to follow him; and so he came to the temple of
-Cybele, where the trials of prosecutions were held; and then wetting
-his finger with his mouth, he wiped out the indictment against Hegemon.
-And though the clerk of the court and the magistrate were indignant at
-this, they kept quiet for fear of Alcibiades, for which reason also the
-man who had instituted the prosecution ran away."</p>
-
-<p>73. This, O Ulpian, is what we mean by pelting (<ins title="Greek: ballêtys">βαλλητὺς</ins>), but you,
-when you please, may tell us about the <ins title="Greek: ballêtys">βαλλητὺς</ins> at Eleusis. And Ulpian
-replied,&mdash;But you have reminded me, my good friend Democritus, by
-your mention of saucepans, that I have often wished to know what that
-is which is called the saucepan of Telemachus, and who Telemachus was.
-And Democritus said,—Timocles the comic poet, and he was also a writer
-of tragedy, in his drama called Lethe, says&mdash;</p>
-
-<div class="blockindent">
-And after this Telemachus did meet him,<br />
-And with great cordiality embraced him,<br />
-And said, "Now lend me, I do beg, the saucepans<br />
-In which you boil'd your beans." And scarcely had<br />
-He finish'd saying this, when he beheld<br />
-At some small distance the renowned Philip,<br />
-Son of Ch&aelig;rephilus, that mighty man,<br />
-Whom he accosted with a friendly greeting,<br />
-And then he bade him send some wicker baskets.
-</div>
-
-<p>But that this Telemachus was a citizen of the borough of Acharn&aelig;, the
-same poet shows us in his Bacchus, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Telemachus th' Acharnian still is speaking,</span><br />
-And he is like the new-bought Syrian slaves.<br />
-<span class="linespaceneg1_2"><i>B.</i> How so, what does he do? I wish to know.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> He bears about with him a deadly dish.</span>
-</div>
-
-<p>And in his Icarians, a satyric drama, he says&mdash;</p>
-
-<div class="blockindent">
-So that we'd nothing with us; I myself,<br />
-Passing a miserable night, did first
-</div>
-
-<p><span class="pagenum">[Pg 643]</span></p>
-
-<div class="sidenote-left">BEAN SOUP.</div>
-
-<div class="blockindent">
-Sleep on the hardest bed; and then that Lion,<br />
-Thudippus, did congeal us all with fear;<br />
-Then hunger pinch'd us . . . . . .<br />
-And so we went unto the fiery Dion.<br />
-But even he had nought with which to help us;<br />
-So running to the excellent Telemachus,<br />
-The great Acharnian, I found a heap<br />
-Of beans, and seized on some and ate them up.<br />
-And when that ass Cephisodorus saw us,<br />
-He by a most unseemly noise betray'd us.
-</div>
-
-<p>From this it is plain that Telemachus, being a person who was
-constantly eating dishes of beans, was always celebrating the festival
-Pyanepsia.</p>
-
-<p>74. And bean soup is mentioned by Heniochus the comic writer, in his
-play called the Wren, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I often, by the Gods I swear, consider</span><br />
-In my own mind how far a fig surpasses<br />
-A cardamum. But you assert that you<br />
-Have held some conversation with this Pauson,<br />
-And you request of me a difficult matter.<br />
-<span class="linespaceneg1_2"><i>B.</i> But having many cares of divers aspects,</span><br />
-Just tell me this, and it may prove amusing;<br />
-Why does bean soup so greatly fill the stomach,<br />
-And why do those who know this Pauson's habits<br />
-Dislike the fire? For this great philosopher<br />
-Is always occupied in eating beans.
-</div>
-
-<p>75. So after this conversation had gone on for some time, water for the
-hands was brought round; and then again Ulpian asked whether the word
-<ins title="Greek: chernibon">χέρνιβον</ins>, which we use in ordinary conversation, was used
-by the ancients; and who had met with it; quoting that passage in the
-Iliad&mdash;</p>
-
-<div class="blockindent">
-He spoke, and bade the attendant handmaid bring<br />
-The purest water of the living spring,<br />
-(Her ready hands the ewer (<ins title="Greek: chernibon">χέρνιβον</ins>) and basin held,)<br />
-Then took the golden cup his queen had fill'd.
-</div>
-
-<p>But the Attic writers say <ins title="Greek: chernibion">χερνίβιον</ins>, as Lysias, for instance, in
-his speech against Alcibiades, where he says, "With all his golden
-wash-hand basins (<ins title="Greek: chernibiois">χερνιβιοις</ins>) and incense-burners;" but Eupolis uses
-the word <ins title="Greek: cheironiptron">χειρόνιπτρον</ins>, in his Peoples&mdash;</p>
-
-<div class="blockindent">
-And he who runs up first receives a basin (<ins title="Greek: cheironiptron">χειρόνιπτρον</ins>),<br />
-But when a man is both a virtuous man<br />
-And useful citizen, though he surpass<br />
-In virtue all the rest, he gets no basin (<ins title="Greek: cheironiptron">χειρόνιπτρον</ins>).
-</div>
-
-<p>But Epicharmus, in his Ambassadors for a Sacred Purpose, uses the
-word <ins title="Greek: cheironibon">χειρόνιβον</ins> in the following lines:&mdash;</p>
-
-<p><span class="pagenum">[Pg 644]</span></p>
-
-<div class="blockindent">
-A harp, and tripods, chariots too, and tables<br />
-Of brass Corinthian, and wash-hand basins (<ins title="Greek: cheironiba">χειρόνιβα</ins>),<br />
-Cups for libations, brazen caldrons too.
-</div>
-
-<p>But it is more usual to say <ins title="Greek: kata cheiros hydôr">κατὰ χειρὸς ὕδωρ</ins> (water to be poured over
-the hands), as Eupolis does say in his Golden Age, and Ameipsias in
-his Sling, and Alcæus in his Sacred Wedding: and this is a very common
-expression. But Philyllius, in his Auge, says <ins title="Greek: kata cheirôn">κατὰ χειρῶν</ins>, not <ins title="Greek: cheiros">χειρὸς</ins>,
-in these lines:&mdash;</p>
-
-<div class="blockindent">
-And since the women all have dined well,<br />
-'Tis time to take away the tables now,<br />
-And wipe them, and then give each damsel water<br />
-To wash her hands (<ins title="Greek: kata cheirôn">κατὰ χειρῶν</ins>), and perfumes to anoint them.
-</div>
-
-<p>And Menander, in his Pitcher, says&mdash;</p>
-
-<div class="blockindent">
-And they having had water for their hands (<ins title="Greek: kata cheirôn labontes">κατὰ χειρῶν λαβόντες</ins>),<br />
-Wait in a friendly manner.
-</div>
-
-<p>76. But Aristophanes the grammarian, in his Commentary on the Tablets
-of Callimachus, laughs at those who do not know the difference between
-the two expressions, <ins title="Greek: kata cheiros">κατὰ χειρὸς</ins> and<ins title="Greek: aponipsasthai"> ἀπονίψασθαι</ins>; for he says that
-among the ancients the way in which people washed their hands before
-breakfast and supper was called <ins title="Greek: kata cheiros">κατὰ χειρὸς</ins>, but what was done after
-those meals was called <ins title="Greek: aponipsasthai">ἀπονίψασθαι</ins>. But the grammarian appears to
-have taken this observation from the Attic writers, since Homer says,
-somewhere or other&mdash;</p>
-
-<div class="blockindent">
-Marshall'd in order due, to each a ewer<br />
-Presents, to bathe his hands (<ins title="Greek: nipsasthai">νίψασθαι</ins>), a radiant ewer;<br />
-Luxuriant then they feast.
-</div>
-
-<p>And somewhere else he says&mdash;</p>
-
-<div class="blockindent">
-The golden ewer a maid obsequious brings,<br />
-Replenish'd from the cool translucent springs,<br />
-With copious water the bright vase supplies,<br />
-A silver laver of capacious size;<br />
-They wash (<ins title="Greek: hydôr epi cheiras echeuan">ὕδωρ ἐπὶ χεῖρας ἔχευαν</ins>). The tables in fair order spread,<br />
-They heap the glittering canisters with bread.
-</div>
-
-<p>And Sophron, in his Female Actresses, says&mdash;</p>
-
-<div class="blockindent">
-O hard-work'd Cæcoa, give us water for our hands (<ins title="Greek: kata cheiros">κατὰ χειρὸς</ins>),<br />
-And then prepare the table for our food.
-</div>
-
-<p>And among both the tragic and comic writers the word <ins title="Greek: cherniba">χερνίβα</ins>
-is read with an acute accent on the penultima. By Euripides, in his
-Hercules&mdash;</p>
-
-<div class="blockindent">
-Which great Alcmena's son might in the basin (<ins title="Greek: cherniba">χερνίβα</ins>) dip.
-</div>
-
-<p>And also by Eupolis, in his Goats&mdash;</p>
-
-<div class="blockindent">
-Here make an end of your lustration (<ins title="Greek: cherniba">χερνίβα</ins>).
-</div>
-
-<p><span class="pagenum">[Pg 645]</span></p>
-
-<div class="sidenote-left">SOAP.</div>
-
-<p>And <ins title="Greek: chernips">χέρνιψ</ins> means the water into which they used to dip a firebrand
-which they took from the altar on which they were offering the
-sacrifice, and then sprinkling the bystanders with it, they purified
-them. But the accusative <ins title="Greek: cherniba">χερνιβα</ins> ought to be written with an acute
-accent on the antepenultima; for all compound words like that,
-ending in <ins title="Greek: ps">ψ</ins>, derived from the perfect passive, preserve the vowel
-of the penultima of that perfect tense. And if the perfect ends its
-penultimate syllable with a double <ins title="Greek: mm">μμ</ins>, then the derivative has a grave
-on the ultima, as <ins title="Greek: leleimmai aigilips">λέλειμμαι αἰγίλιψ</ins>, <ins title="Greek: tetrimmai oikotrips">τέτριμμαι οἰκότριψ</ins>,
-<ins title="Greek: keklemmai bookleps">κέκλεμμαι βοόκλεψ</ins> (a word found in Sophocles and applied to Mercury),
-<ins title="Greek: beblemmai katôbleps">βέβλεμμαι κατώβλεψ</ins> (a word found in Archelaus of the Chersonese, in his poem on
-Things of a Peculiar Nature: and in the oblique cases such words keep
-the accent on the same syllable). And Aristophanes, in his Heroes, has
-used the word <ins title="Greek: chernibion">χερνίβιον</ins>.</p>
-
-<p>77. And for washing the hands they also used something which they
-called <ins title="Greek: smêma">σμῆμα</ins>, or soap, for the sake of getting off the dirt;
-as Antiphanes mentions in his Corycus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> But while I'm listening to your discourse,</span><br />
-Bid some one bring me water for my hands.<br />
-<span class="linespaceneg1_2"><i>B.</i> Let some one here bring water and some <ins title="Greek: smêma">σμῆμα</ins>.</span>
-</div>
-
-<p>And besides this they used to anoint their hands with perfumes,
-despising the crumbs of bread on which men at banquets used to wipe
-their hands, and which the Laced&aelig;monians called <ins title="Greek: kynades">κυνάδες</ins>,<a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">[35]</a>
-as Polemo mentions in his Letter on Mean Appellations. But concerning
-the custom of anointing the hands with perfumes, Epigenes or Antiphanes
-(whichever was the author of the play called the Disappearance of
-Money) speaks as follows:&mdash;</p>
-
-<div class="blockindent">
-And then you'll walk about, and, in the fashion,<br />
-Will take some scented earth, and wash your hands.
-</div>
-
-<p>And Philoxenus, in his play entitled the Banquet, says&mdash;</p>
-
-<div class="blockindent">
-And then the slaves brought water for the hands (<ins title="Greek: niptra kata cheirôn">νίπτρα κατὰ χειρῶν</ins>),<br />
-And soap (<ins title="Greek: smêma">σμῆμα</ins>) well mix'd with oily juice of lilies,<br />
-And poured o'er the hands as much warm water<br />
-As the guests wish'd. And then they gave them towels<br />
-Of finest linen, beautifully wrought,<br />
-And fragrant ointments of ambrosial smell,<br />
-And garlands of the flow'ring violet.
-</div>
-
-<p><span class="pagenum">[Pg 646]</span></p>
-
-<p>And Dromo, in his Female Harp-player, says&mdash;</p>
-
-<div class="blockindent">
-And then, as soon as we had breakfasted,<br />
-One handmaid took away the empty tables,<br />
-Another brought us water for our hands;<br />
-We wash'd, and took our lily wreaths again,<br />
-And crown'd our heads with garlands.
-</div>
-
-<p>78. But they called the water in which they washed either their hands
-or their feet equally <ins title="Greek: aponiptron">απονιπτρον</ins>, Aristophanes says&mdash;</p>
-
-<div class="blockindent">
-Like those who empty slops(<ins title="Greek: aponiptron">απονιπτρον</ins>) at eventide.
-</div>
-
-<p>And they used the word <ins title="Greek: lekanê">λεκάνη</ins>, or basin, in the same way as
-they used <ins title="Greek: cheironiptron">χειρόνιπτρον</ins> (a wash-hand basin); but the word
-<ins title="Greek: aponimma">ἀπόνιμμα</ins> is used in a peculiar sense by the Attic writers only
-for the water used to do honour to the dead, and for purifying men who
-have incurred some religious pollution. As also Clidemus tells us, in
-his book entitled Exegeticus; for he, having mentioned the subject of
-Offerings to the Dead, writes as follows:&mdash;"Dig a trench to the west
-of the tomb. Then look along the side of the trench towards the west.
-Then pour down water, saying these words,&mdash;'I pour this as a purifying
-water for you to whom it is right to pour it, and who have a right to
-expect it.' Then after that pour perfume." And Dorotheus gives the
-same instructions; saying, that among the hereditary national customs
-of the people of Thyatira, these things are written concerning the
-purification of suppliants,&mdash;"Then having washed your hands yourself,
-and when all the rest of those who have joined in disembowelling the
-victim have washed theirs, take water and purify yourselves, and wash
-off all the blood from him who is to be purified: and afterwards stir
-the purifactory water, and pour it into the same place."</p>
-
-<p>79. But the cloth of unbleached linen with which they used to wipe
-their hands was called <ins title="Greek: cheiromaktron">χειρόμακτρον</ins>, which also, in some verses
-which have been already quoted, by Philoxenus of Cythera, was called
-<ins title="Greek: ektrimma">ἔκτριμμα</ins>. Aristophanes, in his Cook's Frying, says&mdash;</p>
-
-<div class="blockindent">
-Bring quickly, slave, some water for the hands (<ins title="Greek: kata cheiros">κατὰ χειρος</ins>),<br />
-And bring at the same time a towel (<ins title="Greek: cheiromaktron">χειρόμακτρον</ins>) too.
-</div>
-
-<p>(And we may remark here, that in this passage he uses the expression
-<ins title="Greek: kata cheiros">κατὰ χειρὸς</ins> with reference to washing the hands after eating;
-not, as Aristophanes the grammarian says, that</p>
-
-<hr class="chap" />
-
-<p><span class="pagenum">[Pg 647]</span></p>
-
-<div class="sidenote-left">TOWELS.</div>
-
-<p>the Athenians used the expression <ins title="Greek: kata cheiros">κατὰ χειρὸς</ins> before eating, but the word
-<ins title="Greek: nipsasthai">νίψασθαι</ins> after eating.) Sophocles, in his &OElig;nomaus, says&mdash;</p>
-
-<div class="blockindent">
-Shaved in the Scythian manner, while his hair<br />
-Served for a towel, and to wipe his hands in.
-</div>
-
-<p>And Herodotus, in the second book of his History, speaks in a similar
-manner. But Xenophon, in the first book of his Cyropædia, writes—"But
-when you have touched any one of these things, you immediately wipe
-your hands in a towel, as if you were greatly annoyed at their having
-been polluted in such a manner." And Polemo, in the sixth book of
-his books addressed to Antigonus and Adæus, speaks of the difference
-between the two expressions <ins title="Greek: kata cheiros">κατὰ χειρὸς</ins> and <ins title="Greek: nipsasthai">νίψασθαι</ins>. And Demonicus, in his
-Achelonius, uses the expression <ins title="Greek: kata cheiros">κατὰ χειρὸς</ins>, of water used before a
-meal, in these lines:&mdash;</p>
-
-<div class="blockindent">
-But each made haste, as being about to dine<br />
-With one who'd always a good appetite,<br />
-And who had also but B&oelig;otian manners.<br />
-And so they all neglected washing their hands (<ins title="Greek: kata cheiros">κατὰ χειρὸς</ins>),<br />
-Because they could do that when they had dined.
-</div>
-
-<p>And Cratinus also mentions towels, which he calls <ins title="Greek: ômolinon">ὠμόλινον</ins>, in
-his Archilochi,&mdash;</p>
-
-<div class="blockindent">
-With her hair cover'd with a linen towel,<br />
-Token of slovenly neglect.
-</div>
-
-<p>And Sappho, in the fifth book of her Melodies addressed to Venus, when
-she says&mdash;</p>
-
-<div class="blockindent">
-And purple towels o'er your knees I'll throw,<br />
-And do not you despise my precious gifts<br />
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*
-</div>
-
-<p>speaks of these towels as a covering for the head; as Hecat&aelig;us shows,
-or whoever else it was who wrote those Descriptions of the World in the
-book entitled Asia,&mdash;"And the women wear towels (<ins title="Greek: cheiromaktra">χειρόμακτρα</ins>)
-on their heads." And Herodotus, in his second book, says, "And after
-this they said that this king descended down alive into the lower
-regions, which the Greeks call <ins title="Greek: Haidês">αἵδης</ins>, and that there he
-played at dice with Ceres, and that sometimes he won and sometimes he
-lost; and that after that he returned to earth with a gold-embroidered
-towel, which he had received as a present from her."</p>
-
-<p>80. And Hellanicus, in his Histories, says that the name of the boy
-who, when he had given Hercules water to wash his hands, and poured
-it over his hands from the basin, was afterwards slain by Hercules
-with a blow of his fist, (on which account Hercules left Calydon,) was
-Archias; but in the second book of the Phoronis he calls him Cherias:
-but Herodorus, in the seventeenth book of his account of the Exploits
-of Hercules, calls him Eunomus. And Hercules also, without intending
-it, killed Cyathus, the son of Pyles and brother of Antimachus, who was
-acting as his cupbearer, as Nicander relates in the second book of his
-History of &OElig;ta; to whom also he says that a temple was dedicated by
-Hercules in the Proschium, which to this day is called the Temple of
-the Cupbearer.</p>
-
-<p>But we will stop this conversation at this point, and begin the next
-book with an account of the voracity of Hercules.</p>
-
-<div class="topspace1"></div>
-<div class="footnotes">
-<blockquote>
-<p class="footnote"><span class="smcap"><b>Footnotes</b></span></p>
-
-<div class="footnote">
-<p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">[24]</span></a>
-The fragment here given appears to be hopelessly corrupt.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">[25]</span></a>
-Hom. Iliad, ix. 323, Pope's translation.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">[26]</span></a>
-Hom. Odyss. xiv. 80.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">[27]</span></a>
-This is very obscure and corrupt. Casaubon suspects the
-genuineness of the last four lines altogether.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">[28]</span></a>
-<ins title="Greek: Mέropes">Μέροπες</ins> means properly men speaking articulately, in contradistinction to
-brutes. It is a favourite word with Homer.</p> </div>
-
-<div class="footnote">
-<p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">[29]</span></a>
-These are words applied by Homer to sacrifices.—<ins title="Greek: Moira">Μοιρα</ins> is a portion, and
-<ins title="Greek: obelos">ὀβελὸς</ins> a spit; but <ins title="Greek: mistylla">μιστυλλα</ins> is only a word derived from Homer's verb
-<ins title="Greek: mistyllô">μιστύλλω</ins>, (from which Æmilianus, a friend of Martial, called his cook
-_Mistyllus_,) and <ins title="Greek: diptycha">δίπτυχα</ins> is used by Homer as an adverb.</p>
-
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">[30]</span></a>
-I have translated <ins title="Greek: ἀttagᾶs">ἀτταγᾶς</ins> as the woodcock, because that is always
-considered to be the bird meant, but it is plain that the description
-here given does not apply in the least to the woodcock. In some
-particulars it is more like the landrail.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">[31]</span></a>
-Schweighaeuser thinks, with apparent reason, that there is
-some corruption in the text here.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">[32]</span></a>
-Athen&aelig;us here does not arrange his conjugations as we do;
-nor is it very plain what he means by an immutable consonant.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">[33]</span></a>
-The same as Puteoli.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">[34]</span></a>
-The cordax was a lascivious dance of the old comedy;
-to dance it off the stage was considered a sign of drunkenness and
-indecency.</p>
-</div>
-
-<div class="footnote">
-<p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">[35]</span></a>
-As being thrown to the dogs; from <ins title="Greek: kyô">κυὼν</ins>, a dog.</p>
-</div>
-
-</blockquote>
-</div>
-<div class="topspace1"></div>
-
-<hr class="chap" />
-
-<p><span class="pagenum"><a name="Page_648" id="Page_648">[Pg 648]</a></span></p>
-
-<div class="chapter">
-<h2 class="nobreak">BOOK X.</h2>
-</div>
-
-<p>1.</p>
-<div class="topspace-2">
-<div class="blockindent">
-But a wise poet should behave<br />
-<span class="linespace1">Like one who gives a splendid feast;</span><br />
-And so if he is wise should he<br />
-<span class="linespace1">Seek the spectators to delight,</span><br />
-So that each one, when he departs,<br />
-<span class="linespace1">May think that he has drunk and eaten</span><br />
-Exactly what he'd most have wish'd;<br />
-<span class="linespace1">Not that there should have been but one</span><br />
-Dish for all sorts of appetites,<br />
-<span class="linespace1">Or but one kind of writing for all tastes.</span>
-</div>
-</div>
-
-<p>These, my good friend Timocrates, are the words of Astydamas the
-tragedian, in his satyric drama of Hercules. Come, let us now proceed
-to mention what is consistent with what we have said before, to show
-how great an eater Hercules was. And this is a point in his character
-mentioned by nearly all poets and historians. Epicharmus, in his
-Busiris, says&mdash;</p>
-
-<div class="blockindent">
-For if you were to see him eat, you would<br />
-Be frighten'd e'en to death; his jaws do creak,<br />
-His throat with long deep-sounding thunder rolls,<br />
-His large teeth rattle, and his dog-teeth crash,<br />
-His nostrils hiss, his ears with hunger tremble.
-</div>
-
-<p>And Ion, in his Omphale, having mentioned his voracity, adds&mdash;</p>
-
-<div class="blockindent">
-And then, excited by th' applause, he rose<br />
-And swallow'd all the logs and burning coals.
-</div>
-
-<p><span class="pagenum">[Pg 649]</span></p>
-
-<div class="sidenote-left">ULYSSES.</div>
-
-<p>But Ion borrowed all this from Pindar, who said<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">[36]</a>&mdash;</p>
-
-<p class="center">
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*
-</p>
-
-<p>And they say that he was a man of such excessive voracity, that they
-gave him the cormorant, amongst birds which should be sacred to him,
-which is called the ox-eater, on account of its voracity.</p>
-
-<p>2. And Hercules is represented as having entered into a contest
-with Lepreus in respect of their mutual powers of eating, Lepreus
-having been the challenger: however, Hercules gained the victory. But
-Zenodotus, in the second book of his Epitomes, says that Lepreus was
-the son of Caucon, who was the son of Neptune and Astydamia; and that
-he ordered Hercules to be thrown into prison, when he demanded of
-Augeas the reward which was due to him for his labours. But Hercules,
-when he had completed his labours, came to the house of Caucon, and at
-the entreaty of Astydamia, he became reconciled to Lepreus. And after
-this Lepreus contended with Hercules in throwing the quoit, and in
-drawing water, and also as to which would eat a bull with the greatest
-rapidity; and in all these things he was defeated. And after that he
-armed himself, and challenged Hercules to single combat, and was slain
-in the battle. But Matris, in his panegyric on Hercules, says, that
-Hercules was also challenged by Lepreus to a contest as to who could
-drink most, and that Lepreus was again defeated. And the Chian orator,
-Caucalus, the brother of Theopompus the historian, relates the same
-story in his panegyric on Hercules.</p>
-
-<p>3. Homer, too, represents Ulysses as a great eater, and a very
-voracious man, when he says&mdash;</p>
-
-<div class="blockindent">
-What histories of toil I could declare,<br />
-But still long-wearied nature wants repair.<br />
-Spent with fatigue and shrunk with pining fast,<br />
-My craving bowels still require repast;<br />
-Howe'er the noble suffering mind may grieve<br />
-Its load of anguish, and disdain to live,<br />
-Necessity demands our daily bread;<br />
-Hunger is insolent and will be fed.
-</div>
-
-<p>For in these lines his gluttony appears prodigious, when it induces him
-on so unseasonable an occasion to utter apophthegms about his stomach.
-For he ought, if he had been ever so hungry, to have endured it, or at
-all events to have been moderate in his food. But this last passage
-
-<span class="pagenum">[Pg 650]</span>
-
-shows the extreme voracity and gluttony of the man&mdash;</p>
-
-<div class="blockindent">
-For all my mind is overwhelm'd with care,<br />
-But hunger is the worst of griefs to bear;<br />
-Still does my stomach bid me eat and drink,<br />
-Lest on my sorrows I too deeply think.<br />
-Food makes me all my sufferings forget,<br />
-And fear not those which may surround me yet.
-</div>
-
-<p>For even the notorious Sardanapalus would hardly have ventured to give
-utterance to such sentiments as those. Moreover, when Ulysses was an
-old man&mdash;</p>
-
-<div class="blockindent">
-Voraciously he endless dishes ate,<br />
-And quaff'd unceasing cups of wine. . . .
-</div>
-
-<p>4. But Theagenes of Thasos, the athlete, ate a bull single-handed, as
-Posidippus tells us in his Epigrams.</p>
-
-<div class="blockindent">
-And as I'd undertaken, I did eat<br />
-A Thracian bull. My own poor native land<br />
-Of Thasos could not have purvey'd a meal<br />
-Sufficient for the hunger of Theagenes.<br />
-I ate all I could get, then ask'd for more.<br />
-And, therefore, here you see, I stand in brass,<br />
-Holding my right hand forth; put something in it.
-</div>
-
-<p>And Milo of Crotona, as Theodorus of Hierapolis tells us in his book
-upon Games, ate twenty min&aelig;<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">[37]</a> weight of meat, and an equal quantity of
-bread, and drank three choes<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">[38]</a> of wine. And once at Olympia he took
-a four year old bull on his shoulders, and carried it all round the
-course, and after that he killed it and cut it up, and ate it all up
-by himself in one day. And Titormus the &AElig;tolian had a contest with him
-as to which could eat an ox with the greatest speed, as Alexander the
-&AElig;tolian relates. But Phylarchus, in the third book of his Histories,
-says that Milo, while lying down before the altar of Jupiter, ate a
-bull, on which account Dorieus the poet made the following epigram on
-him:&mdash;</p>
-
-<p><span class="pagenum">[Pg 651]</span></p>
-
-<div class="sidenote-left">VORACITY OF CERTAIN PERSONS.</div>
-
-<div class="blockindent">
-Milo could lift enormous weights from earth,<br />
-<span class="linespace1">A heifer four years old, at Jove's high feast,</span><br />
-And on his shoulders the huge beast he bore,<br />
-<span class="linespace1">As it had been a young and little lamb,</span><br />
-All round the wondering crowd of standers by.<br />
-<span class="linespace1">But he did still a greater feat than this,</span><br />
-Before the altar of Olympian Jove;<br />
-<span class="linespace1">For there he bore aloft an untamed bull</span><br />
-In the procession, then he cut it up,<br />
-<span class="linespace1">And by himself ate every bit of it.</span>
-</div>
-
-<p>But Astydamas the Milesian, having gained the victory at Olympia three
-times in the pancratium, being once invited to supper by Ariobarzanes
-the Persian, when he had come, offered to eat everything that had been
-prepared for the whole party, and did eat it. And when, Theodorus
-relates, the Persian entreated him to do something suitable to his
-enormous strength, he broke off a large brazen ornament in the shape of
-a lentil from the couch and crushed it in his hand. And when he died,
-and when his body was burnt, one urn would not contain his bones, and
-scarcely two could do so. And they say that the dinner which he ate by
-himself at Ariobarzanes's table had been prepared for nine persons.</p>
-
-<p>5. And there is nothing unnatural in such men as those being very
-voracious; for all the men who practise athletic exercises, learn with
-these gymnastic exercises also to eat a great deal. On which account
-Euripides says, in the first edition of his Autolycus&mdash;</p>
-
-<div class="blockindent">
-For when there are ten thousand ills in Greece,<br />
-There's none that's worse than the whole race of athletes.<br />
-For, first of all, they learn not to live well,<br />
-Nor could they do so; for could any man<br />
-Being a slave to his own jaws and appetite<br />
-Acquire wealth beyond his father's riches?<br />
-How could a man like that increase his substance?<br />
-Nor yet can they put up with poverty,<br />
-Or e'er accommodate themselves to fortune;<br />
-And so being unaccustom'd to good habits,<br />
-They quickly fall into severe distress.&mdash;<br />
-In youth they walk about in fine attire,<br />
-And think themselves a credit to the city;<br />
-But when old age in all its bitterness<br />
-O'ertakes their steps, they roam about the streets,<br />
-Like ragged cloaks whose nap is all worn off.<br />
-And much I blame the present fashions, too,<br />
-Which now in Greece prevail; where many a feast<br />
-Is made to pay great honour to such men,<br />
-And to show false respect to vain amusements.<br />
-For though a man may wrestle well, or run,<br />
-Or throw a quoit, or strike a heavy blow,<br />
-Still where's the good his country can expect<br />
-From all his victories and crowns and prizes?<br />
-Will they fight with their country's enemies<br />
-With quoit in hand? Or will their speed assist<br />
-
-<span class="pagenum">[Pg 652]</span>
-
-To make the hostile bands retreat before them?<br />
-When men stand face to face with th' hostile sword<br />
-They think no more of all these fooleries.<br />
-'Twere better to adorn good men and wise<br />
-With these victorious wreaths; they are the due<br />
-Of those who govern states with wisdom sound,<br />
-And practise justice, faith, and temperance;<br />
-Who by their prudent language ward off evils,<br />
-Banishing wars and factions. These are the men,<br />
-Who're not alone a grace and ornament<br />
-To their own land, but to the whole of Greece.
-</div>
-
-<p>6. Now Euripides took all this from the Elegies of Xenophanes the
-Colophonian, who has spoken in this way&mdash;</p>
-
-<div class="blockindent">
-But if a man, in speed of foot victorious,<br />
-<span class="linespace1">Or in the contests of the pentathlum,</span><br />
-Where is the sacred grove of Jupiter,<br />
-<span class="linespace1">Near to the sacred streamlets of Olympia;</span><br />
-Or as a wrestler, or exchanging blows<br />
-<span class="linespace1">And painful struggles as a hardy boxer,</span><br />
-Or in the terrible pancratium,<br />
-<span class="linespace1">He surely is a noble citizen,</span><br />
-And well he does deserve the honours due<br />
-<span class="linespace1">Of a front seat at games and festivals,</span><br />
-And at the public cost to be maintain'd;<br />
-<span class="linespace1">And to receive a public gift of honour,</span><br />
-Which shall become an heirloom to his children.<br />
-<span class="linespace1">And such shall be his honours, even if</span><br />
-He wins by horses, not by his own strength.<br />
-<span class="linespace1">And still I think he does not equal me;</span><br />
-For wisdom far exceeds in real value<br />
-<span class="linespace1">The bodily strength of man, or horses' speed;</span><br />
-But the mob judges of such things at random;<br />
-<span class="linespace1">Though 'tis not right to prefer strength to sense:</span><br />
-For though a man may a good boxer be,<br />
-<span class="linespace1">Or pentathlete, or never-conquer'd wrestler,</span><br />
-Or if he vanquish all in speed of foot&mdash;<br />
-<span class="linespace1">Which is the most important of all contests&mdash;</span><br />
-Still for all this his city will enjoy<br />
-<span class="linespace1">No better laws through his great strength or speed;</span><br />
-And 'tis small cause for any lasting joy,<br />
-<span class="linespace1">That one of all her citizens should gain</span><br />
-A prize on Pisa's banks; for such achievements<br />
-<span class="linespace1">Fill not the country's granaries with corn.</span>
-</div>
-
-<p>And Xenophanes contends at great length, and with great earnestness and
-variety of argument, in favour of the superior advantage of his own
-wisdom, running down athletic exercises as useless and unprofitable.
-And Ach&aelig;us the Eretrian, speaking of the good constitution of the
-athletes, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 653]</span></p>
-
-<div class="sidenote-left">VORACITY OF CERTAIN PERSONS.</div>
-
-<div class="blockindent">
-For naked they did wave their glistening arms,<br />
-And move along exulting in their youth,<br />
-Their valiant shoulders swelling in their prime<br />
-Of health and strength; while they anoint with oil<br />
-Their chests and feet and limbs abundantly,<br />
-As being used to luxury at home.
-</div>
-
-<p>7. But Heraclitus, in his Entertainer of Strangers, says that there was
-a woman named Helena, who ate more than any other woman ever did. And
-Posidippus, in his Epigrams, says that Phuromachus was a great eater,
-on whom he wrote this epigram:&mdash;</p>
-
-<div class="blockindent">
-This lowly ditch now holds Phuromachus,<br />
-<span class="linespace1">Who used to swallow everything he saw,</span><br />
-Like a fierce carrion crow who roams all night.<br />
-<span class="linespace1">Now here he lies wrapp'd in a ragged cloak.</span><br />
-But, O Athenian, whoe'er you are,<br />
-<span class="linespace1">Anoint this tomb and crown it with a wreath,</span><br />
-If ever in old times he feasted with you.<br />
-<span class="linespace1">At last he came sans teeth, with eyes worn out,</span><br />
-And livid swollen eyelids; clothed in skins,<br />
-<span class="linespace1">With but one single cruse, and that scarce full;</span><br />
-For from the gay Len&aelig;an games he came,<br />
-<span class="linespace1">Descending humbly to Calliope.</span>
-</div>
-
-<p>But Amarantus of Alexandria, in his treatise on the Stage, says that
-Herodorus, the Megarian trumpeter, was a man three cubits and a half
-in height; and that he had great strength in his chest, and that he
-could eat six ch&oelig;nixes<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">[39]</a> of bread, and twenty litr&aelig; of meat, of
-whatever sort was provided for him, and that he could drink two choes
-of wine; and that he could play on two trumpets at once; and that it
-was his habit to sleep on only a lion's skin, and when playing on the
-trumpet he made a vast noise. Accordingly, when Demetrius, the son of
-Antigonus, was besieging Argos, and when his troops could not bring
-the helepolis against the walls on account of its weight, he, giving
-the signal with his two trumpets at once, by the great volume of sound
-which he poured forth, instigated the soldiers to move forward the
-engine with great zeal and earnestness; and he gained the prize in
-all the games ten times; and he used to eat sitting down, as Nestor
-tells us in his Theatrical Reminiscences. And there was a woman,
-too, who played on the trumpet, whose name was Aglais, the daughter
-
-<span class="pagenum">[Pg 654]</span>
-
-of Megacles, who, in the first great procession which took place in
-Alexandria, played a processional piece of music; having a head-dress
-of false hair on, and a crest upon her head, as Posidippus proves by
-his epigrams on her. And she, too, could eat twelve litr&aelig; of meat and
-four ch&oelig;nixes of bread, and drink a choeus of wine, at one sitting.</p>
-
-<p>8. There was, besides, a man of the name of Lityerses, a bastard son
-of Midas, the king of Cel&aelig;n&aelig; in Phrygia, a man of a savage and fierce
-aspect, and an enormous glutton; and he is mentioned by Sositheus the
-tragic poet, in his play called Daphnis or Lityersa; where he says&mdash;</p>
-
-<div class="blockindent">
-He'll eat three asses' panniers, freight and all,<br />
-Three times in one brief day; and what he calls<br />
-A measure of wine is a ten-amphor&aelig; cask;<br />
-And this he drinks all at a single draught.
-</div>
-
-<p>And the man mentioned by Pherecrates, or Strattis, whichever was the
-author of the play called The Good Men, was much such another; the
-author says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I scarcely in one day, unless I'm forced,</span><br />
-Can eat two bushels and a half of food.<br />
-<span class="linespaceneg1_2"><i>B.</i> A most unhappy man! how have you lost</span><br />
-Your appetite, so as now to be content<br />
-With the scant rations of one ship of war?
-</div>
-
-<p>And Xanthus, in his Account of Lydia, says that Cambles, who was
-the king of the Lydians, was a great eater and drinker, and also an
-exceeding epicure; and accordingly, that he one night cut up his own
-wife into joints and ate her; and then, in the morning, finding the
-hand of his wife still sticking in his mouth, he slew himself, as
-his act began to get notorious. And we have already mentioned Thys,
-the king of the Paphlagonians, saying that he too was a man of vast
-appetite, quoting Theopompus, who speaks of him in the thirty-fifth
-book of his History; and Archilochus, in his Tetrameters, has accused
-Charilas of the same fault, as the comic poets have attacked Cleonymus
-and Pisander. And Ph&oelig;nicides mentions Ch&aelig;rippus in his Phylarchus in
-the following terms&mdash;</p>
-
-<div class="blockindent">
-And next to them I place Ch&aelig;rippus third;<br />
-He, as you know, will without ceasing eat<br />
-As long as any one will give him food,<br />
-Or till he bursts,&mdash;such stowage vast has he,<br />
-Like any house.
-</div>
-
-<p><span class="pagenum">[Pg 655]</span></p>
-
-<div class="sidenote-left">VORACITY OF MITHRIDATES.</div>
-
-<p>9. And Nicolaus the Peripatetic, in the hundred and third book of his
-History, says that Mithridates, the king of Pontus, once proposed
-a contest in great eating and great drinking (and the prize was a
-talent of silver), and that he himself gained the victory in both; but
-he yielded the prize to the man who was judged to be second to him,
-namely, Calomodrys, the athlete of Cyzicus. And Timocreon the Rhodian,
-a poet, and an athlete who had gained the victory in the pentathlum,
-ate and drank a great deal, as the epigram on his tomb shows&mdash;</p>
-
-<div class="blockindent">
-Much did I eat, much did I drink, and much<br />
-Did I abuse all men; now here I lie;&mdash;<br />
-My name Timocreon, my country Rhodes.
-</div>
-
-<p>And Thrasymachus of Chalcedon, in one his Prefaces, says that Timocreon
-came to the great king of Persia, and being entertained by him, did
-eat an immense quantity of food; and when the king asked him, What he
-would do on the strength of it? he said that he would beat a great many
-Persians; and the next day, having vanquished a great many, one after
-another, taking them one by one, after this, he beat the air with his
-hands; and when they asked him what he wanted, he said that he had
-all those blows left in him if any one was inclined to come on. And
-Clearchus, in the fifth book of his Lives, says, that Cantibaris the
-Persian, whenever his jaws were weary with eating, had his slaves to
-pour food into his mouth, which he kept open as if they were pouring
-it into an empty vessel. But Hellanicus, in the first book of his
-Deucalionea, says that Erysichthon, the son of Myrmidon, being a man
-perfectly insatiable in respect of food, was called &AElig;thon. And Polemo,
-in the first book of his Treatise addressed to Tim&aelig;us, says that among
-the Sicilians there was a temple consecrated to gluttony, and an image
-of Ceres Sito;<a name="FNanchor_40" id="FNanchor_40"></a><a href="#Footnote_40" class="fnanchor">[40]</a> near which, also, there was a statue of
-Himalis,<a name="FNanchor_41" id="FNanchor_41"></a><a href="#Footnote_41" class="fnanchor">[41]</a>
-as there is at Delphi one of Hermuchus,<a name="FNanchor_42" id="FNanchor_42"></a><a href="#Footnote_42" class="fnanchor">[42]</a> and as at Scolum, in
-Boeotia, there are statues of Megalartus<a name="FNanchor_43" id="FNanchor_43"></a><a href="#Footnote_43" class="fnanchor">[43]</a> and Megalomazus.</p>
-
-<p><span class="pagenum">[Pg 656]</span></p>
-
-<p>10. And Alcman the poet records himself to have been a great eater, in
-his third book of Odes, when he says&mdash;</p>
-
-<div class="blockindent">
-And presently I will bestow<br />
-On you a large round dish well fill'd;<br />
-And even now 'tis on the fire,<br />
-Full of pulse-broth, which e'en the glutton<br />
-Alcman would like to feast on warm,<br />
-After the wintry solstice sets in;<br />
-For he for dainties does not care,<br />
-But loves the common people's dishes,<br />
-As long as they are full enough.
-</div>
-
-<p>And in his fifth book he also displays his love of eating, speaking
-thus&mdash;</p>
-
-<div class="blockindent">
-God has bestow'd on man three various seasons,<br />
-The summer, and the winter, and the autumn;<br />
-And a fourth too, the spring, when men can dance,<br />
-But scarce are able to get much to eat.
-</div>
-
-<p>And Anaxilas the comic poet, speaking in his play called Chrysochous of
-a man named Ctesias, says&mdash;</p>
-
-<div class="blockindent">
-You now have nearly all things, save the art<br />
-Of Ctesias himself; for wise men say,<br />
-That he does recognise nought but the beginning<br />
-Of a rich banquet, and denies the end.
-</div>
-
-<p>And in his Rich Men he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Others may also burst when fed too well</span><br />
-Not Ctesias alone.&mdash;<br />
-<span class="linespace6_75"><i>B.</i> What should hinder it?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> For he, as wise men say, loves the beginning</span><br />
-Of any feast, but ne'er can make an end of it.
-</div>
-
-<p>And in his play called The Graces he includes a man called Cranaus in
-his list of great eaters; saying&mdash;</p>
-
-<div class="blockindent">
-Men do not come and ask at random now,<br />
-Does Cranaus eat less than Ctesias?<br />
-Or do they both keep constantly devouring?
-</div>
-
-<p>And Philet&aelig;rus, in his Atalante, says&mdash;</p>
-
-<div class="blockindent">
-If it were needful, I could run more stadia<br />
-Than e'er were run by Sotades; I surpass<br />
-E'en Taureas himself in these my labours;<br />
-And out-run Ctesias himself in eating.
-</div>
-
-<p>And Anaxippus, in his Thunderbolt, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> For now I see Damippus here approaching</span><br />
-From the pal&aelig;stra.<br />
-<span class="linespace7"><i>B.</i> What! that man of stone</span>?
-</div>
-
-<p><span class="pagenum">[Pg 657]</span></p>
-
-<div class="sidenote-left">VORACITY OF THE B&OElig;OTIANS.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-Him whom your friends e'en now, from his great strength,<br />
-Surname the Thunderbolt?<br />
-<span class="linespace10_25"><i>A.</i> Most probably;</span><br />
-For I think he will overturn all tables<br />
-Which he once strikes with his consuming jaw.
-</div>
-</div>
-
-<p>And in these lines the comic poet shows that it was from this man that
-he had given his play the title of The Thunderbolt. And Theophilus, in
-his Epidaurus, says&mdash;</p>
-
-<div class="blockindent">
-There was a Mantinean centurion,<br />
-Atrestides his name; who of all men<br />
-That ever lived could eat the greatest quantity.
-</div>
-
-<p>And, in his Pancratiast, he introduces the athlete as eating a great
-deal, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Of boil'd meat about three min&aelig; weight.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Now mention something else.</span><br />
-<span class="linespace11_5"><i>A.</i> A fine pig's face;</span><br />
-A ham; four pettitoes;&mdash;<br />
-<span class="linespace9_75"><i>B.</i> Oh, Hercules!</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Three calves' feet, and one hen.</span><br />
-<span class="linespace12"><i>B.</i> Oh, Phoebus, oh!</span><br />
-What else?<br />
-<span class="linespace4"><i>A.</i> Two min&aelig; weight of figs: that's all.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> And how much did you drink?</span><br />
-<span class="linespace11_25"><i>A.</i> Twelve measures only</span><br />
-Of unmix'd wine.<br />
-<span class="linespace6_25"><i>B.</i> Oh, Bacchus! oh, Sabazius!</span>
-</div>
-
-<p>11. And whole nations also have been ridiculed by the comic poets for
-their gluttony; as the B&oelig;otians, for instance. Accordingly, Eubulus
-says, in his Antiopa&mdash;</p>
-
-<div class="blockindent">
-We are courageous men to toil and eat,<br />
-And to endure sharp pain; the Attic race<br />
-Is quick and eloquent, and they eat little;<br />
-But the B&oelig;otians eat enormously.
-</div>
-
-<p>And in his Europa he says&mdash;</p>
-
-<div class="blockindent">
-Go now and build up the B&oelig;otian city,<br />
-Where the men eat all day and never tire.
-</div>
-
-<p>And in his Ionian he says&mdash;</p>
-
-<div class="blockindent">
-He is so thorough a B&oelig;otian<br />
-In all his manners, that, like them, 'tis said<br />
-He's never tired nor content with eating.
-</div>
-
-<p>And in his Cercopes he says&mdash;</p>
-
-<div class="blockindent">
-And after that I came to Thebes, where men<br />
-Spend the whole night in feasts and revelry;<br />
-And each man has a privy at his doors,<br />
-Which is a great boon to an o'er-fed man;<br />
-
-<span class="pagenum">[Pg 658]</span>
-
-For men who have got a long way to go,<br />
-And who eat much and bite their weary lips,<br />
-Are some of the most ludicrous of sights.
-</div>
-
-<p>And in his Mysians he represents some one as making the following
-speech to Hercules&mdash;</p>
-
-<div class="blockindent">
-You leaving, as you say, the Theban plain,<br />
-Where valiant men sit eating all the day,<br />
-Being all throat, and close beside the privy.
-</div>
-
-<p>Diphilus, in his B&oelig;otian, says&mdash;</p>
-
-<div class="blockindent">
-That man can eat, beginning before dawn,<br />
-Or come again and eat till the following day.
-</div>
-
-<p>Mnesimachus, in his Busiris, says&mdash;</p>
-
-<div class="blockindent">
-. . . . . . . For I am a B&oelig;otian,<br />
-Who do not eat much else, except these things.
-</div>
-
-<p>Alexis, in his Trophonius, says&mdash;</p>
-
-<div class="blockindent">
-And now that you may not be found out thus,<br />
-And spoken of as men of Boeotia,<br />
-By those whose wont it is to run you down,<br />
-As men unequall'd in creating noise,<br />
-And knowing nothing else save how to eat<br />
-And drink unceasingly the whole night long;<br />
-Strip yourselves quick, and all prepare for action.
-</div>
-
-<p>And Ach&aelig;us, in his Contests, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Are you now speaking to the spectators here,</span><br />
-Or to the body of competitors?<br />
-<span class="linespaceneg1_2"><i>B.</i> To those who eat much, as men training do.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Whence do the strangers come from?</span><br />
-<span class="linespace14_25"><i>B.</i> They're B&oelig;otians.</span>
-</div>
-
-<p>And very likely it is because of all this that Eratosthenes, in his
-Epistles, says, that Pempelus, when he was asked, "What sort of people
-the B&oelig;otians appeared to him?" answered, "That they only spoke just as
-vessels might be expected to speak, if they had a voice, of how much
-each of them could hold." And Polybius of Megalopolis, in the twentieth
-book of his Histories, says that "the B&oelig;otians, having gained great
-glory at the battle of Leuctra, after that relaxed their courage
-again, and turned to feasting and drunkenness, and to making parties
-for eating among friends; and many of them, even of those who had
-children, spent the greater part of their substance on their feasts; so
-that there were a great number of B&oelig;otians who had more invitations
-to supper than there were days in the month. On which account the
-Megarians, hating such a system as that, abandoned their alliance, and
-joined themselves to the Ach&aelig;ans.</p>
-
-<p><span class="pagenum">[Pg 659]</span></p>
-
-<div class="sidenote-left">VORACITY OF THE TEMPERANCE.</div>
-
-<p>12. The people of Pharsalus also are ridiculed by the comic poets as
-being enormous eaters; accordingly Mnesimachus, in his Philip, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Has any man of the Pharsalians come,</span><br />
-That he may eat up e'en our very tables?<br />
-<span class="linespaceneg1_2"><i>B.</i> There's no one come at all.</span><br />
-<span class="linespace10_25"><i>A.</i> So much the better;</span><br />
-Perhaps they have all gone somewhere else to eat<br />
-Some city of Achaïa ready roasted.
-</div>
-
-<p>And that it was a general imputation on all the Thessalians, that they
-were great eaters, Crates tells us in his Lamia, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace1">Great words three cubits long,</span><br />
-Cut into huge Thessalian slices thus:&mdash;
-</div>
-
-<p>and he by this alludes to the Thessalians as cutting their meat into
-overgrown pieces. And Philet&aelig;rus, in his Lampbearers, says also&mdash;</p>
-
-<div class="blockindent">
-And a huge piece of pork, enough to break<br />
-One's arm, cut in the coarse Thessalian fashion.
-</div>
-
-<p>They used to speak also of a Thessalian mouthful, as something
-enormous. Hermippus says in his Fates&mdash;</p>
-
-<div class="blockindent">
-But Jupiter, considering nought of this,<br />
-Wink'd, and made up a huge Thessalian mouthful.
-</div>
-
-<p>And such great bits of meat Aristophanes, in his Men Frying, calls
-Capanic, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace10">What is all this</span><br />
-To the great Lydian and Thessalian banquets?
-</div>
-
-<p>And presently he says&mdash;</p>
-
-<div class="blockindent">
-More splendid (<ins title="Greek: kapanikôtera">καπανικώτερα</ins>) far than the Thessalian;
-</div>
-
-<p>meaning big enough to load a wagon. For the Thessalians use the word
-<ins title="Greek: kapanê">καπάνη</ins> as equivalent to <ins title="Greek: apênê">ἀπήνη</ins>. Xenarchus, in his
-Scythians, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> They kept to seven Capan&aelig; for the games</span><br />
-At Pisa.<br />
-<span class="linespace2_75"><i>B.</i> What do you mean?</span><br />
-<span class="linespace11_5"><i>A.</i> In Thessaly</span><br />
-They call their carts Capan&aelig;.<br />
-<span class="linespace11_25"><i>B.</i> I understand.</span>
-</div>
-
-<p>13. And Hecat&aelig;us says that the Egyptians were great bread-eaters,
-eating loaves of rye, called <ins title="Greek: kyllêsties">κυλλήστιες</ins>, and bruising barley
-
-<span class="pagenum">[Pg 660]</span>
-
-to extract a drink from it; and on this account Alexis, in his treatise
-on Contentment, says that Bocchoris and his father Neochabis were
-contented with a moderate quantity of food; as Lycon of Iasus relates
-in his treatise on Pythagoras. But he did not abstain from animal food,
-as Aristoxenus tells us; and Apollodorus the Arithmetician says, that
-he even sacrificed a hecatomb when he found out that in a right-angled
-triangle, the square of the side subtending the right angle is equal to
-the squares of the two sides containing it&mdash;</p>
-
-<div class="blockindent">
-When the illustrious Pythagoras<br />
-Discover'd that renowned problem which<br />
-He celebrated with a hecatomb.
-</div>
-
-<p>But Pythagoras was a very sparing drinker, and lived in a most frugal
-manner, so that he often contented himself with honey by itself. And
-nearly the same thing is told us of Aristides, and of Epaminondas, and
-of Phocion, and of Phormio, the generals. But Manius Curius, the Roman
-general, lived on turnips all his life; and once, when the Sabines
-sent him a large sum of gold, he said he had no need of gold while he
-ate such food as that. And this story is recorded by Megacles in his
-treatise on Illustrious Men.</p>
-
-<p>14. And there are many people who approve of moderate meals, as Alexis
-tells us in his Woman in Love&mdash;</p>
-
-<div class="blockindent">
-But I am content with what is necessary,<br />
-And hate superfluous things; for in excess<br />
-There is not pleasure, but extravagance.
-</div>
-
-<p>And in his Liar he says&mdash;</p>
-
-<div class="blockindent">
-I hate excess; for those who practise it<br />
-Have only more expense, but not more pleasure.
-</div>
-
-<p>And in his Foster Brothers he says&mdash;</p>
-
-<div class="blockindent">
-How sweet all kinds of moderation are!<br />
-I now am going away, not empty, but<br />
-In a most comfortable state,&mdash;for wise<br />
-Mnesitheus tells us that 'tis always right<br />
-T' avoid extravagance in everything.
-</div>
-
-<p><span class="pagenum">[Pg 661]</span></p>
-
-<div class="sidenote-left">MENEDEMUS.</div>
-
-<p>And Ariston the philosopher, in the second book of his Amatory
-Similitudes, says that Polemo, the Academic philosopher, used to exhort
-those who were going to a supper, to consider how they might make their
-party pleasant, not only for the present evening, but also for the
-morrow. And Timotheus, the son of Conon, being once taken by Plato from
-a very sumptuous and princely entertainment to one held at the Academy,
-and being there feasted in a simple and scholar-like manner, said
-that those who supped with Plato would be well the next day also. But
-Hegesander, in his Commentaries, says that on the next day Timotheus,
-meeting with Plato, said, "You, O Plato, sup well, more with reference
-to the next day than to the present one!" But Pyrrho the Elean, when
-on one occasion one of his acquaintances received him with a very
-sumptuous entertainment, as he himself relates, said, "I will for the
-future not come to you if you receive me in this manner; that I may
-avoid being grieved by seeing you go to a great expense for which there
-is no necessity, and that you, too, may not come to distress by being
-overwhelmed by such expenses; for it is much better for us to delight
-one another by our mutual companionship and conversation, than by the
-great variety of dishes which we set before one another, of which our
-servants consume the greater part."</p>
-
-<p>15. But Antigonus of Carystus, in his Life of Menedemus, relating the
-way in which the banquets of that philosopher are managed, says, that
-he used to dine with one or two companions at most; and that all the
-rest of his guests used to come after they had supped. For in fact,
-Menedemus's supper and dinner were only one meal, and after that was
-over they called in all who chose to come; and if any of them, as would
-be the case, came before the time, they would walk up and down before
-the doors, and inquire of the servants who came out what was being now
-served up, and how far on the dinner had proceeded. And if they heard
-that it was only the vegetables or the cured fish that was being served
-up, they went away; but if they were told that the meat was put on the
-table, then they went into the room which had been prepared for that
-purpose. And in the summer a rush mat was spread over each couch, and
-in the winter a fleece. But every one was expected to bring his own
-pillow; and the cup, which was brought round to each person, did not
-hold more than one cotyla. And the dessert was lupins or beans as a
-general rule; but sometimes some fruits, such as were in season, were
-brought in; in summer, pears or pomegranates; and in spring, pulse; and
-in winter, figs. And we have a witness as to these things, Lycophron
-the Chalcidian, who wrote a satyric drama entitled Menedemus, in which
-
-<span class="pagenum">[Pg 662]</span>
-
-Silenus says to the satyrs&mdash;</p>
-
-<div class="blockindent">
-O cursed sons of a most excellent father,<br />
-I, as you see, have quite a fancy for you:<br />
-For, by the gods I swear, that not in Caria,<br />
-Nor in fair Rhodes, nor royal Lydia,<br />
-Have I e'er eaten so superb a supper;<br />
-Phoebus Apollo! what a feast it was.
-</div>
-
-<p>And a little further on, he says&mdash;</p>
-
-<div class="blockindent">
-And the boy brought us round a scanty cup<br />
-Of wine that might be worth five pence a bottle&mdash;<br />
-Awfully flat; and then that cursed thing,<br />
-That hang-dog lupin, danced upon the board,<br />
-A fitting meal for parasites and beggars.
-</div>
-
-<p>And presently afterwards, he says that philosophical disquisitions were
-carried on during the entertainment&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace5">And for dessert,</span><br />
-We had some learned conversation.
-</div>
-
-<p>It is also related that those who met in this way very often kept on
-conversing to such a time that "the bird which calls the morn still
-caught them talking, and they were not yet satisfied."</p>
-
-<p>16. But Arcesilaus, when giving a supper to some people, when the bread
-fell short, and his slave made him a sign that there were no loaves
-left, burst out laughing, and clapped his hands; and said, "What a
-feast we have here, my friends! We forgot to buy loaves enough; run
-now, my boy:"&mdash;and this he said, laughing; and all the guests who were
-present burst out laughing, and great amusement and entertainment were
-excited, so that the very want of bread was a great seasoning to the
-feast. And at another time, Arcesilaus ordered Apelles, one of his
-friends, to strain some wine; and when he, not being used to doing so,
-shook some of the wine and spilt some, so that the wine appeared much
-thicker than usual, he laughed, and said, "But I told a man to strain
-the wine who has never seen anything good any more than I myself have;
-so do you now get up, Aridices; and do you go away and tap the casks
-that are outside." And this good-humour of his so pleased and excited
-the mirth of those present, that they were all filled with joy.</p>
-
-<p><span class="pagenum">[Pg 663]</span></p>
-
-<div class="sidenote-left">PRAISE OF TEMPERANCE.</div>
-
-<p>17. But those of the present day who give entertainments, especially
-the inhabitants of the beautiful Alexandria, cry out,
-and make a noise, and curse the cupbearer, the steward, and cook; and
-the slaves are all crying, being beaten with fists and driven about in
-every direction. And not only do the guests who are invited sup with
-great discomfort and annoyance, but even if there is any sacrifice
-going on, the god himself would veil his face and go away, leaving not
-only the house, but even the entire city, in which such things take
-place. For it is absurd for a man, proclaiming that people should all
-confine themselves to words of good omen, to curse his wife and his
-children; and such a man as that would say to the guests&mdash;</p>
-
-<div class="blockindent">
-And now then let us hasten to the feast,<br />
-That we may plan the movements of the war;&mdash;
-</div>
-
-<p>for such a man's house&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace5">Is redolent of frankincense,</span><br />
-And p&aelig;ans too, and groans at the same time.
-</div>
-
-<p>Now, when all this had been said, one of the guests who were present
-said,&mdash;We ought, then, when we consider these things, to guard against
-indulging our appetites too much;</p>
-
-<div class="blockindent">
-For a frugal supper breeds no drunkenness,
-</div>
-
-<p>as Amphis says, in his Pan: nor does it produce insolence or insulting
-conduct; as Alexis testifies in his Ulysses Weaving, where he says&mdash;</p>
-
-<div class="blockindent">
-For many a banquet which endures too long,<br />
-And many and daily feasts, are wont t' engender<br />
-Insult and mockery; and those kind of jests<br />
-Give far more pain than they do raise amusement.<br />
-For such are the first ground of evil-speaking;<br />
-And if you once begin t' attack your neighbour,<br />
-You quickly do receive back all you bring,<br />
-And then abuse and quarrels surely follow;<br />
-Then blows and drunken riot. For this is<br />
-The natural course of things, and needs no prophet.
-</div>
-
-<p>18. And Mnesimachus, in his Philip, on account of the immoderate
-indulgence in suppers of people of his time, introduces an
-entertainment which professes to be a preparation for war, and which
-really is what that admirable writer Xenophon calls a workshop of war.
-And he speaks thus&mdash;</p>
-
-<div class="blockindent">
-Know you now with what men you must fight?<br />
-With us, who sup upon well-sharpen'd swords,<br />
-And swallow lighted firebrands for dainties:<br />
-And then, for our dessert, our slaves bring in,<br />
-After the first course, Cretan bows and arrows;<br />
-
-<span class="pagenum">[Pg 664]</span>
-
-And, 'stead of vetches, broken heads of spears,<br />
-And fragments of well-batter'd shields and breastplates;<br />
-And at our feet lie slings, and stones, and bows,<br />
-And on our heads are wreaths of catapults.
-</div>
-
-<p>And Phoenix the Colophonian says&mdash;</p>
-
-<div class="blockindent">
-A cask of wine shall be our sword&mdash;a cup<br />
-Shall be our spear&mdash;our hair shall arrows be;<br />
-Goblets shall be our enemies&mdash;wine our horses&mdash;<br />
-Ointments and perfumes our war-cry fierce.
-</div>
-
-<p>And in the Parasite, Alexis, speaking of some very voracious person,
-says&mdash;</p>
-
-<div class="blockindent">
-And all the younger men do call him parasite,<br />
-Using a gentler name; but he cares not.<br />
-And Telephus in speechless silence sits,<br />
-Making but signs to those who ask him questions;<br />
-So that the inviter often offers prayers<br />
-To the great Samothracian gods o' the sea,<br />
-To cease their blowing, and to grant a calm;<br />
-For that young man's a storm to all his friends.
-</div>
-
-<p>And Diphilus, in his Hercules, speaking of some similar kind of person,
-says&mdash;</p>
-
-<div class="blockindent">
-Do you not now behold me drunk and merry,<br />
-Well fill'd with wine, and all inflamed with anger?<br />
-Have not I just devour'd a dozen cakes,<br />
-Every one larger than a good-sized shield?
-</div>
-
-<p>On which account, Bion of the Borysthenes said, cleverly enough, that
-"A man ought not to derive his pleasures from the table, but from
-meditation;" and Euripides says&mdash;</p>
-
-<div class="blockindent">
-I pleased my palate with a frugal meal;
-</div>
-
-<p>signifying that the pleasure derived from eating and drinking is
-chiefly limited to the mouth. And &AElig;schylus, in his Phineus, says&mdash;</p>
-
-<div class="blockindent">
-And many a most deceitful meal they snatch'd<br />
-Away from hungry jaws, in haste t' enjoy<br />
-The first delight of the too eager palate.
-</div>
-
-<p>And in his Stheneb&oelig;a, Euripides speaks of frugality thus&mdash;</p>
-
-<div class="blockindent">
-A life at sea is a much troubled life,<br />
-Not reinforced with pleasures of the table,<br />
-But like a stable on the shore. The sea itself<br />
-Is a moist mother, not a nurse on land;<br />
-'Tis her we plough; from this our food, procured<br />
-With nets and traps, comes daily home to us.
-</div>
-
-<p>19. For the belly is a great evil to man; concerning which Alexis
-speaks, in his Men Dying together&mdash;</p>
-
-<p><span class="pagenum">[Pg 665]</span></p>
-
-<div class="sidenote-left">STILPO.</div>
-
-<div class="blockindent">
-And hence you well may see how great an evil<br />
-The belly is to man; what lessons strange<br />
-It teaches, and what deeds it forces on us.<br />
-If there were any power which could take<br />
-This part alone from out our bodies, then<br />
-No one would any more do injury<br />
-Or insult to his neighbour. But from this<br />
-Flow all the ills that harass human life.
-</div>
-
-<p>And Diphilus, in his Parasite, says&mdash;</p>
-
-<div class="blockindent">
-Well did that wise Euripides oft speak,<br />
-And this does seem his wisest word of all&mdash;<br />
-"But want compels me and my wretched belly;"<br />
-For there is nought more wretched than the belly:<br />
-And into that you pour whate'er you have,<br />
-Which you do not in any other vessel.<br />
-Loaves you perhaps may in a wallet carry,&mdash;<br />
-Not soup, or else you'll spoil it. So again,<br />
-You put cakes in a basket, but not pulse;<br />
-And wine into a bladder, but not crabs:<br />
-But into this accursed belly, men<br />
-Put every sort of inconsistent thing.<br />
-I add no more; since it is plain enough<br />
-That all men's errors are produced by it.
-</div>
-
-<p>And Crates the Cynic, as Sosicrates tells us in his Successions,
-reproached Demetrius Phalereus for sending him a wallet of bread with
-a flagon of wine. "I wish," said he, "that the fountains bore bread."
-And Stilpo did not think himself guilty of intemperance when, having
-eaten garlic, he went to sleep in the temple of the Mother of the Gods;
-but all who eat of that food were forbidden even to enter into it. But
-when the goddess appeared to him in his sleep, and said, "O Stilpo, do
-you, though you are a philosopher, transgress the law?" he thought that
-he made answer to her (still being asleep), "Do you give me something
-better to eat, and I will not eat garlic."</p>
-
-<p>20. After this, Ulpian said,&mdash;Since we have feasted
-(<ins title="Greek: dedeipnamen">δεδείπναμεν</ins>) . . . . . . . . . And Alexis, in his Curis, has used this
-expression, where he says&mdash;</p>
-
-<div class="blockindent">
-Since we have long since supp'd (<ins title="Greek: dedeipnamen">δεδείπναμεν</ins>);
-</div>
-
-<p>and so has Eubulus, in his Procris&mdash;</p>
-
-<div class="blockindent">
-But we have not yet supp'd (<ins title="Greek: dedeipnamen">δεδείπναμεν</ins>);
-</div>
-
-<p>and in another passage he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 666]</span></p>
-
-<div class="blockindent">
-A man who ought long since to have had supper (<ins title="Greek: dedeipnanai">δεδειπναναι</ins>).
-</div>
-
-<p>And Antiphanes, in his Leonidas, says&mdash;</p>
-
-<div class="blockindent">
-He will be here before we've finish'd supper (<ins title="Greek: dedeipnanai">δεδειπνάναι</ins>).
-</div>
-
-<p>And Aristophanes, in his Proagon, says&mdash;</p>
-
-<div class="blockindent">
-It's time for me to go now to my master,<br />
-For by this time I think they all have supp'd (<ins title="Greek: dedeipnanai">δεδειπνάναι</ins>).
-</div>
-
-<p>And in his Danaides he says&mdash;</p>
-
-<div class="blockindent">
-You now are insulting me in a drunken manner<br />
-Before you've supp'd (<ins title="Greek: dedeipnanai">δεδειπνάναι</ins>).
-</div>
-
-<p>And Plato, in his Sophist, and Epicrates of Ambracia (and this last is
-a poet of the middle comedy), in his Amazons, says&mdash;</p>
-
-<div class="blockindent">
-For these men seem to me to have had their supper (<ins title="Greek: dedeipnanai">δεδειπνάναι</ins>)<br />
-In capital season.
-</div>
-
-<p>And, on the same principle, Aristophanes has given us the form <ins title="Greek: êristamen">ἠρίσταμεν</ins>,
-in his Men Frying&mdash;</p>
-
-<div class="blockindent">
-We've drank our fill, my men, and well have dined (<ins title="Greek: êristamen">ἠπίσταμεν</ins>).
-</div>
-
-<p>And Hermippus, in his Soldiers, says&mdash;</p>
-
-<div class="blockindent">
-To dine (<ins title="Greek: aristanai">ἀριστάναι</ins>), and come to this man's house.
-</div>
-
-<p>And Theopompus, in his Call&aelig;schrus, says&mdash;</p>
-
-<div class="blockindent">
-We've dined (<ins title="Greek: êristamen">ἠρίσταμεν</ins>);&mdash;for I must this discourse cut short.
-</div>
-
-<p>But, in his Politician, Antipho has used the word <ins title="Greek: kataristan">καταριστᾶν</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-When any one has all consumed in dinners (<ins title="Greek: kataristan">κατηρίστηκεν</ins>)<br />
-His own estate, and that of all his family.
-</div>
-
-<p>And Amphis has used the word <ins title="Greek: paradedeipnêmenos">παραδεδειπνημένος</ins>, in his
-Vagabond, saying&mdash;</p>
-
-<div class="blockindent">
-The boys who long ago have lost their dinner (<ins title="Greek: paradedeipnêmenoi">παραδεδειπνημένοι</ins>).
-</div>
-
-<p>21. "Let us, then, now," as Plato says in his Philebus, "pray to the
-gods, and pour libations to them, whether it be Bacchus, or Vulcan, or
-whoever else of the gods it may be, who has had the honour of having
-our cups mixed for his sake. For there are two fountains by us, as
-if we were cupbearers to mix the wine: and a person might compare a
-fountain of pleasure to honey; but the fountain of wisdom, which is a
-sober and wine-eschewing spring, to that of some hard but wholesome
-water, which we must be very earnest to mix as well as possible." It
-is, then, time for us now to drink wine; and let some one of the slaves
-bring us goblets from the sideboard, for I see here a great variety of
-beautiful and variously-ornamented drinking-cups. Accordingly, when a
-large cup had been given to him, he said,&mdash;But, O boy, draw out and
-pour into my cup a liquor with not quite so much water in it; not like
-the man in the comic poet Antiphanes, who, in the Twins, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 667]</span></p>
-
-<div class="sidenote-left">MIXING WINE.</div>
-
-<div class="blockindent">
-He took and brought me an enormous cup,<br />
-And I pour'd into it unmixed wine,<br />
-Not to the honour of a boy, but all<br />
-My cups, and they were numberless, I quaff'd<br />
-To all the gods and goddesses of heaven.<br />
-Then, after them, I drank twice as much more<br />
-To the great goddess and the noble king.
-</div>
-
-<p>So do you now, O boy, pour me out something stronger; for I do not
-prescribe to you the exact number of cyathi.<a name="FNanchor_44" id="FNanchor_44"></a><a href="#Footnote_44" class="fnanchor">[44]</a> But I will show you
-that the words <ins title="Greek: kyathos">κύαθος</ins> and <ins title="Greek: akratesteron">ἀκρατέστερον</ins> (wine with
-less water in it) are both used: and then, too, I will give you a
-lecture about cupbearers.</p>
-
-<p>22. But, first of all, I will speak about the habit of drinking strong
-drinks, with reference to which we find the word <ins title="Greek: zôroteron">ζωρότερον</ins>.
-Antiphanes, in his Milanion, says&mdash;</p>
-
-<div class="blockindent">
-I think this man does drink the cup of health,<br />
-Making his cupbearer shun too much water (<ins title="Greek: zôroterô chrômenon oinochoô">ζωροτέρῳ χρώμενον οἰνοχόῳ</ins>).
-</div>
-
-<p>And in his Lampon he says&mdash;</p>
-
-<div class="blockindent">
-My friend Iapyx, mix it somewhat stronger (<ins title="Greek: euzôresteron">εὐζωρέστερον</ins>).
-</div>
-
-<p>And Ephippus, in his Ephebi, says&mdash;</p>
-
-<div class="blockindent">
-He gave him in each hand a brimming flagon,<br />
-Mixing in strong wine (<ins title="Greek: zôroteron">ζωρότερον</ins>), in Homer's fashion.
-</div>
-
-<p>And you find some people say that the expression in Homer&mdash;</p>
-
-<div class="blockindent">
-Take care and give less water (<ins title="Greek: zôroteron keraire">ζωρότερον κέραιρε</ins>),
-</div>
-
-<p>does not mean that there is to be less water, but that the draught is
-to be hot; urging that <ins title="Greek: zôros">ζωρὸς</ins> is derived from
-
-<span class="pagenum">[Pg 668]</span>
-
-<ins title="Greek: zôtikos">ζωτικὸς</ins> (giving life), and from <ins title="Greek: zesis">ζέσις</ins> (boiling);—for that, as there
-were companions present, it would have been absurd to begin mixing the
-cups of wine over again. But some say that the word is to be understood
-as equivalent to <ins title="Greek: eukraton">εὔκρατον</ins> (well-mixed); just as we find the form
-<ins title="Greek: dexion">δεξιτερὸν</ins> used instead of <ins title="Greek: dexion">δεξιόν</ins>. And some say that, since the year is
-called <ins title="Greek: hôros">ὧρος</ins>, and since the particle <ins title="Greek: za">ζα</ins> indicates magnitude or number,
-<ins title="Greek: zôros">ζῶρος</ins> means merely what has been made many years. And Diphilus, in his
-Pederastæ, says&mdash;</p>
-
-<div class="blockindent">
-Pour me now out a cup of wine to drink;<br />
-Give it, by Jove! <ins title="Greek: euzôroteron">εὐζωρότερον</ins> than that;<br />
-For wat'ry things are ruinous to the stomach.
-</div>
-
-<p>And Theophrastus, in his treatise on Drinking, says that <ins title="Greek: zôroteron">ζωρότερον</ins>
-means mixed; quoting the following lines of Empedocles;&mdash;</p>
-
-<div class="blockindent">
-And soon the things which formerly they learnt<br />
-Immortal were, did mortal now become,<br />
-And things unmix'd before became now mix'd (<ins title="Greek: zôra">ζωρὰ</ins>,)<br />
-Changing their previous ways and habits all.
-</div>
-
-<p>23. And Plato has used the word <ins title="Greek: kyathos">κύαθος</ins> in the sense of a ladle, in his
-Phaon, where he says&mdash;</p>
-
-<div class="blockindent">
-Taking up thus the ladle (<ins title="Greek: kyathos">κύαθος</ins>) in their mouths.
-</div>
-
-<p>And in his Ambassadors he says&mdash;</p>
-
-<div class="blockindent">
-He stole the ladles (<ins title="Greek: kyathoi">κύαθοι</ins>) every time he could.
-</div>
-
-<p>And Archippus, in his Fishes, says&mdash;</p>
-
-<div class="blockindent">
-I bought a ladle (<ins title="Greek: kyathos">κύαθος</ins>) there from Dæsias.
-</div>
-
-<p>And there is a similar use of the word in the Peace of Aristophanes:&mdash;</p>
-
-<div class="blockindent">
-All having fought till they had got black eyes,<br />
-Lying all on the ground around the <ins title="Greek: kyathoi">κύαθοι</ins>;
-</div>
-
-<p>for black eyes are reduced by having <ins title="Greek: kyathoi">κύαθοι</ins> (cupping glasses) applied
-to them. Xenophon also speaks of the <ins title="Greek: kyathos">κύαθος</ins> in the first book of his
-Cyropædia; and so does Cratinus; and, besides, so does Aristophanes
-in many places, and Eubulus in his Orthanna; and Pherecrates, in his
-Triflers, has spoken of a <ins title="Greek: kyathos">κύαθος</ins> made of silver. But Timon, in the
-second book of his History of the Silli, has called <ins title="Greek: kyathoi, arysanai">κύαθοι, ἀρύσαναι</ins>;
-speaking thus:&mdash;</p>
-
-<div class="blockindent">
-And <ins title="Greek: arysanai">ἀρύσαναι</ins>, hard to fill with wine;
-</div>
-
-<p>naming them so from the verb <ins title="Greek: aryomai">ἀρύομαι</ins>, to draw. And they are called
-also <ins title="Greek: arystêres">ἀρυστῆρες</ins> and <ins title="Greek: aristichoi">ἀρίστιχοι</ins>. Simonides says&mdash;</p>
-
-<p><span class="pagenum">[Pg 669]</span></p>
-
-<div class="sidenote-left">CUPBEARERS.</div>
-
-<div class="blockindent">
-And no one gave me even one <ins title="Greek: arystêr">ἀρυστὴρ</ins><br />
-Of the mere dregs and lees.
-</div>
-
-<p>And Aristophanes, in his Wasps, says&mdash;</p>
-
-<div class="blockindent">
-For I had these <ins title="Greek: arystichoi">ἀρύστιχοι</ins> near me.
-</div>
-
-<p>And Phrynichus, in his Weeding Women, says&mdash;</p>
-
-<div class="blockindent">
-(A cup) <ins title="Greek: kylik' arystichon">κύλικ᾽ ἀρύστιχον</ins>:
-</div>
-
-<p>and from this comes the word <ins title="Greek: arytaina">ἀρύταινα</ins>. They also called this vessel
-<ins title="Greek: ephêbos">ἔφηβος</ins>, as Xenophanes did in his Relationship; and Polybius, in the
-ninth book of his Histories, says that there is a certain river called
-the Cyathus, near Arsinoe, a city in &AElig;tolia.</p>
-
-<p>24. But the word <ins title="Greek: akratesteron">ἀκρατέστερον</ins>, meaning the same as <ins title="Greek: zôroteron">ζωρότερον</ins>, is used
-by Hyperides in his oration against Demosthenes; where he writes
-thus—“If any one drank any wine of much strength (<ins title="Greek: akratesteron">ἀκρατέστερον</ins>),
-it grieved you.” And a similar form is <ins title="Greek: aniaresteron">ἀνιαρέστερον</ins>, and also the
-expression in the Heliades of &AElig;schylus&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: aphthonesteron liba">ἀφθονέστερον λίβα</ins>.
-</div>
-
-<p>And Epicharmus, in his Pyrrha, has the word <ins title="Greek: euônesteron">εὐωνέστερον</ins> (cheaper); and
-Hyperides, in his Oration against Demades, has used the expression&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: rhadiesteran tên polin">ῥαδιεστέραν τὴν πόλιν</ins>.
-</div>
-
-<p>And as for the word <ins title="Greek: kerannyô]">κεραννύω</ins> (to mix), that is used by Plato in his
-Philebus—“Let us, O Protarchus, pray to the gods, and mingle cups
-(<ins title="Greek: kerannyômen">κεραννύωμεν</ins>) to pour libations to them.” And Alcæus, in his Sacred
-Marriage, says&mdash;</p>
-
-<div class="blockindent">
-They mix the cups (<ins title="Greek: kerannyômen">κεραννύουσιν</ins>) and drink them.
-</div>
-
-<p>And Hyperides, in his Delian Oration, says—“And the Greeks mix
-(<ins title="Greek: kerannyousi">κεραννύουσι</ins>) the Panionian goblet all together."</p>
-
-<p>And among the ancients they were the most nobly born youths who acted
-as cupbearers; as, for instance, the son of Menelaus:&mdash;</p>
-
-<div class="blockindent">
-And the king's noble son pour'd out the wine.
-</div>
-
-<p>And Euripides the poet, when he was a boy, acted as cupbearer.
-Accordingly, Theophrastus, in his treatise on Drinking, says&mdash;"But
-I hear that Euripides the poet also acted as a cupbearer at Athens,
-among those who are called the dancers: and these men were they who
-used to dance around the temple of the Delian Apollo, being some of the
-noblest of the Athenians, and they were clothed in garments of the
-
-<span class="pagenum">[Pg 670]</span>
-
-Ther&aelig;ans. And this is that Apollo in whose honour they celebrate the
-Thargelian festival; and a writing concerning them is kept at Phyl&aelig;, in
-the Daphnephorium." And Hieronymus the Rhodian gives the same account,
-who was a disciple of Aristotle, and that too in a book of his entitled
-a Treatise on Drunkenness. And the beautiful Sappho often praises her
-brother Larichus, as having acted as cupbearer to the Mitylen&aelig;ans in
-the Prytaneum. And among the Romans, the most nobly born of the youths
-perform this office in the public sacrifices, imitating the &AElig;olians in
-everything, as even in the tones of their voices.</p>
-
-<p>25. And so great was the luxury of the ancients in respect of their
-sumptuous meals, that they not only had cupbearers, but also men whom
-they called &oelig;nopt&aelig; (inspectors of wines). At all events, the office of
-&oelig;nopt&aelig; is a regular office among the Athenians; and it is mentioned by
-Eupolis, in his play called The Cities, in the following lines&mdash;</p>
-
-<div class="blockindent">
-And men whom heretofore you'd not have thought<br />
-Fit e'en to make &oelig;nopt&aelig; of, we now<br />
-See made commanders. But oh, city, city!<br />
-How much your fortune does out-run your sense.
-</div>
-
-<p>And these &oelig;nopt&aelig; superintended the arrangement of banquets,
-taking care that the guests should drink on equal terms. But it was
-an office of no great dignity, as Philinus the orator tells us, in
-his debate on the Croconid&aelig;. And he tells us, too, that the
-&oelig;nopt&aelig; were three in number, and that they also provided the
-guests with lamps and wicks. And some people called them "eyes;" but
-among the Ephesians, the youths who acted as cupbearers at the festival
-of Neptune were called "bulls," as Amerias tells us. And the people of
-the Hellespont call the cupbearer <ins title="Greek: epenchytês">ἐπεγχύτης</ins>,
-or the pourer out; and they call carving, which we call
-<ins title="Greek: kreônomia, kreôdaisia">κρεωνομία, κρεωδαισία</ins>, as Demetrius of
-Scepsis tells us, in the twenty-sixth book of his Arrangement of the
-Trojan Forces. And some say that the nymph Harmonia acted as cupbearer
-to the gods; as Capito the epic poet relates (and he was a native of
-Alexandria by birth), in the second book of his Love Poems. But Alcæus
-also represents Mercury as their cupbearer; as also does Sappho, who
-says&mdash;</p>
-
-<div class="blockindent">
-And with ambrosia was a goblet mix'd,<br />
-And Mercury pour'd it out to all the gods.
-</div>
-
-<p><span class="pagenum">[Pg 671]</span></p>
-
-<div class="sidenote-left">DRINKING.</div>
-
-<p>26. But the ancients used to call the men who discharged this office,
-heralds (<ins title="Greek: kêrykes">κήρυκες</ins>). Homer says&mdash;</p>
-
-<div class="blockindent">
-Meanwhile the heralds through the crowded town<br />
-Bring the rich wine and destined victims down.<br />
-Id&aelig;us's arms the golden goblets prest,<br />
-Who thus the venerable king addrest.
-</div>
-
-<p>And a few lines further on he says&mdash;</p>
-
-<div class="blockindent">
-On either side a sacred herald stands;<br />
-The wine they mix, and on each monarch's hands<br />
-Pour the full urn.
-</div>
-
-<p>But Clidemus says that the cooks used to be called heralds. And some
-people have represented Hebe as acting as cupbearer to the gods,
-perhaps because their banquets were called Hebeteria. And Ptolemy, the
-son of Agesarchus, speaks of a damsel named Cleino as the cupbearer
-of Ptolemy the king, who was surnamed Philadelphus, mentioning her
-in the third book of his History of Philopator. But Polybius, in the
-fourteenth book of his History, adds that there are statues of her in
-Alexandria, in many parts of the city, clad in a tunic alone, holding a
-cup in her hand.</p>
-
-<p>27. And so, after this conversation, Ulpian drinking a goblet of wine,
-said&mdash;</p>
-
-<div class="blockindent">
-I drink this cup, a pledge of friendship dear,<br />
-To all my kinsmen, naming them.
-</div>
-
-<p>And while he was still drinking, one of those who were present quoted
-the rest of the passage&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace7">When I have drunk, I'll say</span><br />
-The rest; for I am choked: but now drink this.
-</div>
-
-<p>And Ulpian, when he had drunk it up, said,&mdash;Clearchus has these lines
-in his Harp-Player; but I, as is said in the Wool-spinners of Amphis,
-recommend&mdash;</p>
-
-<div class="blockindent">
-Let the boy wait on all with frequent goblets.
-</div>
-
-<p>And again&mdash;</p>
-
-<div class="blockindent">You fill for me, and I will give you drink;<br />
-So shall the almond with the almond play:
-</div>
-
-<p>as Xenarchus says, in his Twins. And accordingly, when some of the
-guests asked for more wine, and others wished to have it mixed
-half-and-half, and when some one mentioned that Archippus, in the
-second edition of his Amphitryon, said&mdash;</p>
-
-<p><span class="pagenum">[Pg 672]</span></p>
-
-<div class="blockindent">
-Wretch, who has mix'd for you this half-and-half?
-</div>
-
-<p>and that Cratinus had said&mdash;</p>
-
-<div class="blockindent">
-Giving him half-and-half; but I'm undone;
-</div>
-
-<p>every one seemed to agree to speak of the way of mixing wine among the
-ancients.</p>
-
-<p>28. And when some one mentioned that Menander, in his Hero, said&mdash;</p>
-
-<div class="blockindent">
-Here is a measure of well-temper'd wine;<br />
-Take it, and drink it up;&mdash;
-</div>
-
-<p>Democritus said&mdash;Hesiod, my friends, recommends men</p>
-
-<div class="blockindent">
-To pour three parts of water in the cup,<br />
-And let the fourth part be the vinous juice.
-</div>
-
-<p>And, perhaps, it was on account of Hesiod that Anaxilas said, in his
-Nereus,&mdash;</p>
-
-<div class="blockindent">
-And this is much more pleasant; for I'd never<br />
-Have drunk one part of wine to three of water.
-</div>
-
-<p>And Alexis, in his Nurse, recommends even a more moderate mixture than
-this&mdash;</p>
-
-<div class="blockindent">
-See, here is wine. Shall I, then, give to Criton<br />
-Equal proportions? This is better far,<br />
-One part of wine to four of limpid water:<br />
-Perhaps you'll call that weak; but still, when you<br />
-Have drunk your fill of this, you'll find your head<br />
-Clear for discussion,&mdash;and the drink lasts longer.
-</div>
-
-<p>And Diocles, in his Bees, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> In what proportions should the wine be mix'd?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Four parts of water to two parts of wine.</span>
-</div>
-
-<p>And this mixture, as it is not that in ordinary use, put the questioner
-in mind of the well-known proverb,&mdash;</p>
-
-<div class="blockindent">
-Drink waters three or five; but never four.
-</div>
-
-<p>What they mean is, You had better take two parts wine with five of
-water, or one of wine to three of water. But, concerning this mixture,
-Ion the poet, in his book on Chios, says that Palamedes the soothsayer
-discovered and prophesied to the Greeks, that they would have a
-favourable voyage if they drank one portion of wine to three of water.
-But they, applying themselves to their drink very vigorously, took two
-pints of wine to five of water;&mdash;accordingly Nicochares in his Amymone,
-playing on the name, says&mdash;</p>
-
-<div class="blockindent">
-Here, you &OElig;nomaus,&mdash;here, you two and five,&mdash;<br />
-Let you and I now have a drink together.
-</div>
-
-<p>And he said nearly the same in his Lemnian Women: and Ameipsias, in his
-Men Playing the Cottabus, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 673]</span></p>
-
-<div class="sidenote-left">THE PROPORTIONS OF MIXED WINE.</div>
-
-<div class="blockindent">
-But I (it is Bacchus who is represented as speaking) am five<br />
- and two to all of you.
-</div>
-
-<p>And Eupolis says, in his Goats,&mdash;</p>
-
-<div class="blockindent">
-Hail, my friend Bacchus, are you two to five?
-</div>
-
-<p>And Hermippus says, in his Gods,&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Then, when we drink, or when we thirsty are,</span><br />
-We pray our wine may be in due proportion.<br />
-<span class="linespaceneg1_2"><i>B.</i> I do not bring it from a roguish wine-vault,</span><br />
-Meaning to mock you: this which I do bring<br />
-Is, as before, the proper two and five.
-</div>
-
-<p>29. But in Anacreon we find one measure of wine to two of water spoken
-of&mdash;</p>
-
-<div class="blockindent">
-Come, my boy, and bring to me<br />
-Such a cup as I may drink<br />
-At one easy draught: pour in<br />
-Ten cyathi of water pure,<br />
-And five of richest Chian wine;<br />
-That I may drink, from fear removed,<br />
-And free from drunken insolence.
-</div>
-
-<p>And going on presently, he calls the drinking of unmixed wine, a
-Scythian draught&mdash;</p>
-
-<div class="blockindent">
-Come hither, now, and let us not<br />
-Give way to vulgar shouts and noise,<br />
-Indulging in the Scythian draughts<br />
-While o'er our wine; but let us drink,<br />
-Singing well-omen'd, pious hymns.
-</div>
-
-<p>And the Laced&aelig;monians, according to the statement of Herodotus, in
-his sixth book, say that Cleomenes the king, having lived among the
-Scythians, and got the habit of drinking unmixed wine, became perfectly
-mad from his habit of drunkenness. And the Laced&aelig;monians themselves,
-when they take it into their heads to drink hard, say that they are
-Episcythising. Accordingly, Cham&aelig;leon of Heraclea, in his book on
-Drunkenness, writes thus concerning them:&mdash;"Since the Laced&aelig;monians say
-also, that Cleomenes the Spartan became mad from having lived among the
-Scythians, and there learnt to drink unmixed wine; on which account,
-when they take a fancy to drink unmixed wine they desire their slaves
-to pour out in the Scythian fashion." And Ach&aelig;us, in his &AElig;thon, a
-satyric drama, represents the Satyrs as indignant at being compelled to
-drink their wine watered, and as saying&mdash;</p>
-
-<div class="blockindent">
-Was the whole Achelous in this wine?<br />
-But even then this race would not cease drinking,<br />
-
-<span class="pagenum">[Pg 674]</span>
-
-For this is all a Scythian's happiness.
-</div>
-
-<p>30. But the habit of pouring libations of pure wine, as Theophrastus
-says, in his treatise on Drinking, was not ancient; but originally
-libations were what is given to the Gods, and the cottabus, what was
-devoted to the object of one's love. For men practised throwing the
-cottabus with great care, it being originally a Sicilian sport, as
-Anacreon the Teian says&mdash;</p>
-
-<div class="blockindent">
-Throwing, with his well-bent arm<br />
-The Sicilian cottabus.
-</div>
-
-<p>On which account those songs of the ancient poets, which are called
-scolia, are full of mention of the cottabus.<a name="FNanchor_45" id="FNanchor_45"></a><a href="#Footnote_45" class="fnanchor">[45]</a>
-I mean, for instance, such a scolion as Pindar composed&mdash;</p>
-
-<div class="blockindent">
-And rightly I adore the Graces,<br />
-Nymphs of Venus and of Love,<br />
-While drinking with a loving heart<br />
-This sounding cottabus I pour<br />
-To Agathon, my heart's delight.
-</div>
-
-<p>And they also consecrated to those of their friends who were dead, all
-that portion of their victuals which fell from their tables. On which
-account Euripides says of Sthenob&oelig;a, when she thinks that Bellerophon
-is dead&mdash;</p>
-
-<div class="blockindent">
-Nothing escaped her from her hand which fell,<br />
-But in a moment she did couple it<br />
-With the loved name of the Corinthian stranger.
-</div>
-
-<p>31. But the ancients were not in the habit of getting drunk. But
-Pittacus recommended Periander of Priene not to get drunk, nor to
-become too much addicted to feasting, "so that," says he, "it may not
-be discovered what sort of a person you really are, and that you are
-not what you pretend to be."&mdash;</p>
-
-<p><span class="pagenum">[Pg 675]</span></p>
-
-<div class="sidenote-left">DRINKING.</div>
-
-<div class="blockindent">
-For brass may be a mirror for the face,&mdash;<br />
-Wine for the mind.
-</div>
-
-<p>On which account they were wise men who invented the proverb, "Wine has
-no rudder." Accordingly, Xenophon the son of Gryllus, (when once at the
-table of Dionysius the tyrant of Sicily, the cupbearer was compelling
-the guests to drink,) addressed the tyrant himself by name, and said,
-"Why, O Dionysius, does not also the confectioner, who is a skilful man
-in his way, and one who understands a great many different recipes for
-dressing things, compel us also, when we are at a banquet, to eat even
-when we do not wish to; but why, on the contrary, does he spread the
-table for us in an orderly manner, in silence?" And Sophocles, in one
-of his Satyric dramas, says&mdash;</p>
-
-<div class="blockindent">
-To be compell'd to drink is quite as hard<br />
-As to be forced to bear with thirst.
-</div>
-
-<p>From which also is derived the saying&mdash;</p>
-
-<div class="blockindent">
-Wine makes an old man dance against his will.
-</div>
-
-<p>And Sthenelus the poet said very well&mdash;</p>
-
-<div class="blockindent">
-Wine can bring e'en the wise to acts of folly.
-</div>
-
-<p>And Phocylides says&mdash;</p>
-
-<div class="blockindent">
-It should be a rule for all wine-bibbing people<br />
-Not to let the jug limp round the board like a cripple,<br />
-But gaily to chat while enjoying their tipple:
-</div>
-
-<p>and to this day this custom prevails among some of the Greeks. But
-since they have begun to be luxurious and have got effeminate they have
-given up their chairs and taken to couches; and having taken indolence
-and laziness for their allies, they have indulged in drinking in an
-immoderate and disorderly manner; the very way in which the tables were
-laid contributing, as I imagine, to luxury.</p>
-
-<p>32. And it is on this account that Hesiod, in his Eo&aelig;, has said&mdash;</p>
-
-<div class="blockindent">
-What joys and also what exceeding pains<br />
-Has Bacchus given to mortal men who drink,<br />
-Indulging in excess: for to such men<br />
-Wine is an insolent master, binding fast<br />
-Their feet and hands, their tongues and intellects,<br />
-With chains unspeakable, unnoticeable;<br />
-
-<span class="pagenum">[Pg 676]</span>
-
-And tender sleep loves on their eyes to fall.
-</div>
-
-<p>And Theognis says&mdash;</p>
-
-<div class="blockindent">
-I come like wine, the sweetest drink of men,&mdash;<br />
-I am not sober, nor yet very drunk;<br />
-But he who goes to great excess in drink<br />
-Is no more master of his mind or senses;<br />
-Then he talks unintelligible nonsense.<br />
-Which seems to sober men a shameful thing;<br />
-But he, when drunk, is not ashamed of anything,<br />
-E'en though at other times a modest man<br />
-And gentle-minded. Mind you this, my friend,<br />
-And don't indulge in drinking to excess,<br />
-But rise from table ere the wine begins<br />
-To take effect; nor let your appetite<br />
-Reduce you to become its daily slave.
-</div>
-
-<p>But Anacharsis the philosopher, wishing to exhibit the power of
-the vine to the king of the Scythians, and showing him some of its
-branches, said that if the Greeks did not prune it every year it would
-by this time have reached to Scythia.</p>
-
-<p><span class="pagenum">[Pg 677]</span></p>
-
-<div class="sidenote-left">DRINKING.</div>
-
-<p>33. But those men do not act wisely who represent and describe Bacchus
-in their statues or pictures, and who also lead him through the middle
-of the market-place on a waggon, as if he were drunk; for, by so doing,
-they show the beholders that wine is stronger than the god. And I do
-not think that even a good and wise man could stand this. And if they
-have represented him in this state because he first showed us the
-use of wine, it is plain that for the same reason they should always
-represent Ceres as reaping corn or eating bread. And I should say that
-&AElig;schylus himself erred in this particular; for he was the first person
-(and not Euripides, as some people say,) who introduced the appearance
-of drunken people into a tragedy. For in his Cabiri he introduces Jason
-drunk. But the fact is, that the practices which the tragedian himself
-used to indulge in, he attributed to his heroes: at all events he used
-to write his tragedies when he was drunk; on which account Sophocles
-used to reproach him, and say to him, "O &AElig;schylus,<a name="FNanchor_46" id="FNanchor_46"></a><a href="#Footnote_46" class="fnanchor">[46]</a>
-even if you do what you ought, at all events you do so without knowing
-it;" as Cham&aelig;leon tells us, in his treatise on &AElig;schylus. And they
-are ignorant people who say that Epicharmus was the first person who
-introduced a drunken man on the stage, and after him Crates, in his
-Neighbours. And Alc&aelig;us the lyric poet, and Aristophanes the comic poet,
-used to write their poems when they were drunk. And many other men have
-fought with great gallantry in war when they were drunk. But among the
-Epizephyrian Locrians, if any one drank untempered wine, except by the
-express command of his physician for the sake of his health, he was
-liable to be punished with death, in accordance with a law to that
-effect passed by Zaleucus.</p>
-
-<p>And among the people of Massilia there was a law that the women should
-drink water only. And Theophrastus says, that to this day that is the
-law at Miletus. And among the Romans no slave ever drank wine, nor
-any free woman, nor any youth born of free parents till he was thirty
-years of age. And Anacreon is very ridiculous for having referred all
-his poems to the subject of drunkenness; for, owing to this, he is
-found fault with as having in his poems wholly abandoned himself to
-effeminacy and luxury, as the multitude are not aware that while he
-wrote he was a sober and virtuous man, who pretended to be a drunkard,
-when there was no necessity at all for his doing so.</p>
-
-<p>34. And men who are ignorant of the power of wine, say that Bacchus is
-the cause of madness to men; in saying which they abuse wine in a very
-senseless manner. On which account Melanippides says&mdash;</p>
-
-<div class="blockindent">
-All men have detested water<br />
-Who did not before have wine;<br />
-And though some have enjoy'd their cups,<br />
-Others have turn'd to ravings wild.
-</div>
-
-<p>And Aristotle, in his treatise on Drinking, says, "If the wine be
-moderately boiled, then when it is drunk, it is less apt to intoxicate;
-for, as some of its power has been boiled away, it has become weaker."
-And he also says, "Old men become drunk more quickly on account of
-the small quantity of natural warmth which there is in them, and also
-of the weak-genius get drunk very quickly, on account of the great
-
-<span class="pagenum">[Pg 678]</span>
-
-quantity of natural warmth that there is in them; for, in consequence,
-they are easily subdued by the warmth proceeding from the wine which is
-added to their natural warmth. And some of the brute beasts are also
-capable of becoming intoxicated; such as pigs when they are filled with
-the husks of pressed grapes; and the whole race of crows, and of dogs,
-when they have eaten of the herb called &oelig;nussa: and the monkey and the
-elephant get intoxicated if they drink wine; on which account they hunt
-monkeys and crows when the former have been made drunk with wine, and
-the latter with &oelig;nussa.</p>
-
-<div class="blockindent">
-But to drink unceasingly&mdash;
-</div>
-
-<p>as Crobylus says, in his Woman who deserted her Husband&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace10">Can have</span><br />
-No pleasure in it, surely; how should it,<br />
-When it deprives a living man of power<br />
-To think as he should think? and yet is thought<br />
-The greatest blessing that is given to man.
-</div>
-
-<p>And Alexis, in the revised edition of his Phrygian, says&mdash;</p>
-
-<div class="blockindent">
-If now men only did their headaches get<br />
-Before they get so drunk, I'm sure that no one<br />
-Would ever drink more than a moderate quantity:<br />
-But now we hope t' escape the penalty<br />
-Of our intemperance, and so discard<br />
-Restraint, and drink unmixed cups of wine.
-</div>
-
-<p>And Aristotle says, that the wine called the Samagorean wine was so
-strong that more than forty men were made drunk with a pint and a half
-of it after it had been mixed with water.</p>
-
-<p>35. Democritus having said this, and having drunk, said,&mdash;Now if any
-one can gainsay any of these statements let him come forward: and then
-he shall be told, as Evenus says&mdash;</p>
-
-<div class="blockindent">
-That may be your opinion; this is mine.
-</div>
-
-<p>But I, since I have now made this digression about the mixtures of the
-ancients, will resume the thread of my original discourse where I let
-it drop; considering what was said by Alc&aelig;us the lyric poet. For he
-speaks, somewhere or other, in this way&mdash;</p>
-
-<div class="blockindent">
-Pour out, in just proportion, one and two.
-</div>
-
-<p><span class="pagenum">[Pg 679]</span></p>
-
-<div class="sidenote-left">DRINKING.</div>
-
-<p>For in these words some people do not think that he is alluding to
-the mixture of wine and water at all; but that, being a moderate and
-temperate man, he would not drink
-more than one cyathus of pure wine, or perhaps, at the most, two. And
-this is the interpretation given to the passage by Cham&aelig;leon of Pontus,
-who was ignorant how fond of wine Alc&aelig;us had been. For this poet will
-be found to have been in the habit of drinking at every season and in
-every imaginable condition of affairs. In winter he speaks thus&mdash;</p>
-
-<div class="blockindent">
-Now the storm begins to lower,<br />
-And Jove descends in heavy snow,<br />
-And streams of water stand congeal'd<br />
-In cruel ice: let's drive away<br />
-The wintry cold, and heap up fire,<br />
-And mingle with unsparing hand<br />
-The honied cup, and wreathe our brows<br />
-With fragrant garlands of the season.
-</div>
-
-<p>And in summer, he writes&mdash;</p>
-
-<div class="blockindent">
-Now it behoves a man to soak his lungs<br />
-In most cool wine; for the fierce dogstar rages,<br />
-And all things thirst with the excessive heat.
-</div>
-
-<p>And in spring, he says&mdash;</p>
-
-<div class="blockindent">
-Now does the flowery spring return,<br />
-And shed its gifts all o'er the land;
-</div>
-
-<p>and he continues&mdash;</p>
-
-<div class="blockindent">
-Come then, my boy, and quickly pour<br />
-A cup of luscious Lesbian wine.
-</div>
-
-<p>And in his misfortunes he sings&mdash;</p>
-
-<div class="blockindent">
-One must not give one's thoughts up wholly<br />
-To evil fortune; for by grieving<br />
-We shall not do ourselves much good.<br />
-Come to me, Bacchus; you are ever<br />
-The best of remedies, who bring<br />
-Us wine and joyous drunkenness.
-</div>
-
-<p>And in his hours of joy he says&mdash;</p>
-
-<div class="blockindent">
-Now is the time to get well drunk,<br />
-Now e'en in spite of self to drink,<br />
-Since Myrsilus is dead at last.
-</div>
-
-<p>And, giving some general advice, he says&mdash;</p>
-
-<div class="blockindent">
-Never plant any tree before the vine.
-</div>
-
-<p>How, then, could a man who was so very devoted to drinking be a sober
-man, and be content with one or two cups of wine? At all events, his
-very poem, says Seleucus, testifies against those people who receive
-the line in this sense. For he says, in the whole passage&mdash;</p>
-
-<div class="blockindent">
-Let us now drink,&mdash;why put we out the light?<br />
-Our day is but a finger: bring large cups,<br />
-
-<span class="pagenum">[Pg 680]</span>
-
-Fill'd with the purple juice of various grapes;<br />
-For the great son of Semele and Jove<br />
-Gave wine to men to drive away their cares.<br />
-Pour on, in just proportion, one and two,<br />
-And let one goblet chase another quickly<br />
-Out of my head.
-</div>
-
-<p>In which words he plainly enough intimates that his meaning is, that
-one cup of wine is to be mixed with two of water.</p>
-
-<p>36. But Anacreon likes his liquors stronger still; as is shown by the
-verses in which he says&mdash;</p>
-
-<div class="blockindent">
-Let the cup well be clean'd, then let it hold<br />
-Five measures water, three of rosy wine.
-</div>
-
-<p>And Philet&aelig;rus, in his Tereus, speaks of two measures of water to three
-of wine. And he speaks thus,&mdash;</p>
-
-<div class="blockindent">
-I seem to have drunk two measures now of water,<br />
-And only three of wine.
-</div>
-
-<p>And Pherecrates, in his Corianno, speaks even of two measures of water
-to four of wine, and says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Throw that away, my dear; the fellow has</span><br />
-Given you such a watery mixture.<br />
-<span class="linespaceneg1_2"><i>B.</i> Nay rather, 'tis mere water and nought else.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> What have you done?&mdash;in what proportions,</span><br />
-You cursed man, have you this goblet mix'd?<br />
-<span class="linespaceneg1_2"><i>B.</i> I've put two waters only in, my mother.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> And how much wine?</span><br />
-<span class="linespace8_25"><i>B.</i> Four parts of wine, I swear.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> You're fit to serve as cupbearer to the frogs.</span>
-</div>
-
-<p>And Ephippus, in his Circe, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> You will find it a much more prudent mixture,</span>
-To take three parts of one, and four of th' other.<br />
-<span class="linespaceneg1_2"><i>B.</i> That's but a watery mixture, three to four.</span>
-<span class="linespaceneg1_2"><i>A.</i> Would you, then, quite unmix'd your wine prefer?</span>
-<span class="linespaceneg1_2"><i>B.</i> How say you?</span>
-</div>
-
-<p>37. And Timocles speaks of half-and-half in his Conisalus,&mdash;</p>
-
-<div class="blockindent">
-And I'll attack you straight with half-and-half,<br />
-And make you tell me all the truth at once.
-</div>
-
-<p>And Alexis, in his Dorcis, or the Caressing Woman, says&mdash;</p>
-
-<div class="blockindent">
-I drink now cups brimming with love to you,<br />
-Mixed in fair proportions, half and half.
-</div>
-
-<p>And Xenarchus, or Timocles, in his Purple, says&mdash;</p>
-
-<div class="blockindent">
-By Bacchus, how you drink down half-and-half!
-</div>
-
-<p>And Sophilus, in his Dagger, says,&mdash;</p>
-
-<div class="blockindent">
-And wine was given in unceasing flow,<br />
-Mix'd half and half; and yet, unsatisfied,<br />
-They ask'd for larger and for stronger cups.
-</div>
-
-<p><span class="pagenum">[Pg 681]</span></p>
-
-<div class="sidenote-left">WINE.</div>
-
-<p>And Alexis, in his play entitled The Usurer, or Liar, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Don't give him wine quite drown'd in water, now;&mdash;</span><br />
-Dost understand me? Half and half, or nearly:<br />
-That's well.<br />
-<span class="linespace4"><i>B.</i> A noble drink: where was the land</span><br />
-That raised this noble Bacchus? by its flavour,<br />
-I think he came from Thasos.<br />
-<span class="linespace11_5"><i>A.</i> Sure 'tis just</span><br />
-That foreigners should foreign wines enjoy,<br />
-And that the natives should drink native produce.
-</div>
-
-<p>And again, in his Supposititious Son, he says&mdash;</p>
-
-<div class="blockindent">
-He drank and never drew his breath, as one<br />
-Would quaff rich wine, mix'd half and half with care.
-</div>
-
-<p>And Menander, in his Brethren&mdash;</p>
-
-<div class="blockindent">
-Some one cried out to mingle eight and twelve,<br />
-Till he with rivalry subdued the other (<ins title="Greek: kateseise">κατέσεισε</ins>).
-</div>
-
-<p>And the verb <ins title="Greek: kataseiô">κατασείω</ins> was especially used of those who fell
-down from drinking, taking its metaphor from the shaking down fruit
-from the tree.</p>
-
-<p>And Alexis, in his Man cut off, says&mdash;</p>
-
-<div class="blockindent">
-He was no master of the feast at all,<br />
-But a mere hangman, Ch&aelig;reas his name;<br />
-And when he'd drunk full twenty cups of wine,<br />
-Mix'd half-and-half, he ask'd for more, and stronger.
-</div>
-
-<p>38. And Diodorus of Sinope, in his Female Flute-player, says&mdash;</p>
-
-<div class="blockindent">
-When any one, O Crito, drinks ten cups,<br />
-Consider, I do beg you, whether he<br />
-Who never once allows the wine to pass<br />
-Is in a fit state for discussion.
-</div>
-
-<p>And it was not without some wit that Lysander the Spartan, as
-Hegesander relates in his Commentaries, when some vintners sold wine
-which had been much watered in his camp, ordered some one to supply it
-properly tempered, that his men might buy it with less water in it. And
-Alexis has said something which comes to nearly the same thing, in his
-&AElig;sop; thus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> That is a good idea of yours, O Solon,</span><br />
-And cleverly imagined, which you have<br />
-Adopted in your city.<br />
-<span class="linespace8"><i>S.</i> What is that?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> You don't let men drink neat wine at their feasts.</span><br />
-<span class="linespaceneg1_2"><i>S.</i> Why, if I did, 'twould not be very easy</span><br />
-For men to get it, when the innkeepers<br />
-
-<span class="pagenum">[Pg 682]</span>
-
-Water it ere it comes out of the waggon.<br />
-No doubt they do not do so to make money,<br />
-But only out of prudent care for those<br />
-Who buy the liquor; so that they may have<br />
-Their heads from every pang of headache free.<br />
-This now is, as you see, a Grecian drink;<br />
-So that men, drinking cups of moderate strength,<br />
-May chat and gossip cheerfully with each other:<br />
-For too much water is more like a bath<br />
-Than like a wine-cup; and the wine-cooler<br />
-Mix'd with the cask, my friend, is death itself.
-</div>
-
-<p>39. "But to drink to the degree of drunkenness," says Plato, in his
-sixth book of the Laws, is neither becoming anywhere&mdash;except perhaps
-in the days of festival of the god who gave men wine for their
-banquets,&mdash;nor is it wholesome: and, above all, a man ought to guard
-against such a thing who has any thoughts of marriage; for at such a
-time, above all other times, both bride and bridegroom ought to be in
-full possession of their faculties; when they are entering upon what
-is no small change in the circumstances of their life; and also they
-ought to be influenced by anxiety that their offspring shall be the
-offspring of parents in the fullest possible possession of all their
-faculties; for it is very uncertain what day or what night will be
-the originating cause of it." And in the first book of his Laws he
-says&mdash;"But respecting drunkenness it may be a question, whether we
-ought to give way to it as the Lydians do, and the Persians, and the
-Carthaginians, and the Celt&aelig;, and the Spaniards, and the Thracians,
-and other nations like them; or whether like you, O Laced&aelig;monians, one
-ought wholly to abstain from it. But the Scythians and the Thracians,
-who indulge altogether in drinking unmixed wine, both the women and all
-the men, and who spill it all over their clothes, think that they are
-maintaining a very honourable practice, and one that tends to their
-happiness. And the Persians indulge to a great extent in other modes
-of luxury which you reject; but still they practise them with more
-moderation than the Scythians and Thracians.</p>
-
-<p>40. And a great many of the guests were drinking, and putting lumps of
-meal into their wine, a custom which Hegesander of Delphi mentions.
-Accordingly Epinicus, when Mnesiptolemus had given a recitation of his
-history, in which it was written how Seleucus had used meal in his
-wine, having written a drama entitled Mnesiptolemus, and having turned
-him into ridicule, as the comic poets do, and using his own words about
-that sort of drink, represents him as saying:&mdash;</p>
-
-<p><span class="pagenum">[Pg 683]</span></p>
-
-<div class="sidenote-left">LACED&AElig;MONIAN FASHIONS.</div>
-
-<div class="blockindent">
-Once I beheld the noble king Seleucus,<br />
-One summer's day, drinking with mighty pleasure<br />
-Some wine with meal steep'd in it. (So I took<br />
-A note of it, and show'd it to a crowd,<br />
-Although it was an unimportant thing,<br />
-Yet still my genius could make it serious.)<br />
-He took some fine old Thasian wine, and eke<br />
-Some of the liquor which the Attic bee<br />
-Distils who culls the sweets from every flower;<br />
-And that he mingled in a marble cup,<br />
-And mix'd the liquor with fair Ceres' corn,<br />
-And took the draught, a respite from the heat.
-</div>
-
-<p>And the same writer tells us that in the Therades islands men mash
-lentils and pease into meal, instead of ordinary corn, and put that
-into the wine, and that this drink is said to be better than that in
-which the meal is mixed.</p>
-
-<p>41. Now it was not the fashion among the Laced&aelig;monians to practise the
-system of pledging healths at their banquets, nor to salute one another
-with mutual greetings and caresses at their feasts. And Critias shows
-us this in his Elegies:&mdash;</p>
-
-<div class="blockindent">
-And this is an old fashion, well establish'd,<br />
-And sanction'd by the laws of noble Sparta,<br />
-That all should drink from one well-fill'd cup;<br />
-And that no healths should then be drunk to any one,<br />
-Naming the tender object: also that<br />
-The cup should not go round towards the right.<br />
-The Lydian goblets . . . . . .<br />
-
-&nbsp;&nbsp;&nbsp;*
-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*
-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*
-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*
-<br />
-
-And to drink healths with skill and well-turn'd phrase,<br />
-Naming the person whom one means to pledge.<br />
-For, after draughts like this, the tongue gets loose,<br />
-And turns to most unseemly conversation;<br />
-They make the body weak; they throw a mist<br />
-Over the eyes; and make forgetfulness<br />
-Eat recollection out of the full heart.<br />
-The mind no longer stands on solid ground;<br />
-The slaves are all corrupted by licentiousness,<br />
-And sad extravagance eats up the house.<br />
-But those wise youths whom Laced&aelig;mon breeds<br />
-Drink only what may stimulate their souls<br />
-To deeds of daring in th' adventurous war,<br />
-And rouse the tongue to wit and moderate mirth.<br />
-Such draughts are wholesome both for mind and body,<br />
-
-<span class="pagenum">[Pg 684]</span>
-
-And not injurious to the pocket either:<br />
-Good, too, for deeds of love; authors of sleep,<br />
-That wholesome harbour after toil and care:<br />
-Good, too, for health&mdash;that best of goddesses<br />
-Who mortal man befriend: and likewise good<br />
-For piety's best neigbour temperance.
-</div>
-
-<p>And presently afterwards he goes on&mdash;</p>
-
-<div class="blockindent">
-For fierce, immoderate draughts of heady wine<br />
-Give momentary pleasure, but engender<br />
-A long-enduring pain which follows it.<br />
-But men at Sparta love a mode of life<br />
-Which is more equal; they but eat and drink<br />
-That which is wholesome, so that they may be<br />
-Fit to endure hard pains, and do great deeds.<br />
-Nor have they stated days in all the year,<br />
-When it is lawful to indulge too much.
-</div>
-
-<p>42. And a man who is always ready for wine is called <ins title="Greek: philoinos">φίλοινος</ins>. But
-he is called <ins title="Greek: philopotês">φιλοπότης</ins> who is always ready to drink anything; and he
-is called <ins title="Greek: philokôthônistês">φιλοκωθωνιστὴς</ins> who drinks to the degree of drunkenness. And
-of all heroes, the greatest drinker is Nestor, who lived three times
-as long as other men; for he evidently used to stick to his wine more
-closely than other people, and even than Agamemnon himself, whom
-Achilles upbraids as a man given to much drinking. But Nestor, even
-when a most important battle was impending, could not keep away from
-drinking. Accordingly Homer says&mdash;</p>
-
-<div class="blockindent">
-But not the genial feast or flowing bowl<br />
-Gould charm the cares of Nestor's watchful soul.
-</div>
-
-<p>And he is the only hero whose drinking-cup he has described, as he has
-the shield of Achilles; for he went to the war with his goblet just as
-he did with that shield, the fame of which Hector says had reached to
-heaven. And a man would not be very wrong who called that cup of his
-the Goblet of Mars, like the C&aelig;neus of Antiphanes, in which it is said&mdash;</p>
-
-<div class="blockindent">
-The hero stood and brandish'd Mars's cup,<br />
-Like great Timotheus, and his polish'd spear.
-</div>
-
-<p>And indeed it was on account of his fondness for drinking that Nestor,
-in the games instituted in honour of Patroclus, received a drinking-cup
-as a present from Achilles; not but what Achilles also gave a cup
-to the competitor who was defeated: for victory does not commonly
-attend hard drinkers, on account of their usual inactivity; or perhaps
-it is owing to their thirst that boxers usually fail, from being
-fatigued with holding out their hands too long. But Eumelus receives
-a breastplate after having run a course with great danger, and having
-been torn, the breastplate being a serviceable piece of defensive
-armour.</p>
-
-<p><span class="pagenum">[Pg 685]</span></p>
-
-<div class="sidenote-left">THIRST.</div>
-
-<p>43. But there is nothing more covetous than thirst; on which account
-the poet has called Argos thirsty, or rather causing great thirst, as
-having been much desired on account of the length of time the person
-of whom he is speaking had been absent from it. For thirst engenders
-in all men a violent desire for abundant enjoyment; on which account
-Sophocles says&mdash;</p>
-
-<div class="blockindent">
-Though you were to unfold unnumber'd treasures<br />
-Of wisdom to a thirsty man, you'd find<br />
-You pleased him less than if you gave him drink.
-</div>
-
-<p>And Archilochus says&mdash;</p>
-
-<div class="blockindent">
-I wish to fight with you, as much as e'er<br />
-A thirsty man desired to quench his thirst.
-</div>
-
-<p>And one of the tragic poets has said&mdash;</p>
-
-<div class="blockindent">
-I bid you check your hand which thirsts for blood.
-</div>
-
-<p>And Anacreon says&mdash;</p>
-
-<div class="blockindent">
-For you are kind to every stranger,<br />
-So let me drink and quench my thirst.
-</div>
-
-<p>And Xenophon, in the third book of his Cyrop&aelig;dia, represents Cyrus as
-speaking in this manner:&mdash;"I thirst to gratify you." And Plato, in
-his Polity, says&mdash;"But if, as I imagine, any city which is governed
-by a democracy, thirsting for its liberty, should have evil-disposed
-cupbearers to wait upon it, and should be intoxicated to an improper
-degree with unmixed wine . . . ."</p>
-
-<p>44. Proteas the Macedonian was also a very great drinker, as Ephippus
-tells us in his treatise on the Funeral of Alexander and Heph&aelig;stion:
-and he had an admirable constitution, and he had practised drinking to
-a great degree. Accordingly, Alexander, having once asked for a cup
-containing two choes, and having drank from it, pledged Proteas; and
-he, having taken it, and having sung the praises of the king a great
-deal, drank it in such a manner as to be applauded by every one. And
-presently Proteas asked for the same cup again, and again he drank
-and pledged the king. And Alexander, having taken the cup, drank it
-off in a princely manner, but he could not stand it, but leaned back
-on the pillow, letting the cup fall from his hands; and after this
-
-<span class="pagenum">[Pg 686]</span>
-
-he fell sick and died, Bacchus, as it is said, being angry with him
-because he had besieged his native city of Thebes. And Alexander
-drank a great deal too, so that he once, after a drunken bout, slept
-without interruption two days and two nights. And this is shown in his
-Journals, which were compiled by Eumenes the Cardian, and Diodotus the
-Erythr&aelig;an. But Menander, in his Flatterer, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace15"><i>A.</i> My good friend, Struthias, I thrice have drunk</span><br />
-<span class="linespace4">A golden cup in Cappadocia,</span><br />
-<span class="linespace4">Containing ten full cotyl&aelig; of wine.</span><br />
-<i>St.</i> Why, then you drank more than king Alexander.<br />
-<span class="linespace15"><i>A.</i> At all events not less, I swear by Pallas.</span><br />
-<i>St.</i> A wondrous feat.
-</div>
-
-<p>But Nicobule, or whoever it was who wrote the books attributed to her,
-says that "Alexander, once supping with Medeus the Thessalian, when
-there were twenty people present at the party, pledged every one of the
-guests, receiving a similar pledge from all of them, and then, rising
-up from the party, he presently went off to sleep." And Callisthenes
-the Sophist, as Lynceus the Samian says in his Commentaries, and
-Aristobulus and Chares in their Histories, when in a banquet given by
-Alexander, a cup of unmixed wine came to him, rejected it; and when
-some one said to him, Why do you not drink? "I do not wish," said he,
-"after having drunk the cup of Alexander, to stand in need of the cup
-of &AElig;sculapius."</p>
-
-<p>45. But Darius, who destroyed the Magi, had an inscription written
-on his tomb,&mdash;"I was able to drink a great deal of wine, and to bear
-it well." And Ctesias says, that among the Indians it is not lawful
-for the king to get drunk; but among the Persians it is permitted to
-the king to get drunk one day in the year,&mdash;the day, namely, on which
-they sacrifice to Mithras. And Duris writes thus, with respect to this
-circumstance, in the seventh book of his Histories:&mdash;"The king gets
-drunk and dances the Persian dance on that festival only which is
-celebrated by the Persians in honour of Mithras; but no one else does
-so in all Asia; but all abstain during this day from dancing at all.
-For the Persians learn to dance as they learn to ride; and they think
-that the motion originated by this sort of exercise contains in it a
-good kind of practice tending to the strength of the body.</p>
-
-<p><span class="pagenum">[Pg 687]</span></p>
-
-<div class="sidenote-left">PHILIP OF MACEDON.</div>
-
-<p>But Alexander used to get so drunk, as Carystius of Pergamus relates
-in his Historic Commentaries, that he used even to celebrate banquets
-in a chariot drawn by asses; and the Persian kings too, says he did
-the same thing. And perhaps it was owing to this that he had so little
-inclination for amatory pleasures; for Aristotle, in his Problems of
-Natural History, says, that the powers of men who drink to any great
-excess are much weakened. And Hieronymus, in his Letters, says, that
-Theophrastus says, that Alexander was not much of a man for women;
-and accordingly, when Olympias had given him Callixene, a Thessalian
-courtesan, for a mistress, who was a most beautiful woman, (and all
-this was done with the consent of Philip, for they were afraid that he
-was quite impotent,) she was constantly obliged to ask him herself to
-do his duty by her.</p>
-
-<p>46. And Philip, the father of Alexander, was a man very fond of
-drinking, as Theopompus relates in the twenty-sixth book of his
-History. And in another part of his History he writes, "Philip was a
-man of violent temper and fond of courting dangers, partly by nature,
-and partly too from drinking; for he was a very hard drinker, and
-very often he would attack the enemy while he was drunk." And in his
-fifty-third book, speaking of the things that took place at Ch&aelig;ronea,
-and relating how he invited to supper the ambassadors of the Athenians
-who were present there, he says, "But Philip, when they had gone away,
-immediately sent for some of his companions, and bade the slaves summon
-the female flute-players, and Aristonicus the harp-player, and Durion
-the flute-player, and all the rest who were accustomed to drink with
-him; for Philip always took people of that sort about with him, and
-he had also invented for himself many instruments for banquets and
-drinking-parties; for being very fond of drinking and a man intemperate
-in his manners, he used to keep a good many buffoons and musicians and
-professed jesters about him. And when he had spent the whole night
-in drinking, and had got very drunk and violent, he then dismissed
-all the rest, and when it was day-break proceeded in a riotous manner
-to the ambassadors of the Athenians. And Carystius in his Historical
-Commentaries says, that Philip, when he intended to get drunk, spoke in
-this way: "Now we may drink; for it is quite sufficient if Antipater is
-sober." And once, when he was playing at dice, and some one told him
-
-<span class="pagenum">[Pg 688]</span>
-
-that Antipater was coming, he hesitated a moment, and then thrust the
-board under the couch.</p>
-
-<p>47. And Theopompus gives a regular catalogue of men fond of drinking
-and addicted to drunkenness; and among them he mentions the younger
-Dionysius, the tyrant of Sicily, whose eyes were a good deal injured
-by wine. And Aristotle, in his Polity of the Syracusans, says that
-he sometimes was drunk for three months at a time together, owing to
-which he had got somewhat weak in the eyes. And Theophrastus says
-that his companions also, who were flatterers of the supreme power,
-pretended not to see well, and to be led by the hand by Dionysius, and
-not to be able to see the meat that was served up before them, nor the
-cups of wine, on which account they got the name of Dionysiocolaces,
-or flatterers of Dionysius. Nys&aelig;us also, who was tyrant of Syracuse,
-drank a great deal, and so did Apollocrates; and these men were the
-sons of the former Dionysius, as Theopompus tells us in the fortieth
-and forty-first books of his History; and he writes thus about Nys&aelig;us:
-"Nys&aelig;us, who was afterwards tyrant of Syracuse, when he was taken for
-the purpose of being put to death, and knew that he had only a few
-months to live, spent them wholly in eating and drinking." And in his
-thirty-ninth book he says: "Apollocrates, the son of Dionysius the
-tyrant, was an intemperate man, and addicted to drinking; and some
-of his flatterers worked upon him so as to alienate him as much as
-possible from his father." And he says that Hipparinus, the son of
-Dionysius, who behaved like a tyrant when drunk, was put to death.
-And about Nys&aelig;us he writes as follows: "Nys&aelig;us, the son of the elder
-Dionysius, having made himself master of Syracuse, got a four-horse
-chariot, and put on an embroidered robe, and devoted himself to
-gluttony and hard drinking, and to insulting boys and ravishing women,
-and to all other acts which are consistent with such conduct. And he
-passed his life in this manner." And in his forty-fifth book the same
-historian, speaking of Timolaus the Theban, says: "For though there
-have been a great many men who have been intemperate in their daily
-life, and in their drinking, I do not believe that there has ever
-been any one who was concerned in state affairs, more intemperate,
-or a greater glutton, or a more complete slave to his pleasures than
-Timolaus, whom I
-have mentioned." And in his twenty-third book, speaking of Charidemus
-of Oreum, whom the Athenians made a citizen, he says: "For it was
-notorious that he spent every day in the greatest intemperance, and
-in such a manner that he was always drinking and getting drunk, and
-endeavouring to seduce free-born women; and he carried his intemperance
-to such a height that he ventured to beg a young boy, who was very
-beautiful and elegant, from the senate of the Olynthians, who had
-happened to be taken prisoner in the company of Derdas the Macedonian."</p>
-
-<p><span class="pagenum">[Pg 689]</span></p>
-
-<div class="sidenote-left">ARCADION.</div>
-
-<p>48. A man of the name of Arcadion, too, was a very great drinker,
-(but it is uncertain whether this is the same man who was at enmity
-with Philip,) as the epigram shows which Polemo has preserved in his
-treatise on the Inscriptions existing in different Cities&mdash;</p>
-
-<div class="blockindent">
-This is the monument of that great drinker,<br />
-Arcadion; and his two loving sons,<br />
-Dorcon and Charmylus, have placed it here,<br />
-At this the entrance of his native city:<br />
-And know, traveller, the man did die<br />
-From drinking strong wine in too large a cup.
-</div>
-
-<p>And the inscription over some man of the name of Erasixenus says that
-he also drank a great deal.</p>
-
-<div class="blockindent">
-Twice was this cup, full of the strongest wine,<br />
-Drain'd by the thirsty Erasixenus,<br />
-And then in turn it carried him away.
-</div>
-
-<p>Alcetas the Macedonian also used to drink a great deal, as Aristos
-the Salaminian relates; and so did Diotimus the Athenian: and he was
-the man who was surnamed the Funnel. For he put a funnel into his
-mouth, and would then drink without ceasing while the wine was being
-poured into it, according to the account of Polemo. And it has been
-already mentioned that Cleomenes the Laced&aelig;monian was a great drinker
-of unmixed wine; and that in consequence of his drunkenness he cut
-himself to pieces with a sword, is related by Herodotus. And Alc&aelig;us
-the poet also was very fond of drinking, as I have already mentioned.
-And Baton of Sinope, in his essay on Ion the poet, says that Ion was
-a man fond of drinking and amorous to excess; and he himself, too, in
-his Elegies, confesses that he loved Chrysilla the Corinthian, the
-daughter of Teleas, with whom Teleclides, in his Hesiods, says that the
-Olympian<a name="FNanchor_47" id="FNanchor_47"></a><a href="#Footnote_47" class="fnanchor">[47]</a>
-Pericles also was in love. And Xenarchus the Rhodian, on
-
-<span class="pagenum">[Pg 690]</span>
-
-account of the excessive way in which he used to drink, was surnamed
-"The Nine-gallon Cask;" and Euphorion the Epic poet mentions him in his
-Chiliades.</p>
-
-<p>49. And Chares the Mitylen&aelig;an, in his History of Alexander, speaking
-of Calanus the Indian philosopher, and saying that he threw himself
-on a funeral pile that had been raised, and so died, says also that
-Alexander instituted some gymnastic games at his tomb, and also a
-musical contest of panegyrics on him.&mdash;"And he instituted," says
-Chares, "because of the great fondness of the Indians for wine, a
-contest as to who should drink the greatest quantity of unmixed wine;
-and the prize was a talent for the first, and thirty min&aelig; for the
-second, and ten min&aelig; for the third. And of those who entered for the
-prize and drank the wine, thirty-five died at once by reason of the
-cold; and a little afterwards six more died in their tents. And he who
-drank the greatest quantity and won the prize, drank four choes of
-unmixed wine, and received the talent; and he lived four days after
-it; and he was called the Champion." And Tim&aelig;us says that "Dionysius
-the tyrant gave, at the festival of the Choes, to the first man who
-should drink a choeus, a golden crown as a prize:" and he says also
-that "Xenocrates the philosopher was the first person who drank it;
-and that he, taking the golden crown, and departing, offered it up to
-the Mercury who was placed in his vestibule, on which statue he was
-always accustomed on every occasion to offer up the garlands of flowers
-which he had, every evening as he returned home; and he was much
-admired for this conduct." And Phanodemus says, that the festival of
-the Choes was established at Athens by Demophoon the king, when he was
-desirous to receive Orestes in hospitality on his arrival at Athens.
-And that, as he did not like him to come to the temples, or to share
-in the libations offered to the gods, before his trial was decided,
-he ordered all the temples to be shut, and a choeus of wine to be set
-before everybody, saying that a cheesecake should be given as a prize
-to the first person who drank it up. And he bade them, when they had
-finished drinking, not to offer up the garlands, with which they had
-been crowned, in the temples, because they had been under the same roof
-with Orestes; but he desired each man to place his garland round his
-own cup, and so to bring them to the priestess at the temple which is
-in the Marshes, and
-after that to perform the rest of the sacred ceremonies in the temple.
-And from thence it was that this festival got the name of the Choes.
-But on the day of the festival of the Choes, it is customary for the
-Athenians to send presents and pay to the sophists, who also themselves
-invite their acquaintances to a banquet, as Eubulides the dialectician
-shows us in his drama entitled the Revellers, where he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 691]</span></p>
-
-<div class="sidenote-left">DIONYSIUS.</div>
-
-<div class="blockindent">
-You're acting like a sophist now, you wretch,<br />
-And long for the pay-giving feast of Choes.<br />
-&nbsp;&nbsp;&nbsp;*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*</div>
-
-<p>50. But Antigonus the Carystian, in his essay on the Life of Dionysius
-of Heraclea, who was called the Turncoat, says that Dionysius, when he
-was feasting with his slaves at the festival of the Choes, and was not
-able, by reason of his old age, to avail himself of the courtesan whom
-they brought him, turned round and said to those who were feasting with
-him&mdash;</p>
-
-<div class="blockindent">
-I cannot now, so let another take her.
-</div>
-
-<p>But Dionysius, as Nicias of Nic&aelig;a tells us in his Successions, had
-been from the time he was a boy very furious in the indulgence of
-his amorous propensities; and he used to go to all the common women
-promiscuously. And once, when walking with some of his acquaintances,
-when he came near the house where the girls are kept, and where,
-having been there the day before, he had left some money owing, as he
-happened to have some with him then, he put out his hand and paid it
-in the presence of all of them. And Anacharsis the Scythian, when a
-prize for drinking was proposed at the table of Periander, demanded the
-prize, because he was the first man to be drunk of all the guests who
-were present; as if to get to the end were the goal to be aimed at,
-and the victory to be achieved in drinking as in running a race. But
-Lacydes and Timon the philosophers, being invited to an entertainment
-which was to last two days, by one of their friends, and wishing to
-adapt themselves to the rest of the guests, drank with great eagerness.
-And accordingly, in the first day, Lacydes went away first, as soon
-as he was quite satiated with drink. And Timon, seeing him as he was
-departing, said&mdash;</p>
-
-<div class="blockindent">
-Now have we gain'd immortal praise and fame,<br />
-Since we have slain great Hector. . . .
-</div>
-
-<p>But on the next day Timon went away first because he could not drink
-
-<span class="pagenum">[Pg 692]</span>
-
-up the goblet in which he had been pledged, and Lacydes seeing him
-departing, said&mdash;</p>
-
-<div class="blockindent">
-Wretched are they who dare encounter me.
-</div>
-
-<p>51. And Herodotus, in his second book, relates that Mycerinus the
-Egyptian, having been told by the soothsayers that he was fated to
-live but a short time, used to light a great number of lamps when
-night arrived, and spend all his time in drinking and luxury, relaxing
-neither by day nor by night; and when he withdrew into the marshes
-and into the groves, or wherever he heard that there were meetings of
-young people to amuse themselves, he always got drunk. And Herodotus
-tells us that Amasis also, who was another of the Egyptian kings, was
-a very hard drinker indeed. And Hermeas the Methymn&aelig;an, in the third
-book of his History of Sicily, says that Nicoteles the Corinthian was a
-man greatly addicted to drinking. And Ph&aelig;nias the Eresian, in the book
-entitled, The Slaying of Tyrants out of Revenge, says that Scopas the
-son of Creon, and the grandson of the former Scopas, was throughout
-his whole life very fond of drinking; and that he used to return from
-banquets at which he had been present, sitting on a throne, and carried
-by four palanquin-bearers, and in that way he used to enter his house.
-And Phylarchus, in the sixth book of his Histories, says that Antiochus
-the king was a man very fond of wine; and that he used to get drunk,
-and then go to sleep for a long time, and then, as evening came on, he
-would wake up, and drink again. And it was very seldom, says he, that
-he transacted the affairs of his kingdom when he was sober, but much
-more frequently when he was drunk; on which account there were two
-men about him who managed all the real business of the state as they
-pleased, namely Aristos and Themiso, Cyprians by birth, and brothers;
-and they were both on terms of the greatest intimacy with Antiochus.</p>
-
-<p>52. And Antiochus the king, who was surnamed Epiphanes, was also a
-great drinker,&mdash;the one, I mean, who had been a hostage among the
-Romans, whom Ptolemy Euergetes mentions in the third book of his
-Commentaries, and also in the fifth; saying that he turned to Indian
-revellings and drunkenness, and spent a vast quantity of money in those
-practices; and for the rest of the money which he had at hand, he spent</p>
-
-<p><span class="pagenum">[Pg 693]</span></p>
-
-<div class="sidenote-left">ANTIOCHUS EPIPHANES.</div>
-
-<p>a part of it in his daily revels, and the rest he would scatter about,
-standing in the public streets, and saying, "Let whoever chance gives
-it to, take it:" and then, throwing the money about, he would depart.
-And very often, having a plaited garland of roses on his head, and
-wearing a golden embroidered robe, he would walk about alone, having
-stones under his arm, which he would throw at those of his friends who
-were following him. And he used to bathe also in the public baths,
-anointed all over with perfumes; and, on one occasion, some private
-individual, seeing him, said, "You are a happy man, O king; you smell
-in a most costly manner:" and he, being much pleased, said, "I will
-give you as much as you can desire of this perfume." And so he ordered
-an ewer containing more than two choes of thick perfumed unguent to
-be poured over his head; so that the multitude of the poorer people
-who were about all collected to gather up what was spilt; and, as the
-place was made very slippery by it, Antiochus himself slipped and fell,
-laughing a great deal, and most of the bathers did the same.</p>
-
-<p>But Polybius, in the twenty-sixth book of his Histories, calls this
-man Epimanes (mad), and not Epiphanes (illustrious), on account of his
-actions. "For he not only used to go to entertainments of the common
-citizens, but he also would drink with any strangers who happened to be
-sojourning in the city, and even with those of the meanest class. And
-if," says Polybius, "he heard that any of the younger men were making a
-feast anywhere whatever, he would come with an earthen bowl, and with
-music, so that the greater part of the feasters fled away alarmed at
-his unexpected appearance. And very often he would put off his royal
-robes, and take a common cloak, and in that dress go round the market."</p>
-
-<p>53. And in the thirty-first book of his Histories, the same Polybius
-tells us "that when Antiochus was celebrating some public games at
-Antioch, he invited all the Greeks and any of the multitude who
-chose to come to the spectacle. And when a great many people came,
-he anointed them all in the gymnasia with ointment of saffron, and
-cinnamon, and nard, and amaracus, and lilies, out of golden vessels:
-and then, inviting them all to a feast, he filled sometimes a thousand
-and sometimes fifteen hundred triclinia with the most expensive
-
-<span class="pagenum">[Pg 694]</span>
-
-preparations; and he himself personally attended to waiting on the
-guests. For, standing at the entrance, he introduced some, and others
-he placed upon the couches; and he himself marshalled the servants who
-brought in the different courses; and, walking about among the guests,
-at times he sat down in one place, and at times he lay down in another.
-And sometimes he would put down what he was eating, and at other times
-he would lay down his cup, and jump up, and change his place, and go
-all round the party, standing up himself, and pledging different people
-at different times; and then, mingling with the musicians, he would be
-brought in by the actors, entirely covered up, and laid down on the
-ground, as if he had been one of the actors himself; and then, when
-the music gave the signal, the king would leap up, and dance and sport
-among the actors, so that they were all ashamed. To such absurdities
-does a want of education, when joined with drunkenness, reduce
-miserable men." And his namesake, the Antiochus who carried on war in
-Media against Arsaces, was very fond of drinking; as Posidonius of
-Apamea relates in the sixteenth book of his History. Accordingly, when
-he was slain, he says that Arsaces, when he buried him, said&mdash;"Your
-courage and your drunkenness have ruined you, O Antiochus; for you
-hoped that, in your great cups, you would be able to drink up the
-kingdom of Arsaces."</p>
-
-<p>54. But the Antiochus who was surnamed the Great, who was subdued by
-the Romans (as Polybius relates in his twentieth book), having arrived
-at Chalcis, in Euboea, celebrated a marriage when he was fifty years
-of age; and after he had undertaken two most enormous and important
-affairs, namely, the liberation of the Greeks (as he himself professed)
-and the war against the Romans. At all events, he, being smitten with
-love for a damsel of Chalcis, was very anxious to marry her at the very
-time that he was engaged in this war, being a man very fond of drinking
-and delighting in drunkenness. And she was the daughter of Cleophanes,
-one of the nobles, and superior to all the maidens of her country
-in beauty. Accordingly, he celebrated his marriage in Chalcis, and
-remained there all the winter, not once giving the smallest thought to
-the important affairs which he had in hand. And he gave the damsel the
-name of Euboea. Accordingly, being defeated</p>
-
-<p><span class="pagenum">[Pg 695]</span></p>
-
-<div class="sidenote-left">DEMETRIUS.</div>
-
-<p>in the war, he fled to Ephesus, with his newly-married bride. And
-in the second book, the same Polybius relates that Agron, the king
-of the Illyrians, being delighted at having gained a victory over
-the haughty &AElig;tolians, being a man much addicted to drinking, and to
-drunkenness, and banqueting, fell ill of a pleurisy, and died. And the
-same historian says, in his twenty-ninth book, that Genthion, the king
-of the Illyrians, on account of his great fondness for drinking, did a
-great many intemperate things during his life, being incessantly drunk,
-both night and day; and having murdered Pleuratus, his brother, who was
-about to marry the daughter of Menunius, he married the damsel himself,
-and treated his subjects with great cruelty. And he says, in the
-thirty-third book of his History, that Demetrius, when he fled after
-having been a hostage at Rome, and became king of the Syrians, became a
-great drinker, and was drunk the greater part of the day. And he also,
-in his thirty-second book, says that Orophernes, who was for a short
-time king of Cappadocia, disregarded all the customs of his country,
-and introduced the artificial luxury of the Ionians.</p>
-
-<p>55. On which account, that divinest of writers, Plato, lays down
-admirable laws in his second book&mdash;"That boys, till they are eighteen
-years of age, should absolutely never taste wine at all; for that it is
-not well to heap fire on fire: that men up to thirty years of age may
-drink wine in moderation; and that the young man should wholly abstain
-from much wine and from drunkenness. But that a man, when he arrives at
-forty years of age, may feast in large banquets, and invoke the other
-gods, and especially Bacchus, to the feasts and amusements of the older
-men; since he it is who has given men this means of indulgence, as an
-ally against the austerity of old age, for which wine was the best
-medicine; so that, owing to it, we grow young again, and forget our
-moroseness." And then he proceeds to say&mdash;"But there is a report and
-story told that this god was once deprived of his mind and senses by
-his mother-in-law, Juno; on which account he sent Bacchic frenzy, and
-all sorts of frantic rage, among men, out of revenge for the treatment
-which he had experienced; on which account also he gave wine to men."</p>
-
-<p>56. But Phal&aelig;us, in his Epigrams, makes mention of a woman, whose name
-was Cleo, as having been a very hard drinker&mdash;</p>
-
-<p><span class="pagenum">[Pg 696]</span></p>
-
-<div class="blockindent">
-Cleo bestow'd this splendid gift on Bacchus,<br />
-The tunic, fringed with gold and saffron hues,<br />
-Which long she wore herself; so great she was<br />
-At feasts and revelry: there was no man<br />
-Who could at all contend with her in drinking.
-</div>
-
-<p>And it is a well-known fact that all the race of women is fond of
-drinking. And it was not without some wit that Xenarchus introduces, in
-his Pentathlum, a woman swearing this most horrible oath:&mdash;</p>
-
-<div class="blockindent">
-May it be granted me to pass from life<br />
-Drinking abundant draughts of wine, while you,<br />
-My darling daughter, live and prosper here.
-</div>
-
-<p>But among the Romans, as Polybius says, in his sixth book, it was
-forbidden to women to drink wine at all. However, they drink what is
-called Passum; and that is made of raisins, and when drank is very like
-the sweet &AElig;gosthenite and Cretan wine, on which account men use it
-when oppressed by excessive thirst. And it is impossible for a woman
-to drink wine without being detected: for, first of all, she has not
-the key of the cellar; and, in the next place, she is bound to kiss her
-relations, and those of her husband, down to cousins, and to do this
-every day when she first sees them; and besides this, she is forced to
-be on her best behaviour, as it is quite uncertain whom she may chance
-to meet; for if she has merely tasted wine, it needs no informer, but
-is sure to betray itself."</p>
-
-<p>And Alcimus the Sicilian, in that book of his which is entitled the
-Italian History, says that all the women in Italy avoid drinking wine
-on this account: "When Hercules was in the district of the Crotoniat&aelig;,
-he one day was very thirsty, and came to a certain house by the wayside
-and asked for something to drink; and it happened that the wife of the
-master of the house had privily opened a cask of wine, and therefore
-she said to her husband that it would be a shameful thing for him to
-open this cask for a stranger; and so she bade him give Hercules some
-water. But Hercules, who was standing at the door, and heard all this,
-praised her husband very much, but advised him to go indoors himself
-and look at the cask. And when he had gone in, he found that the cask
-had become petrified. And this fact is proved by the conduct of the
-women of the country, among whom it is reckoned disgraceful, to this
-day, to drink wine, on account of the above-mentioned reason."</p>
-
-<p><span class="pagenum">[Pg 697]</span></p>
-
-<div class="sidenote-left">FEMALE DRINKERS.</div>
-
-<p>57. And what sort of women those among the Greeks are who get drunk,
-Antiphanes tells us, in his Female Darter; where he says&mdash;</p>
-
-<div class="blockindent">
-There is a certain neighbouring victualler,<br />
-And he, whenever I arrive, being thirsty,<br />
-Is th' only man who knows the proper way<br />
-In which to mix my wine; and makes it not<br />
-Too full of water, nor too strong and heady:<br />
-I recollect that once when I was drinking . . . . .
-</div>
-
-<p>And, in his Woman Initiated, (and it is women who are conversing,) he
-writes&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Would you now like, my dearest friend, to drink?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> No doubt I should.</span><br />
-<span class="linespace7"><i>A.</i> Well come, then, take a cup;</span><br />
-For they do say the first three cups one takes<br />
-All tend to th' honour of the heavenly gods.
-</div>
-
-<p>And Alexis, in his Female Dancer, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> But women are quite sure to be content</span><br />
-If they have only wine enough to drink.<br />
-<span class="linespaceneg1_2"><i>B.</i> But, by the heavenly twins, we now shall have</span><br />
-As much as we can wish; and it shall be<br />
-Sweet, and not griping,&mdash;rich, well-season'd wine,<br />
-Exceeding old.<br />
-<span class="linespace6"><i>A.</i> I like this aged sphinx;</span><br />
-For hear how now she talks to me in riddles.
-</div>
-
-<p>And so on. And, in his Jupiter the Mourner, he mentions a certain woman
-named Zopyra, and says&mdash;</p>
-
-<div class="blockindent">
-Zopyra, that wine-cask.
-</div>
-
-<p>Antiphanes, in his Female Bacchanalians&mdash;</p>
-
-<div class="blockindent">
-But since this now is not the case, I'm sure<br />
-He is a wretched man who ever marries<br />
-Except among the Scythians; for their country<br />
-Is the sole land which does not bear the vine.
-</div>
-
-<p>And Xenarchus, in his Pentathlum, says&mdash;</p>
-
-<div class="blockindent">
-I write a woman's oath in mighty wine.
-</div>
-
-<p>58. Plato, in his Phaon, relating how many things happen to women
-because of wine, says&mdash;</p>
-
-<div class="blockindent">
-Come now, ye women, long ago have I<br />
-Pray'd that this wine may thus become your folly;<br />
-For you don't think, as the old proverb goes,<br />
-That there is any wisdom at a vintner's.<br />
-For if you now desire to see Phaon,<br />
-You first must all these solemn rites perform.<br />
-First, as the nurse of youths, I must receive<br />
-A vigorous cheesecake, and a pregnant mealcake,<br />
-And sixteen thrushes whole, well smear'd with honey,<br />
-
-<span class="pagenum">[Pg 698]</span>
-
-Twelve hares, all taken when the moon was full;<br />
-But all the other things may be got cheaply.<br />
-Now listen. Three half-measures of fine onions;<br />
-These for Orthanna. For Conisalus<br />
-And his two mates, a plate of myrtleberries,<br />
-Pluck'd with the hand: for the great Gods above<br />
-Dislike the smell of lamps. . . . . . . . .<br />
-. . . . . . for the dogs and huntsmen.<br />
-A drachma for Lordon; for Cybdasus,<br />
-Three obols; for the mighty hero Celes,<br />
-Some hides and incense. Now if you bring<br />
-These things, you'll certainly obtain admittance;<br />
-But if you don't, you'll knock in vain, and long<br />
-In vain to enter, and get nothing by it.
-</div>
-
-<p>And Axionicus says, in his Philinna&mdash;</p>
-
-<div class="blockindent">
-Just trust a woman to drink only water.
-</div>
-
-<p>59. And whole nations are mentioned as addicted to drunkenness.
-Accordingly, B&aelig;ton, the measurer of distances for Alexander, in his
-book which is entitled Stations of the March of Alexander, and Amyntas
-also, in his Stations, says that the nation of the Tapyri is so fond
-of wine that they never use any other unguent than that. And Ctesias
-tells the same story, in his book Concerning the Revenues in Asia. And
-he says that they are a most just people. And Harmodius of Lepreum, in
-his treatise on the Laws in force among the people of Phigalea, says
-that the Phigaleans are addicted to drinking, being neighbours of the
-Messenians, and being also a people much accustomed to travelling.
-And Phylarchus, in his sixth book, says that the Byzantians are so
-exceedingly fond of wine, that they live in the wine-shops and let
-out their own houses and their wives also to strangers: and that they
-cannot bear to hear the sound of a trumpet even in their sleep. On
-which account once, when they were attacked by the enemy, and could not
-endure the labour of defending their walls, Leonidas, their general,
-ordered the innkeepers' booths to be erected as tents upon the walls,
-and even then it was with difficulty that they were stopped from
-deserting, as Damon tells us, in his book on Byzantium. But Menander,
-in his play called the Woman carrying the Mysterious sacred Vessels of
-Minerva, or the Female Flute-player, says&mdash;</p>
-
-<div class="blockindent">
-Byzantium makes all the merchants drunk.<br />
-On your account we drank the whole night long,<br />
-And right strong wine too, as it seems to me,&mdash;<br />
-At least I got up with four heads, I think.
-</div>
-
-<p><span class="pagenum">[Pg 699]</span></p>
-
-<div class="sidenote-left">THE ILLYRIANS.</div>
-
-<p>And the Argives too are ridiculed by the comic poets as addicted to
-drunkenness; and so are the Tirynthians by Ephippus, in his Busiris.
-And he introduces Hercules as saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> For how in the name of all the gods at once,</span><br />
-Do you not know me, the Tirynthian Argive?<br />
-That race fights all its battles when 'tis drunk.<br />
-<span class="linespaceneg1_2"><i>B.</i> And that is why they always run away.</span>
-</div>
-
-<p>And Eubulus, in his Man Glued, says that the Milesians are very
-insolent when they are drunk. And Polemo, in his treatise on the
-Inscriptions to be found in Cities, speaking of the Eleans, produces
-this epigram:&mdash;</p>
-
-<div class="blockindent">
-Elis is always drunk, and always lying:<br />
-As is each single house, so is the city.
-</div>
-
-<p>60. And Theopompus, in his twenty-second book, speaking of the
-Chalcidians in Thrace, says: "For they disregarded all the most
-excellent habits, rushing readily with great eagerness to drinking and
-laziness, and every sort of intemperance. And all the Thracians are
-addicted to drinking; on which account Callimachus says&mdash;</p>
-
-<div class="blockindent">
-For he could hardly bear the Thracian way<br />
-Of drinking monstrous goblets at one draught;<br />
-And always did prefer a smaller cup."
-</div>
-
-<p>And, in his fiftieth book, Theopompus makes this statement about the
-Methymn&aelig;ans: "And they live on the most sumptuous kind of food, lying
-down and drinking&mdash;and never doing anything at all worthy of the
-expense that they went to. So Cleomenes the tyrant stopped all this;
-he who also ordered the female pimps, who were accustomed to seduce
-free-born women, and also three or four of the most nobly born of those
-who had been induced to prostitute themselves, to be sewn in sacks
-and thrown into the sea." And Hermippus, in his account of the Seven
-Wise Men, says Periander did the same thing. But in the second book
-of his History of the Exploits of Philip he says, "The Illyrians both
-eat and drink in a sitting posture; and they take their wives to their
-entertainments; and it is reckoned a decorous custom for the women to
-pledge the guests who are present. And they lead home their husbands
-from their drinking-parties; and they all live plainly, and when they
-drink, they girdle their stomach with broad girdles, and at first they
-do so moderately; but when they drink more vehemently, then they keep
-contracting their belt. And the Ari&aelig;ans," says he, "have three hundred
-
-<span class="pagenum">[Pg 700]</span>
-
-thousand slaves whom they call prospelat&aelig;, and who correspond to the
-Helots; and they get drunk every day, and make large entertainments,
-and are very intemperate in their eating and drinking. On which account
-the Celt&aelig; when making war upon them, knowing their intemperance,
-ordered all the soldiers to prepare as superb a feast as possible in
-the tent, and to put in the food some medicinal herbs which had the
-power to gripe and purge the bowels exceedingly. And when this had been
-done . . . . And so some of them were taken by the Celt&aelig; and put to death,
-and some threw themselves into the rivers, being unable to endure the
-pains which they were suffering in their stomachs."</p>
-
-<p>61. Now, after Democritus had uttered all this long uninterrupted
-discourse, Pontianus said that wine was the metropolis of all these
-evils; and it was owing to this that drunkenness, and madness, and all
-sorts of debauchery took place; and that those people who were too much
-addicted to it were not unappropriately called rowers of cups, by that
-Dionysius who is surnamed the Brazen, in his Elegies, where he says&mdash;</p>
-
-<div class="blockindent">
-And those who bring their wine in Bacchus' rowing,<br />
-Sailors through feasts, and rowers of large cups.
-</div>
-
-<p>And concerning this class of men, (for it is not extinct,) Alexis, in
-his Curia, speaking of some one who drunk to excess, says&mdash;</p>
-
-<div class="blockindent">
-This then my son is such in disposition<br />
-As you have just beheld him. An &OElig;nopion,<br />
-Or Maron, or Capelus, or Timoclees,<br />
-For he's a drunkard, nothing more nor less.<br />
-And for the other, what can I call him?<br />
-A lump of earth, a plough, an earth-born man.
-</div>
-
-<p>So getting drunk is a bad thing, my good friends; and the same Alexis
-says, with great cleverness, to those who swallow wine in this way, in
-his Opora, (and the play is called after a courtesan of that name,)&mdash;</p>
-
-<div class="blockindent">
-Are you then full of such a quantity<br />
-Of unmix'd wine, and yet avoid to vomit?
-</div>
-
-<p>And in his Ring he says&mdash;</p>
-
-<div class="blockindent">
-Is not, then, drunkenness the greatest evil,<br />
-And most injurious to the human race?
-</div>
-
-<p><span class="pagenum">[Pg 701]</span></p>
-
-<div class="sidenote-left">EVILS OF DRUNKENNESS.</div>
-
-<p>And in his Steward he says&mdash;</p>
-
-<div class="blockindent">
-For much wine is the cause of many crimes.
-</div>
-
-<p>And Crobylus, in his Female Deserter, says&mdash;</p>
-
-<div class="blockindent">
-What pleasure, prithee tell me, can there be<br />
-In getting always drunk? in, while still living,<br />
-Yourself depriving thus of all your senses;<br />
-The greatest good which nature e'er has given?
-</div>
-
-<p>Therefore it is not right to get drunk; for "A city which has been
-governed by a democracy," says Plato, in the eighth book of his Polity,
-"when it has thirsted for freedom, if it meets with bad cupbearers
-to help it, and if, drinking of the desired draught too deeply, it
-becomes intoxicated, then punishes its magistrates if they are not very
-gentle indeed, and if they do not allow it a great deal of licence,
-blaming them as wicked and oligarchical; and those people who obey
-the magistrates it insults." And, in the sixth book of his Laws, he
-says&mdash;"A city ought to be like a well-mixed goblet, in which the wine
-which is poured in rages; but being restrained by the opposite and
-sober deity, enters into a good partnership with it, and so produces a
-good and moderate drink."</p>
-
-<p>62. For profligate debauchery is engendered by drunkenness. On which
-account Antiphanes, in his Arcadia, says&mdash;</p>
-
-<div class="blockindent">
-For it, O father, never can become<br />
-A sober man to seek debauchery,<br />
-Nor yet to serious cares to give his mind,<br />
-When it is rather time to drink and feast.<br />
-But he that cherishes superhuman thoughts,<br />
-Trusting to small and miserable riches,<br />
-Shall at some future time himself discover<br />
-That he is only like his fellow-men,<br />
-If he looks, like a doctor, at the tokens,<br />
-And sees which way his veins go, up or down,<br />
-On which the life of mortal man depends.
-</div>
-
-<p>And, in his &AElig;olus, mentioning with indignation the evil deeds which
-those who are great drinkers do, he says&mdash;</p>
-
-<div class="blockindent">
-Macareus, when smitten with unholy love<br />
-For one of his own sisters, for a while<br />
-Repress'd the evil thought, and check'd himself;<br />
-But after some short time he wine admitted<br />
-To be his general, under whose sole lead<br />
-Audacity takes the place of prudent counsel,<br />
-
-<span class="pagenum">[Pg 702]</span>
-
-And so by night his purpose he accomplish'd.
-</div>
-
-<p>And well, therefore, did Aristophanes term wine the milk of Venus,
-saying&mdash;</p>
-
-<div class="blockindent">
-And wine, the milk of Venus, sweet to drink;
-</div>
-
-<p>because men, after having drunk too much of it, have often conceived a
-desire for illicit amours.</p>
-
-<p>63. But Hegesander the Delphian speaks of some men as <ins title="Greek: exoinoi">ἔξοινοι</ins>;
-by which term he means, overtaken with wine; speaking thus:&mdash;"Comeon
-and Rhodophon being two of the ministers who managed the affairs of
-Rhodes, were both drunk; and Comeon attacking Rhodophon as a gambler,
-said&mdash;</p>
-
-<div class="blockindent">
-O you old man, the crew of youthful gamblers<br />
-Beyond a doubt are pressing hard upon you.
-</div>
-
-<p>And Rhodophon reproached him with his passion for women, and with
-his incontinence, abstaining from no sort of abuse." And Theopompus,
-in the sixteenth book of his Histories, speaking of another Rhodian,
-says&mdash;"When Hegesilochus had become perfectly useless, partly from
-drunkenness and gambling, and when he had utterly lost all credit among
-the Rhodians, and when instead his whole course of life was found
-fault with by his own companions and by the rest of the citizens." . . . . .
-Then he goes on to speak of the oligarchy which he established with
-his friends, saying&mdash;"And they violated a great number of nobly-born
-women, wives of the first men in the state; and they corrupted no small
-number of boys and young men; and they carried their profligacy to such
-a height that they even ventured to play with one another at dice for
-the free-born women, and they made a bargain which of the nobly-born
-matrons he who threw the lowest number on the dice should bring to
-the winner for the purpose of being ravished; allowing no exception
-at all; but the loser was bound to bring her to the place appointed,
-in whatever way he could, using persuasion, or even force if that was
-necessary. And some of the other Rhodians also played at dice in this
-fashion; but the most frequent and open of all the players in this way
-was Hegesilochus, who aspired to become the governor of the city."</p>
-
-<p><span class="pagenum">[Pg 703]</span></p>
-
-<div class="sidenote-left">EVILS OF DRUNKENNESS.</div>
-
-<p>And Antheas the Lindian, who claimed to be considered a relation
-of Cleobulus the philosopher, as Philodemus reports, in his treatise
-on the Sminthians in Rhodes, being an oldish man, and very rich,
-and being also an accomplished poet, celebrated the festivals in
-honour of Bacchus all his life, wearing a dress such as is worn by
-the votaries of Bacchus, and maintaining a troop of fellow-revellers.
-And he was constantly leading revels both day and night; and he was
-the first man who invented that kind of poetry which depends upon
-compound words, which Asopodorus the Phliasian afterwards employed in
-his conversational Iambics. And he too used to write comedies and many
-other pieces in the same style of poetry, which he used to recite to
-his phallus-bearers.</p>
-
-<p>64. When Ulpian had heard all this he said,&mdash;Tell me, my good
-Pontianus, says he, in what author does the word <ins title="Greek: paroinos">πάροινος</ins>
-occur? And he replied&mdash;</p>
-
-<div class="blockindent">
-You will undo me with your questions . .
-</div>
-
-<p>(as the excellent Agatho says)&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace11">. . . . and your new fashion,</span><br />
-Always talking at an unseasonable time.
-</div>
-
-<p>But since it is decided that we are to be responsible to you for every
-word, Antiphanes, in his Lydian, has said&mdash;</p>
-
-<div class="blockindent">
-A Colchian man drunken and quarrelsome (<ins title="Greek: paroinos">πάροινος</ins>).
-</div>
-
-<p>But you are not yet satisfied about your <ins title="Greek: paroinoi">πάροινοι</ins>, and
-drunkards; nor do you consider that Eumenes the king of Pergamus, the
-nephew of Philet&aelig;rus, who had formerly been king of Pergamus, died of
-drunkenness, as Ctesicles relates, in the third book of his Times. But,
-however, Perseus, whose power was put down by the Romans, did not die
-in that way; for he did not imitate his father Philip in anything; for
-he was not eager about women, nor was he fond of wine; but when at a
-feast he was not only moderate himself, but all his friends who were
-with him were so too, as Polybius relates, in his twenty-sixth book.
-But you, O Ulpian, are a most immoderate drinker yourself (<ins title="Greek: arrhythmopotês">ἀῤῥυθμοπότης</ins>),
-as Timon the Phliasian calls it. For so he called
-those men who drink a great quantity of unmixed wine, in the second
-book of his Silli&mdash;</p>
-
-<div class="blockindent">
-Or that great ox-goad, harder than Lycurgus's,<br />
-Who smote the <ins title="Greek: arrhythmopotai">ἀῤῥυθμόποται</ins> of Bacchus,<br />
-And threw their cups and brimming ladles down.
-</div>
-
-<p>For I do not call you simply <ins title="Greek: potikos">ποτικὸς</ins>, or fond of drinking; and
-this last is a word which Alc&aelig;us has used, in his Ganymede. And that
-a habit of getting drunk deceives our eyesight, Anacharsis has shown
-plainly enough, in what he says where he shows that mistaken opinions
-are taken up by drunken men. For a fellow-drinker of his once, seeing
-
-<span class="pagenum">[Pg 704]</span>
-
-his wife at a banquet, said, "O Anacharsis, you have married an ugly
-woman." And he replied, "Indeed I think so too, but however now, give
-me, O boy, a cup of stronger wine, that I may make her out beautiful."</p>
-
-<p>65. After this Ulpian, pledging one of his companions, said,&mdash;But, my
-dear friend, according to Antiphanes, who says, in his Countryman&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg2"><i>A.</i> Shut now your eyes, and drink it all at once.</span><br />
-<span class="linespaceneg2"><i>B.</i> 'Tis a great undertaking.</span><br />
-<span class="linespace8_5"><i>A.</i> Not for one</span><br />
-Who has experience in mighty draughts.
-</div>
-
-<p>Drink then, my friend; and&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace8_5"><i>A.</i> Let us not always drink</span>
-</div>
-
-<p>(as the same Antiphanes says, in his Wounded Man,)</p>
-
-<div class="blockindent">
-Full cups, but let some reason and discussion<br />
-Come in between, and some short pretty songs;<br />
-Let some sweet strophes sound. There is no work,<br />
-Or only one at least, I tell you true,<br />
-In which some variation is not pleasant.<br />
-<span class="linespaceneg1_2"><i>B.</i> Give me, then, now at once, I beg you, wine,</span><br />
-Strengthening the limbs (<ins title="Greek: arkesigyion">ἀρκεσίγυιον</ins>), as says Euripides&mdash;<br />
-<span class="linespaceneg1_2"><i>A.</i> Aye, did Euripides use such a word?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> No doubt&mdash;who else?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> It may have been Philoxenus,</span><br />
-'Tis all the same; my friend, you now convict me,<br />
-Or seek to do so, for one syllable.
-</div>
-
-<p>And he said,&mdash;But who has ever used this form <ins title="Greek: pithi">πῖθι̣</ins>? And
-Ulpian replied,&mdash;Why, you are all in the dark, my friend, from having
-drunk such a quantity of wine. You have it in Cratinus, in his
-Ulysses,&mdash;</p>
-
-<div class="blockindent">
-Take now this cup, and when you've taken, drink it (<ins title="Greek: pithi">πῖθι</ins>),<br />
-And then ask me my name.
-</div>
-
-<p>And Antiphanes, in his Mystic, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Still drink (<ins title="Greek: pithi">πῖθι</ins>), I bid you.</span><br />
-<span class="linespace10_5"><i>B.</i> I'll obey you, then,</span><br />
-For certainly a goblet's figure is<br />
-A most seductive shape, and fairly worthy<br />
-The glory of a festival. We have&mdash;<br />
-Have not we? (for it is not long ago)&mdash;<br />
-Drunk out of cruets of vile earthenware.<br />
-May the Gods now, my child, give happiness<br />
-And all good fortune to the clever workman<br />
-For the fair shape that he bestow'd on thee.
-</div>
-
-<p><span class="pagenum">[Pg 705]</span></p>
-
-<div class="sidenote-left">FORMS OF <ins title="Greek: PINÔ">ΠΙΝΩ</ins>.</div>
-
-<p>And Diphilus, in his Bath, says&mdash;</p>
-
-<div class="blockindent">
-Fill the cup full, and hide the mortal part,<br />
-The goblet made by man, with godlike wine:<br />
-Drink (<ins title="Greek: pithi">πῖθι</ins>); these are gifts, my father, given us<br />
-By the good Jove, who thus protects companionship.
-</div>
-
-<p>And Ameipsias, in his Sling, says&mdash;</p>
-
-<div class="blockindent">
-When you have stirr'd the sea-hare, take and drink (<ins title="Greek: pithi">πῖθι</ins>).
-</div>
-
-<p>And Menander, in his Female Flute-player, says&mdash;</p>
-
-<div class="blockindent">
-Away with you; have you ne'er drunk, O Sosilas?<br />
-Drink (<ins title="Greek: pithi">πῖθι</ins>) now, I beg, for you are wondrous mad.
-</div>
-
-<p>66. And in the future tense of <ins title="Greek: pinô">πίνω</ins>, we should not read <ins title="Greek: pioumai">πιοῦμαι</ins>, but
-<ins title="Greek: piomai">πιόμαι</ins> without the <ins title="Greek: u">υ</ins>, lengthening the <ins title="Greek: i">ι</ins>. And this is the way the future
-is formed in that line of Homer&mdash;</p>
-
-<div class="blockindent">
-(<ins title="Greek: piomen ek botanês">πιόμεν᾽ ἐκ βοτάνης</ins>) Drank after feeding.
-</div>
-
-<p>And Aristophanes, in his Knights, says&mdash;</p>
-
-<div class="blockindent">
-He ne'er shall drink (<ins title="Greek: pietai">πίεται</ins>) of the same cup with me:
-</div>
-
-<p>and in another place he says&mdash;</p>
-
-<div class="blockindent">
-Thou shalt this day drink (<ins title="Greek: piei">πίει</ins>) the most bitter wine;
-</div>
-
-<p>though this might, perhaps, come from <ins title="Greek: pioumai">πιοῦμαι</ins>. Sometimes,
-however, they shorten the <ins title="Greek: i">ι</ins>, as Plato does, in his Women
-Returning from Sacrifice&mdash;</p>
-
-<div class="blockindent">Nor he who drinks up (<ins title="Greek: ekpietai">ἐκπίεται</ins>) all her property:
-</div>
-
-<p>and in his Syrphax he says&mdash;</p>
-
-<div class="blockindent">
-And ye shall drink (<ins title="Greek: piesthe">πίεσθε</ins>) much water.
-</div>
-
-<p>And Menander uses the word <ins title="Greek: pie">πῖε</ins> as a dissyllable, in his
-Dagger&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Drink (<ins title="Greek: pie">πῖε</ins>).</span><br />
-<span class="linespace4_5"><i>B.</i> I will compel this wretch,</span><br />
-This sacrilegious wretch, to drink (<ins title="Greek: piein">πιεῖν</ins>) it first:
-</div>
-
-<p>and the expression <ins title="Greek: tê pie">τῆ πίε</ins>, take and drink, and <ins title="Greek: pine">πῖνε</ins>, drink. So do you,
-my friend, drink; and as Alexis says, in his Twins,&mdash;</p>
-
-<div class="blockindent">
-Pledge you (<ins title="Greek: propithi">πρόπιθι</ins>) this man, that he may pledge another.
-</div>
-
-<p>And let it be a cup of comradeship, which Anaceron calls <ins title="Greek: epistios">ἐπίστιος</ins>.
-For that great lyric poet says&mdash;</p>
-
-<div class="blockindent">
-And do not chatter like the wave<br />
-Of the loud brawling sea, with that<br />
-Ever-loquacious Gastrodora,<br />
-Drinking the cup <ins title="Greek: epistios">ἐπίστιος</ins>.
-</div>
-
-<p>But the name which we give it is <ins title="Greek: anisôn">ἀνίσων</ins>.</p>
-
-<p>67. But do not you be afraid to drink; nor will you be in any danger
-
-<span class="pagenum">[Pg 706]</span>
-
-of falling on your hinder parts; for the people who drink what
-Simonides calls&mdash;</p>
-
-<div class="blockindent">
-Wine, the brave router of all melancholy,
-</div>
-
-<p>can never suffer such a mischance as that. But as Aristotle says, in
-his book on Drunkenness, they who have drunk beer, which they call
-<ins title="Greek: pinos">πῖνος</ins>, fall on their backs. For he says, “But there is a peculiarity
-in the effects of the drink made from barley, which they call <ins title="Greek: pinos">πῖνος</ins>,
-for they who get drunk on other intoxicating liquors fall on all parts
-of their body; they fall on the left side, on the right side, on their
-faces, and on their backs. But it is only those who get drunk on beer
-who fall on their backs, and lie with their faces upwards.” But the
-wine which is made of barley is by some called <ins title="Greek: brytos">βρύτος</ins>, as Sophocles
-says, in his Triptolemus&mdash;</p>
-
-<div class="blockindent">
-And not to drink the earthy beer (<ins title="Greek: bryton">βρύτον</ins>).
-</div>
-
-<p>And Archilochus says&mdash;</p>
-
-<div class="blockindent">
-And she did vomit wine as any Thracian<br />
-Might vomit beer (<ins title="Greek: bryton">βρύτον</ins>), and played the wanton stooping.
-</div>
-
-<p>And &AElig;schylus, also, mentions this drink, in his Lycurgus&mdash;</p>
-
-<div class="blockindent">
-And after this he drank his beer (<ins title="Greek: bryton">βρύτον</ins>), and much
-And loudly bragg'd in that most valiant house.
-</div>
-
-<p>But Hellanicus, in his Origins, says that beer is made also out of
-roots, and he writes thus:&mdash;"But they drink beer (<ins title="Greek: bryton">βρύτον</ins>) made of roots,
-as the Thracians drink it made of barley." And Hecat&aelig;us,
-in the second book of his Description of the World, speaking of the
-Egyptians, and saying that they are great bread-eaters, adds, "They
-bruise barley so as to make a drink of it." And, in his Voyage round
-Europe, he says that "the P&aelig;onians drink beer made of barley,
-and a liquor called <ins title="Greek: parabiê">παραβίη</ins>, made of millet and conyza. And they
-anoint themselves," adds he, "with oil made of milk." And this is
-enough to say on these topics.</p>
-
-<p>68.</p>
-
-<div class="topspace-2">
-<div class="blockindent">
-But in our time dear to the thyrsus-bearers<br />
-Is rosy wine, and greatest of all gods<br />
-Is Bacchus.
-</div>
-</div>
-
-<p>As Ion the Chian says, in his Elegies&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace1">For this is pretext fit for many a song;</span><br />
-The great assemblies of th' united Greeks,<br />
-<span class="linespace1">The feasts of kings, do from this gift proceed,</span><br />
-Since first the vine, with hoary bunches laden,<br />
-<span class="linespace1">Push'd from beneath the ground its fertile shoots,</span><br />
-Clasping the poplar in its firm embrace,<br />
-<span class="linespace1">And from its buds burst forth a numerous race,</span>
-</div>
-
-<p><span class="pagenum">[Pg 707]</span></p>
-
-<div class="sidenote-left">ΓΡΙΦΟΙ.</div>
-
-<div class="topspace-1">
-<div class="blockindent">
-Crashing, as one upon the other press'd;<br />
-<span class="linespace1">But when the noise has ceased they yield their juice,</span><br />
-Divinest nectar, which to mortal men<br />
-<span class="linespace1">Is ever the sole remedy for care,</span><br />
-And common cause of joy and cheerfulness.<br />
-<span class="linespace1">Parent of feasts, and laughter, and the dance,</span><br />
-Wine shows the disposition of the good,<br />
-<span class="linespace1">And strengthens all their noble qualities.</span><br />
-Hail! then, O Bacchus, president of feasts,<br />
-<span class="linespace1">Dear to all men who love the wreathed flowers;</span><br />
-Give us, kind God, an age of happiness,<br />
-<span class="linespace1">To drink, and play, and cherish just designs.</span>
-</div>
-
-<p>But Amphis, in his Philadelphi, praising the life of those who are fond
-of drinking, says:&mdash;</p>
-
-<div class="blockindent">
-For many causes do I think our life,<br />
-The life of those who drink, a happy one;<br />
-And happier far than yours, whose wisdom all<br />
-Lies in a stern and solemn-looking brow.<br />
-For that slow prudence which is always busy<br />
-In settling small affairs, which with minuteness,<br />
-And vain solicitude, keeps hunting trifles,<br />
-Fears boldly to advance in things of weight;<br />
-But our mind, not too fond of scrutinising<br />
-Th' exact result of every trifling measure,<br />
-Is ever for prompt deeds of spirit ready.
-</div>
-
-<p>69. And when Ulpian was about to add something to this &AElig;milianus
-said,—It is time for us, my friends, to inquire in some degree about
-<ins title="Greek: griphoi">γρῖφοι</ins>, that we may leave our cups for a little while, not indeed in
-the spirit of that work which is entitled the Grammatical Tragedy of
-Callias the Athenian: but let us first inquire what is the definition
-of what we call a <ins title="Greek: griphos">γρῖφος</ins> . . . . And we may omit what Cleobulina of Lindus
-has proposed in her Epigrams; for our companion, Diotimus of Olympia,
-has discussed that point sufficiently; but we must consider how the
-comic poets have mentioned it, and what punishment those who have
-failed to solve it have undergone. And Laurentius said,&mdash;Clearchus
-the Solensian defines the word thus: "<ins title="Greek: Griphos">Γρῖφος</ins>," says he, "is a
-sportive problem, in which we are bidden to seek out, by the exertion
-of our intellect and powers of investigation, what is proposed to us,
-which has been uttered for the sake of some honour or some penalty."
-And in his discussion on these griphi, the same Clearchus asserts that
-"there are seven kinds of griphi. In the letter, when we say that there
-is a certain name of a fish or plant, beginning with <ins title="Greek: a">α</ins>. And
-similarly, when he who proposes the griphus desires us to mention
-
-<span class="pagenum">[Pg 708]</span>
-
-some name in which some particular letter is or is not. Such are
-those which are called sigma-less griphi; on which account Pindar has
-composed an ode on the <ins title="Greek: s">ς</ins>, as if some griphus had been proposed to
-him as a subject for a lyric poem. Then griphi are said to be in the
-syllable, when we are desired to recite some verse which begins with
-the syllable <ins title="Greek: ba">βα</ins>, as with <ins title="Greek: basileus">βασιλεὺς</ins>, for instance, or which ends with
-<ins title="Greek: nax">ναξ</ins>, as <ins title="Greek: Kallianax">Καλλιάναξ</ins>, or some in which the syllables <ins title="Greek: Leôn">Λεων</ins> take the lead,
-as <ins title="Greek: Leônidês">Λεωνίδης</ins>, or on the other hand close the sentence, as <ins title="Greek: Thrasyleôn">Θρασυλέων</ins>.
-They are in the name, when we utter simple or compound names of two
-syllables, by which some tragic figure, or on the other hand some
-humble one, is indicated; or some names which have no connexion with
-anything divine, as <ins title="Greek: Kleônymos">Κλεώνυμος</ins>, or which have some such connexion, as
-<ins title="Greek: Dionysios">Διονύσιος</ins>: and this, too, whether the connexion be with one God or
-with more, as <ins title="Greek: Hermaphroditos">῾Eρμαφρόδιτος</ins>; or whether the name begins with Jupiter,
-as <ins title="Greek: Dioklês">Διοκλῆς</ins>, or with Mercury, as <ins title="Greek: Hermodôros">Ὲρμόδωρος</ins>; or whether it ends, as it
-perhaps may, with <ins title="Greek: nikos">νῖκος</ins>. And then they who were desired to say such
-and such things, and could not, had to drain the cup.” And Clearchus
-defined the word in this way. And now you, my good friend Ulpian, may
-inquire what the cup to be drained is.</p>
-
-<p>70. But concerning these griphi, Antiphanes says, in his Cnoethis, or
-the Pot-bellied Man&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I thought before that those who while at meals</span><br />
-Bade me solve griphi, were the silliest triflers,<br />
-Talking mere nonsense. And when any one<br />
-Was bade to say what a man bore and bore not,<br />
-I laugh'd and thought it utter childishness;<br />
-And did not think that truth did lie beneath,<br />
-But reckon'd them as traps for the unwary.<br />
-But now, indeed, I see there is some truth in them;<br />
-For we, ten men, contribute now for supper,<br />
-But no one of them all bears what he brings,<br />
-So here's a case where he who bears bears not,<br />
-And this is just the meaning of a griphus.<br />
-So surely this may fairly be excused;<br />
-But others play tricks with the things themselves,<br />
-Paying no money, as, for instance, Philip.<br />
-<span class="linespaceneg1_2"><i>B.</i> A wise and fortunate man, by Jove, is he.</span>
-</div>
-
-<p>And in his Aphrodisian he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 709]</span></p>
-
-<div class="sidenote-left">ΓΡΙΦΟΙ.</div>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Suppose I want to say now "dish" to you,</span><br />
-Shall I say "dish," or shall I rather say,<br />
-A hollow-bodied vessel, made of earth,<br />
-Form'd by the potter's wheel in rapid swing,<br />
-Baked in another mansion of its mother,<br />
-Which holds within its net the tender milk-fed<br />
-Offspring of new-born flocks untimely choked?<br />
-<span class="linespaceneg1_2"><i>B.</i> By Hercules, you'll kill me straight if you</span><br />
-Do not in plain words say a "dish of meat."<br />
-<span class="linespaceneg1_2"><i>A.</i> 'Tis well. And shall I speak to you of drops</span><br />
-Flowing from bleating goats, and well compounded<br />
-With streams proceeding from the yellow bee,<br />
-Sitting on a broad receptacle provided<br />
-By the chaste virgin born of holy Ceres,<br />
-And now luxuriating beneath a host<br />
-Of countless finely-wrought integuments;<br />
-Or shall I say "a cheesecake?"<br />
-<span class="linespace11_5"><i>B.</i> Prithee say</span><br />
-A cheesecake.<br />
-<span class="linespace5_5"><i>A.</i> Shall I speak of rosy sweat</span><br />
-From Bacchic spring?<br />
-<span class="linespace8_25"><i>B.</i> I'd rather you'd say wine.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Or shall I speak of dusky dewy drops?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> No such long paraphrase,&mdash;say plainly, water.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Or shall I praise the cassia-breathing fragrance</span><br />
-That scents the air?<br />
-<span class="linespace7_5"><i>B.</i> No, call it myrrh,&mdash;forbear</span><br />
-Those sad long-winded sentences, those long<br />
-And roundabout periphrases; it seems<br />
-To me by far too great a labour thus<br />
-To dwell on matters which are small themselves,<br />
-And only great in such immense descriptions.
-</div>
-
-<p>71. And Alexis, in his Sleep, proposes a griphus of this kind&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> It is not mortal, nor immortal either,</span><br />
-But as it were compounded of the two,<br />
-So that it neither lives the life of man,<br />
-Nor yet of God, but is incessantly<br />
-New born again, and then again deprived<br />
-Of this its present life; invisible,<br />
-Yet it is known and recognised by all.<br />
-<span class="linespaceneg1_2"><i>B.</i> You always do delight, O lady, in riddles.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> No, I am speaking plain and simple things.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> What child then is there which has such a nature?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> 'Tis sleep, my girl, victor of human toils.</span>
-</div>
-
-<p>And Eubulus, in his Sphingocarion, proposes griphi of this kind,
-himself afterwards giving the solution of them&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> There is a thing which speaks, yet has no tongue;</span><br />
-A female of the same name as the male;<br />
-The steward of the winds, which it holds fast;<br />
-Rough, and yet sometimes smooth; full of dark voices<br />
-
-<span class="pagenum">[Pg 710]</span>
-
-Scarce to be understood by learned men;<br />
-Producing harmony after harmony;<br />
-'Tis one thing, and yet many; e'en if wounded<br />
-'Tis still invulnerable and unhurt.<br />
-<span class="linespaceneg1_2"><i>B.</i> What can that be?</span><br />
-<span class="linespace6_75"><i>A.</i> Why, don't you know, Callistratus?</span><br />
-It is a bellows.<br />
-<span class="linespace5_75"><i>B.</i> You are joking now.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> No; don't it speak, although it has no tongue?</span><br />
-Has it not but one name with many people?<br />
-Is't not unhurt, though with a wound i' the centre?<br />
-Is it not sometimes rough, and sometimes smooth?<br />
-Is it not, too, a guardian of much wind?
-</div>
-
-<p>Again:&mdash;</p>
-
-<div class="blockindent">
-There is an animal with a locust's eye,<br />
-With a sharp mouth, and double deathful head;<br />
-A mighty warrior, who slays a race<br />
-Of unborn children.
-</div>
-
-<p>('Tis the Egyptian ichneumon.)</p>
-
-<div class="blockindent">
-For he does seize upon the crocodile's eggs,<br />
-And, ere the latent offspring is quite form'd,<br />
-Breaks and destroys them: he's a double head,<br />
-For he can sting with one end, and bite with th' other.
-</div>
-
-<p>Again:&mdash;</p>
-
-<div class="blockindent">
-I know a thing which, while it's young, is heavy,<br />
-But when it's old, though void of wings, can fly<br />
-With lightest motion, out of sight o' th' earth.
-</div>
-
-<p>This is thistledown. For it&mdash;</p>
-
-<div class="blockindent">
-While it is young, stands solid in its seed,<br />
-But when it loses that, is light and flies,<br />
-Blown about every way by playful children.
-</div>
-
-<p>Listen, now, to this one&mdash;</p>
-
-<div class="blockindent">
-There is an image all whose upper part<br />
-Is its foundation, while the lower part<br />
-Is open; bored all through from head to feet;<br />
-'Tis sharp, and brings forth men in threefold way,<br />
-Some of whom gain the lot of life, some lose it:<br />
-All have it; but I bid them all beware.
-</div>
-
-<p>And you yourselves may decide here, that he means the box into which
-the votes are thrown, so that we may not borrow everything from Eubulus.</p>
-
-<p><span class="pagenum">[Pg 711]</span></p>
-
-<div class="sidenote-left">ΓΡΙΦΟΙ.</div>
-
-<p>72. And Antiphanes, in his Problem, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> A man who threw his net o'er many fish,</span><br />
-Though full of hope, after much toil and cost,<br />
-Caught only one small perch. And 'twas a cestreus,<br />
-Deceived itself, who brought this perch within,
-
-For the perch followeth the blacktail gladly.<br />
-<span class="linespaceneg1_2"><i>B.</i> A cestreus, blacktail, perch, and man, and net,&mdash;</span><br />
-I don't know what you mean; there's no sense in it.<br />
-<span class="linespaceneg1_2"><i>A.</i> Wait while I clearly now explain myself:</span><br />
-There is a man who giving all he has,<br />
-When giving it, knows not to whom he gives it,<br />
-Nor knows he has the things he does not need.<br />
-<span class="linespaceneg1_2"><i>B.</i> Giving, not giving, having, and not having,&mdash;</span><br />
-I do not understand one word of this.<br />
-<span class="linespaceneg1_2"><i>A.</i> These were the very words of this same griphus.</span><br />
-For what you know you do not just now know,<br />
-What you have given, or what you have instead.<br />
-This was the meaning.<br />
-<span class="linespace8_5"><i>B.</i> Well, I should be glad</span><br />
-To give you too a griphus.<br />
-<span class="linespace10"><i>A.</i> Well, let's have it.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> A pinna and a mullet, two fish, both</span><br />
-Endued with voices, had a conversation,<br />
-And talk'd of many things; but did not say<br />
-What they were talking of, nor whom they thought<br />
-They were addressing; for they both did fail<br />
-In seeing who it was to whom they talk'd.<br />
-And so, while they kept talking to each other,<br />
-The goddess Ceres came and both destroy'd.
-</div>
-
-<p>73. And in his play called Sappho, Antiphanes represents the poetess
-herself as proposing griphi, which we may call riddles, in this manner:
-and then some one else is represented as solving them. For she says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>S.</i> There is a female thing which holds her young</span><br />
-Safely beneath her bosom; they, though mute,<br />
-Cease not to utter a loud-sounding voice<br />
-Across the swelling sea, and o'er the land,<br />
-Speaking to every mortal that they choose;<br />
-But those who present are can nothing hear,<br />
-Still they have some sensation of faint sound.
-</div>
-
-<p>And some one, solving this riddle, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>B.</i> The female thing you speak of is a city;</span><br />
-The children whom it nourishes, orators;<br />
-They, crying out, bring from across the sea,<br />
-From Asia and from Thrace, all sorts of presents:<br />
-The people still is near them while they feed on it,<br />
-And pour reproaches ceaselessly around,<br />
-While it nor hears nor sees aught that they do.<br />
-<span class="linespaceneg1_2"><i>S.</i> But how, my father, tell me, in God's name,</span><br />
-Can you e'er say an orator is mute,<br />
-Unless, indeed, he's been three times convicted?<br />
-<span class="linespaceneg1_2"><i>B.</i> And yet I thought that I did understand</span><br />
-
-<span class="pagenum">[Pg 712]</span>
-
-The riddle rightly. Tell me then yourself.
-</div>
-
-<p>And so then he introduces Sappho herself solving the riddle, thus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>S.</i> The female thing you speak of is a letter,</span><br />
-The young she bears about her is the writing:<br />
-They're mute themselves, yet speak to those afar off<br />
-Whene'er they please. And yet a bystander,<br />
-However near he may be, hears no sound<br />
-From him who has received and reads the letter.
-</div>
-
-<p>74. And Diphilus, in his Theseus, says that there were once three
-Samian damsels, who, on the day of the festival of Adonis, used to
-delight themselves in solving riddles at their feasts. And that when
-some one had proposed to them this riddle, "What is the strongest of
-all things?" one said iron, and alleged the following reasons for her
-opinion, because that is the instrument with which men dig and cut, and
-that is the material which they use for all purposes. And when she had
-been applauded, the second damsel said that a blacksmith exerted much
-greater strength, for that he, when he was at work, bent this strong
-iron, and softened it, and used it for whatever purposes he chose. And
-the third said, they were both wrong, and that love was the strongest
-thing of all, for that love could subdue a blacksmith.</p>
-
-<p>And Ach&aelig;us the Eretrian, though he is usually a very clear poet as
-respects the structure of his poems, sometimes makes his language
-obscure, and says many things in an enigmatical style; as, for
-instance, in his Iris, which is a satyric play. For he says, "A cruet
-of litharge full of ointment was suspended from a Spartan tablet,
-written upon and twisted on a double stick;" meaning to say a white
-strap, from which a silver cruet was suspended; and he has spoken of
-a Spartan written tablet when he merely meant the Spartan scytale.
-And that the Laced&aelig;monians put a white strap, on which they wrote
-whatever they wished, around the scytale, we are told plainly enough by
-Apollonius Rhodius, in his Treatise on Archilochus. And Stesichorus, in
-his Helen, speaks of a footpan of litharge; and Ion, in his Phoenix or
-C&aelig;neus, calls the birdlime the sweat of the oak, saying&mdash;</p>
-
-<div class="blockindent">
-The sweat of oaks, and a long leafy branch<br />
-Cut from a bush supports me, and a thread<br />
-Drawn from Egyptian linen, clever snare<br />
-To catch the flying birds.
-</div>
-
-<p><span class="pagenum">[Pg 713]</span></p>
-
-<div class="sidenote-left">RIDDLES.</div>
-
-<p>75. And Hermippus says, that Theodectes of Phaselus, in
-his book on the Pupils of Isocrates, was a wonderfully clever man at
-discovering any riddles that might be proposed to him, and that he too
-could propose riddles to others with great acuteness. As that riddle
-about shade, for instance;&mdash;for he said that there was a nature which
-is greatest at its birth and at its decease, and least when at its
-height. And he speaks thus:&mdash;</p>
-
-<div class="blockindent">
-Of all the things the genial earth produces,<br />
-Or the deep sea, there is no single one,<br />
-Nor any man or other animal<br />
-Whose growth at all can correspond to this:<br />
-For when it first is born its size is greatest;<br />
-At middle age 'tis scarcely visible,<br />
-So small it's grown; but when 'tis old and hastens<br />
-Nigh to its end, it then becomes again<br />
-Greater than all the objects that surround it.
-</div>
-
-<p>And in the &OElig;dipus, which is a tragedy, he speaks of night and day in
-the following riddle:&mdash;</p>
-
-<div class="blockindent">
-There are two sisters, one of whom brings forth<br />
-The other, and in turn becomes its daughter.
-</div>
-
-<p>And Callisthenes, in his Greek History, tells the following story,
-that "when the Arcadians were besieging Cromnus, (and that is a small
-town near Megalopolis,) Hippodamus the Laced&aelig;monian, being one of
-the besieged persons, gave a message to the herald who came to them
-from the Laced&aelig;monians, showing the condition in which they were by
-a riddle, and he bade him tell his mother&mdash;'to be sure and release
-within the next ten days the little woman who was bound in the temple
-of Apollo; as it would not be possible to release her if they let those
-days elapse.' And by this message he plainly enough intimated what he
-was desirous to have understood; for the little woman meant is Famine,
-of which there was a picture in the temple of Apollo, near the throne
-of Apollo, and it was represented under a woman's form; so it was
-evident to every one that those who were besieged could hold out only
-ten days more because of famine. So the Laced&aelig;monians, understanding
-the meaning of what had been said, brought succour with great speed to
-the men in Cromnus."</p>
-
-<p>76. There are also many other riddles, such as this:&mdash;</p>
-
-<div class="blockindent">
-I saw a man who by the means of fire<br />
-Was glueing brass unto another man<br />
-
-<span class="pagenum">[Pg 714]</span>
-
-So closely that they two became like brothers.
-</div>
-
-And this expression means the application of a cupping-glass. And a
-similar one is that of Panarces, mentioned by Clearchus, in his Essay
-on Griphi, that "A man who is not a man, with a stone which was not a
-stone, struck a bird which was not a bird, sitting on a tree which was
-not a tree." For the things alluded to here are a eunuch, a piece of
-pumice-stone, a bat, and a narthex<a name="FNanchor_48" id="FNanchor_48"></a><a href="#Footnote_48" class="fnanchor">[48]</a>. And Plato, in the fifth book
-of his Laws,<a name="FNanchor_49" id="FNanchor_49"></a><a href="#Footnote_49" class="fnanchor">[49]</a> alludes to this riddle, where he says, that those
-philosophers who occupy themselves about minute arts, are like those
-who, at banquets, doubt what to eat, and resemble too the boys' riddle
-about the stone thrown by the eunuch, and about the bat, and about the
-place from which they say that the eunuch struck down the bat, and the
-engine with which he did it.
-
-<p>77. And of this sort also are those enigmatical sayings of Pythagoras,
-as Demetrius of Byzantium says, in the fourth book of his treatise on
-Poets, where, for instance, he says, "A man should not eat his heart;"
-meaning, "a man should cultivate cheerfulness." "One should not stir
-the fire with a sword;" meaning, "one should not provoke an angry man;"
-for anger is fire, and quarrelsomeness is a sword. "One should not
-step over a yoke;" meaning, "one should avoid and hate all kinds of
-covetousness, but seek equality." "One should not travel along the high
-road;" meaning, "one should not follow the opinions of the multitude,
-(for the common people approve of whatever they take in their heads
-without any fixed principle,) but one should rather go on the straight
-road, using sense as one's guide." "One should not sit down upon a
-bushel;" meaning, "one should not be content with merely considering
-what is sufficient for the present day, but one should always have an
-eye to the future" * * * * * * * * *<a name="FNanchor_50" id="FNanchor_50"></a><a href="#Footnote_50" class="fnanchor">[50]</a> "For death is the boundary and
-limit of life;" and this saying is meant to forbid us approaching the
-subject with anxiety and grief.</p>
-
-<p><span class="pagenum">[Pg 715]</span></p>
-
-<div class="sidenote-left">ΓΡΙΦΟΙ.</div>
-
-<p>78. And Dromeas the Coan used to play at riddles in
-much the same way as Theodectes, according to the statement of
-Clearchus: and so did Aristonymus, the player on the harp, without any
-vocal accompaniment: and so did that Cleon who was surnamed Mimaulus,
-who was the best actor of Italian mimes that ever appeared on the
-stage without a mask. For in the style of play which I have mentioned
-already, he was superior even to Nymphodorus. And Ischomachus the
-herald was an imitator of his, who used to give his representations in
-the middle of a crowd, and after he had become celebrated, he altered
-his style and used to act mimes at the jugglers' shows. And the riddles
-which these men used to propose were of the following kind:&mdash;A clown
-once had eaten too much, and was very unwell, and when the physician
-asked him whether he had eaten to vomit, No, said he, but I ate to my
-stomach. And another was,&mdash;A poor woman had a pain in her stomach,
-and when the physician asked her whether she had anything<a name="FNanchor_51" id="FNanchor_51"></a><a href="#Footnote_51" class="fnanchor">[51]</a> in her
-stomach, How should I, said she, when I have eaten nothing for three
-days?</p>
-
-<p>And the writings of Aristonymus were full of pompous expressions: and
-Sosiphanes the poet said to Cephisocles the actor, reproaching him as
-a man fond of long words, "I would throw a stone at your loins, if I
-were not afraid of wetting the bystanders." But the logical griphus is
-the oldest kind, and the one most suited to the natural character of
-such enigmatical language. "What do we all teach when we do not know it
-ourselves?" and, "What is the same nowhere and everywhere?" and also,
-"What is the same in the heavens and on the earth and in the sea?"
-But this is a riddle arising from an identity of name; for there is a
-bear, and a serpent, and an eagle, and a dog, both in the heavens and
-on the earth and in the sea. And the other riddle means Time; for that
-is the same to all people and everywhere, because it has not its nature
-depending on one place. And the first riddle means "How to live:" for
-though no one knows this himself, he teaches his neighbour.</p>
-
-<p>79. And Callias the Athenian, whom we were discussing just now, and
-who was a little before Strattis in point of time, wrote a play which
-he called Grammatical Science; and the plot of it was as follows. The
-prologue consists of the elements, and the actor should recite it,
-
-<span class="pagenum">[Pg 716]</span>
-
-dividing it into paragraphs, and making the termination in the manner
-of a dramatic catastrophe, into "Alpha, beta, gamma, delta, eta, theta.
-For <ins title="Greek: ei">ει</ins> is sacred to the God; iota, cappa, lambda, mu, nu, xu,
-the diphthong ou, pi, rho, sigma, tau, the present <ins title="Greek: u">υ</ins>, phi,
-chi, which is next to psi, all down to omega." And the chorus consisted
-of women, in pairs, made of two elements taken together, composed in
-metre and lyrical odes in this fashion;&mdash;"Beta alpha ba, beta ei be,
-beta eta be, beta iota bi, beta ou bo, beta upsilon bu, beta omega
-bo." And then, again, in the antistrophe of the ode and of the metre,
-"Gamma alpha, gamma ei, gamma eta, gamma iota, gamma omicron, gamma
-upsilon, gamma omega." And in the same way he dealt with all other
-syllables&mdash;all which have the same melody and the same metre in the
-antistrophes. So that people not only suspect that Euripides drew all
-his Medea from this drama, but they think that it is perfectly plain
-that he drew the system of his choruses from it. And they say that
-Sophocles, after he had heard this drama, endeavoured to divide his
-poem in respect of the metre, and did it thus, in the &OElig;dipus,&mdash;</p>
-
-<div class="blockindent">
-I shall not grieve myself nor you,<br />
-Being convicted of this action.
-</div>
-
-<p>On which account, all the rest admitted the system of antistrophes from
-his example, as it should seem, into their tragedies. Then, after this
-chorus, Callias introduces another speech of vowels, in this manner:
-(and this also the reciter must divide into paragraphs in the same way
-as the previous portions, in order that that delivery may be preserved
-which the author originally intended)&mdash;</p>
-
-<div class="blockindent">
-Alpha alone, O woman; then one should<br />
-Say Ει alone in the second place: next,<br />
-Still by itself you will say, thirdly, Eta;<br />
-Fourth, still alone, Iota; fifthly, Ou.<br />
-In the sixth place, Upsilon by itself.<br />
-The last of all the seven vowels is<br />
-The slow-paced Omega. The seven vowels<br />
-In seven verses; and when you've recited<br />
-All these, then go and ponder by yourself.
-</div>
-
-<p>80. Callias was also the first man who taught the elements of learning
-by iambics, in a licentious sort of language, described in the
-following manner&mdash;</p>
-
-<p><span class="pagenum">[Pg 717]</span></p>
-
-<div class="sidenote-left">EURIPIDES.</div>
-
-<div class="blockindent">
-For I'm in labour, ladies; but from shame,<br />
-I will, my dear, in separate lines and letters,<br />
-Tell you the name of the child. There is a line<br />
-Upright and long; and from the middle of it<br />
-There juts forth on each side a little one,<br />
-With upward look: and next a circle comes,<br />
-On two short feet supported.
-</div>
-
-<p>And afterwards, following this example, as any one may suspect,
-M&aelig;andrius the prose writer, turning away a little from the usual
-pronunciation in his descriptions, wrote those things which are found
-in his Precepts, in a less polished style than the above-mentioned
-Callias. And Euripides appears to have followed the same model when he
-composed those verses, in his Theseus, in which the elements of writing
-are described. But the character is an illiterate shepherd, who is
-showing that the name of Theseus is inscribed in the place in this way&mdash;</p>
-
-<div class="blockindent">
-For I indeed do nothing know of letters,<br />
-But I will tell you all their shapes, and give<br />
-Clear indications by which you may judge.<br />
-There is a circle, round as though 't had been<br />
-Work'd in a lathe, and in its centre space<br />
-It has a visible sign. Then the second<br />
-Has first of all two lines, and these are parted<br />
-By one which cuts them both across the middle.<br />
-The third's a curly figure, wreathed round.<br />
-The fourth contains one line which mounts right up,<br />
-And in a transverse course three others hang<br />
-From its right side. The letter which comes fifth<br />
-Admits of no such easy explanation;<br />
-For there are two diverging lines above,<br />
-Which meet in one united line below.<br />
-The letter which comes last is like the third.
-</div>
-
-<p>[So as to make Θ Ε Σ Ε Υ Σ]</p>
-
-<p>And Agathon the tragic poet has composed a similar passage, in his
-Telephus; for there also some illiterate man explains the way of
-spelling Theseus thus:&mdash;</p>
-
-<div class="blockindent">
-The letter which comes first is like a circle,<br />
-Divided by a navel in the middle;<br />
-Then come two upright lines well join'd together;<br />
-The third is something like a Scythian bow:<br />
-Next comes a trident placed upon its side;<br />
-And two lines branching from one lower stem:<br />
-The last again the same is as the third.
-</div>
-
-<p>And Theodectes of Phaselus introduces an illiterate clown, who also
-represents the name of Theseus in his own way&mdash;</p>
-
-<p><span class="pagenum">[Pg 718]</span></p>
-
-<div class="blockindent">
-The letter which comes first a circle is,<br />
-With one soft eye; then come two upright lines<br />
-Of equal and exact proportions,<br />
-United by one middle transverse line;<br />
-The third is like a wreathed curl of hair;<br />
-The next a trident lying on its side;<br />
-The fifth two lines of equal length above,<br />
-Which below join together in one base;<br />
-The sixth, as I have said before, a curl.
-</div>
-
-<p>And Sophocles has said something like this, in his Amphiaraus, which is
-a satyric drama, where he introduces an actor dancing in unison with
-his explanation of the letters.</p>
-
-<p>81. But Neoptolemus the Parian, in his treatise on Inscriptions, says
-that this inscription is engraved on the tomb of Thrasymachus the
-sophist at Chalcedon&mdash;</p>
-
-<div class="blockindent">
-My name is Theta, ro, alpha, and san,<br />
-Upsilon, mu, alpha, chi, ou, san again:<br />
-Chalcedon was my home, wisdom my trade.
-</div>
-
-<p>And there is a poem of this kind upon Pan, by Castorion the Solensian,
-as Clearchus says: every foot<a name="FNanchor_52" id="FNanchor_52"></a><a href="#Footnote_52" class="fnanchor">[52]</a>
-consists of one entire word, and so every line has its feet in
-pairs, so that they may either precede or follow each other; as for
-instance&mdash;</p>
-
-<div class="blockindent">
-σὲ τὸν βόλοις νιφοκτύποις δυσχείμερον<br />
-ναίονθ᾽ ἕδος, θηρονόμε πὰν, χθόν᾽ ᾿αρκάδων,<br />
-κλήσω γραφῇ τῇδ᾽ ἐν σοφῇ, πάγκψειτ᾽ ἔπη<br />
-συνθεὶς, ἄναξ, δύσγνωστα μὴ σοφοῖς κλύειν,<br />
-μουσοπόλε θὴρ, κηρόχυτον ὅς μείλιγμ᾽ ἱεῖς.
-</div>
-
-<p>[Which may be translated thus&mdash;</p>
-
-<div class="blockindent">
-O thou that dwellest on the lofty plain,<br />
-Stormy with deep loud-sounding falls of snow,<br />
-Th' Arcadian land,&mdash;lord of the forest kinds,<br />
-Thee, mighty Pan, will I invoke in this<br />
-Sagacious writing, carefully compounding<br />
-Words difficult for ignorant men to know,<br />
-Or rightly understand. Hail, friend o' the Muse,<br />
-Who pourest forth sweet sounds from waxen flute.]
-</div>
-
-<p>And so on in the same manner. And in whatever order you place each
-of these pairs of feet it will give the same metre; as you may, for
-instance, transpose the first line, and instead of&mdash;</p>
-
-<div class="blockindent">
-σὲ, τὸν βόλοις νιφοκτύποις δυσχείμερον,
-</div>
-
-<p>you may read it&mdash;</p>
-
-<div class="blockindent">
-νιφοκτύποις σὲ τὸν βόλοις δυσχείμερον.
-</div>
-
-<p><span class="pagenum">[Pg 719]</span></p>
-
-<div class="sidenote-left"> ΓΡΙΦΟΙ.</div>
-
-<p>You may also remark that each pair of feet consists of ten<a name="FNanchor_53" id="FNanchor_53"></a><a href="#Footnote_53" class="fnanchor">[53]</a> letters;
-and you may produce the same effect not in this way, but in a different
-one, so as to have many ways of putting one line; for instead you may
-read&mdash;</p>
-
-<div class="blockindent">
-μέτρον φράσον μοι, τῶν ποδῶν μέτρον λαβών:
-</div>
-
-<p>or this way&mdash;</p>
-
-<div class="blockindent">
-λαβὼν μέτρον μοι τῶν ποδῶν, μέτρον φράσον.
-</div>
-
-<p>[And you may take this line too&mdash;]</p>
-
-<div class="blockindent">
-οὐ βούλομαι γὰρ τῶν ποδῶν μέτρον λαβεῖν,
-</div>
-
-<p>[and transpose it thus&mdash;]</p>
-
-<div class="blockindent">
-λαβεῖν μέτρον γὰρ τῶν ποδῶν οὐ βούλομαι.
-</div>
-
-<p>82. But Pindar, with reference to the ode which was composed without a
-σ in it, as the same Clearchus tells us, as if some griphus
-had been proposed to him to be expressed in a lyric ode,&mdash;as many were
-offended because they considered it impossible to abstain from the
-σ, and because they did not approve of the way in which the
-idea was executed, uttered this sentence&mdash;</p>
-
-<div class="blockindent">
-Before long series of songs were heard,<br />
-And the ill-sounding san from out men's mouths.
-</div>
-
-<p>And we may make use of this observation in opposition to those who
-pronounce the sigma-less ode of Lasus of Hermione to be spurious, which
-is entitled The Centaurs. And the ode which was composed by Lasus to
-the Ceres in Hermione, has not a <ins title="Greek: s">σ</ins> in it, as Heraclides of
-Pontus says, in the third book of his treatise on Music, which begins&mdash;</p>
-
-<div class="blockindent">
-I sing of Ceres and her daughter fair,<br />
-The bride of Clymenus.
-</div>
-
-<p>83. And there are great numbers of other griphi. Here is one&mdash;</p>
-
-<div class="blockindent">
-In a conspicuous land I had my birth,<br />
-The briny ocean girds my country round,<br />
-My mother is the daughter fair of Number.
-</div>
-
-<p>By the conspicuous land (<ins title="Greek: phanera">φανερὰ</ins>) he means Delos (as <ins title="Greek: dêlos">δῆλος</ins> is
-synonymous with <ins title="Greek: phaneros">φανερὸς</ins>), and that is an island surrounded by the sea.
-And the mother meant is Latona, who is the daughter of Coius, and
-the Macedonians use <ins title="Greek: koios">κοῖος</ins> as synonymous with <ins title="Greek: arithmos">ἀριθμός</ins>. And the one on
-barley-water (<ins title="Greek: ptisanê">πτυσάνη</ins>)&mdash;</p>
-
-<div class="blockindent">
- Mix the juice of peel'd barley, and then drink it.
-</div>
-
-<p>And the name <ins title="Greek: ptisanê">πτισάνη</ins> is derived from the verbs <ins title="Greek: ptissô">πτίσσω</ins>, to
-pound, and <ins title="Greek: anô">ἄνω</ins>, to bruise. There is also the one
-
-<span class="pagenum">[Pg 720]</span>
-
-on the snail, which is quoted in the Definitions of Teucer&mdash;</p>
-
-<div class="blockindent">
-An animal destitute of feet and spine<br />
-And bone, whose back is clad with horny shell,<br />
-With long, projecting, and retreating eyes.
-</div>
-
-<p>And Antiphanes, in the Man who admires himself, says&mdash;</p>
-
-<div class="blockindent">
-Coagulated, tender-bodied milk.<br />
-Dost understand me not? I mean new cheese.
-</div>
-
-<p>And Anaxandrides, in his Ugly Woman, says&mdash;</p>
-
-<div class="blockindent">
-He's lately cut it up; then he confined<br />
-The long, unbroken portions of the body<br />
-In earthen vases, wrought in crackling fire,&mdash;<br />
-A phrase, my men, invented by Timotheus,<br />
-Who meant to say in dishes.
-</div>
-
-<p>And Timocles, in his Heroes, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And when the nurse of life was taken away,</span><br />
-Fierce hunger's foe, sweet friendship's guardian,<br />
-Physician of voracious hunger, which<br />
-Men call the table . . . .<br />
-<span class="linespace7_5"><i>B.</i> How you tire yourself,</span><br />
-When you might say "the table" in a word.
-</div>
-
-<p>And Plato, in his Adonis, saying that an oracle was given to Cinyras
-concerning his son Adonis, reports it in these words&mdash;</p>
-
-<div class="blockindent">
-O Cinyras, king of hairy Cyprians,<br />
-Your son is far the fairest of all men,<br />
-And the most admirable: but two deities<br />
-Lay hands upon him; one is driven on<br />
-By secret courses, and the other drives.
-</div>
-
-<p>He means Venus and Bacchus; for both of them loved Adonis. And the
-enigma of the Sphinx is reported by Asclepiades, in his essay on the
-Subjects on which Tragedies have been written, to have been such as
-this&mdash;</p>
-
-<div class="blockindent">
-There is upon the earth an animal<br />
-With two feet, and with four, and eke with three,<br />
-And with one voice; and it alone, of all<br />
-The things which move on earth, or in the heavens,<br />
-Or o'er the boundless sea, doth change its nature;<br />
-But when its feet are of the greatest number,<br />
-Then is its speed the slowest, and strength least.
-</div>
-
-<p>84. And there are also some sayings partaking of the character of
-griphi, composed by Simonides, as is reported by Cham&aelig;leon of Heraclea,
-in his treatise on the Life and Writings of Simonides&mdash;</p>
-
-<p><span class="pagenum">[Pg 721]</span></p>
-
-<div class="sidenote-left">ENIGMATICAL SAYINGS.</div>
-
-<div class="blockindent">
-The father of a kid which roves for food,<br />
-And a sad fish, had their heads near together;<br />
-And when they had received beneath their eyelids<br />
-The son of Night, they did not choose to cherish<br />
-The bull-slaying servant of the sovereign Bacchus.
-</div>
-
-<p>But some say that these verses were inscribed on some one of the
-ancient offerings which were dedicated at Chalcis; and that on it were
-represented the figures of a goat and a dolphin; to which animals
-allusion is made in the above lines. And others say that a dolphin and
-a goat were embossed in that part of a psaltery where the strings are
-put in, and that they are what is meant here; and that the bull-slaying
-servant of Bacchus is the dithyrambic. And others say that the ox which
-is sacrificed to Bacchus in the town of Iulis is struck with an axe by
-some one of the young men: and that the festival being near, the axe
-had been sent to a forge, and Simonides, being then a young man, went
-to the smith to fetch it; and that when he found the man asleep, and
-his bellows and his tongs lying loosely about with their fore parts
-touching one another, he then came back, and told the before-mentioned
-problem to his friends. For the father of a kid he called the bellows,
-and the sad fish the tongs (which is called <ins title="Greek: karkinos">καρκῖνος</ins>, or the crab).
-The son of Night is sleep, and the bull-slaying servant of
-Bacchus is the axe. And Simonides composed also another epigram which
-causes perplexity to those who are ignorant of history&mdash;</p>
-
-<div class="blockindent">
-I say that he who does not like to win<br />
-The grasshopper's prize, will give a mighty feast<br />
-To the Panopeiadean Epeus.
-</div>
-
-<p>And it is said, that when he was sojourning at Carthea he used to train
-choruses; and that the place where these exercises took place was in
-the upper part of the city, near the temple of Apollo, a long way from
-the sea; so that all the rest of the citizens, and Simonides himself,
-went down to get water, to a place where there was a fountain; and that
-an ass, whose name was Epeus, used to carry the water up for them; and
-they gave him this name, because there was a fable that Epeus himself
-used to do this; and there was also represented in a picture, in the
-temple of Apollo, the Trojan fable, in which Epeus is represented as
-drawing water for the Atrid&aelig;; as Stesichorus also relates&mdash;</p>
-
-<div class="blockindent">
-For the great daughter of Jove pitied him<br />
-
-<span class="pagenum">[Pg 722]</span>
-
-Bearing incessant water for the kings.
-</div>
-
-<p>And as this was the case, they say that it was a burden imposed on
-every member of the choruses who was not present at the appointed
-time, that he should give the ass a ch&oelig;nix of barley; and that this
-is stated by the same poet; and that what is meant by not liking
-to win the grasshopper's prize, is not liking to sing; and that by
-Panopeiadean is meant the ass, and the mighty feast is the ch&oelig;nix of
-barley.</p>
-
-<p>85. And of the same kind is the epigram of Theognis the poet,&mdash;</p>
-
-<div class="blockindent">
-For a sea-corpse has call'd me now back home,<br />
-Which, though dead, speaketh with a living mouth.
-</div>
-
-<p>Where he means the cockle. And we may consider of the same character
-those sentences in which we use words which resemble men's names, as&mdash;</p>
-
-<div class="blockindent">
-λαβὼν ἀριστόνικον ἐν μάχῃ κράτος:<br />
-He gain'd in battle a glorious victory;
-</div>
-
-<p>where ἀριστόνικος sounds like the name of a man, Aristonicus.
-And there is also that riddle which is so frequently repeated&mdash;</p>
-
-<div class="blockindent">
-Five men came to one place in vessels ten,<br />
-And fought with stones, but might not lift a stone,<br />
-And died of thirst while water reach'd their chins.
-</div>
-
-<p>86. And what punishment had the Athenians who could not solve this
-riddle when proposed to them, if it was only to drink a bowl of mixed
-wine, as Clearchus has stated in his Definition? And, in the first
-book of his treatise on Proverbs, he writes thus&mdash;"The investigation
-of riddles is not unconnected with philosophy; for the ancients used
-to make a display of their erudition by such things; for they used
-at their entertainments to ask questions, not such as the men of the
-present day ask one another, as to what sort of amorous enjoyment is
-the most delicious, or what kind of fish is nicest, or what is most in
-season at the moment; or again, what fish is best to eat at the time of
-Arcturus, or what after the rising of the Pleiades, or of the Dog-star.
-And then they offer kisses as prizes for those who gain the victory in
-such questions; such as are hateful to men of liberal sentiments; and
-as a punishment for those who are defeated they enjoin them to drink
-sheer wine; which they drink more willingly than the cup of health. For
-these things are well adapted to any one who has devoted his attention
-to the writings of Phil&aelig;nis and Archestratus, or who has studied the
-books called Gastrologies.</p>
-
-<p><span class="pagenum">[Pg 723]</span></p>
-
-<div class="sidenote-left">CAPPING VERSES.</div>
-
-<p>They preferred such plays as these;&mdash;when the first person had recited
-a verse, the others were bound to quote the verse following; or if
-any one had quoted a sentence from some poet, the rest were bound to
-produce a sentence from some other poet expressing the same sentiments.
-After that, every one was bound to repeat an iambic. And then, each
-person was to repeat a line of such and such a number of syllables
-precisely; and so on with everything that related to any acquaintance
-with letters and syllables. And in a similar manner they would be bound
-to repeat the names of all the commanders in the army which attacked
-Troy, or of all the Trojan leaders: or to tell the name of some city
-in Asia beginning with a given letter; and then the next person was to
-tell the name of a city in Europe: and then they were to go through
-the rest according as they were desired to give the names of Grecian
-or barbarian cities; so that this sport, not being an inconsiderate
-one, was a sort of exhibition of the ability and learning of each
-individual. And the prizes given were a garland and applause, things by
-which love for one another is especially sweetened."</p>
-
-<p>87. This, then, was what Clearchus said; and the things which he says
-one ought to propose, are, I imagine, such as these. For one person to
-quote a line in Homer beginning with Alpha, and ending with the same
-letter, such as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Agchou d' histamenê epea pteroenta prosêuda">Ἀγχοῦ δ᾽ ἱσταμένη ἔπεα πτερόεντα προσηύδα.</ins><br />
-<ins title="Greek: All' age nyn mastiga kai hênia sigaloenta">Ἀλλ᾽ ἄγε νῦν μάστιγα καὶ ἡνία σιγαλόεντα.</ins><br />
-<ins title="Greek: Aspidas eukyklous laisêaï te pteroenta">Ἀσπίδας εὐκύκλους λαισήαϊ τε πτερόεντα.</ins>
-</div>
-
-<p>And, again, they quoted iambics on a similar principle&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Agathos anêr legoit' an ho pherôn t' Agatha">Ἀγαθὸς ἀνὴρ λέγοιτ᾽ ἄν, ὁ φέρων τ᾽ ἀγαθά</ins><br />.
-<ins title="Greek: Agathos an eiê kai ho pherôn kalôs kaka">Ἀγαθὸς ἂν εἴη καὶ ὁ φέρων καλῶς κακά</ins>.
-</div>
-
-<p>Or lines in Homer beginning and ending with <ins title="Greek: e">ε</ins>, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Heure Lykaonos huion amymona te krateron te">Εὗρε λυκάονος υἷον ἀμύμονά τε κρατερόν τε</ins>.<br />
-<ins title="Greek: En polei hymeterê epei ouk ar' emellon egôge">Ἐν πόλει ὑμετέρῃ ἐπεὶ οὐκ ἔμελλον ἔγωγε</ins>.
-
-</div>
-
-<p>And iambics on the same principle&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Eukataphronêtos esti penia, Derkyle;">Εὐκαταφρόνητός ἐστι πενία, δέρκυλε</ins>:<br />
-<ins title="Greek: Epi tois parousi ton bion diapleke">Ἐπὶ τοῖς παροῦσι τὸν βίον διάπλεκε</ins>.
-</div>
-
-<p>And lines of Homer beginning and ending with <ins title="Greek: ê">η</ins>, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Hê men ar' hôs eipous' apebê glaukôpis Athênê">Ἠ μὲν ἄπ᾽ ὥς εἰποῦσ᾽ ἀπέβη γλαυκῶπις ᾿αθήνη:</ins><br />
-<ins title="Greek: Hê d' en gounasi pipte Diônês di' Aphpoditê">Ἠ δ᾽ ἐν γούνασι πίπτε διώνης δῖ ᾿αφροδίτη</ins>.<br />
-</div>
-
-<p>And iambics&mdash;</p>
-
-<p><span class="pagenum">[Pg 724]</span></p>
-
-<div class="blockindent">
-<ins title="Greek: Hê tôn philôn soi pistis estô kekrimenê">Ἠ τῶν φίλων σοι πίστις ἔστω κεκριμένη</ins>.
-</div>
-
-<p>Lines in Homer beginning and ending with <ins title="Greek: i">ι</ins>, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Iliou exapoloiat' akêdestoi kai aphantoi">Ἰλίου ἐξαπολοίατ᾽ ἀκήδεστοι καὶ ἄφαντοι</ins>:<br />
-<ins title="Greek: Hippolochos de m' etikte kai ek tou phêmi genesthai">Ἰππόλοχος δέ μ᾽ ἔτικτε καὶ ἐκ τοῦ φημὶ γενέσθαι</ins>.
-</div>
-
-<p>Beginning and ending with <ins title="Greek: s">σ</ins>, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Sympantôn Danaôn, oud' ên Agamemnona eipês">Συμπάντων δαναῶν, οὐδ᾽ ἢν ᾿αγαμέμνονα εἴπῃς</ins>.
-</div>
-
-<p>And iambics as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Sophos estin ho pherôn tapo tês tychês kalôs">Σοφος ἐστιν ὁ φέρων τἀπὸ τῆς τύχης καλῶς</ins>.
-</div>
-
-<p>And beginning and ending with <ins title="Greek: ô">ω</ins>, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Hôs d' hot' ap' Oulympou nephos erchetai ouranon eisô">Ὠς δ᾽ ὅτ᾽ ἀπ᾽ οὐλύμπου νέφος ἔρχεται οὐρανὸν εἴσω</ins>.
-</div>
-
-<p>And iambics as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Ôrthômenên pros hapanta tên psychên echô">Ὠρθωμένην πρὸς ἅπαντα τὴν ψύχην ἔχω</ins>.
-</div>
-
-<p>Sometimes too, it is well to propound lines without a sigma, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Pant' ethelô domenai, kai et' oikothen all' epitheinai">Πάντ᾽ ἐθέλω δόμεναι, καὶ ἔτ᾽ οἴκοθεν ἄλλ᾽ ἐπιθεῖναι</ins>:
-</div>
-
-<p>and again, to quote lines of Homer, of which the first syllable when
-connected with the last, will make some name, such as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: AIas d' ek Salaminos agen dyo kai deka nêAS">ἌΙας δ᾽ ἐκ Σαλαμῖνος ἄγεν δύο καὶ δεκα νῆΑΣ</ins>:<br />
-<ins title="Greek: PHYLeidês on tikte Diï philos hippota PhylEUS">φΥΛείδης ὃν τίκτε Διῒ φίλος ἵπποτα φυλεΥΣ</ins>.<br />
-<ins title="Greek: Iêtêr d' agathos Podaleirios êde MachaÔN">Ἰητὴρ δ᾽ ἀγαθὸς Ποδαλείριος ἠδὲ ΜάχαΩΝ</ins>.
-</div>
-
-<p>There are also other lines in Homer expressing the names of vessels
-from the first and last syllable, such as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: OLlymenôn Danaôn olophyretai en phresi thyMOS">ὈΛψυμένων Δαναῶν ὀλοφύρεται ἐν φρεσὶ θυΜΟΣ</ins>,
-</div>
-
-<p>which makes <ins title="Greek: Holmos">Ὄλμος</ins>, a mortar;</p>
-
-<div class="blockindent">
-<ins title="Greek: MYtheitai kata moiran haper k' oioito kai alLOS">ΜΥθεῖται κατὰ μοῖραν ἅπερ κ᾽ οἴοιτο καὶ ἄλΛΟΣ</ins>,
-</div>
-
-<p>which makes <ins title="Greek: Mylos">Μύλος</ins>, a millstone;</p>
-
-<div class="blockindent">
-<ins title="Greek: LYgros eôn mê pou ti kakon kai meizon epaiRÊ">ΛΥγρός ἐὼν μή πού τι κακὸν καὶ μεῖζον ἐπαύΡῌ</ins>,
-</div>
-
-<p>which makes <ins title="Greek: lyrê">λύρη</ins>, a lyre.</p>
-
-<p>And other lines, the first and last syllables of which give some
-eatable, as&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: ARgyropeza Thetis thygatêr halioio geronTOS">ἈΡγυρόπεζα Θέτις θυγατὴρ ἁλίοιο γέρονΤΟΣ</ins>,
-</div>
-
-<p>which makes <ins title="Greek: artos">ἄρτος</ins>, bread; </p>
-
-<div class="blockindent">
-<ins title="Greek: MÊti su tauta hekasta dieireo, mê de metalLA">ΜΗτι σὺ ταῦτα ἕκαστα διείρεο, μὴ δὲ μετάλΛΑ</ins>,
-</div>
-
-<p>which makes <ins title="Greek: mêla">μῆλα</ins>, apples.</p>
-
-<p>88. And since we have made a pretty long digression about griphi, we
-must now say what punishment those people underwent who failed to solve
-the griphus which was proposed to them. They drank brine mingled with
-their drink, and were bound to drink the whole cup up at one draught;
-as Antiphanes shows in his Ganymede, where he says&mdash;</p>
-
-<div class="sidenote-left"><ins title="Greek: GRIPHOI">ΓΡΙΦΟΙ</ins>.</div>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Alas me! what perplexing things you say,</span><br />
-O master, and what numerous things you ask me.<br />
-<span class="linespaceneg1_2"><i>B.</i> But now I will speak plainly: if you know</span><br />
-One circumstance about the rape of the child,<br />
-You must reveal it quick, before you're hang'd.<br />
-<span class="linespaceneg1_2"><i>A.</i> Are you then asking me a riddle, master,</span><br />
-Bidding me tell you all about the rape<br />
-Of the child? What's the meaning of your words?<br />
-<span class="linespaceneg1_2"><i>B.</i> Here, some one, bring me out a halter quickly.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> What for?</span><br />
-<span class="linespace3_5"><i>B.</i> Perhaps you'll say you do not know.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Will you then punish me with that? Oh don't!</span><br />
-You'd better make me drink a cup of brine.<br />
-<span class="linespaceneg1_2"><i>B.</i> Know you then how you ought to drink that up?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Indeed I do.</span><br />
-<span class="linespace4"><i>B.</i> How?</span><br />
-<span class="linespace7"><i>A.</i> So as to make you pledge me.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> No, but first put your hands behind your back,</span><br />
-Then drink it at a draught, not drawing breath.
-</div>
-
-<p>So when the Deipnosophists had said all this about the griphi, since it
-has taken us till evening to recollect all they said, we will put off
-the discussion about cups till to-morrow. For as Metagenes says in his
-Philothytes&mdash;</p>
-
-<div class="blockindent">
-I'll change my speech, by way of episode,<br />
-So as to treat the theatre with many<br />
-New dishes rich with various seasonings;
-</div>
-
-<p>taking the discussion about cups next.</p>
-
-<div class="topspace1"></div>
-<div class="footnotes">
-<blockquote>
-<p class="footnote"><span class="smcap"><b>Footnotes</b></span></p>
-
-<div class="footnote">
-
-<p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">[36]</span></a>
-The passage from Pindar is hopelessly corrupt.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">[37]</span></a>
-A mina was something less than a pound.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">[38]</span></a>
-A <ins title="Greek: choeus">χοεὺς</ins> was something under three quarts.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">[39]</span></a>
-It is not quite certain what was the size of the ch&oelig;nix; some make it
-about a pint and a half, while others make it nearly four pints. The
-<ins title="Greek: lίtra">λίτρα</ins> is only the Greek form of the Roman <i>libra</i>, and was a little more
-than three-quarters of a pound.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_40" id="Footnote_40"></a><a href="#FNanchor_40"><span class="label">[40]</span></a>
-Sito is from <ins title="Greek: sitos">σῖτος</ins>, food.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_41" id="Footnote_41"></a><a href="#FNanchor_41"><span class="label">[41]</span></a>
-It is uncertain what this name means, or how it should be spelt. Some
-write it Simalis.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_42" id="Footnote_42"></a><a href="#FNanchor_42"><span class="label">[42]</span></a>
-This name appears to mean, "having unexpected gain," <ins title="Greek: hermaion echôn">ἕρμαιον ἔχων</ins>.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_43" id="Footnote_43"></a><a href="#FNanchor_43"><span class="label">[43]</span></a>
-Megalartus, from <ins title="Greek: megas">μέγας</ins>, large, and <ins title="Greek: artys">ἄρτος</ins>, a loaf. Megalomazus, from
-<ins title="Greek: megas">μέγας</ins>, great, and <ins title="Greek: maza">μάζα</ins>, a barley-cake.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_44" id="Footnote_44"></a><a href="#FNanchor_44"><span class="label">[44]</span></a>
-The cyathus held the twelfth part of a <i>sextarius</i>, which was about a
-pint; and the Romans who wished to preserve a character for moderation
-used to mix their wine in the proportion of <i>nine</i> cyathi of water to
-<i>three</i> of wine. Poets, who, according to Horace, were good for nothing
-till they were inebriated, reversed these proportions:&mdash;
-</p>
-
-<div class="blockindent">
-<span class="linespace1">Tribus aut novem</span><br />
-Miscentur cyathis pocula commodis.<br />
-<span class="linespace1">Qui Musas amat impares,</span><br />
-Ternos ter cyathos attonitus petit<br />
-<span class="linespace1">Vates. Tres prohibet supra</span><br />
-Rixarum metuens tangere Gratia,<br />
-<span class="linespace1">Nudis juncta sororibus.&mdash;<i>Hor.</i> iii. 19. 11.</span>
-</div>
-</div>
-
-<div class="footnote">
-
-<p><a name="Footnote_45" id="Footnote_45"></a><a href="#FNanchor_45"><span class="label">[45]</span></a>
-The cottabus was a Sicilian game, much in vogue at the
-drinking-parties of young men in Athens. The simplest mode was when
-each threw the wine left in his cup so as to strike smartly in a metal
-basin, at the same time invoking his mistress's name. If all fell in
-the basin, and the sound was clear, it was a sign that he stood well
-with her. The basin was called <ins title="Greek: kottabeion">κοτταβεῖον</ins>, the action of
-throwing <ins title="Greek: apokottabizein">ἀποκοτταβίζειν</ins>, and the wine thrown <ins title="Greek: latages">λάταγες</ins>,
-or <ins title="Greek: latagê">λαταγή</ins>. The game afterwards became more complicated, and
-was played in various ways; sometimes a number of little cups (<ins title="Greek: oxybapha">ὀξύβαφα</ins>)
-were set floating, and he who threw his cottabus so as to
-upset the greatest number, in a given number of throws, won the prize,
-which was also called <ins title="Greek: kottabeion">κοτταβεῖον</ins>. Sometimes the wine was thrown upon a
-scale (<ins title="Greek: plastix">πλάστιξ</ins>), suspended over a little image (<ins title="Greek: manês">μάνης</ins>) placed in water:
-here the cottabus was to be thrown so as to make the scale descend
-upon the head of the image. It seems quite uncertain what the word is
-derived from.—<i>Vide</i> L. &amp; S. Gr. Eng. Lex. <i>υ</i>. <ins title="Greek: kottabos">κότταβος</ins>.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_46" id="Footnote_46"></a><a href="#FNanchor_46"><span class="label">[46]</span></a>
-Schlegel gives a very different interpretation to this story. He
-says&mdash;"In &AElig;schylus the tragic style is as yet imperfect,
-and not unfrequently runs into either unmixed epic or lyric. It is
-often abrupt, irregular, and harsh. To compose more regular and skilful
-tragedies than those of &AElig;schylus was by no means difficult;
-but in the more than mortal grandeur which he displayed, it was
-impossible that he should ever be surpassed, and even Sophocles, his
-younger and more fortunate rival, did not in this respect equal him.
-The latter, in speaking of &AElig;schylus, gave a proof that he was
-himself a thoughtful artist;&mdash;'&AElig;schylus does what is right,
-without knowing it.' These few simple words, exhaust the whole of
-what we understand by the phrase, powerful working unconsciously."
-This is the comment of a man of real sense, learning, taste, and
-judgment.&mdash;<i>Dramatic Literature</i>, p. 95. (Bohn's Standard
-Library.)</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_47" id="Footnote_47"></a><a href="#FNanchor_47"><span class="label">[47]</span></a>
-This was a name given to Pericles by Aristophanes, Acharn.
-531.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_48" id="Footnote_48"></a><a href="#FNanchor_48"><span class="label">[48]</span></a>
-"<ins title="Greek: Narthêx">Νάρθηξ</ins>, a tall umbelliferous plant, (Lat. <i>ferula</i>,) with a slight
-knotted pithy stalk, in which Prometheus conveyed the spark of fire
-from heaven to earth." —L. &amp; S. Gr. Eng. Lex. in voc. <ins title="Greek: narthêx">νάρθηξ</ins>.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_49" id="Footnote_49"></a><a href="#FNanchor_49"><span class="label">[49]</span></a>
-This is a mistake of Athen&aelig;us. The passage referred to
-occurs in the fifth book of the De Republica.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_50" id="Footnote_50"></a><a href="#FNanchor_50"><span class="label">[50]</span></a>
-A line or two is lost here, containing probably the
-enigmatical sentence subsequently referred to.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_51" id="Footnote_51"></a><a href="#FNanchor_51"><span class="label">[51]</span></a>
-The Greek is <ins title="Greek: en gastri echei">ἐν γάστρι ἔχει</ins>, which also signifies to be pregnant.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_52" id="Footnote_52"></a><a href="#FNanchor_52"><span class="label">[52]</span></a>
-There is probably some corruption in the text here.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_53" id="Footnote_53"></a><a href="#FNanchor_53"><span class="label">[53]</span></a>
-There is some mistake here, for they consist of eleven.</p>
-</div>
-
-</blockquote>
-</div>
-<div class="topspace1"></div>
-
-<hr class="chap" />
-
-<p><span class="pagenum"><a name="Page_725" id="Page_725">[Pg 725]</a></span></p>
-
-<div class="chapter">
-<h2 class="nobreak">BOOK XI.</h2>
-</div>
-
-<p>1.</p>
-<div class="topspace-2">
-<div class="center">Come now, where shall our conversation rise?
-</div>
-</div>
-
-<p>as Cephisodorus the comic poet says, my good friend Timocrates; for
-when we were all met together at a convenient season, and with serious
-minds, to discuss the goblets, Ulpian, while every one was sitting
-still, and before any one began to speak at all, said,&mdash;At the court
-of Adrastus, my friends, the chief men of the nation sup while sitting
-down. But Polyidus, while sacrificing on the road, detained Peteos as
-he was passing by, and while lying on the grass, strewing some leaves
-which he had broken off on the ground by way of a table, set before him
-some part of the victim which he had sacrificed. And when Autolycus had
-come to the rich people of Ithaca, and while he was sitting down, (for
-
-<span class="pagenum">[Pg 726]</span>
-
-the men of that time ate their meals while sitting down,) the nurse
-took Ulysses, (as the poet says&mdash;</p>
-
-<div class="blockindent">
-His course to Ithaca the hero sped<br />
-When first the product of Laertes' bed<br />
-Was new disclosed to birth; the banquet ends<br />
-When Euryclea from the queen descends,<br />
-And to his fond embrace the babe commends:)
-</div>
-
-<p>and placed him on his knees, not near his knees. So let us not waste
-time now, but let us lie down, that Plutarch may lead the way in the
-lecture which he promised us on the subject of goblets, and that he may
-pledge us all in bumpers.</p>
-
-<p>2.But I imagine that Simonides of Amorgos is the first poet who has
-spoken of drinking-cups (<ins title="Greek: potêria">ποτήρια</ins>) by name in his iambics, thus&mdash;</p>
-
-<div class="blockindent">
-The cups away did lead him from the table.
-</div>
-
-<p>And the author of the poem called the Alcm&aelig;onis says&mdash;</p>
-
-<div class="blockindent">
-He placed the corpses lowly on the shore<br />
-On a broad couch of leaves; and by their side<br />
-A dainty feast he spread, and brimming cups,<br />
-And garlands on their noble temples wreathed.
-</div>
-
-<p>And the word <ins title="Greek: potêrion">ποτήριον</ins> comes from <ins title="Greek: posis">πόσις</ins>, drink, as the Attic word <ins title="Greek: ekpôma">ἔκπωμα</ins>
-also does; but they form the word with <ins title="Greek: ô">ω</ins>, as they also say <ins title="Greek: hydropôteô">ὑδροπωτέω</ins>,
-to drink water, and <ins title="Greek: oinopôteô">οἰνοπωτέω</ins>, to drink wine. Aristophanes, in his
-Knights, says&mdash;</p>
-
-<div class="blockindent">
-A stupid serpent drinking deep of blood (<ins title="Greek: haimatopôtês">αἱματοπώτης</ins>).
-</div>
-
-<p>But he also says in the same play&mdash;</p>
-
-<div class="blockindent">
-Much then did Bacis use the cup (<ins title="Greek: potêrion">ποτήριον</ins>).
-</div>
-
-<p>And Pherecrates, in his Tyranny, says&mdash;</p>
-
-<div class="blockindent">
-One is better than a thousand cups (<ins title="Greek: potêria">ποτήρια</ins>).
-</div>
-
-<p>And Anacreon said&mdash;</p>
-
-<div class="blockindent">
-I am become a wine-bibber (<ins title="Greek: oinopôtês">οἰνοπώτης</ins>).
-</div>
-
-<p>And the verb occurs also in the same poet, for he says <ins title="Greek: oinopôtazôn">οἰνοποτάζων</ins>.
-And Sappho, in her second Ode, says&mdash;</p>
-
-<div class="blockindent">
-And many countless cups (<ins title="Greek: pôtêria">ποτήρια</ins>), O beauteous Iphis.
-</div>
-
-<p>And Alc&aelig;us says&mdash;</p>
-
-<div class="blockindent">
-And from the cups (<ins title="Greek: pôtêria">ποτηρία</ins>) . . . . . .
-</div>
-
-<p>And in Achaia Ceres is honoured under the title of <ins title="Greek: Dêmêtêr pôtêriophoros">Δημήτηρ ποτηριοφόρος</ins>,
-in the territories of the Antheans, as Autocrates
-informs us in the second book of his History of Achaia.</p>
-
-<p><span class="pagenum">[Pg 727]</span></p>
-
-<div class="sidenote-left">CUPS.</div>
-
-<p>3. And I think it right that you should inquire, before we begin
-to make a catalogue of the cups of which this sideboard (<ins title="Greek: kylikeion">κυλικεῖον</ins>)
-is full,&mdash;(for that name is given to the cupboard where the
-cups are kept, by Aristophanes, in his Farmers&mdash;</p>
-
-<div class="blockindent">
-As a cloth is placed in front of a sideboard (<ins title="Greek: kylikeion">κυλικεῖον</ins>);
-</div>
-
-<p>and the same word occurs also in Anaxandrides in his Melilotus; and
-Eubulus in his Leda says&mdash;</p>
-
-<div class="blockindent">
-As if he had been offering a libation,<br />
-He's broken all the goblets in the sideboard (<ins title="Greek: kylikeion">κυλικεῖον</ins>).
-</div>
-
-<p>And in his Female Singer he says&mdash;</p>
-
-<div class="blockindent">
-And he found out the use of sideboards (<ins title="Greek: kylikeia">κυλικεῖα</ins>) for us.
-</div>
-
-<p>And in his Semele or Bacchus he says&mdash;</p>
-
-<div class="blockindent">
-Hermes the son of Maia, polish'd well<br />
-Upon the sideboard . . . . .
-</div>
-
-<p>And the younger Cratinus, in his Chiron, says&mdash;</p>
-
-<div class="blockindent">
-But, after many years, I now have come<br />
-Home from my enemies; and scarce have found<br />
-Relations who would own me, or companions<br />
-Of the same tribe or borough. I enroll'd<br />
-My name among a club of cup-collectors (<ins title="Greek: kylikeion">κυλικεῖον</ins>):<br />
-Jupiter is the guardian of my doors&mdash;<br />
-Protector of my tribe. I pay my taxes.)
-</div>
-
-<p>4. It is worth while, I say, to inquire whether the ancients drank out
-of large cups. For Dic&aelig;archus the Messenian, the pupil of Aristotle,
-in his Essay on Alc&aelig;us, says that they used small cups, and that they
-drank their wine mixed with a good deal of water. But Cham&aelig;leon of
-Heraclea, in his essay on Drunkenness, (if I only recollect his words
-correctly,) says&mdash;"But if those who are in power and who are rich
-prefer this drunkenness to other pleasures, it is no great wonder,
-for as they have no other pleasure superior to this, nor more easy to
-obtain, they naturally fly to wine: on which account it has become
-customary among the nobles to use large drinking-cups. For this is not
-at all an ancient custom among the Greeks; but one that has been lately
-adopted, and imported from the barbarians. For they, being destitute
-of education, rush eagerly to much wine, and provide themselves with
-all kinds of superfluous delicacies. But in the various countries of
-Greece, we neither find in pictures nor in poems any trace of any
-cups of large size being made, except indeed in the heroic times. For
-the cup which is called <ins title="Greek: rhyton">ῥυτὸν</ins> they attributed only to the
-
-<span class="pagenum">[Pg 728]</span>
-
-heroes, which fact will appear a perplexing one to some people; unless
-indeed any one should choose to say that this custom was introduced
-because of the fierceness of the appearance of these demigods. For
-they think the heroes irascible and quarrelsome, and more so by night
-than by day. In order, then, that they may appear to be so, not
-in consequence of their natural disposition, but because of their
-propensity for drinking, they represent them as drinking out of large
-cups. And it appears to me not to have been a bad idea on the part of
-those people who said that a large cup was a silver well."</p>
-
-<p>In all this Cham&aelig;leon appears to be ignorant that it is not a small
-cup which in Homer is given to the Cyclops by Ulysses; for if it had
-been a small one, he would not have been so overcome with drunkenness
-after drinking it three times only, when he was a man of such a
-monstrous size. There were therefore large cups at that time; unless
-any one chooses to impute it to the strength of the wine, which Homer
-himself has mentioned, or to the little practice which the Cyclops had
-in drinking, since his usual beverage was milk; or perhaps it was a
-barbaric cup, since it was a big one, forming perhaps a part of the
-plunder of the Cicones. What then are we to say about Nestor's cup,
-which a young man would scarcely have had strength enough to carry,
-but which the aged Nestor lifted without any labour; concerning which
-identical cup Plutarch shall give us some information. However, it is
-time now to lie down at table.</p>
-
-<p>5. And when they had all laid themselves down;&mdash;But, said Plutarch,
-according to the Phliasian poet Pratinas&mdash;</p>
-
-<div class="blockindent">
-Not ploughing ready-furrow'd ground,<br />
-But, seeking for a goblet,<br />
-I come to speak about the cups (<ins title="Greek: kylikêgorêsôn">κυλικηγορήσων</ins>)
-</div>
-
-<p>Nor indeed am I one of those <ins title="Greek: kylikranoi">κυλίκρανοι</ins> whom Hermippus, the
-comic poet, ridicules in his iambics, where he says&mdash;</p>
-
-<div class="blockindent">
-I've come now to the vineyard of the Cylicranes,<br />
-And seen Heraclea, a beauteous city.
-</div>
-
-<p><span class="pagenum">[Pg 729]</span></p>
-
-<div class="sidenote-left">CUPS.</div>
-
-<p>But these are Heracleans who live at the foot of Mount &OElig;ta, as
-Nicander of Thyatira says; saying that they are so named from a certain
-Cylix, a Lydian by birth, who was one of the comrades of Hercules. And
-they are mentioned also by Scythinus the Teian, in his work entitled
-The History,
-where he says, "Hercules, having taking Eurytus and his son, put them
-to death for exacting tribute from the people of Euboea. And he laid
-waste the territory of the Cylicranes for behaving like robbers; and
-there he built a city called Heraclea of Trachis." And Polemo, in the
-first of his books, addressed to Ad&aelig;us and Antigonus, speaks thus&mdash;"But
-the inhabitants of the Heraclea which is at the foot of Mount &OElig;ta,
-and of Trachis, are partly some Cylicranes who came with Hercules from
-Lydia, and partly Athamanes, some of whose towns remain to this day.
-And the people of Heraclea did not admit them to any of the privileges
-of citizenship, considering them only as foreigners sojourning amongst
-them; and they were called Cylicranes, because they had the figure of a
-cup (<ins title="Greek: kylix">κύλιξ</ins>) branded on their shoulders."</p>
-
-<p>6. I am aware, too, that Hellanicus says, in his treatise on the Names
-of Races, that "Some of the Libyan nomades have no other possessions
-than a cup, and a sword, and a ewer, and they have small houses made
-of the stalks of asphodel, merely just to serve as a shade, and they
-even carry them about with them wherever they go." There is also a
-spot amongst the Illyrians, which has been celebrated by many people,
-which is called <ins title="Greek: Phylarchus">Κύλικες</ins>, near to which is the tomb of Cadmus
-and Harmonia, as Phylarchus relates in the twenty-second book of his
-Histories. And Polemo, in his book on Morychus, says that at Syracuse,
-on the highest spot of the part called the Island, there is an altar
-near the temple of Olympia, outside the walls, from which he says
-that people when putting to sea carry a goblet with them, keeping it
-until they get to such a distance that the shield in the temple of
-Minerva cannot be seen; and then they let it fall into the sea, being
-an earthenware cup, putting into it flowers and honeycombs, and uncut
-frankincense, and all sorts of other spices besides.</p>
-
-<p>7. And since I now see your banquet, as Xenophanes the Colophonian
-says, full of all kinds of pleasure&mdash;</p>
-
-<div class="blockindent">
-For now the floor and all men's hands are clean,<br />
-<span class="linespace1">And all the cups, and since the feasters' brows</span><br />
-Are wreathed with garlands, while the slaves around<br />
-<span class="linespace1">Bring fragrant perfume in well-suited dishes;</span><br />
-And in the middle stands the joyful bowl,<br />
-<span class="linespace1">And wine's at hand, which ne'er deserts the guests</span><br />
-Who know its worth, in earthen jars well kept,<br />
-<span class="linespace1">Well flavour'd, fragrant with the sweet fresh flowers;</span><br />
-
-<span class="pagenum">[Pg 730]</span>
-
-And in the midst the frankincense sends forth<br />
-<span class="linespace1">Its holy perfume; and the water's cold,</span><br />
-And sweet, and pure; and golden bread's at hand,<br />
-<span class="linespace1">And duly honour'd tables, groaning under</span><br />
-Their weight of cheese and honey;&mdash;then an altar,<br />
-<span class="linespace1">Placed in the centre, all with flow'rs is crown'd.</span><br />
-And song and feasting occupies the house,<br />
-<span class="linespace1">And dancing, and all sorts of revelry:&mdash;</span><br />
-Therefore it does become right-minded men<br />
-<span class="linespace1">First with well-omen'd words and pious prayers</span><br />
-To hymn the praises of the Gods; and so,<br />
-<span class="linespace1">With pure libations and well-order'd vows,</span><br />
-To win from them the power to act with justice&mdash;<br />
-<span class="linespace1">For this comes from the favour of the Gods;</span><br />
-And you may drink as much as shall not hinder<br />
-<span class="linespace1">You from returning home without assistance,</span><br />
-Unless, indeed, you're very old: and he<br />
-<span class="linespace1">Deserves to be above his fellows lauded</span><br />
-Who drinks and then says good and witty things,<br />
-<span class="linespace1">Such as his memory and taste suggests,&mdash;</span><br />
-Who lays down rules, and tells fine tales of virtue;<br />
-<span class="linespace1">Not raking up the old Titanic fables,</span><br />
-Wars of the Giants, or the Lapith&aelig;,<br />
-<span class="linespace1">Figments of ancient times, mere pleasing trifles,</span><br />
-Full of no solid good; but always speaking<br />
-<span class="linespace1">Things that may lead to right ideas of God.</span>
-</div>
-
-<p>8. And the exquisite Anacreon says&mdash;</p>
-
-<div class="blockindent">
-I do not love the man who, 'midst his cups,<br />
-<span class="linespace1">Says nothing but old tales of war and strife,</span><br />
-But him who gives its honour due to mirth,<br />
-<span class="linespace1">Praising the Muses and the bright-faced Venus.</span>
-</div>
-
-<p>And Ion of Chios says&mdash;</p>
-
-<div class="blockindent">
-Hail, our great king, our saviour, and our father!<br />
-<span class="linespace1">And let the cupbearers now mix us wine</span><br />
-In silver jugs: and let the golden bowl<br />
-<span class="linespace1">Pour forth its pure libations on the ground,</span><br />
-While duly honouring the mighty Jove.<br />
-<span class="linespace1">First of the Gods, and first in all our hearts,</span><br />
-We pour libations to Alcmena's son,<br />
-<span class="linespace1">And to the queen herself,&mdash;to Procles too,</span><br />
-And the invincible chiefs of Perseus' line.<br />
-<span class="linespace1">Thus let us drink and sport; and let the song</span><br />
-Make the night cheerful; let the glad guests dance;<br />
-<span class="linespace1">And do thou willingly preside among us:</span><br />
-But let the man who's a fair wife at home<br />
-<span class="linespace1">Drink far more lustily than those less happy.</span>
-</div>
-
-<p>Those also who were called the seven wise men used to make drinking
-parties; "for wine comforts the natural moroseness of old age," as
-Theophrastus says, in his treatise on Drunkenness.</p>
-
-<p><span class="pagenum">[Pg 731]</span></p>
-
-<div class="sidenote-left">DRINKING PLEDGES.</div>
-
-<p>9. On which account, when we are met together in these Dionysiac
-conversaziones, no one, as is said in the Tarentines of Alexis&mdash;</p>
-
-<div class="blockindent">
-No one can find a just pretence to grudge us<br />
-Our harmless pleasure, since we never injure<br />
-One of our neighbours. Know you not, my friend,<br />
-That what is called life is but a name,<br />
-Well soften'd down (to make it palatable),<br />
-For human fate? And whether any one<br />
-Thinks that I'm right or wrong in what I say,<br />
-I cannot change a word; for well I know,<br />
-And long have I consider'd the whole matter,<br />
-That all th' affairs of men are full of madness,<br />
-And we who live are only sojourners,<br />
-Like men who go to some great festival,<br />
-Starting from death and darkness to a pastime,<br />
-And to this light which we behold before us.<br />
-But he who laughs and drinks most cheerfully,<br />
-And most enjoys the charming gifts of Venus,<br />
-And most attends on feasts and festivals,<br />
-He goes through life, and then departs most happily.
-</div>
-
-<p>And, in the words of the beautiful Sappho,&mdash;</p>
-
-<div class="blockindent">
-Come, O Venus, hither come,<br />
-Bringing us thy goblets fair,<br />
-Mingled with the merry feast;<br />
-And pour out sparkling wine, I pray,<br />
-To your and my companions gay.
-</div>
-
-<p>10. And we may add to all this, that different cities have peculiar
-fashions of drinking and pledging one another; as Critias mentions,
-in his Constitution of the Laced&aelig;monians, where he says&mdash;"The Chian
-and the Thasian drink out of large cups, passing them on towards the
-right hand; and the Athenian also passes the wine round towards the
-right, but drinks out of small cups. But the Thessalian uses large
-cups, pledging whoever he pleases, without reference to where he may
-be; but among the Laced&aelig;monians, every one drinks out of his own cup,
-and a slave, acting as cupbearer, fills up again the cup when each has
-drained it." And Anaxandrides also mentions the fashion of passing
-the cup round towards the right hand, in his Countrymen, speaking as
-follows:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> In what way are you now prepared to drink?</span><br />
-Tell me, I pray.<br />
-<span class="linespace5_5"><i>B.</i> In what way are we now</span><br />
-Prepared to drink? Why any way you please.<br />
-<span class="linespaceneg1_2"><i>A.</i> Shall we then now, my father, tell the guests</span><br />
-
-<span class="pagenum">[Pg 732]</span>
-
-To push the wine to the right?<br />
-<span class="linespace11_5"><i>B.</i> What! to the right?</span><br />
-That would be just as though this were a funeral.<a name="FNanchor_54" id="FNanchor_54"></a><a href="#Footnote_54" class="fnanchor">[54]</a>
-</div>
-
-<p>11. But we may decline entering on the subject of goblets of
-earthenware; for Ctesias says&mdash;"Among the Persians, that man only uses
-an earthenware who is dishonoured by the king." And Choerilus the epic
-poet says&mdash;</p>
-
-<div class="blockindent">
-Here in my hands I hold a wretched piece<br />
-Of earthen goblet, broken all around,<br />
-Sad relic of a band of merry feasters;<br />
-And often the fierce gale of wanton Bacchus<br />
-Dashes such wrecks with insult on the shore.
-</div>
-
-<p>But I am well aware that earthenware cups are often very pleasant, as
-those which are imported among us from Coptus; for they are made of
-earth which is mixed up with spices. And Aristotle, in his treatise on
-Drunkenness, says&mdash;"The cups which are called Rhodiacan are brought
-into drinking-parties, because of the pleasure which they afford, and
-also because, when they are warmed, they deprive the wine of some of
-its intoxicating properties; for they are filled with myrrh and rushes,
-and other things of the same sort, put into water and then boiled;
-and when this mixture is put into the wine, the drinkers are less apt
-to become intoxicated." And in another place he says&mdash;"The Rhodiacan
-cups consist of myrrh, flowery rushes, saffron, balsam, spikenard, and
-cinnamon, all boiled together; and when some of this compound is added
-to the wine, it has such effect in preventing intoxication, that it
-even diminishes the amorous propensities, checking the breath in some
-degree."</p>
-
-<p><span class="pagenum">[Pg 733]</span></p>
-
-<div class="sidenote-left">ATHENIAN BANQUETS.</div>
-
-<p>12. We ought not, then, to drink madly, looking at the multitude of
-these beautiful cups, made as they are with every sort of various art,
-in various countries. "But the common people," says Chrysippus, in the
-introduction to his treatise on what is Good and Evil, "apply the term
-madly to a great number of things; and so they call a desire for women
-<ins title="Greek: gynaikomania">γυναικομανία</ins>, a fondness for quails <ins title="Greek: ortygomania">ὀρτυγομανία</ins>; and some also call
-those who are very anxious for fame <ins title="Greek: doxomaneis">δοξομανεῖς</ins>; just as they call those
-who are fond of women <ins title="Greek: gynaikomaneis">γυναικομανεῖ</ins>ς, and those who are fond of birds
-<ins title="Greek: ornithomaneis">ὀρνιθομανεῖς</ins>: all these nouns having the same notion of a propensity
-to the degree of madness. So that there is nothing inconsistent in
-other feelings and circumstances having this name applied to them; as
-a person who is very fond of delicacies, and who is properly called
-<ins title="Greek: philopsos">φίλοψος</ins> and <ins title="Greek: opsophagos">ὀψοφάγος</ins>, may be called <ins title="Greek: opsomanês">ὀψομανής</ins>; and a man very fond of
-wine maybe called <ins title="Greek: oinomanês">οἰνομανής</ins>; and so in similar instances. And there is
-nothing unreasonable in attributing madness to such people, since they
-carry their errors to a very mad pitch, and wander a great distance
-from the real truth.</p>
-
-<p>13. Let us, then, as was the custom among the Athenians, drink
-our wine while listening to these jesters and buffoons, and to other
-artists of the same kind. And Philochorus speaks of this kind of people
-in these terms&mdash;"The Athenians, in the festivals of Bacchus,
-originally used to go to the spectacle after they had dined and drunk
-their wine; and they used to witness the games with garlands on their
-heads. But during the whole time that the games were going on, wine
-was continually being offered to them, and sweetmeats were constantly
-being brought round; and when the choruses entered, they were offered
-wine; and also when the exhibition was over, and they were departing,
-wine was offered to them again. And Pherecrates the comic poet bears
-witness to all these things, and to the fact that down to his own time
-the spectators were never left without refreshment." And Phanodemus
-says&mdash;"At the temple of Bacchus, which is in the Marshes (<ins title="Greek: en Limnais">ἐν
-Λίμναις</ins>), the Athenians bring wine, and mix it out of the cask for
-the god, and then drink of it themselves; on which account Bacchus is
-also called <ins title="Greek: Limnaios">Λιμναῖος</ins>,because the wine was first drunk at that festival
-mixed with water. On which account the fountains were called Nymphs and
-the Nurses of Bacchus, because the water being mingled with the wine
-increases the quantity of the wine.</p>
-
-<p>Accordingly, men being delighted with this mixture, celebrated Bacchus
-in their songs, dancing and invoking him under the names of Euanthes,
-and Dithyrambus, and Baccheutes, and Bromius." And Theophrastus, in his
-treatise on Drunkenness, says&mdash;"The nymphs are really the nurses of
-
-<span class="pagenum">[Pg 734]</span>
-
-Bacchus; for the vines, when cut, pour forth a great deal of moisture,
-and after their own nature weep." On which account Euripides says that
-one of the Horses of the Sun is</p>
-
-<div class="blockindent">
-&AElig;thops, who with his fervent heat doth ripen<br />
-Th' autumnal vines of sweetly flow'ring Bacchus,<br />
-From which men also call wine &AElig;thops (<ins title="Greek: aithopa oinon">αἴθοπα οἶνον</ins>).
-</div>
-
-<p>And Ulysses gave</p>
-
-<div class="blockindent">
-Twelve large vessels of unmix'd red wine,<br />
-Mellifluous, undecaying, and divine,<br />
-Which now (some ages from his race conceal'd)<br />
-The hoary sire in gratitude reveal'd.<br />
-Such was the wine, to quench whose fervent steam<br />
-Scarce twenty measures from the living stream<br />
-To cool one cup sufficed; the goblet crown'd,<br />
-Breathed aromatic fragrancies around.<a name="FNanchor_55" id="FNanchor_55"></a><a href="#Footnote_55" class="fnanchor">[55]</a>
-</div>
-
-<p>And Timotheus, in his Cyclops, says&mdash;</p>
-
-<div class="blockindent">
-He fill'd one cup, of well-turn'd iv'ry made,<br />
-With dark ambrosial drops of foaming wine;<br />
-And twenty measures of the sober stream<br />
-He poured in, and with the blood of Bacchus<br />
-Mingled fresh tears, shed by the weeping nymphs.
-</div>
-
-<p>14. And I know, my messmates, of some men who were proud, not so much
-of their wealth in money as of the possession of many cups of silver
-and gold; one of whom is Pytheas the Arcadian, of the town of Phigalea,
-who, even when dying, did not hesitate to enjoin his servants to
-inscribe the following verses on his tomb:&mdash;</p>
-
-<div class="blockindent">
-This is the tomb of Pytheas, a man<br />
-<span class="linespace1">Both wise and good, the fortunate possessor</span><br />
-Of a most countless number of fine cups,<br />
-<span class="linespace1">Of silver made, and gold, and brilliant amber.</span><br />
-These were his treasures, and of them he had<br />
-<span class="linespace1">A store, surpassing all who lived before him.</span>
-</div>
-
-<p>And Harmodius the Lepreatian mentions this fact in his treatise on
-the Laws and Customs subsisting in Phigalea. And Xenophon, in the
-eighth book of his Cyrop&aelig;dia, speaking of the Persians, writes as
-follows&mdash;"And also they pride themselves exceedingly on the possession
-of as many goblets as possible; and even if they have acquired them
-by notorious malpractices, they are not at all ashamed of so doing;
-for injustice and covetousness are carried on to a great degree among
-them." But &OElig;dipus cursed his sons on account of some drinking-cups (as
-the author of the Cyclic poem called the Thebaïs says), because they set
-before him a goblet which he had forbidden; speaking as follows:&mdash;</p>
-
-<p><span class="pagenum">[Pg 735]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-But the divine, the golden-hair'd hero,<br />
-Great Polynices, set before his father first<br />
-A silver table, beautifully wrought,<br />
-Whilome the property of th' immortal Cadmus;<br />
-And then he fill'd a beauteous golden cup<br />
-Up to the brim with sweet and fragrant wine;<br />
-But &OElig;dipus, when with angry eyes he saw<br />
-The ornaments belonging to his sire<br />
-Now set before him, felt a mighty rage,<br />
-Which glow'd within his breast, and straightway pour'd<br />
-The bitterest curses forth on both his sons,<br />
-(Nor were they by the Fury all unheard,)<br />
-Praying that they might never share in peace<br />
-The treasures of their father, but for ever<br />
-With one another strive in arms and war.
-</div>
-
-<p>15. And C&aelig;cilius the orator who came from Cale Acte, in his treatise
-on History, says that Agathocles the Great, when displaying his golden
-drinking-cups to his companions, said that he had got all these from
-the earthenware cups which he had previously made. And in Sophocles,
-in the Lariss&aelig;ans, Acrisius had a great many drinking-cups; where the
-tragedian speaks as follows:&mdash;</p>
-
-<div class="blockindent">
-And he proclaims to strangers from all quarters<br />
-A mighty contest, promising among them<br />
-Goblets well wrought in brass, and beauteous vases<br />
-Inlaid with gold, and silver drinking-cups,<br />
-Full twice threescore in number, fair to see.
-</div>
-
-<p>And Posidonius, in the twenty-sixth book of his Histories, says that
-Lysimachus the Babylonian, having invited Himerus to a banquet (who
-was tyrant not only over the people of Babylon, but also over the
-citizens of Seleucia), with three hundred of his companions, after
-the tables were removed, gave every one of the three hundred a silver
-cup, weighing four min&aelig;; and when he had made a libation, he pledged
-them all at once, and gave them the cups to carry away with them. And
-Anticlides the Athenian, in the sixteenth book of his Returns, speaking
-of Gra, who, with other kings, first led a colony into the island of
-Lesbos, and saying that those colonists had received an answer from
-the oracle, bidding them, while sailing, throw a virgin into the sea,
-as an offering to Neptune, proceeds as follows:&mdash;"And some people,
-who treat of the history and affairs of Methymna, relate a fable
-
-<span class="pagenum">[Pg 736]</span>
-
-about the virgin who was thrown into the sea; and say that one of the
-leaders was in love with her, whose name was Enalus, and that he dived
-down, wishing to save the damsel; and that then both of them, being
-hidden by the waves, disappeared. But that in the course of time, when
-Methymna had now become populous, Enalus appeared again, and related
-what had happened, and how it had happened: and said that the damsel
-was still abiding among the Nereids, and that he himself had become the
-superintendent of Neptune's horses; but that a great wave having been
-cast on the shore, he had swam with it, and so come to land: and he had
-in his hand a goblet made of gold, of such wondrous workmanship that
-the golden goblets which they had, when compared with his, looked no
-better than brass."</p>
-
-<p>16. And in former times the possession of drinking-cups was reckoned a
-very honourable thing. Accordingly, Achilles had a very superb cup as a
-sort of heirloom:&mdash;</p>
-
-<div class="blockindent">
-But, mindful of the gods, Achilles went<br />
-To the rich coffer in his shady tent,<br />
-(There lay the presents of the royal dame;)<br />
-From thence he took a bowl of antique frame,<br />
-Which never man had stain'd with ruddy wine,<br />
-Nor raised in offerings to the pow'rs divine,<br />
-But Peleus' son; and Peleus' son to none<br />
-Had raised in offerings but to Jove alone.<a name="FNanchor_56" id="FNanchor_56"></a><a href="#Footnote_56" class="fnanchor">[56]</a>
-</div>
-
-<p>And Priam, when offering ransom for his son, amid all his most
-beautiful treasures especially offers a very exquisitely wrought cup.
-And Jupiter himself, on the occasion of the birth of Hercules, thinks
-a drinking-cup a gift worthy to be given to Alcmena; which he, having
-likened himself to Amphitryon, presents to her:&mdash;</p>
-
-<div class="blockindent">
-And she received the gift, and on the bowl<br />
-Admiring gazed with much delighted soul.
-</div>
-
-<p>And Stesichorus says that the sun sails over the whole ocean in a bowl;
-in which also Hercules passed over the sea, on the occasion of his
-going to fetch the cows of Geryon. We are acquainted, too, with the cup
-of Bathycles the Arcadian, which Bathycles left behind him as a prize
-of wisdom to him who should be pronounced the best of those who were
-called the wise men.</p>
-
-<p><span class="pagenum">[Pg 737]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And a great many people have handled the cup of Nestor;
-for many have written books about it. And drinking-cups were favourites
-even among the Gods; at all events&mdash;</p>
-
-<div class="blockindent">
-They pledged each other in their golden cups.<a name="FNanchor_57" id="FNanchor_57"></a><a href="#Footnote_57" class="fnanchor">[57]</a>
-</div>
-
-<p>But it is a mark of a gentleman to be moderate in his use of wine, not
-drinking too greedily, nor drinking large draughts without drawing
-one's breath, after the fashion of the Thracians; but to mingle
-conversation with his cups, as a sort of wholesome medicine.</p>
-
-<p>17. And the ancients affixed a great value to such goblets as had
-any story engraved upon them; and in the art of engraving cups in
-this manner, a high reputation was enjoyed by Cimon and Athenocles.
-They used also drinking-cups inlaid with precious stones. And
-Menander, somewhere or other, speaks of drinking-cups turned by the
-turning-lathe, and chased; and Antiphanes says&mdash;</p>
-
-<div class="blockindent">
-And others drain with eager lips the cup,<br />
-Full of the juice of ancient wine, o'ershadow'd<br />
-With sparkling foam,&mdash;the golden-wrought rich cup,<br />
-Which circled round they raised: one long, deep draught<br />
-They drain, and raise the bottom to the skies.
-</div>
-
-<p>And Nicomachus says to some one&mdash;</p>
-
-<div class="blockindent">
-O you, who . . . . . and vomit golden . . . .
-</div>
-
-<p>And Philippides says&mdash;</p>
-
-<div class="blockindent">
-Could you but see the well-prepared cups,<br />
-All made of gold, my Trophimus; by heaven,<br />
-They are magnificent! I stood amazed<br />
-When I beheld them first. Then there were also<br />
-Large silver cups, and jugs larger than I.
-</div>
-
-<p>And Parmenio, in his letter to Alexander, summing up the spoils of
-the Persians, says, "The weight of goblets of gold is seventy-three
-Babylonian talents, and fifty-two min&aelig;.<a name="FNanchor_58" id="FNanchor_58"></a><a href="#Footnote_58" class="fnanchor">[58]</a>
-The weight of goblets inlaid with precious stones, is fifty-six
-Babylonian talents, and thirty-four min&aelig;."</p>
-
-<p>18. And the custom was, to put the water into the cup first, and the
-wine afterwards. Accordingly, Xenophanes says&mdash;</p>
-
-<p><span class="pagenum">[Pg 738]</span></p>
-
-<div class="blockindent">
-And never let a man a goblet take,<br />
-And first pour in the wine; but let the water<br />
-Come first, and after that, then add the wine.
-</div>
-
-<p>And Anacreon says&mdash;</p>
-
-<div class="blockindent">
-Bring me water&mdash;bring me wine,<br />
-Quick, O boy; and bring, besides,<br />
-Garlands, rich with varied flowers;<br />
-And fill the cup, that I may not<br />
-Engage in hopeless strife with love.
-</div>
-
-<p>And before either of them Hesiod had said&mdash;</p>
-
-<div class="blockindent">
-Pour in three measures of the limpid stream,<br />
-Pure from an everflowing spring; and then<br />
-Add a fourth cup of sacred rosy wine.
-</div>
-
-<p>And Theophrastus says&mdash;"The ancient fashion of the mixture of wine was
-quite opposite to the way in which it is managed at the present day;
-for they were not accustomed to pour the water on the wine, but the
-wine on the water, in order, when drinking, not to have their liquor
-too strong, and in order also, when they had drunk to satiety, to
-have less desire for more. And they also consumed a good deal of this
-liquor, mixed as it was, in the game of the cottabus."</p>
-
-<p>19. Now of carvers of goblets the following men had a high
-reputation,&mdash;Athenocles, Crates, Stratonicus, Myrmecides the Milesian,
-Callicrates the Laced&aelig;monian, and Mys; by which last artist we have
-seen a Heraclean cup, having most beautifully wrought on it the capture
-of Troy, and bearing also this inscription&mdash;</p>
-
-<div class="blockindent">
-The sketch was by Parrhasius;&mdash;by Mys<br />
-<span class="linespace1">The workmanship; and now I represent</span><br />
-The lofty Troy, which great Achilles took.
-</div>
-
-<p>20. Now among the Cretans, the epithet <ins title="Greek: kleinos">κλεινὸς</ins>, illustrious,
-is often given to the objects of one's affection. And it is a matter
-of great desire among them to carry off beautiful boys; and among them
-it is considered discreditable to a beautiful boy not to have a lover.
-And the name given to the boys who are carried off in that manner is <ins title="Greek: parastathentes">παρασταθέντες</ins>.
-And they give to the boy who has been carried
-off a robe, and an ox, and a drinking-cup. And the robe they wear even
-when they are become old, in order to show that they have been <ins title="Greek: kleinoi">κλεινοί</ins>.</p>
-
-21. You see that when men drink, they then are rich;<br />
-They do whate'er they please,&mdash;they gain their actions,<br />
-They're happy themselves, and they assist their friends.
-</div>
-
-<p><span class="pagenum">[Pg 739]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>For amusing oneself with wine exalts, and cherishes, and elevates the
-mind, since it inflames and arouses the soul, and fills it with lofty
-thoughts, as Pindar says&mdash;</p>
-
-<div class="blockindent">
-When the sad, laborious cares<br />
-Flee from the weary hearts of men,<br />
-And in the wide, expansive ocean<br />
-Of golden wealth we all set sail,<br />
-Floating towards the treacherous shore.<br />
-E'en he who is poor, is rich when he<br />
-Has fill'd his soul with rosy wine;<br />
-And he who's rich . . . . .
-</div>
-
-<p>And then he goes on&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace7">becomes elated</span><br />
-Beneath the glad dominion of the vine.
-</div>
-
-<p>22. There is a kind of drinking-cup also called ancyla, or curved; a
-kind especially useful for the play of the cottabus. Cratinus says&mdash;</p>
-
-<div class="blockindent">
-'Tis death to drink of wine when water's mix'd:<br />
-But she took equal shares, two choes full<br />
-Of unmix'd wine, in a large ancyla:<br />
-And calling on her dear Corinthian lover<br />
-By name, threw in his honour a cottabus.
-</div>
-
-<p>And Bacchylides says&mdash;</p>
-
-<div class="blockindent">
-When she does throw to the youths a cottabus<br />
-From her ancyla, stretching her white arm forth.
-</div>
-
-<p>And it is with reference to this ancyla that we understand the
-expression of &AElig;schylus&mdash;</p>
-
-<div class="blockindent">
-The cottabus of th' ancyla (<ins title="Greek: ankylêtous kottabous">ἀγκυλήτους κοττάβους</ins>).
-</div>
-
-<p>Spears are also called <ins title="Greek: ankylêta">ἀγκύλητα</ins>, or curved; and also <ins title="Greek: mesankyla">μεσάγκυλα</ins>, held
-by a string in the middle. There is also the expression <ins title="Greek: ap' ankylês">ἀπ᾽ ἀγκύλης</ins>,
-which means, from the right hand. And the cup is called <ins title="Greek: ankylê">ἀγκύλη</ins>, from
-the fact that the right hand is curved, in throwing the cottabus from
-it. For it was a matter to which great attention was paid by the ancients&mdash;
-namely, that of throwing the cottabus dexterously and gracefully. And
-men in general prided themselves more on their dexterity in this than
-in throwing the javelin skilfully. And this got its name from the
-manner in which the hand was brandished in throwing the cottabus, when
-they threw it elegantly and dexterously into the cottabium. And they
-also built rooms especially designed for this sport.</p>
-
-<p>23. In Timachides there is also a kind of drinking-cup mentioned,
-called the &aelig;acis.</p>
-
-<p><span class="pagenum">[Pg 740]</span></p>
-
-<p> There is another kind also, called the <ins title="Greek: akatos">ἄκατος</ins>,or boat, being shaped
-like a boat. Epicrates sayss&mdash;</p>
-
-<div class="blockindent">
-Throw down th' acatia,
-</div>
-
-<p>(using here the diminutive form,)</p>
-
-<div class="blockindent">
-<span class="linespace8">and take instead</span><br />
-The larger goblets; and the old woman lead<br />
-Straight to the cup; . . . the younger maiden . . . .<br />
-. . . . . . . fill it; have your oar<br />
-All ready, loose the cables, bend the sails.
-</div>
-
-<p>Among the Cyprians there is also a kind of cup called the aotus, as
-Pamphilus tells us: and Philetas says, this is a cup which has no ears
-(<ins title="Greek: ôtous">ὤτους</ins>).</p>
-
-<p>There is also a kind of cup called aroclum, which is mentioned by
-Nicander the Colophonian.</p>
-
-<p>24. The cup called <ins title="Greek: aleison">ἄλεισον</ins>, is the same as that called <ins title="Greek: depas">δέπας</ins>. Homer,
-in his Odyssey, speaking of Pisistratus, says&mdash;</p>
-
-<div class="blockindent">
-In a rich golden cup he pour'd the wine;<a name="FNanchor_59" id="FNanchor_59"></a><a href="#Footnote_59" class="fnanchor">[59]</a>
-</div>
-
-<p>and proceeding, he says, in the same manner&mdash;</p>
-
-<div class="blockindent">
-To each a portion of the feast he bore,<br />
-And held the golden goblet (<ins title="Greek: aleison">ἄλεισον</ins>) foaming o'er;
-</div>
-
-<p>and presently afterwards he says&mdash;</p>
-
-<div class="blockindent">
-And gave the goblet (<ins title="Greek: depas">δέπας</ins>) to Ulysses' son.
-</div>
-
-<p>And, accordingly, Asclepiades the Myrlean says—"The <ins title="Greek: depas">δέπας</ins> appears
-to me to have been much of the same shape as the <ins title="Greek: phialê">φιάλη</ins>. For men make
-libations with it. Accordingly, Homer says, <ins title="Greek: depas">δέπαϛ</ins>&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace6">The cup which Peleus' son</span><br />
-Had raised in offerings to Jove alone.
-</div>
-
-<p>And it is called <ins title="Greek: depas">δέπας</ins>, either because it is given to all (<ins title="Greek: didotai
-pasi">δίδοται πᾶσι</ins>) who wish to make libations, or who wish to drink; or because it
-has two ears (<ins title="Greek: dyo ôpas">δύο ὦπας</ins>), for ὦπες must be the same as ὦτα. And it has
-the name of <ins title="Greek: aleison">ἄλεισον</ins>, either from being very smooth (<ins title="Greek: agan leion">ἄγαν λεῖον</ins>), or
-because the liquor is collected (<ins title="Greek: halizetai">ἁλίζεται</ins>) in it. And that it had two
-ears is plain&mdash;</p>
-
-<div class="blockindent">
-High in his hands he rear'd the golden bowl<br />
-By both its ears.
-</div>
-
-<p><span class="pagenum">[Pg 741]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>But when he applies the word <ins title="Greek: amphikypellon">ἀμφικύπελλον</ins> to it, he means nothing more
-than <ins title="Greek: amphikyrton">ἀμφίκυρτον</ins> curved on both sides.” But Silenus interprets the word
-<ins title="Greek: amphikypellon">ἀμφικύπελλον</ins> to mean devoid of ears, while others say that <ins title="Greek: amphi">ἀμφὶ</ins> here is
-equivalent to <ins title="Greek: peri">περὶ</ins>, and that it means a cup which you may put to your
-mouth all round, at any part of it. But Parthenius says that it
-means that the ears are curved (<ins title="Greek: perikekyrtôsthai">περικεκυρτῶσθαι</ins>), for that is
-synonymous with <ins title="Greek: kyrtos">κυρτός</ins>. But Anicetus says that the <ins title="Greek: kypellon">κύπελλον</ins> is a
-kind of cup (<ins title="Greek: phialê">φίαλη</ins>), and that the word <ins title="Greek: amphikypellon">ἀμφικύπελλον</ins> is equivalent to
-<ins title="Greek: hyperphialon">ὑπερφίαλον</ins>, that is to say, superb and magnificent; unless, indeed,
-any one chooses to interpret the word <ins title="Greek: aleison">ἄλεισον</ins> as something very highly
-ornamented, and therefore not at all smooth (<ins title="Greek: a">α</ins>, <ins title="Greek: leion">λεῖον</ins>). And Pisander
-says, Hercules gave Telamon a cup (<ins title="Greek: aleison">ἄλεισον</ins>) as the prize of his
-preeminent valour in the expedition against Troy.</p>
-
-<p>25. There is also a kind of cup called the horn of Amalthea, and
-another called <ins title="Greek: eniautos">ἐνιαυτὸς</ins>, or the year.</p>
-
-<p>There is also a kind of cup made of wood, called <ins title="Greek: amphôtis">ἄμφωτις</ins>,
-which Philetas says that the countrymen use, who milk their cattle into
-it, and then drink the milk.</p>
-
-<p>There is also a kind of drinking called <ins title="Greek: amystis">ἄμυστις</ins>, when any one drinks a
-long draught without taking breath and without winking (<ins title="Greek: mê mysanta">μὴ μύσαντα</ins>).
-And they give the same name to the goblets from which it is easy to
-drink in this manner. And they also use a verb (<ins title="Greek: ekmystizô">ἐκμυστίζω</ins>) for drinking
-without taking breath, as Plato the comic poet says&mdash;</p>
-
-<div class="blockindent">
-And opening a fair cask of fragrant wine,<br />
-He pours it straight into the hollow cup;<br />
-And then he drank it sheer and not disturb'd,<br />
-And drain'd it at one draught (<ins title="Greek: exemystise">ἐξεμύστισε</ins>).
-</div>
-
-<p>And they also drank the <ins title="Greek: TamystisEXT">ἄμυστις</ins> draught to an accompaniment of
-music; the melody being measured out according to the quickness of the
-time; as Ameipsias says&mdash;</p>
-
-<div class="blockindent">
-Gentle musician, let that dulcet strain<br />
-Proceed; and, while I drink this luscious draught,<br />
-Play you a tune; then you shall drink yourself.<br />
-For mortal man has no great wants on earth,<br />
-Except to love and eat;&mdash;and you're too stingy.
-</div>
-
-<p>26. There is also a kind of cup called Antigonis, from the name of king
-Antigonus: like the Seleucis from king Seleucus; and the Prusis, from
-king Prusias.</p>
-
-<p>There is also a kind of cup known in Crete, and called anaph&aelig;a, which
-they use for hot drinks.</p>
-
-<p>There is also a kind of cup called aryballus. This kind of cup is wider
-at the bottom, and contracted at top like a purse when it is drawn
-together; and, indeed, some people call purses <ins title="Greek: aryballoi">ἀρύβαλλοι</ins>,
-from their resemblance to this kind of cup. Aristophanes says, in his
-Knights&mdash;</p>
-
-<p><span class="pagenum">[Pg 742]</span></p>
-
-<div class="blockindent">
-<span class="linespace8">He pour'd upon his head</span><br />
-Ambrosia from a holy cup (<ins title="Greek: aryballos">ἀρύβαλλος</ins>).
-</div>
-
-<p>And the aryballus is not very different from the arystichus, being
-derived from the verbs <ins title="Greek: arytô">ἀρύτω</ins> and <ins title="Greek: ballô">βάλλω</ins>;
-they also call a jug <ins title="Greek: arystis">ἄρυστις</ins>.
-Sophocles says&mdash;</p>
-
-<div class="blockindent">
-You are most accursed of all women,<br />
-Who come to supper with your <ins title="Greek: arysteis">ἀρύστεις</ins>.
-</div>
-
-<p>There is also a city of the Ionians called arystis.</p>
-
-<p>There is another kind of cup called argyris, which is not necessarily
-made of silver. Anaxilas says&mdash;</p>
-
-<div class="blockindent">
-And drinking out of golden argyrides.
-</div>
-
-<p>27. Then batiacium, labronius, tragelaphus, pristis, are all names of
-different kinds of cups. The batiaca is a Persian goblet. And among the
-letters of the great Alexander to the Satraps of Asia there is inserted
-one letter in which the following passage occurs:&mdash;"There are three
-batiac&aelig; of silver-gilt, and a hundred and seventy-six silver condya;
-and of these last thirty-three are gilt. There is also one silver
-tigisites, and thirty-two silver-gilt mystri. There is one silver
-vegetable dish, and one highly wrought wine-stand of silver ornamented
-in a barbaric style. There are other small cups from every country,
-and of every kind of fashion, to the number of twenty-nine: and other
-small-sized cups called rhyta, adbatia, and Lycurgi, all gilt, and
-incense-burners and spoons."</p>
-
-<p>There is a cup used by the Alexandrians named bessa, wider in the lower
-parts, and narrow above.</p>
-
-<p>28. There is also a kind of cup called baucalis: and this, too, is
-chiefly used in Alexandria, as Sopater the parodist says&mdash;</p>
-
-<div class="blockindent">
-A baucalis, with four rings mark'd on it.
-</div>
-
-<p>And in another passage he says&mdash;</p>
-
-<div class="blockindent">
-'Tis sweet for men to drink (<ins title="Greek: katabaukalisai">καταβαυκαλίσαι</ins>)<br />
-Cups of the juice by bees afforded,<br />
-At early dawn, when parch'd by thirst,<br />
-Caused by too much wine overnight.
-</div>
-
-<p><span class="pagenum">[Pg 743]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And the men in Alexandria, it is said, have a way of working crystal,
-forming it often into various shapes of goblets, and imitating in this
-material every sort of earthenware cup which is imported from any
-possible country. And they say that Lysippus the statuary, wishing to
-gratify Cassander, when he was founding the colony of Cassandria, and
-when he
-conceived the ambition of inventing some peculiar kind of utensil in
-earthenware, on account of the extraordinary quantity of Mendean wine
-which was exported from the city, took a great deal of pains with that
-study, and brought Cassander a great number of cups of every imaginable
-fashion, all made of earthenware, and taking a part of the pattern of
-each, thus made one goblet of a design of his own.</p>
-
-<p>29. There is also a kind of cup called bicus. Xenophon, in
-the first book of his Anabasis, says:&mdash;
-"And Cyrus sent him a number of goblets (<ins title="Greek: bikous">βίκους</ins>) of wine half full;
-and it is a cup of a flat shallow shape, like a <ins title="Greek: phialê">φιάλη</ins>, according to the
-description given of it by Pollux the Parian.</p>
-
-<p>There is another kind of cup called the bombylius; a sort of Rhodian
-Thericlean cup; concerning the shape of which Socrates says,&mdash;"Those
-who drink out of the phiale as much as they please will very soon give
-over; but those who drink out of a bombylius drink by small drops."
-There is also an animal of the same name.</p>
-
-<p>There is also a kind of drinking-cup called the bromias, in form like
-the larger kind of scyphus.</p>
-
-<p>30. There is another kind called the lettered cup, having writing
-engraved round it. Alexis says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Shall I describe to you the appearance first</span><br />
-O' the cup you speak of? Know, then, it was round;<br />
-Exceeding small; old, sadly broken too<br />
-About the ears; and all around the brim<br />
-Were carved letters.<br />
-<span class="linespace7_5"><i>B.</i> Were there those nineteen</span><br />
-Engraved in gold,&mdash;To Jupiter the Saviour?<a name="FNanchor_60" id="FNanchor_60"></a><a href="#Footnote_60" class="fnanchor">[60]</a><br />
-<span class="linespaceneg1_2"><i>A.</i> Those, and no others.</span>
-</div>
-
-<p>And we have seen a lettered cup of this kind lying at Capua in
-Campania, in the temple of Diana; covered with writing taken from the
-poems of Homer, and beautifully engraved; having the verses inlaid
-in golden characters, like the drinking-cup of Nestor. And Ach&aelig;us
-the tragic poet, in his Omphale, himself also represents the Satyrs
-speaking in the following manner about a lettered drinking-cup&mdash;</p>
-
-<div class="blockindent">
-And the god's cup long since has call'd me,<br />
-Showing this writing,&mdash;delta, then iota,<br />
-The third letter was omega, then nu,<br />
-
-<span class="pagenum">[Pg 744]</span>
-
-Then u came next, and after that a sigma<br />
-And omicron were not deficient.
-</div>
-
-<p>But in this passage we want the final <ins title="Greek: u">υ</ins> which ought to have
-ended the word. Since all the ancients used the omicron not only with
-the power which it has now, but also when they meant to indicate the
-diphthong <ins title="Greek: ou">ου</ins> they wrote it by <ins title="Greek: o">ο</ins> only. And they did
-the same when they wished to write the vowel <ins title="Greek: e">ε</ins>, whether it is
-sounded by itself, or when they wish to indicate the diphthong <ins title="Greek: ei">ει</ins>
-by the addition of iota. And accordingly, in the above-cited
-verses, the Satyrs wrote the final syllable of the genitive case
-<ins title="Greek: Dionysou">Διονύσου</ins> with <ins title="Greek: o">ο</ins> only; as being short to engrave: so
-that we are in these lines to understand the final upsilon, so as to
-make the whole word <ins title="Greek: Dionysou">Διονύσου</ins>. And the Dorians called sigma
-san; for the musicians, as Aristoxenus often tells us, used to avoid
-saying sigma whenever they could, because it was a hard-sounding
-letter, and unsuited to the flute; but they were fond of using the
-letter rho, because of the ease of pronouncing it. And the horses
-which have the letter <ins title="Greek: S">Σ</ins> branded on them, they call samphoras.
-Aristophanes, in his Clouds, says&mdash;</p>
-
-<div class="blockindent">
-Neither you, nor the carriage-horse, nor samphoras.
-</div>
-
-<p>And Pindar says&mdash;</p>
-
-<div class="blockindent">
-Before long series of songs were heard,<br />
-And the ill-sounding san from out men's mouths.
-</div>
-
-<p>And Eubulus also, in his Neottis, speaks of a lettered cup as being
-called by that identical name, saying&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Above all things I hate a letter'd cup,</span><br />
-Since he, my son, the time he went away,<br />
-Had such a cup with him.<br />
-<span class="linespace9_75"><i>B.</i> There are many like it.</span>
-</div>
-
-<p>31. There is a kind of cup also called gyala. Philetas, in his
-Miscellanies, says that the Megarians call their cups gyal&aelig;. And
-Parthenius, the pupil of Dionysius, in the first book of his
-Discussions upon Words found in the Historians, says&mdash;"The gyala is a
-kind of drinking-cup, as Marsyas the priest of Hercules writes, where
-he says, 'Whenever the king comes into the city, a man meets him having
-a cup (<ins title="Greek: gyalên">γυάλην</ins>) full of wine; and the king takes it, and pours
-a libation from it.'"</p>
-
-<p><span class="pagenum">[Pg 745]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>32. There is another sort of cup called the deinus. And that this is
-the name of a cup we are assured by Dionysius of Sinope, in his Female
-Saviour, where he gives a catalogue of the names of cups, and mentions
-this among them, speaking as follows&mdash;</p>
-
-<div class="blockindent">
-And as for all the kinds of drinking-cups,<br />
-Lady, all fair to see,&mdash;dicotyli,<br />
-Tricotyli besides, the mighty deinus,<br />
-Which holds an entire measure, and the cymbion,<br />
-The scyphus and the rhytum; on all these<br />
-The old woman keeps her eyes, and minds nought else.
-</div>
-
-<p>And Cleanthes the philosopher, in his book on Interpretation, says,
-that the cups called the Thericlean, and that called the Deinias, are
-both named from the original makers of them. And Seleucus, saying that
-the deinus is a kind of cup, quotes some lines of Stratis, from his
-Medea&mdash;</p>
-
-<div class="blockindent">
-Dost know, O Creon, what the upper part<br />
-Of your head doth resemble? I can tell you:<br />
-'Tis like a deinus turned upside down.
-</div>
-
-<p>And Archedicus, in his Man in Error, introducing a servant speaking of
-some courtesans, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I lately introduced a hook-nosed woman,</span><br />
-Her name Nicostrata; but surnamed also<br />
-Scotodeina, since (at least that is the story)<br />
-She stole a silver deinus in the dark.<br />
-<span class="linespaceneg1_2"><i>B.</i> A terrible thing (<ins title="Greek: deinon">δεινὸν</ins>), by Jove; a terrible thing!</span>
-</div>
-
-<p>The deinus is also the name of a kind of dance, as Apollophanes tells
-us in his Dalis, where he says&mdash;</p>
-
-<div class="blockindent">
-A strange thing (<ins title="Greek: deinon">δεινὸν</ins>) is this deinus and calathiscus.
-</div>
-
-<p>And Telesilla the Argive calls a threshing-floor also <ins title="Greek: deinos">δεῖνος</ins>.
-And the Cyren&aelig;ans give the same name to a foot-tub, as Philetas tells
-us in his Attic Miscellanies.</p>
-
-<p>33. There is also a kind of drinking-cup called <ins title="Greek: depastron">δέπαστρον</ins>.
-Silenus and Clitarchus, in their Dialects, say that this is a name
-given to drinking-cups among the Clitorians; but Antimachus the
-Colophonian, in the fifth book of his Thebais, says&mdash;</p>
-
-<div class="blockindent">
-And carefully they all commands obey'd<br />
-Which wise Adrastus laid on them. They took<br />
-A silver goblet, and they pour'd therein<br />
-Water, and honey pure, compounding deftly;<br />
-And quickly then they all distributed<br />
-The cups (<ins title="Greek: depastra">δέπαστπα</ins>) among the princes of the Greeks,<br />
-Who there were feasting; and from a golden jug<br />
-They pour'd them wine for due libations.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-Let others bring the bowl of solid silver,<br />
-
-<span class="pagenum">[Pg 746]</span>
-
-Or golden cups (<ins title="Greek: depastra">δέπαστρα</ins>), which in my halls are stored.
-</div>
-
-<p>And immediately afterwards he says&mdash;</p>
-
-<div class="blockindent">
-And golden cups (<ins title="Greek: depastra">δέπαστρα</ins>), and a pure untouch'd vessel<br />
-Of honey sweet, which will be best for him.
-</div>
-
-<p>34. There is also a kind of cup called <ins title="Greek: daktylôton">δακτυλωτὸν</ins>, with
-finger-like handles; and it is called so by Ion, in the Agamemnon&mdash;</p>
-
-<div class="blockindent">
-And you shall have a gift worth running for,<br />
-A finger-handled cup, not touch'd by fire,<br />
-The mighty prize once given by Pelias,<br />
-And by swift Castor won.
-</div>
-
-<p>But by this expression Epigenes understands merely having two ears,
-into which a person could put his fingers on each side. Others, again,
-explain it as meaning, having figures like fingers engraved all round
-it; or having small projections like the Sidonian cups;&mdash;or, again,
-some interpret the word as meaning merely smooth. But when he says,
-untouched by fire, that has the same meaning as Homer's phrase&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: apyron katethêke lebêta">ἄπυρον κατέθηκε λέβητα</ins>,
-</div>
-
-<p>meaning a caldron fit for the reception of cold water, or suitable for
-drinking cold drinks out of. But by this expression some understand
-a horn; and about the Molossian district the oxen are said to have
-enormous horns; and the way in which they are made into cups is
-explained by Theopompus: and it is very likely that Pelias may have had
-cups made of these horns; and Iolcos is near the Molossian district,
-and it was at Iolcos that these contests spoken of were exhibited by
-Pelias.&mdash;"But," says Didymus, in his Explanation of the play here
-spoken of, "it is better to say that Ion misunderstood Homer's words,
-where he says&mdash;</p>
-
-<div class="blockindent">
-And for the fifth he gave a double bowl,<br />
-Which fire had never touch'd;
-</div>
-
-<p>for he fancied that this meant a drinking-cup, while it was in reality
-a large flat vessel made of brass in the form of a caldron, suitable to
-receive cold water. And he has spoken of the dactylotus cup, as if it
-were a goblet that had a hollow place all round the inside of it, so
-as to be taken hold of inside by the fingers of the drinkers. And some
-say that the cup which has never been touched by fire means a cup of
-horn; for that that is not worked by the agency of fire. And perhaps a
-man might call a <ins title="Greek: phialê">φιάλη</ins> a drinking-cup by a metaphorical use
-of the word." But Philemon, in his treatise on Attic Nouns and Attic
-Dialects, under the word <ins title="Greek: kalpis">καλπὶς</ins> says, "The dactylotus cup is
-the same as the two-headed cup into which a person can insert his
-fingers on both sides. But some say that
-it is one which has figures in the shape of fingers carved all round
-it."</p>
-
-<p><span class="pagenum">[Pg 747]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>35. There is also the elephant; and this was the name of a kind of cup,
-as we are told by Damoxenus, in the Man who laments himself&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> If that is not enough, here is the boy</span><br />
-Bringing the elephant.<br />
-<span class="linespace8_25"><i>B.</i> In God's name tell me,</span><br />
-What beast is that?<br />
-<span class="linespace7"><i>A.</i> 'Tis a mighty cup,</span><br />
-Pregnant with double springs of rosy wine,<br />
-And able to contain three ample measures:<br />
-The work of Alcon. When I was at Cypseli,<br />
-Ad&aelig;us pledged me in this self-same cup.
-</div>
-
-<p>And Epinicus also mentions this cup, in his Supposititious Damsels; and
-I will quote his testimony when I come to speak of the rhytum.</p>
-
-<p>36. There is another kind of cup called the Ephebus. And Philemon the
-Athenian, in his treatise on Attic Nouns and Attic Dialects, says that
-this cup is also called the embasicoitas; but Stephanus the comic poet,
-in his Friend of the Laced&aelig;monians, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg2"><i>Sos.</i> The king then pledged him in a certain village.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> A wondrous thing. What can you mean? Is this</span><br />
-A kind of goblet?<br />
-<span class="linespace6_5"><i>Sos.</i> No; I mean a village</span><br />
-Near Thyria.<br />
-<span class="linespaceneg1_2"><i>B.</i> Why, my whole thoughts were borne</span><br />
-Off to the Rhodian cups, O Sosia,<br />
-And to those heavy bowls they call ephebi.
-</div>
-
-<p>37. There are also some cups which are called <ins title="Greek: hêdypotides">ἡδυποτίδες</ins>.
-"These," says Lynceus the Samian, "were made by the Rhodians in
-emulation of the Thericlean goblets which were in use at Athens. But
-as the Athenians, on account of the great weight of metal employed
-in them, only made this shape for the use of the richer classes,
-the Rhodians made theirs so light that they were able to put these
-ornaments within the reach even of the poor. And Epigenes mentions
-them, in his Heroine, in these words&mdash;</p>
-
-<div class="blockindent">
-A psycter, and a cyathus, and cymbia,<br />
-Four rhyta, and three hedypotides,<br />
-A silver strainer, too.
-</div>
-
-<p>And Semus, in the fifth book of his Delias, says that there is among
-
-<span class="pagenum">[Pg 748]</span>
-
-the offerings at Delos a golden hedypotis, the gift of Echenica, a
-woman of the country, whom he mentions also, in his eighth book. And
-Cratinus the younger says, using the diminutive form,&mdash;</p>
-
-<div class="blockindent">
-And Archephon had twelve <ins title="Greek: hêdypotia">ἡδυπότια</ins>.
-</div>
-
-<p>38. There was another kind of cup called the Herculeum. Pisander, in
-the second book of his Herculead, says that the cup in which Hercules
-sailed across the ocean belonged to the Sun; and that Hercules received
-it from Oceanus for that purpose. But, perhaps, as the hero was fond of
-large cups, the poets and historians jesting because of the great size
-of this one, invented the fable of his having gone to sea in a cup.
-But Panyasis, in the first book of his Herculead, says that Hercules
-obtained the cup of the Sun from Nereus, and sailed even to Erythea in
-it. And we have said before that Hercules was one of the inordinate
-drinkers. And that the sun was borne on towards his setting in a cup,
-Stesichorus tells us, where he says&mdash;</p>
-
-<div class="blockindent">
-And then the Sun, great Hyperion's offspring,<br />
-Embarked in his golden cup, that he<br />
-Might cross the ocean's wide expanse, and come<br />
-To the deep foundations of immortal Night;<br />
-To his fond mother, and his virgin bride,<br />
-And his dear children. And the son of Jove<br />
-<span class="linespace5">Came to the grove</span><br />
-<span class="linespace3">Shaded with laurels and with bays.</span>
-</div>
-
-<p>And Antimachus speaks thus&mdash;</p>
-
-<div class="blockindent">
-And then the most illustrious Erythea<br />
-Sent the Sun forth in a convenient cup.
-</div>
-
-<p>And &AElig;schylus, in his Daughters of the Sun, says&mdash;</p>
-
-<div class="blockindent">
-There in the west is found the golden cup,<br />
-Great Vulcan's work, your father's property,<br />
-In which he's borne along his rapid course<br />
-O'er the dark waters of the boundless sea.<br />
-When, his work done, he flies before dark Night,<br />
-Borne on her black-horsed chariot.
-</div>
-
-<p>39. And Mimnermus, in his Nannus, says that the Sun when asleep is
-borne round to the east, lying on a golden bed which was made for this
-express purpose by Vulcan; by which enigmatical statement hie indicates
-the hollow form of the cup; and he speaks thus&mdash;</p>
-
-<p><span class="pagenum">[Pg 749]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-For the Sun labours every day, nor ever<br />
-<span class="linespace1">Do he or his fleet steeds know pleasing rest</span><br />
-From that bright hour when the rosy Morn,<br />
-<span class="linespace1">Leaving her ocean-bed, mounts up to heaven.</span><br />
-For all across the sea, a lovely bed<br />
-<span class="linespace1">Of precious gold, the work of Vulcan's hands,</span><br />
-Conveys the god; passing on rapid wings<br />
-<span class="linespace1">Along the water, while he sleeps therein,</span><br />
-From the bright region of th' Hesperides,<br />
-<span class="linespace1">To th' Ethiopian shore, where his swift car</span><br />
-And fiery horses wait within their stalls<br />
-<span class="linespace1">Till bright Aurora comes again and opes</span><br />
-Her rosy portals. Then Hyperion's son<br />
-<span class="linespace1">Ascends again his swift untiring car.</span>
-</div>
-
-<p>But Theolytus, in the second book of his Annals, says that the Sun
-crosses the sea in a cup, and that the first person who invented this
-statement was the author of the poem called the Battle of the Titans.
-And Pherecydes, in the third book of his Histories, having previously
-spoken about the ocean, adds&mdash;"But Hercules drew his bow against him,
-as if he meant to shoot him: and the Sun bade him desist, and so he,
-being afraid, did desist. And in return for his forbearance, the Sun
-gave him the golden cup in which he himself used to travel with his
-horses when he has set, going all night across the ocean to the east,
-where he again rises. And so then Hercules went in this cup to Erythea.
-And when he was at sea, Oceanus, to tempt him, appeared to him in
-visible form, tossing his cup about in the waves; and he then was on
-the point of shooting Oceanus; but Oceanus being frightened desired him
-to forbear."</p>
-
-<p>40. There is also a cup of the name of ethanion. Hellanicus, in his
-account of the History and Manners of the Egyptians, writes thus—"In
-the houses of the Egyptians are found a brazen <ins title="Greek: phialê">φιάλη</ins>, and a brazen
-<ins title="Greek: kyathos">κύαθος</ins>, and a brazen <ins title="Greek: êthanion">ἠθάνιον</ins>."</p>
-
-<p>There is another kind called hemitomus; a sort of cup in use among the
-Athenians, so called from its shape; and it is mentioned by Pamphilus,
-in his Dialects.</p>
-
-<p>41. Then there is the cup called the thericlean cup; this kind is
-depressed at the sides, sufficiently deep, having short ears, as being
-of the class of cup called <ins title="Greek: êthanion">κύλιξ</ins>.<a name="FNanchor_61" id="FNanchor_61"></a><a href="#Footnote_61" class="fnanchor">[61]</a> And, perhaps, it is out
-of a thericlean cup that Alexis, in his Hesione, represents Hercules to
-be drinking, when he speaks thus&mdash;</p>
-
-<p><span class="pagenum">[Pg 750]</span></p>
-
-<div class="blockindent">
-And when he had, though scarcely, come t' himself,<br />
-He begg'd a cup of wine (<ins title="Greek: kylika">κύλικα</ins>), and when he'd got it,<br />
-He drank down frequent draughts, and drain'd it well;<br />
-And, as the proverb says, the man sometimes<br />
-Is quite a bladder, and sometimes a sack.
-</div>
-
-<p>And that the thericlean cup belongs to the class <ins title="Greek: kylix">κύλιξ</ins> is plainly
-stated by Theophrastus, in his History of Plants. For speaking of the
-turpentine-tree, be says—“And thericlean cups (<ins title="Greek: kylikes thêrikleioi">κύλικες θηρίκλειοι</ins>)
-are turned of this wood, in such a manner that no one can distinguish
-them from earthenware ones." And Thericles the Corinthian is said to
-have been the first maker of this kind of cup, and he was a potter
-originally, and it is after him that they have their name; and he lived
-about the same time as Aristophanes the comic poet. And Theopompus
-speaks of this cup, in his Nemea, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Come hither you, you faithful child of Thericles,</span><br />
-You noble shape, and what name shall we give you<br />
-Are you a looking-glass of nature? If<br />
-You were but full, then I could wish for nothing<br />
-Beyond your presence. Come then&mdash;<br />
-<span class="linespace14_25"><i>B.</i> How I hate you,</span><br />
-You old Theolyta.<br />
-<span class="linespace7"><i>A.</i> Old dost thou call me, friend?</span><br />
-<span class="linespaceneg1_2"><i>B.</i> What can I call you else? but hither come,</span><br />
-Let me embrace you; come to your fellow-servant:<br />
-Is it not so?<br />
-<span class="linespace4"><i>A.</i> . . . . . . . . . . . . . . you try me.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> See here I pledge you in fair friendship's cup.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> And when you've drunk your fill, then hand the cup</span><br />
-Over to me the first.
-</div>
-
-<p>But Cleanthes, in his treatise on Interpretation, says&mdash;"And as for all
-these inventions, and whatever others there are of the same kind, such
-as the thericlean cup, the deinias, the iphicratis, it is quite plain
-that these, by their very names, indicate their inventors. And the same
-appears to be the case even now. And if they fail to do so, the name
-must have changed its meaning a little. But, as has been said before,
-one cannot in every case trust to a name." But others state that the
-thericlean cup has its name from the skins of wild beasts
-(<ins title="Greek: thêriôn">θηρίων</ins>) being carved on it. And Pamphilus of Alexandria says that
-it is so called from the fact of Bacchus disturbing the beasts (<ins title="Greek: tous thêras">τοὺς
-θῆρας</ins>) by pouring libations out of these cups over them.</p>
-
-<p><span class="pagenum">[Pg 751]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>42. And Antiphanes mentions this kind of cup, in his Similitudes,
-saying&mdash;</p>
-
-<div class="blockindent">
-And when they had done supper, (for I wish<br />
-To put all things that happen'd in the interval<br />
-Together,) then the thericlean cup<br />
-Of Jove the Saviour was introduced,<br />
-Full of the luscious drops which o'er the sea<br />
-Came from the isle of the delicious drinks,<br />
-The sea-girt Lesbos, full, and foaming up,<br />
-And each one in his right hand gladly seized it.
-</div>
-
-<p>And Eubulus, in his Dolon, says&mdash;</p>
-
-<div class="blockindent">
-I never drain'd a cup more carefully,<br />
-For I did make the earthen cask more clean<br />
-Than Thericles did make his well-turn'd cups<br />
-E'en in his youth.
-</div>
-
-<p>And, in his Dice-players, he says&mdash;</p>
-
-<div class="blockindent">
-And then they drain'd the valiant cup yclept<br />
-The thericlean; foaming o'er the brim,<br />
-With Laced&aelig;monian lip, loud sounding<br />
-As if 'twere full of pebbles, dark in colour,<br />
-A beauteous circle, with a narrow bottom,<br />
-Sparkling and brilliant, beautifully wash'd,<br />
-All crown'd with ivy; and the while they call'd<br />
-On the great name of Jove the Saviour.
-</div>
-
-<p>And Ararus, or Eubulus, whichever it was who was the author of the
-Campylion, says&mdash;</p>
-
-<div class="blockindent">
-O potter's earth, you whom great Thericles<br />
-Once fashion'd, widening out the circling depth<br />
-Of your large hollow sides; right well must you<br />
-Have known the natures and the hearts of women,<br />
-That they are not well pleased with scanty cups.
-</div>
-
-<p>And Alexis, in his Horseman, says&mdash;</p>
-
-<div class="blockindent">
-There is, besides, a thericlean cup,<br />
-Having a golden wreath of ivy round it,<br />
-Carved on it, not appended.
-</div>
-
-<p>And in his Little Horse he says&mdash;</p>
-
-<div class="blockindent">
-He drank a thericlean cup of unmix'd wine,<br />
-Right full, and foaming o'er the brim.
-</div>
-
-<p>43. But Tim&aelig;us, in the twenty-eighth book of his History, calls the cup
-thericlea, writing thus:&mdash;"There was a man of the name of Polyxenus who
-was appointed one of the ambassadors from Tauromenium, and he returned
-having received several other presents from Nicodemus, and also a
-cup of the kind called thericlea." And Ad&aelig;us, in his treatise on
-
-<span class="pagenum">[Pg 752]</span>
-
-Descriptions, considers that the thericleum and the carchesium are the
-same. But that they are different is plainly shown by Callixenus, who,
-in his Account of Alexandria and its customs, says&mdash;"And some people
-marched in the procession, bearing thericlea (and he uses the masculine
-form <ins title="Greek: thêrikleious">θηρικλείους</ins>), and others bearing carchesia.” And what kind of
-cup the carchesium was, shall be explained in due time. There is also
-another kind called the thericlean bowl (<ins title="Greek: thêrikleios kratêr">θηρίκλειος κρατὴρ</ins>), which is
-mentioned by Alexis, in his Cycnus&mdash;</p>
-
-<div class="blockindent">
-And in the midst a thericlean bowl<br />
-Resplendent stood; full of old clear white wine,<br />
-And foaming to the brim. I took it empty,<br />
-And wiped it round, and made it shine, and placed it<br />
-Firm on its base, and crown'd it round with branches<br />
-Of Bacchus' favourite ivy.
-</div>
-
-<p>Menander also has used the form <ins title="Greek: thêrikleios">θηρίκλειος</ins> as feminine,
-in his Fanatic Woman, when he says&mdash;</p>
-
-<div class="blockindent">
-And being moderately drunk, he took<br />
-nd drain'd the thericleum (<ins title="Greek: tên thêrikleios">τὴν θηρίκλειον</ins>).
-</div>
-
-<p>And in his Begging Priest he says&mdash;</p>
-
-<div class="blockindent">
-Drinking a thericleum of three pints.
-</div>
-
-<p>And Dioxippus, in his Miser, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I want now the large thericlean cup (<ins title="Greek: tês thêrikleiou tês megalês">τῆς θηρικλείου τῆς μεγάλης</ins>).</span><br />
-<span class="linespaceneg1_2"><i>B.</i> I know it well.</span><br />
-<span class="linespace5"><i>A.</i> Likewise the Rhodian cups;</span><br />
-For when I've pour'd the liquor into them,<br />
-I always seem to drink it with most pleasure.
-</div>
-
-<p>And Polemo, in the first book of his treatise on the Acropolis at
-Athens, has used the word in the neuter gender, saying&mdash; "Neoptolemus
-offered up some golden thericlean cups (<ins title="Greek: ta thêrikleia">τὰ θηρίκλεια</ins>) wrought
-on foundations of wood."</p>
-
-<p>44. And Apollodorus of Gela, in his Philadelphia or the Man who killed
-himself by Starvation, says&mdash;</p>
-
-<div class="blockindent">
-Then there were robes of fine embroidery,<br />
-And silver plate, and very skilful chasers<br />
-Who ornament the thericlean cups,<br />
-And many other noble bowls besides.
-</div>
-
-<p>And Aristophon, in his Philonides, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 753]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-Therefore my master very lately took<br />
-The well-turn'd orb of a thericlean cup,<br />
-Full foaming to the brim with luscious wine,<br />
-Mix'd half-and-half, a most luxurious draught,<br />
-And gave it me as a reward for virtue;<br />
-I think because of my tried honesty;<br />
-And then, by steeping me completely in it,<br />
-He set me free.
-</div>
-
-<p>And Theophilus, in his Boeotia, says&mdash;</p>
-
-<div class="blockindent">
-He mixes beautifully a large cup<br />
-Of earthenware, of thericlean fashion,<br />
-Holding four pints, and foaming o'er the brim;<br />
-Not Autocles himself, by earth I swear,<br />
-Could in his hand more gracefully have borne it.
-</div>
-
-<p>And, in his Proetides, he says&mdash;</p>
-
-<div class="blockindent">
-And bring a thericlean cup, which holds<br />
-More than four pints, and 's sacred to good fortune.
-</div>
-
-<p>There is also a cup called the Isthmian cup: and Pamphilus, in his
-treatise on Names, says that this is a name given to a certain kind of
-cup by the inhabitants of Cyprus.</p>
-
-<p>45. There is also a kind of vessel called cadus; which Simmias states
-to be a kind of cup, quoting this verse of Anacreon&mdash;</p>
-
-<div class="blockindent">
-I breakfasted on one small piece of cheesecake,<br />
-And drank a cadus full of wine.
-</div>
-
-<p>And Epigenes, in his Little Monument, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Craters, and cadi, olkia, and crunea.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Are these crunea?</span><br />
-<span class="linespace6_5"><i>A.</i> To be sure these are,</span><br />
-Luteria, too. But why need I name each?<br />
-For you yourself shall see them.<br />
-<span class="linespace12"><i>B.</i> Do you say</span><br />
-That the great monarch's son, Pixodarus,<br />
-Has come to this our land?
-</div>
-
-<p>And Hedylus, in his Epigrams, says&mdash;</p>
-
-<div class="blockindent">
-Let us then drink; perhaps among our cups<br />
-<span class="linespace1">We may on some new wise and merry plan</span><br />
-With all good fortune light. Come, soak me well<br />
-<span class="linespace1">In cups (<ins title="Greek: kadois">κάδοις</ins>) of Chian wine, and say to me,</span><br />
-"Come, sport and drink, good Hedylus;" I hate<br />
-<span class="linespace1">To live an empty life, debarr'd from wine.</span>
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-From morn till night, and then from night till morn,<br />
-<span class="linespace1">The thirsty Pasisocles sits and drinks,</span><br />
-In monstrous goblets (<ins title="Greek: kadois">κάδοις</ins>), holding quite four quarts,<br />
-<span class="linespace1">And then departs whatever way he pleases.</span><br />
-But midst his cups he sports more mirthfully,<br />
-<span class="linespace1">And is much stronger than Sicelides.</span><br />
-How his wit sparkles! Follow his example,<br />
-
-<span class="pagenum">[Pg 754]</span>
-
-<span class="linespace1">And ever as you write, my friend, drink too.</span>
-</div>
-
-<p>But Clitarchus, in his treatise on Dialects, says that the Ionians
-call an earthenware cask <ins title="Greek: kados">κάδος</ins>. And Herodotus, in his third book,
-speaks of a cask (<ins title="Greek: kados">κάδος</ins>) of palm wine.</p>
-
-<p>46. There is also the <ins title="Greek: kadiskos">καδίσκος</ins>. Philemon, in his treatise
-before mentioned, says that this too is a species of cup. And it is a
-vessel in which they place the Ctesian Jupiters, as Anticlides says,
-in his Book on Omens, where he writes,&mdash;"The statuettes of Jupiter
-Ctesius ought to be erected in this manner. One ought to place a new
-cadiscus with two ears . . . . &mdash;and crown the ears with white wool; and on
-the right shoulder, and on the forehead . . . . and put on it what you find
-there, and pour ambrosia over it. But ambrosia is compounded of pure
-water, and oil, and all kinds of fruits; and these you must pour over."
-Stratis the comic poet also mentions the cadiscus, in his Lemnomeda,
-where he says&mdash;</p>
-
-<div class="blockindent">
-The wine of Mercury, which some draw forth<br />
-From a large jug, and some from a cadiscus,<br />
-Mix'd with pure water, half-and-half.
-</div>
-
-<p>47. There is also the cantharus. Now, that this is the name of a kind
-of boat is well known. And that there is a kind of cup also called by
-this name we find from Ameipsias, in his Men Playing at the Cottabus,
-or Madness, where he says&mdash;</p>
-
-<div class="blockindent">
-Bring here the vinegar cruets, and canthari.
-</div>
-
-<p>And Alexis, in his Creation (the sentence refers to some one drinking
-in a wine-shop), says&mdash;</p>
-
-<div class="blockindent">
-And then I saw Hermaiscus turning over<br />
-One of these mighty canthari, and near him<br />
-There lay a blanket, and his well-fill'd wallet.
-</div>
-
-<p>And Eubulus, who often mentions this cup by name, in his Pamphilus,
-says&mdash;</p>
-
-<div class="blockindent">
-But I (for opposite the house there was<br />
-A wine-shop recently establish'd)<br />
-There watch'd the damsel's nurse; and bade the vintner<br />
-Mix me a measure of wine worth an obol,<br />
-And set before me a full-sized cantharus.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-How dry and empty is this cantharus!
-</div>
-
-<p>And again, in another place&mdash;</p>
-
-<div class="blockindent">
-Soon as she took it, she did drink it up,&mdash;<br />
-How much d'ye think? a most enormous draught;<br />
-And drain'd the cantharus completely dry.
-</div>
-
-<p><span class="pagenum">[Pg 755]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And Xenarchus, in his Priapus, says this&mdash;</p>
-
-<div class="blockindent">
-Pour, boy, no longer in the silver tankard,<br />
-But let us have again recourse to the deep.<br />
-Pour, boy, I bid you, in the cantharus,<br />
-Pour quick, by Jove, aye, by the Cantharus,<a name="FNanchor_62" id="FNanchor_62"></a><a href="#Footnote_62" class="fnanchor">[62]</a> pour.
-</div>
-
-<p>And Epigenes, in his Heroine, says&mdash;</p>
-
-<div class="blockindent">
-But now they do no longer canthari make,<br />
-At least not large ones; but small shallow cups<br />
-Are come in fashion, and they call them neater,<br />
-As if they drank the cups, and not the wine.
-</div>
-
-<p>48. And Sosicrates, in his Philadelphi, says&mdash;</p>
-
-<div class="blockindent">
-A gentle breeze mocking the curling waves,<br />
-Sciron's fair daughter, gently on its course<br />
-Brought with a noiseless foot the cantharus;
-</div>
-
-<p>where cantharus evidently means a boat.</p>
-
-<p>And Phrynichus, in his Revellers, says&mdash;</p>
-
-<div class="blockindent">
-And then Ch&aelig;restratus, in his own abode,<br />
-Working with modest zeal, did weep each day<br />
-A hundred canthari well fill'd with wine.
-</div>
-
-<p>And Nicostratus, in his Calumniator, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Is it a ship of twenty banks of oars,</span><br />
-Or a swan, or a cantharus? For when<br />
-I have learnt that, I then shall be prepared<br />
-Myself t' encounter everything.<br />
-<span class="linespace11_75"><i>B.</i> It is</span><br />
-A cycnocantharus, an animal<br />
-Compounded carefully of each.
-</div>
-
-<p>And Menander, in his Captain of a Ship, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Leaving the salt depths of the &AElig;gean sea,</span><br />
-Theophilus has come to us, O Strato.<br />
-How seasonably now do I say your son<br />
-Is in a prosperous and good condition,<br />
-And so's that golden cantharus.<br />
-<span class="linespace11_75"><i>B.</i> What cantharus?</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Your vessel.</span>
-</div>
-
-<p>And a few lines afterwards he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>B.</i> You say my ship is safe?</span><br />
-<span class="linespace9"><i>A.</i> Indeed I do,</span><br />
-That gallant ship which Callicles did build,<br />
-And which the Thurian Euphranor steer'd.
-</div>
-
-<p>And Polemo, in his treatise on Painters, addressed to Antigonus,
-says&mdash;"At Athens, at the marriage of Pirithous, Hippeus made a wine
-
-<span class="pagenum">[Pg 756]</span>
-
-jug and goblet of stone, inlaying its edges with gold. And he provided
-also couches of pinewood placed on the ground, adorned with coverlets
-of every sort, and for drinking-cups there were canthari made of
-earthenware. And moreover, the lamp which was suspended from the roof,
-had a number of lights all kept distinct from one another. And that
-this kind of cup got its name originally from Cantharus a potter, who
-invented it, Philet&aelig;rus tells us in his Achilles&mdash;</p>
-
-<div class="blockindent">
-Peleus?&mdash;but Peleus<a name="FNanchor_63" id="FNanchor_63"></a><a href="#Footnote_63" class="fnanchor">[63]</a> is a potter's name,<br />
-The name of some dry wither'd lamp-maker,<br />
-Known too as Cantharus, exceeding poor,<br />
-Far other than a king, by Jove.
-</div>
-
-<p>And that cantharus is also the name of a piece of female ornament, we
-may gather from Antiphanes in his Boeotia.</p>
-
-<p>49. There is also a kind of cup called carchesium. Callixenus the
-Rhodian, in his History of the Affairs and Customs of Alexandria, says
-that it is a cup of an oblong shape, slightly contracted in the middle,
-having ears which reach down to the bottom. And indeed, the carchesium
-is a tolerably oblong cup, and perhaps it has its name from its being
-stretched upwards. But the carchesium is an extremely old description
-of cup; if at least it is true that Jupiter, when he had gained the
-affections of Alcmena, gave her one as a love gift, as Pherecydes
-relates in his second book, and Herodorus of Heraclea tells the same
-story. But Asclepiades the Myrlean says that this cup derives its name
-from some one of the parts of the equipment of a ship. For the lower
-part of the mast is called the pterna, which goes down into the socket;
-and the middle of the mast is called the neck; and towards the upper
-part it is called carchesium. And the carchesium has yards running out
-on each side, and in it there is placed what is called the breastplate,
-being four-cornered on all sides, except just at the bottom and at the
-top. Both of which extend a little outwards in a straight line. And
-above the breastplate is a part which is called the distaff, running up
-to a great height, and being sharp-pointed. And Sappho also speaks of
-the carchesia, where she says&mdash;</p>
-
-<p><span class="pagenum">[Pg 757]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-And they all had well-fill'd carchesia,<br />
-And out of them they pour'd libations, wishing<br />
-All manner of good fortune to the bridegroom.
-</div>
-
-<p>And Sophocles, in his Tyro, says&mdash;</p>
-
-<div class="blockindent">
-And they were at the table in the middle,<br />
-Between the dishes and carchesia;
-</div>
-
-<p>saying that the dragons came up to the table, and took up a position
-between the meats and the carchesia, or cups of wine. For it was the
-fashion among the ancients to place upon the table goblets containing
-mixed wine; as Homer also represents the tables in his time. And the
-carchesium was named so from having on it rough masses like millet
-(<ins title="Greek: kenchroeidês">κεγχροειδὴς</ins>), and the <ins title="Greek: a">α</ins> is
-by enallage instead of <ins title="Greek: e">ε</ins>, <ins title="Greek: karchêsion">καρχήσιον</ins> for
-<ins title="Greek: kerchêsion">κερχήσιον</ins>. On which account Homer calls those who are overcome by
-thirst <ins title="Greek: karchaleous">καρχαλέους</ins>. And Charon of Lampsacus, in his Annals, says that
-among the Lacedæmonians there is still shown the very same cup which
-was given by Jupiter to Alcmena, when he took upon himself the likeness
-of Amphitryon.</p>
-
-<p>There is another kind of cup called calpium, a sort of Erythr&aelig;an
-goblet, as Pamphilus says; and I imagine it is the same as the one
-called scaphium.</p>
-
-<p>50. There is another kind of cup called celebe. And this description of
-drinking-cup is mentioned by Anacreon, where he says&mdash;</p>
-
-<div class="blockindent">
-Come, O boy, and bring me now<br />
-A celebe, that I may drink<br />
-A long deep draught, and draw no breath.<br />
-It will ten measures of water hold,<br />
-And five of mighty Chian wine.
-</div>
-
-<p>But it is uncertain what description of cup it is, or whether every
-cup is not called celebe, because one pours libations into it (<ins title="Greek: apo tou cheein loibê">ἀπὸ τοῦ
-χέειν λοιβὴν</ins>),or from one's pouring libations (<ins title="Greek: leibein">λείβειν</ins>). And the verb
-<ins title="Greek: leibô">λείβω</ins> is applied habitually to every sort of liquid, from which also
-the word <ins title="Greek: lebês">λέβης</ins> is derived. But Silenus and Clitarchus say that celebe
-is a name given to drinking-cups by the &AElig;olians. But Pamphilus says
-that the celebe is the same cup which is also called thermopotis, a
-cup to drink warm water from. And Nicander the Colophonian, in his
-Dialects, says that the celebe is a vessel used by the shepherds in
-which they preserve honey. For Antimachus the Colophonian, in the
-fifth book of his Thebais, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 758]</span></p>
-
-<div class="blockindent">
-He bade the heralds bear to them a bladder<br />
-Fill'd with dark wine, and the most choice of all,<br />
-The celebea in his house which lay,<br />
-Fill'd with pure honey.
-</div>
-
-<p>And in a subsequent passage he says&mdash;</p>
-
-<div class="blockindent">
-But taking up a mighty celebeum<br />
-In both his hands, well fill'd with richest honey,<br />
-Which in great store he had most excellent.
-</div>
-
-<p>And again he says&mdash;</p>
-
-<div class="blockindent">
-And golden cups of wine, and then besides,<br />
-A celebeum yet untouch'd by man,<br />
-Full of pure honey, his most choice of treasures.
-</div>
-
-<p>And in this passage he very evidently speaks of the celebeum as some
-kind of vessel distinct from a drinking-cup, since he has already
-mentioned drinking-cups under the title of <ins title="Greek: depastra">δέπαστρα</ins>. And
-Theocritus the Syracusan, in his Female Witches, says&mdash;</p>
-
-<div class="blockindent">
-And crown this celebeum with the wool,<br />
-Well dyed in scarlet, of the fleecy sheep.
-</div>
-
-<p>And Euphorion says&mdash;</p>
-
-<div class="blockindent">
-Or whether you from any other stream<br />
-Have fill'd your celebe with limpid water.
-</div>
-
-<p>And Anacreon says&mdash;</p>
-
-<div class="blockindent">
-And the attendant pour'd forth luscious wine,<br />
-Holding a celebe of goodly size.
-</div>
-
-<p>But Dionysius, surnamed the Slender, explaining the poem of
-Theodoridas, which is addressed to Love, says that celebe is a name
-given to a kind of upstanding cup, something like the prusias and the
-thericleum.</p>
-
-<p>51. There is also the horn. It is said that the first men drank out of
-the horns of oxen; from which circumstance Bacchus often figured with
-horns on his head, and is moreover called a bull by many of the poets.
-And at Cyzicus there is a statue of him with a bull's head. But that
-men drank out of horns (<ins title="Greek: kerata">κερατα</ins>) is plain from the fact that to
-this very day, when men mix water with wine, they say that they <ins title="Greek: kerasai">κερασαι</ins>
-(mix it). And the vessel in which the wine is mixed is called <ins title="Greek: kratêr">κρατηρ</ins>,
-from the fact of the water being mingled (<ins title="Greek: synkirnasthai">συγκιρνασθαι</ins>) in it, as if
-the word were <ins title="Greek: keratêr">κερατηρ</ins>, from the drink being poured <ins title="Greek: eis to keras">εις το κερας</ins> (into
-the horn); and even to this day the fashion of making horns into cups
-continues: but some people call these cups rhyta. And many
-of the poets represent the ancients as drinking out of horns. Pindar,
-speaking of the Centaurs, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 759]</span></p>
-
-<div class="sidenote-left">DRINKING-HORNS.</div>
-
-<div class="blockindent">
-After those monsters fierce<br />
-Learnt the invincible strength of luscious wine;<br />
-Then with a sudden fury,<br />
-With mighty hands they threw the snow-white milk<br />
-<span class="linespace1">Down from the board,</span><br />
-<span class="linespace1">And of their own accord</span><br />
-Drank away their senses in the silver-mounted horns.
-</div>
-
-<p>And Xenophon, in the seventh book of his Anabasis, giving an account of
-the banquet which was given by the Thracian Seuthes, writes thus: "But
-when Xenophon, with his companions, arrived at Seuthes's palace, first
-of all they embraced one another, and then, according to the Thracian
-fashion, they were presented with horns of wine." And in his sixth book
-he says, when he is speaking of the Paphlagonians, "And they supped
-lying on couches made of leaves, and they drank out of cups made of
-horn." And &AElig;schylus, in his Perrh&aelig;bi, represents the Perrh&aelig;bi as using
-horns for cups, in the following lines:&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace5">With silver-mounted horns,</span><br />
-Fitted with mouthpieces of rich-wrought gold.
-</div>
-
-<p>And Sophocles, in his Pandora, says&mdash;</p>
-
-<div class="blockindent">
-And when a man has drain'd the golden cup,<br />
-She, pressing it beneath her tender arm,<br />
-Returns it to him full.
-</div>
-
-<p>And Hermippus, in his Fates, says&mdash;</p>
-
-<div class="blockindent">
-Do you now know the thing you ought to do?<br />
-Give not that cup to me; but from this horn<br />
-Give me but once more now to drink a draught.
-</div>
-
-<p>And Lycurgus the orator, in his Oration against Demades, says that
-Philip the king pledged those men whom he loved in a horn. And
-Theopompus, in the second book of his history of the Affairs and
-Actions of Philip, says that the kings of the P&aelig;onians, as the oxen
-in their countries have enormous horns, so large as to contain three
-or four choes of wine, make drinking-cups of them, covering over the
-brims with silver or with gold. And Philoxenus of Cythera, in his poem
-entitled The Supper, says&mdash;</p>
-
-<div class="blockindent">
-He then the sacred drink of nectar quaff'd<br />
-From the gold-mounted brims of th' ample horns,<br />
-And then they all did drink awhile.
-</div>
-
-<p>And the Athenians made also silver goblets in the shape of horns,
-
-<span class="pagenum">[Pg 760]</span>
-
-and drank out of them. And one may ascertain that by seeing the
-articles mentioned in writing among the list of confiscated goods on
-the pillar which lies in the Acropolis, which contains the sacred
-offerings&mdash;"There is also a silver horn drinking-cup, very solid."</p>
-
-<p>52. There is also the cernus. This is a vessel made of earthenware,
-having many little cup-like figures fastened to it, in which are white
-poppies, wheat-ears, grains of barley, peas, pulse, vetches, and
-lentils. And he who carries it, like the man who carries the mystic
-fan, eats of these things, as Ammonius relates in the third book of his
-treatise on Altars and Sacrifices.</p>
-
-<p>53. There is also the cup called the cissybium. This is a cup with but
-one handle, as Philemon says. And Neoptolemus the Parian, in the third
-book of his Dialects, says that this word is used by Euripides in the
-Andromache, to signify a cup made of (<ins title="Greek: kissinon">κίσσινον</ins>)&mdash;</p>
-
-<div class="blockindent">
-And all the crowd of shepherds flock'd together,<br />
-One hearing a huge ivy bowl of milk,<br />
-Refreshing medicine of weary toil;<br />
-Another brought the juice o' the purple vine.
-</div>
-
-<p>For, says he, the cissybium is mentioned in a rustic assembly, where it
-is most natural that the cups should be made of wood. But Clitarchus
-says that the &AElig;olians called the cup which is elsewhere called scyphus,
-cissybium. And Marsyas says that it is a wooden cup, the same as the <ins title="Greek: kypellon">κύπελλον</ins>.
-But Eumolpus says that it is a species of cup which
-perhaps (says he) was originally made of the wood of the ivy. But
-Nicander the Colophonian, in the first book of his History of &AElig;tolia,
-writes thus:&mdash;"In the sacred festival of Jupiter Didym&aelig;us they pour
-libations from leaves of ivy (<ins title="Greek: kissou">κισσοῦ</ins>), from which circumstance the
-ancient cups are called cissybia. Homer says&mdash;</p>
-
-<div class="blockindent">
-Holding a cup (<ins title="Greek: kissybion">κισσύβιον</ins>) of dark rich-colour'd wine.
-</div>
-
-<p>And Asclepiades the Myrlean, in his essay on the cup called
-Nestoris, says, "No one of the men in the city or of the men of
-moderate fortune used to use the <ins title="Greek: skyphos">σκύφος</ins> or the <ins title="Greek: kissybion">κισσύβιον</ins>, but only the
-swineherds and the shepherds, and the men in the fields. Polyphemus
-used the cissybium, and Eum&aelig;us the other kind." But Callimachus
-seems to make a blunder in the use of these names, speaking of an
-intimate friend of his
-who was entertained with him at a banquet by Pollis the Athenian, for
-he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 761]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-For he abhorr'd to drink at one long draught<br />
-Th' amystis loved in Thrace, not drawing breath:<br />
-And soberly preferr'd a small cissybium:<br />
-And when for the third time the cup (<ins title="Greek: aleison">ἄλεισον</ins>) went round,<br />
-I thus address'd him . . . . . .
-</div>
-
-<p>For, as he here calls the same cup both <ins title="Greek: kissybion">κισσύβιον</ins> and <ins title="Greek: aleison">ἄλεισον</ins>, he
-does not preserve the accurate distinction between the names. And
-any one may conjecture that the <ins title="Greek: kissybion">κισσύβιον</ins> was originally made by the
-shepherds out of the wood of the ivy (<ins title="Greek: kissos">κισσός</ins>). But some derive it from
-the verb <ins title="Greek: cheumai">χεύμαι</ins>, used in the same sense as <ins title="Greek: chôreô">χωρέω</ins>, to contain; as it
-occurs in the following line:&mdash;</p>
-
-<div class="blockindent">
-This threshold shall contain (<ins title="Greek: cheisetai">χείσεται</ins>) them both.
-</div>
-
-<p>And the hole of the serpent is also called <ins title="Greek: cheiê">χείη</ins>, as containing the
-animal; and they also give the name of <ins title="Greek: kêthion">κήθιον</ins>, that is, <ins title="Greek: chêtion">χήτιον</ins>, to the
-box which holds the dice. And Dionysius of Samos, in his treatise on
-the Cyclic Poets, calls the cup which Homer calls <ins title="Greek: kissybion">κισσύβιον</ins>, <ins title="Greek: kymbion">κύμβιον</ins>,
-writing thus—"And Ulysses, when he saw him acting thus, having filled a
-<ins title="Greek: kymbion">κύμβιον</ins> with wine, gave it to him to drink."</p>
-
-<p>54. There is also the ciborium. Hegesander the Delphian says that
-Euphorion the poet, when supping with the Prytanis, when the Prytanis
-exhibited to him some ciboria, which appeared to be made in a most
-exquisite and costly manner, . . . . . . . . And when the cup had gone round
-pretty often, he, having drunk very hard and being intoxicated, took
-one of the ciboria and defiled it. And Didymus says that it is a kind
-of drinking-cup; and perhaps it may be the same as that which is called
-scyphium, which derives its name from being contracted to a narrow
-space at the bottom, like the Egyptian ciboria.</p>
-
-<p>55. There is also the condu, an Asiatic cup. Menander, in his play
-entitled the Flatterer, says&mdash;</p>
-
-<div class="blockindent">
-Then, too, there is in Cappadocia,<br />
-O Struthion, a noble golden cup,<br />
-Call'd condu, holding ten full cotyl&aelig;.
-</div>
-
-<p>And Hipparchus says, in his Men Saved,&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Why do you so attend to this one soldier?</span><br />
-He has no silver anywhere, I know well;<br />
-But at the most one small embroider'd carpet,<br />
-
-<span class="pagenum">[Pg 762]</span>
-
-(And that is quite enough for him,) on which<br />
-Some Persian figures and preposterous shapes<br />
-Of Persian griffins, and such beasts, are work'd.<br />
-<span class="linespaceneg1_2"><i>B.</i> Away with you, you wretch.</span><br />
-<span class="linespace10_5"><i>A.</i> And then he has</span><br />
-A condu, a wine-cooler, and a cymbium.
-</div>
-
-<p>And Nicomachus, in the first book of his treatise on the
-Egyptian Festivals, says&mdash;"But the condu is a Persian cup;
-and it was first introduced by Hermippus the astrologer.<a
-name="FNanchor_64" id="FNanchor_64"> </a><a href="#Footnote_64"
-class="fnanchor">[64]</a> . . . . . . . . .&nbsp;&nbsp;&nbsp;. . . . on
-which account libations are poured out of it." But Pancrates, in the
-first book of his Conchoreis, says&mdash;</p>
-
-<div class="blockindent">
-But he first pour'd libations to the gods<br />
-From a large silver condu; then he rose,<br />
-And straight departed by another road.
-</div>
-
-<p>There is also the cononius. Ister, the pupil of Callimachus, in the
-first book of his History of Ptolemais, the city in Egypt, writes
-thus:&mdash;"A pair of cups, called cononii, and a pair of thericlean cups
-with golden covers.</p>
-
-<p>56. There is also the cotylus. The cotylus is a cup with one handle,
-which is also mentioned by Alc&aelig;us. But Diodorus, in his book addressed
-to Lycophoron, says that this cup is greatly used by the Sicyonians and
-Tarentines, and that it is like a deep luterium, and sometimes it has
-an ear. And Ion the Chian also mentions it, speaking of "a cotylus full
-of wine." And Hermippus, in his Gods, says&mdash;</p>
-
-<div class="blockindent">
-He brought a cotylus first, a pledge for his neighbours.
-</div>
-
-<p>And Plato, in his Jupiter Afflicted, says&mdash;</p>
-
-<div class="blockindent">
-He brings a cotylus.
-</div>
-
-<p>Aristophanes also, in his Babylonians, mentions the cotylus; and
-Eubulus, in his Ulysses, or the Panopt&aelig;, says&mdash;</p>
-
-<div class="blockindent">
-And then the priest utt'ring well-omen'd prayers,<br />
-Stood in the midst, and in a gorgeous dress,<br />
-Pour'd a libation from the cotylus.
-</div>
-
-<p><span class="pagenum">[Pg 763]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And Pamphilus says that it is a kind of cup, and peculiar to Bacchus.
-But Polemo, in his treatise on the Fleece of the Sheep sacrificed to
-Jupiter, says&mdash;"And after this he celebrates a sacrifice, and takes the
-sacred fleece out of its shrine, and distributes it among all those who
-have borne the cernus in the procession: and this is a vessel made of
-earthenware, having a number of little cups glued to it; and in these
-little
-cups there is put sage, and white poppies, and ears of wheat, and
-grains of barley, and peas, and pulse, and rye, and lentils, and beans,
-and vetches, and bruised figs, and chaff, and oil, and honey, and milk,
-and wine, and pieces of unwashed sheep's-wool. And he who has carried
-this cernus eats of all these things, like the man who has carried the
-mystic fan."</p>
-
-<p>57. There is also the cotyle. Aristophanes, in his Cocalus, says&mdash;</p>
-
-<div class="blockindent">
-And other women, more advanced in age,<br />
-Into their stomachs pour'd, without restraint,<br />
-From good-sized cotyl&aelig;, dark Thasian wine,<br />
-The whole contents of a large earthen jar,<br />
-Urged by their mighty love for the dark wine.
-</div>
-
-<p>And Silenus, and Clitarchus, and also Zenodotus, say that it is a kind
-of <ins title="Greek: kylix">κύλιξ</ins>, and say&mdash;</p>
-
-<div class="blockindent">
-And all around the corpse the black blood flow'd,<br />
-As if pour'd out from some full cotyle.
-</div>
-
-<p>And again&mdash;</p>
-
-<div class="blockindent">
-There is many a slip<br />
-'Twixt the cup (<ins title="Greek: kotylês">κοτύλης</ins>) and the lip.
-</div>
-
-<p>And Simaristus says that it is a very small-sized cup which is called
-by this name; and Diodorus says that the poet has here called the cup
-by the name of cotyle, which is by others called cotylus, as where we
-find&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: pyrnon">πύρνον</ins> (bread) <ins title="Greek: kai kotylên">καὶ κοτύλην</ins>;
-</div>
-
-<p>and that it is not of the class <ins title="Greek: kylix">κύλιξ</ins>, for that it has no
-handles, but that it is very like a deep luterium, and a kind of
-drinking cup (<ins title="Greek: potêriou">ποτηρίου</ins>); and that it is the same as that which
-by the &AElig;tolians, and by some tribes of the Ionians, is called cotylus,
-which is like those which have been already described, except that it
-has only one ear: and Crates mentions it in his Sports, and Hermippus
-in his Gods. But the Athenians give the name of <ins title="Greek: kotylê">κοτύλη</ins> to a
-certain measure. Thucydides says&mdash;"They gave to each of them provisions
-for eight months, at the rate of a cotyla of water and two cotyl&aelig; of
-corn a-day." Aristophanes, in his Proagon, says&mdash;</p>
-
-<div class="blockindent">
-And having bought three ch&oelig;nixes of meal,<br />
-All but one cotyla, he accounts for twenty.
-</div>
-
-<p>But Apollodorus says that it is a kind of cup, deep and hollow; and
-he says&mdash;"The ancients used to call everything that was hollow
-<ins title="Greek: kotylê">κοτύλη</ins>, as, for instance, the hollow of the hand; on which account we
-find the expression <ins title="Greek: kotylêryton haima">κοτολήρυτον αἷμα</ins> meaning,
-
-<span class="pagenum">[Pg 764]</span>
-
-blood in such quantities that it could be taken up in the hand. And
-there was a game called <ins title="Greek: enkotylê">ἐγκοτύλη</ins>, in which those who are
-defeated make their hands hollow, and then take hold of the knees of
-those who have won the game and carry them." And Diodorus, in his
-Italian Dialects, and Heraclitus (as Pamphilus says), relate that
-the cotyla is also called hemina, quoting the following passage of
-Epicharmus:&mdash;</p>
-
-<div class="blockindent">
-And then to drink a double measure,<br />
-Two hemin&aelig; of tepid water full.
-</div>
-
-<p>And Sophron says&mdash;</p>
-
-<div class="blockindent">
-Turn up the hemina, O boy.
-</div>
-
-<p>But Pherecrates calls it a cotylisca, in his Corianno, saying&mdash;</p>
-
-<div class="blockindent">
-The cotylisca? By no means.
-</div>
-
-<p>And Aristophanes, in his Acharnians, uses a still more diminutive form,
-and says&mdash;</p>
-
-<div class="blockindent">
-A cotyliscium (<ins title="Greek: kotyliskion">κοτυλίσκιον</ins>) with a broken lip.
-</div>
-
-<p>And even the hollow of the hip is called <ins title="Greek: kotylê">κοτύλη</ins>; and the excrescences
-on the feelers of the polypus are, by a slight extension of the word,
-called <ins title="Greek: kotylêdôn">κοτυληδών</ins>. And &AElig;schylus, in his Edonians, has called cymbals
-also <ins title="Greek: kotylai">κότυλαι</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-And he makes music with his brazen <ins title="Greek: kotylai">κότυλαι</ins>.
-</div>
-
-<p>But Marsyas says that the bone of the hip is also called <ins title="Greek: aleison">ἄλεισον</ins> and
-<ins title="Greek: kylix">κύλιξ</ins>. And the sacred bowl of Bacchus is called <ins title="Greek: kotyliskos">κοτυλίσκος</ins>; and so are
-those goblets which the initiated use for their libations; as Nicander
-of Thyatira says, adducing the following passage from the Clouds of
-Aristophanes:&mdash;</p>
-
-<div class="blockindent">
-Nor will I crown the cotyliscus.
-</div>
-
-<p>And Simmias interprets the word <ins title="Greek: kotylê">κοτύλη</ins> by <ins title="Greek: aleison">ἄλεισον</ins>.</p>
-
-<p><span class="pagenum">[Pg 765]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>58. There is also the cottabis. Harmodius of Lepreum, in his treatise
-on the Laws and Customs of Phigalea, going through the entertainments
-peculiar to different countries, writes as follows:&mdash;"When they have
-performed all these purificatory ceremonies, a small draught is
-offered to each person to drink in a cottabis of earthenware; and he
-who offers it says, 'May you sup well.'" But Hegesander the Delphian,
-in his Commentaries (the beginning of which is "In the best Form
-of Government"), says&mdash;"That which is called the cottabus has been
-introduced into entertainments, the Sicilians (as Dic&aelig;archus relates)
-having been the first people to introduce it. And such great fondness
-was exhibited
-for this amusement, that men even introduced into entertainments
-contests, which were called cottabian games; and then cups of the
-form which appeared to be most suitable for such an exercise were
-made, called cottabides. And besides all this, rooms were built of
-a round figure, in order that all, the cottabus being placed in the
-middle, might contest the victory, all being at an equal distance, and
-in similar situations. For they vied with one another, not only in
-throwing their liquor at the mark, but also in doing everything with
-elegance; for a man was bound to lean on his left elbow, and, making a
-circuit with his right hand, to throw his drops (<ins title="Greek: tên lataga">τὴν λάταγα</ins>)
-over gently&mdash;for that was the name which they gave to the liquor which
-fell from the cup: so that some prided themselves more on playing
-elegantly at the cottabus than others did on their skill with the
-javelin."</p>
-
-<p>59. There is also the cratanium. But perhaps this is the same cup,
-under an ancient name, as that which is now called the craneum:
-accordingly, Polemo (or whoever it is who wrote the treatise on the
-Manners and Customs of the Greeks), speaking of the temple of the
-Metapontines which is at Olympia, writes as follows:&mdash;"The temple of
-the Metapontines, in which there are a hundred and thirty-two silver
-phial&aelig;, and two silver wine-jars, and a silver apothystanium, and three
-gilt phial&aelig;. The temple of the Byzantians, in which there is a figure
-of Triton, made of cypress-wood, holding a silver cratanium, a silver
-siren, two silver carchesia, a silver culix, a golden wine-jar, and two
-horns. But in the old temple of Juno, there are thirty silver phial&aelig;,
-two silver cratania, a silver dish, a golden apothystanium, a golden
-crater (the offering of the Cyren&aelig;ans), and a silver batiacium."</p>
-
-<p>There is also the crounea. Epigenes, in his Monument, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Crateres, cadi, holcia, crounea,</span><br />
-<span class="linespaceneg1_2"><i>B.</i> Are these crounea?</span><br />
-<span class="linespace6_75"><i>A.</i> Yes, indeed these are.</span>
-</div>
-
-<p>There is the cyathis also. This is a vessel with a great resemblance to
-the cotyla. Sophron, in his play entitled the Buffoon, represents the
-women who profess to exhibit the goddess as present, as saying&mdash;</p>
-
-<div class="blockindent">
-Three sovereign antidotes for poison<br />
-
-<span class="pagenum">[Pg 766]</span>
-
-Are buried in a single cyathis.
-</div>
-
-<p>60. Then there is the <ins title="Greek: kylix">κύλιξ</ins>. Pherecrates, in his Slave-Tutor,
-says&mdash;</p>
-
-<div class="blockindent">
-Now wash the <ins title="Greek: kylix">κύλιξ</ins> out; I'll give you then<br />
-Some wine to drink: put o'er the cup a strainer,<br />
-And then pour in some wine.
-</div>
-
-<p>But the <ins title="Greek: kylix">κύλιξ</ins> is a drinking-cup made of earthenware, and it is so
-called from being made circular (<ins title="Greek: apo tou kyliesthai">ἀπὸ τοῦ κυλίεσθαι</ins>) by the potter's
-wheel; from which also the <ins title="Greek: kylikeion">κυλικεῖον</ins>, the place in which the cups are
-stored up, gets its name, even when the cups put away in it are made
-of silver. There is also the verb <ins title="Greek: kylikêgoreô">κυλικηγορέω</ins>, derived from the same
-source, when any one makes an harangue over his cups But the Athenians
-also call a medicine chest <ins title="Greek: kylikis">κυλικὶς</ins>, because it is made round in a
-turning-lathe. And the <ins title="Greek: kylikes">κύλικες</ins>, both at Argos and at Athens, were in
-great repute; and Pindar mentions the Attic <ins title="Greek: kylikes">κύλικες</ins> in the following
-lines&mdash;</p>
-
-<div class="blockindent">
-O Thrasybulus, now I send<br />
-This pair of pleasantly-meant odes<br />
-As an after-supper entertainment for you.<br />
-May it, I pray, be pleasing<br />
-To all the guests, and may it be a spur<br />
-To draw on cups of wine,<br />
-And richly-fill'd Athenian <ins title="Greek: kylikes">κύλικες</ins>.
-</div>
-
-<p>61. But the Argive <ins title="Greek: kylikes">κύλικες</ins> appear to have been of a different
-shape from the Athenian ones. At all events, they tapered towards a
-point at the brims, as Simonides of Amorgos says&mdash;</p>
-
-<div class="blockindent">
-But this is taper-brimm'd (<ins title="Greek: phoxicheilos">φοξίχειλος</ins>),
-</div>
-
-<p>that is to say, drawn up to a point towards the top; such as those
-which are called <ins title="Greek: ambikes">ἄμβικες</ins>. For they use the word <ins title="Greek: phoxos">φοξὸς</ins> in this sense, as Homer
-does when speaking of Thersites&mdash;</p>
-
-<div class="blockindent">
-His head was sharp at top.
-</div>
-
-<p>And the word is equivalent to <ins title="Greek: phaoxos">φαοξὸς</ins>,—it being perceived to be sharp
-(<ins title="Greek: oxys">ὀξὺς</ins>) in the part where the eyes (<ins title="Greek: ta phaê">τὰ φάη</ins>) are.</p>
-
-<p>And very exquisitely wrought <ins title="Greek: kylikes">κύλικες</ins> are made at Naucratis,
-the native place of our companion Athen&aelig;us. For some are in the form
-of phial&aelig;, not made in a lathe, but formed by hand, and having four
-handles, and being widened considerably towards the bottom: (and there
-are a great many potters at Naucratis, from whom the gate nearest to
-the potteries (<ins title="Greek: kerameiôn">κεραμείων</ins>) is called the Ceramic gate:) and
-they are dyed in such a manner as to appear like silver. The
-Chian <ins title="Greek: kylikes">κύλικες</ins> also are highly extolled, which Hermippus
-mentions in his Soldiers&mdash;</p>
-
-<p><span class="pagenum">[Pg 767]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-And a Chian <ins title="Greek: kylix">κύλιξ</ins> hung on a peg aloft.
-</div>
-
-<p>But Glaucon, in his Dialects, says that the inhabitants of Cyprus call
-the cotyle culix. And Hipponax, in his Synonymes, writes thus—"The
-aleisum, the poterium, the cupellum, the amphotis, the scyphus, the
-culix, the cothon, the carchesium, the phiale." Alcmæon, instead of
-<ins title="Greek: kylikes">κύλικες</ins>, has lengthened the word, and written <ins title="Greek: kylichnides">κυλιχνίδες</ins>, in these
-lines&mdash;</p>
-
-<div class="blockindent">
-But it is best to bring, as soon as possible,<br />
-Dark wine, and one large common bowl for all,<br />
-And some <ins title="Greek: kylichnides">κυλιχνίδες</ins> besides
-</div>
-
-<p>And Alc&aelig;us says&mdash;</p>
-
-<div class="blockindent">
-Let us at once sit down and drink our wine,<br />
-Why do we wait for lights? Our day is but<br />
-A finger's span. Bring forth large goblets (<ins title="Greek: kylichnai">κύλιχναι</ins>) now<br />
-Of various sorts. For the kind liberal son<br />
-Of Jove and Semele gave rosy wine,<br />
-Which bids us all forget our griefs and cares;<br />
-So pour it forth, and mix in due proportion.
-</div>
-
-<p>And in his tenth Ode he says&mdash;</p>
-
-<div class="blockindent">
-Drops of wine (<ins title="Greek: latages">λάταγες</ins>) fly from Teian culichnæ,
-</div>
-
-<p>showing, by this expression, that the <ins title="Greek: kylikes">κύλικες</ins> of Teos were exceedingly
-beautiful.</p>
-
-<p>62. Pherecrates also says, in his Corianno&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> For I am coming almost boil'd away</span><br />
-From the hot bath; my throat is parch'd and dry;<br />
-Give me some wine. I vow my mouth and all<br />
-My jaws are sticky with the heat.<br />
-<span class="linespace12_75"><i>B.</i> Shall I</span><br />
-Then take the <ins title="Greek: kyliskê">κυλίσκη</ins>, O damsel, now?<br />
-<span class="linespaceneg1_2"><i>A.</i> By no means, 'tis so small; and all my bile</span><br />
-Has been stirr'd up since I did drink from it,<br />
-Not long ago, some medicine. Take this cup<br />
-Of mine, 'tis larger, and fill that for me.
-</div>
-
-<p>And that the women were in the habit of using large cups, Pherecrates
-himself expressly tells us in his Tyranny, where he says&mdash;</p>
-
-<div class="blockindent">
-And then they bade the potter to prepare<br />
-Some goblets for the men, of broader shape,<br />
-Having no walls, but only a foundation,<br />
-And scarcely holding more than a mere shell.<br />
-More like to tasting cups; but for themselves<br />
-
-<span class="pagenum">[Pg 768]</span>
-
-They order good deep <ins title="Greek: kylikes">κύλικες</ins>, good-sized,<br />
-Downright wine-carrying transports, wide and round,<br />
-Of delicate substance, swelling in the middle.<br />
-A crafty order: for with prudent foresight<br />
-They were providing how, without much notice,<br />
-They might procure the largest quantity<br />
-Of wine to drink themselves; and then when we<br />
-Reproach them that 'tis they who've drunk up everything,<br />
-They heap abuse on us, and swear that they,<br />
-Poor injured dears, have only drunk one cup,<br />
-Though their one's larger than a thousand common cups.
-</div>
-
-<p>63. Then there are cymbia. These are a small hollow kind of cup,
-according to Simaristus. But Dorotheus says, "The cymbium is a kind
-of deep cup, upright, having no pedestal and no handles." But Ptolemy
-the father of Aristonicus calls them "curved goblets." And Nicander
-of Thyatira says that Theopompus, in his Mede, called a cup without
-handles cymbium. Philemon, in his Vision, says&mdash;</p>
-
-<div class="blockindent">
-But when fair Rhode came and shook above you<br />
-A cymbium full of mighty unmix'd wine.
-</div>
-
-<p>But Dionysius of Samos, in the sixth book of his treatise on the Cyclic
-Poets, thinks that the <ins title="Greek: kissybion">κισσύβιον</ins> and the <ins title="Greek: kymbion">κύμβιον</ins> are the same. For he says that
-Ulysses, having filled a cymbium with
-unmixed wine, gave it to the Cyclops. But the cup mentioned in Homer,
-as having been given to him by Ulysses, is a good-sized cissybium;
-for if it had been a small cup, he, who was so enormous a monster,
-would not have been so quickly overcome by drunkenness, when he had
-only drunk it three times. And Demosthenes mentions the cymbium in his
-oration against Midias, saying that he was accompanied by rhyta and
-cymbia: and in his orations against Euergus and Mnesibulus. But Didymus
-the grammarian says that is a cup of an oblong shape, and narrow in
-figure, very like the shape of a boat. And Anaxandrides, in his Clowns,
-says&mdash;</p>
-
-<div class="blockindent">
-Perhaps large cups (<ins title="Greek: potêria">ποτήρια</ins>) immoderately drain'd,<br />
-And cymbia full of strong unmixed wine,<br />
-Have bow'd your heads, and check'd your usual spirit.
-</div>
-
-<p>And Alexis, in his Knight, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Had then those cymbia the faces of damsels</span><br />
-Carved on them in pure gold?<br />
-<span class="linespace11_5"><i>B.</i> Indeed they had.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> Wretched am I, and wholly lost . . . .</span>
-</div>
-
-<p><span class="pagenum">[Pg 769]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>64. But Eratosthenes, in his letter addressed to Ageton the
-Laced&aelig;monian, says, that the cymbium is a vessel of the shape of the
-cyathus, writing thus&mdash;"But these men marvel how a man who had not got
-a cyathus, but only a cymbium, had, besides that, also a phiale. Now it
-seems to me, that he had one for the use of men, but the other for the
-purpose of doing honour to the Gods. And at that time they never used
-the cyathus nor the cotyla. For they used to employ, in the sacrifices
-of the Gods, a crater, not made of silver nor inlaid with precious
-stones, but made of Coliad clay. And as often as they replenished this,
-pouring a libation to the Gods out of the phiale, they then poured out
-wine to all the company in order, bailing out the newly-mixed wine in
-a cymbium, as they do now among us at the phiditia. And if ever they
-wished to drink more, they also placed on the table beside them the
-cups called cotyli, which are the most beautiful of all cups, and the
-most convenient to drink out of. And these, too, were all made of the
-same earthenware." But when Ephippus says, in his Ephebi&mdash;</p>
-
-<div class="blockindent">
-Ch&aelig;remon brings no culices to supper,<br />
-Nor did Euripides with cymbia fight,
-</div>
-
-<p>he does not mean the tragic poet, but some namesake of his, who was
-either very fond of wine, or who had an evil reputation on some other
-account, as Antiochus of Alexandria says, in his treatise on the Poets,
-who are ridiculed by the comic writers of the Middle Comedy. For the
-circumstance of cymbia being introduced into entertainments, and being
-used to fight with in drunken quarrels, bears on each point. And
-Anaxandrides mentions him in his Nereids&mdash;</p>
-
-<div class="blockindent">
-Give him a choeus then of wine, O messmate,<br />
-And let him bring his cymbium, and be<br />
-A second Euripides to-day.
-</div>
-
-<p>And Ephippus, in his Similitudes, or Obeliaphori, says&mdash;</p>
-
-<div class="blockindent">
-But it were well to learn the plays of Bacchus,<br />
-And all the verses which Demophoon<br />
-Made upon Cotys; and, at supper-time,<br />
-To spout the eclogues of the wise Theorus.<br />
-
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;
-*
-</div>
-
-<div class="blockindent">
-And let Euripides, that banquet-hunter,<br />
-Bring me his cymbia.
-</div>
-
-<p>And that the <ins title="Greek: kymbê">κύμβη</ins> is the name of a boat too we are shown by Sophocles,
-who, in his Andromeda, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 770]</span></p>
-
-<div class="blockindent">
-Come you on horseback hither, or in a boat (<ins title="Greek: kymbaisi">κύμβαισι</ins>)?
-</div>
-
-<p>And Apollodorus, in his Paphians, says there is a kind of drinking-cup
-called <ins title="Greek: kymba">κύμβα</ins>.</p>
-
-<p>65. Then there is the <ins title="Greek: kypellon">κύπελλον</ins>. Now, is this the same as the <ins title="Greek: aleison">ἄλεισον</ins>
-and the <ins title="Greek: depas">δέπας</ins>, and different from them only in name?</p>
-
-<div class="blockindent">
-Then rising, all with goblets (<ins title="Greek: kypellois">κυπέλλοις</ins>) in their hands,<br />
-The peers and leaders of the Achaian bands<br />
-Hail'd their return.
-</div>
-
-<p>Or was their form different also? For this kind has not the character
-of the amphicupellum, as the depas and aleison have, but is only of
-a curved form. For the <ins title="Greek: kypellon">κύπελλον</ins> is so called from its curved shape,
-as also is the <ins title="Greek: amphikypellon">ἀμφικύπελλον</ins>. Or is it so called as being in shape
-like a milk-pail (<ins title="Greek: pella">πέλλα</ins>), only contracted a little, so as to have an
-additional curve? And the word <ins title="Greek: amphikypella">ἀμφικύπελλα</ins> is equivalent to <ins title="Greek: amphikyrta">ἀμφίκυρτα</ins>,
-being so called from its handles, because they are of a curved shape.
-For the poet calls this cup&mdash;</p>
-
-<div class="blockindent">
-Golden, two-handled.
-</div>
-
-<p>But Antimachus, in the fifth book of his Thebais, says&mdash;</p>
-
-<div class="blockindent">
-And heralds, going round among the chiefs,<br />
-Gave each a golden cup (<ins title="Greek: kypellon">κύπελλον</ins>) with labour wrought.
-</div>
-
-<p>And Silenus says, the <ins title="Greek: kypella">κύπελλα</ins> are a kind of cup resembling the <ins title="Greek: skypha">σκύφα</ins>,
-as Nicander the Colophonian says&mdash;</p>
-
-<div class="blockindent">
-The swineherd gave a goblet (<ins title="Greek: kypellon">κύπελλον</ins>) full to each.
-</div>
-
-<p>And Eumolpus says that it is a kind of cup, so called from its being
-of a curved shape (<ins title="Greek: kyphon">κυφόν</ins>). But Simaristus says that this
-is a name given by the Cyprians to a cup with two handles, and by
-the Cretans to a kind of cup with two handles, and to another with
-four. And Philetas says that the Syracusans give the name of <ins title="Greek: kypellon">κύπελλον</ins>
-to the fragments of barley-cakes and loaves which are left on
-the tables.</p>
-
-<p>There is also the <ins title="Greek: kymbê">κύμβη</ins>. Philemon, in his Attic Dialect, calls it “a
-species of <ins title="Greek: kylix">κύλιξ</ins>.” And Apollodorus, in his treatise on Etymologies,
-says, that the Paphians call a drinking-cup <ins title="Greek: kymba">κύμβα</ins>.</p>
-
-<p><span class="pagenum">[Pg 771]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS</div>
-
-<p>66. Then there is the <ins title="Greek: kôthôn">κωθων</ins>, which is mentioned by Xenophon,
-in the first book of his Cyrop&aelig;dia. But Critias, in his Constitution of
-the Laced&aelig;monians, writes as follows&mdash;"And other small things besides
-which belong to human life; such as the Laced&aelig;monian shoes, which are
-the best, and the Laced&aelig;monian garments, which are the most pleasant to
-wear, and the most useful. There is also the Laced&aelig;monian
-<ins title="Greek: kôthôn">κωθων</ins>, which is a kind of drinking-cup most convenient when
-one is on an expedition, and the most easily carried in a knapsack.
-And the reason why it is so peculiarly well-suited to a soldier is,
-because a soldier often is forced to drink water which is not very
-clean; and, in the first place, this cup is not one in which it can be
-very easily seen what one is drinking; and, secondly, as its brim is
-rather curved inwards, it is likely to retain what is not quite clean
-in it." And Polemo, in his work addressed to Ad&aelig;us and Antigonus, says
-that the Laced&aelig;monians used to use vessels made of earthenware; and
-proceeds to say further&mdash;"And this was a very common practice among the
-ancients, such as is now adopted in some of the Greek tribes. At Argos,
-for instance, in the public banquets, and in Laced&aelig;mon, they drink out
-of cups made of earthenware at the festivals, and in the feasts in
-honour of victory, and at the marriage-feasts of their maidens. But
-at other banquets and at their Phiditia<a name="FNanchor_66" id="FNanchor_66"></a><a href="#Footnote_66" class="fnanchor">[66]</a>
-they use small casks." And Archilochus also mentions the cothon as a
-kind of cup, in his Elegies, where he says&mdash;</p>
-
-<div class="blockindent">
-But come now, with your cothon in your hand,<br />
-<span class="linespace1">Move o'er the benches of the speedy ship,</span><br />
-And lift the covers from the hollow casks,<br />
-<span class="linespace1">And drain the rosy wine down to the dregs;</span><br />
-For while we're keeping such a guard as this,<br />
-<span class="linespace1">We shan't be able to forego our wine;</span>
-</div>
-
-<p>as if the <ins title="Greek: kylix">κύλιξ</ins> were here called <ins title="Greek:">κώθων</ins>.
-Aristophanes, in his Knights, says&mdash;</p>
-
-<div class="blockindent">
-They leapt into th' horse-transports gallantly,<br />
-Buying cothones; but some bought instead<br />
-Garlic and onions.
-</div>
-
-<p>And Heniochus, in his Gorgons, says&mdash;</p>
-
-<div class="blockindent">
-Let a man give me wine to drink at once,<br />
-Taking that capital servant of the throat,<br />
-The ample cothon,&mdash;fire-wrought, and round,<br />
-Broad-ear'd, wide-mouth'd.
-</div>
-
-<p>And Theopompus, in his Female Soldiers, says&mdash;</p>
-
-<div class="blockindent">
-Shall I, then, drink from out a wryneck'd cothon,<br />
-Breaking my own neck in the hard attempt?
-</div>
-
-<p><span class="pagenum">[Pg 772]</span></p>
-
-<p>And Alexis, in his Spinners, says&mdash;</p>
-
-<div class="blockindent">
-And then he hurl'd a four-pint cothon at me,<br />
-An ancient piece of plate, an heirloom too.
-</div>
-
-<p>And it is from this cup that they call those who drink a great deal of
-unmixed wine (<ins title="Greek: akraton">ὐκράτον</ins>)<ins title="Greek: akratokôthônes">ἀκρτοκώθωνες</ins>, as Hyperides
-does in his oration against Demosthenes. But Callixenus, in the
-fourth book of his History of Alexandria, giving an account of the
-procession of Ptolemy Philadelphus, and giving a catalogue of a number
-of drinking-cups, adds these words: "And two cothons, each holding two
-measures of wine."</p>
-
-<p>67. But with respect to drinking, (which from the name of this kind of
-cup is sometimes called in the verb <ins title="Greek: kôthônizomai">κωθωνίζομαι</ins>, and in the
-substantive <ins title="Greek: kôthônismos">κωθωνισμὸς</ins>,) that occasional drinking is good
-for the health is stated by Mnesitheus the Athenian physician, in his
-letter on the subject of Drinking (<ins title="Greek: kôthônismos">κωθωνισμὸς</ins>), where he
-speaks as follows: "It happens that those who drink a great quantity of
-unmixed wine at banquets often receive great injury from so doing, both
-in their bodies and minds; but still occasional hard drinking (<ins title="Greek: kôthônizesthai">κωθωνιζεσθαι</ins>)
-for some days appears to me to produce a certain
-purging of the body and a certain relaxation of the mind. For there are
-some little roughnesses on the surface, arising from daily banquets;
-now for getting rid of these there is no easier channel than the wine.
-But of all modes of purging, that which is caused by hard drinking
-is the most advantageous; for then the body is as it were washed out
-by the wine; for the wine is both liquid and heating: but the wine
-which we secrete is harsh; accordingly, fullers use it as a cleanser
-when they are cleaning garments. But when you are drinking hard, you
-should guard against three things,&mdash;against drinking bad wine, against
-drinking unmixed wine, and against eating sweetmeats while you are
-drinking. And when you have had enough, then do not go to sleep, until
-you have had a vomit, moderate or copious as the case may be; and when
-you have vomited, then go to sleep after having taken a slight bath.
-And if you are not able to empty yourself sufficiently, then you must
-take a more copious bath, and lie down in the bath in exceedingly warm
-water." But Polemo, in the fifth book of his treatise addressed to
-Antigonus and Ad&aelig;us, says&mdash;"Bacchus being full grown, sitting
-on a rock, and on his left hand a satyr, bald, holding in his right
-hand a cothon of striped colours, with one handle."</p>
-
-<p><span class="pagenum">[Pg 773]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS</div>
-
-<p>68. There is also the labronia. This is a species of Persian
-drinking-cup, so named from the eagerness (<ins title="Greek: labrotês">λαβρότης</ins>) with
-which people drink: and its shape is wide, and its size large, and it
-has large handles. Menander, in his Fisherman, says&mdash;</p>
-
-<div class="blockindent">
-We are abundantly well off at this time<br />
-For golden cylinders; and all those robes<br />
-From Persia, all those quaintly carved works,<br />
-Are now within, and richly-chased goblets,<br />
-Figures and faces variously carved,<br />
-Tragelaphi and labronia.
-</div>
-
-<p>And in his Philadelphi he says&mdash;</p>
-
-<div class="blockindent">
-And now the drinking of healths began, and now<br />
-Labroni&aelig;, inlaid with precious stones,<br />
-Were set upon the board; and slaves stood round<br />
-With Persian fly-flappers.
-</div>
-
-<p>And Hipparchus, in his Thais, says&mdash;</p>
-
-<div class="blockindent">
-But this labronius is an omen now.<br />
-O Hercules! it is a cup which weighs<br />
-Of standard gold more than two hundred pieces.<br />
-Just think, my friend, of this superb labronius.
-</div>
-
-<p>And Diphilus, in his Pithraustes, giving a catalogue of other kinds of
-cups, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> The tragelaphus, and likewise the pristis,</span><br />
-The batiace, and labronius too.<br />
-<span class="linespaceneg1_2"><i>B.</i> These seem to me to be the names of slaves.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> By no means; they are all the names of cups;</span><br />
-And this labronius is worth twenty pieces.
-</div>
-
-<p>And Didymus says that it resembles the bombylium and the batiacium.</p>
-
-<p>69. There is also the lac&aelig;na. And this is a kind of cup so called
-either from the potter, as the Attic vessels usually are, or from the
-form which is usual in that district, on the same principle as the
-thericlean cups derive their name. Aristophanes, in his Daitaleis,
-says&mdash;</p>
-
-<div class="blockindent">
-He gladly shared the Sybaritic feasts,<br />
-And drank the Chian wine from out the cups<br />
-Called the lac&aelig;n&aelig;, with a cheerful look.
-</div>
-
-<p>70. Then there is the lepaste. Some mark this word <ins title="Greek: lepastê">λεπαστη</ins> with an
-acute accent on the last syllable, like <ins title="Greek: kale">καλή</ins>; but some mark the
-penultima with an acute, as <ins title="Greek: megalê">μεγάλη</ins>. And this kind of cup derived its
-name from those who spend a great deal of money on their drinking and
-
-<span class="pagenum">[Pg 774]</span>
-
-intemperance, whom men call <ins title="Greek: laphyktai">λάφυκται</ins>. Aristophanes, in his Peace,
-says&mdash;</p>
-
-<div class="blockindent">
-What will you do, then, when you've drunk<br />
-One single lepaste full of new wine?
-</div>
-
-<p>And it is from this word <ins title="Greek: lepastê">λεπαστὴ</ins> that the verb <ins title="Greek: laptô">λάπτω</ins> comes, which
-means to swallow all at once, having a meaning just opposite to the
-bombylium; for the same author says, somewhere or other,&mdash;</p>
-
-<div class="blockindent">
-You've drunk up all my blood, O king, my master!
-</div>
-
-<p>which is as much as to say, you have utterly drained me. And in his
-Gerytades he says&mdash;</p>
-
-<div class="blockindent">
-But there was then a festival: a slave<br />
-Went round, and brought us all a lepaste,<br />
-And pour'd in wine dark as the deep-blue sea;
-</div>
-
-<p>but the poet means here to indicate the depth of the cup. And
-Antiphanes, in his &AElig;sculapius, says&mdash;</p>
-
-<div class="blockindent">
-He took an agèd woman, who had been<br />
-A long time ill, sick of a ling'ring fever,<br />
-And bruising some small root, and putting it<br />
-Into a noble-sized lepaste there,<br />
-He made her drink it all, to cure her sickness.
-</div>
-
-<p>Philyllius, in his Auge, says&mdash;</p>
-
-<div class="blockindent">
-For she was always in the company<br />
-Of young men, who did nothing else but drink;<br />
-And with a lot of aged women too,<br />
-Who always do delight in good-sized cups.
-</div>
-
-<p>And Theopompus says in his Pamphila&mdash;</p>
-
-<div class="blockindent">
-A sponge, a dish, a feather; and, besides,<br />
-A stout lepaste, which, when full, they drain<br />
-To the Good Deity, raising loud his praises,<br />
-As chirps a grasshopper upon a tree.
-</div>
-
-<p>And in his Mede he says&mdash;</p>
-
-<div class="blockindent">
-Callimachus, 'tis stated, once did charm<br />
-The Grecian heroes by some promised gain,<br />
-When he was seeking for their aid and friendship.<br />
-The only thing he fail'd in was th' attempt<br />
-To gain the poor, thin-bodied Rhadamanthus<br />
-Lysander with a cothon, ere he gave him<br />
-A full lepaste.
-</div>
-
-<p>But Amerias says that the ladle with which the wine is poured into
-the cups is called lepaste; but Aristophanes and Apollodorus say that
-it is a sort of cup of the class <ins title="Greek: kylix">κύλιξ</ins>. Pherecrates, in his
-Crapatalli, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 775]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-If there was one of the spectators thirsty,<br />
-He would a full lepaste seize, and drain<br />
-The whole contents.
-</div>
-
-<p>But Nicander the Colophonian says that "the Dolopians give the name of
-<ins title="Greek: lepastê">λεπαστὴ</ins> to the <ins title="Greek: kylix">κύλιξ</ins>; but Lycophron, in the ninth book of his treatise
-on Comedy, quoting this passage of Pherecrates, himself also asserts
-the lepaste to be kind of <ins title="Greek: kylix">κύλιξ</ins>; but Moschus, in his Interpretation of
-Rhodiat Words, says that it is an earthenware vessel resembling those
-which are called ptomatides, but flatter and wider: but Artemidorus,
-the pupil of Aristophanes, says that it is some sort of drinking-cup.
-And Apollophanes, in his Cretans, says&mdash;</p>
-
-<div class="blockindent">
-And the lepasta, fill'd with fragrant wine,<br />
-Shall fill me with delight the livelong day.
-</div>
-
-<p>And Theopompus says in his Pamphila&mdash;</p>
-
-<div class="blockindent">
-A stout lepaste, which, well-fill'd with wine,<br />
-They drain in honour of the Happy Deity,<br />
-Rousing the village with their noise and clamour.
-</div>
-
-<p>But Nicander of Thyatira says it is a larger kind of <ins title="Greek: kylix">κύλιξ</ins>,
-quoting the expressions of Teleclides out of his Prytanes&mdash;</p>
-
-<div class="blockindent">
-To drink sweet wine from a sweet-smelling lepaste.
-</div>
-
-<p>And Hermippus, in his Fates, says&mdash;</p>
-
-<div class="blockindent">
-If anything should happen to me when<br />
-I've drain'd this promising lepaste, then<br />
-I give my whole possessions unto Bacchus.
-</div>
-
-<p>71. There is also the loibasium. This, too, is a <ins title="Greek: kylix">κύλιξ</ins>, as
-Clearchus and Nicander of Thyatira say; with which they pour libations
-of oil over the sacred offerings and victims.</p>
-
-<p>Spondeum is the name given to the cup out of which they pour libations
-of wine. And he says that the spondea are also called loibides, by
-Antimachus of Colophon.</p>
-
-<p>Then we have the lesbium. This also is a kind of cup, as Hedylus proves
-in his Epigrams, where he says&mdash;</p>
-
-<div class="blockindent">
-Callistion, contending against men<br />
-<span class="linespace1">In drinking, ('tis a marvellous thing, but true,)</span><br />
-When fasting, drank three whole choeis of wine;<br />
-<span class="linespace1">And now her cup, fashion'd of purple glass,</span><br />
-Adorn'd with bands fragrant of luscious wine,<br />
-<span class="linespace1">She offers here to you, O Paphian queen.</span><br />
-Preserve this first, that so your walls may bear<br />
-<span class="linespace1">The spoils of all the love excited so.</span>
-</div>
-
-<p>There is also the luterium. Epigenes, in his Tomb, where he gives a
-catalogue of cups of different kinds, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 776]</span></p>
-
-<div class="blockindent">
-Crateres, cadi, holcia, cruneia&mdash;<br />
-Are they cruneia? aye, and luteria.<br />
-But why need I each separate article<br />
-Enumerate? for you yourself shall see them.
-</div>
-
-<p>72. There is also the Lyciurges. The things which are so called are
-some kinds of phial&aelig;, which derive their name from Lycon who made them,
-just as the Cononii are the cups made by Conon. Now, Demosthenes, in
-his Oration for the Crown, mentions Lycon; and he does so again, in
-his oration against Timotheus for an assault, where he says&mdash;"Two
-lyciurgeis phial&aelig;." And in his speech against Timotheus he also
-says&mdash;"He gives Phormion, with the money, also two lyciurgeis phial&aelig;
-to put away." And Didymus the grammarian says that these are cups made
-by Lycius. And this Lycius was a B&oelig;otian by birth, of the town of
-Eleuther&aelig;, a son of Myron the sculptor, as Polemo relates in the first
-book of his treatise on the Acropolis of Athens; but the grammarian
-is ignorant that one could never find such a formation of a word as
-that derived from proper names, but only from cities or nations. For
-Aristophanes, in his Peace, says&mdash;</p>
-
-<div class="blockindent">
-The vessel is a <ins title="Greek: Naxiourgês">Nαξιονργὴς</ins> cantharus;
-</div>
-
-<p>that is to say, made at Naxos.</p>
-
-<p>And Critias, in his Constitution of the Lacedæmonians, has the
-expressions, <ins title="Greek: klinê Milêsiourgês">κλίνη μιλησιουργὴς</ins>, and again, <ins title="Greek: diphros Milêsiourgês">δίφρος λησιουργής</ins>: and
-<ins title="Greek: klinê Chiourgês">κλινὴ χιουργὴς</ins>, and <ins title="Greek: trapeza Rhênioergês">τράπεξα ρηνιοεργής</ins>: made at Miletus, or Chios, or
-Rhenea. And Herodotus, in his seventh book, speaks of “two spears,
-<ins title="Greek: Lykoergees">λυκοεργέες</ins>.” But perhaps we ought to read <ins title="Greek: Lykioergees">λυκιοεργέες</ins> in Herodotus as
-we do in Demosthenes, so as to understand by the word things made in
-Lycia.</p>
-
-<p>73. There is also the mele. This is a name given to some cups which are
-mentioned by Anaxippus in his Well, where he says&mdash;</p>
-
-<div class="blockindent">
-And you, Syriscus, now this mele take,<br />
-And bring it to her tomb&mdash;do you understand?<br />
-Then pour a due libation.
-</div>
-
-<p>There is also the metaniptrum. This is the kind of cup which is offered
-after dinner, when men have washed their hands. Antiphanes, in his
-Lamp, says&mdash;</p>
-
-<div class="blockindent">
-The metaniptrum of the Fortunate God;<br />
-Feasting, libations, and applause . . .
-</div>
-
-<p><span class="pagenum">[Pg 777]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And Diphilus, in his Sappho, says&mdash;</p>
-
-<div class="blockindent">
-Archilochus, receive this metaniptris,<br />
-The brimming cup of Jupiter the Saviour.
-</div>
-
-<p>But some people say that this is rather the name of the draught itself
-which was given to the guests after they had washed their hands; as,
-for instance, Seleucus says in his Dialects. But Callias, in his
-Cyclops, says&mdash;</p>
-
-<div class="blockindent">
-Receive this metaniptris of Hygeia.
-</div>
-
-<p>And Philet&aelig;rus, in his &AElig;sculapius, says&mdash;</p>
-
-<div class="blockindent">
-He raised aloft a mighty metaniptris,<br />
-Brimfull of wine, in equal portions mix'd,<br />
-Repeating all the time Hygeia's name.
-</div>
-
-<p>And Philoxenus the Dithyrambic poet, in his ode entitled the Supper,
-pledging some one after they have washed their hands, says&mdash;</p>
-
-<div class="blockindent">
-Do you, my friend, receive<br />
-<span class="linespace1">This metaniptris full of wine,</span><br />
-The sweetly dewy gift of Bacchus.<br />
-<span class="linespace1">Bromius gives this placid joy,</span><br />
-To lead all men to happiness.
-</div>
-
-<p>And Antiphanes, in his Torch, says&mdash;</p>
-
-<div class="blockindent">
-Our table shall now be this barley-cake,<br />
-And then this metaniptrum of Good Fortune . . . . .
-</div>
-
-<p>Nicostratus, in his Woman returning Love, says&mdash;</p>
-
-<div class="blockindent">
-Pour over him the metaniptrum of health.
-</div>
-
-<p>74. Then there is the mastus. Apollodorus the Cyren&aelig;an, as Pamphilus
-says, states that this is a name given to drinking-cups by the Paphians.</p>
-
-<p>There are also the mathalides. Bl&aelig;sus, in his Saturn, says&mdash;</p>
-
-<div class="blockindent">
-Pour out for us now seven mathalides<br />
-Full of sweet wine.
-</div>
-
-<p>And Pamphilus says, “Perhaps this is a kind of cup, or is it only a
-measure like the cyathus” But Diodorus calls it a cup of the <ins title="Greek: kylix">κύλιξ</ins>
-class.</p>
-
-<p>75. There is also the manes, which is a species of cup. Nicon, in his
-Harp-player, says&mdash;</p>
-
-<div class="blockindent">
-And some seasonably then exclaim'd,<br />
-My fellow-countryman, I drink to you;<br />
-And in his hand he held an earthenware manes,<br />
-Of ample size, well able to contain<br />
-Five cotyl&aelig; of wine; and I received it.
-</div>
-
-<p>And both Didymus and Pamphilus have quoted these iambics. But that is
-
-<span class="pagenum">[Pg 778]</span>
-also called manes which stands upon the cottabus, on which they throw
-the drops of wine in that game, which Sophocles, in his Salmoneus,
-called the brazen head, saying&mdash;</p>
-
-<div class="blockindent">
-This is a contest, and a noise of kisses;<br />
-I give a prize to him who gains the victory<br />
-In elegantly throwing the cottabus,<br />
-And striking with just aim the brazen head.
-</div>
-
-<p>And Antiphanes, in his Birthday of Venus, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> I then will show you how: whoever throws</span><br />
-The cottabus direct against the scale (<ins title="Greek: plastinx">πλάστιγξ</ins>),<br />
-So as to make it fall&mdash;<br />
-<span class="linespace8_5"><i>B.</i> What scale? Do you</span><br />
-Mean this small dish which here is placed above?<br />
-<span class="linespaceneg1_2"><i>A.</i> That is the scale&mdash;he is the conqueror.</span><br />
-<span class="linespaceneg1_2"><i>B.</i> How shall a man know this?</span><br />
-<span class="linespace10_5"><i>A.</i> Why, if he throw</span><br />
-So as to reach it barely, it will fall<br />
-Upon the manes,<a name="FNanchor_65" id="FNanchor_65"></a><a href="#Footnote_65" class="fnanchor">[65]</a>
-and there'll be great noise.<br />
-<span class="linespaceneg1_2"><i>B.</i> Does manes, then, watch o'er the cottabus,</span><br />
-As if he were a slave?
-</div>
-
-<p>And Hermippus says in his Fates&mdash;</p>
-
-<div class="blockindent">
-You'll see, says he, a cottabus rod,<br />
-Wallowing round among the chaff;<br />
-But the manes hears no drops,&mdash;<br />
-And you the wretched scale may see<br />
-Lying by the garden gate,<br />
-And thrown away among the rubbish.
-</div>
-
-<p>76. There is the Nestoris also. Now concerning the shape of the cup of
-Nestor, the poet speaks thus&mdash;</p>
-
-<div class="blockindent">
-Next her white hand a spacious goblet brings,<br />
-A goblet sacred to the Pylian kings<br />
-From eldest times; the massy, sculptured vase,<br />
-Glittering with golden studs, four handles grace,<br />
-And curling vines, around each handle roll'd,<br />
-Support two turtle-doves emboss'd in gold.<br />
-On two firm bases stood the mighty bowl,<br />
-Lest the topweight should make it loosely roll:<br />
-A massy weight, yet heaved with ease by him,<br />
-Though all too great for men of lesser limb.
-</div>
-
-<p>Now with reference to this passage a question is raised, what is the
-meaning of "glittering with golden studs:"&mdash;and again, what is meant by
-"the massy, sculptured vase four handles grace." For Asclepiades the
-Myrlean, in his treatise on the Nestoris, says that the other cups have
-two handles.</p>
-
-<p><span class="pagenum">[Pg 779]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And again, how could any one give a representation of turtle-doves
-feeding around each of the handles? How also can he say, "On two
-firm bases stood the mighty bowl?" And this also is a very peculiar
-statement that he makes, that he could heave it with ease, "though all
-too great for men of lesser limb." Now Asclepiades proposes all these
-difficulties, and especially raises the question about the studs, as to
-how we are to understand that they were fastened on. Now some say that
-golden studs must be fastened on a silver goblet from the outside, on
-the principles of embossing, as is mentioned in the case of the sceptre
-of Achilles&mdash;</p>
-
-<div class="blockindent">
-He spoke,&mdash;and, furious, hurl'd against the ground<br />
-His sceptre, starr'd with golden studs around;
-</div>
-
-<p>for it is plain here that the studs were let into the sceptre, as
-clubs are strengthened with iron nails. He also says of the sword of
-Agamemnon&mdash;</p>
-
-<div class="blockindent">
-A radiant baldric, o'er his shoulder tied,<br />
-Sustain'd the sword that glitter'd at his side:<br />
-Gold were the studs&mdash;a silver sheath encased<br />
-The shining blade.
-</div>
-
-<p>But Apelles the engraver, he says, showed us on some articles of
-Corinthian workmanship the way in which studs were put on. For there
-was a small projection raised up by the chisel, to form, as it were,
-the heads of the nails. And these studs are said by the poet to be
-fixed in, not because they are on the outside and are fixed by nails,
-but because they resemble nails driven through, and project a little on
-the outside, being above the rest of the surface.</p>
-
-<p>77. And with respect to the handles, they tell us that this cup had
-indeed two handles above, like other cups; but that it had also two
-more on the middle of its convex surface, one on each side, of small
-size, resembling the Corinthian water-ewers. But Apelles explained
-the system of the four handles very artistically in the following
-manner. He said, that from one root, as it were, which is attached
-to the bottom of the cup, there are diverging lines extending along
-each handle, at no great distance from each other: and these reach
-up to the brim of the cup, and even rise a little above it, and are
-at the greatest distance from each other at the point where they are
-furthest from the vessel itself; but at the lower extremity, where
-they join the rim, they are again united. And in this way there are
-
-<span class="pagenum">[Pg 780]</span>
-
-four handles; but this kind of ornament is not seen in every cup, but
-only on some, and especially on those which are called seleucides. But
-with respect to the question raised about the two bases, how it can be
-said, "On two firm bases stood the mighty bowl," some people explain
-that line thus:&mdash;that some cups have one bottom, the natural one, being
-wrought at the same time as, and of one piece with, the whole cup;
-as for instance, those which are called cymbia, and the phial&aelig;, and
-others of the same shape as the phial&aelig;. But some have two bottoms; as
-for instance, the egg-shaped cups called ooscyphia, and those called
-cantharia, and the seleucides, and the carchesia, and others of this
-kind. For they say that one of these bottoms is wrought of the same
-piece as the entire cup, and the other is attached to it, being sharp
-at the upper part, and broader towards the lower end, as a support for
-the cup; and this cup of Nestor's, they say, was of this fashion. But
-the poet may have represented this cup as having two bottoms; the one,
-that is to say, bearing the whole weight of the cup, and having an
-elevation proportionate to the height, in accordance with its greater
-circumference; and the other bottom might be smaller in circumference,
-so as to be contained within the circumference of the larger circle,
-where the natural bottom of the cup becomes sharper; so that the whole
-cup should be supported on two bases.</p>
-
-<p>But Dionysius the Thracian is said to have made the cup called
-Nestor's, at Rhodes, all his pupils contributing silver for the work;
-of which Promethidas of Heraclea, explaining the way in which it was
-made on the system of Dionysius, says that it is a cup having its
-handles made side by side, as the ships with two prows have their prows
-made; and that turtle-doves are represented sitting on the handles;
-and that two small sticks, as it were, are placed under the cup as a
-support to it, running transversely across in a longitudinal direction,
-and that these are the two bottoms meant by Homer. And we may to this
-day see a cup of that fashion at Capua, a city of Campania, consecrated
-to Diana; and the Capuans assert that that is the identical cup which
-belonged to Nestor. And it is a silver cup, having on it the lines of
-Homer engraved in golden characters.</p>
-
-<p><span class="pagenum">[Pg 781]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>78. "But I," said the Myrlean, "have this to say about
-the cup:&mdash;the ancients, who first brought men over to a more civilized
-system of life, believing that the world was spherical, and taking
-their ideas of form from the visible forms of the sun and moon which
-they beheld, and adapting these figures to their own use in the daily
-concerns of life, thought it right to make all their vessels and other
-articles of furniture resemble, in shape at least, the heaven which
-surrounds everything: on which account they made tables round; and so
-also they made the tripods which they dedicated to the Gods, and they
-also made their cakes round and marked with stars, which they also call
-moons. And this is the origin of their giving bread the name of <ins title="Greek: artos">ἄρτος</ins>,
-because of all figures the circle is the one which is the most complete
-(<ins title="Greek: apêrtistai">ἀπήρτισται</ins>), and it is a perfect figure. And accordingly they made a
-drinking-cup, being that which receives moist nourishment, circular,
-in imitation of the shape of the world. But the cup of Nestor has
-something peculiar about it, for it has stars on it, which the poet
-compares to studs, because the stars are as round as the studs,
-and are, as it were, fixed in the heaven; as also Aratus says of
-them&mdash;</p>
-
-<div class="blockindent">
-There do they shine in heaven,&mdash;ornaments<br />
-Fix'd there for ever as the night comes round.
-</div>
-
-<p>But the poet has expressed this very beautifully, attaching the golden
-studs to the main body of the silver cup, and so indicating the nature
-of the stars and of the heaven by the colour of the ornaments. For the
-heaven is like silver, and the stars resemble gold from their fiery
-colour.</p>
-
-<p>79. "So after the poet had represented the cup of Nestor as studded
-with stars, he then proceeds on to the most brilliant of the fixed
-stars, by contemplating which men form their conjectures of what is to
-happen to them in their lives. I mean the Pleiades. For when he says
-<ins title="Greek: dyo de peleiades">δύο δὲ πελειάδες</ins> were placed in gold around each handle, he does not
-mean the birds called <ins title="Greek: peleiades">πελειάδες</ins>, that is to say, turtle-doves; and
-those who think that he does use <ins title="Greek: peleiades">πελειάδες</ins> here as synonymous with
-<ins title="Greek: peristerai">περιστεραὶ</ins> are wrong. For Aristotle says expressly that the <ins title="Greek: peleias">πελειὰς</ins>
-is one bird, and the <ins title="Greek: peristera">περιστερὰ</ins> another. But the poet calls that
-constellation <ins title="Greek: peleiades">πελειάδες</ins> which at present w call <ins title="Greek: pleiades">πλειάδες</ins>; by the rising
-of which men regulate their swing and their reaping, and the beginning
-of their raising their crops, and their collection of them; as Hesiod
-says:&mdash;</p>
-
-<p><span class="pagenum">[Pg 782]</span></p>
-
-<div class="blockindent">
-When the seven daughters of the Libyan king<br />
-Rise in the heavens, then begin to mow;<br />
-And when they hide their heads, then plough the ground.
-</div>
-
-<p>And Aratus says&mdash;</p>
-
-<div class="blockindent">
-Their size is small, their light but moderate,<br />
-Yet are they famous over all the world;<br />
-At early dawn and late at eve they roll,<br />
-Jove regulating all their tranquil motions;<br />
-He has ordain'd them to give signs to men,<br />
-When winter, and when summer too begins,&mdash;<br />
-What is the time for ploughing, what for sowing.
-</div>
-
-<p>And accordingly it is with great appropriateness that the poet has
-represented the Pleiades, who indicate the time of the generation and
-approach to perfection of the fruits of the earth, as forming parts of
-the ornaments of the cup of that wise prince Nestor. For this vessel
-was intended to contain any kind of food, whether solid or liquid; on
-which account he also says that the turtle-doves bring ambrosia to
-Jupiter:&mdash;</p>
-
-<div class="blockindent">
-No bird of air, nor dove of trembling wing,<br />
-That bears ambrosia to th' ethereal king,<br />
-But shuns these rocks.
-</div>
-
-<p>For we must not think here that it is really the birds called
-turtle-doves which bring ambrosia to Jupiter, which is the opinion of
-many; for that were inconsistent with the majesty of Jupiter; but the
-daughters of Atlas, turned into the constellation of Pleiades or doves.
-For it is natural enough that they who indicate the appropriate seasons
-to the human race should also bring ambrosia to Jupiter, on which
-account also he distinguishes between them and other birds, saying&mdash;</p>
-
-<div class="blockindent">
-No bird of air, nor dove of trembling wing;
-</div>
-
-<p>and that he considers the Pleiades as the most famous of all fixed
-stars is plain, from his having placed them in the first rank when
-giving a list of other constellations:&mdash;</p>
-
-<div class="blockindent">
-There earth, there heaven, there ocean he design'd,&mdash;<br />
-Th' unwearied sun, the moon completely round,&mdash;<br />
-The starry lights, that heaven's high convex crown'd,&mdash;<br />
-The Pleiades, Hyads, with the Northern Team,<br />
-And great Orion's more refulgent beam;<br />
-To which, around the axle of the sky,<br />
-The Bear, revolving, points his golden eye;<br />
-Still shines exalted on th' ethereal plain,<br />
-Nor bathes his blazing forehead in the main,&mdash;<br />
-The Bear, whom trusting rustics call the Wain.
-</div>
-
-<p><span class="pagenum">[Pg 783]</span></p>
-
-<div class="sidenote-left">THE PLEIADES.</div>
-
-<p>"But people in general have been deceived by fancying the <ins title="Greek: peleiades">πελειάδες</ins>
-here spoken of to be birds, first of all from the poetical form of the
-word, because of the insertion of the letter <ins title="Greek: e">ε</ins>; and secondly, because
-they have taken the word <ins title="Greek: trêrônes">τρήρωνες</ins>, 'trembling,' as an epithet only of
-doves; since, owing to its weakness, that is a very cautious bird; and
-when he calls it <ins title="Greek: trêrôn">τρήρων</ins>, this word is derived from <ins title="Greek: treô">τρέω</ins>, and <ins title="Greek: treô">τρέω</ins> is
-the same as <ins title="Greek: eulabeomai">εὐλαβέομαι</ins>, to be cautious. But still there is a good deal
-of reason in attributing the same characteristic also to the Pleiades:
-for the fable is, that they are always fleeing from Orion, since their
-mother Pleione is constantly pursued by Orion.</p>
-
-<p>80. "And the variation of the name, so that the Pleiades are called
-both <ins title="Greek: Peleiai">πέλειαι</ins> and <ins title="Greek: Peleiades">πελειάδες</ins>, occurs in many poets. First of all, Myro
-the Byzantian admirably caught the feeling of the Homeric poems,
-saying in her poem entitled Memory, that the Pleiades convey ambrosia
-to Jupiter. But Crates the critic, endeavouring to appropriate to
-himself the credit due to her, produces that assertion as his own.
-Simonides also has called the Pleiades <ins title="Greek: Peleiades">Πελειάδες</ins>, in the following
-lines:&mdash;</p>
-
-<div class="blockindent">
-And may great Mercury, whose protecting pow'r<br />
-Watches o'er contests, Maia's mighty son,<br />
-Grant you success. But Atlas was the sire<br />
-Of seven dark-hair'd daughters, beautiful,<br />
-Surpassing all the maidens upon earth,<br />
-And now in heaven they're call'd Peleiades.
-</div>
-
-<p>Here he distinctly calls the Pleiades <ins title="Greek: Peleiades">Πελειάδες</ins>, for they it
-was who were the daughters of Atlas; as Pindar says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace7">And it is natural</span><br />
-That great Orion should advance<br />
-Not far from the seven Pleiades, at the tail (<ins title="Greek: opias">ὀρίας</ins>).
-</div>
-
-<p>For, in the arrangement of the stars, Orion is not far from the
-Pleiades; from which circumstance has arisen the fable about them, that
-they, with their mother Pleione, are always fleeing from Orion. But
-when he calls the Pleiades <ins title="Greek: oriai">ὄριαι</ins> here, he means <ins title="Greek: ouriai">οὔριαι</ins>, only he has
-left out the <ins title="Greek: u">v</ins>, because the Pleiades are close to the tail of the Bull.
-And &AElig;schylus has spoken still more plainly, playing on their name on
-account of the resemblance of its sound, where he says&mdash;</p>
-
-<div class="blockindent">
-The seven celebrated daughters of<br />
-The mighty Atlas, much bewail'd with tears<br />
-
-<span class="pagenum">[Pg 784]</span>
-
-Their father's heaven-supporting toil; where they<br />
-Now take the form of night-appearing visions,<br />
-The wingless Peleiades.
-</div>
-
-<p>For he calls them here wingless on account of the similarity of the
-sound of their name to that of the birds <ins title="Greek: Peleiades">Ππελειάδες</ins>. And Myro
-herself also speaks in the same manner&mdash;</p>
-
-<div class="blockindent">
-The mighty Jove was nourish'd long in Crete,<br />
-Nor yet had any of the heav'nly beings<br />
-E'er recognised their king; meanwhile he grew<br />
-In all his limbs; and him the trembling doves<br />
-Cherish'd, while hidden in the holy cave,<br />
-Bringing him, from the distant streams of ocean,<br />
-Divine ambrosia: and a mighty eagle,<br />
-Incessant drawing with his curved beak<br />
-Nectar from out the rock, triumphant brought<br />
-The son of Saturn's necessary drink.<br />
-Him, when the God of mighty voice had cast<br />
-His father Saturn from his unjust throne,<br />
-He made immortal, and in heaven placed.<br />
-And so, too, did he give the trembling doves (<ins title="Greek: peleiasin">πελειάσιν</ins>)<br />
-Deserved honour; they who are to men<br />
-Winters and summer's surest harbingers.
-</div>
-
-<p>And Simmias, in his Gorgo, says&mdash;</p>
-
-<div class="blockindent">
-The swiftest ministers of air came near,<br />
-The quivering peleiades.
-</div>
-
-<p>And Posidippus, in his Asopia, says&mdash;</p>
-
-<div class="blockindent">
-Nor do the evening cool <ins title="Greek: peleiai">πέλειαι</ins> set.
-</div>
-
-<p>But Lamprocles the Dithyrambic poet has also expressly and poetically
-said that the word <ins title="Greek: peleiades">πελειάδες</ins> is in every sense synonymous with
-<ins title="Greek: peristerai">περιστεραὶ</ins>, in the following lines&mdash;</p>
-
-<div class="blockindent">
-And now you have your home in heaven,<br />
-Showing your title with the winged doves.
-</div>
-
-<p>And the author of the poem called Astronomy, which is attributed to
-Hesiod, always calls the Pleiades <ins title="Greek: Peleiades">Πελειάδες</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-Which mortals call Peleiades.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-And now the Peleiades of winter set.
-</div>
-
-<p>And in another passage we find&mdash;</p>
-
-<div class="blockindent">
-Then the Peleiades do hide their heads;
-</div>
-
-<p>so that there is nothing at all improbable in the idea of Homer having
-lengthened the name <ins title="Greek: Pleiades">Πλειάδες</ins> by poetic licence into <ins title="Greek: Peleiades">Πελειάδες</ins>.</p>
-
-<p><span class="pagenum">[Pg 785]</span></p>
-
-<div class="sidenote-left">MEANING OF PARTICULAR WORDS.</div>
-
-<p>81. "Since, then, it is demonstrated that it is the Pleiades
-who were embossed on the goblet, we must understand that two were
-affixed to each handle, whether we choose to fancy that the damsels
-were represented under the form of birds or under human form;&mdash;at all
-events they were studded with stars: and as for the expression, "Around
-each there were golden peleiades," we are not to understand that as
-meaning around each separate one; for that would make eight in number:
-but as each of the handles was divided into two sections, and as these
-again were united towards the bottom, the poet has the word ἕκαστος,
-speaking as if there were four sections of handles; but if he had
-said ἑκάτερον, that would have applied to the fact of their again
-becoming united at the highest point which they respectively reach. And
-accordingly, when he says&mdash;</p>
-
-<div class="blockindent">
-And curling vines, around each handle roll'd,<br />
-Bear two Peleiades emboss'd in gold;<br />
-On two firm bases stood the mighty bowl;
-</div>
-
-<p>we are by that to understand one Peleias to. each section of the
-handles. And he has called them <ins title="Greek: doias">δοιὰς</ins>, as being united to one another
-and grown together as it were. For the word <ins title="Greek: doioi">δοιοὶ</ins>, <ins title="Greek: doiai">δοιαὶ</ins>,
-signifies simply the number two, as in the passage&mdash;</p>
-
-<div class="blockindent">
-Two tripods (<ins title="Greek: doious de tripodas">δοιοὺς δὲ τρίποδας</ins>), and ten golden talents;
-</div>
-
-<p>and again&mdash;</p>
-
-<div class="blockindent">
-Two attendants (<ins title="Greek: doioi therapontes">δοιοὶ θεράπογτες</ins>):
-</div>
-
-<p>and it also at times intimates a natural connexion subsisting between
-the two things spoken of, as well as that they are two in number; as in
-these lines:&mdash;</p>
-
-<div class="blockindent">
-There grew two (<ins title="Greek: doioi">δοιοὶ</ins>) olives, closest of the grove,<br />
-With roots entwined and branches interwove,<br />
-Alike their leaves, but not alike they smiled<br />
-With sister fruits,&mdash;one fertile, one was wild:&mdash;
-</div>
-
-<p>and accordingly this calculation will give altogether four Peleiades
-upon the handles.</p>
-
-<p>82. "And, then, when he adds this&mdash;</p>
-
-<div class="blockindent">
-And curling vines, around each handle roll'd,<br />
-Bear two Peleiades emboss'd in gold:<br />
-On two firm bases stood the mighty bowl;
-</div>
-
-<p>we are to understand not two actual separate bases, nor indeed
-ought we to read <ins title="Greek: hypopythmenes">ὑποπυθμένες</ins> as two words, like Dionysius the Thracian,
-but we ought to read it as one word, <ins title="Greek: hypopythmenes">υποπυθμενες</ins>,
-
-<span class="pagenum">[Pg 786]</span>
-
-in order to
-understand it with reference to the Peleiades, that there were four
-Peleiades on the handles, and two more <ins title="Greek: hypopythmenes">ὑποπυθμένες</ins>, which is equivalent
-to <ins title="Greek: hypo tô pythmeni">ὑπὸ τῷ πυθμένι</ins>, that is to say, under the pedestal, as if the word
-were <ins title="Greek: hypopythmenioi">ὑποπυθμένιοι</ins>. So that the goblet is supported by two Peleiades which
-lie under the bottom, and in that way there are altogether six Pleiades
-in all, since that is the number which are seen, though they are said
-to be seven in number, as Aratus says&mdash;</p>
-
-<div class="blockindent">
-They are indeed declared by mortal man<br />
-To be in number seven; yet no more<br />
-Than six have e'er been seen by mortal eyes.<br />
-Not that a star can e'er have disappear'd<br />
-Unnoticed from the pure expanse of heaven<br />
-Since we have heard of its existence; but<br />
-The number has been stated carelessly,<br />
-And therefore they are usually call'd seven.
-</div>
-
-<p>Accordingly, what is seen in the stars the poet has very suitably
-described among the ornaments made on the occasion. And many fancy that
-the poet is here referring to Jupiter, when he says&mdash;</p>
-
-<div class="blockindent">
-No bird of air, nor dove of trembling wing,<br />
-That bears ambrosia to th' ethereal king,<br />
-But shuns these rocks. In vain she cuts the skies,<br />
-They fearful meet, and crush her as she flies.
-</div>
-
-<p>Meaning in reality, that one of the Pleiades was destroyed by the
-sharpness of the rocks and their smooth edge, and that another is
-substituted in her place by Jupiter for the sake of keeping the number
-undiminished. Expressing by the enigmatical figures of speech common to
-poets, that, though there are only six Pleiades seen, still their real
-number is not actually diminished; but there are said to be seven in
-number, and also the names of the seven are distinctly given.</p>
-
-<p>83. But as for those people who contend that there is no
-appropriateness in embossing the Pleiades on this cup, as they are
-rather indicative of dry food, we must state that this kind of cup
-is calculated to receive both solid and liquid food; for <ins title="Greek: kykeô">κυκεὼν</ins><a name="FNanchor_67" id="FNanchor_67"></a><a href="#Footnote_67" class="fnanchor">[67]</a> is made in it; and this is a kind of potion, having mixed in
-it cheese and meal; and the poet tells us
-that both these ingredients are stirred up (<ins title="Greek: kykômena">κυκωμένα</ins>) together
-and so drunk:&mdash;</p>
-
-<p><span class="pagenum">[Pg 787]</span></p>
-
-<div class="sidenote-left">MEANING OF PARTICULAR WORDS.</div>
-
-<div class="blockindent">
-The draught prescribed fair Hecamede prepares,<br />
-Arsinous' daughter, graced with golden hairs<br />
-(Whom to his aged arms a royal slave<br />
-Greece, as the prize of Nestor's wisdom, gave):<br />
-A table first with azure feet she placed,<br />
-Whose ample orb a brazen charger graced;<br />
-Honey, new press'd, the sacred flour of wheat,<br />
-And wholesome garlic crown'd the savoury treat.<br />
-Next her white hand a spacious goblet brings,<br />
-A goblet sacred to the Pylian kings;<br />
-Temper'd in this, the nymph of form divine<br />
-Pours a large portion of the Pramnian wine;<br />
-With goats'-milk cheese a flavorous taste bestows,<br />
-And last with flour the smiling surface strows.<br />
-This for the wounded prince the dame prepares;<br />
-The cordial beverage reverend Nestor shares.
-</div>
-
-<p>84. And as for the lines&mdash;</p>
-
-<div class="blockindent">
-A massy weight, yet heav'd with ease by him,<br />
-Though all too great for men of smaller limb;
-</div>
-
-<p>we are not to understand this as referring only to Machaon and Nestor,
-as some people think, who refer <ins title="Greek: hos">ὃς</ins> to Machaon, taking it as
-if it were <ins title="Greek: ho">ὁ</ins>, and say,</p>
-
-<div class="blockindent">
-<ins title="Greek: Greek: All' hos men mogeôn apokinêsaske trapezês">Ἀλλ᾽ δ̓ς μὲν μογέων ἀποκινήσασκε τραπέζης</ins>,&mdash;
-</div>
-
-<p>thinking that "heaved with ease by him" is said of Machaon, as he was
-the person for whom the cup has been mixed, as he had been wounded; but
-we shall show hereafter that Machaon is never represented in Homer as
-wounded. But these men do not perceive, that when Homer says <ins title="Greek: allos">ἄλλος</ins>, he
-is not speaking of Machaon and Nestor alone (for these two are drinking
-of the cup), for in that case he would have said <ins title="Greek: heteros">ἕτερος</ins>. For <ins title="Greek: heteros">ἕτερος</ins> is
-the proper word for the other of two, as in this line&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: oisete d' arn' heteron leukon, heterên de melainan">οἴσετε δ᾽ ἄρν᾽ ἕτερον λευκὸν, ἑτέρην δὲ μέλαιναν</ins>,&mdash;
-</div>
-
-<div class="blockindent">
-And bring two lambs, one male, with snow-white fleece,<br />
-The other black, who shall the breed increase.
-</div>
-
-<p>Besides, Homer never uses <ins title="Greek: hos">ὁς</ins> for the demonstrative pronoun
-<ins title="Greek: ho">ὁ</ins>; but, on the contrary, he sometimes uses the demonstrative
-<ins title="Greek: ho">ὁ</ins> for the relative <ins title="Greek: hos">ὁς</ins>, as in the line&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: entha de Sisyphos esken ho kerdistos genet' andrôn">ἒνθα δὲ σὶσυφος ἒσκεν ὃ κέρδιστος γὲνετ᾽ ἀνδρῶν</ins>,&mdash;
-</div>
-
-<div class="blockindent">
-There Sisyphus, who of all men that lived<br />
-Was the most crafty, held his safe abode.
-</div>
-
-<p><span class="pagenum">[Pg 788]</span></p>
-
-<p>"But still, in this line, <ins title="Greek: tis">τις</ins> is wanting, for the sentence,
-when complete, should run&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: Greek: allos men tis mogeôn apokinêsaske trapezês">ᾶλλος μέν τις μογέων ἀποκινήσασκε τραπέζης</ins><br />
-<ins title="Greek: pleion eon, Nestôr d' ho gerôn amogêti aeiren">πλεῖον ἐὸν, νέστωρ δ᾽ ὁ γέρων ἀμογητὶ ἄειρεν:</ins>
-</div>
-
-<p>so that the meaning would be, that there is no man who could lift the
-cup up from the table without an effort, but that Nestor raised it
-easily, without any labour or distress. For the cup is described as
-having been large in size, and very heavy in weight; which however
-Nestor, being very fond of drinking, was easily able to lift, from his
-constant practice.</p>
-
-<p>85. "But Sosibius, the solver of questions, quoting the lines&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: allos men mogeôn apokinêsaske trapezês">ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης</ins><br />
-<ins title="Greek: pleion eon; Nestôr d' ho gerôn amogêti aeiren">πλεῖον ἐόν: νέστωρ δ᾽ ζ γέρων ἀμογητὶᾶειρεν</ins>,
-</div>
-
-<p>writes on this expression&mdash;'Now, the poet has been often reproached for
-making that the rest of the men could only lift this cup by a great
-effort, but that Nestor alone could do so without any extraordinary
-exertion. For it appeared unreasonable, that when Diomede and Ajax, and
-even Achilles too were present, Nestor should be represented as more
-vigorous than they, when he was so far advanced in years. But though
-these accusations are brought against him, we may release the poet from
-them by transposing the order. For in that hexameter&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: pleion eon, Nestôr d' ho gerôn amogêti aeiren">πλεῖον ἐὸν, Νέστωρ δ᾽ ὁ γέρων ἀμογητὶ ἄειρεν</ins>,
-</div>
-
-<p>if we take <ins title="Greek: gerôn">γέρων</ins> out of the middle, we shall unite that to the
-beginning of the preceding line, after <ins title="Greek: allos men">ἄλλος μὲν</ins>, and then we shall
-connect the words as before&mdash;</p>
-
-<div class="blockindent">
-<ins title="Greek: allos men gerôn mogeôn apokinêsaske trapezês">ἄλλος μὲν γέρων μογέων ἀποκινήσασκε τραπέζης</ins><br />
-<ins title="Greek: pleion eon, ho de Nestôr aponêti aeiren">πλεῖον ἐὸν, ὁ δὲ νέστωρ ἀπονητὶ ἄειρεν</ins>.
-</div>
-
-<p>Now then, when the words are arranged in this way, Nestor only appears
-to be represented as the only one of the old men who could lift the cup
-without an extraordinary effort.'</p>
-
-<p><span class="pagenum">[Pg 789]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>"These are the observations of that admirable solver of difficulties,
-Sosibius. But Ptolemy Philadelphus the king jested upon him with some
-wit, on account of this and other much talked-of solutions. For as
-Sosibius received a royal stipend, Ptolemy, sending for his treasurers,
-desired them, when Sosibius came to demand his stipend, to tell him
-that he had received it already. And when, not long after, he did come
-and ask for his money, they said they had given it to him already, and
-said no more. But he, going to the king,
-accused the treasurers. And Ptolemy sent for them, and ordered them to
-come with their books, in which were the lists of those who received
-those stipends. And when they had arrived, the king took the books into
-his hands, and looking into them himself, also asserted that Sosibius
-had received his money; making it out in this way:&mdash;These names were
-set down,&mdash;Soter, Sosigenes, Bion, Apollon, Dion; and the king, looking
-on these names, said&mdash;My excellent solver of difficulties, if you take
-<ins title="Greek: Sô">Σω</ins> from <ins title="Greek: Sôtêr">Σωτὴρ</ins>,
-and <ins title="Greek: si">σι</ins> from <ins title="Greek: Sôsigenês">Σωσιγένης</ins>,
-and the first syllable <ins title="Greek: bi">βι</ins> from
-<ins title="Greek: Biôn">Βίων</ins> and the last syllable from
-<ins title="Greek: Apollônos">Ἀπόλλωνος</ins>, you will find, on your own
-principles, that you have received your stipend. And you are caught in
-this way, not owing to the actions of others, but by your own feathers,
-as the incomparable Æschylus says, since you yourself are always
-occupied about solutions of difficulties which are foreign to the
-subject in hand."</p>
-
-<p>86. There is the holmus also. This, too, is a drinking-cup, made in the
-fashion of a horn. Menesthenes, in the fourth book of his Politics,
-writes thus&mdash;"A twisted albatanes and a golden holmus. But the holmus
-is a cup wrought after the fashion of a horn, about a cubit in height."</p>
-
-<p>87. There is also the oxybaphum. Now common usage gives this name to
-the cruet that holds the vinegar; but it is also the name of a cup; and
-it is mentioned by Cratinus, in his Putina, in this way:&mdash;</p>
-
-<div class="blockindent">
-How can a man now make him leave off this<br />
-Excessive drinking? I can tell a way;<br />
-For I will break his jugs and measures all,<br />
-And crush his casks as with a thunderbolt,<br />
-And all his other vessels which serve to drink:<br />
-Nor shall he have a single oxybaphum left,<br />
-Fit to hold wine.
-</div>
-
-<p>But that the oxybaphum is a kind of small <ins title="Greek: kylix">κύλιξ</ins>, made of
-earthenware, Antiphanes proves plainly enough, in his Mystis, in the
-following words.<a name="FNanchor_68" id="FNanchor_68"></a><a href="#Footnote_68" class="fnanchor">[68]</a> There is a wine-bibbing old
-
-<span class="pagenum">[Pg 790]</span>
-
-woman praising a large cup, and disparaging the oxybaphum as small. So
-when some one says to her&mdash;</p>
-
-<div class="blockindent">
-Do you, then, drink;
-</div>
-
-<p>she answers&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace7">There I will obey you.</span><br />
-And, by the gods, the figure of the cup<br />
-Is quite inviting, worthy of the fame<br />
-Of this high festival; for have we not&mdash;<br />
-Have we not, and not long ago, I say,<br />
-Drunk out of earthenware oxybapha?<br />
-But may the gods, my son, give many blessings<br />
-To him who made this cup&mdash;a noble cup,<br />
-As to its beauty and its good capacity.
-</div>
-
-<p>And also in the Babylonians of Aristophanes we hear of the oxybaphum as
-a drinking-cup, when Bacchus speaks of the demagogues at Athens, saying
-that they demanded of him two oxybapha when he was going away to trial.
-For we cannot think that they asked him for anything but cups. And the
-oxybaphum, which is put before the people who play at the cottabus,
-into which they pour their drops of wine, can be nothing else but a
-flat cup. Eubulus also, in his Mylothris, mentions the oxybaphum as a
-cup&mdash;</p>
-
-<div class="blockindent">
-And besides, I measure out for drinking<br />
-An oxybaphum all round; and then he swore<br />
-The wine was nothing but pure vinegar,<br />
-And that the vinegar was wine, at least<br />
-Superior to the other.
-</div>
-
-<p>88. There is the oinisteria too. The young men, when they are going to
-cut their hair, says Pamphilus, fill a large cup with wine, and bring
-it to Hercules; and they call this cup an oinisteria. And when they
-have poured a libation, they give it to the assembled people to drink.</p>
-
-<p>There is the ollix also. Pamphilus, in his Attic Words, describes this
-as a wooden cup.</p>
-
-<p>89. There is also the panathenaicum. Posidonius the philosopher, in the
-thirty-sixth book of his History, mentions some cups called by this
-name, speaking thus&mdash;"There were also cups made of an onyx, and also of
-several precious stones joined together, holding about two cotyl&aelig;. And
-very large cups, called panathenaica, some holding two choes, and some
-even larger."</p>
-
-<p><span class="pagenum">[Pg 791]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>There is the proaron too. This was a wooden cup, into
-which the Athenians used to pour mixed wine. "In hollow proara," says
-Pamphilus.</p>
-
-<p>90. Then there is the pelica. Callistratus, in his Commentary on the
-Thracian Women of Cratinus, calls this a <ins title="Greek: kylix">κύλιξ</ins>. But Crates,
-in the second book of his treatise on the Attic Dialect, writes
-thus:&mdash;"Choes, as we have already said, were called pelic&aelig;. But the
-form of this vessel was at first like that of the panathenaica, when it
-was called pelica; but afterwards it was made of the same shape as the
-&oelig;nochoe, such as those are which are put on the table at festivals,
-which they formerly used to call olp&aelig;, using them for infusing the
-wine, as Ion the Chian, in his Sons of Eurytus, says&mdash;</p>
-
-<div class="blockindent">
-You make a noise, intemperately drawing<br />
-Superfluous wine from the large casks with olp&aelig;.
-</div>
-
-<p>But now a vessel of that sort, which has been consecrated in some
-fashion or other, is placed on the table at festivals alone. And that
-which comes into every-day use has been altered in form, being now
-generally made like a ladle, and we call it choeus." But Clitarchus
-says that the Corinthians, and Byzantians, and Cyprians call an
-oil-cruet, which is usually called lecythus, olpa; and the Thessalians
-call it prochous. But Seleucus says that the B&oelig;otians call a <ins title="Greek: kylix">κύλιξ</ins>
-pelichna; but Euphronius, in his Commentaries, says that they
-give this name to a choeus.</p>
-
-<p>91. There is the pella. This is a vessel resembling the scyphus, having
-a wider bottom, into which men used to milk the cattle. Homer says&mdash;</p>
-
-<div class="blockindent">
-Thick as beneath some shepherd's thatch'd abode,<br />
-The pails <ins title="Greek: pellai">πέλλαι</ins> high foaming with a milky flood,<br />
-The buzzing flies, a persevering train,<br />
-Incessant swarm, and chased, return again.
-</div>
-
-<p>But Hipponax calls this pellis; saying,&mdash;</p>
-
-<div class="blockindent">
-Drinking from pellides; for there was not<br />
-A culix there,&mdash;the slave had fallen down,<br />
-And broken it to pieces;
-</div>
-
-<p>showing, I imagine, very plainly that the pellis was not a
-drinking-cup, but that on this occasion they used it as one, from want
-of a regular culix. And in another place he says&mdash;</p>
-
-<div class="blockindent">
-And they at different times from out the pella<br />
-Did drink; and then again Arete pledged them.
-</div>
-
-<p>But Phoenix the Colophonian, in his Iambics, interprets this word as
-identical with the phiala; saying,&mdash;</p>
-
-<p><span class="pagenum">[Pg 792]</span></p>
-
-<div class="blockindent">
-For Thales,&mdash;honestest of all the citizens,<br />
-And, as they say, by far the best of men<br />
-Who at that time were living upon earth,&mdash;<br />
-Took up a golden pellis.
-</div>
-
-<p>And in another part he says&mdash;</p>
-
-<div class="blockindent">
-And with one hand he pours from out the pellis,<br />
-Weak as he was in all his limbs and fingers,<br />
-A sharp libation of sour vinegar,<br />
-Trembling, like age, by Boreas much shaken.
-</div>
-
-<p>But Clitarchus, in his Dialects, says that the Thessalians and &AElig;olians
-call the milk-pail pelleter; but that it is a drinking-cup which they
-call pella. But Philetas, in his Miscellanies, says that the B&oelig;otians
-give the name of pelleter to a culix.</p>
-
-<p>92. There is also the pentaploa. Philochorus mentions this, in the
-second book of his treatise on Attic Affairs. But Aristodemus, in the
-third book of his Commentary on Pindar, says that on the third day of
-the Scira, games are celebrated at Athens, in which the young men run
-races; and that they run, holding in their hands a branch of the vine
-loaded with fruit, which is called oschus. And they run from the temple
-of Bacchus to the temple of Minerva Sciras; and he who has gained
-the victory takes a cup of the species called pentaplous, and feasts
-with the rest of the runners. But the cup is called pentaplous, as
-containing five (<ins title="Greek: pente">πέντε</ins>) ingredients; inasmuch as it has in it
-wine, and honey, and cheese, and meal, and a little oil.</p>
-
-<p>There is the petachnum. This is a cup of a flat shape, which is
-mentioned by Alexis, in his Dropidas; and the passage has been already
-cited. And Aristophanes also mentions it in his Dramas, where he says&mdash;</p>
-
-<div class="blockindent">
-And every one indoors drinks out of petachna.
-</div>
-
-<p>93. There is the plemochoe, too. This is an earthenware vessel, shaped
-like a top, not very steady; and some people call it the cotyliscus, as
-Pamphilus tells us. But they use it at Eleusis on the last day of the
-Mysteries, which day they call Plemochoai, from the cups. And on this
-day they fill two plemocho&aelig;, and place one looking towards the east,
-and the other looking towards the west, saying over them a mystic form
-of words; and the author of the Pirithous names them (whoever he was,
-whether Critias the tyrant, or Euripides), saying,&mdash;</p>
-
-<div class="blockindent">
-That with well-omen'd words we now may pour<br />
-These plemocho&aelig; into the gulf below.
-</div>
-
-<p><span class="pagenum">[Pg 793]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>There is a vessel, too, called the pristis; and that this is a species
-of cup has been already stated in the discussion on the batiacium.</p>
-
-<p>94. There is the prochytes, too. This is a kind of drinking-cup, as
-Simaristus says, in the fourth book of his Synonymes. But Ion the
-Chian, in his Elegies, says&mdash;</p>
-
-<div class="blockindent">
-But let the cupbearing maidens fill for us<br />
-A crater with their silver prochyt&aelig;;
-</div>
-
-<p>and Philetas, in his Miscellanies, says it is a wooden vessel, from
-which the countrymen drink: and Alexander also mentions it in his
-Tigon. And Xenophon, in the eighth book of his Cyrop&aelig;dia, calls some
-kinds of culices, prochoides, writing thus (and it is of the Persians
-that he is speaking):&mdash;"But it was a custom among them not to bring
-prochoides into their banquets, evidently because they think that not
-drinking too much is good both for the body and the mind. And even
-now the custom prevails that they do not bring them; but they drink
-such a quantity of wine that, instead of carrying in their cups, they
-themselves are carried out, when they can no longer go out themselves
-in an upright attitude."</p>
-
-<p>There is also the Prusias; and it has been already said that this is an
-upright kind of cup, and that it derived its name from Prusias king of
-Bithynia, who was a man very notorious for his luxury and effeminacy;
-as is mentioned by Nicander the Chalcedonian, in the fourth book of his
-History of the Events of the Life of Prusias.</p>
-
-<p>95. There are also rheonta; for this was a name given to some cups: and
-Astydamas mentions them in his Mercury, speaking thus:&mdash;</p>
-
-<div class="blockindent">
-First of all were two silver craters large,<br />
-And fifty phial&aelig;, and ten cymbia,<br />
-And twelve rheonta, two of which were gold,<br />
-The others silver;&mdash;of the gold ones, one<br />
-Was like a griffin, one like Pegasus.
-</div>
-
-<p>There is also the rhysis. This is called a golden phiala by Theodorus;
-and Cratinus, in his Laws, says&mdash;"Pouring a libation from a rhysis."</p>
-
-<p>96. There is also the Rhodias. Diphilus, in his Stormer of Walls (but
-Callimachus calls the play The Eunuch), speaks thus&mdash;</p>
-
-<div class="blockindent">
-And they intend to drink more plenteously<br />
-
-<span class="pagenum">[Pg 794]</span>
-
-Than rhodiaca or rhyta can supply.
-</div>
-
-<p>Dioxippus, too, mentions this cup, in his Miser; and so does Aristotle,
-in his treatise on Drunkenness; and so also does Lynceus the Samian, in
-his Letters.</p>
-
-<p>97. There is also the rhytum&mdash;<ins title="Greek: rhyton">ῥυτόν</ins>. The <ins title="Greek: y">υ</ins> is short,
-and the word has an acute accent on the last syllable. Demosthenes, in
-his speech against Midias, speaks of "rhyta, and cymbia, and phial&aelig;."
-But Diphilus, in his Eunuch, or The Soldier, (and this play is a new
-edition of his Stormer of Walls,) says&mdash;</p>
-
-<div class="blockindent">
-And they intend to drink more plenteously<br />
-Than rhodiaca or rhyta can supply.
-</div>
-
-<p>And Epinicus, in his Supposititious Damsels, says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And of the large-sized rhyta three are here;</span><br />
-To-day one will be forced to drink more steadily,<br />
-By the clepsydra.<br />
-<span class="linespace6_5"><i>B.</i> This, I think, will act</span><br />
-Both ways.<br />
-<span class="linespace4"><i>A.</i> Why, 'tis an elephant!</span><br />
-<span class="linespace13"><i>B.</i> Yes, he</span><br />
-Is bringing round his elephants.<br />
-<span class="linespace12_25"><i>A.</i> A rhytus,</span><br />
-Holding two choes, such as e'en an elephant<br />
-Could hardly drink; but I have drunk it often.<br />
-<span class="linespaceneg1_2"><i>B.</i> Yes, for you're very like an elephant.</span><br />
-<span class="linespaceneg1_2"><i>A.</i> There is besides another kind of cup,</span><br />
-Its name a trireme; this, too, holds one choeus.
-</div>
-
-<p>And, speaking of the rhytum, he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> Bellerophon, on Pegasus's back,</span><br />
-Fought and subdued the fire-breathing Chim&aelig;ra.<br />
-<span class="linespaceneg1_2"><i>B.</i> Well, take this cup.</span>
-</div>
-
-<p>But formerly a drinking-horn was also called a rhytum; and it appears
-that this kind of vessel was first made by Ptolemy Philadelphus the
-king, to be carried by the statues of Arsinoe: for in her right hand
-she bears a vessel of this kind, full of all the fruits of the season;
-by which the makers of it designed to show that this horn is richer
-than the horn of Amalthea. And it is mentioned by Theocles, in his
-Ithyphallics, thus&mdash;</p>
-
-<div class="blockindent">
-For all the journeymen to-day<br />
-<span class="linespace1">Have sacrificed Soteria;</span><br />
-And in their company I've drunk this cup,<br />
-<span class="linespace1">And now I go to my dear king.</span>
-</div>
-
-<p><span class="pagenum">[Pg 795]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>But Dionysius of Sinope, in his Female Saviour, giving a list of some
-cups, has also mentioned the rhytus, as I have said
-before; but Hedylus, in his Epigrams, mentioning the rhytum made by
-Ctesibius the engineer or machinist, speaks thus&mdash;</p>
-
-<div class="blockindent">
-Come hither, all ye drinkers of sheer wine,&mdash;<br />
-<span class="linespace1">Come, and within this shrine behold this rhytus,</span><br />
-The cup of fair Arsinoe Zephyritis,<br />
-<span class="linespace1">The true Egyptian Besa, which pours forth</span><br />
-Shrill sounds, what time its stream is open'd wide,&mdash;<br />
-<span class="linespace1">No sound of war; but from its golden mouth</span><br />
-It gives a signal for delight and feasting,<br />
-<span class="linespace1">Such as the Nile, the king of flowing rivers,</span><br />
-Pours as its melody from its holy shrines,<br />
-<span class="linespace1">Dear to the priests of sacred mysteries.</span><br />
-But honour this invention of Ctesibius,<br />
-<span class="linespace1">And come, O youths, to fair Arsinoe's temple.</span>
-</div>
-
-<p>But Theophrastus, in his treatise on Drunkenness, says that the cup
-called the rhytum is given to heroes alone. Dorotheus the Sidonian,
-says that the rhyta resemble horns, but are perforated at both ends,
-and men drink of them at the bottom as they send forth a gentle stream;
-and that it derives its name from the liquor flowing from them (<ins title="Greek: apo
-tês rhyseôs">ἀπὸ τῆς ῥύσεως</ins>).</p>
-
-<p>98. There is the sannacra too. Crates, in the fifth book of his
-treatise on the Attic Dialect, says that it is a drinking-cup which
-bears this name, but it is a Persian cup. But Philemon, in his Widow,
-mentioning the batiacia, and jesting on the ridiculousness of the name,
-says&mdash;</p>
-
-<div class="blockindent">
-The sannacra, and hippotragelaphi,<br />
-And batiacia, and sannacia.
-</div>
-
-<p>There is also the Seleuci; and we have already stated that this cup
-derives its name from king Seleucus; Apollodorus the Athenian having
-made the same statement. But Polemo, in the first chapter of his
-treatise addressed to Ad&aelig;us, says these goblets are very like one
-another, the Seleucis, the Rhodias, and the Antigonis.</p>
-
-<p>Then, there is the scallium. This is a small cup (<ins title="Greek: kylikion">κυλίκον</ins>), with
-which the &AElig;olians pour libations, as Philetas tells us, in his
-Miscellanies.</p>
-
-<p>99. There is also the scyphus. Now some people form the genitive of
-this word <ins title="Greek: skyphos">σκύθος</ins> with a <ins title="Greek: s">ς</ins> invariably; but they are mistaken: for
-sometimes <ins title="Greek: skyphos">σκύθος</ins> is masculine, like <ins title="Greek: lychnos">λύχνος</ins>, and then we form its
-genitive case without <ins title="Greek: s">ς</ins> but when <ins title="Greek: skyphos">σκύθος</ins> is neuter, then we must decline
-with the <ins title="Greek: s">ς</ins>, <ins title="Greek: skyphos skyphous">σκύθος σκύθους</ins>,
-like <ins title="Greek: teichos teichous">τεῖχος τείχους</ins>. But the Attic writers
-use the nominative case in both the masculine and neuter
-genders. And Hesiod, in the second book of his Melampodia, writes the
-
-<span class="pagenum">[Pg 796]</span>
-
-word with a <ins title="Greek: p">π</ins>, <ins title="Greek: skypphos">σκύπθοσ</ins>&mdash;</p>
-
-<div class="blockindent">
-To him came Mares, a swift messenger,<br />
-Straight from his house; he fill'd a silver cup (<ins title="Greek: skypphos">σκύθος</ins>),<br />
-And brought it in his hand, and gave it to the king.
-</div>
-
-<p>And in another place he says&mdash;</p>
-
-<div class="blockindent">
-And then the prophet in his right hand took<br />
-The chain that held the bull; and on his back<br />
-Iphiclus laid his hand: and following then,<br />
-Holding a cup (<ins title="Greek: skypphos">σκύπθος</ins>) in one hand, in the other<br />
-Raising a staff, brave Phylacus advanced,<br />
-And, standing amid the servants, thus he spoke.
-</div>
-
-<p>And in the same manner Anaximander in his Heroology speaks, where
-he says, "But Amphitryon, when he had divided the booty among his
-allies, and having the cup (<ins title="Greek: skypphos">σκύπθος</ins>) which he had selected
-for himself, . . ." And in another place he says&mdash;"But Neptune gives his
-<ins title="Greek: skypphos">σκύπθος</ins> to Teleboas his own son, and Teleboas to Pteselaus;
-and he when he received it sailed away." And in the same manner
-Anacreon has said&mdash;</p>
-
-<div class="blockindent">
-But I, in my right hand holding<br />
-A <ins title="Greek: skypphos">σκύπθος</ins> full of wine,<br />
-Drank to the health of the white-crested Erxion.
-</div>
-
-<p>(And in this last line he uses the verb <ins title="Greek: exepinon">ἐξέπινον</ins> instead of <ins title="Greek: proepinon">προέεπινον</ins>
-For properly speaking <ins title="Greek: propinô">προπίνω</ins> means to give to some one else to drink
-before yourself. And so Ulysses, in Homer,&mdash;</p>
-
-<div class="blockindent">
-Gave to Arete first the well-fill'd cup.
-</div>
-
-<p>And in the Iliad he says&mdash;</p>
-
-<div class="blockindent">
-And first he fill'd a mighty cup of wine,<br />
-Then pledg'd the hero, Peleus' son divine;
-</div>
-
-<p>for they used, when they had filled their cups, to pledge one another
-with a friendly address.) Panyasis, in the third book of his Heraclea,
-says&mdash;</p>
-
-<div class="blockindent">
-This wine he pour'd into an ample bowl,<br />
-Radiant with gold, and then with frequent draughts<br />
-He drain'd the flowing cup.
-</div>
-
-<p>Euripides, in his Eurystheus, uses the word in the masculine gender&mdash;</p>
-
-<div class="blockindent">
-And a long cup (<ins title="Greek: skyphos te makros">σκύφος τε μακρός</ins>).
-</div>
-
-<p>And so does Ach&aelig;us, in his Omphale&mdash;</p>
-
-<div class="blockindent">
-The goblet of the god invites me (<ins title="Greek: ho de skyphos me tou theou kalei">ὁ δὲ σκύθος με τοῦ θεοῦ ῾Ἀλεἶ</ins>).
-</div>
-
-<p><span class="pagenum">[Pg 797]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And Simonides too, speaking of a cup with handles, says, <ins title="Greek: ouatoenta skyphon">οὐατόεντα
-σκύφον</ins>. But Ion, in his Omphale, says&mdash;</p>
-
-<div class="blockindent">
-There is no wine in the cup (<ins title="Greek: oinos ouk eni en tô skyphei">οἶνος οὐκ ἔνι ἐν τῷ σκύφεἰ</ins>),
-</div>
-
-<p>forming <ins title="Greek: skyphei">σκύφει</ins> regularly from <ins title="Greek: skyphos">σκύφος</ins>, as a neuter noun. And in the same
-way Epicharmus, in his Cyclops, says&mdash;</p>
-
-<div class="blockindent">
-Come, pour the wine into the cup (<ins title="Greek: es to skyphos">ἐς τὸ σκύφος</ins>).
-</div>
-
-<p>And Alexis, in his Leucadia, says&mdash;</p>
-
-<div class="blockindent">
-And with his aged lips he drank<br />
-A mighty cup <ins title="Greek: mega skyphos">μέγα σκύφος</ins> of fragrant wine.
-</div>
-
-<p>And Epigenes, in his Bacchea, says&mdash;</p>
-
-<div class="blockindent">
-I rejoiced when I received <ins title="Greek: to skyphos">τὸ σκύφος</ins>.
-</div>
-
-<p>And Ph&aelig;dimus, in the first book of his Heraclea, says&mdash;</p>
-
-<div class="blockindent">
-A mighty cup (<ins title="Greek: eury skyphos">εὐρὺ σκύφος</ins>) of well-grain'd timber framed,<br />
-And fill'd with honied wine.
-</div>
-
-<p>And also in Homer, Aristophanes the Byzantian writes&mdash;</p>
-
-<div class="blockindent">
-But having filled a cup <ins title="Greek: skyphos">σκύφος</ins>, he gave it him,<br />
-Having himself drunk from the same.
-</div>
-
-<p>But Aristarchus in this line writes <ins title="Greek: skyphon">σκύφον</ins>, not <ins title="Greek: skyphos">σκύφος</ins>.</p>
-
-<p>But Asclepiades the Myrlean, in his treatise on the Nestoris, says that
-none of those who lived in the city, and none of the men of moderate
-property, used the scyphus (<ins title="Greek: tô skyphei">τῷ σκύφει</ins>) and the cissybium; but
-only the swineherds, and shepherds, and men in the fields, as Eum&aelig;us,
-for instance,</p>
-
-<div class="blockindent">
-Gave him the cup (<ins title="Greek: skyphos">σκύφος</ins>) from which he drank himself,<br />
-Well fill'd with wine.
-</div>
-
-<p>And Alcman says&mdash;</p>
-
-<div class="blockindent">
-And often on the highest mountain tops,<br />
-When some most tuneful festival of song<br />
-Is held in honour of the Gods, you hold<br />
-A golden vessel,—a fine, ample cup <ins title="Greek: skyphon">σκύφον̓</ins>,<br />
-Such as the shepherds, pasturing their flocks<br />
-On the high hills, delight in, . . . . . . . .<br />
- . . . . . . . . . . . . have made cheese<br />
-Most delicate and white to look upon.
-</div>
-
-<p>And &AElig;schylus, in his Perrh&aelig;bians, says&mdash;</p>
-
-<div class="blockindent">
-Where are my many gifts and warlike spoils,&mdash;<br />
-Where are my gold and silver cups (<ins title="Greek: skyphômata">σκυφώματα</ins>)̣?
-</div>
-
-<p>And Stesichorus calls the cup on the board of Pholus the Centaur
-<ins title="Greek: skypheion depas">σκύφειον δέπας</ins>, using <ins title="Greek: skypheion">σκύφειον</ins>
-as synonymous to <ins title="Greek: skyphoeides">σκυφοειδές</ins>. And he
-says, when speaking of Hercules&mdash;</p>
-
-<div class="blockindent">
-And taking a huge scyphus-shaped cup (<ins title="Greek: skyppheion depas">σκύπφειον δέπας</ins>),<br />
-Holding three measures, to his lips he raised it,<br />
-
-<span class="pagenum">[Pg 798]</span>
-
-Full of rich wine, which Pholus wisely mix'd<br />
-And gave him; and at one good draught he drank it.
-</div>
-
-<p>And Archippus, in his Amphitryon, has used the word in the neuter
-gender.</p>
-
-<p>100. But as for the word <ins title="Greek: lagynon">λάγυνον</ins>, they say that that is the name of
-a measure among the Greeks, as also are the words <ins title="Greek: choos">χοὸς</ins> and <ins title="Greek: kotylê">κοτύλη</ins>.
-And they say that the <ins title="Greek: lagynon">λάγυνον</ins> contains twelve Attic <ins title="Greek: kotylai">κότυλαι</ins>. And at
-Patræ they say that there is a regular measure called <ins title="Greek: hê lagynos">ἡ λάγυνος</ins>. But
-Nicostratus, in his Hecate, has used the word in the masculine gender,
-<ins title="Greek: ho lagynos">ὁ λάγυνος</ins>, where he says&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> And yet among the flagons into which</span><br />
-We pour'd the wine out of the casks, now tell me<br />
-What is the measure some of them contain (<ins title="Greek: pêlikoi tines">πηλίκοι τινές̣</ins>)?<br />
-<span class="linespaceneg1_2"><i>B.</i> They hold three choes each.</span>
-</div>
-
-<p>And again he says&mdash;</p>
-
-<div class="blockindent">
-Bring us the full flagon (<ins title="Greek: ton meston lagynon">τὸν μεστὸν λάγυνον</ins>).
-</div>
-
-<p>And, in the play entitled The Couch, he says&mdash;</p>
-
-<div class="blockindent">
-And this most odious flagon's (<ins title="Greek: lagynos houtos">λάγυνος οὗτος</ins>) full of vinegar.
-</div>
-
-<p>Diphilus, in his People Saved, says&mdash;</p>
-
-<div class="blockindent">
-I have an empty flagon, my good woman,<br />
-And a full wallet.
-</div>
-
-<p>And Lynceus the Samian, in his letter to Diagoras, says,&mdash;"At the time
-that you sojourned in Samos, O Diagoras, I know that you often came to
-banquets at my house, at which a flagon was placed by each man, and
-filled with wine, so as to allow every one to drink at his pleasure."
-And Aristotle, in his Constitution of the Thessalians, says that the
-word is used by the Thessalians in the feminine gender, as ἡ λάγυνος.
-And Rhianus the epic poet, in his Epigrams, says&mdash;</p>
-
-<div class="blockindent">
-This flagon (<ins title="Greek: hêde lagynos">ἥδε λάγυνος</ins>), O Archinus, seems to hold<br />
-<span class="linespace1">One half of pitch from pines, one half of wine;</span><br />
-And I have never met a leaner kid:<br />
-<span class="linespace1">And he who sent these dainties to us now,</span><br />
-Hippocrates, has done a friendly deed,<br />
-<span class="linespace1">And well deserves to meet with praise from all men.</span>
-</div>
-
-<p>But Diphilus, in his Brothers, has used the word in the neuter gender&mdash;</p>
-
-<div class="blockindent">
-O conduct worthy of a housebreaker<br />
-<span class="linespace1">Or felon, thus to take a flagon now</span><br />
-Under one's arm, and so go round the inns;<br />
-<span class="linespace1">And then to sell it, while, as at a picnic,</span><br />
-One single vintner doth remain behind,<br />
-<span class="linespace1">Defrauded by his wine-merchant.</span>
-</div>
-
-<p><span class="pagenum">[Pg 799]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<p>And the line in the Geryonis of Stesichorus&mdash;</p>
-
-<div class="blockindent">
-A measure of three flagons (<ins title="Greek: emmetron hôs trilagynon">ἔμμετρον ὡς τριλάγυνον̓</ins>),
-</div>
-
-<p>leaves it quite uncertain under what gender the word is to be classed
-as far as respects that line. But Eratosthenes says that the words
-<ins title="Greek: petasos">πέτασος</ins> and <ins title="Greek: stamnos">στάμνος</ins> are also used as feminine nouns
-by some authors.</p>
-
-<p>101. But the name <ins title="Greek: skyphos">σκύφος</ins> is derived from <ins title="Greek: skaphis">σκαφὶς</ins>, a
-little boat. And this likewise is a round vessel made of wood, intended
-to receive milk, or whey; as it is said in Homer&mdash;</p>
-
-<div class="blockindent">
-Capacious chargers all around were laid,<br />
-Full pails (<ins title="Greek: skaphides">σκαφίδες</ins>), and vessels of the milking trade.
-</div>
-
-<p>Unless, indeed, <ins title="Greek: skyphos">σκύφος</ins> is quasi <ins title="Greek: skythos">σκύθος</ins>, because
-the Scythians were in the habit of drinking more than was decent.
-But Hieronymus the Rhodian, in his treatise on Drunkenness, says to
-get drunk is called <ins title="Greek: skythizô">σκυθίζω</ins>; for that <ins title="Greek: th">θ</ins> is a
-cognate letter to <ins title="Greek: ph">φ</ins>. But at subsequent times scyphi were
-made of earthenware and of silver, in imitation of the wooden ones.
-And the first makers of cups of this kind were the B&oelig;otians, who
-obtained a high reputation for their manufacture; because Hercules
-originally used these cups in his expeditions. On which account they
-are called Heracleotici by some people. And they are different from
-other cups; for they have on their handles what is called the chain of
-Hercules. And Bacchylides mentions the B&oelig;otian scyphi in these words,
-(addressing his discourse to Castor and Pollux, and invoking their
-attendance at a banquet)&mdash;</p>
-
-<div class="blockindent">
-Here there are no mighty joints<br />
-Of oxen slain,&mdash;no golden plate,<br />
-No purple rich embroidery;<br />
-But there is a cheerful mind,<br />
-And a sweetly-sounding Muse,<br />
-And plenty of delicious wine,<br />
-In cups of Theban workmanship (<ins title="Greek: Boiôtioisin en skyphoisin">Βοιωτίοισιν ἐν σκύφοισιν̓</ins>).
-</div>
-
-<p>And next to the B&oelig;otian scyphi, those which had the highest reputation
-were the Rhodian ones, of the workmanship of Damocrates. And the next
-to them were the Syracusan cups. But the <ins title="Greek: skyphos">σκύφος</ins> is called
-by the Epirotes <ins title="Greek: lyrtos">λυρτὸς</ins>, as Seleucus reports; and by the
-Methymn&aelig;ans it is called <ins title="Greek: skythos">σκύθος</ins>, as Parmeno says, in his book
-on Dialects. And Dercyllidas the Laced&aelig;monian was nicknamed
-
-<span class="pagenum">[Pg 800]</span>
-
-Σκύθος, as Ephorus relates in his eighteenth book, where he speaks as
-follows:&mdash;"The Laced&aelig;monians sent Dercyllidas into Asia in the place of
-Thymbron, having heard that the barbarians were in the habit of doing
-everything by deceit and trick; on which account they sent Dercyllidas,
-thinking that he was the least likely of all men to be taken in;
-for he was not at all of a Laced&aelig;monian and simple disposition, but
-exceedingly cunning and fierce; on which account the Laced&aelig;monians
-themselves used to call him Σκύθον."</p>
-
-<p>102. There is the tabaitas also. Amyntas, in the first book of his
-treatise on the Stations of Asia, speaking of what is called aerial
-honey, writes as follows:&mdash;"They gather it with the leaves, and store
-it up, making it up in the same manner as the Syrian cakes of fruit,
-but some make it into balls; and when they are about to use it for
-food, they break pieces off these cakes into wooden cups, which they
-call tabait&aelig;, and soak them, and then strain them off and drink the
-liquor; and the drink is very like diluted honey, but this is much the
-sweeter of the two."</p>
-
-<p>There is also the tragelaphus. And this is the name given to some cups,
-as Alexis mentions, in his Coniates&mdash;</p>
-
-<div class="blockindent">
-Cymbia, phial&aelig;, tragelaphi, culices.
-</div>
-
-<p>And Eubulus, in his Man Glued on, says&mdash;</p>
-
-<div class="blockindent">
-But there are five phial&aelig;, and two tragelaphi.
-</div>
-
-<p>And Menander, in his Fisherman, says&mdash;</p>
-
-<div class="blockindent">
-Tragelaphi, labronii.
-</div>
-
-<p>And Antiphanes, in his Chrysis, says&mdash;</p>
-
-<div class="blockindent">
-And for this rich and sordid bridegroom now,<br />
-Who owns so many talents, slaves, and stewards,<br />
-And pairs of horses, camels, coverlets,&mdash;<br />
-Such loads of silver plate, such phial&aelig;,<br />
-Triremes, tragelaphi, carchesia,<br />
-Milkpails of solid gold, vessels of all sorts;<br />
-For all the gluttons and the epicures<br />
-Call casks brimful of wine mere simple milkpails.
-</div>
-
-<p>There is also the trireme. And that trireme is the name of a species of
-drinking-cup Epicurus has shown, in his Supposititious Damsels; and the
-passage which is a proof of this has been already quoted.</p>
-
-<p>There is also the hystiacum, which is some sort of drinking-cup.
-Rhinthon, in his Hercules, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 801]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-You swallow'd, in one small hystiacum,<br />
-A cheesecake of pure meal, and groats, and flour.
-</div>
-
-<p>103. There is the phiale too. Homer, when he says&mdash;</p>
-
-<div class="blockindent">
-He placed a phiale upon the board,<br />
-By both hands to be raised (<ins title="Greek: amphitheton">ἀμφίθετον</ins>), untouch'd by fire;
-</div>
-
-<p>and again, when he says&mdash;</p>
-
-<div class="blockindent">
-A golden phiale, and doubled fat;
-</div>
-
-<p>is not speaking of a drinking-cup, but of a brazen vessel of a flat
-shape like a caldron, having perhaps two handles, one on each side. But
-Parthenius the pupil of Dionysius understands by <ins title="Greek: amphitheton">ἀμφίθετον</ins> a
-phiale without any bottom. But Apollodorus the Athenian, in his short
-essay on the Crater, says that it means a cup which cannot be firmly
-placed and steadied on its bottom, but only on its mouth. But some
-say, that just as the word <ins title="Greek: amphiphoreus">ἀμφιφορεὺς</ins> is used for a cup
-which can be lifted by its handles on both sides, the same is meant
-by the expression <ins title="Greek: amphithetos phialê">ἀμφίθετος φιάλη</ins>. But Aristarchus says
-that it means a cup which can be placed on either end, on its mouth or
-on its bottom. But Dionysius the Thracian says that the word <ins title="Greek: amphithetos">ἀμφίθετος
-means round, running round (<ins title="Greek: amphitheôn">ἀμφιθέων</ins>) in a
-circular form. And Asclepiades the Myrlean says,&mdash;"The word <ins title="Greek: phialê">φιάλη</ins>,
-by a change of letters, becomes <ins title="Greek: pialê">πιάλη</ins>, a cup which
-contains enough to drink (<ins title="Greek: piein halis">πιεῖν ἅλις</ins>); for it is larger than
-the <ins title="Greek: potêrion">ποτήριον</ins>. But when Homer calls it also <ins title="Greek: apyrôtos">ἀπύρωτος</ins></ins>,
-he means either that it was wrought without fire, or never put on the
-fire. On which account he calls a kettle which may be
-put on the fire <ins title="Greek: empyribêtês">ἐμπυριβήτης</ins>, and one which is not so used <ins title="Greek: apyros">ἄπυρος</ins>. And
-when he says&mdash;</p>
-
-<div class="blockindent">
-An ample charger, of unsullied frame,<br />
-With flowers high wrought, not blacken'd yet by flame,
-</div>
-
-<p>he perhaps means one intended to receive cold water. So that the
-phiale would in that case resemble a flat brazen vessel, holding cold
-water. But when he calls it <ins title="Greek: amphithetos">ἀμφίθετος</ins>, can we understand that it has
-two bases, one on each side; or is<ins title="Greek: amphi"> ἀμφὶ</ins> here to be taken as equivalent
-to <ins title="Greek: peri">περὶ</ins>, and then again is <ins title="Greek: peri">περὶ</ins> to be taken
-as equivalent to <ins title="Greek: peritton">περιττὸν</ins>,
-so that in fact all that is meant by the epithet is beautifully made;
-since <ins title="Greek: theinai">θεῖναι</ins> was often used by the ancients for 'to make?' It may also
-mean, ' being capable of being placed either on its bottom or upon its
-mouth;' and such a placing of cups is an Ionian [p. 802] and an ancient
-fashion. And even now the Massilians often adopt it, and set their
-goblets down on their mouths."</p>
-
-<p><span class="pagenum">[Pg 802]</span></p>
-
-<p>104. But as Cratinus has said, in his Female Runaways&mdash;</p>
-
-<div class="blockindent">
-Receive from me these round-bottom'd phial&aelig;,
-</div>
-
-<p>Eratosthenes, in the eleventh book of his treatise on Comedy, says
-that Lycophron did not understand the meaning of the word (<ins title="Greek: balaneiomphalos">βαλανειόμφαλος</ins>),
-for that the word <ins title="Greek: omphalos">ὀμφαλὸς</ins>, as applied to
-a phiale, and the word <ins title="Greek: tholos">θόλος</ins>, as applied to a bath, were
-nearly similar in meaning; and that, in the word, allusion is neatly
-enough made to the umbilical form. But Apion and Diodorus say, "There
-are some kinds of phial&aelig; of which the boss is similar to a strainer."
-But Asclepiades the Myrlean, in his Essays on Cratinus, says&mdash;
-"<ins title="Greek: balaneiomphaloi">βαλανειόμφαλοι</ins> are the phial&aelig; called, because their bosses and the
-vaulted roofs of the baths are much alike." And Didymus, saying the
-same thing, cites the words of Lycophron, which run thus:&mdash;"From the
-bosses in the women's baths, out of which they ladle the water in
-small cups." But Timarchus, in the fourth book of his Essay on the
-Mercury of Eratosthenes, says,&mdash;"Any one may suppose that this word
-contains a secret allusion in it, because most of the baths at Athens,
-being circular in their shape, and in all their furniture, have slight
-projections in the middle, on which a brazen boss is placed. Ion, in
-his Omphale, says&mdash;</p>
-
-<div class="blockindent">
-Go quick, O damsels; hither bring the cups,<br />
-And the mesomphali;&mdash;
-</div>
-
-<p>and by <ins title="Greek: mesomphaloi">μεσόμφαλοι</ins> here, he means the same things as those which
-Cratinus calls <ins title="Greek: balaneiomphaloi">βαλανειόμφαλοι</ins>, where he says&mdash;</p>
-
-<div class="blockindent">
-Receive from me these round-bottom'd phial&aelig;.
-</div>
-
-<p>And Theopompus, in his Alth&aelig;a, said&mdash;</p>
-
-<div class="blockindent">
-She took a golden round-bottom'd (<ins title="Greek: mesomphalon">μεσόμφαλον</ins>) phiale,<br />
-Brimful of wine; to which Telestes gave<br />
-The name of acatos;
-</div>
-
-<p>as Telestes had called the phiale an acatos, or boat. But Pherecrates,
-or whoever the poet was who composed the Pers&aelig;, which are attributed to
-him, says, in that play&mdash;</p>
-
-<div class="blockindent">
-Garlands to all, and well-boss'd chrysides (<ins title="Greek: omphalôtai chrysides">ὀμφαλωταὶ χρυσίδες</ins>).<br />
-</div>
-
-<p>105. But the Athenians call silver phial&aelig; <ins title="Greek: argypides">ἀργυρίδες</ins>, and
-golden ones they call <ins title="Greek: chrysides">χρυσίδες</ins>. And Pherecrates mentions the
-silver phiale in the following words in his Pers&aelig;&mdash;</p>
-
-<p><span class="pagenum">[Pg 803]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-Here, you sir; where are you now carrying<br />
-That silver phiale (<ins title="Greek: tên argyrida têndi">τὴν ἀργυρίδα τηνδί</ins>)?
-</div>
-
-<p>And Cratinus mentions the golden one in his Laws&mdash;</p>
-
-<div class="blockindent">
-Making libations with a golden phiale (<ins title="Greek: chrysidi">χρυσίδἰ</ins>),<br />
-He gave the serpents drink.
-</div>
-
-<p>And Hermippus, in his Cercopes, says&mdash;</p>
-
-<div class="blockindent">
-He first completely drain'd an ample cup,<br />
-Golden (<ins title="Greek: chrysida">χρυσίδα</ins>) and round, then carried it away.
-</div>
-
-<p>There was also a kind of cup called the <ins title="Greek: balanôtê">βαλανωτὴ</ins> phiale, under
-the bottom of which were placed golden feet. And Teneus says, that
-among the offerings at Delos there was a brazen palm-tree, the offering
-of the Naxians, and some golden phial&aelig;, to which he gives the epithet
-<ins title="Greek: karyôtai">καρυωταί</ins>. But Anaxandrides calls cups of this fashion the
-phial&aelig; of Mars. But the &AElig;olians call the phiale an aracis.</p>
-
-<p>106. There is also the phthoïs; these are wide-shaped phial&aelig; with
-bosses. Eupolis says&mdash;</p>
-
-<div class="blockindent">
-He pledged the guests in phthoïdes,
-</div>
-
-<p>writing the dative plural <ins title="Greek: phthoisi">φθοῖσι</ins>; but it ought to have an acute on the
-last syllable; like <ins title="Greek: Karsi">καρσὶ</ins>, <ins title="Greek: paisi">παισὶ</ins>, <ins title="Greek: phtheirsi">φθειρσί</ins>.</p>
-
-<p>There is the philotesia also. This is a kind of <ins title="Greek: kylix">κύλιξ</ins>, in
-which they pledged one another out of friendship, as Pamphilus says.
-And Demosthenes says, "And he pledged him in the philotesia." And
-Alexis says&mdash;</p>
-
-<div class="blockindent">
-We, in our private and public capacity,<br />
-Do pledge you now in this philotesian culix.
-</div>
-
-<p>But, besides being the name of a cup, a company feasting together was
-also called <ins title="Greek: philotêsion">φιλοτήσιον</ins>. Aristophanes says&mdash;</p>
-
-<div class="blockindent">
-Now does the shadow of the descending sun<br />
-Mark seven feet: 'tis time for supper now,<br />
-And the philotesian company invites me.
-</div>
-
-<p>But it was from the system of pledging one another at these banquets
-that the cup got the name of philotesia&mdash;as in the Lysistrata&mdash;</p>
-
-<div class="blockindent">
-O thou Persuasion, mistress of my soul!<br />
-And you, O philotesian cup of wine.
-</div>
-
-<p>There are also chonni. Among the Gortynians this is the name given to a
-species of cup resembling the thericleum, made of brass, which Hermonax
-says is given by lovers to the objects of their affection.</p>
-
-<p>There are also Chalcidic goblets, having their name and reputation
-perhaps from Chalcis in Thrace.</p>
-
-<p><span class="pagenum">[Pg 804]</span></p>
-
-<p>107. There are also <ins title="Greek: chytrides">χυτρίδες</ins>; Alexis, in his Supposititious
-Child, says&mdash;</p>
-
-<div class="blockindent">
-I, seeking to do honour to the king,<br />
-To Ptolemy and to his sister, took<br />
-Four <ins title="Greek: chytridia">χυτρίδια</ins> of strong, untemper'd wine,<br />
-And drank them at a draught, with as much pleasure<br />
-As any one ever swallow'd half-and-half:<br />
-And, for the sake of this agreement, why<br />
-Should I not now feast in this splendid light?
-</div>
-
-<p>But Herodotus, in the fifth book of his History, says "that the Argives
-and &AElig;ginetans made a law that no one should ever use any Attic vessel
-of any kind in their sacrifices, not even if made of earthenware;
-but that for the future every one should drink out of the <ins title="Greek: chytrides">χυτρίδες</ins>
-of the country." And Meleager the Cynic, in his Symposium,
-writes as follows&mdash;"And in the meantime he proposed a deep pledge to
-his health, twelve deep <ins title="Greek: chytridia">χυτρίδια</ins> full of wine."</p>
-
-<p>108. There is also the <ins title="Greek: psygeus">ψυγεὺς</ins> or <ins title="Greek: psyktêr">ψυκτήρ</ins>. Plato, in
-his Symposium, says,&mdash;"But, O boy, bring, said he, that psycter hither
-(for he had seen one which held more than eight cotyl&aelig;). Accordingly,
-when he had filled it, first of all he drank it himself, and then
-he ordered it to be filled again for Socrates . . . . . as Archebulus was
-attempting to be prolix, the boy, pouring the wine out at a very
-seasonable time, overturned the psycter." And Alexis, in his Colonist,
-says&mdash;</p>
-
-<div class="blockindent">
-A psygeus, holding three full cotyl&aelig;.
-</div>
-
-<p>And Dioxippus, in his Miser, says&mdash;</p>
-
-<div class="blockindent">
-And from Olympicus he then received<br />
-Six thericlean cups, and then two psycters.
-</div>
-
-<p>And Menander, in his play entitled The Brazier's Shop, says&mdash;</p>
-
-<div class="blockindent">
-And, as the present fashion is, they shouted<br />
-For more untemper'd wine; and some one took<br />
-A mighty psycter, giving them to drink,<br />
-And so destroy'd them wretchedly.
-</div>
-
-<p>And Epigenes, in his Heroine, giving a list of many cups, among them
-mentions the psygeus thus&mdash;</p>
-
-<div class="blockindent">
-Now take the boys, and make them hither bring<br />
-The thericlean and the Rhodian cups;<br />
-But bring yourself the psycter and the cyathus,<br />
-Some cymbia too.
-</div>
-
-<p>And Strattis, in his Psychast&aelig;&mdash;</p>
-
-<p><span class="pagenum">[Pg 805]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-And one man having stolen a psycter,<br />
-And his companion, who has taken away<br />
-A brazen cyathus, both lie perplex'd,<br />
-Looking for a ch&oelig;nix and a cotylis.
-</div>
-
-<p>But Alexis, in his Hippiscus, uses the diminutive form, and calls it a
-<ins title="Greek: psyktêridion">ψυκτηρίδιον</ins>, saying&mdash;</p>
-
-<div class="blockindent">
-I went to see my friend while at his inn,<br />
-And there I met a dark-complexion'd man,<br />
-And told my slaves, for I brought two from home,<br />
-To put in sight the well-clean'd drinking-cups:<br />
-There was a silver cyathus, and cups<br />
-Weighing two drachmas each; a cymbium,<br />
-Whose weight was four; a <ins title="Greek: psyktêridion">ψυκτηρίδιον</ins>,<br />
-Weighing two obols, thinner than Philippides.
-</div>
-
-<p>109. But Heracleon of Ephesus says, “The cup which we call <ins title="Greek: psygeus">ψυγεὺς</ins> some
-name the <ins title="Greek: psyktêria">ψυκτηρία</ins>, but the Attic writers make jokes upon the <ins title="Greek: psygeus">ψυγεὺς</ins>, as
-being a foreign name.” Euphorion, in his Woman Restoring, says&mdash;</p>
-
-<div class="blockindent">
-But when they call a <ins title="Greek: psygeus">ψυγεὺς</ins> a <ins title="Greek: psyktêria">ψυκτηρία</ins>,<br />
-And <ins title="Greek: seutlion teutla">σεύτλιον τεῦλα</ins>, and the <ins title="Greek: phakê phakeus">φακῆ φακεὺς</ins>,<br />
-What can one do? For I rightly said,<br />
-Give me, I pray, Pyrgothemis, some change<br />
-For this your language, as for foreign money.
-</div>
-
-<p>And Antiphanes, in his Knights, says&mdash;</p>
-
-<div class="blockindent">
-How then are we to live? Our bedclothes are<br />
-A saddlecloth, and our well-fitting hat<br />
-Only a psycter. What would you have more?<br />
-Here is the very Amalthean horn.
-</div>
-
-<p>And in the Carna he declares plainly that, when pouring out wine, they
-used the psycter for a cyathus. For after he had said&mdash;</p>
-
-<div class="blockindent">
-And putting on the board a tripod and cask,<br />
-And psycter too, he gets drunk on the wine;
-</div>
-
-<p>in the passage following, he represents his man as saying&mdash;</p>
-
-<div class="blockindent">
-So will the drink be fiercer: therefore now,<br />
-If any one should say it is not fit<br />
-T' indulge in wine at present, just leave out<br />
-This cask, and this one single drinking-cup,<br />
-And carry all the rest away at once.
-</div>
-
-<p>But Dionysius the pupil of Tryphon, in his treatise on Names,
-says&mdash;"The ancients used to call the psygeus dinus." But Nicander of
-Thyatira says, that woods and shady places dedicated to the gods are
-also called <ins title="Greek: psyktêres">ψυκτῆρες</ins>, as being places where one may cool
-oneself (<ins title="Greek: anapsyxai">ἀναψύξαι</ins>). &AElig;schylus, in his Young Men, says&mdash;</p>
-
-<p><span class="pagenum">[Pg 806]</span></p>
-
-<div class="blockindent">
-And gentle airs, in the cool, shady places (<ins title="Greek: psyktêriois">ψυκτηρίοις</ins>);
-</div>
-
-<p>and Euripides, in his Phaethon, says&mdash;</p>
-
-<div class="blockindent">
-The trees, affording a cool shade (<ins title="Greek: psyktêria">ψυκτήρια</ins>),<br />
-Shall now embrace him in their loving arms;
-</div>
-
-<p>and the author of the poem called &AElig;gimius, whether it really was
-Hesiod, or only Cecrops of Miletus, says&mdash;</p>
-
-<div class="blockindent">
-There shall my cool shade (<ins title="Greek: psyktêrion">ψυκτήριον</ins>) be, O king of men.
-</div>
-
-<p>110. There is also the oidos. This was the name of a drinking-cup, as
-we are told by Tryphon, in his Onomasticon; a cup given to him who sang
-the scolia&mdash;as Antiphanes shows in his Doubles&mdash;</p>
-
-<div class="blockindent">
-<span class="linespaceneg1_2"><i>A.</i> What will there be, then, for the gods?</span><br />
-<span class="linespace14_75"><i>B.</i> Why, nothing,</span><br />
-Unless now some one mixes wine for them.<br />
-<span class="linespaceneg1_2"><i>A.</i> Stop; take this ᾠδὸς, and abandon all</span><br />
-Those other worn-out fashions; sing no more<br />
-Of Telamon, or P&aelig;on, or Harmodius.
-</div>
-
-<p>There are also the ooscyphia. Now respecting the shape of these cups,
-Asclepiades the Myrlean, in his Essay on the Nestoris, says that it
-has two bottoms, one of them wrought on to the bowl of the cup, and of
-the same piece with it; but the other attached to it, beginning with a
-sharp point, and ending in a broad bottom, on which the cup stands.</p>
-
-<p>There is also the <ins title="Greek: ôon">ὠὸν</ins>, or egg-cup. Dinon, in the third book of
-his Affairs of Persia, speaks as follows:&mdash;There is also a bread called
-potibazis, made of barley and roasted wheat; and a crown of cypress
-leaves; and wine tempered in a golden oon, from which the king himself
-drinks."</p>
-
-<p>111. Plutarch having said this, and being applauded by every one,
-asked for a phiala, from which he made a libation to the Muses, and
-to Mnemosyne their mother, and drank the health of every one present,
-saying,&mdash;As if any one, taking a cup in his hand, being a rich man,
-were to make a present of it, foaming over with the juice of the
-vine;"&mdash;and drinking not only to the young bridegroom, but also to all
-his friends; and he gave the cup to the boy, desiring him to carry it
-round to every one, saying that this was the proper meaning of the
-phrase <ins title="Greek: kyklô pinein">κύκλῳ πίνειν</ins>, reciting the verses of Menander in his
-Perinthian Woman&mdash;</p>
-
-<div class="blockindent">
-And the old woman did not leave untouch'd<br />
-One single cup, but drank of all that came.
-</div>
-
-<p>And again, in his Fanatical Woman, he says&mdash;</p>
-
-<p><span class="pagenum">[Pg 807]</span></p>
-
-<div class="sidenote-left">DRINKING-CUPS.</div>
-
-<div class="blockindent">
-And then again she carries round to all<br />
-A cup of unmix'd wine.
-</div>
-
-<p>And Euripides, in his Cretan Women, says&mdash;</p>
-
-<div class="blockindent">
-Farewell all other things, as long<br />
-As cups of wine go freely round.
-</div>
-
-<p>And then, when Leonidas the grammarian demanded a larger cup, and
-said,&mdash;Let us drink hard (<ins title="Greek: kratêrizômen">κρατηρίζωμεν</ins>), my friends, (for that
-was the word which Lysanias the Cyrenean says that Herodorus used to
-apply to drinking-parties, when he says, "But when they had finished
-the sacrifice they turned to the banquet, and to craters, and prayers,
-and p&aelig;ans;" and the poet, who was the author of the poem called the
-Buffoons&mdash;a play which Duris says that the wise Plato always had in his
-hands&mdash;says, somewhere, <ins title="Greek: ekekratêrichêmes">ἐκεκρατηρίχημες</ins>, for "we had drunk;")
-But now, in the name of the gods, said Pontianus, you are drinking in
-a manner which is scarcely becoming, out of large cups, having that
-most delightful and witty author Xenophon before your eyes, who in his
-Banquet says,&mdash;"But Socrates, in his turn, said, But it seems to me
-now, O men, that we ought to drink hard. For wine, in reality, while
-it moistens the spirit, lulls the griefs to sleep as mandragora does
-men; but it awakens all cheerful feelings, as oil does fire. And it
-appears to me that the bodies of men are liable to the same influences
-which affect the bodies of those things which grow in the ground; for
-the very plants, when God gives them too much to drink, cannot hold up
-their heads, nor can they expand at their proper seasons. But when they
-drink just as much as is good for them, and no more, then they grow in
-an upright attitude, and flourish, and come in a flourishing state to
-produce fruit. And so, too, in our case, if we take too much drink all
-at once, our bodies and our minds rapidly get disordered, and we cannot
-even breathe correctly, much less speak. But if our slaves bedew us (to
-use Gorgias-like language) in small quantities with small cups, then
-we are not compelled to be intoxicated by the wine; but being gently
-induced, we proceed to a merry and cheerful temperament."</p>
-
-<p>112. Now, any one who considers these expressions of the accomplished
-Xenophon, may understand how it was that the brilliant Plato displayed
-such jealousy of him. But perhaps the fact may partly be because these
-men did from the very
-
-<span class="pagenum">[Pg 808]</span>
-
-beginning feel a spirit of rivalry towards one
-another, each being aware of his own powers; and perhaps they began
-very early to contend for the preeminence, as we may conjecture not
-only from what they have both written about Cyrus, but also from other
-writings of theirs on similar subjects. For they have both written a
-piece called the Banquet; and in these two pieces, one of them turns
-out the female flute-players, and the other introduces them; and one,
-as has been already said, refuses to drink out of large cups, but the
-other represents Socrates as drinking out of a psycter till morning.
-And in his treatise concerning the Soul, Plato, reckoning up all who
-were present, does not make even the slightest mention of Xenophon.
-And concerning Cyrus, the one says that from his earliest youth he was
-trained up in all the national practices of his country; but Plato, as
-if in the express spirit of contradiction, says, in the third book of
-his Laws,&mdash;"But with respect to Cyrus, I consider that, as to other
-things, he was indeed a skilful and careful general, but that he had
-never had the very least particle of a proper education, and that he
-had never turned his mind the least in the world to the administration
-of affairs. But he appears from his earliest youth to have been engaged
-in war, and to have given his children to his wives to bring up." And
-again, Xenophon, who joined Cyrus with the Ten Thousand Greeks, in his
-expedition into Persia, and who was thoroughly acquainted with the
-treachery of Meno the Thessalian, and knew that he was the cause of the
-murder of Clearchus by Tissaphernes, and who knew also the disposition
-of the man, how morose and debauched he was,&mdash;has given us a full
-account of everything concerning him. But the exquisite Plato, who all
-but says, "All this is not true," goes through a long panegyric on him,
-who was incessantly calumniating every one else. And in his Polity, he
-banishes Homer from his city, and all poetry of the theatrical kind;
-and yet he himself wrote dialogues in a theatrical style,&mdash;a manner of
-writing of which he himself was not the inventor; for Alexamenus the
-Teian had, before him, invented this style of dialogue, as Nicias of
-Nic&aelig;a and Sotion both agree in relating. And Aristotle, in his treatise
-on Poets, writes thus:&mdash;"Let us not then call those Mimes, as they
-are called, of Sophron, which are written in metre, Discourses and
-Imitations; or those Dialogues of Alexamenus
-of Teos, which were written before the Socratic Dialogues;"&mdash;Aristotle,
-the most learned of all men, stating here most expressly that
-Alexamenus composed his Dialogues before Plato. And Plato also
-calumniates Thrasymachus of Chalcedon, saying that he was a sophist in
-a way consistent with his name.<a name="FNanchor_69" id="FNanchor_69"></a><a href="#Footnote_69" class="fnanchor">[69]</a> And he also attacks Hippias, and
-Gorgias, and Parmenides; and in one dialogue, called Protagoras, he
-attacks a great many;&mdash;a man who in his Republic has said, "When, as I
-think, a city which has been governed by a democracy, feels a thirst
-for liberty, and meets with bad cupbearers, and so it gets intoxicated
-by too untempered a draught . . . ."</p>
-
-<p><span class="pagenum">[Pg 809]</span></p>
-
-<div class="sidenote-left">PLATO.</div>
-
-<p>113. And it is said also, that Gorgias himself, when he read the
-dialogue to which Plato has given his name, said to his friends, "How
-well Plato knows how to write iambics!" And Hermippus, in his book on
-Gorgias, says,&mdash;"When Gorgias was sojourning at Athens, after he had
-offered up at Delphi the golden image of himself which is there now,
-and when Plato said when he had seen it, The beautiful and golden
-Gorgias is come among us, Gorgias replied, This is indeed a fine young
-Archilochus whom Athens has now brought forth." But others say that
-Gorgias, having read the dialogue of Plato, said to the bystanders
-that he had never said any of the things there attributed to him, and
-had never heard any such things said by Plato. And they say that Ph&aelig;do
-also said the same when he had read the treatise on the Soul, on which
-account it was well said by Timon, respecting him,&mdash;</p>
-
-<div class="blockindent">
-"How that learned Plato invented fictitious marvels!"
-</div>
-
-<p>For their respective ages will scarcely admit of the Socrates of Plato
-ever having really had a conference with Parmenides, so as to have
-addressed him and to have been addressed by him in such language. And
-what is worst of all is, that he has said, though there was not the
-slightest occasion for making any such assertion, that Zeno had been
-beloved by Parmenides, who was his fellow-citizen. Nor, indeed, is
-it possible that Ph&aelig;drus should have lived in the time of Socrates,
-much less that he should have been beloved by him. Nor, again, is it
-possible that Paralus and Xanthippus, the sons of Pericles, who died
-of the plague, should have conversed with Protagoras when he came
-the second time to
-
-<span class="pagenum">[Pg 810]</span>
-
-Athens, as they had died before. And we might
-mention many other particulars respecting his works to show how wholly
-fictitious his Dialogues are.</p>
-
-<p>114. But that Plato was ill-natured to everybody is plain from what
-he says in his dialogue entitled Ion; in which first of all he
-abuses all the poets, and then all those who have been promoted to
-the highest dignities by the people, such as Phanosthenes of Andros,
-and Apollodorus of Cyzicus, and also Heraclides of Clazomen&aelig;. And in
-his Menon he abuses those who have been the greatest men among the
-Athenians&mdash;Aristides and Themistocles; and he extols Meno, who betrayed
-the Greeks. But in his Euthydemus he attacks this same Meno and his
-brother Dionysiodorus, and calls them men slow to learn any good
-thing, and contentious people, reproaching them with their flight from
-Chios, which was their native place, from which they went and settled
-in Thurii. And, in his essay on Manly Courage, he attacks Melesias,
-the son of that Thucydides who headed the opposite party to Pericles,
-and Lysimachus, the son of Aristides the Just, saying that they both
-fell far short of their fathers' virtues. And as to what he said about
-Alcibiades, in his Banquet, that is not fit to be produced to light;
-nor is what he says in the first of the Dialogues which go by his
-name. For the second Alcibiades is said by some people to be the work
-of Xenophon; as also the Halcyon is said to be the work of Leon the
-Academician, as Nicias of Nic&aelig;a says. Now, the things which he has said
-against Alcibiades I will pass over; but I cannot forbear to mention
-his calling the Athenian people a random judge, guided only by outward
-appearance. And he praises the Laced&aelig;monians, and extols also the
-Persians, who are the enemies of all the Greeks.</p>
-
-<p>And he calls Cleinias the brother of Alcibiades a madman; and the sons
-of Pericles he makes out to be fools; and Meidias he calls a man fit
-for nothing but killing quails; and of the people of the Athenians he
-says, that it wears a fair mask, but that one ought to strip the mask
-off, and look at it then; for he says that it will then be seen that
-it is only clothed with a specious appearance of a beauty which is not
-genuine.</p>
-
-<p><span class="pagenum">[Pg 811]</span></p>
-
-<div class="sidenote-left">PLATO.</div>
-
-<p>115. But in the Cimon he does not abstain from accusing
-Themistocles, and Alcibiades, and Myronides, and even Cimon himself;
-and his Crito contains an invective against Sophocles; and his Gorgias
-contains an invective not only against the man from whom it is named,
-but also against Archelaus, king of Macedon, whom he reproaches not
-only with his ignoble birth, but also with having killed his master.
-And this is the very same Plato whom Speusippus represents as having,
-while he professed to be a great friend of Archelaus, assisted Philip
-to get possession of the kingdom. At all events, Carystius of Pergamus,
-in his Historical Commentaries, writes as follows:&mdash;"Speusippus,
-hearing that Philip used calumnious language respecting Plato, wrote
-something of this sort in his letter to him: 'Just as if men did not
-know that Philip originally obtained the kingdom by the assistance
-of Plato.' For Plato sent Euphr&aelig;us of Oreum to Perdiccas, who
-persuaded him to apportion a certain district to Philip; and so he,
-maintaining a force in that country, when Perdiccas died, having all
-his forces in a state of preparation, seized the supreme power." But
-whether all this is true or not, God knows.</p>
-
-<p>But his fine Protagoras, besides that it contains attacks on many poets
-and wise men, also shows up the life of Callias with much greater
-severity than Eupolis does in his Flatterers. And in his Menexenus, not
-only is Hippias the Elean turned into ridicule, but also Antipho the
-Rhamnusian, and Lamprus the musician. And the day would fail me, if I
-were inclined to go through the names of all those who have been abused
-by that wise man. Nor indeed do I praise Antisthenes; for he, having
-abused many men, did not abstain even from Plato himself, but, having
-given him the odious name of Sathon, he then published a dialogue under
-this name.</p>
-
-<p>116. But Hegesander the Delphian, in his Commentaries, speaking
-about the universal ill-nature of Plato towards everybody, writes
-as follows:&mdash;"After the death of Socrates, when a great many of his
-friends, being present at a banquet, were very much out of spirits,
-Plato, being present, taking the cup, exhorted them not to despond,
-as he himself was well able to lead the school; and, so saying, he
-pledged Apollodorus: and he said, 'I would rather have taken the
-cup of poison from Socrates than that pledge of wine from you.' For
-Plato was considered to be an envious man, and to have a disposition
-which was far from praiseworthy; for he ridiculed Aristippus when he
-
-<span class="pagenum">[Pg 812]</span>
-
-went to visit Dionysius, though he himself had three times sailed to
-Sicily,&mdash;once for the purpose of investigating the torrents of lava
-which flow from Mount &AElig;tna, when he lived with the elder Dionysius,
-and was in danger from his displeasure; and twice he went to visit the
-younger Dionysius."</p>
-
-<p>And again, though &AElig;schines was a poor man, and had but one pupil,
-Xenocrates, he seduced him from him; and he was also detected in
-instigating the commencement of a prosecution against Ph&aelig;do, which,
-if successful, would have reduced him to slavery; and altogether he
-displayed the feelings of a stepmother towards all the pupils of
-Socrates. On which account, Socrates, making a not very unreasonable
-conjecture respecting him, said in the presence of several persons
-that he had had a dream, in which he thought he had seen the following
-vision. "For I thought," said he, "that Plato had become a crow, and
-leaped on my head, and began to scratch my bald place, and to take a
-firm hold, and so to look about him. I think, therefore," said he,
-"that you, O Plato, will say a good many things which are false about
-my head." And Plato, besides his ill-nature, was very ambitious and
-vainglorious; and he said, "My last tunic, my desire of glory, I lay
-aside in death itself&mdash;in my will, and in my funeral procession, and
-in my burial;" as Dioscorides relates in his Memorabilia. And as for
-his desire of founding cities and making laws, who will not say that
-these are very ambitious feelings? And this is plain from what he says
-in the Tim&aelig;us&mdash;"I have the same feelings towards my constitution that a
-painter would have towards his works; for as he would wish to see them
-possessed of the power of motion and action, so too do I wish to see
-the citizens whom I here describe."</p>
-
-<p>117. But concerning the things which he has said in his Dialogues, what
-can any one say? For the doctrine respecting the soul, which he makes
-out to be immortal, even after it is separated from the body, and after
-the dissolution of this latter, was first mentioned by Homer; for he
-has said, that the soul of Patroclus&mdash;</p>
-
-<div class="blockindent">
-<span class="linespace8">Fled to the shades below,</span><br />
-Lamenting its untimely fate, and leaving<br />
-Its vigour and its youth.
-</div>
-
-<p><span class="pagenum">[Pg 813]</span></p>
-
-<div class="sidenote-left">PLATO.</div>
-
-<p>If, then, any one were to say that this is also the argument of
-Plato, still I do not see what good we have got from him; for if any
-one were to agree that the souls of those who are dead do migrate into
-other natures, and do mount up to some higher and purer district, as
-partaking of its lightness, still what should we get by that theory?
-For, as we have neither any recollection of where we formerly were, nor
-any perception whether we really existed at all, what do we get by such
-an immortality as that?</p>
-
-<p>And as to the book of the Laws composed by him, and the Polity which
-was written before the Laws, what good have they done us? And yet
-he ought (as Lycurgus did the Laced&aelig;monians, and as Solon did the
-Athenians, and Zaleucus the Thurians), if they were excellent, to have
-persuaded some of the Greeks to adopt them. For a law (as Aristotle
-says) is a form of words decided on by the common agreement of a city,
-pointing out how one ought to do everything. And how can we consider
-Plato's conduct anything but ridiculous; since, when there were already
-three Athenian lawgivers who had a great name,&mdash;Draco, and Plato
-himself, and Solon,&mdash;the citizens abide by the laws of the other two,
-but ridicule those of Plato? And the case of the Polity is the same.
-Even if his Constitution is the best of all possible constitutions,
-yet, if it does not persuade us to adopt it, what are we the better for
-it? Plato, then, appears to have written his laws, not for men who have
-any real existence, but rather for a set of men invented by himself; so
-that one has to look for people who will use them. But it would have
-been better for him to write such things as he could persuade men of;
-and not to act like people who only pray, but rather like those who
-seize hold of what offers itself to them.</p>
-
-<p>118. However, to say no more on this point, if any one were to go
-through his Tim&aelig;us and his Gorgias, and his other dialogues of the
-same character, in which he discusses the different subjects of
-education, and subjects of natural philosophy, and several other
-circumstances,&mdash;even when considered in this light, he is not to be
-admired on this account; for one may find these same topics handled
-by others, either better than by him, or at all events not worse. For
-Theopompus the Chian, in his book Against the School of Plato, says&mdash;
-"We shall find the greater part of his Dialogues useless and false, and
-a still greater number borrowed from other people; as some of them
-
-<span class="pagenum">[Pg 814]</span>
-
-come from the school of Aristippus, and some from that of Antisthenes,
-and a great many from that of Bryson of Heraclea." And as to the
-disquisitions which he enters into about man, we also seek in his
-arguments for what we do not find. But what we do find are banquets,
-and conversations about love, and other very unseemly harangues, which
-he composed with great contempt for those who were to read them, as
-the greater part of his pupils were of a tyrannical and calumnious
-disposition.</p>
-
-<p>119. For Euphr&aelig;us, when he was sojourning with king Perdiccas in
-Macedonia, was not less a king than the other, being a man of a
-depraved and calumnious disposition, who managed all the companionship
-of the king in so cold a manner, that no one was allowed to partake
-of his entertainments unless he knew something about geometry or
-philosophy; on which account, after Philip obtained the government,
-Parmenio, having caught him in Oreum, put him to death; as Carystius
-relates in his Historical Commentaries. And Callippus the Athenian, who
-was himself a pupil of Plato, having been a companion and fellow-pupil
-of Dion, and having travelled with him to Syracuse, when he saw that
-Dion was attempting to make himself master of the kingdom, slew him;
-and afterwards, attempting to usurp the supreme power himself, was
-slain too. And Euagon of Lampsacus (as Eurypylus says, and Dic&aelig;ocles
-of Cnidus, in the ninety-first book of his Commentaries, and also
-Demochares the orator, in his argument in defence of Sophocles, against
-Philo), having lent his native city money on the security of its
-Acropolis, and being afterwards unable to recover it, endeavoured to
-seize on the tyranny, until the Lampsacenes attacked him, and repaid
-him the money, and drove him out of the city. And Tim&aelig;us of Cyzicus
-(as the same Demochares relates), having given largesses of money and
-corn to his fellow-citizens, and being on this account believed by the
-Cyzicenes to be an excellent man, after having waited a little time,
-attempted to overturn the constitution with the assistance of Arid&aelig;us;
-and being brought to trial and convicted, and branded with infamy, he
-remained in the city to an extreme old age, being always, however,
-considered dishonoured and infamous.</p>
-
-<p><span class="pagenum">[Pg 815]</span></p>
-
-<div class="sidenote-left">PLATO.</div>
-
-<p>And such now are some of the Academicians, who live in
-a scandalous and infamous manner. For they, having by impious and
-unnatural means acquired vast wealth by trickery, are at present highly
-thought of; as Ch&aelig;ron of Pellene, who was not only a pupil of Plato,
-but of Xenocrates also. And he too, having usurped the supreme power
-in his country, and having exercised it with great severity, not only
-banished the most virtuous men in the city, but also gave the property
-of the masters to their slaves, and gave their wives also to them,
-compelling them to receive them as their husbands; having got all these
-admirable ideas from that excellent Polity and those illegal Laws of
-Plato.</p>
-
-<p>120. On which account Ephippus the comic poet, in his Shipwrecked Man,
-has turned into ridicule Plato himself, and some of his acquaintances,
-as being sycophants for money, showing that they used to dress in a
-most costly manner, and that they paid more attention to the elegance
-of their persons than even the most extravagant people among us. And he
-speaks as follows&mdash;</p>
-
-<div class="blockindent">
-Then some ingenious young man rising up,<br />
-Some pupil of the New Academy,<br />
-Brought up at Plato's feet and those of Bryso,<br />
-That bold, contentious, covetous philosopher,&mdash;<br />
-And urged by strong necessity, and able,<br />
-By means of his small-wages-seeking art,<br />
-To speak before th' assembly, in a manner<br />
-Not altogether bad; having his hair<br />
-Carefully trimm'd with a new-sharpen'd razor,<br />
-And letting down his beard in graceful fall,<br />
-Putting his well-shod foot in his neat slipper,<br />
-Binding his ancles in the equal folds<br />
-Of his well-fitting hose, and well protected<br />
-Across the chest with the breastplate of his cloak,<br />
-And leaning, in a posture dignified,<br />
-Upon his staff; said, as it seems to me,<br />
-With mouthing emphasis, the following speech,<br />
-More like a stranger than a citizen,&mdash;<br />
-"Men of the land of wise Athenians."
-</div>
-
-<p>And here let us put an end to this part of the discussion, my friend
-Timocrates. And we will next proceed to speak of those who have been
-notorious for their luxury.</p>
-
-<hr class="chap" />
-
-<p class="center">LONDON:<br />
-
-R. CLAY, PRINTER, BREAD STREET HILL.
-</p>
-
-<hr class="chap" />
-
-<div class="topspace1"></div>
-<div class="footnotes">
-<blockquote>
-<p class="footnote"><span class="smcap"><b>Footnotes</b></span></p>
-
-<div class="footnote">
-
-<p><a name="Footnote_54" id="Footnote_54"></a><a href="#FNanchor_54"><span class="label">[54]</span></a>
-"The following is the note of Dalccampius on this
-line:&mdash;While the corpse of a dead person was being burnt, those who
-attended the funeral, going round the funeral pile, in order to see
-the face of the corpse from all sides, walked round as the undertaker
-bade them, sometimes turning <ins title="Greek: epi dexia">ἐπὶ δεξιὰ</ins>, sometimes
-<ins title="Greek: ep' aristera">ἐπ' ἀριστερά</ins>. The writers on
-Greek antiquities have observed that those who were following
-a corpse to the tomb went round the funeral pile from right to
-left, and when the funeral was over, returned going from left to
-right."&mdash;<i>Schweig.</i></p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_55" id="Footnote_55"></a><a href="#FNanchor_55"><span class="label">[55]</span></a>
-Odyss. xi. 209.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_56" id="Footnote_56"></a><a href="#FNanchor_56"><span class="label">[56]</span></a>
-Iliad, xvi. 225, Pope's version.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_57" id="Footnote_57"></a><a href="#FNanchor_57"><span class="label">[57]</span></a>
-Iliad, iv. 3.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_58" id="Footnote_58"></a><a href="#FNanchor_58"><span class="label">[58]</span></a>
-The Attic talent weighed within a fraction of fifty-seven
-pounds, and the Babylonian talent was to the Attic as seven to six; but
-Boeckh considers the Babylonian talent as equal to the &AElig;ginetan, which
-was about eighty-two pounds and a quarter. The Attic mina was not quite
-a pound; the &AElig;ginetan not quite one pound six ounces, being always
-one-sixtieth part of a talent.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_59" id="Footnote_59"></a><a href="#FNanchor_59"><span class="label">[59]</span></a>
-Odyss. iii. 40.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_60" id="Footnote_60"></a><a href="#FNanchor_60"><span class="label">[60]</span></a>
-The Greek has <ins title="Greek: hendeka">ἕνδεκα</ins>, eleven, being the number of letters in <ins title="Greek: Dios
-Sôtêros">Διὸς Σωτῆρος</ins>. I have altered the number to make it correspond to the letters
-in "To Jupiter the Saviour."</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_61" id="Footnote_61"></a><a href="#FNanchor_61"><span class="label">[61]</span></a>
-Liddell and Scott say the word <ins title="Greek: kylix">κύλιξ</ins> is "probably from the same root
-as <ins title="Greek: kylindô">λυλίνδω</ins>, <ins title="Greek: kylindoros">κύλινδρος</ins>,
-from their round shape, for the <ins title="Greek: y">υ</ins> is against any
-connexion with <ins title="Greek: kyô">κίω</ins> or <ins title="Greek: koilos">κοῖλος</ins>."</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_62" id="Footnote_62"></a><a href="#FNanchor_62"><span class="label">[62]</span></a>
-The cantharus was also a kind of beetle worshipped in
-Egypt, and as such occasionally invoked in an oath.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_63" id="Footnote_63"></a><a href="#FNanchor_63"><span class="label">[63]</span></a>
-There is a pun here on the name, as if Peleus were derived from <ins title="Greek: pêlos">πηλὸς</ins>,
-clay.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_64" id="Footnote_64"></a><a href="#FNanchor_64"><span class="label">[64]</span></a>
-This quotation from Nicomachus is hopelessly corrupt.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_65" id="Footnote_65"></a><a href="#FNanchor_65"><span class="label">[65]</span></a>
-The manes was a small brazen figure.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_66" id="Footnote_66"></a><a href="#FNanchor_66"><span class="label">[66]</span></a>
-This was the name given to the Spartan syssitia; apparently derived
-from <ins title="Greek: pheidoma">φείδομαι</ins> (to spare), but probably being rather a corruption
-of <ins title="Greek: philitia">φιλίτια</ins> (love feasts), a term answering to the Cretan <ins title="Greek: hetaireia">ἑταιρεῖα</ins>,
-from which they were said to be borrowed. Anciently they were called
-<ins title="Greek: andreia">ἀνδρεῖα</ins>, as in Crete.—Vide Smith, Dict. Ant. v. Syssitia.</p> </div>
-
-<div class="footnote">
-
-<p><a name="Footnote_67" id="Footnote_67"></a><a href="#FNanchor_67"><span class="label">[67]</span></a>
-<ins title="Greek: kykeôn">Κυκεὼν</ins>, a mixture, especially a refreshing
-draught, made of barley-meal, grated cheese, and Pramnian wine (<i>Il.</i>
-xi. 624), to which Circe adds honey (<i>Od.</i> x. 234), and when it is
-ready puts in magical drugs.&mdash;<i>Vide</i> Liddell &amp; Scott, in voc.</p></div>
-
-<div class="footnote">
-
-<p><a name="Footnote_68" id="Footnote_68"></a><a href="#FNanchor_68"><span class="label">[68]</span></a>
-This refers to a line of the Myrmidons of Æschylus, quoted by Aristophanes—</p>
-
-<div class="blockindent">
- <ins title="Greek: tad' ouch hyp' allôn alla tois autôn pterois aliskomestha">τάδ οὐχ ὑπ̓ ἄλλων ἀλλὰ τοῖς αὑτῶν πτεροῖς ἁλισκόμεσθα</ins>,
-</div>
-
-and (perhaps) imitated by Waller—
-
-<div class="blockindent">
- "That eagle's fate and mine are one,<br />
-   Who on the shaft that made him die,<br />
- Espied a feather of his own,<br />
-   Wherewith he wont to soar so high."
-</div>
-</div>
-
-<div class="footnote">
-
-<p><a name="Footnote_69" id="Footnote_69"></a><a href="#FNanchor_69"><span class="label">[69]</span></a>
-<ins title="Greek: Thrasymachos">θρασύμαχος</ins>, an audacious disputant; a name derived from <ins title="Greek: thrasis">θρασὺς</ins>,
-audacious, and <ins title="Greek: machomai">μάχομαι</ins>, to contend.</p></div>
-
-</blockquote>
-</div>
-<div class="topspace1"></div>
-
-<hr class="chap" />
-
-<div class="transnote">
-<p><span class="smcap">Transcriber's Notes.</span></p>
-
-<p>1. Silently corrected simple spelling, grammar, and typographical
-errors.</p>
-
-<p>2. Retained anachronistic and non-standard spellings as
-printed.</p>
-
-<p>3. The last chapter (BOOK VII) of Volume I. is repeated as the
-first chapter of this Volume (Volume II). The repetition has not been deleted.</p>
-
-<p>4. Greek words may not display correctly in all browsers. Hovering the cursor
-over a Greek word will cause a popup transliteration of the word.</p>
-
-<p>5. Rows of asterisks represents either an ellipsis in a poetry quotation
-or a place where the original Greek text was too corrupt to be read by
-the translator. Other ellipses match the original.</p>
-
-</div>
-
-<hr class="full" />
-
-<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS OR BANQUET OF THE LEARNED OF ATHENÆUS, VOL. II (OF 3) ***</div>
-<div style='text-align:left'>
-
-<div style='display:block; margin:1em 0'>
-Updated editions will replace the previous one&#8212;the old editions will
-be renamed.
-</div>
-
-<div style='display:block; margin:1em 0'>
-Creating the works from print editions not protected by U.S. copyright
-law means that no one owns a United States copyright in these works,
-so the Foundation (and you!) can copy and distribute it in the United
-States without permission and without paying copyright
-royalties. Special rules, set forth in the General Terms of Use part
-of this license, apply to copying and distributing Project
-Gutenberg&#8482; electronic works to protect the PROJECT GUTENBERG&#8482;
-concept and trademark. Project Gutenberg is a registered trademark,
-and may not be used if you charge for an eBook, except by following
-the terms of the trademark license, including paying royalties for use
-of the Project Gutenberg trademark. If you do not charge anything for
-copies of this eBook, complying with the trademark license is very
-easy. You may use this eBook for nearly any purpose such as creation
-of derivative works, reports, performances and research. Project
-Gutenberg eBooks may be modified and printed and given away--you may
-do practically ANYTHING in the United States with eBooks not protected
-by U.S. copyright law. Redistribution is subject to the trademark
-license, especially commercial redistribution.
-</div>
-
-<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br />
-<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br />
-PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span>
-</div>
-
-<div style='display:block; margin:1em 0'>
-To protect the Project Gutenberg&#8482; mission of promoting the free
-distribution of electronic works, by using or distributing this work
-(or any other work associated in any way with the phrase &#8220;Project
-Gutenberg&#8221;), you agree to comply with all the terms of the Full
-Project Gutenberg&#8482; License available with this file or online at
-www.gutenberg.org/license.
-</div>
-
-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
-Section 1. General Terms of Use and Redistributing Project Gutenberg&#8482; electronic works
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.A. By reading or using any part of this Project Gutenberg&#8482;
-electronic work, you indicate that you have read, understand, agree to
-and accept all the terms of this license and intellectual property
-(trademark/copyright) agreement. If you do not agree to abide by all
-the terms of this agreement, you must cease using and return or
-destroy all copies of Project Gutenberg&#8482; electronic works in your
-possession. If you paid a fee for obtaining a copy of or access to a
-Project Gutenberg&#8482; electronic work and you do not agree to be bound
-by the terms of this agreement, you may obtain a refund from the person
-or entity to whom you paid the fee as set forth in paragraph 1.E.8.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.B. &#8220;Project Gutenberg&#8221; is a registered trademark. It may only be
-used on or associated in any way with an electronic work by people who
-agree to be bound by the terms of this agreement. There are a few
-things that you can do with most Project Gutenberg&#8482; electronic works
-even without complying with the full terms of this agreement. See
-paragraph 1.C below. There are a lot of things you can do with Project
-Gutenberg&#8482; electronic works if you follow the terms of this
-agreement and help preserve free future access to Project Gutenberg&#8482;
-electronic works. See paragraph 1.E below.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.C. The Project Gutenberg Literary Archive Foundation (&#8220;the
-Foundation&#8221; or PGLAF), owns a compilation copyright in the collection
-of Project Gutenberg&#8482; electronic works. Nearly all the individual
-works in the collection are in the public domain in the United
-States. If an individual work is unprotected by copyright law in the
-United States and you are located in the United States, we do not
-claim a right to prevent you from copying, distributing, performing,
-displaying or creating derivative works based on the work as long as
-all references to Project Gutenberg are removed. Of course, we hope
-that you will support the Project Gutenberg&#8482; mission of promoting
-free access to electronic works by freely sharing Project Gutenberg&#8482;
-works in compliance with the terms of this agreement for keeping the
-Project Gutenberg&#8482; name associated with the work. You can easily
-comply with the terms of this agreement by keeping this work in the
-same format with its attached full Project Gutenberg&#8482; License when
-you share it without charge with others.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.D. The copyright laws of the place where you are located also govern
-what you can do with this work. Copyright laws in most countries are
-in a constant state of change. If you are outside the United States,
-check the laws of your country in addition to the terms of this
-agreement before downloading, copying, displaying, performing,
-distributing or creating derivative works based on this work or any
-other Project Gutenberg&#8482; work. The Foundation makes no
-representations concerning the copyright status of any work in any
-country other than the United States.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E. Unless you have removed all references to Project Gutenberg:
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.1. The following sentence, with active links to, or other
-immediate access to, the full Project Gutenberg&#8482; License must appear
-prominently whenever any copy of a Project Gutenberg&#8482; work (any work
-on which the phrase &#8220;Project Gutenberg&#8221; appears, or with which the
-phrase &#8220;Project Gutenberg&#8221; is associated) is accessed, displayed,
-performed, viewed, copied or distributed:
-</div>
-
-<blockquote>
-  <div style='display:block; margin:1em 0'>
-    This eBook is for the use of anyone anywhere in the United States and most
-    other parts of the world at no cost and with almost no restrictions
-    whatsoever. You may copy it, give it away or re-use it under the terms
-    of the Project Gutenberg License included with this eBook or online
-    at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
-    are not located in the United States, you will have to check the laws
-    of the country where you are located before using this eBook.
-  </div>
-</blockquote>
-
-<div style='display:block; margin:1em 0'>
-1.E.2. If an individual Project Gutenberg&#8482; electronic work is
-derived from texts not protected by U.S. copyright law (does not
-contain a notice indicating that it is posted with permission of the
-copyright holder), the work can be copied and distributed to anyone in
-the United States without paying any fees or charges. If you are
-redistributing or providing access to a work with the phrase &#8220;Project
-Gutenberg&#8221; associated with or appearing on the work, you must comply
-either with the requirements of paragraphs 1.E.1 through 1.E.7 or
-obtain permission for the use of the work and the Project Gutenberg&#8482;
-trademark as set forth in paragraphs 1.E.8 or 1.E.9.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.3. If an individual Project Gutenberg&#8482; electronic work is posted
-with the permission of the copyright holder, your use and distribution
-must comply with both paragraphs 1.E.1 through 1.E.7 and any
-additional terms imposed by the copyright holder. Additional terms
-will be linked to the Project Gutenberg&#8482; License for all works
-posted with the permission of the copyright holder found at the
-beginning of this work.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.4. Do not unlink or detach or remove the full Project Gutenberg&#8482;
-License terms from this work, or any files containing a part of this
-work or any other work associated with Project Gutenberg&#8482;.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.5. Do not copy, display, perform, distribute or redistribute this
-electronic work, or any part of this electronic work, without
-prominently displaying the sentence set forth in paragraph 1.E.1 with
-active links or immediate access to the full terms of the Project
-Gutenberg&#8482; License.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.6. You may convert to and distribute this work in any binary,
-compressed, marked up, nonproprietary or proprietary form, including
-any word processing or hypertext form. However, if you provide access
-to or distribute copies of a Project Gutenberg&#8482; work in a format
-other than &#8220;Plain Vanilla ASCII&#8221; or other format used in the official
-version posted on the official Project Gutenberg&#8482; website
-(www.gutenberg.org), you must, at no additional cost, fee or expense
-to the user, provide a copy, a means of exporting a copy, or a means
-of obtaining a copy upon request, of the work in its original &#8220;Plain
-Vanilla ASCII&#8221; or other form. Any alternate format must include the
-full Project Gutenberg&#8482; License as specified in paragraph 1.E.1.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.7. Do not charge a fee for access to, viewing, displaying,
-performing, copying or distributing any Project Gutenberg&#8482; works
-unless you comply with paragraph 1.E.8 or 1.E.9.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.8. You may charge a reasonable fee for copies of or providing
-access to or distributing Project Gutenberg&#8482; electronic works
-provided that:
-</div>
-
-<div style='margin-left:0.7em;'>
-    <div style='text-indent:-0.7em'>
-        &bull; You pay a royalty fee of 20% of the gross profits you derive from
-        the use of Project Gutenberg&#8482; works calculated using the method
-        you already use to calculate your applicable taxes. The fee is owed
-        to the owner of the Project Gutenberg&#8482; trademark, but he has
-        agreed to donate royalties under this paragraph to the Project
-        Gutenberg Literary Archive Foundation. Royalty payments must be paid
-        within 60 days following each date on which you prepare (or are
-        legally required to prepare) your periodic tax returns. Royalty
-        payments should be clearly marked as such and sent to the Project
-        Gutenberg Literary Archive Foundation at the address specified in
-        Section 4, &#8220;Information about donations to the Project Gutenberg
-        Literary Archive Foundation.&#8221;
-    </div>
-
-    <div style='text-indent:-0.7em'>
-        &bull; You provide a full refund of any money paid by a user who notifies
-        you in writing (or by e-mail) within 30 days of receipt that s/he
-        does not agree to the terms of the full Project Gutenberg&#8482;
-        License. You must require such a user to return or destroy all
-        copies of the works possessed in a physical medium and discontinue
-        all use of and all access to other copies of Project Gutenberg&#8482;
-        works.
-    </div>
-
-    <div style='text-indent:-0.7em'>
-        &bull; You provide, in accordance with paragraph 1.F.3, a full refund of
-        any money paid for a work or a replacement copy, if a defect in the
-        electronic work is discovered and reported to you within 90 days of
-        receipt of the work.
-    </div>
-
-    <div style='text-indent:-0.7em'>
-        &bull; You comply with all other terms of this agreement for free
-        distribution of Project Gutenberg&#8482; works.
-    </div>
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.E.9. If you wish to charge a fee or distribute a Project
-Gutenberg&#8482; electronic work or group of works on different terms than
-are set forth in this agreement, you must obtain permission in writing
-from the Project Gutenberg Literary Archive Foundation, the manager of
-the Project Gutenberg&#8482; trademark. Contact the Foundation as set
-forth in Section 3 below.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.1. Project Gutenberg volunteers and employees expend considerable
-effort to identify, do copyright research on, transcribe and proofread
-works not protected by U.S. copyright law in creating the Project
-Gutenberg&#8482; collection. Despite these efforts, Project Gutenberg&#8482;
-electronic works, and the medium on which they may be stored, may
-contain &#8220;Defects,&#8221; such as, but not limited to, incomplete, inaccurate
-or corrupt data, transcription errors, a copyright or other
-intellectual property infringement, a defective or damaged disk or
-other medium, a computer virus, or computer codes that damage or
-cannot be read by your equipment.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the &#8220;Right
-of Replacement or Refund&#8221; described in paragraph 1.F.3, the Project
-Gutenberg Literary Archive Foundation, the owner of the Project
-Gutenberg&#8482; trademark, and any other party distributing a Project
-Gutenberg&#8482; electronic work under this agreement, disclaim all
-liability to you for damages, costs and expenses, including legal
-fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
-LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
-PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
-TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
-LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
-INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
-DAMAGE.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
-defect in this electronic work within 90 days of receiving it, you can
-receive a refund of the money (if any) you paid for it by sending a
-written explanation to the person you received the work from. If you
-received the work on a physical medium, you must return the medium
-with your written explanation. The person or entity that provided you
-with the defective work may elect to provide a replacement copy in
-lieu of a refund. If you received the work electronically, the person
-or entity providing it to you may choose to give you a second
-opportunity to receive the work electronically in lieu of a refund. If
-the second copy is also defective, you may demand a refund in writing
-without further opportunities to fix the problem.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.4. Except for the limited right of replacement or refund set forth
-in paragraph 1.F.3, this work is provided to you &#8216;AS-IS&#8217;, WITH NO
-OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
-LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.5. Some states do not allow disclaimers of certain implied
-warranties or the exclusion or limitation of certain types of
-damages. If any disclaimer or limitation set forth in this agreement
-violates the law of the state applicable to this agreement, the
-agreement shall be interpreted to make the maximum disclaimer or
-limitation permitted by the applicable state law. The invalidity or
-unenforceability of any provision of this agreement shall not void the
-remaining provisions.
-</div>
-
-<div style='display:block; margin:1em 0'>
-1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
-trademark owner, any agent or employee of the Foundation, anyone
-providing copies of Project Gutenberg&#8482; electronic works in
-accordance with this agreement, and any volunteers associated with the
-production, promotion and distribution of Project Gutenberg&#8482;
-electronic works, harmless from all liability, costs and expenses,
-including legal fees, that arise directly or indirectly from any of
-the following which you do or cause to occur: (a) distribution of this
-or any Project Gutenberg&#8482; work, (b) alteration, modification, or
-additions or deletions to any Project Gutenberg&#8482; work, and (c) any
-Defect you cause.
-</div>
-
-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
-Section 2. Information about the Mission of Project Gutenberg&#8482;
-</div>
-
-<div style='display:block; margin:1em 0'>
-Project Gutenberg&#8482; is synonymous with the free distribution of
-electronic works in formats readable by the widest variety of
-computers including obsolete, old, middle-aged and new computers. It
-exists because of the efforts of hundreds of volunteers and donations
-from people in all walks of life.
-</div>
-
-<div style='display:block; margin:1em 0'>
-Volunteers and financial support to provide volunteers with the
-assistance they need are critical to reaching Project Gutenberg&#8482;&#8217;s
-goals and ensuring that the Project Gutenberg&#8482; collection will
-remain freely available for generations to come. In 2001, the Project
-Gutenberg Literary Archive Foundation was created to provide a secure
-and permanent future for Project Gutenberg&#8482; and future
-generations. To learn more about the Project Gutenberg Literary
-Archive Foundation and how your efforts and donations can help, see
-Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
-</div>
-
-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
-Section 3. Information about the Project Gutenberg Literary Archive Foundation
-</div>
-
-<div style='display:block; margin:1em 0'>
-The Project Gutenberg Literary Archive Foundation is a non-profit
-501(c)(3) educational corporation organized under the laws of the
-state of Mississippi and granted tax exempt status by the Internal
-Revenue Service. The Foundation&#8217;s EIN or federal tax identification
-number is 64-6221541. Contributions to the Project Gutenberg Literary
-Archive Foundation are tax deductible to the full extent permitted by
-U.S. federal laws and your state&#8217;s laws.
-</div>
-
-<div style='display:block; margin:1em 0'>
-The Foundation&#8217;s business office is located at 809 North 1500 West,
-Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
-to date contact information can be found at the Foundation&#8217;s website
-and official page at www.gutenberg.org/contact
-</div>
-
-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
-Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
-</div>
-
-<div style='display:block; margin:1em 0'>
-Project Gutenberg&#8482; depends upon and cannot survive without widespread
-public support and donations to carry out its mission of
-increasing the number of public domain and licensed works that can be
-freely distributed in machine-readable form accessible by the widest
-array of equipment including outdated equipment. Many small donations
-($1 to $5,000) are particularly important to maintaining tax exempt
-status with the IRS.
-</div>
-
-<div style='display:block; margin:1em 0'>
-The Foundation is committed to complying with the laws regulating
-charities and charitable donations in all 50 states of the United
-States. Compliance requirements are not uniform and it takes a
-considerable effort, much paperwork and many fees to meet and keep up
-with these requirements. We do not solicit donations in locations
-where we have not received written confirmation of compliance. To SEND
-DONATIONS or determine the status of compliance for any particular state
-visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>.
-</div>
-
-<div style='display:block; margin:1em 0'>
-While we cannot and do not solicit contributions from states where we
-have not met the solicitation requirements, we know of no prohibition
-against accepting unsolicited donations from donors in such states who
-approach us with offers to donate.
-</div>
-
-<div style='display:block; margin:1em 0'>
-International donations are gratefully accepted, but we cannot make
-any statements concerning tax treatment of donations received from
-outside the United States. U.S. laws alone swamp our small staff.
-</div>
-
-<div style='display:block; margin:1em 0'>
-Please check the Project Gutenberg web pages for current donation
-methods and addresses. Donations are accepted in a number of other
-ways including checks, online payments and credit card donations. To
-donate, please visit: www.gutenberg.org/donate
-</div>
-
-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
-Section 5. General Information About Project Gutenberg&#8482; electronic works
-</div>
-
-<div style='display:block; margin:1em 0'>
-Professor Michael S. Hart was the originator of the Project
-Gutenberg&#8482; concept of a library of electronic works that could be
-freely shared with anyone. For forty years, he produced and
-distributed Project Gutenberg&#8482; eBooks with only a loose network of
-volunteer support.
-</div>
-
-<div style='display:block; margin:1em 0'>
-Project Gutenberg&#8482; eBooks are often created from several printed
-editions, all of which are confirmed as not protected by copyright in
-the U.S. unless a copyright notice is included. Thus, we do not
-necessarily keep eBooks in compliance with any particular paper
-edition.
-</div>
-
-<div style='display:block; margin:1em 0'>
-Most people start at our website which has the main PG search
-facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>.
-</div>
-
-<div style='display:block; margin:1em 0'>
-This website includes information about Project Gutenberg&#8482;,
-including how to make donations to the Project Gutenberg Literary
-Archive Foundation, how to help produce our new eBooks, and how to
-subscribe to our email newsletter to hear about new eBooks.
-</div>
-
-</div>
-
-</body>
-</html>
diff --git a/old/65023-h/images/cover.jpg b/old/65023-h/images/cover.jpg
deleted file mode 100644
index 5c07d29..0000000
--- a/old/65023-h/images/cover.jpg
+++ /dev/null