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 The Deipnosophists; or, Banquet of the 
 
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BOHN'S CLASSICAL LIBEAEY. 
 
 THE 
 
 DEIPNO SOPHISTS 
 
 OR 
 
 BANQUET OF THE LEARNED 
 
 OF 
 
 ATHENJEIJS. 
 
LONDON : 
 CLAY, PRINTER, HULAU STREET Hilt. 
 
THE 
 
 DEIPNOSOPHISTS 
 
 BANQUET OF THE LEAENED 
 
 ATHEN.EUS. 
 
 LITEKALLT TRANSLATED 
 
 By crD.-^Y N G E, B. A. 
 
 WITH AN APPENDIX OF POETICAL FRAGMENTS, 
 
 RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS, 
 
 AND A GENERAL INDEX. 
 
 IN THEEE Y0LUME9. 
 VOL. I. 
 
 LONDON: 
 
 HENRY a. BOHN, YORK STREET, COVENT GARDEN. 
 
 MDOOOLIV.- 
 
LOS DOM : 
 
 k. etAr. rniN-TLn, bread street iiill^ 
 
PREFACE. 
 
 The author of the Deipnosophists was an Egyptian, bom 
 in Naucratis, a town on the left side of the Canopic Mouth 
 of the Nile. The age in which ha lived is somewhat 
 uncertain, but his work, at least the latter portion of it, 
 must have been written after the death of Ulpian the lawyer, 
 which happened a. d. 228. 
 
 Athenasus appears to have been imbued with a great love 
 of learning, in the pursuit of which he indulged in the most 
 extensive and multifarious reading; and the principal value 
 of his work is, that by its copious quotations it preserves 
 to us large fragments from the ancient poets, which would 
 otherwise have perished. There are also one or two curious 
 and interesting extracts in prose ; such, for instance, as the 
 account of the gigantic ship built by Ptolemseus Philopator, 
 extracted from a lost work of Callixenus of Ehodes. 
 
 The work commences, in imitation of Plato's Phsedo, with 
 a dialogue, in which Athenseus and' Timocrates supply the 
 place of Phsedo and Echecrates. The former relates to his 
 friend the conversation which passed at a banquet given at 
 the house of Laurentius, a noble Roman, between some of 
 the guests, the best known of whom are Galen and Ulpian. 
 
IV PEEFACK. 
 
 The first two books, and portions of the third, eleventh, 
 and fifteenth, exist only in an Epitome, of which both the 
 date and author are unknown. It soon, however, became 
 more common than the original work, and eventually in 
 a great degree superseded it. Indeed Bentley has proved 
 that the only knowledge which, in the time of Eustathius, 
 existed of Athenseus, was through its medium. 
 
 Athenseus was also the author of a book entitled, " On the 
 Kings of Syria," of which no portion has come down to us. 
 
 The text which has been adopted in the present transla- 
 tion is that of Schweighauser. 
 
 C. D. Y. 
 
CONTENTS. 
 
 BOOK I.— EPITOME. 
 
 The Character of Laurentius — Hospitable and Liberal Men — Those who 
 have written about Feasts — Epicures — The Praises of Wine — Names 
 of Meals — Fashions at Meals — Dances — Games— ^Baths — Partiality 
 of the Greeks for Amusements — Dancing and Dancers — Use of some 
 "Words — Exercise — Kinds of Food — Different kinds of Wine — The 
 Produce of various placeB — Different Wines 1 — 57. 
 
 BOOK II.— EPITOME. 
 
 Wine — Drinking — The evils of Drunkenness — Praises of Wine — Water — 
 Different kinds of Water — Sweetmeats — Couches and Coverlets — 
 Names of Fruits — Fruit and Herbs. — Lupins — Names of Plants — 
 Eggs — Gourds — Mushrooms — Asparagus — Onions — Thrushes — 
 Brains — The Head — Pickle— Cucumbers — Lettuce — The Cactus— The 
 Nile 57—121 
 
 BOOK III. 
 
 Cucumbers — Figs — Apples — Citrons — Limpct3 — Cockles — Shell-fish — 
 Oysters — Pearls — Tripe — Pigs' Feet — Music at Banquets — Puns on 
 Words — Banquets — Dishes at Banquets — Fish — Shell-fish — Fish — 
 Cuttle-fish — Bread — Loaves — Fish — Water Drinking— Drinki ng 
 Snow — Cheesecakes — Xdvtioos 121 — 21CL« 
 
 BOOK IV. 
 
 Feast of Caranus— Supper of Iphicrates— Cooks — Dancing at Banquets 
 — The Attic Banquet — Athenian Feasts— The Copis — The Phiditia — 
 Cleomenes — Persian Banquets — Alexander the Great — Cleopatra — ■ 
 Banquets at Phigalea — Thracian Banquets — Celtic Banquets — Roman 
 Banquets — Gladiatorial Combats — Te mperanc e of the Lacedaemonians 
 — The Theory of Euxitheus — Lentils — Spare Livers — Persseus— Dio- 
 dorus — Extravagance — Luxury of the Tarentines —Extravagance of 
 Individuals — Cooks' Apparatus — Use of Certain Words — Tasters — 
 The Delphians — Musical Instruments — Kinds of Flutes — Wind 
 Instruments 210—287 
 
CONTENTS. 
 
 BOOK V. 
 
 Banquets — Baths — Banquets — The Banojiets described by Homer — 
 Banquets — The Palace3 of Homer's Kings — Conversation at Ban- 
 quets — Customs in Homer's Time — Attitudes of Guests — Feast given 
 by Antiochus — Extravagance of Antiochus— Ptelemy Philadelphus — 
 Procession of Ptolemy Philadelphus— A large Ship built by Ptolemy 
 —The Ship of Ptolemy Philopator — Hiero's Ship — Banquet given by 
 Alexander — Athenio — The Valour of Socrates — Plato's account of 
 Socrates— Socrates— The Gorgons T . 287—352 
 
 BOOK TI. 
 
 Tragedy — Fishmongers — Misconduct of Fishmongers — Use of parti- 
 cular Words — Use of Silver Plate — Silver Plate — Golden Trinkets — 
 Use of Gold in different Countries — Parasites — Gyneeconomi — Para- 
 sites—Flatterers of Dionysius — Flatterers of Kings — Flattery of the 
 Athenians — Flatterers— The Tyrants of Chios — The Conduct of Philip 
 ■ — Flatterers and Parasites — The Mariandyni — Slaves — Drimacus 
 — Condition of Slaves— Slaves — Banquets — The Effects of Hunger 
 — The Mothaces — Slaves under the Eomans — The Fannian 
 Xaw 353—432 
 
THE DEIPNOSOPHISTS, 
 
 on. 
 
 THE BANQUET OF THE LEAENED. 1 
 
 *** The first two Books, and a portion of the third, as is known to the scholar, 
 exist only in Epitome. 
 
 BOOK I.— EPITOME. 
 
 1. Athesjeus is the author of this book; and in it he is 
 discoursing with Timocrates : and the name of the book is 
 the Deipnosophists. In this work Laurentius is introduced, a 
 Roman, a man of distinguished fortune, giving a banquet in 
 his own house to men of the highest eminence for every kind 
 of learning and accomplishment; and there is no sort of 
 gentlemanly knowledge which he does not mention in the 
 conversation which he attributes to them; for he has put 
 down in his book, fish, and their uses, and the meaning of 
 their names ; and he has described divers kinds of vegetables, 
 and animals of all sorts. He has introduced also men who 
 have written histories, and poets, and, in short, clever men of 
 all sorts ; and he discusses musical inst 'uments, and quotes 
 ten thousand jokes : he talks of the different kinds of drinking 
 cups, and of the riches of kings, and the size of ships, and 
 numbers of other things which I cannot easily enumerate, 
 and the day would fail me if I endeavoured to go through 
 them separately. 
 
 And the arrangement of the conversation is an imitation 
 of a sumptuous banquet ; and the plan of the book follows 
 the arrangement of the conversation. This, then, is the 
 delicious feast of words which this admirable master of the 
 
 1 We have adopted the conventional title, " Banquet of the Learned ;" 
 but it may, perhaps, be more accurate to translate it, " The Contrivers 
 of Feasts." Vide Smith's Biographical Dictionary, voc. Athenceus. 
 
 VOL. I. — ATH. B 
 
2 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 feast, Athenseus, has prepared for us; and gradually sur- 
 passing himself, like the orator at Athens, as he warms with 
 his subject, he bounds on towards the end of the book in 
 noble strides. 
 
 2. And ; the Deiphosophists who were present at this 
 banquet were, Masyrius, an expounder of the law, and one 
 who had been no superficial student of every sort of learning; 
 Magnus . . . [Myrtilus] a poet, a man who in other branches 
 of learning was inferior to no one, and who had devoted 
 himself in no careless manner to the whole circle of arts and 
 learning; for in everything which he discussed, he appeared 
 as if that was the sole thing which he had studied; so great 
 and so various was his learning from his childhood. And he 
 was an iambic poet, inferior to no one who has ever lived 
 since the time of Archilochus. There were present also 
 Plutarchus, and Leoni'das of Elis, and JEmilianus the Mauri- 
 tanian, and Zoilus, all the most admirable of grammarians. 
 
 And of philosophers there were present Pontianus and 
 Democritus, both of Nicomedia; men superior to all their 
 contemporaries in the extent and variety of their learning ; 
 and Philadelphus of Ptolemais, a man who had not only 
 been bred up from his infancy in philosophical speculation, 
 but who was also a man of the highest reputation in every 
 part of his life. Of the Cynics, there was one whom he 
 calls Cynulcus, who had not only two white dogs following 
 him, as they did Telemachus when he went to the assembly, 
 but a more numerous pack than even Actseon had. And of 
 rhetoricians there was a whole troop, in no respect inferior to. 
 the Cynics. And these last, as well, indeed, as every one else 
 who ever opened his mouth, were run down by Uppianus 
 the Tyrian, who, on account of the everlasting questions 
 which he keeps putting every hour in the streets, and walks, 
 and booksellers', shops, and baths, has got a name by which 
 he is better known than by his real one, Ceitouceitus. This 
 man had a rule of his own, to eat nothing without saying 
 hutch ; rj ov /carat ; In this way, "Can we say of the word 
 wpa, that it Ktirai, or is applicable to any part of the day 1 
 And is the word /leOvcos, or drunk, applicable to a man? 
 Can the word pnpa, or paunch, be applied to. any eatable 
 food ? ' Is the name trvaypog a compound word applicable to- 
 a boar?" — And of physicians there were present Daphnus 
 
C. 4.) THE CHARACTER OF LAURENTIUS. 3 
 
 the Ephesian, a man holy both in his art and by his manners, 
 a man of no slight insight into the principles of Jhe Academic 
 school; and Galenus of Pergamos, who has published such 
 numbers of philosophical and medical works as to surpass all 
 those who preceded him, and who is inferior to none of the 
 guests in the eloquence of his descriptions. And Hufinus of 
 Mytea. — And of musicians, Alcides of Alexandria, was present. 
 So that the whole party was so numerous that the catalogue 
 looks rather like a muster-roll of soldiers, than the list of a 
 dinner party. 
 
 3. And Athenseus dramatises his dialogue in imitation of 
 the manner of Plato. And thus he begins : — 
 
 TIHOCRATES. ATHENiEUS. 
 
 Tim. Were you, Athenseus, yourself present at that de- 
 lightful party of the men whom they now call Deipnosophists ; 
 which has been so much talked of all over the city ; or is it 
 only from having heard an account of it from others that you 
 spoke of it to your companions 1 
 
 Ath. I was there myself, Timocrates. 
 
 Tim. I wish, then, that you would communicate to us also 
 some of that agreeable conversation which you had over your 
 cups ; 
 
 Make your hand perfect by a third attempt, 
 
 as the hard of Cyrene * says somewhere or other ; or must we 
 «-S k some one else ? 
 
 4. Then after a little while he proceeds to the praises of Lau- 
 rentius, and says that he, being a man of a munificent spirit. 
 and one who collected numbers of learned men about him, 
 feasted them not only with other things, but also with con- 
 versation, at one time proposing questions deserving of in- 
 vestigation, and at another asking for information himself; 
 not suggesting subjects without examination, or in any random 
 manner, but as far as was possible with a critical and Socratic 
 discernment; so that every one marvelled at the systematic 
 character of his questions. And he says, too, that he was 
 appointed superintendant of the temples and sacrifices by that 
 best of all sovereigns Marcus; 2 and that he was no less con- 
 versant with the literature of the Greeks than with that of 
 
 1 Callimachus. * Marcus Aurelius. 
 
 b2 
 
4 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 his own countrymen. And he calls him a sort of Asteropaeus, 1 
 equally acquainted with both languages. And he says that 
 he was well versed in all the religious ceremonies instituted 
 by Komulus, who gave his name to the city, and by Numa 
 Pompilius ; and that he is learned in all the laws of politics ; 
 and that he has arrived at all this learning solely from the 
 study of ancient decrees and resolutions; and from the col- 
 lection of the laws which (as Eupolis, the comic writer, says 
 of the poems of Pindar) are already reduced to silence by 
 the disinclination of the multitude for elegant learning. He 
 had also, says he, such a library of ancient Greek books, as to 
 exceed in that respect all those who are remarkable for such 
 collections ; such as Polycrates of Samos, and Pisistratus who 
 was tyrant of Athens, and Euclides who was himself also an 
 Athenian, and Nicorrates the Samian, and even the kings of 
 Pergamos, and Euripides the poet, and Aristotle the philoso- 
 pher, and Nelius his librarian ; from whom they say that our 
 countryman Ptolemseus, surnamed Philadelphus, bought them 
 all, and transported them with all those which he had collected 
 at Athens and at Khodes to his own beautiful Alexandria. So 
 that a man may fairly quote the verses of Antiphanes and 
 apply them to him : — 
 
 You court the heay'nly muss with ceaseless zeal, 
 And seek to open all the varied stores 
 Of high philosophy. 
 
 And as the Theban lyric poet 2 says : — 
 
 Nor less renown'd his hand essays 
 To wake the muse's choicest lays, 
 Such as the social feast around 
 Full oft our tuneful band inspire. 
 
 And when inviting people to his feasts, he causes Eome to be 
 looked upon as the common country of all of them. For 
 who can regret what he has left in his own country, while 
 dwelling with a man who thus opens his house to all his 
 friends. For as Apollodorus the comic poet says : — 
 "Whene'er you cross the threshhold of a friend, 
 How welcome you may be needs no long time 
 To feel assured of; blithe the porter looks, 
 
 ' Asteropseus was one of the Trojan heroes who endeavoured to 
 fight Achilles, being armed with two spears. 
 2 Pindar. 01. i. 22.— See Moore's translation. 
 
0. 5.] HOSPITABLE AND LIBEltAL MEN. 5 
 
 The house-dog wags his tail, and rubs his nose 
 Against your legs ; and servants hasten quick, 
 Unbidden all, since their lord's secret wish 
 Is known full well, to place an easy chair 
 To rest your weary limbs. 
 
 5. It would be a good thing if other rich men were like 
 him ; since when a man acts in a different manner, people are 
 apt to say to him, "Why are you so mean 1 Your tents are 
 full of wine." 
 
 Call the elders to the feast, 
 
 Such a course befits you best. 
 
 Such as this was the magnanimity of the great Alexander. 
 And Conon, after he had conquered the Lacedaemonians in 
 the sea-fight off Cnidus, and fortified the Piraus, sacrificed a 
 real hecatomb, which deserved the name, and feasted all the 
 Athenians. And Alcibiades, who conquered in the chariot 
 race at the Olympic games, getting the first, and second, and 
 ' fourth prizes, (for which victories Euripides wrote a triumphal 
 ode,) having sacrificed to Olympian Jupiter, feasted the whole 
 assembly. And Leophron did. the same at the Olympic 
 games, Simonides of Ceos writing a triumphal ode for him. 
 And Empedocles of Agrigentum, having gained the victory in 
 the horse race at the Olympic games, as he was himself a 
 Pythagorean, and as such one who abstained from meat, 
 made an image of an ox of myrrh, and frankincense, and the 
 most expensive spices, and distributed it among all who came 
 to that festival. 5 And Ion of Chios, having gained the tragic 
 crown at Athens, gave a pot of Chian wine to every Athenian 
 citizen. For Antiphanes says : — 
 
 For why should any man wealth desire, 1 
 
 And seek to pile his treasures higher, 
 
 If it were not to aid his friends in their need, 
 
 And to gain for himself love's and gratitude's meed ? 
 
 For all can drink and all can eat, 
 
 And it is not only the richest meat, 
 
 Or the oldest wine in the well-chased bowl 
 
 Which can banish hunger and thirst from the 30ul. 
 
 And Xenophanes of Chalcedon, and Speusippus the Academic 
 philosopher, and Aristotle, have all written drinking songs. 
 
 And in the same manner Gellias of Agrigentum, being a 
 very hospitable man, and very attentive to all his guests, gave 
 a tunic and cloak to every one of five hundred horsemen who 
 once came to him from Gela in the winter season. 
 
6 THE DEIPKOSOPHISTS. [ePIT. B. I, 
 
 6, The sophist uses the 'word Dinnerchaser, on which 
 Clearohus says that Charmus the Syracusan adopted some 
 little versicles and proverbs very neatly to whatever was put 
 on the table. As on seeing a fish, he says : — 
 
 I come from the salt depths of .ffigeus' sea. 
 And when he saw some ceryces he said — 
 
 Hail holy heralds (/ojpwces), messengers of Jove. 
 And on seeing tripe, 
 
 Crooked ways, and nothing sound. 
 When a well-stuffed cuttlefish is served up, 
 
 Good morrow, fool. 
 When he saw some pickled char, 
 
 charming sight ; hence with the vulgar crowd. 
 
 ^ And on beholding a skinned eel, 
 
 Beauty when unadom'd, adorn'd the most. 
 
 Many such men then as these, he says, were present at 
 Laurentius's supper; bringing books out of their bags, as 
 their contribution to the picnic. And he says also that 
 Charmus, having something ready for everything that was 
 served up, as has been already said, appeared to the Massenians 
 to be a most accomplished man; as also did Calliphanes, who 
 was called the son of Parabrycon, who having copied out the 
 beginnings of many poems and other writings, recollected 
 three or four stanzas of each, aiming at a reputation for 
 extensive learning, And many other men had in their 
 mouths turbots caught in the Sicilian sea, and swimming- 
 eels, and the trail of the tunny-fish of Pachynum, and kids 
 from Melos, and mullets from Symsethus. And, of dishes of 
 less repute, there were cockles from Pelorum, anchovies from 
 Lipara, turnips from Mantinea, rape from Thebes, and beet- 
 root from the Ascrseans. And Cleanthes the Tarentine, as 
 Clearchus says, said everything while the drinking lasted, in 
 metres. And so did Pamphilus the Sicilian, in this way : — 
 
 Give me a cup of sack, that partridge leg, 
 Likewise a pot, or else at least a cheesecake. 
 
 Being, says he, men with fair means, and not forced to earn 
 their dinner with their hands,— 
 Bringing baskets full of votes. 
 
0. 8.] THOSE WHO BS.VE ■WRITTEN ABOUT FEASTS. 7 
 
 7. Archestratus the Syraousan or Geloan, in his work to 
 which Chrysippus gives the title of Gastronomy, but Lynceus 
 and Callimachus of Hedypathy, that is Pleasure, and which 
 Clearchus calls Deipnology, and others Cookery, (but it is an 
 epic poem, beginning, 
 
 Here to all Greece I open wisdom's store ;) 
 says, 
 
 A numerous party may sit round a table, 
 
 But not more than three, four, or five on one sofa ; 
 For else it would be a disorderly Babel, 
 
 Like the hireling piratical band of a rover. 
 
 But he does not know that at the feast recorded by Plato 
 
 there were eight and twenty guests present. 
 
 How keenly they watch for a feast in the town, 
 And, asked or not, they are sure to go down ; 
 
 says Antiphanes ; and he adds — 
 
 Such are the men the state at public cost 
 Should gladly feed ; 
 
 and always 
 
 Treat them like flies at the Olympic games 
 And hang them up an ox to feast upon. 
 
 8. Winter produces this, that summer bears ; 
 
 says the bard of Syracuse. 1 So that it is not easy to put "all 
 sorts of things on the table at one time ; but it is easy to 
 talk of all kinds of subjects at any time. Other men have 
 written descriptions of feasts ; and Tinachidas of Ehodes has 
 done so in an epic poem of eleven books or more ; and Nume- 
 nius the Heraclean, the pupil of Dieuchas the physician ; and 
 Metreas of Pitane, the man who wrote parodies ; and Hegemon 
 of Thasos, surnamed PhacS, whom some men reckon among 
 the writers of the Old Comedy. And Artemidorus, the false 
 Aristophanes, collected a number of sayings relating to 
 cookery. And Plato, the comic writer, mentions in his Phaon 
 the banquet of Philoxenus the Leucadian. 
 
 A. But I have sought this tranquil solitude, 
 To ponder deeply on this wondrous book. 
 
 B. I pray you, what's the nature of its treasures'! 
 
 A. "Sauce for the million," by Philoxenus. 
 
 B. Oh, let me taste this wisdom. A. Listen then.; 
 " I start with onions, and with tunnies end." 
 
 1 Epicharmus. 
 
8 THE DBIPN0S0PHIS1S. [EPIT. B. I. 
 
 B. Witli tunnies? Surely, then, he keeps the best 
 
 And choicest of his dishes for the last. 
 A. Listen. In ashes first your onions roast 
 
 Till they are brown as toast, 
 
 Then with sauce and gravy cover; 
 
 Eat them, you'll be strong all over. 
 
 So much for earth ; now list to me, 
 
 While I speak of the sons of the sea. 
 
 And presently he says : — 
 
 A good large flat dish is not bad, 
 
 But a pan is better when 'tis to be had. 
 
 And presently again : — 
 
 Never cut up a sardine 
 
 Or mackarel of silv'ry sheen, 
 
 Lest the gods should scorn a sinner " 
 
 Such as you, and spoil your dinner ; 
 
 But dress them whole and serve them up, 
 
 And so you shall most richly sup. 
 
 Good sized polypus in season 
 
 Should be boil'd, — to roast them's treason ; 
 
 But if early and not big, 
 
 Eoast them; boil'd ain't worth a fig. 
 
 Mullets, though the taste is good, 
 
 Are by far too weakening food ; 
 
 And the ills it brings to master 
 
 You will need a scorpion plaster. 
 
 9. And it is from this Philoxenus that the Philoxenean 
 cheesecakes are named; and Chrysippus says of -him, " I know 
 an epicure, who carried his disregard of'his neighbours to such 
 an extent, that he would at the bath openly put in his hand 
 to accustom it to the warm water, and who would rinse out 
 his mouth with warm water, in order to be less affected by 
 heat. And they said that he used to gain over the cooks to 
 set very hot dishes before him, so that he might have them 
 all to himself, as no one else could keep up with him. And 
 they tell the same story about Philoxenus of Cythera, and 
 about Archytas, and many more, one of whom is represented 
 by Cromjlus, the comic writer, as saying : — 
 
 I've fingers Idsean 1 to take up hot meat, 
 
 And a throat to devour it too ; 
 Curries and devils are my sweetest treat, 
 
 Not more like a man than a flue. 
 
 1 There is a pun here that is untranslateable. Aeforu^os is a finger ; 
 but the AaKTt/Aoi 'lSdtoi were also priests of Cybele in Crete, and are 
 the people to whom the discovery of iron, and the art of working it by 
 fire, is ascribed. 
 
C. 10.] EPICURES. 9 
 
 But Clearchus says that Philoxenus would, after be had 
 bathed, both when in his own country and in other cities, go 
 round to men's houses, with his slaves following him, carrying 
 oil, and wine, and pickle juice, and vinegar, and other condi- 
 ments ; and that so, going into other persons' houses, he would 
 season what was dressed for them, putting in whatever was 
 requisite; and then, when he had finished his labours, he 
 would join the banquet. He, having sailed to Ephesus, find- 
 ing the market empty, asked the reason ; and learning that 
 everything had been bought up for a wedding feast, bathed, 
 and without any invitation went to the bridegroom's house, 
 and then after the banquet he sang a wedding song, which 
 began — 
 
 Marriage, greatest of the gods, 
 in such a manner as to delight every one, for he was a dithy- 
 rambic poet. And the bridegroom said, " Philoxenus, are you 
 going to dine here to-morrow 1" " Certainly," said he, " if no 
 one sells any meat in the market." 
 
 10. But Theophilus says: — "We should not act like Phi- 
 loxenus, the son of Eryxis; for he, blaming, as it seems, the 
 niggardliness of nature, wished to have the neck of a crane for " 
 the purposes of enjoyment. But it would be better still to wish 
 to be altogether a horse, or an ox, or a camel, or an elephant ; 
 for in the case of those animals the desires and pleasures are 
 greater and more vehement; for they limit their enjoyments 
 only by their power. And Clearchus says that Melanthius 
 did pray in this way, saying, "Melanthius seems to have been 
 wiser than Tithonus ; for this last, having desired immortality, 
 is hung up in a basket; being deprived of every sort of plea- 
 sure by old age. But Melanthius, being devoted to pleasure, 
 prayed to have the neck of an ostrich, in order to dwell as 
 long as possible on sweet things." 
 
 The same Clearchus says that Pithyllus, who was called 
 Tenthes, not only bad a covering to his tongue made of skin, 
 but that he also wrapped up his tongue for the sake of luxury, 
 and then that he rubbed it clean again with the skin of a fish. 
 And he is the first of the epicures who is said to have eaten 
 bis meat with fingerstalls on, in order to convey it to his 
 mouth as warm as possible. And others call Philoxenus 
 Philicthus; 1 but Aristotle simply calls him Philodeipnus, 2 
 1 <t>iKi%9vs, fond of fish. 2 cbtAodeiirvos, fond of feasting. 
 
10 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 writing in this way : — " Those who make harangues to the 
 multitude, spend the whole day in looking at jugglers and 
 mountebanks, and men who arrive from the Phasis or the 
 Borysthenes; having never read a book in their lives except 
 The Banquet of Philoxenus, and not all of that." 
 
 11. But Phanias says that Philoxenus of Cythera, a poet, 
 being exceedingly fond of eating, once when he was supping with 
 Dionysius, and saw a large mullet put before him and a small 
 one before himself, took his up in his hands and put it to his 
 ear; and, when Dionysius asked him why he did so, Philoxenus 
 said that he was writing Galatea, and so he wished to ask the 
 fish some of the news in the kingdom of Nereus ; and that 
 the fish which he was asking said that he knew nothing about 
 it, as he had been caught young; but that the one which was 
 set before Dionysius was older, and was well acquainted with 
 everything which he wished to know. On which Dionysius 
 laughed, and sent him the mullet which had been set before 
 himself. And Dionysius was very fond of drinking with 
 Philoxenus, but when he detected him in trying to seduce 
 Galatea, whom he himself was in love with, he threw him 
 into the stone quarries ; and while there he wrote the Cyclops, 
 constructing the fable with reference to what had happened 
 to himself; representing Dionysius as the Cyclops, and the 
 flute-player as Galatea, and himself as Ulysses. 
 
 12. About the time of Tiberius there lived a man named 
 Apicius; very rich and luxurious; from whom several kinds 
 of cheesecakes are called Apioian. He spent myriads of 
 drachms on his belly, living chiefly at Mmturnse, a city of 
 Campania, eating very expensive crawfish, which are found 
 in that place superior in size to those of Smyrna, or even to 
 the crabs of Alexandria. Hearing too that they were very- 
 large in Africa, he sailed thither, without waiting a single day, 
 and suffered exceedingly on his voyage. But when he came 
 near the place, before he disembarked from the ship, (for his 
 arrival made a great noise among the Africans,) the fishermen 
 came alongside in their boats and brought him some very 
 fine crawfish ; and he, when he saw them, asked if they had 
 any finer; and when they said that there were none finer 
 than those which they brought, he, recollecting those at Min- 
 turnse, ordered the master of the ship to sail back the same 
 way into Italy, without going near the land. But Aristoxenus, 
 
.C. 14.] EPICURES. 11 
 
 the philosopher of Cyrene, a real devotee of the philosophy 
 of his country, (from -whom, hams cured in. a particular 
 way are called Aristoxeni,) out of his prodigious luxury used 
 to syringe the lettuces which grew in his garden with mead 
 in the evening, and then, when he picked them in the morn- 
 ing, he would say that he was eating green cheesecakes, which 
 were sent up to him by the Earth. 
 
 13. When the emperor Trajan was in Parthia, at a distance 
 of many days' journey from the sea, Apicius sent him fresh 
 oysters, which he had kept so by a clever contrivance of his 
 own; real oysters, not hke the sham anchovies which the 
 cook of Nicomedes, king of the Bithynians, made in imitation 
 of the real fish, and set before the king, when he expressed a 
 wish for anchovies, (and he too at the time was a long way from 
 the sea.) And in Euphron, the comic writer, a cook says : — 
 
 A. I am a pupil of Soterides, 
 
 Who, when his king was distant from the sea 
 
 Full twelve days' journey, and in winter's depth, 
 
 Fed him with rich anchovies to his wish, 
 
 And made the guests to marvel. 
 
 B. How was that ? 
 A. He took a female turnip, shred it fine 
 
 Into the figure of the delicate fish ; 
 
 Then did he pour on oil and savoury salt 
 
 With careful hand in due proportion. 
 
 On that he strew'd twelve grains of poppy seed, 
 
 Food which the Scythians love ; then boil'd it all. 
 
 And when the turnip touch'd the royal lips, 
 
 Thus spake the king to the admiring guests : 
 
 " A cook is quite as useful as a poet, 
 
 And quite as wise, and these anchovies show it." 
 
 14. Archilochus, the Parian poet, says of Pericles, that he 
 would often come to a banquet without being invited, after 
 the fashion of the Myconians. But it seems to me that the 
 Myconians are calumniated as sordid and covetous because 
 of their poverty, and because they live in a barren island. 
 At all events Cratinus calls Ischomachus of Myconos sordid. 
 
 A. But how can yon be generous, if the son 
 Of old Ischomachus of Myconos 1 
 
 B. I, a good man, may banquet with the good, 
 
 For friends should have all their delights in common. 
 
 Archilochus says : — 
 
 Yon come and drink full cups of Chian wine, 
 And yet give no return for them, nor wait 
 
12 THE DBIPNOSOPHISTS. [bPIT. B. I. 
 
 To be invited, as a friend would do. ■ 
 Your belly is your god, and thus misleads 
 Your better sense to acts of shamelessness. 
 
 And Eubulus, the comic writer, says somewhere : — 
 
 We have invited two unequall'd men, 
 
 Philocrates and eke Philocrates. 
 
 For that one man I always count as two, 
 
 I don't know that I might not e'en say three. 
 
 They say that once when he was ask'd to dinner, 
 
 To come when first the dial gave a shade 
 
 Of twenty feet, he with the lark uprose, 
 
 Measuring the shadow of the morning sun, 
 
 Which gave a shade of twenty feet and two. 
 
 Off to his host he went, and pardon begg'd 
 
 For having been detain'd by business ; 
 
 A man who came at daybreak to his dinner ! 
 
 Amphis, the comic writer, says : — 
 
 A man wbo comes late to a feast, 
 
 At which he has nothing to pay, 
 Will be sure if in battle he's press'd, 
 
 To run like a coward away. 
 
 And Chrysippus says: — 
 
 Never shun a banquet gay, 
 
 Where the cost on others falls ; 
 Let them, if they like it, pay 
 
 For your breakfasts, dinners, balls. 
 
 And Autiphanes says: — 
 
 More blest than all the gods is he, 
 Whom every one is glad to see, 
 Who from all care and cost is free. 
 
 And again : — 
 
 Happy am I, who never have cause 
 
 To be anxious for meat to put in my jaws. 
 
 I prepared all these quotations beforehand, and so came to the 
 dinner, having studied beforehand in order to be able to pay 
 my host a rent, as it were, for my entertainment. 
 For bards make offerings which give no smoke. 
 The ancients had a word, fiovofyayeiv, applied to those who eat 
 alone. And so Antiphanes says : — 
 
 But if you sulk, povotpttrywv, 
 Why must I, too, eat alone? 
 
 And Ameipsias says : — 
 
 And if she's a novtxpdyos, plague take her, 
 I'd guard against her as a base housebreaker. 
 
C. 15.] EPICUEES. 13 
 
 15. Dioscorides, with respect to the laws praised in Homer, 
 says, " The poet, seeing that temperance was the most desirable 
 virtue for young men, and also the first of all virtues, and 
 one which was becoming to eveiy one ; and that which, as it 
 were, was the guide to all other virtues, wishing to implant 
 it from the very beginning in every one, in order that men 
 might devote their leisure to and expend their energies on 
 honourable pursuits, and might become inclined to do good 
 to, and to share their good things with others ; appointed a 
 simple and independent mode of life to every one ; consider- 
 ing that those desires and pleasures which had reference to 
 eating and drinking were those of the greater power, and of 
 the highest estimation, and moreover innate in all men ; and 
 that those men who continued orderly and temperate in 
 respect of them, would also be temperate and well regulated 
 in other matters. Accordingly, he laid down a simple mode 
 of life for every one, and enjoined the same system in- 
 differently to kings and private individuals, and young men 
 and old, saying : — 
 
 The tables in fair order spread, 
 
 They heap the glittering canisters with bread, 
 
 Viands of simple kinds allure the taste, 
 
 Of wholesome sort, a plentiful repast. 1 
 
 Their meat being all roasted, and chiefly beef; and he never 
 sets before his heroes anything except such dishes as these, 
 either at a sacred festival, or at a marriage feast, or at any 
 other sort of convivial meeting. And this, too, though he 
 often represents Agamemnon as feasting the chiefs. And 
 Menelaus makes a feast on the occasion of the marriage of 
 his daughter Hermione; and again on the occasion of the 
 marriage of his son; and also when Telemachus comes to him — 
 
 The table groan'd beneath a chine of beef, 
 
 With which the hungry heroes quell'd their grief. 2 
 
 For Homer never puts rissoles, or forcemeat, or cheesecakes, 
 or omelettes before his princes, but meat such as was calcu- 
 lated to make them vigorous in body and mind. And so too 
 Agamemnon feasted Ajax after his single combat with Hector, 
 on a rumpsteak; and in the same way he gives Nestor, who 
 was now of advanced age, and Phoenix too, a roast sirloin of 
 
 1 Odyss. iv. 54. The poetical translations are from the corresponding 
 passages in Pope's Homer. 2 lb. iv. 05. 
 
14 THE DBIPNOSOPHISTS. [bPIT. B. I. 
 
 beef. And Homer describes Alcincras, who was a man of a 
 very luxurious way of life, as having the same dinner; wishing 
 by these descriptions to turn us away from intemperate indul- 
 gence of our appetites. And when Nestor, who was also a 
 king and had many subjects, sacrificed to Neptune on the 
 sea-shore, on behalf of his own dearest and most valued 
 friends, it was beef that he offered him. For that is the 
 holiest and most acceptable sacrifice to the gods, which is 
 offered to them by religious and well-disposed men. And 
 Alcinous, when feasting the luxurious Phseacians, and when 
 entertaining Ulysses, and displaying to him all the arrange- 
 ments of his house and garden, and showing him the 
 general tenor of his life, gives him just the same dinner. 
 And in the same way the poet represents the suitors, though 
 the most insolent of men and wholly, devoted to luxury, 
 neither eating fish, nor game, nor cheesecakes ; but embracing 
 as] far as he could, all culinary artifices, and all the most 
 stimulating food, as Menander calls it, and especially such as 
 are called amatory dishes, (as Chrysippus says in his Treatise 
 on Honour and Pleasure,) the preparation of which is some- 
 thing laborious. 
 
 1 6. Priam also, as the poet represents him, reproaches his 
 sons for looking for unusual delicacies; and calls them 
 
 The wholesale murderers of lambs and kids. 1 
 Philochorus, too, relates that a prohibition was issued at 
 Athens against any one tasting lamb which had not been 
 shorn, on an occasion when the breed of sheep appeared to be 
 failing. And Homer, though he speaks of the Hellespont as 
 abounding in fish, and though he represents the Phseacians as 
 especially addicted to navigation, and though he knew of many 
 harbours in Ithaca, and many islands close to it, in which 
 there were large flocks of fishes and of wild birds ; and though 
 he enumerates among the riches of the deep the fact of its 
 producing fish, still never once represents either fish or game 
 as being put on the table to eat. And in the same way he 
 never represents fruit as set before any one, although there 
 was abundance of it ; and although he is fond of speaking of 
 it, and although he speaks of it as being supplied without end. 
 For he says, " Pears upon pears," and so on. Moreover, he 
 does not represent his heroes as crowned, or anointed, or using 
 1 Iliad, xxiv. 262. 
 
C. 17.] THE PRAISES OF WINE. 15 
 
 perfumes ; but he portrays even his kings as scorning all such 
 things, and devoting themselves to the maintenance of free- 
 dom and independence. 
 
 In the same way he allots to the gods a very simple way of 
 life, and plain food, namely, nectar and ambrosia; and he 
 represents men as paying them honour with the materials of 
 their feasts ; making no mention of frankincense, or myrrh, 
 or garlands, or luxury of this sort. And he does not describe 
 them as indulging in even this plain food to an immoderate 
 extent ; but like the most skilful physicians he abhors satiety. 
 
 But when their thirst and hunger were appeased ;' 
 then, having satisfied their desires, they went forth to athletic 
 exercises ; amusing themselves with quoits and throwing of 
 javelins, practising in their sport such arts as were capable of 
 useful application. And they listened to harp players who 
 celebrated the exploits of bygone heroes with poetry and song. 
 17. So that it is not at all wonderful that men who lived in 
 such a way as they did were healthy and vigorous both in 
 mind and body. And he, pointing out how wholesome and 
 useful a thing -moderation is, and how it contributes to the 
 general good, has represented Nestor, the wisest of the Greeks, 
 as bringing wine to Machaon the physician when wounded in 
 the right shoulder, though wine is not at all good for inflam- 
 mations ; and that, too, was Pramnian wine, which we know 
 to be very strong and nutritious. And he brings it to him 
 too, not as a relief from thirst, but to drink of abundantly; 
 (at all events, when he has drank a good draught of it, he 
 recommends him to repeat it.) 
 
 Sit now, and drink your fill, 
 says he; and then he cuts a slice of goat-milk cheese, aud 
 then an onion, 
 
 A shoeing-horn for further draughts of wine ; 2 
 though in other places he does say that wine relaxes and 
 enervates the strength. And in the case of Hector, Hecuba, 
 thinking that then he will remain in the city all the rest of 
 the day, invites him to drink and to pour libations, encourag- 
 ing him to abandon himself to pleasure. But he, as he is 
 going out to action, puts off the drinking. And she, indeed, 
 praises wine without ceasing; but he, when he comes in out 
 i Iliad, i. 469. ' lb. xi. 629. 
 
16 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 of breath, will not have any. And she urges him to pour a 
 libation and then to drink, but he, as he is all covered with 
 blood, thinks it impiety. 
 
 Homer knew also the use and advantages of wine, when 
 he said that if a man drank it in too large draughts it did 
 harm. And he was acquainted, too, with many different 
 ways of mixing it. For else Achilles would not have bade 
 his attendants to mix it for him with more wine than usual, 
 if there had not been some settled proportion in which it 
 was usually mixed. But perhaps he was not aware that wine 
 was very digestible without any admixture of solid food, 
 which is a thing known to the physicians by their art ; and, 
 therefore, in the case of people with heartburn they mix 
 something to eat with the wine, in order to retain its power. 
 But Homer gives Machaon meal and cheese with his wine; 
 and represents Ulysses as connecting the advantages to be 
 derived from food and wine with one another when he says — 
 
 Strengthen'd with wine and meat, a man goes forth : l 
 and to the reveller gives sweet drink, saying — 
 
 There, too, were casks of old and luscious wine. 2 
 18. Homer, too, represents the virgins and women washing 
 the strangers, knowing that men who have been brought up 
 in right principles will not give way to undue warmth or 
 violence ; and accordingly the women are treated with proper 
 respect. And this was a custom of the aucients ; and so too 
 the daughters of Cocalus wash Minos on his arrival in Sicily, 
 as if it was a usual thing to do. On the other hand, the poet, 
 wishing to disparage drunkenness, represents the Cyclops, 
 great as he was, destroyed through inebriety by a man of 
 small stature, and also Eurytian the Centaur. And he 
 relates how the men at Circe's court were transformed into 
 lions and wolves, from a too eager pursuit of pleasure. But 
 Ulysses was saved from following the advice of Mercury, by 
 means of which he comes off unhurt. But he makes 
 Elpenor, a man given to drinking and luxury, fall down a 
 precipice. And Antinous, though he says to Ulysses — 
 
 Luscious wine will be your bane, 3 
 could not himself abstain from drinking, owing to which he 
 was wounded and slain while still having hold of the goblet. 
 ' Iliad, xxii. 427. 2 Odyss. ii. 340. 3 lb. xxi. 293. 
 
C. 19.] NAMES OF MEALS. 17 
 
 He represents the Greeks also as drinking hard when sailing 
 away from Troy, and on that account quarrelling with one 
 another, and in consequence perishing. And he relates that 
 ^Eneas, the most eminent of the Trojans for wisdom, was led 
 away by the manner in which he had talked, and bragged, and 
 made promises to the Trojans, while engaged in drinking, 
 so as to encounter the mighty Achilles, and was nearly killed. 
 And Agamemnon says somewhere about drunkenness — 
 
 Disastrous folly led me thus astray, 
 
 Or wine's excess, or madness sent from Jove : 
 
 placing madness and drunkenness in the same boat. And 
 Dioscorides, too, the pupil of Isocrates, quoted these verses 
 with the same object, saying, " And Achilles, when reproach- 
 ing Agamemnon, addresses him — 
 
 Tyrant, with sense and courage quell'd by wine." 
 
 This was the way in which the sophist of Thessalia argued, 
 from whence came the term, a Sicilian proverb, and Athenseus 
 is, perhaps, playing on the proverb. 
 
 19. As to the meals the heroes took in Homer, there was 
 first of all breakfast, which he. calls apiarov, which he mentions 
 once in the Odyssey, 
 
 Ulysses and the swineherd, noble man, 
 First lit the fire, and breakfast then began. 1 
 
 And once in the Iliad, 
 
 Then quickly they prepared to break their fast. 2 
 But this was the morning meal, which we call aKpanafioc, 
 because we soak crusts of bread in pure wine (a/.-paroc), and 
 eat them, as Antiphanes says — 
 
 "While the cook the ipurrov prepares. 
 And afterwards he says — 
 
 Then when you have done your business, 
 
 Come and share my aKpa.Tury.6s. 
 
 And Cantharus says — 
 
 A. Shall we, then, take our Sparta-fibs there? 
 
 B. ~So ; at the Isthmus all the slaves prepare 
 The sweet iptarov, — 
 
 using the two words as synonymous. Aristomenes says — 
 
 I'll stop awhile to breakfast, then I'll come, 
 When I a slice or two of bread have eaten. 
 
 But Philemon says that the ancients took the following 
 1 Odyss. xv. 499. 2 Iliad, xxiv. 124. 
 
 VOL. I. — ATH. 
 
18 THE DEIPNOSOmiSTS. [ePIT. B. I. 
 
 meals — aKparicrjia, apioTov, kairkpuma, or the afternoon meal, 
 and Selwvov, supper; calling the aKpamrfioc breakfast, and 
 apiorov 1 luncheon, and <iu.wvov the meal which came after 
 luncheon. And the same order of names occur in ^Eschylus, 
 where Palamedes is introduced, saying — 
 
 The different officers I then appointed, 
 And bade them recollect the soldiers' meals, 
 In number three, first breakfast, and then dinner, 
 Sapper the third. 
 
 And of the fourth meal Homer speaks thus — 
 
 And come thou SeieAirjVas. 2 
 That which some call Scikwov is between what we call 
 aptarov and SeIttvouj and apwrov in Homer, that which is 
 taken in the morning, Selm'ov is what is taken at noon, which 
 we call apio-Tov, and Hopirov is the name for the evening meal. 
 Sometimes, then, apiarov is synonymous with Zeitcvov; for 
 somewhere or other Homer says — 
 
 Semi/oy they took, then arm'd them for the fray. 
 For making their Seiirvov immediately after sunrise, they then 
 advance to battle. 
 
 20. In Homer they eat sitting down ; but some think that 
 a separate table was set before each of the feasters. At all 
 events, they say a polished table was set before Mentes when 
 he came to Telemachus, arriving after tables were already 
 laid for the feast. However, this is not very clearly proved, 
 for Minerva may have taken her food at Telemachus's table. 
 But all along the banqueting-room full tables were laid out, 
 as is even now the custom among many nations of the 
 barbarians, 
 
 Laden with all dainty dishes, 
 
 as'Anacreon says. And then when the guests have departed, 
 the handmaidens 
 
 Bore off the feast, and clear'd the lofty hall, 
 Removed the goblets and the tables all. 
 
 1 Vide Liddell and Scott, in voc, who say, " In Homer it is taken at 
 sunrise; and so JEfch. Ag. 331, later breakfastwas called aKpotrio-fia, and 
 then &pujTov was the midday meal, our luncheon, the Roman prandium, 
 as may be seen from Theoc. iV. 90—7, 8 ;" and 25 : translate etnrepiojiia 
 supper, and iTnSo/mls a second course of sweetmeats. 
 
 2 Odyss. xvii. 599. This word is found nowhere else ; waiting till 
 evening, Buttman Lexic. s. v. 8ei%j, 12, explains it, having taken an 
 afternoon meal. — L. & S. v. Call. Fr. 190.' 
 
C. 21. J NAMES OP MEALS. 19 
 
 The feast which he mentions as taking place in the palace 
 of Menelaus is of a peculiar character ; for there he repre- 
 sents the guests as conversing during the banquet ; and then 
 they wash their hands and return to the board, and proceed 
 to supper after having indulged their grief. But the line in 
 the last book of the Iliad, which is usually read, 
 
 He eat and drank, while still the table stood, 
 should be read, 
 
 He eat and drank still, while the table stood, 
 or else there would be blame implied for what Achilles was 
 doing at the moment ; for how could it be decent that a table 
 should be laid before Achilles, as before a party of revellers, 
 down the whole length of a banqueting-room ? Bread, then, 
 was placed on the table in baskets, and the rest of the meal 
 consisted wholly of roast meat. But Homer never speaks of 
 broth, Antiphanes says, 
 
 He never boil'd the legs or haunches, 
 
 But roasted brains and roasted paunches, 
 
 As did his sires of old. 
 
 21. And portions of the meat were then distributed among 
 the guests ; from which circumstances he speaks of " equal 
 feasts," because of their equal division. And he calls suppers 
 Satras, from the word Sario/uu, to divide, since not only was 
 the meat distributed in that way, but the wine also. 
 
 Their hunger was appeased, 
 And strength recruited by the equal feast.' 
 
 And again, 
 
 Come, then, Achilles, share this equal feast. 2 
 From these passages Zenodotus got the idea that Sau-a. 
 curqv meant a good feast ; for as food is a necessary good to 
 men, he says that he, by extension of the meaning of the 
 word, called it wrrjv. But men in the early times, as they 
 had not food in sufficient abundance, the moment any 
 appeared, rushed on it all at once, and tore it to pieces with 
 violence, and even took it away from others who had it ; and 
 this disorderly behaviour gave rise to bloodshed. And it is 
 from this that very probably the word aTaaOakia. originated, 
 because it was in OaXtai, another name for banquets, that men 
 first offended against one another. But when, by the bounty 
 
 1 Odyss. viii. 98. i Iliad, ix. 225. 
 
 o2 
 
20 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 of Ceres, food became abundant, then they distributed an 
 equal portion to each individual, and so banquets became 
 orderly entertainments. Then came the invention of wine 
 and of sweetmeats, which were also distributed equally : and 
 cups, too, were given to men to drink out of, and these cups 
 all held the same quantity. And as food was called Sat?, 
 from SaUcrOai, that is, from being divided, so he who roasted 
 the meat was called Sawpos, because it was he who gave each 
 guest an equal portion. We must remark that the poet uses 
 the word Scus only of what is eaten by men, and never applies 
 it to beasts ; so that it was out of ignorance of the force of 
 this word that Zenodotus, in his edition writes : — 
 
 aiirovs 5e Ikdtpia Teu^e Kvvefffftv 
 olwvouxi re Soura, 1 
 
 calling the food of the vultures and other birds by this name, 
 though it is man alone who has come to an equal division 
 after his previous violence, on which account it is his food 
 alone that is called Sak, and the portion given to him is 
 called funpa. But the feasters mentioned in Homer did not 
 carry home the fragments, but when they were satisfied they 
 left them with the givers of the feast ; and the housekeeper 
 took them in order, if any stranger arrived, to have some- 
 thing to give him. 
 
 22. Now Homer represents the men of his time as 
 eating fish and birds : at all events, in Sicily the companions 
 of Ulysses catch 
 
 All fish and birds, and all that come to hand 
 With barbed hooks. 2 
 
 But as the hooks were not forged in Sicily, but were brought 
 by them in their vessel; it is plain that they were fond 
 of and skilful in catching fish. And again, the poet com- 
 pares the companions of Ulysses, who were seized by Sylla, 
 to fish caught with a long rod and thrown out of doors; and 
 he speaks more accurately concerning this act than those who 
 have written poems or treatises professedly on the subject. I 
 refer to Ceecilius of Argos, and Numenius of Heraclea, and 
 Pancrates the Arcadian, and Posidonius the Corinthian, and 
 Oppianus the Cilician, who lived a short time ago ; for we 
 
 1 The real reading is olwvotal re wZ<n, Iliad, i. 5. " He made them 
 the prey of dogs and of all birds." 2 Odyss. xii. 322. 
 
C. 23.] FASHIONS AT MEALS. 21 
 
 know of all those men as writers of heroic poems about 
 fishing. And of prose essayists on the subject we have 
 Seleucus of Tarsus, and Leonidas of Byzantium, and Agatho- 
 cles of Atracia. But he never expressly mentions such food 
 at his banquets, just as he also forbears to speak of the meat 
 of young animals, as such food was hardly considered suitable 
 to the dignity of heroes of reputation. However, they did 
 eat not only fish, but oysters; though this sort of food is 
 neither very wholesome nor very nice, but the oysters lie at 
 the bottom of the sea, and one cannot get at them by any 
 other means, except by diving to the bottom. 
 An active man is he, and dives with ease ;' 
 as he says of a man who could have collected enough to satisfy 
 many men, while hunting for oysters. 
 
 23. Before each one of the guests in Homer is placed a 
 separate cup. Demodocus has a basket and a table and a cup 
 placed before him, 
 
 To drink whene'er his soul desired. 2 
 
 Again the goblets are crowned with drinlc; that is to say, they 
 are filled so that the liquor stands above the brim, and the 
 cups have a sort of crown of wine on them. Now the cup- 
 bearers filled them so for the sake of the omen; and then they 
 pour out 
 
 •jraffiy, iirap^d^yoi SeTraeo'O'iz', 3 
 
 the word -koxtiv referring not to the cups but to the men. 
 Accordingly Alcinous says to Pontonous, 
 
 Let all around the due libation pay 
 
 To Jove, who guides the wanderer on his way ; 4 
 
 and then he goes on, 
 
 All drink the juice that glads the heart of man. 
 
 And due honour is paid at those banquets to all the most 
 eminent men. Accordingly, Tydides is honoured with great 
 quantities of meat and wine ; and Ajax receives the compli- 
 ment of a whole chine of beef. And the kings are treated 
 in the same way : — 
 
 A rump of beef they set before the king : 5 
 
 1 Iliad, xvi. 745. 2 Odyss. vii. 70. 3 Iliad, i. 471. 
 
 * Odyss. vii. 179. 5 II. iv. 65. 
 
22- THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 that is, before Menelaus. And in like manner he honours 
 Idomeneus and Agamemnon 
 
 With ever brimming cups of rosy wine. 1 
 
 And Sarpedon, among the Lycians, receives the same respect, 
 and has the highest seat, and the most meat. 
 
 They had also a way of saluting in drinking one another's 
 health ; and so even the gods, 
 
 In golden goblets pledged each other's health ; 
 
 that is, they took one another by the right hand while drink- 
 ing. And so some one SaieK-r' 'A^iAAe'ci, which is the same 
 as if he had said IS^lovto, that is, took him by the right hand. 
 He drank to him, proffering him the goblet in his right hand. 
 They also gave some of their own portion to those to whom 
 they wished to show attention ; as, Ulysses having cut off 
 a piece of chine of beef which was set before himself, sent it 
 to Demodocus. 
 
 24. They also availed themselves at their banquets of the 
 services of minstrels, and dancers ; as the suitors did, and in 
 the palace of Menelaus 
 
 A band amid the joyous circle sings 
 High airs attempered to the vocal strings ; 
 While, warbling to the varied strain, advance 
 Two sprightly youths to form the bounding dance. 2 ■ 
 
 And though Homer uses ix.6X.Tn], warbling, here, he is really 
 speaking only of the exercise of the dance. But the race of 
 bards in those days was modest and orderly, cultivating 
 a disposition like that of philosophers. And. accordingly 
 Agamemnon leaves his bard as a guardian and counsellor 
 to Clytremnestra : who, first of all, going through all the 
 virtues of women, endeavoured to inspire her with an ambi- 
 tion of excelling in virtuous and ladylike habits ; and, after 
 that, by supplying her with agreeable occupation, sought 
 to prevent her inclinations from going astray after evil 
 thoughts : so that iEgisthus could not seduce the woman till 
 he had murdered the bard on- a desert island. And the same 
 is the character of that bard who sings under compulsion 
 before the suitors ; who bitterly reproached them for laying 
 plots against Penelope. We find too that using one general 
 
 1 Iliad, iv. 3. 2 Odyss. iv. 18. 
 
c. 25.] DANCES. 23 
 
 term, Homer calls all bards objects of veneration among 
 men. 
 
 Therefore the holy Muse their honour guards 
 
 In every land, and loves the race of bards. 1 
 
 And Demodocus the bard of the Phteacians sings of the in- 
 trigue between Mars and Venus; not because he approves of 
 such behaviour, but for the purpose of dissuading his hearers 
 from the indulgence of such passions, knowing that they have 
 been brought up in a luxurious way, and therefore relating to 
 them tales not inconsistent with their own manners, for the 
 purpose of pointing out to them the evil of them, and per- 
 suading them to avoid such conduct. And Phemius sings 
 to the suitors, in compliance with their desire, the tale of 
 the return of the Greeks from Troy ; and the sirens sing to 
 Ulysses what they think will be most agreeable to him, saying 
 what they think most akin to his own ambition and extensive 
 learning. We know, say they, 
 
 Whate'er beneath the sun's bright journey lies, 
 Oh stay and learn new wisdom from the wise. 2 
 
 25. The dances spoken of in Homer are partly those of 
 tumblers and partly those of ball -players; the invention of which 
 last kind Agallis, the Corcyrean authoress, who wrote on gram- 
 mar, attributes to Nausicaa, paying a compliment to her own 
 countrywoman; but Dicsearchus attributes it to the Sicyo- 
 nians. But Hippasus gives the credit of both this and gymnastic 
 exercises to the LacedEemonians. However, Nausicaa is the 
 only one of his heroines whom Homer introduces playing at 
 ball. Demoteles, the brother of Theognis the Chian sophist, 
 was eminent for his skill in this game ; and a man of the 
 name of Chserephanes, who once kept following a debauched 
 young man, and did not speak to him, but prevented him 
 from misbehaving. And when he said, " Chserephanes, you 
 may make your own terms with me, if you will only desist 
 from following me ; " " Do you think," said he, " that I want 
 to speak to you? " " If you do not," said he, " why do you 
 follow me 1" "I like to look at you," he replied, " but I do 
 not approve of your conduct." 
 
 The thing called <j>ov\Xik\ov, which appears to have been a 
 kind of small ball, was invented by Atticus the Neapolitan, 
 the tutor in gymnastics of the great Pompey. And in the 
 > Odyss. vii. 481. 2 lb. xii. 101. 
 
24 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 game of ball the variation called dpiraarbv used to be called 
 <f>cuviv8a, and I think that the best of all the games of ball. 
 
 26. There is a great deal of exertion and labour in a game 
 of ball, and it causes great straining of the neck and shoulders. 
 Antiphanes says, < 
 
 Wretch that I am, my neck's so stiff; 
 
 and again Antiphanes describes the <f>aivivSa thus :— 
 
 The player takes the ball elate, 
 
 And gives it safely to his mate, 
 
 Avoids the blows of th' other side, 
 
 And shouts to see them hitting wide ; 
 
 List to the cries, " Hit here," " hit there," ' 
 
 " Too far," " too high," " that is not fair," — 
 
 See every man with ardour burns 
 
 To make good strokes and quick returns. 
 
 And it was called (jxuviv&a from the rapid motion of those 
 who played, or else because its inventor, as Juba the Mauri- 
 tanian says, was Phsenestius, a master of gymnastics. And 
 Antiphanes, 
 
 To play Phseninda at Phasnestius' school. 
 And those who played paid great attention to elegance of 
 motion and attitude; and accordingly Demoxenus says: — 
 
 A youth I saw was playing ball, 
 Seventeen years of age and tall ; 
 From Cos he came, and well I wot 
 The Gods look kindly on that spot. 
 For when he took the ball or threw it, 
 So pleased were all of us to view it, 
 We all cried out ; so great his grace, 
 Such frank good humour in his face, 
 That every time he spoke or moved, 
 All felt as if that youth they loved. 
 Sure ne'er before had these eyes seen, 
 Nor ever since, so fair a mien ; 
 Had I staid long most sad my plight 
 Had been to lose my wits outright, 
 And even now the recollection 
 Disturbs my senses' calm reflection. 
 
 Ctesibius also of Chalcis, a philosopher, was no bad player. 
 And there were many of the friends of Antigonus the king 
 who used to take their coats off and play ball with him. 
 Timocrates, too, the Lacedaemonian, wrote a book on plaTino 1 
 ball. 
 
 27. But the Phseacians in Homer had a dance also uncon- 
 
c. 27.] dances. 25 
 
 nected with ball playing ; and they danced very cleverly, alter- 
 nating in figures with one another. That is what is meant 
 by the expression, 
 
 In frequent interchanges, 
 while others stood by and made a clapping noise with their 
 fore-fingers, which is called Xiy/cetv. The poet was acquainted 
 also with the art of dancing so as to keep time with singing. 
 And while Demodocus was singing, youths just entering on 
 manhood were dancing; and in the book which is called the 
 Manufacture of the Arms, a boy played the harp, 
 
 Danced round and sung in soft well measured tune. 
 And in these passages the allusion is to that which is called 
 the hyporchematic ' style, which flourished in the time of 
 Xenodemus and Pindar. And this kind of dance is an imita- 
 tion of actions which are explained by words, and is what the 
 elegant Xenophon represents as having taken place, in his 
 Anabasis, at the banquet given by Seuthes the Thracian. 
 He says : 
 
 " After libations were made, and the guests had sung a 
 ptean, there rose up first the Thracians, and danced in arms 
 to the music of a flute, and jumped up very high, with light 
 jumps, and used their swords. And at last one of them 
 strikes another, so that it seemed to every one that the man 
 was wounded. And he fell down in a very clever manner, 
 and all the bystanders raised an outcry. And he who struck 
 him having stripped him of his arms, went out singing Sitalces. 
 And others of the Thracians carried out his antagonist as if 
 he were dead ; but in reality, he was not, hurt. After this 
 some ^Enianians and Magnesians rose up, who danced the 
 dance called Carpaea, they too being in armour. And the 
 fashion of that dance was like this : One man, having laid 
 aside his arms, is sowing, and driving a yoke of oxen, con- 
 stantly looking round as if he were afraid. Then there comes 
 up a robber ; but the sower, as soon as he sees him, snatches 
 up his arms and fights in defence of his team in regular time 
 to the music of the flute. And at last the robber, having 
 
 1 " Air6pxviM, a byporcheme or choral hymn to Apollo, near akin to 
 the Psean. It was of a very lively character, accompanied with dancing 
 (whence the name) and pantomimic action ; and is compared by 
 Athenaeus to the KiipSaf (630 E). Pindar's Fragments, 71 — 82, are 
 remains of hyporchemes." — Iiiddell & Scott, in voc. vir6px>ii*u- 
 
26 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 bound the man, carries off the team; but sometimes the 
 sower conquers the robber, and then binding him alongside 
 his oxen, he ties his hands behind him, and drives him for- 
 ward. And one man," says he, " danced the Persian dance, 
 and rattling one shield against another, fell down, and rose 
 up again : and he did all this in time to the music of a flute. 
 And the Arcadians rising up, all moved in time, being clothed 
 in armour, the flute-players playing the tune suited to an 
 armed march; and they sung the peean, and danced." 
 
 28. The heroes used also flutes and pipes. At all events Aga- 
 memnon hears " the voice of flutes and pipes," which however 
 I he never introduced into banquets, except that in the Manu- 
 facture 1 of Arms, he mentions the flute on the occasion of a 
 marriage-feast. But flutes he attributes to the barbarians. 
 Accordingly, the Trojans had " the voice of flutes and pipes," 
 and they made libations, when they got up from the feast, 
 making>them to Mercury, and not, as they did afterwards, to 
 Jupiter the Finisher. For Mercury appears to be the patron 
 of sleep : they drop libations to him also on their tongues 
 when they depart from a banquet, and the tongues are 
 especially allotted to him, as being the instruments of 
 eloquence. 
 
 Homer was acquainted also with a variety of meats. At 
 all events he uses the expression " various meats," and 
 
 Meats such, as godlike kings rejoice to taste. 
 He was acquainted, too, with everything that is thought 
 luxurious even in our age. And accordingly the palace of 
 Menelaus is the most splendid of houses. And Polybius 
 describes the palace of one of the Spanish kings as being some- 
 thing similar in its appointments and splendour, saying that 
 he was ambitious of imitating the luxury of the Pheeacians, 
 except as far as there stood in the middle of the palace 
 huge silver and golden goblets full of wine made of barley. 
 But Homer, when describing the situation and condition of 
 Calypso's house, represents Mercury as astonished; and in his 
 descriptions the life of the Phseacians is wholly devoted to 
 pleasure : 
 
 "We ever love the banquet rich, 
 
 The music of the lyre, 
 
 1 That is to say, in the eighteenth book of the Iliad, which relates the 
 making of the arms for Achilles by Vulcan. 
 
c 29.] games. 27 
 
 q.nd so on. And 
 
 How goodly seems it, etc. etc. 
 
 lines which Eratosthenes says ought to stand thus : — 
 
 How goodly seems it ever to employ 
 
 Far from all ills man's social days in joy, 
 
 The plenteous board high heap'd with cates divine, 
 
 While tuneful songs bid flow the generous wine. 1 
 
 When he says " far from all ills," he means where folly is not 
 allowed to exhibit itself ; for it would be impossible for the 
 Phseacians to be anything but wise, inasmuch as they are 
 very dear to the gods, as Nausicaa says. 
 
 29. In Homer, too, the suitors amused themselves in front 
 of the doors of the palace with dice ; not having learnt how 
 to play at dice from Diodorus of Megalopolis, or from Theo- 
 doras, or from Leon of Mitylene, who was descended from 
 Athenian ancestors: and was absolutely invincible at dice, 
 as Phanias says. But Apion of Alexandria says that he had 
 heard from Cteson of Ithaca what sort of game the game of 
 dice, as played by the suitors, was. For the suitors being 
 - a hundred and eight in number, arranged their pieces oppo- 
 site to one another in equal numbers, they themselves also 
 being divided into two equal parties, so that there were on 
 each side fifty-four; and between the men there was a small 
 space left empty. And in this middle space they placed one 
 mao, which they called Penelope. And they made this the 
 mark, to see if any one of them could hit it with his man ; 
 and then, when they had cast lots, he who drew the lot aimed 
 at it. Then if any one hit it and drove Penelope forward out 
 of her place, then he put down his own man in the place of 
 that which had been hit and moved from its place. After 
 which, standing up again, he shot his other man at Penelope in 
 the place in which she was the second time. And if he hit 
 her again without touching any one of the other men, he won 
 the game, and had great hopes that he should be the man to 
 marry her. He says too'that Eurymachus gained the greatest 
 number of victories in this game, and was very sanguine about 
 his marriage. And in consequence of their luxury the suitors 
 had such tender hands that they were not able to bend the 
 bow; and even their servants were a very luxurious set. 
 
 1 Odyss. ix. 7. 
 
28 THE DEIP2TOS0PHISTS. [EPIT. B. I, 
 
 Homer, too, speaks of the smell of perfumes as something 
 very admirable : — 
 
 Spirit divine ! whose exhalation greets 
 
 The sense of gods with more than mortal sweets. 1 
 
 He speaks, too, of splendid beds ; and such is the bed which 
 Arete orders her handmaids to prepare for Ulysses. And 
 Nestor makes it a boast to Telemachus-that he is ■well provided 
 with such things. 
 
 30. But some of the other poets have spoken of the habits 
 of expense and indolence of their own time as existing also at 
 the time of the Trojan war; and so iEschylus very improperly 
 introduces the Greeks as so drunk as to break their vessels 
 about one another's heads • and he says — 
 
 This is the man who threw so well 
 
 The vessel with an evil smell, ••' 
 
 And miss'd me not, but dash'd to shivers 
 
 The pot too full of steaming rivers 
 
 Against my head, which now, alas ! sir, 
 
 Gives other smells besides macassar. , 
 
 And Sophocles says in his banquet of the Greeks, 
 
 He in his anger threw too well 
 The vessel with an evil smell 
 Against my head, and fill'd the room 
 With something not much like perfume ; 
 So that I swear I nearly fainted 
 With the foul steam the vessel vented. 
 
 But Eupolis attacks the man who first mentioned such a 
 thing, saying — 
 
 I hate the ways of Sparta's line, 
 And would rather fry my dinner ; 
 He who first invented wine 
 Made poor man a greater sinner, 
 And through him the greater need is 
 Of the arts of Palamedes. 2 
 
 But in Homer the chiefs banquet in Agamemnon's tent in 
 a very orderly manner ; and if in the Odyssey Achilles and 
 Ulysses dispute and Agamemnon exults, still then - rivalry 
 with one another is advantageous, since what they are dis- 
 cussing is whether Troy- is to be taken by stratagem, or by 
 open-hand fighting. And he does not represent even the 
 
 1 Iliad, xiv. ] 73. 
 
 2 Schweighauser says here that the text of this fragment of Eupolis 
 is corrupt, and the sense and metre undiscoverable. 
 
c. 32.] baths. 29 
 
 suitors as drunk, nor has he ever made his heroes guilty of 
 such disorderly conduct as jEschylus and Sophocles have, 
 though he does speak of the foot of an ox being thrown at 
 Ulysses. 
 
 31. And his heroes sit at their banquets, and do not lie 
 down. And this was sometimes the case at the feasts of Alex- 
 ander the king, as Dures says. For he once, when giving a 
 feast to his captains to the number of six thousand, made 
 them sit upon silver chairs and couches, having covered them 
 with purple covers. And Hegesander says that it was not the 
 custom in Macedonia for any one to lie down at a banquet, 
 unless he had slain a boar which had escaped beyond the line 
 of nets; but with that exception, every one sat at supper. 
 And so Cassander, when he was thirty-five years of age, supped 
 with his father in a sitting posture, not being able to perform 
 the above-mentioned exploit, though he was of man's estate, 
 and a gallant hunter. 
 
 But Homer, who has always an eye to propriety, has not 
 introduced his heroes feasting on anything except meat, and 
 that too they dressed for themselves. For it caused neither 
 ridicule nor shame to see them preparing and cooking their 
 own food : for they studied to be able to wait upon them- 
 selves; and* they prided themselves, says Chrysippus, on their 
 dexterity in such matters. And accordingly Ulysses boasts of 
 being a better hand than any one else at making a fire and 
 cutting up meat. And in the book of the Iliad called The 
 Prayers, 1 Patroclus acts as cupbearer, and Achilles prepares 
 the supper. And when Menelaus celebrates a marriage feast, 
 Megapenthes the bridegroom acts as cupbearer. But now we 
 have come to such a pitch of effeminacy, as to lie down while 
 at our meals. 
 
 32. And lately baths too have been introduced; things which 
 formerly men would not have permitted to exist inside a city. 
 And Antiphanes points out their injurious character : 
 
 Plague take the bath ! just see the plight 
 
 In which the thing has left me ; 
 It seems t' haveiboil'd me up, and quite 
 
 Of strength and nerve bereft me. 
 Bon't touch me, curst was he who taught a 
 Man to soak in boiling water. 
 
 The Ninth Book. 
 
30 THE DEIPNOSOPHISTS. [ePIT. B. I. 
 
 And Hermippus says, 
 
 As to mischievous habits, if you ask my vote, 
 
 I say there are two common kinds of self-slaughter, 
 
 One, constantly pouring strong wine down your throat, 
 
 -T'other plunging in up to your throat in hot water. 
 
 But now the refinements of cooks and perfumers have in- 
 creased so much, that Alexis says that even if a man could 
 bathe in a bath of perfume he would not be content. And 
 all the manufactories of sweetmeats are in great vigour, and 
 such plans are devised for intercourse between people, that 
 some have proposed even to stuff the sofas and chairs with 
 sponge, as on the idea that that will make the occupiers more 
 amorous. And Theophrastus says that some contrivances are 
 of wondrous efficacy in such matters ; and Phylarcbus con- 
 firms him, by reference to some of the presents which San- 
 drocottus, the king of the Indians, sent to Seleucus; which 
 were to act like charms in producing a wonderful degree' of 
 affection, while some, on the contrary, were to banish love. 
 Music, too, has been cultivated now, in a way which is a great 
 perversion of its legitimate use : and extravagance has de- 
 scended even to our clothes and shoes. 
 
 33. But Homer, though he was well acquainted with the 
 nature of perfume, has never introduced any of his heroes as 
 perfumed except Paris ; when he says, " glittering with 
 beauty," as in another place he says that Venus — 
 
 With every beauty every feature arms, 
 
 Bids her cheeks glow, and lights up all her charms. 1 
 
 Nor does he ever represent them as wearing crowns, although 
 by some of his similes and metaphors he shows that he knew 
 of garlands. At all events he speaks of 
 
 That lovely isle crown'd by the foaming waves, 2 
 And again he says — 
 
 Uor all around the crown of battle swells. 3 
 
 We must remark, too, that in the Odyssey he represents his 
 characters as washing their hands before they partake of food. 
 But in the Iliad there is no trace of such a custom. For the 
 life described in the Odyssey is that of men living easily and 
 luxuriously owing to the peace ; on which account the men 
 1 Odyss. xviii. 191. 2 lb. x. 195. 3 Iliad, xiii. 736. 
 
0.35.] PARTIALITY- OF THE GREEKS FOE AMUSEMENTS. 31 
 
 of that time indulged their bodies with baths and washings. 
 And that is the reason why in that state of things they play 
 at dice, and dance, and play ball. But Herodotus is mistaken 
 when he says that those sports were invented in the time of 
 Atys to amuse the people during the famine. For the heroic 
 times are older than Atys. And the men living in the time 
 of the Iliad are almost constantly crying out — 
 
 Eaise the battle cry so clear, 
 Prelude to^he warlike spear. 
 
 31. Now to go back to what we were saying before. The 
 Athenians made Aristonicus the Carystian, who used to play 
 at ball with Alexander the king, a freeman of their city on 
 account of his skill, and they erected a statue to him. And 
 even in later times the Greeks considered all handicraft trades 
 of much less importance than inventions which had any refe- 
 rence to amusement. And the people of Histiaea, and of 
 Oreum, erected in their theatre a brazen statue holding a die 
 in its hand to Theodoras the juggler. And on the same 
 principle the Milesians erected one to Archelaus the harp- 
 player. But at Thebes there is no statue to Pindar, though 
 there is one to Cleon the singer, on which there is the 
 inscription — 
 
 Stranger, thou seest Pytheas' tuneful son, 
 
 While living oft with vict'ry's garlands crown'd, 
 Sweet singer, though on earth his race is run, 
 E'en the high heavens with his name resound. 
 
 Polemo relates that when Alexander razed Thebes to the 
 ground, one man who escaped hid some gold in the garments 
 of this statue, as they were hollow ; and then when the city 
 was restored he returned and recovered his money after a 
 lapse of thirty years. But Herodotus, the logomime as he 
 was called, and Archelaus the dancer, according to Hege- 
 sander, were .more honoured by Antiochus the king than any 
 others of his friends. And Antiochus his father made the 
 sons of Sostratus the flute-player his body guards. 
 
 35. And Matreas, the strolling player of Alexandria, was ad- 
 mired by both Greeks and Komans ; and he said that he was 
 cherishing a beast which was eating itself. So that even now 
 it is disputed what that beast of Matreas's was. He used to 
 propose ridiculous questions in parody of the doubts raised by 
 Aristotle, and then he read them in public ; as " Why is the 
 
32 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 sun said to set, and not to dive?" "why are "sponges said to 
 suck up, and not to drink 1" and " why do we say of a tetra- 
 drachm that it KaTaAAarreTai, 1 when we never speak of its 
 getting in a passion?" And the Athenians gave Pothimos 
 the puppet-master the use of the very stage on which Euri- 
 pides had exhibited his noble dramas. And they also erected 
 a statue of Euripides in the theatre nest to the statue ofiEs- 
 chylus. Xenophon the conjuror, too, was very popular among 
 them, who left behind him a pupil 6f the name of Cratis- 
 thenes, a citizen of Phlias ; a man who used to make fire 
 spout up of its own accord, and who contrived mauy other 
 extraordinary sights, so as almost to make men discredit the 
 evidence of their own senses. And Nymphodorus the con- 
 juror was another such ; a man who having quarrelled with 
 the people of Rhegium, as Duris relates, was the first man 
 who turned them into ridicule as cowards. And Eudicus the 
 buffoon gained great credit by imitating wrestlers and boxers, 
 as Aristoxenus relates. Straton of Tarentum, also, had many 
 admirers ; he was a mimic of the dithyrambic poets ; and so 
 had CEnonas the Italian, who mimicked the harp-players ; 
 and who gave representations of the Cyclops trying to sing, 
 and of Ulysses when shipwrecked, speaking in a clownish 
 fashion. And Diopeithes the Locrian, according to the ac- 
 count of Phanodemus, when he came to Thebes, fastened round 
 his waist bladders full of wine and milk, and then, squeezing 
 them, pretended that he was drawing up those liquids out of 
 his mouth. And Noemon gained a great reputation for the 
 same sort of tricks. 
 
 There were also in Alexander's court the following jugglers, 
 who had all a great name. Scymnus of Tarentum, and Phi- 
 listides of Syracuse, and Heraclitus of Mitylene. And there 
 were too some strolling players of high repute, such as 
 Cephisodorus and Pantaleon. And Xenophon makes mention 
 also of Philip the buffoon. 
 
 36. Rome may fairly be called the nation of the world. And 
 he will not be far out who pronounces the city of the Romans 
 an epitome of the whole earth ; for in it you may see every 
 other city arranged collectively, and many also separately ; 
 for instance, there you may see the golden city of the Alex- 
 
 1 This is a pun. which cannot be rendered in English, KaTaMaWo/mi 
 meaning to be changed, of money ; and to be reconciled, of enemies. 
 
C. 37.] DANCING AND DANCEES. 33 
 
 andrians, the beautiful metropolis of Antioch, the surpassing 
 beauty of Nicomedia ; and besides all these that most glorious 
 of all the cities which Jupiter has ever displayed, I mean 
 Athens. And not only one day, but all the days in an entire 
 year, would be too short for a man who should attempt to 
 enumerate all the cities which might be enumerated as dis- 
 cernible in that uranopolis of the Romans, the city of Rome ; 
 so numerous are they. — For indeed some entire nations are 
 settled there, as the Cappadocians, the Scythians, the people of. 
 Pontus, and many others. And all these nations, being so to 
 say the entire population of the world, called the dancer who 
 was so famous in our time Memphis, comparing him, on 
 account of the elegance of his movements, to the most royal 
 and honourable of cities ; a city of which Bacchylides sings — 
 
 Memphis, which winter dares not to assail, 
 And lotus-crowned Nile. 
 
 As for the Pythagorean philosophy, Athenseus explains 
 that to us, and shows us everything iu silence more intelligibly 
 than others who undertake to teach the arts which require 
 talking. 
 
 37. Now of tragic dancing, as it was called, such as it existed 
 in his time, Bathyllus of Alexandria was the first introducer; 
 whom Seleucus describes as having been a legitimate dancer. 
 This Bathyllus, according to the account of Aristonicus, and 
 Pylades too, who has written a treatise on dancing, composed 
 the Italian dance from the comic one which was called KopSaf, 
 and from the tragic dance which was called l^ikaa, and 
 from the Satyric dance which was called a-uawK, (from which 
 also the Satyrs were called aiKiwitnai^) the inventor of which 
 was a barbarian named Sicinnus, though some say that Sicin- 
 nus was a Cretan. Now, the dance invented by Pylades was 
 stately, pathetic, and laborious ; but that of Bathyllus was in 
 a merrier style ; for he added to his a kind of ode to Apollo. 
 But Sophocles, in addition to being eminent for personal 
 beauty, was very accomplished in music and dancing, having 
 been instructed in those arts while a boy by Lamprus, and 
 after the naval victory of Salamis, he having no clothes on, 
 but only being anointed with oil, danced round the trophy 
 erected on that occasion to the music of the lyre, but some 
 say that he had his tunic on ; and when he exhibited his 
 Thamyris he himself played the harp; and he also played at 
 
 vol. i. — ATH. D 
 
3i THE DEIPN0S0PH1STS. [ePIT. B. I. 
 
 ball with- great skill -when lie exhibited his Nausicaa. And 
 Socrates the Wise was very fond of the dance Memphis ; and 
 as he was often caught dancing, as Xenophon relates, he said 
 to his friends that dancing was a gymnastic exercise for every 
 limb ; for the ancients used the word opxeo/uu for every sort 
 of motion and agitation. Anacreon says — 
 
 The fair-hair' d maids of mighty Jove 
 Danced lightly in the mystic grove ; 
 
 and Ion has the expression — 
 
 This strange occurrence makes my heart to dance. 
 
 38. And Hermippus says, that Theophrastus used to come to 
 the walks at a regular hour, carefully and beautifully dressed ; 
 and that then he would sit down and enter upon an argument, 
 indulging in every sort of motion and gesture imaginable ; 
 so that once while imitating an epicure he even put out bis 
 tongue and licked bis lips. 
 
 Those men were very careful to put on their clothes neatly; 
 and they ridiculed those who did not do so. Plato, in the 
 These tetus, speaks of "a man who has capacity to manage every- 
 thing cleverly and perfectly, but who has no idea how to put 
 on even proper clothes like a gentleman, and who has no 
 notion of the propriety of language, so as to be able to cele- 
 brate the life of gods and men in a becoming manner." And 
 Sappho jests upon Andromeda : — 
 
 Sure by some milkmaid you 've been taught 
 To dress, whose gown is all too short 
 To reach her sturdy ancles. 
 
 And Philetserus says — 
 
 Don't let your gown fall down too low, 
 Nor pull it up too high to show 
 Your legs in clownish fashion. 
 
 And Hermippus says, that Theocritus of Chios used to blame 
 the way in which Anaximenes used to wrap his cloak round 
 him as a boorish style of dressing. And CaHistratus the pupil 
 of Aristophanes, in one of his writings, attacked Aristarchus 
 severely for not being neatly dressed, on the ground, that at- 
 tention to those minutiae is no trifling indication of a man's 
 abilities and good sense. On which account Alexis says — 
 
 'Tis a sure sign of a degraded nature, 
 
 To walk along the street in sloven's guise ; 
 
 Having the means of neatness : which costs nothing ; 
 
C. 39.] DANCING AND DANCERS. 35 
 
 Is subject to no tax ; requires no change ; 
 And creditable is to him who uses it, 
 And pleasant to all those who witness it. 
 Who then would ever disregard this rule, 
 That wishes to be thought a man of sense ? 
 
 39. But JSschylus was not only the inventor of becoming and 
 dignified dress, which the hierophants and torch-bearers of the 
 sacred festivals imitated ; but he also invented many figures 
 in dancing, and taught them to the dancers of the chorus. 
 And Chamseleon states that he first arranged the choruses, 
 not using the ordinary dancing-masters, but himself arranging 
 the figures of the dancers for the chorus ; and altogether that 
 he took the whole arrangement of his tragedies on himself. 
 And he himself acted in his own plays very fairly. And accord- 
 ingly, Aristophanes (and we may well trust the comic writers 
 in what they say of the tragedians) represents .^Eschylus him- 
 self as saying — 
 
 I myself taught those dances to the chorus, 
 
 Which pleased so much when erst they danced before us. 
 
 And again, he says, " I recollect that when I saw ' The Phry- 
 gians,' when the men came on who were uniting with Priam in 
 his petition for the ransom of his son, some danced in this 
 way, some in that, all at random." Telesis, or Telestes, (which- 
 ever was his right name,) the dancing-master, invented many 
 figures, and taught men to use the action of their hands, so as 
 to give expression to what they said. Phillis the Delian, a musi- 
 cian, says, that the ancient harp-players moved their counte- 
 nances but little, but their feet very much, imitating the march 
 of troops or the dancing of a chorus. Accordingly Aristotle 
 says, that Telestes the director of JEschylus's choruses was so 
 great a master of his art, that in managing the choruses of the 
 Seven Generals against Thebes, he made all the transactions 
 plain by dancing. They say, too, that the old poets, Thespis, 
 Pratinas, Carcinus, and Phrynichus, were called dancing 
 poets, because they not only made their dramas depend upon 
 the dancing of the chorus, but because, besides directing the 
 exhibition of their own plays, they also taught dancing to all 
 who wished to learn. But JEschylus was often drunk when he 
 wrote his tragedies, if we may trust Chamajleon : and accord- 
 ingly Sophocles reproached him, saying, that even when he 
 did what was right he did not know that he was doing so. 
 
 d2 
 
36 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 40. Now the national dances are the following : — the Lace- 
 demonian, the-Trcezenian, the Epizephyrian, the Cretan, the 
 Ionian, the Mantinean, which Aristoxenus considers as the best 
 of all, on account of its movement of the hands. And dancing 
 was considered so creditable an employment, and one requir- 
 ing so much talent, that Pindar calls Apollo a dancer : — 
 
 Prince of dancers, prince of grace, 
 Hail, Phoebus of the silver quiver. 
 
 And Homer too, or one of the Homeridse, in one of the hymns 
 
 to Apollo, says — 
 
 How deftly Phcebus strikes the golden lyre, 
 
 While strength and grace each moving limb inspire ^ 
 
 and Eumelus, or Arctinus, the Corinthian, somewhere or other 
 introduces Jupiter himself as dancing, saying — 
 
 And gracefully amid the dancing throng, 
 The sire of gods and mortals moved along. 
 
 But Theophrastus says that Andron of Catana, a flute-player, 
 was the first person who invented motions of the body keep- 
 ing time to music, while he played on the flute to the dancers ; 
 from whom dancing among the ancients was called Sicelizing. 
 And that he was followed by Cleophantus of Thebes. Among 
 the dancers of reputation there was Bulbus, mentioned by 
 Cratinus and Callias ; and Zeno the Cretan, who was in high 
 favour with Artaxerxes, mentioned by Ctesias. Alexander 
 also, in his letter to Philoxenus, mentions Theodoras and 
 Chrysippus. 
 
 41. The Temple of the Muses is called by Timon the 
 Phliasian, the satiric writer, the basket, by which term he 
 means to ridicule the philosophers who frequent it, as if they 
 were fattened up in a hen-coop, like valuable birds : — 
 
 iEgypt has its mad recluses, 
 
 Book-bewilder'd anchorites, 
 In the hen-coop of the Muses 
 
 Keeping up their endless fights. 
 
 .... till these table orators got cured of their diarrhoea of 
 words ; a pack of men, who from their itch for talking 
 appear to me to have forgotten the Pythian oracle, which 
 Chamseleon quotes — 
 
 Three weeks ere Sirius burns up the wheat, 
 And three weeks after, seek the cool retreat 
 Of shady house, and better your condition 
 By taking Bacchus for your sole physician. 
 
C 42.] USE OF SOME WORDS. 37 
 
 And so Mnesitheus the Athenian says that the Pythia en- 
 joined the Athenians to honour Bacchus the physician. But 
 Alcaeus, the Mitylensean poet, says — 
 
 , Steep your heart in rosy wine, for see, the dogstar is in view ; 
 
 Lest by heat and thirst oppress'd you should the season's fury rue. 
 And in another place he says — 
 
 Till me, boy, a sparkling cup ; 
 See, the dogstar 's coming up. 
 
 And Eupolis says that Callias was compelled to drink by 
 Protagoras, in order that his lungs might not be melted away 
 before the dogdays. But at such a time I not only feel my 
 lungs dried up, but I may almost say my heart too. And 
 Autiphanes says — 
 
 A. Tell me, I pray you, how you life define. 
 
 B. To drink full goblets of rich Chian wine. 
 Tou see how tall and fine the forest grows 
 Through which a sacred river ceaseless flows ; 
 "While on dry soils the stately beech and oak 
 Die without waiting for the woodman's stroke. 
 
 And so, says he, they, disputing about the dogstar, had 
 plenty to drink. Thus the word Ppix<», to moisten or soak, is 
 often applied to drinking. And so Antiphanes says — 
 
 Eating much may bring on choking, 
 Unless you take a turn at soaking. 
 
 And Eubulus has — 
 
 A . I Sicon come with duly moisten'd clay. 
 
 B. "What have you drunk then \ A . That you well may say. 
 
 42. Now the verb ava-aUTw, meaning to fall hack, has pro- 
 perly reference to the mind, meaning to despair, to be out of 
 heart. Thucydides says in his first book, " When they are 
 defeated they are least of all people inclined to avamirrtiv." 
 And Cratinus uses the same expression of rowers — 
 
 Ply your oars and bend your backs. 
 And Xenophon in his (Economics says, " Why is it that 
 rowers are not troublesome to one another, except because 
 they sit in regular order, and bend forward in regular order, 
 and (ava-n-LTTTova-iv) lean back in regular order?" — The word 
 avaKeurOai is properly aruplied to a statue, on which account 
 they used to laugh at those who used the word of the guests 
 at a feast, for whom the proper expression was Karatca/mi. 
 
38 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 Accordingly Diphilus puts into the mouth of a man at a 
 feast — 
 
 I for a while sat down (iviKsljx.y\v) : 
 
 and his friend, not approving of such an expression, says, 
 'AvaKuao. And Philippides has — 
 
 I supped too avaKtifiAvos in his house. 
 And then the other speaker rejoins — 
 
 What, was he giving a dinner to a statue % 
 But the word KaraKUudai is used, and also KaraKeKXiaOai, of 
 reclining at meals : as Xenophon and Plato prove in their 
 essays called the Banquet. Alexis too says — 
 
 'Tis hard before one's supper to lie down, 
 
 For if one does one cannot go to sleep ; 
 
 Nor give much heed to aught that may be said ; 
 
 One's thoughts being fix'd on what there '11 be to eat. 
 
 Not but what the word dvaictiio-Oai is used in this sense, 
 though rarely. The satyr in Sophocles says — 
 
 If I catch fire I'll leap with a mighty 
 Spring upon Hercules, as avaKtiicu. 
 
 And Aristotle says, when speaking of the laws of the Tyr- 
 rhenians, " But the Tyrrhenians sup, dva.KeLfx.ivoi with the 
 . women under the same covering." Theopompus also says — 
 
 Then we the goblets fill'd with mighty wine, 
 On delicate couches Kara/cei^eyos, 
 Singing in turn old songs of Telamon. 
 
 And Philonides says— 
 
 I have been here KaTaKei/ievos a long time. 
 
 And -Euripides says in the Cyclops — 
 
 'Aveiretre (which is the same as avtKsiTo) 
 Breathing forth long and deep and heavy breath. 
 
 And Alexis says — 
 
 After that I bade her hvcariaiiv by my side. 
 43. The ancients, too, used the word Trdxraa-Oai for to taste. 
 
 And so Phoenix says to Achilles, " You would not irao-ao-Oai 
 
 anything in any one else's house. And in another place we 
 
 find- 
 When they braawTo the entrails : 
 
 for they only taste the entrails, so that a great multitude 
 
C. 44.] EXEECISB. 39 
 
 might have a taste of what exists iu but a small quantity. 
 And Priam says to Achilles — 
 
 Now I have tasted food, (iranriii-rfv.) 
 For it was natural for a man suffering under such calamities 
 as his, only just to taste food, for his grief would not permit 
 him to go so far as to satisfy his hunger. And therefore, he 
 who did not touch food at all is called " fasting," a7raaroy. 
 But the poet never uses the word irdcracrdai of those who eat 
 their fill ; but in their case he uses words which express 
 satiety : — 
 
 But when their minds were pleased (rdpQSev) with wholesome food ; 
 and, 
 
 When they had ceased to wish for meat and drink. 
 
 But more modern writers use the word irdaacrOai for being 
 satisfied. Callimachus says — 
 
 I should like to satiate 
 (■n-dcraa-Bai) myself with thyme ; 
 
 and Eratosthenes — 
 
 They roasted their game in the ashes and ate it, 
 (irrdtmirro) at least they all did who could get it. 
 
 44. We find in the Theban bard the expression, "glueing them 
 together as one would glue one piece of wood to another." 
 
 Seleucus says that the expression so common in Homer, 
 Satra 0aX.ei.av, is the same as 8iWa by a slight alteration of the 
 arrangement of the letters ; for he thinks that is too violent 
 a change to consider it as derived from SaicraorQai. 
 
 Carystius of Pergamos relates that the Corcyrean women 
 sing to this day when playing at ball. And in Homer, it is 
 not only men who play, but women also. And they used to 
 play at quoits also, and at throwing the javelin, with some 
 grace : — 
 
 They threw the quoit, and hurl'd the playful spear. 
 
 For any amusement takes away the feeling of ennui. And 
 young men prosecute hunting as a sort of practice against the 
 dangers of war ; and there is no sort of chase which they 
 avoid ; and the consequence is that they are more vigorous 
 and healthy than they otherwise would be. 
 
 As when they stand firm as unshaken towers, 
 And face the foe, and pour forth darts in Bhowers. 
 
40 THE DBIPNOSOPHISTS. [BPIT. B. I. 
 
 The men of those times were acquainted with baths also of 
 all sorts, as a relief from fatigue. Refreshing themselves after 
 toil by bathing in the sea ; which of all baths is the best for 
 the sinews ; and having relaxed the excessive strains of their 
 muscles in the bath, they then anointed themselves with oint- 
 ment, in order to prevent their bodies from becoming too 
 rigid as the water evaporated. And so the men who returned 
 from a reconnoissance, 
 
 Wash'd off their heat in Neptune's briny tides, 
 And bathed their heads, and legs, and brawny sides. 1 
 
 And then — 
 
 They to the polish'd marble baths repair, 
 Anoint with fresh perfumes their flowing hair, 
 And seek the banquet hall. 
 
 There was another way, too, of refreshing themselves and 
 getting rid of their fatigue, by pouring water over the head : — 
 
 Then o'er their heads and necks the cooling stream 
 The handmaids pour'd ; 2 
 
 for baths, in which the whole body is immersed, as the 
 water surrounds all the pores on every side, prevents the 
 escape of the perspiration, just as if a sieve were thrown into 
 the water. For then nothing goes through the sieve, unless 
 you lift it up out of the water, and so allow its pores, if one 
 may call them so, to open, and make a passage through ; as 
 Aristotle says in his problems of natural philosophy, when 
 he asks, " Why do men in a perspiration, when they come into 
 warm or cold water no longer perspire, until they leave the 
 bath again ? " 
 
 45. Vegetables also were set before the ancient heroes when 
 they supped. And that they were acquainted with the use 
 of vegetables is plain from the expression, 
 
 He went down to the furthest bed 
 In the well-order'd garden. 
 
 And they used onions too, though they have a very disagree- 
 able smell : — 
 
 There was the onion, too, to season wine. 
 Homer represents his heroes also as fond of the fruit of 
 trees : — 
 
 Figs after figs grow old, pears after pears. 
 
 1 Iliad, x. 572. 2 Odyss. x. 362. 
 
C. 4G.] KINDS OF FOOD. 41 
 
 On which account also he calls those trees which bear fruit 
 beauteous : — 
 
 There many a beauteous tree appears — 
 Pomegranates, apples, figs, and pears. 
 
 And those which are adapted for being cut down for timber 
 he calls tall, distinguishing the epithets which he applies to 
 each by then* respective uses : — 
 
 There tall trees adorn the grove, 
 The ash, nnd pine that towers above. 
 
 And the use of these trees was older than the Trojan war. 
 And Tantalus, even after he is dead, is not cured of his fancy 
 for these- fruits; as the god, to punish him, waves such 
 before his eyes (just as men lead on irrational animals be- 
 holding branches in front of them), and then prevents him 
 from enjoying them, the moment he begins to entertain a 
 hope of doing so. And Ulysses reminds Laertes of what he 
 gave him when he was a child : " You gave me thirteen pears " 
 — and so on. 
 
 46. And that they used to eat fish, Sarpedon proves plainly, 
 when he compares the being taken prisoner to fish caught in 
 a large net. Yet Eubulus, jesting in the way that the comic 
 writers allow themselves, says — 
 
 I pray you, where in Homer is the chief 
 Who e'er eat fish, or anything but beef] 
 And, though so much of liberty they boasted, 
 Their meat was never anything but roasted. 
 
 Nor did those heroes allow the birds the free enjoyment of 
 the air ; setting traps and nets for thrushes and doves. And 
 they practised the art of taking birds, and, suspending a, dove 
 by a small string to the mast of a ship, then shot arrows 
 at it from a distance, as is shown in the book describing the 
 funeral games. But Homer passed over the use of vegetables, 
 and fish, and birds, lest to mention them should seem like 
 praising gluttony, thinkjpg besides there would be a want 
 of decorum in dwelling on the preparation of such things, 
 which he considered beneath the dignity of gods and heroes. 
 But that they did in reality eat their meat boiled as well as 
 roasted, he shows when he says — 
 
 But as a caldron boils with melting fat 
 Of well-fed pig ; 
 
42 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 and the foot of the ox which was thrown at Ulysses proves it 
 too, for no one ever roasts oxen's feet. And the line too — 
 
 Then many a well-fiU'd dish was duly set 
 On the full board, with every kind of meat; 
 
 as this not only speaks of the variety of meats, such as birds, 
 pigs, kids, and beef ; but it also speaks of the way in which, 
 they were dressed as having varied, and not having been all 
 of one kind, but carefully arranged. So that you may see 
 here the -origin of the Sicilian and Sybaritic and Italian 
 Vays of giving feasts, and the Chian fashion also. For the 
 Chians are reported not to have been less studious than 
 the other nations just mentioned in the art of dressing their 
 meat. Timocles says — 
 
 The Chians 
 Are splendid hands at dressing viands. 
 
 And in Homer, not only the young men, but the old men too, 
 such as Phoenix and Nestor, sleep with the women; and 
 Menelaus is the only man who has no woman allotted to him, 
 inasmuch as he had collected the whole expedition for the 
 sake of his wife, who had been carried away from him. 
 47. Pindar praises 
 
 Ancient wine and modern songs. 
 And Eubulus says — 
 
 . Inconsistent it seems for a fair one to praise 
 Old wine, and to say that such never can cloy ; 
 But bring her a man who has seen his Lest days, 
 And she'd rather put up with a whisterless boy. 
 
 And Alexis says very nearly the same thing word for word ; 
 only using the word little instead of never. Though in 
 reality old wine is not only more pleasant, but also better for 
 health ; for it aids digestion more ; and being thinner it is 
 itself more digestible ; it also invigorates the body ; and 
 makes the blood red and fluid, arid produces untroubled 
 deep. But Homer praises that wine most which will admit 
 of a copious admixture of water ; as the Maronean. And old 
 wine will allow of more water being added to it, because its 
 very age has added heat to it. And some men say, that 
 the flight of Bacchus to the sea is emblematic of the making 
 of wine, as it was practised long ago ; because wine is very 
 
C. 48.] DIFFEBENT KINDS OF WINE. 43 
 
 sweet when sea-water is poured into it. And Homer praising 
 dark-coloured wine, often calls it aWcHJ/. For the dark- 
 coloured wine is the strongest, and it remains in the system of 
 the drinkers of it longer than any other. But Theopompus 
 says, that black wine was first made among the Chians ; and, 
 that the Chians were the first people who imparted the know- 
 ledge of planting and tending vines to the rest of mankind, 
 having learnt it from (Enopion the son of Bacchus, who was 
 the original colonizer of their island. But white wine is weak 
 and thin ; but yellow wine is very digestible, being of a more 
 drying nature. 
 
 48. Bespecting the Italian wines, Galen is represented by this 
 sophist as saying, that the Falernian wine is fit to drink from 
 the time that it is ten or fifteen years old, till it is twenty ; but 
 after that time it falls off, and is apt to give headaches, and 
 affects the nervous system. There are two kinds of Falernian 
 wine, the dry and the sweet. The sweet wine is made when 
 the south wind blows through the vineyard ; which also 
 makes it darker in colour. But that which is not made at 
 this time is dry and yellow. Of the Alban wine there are 
 also two kinds, one sweet and one sour; and both are in 
 their prime after they are fifteen years old. The wine of 
 Surrentum begins to be drinkable when five-and-twenty years 
 old ; for as it has no oil of any sort in it, and is very thin, it 
 is a long time ripening : and when it is old it is nearly the 
 only wine that is wholesome to be drunk for a continuance. 
 But the Bhegian wine, being richer than the Surrentine, may 
 be used as soon as it is fifteen years old. The wine of Priver- 
 num too is very good, being thinner than the Khegian wine, and 
 one which does not take much effect on the head. And the 
 Formian wine is like it ; and is a wine which soon comes to its 
 prime ; it is, however, a richer wine than the other. But the 
 Trifoline wine is slower ripening, and has a more earthy taste 
 than the Surrentine. The Setine is a wine of the first class, 
 like the Falernian wine, but lighter, and not so apt to make 
 a man drunk. The wine of Tibur is thin, and evaporates 
 easily, being at its best as soon as it is ten years old. Still it 
 is better as it gets older. The Labican wine is sweet and 
 oily to the taste, being something between the Falernian and 
 the Alban : and you may drink that when it is ten years old. 
 There is the Gauran wine too, a scarce and very fine wine, and 
 
. 44 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 likewise very powerful and oily ; more so indeed than the 
 wine of Preeneste or of Tibur. The Marsic is a very dry 
 wine ; and very good for the stomach. Around Cumse in 
 Campania there is a wine made which is called Ulban, a light 
 wine, fit to be drunk when five years old. The wine of An- 
 cona is a fine wine, and rather oily. The Buxentine is like 
 the Alban, as far as being rather sour ; but it is a strong 
 wine, and good for the stomach. The Veliternian wine is very 
 sweet to drink and good for the stomach ; but it has this 
 peculiarity, that it does not taste like a pure wine, but always 
 has an appearance as if some other was mixed with it. The 
 Calenian wine is light, and better for the stomach than the 
 Falernian. The Csecuban is a noble wine, full of strength 
 and easily affecting the head ; but it does not come to its 
 prime till after many years. The Fundan wine is strong, and 
 nutritious, and affects the head and stomach, on which ac- 
 count it is not much used at banquets. But the Sabine 
 wine is lighter than any of these, and is fit to be drunk from 
 the time that it is seven years old till it is fifteen ; and the 
 Signine wine is available at six years old, but as it gets older 
 it is far more valuable. The wine of Nomentum gets in 
 season very early, and can be drunk as soon as it is five years 
 old ; it is not very sweet, and not very thin ; but that of 
 Spoletum is very sweet to the taste, and has a golden colour. 
 The wine of Capua is in many respects like the Surrentine 
 wine. The Barbine is very dry and continually improving. 
 The Caucine too is a noble wine, and resembles the Falernian. 
 The wine of Venafrum is good for the stomach, and light. The 
 Trebellian wine, which is made round Naples, is of moderate 
 strength, good for the stomach, and pleasant to the taste. 
 The Erbulian wine is at first dark coloured, but in a few 
 years it becomes white ; and it is a very light and delicate 
 wine. That of ■Marseilles is a fine wine, but it is scarce, 
 and thick, with a good deal of body. The Tarentine, and 
 all the other wines of that district, are delicate wines, with- 
 out very much strength or body, sweet, and good for the 
 stomach. The Mamertine is a foreign wine, made out of 
 Italy. There is also another wine made in Sicily, and called 
 Iotaline ; it is a sweet wine and light, but there is some 
 strength in it. 
 
 Among the Indians a deity is worshipped, according to the 
 
50.] 
 
 THE PRODUCE OF VARIOUS PLACES. 45 
 
 account of Chares of Mitylene, who is called Soroadeus ; 
 which name, as interpreted in Greek, means Winemaker. 
 
 49. Antiphanes, that -witty man, catalogues all the things 
 which are peculiar to each city thus : — 
 
 Cooks come from Elis, pots from Argos, 
 Corinth blankets sends in barges, 
 Phlius wine, and Sicyon fish, 
 While cheese is a Sicilian dish. 
 -Egium sends flute-playing maids; 
 Perfumers ply their dainty trades 
 At Athens, under Pallas' eye ; 
 Bceotia sends us eels to fry. 
 
 And Hermippus says, 
 
 Tell me, ye Muses, -who th' Olympic height 
 
 Cheer with your holy songs and presence bright ; 
 
 Tell me what blessings Bacchus gave to man, 
 
 Since first his vessel o'er the waters ran. 
 
 Ox-hides from Libya's coasts, and juicy kail : 
 
 The narrow sea, still vocal with the wail 
 
 Of lost Leander^s bride, the tunny sends, 
 
 And our first meal with kipper'd salmon mends. 
 
 Groats come from Italy, and ribs of beef ; 
 
 While Thrace sends many a lie and many a thief. 
 
 Still do the Spartans scratch their sides in vain. 
 
 Mad with the itching of th' Odrysian pain. 
 
 Then Syracuse gives cheese and well-fed pigs ; 
 
 Pair Athens olives sends, and luscious figs. 
 
 Cursed of all islands let Corcyra be, 
 
 Where no especial excellence we see. 
 
 Sails come from Egypt, and this paper too ; 
 
 Incense from Syria ; Crete upholds to view 
 
 The cypress tall ; and, dear to mighty Jove, 
 
 In Paphlagonia grows the almond grove. 
 
 The elephant sends its teeth from Afric's sands ; 
 
 Pears and fat sheep grow on Eubcea's lands ; 
 
 Ehodes sends us raisins, and beguiles the night 
 
 With figs that make our dreams and slumbers light ; 
 
 Prom Phrygia slaves, allies from Area's land ; 
 
 The Pagassean ports their hirelings brand ; 
 
 Phoenicia sends us dates across the billows, 
 
 _ind Carthage, carpets rich, and well-stuftd pillows. 
 
 50. Pmdar too, in the Pythian ode addressed to Hiero, says, 
 
 Give me the noble Spartan hound 
 With whose deep voice Eurotas' banks resound ; 
 
 While the dark rocks 
 Of Scyrus give the choicest flocks 
 
46 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 Of milky goats ; and, prompt at war's alarms, 
 Brave Argos burnishes the well-proved arms, 
 The Sicels build the rapid car, 
 And the fierce Thebans urge the chariot to the war. 1 
 
 Critias tells us — 
 
 Know ye the land of the fair Proserpine, 
 Where the cottabus splashes the ominous wine ; 
 Where the lightest and handsomest cars .... 
 * * * * 
 
 And what can for tired limbs compare 
 
 With the soft and yielding Thessalian chair ? 
 
 But no town with Miletus vies 
 
 In the bridal bed's rich canopies. 
 
 But none the golden bowl can chase, 
 
 Or give to brass such varied grace, 
 
 As that renowned hardy race 
 
 That dwells by Arno's tide ; 
 Phoenicia, mother of the arts,, , 
 Letters to learned men imparts'; 
 
 Thebes scaled the mountain's side, 
 Bade the tough ash its trunk to yield, 
 And fill'd with cars the battle-field ; 
 While Carians, masters of the seas, 
 Pirst launch'd the boat to woo the breeze. 
 Offspring of clay and furnace bright, 
 The choicest porcelain clear and light 
 Boasts, as its birth-place, of the towers 
 Which Neptune's and Minerva's powers 
 
 Prom ills and dangers shield ; 
 Which beat back war's barbaric wave 
 When Mede and Persian found a grave 
 
 In Marathon's undying field. 
 
 And indeed the pottery of Attica is deservedly praised. But 
 .Eubulus says, " Cnidian pots, Sicilian platters, and Megarian 
 jars." And Antiphanes enumerates " mustard, and also 
 scammony juice from Cyprus ; cardamums from Miletus ; 
 onions from Samothraee ; cabbages, kail, and assafoetida from 
 Carthage ; thyme from Hymettus, and marjoram from 
 Tenedos." 
 
 51. The Persian king used to drink no other wine but that 
 called the Chalybonian, which Posidonius says is made in 
 Damascus of Syria, from vines which were planted there by 
 the Persians ; and at Issa, which is an island in the Adriatic, 
 Agatharchides says that wine is made which is superior to 
 every other wine whatever. The Chian and Thasian wines 
 ' This is no part of Pyth. 1 or 2, but a fragment of another ode. 
 
0. 51.] DIFFERENT WINES. 47 
 
 are mentioned by Epilycus ; who says that " the Chian and 
 the Thasian wine must be strained." And also, — 
 
 For all the ills that men endure, 
 
 Thasian ia a certain cure ; 
 
 For any head or stomach ache, 
 
 Thasian wine I always take, 
 And think it, as I home am reeling, 
 A present from the God of healing. 
 
 Clearchus speaks of " Lesbian wine, which Maro himself 
 appears to me to have been the maker of." 
 And Alexis says — 
 
 All wise men think 
 The Lesbian is the nicest wine to drink. 
 
 And again he says — 
 
 His whole thoughts every day incline 
 To drink what rich and rosy wine 
 From Thasos and from Lesbos comes, 
 And dainty cakes and sugarplums. 
 
 And again — 
 
 Hail, Bacchus, ever dear, 
 
 You who from Lesbos drove dull care 
 
 With sparkling rosy wine ; 
 He who would give one glass away, 
 Too vile on cheerful earth to stay, 
 
 Shall be no friend of mine. 
 
 And Ephippus sings— 
 
 Oh how luscious, oh how fine 
 Is the Pramnian Lesbian wine ! 
 All who 're brave, and all who 're wise, 
 Much the wine of Lesbos prize. 
 
 And Antiphanes — 
 
 There is good meat, and plenteous dainty cheer ; 
 And Thasian wine, perfumes, and garlands here ; 
 Venus loves comfort ; but where folks are poor, 
 The merry goddess ever shuns their door. 
 
 And Eubulus — 
 
 In Thasian wine or Chian soak your throttle, 
 Or take of Lesbian an old cobwebb'd bottle. 
 
 He speaks too of Psithian wine — 
 
 Give me some Psithian nectar, rich and neat, 
 To cool my thirst, and quench the burning heat. 
 
 And Anaxandrides mentions " a jar full of Psithian wine." 
 
48 THE DEIPNOSOPHISTS. [EPIT. B. I. 
 
 52. Thesmophorius of Troszene entitles the second ©ecr/xo- 
 <£opta£oucrai of Aristophanes ®eo7*o$opiao-acrai. In that play 
 the poet speaks of Peparethian wine : — 
 
 Shun, my boy, the Pramnian cup, 
 
 Nor Thasian drink, nor Chian sup ; 
 
 Nor let your glass with Peparethian brighten— 
 
 For bachelors that liquor 's too exciting. 
 
 Eubulus says — 
 
 As sweet as 
 "Wine from Leucas or Miletus. 
 
 Archestratus, the author of " The Art of giving a Banquet," 
 
 When a libation to the gods you make, 
 
 Let your wine worthy be, and ripe and old ; 
 Whose hoary locks droop o'er his purple lake, 
 
 Such as in Lesbos' sea-girt isle is sold. 
 Phoenicia doth a generous liquor bear, 
 
 But still the Lesbian I would rather quaff; 
 For though through age the former rich appear, 
 
 You'll find its fragrance will with use go off. 
 
 But Lesbian is the true ambrosial juice, 
 
 And so the gods, whose home 's Olympus, think it j 
 
 And if some rather the Phoenician choose, 
 
 Let them, as long as they don't make you drink it. 
 
 The Thasian isle, too, noble wine doth grow, 
 
 When passing years have made its flavour mellow, 
 
 And other places too ; still all I know 
 Is that the Lesbian liquor has no fellow. 
 
 I need not stop to tell you all the names 
 Of towns which in the generous contest vie, 
 
 Each for itself the vict'ry hotly claims ; 
 But still the Lesbian wine beats all, say I. 
 
 53. Ephippus, too, mentions the Phoenician wine, saying, 
 " Nuts, pomegranates, dates, and other sweetmeats, and small 
 casks of Phoenician wine." And again, — 
 
 A cask of good Phoenician wine was tapp'd. 
 Xenophon, too, mentions it in his Anabasis. The Mendsean 
 wine is mentioned by Cratinus : — 
 
 When a man tastes Mendaean wine, 
 How rich, says he, how sweet, how fine ! 
 I wonder where it can be bought, or 
 What 's the right quantity of water. 
 
 And Hermippus somewhere introduces Bacchus as mentioning 
 several different kinds of wine : — 
 
C. 55.] DIFFERENT KINDS OF WINE. 49 
 
 Mendsean wine such as the gods distil, 
 And sweet Magnesian, cures for every ill, 
 And Thasian, redolent of mild perfume ; 
 But of them all the most inviting bloom 
 Mantles above old Homer's Chian glass ; 
 That wine doth all its rivals far surpass. 
 There is a wine, which Saprian they call, 
 Soon as the seals from whose rich hogshead fall, 
 Violets and roses mix their lovely seent, 
 And hyacinths, in one rich fragrance blent ; 
 You might believe Jove's neehir sparkled there, 
 With such ambrosial odour reeks the air. 
 This is the wine I'll to my friends disclose ; 
 The Peparethian trash may suit my foes. 
 
 And Phanias the Eresian poet says that the Mendssans arc 
 in the habit of syringing the grapes with opening medicine, 
 even -while still on the vine ; and that this makes the wine soft. 
 
 54. Themistocles received from the king of Persia Lamp- 
 sacus, to supply him with wine ; Magnesia, for bread ; Myus, for 
 meat ; and Percope and Paleescepsis were to provide him with 
 bedclothes and garments. The king moreover enjoined him 
 to wear a cloak such as is worn by the barbarians, as he had 
 previously bade Demaratus do ; and he gave him the same 
 presents as he had formerly given to Demaratus, and added 
 also a robe such as is worn by the sons-in-law of the king, on 
 condition of his never reassuming the Greek attire. And 
 Cyrus the Great gave Pytharchus of Cyzicus, being a friend of 
 his, seven cities, as is related by Agathocles of Babylon ; namely, 
 Pedasus, and Olympius, and Cama, and Tium, and Sceptra, 
 and Artypsus, and Tortyra. But he, being made insolent and 
 having his head turned by this liberality, attempted to make 
 himself tyrant of his country, and collected an army for that 
 purpose. On which the people of Cyzicus went out to battle 
 against him, and attacked him eagerly, and so preserved their 
 liberties. 
 
 Among the people of Lampsacus Priapus is held in 
 high honour, being the same as Bacchus, and having this 
 name Priapus only as an epithet, just as Thriambus and 
 Dithyrambus are. 
 
 The Mitylenaeans have a sweet wine which they call Trpo- 
 Spopos, and others call it irporpoiros- 
 
 55. The Icarian wine, too, is held in high estimation, as 
 Amphia says : — 
 
 VOL. I. — ATH. E 
 
50 THE DEIPNOSOPHISTS. [ePIT. B. I. 
 
 Thurium gives the olive juice, 
 
 Lentils Gela's fields produce ; 
 
 Icarian wine well merits praise, 
 
 And figs which the Cimolians raise. 
 The Pramnian wine, too, according to Eparchides, is pro- 
 duced in Icarus. It is a peculiar kind of ■wine; and it is 
 neither sweet nor thick, but dry and hard, and of extraordi- 
 nary strength ; and Aristophanes says that the Athenians did 
 not like it, for that " the Athenian people did not like hard 
 and sour poets, nor hard Pramnian wines, which contract the 
 eyebrows and the stomach; but .they prefer a fragrant wine, 
 ripe, and flavoured like nectar." For Semus says that there 
 is in Icarus a rock called the Pramnian rock ; and near it is 
 a great mountain, from which the Pramnian wine has its 
 name, and some call it a medicinal wine. Now Icarus used 
 formerly to be called the Fishy Icarus, from the number of 
 fish around it; just as the Echinades had their name from 
 the sea-urchins, and the promontory Sepias from the number 
 of cuttle-fish which are taken near it. And in like manner 
 the Lagussse islands are so called from Xayus, a hare, as being 
 full of hares. And other islands are called Phycussse, and 
 Lopadussse, for similar reasons. And according to Eparchides, 
 the vine which produces the Icarian Pramnian wine, is called 
 by the strangers the Holy vine, and by the people of CEnoe the 
 Dionysiac vine. And (Enoe is a city in the island. 
 
 But Didynius says that the Pramnian wine comes from 
 a vine called Pramnian ; and some say that the name means 
 merely dark-coloured. But others affirm that it is a generic 
 name for wine suitable for long keeping, as being Trapa/^Vios, 
 that is to say, such as can be kept. And some say that it is 
 so called from irpaivuv to /xecos, mollifying anger, because 
 those who drink it become good-humoured. 
 
 56. Amphis praises also the wine which comes from the 
 -city of Acanthus, saying, — 
 
 A. Whence do you come, friend] speak. 
 
 B. From Acanthus I. 
 
 A. Acanthus? then I trow, 
 Since you're a countryman of wine so strong, 
 You must be fierce yourself; 
 Your country's name is thorny, 1 but I hope 
 Your manners are not quite so rough and prickly. 
 
 1 "A*a."0a is Greek for a thorn. 
 
57.] DIFFERENT KINDS OF WINE. 51 
 
 And Alexis mentions Corinthian wine as a harsh wine— 
 
 And foreign wine was there ; for that from Corinth 
 Is painful drinking. 
 
 He speaks, too, of wine from Eubcea — 
 
 Drinking deep draughts of harsh Eubcean wine. 
 
 The Naxian wine is compared by Archilocbus to nectar. And 
 he says in some one of his poems — 
 
 My spear finds corn, my spear finds wine, 
 Prom Ismarus ; on my spear I dine, 
 And on it, when fatigued, recline. 
 
 But Strattis praises the wine of Sciatbus — 
 
 The black Sciathian wine mix'd half and half, 
 Invites the traveller to halt and quaff. 
 
 And Achseus praises the Bibline wine — 
 
 He pledged him in a cup of Bibline wine. 
 
 While it has its name from some district which is called by 
 a similar appellation. And Philyllius says, — 
 
 I'll give you Lesbian, Chian wine, 
 Thasian, Mendsean, and Bibline; 
 Sweet wines, but none so strong and heady 
 As that you shall next day feel seedy. 
 
 But Epicharmus says that it is named from some moun- 
 tains of a similar name. And Armenidas says that there is 
 a district of Thrace called the Biblian, the same which was 
 afterwards called Tisara, and (Esyma. And it was very natural 
 for Thrace to be admired as a country producing fine wines ; 
 and indeed all the adjacent country deserves the same 
 character. 
 
 Full of rich wine the ships from Lemnos came. 
 
 But Hippias the Bhegian says that the wine called the 
 creeper was also called Biblian; and that Pollis the Argive, 
 who was king of Syracuse, was the first person who brought 
 it to Syracuse from Italy. And if that be true, probably the 
 sweet wine which among the Sicilians is called Pollian, is the 
 same as the Bibline wine. There is an ancient oracle : — 
 
 Drink wine where lees abound, since Fate has not 
 Placed you amid Anthedon's -flowery plains, 
 Or in the streets of sacred Hypera, 
 Where purer wine abounds. 
 e2 
 
52 THE DEIPNOSOPHTSTS. [eFIT. B. I. 
 
 And there was a vine among the people of Trcezene, (as Aris- 
 totle says, in his book on their polity,) called Anthedonian, and 
 another called Hyperian ; from men of the name of Anthus 
 and Hyperus, just as the Althephian vine is named after a man 
 of the name of Althephias, one of the descendants of Alpheus. 
 
 57. Alcman somewhere speaks of a wine as free from 
 fire, and smelling of flowers, which is produced from the 
 Five Hills, a place about seven furlongs from Sparta. And 
 he mentions another wine which comes from Denthiades, 
 a small fortress, and another from (Enus, and another from 
 Onoglee and Stathmi. And these places are all near Pitane. 
 Accordingly, he says, " And wine from (Enus, or from Denthis, 
 or from Carystus, or from Onoglse, or from Stathmi." The 
 Carystian wine is that which comes from Carystus in Laconia, 
 on the borders of Arcadia. And he calls it " free from fire," 
 as not having been boiled ; for they often used boiled wines. 
 Polybius says that there was an admirable wine made at 
 Capua ; which was called avaSevSpinjs, to which no other 
 wine was at all comparable. But Alciphron of the Mseander 
 says, that there was a mountain village near the Ephesian 
 territories, which was formerly called Latona's, but is now 
 called Latorea, from Latorea the Amazon ; and that there 
 also Pramnian wine is made. Timachidas the Ehodian 
 calls a wine made at Rhodes vttoxotos, or the adulterated 
 wine, being near akin to sweet wine. But that wine is called 
 ykitjis which goes through no process of decoction. 
 
 There is also a Rhodian wine, which Polyzelus calls avrmjs :' 
 and another which Plato the comic writer calls KaTrviws f and 
 this wine is made in the greatest perfection at Beneventum, 
 a city in Italy. But the wine Amphis is spoken of as a 
 very poor wine by Sosicrates. The ancients used also a 
 certain wine made of spices, which they called rpifjifw.. But 
 Theophrastus, in his History of Plants, says, that a wine is 
 made in Hersea in Arcadia which, when it is drunk, drives 
 men out of their senses, and makes women inclined to preg- 
 nancy : and that around Cerunia in Achaia there is a kind 
 of vine, from which a wine is made which has a tendency to 
 cause abortion in pregnant women ; and if they eat the 
 grapes too, says he, they miscarry ; — and the Trcezenian wine, 
 he says, makes those who drink it barren : and at Thasos, 
 1 Airbus, by itself, i.e. unmixed. 2 Kan-i/few, i.e. smoky. 
 
C. 59.] DIFFERENT KINDS OF WINE. 53 
 
 says he, they make a wine which produces sleep, and another 
 which causes those who drink it to keep awake. 
 
 58. But concerning the manufacture of scented wine, Phanias 
 of Eresus says, " There is infused into the wine one portion 
 of sea-water to fifty of wine, and that becomes scented wine." 
 And again he says, " Scented wine is made stronger of young 
 than of old vines ;" and he subjoins, " Having trodden on the 
 unripe grapes they put the wine away, and it becomes scented." 
 But Theophrastus says, that " the wine at Thasos, which is 
 given in the prytaneum, is wonderfully delicious ; for it is 
 well seasoned ; for they knead up dough with honey, and put 
 that into the earthen jars ; so that the wine receives fra- 
 grance from itself, and sweetness from the honey." And he 
 proceeds to say, " If any one mixes harsh wine which has no 
 smell with soft and fragrant wine, such, for instance, as the 
 Heraclean wine with that of Erythrse, softness is derived from 
 the one, and wholesomeness from the other." And the Myr- 
 tite or Myrrhine wine is spoken of by Posidippus : — 
 
 A tasteless, dry, and foolish 'wine 
 I consider the myrrhine. 
 
 Hermes, too, is mentioned by Strattis as the name of a 
 drink. And Chsereas says, that a wine is made in Babylon 
 which is called nectar. 
 The bard of Ceos says — 
 
 'Tis not enough to mix your wine with taste, 
 Unless sweet converse seasons the repast ; 
 And Bacchus' gifts well such regard deserve, 
 That we should e'en the stones of grapes preserve. 
 
 59. Now of wines some are white, some yellow, and some red. 
 The white is the thinnest in its nature, diuretic, and warm ; 
 and being a promoter of digestion it causes a heat in the head ; 
 for it is a wine which has a tendency to move upwards. But 
 of red wine that which is not sweet is very nutritious, and is 
 astringent ; but that which is sweet (as is the case with even 
 white and yellow wine also) is the most nutritious of all : 
 for it softens all the ducts and passages, and thickens the 
 fluid parts of the body, and does not at all confuse the head. 
 For in reality the nature of sweet wine lingers about the ribs, 
 and engenders spittle, as Diodes and Praxagoras assert. But 
 Mnesitheus the Athenian says, " Bed wine is the most nutri- 
 tious; but white is the most diuretic and the thinnest; and the 
 
54 THE DEIPNOSOPHISTS. [ePIT. B. I. 
 
 yellow is a dry wine, and that which most assists in the diges- 
 tion of the food" 
 
 Now the wines which have been very carefully prepared 
 with sea-water never cause headaches ; and they open the 
 bowels, and sometimes gripe the stomach, and produce flatu- 
 lency, and assist in the digestion of food. Of this character 
 is the Myndian wine, and that of Halicarnassus. And so 
 Menippus the Cynic calls Myndus " brine- drinking." The 
 Coan wine too has a good deal of sea-water in it. The Bho- 
 dian has not so much sea-water ; but a great deal of that 
 wine is good for nothing. Wine made in the islands is very 
 good to drink, and not at all ill-calculated for daily use. But 
 Cnidian wine makes blood, is nutritious, and keeps the bowels 
 in a healthy state ; though if it is drunk in great quantities it 
 relaxes the stomach. The Lesbian wine is less astringent, and 
 more diuretic. But the Chian is a nicer wine ; and of all the 
 Chian wine, that called the Aryusian is the best. And of this 
 there are three varieties : for there is a dry kind, and a 
 sweet kind ; and that the flavour »f which is between the two 
 is called autocratic, that is, self-mixed. Now the dry kind is 
 pleasant to the taste, nutritious, and more diuretic than the 
 others ; but the sweet kind is nutritious, filling, and apt to 
 soften the bowels. The autocratic wine in its effects also is 
 something between the two. But, generally speaking, the Chian 
 wine is digestible, nutritious, a producer of good blood, mild, 
 and filling, inasmuch as it has a great deal of body. But the 
 nicest of all wines are the Alban and Falernian wines of Italy; 
 but these, if they have been kept a length of time and are old, 
 acquire a medicinal effect, and rapidly produce a sensation of 
 heaviness. But the wine called Adrian relieves any oppression 
 of the breath, is very digestible, and wholly free from all 
 unpleasant consequences; but these wines require to be made 
 with rapidity, and then to be set in an open place, so as to 
 allow the thicker portions of their body to evaporate. But 
 the best wine to keep a length of 'time is the Corcyrean. 
 The Zacynthian and Leucadian wines also are apt to be bad 
 for the head, because they contain chalk. There is a wine from 
 Cilicia, called Abates, which has no effect except that of relax- 
 ing the bowels. But hard water, such as that from springs, 
 or from rain if it is filtered, and has stood some time, agrees 
 very well with Coan and Myndian and Halicarnnssian wine, 
 
C. 60.] DIFFERENT KINDS OF WIXB. 55 
 
 and indeed with every wine which has plenty of salt-water in 
 it. And accordingly these wines are of the greatest use at 
 Athens and Sicyon, because the waters in those cities are 
 harsh. But for those wines which have no sea-water, and 
 which are of a more astringent nature, especially for the Chian 
 and Lesbian wine, the purest water is the most suitable. 
 
 Oil thou my tongue, whom silence long hath bound, 
 How wilt thou bear this tale of thine t' unfold % 
 Hard is their fate to whom compulsion stern 
 Leaves no alternative; which now compels thee 
 To open what thy lord would fain conceal. 
 
 These are the words of Sophocles. 
 
 60. The Mareotic wine, which comes from Alexandria, had 
 its name from a fountain in the district of Alexandria called 
 Marea ; and from a town of the same name which was close 
 to it ; which was formerly a place of great importance, but is 
 now reduced to a petty village. And the fountain and town 
 derived their name from Maro, who was one of the companions 
 of Bacchus in his expedition. And there are many vines in 
 that country, which produce grapes very good to eat when raw, 
 and the wine which is made from them is excellent. For it is 
 white, and sweet, and good for the breath, and digestible, and 
 then, it never produces any ill effect on the head, and is diuretic. 
 And still better than this is the wine called Tseniotic. The 
 word Tawia means a riband ; and there is in that district a long 
 narrow riband of land, the wines produced from which are of 
 a slightly green colour, with something oily in them, which is 
 quickly dissolved when it is mixed with water ; just as the 
 Attic honey is dissolved by the same process. This Tseni- 
 otic wine, in addition to being sweet, has something aromatic 
 in it, of a slightly astringent character. But there are vines 
 near the Nile in great quantities as far as the river extends ; 
 and there are many peculiarities in those vines, both as to then- 
 colour and as to their use. However, the best of all the wines 
 made in that district is that made near the city of Antylla 
 (which is not far from Alexandria), the revenues from which 
 the kings of those ages, both the Egyptian and Persian kings, 
 used to give to their wives for pin-money. But the wine which 
 is made in the Thebais, especially that near the city Coptos, 
 is light, and easy of digestion, and also so great an assistant in 
 
56 THE DEIPNOSOPHISTS. [ePIT. B. I. 
 
 the digestion of the rest of one's food, that it is given to 
 people in fevers without injury. 
 
 You praise yourself, as does Astydamas, woman ! 
 
 (Astydamas was a tragic poet.) 
 
 61. Theopompus the Chian says, that the vine is found at 
 Olympia, near the Alpheus ; and that there is a place about 
 eight furlongs from Elis where the natives at the time of the 
 Dionysian games close up three empty brazen vessels, and 
 seal them in the presence of all the people round about ; and 
 at a subsequent time they open them and find them full 
 of wine. But Hellanicus says, that the vine was first dis- 
 covered in Plinthina, a city of Egypt ; on which account 
 Dion, the academic philosopher, calls the Egyptians fond of 
 wine and fond of drinking : and also, that as subsidiary to 
 wine, in the case of those who, on account of their poverty, 
 could not get wine, there was introduced a custom of drinking 
 beer made of barley ; and moreover, that those who drank 
 this beer were so pleased with it that they sung and danced, 
 and did everything like men drunk with wine. Now Aristotle 
 says, that men who are drunk with wine show it in their 
 faces ; but that those who have drunk too much beer fall 
 back and go to sleep ; for wine is stimulating, but beer has a 
 tendency to stupefy. 
 
 62. Now that the Egyptians really are fond of wine this is a 
 proof, that they are the only people among whom it is a custom 
 at their feasts to eat boiled cabbages before all the rest of their 
 food ; and even to this very time they do so. And many people 
 add cabbage seed to potions which they prepare as preventives 
 against drunkenness. And wherever a vineyard has cabbages 
 growing in it, there the wine is weaker. On which account 
 the citizens of Sybaris also, as Timseus says, used to eat 
 cabbages before drinking. And so Alexis says — 
 
 Last eyening you were drinking deep, 
 So now your head aches. Go to sleep ; 
 Take some boil'd cabbage when you wake j 
 And there's an end of your headache. 
 
 And Eubulus says, somewhere or other — 
 
 Wife, quick ! some cabbage boil, of yirtues healing, 
 That I may rid me of this seedy feeling. 
 
c. 1.] wine. 57 
 
 For the ancients used to call cabbage pd<j>avos. And so 
 Apollodorus of Carystus expressly says — 
 
 We call it fid<pavos, and strangers Kpinfir) ; 
 
 But sure to women they must both the same be. 
 
 And Anaxandrides says — 
 
 If you butter and cabbage eat, 
 
 All distempers you will beat, 
 
 Driving oft' all headaches horrid, 
 
 And clouds which hover round your forehead. 
 
 And Nicochares says — 
 
 Instead of cabbage, acorns boil to-morrow, 
 Which equally rid you of all your sorrow. 
 
 And Ampriis tells us — 
 
 When one's been drunk, the best relief I know 
 Is stern misfortune's unexpected blow ; 
 For that at once all languor will dispel, 
 As sure as cabbage. 
 
 And Theophrastus also speaks of the effect which the cabbage 
 produces, saying that the vine as long as it lives always turns 
 away from the smell of cabbage. 
 
 BOOK II. 
 
 1. The conversation which you reported to me did not allow 
 me to give up a considerable portion of the day to sleep, as 
 it was of a very varied nature. 
 
 Nicander of Colophon says that wine, otvoi, has its name 
 from. OEneus : — 
 
 (Eneus pour'd the juice divine 
 
 In hollow cups, and call'd it wine. 
 
 And Melanippides of Melos says — 
 
 'Twas (Eneus, master, gave his name to wine. 
 But Hecatseus of Miletu3 says, that the vine was discovered 
 in vEtolia ; and adds, " Orestheus, the son of Deucalion, came 
 to ^Etolia to endeavour to obtain the kingdom ; and while 
 he was there, a bitch which he had brought forth a stalk : 
 and he ordered it to be buried in the ground, and from it 
 
58 THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 there sprang up a vine loaded -with grapes. On which 
 account he called his son Phytius. And he had a son named 
 (Eneus, who was so called from the vines : for the ancient 
 Greeks," says he, " called vines oW Now (Eneus was the 
 father of JEtolus." But Plato in his Cratylus, inquiring into 
 the etymology of the word oTvos, says, that it is equivalent to 
 otovous, as filling the mind, vovs, with 01170-15, or self-conceit. 
 Perhaps, however, the word may be derived from ovq<n% 
 succour. For Homer, giving as it were the derivation of the 
 word, speaks nearly after this fashion — 
 
 And then you will be succour'd (overeat) if you drink. 
 And he too constantly calls food cWara, because it supports us. 
 2. Now the author of the Cyprian poems, whoever he was, 
 
 says — 
 
 No better remedies than wine there are, 
 king, to drive away soul-eating care. 
 
 And Diphilus the comic poet says — 
 
 Bacchus, to all wise men dear, 
 How very kind you do appear ; 
 You make the lowly-hearted proud, 
 And bid the gloomy laugh aloud ; 
 Tou fill the feeble man with daring, 
 And cowards strut and bray past bearing. 
 
 And Philoxenus of Cythera says — 
 
 Good store of wine which makes men talk. 
 But Chseremon the tragedian says, that wine inspires those 
 who use it with 
 
 Laughter and wisdom and prudence and learning. 
 
 And Ion of Chios calls wine 
 
 Youth of indomitable might, 
 With head of bull ; the loveliest wight 
 Who ever rank'd as Love's esquire, 
 Filling men with strength and fire. 
 
 And Mensitheus says- 
 Great was the blessing, when the gods did show 
 Sweet wine to those who how to use it know ; 
 But where bad men its righteous use pervert, 
 To such, I trow, it will be rather hurt. 
 For to the first it nourishment supplies, 
 Strengthens their bodies, and their minds makes wise ; 
 A wholesome physic 'tis when mix'd with potions, 
 Heals wounds as well as plasters or cold lotions. 
 
0. 3.] DKINKING. 59 
 
 Wine to our daily feasts brings cheerful laughter, 
 When mix'd with proper quantities of water; 
 Men saucy get if one-third wine they quaff; 
 While downright madness flows from half-and-half; 
 And neat wine mind and body too destroys ; 
 While moderation wise secures our joys. 
 And well the oracle takes this position. 
 That Bacchus is all people's best physician. 
 
 3. And Eubulus introduces Bacchus as saying — 
 
 Let them three parts of wine all duly season 
 
 With nine of water, who'd preserve their reason ; 
 
 The first gives health, the second sweet desires, 
 
 The third tranquillity and sleep inspires. 
 
 These are the wholesome draughts which wise men please, 
 
 Who from the banquet home return in peace. 
 
 From a fourth measure insolence proceeds; 
 
 Uproar a fifth, a sixth wild licence breeds ; 
 
 A seventh brings black eyes and livid bruises, 
 
 The eighth the constable next introduces ; 
 
 Black gall and hatred lurk the ninth beneath, 
 
 The tenth is madness, arms, and fearful death; 
 
 For too much wine pour'd in one little vessel, 
 
 Trips up all those who seek with it to wrestle. 
 
 And Epicharmus says — 
 
 A . Sacrifices feasts produce, 
 Drinking then from feasts proceeds. 
 
 B. Such rotation has its use. 
 
 A. Then the drinking riot breeds ; 
 Then on riot and confusion 
 Follow law and prosecution ; 
 Law brings sentence ; sentence chains ; 
 Chains bring wounds and ulcerous pains. 
 
 And Panyasis the epic poet allots the first cup of wine to the 
 Graces, the Hours, and Bacchus; the second to Venus, and 
 again to Bacchus; the third to Insolence and Destruction. 
 And so he says — 
 
 O'er the first glass the Graces three preside, 
 And with the smiling Hours the palm divide ; 
 Sext Bacchus, parent of the sacred vine, 
 And Venus, loveliest daughter of the brine, 
 Smile on the second cup, which cheers the heart, 
 And bids the drinker home in peace depart. 
 But the third cup is waste and sad excess, 
 Parent of wrongs, denier of redress ; 
 Oh, who can tell what evils may befall 
 When Strife and Insult rage throughout the hall? 
 
60 THE DEIPNOSOPHISTS. [BPIT. B. D. 
 
 Content thee, then, my friend, with glasses twain; 
 
 Then to your home and tender wife again ; 
 
 While yoar companions, with unaching heads, 
 
 By your example taught, will seek their beds. 
 
 But riot will be bred by too much wine, 
 
 A mournful ending for a feast divine ; 
 
 While, then, you lire, your thirst in bounds confine. 
 
 And a few lines afterwards he says of immoderate drinking — 
 
 For Insolence and Euin follow it. 
 
 According to Euripides, 
 
 Drinking is sire of blows and violence. 
 From which some have said that the pedigree of Bacchus and 
 of Insolence were the same. 
 
 4. And Alexis says somewhere — 
 
 Man's nature doth in much resemble wine : 
 For young men and new wine do bothneed age 
 To ripen their too warm unseason'd strength, 
 And let their violence evaporate. 
 But when the grosser portions are worked off, 
 And all the froth if, skimm'd, then both are good]; 
 The wine is drinkable, the man is wise, 
 And both in future pleasant while they last. 
 
 And according to the bard of Cyrene — 
 
 Wine is like fire when 'tis to man applied, 
 
 Or like the storm that sweeps the Libyan tide ; 
 
 The furious wind the lowest depths can reach, 
 
 And wine robs man of knowledge, sense, and speech. 
 
 But in some other place Alexis says the contrary to what 
 I have just cited : — 
 
 A . Man in no one respect resembles wine : 
 For man by age is made intolerable ; 
 But age improves all wine. 
 
 B. Yes ; for old wines cheer us, 
 But old men only snarl, abuse, and jeer us. 
 
 And Panyasis says — 
 
 Wine is like fire, an aid and sweet relief, 
 Wards off all ills, and comforts every grief ; 
 Wine can of every feast the joys enhance, 
 It kindles soft desire, it leads the dance. 
 Think not then, childlike, much of solid food, 
 But stick to wine, the only real good. 
 
C. 6.] THE EVILS OP DRUNKENNESS. 61 
 
 And again — 
 
 Good wine 'a the gift which God has given 
 
 To man alone beneath the heaven ; 
 
 Of dance and song the genial sire, 
 
 Of friendship gay and soft desire ; 
 
 Yet rule it with a tighten'd rein. 
 
 Nor moderate wisdom's rules disdain ; 
 
 For when uncheck'd there's nought runs faster, — 
 
 A useful slave, but cruel master. 
 
 5. Timams of Tauromenium relates that there was a certain 
 house at Agrigentuni called the Trireme, on this aecouut : — 
 Some young men got drunk in it, and got so mad when 
 excited by the wine, as to think that they were sailing in a 
 trireme, and that they were being tossed ahout on the sea in 
 a violent storm ; and so completely did they lose their 
 senses, that they threw all the furniture, and all the sofas 
 and chairs and beds, out of window, as if they were throwing 
 them into the sea, fancying that the captain had ordered them 
 to lighten the ship because of the storm. And though a 
 crowd collected round the house and began to plunder what 
 was thrown out, even that did not cure the young men of 
 their frenzy. And the next day, when the praetors came to 
 the house, there were the young men still lying, sea-sick as 
 they said ; and, when the magistrates questioned them, they 
 replied that they had been in great danger from a storm, and 
 had consequently been conip"elled to lighten the ship by 
 throwing all their superfluous cargo into the sea. And while 
 the magistrates marvelled at the bewilderment of the men, 
 one of them, who seemed to be older than the rest, said, " I, 
 Tritons, was so frightened that I threw myself down under 
 the benches, and lay there as low down and as much out of 
 sight as I could." And the magistrates forgave their folly, 
 and dismissed them with a reproof, and a warning not to 
 indulge in too much wine in future. And they, professing 
 to be much obliged to them, said, " If we arrive in port after 
 having escaped this terrible storm, we will erect in our own 
 country statues of you as our saviours in a conspicuous place, 
 along with those of the other gods of the sea, as having 
 appeared to us at a seasonable time." And from this circum- 
 stance that house was called the Trireme. 
 
 6. But Philodhorus says that men who drink hard do not 
 only show what sort of disposition they themselves are of, but 
 
62 THE DEIPNOSOPHISTS. [EPIT. B. II; 
 
 do also reveal in their chattering the characters of every one 
 else whom they know. Whence comes the proverb, 
 
 Wine and truth ;' 
 and the sentence, 
 
 Wine lays bare the heart of man. 
 And so in the contests of Bacchus the prize of victory is a 
 tripod : and we have a proverb of those who speak truth, 
 that " they are speaking from the tripod ; " in which, the 
 tripod m§ant is the cup of Bacchus. For there were among 
 the ancients two kinds of tripods, each of which, as it hap- 
 pened, bore the name of Xe/fys, or bowl; one, which was used 
 to be put on the fire^ being a sort of kettle for bathing, as 
 yEschylus says — 
 
 They pour'd the water in a three-legg'd bowl, 
 
 Which always has its place upon the fire : 
 
 and the other is what is also called Kparqp, a goblet. Homer 
 
 And seven fireless tripods. 
 And in these last they mixed wine ; and it is this last tripod 
 that is the tripod of truth ; and it is considered appropriate 
 to Apollo, because of the truth of his prophetic art ; and to 
 Bacchus, because of the truth which people speak when 
 drunk. And Semus the Delian says — " A brazen tripod, not 
 the Pythian one, but that which they now call a bowl. And 
 of these bowls some were never put on the fire, and men 
 mixed their wine in them; and the others held water for 
 baths, and in them they warmed the water, putting them on 
 the fire; and of these some had ears, and having their 
 bottom supported by three feet they were called tripods."" 
 Ephippus says somewhere or other — 
 
 A . That load of wine makes you a chatterer. 
 
 B. That 's why they say that drunken men speak truth. 
 And Antiphanes writes — 
 
 There are only two secrets a man cannot keep, 
 One when he 's in love, t' other when he 's drunk deep : 
 For these facts are so proved by his tongue or his eyes, 
 That we see it more plainly the more he denies. 
 7. And Philochorus relates that Amphictyon, the king of 
 the Athenians, having learnt of Bacchus the art of mixing wine, 
 1 We find something like this in Theoc. xxix. 1. 
 
 OTcor, S> <f>lAe ita!, Xeyerai kou akdOea. - 
 
C. 8.] THE EVILS OF DRUNKENNESS. 63 
 
 was the first man -who ever did mix it : and that it is owing 
 to him that men who have been drinking on his system can 
 walk straight afterwards, when before they used to blunder 
 about after drinking sheer wine : and on this account he 
 erected an altar to the Straight Bacchus in the temple of the 
 Seasons ; for they are the Nymphs who cherish the fruit Oi 
 the vine. And near it he built also an altar to the Nymphs, 
 as a memorial to all who use mixed drink ; for the Nymphs 
 are said to have been the nurses of Bacchus. And he made 
 a law to bring an unmixed wine after meals only just enough 
 to taste, as a token of the power of the Good Deity. But the 
 rest of the wine J was put^on the table ready mixed, in what- 
 ever quantity any one chose. And then he enjoined the 
 guests to invoke in addition the name of Jupiter the Saviour, 
 for the sake of instructing and reminding the drinkers that 
 by drinking in that fashion they would be preserved from 
 injury. But Plato, in his second book of the Laws, says that 
 the use of wine is to be encouraged for the sake of health. 
 But on account of the look which habitual drunkards get, 
 they liken Bacchus to a bull; and to a leopard, because he 
 excites drunkards to acts of violence. And Alcseus says — 
 
 Wine sometimes than honey sweeter, 
 Sometimes more than nettles bitter. 
 
 Some men, too, are apt to get in a rage when drunk ; and they 
 are like a bull. Euripides says — 
 
 Fierce bulls, their passion with their horns displaying. 
 And some men, from their quarrelsome disposition when 
 drunk, are like wild beasts, on which account it is that 
 Bacchus is likened to a leopard. 
 
 8. Well was it then that Ariston the Chian said that that 
 was the most agreeable drink which partook at the same time 
 of both sweetness and fragrance ; for which reason some people 
 prepare what is called nectar about the Olympus which is in 
 Lydia, mixing wine and honeycombs and the most fragrant 
 flowers together. Though I am aware indeed that Anaxan- 
 drides says that nectar is not the drink, but the meat of 
 the gods : — 
 
 Nectar I eat, and well do gnaw it ; 
 
 Ambrosia drink, (you never saw it) ; 
 
 I act as cupbearer to Jove, 
 
 And chat to Juno — not of love ; 
 
64 THE D.EIPNOSOPHISTS. [EPIT. B. II. 
 
 And oftentimes I sit by Venus, 
 
 With marplot none to come between us. 
 
 And Alcman says — 
 
 Nectar they eat at will. 
 And Sappho says — 
 
 The goblets rich were with ambrosia crown'd, 
 Which Hermes bore to all the gods around. 
 But Homer was acquainted with nectar as the drink of the 
 gods. And Ibycus says that ambrosia is nine times as sweet 
 as honey; stating expressly that honey has just one-ninth 
 part of the power of ambrosia as far as sweetness goes. 
 9. One fond of wine must be an honest man ; 
 For Bacchus, for his double mother famed, 
 Loves not bad men, nor uninstructed clowns, 
 says Alexis. He adds, moreover, that wine makes all men 
 who drink much of it fond of talking. And the author of 
 the Epigram on Cratinus says — 
 
 If with water you fill up your glasses, 
 
 Ton '11 never write anything wise 
 But wine is the horse of Parnassus, 
 That carries a bard to the skies. 
 And this was Cratinus's thought, 
 
 Who was ne'er with one bottle content, 
 But stuck to his cups as he ought, 
 
 And to Bacchus his heart and voice lent. 
 His house all with garlands did shine, 
 
 And with ivy he circled his brow, 
 To show he nought worshipp'd but wine, 
 As, if he still lived, he 'd do now. 
 
 Polemo says that in Munychia a hero is honoured of the 
 name of Acratopotes : l and that among the Spartans statues 
 of the heroes Matton and Ceraon were erected by some cooks 
 in the hall of the Phiditia. 2 And in Achaia a hero is honoured 
 called Deipneus, having his name from Sctirvov, a supper. But 
 from a dry meal there arise no jokes, nor extempore poems, 
 though, on the other hand, such an one does not cause any 
 boasting or insolence of mind; so that it is well said — 
 
 Where are the empty boasts which Lemnos heard 
 When season'd dishes press'd the ample board, 
 When the rich goblets overflow'd with wine % 
 
 1 \tMpaToit6rr\s, drinker of unmixed wine. 
 
 2 *eiBiVia was the Spartan name for the cvaaWw.. Vide Smith, 
 Diet. Ant. p. 928. b. 
 
C. 11.] PRAISES OP WINE. 65 
 
 though Aristarchus the grammarian put a mark against the 
 line which represents the Greeks as getting insolent through 
 much eating. For he said that it was not every sort of cheer- 
 fulness and satiety which engendered boasting and jesting 
 and ridiculous actions; but that these things proceeded only 
 from such revelling as made men beside themselves, and in- 
 clined them to falsehood, — from drunkenness, in fact. 
 
 10. On which account Bacchylides says : — 
 
 Sweet force, from wine proceeding, 
 
 Now warms my soul with love, 
 And oil my spirit leading, 
 
 With hopes my heart does move. 
 It drives dull care away, 
 
 And laughs at walls and towers ; 
 And bids us think and say, 
 
 That all the world is ours. 
 The man who drinks plenty of wine, 
 
 Will never for wealth be wishing ; 
 For his cellar 's a ceaseless mine. 
 
 And an undisturb'd heart he is rich in. 
 
 And Sophocles says — 
 
 Drinking is a cure for wee. 
 And other poets call wine — 
 
 Fruit of the field, which makes the heart to leap. 
 
 And the king of all poets introduces Ulysses saying — 
 
 Let generous food supplies of strength produce, 
 
 Let rising spirits flow from sprightly juice, 
 
 Let their warm heads with scenes of battle glow,' 
 
 and so on. 
 
 11. It is in consequence of wine that both comedy and 
 tragedy were discovered in Icarhim, a village of Attica ; and 
 it was at the time of the grape harvest that these inventions 
 were first introduced, from which comedy was at first called 
 TpvywSia. 
 
 Euripides, in the Bacchse, says that Bacchus 
 
 Gave men the wine which every grief dispels ; 
 Where wine is not, there Tenus never dwells, 
 Nor any other thing which men hold dear. 
 
 And Astydamas says that Bacchus 
 
 Gave men the vine which cures all mortal grief. 
 Parent of genial wine. 
 
 " For," says Antiphanes, " a man who continually fills 
 1 Iliad, xvii. 180. 
 VOL. I. — ATH. P 
 
66' THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 himself with "wine becomes indifferent and careless ; but he 
 who drinks but little is very meditative." And Alexis says — 
 I'm not beside myself with drink ; nor have I so much taken 
 As not to be quite understood by those to whom I'm speaking. 
 But Seleucus says that it was not an ancient custom to in-: 
 dulge in wine or any other luxury to excess, except, indeed, 
 on the oqcasion of some sacred festival; which is the origin 
 of the names Ooivai, and OaXuu, and i±i6at. — ®oivac meaning 
 that men thought it right Sta Oeovs olvovaOai, to drink wine 
 on account of the godsj Qahuu. meaning that x°-P lv ^ € ^ v 
 r/Xl^ovTo, they assembled and met together in honour of the 
 gods. And this comes to the same as the Homeric expression 
 Soura Odkaav. And Aristotle says that the word /neOvav is 
 derived from the fact that men used wine /nera to Oveiv, after 
 sacrificing. 
 
 12. Euripides says that it is possible that 
 
 Those who with humble gifts approach the gods, 
 
 May often holier be, than those who load 
 
 The groaning altars with whole hecatombs ; 
 and the word reXos, which he employs in the first line, means 
 " sacrifice." And Homer uses tie same word when he says — 
 
 God holds no sacrifice in more esteem, 
 
 Than hearts where pious joy and pleasure beam. 1 
 And we call those festivals which are of greater magnitude 
 and which are celebrated with certain mysterious traditions, 
 t£A.€tch, on account of the expense which is lavished on them. 
 For the word reXem means to spend. And men who spend 
 a great deal are called TroXvreXeXs, and those who spend but • 
 little are called tuTeXets. Alexis says — 
 
 Those who with fair prosperity are bless'd, 
 
 Should always keep themselves before the world ; 
 
 Glad to display the bounty of the gods. 
 
 For they, the givers of all good, deserve 
 
 A holy gratitude ; and they will have it. 
 
 ; But if, when they their gifts have shower'd, they see 
 
 1 The objects of their bounty live like churls, 
 
 Useless to all around them ; who can wonder 
 
 If they recall -what seems so ill bestow'd f 
 
 13. A man is not fond of wine who has been used from •• 
 his earliest years to drink water. But — 
 
 'Tis sweet, at a banquet or festival meeting, 
 To chat o'er one's wine, when the guests have done eating, 
 says Hesiod in his Melampodia. 
 
 '. Odyss. ix. 6. 
 
C. 14.] WATEfi. • 67'; 
 
 It has not occurred to any one of you to say a word about 
 water, though wine is made of it, and though Pindar, the 
 most grandiloquent of poets, has said that "water is the best of 
 all things." And Homer, too, the most divine of all poets, 
 recognised it as a most nutritious thing, when he spoke of a 
 grove of poplars nourished by the water. He also praises its 
 transparent nature — 
 
 Four fountains flow'd with clearest water white ;' 
 and the water which is of a lighter nature, and of greater 
 value, he calls " lovely : " at all events he calls the Titaresius 
 lovely which falls into the Peneus. And he mentions also 
 some water as especially good for washing ; and Praxagoras of 
 Cos, following his example,^ speaks of a water as beauteous — 
 
 Beauteous it flows, to wash all dirt away. 
 And he distinguishes also between sweet water and brackish 
 (irXaTus) water ; though when he calls the Hellespont stAcm-iis, 
 he uses the word in the sense of broad. But with respect to 1 
 sweet water, he says — 
 
 Near the sweet waters then our ships we stay'd. 2 
 14. He was acquainted too with the effect which warm water 
 has on wounds : at all events he describes Eurypylus's wounds 
 as being washed with it; and yet, if the object was to stop the 
 haemorrhage, cold water would have been useful, since that 
 contracts and closes up wounds; but with the view of relieving 
 the pain, he bathes these with warm water, which has a sooth- 
 ing effect. And in Homer the word Xuxpos is used for what we 
 call 0epfibs, warm. And he shows that plainly enough in what 
 he says about the fountains of the Scamander, saying — 
 
 Next by Scamander's double source they bound, 
 Where two famed fountains burst the parted ground ; 
 This warm, through scorching clefts is seen to rise, 
 With exhalations steaming to the skies. 3 
 
 Can we call that only warm from which a steam of fire, and 
 a fiery smoke arises ? But of the other source he says — 
 That, the green banks in summer's heat o'erflows, 
 Like crystal clear, and cold as winter's snows. 
 
 And he often speaks of men newly wounded being bathed in 
 warm water. In the case of Agamemnon he says — 
 With his warm blood still welling from the wound.* 
 
 1 Odyss. v. 70. 2 lb. xii. 360. 3 Iliad, xxii. 149. * lb. xi. 266." 
 
 p 2 
 
68 THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 And in the case of a stag fleeing after it had been wounded, 
 he says, in a sort of paraphrase — 
 
 While his warm blood and mighty limbs were strong. 1 
 The Athenians call xAupoV, which is properly lukewarm, 
 juci-aicepa?, as Eratosthenes uses the word, saying, ""Watery by 
 nature, and lukewarm, /ieraKepas." 
 
 15. And of other waters, those which come from rocks he 
 calls " dark," as being quite useless ; and he prefers to all others 
 the waters of springs, and those which rise to the surface from 
 a great depth, and through rich soil. As also Hesiod says— 
 
 A ceaseless spring of clear untroubled flow. 
 And Pindar says — 
 
 Ambrosial water, like fresh honey sweet, 
 Which from Tilphossa's lovely fountains flows ; 
 
 (Tilphossa is a fountain in Boaotia ;) and Aristophanes 
 says that Tiresias died from drinking of it, as at his advanced 
 age he was unable to bear its extreme cold. And Theophrastus, 
 in his book on Waters, says that the water of the Nile is the 
 most productive and the sweetest of all waters, and that it is 
 also very relaxing to the bowels of those who drink it, as it 
 has in it a mixture of nitre. And again, in his book on 
 Plants, he says that there is in some places water which has 
 a procreative tendency ; as for instance at Thespiae : and at 
 Pyrrha there is a water which causes barrenness. But it 
 happened once when there was a drought in the district 
 around the Nile, that the water of that river became unwhole- 
 some, and many of the Egyptians died. Theophrastus states, 
 moreover, that not only do bitter waters sometimes change 
 their nature, but that salt water does so too, and sometimes 
 whole rivers do so ; as in the case of the fountain in Cithaeron, 
 near which there is a temple of Jupiter; and of that in 
 Cairo, near which there is a temple of Neptune: and the 
 reason is, that many thunderbolts fall in those countries. 
 
 16. But there are some waters which have a good deal of 
 body in them, and are of considerable weight; as that in 
 Trcezen, — for that gives the mouths of those who taste it a 
 feeling of fulness. And the waters near the mines in Pangaeum, 
 in winter, weigh ninety-six drachms to half a pint, but in 
 summer they only weigh forty-six. For the cold contracts and 
 condenses it; on which account that which is used in hour- 
 
 1 Iliad, xi. 477. 
 
C. 17.] WATER. 69 
 
 glasses does not make the hours in winter the same as those 
 in summer, but longer ; for the flow is slower on account of 
 the increased density of the water. And he says that the 
 same is the case in Egypt, though the air there is softer. 
 Brackish water is more earthy, and requires more working ; as 
 also does sea-water, the nature of which is warmer, and which 
 is not exposed to the same changes as river-water. And there 
 is one salt spring which is of invincible hardness, — I mean 
 that of Arethusa. But as a general rule heavy waters are 
 worse, and so are hard and cold waters, for the same reason; 
 for they are not so easily prepared for use, some because they 
 are very earthy, and some from the excess of cold. But those 
 waters which are quickly warmed are light and wholesome. 
 And in Crannon there is a spring of a gentle warmth, which 
 keeps wine which is mixed with it of the same temperature for 
 two or three days. But flowing waters, and waters from 
 aqueducts, are, as a general rule, better than stagnant ones, 
 being softer because of the collisions to which they are sub- 
 jected; and on this account water derived from snow appears 
 to be good, because its more drinkable qualities are brought 
 to the surface, and are exposed to the influence of the air ; 
 and for the same reason they think it better than rain-water : 
 and on the same ground, too, they prefer water from ice, because 
 it is lighter ; and the proof is, that ice is itself lighter than the 
 rest of the water. But very cold water is hard, as being earthy ; 
 but that with much body in it, when it is warmed, is suscep- 
 tible of greater heat, and when it is cold, descends to a more 
 intense cold. And for the same reason water on the mountains 
 is better to drink than water in the plains ; for there is in 
 such less admixture of earthy matter. And it is from the 
 earthy particles present that waters vary in colour: at all 
 events, the water of the lake at Babylon is red for some days 
 after it is drawn ; and that of the Borysthenes is for some 
 time of a violet or dark colour, although it is unusually thin 
 in quality ; and a proof of this is, that at the point where it 
 meets the Hypanis its waters flow above those of the latter 
 while the north winds prevail. 
 
 17. And in many places there are fountains, some of which 
 are good for drinking, and have a vinous flavour; as for in- 
 stnce, one in Paphlagonia, which they say the natives come to 
 for the express purpose of drinking. Some, again, are salt, with 
 
70 THE DBIPNOSOPHISTS. [bPIT. B. if. 
 
 a rather bitter flavour ; as some among the Sicani in Sicily. 
 ' And in the Carthaginian dominions there is a fountain on 
 which there is something whioh floats resembling oil, but 
 darker in colour, which they skim off and make into balls, 
 .and use for their sheep and cattle ; and in other districts, too, 
 there are fountains of a greasy nature, — like the one in 
 Asia concerning which Alexander wrote a letter, saying that 
 he had found a fountain of oil. And of waters which are 
 warm by nature some are sweet, as that at ^Egse in Cilicia, 
 and that at Pagasse, and that at Larissa in the Troas, and that 
 near Magnesia, and that in Melos, and that in Lipara, and 
 that in Prusa,-^-the Prusa, I mean, near Mount Olympus in 
 Mysia, — which is called the Eoyal fountain. But that in Asia 
 near Tralles, and those near the river Characometes, and near 
 the city of Mysia, are so oily that those who bathe in them 
 have no need of oil. And there is a similar fountain in the 
 village of Dascylum. There is also one at Carura of an exceed- 
 ing dryness and heat : and there is another near Menoscome, 
 which is a village in Phrygia, of a rougher and a more nitrous 
 quality \ as there is too in a village in Phrygia, called The 
 Lion's Village. And there is a spring near Dorylseum, which 
 is very delicious to drink; but those which are at Baise or 
 Baium, a harbour in Italy, are utterly undrinkable. 
 
 18. I myself weighed the water which comes from the foun- 
 tain called Pirene in Corinth, and found it lighter than any 
 other water in Greece. For I did not believe Antiphanes the 
 comic writer, who says that in many respects Attica is superior 
 to all other districts, and also that it has the best water of any; 
 for he says: — 
 
 A. Have you remark'd, my friend, 
 That none can with this favour'd land contend 
 ' In honey, loaves, and figs ? 
 
 B. Aye, figs indeed ! 
 A. In myrtles, perfumes, wools, in choicest breed 
 Of cattle, and in cheese ; and on what ground 
 Can fountains like the Attic springs be found % 
 
 Eubulus, the Writer of comedies, somewhere or other says 
 that Chseremon the tragedian called water the body of the 
 river : — 
 
 But when we pass'd the folds, and cross'd the water, 
 
 The river's lucid body, all our troops 
 
 In the pure crystal bathed their weary limbs, 
 
e. 20.] watee. 71 
 
 There is a fountain in Tenos the water of -which cannot be 
 mixed with wine. And Herodotus, in his fourth book, says 
 that the Hypanis, at a distance of five days' journey from 
 its head, is thin and sweet to the taste; but that four 
 days' journey further on it becomes bitter, because some 
 bitter spring falls into it. And Theopompus says that near the 
 river Erigone all the water is sour ; and that those who drink 
 of it become intoxicated, just like men who have drunk wine. 
 
 19. But Aristobulus of Cassandra says that there is a foun- 
 tain in Miletus called the Achillean, the stream of which is 
 very sweet, while the sediment is brackish : this is the water 
 in which the Milesians say that their hero bathed when he 
 had slain Trambelus the king of the Leleges. And they say, 
 too, that the water in Cappadocia never becomes putrid, but 
 there is a great deal in that district, of an admirable quality, 
 though it has no outlet unless it flows underground. And 
 Ptolemy the king, in the Seventh Book of his Commentaries, 
 says that as you go to Corinth through the district called 
 Contoporia, when you have got to the top of the mountain 
 there is a fountain whose waters are colder than snow, so that 
 many people are afraid to drink of it lest they should be 
 frozen ; but he says that he drank of it himself. And Phy- 
 larchus states that at Cleitor there is a spring which gives 
 those who drink of it a distaste for the smell of wine. And 
 Clearchus tells us that water is called white, like milk; and 
 that wine is called red, like nectar; and that honey and oil are 
 called yellow, and that the juice which is extracted from the 
 myrtle-berry is black. Eubulus says that " water makes those 
 who drink nothing else very ingenious, 
 
 But wine obscures and clouds the mind ■'' 
 and Philetas borrows not only the thought, but the lines. 
 
 20. Athenseus then, having delivered this lecture on water, 
 like a rhetorician, stopped awhile, and then began again. 
 
 Amphis, the comic writer, says somewhere or other — 
 There is, I take it, often sense in wine, . 
 
 And those are stupid who on water dine. <- 
 
 And Antiphanes says — 
 
 Take the hair, it well is written, 
 Of the dog by whom you're bitten. 
 Work off one wine by his brother, 
 And one labour with another ; 
 
72 THE DEIPNOSOPHISTS. [ePIT. B. II. 
 
 Horns with horns, and noise wilh noise. 
 One crier with his fellow's voice ; 
 Insult with insult, war with war, 
 Faction with faction, care with care ; 
 Cook with cook, and strife with strife, 
 Business with business, wife with wife. 
 
 The ancients applied the word aKparov even to unmixed 
 water. Sophron says — 
 
 Pour unmix'd water (fltiap ixpatov) in the cup. 
 
 21. Phylarchus says that Theodoras the Larisssean was a 
 water-drinker; the man, I mean, who was always so hostile to 
 king Antigonus. He asserts also that all the Spaniards drink 
 water, though they are the richest of all men, for they have 
 the greatest abundance of gold and silver in their country. 
 And he says, too, that they eat only once a day, out of 
 stinginess, though they wear most expensive clothes. And 
 Aristotle or Theophrastus speaks of a man named Philinus 
 as never having taken any drink or solid food whatever, 
 except milk alone, during the whole of his life. And Pyther- 
 mus, in his account of the tyrants of Piraeus, mentions 
 Glaucon as having been a water-drinker. And Hegesander 
 the Delphian says that Anchimolus and Moschus, sophists 
 who lived in Elis, were water-drinkers all their lives; and 
 thatthey ate nothing but figs, and for all that, were quite as 
 healthy and vigorous as any one else; but that their per- 
 spiration had such an offensive smell, that every one avoided 
 them at the baths. And Matris the Athenian, as long as he 
 lived, ate nothing except a few myrtle-berries each day, and 
 abstained from wine and every other kind of drink except 
 water. Lamprus, too, the musician, was a water-drinker, 
 concerning whom Phrynichus says, "that the gulls lamented, 
 when Lamprus died among them, being a man who was a 
 water-drinker, a subtle hypersophist, a dry skeleton of the 
 Muses, an ague to nightingales, a hymn to hell." And Machon 
 the comic poet mentions Moschion as a water-drinker. 
 
 22. But Aristotle, in his book on Drunkenness, says, that 
 some men who have been fond of salt meat have yet not had 
 their thirst stimulated by it; of whom Archonides the Argive 
 was one. And Mago the Carthaginian passed three times 
 through the African desert eating dry meal and never 
 drinking. And Polemo the Academic philosopher, from the 
 
C. 23.] WATER. 73 
 
 time that he was thirty years of age to the day of his death, 
 never drank anything but water, as is related by Antigonus 
 the Carystian. And Demetrius the Scepsian says that Diocles 
 of Peparethus drank cold water to the day of his death. 
 And Demosthenes the orator, who may well be admitted as a 
 witness in his own case, says that he drank nothing but 
 water for a considerable length of time. And Pytheas says, 
 " But you see the demagogues of the present day, Demos- 
 thenes and Demades, how very differently they live. For the 
 one is a water-drinker, and devotes his nights to contempla- 
 tion, as they say ; and the other is a debauchee, and is drunk 
 every day, and comes like a great potbellied fellow, as he is, 
 into our assemblies." And Euphorion the Chalcidean writes 
 in this way : — " Lasyrtas the Lasionian never required drink 
 as other men do, and still it did not make him different from 
 other men. And many men, out of curiosity, were careful 
 to watch him, but they desisted before they ascertained what 
 was the truth. For they continued watching him for thirty 
 days together in the summer season, and they saw that he 
 never abstained from salt meat, and yet that, though drinking 
 nothing, he seemed to have no complaint in his bladder. 
 And so they believed that he spoke the truth. And he did, 
 indeed, sometimes take drink, but still he did not require it. 
 
 A change of meat is often good, 
 And men, when tired of common food, 
 Redoubled pleasure often feel, 
 When sitting at a novel meal. 
 
 23. The king of Persia, as Herodotus relates in his first 
 book, drank no water, except what came from the river 
 Choaspes, which flows by Susa. And when he was on a 
 journey, he had numbers of four-wheeled waggons drawn by 
 mules following him, laden with silver vessels containing 
 this water, which was boiled to make it keep. And Ctesias 
 the Cnidian explains also in what manner this water was 
 boiled, and how it was put into the vessels and brought to 
 the king, saying that it was the lightest and sweetest of all 
 waters. And the second king of Egypt, he who was sur- 
 named Philadelphus, having given his daughter Berenice in 
 marriage to Antiochus the king of Syria, took the trouble to 
 send her water from the river Nile, in order that his child 
 mitfht drink of no other river, as Polybius relates. And 
 
:7jt THE DEIPNOSOPHISTS. [ePIT. B. n. 
 
 Heliodorus tells us, that Antiochus Epiphanes, -whom Polyhius 
 calls Epimanes, 1 on account of his actions, mixed the fountain 
 at Antioch with wine ; a thing which Theopompus relates to 
 have been also done by the Phrygian Midas, when he wished. 
 to make Silenus drunk in order to catch him. And that 
 fountain is, as Bion relates, between the Msedi and the 
 Pseonians, and is called Inna. But Staphylus, says, that 
 Melampus was the first who invented the idea of mixing 
 wine with water. And Plistonicus says that water is more 
 digestible than wine. 
 
 24. Now men who drink hard before eating, are usually 
 not very comfortable in their digestion, which are apt to get 
 out of order by such a system, and what they eat often turns 
 sour on the stomach. So that a man who has a regard for 
 his health, ought to take regular exercise, for the sake of 
 promoting frequent perspiration; and he ought also to use the 
 bath regularly for the sake of moistening and relaxing his 
 body. And besides this, and before he bathes, he should drink 
 water, as being an excellent thing, — drinking warm water 
 usually in winter and spring, and cold water in summer, in 
 order not to weaken the stomach. But he should only drink 
 in moderation before the bath or the gymnasium, for the sake 
 of diffusing what he drinks throughout his system beforehand, 
 and in order to prevent the unmixed strength of wine from 
 having too much effect on his extremities. And if any one 
 thinks it too much trouble to live on this system, let him 
 take sweet wine, either mixed with water or warmed, espe- 
 cially that which is called irporptmos, the sweet Lesbian wine, 
 as being very good for the stomach. 
 
 Now sweet wines do not make the head heavy, as Hippo- 
 crates says in his book on Diet, which some entitle, " The 
 Book on Sharp Pains ;" others, "The Book on Barleywater;" 
 and others, " The Book against the Cnidian Theories." His 
 words are : "Sweet wine is less calculated to make the head 
 heavy, and it takes less hold of the mind, and passes through 
 the bowels easier than other wine." But Posidonius says, 
 that it is not a good thing to pledge one's friends as the 
 Carmani do; for they, when at their banquets they wish to 
 .testify their friendship for each other, cut the veins on their 
 faces, and mingle the blood which flows down with the liquor, 
 1 'Ewtipainis, illustrious. 'Emuayrjs, mad. 
 
C. 25.] DIFFERENT KINDS OF WATER. 75 
 
 and then drink it; thinking it the very extremest proof of 
 friendship to taste one another's blood. And after pledging 
 one another in this manner, they anoint their heads -with 
 ointment, especially with that distilled from roses, and if they 
 cannot get that, with that distilled from apples, in order to 
 ward off the effects of the drink, and in order also to avoid 
 being injured by the evaporation of the wine; and if they 
 cannot get ointment of apples, they then use that extracted 
 from the iris or from spikenard, so that Alexis very neatly 
 says — , 
 
 His nose he anoints, and thinks it plain 
 
 'Tis good for health with scents to feed the brain 
 
 25. But one ought to avoid thick perfumes, and to drink 
 water which is thin and transparent, and which in respect 
 of weight is light, and which has no earthy particles in it. 
 And that water is best which is of a moderate heat or 
 coldness, and which, when poured into a brazen or silver 
 vessel, does not produce a blackish sediment. Hippocrates 
 says, "Water which is easily warmed or easily chilled is 
 always lighter." But that water is bad which takes a long 
 time to boil vegetables ; and so too is water full of nitre, or 
 brackish. And in his book upon Waters, Hippocrates calls 
 good water drinkable ; but stagnant water he calls bad, such 
 as that from ponds or marshes. And most spring-water is 
 rather hard. But Erasistratus says that some people test 
 water by weight, and that is a most stupid proceeding. "For 
 just look," says he, "if men compare the water from the 
 fountain Amphiaraus with that from the Eretrian spring, 
 though one of them is good and the other bad, there is 
 absolutely no difference in their respective weights." And 
 Hippocrates, in his book on Places, says that those waters are 
 the best which flow from high ground, and from dry hills, 
 " for they are white, and sweet, and are able to bear very 
 little wine, and are warm in winter and cold in summer." 
 And he praises those most, the springs of which break 
 towards the east, and especially towards the north-east, for 
 they must inevitably be clear, and fragrant, and light. Diocles 
 says that water is good for the digestion, and not apt to .cause 
 flatulency, that it is moderately cooling, and good for the eyes, 
 and that it has no tendency to make the head feel heavy, and 
 that it adds vigour to the mind and body. And Praxagoras 
 
76 THE DEIPN080PHISTS. [EPIT. B. II. 
 
 says the same ; and he also praises rain-water. But Euenor 
 praises water from cisterns, and says that the best is that 
 from the cistern of Amphiaraus, when compared with that 
 from the fountain in Eretria. 
 
 26. But that water is undeniably nutritious is plain from 
 the fact that some animals are nourished by it alone, as for 
 instance, grasshoppers. And there are many other liquids 
 which are nutritious, such as milk, barleywater, and wine. 
 At all events, animals at the breast are nourished by milk; 
 andthere are many nations who drink nothing but milk. 
 And it is said that Democritus, the philosopher of Abdera, 
 after he had determined to rid himself of life on account of 
 his extreme old age, and when he had begun to diminish his 
 food day by day, when the day of the Thesmophorian festival 
 came round, and the women of his household besought him 
 not to die during the festival, in order that they might not 
 be debarred from their share in the festivities, was persuaded, 
 and ordered a vessel full of honey to be set near him : and 
 in this way he lived many days with no other support than 
 honey ; and then some days after, when the honey had been 
 taken away, he died. But Democritus had always been 
 fond of honey ; and he once answered a man, who asked him 
 how he could live in the enjoyment of the best health, that 
 he might do so if he constantly moistened his inward parts 
 with honey, and his outward man with oil. And bread and 
 honey was the chief food of the Pythagoreans, according to 
 the statement of Aristoxenus, who says that those who eat 
 this for breakfast were free from disease all their lives. And 
 Lycus says that the Cyrneans (and they are a people who 
 live near Sardinia) are very long-lived, because they are con- 
 tinually eating honey; and it is produced in great quantities 
 among them. 
 
 27. When he says, men have adjourned the investigation 
 into all such matters, he uses the word dvaTiflc/tfl' * instead 
 of ai'a^SaXXo'fieJ'os. 
 
 The word aborts is used in the same sense as vrjoms, i.e. 
 fasting (just as we find ora^us and ooraxvs) by Cratinus, 
 when he says — 
 
 For you are not the first who's come to supper 
 After a lengthen'd fast, 
 
 And the word o£u7reivos is used by Diphilus for hungry — . 
 
C. 28.] SWEETMEATS. 77 
 
 I'm glad when those who set them up as wise, 
 Are naked seen and hungry. 
 
 And Antiphanes says — 
 
 A. At all events he's one complaint, 
 For he is hungry ever. 
 
 B. The keen Thessalian race you paint, 
 Who can be sated never. 
 
 And Eubulus says — 
 
 Then Zethus was advised to seek the plain, 
 The holy plain of Thebes ; for there men sell 
 The cheapest loaves and cakes. 
 Again advice came to the great Amphion, 
 The sweet musician, pointing out to him 
 The famous Athens for his resting-place. 
 Whose sons at hunger ne'er repine, but feed 
 On air and sweetest hopes. 
 
 28. The word /xovoo-itGv, eating once a day, occurs too in 
 Alexis — 
 
 When you meet with a man who takes only one meal, 
 Or a poet who music pretends not to feel ; 
 The man half his life, the bard half his art, loses ; 
 And sound reason to call either living refuses. 
 
 And Plato says, "he" not only was not content with one meal 
 a-day, but sometimes he even dined twice the same day." ' 
 
 We know that men used to call sweetmeats vioyaXeifjuna. 
 Araros says in the Campylion — 
 
 These vuyaKeipaTa are very nice. 
 And Alexis says — 
 
 In Thasian feasts his friends he meets, 
 And vayahi^ei, sweetmeats eats. 
 
 And Antiphanes, in the Busiris, says — 
 
 * Grapes, and pomegranates, and palms, 
 And other viyaha. 
 
 Philonides used the word o>o'o-itos for fasting; and Croby- 
 lus has the word avroaiTOs, writing irapacrirov, auroo-iToi'. 
 
 Eupolis, too, used drapicrnpros for without breakfast; Crates 
 has the word dray/coo-i-ros, eating by force, and Nicostratus uses 
 dvayKoaiTea), 
 
 There is a youth most delicately curl'd. 
 Whom I do feed by force beneath the earth. 
 
 And Alexis has the word dparrodeiTvov, breakfast-dinner — 
 By whom the breakfast-dinner is prepared. 
 
78 THE DBIPNOSOPHISTS. [EPIT. B. II. 
 
 29. After this we rose up and sat down again as each of 
 us pleased, not waiting for a nomenclator to arrange us in 
 order. 
 
 Now that rooms were fitted up with couches for three, and 
 with couches for four, and for seven, and for nine, and for 
 other successive numbers, in the time of the ancients, we 
 may prove from Antiphanes, who says — 
 
 I bring you, since you are but three, 
 To a room with, equal couches. 
 
 And Phrynichus says — 
 
 One room had seven couches fine, 
 While another boasted nine. 
 
 And Eubulus says — 
 
 A. Place now a couch for seven. 
 
 B. Here it \s. 
 A. And five Sicilian couches. 
 
 B. Well, what next 
 A. And five Sicilian pillows. 
 
 And Amphis says — 
 
 Will you not place a couch for three t 
 
 Anaxandrides — 
 
 A couch was spread, 
 And songs to please the aged man. 
 Open the supper rooms, and sweep the house, 
 And spread the couches fair, and light the fire ; 
 Bring forth the cups, and fill with generous wine. 
 
 30 And Plato the philosopher, "Men now dis- 
 tinguish the couches and coverings with reference to what is 
 put round the couch and what is put under it." And his name- 
 sake, the comic poet; says — 
 
 There the well-dress'd guests recline 
 On couches rich with ivory feet ; 
 And on their purple cushions dine, 
 Which rich Sardinian carpets meet. 
 
 For the art of weaving embroidered cloths was in great 
 perfection in his time, Acesas and Helicon, natives of Cyprus, 
 being exceedingly eminent for their skill in it; and they were 
 weavers of very high reputation. And Helicon was the son 
 of Acesas, as Hieronymus reports : and so at Pytho there is 
 an inscription on some work — ^ 
 
C. 31.] COUCHES AND COVERLETS. 79 
 
 Pair VenuB's isle did bring forth Helicon, 
 
 Whose wondrous work you now do gaze upon ; 
 
 And fair Minerva's teaching bade his name 
 
 And wondrous skill survive in deathless fame. 
 And Pathymias the Egyptian was a man of similar renown. 
 Ephippus says — 
 
 Place me where rose-strewn couches fill the room, 
 
 That I may steep myself in rich perfume. 
 Aristophanes says — 
 
 Oh you who press your mistress to your arms, 
 
 All night upon sweet-scented couches lying. 
 
 Sophron too speaks of coverlets embroidered with figures of 
 birds as of great value. And Homer, the most admirable of 
 all poets, calls those cloths which are spread below Xira, that 
 is to say, white, neither dyed nor embroidered But the 
 coverlets which are laid above he calls "beautiful purple 
 cloths." 
 
 31. The Persians, according to the account of Heraclides, 
 are the people who first introduced the system of having 
 particular servants to prepare the couches, in order that they 
 might always be elegantly arranged and well made. And on 
 this account Artaxerxes, having a high esteem for Timagoras 
 the Cretan, or, as Phanias the Peripatetic says, for Entimus 
 the Gortinian, who went up to the king in rivalry of Themis- 
 tocles, gave him a tent of extraordinary size and beauty, and 
 a couch with silver feet ; and he sent him also expensive 
 coverlets, and a man to arrange them, saying that the Greeks 
 did not know how to arrange a couch. And so completely 
 had this Cretan gained the favour of the king, that he was 
 invited to a banquet of the royal family, an honour which 
 had never been paid to any Greek before, and never has been 
 since ; for it was reserved as an especial compliment for the 
 king's relations. Nor was this compliment paid to Timagoras 
 the Athenian, who submitted to offer adoration to the king, 
 and who was held in the highest honour by him, though 
 some of the things which were set before the king were sent 
 to him from the royal table. The king of Persia, too, once 
 took a chaplet from off his head and dipped it in perfume, 
 and sent it to Antalcidas the Lacedaemonian. But he did this 
 too, and many similar things, to Entimus ; also, and in addi- 
 tion to everything else, he invited him to a banquet ■ of the 
 royal family. And the Persians were very indignant at this, 
 
80 THE DEIPNOSOPHISTS. [ePIT. B. II. 
 
 thinking that it was making such an honour too common, 
 and also because they thought they were on the eve of 
 another expedition against Greece. He sent him also a 
 couch with silver feet, and cushions for it, and a flowered tent 
 surmounted with a canopy, and a silver chair, and a gilt 
 parasol, and some golden vessels inlaid with precious stones, 
 and a hundred large vessels of silver, and silver bowls, and a 
 hundred girls, and a hundred boys, and six thousand pieces 
 of gold, besides what was allowed him for his daily expenses. 
 
 32. There were tables with ivory feet, the top slabs of 
 which were made of maple wood. Cratinus says — 
 
 Pair girls await you, and a table 
 Of highly polish'd dappled maple. 
 
 And when one of the Cynics used the word rpurov;, meaning 
 a table, Ulpian got indignant and said, " To-day I seem to 
 have trouble coming on me arising out of my actual want of 
 business ; for what does this fellow mean by his tripod, unless 
 indeed he counts Diogenes' stick and his two feet, and so 
 makes him out to be a tripod '] At all events every one else 
 calls the thing which is set before us rpan-e^a." 
 
 Hesiod, in his poem on the marriage of Ceyx, (although 
 indeed the sons of the Grammarians deny that that poem is 
 his work, but I myself think that it is an ancient piece,) does 
 call tables t/dittoScs. And Xenophon, a most accomplished 
 writer, in the second book of the Anabasis, writes — " TpwroSes 
 were brought in for every one, to the number of about 
 twenty, loaded with ready carved meats." And he goes on, 
 " And these rpmre^au were placed for the most part where the 
 strangers sat." Antiphanes says — 
 
 The Tplnovs was removed, we wash'd our hands. 
 Eubulus says — 
 
 A . .Here are five rpiiroSes for you ; here five more. 
 
 B. Why I shall be quinquagenarian. 
 
 Epicharmus says — 
 
 A . And what is this 1 
 
 B. A rpiirous. 
 
 A. How is that? 
 Has it not four feet % 'tis a rerpairovs. 
 
 B. 1 1 may be strictly ; but its name is rparovs. 
 A. Still 1 can see four feet. 
 
 B. At all events 
 You are no (Eclipus, to be so puzzled. 
 
C. 33.] NAMES OP FRUITS. 81 
 
 And Aristophanes says — 
 
 A. Bring me one rpairefa more, 
 With three feet, not one with four. 
 
 B. Where can I a Tplirovs Tpoirefa find % 
 
 33. It was a custom at feasts, that a guest when he had 
 lain down should have a paper given to him, containing a bill 
 of fare of what there was for dinner, so that he might know 
 what the cook was going to serve up. 
 
 We find a fruit called Damascenes. Now many of the 
 ancient writers mention Damascus, a city of great reputation 
 and importance ; and as there is a great quantity of plum- 
 trees in the territory of the Damascenes, and as they are 
 cultivated there with exceeding care, the tree itself has got to 
 be called a Damascene, as being a kind of plum diiferent from 
 what is found in other countries. The fruit is more like 
 prunes. And many writers speak of them, and Hipponax 
 
 I have a garland of damascenes and mint. 
 And Alexis says — 
 
 A. And in my sleep I thought I saw a prize. 
 
 B. What was its 
 
 A. Listen. — There came up to me, 
 While still within th' arena's spacious bounds. 
 One of my rivals, bringing me a crown — 
 A ripe revolving crown of damascenes. 
 B. Oh Hercules ! and were the damascenes ripe ? 
 
 And again he says — 
 
 Did you e'er see a sausage toasted, 
 Or dish of tripe well stuff 'd and roasted 1 
 Or damascenes stew'd in rich confection % — 
 Such was that gentleman's complexion. 
 
 Nicander says — 
 
 The fruit they call a plum, the cuckoo's prize. 
 But Clearchus the Peripatetic says that the Ehodians and 
 Sicilians call plums /3pa.j3v\a, and so Theocritus the Syracusan 
 uses the word — 
 
 Heavy with plums, the branches swept the ground. 
 And again he says — 
 
 Far as the apple doth the plum surpass. 
 But the damascene is smaller in circumference than other 
 • plums, though in flavour it is very like them, except that it 
 is a little sharper. Seleucus, in his Dictionary, says that 
 vol. i. — ath. o 
 
_§2 THE DEIPNOSOPHISTS. [EPIT. B.M. 
 
 PpafivXa, rjXa, KOKKVfjLrjXa., and fidSpva are all different names 
 for the same thing ; and that plums are called ppafivKa, as 
 being good for the stomach, and popav Ik fiaXkovTa, that is, 
 assisting to remove the food ; and rj\a, which is the same 
 word as p.fj\a, meaning simply fruit, as Demetrius Ldon says 
 in his Etymology. And Theophrastus says, KokKvp.r]Xa kcu 
 ottoSios : owoStas being a kind of wild plum. And Araros 
 calls the tree which bears the fruit KOKKvpvrjXia, and the fririt 
 itself KOKKVjXtjkov. And Diphilus of Siphnos pronounces plums 
 to be juicy, digestible, and easily evacuated, but not very 
 - nutritious. 
 
 34. There is another fruit, called Cherries. — Theophrastus 
 ; says, in bis book on Plants, that the Cherry-tree is a tree of a 
 
 peculiar character, and of large size, for it grows to a height 
 of four-and-twenty Cubits, 1 and its leaf is like that of the 
 medlar, but somewhat harder and thicker, and its bark like 
 the linden ; its flower is white, like that of the pear or the 
 medlar, consisting of a number of small- petals of a waxy 
 nature ; its fruit is red, like that of the lotus in appearance, 
 and of the size of a bean ; but the kernel of the lotus is hard, 
 while that of the cherry is soft. And again he says,- " The 
 Kparaiyos, which some call Kparaiyw, has a spreading leaf like 
 a medlar, only that is larger, and wider, and longer ; and it 
 has no deep grain in it as the medlar has. The tree is neither 
 very tall nor very large ; the wood is variegated, yellow, and 
 strong : it has a smooth bark, like that of the medlar; and 
 a single root, which goes down very deep into the earth ; the 
 fruit is round, of the size of an olive ; when fully ripe it is of 
 a yellow colour, becoming gradually darker; and from its 
 flavour and juice it might almost be taken for a wild median" 
 By which description of the Crataegus it appears to me that 
 he means the- tree which is now called the cherry. 
 
 35. Asclepiades of Myrlea speaks of a tree which he calls 
 the Ground-cherry, and says, " In the land of the Bithy- 
 nians there is found the ground-cherry, the root of which is 
 not large, nor is the tree, but like' a rose-bush ; in all other 
 respects the fruit is like the common cherry ; but it makes 
 those who eat much of it feel heavy, as wine does, and it 
 gives them head-aches." These are the words of Asclepiades. 
 And it appears to rne that he is speaking of the arbutus. For 
 
 ? A cubit was about 18£ inchep. : 
 
•C. 36. ] NAMES OF FRUITS. .83 
 
 the tree which bears the arbutus-berry answers his descrip- 
 tion, and if a man eats more than six or seven of the berries 
 he gets a headache. Aristophanes says — 
 
 And planted by no hand, the arbutus 
 Hakes red the sunny hills. 
 
 Theopompus says — 
 
 The myrtle berries and red arbutus. 
 
 Crates says — 
 
 Beauteous the breast of tender maid, 
 As arbutus or apples red. 
 
 And Amphis — 
 
 Mulberries you see, my friend, are found 
 On the tree which we know as the mulberry ; 
 So the oak bears the acorn round, 
 And the arbutus shines with its full berry. 
 
 And Theophrastus tells us, "The co'/napos (as he calls it) is 
 the tree which bears the arbutus berry." 
 
 There is question about the '■ Agen," a satyric drama, whether 
 it was composed by Python, (and if by him whether he was a 
 native of Catana or of Byzantium,) or by the king Alexander 
 himself. 
 
 Then Laurentius says — "You, Greeks, lay claim to a 
 good many things, as either having given the names to them, 
 or having been the original discoverers of them. But you do 
 not know that Lucullus, the Boman general, who subdued 
 Mithridates and Tigranes, was the first man who introduced 
 this plant into Italy from Cerasus, a city of Pontus ; and he 
 it was who gave the fruit the Latin name of Cerasus, cherry, 
 after the name of the city, as our historians relate." 
 
 Then Daphnis answers — " But there was a very celebrated 
 man, Diphilus of Siphnos, many years more" ancient than 
 Lucullus, for he was born in the time of king Lysimachus, 
 (who was one of the successors of Alexander,) and he speaks 
 of cherries, saying, 'Cherries are good for the stomach, 
 and juicy, but not very nutritious ; if taken after drinking 
 cold water they are especially wholesome ; but the red and 
 the Milesian are the best kinds, and are diuretic' " 
 
 36. There is a fruit usually called the <tvko.[uvov, which the 
 people of Alexandria call the fwpov, in which they differ from 
 every one else ; but it has no connexion with the Egyptian 
 
 G 2 
 
84: THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 fig, which some call a-oKop-opov, and which the natives scrape 
 slightly with a knife, and then leave on the tree ; and then 
 when it has been tossed about by the wind, within three days 
 it becomes ripe and fragrant, (especially if the wind is west,) 
 and very good to eat, as there is something in it which is 
 moderately cooling for people in a fever, when made up with 
 oil of roses into a plaster, so as to be put upon the stomach, 
 and it is no slight relief to the patient. Now the Egyptian 
 sycaminus bears its fruit on the main stem, and not on the 
 branches. But the sycaminus is a mulberry, a fruit men- 
 tioned by .<Eschylus in his Phrygians, where he says of Hector, 
 
 His heart was softer than a mulberry. 
 And in his " Cretan Women " he says of the brier — 
 
 As the full branch to earth is weigh'd 
 With mulberries, white and black and red. 
 
 And Sophocles has the lines — 
 
 First you shall see the full white ear of corn, 
 And then the large round rosy mulberry. 
 
 And Nicander in his Georgics says that it is the first of all 
 fruits to appear; and he calls the tree which bears it fwpia, as 
 also do the Alexandrians — 
 
 The mulberry-tree, in which the young delight, 
 Brown autumn's harbinger. 
 
 37. Phanias of Eresus, the pupil of Aristotle, calls the 
 fruit of the wild sycamine popov, or mulberry, being a fruit of 
 the greatest sweetness and delicacy when it is ripe. And he 
 writes thus : " The mulberry is a briery sort of tree, 1 and 
 when the round fruit is dried it has small pips of seed, woven 
 in like net-work, and the fruit is nutritious and juicy." And 
 Parthanius has the following words : — "*A/?pwa, that is to 
 say, a-uKa.ix.iva, which some call mulberries." And Salmonius 
 calls the same tree /3anov, or brier. And Demetrius Ixion 
 says the avKapwov and p.6pov are the same, being a very juicy 
 fruit, superior to the fig. And Diphims of Siphnos, who was 
 a physician, writes thus : " The avKapwa, which are also called 
 popa, are moderately full of good juice, but have not much 
 nourishment; they are good for the stomach and easily 
 digested ; and those which are not quite ripe have a peculiar 
 
 1 The description of the mulberry given here, Bhows that it is rather 
 a blackberry than our modern mulberry. 
 
C. 39.] NAMES OP FRUITS. 85 
 
 quality of expelling worms." But Pythemus states, according 
 to Hegesander, that in his time the mulberry-trees produced 
 no fruit for twenty years, and that during that time gout 
 became so epidemic, that not only men, but even boys and 
 girls, and eunuchs, and women, were afflicted with it ; and 
 even herds of goats were attacked with it, so that two-thirds 
 of the cattle were afflicted with the same disorder. 
 
 38. With respect to the word Kapva, the Attic writers and 
 all other prose writers call nearly all berries by the generic 
 name of Kapva, nuts. And Epicharmus calls the almond 
 " the nut," by way of distinction, as we do, saying — 
 
 We eat roast nuts, that is, almonds. 
 Philyllius says — 
 
 Eggs, nuts, almonds. 
 And Heracleon the Ephesian writes — " They called almond3 
 Kapva, and chestnuts, which we now call Kao-raraa." The 
 tree itself is called Kapva by Sophocles, who says — 
 
 (mCpvw,) nut-trees and ash-trees. 
 And Eubulus speaks of 
 
 Beeches, nut-trees, Carystian nuts. 
 
 There are some kinds of nuts, too, which are called /j.6a~rrjva. 
 
 39. With respect to Almonds. — The Naxian almonds are 
 mentioned by the ancient writers ; and those in the island of 
 Naxos are superior to all others, as I am well persuaded. 
 Phrynichus says — 
 
 He knock'd out all my grinders, so that now 
 A Naxian almond I can hardly crack. 
 
 The almonds in the island of Cyprus also are very excellent, 
 and in comparison of those which come from other quarters, 
 they are very long, and slightly bent at the end. And 
 Seleucus in his Dictionary says, that the Lacedaemonians call 
 soft nuts /juvK-ripoi. And the Servians give that name to 
 sweet nuts. But Arnexias says that it is the almond which is 
 called p.vicripo's. We may add, there is nothing which is a 
 greater provocative of drinking than almonds when eaten 
 before meals. Eupolis says in his Taxiarchs — 
 
 Give me some Naxian almonds to regale me, 
 And from the Naxian vines some wine to drink. 
 
 For there was a vine called the Naxian vine. 
 
86 j THE DEIPNOSOPHISTS. [EPIT. B. II. . 
 
 And Plutarch of Cheeronea says, that there was in the 
 retinue of Drusus the son of Tiberius Caesar, a certain phy- 
 sician who surpassed all men in drinking, and who was 
 detected in always eating five or six bitter almonds before he 
 drank. But when he was prevented from eating them he 
 was not able to stand even a very limited quantity of wine ; 
 and the cause of this was the great power of the bitterness of 
 the almond, which is of a very drying nature, and which has 
 the quality of expelling moisture. 
 
 Herodian of Alexandria says, that almonds derive the 
 name of d/xvySaXcu, because beneath their green bark they 
 have many d/j.vxa.1, or lacerations. 
 
 Philemon says somewhere or other — 
 
 You, like an ass, come to the husks of the dessert; 
 and Nicander, in the second book of his Georgics, says — 
 Beech-trees, the ornament of Pan. 
 
 We also find the word tyvySaXov in the neuter gender. 
 Diphilus says — 
 
 " Sweetmeats, myrtle-berries, cheese-cakes, almonds," 
 
 using the neuter d/jwySaXa. 
 
 40. Now with respect to the pronunciation and accent of 
 the word dfi.vy^aXrj, Pamphilus thinks that there ought to be 
 a grave accent when it means the fruit, as it is in the case of 
 dfiMySakov. But he wants to circumflex the word when it 
 means the tree, thus, a/x.vySaXrj like po&fj. And Archilochus 
 
 The lovely flower of the rose-tree tfoSijs). 
 But Aristarchus marks the word, whether it means the fruit or 
 the tree, with an acute accent indifferently ; while Philoxenus 
 would circumflex the word in either sense. Eupolis says — 
 
 You'll ruin me, I swear it by the almond. 
 Aristophanes says — 
 
 A. Come, now, take these almonds, 
 And break them 
 
 (B. I would rather break your head,) with a stone. 
 
 And Phrynichus says— 
 
 The almond is a good cure for a cough. 
 And others speak of almonds as beautiful. But Tryphon in 
 his book on Attio Prosody aocents aixvySaX.^, when meaning- 
 
C. 42.] NAMES OP FRUITS. 87 
 
 the fruit, with a grave accent, which we use in the neuter as 
 afuvySaXov. But he writes a/j,vySa\-q, with a circumflex for 
 the tree ; it being as it were a possessive form derived from 
 the fruit, and as such contracted and circumflexed. 
 
 Pamphilus in his Dictionary savs that the /uw?pd/8aToj> 
 is called the nut-cracker by the Lacedaemonians, when they 
 mean the almond-cracker ; for the Lacedsemonians call 
 almonds fiovk-rjpoi. 
 
 41. Nicander mentions also nuts of Pontus, which some 
 writers call Ao7ri/u.a; while Hermonax and Timachidas, in the 
 Dictionary, say that the acorn of Jupiter, or walnut, is what 
 is called the nut of Pontus. 
 
 But Heraclides of Tarentum asks, "Whether, sweetmeats 
 ought to be put on the table before supper, as is dene in some 
 parts of Asia and Greece; or whether they ought to be 
 brought on after supper is over." If it is decided that 
 they are to be brought on at the end of supper, then it 
 follows, that when a great deal of food has already been put 
 into the stomach and bowels, the nuts which are eaten after- 
 wards as provocatives of drinking, get entangled with the rest 
 of the food, and produce flatulence, and also cause what has 
 been eaten to turn on the stomach, because it is followed by 
 what is by nature unmanageable and indigestible ; and it is 
 from such food that indigestions and attacks of diarrhoea arise. 
 
 42. Diodes asserts that almonds are nutritious and good for- 
 the stomach, and that they have a heating effect because they 
 contain something like millet ; but green almonds are less, 
 likely to have an injurious effect than dry ones; and almonds 
 soaked in water have such an effect less than those which are 
 not soaked; and when toasted less than when raw. But 
 walnuts, which are also called nuts of Heraclea, and acorns of 
 Jupiter, are not indeed so nutritious as almonds, but still 
 they have something like millet in them, and something apt 
 to rise to the surface ; so, if they are eaten in any quantity 
 they make the head feel heavy ; they, however, are less likely 
 to produce injurious effects when green than when dry. 
 
 Persian nuts too are as apt to produce headaches as the 
 acorns of Jupiter ; but they are more nutritious, though they 
 make the throat and mouth feel rough ; but when they are 
 roasted they are less injurious, and when eaten with honey, they 
 are the most digestible of all nuts. The broad Persian nuta 
 
88 THE DEIPNOSOPHISTS. [ePIT. E. II. 
 
 have the greatest tendency to produce flatulence ; but when 
 boiled they are less injurious than when raw, or even when 
 roasted. But Philotimus in his treatises on Nourishment 
 says, " The broad nut, and that which is called the Sardinian 
 nut, are both exceedingly indigestible when raw, and are very 
 slow in dissolving in the stomach, as they are kept down by 
 the phlegm in the stomach, and as they themselves are of an 
 astringent nature. The Pontic nut too is oily and indiges-. 
 tible ; but the almond is not so indigestible as that, and 
 accordingly if we eat a number of them we do not feel any 
 inconvenience ; and they appear more oily, and give out a 
 sweet and oily juice." 
 
 Diphilus of Siphnos says — "There is a nut called the 
 Royal nut, which causes severe headaches, and keeps rising 
 in the stomach ; and there are two sorts of them, one of 
 which, that which is tender and white, is the more juicy and 
 the better ; but that which is roasted in ovens is not nutri- 
 tious. Almonds have a tendency to make people thin, and 
 are diuretic and cathartic, and far from nutritious; and 
 the dry ones are far more apt to produce flatulence and are 
 far more indigestible than the green ones, which do not give 
 much juice, and which are not very nutritious ; but those 
 which are tender, and full, and white, being like rnilk, are 
 more full of wholesome juice. And the Thasian and Cyprian, 
 nuts, being tender, are far more easily digested than dry ones. 
 The nuts of Pontus are apt to produce headaches, but still 
 they are not so indigestible as the Royal nuts." 
 
 43. Moreover, Mnesitheus the Athenian, in his book on 
 Comestibles, says, " The digestion of Euboean nuts or chest- 
 nuts (for they are called by both names) is very difficult for 
 the stomach, and is attended with a great deal of flatulence. 
 And they are apt to thicken the juice, and to make people 
 fat, unless their constitution is strong enough to neutralise 
 them. But almonds, and likewise the nuts of Heraclea, and 
 the Persian nuts, and all others of the same sort, are still 
 worse than these : and it is desirable to touch absolutely none 
 whatever of these things unless they are first cooked by 
 fire ; with the exception of, perhaps, the green almonds. But 
 one should boil some of them, and roast others ; for some of 
 them are of an oily nature, as the dry almonds and the acorns 
 of Jupiter ; but some are hard and harsh, as the nuts of the 
 
P. 44.] FRUITS AND HERBS. 89 
 
 beech and all that kind. And from the oily sorts the action 
 of the fire extracts the oil, which is the worst part of them : 
 but those which are hard and harsh are softened, and, so to say, 
 ripened, if any one cooks them over a small and gentle fire." 
 
 But Diphilus calls chestnuts also Sardinian acorns, saying 
 that they are very nutritious, and full of excellent juice ; but 
 not very easy of digestion, because they remain a long time in 
 the stomach ; that, however, when they are roasted they are 
 less nutritious, but more digestible ; and that when boiled they 
 are less apt to produce flatulence than the others, and more 
 nutritious. 
 
 It is easily peel'd, and the Eubceans 
 Call it a nut, but some people have call'd it an acorn, 
 
 says Nicander the Colophonian, in his Georgics. But Age- 
 lochus calls chestnuts J/xcora, and says, " Where the Sinopean 
 nuts are produced the natives call the trees which produce 
 them afjuara." 
 
 44. With respect to Vetches. — Crobylus says — 
 
 They took a green vetch, 
 And toss'd it empty, as if playing cottabus. 
 These are the sweetmeats of the wretched monkey. 
 
 And Homer says — 
 
 Black beans spring up, or vetches. 
 
 Xenophanes the Colophonian says, in his Parodies — 
 
 These are what one should talk of near the fire, 
 
 In winter season, on soft couch reclined, 
 
 After a plenteous meal, drinking rich wine, 
 
 And eating retches. 1 Then a man may ask, 
 
 " Who are you 1 How old are you, my friend ? 
 
 How many years old were you when the Mede came?'' 
 
 And Sappho says — 
 
 Golden retches on the sea-shore grew. 
 But Theophrastus, in his book on Plants, calls some kinds of 
 vetches Kpiioi. And Sophilus says — 
 
 This maiden's sire is far the greatest man, 
 A regular uptios vetch. 
 
 And Phsenias says, in his book about Plants, — " While they 
 are green and tender, the bean and vetch take the place of 
 
 1 Liddell and Scott quote Arist. Pac. 1136,'to show that 4p4$ip9offfere 
 eaten roasted like chestnuts, and sometimes raw, for dessert. 
 
90 THE DEIPNOSOPHISTS. [EPIT. B. IX. 
 
 sweetmeats ; but when they are dry they are usually eaten 
 boiled or roasted." Alexis says — 
 
 My husband is a poor old man, and I 
 
 Am an old woman, and I have a daughter 
 
 And a young son, 
 
 And this good girl besides — we're five in all — 
 
 And three of them are now at supper, 
 
 And we two who here remain share with them 
 
 A little maize ; and when we have nothing 
 
 To eat, we utter a wail unsuited to the lyre. 
 
 And as we never have any meat for dinner, 
 
 Our countenance is become pale. These are the parts, 
 
 And this is the arrangement of our life : 
 
 Beans, lupins, cabbages, rape, 
 
 Pulse, morepulse, mastnuts, onions, 
 
 Grasshoppers, vetches, wild pears, 
 
 And that which was given by my mother 
 
 As an object of devout care, the fig, 
 
 The great invention of the Phrygian fig. 
 
 Pherecrates says — 
 
 Tou must at once take care and make the vetches tender. 
 And in another place he says — 
 
 He was choked eating roasted vetches. 
 
 And Diphilus says — " Vetches are very indigestible, create 
 moisture, they are also diuretic, and apt to cause flatulence." 
 And according to Diodes, they produce a sort of fermentation 
 in the body. The white vetches are better than the black ; and 
 so also are the yellow or box-coloured. And the Milesian are 
 better than those called icpEioi ; and the green are better than 
 the dry, and those which have been soaked are better than 
 those which have not been. The discoverer of the vetch is 
 said to have been Neptune. 
 
 45. With respect to Lupins. Alexis says— 
 
 A curse upon the man ; 
 Let him not come near me, who eats lupins in season, 
 And then leaves the husks and shells in the vestibule. 
 Why was he not choked while eating them ? I know, 
 I know most certainly, that Clesenetus the tragedian 
 Did not eat them. For Cleaenetus 
 Never threw away the husk of a single vegetable. 
 So exceedingly economical is that man. 
 
 And Lycophron of Chalcis, in a satiric drama which he wrote 
 against Menedemus the philosopher, for the purpose of turn-* 
 
o. 46.] lupins. 91 
 
 ing him into ridicule, (it was from Menedemus that the 
 sect of the Eretrians derived its name,) laughs at the suppers 
 of the philosophers, and says — 
 
 The lupin, common to all the people, in great plenty 
 Danced upon the board, the companion of poor couches. 
 
 And Diphilus says— • 
 
 There is no business more mischievous or degrading 
 
 Than that of the pander. 
 
 I would rather walk along the streets selling 
 
 Roses, and radishes, and lupin-beans, and press'd olives, 
 
 And anything else in the world, rather than give encouragement 
 
 To such a miserable trade. 
 
 And you may observe, that he then uses the expression 
 6epfjLOKvafj,oi, lupin-beans, as they are called even now. Polemo 
 says, that the Lacedaemonians call lupins XurcAatSc?. And 
 Theophrastus, in his book about The Causes of Plants, tells 
 us that the lupin, and the bitter vetch, and the common vetch, 
 are the only kinds of green vegetable which do not produce 
 animal life, because of their harshness and bitterness. But 
 the vetch, says he, turns black as it decays. He says, also, 
 that caterpillars come in vetches, and it is in the fourth 
 book of the same treatise that he states this. Diphilus the 
 Siphnian writer says that lupins are very apt to create 
 moisture, and are very nutritious, especially those kinds 
 which are rendered sweet by being soaked. On which account 
 Zeno the Citisean, a man of harsh disposition and very apt to 
 get in a passion with his friends, when he had taken a good deal 
 of wine, became sweet-tempered and gentle ; and when people 
 asked him what produced this difference in his disposition, he 
 said, that he was subject to the same influences as lupins : for 
 that they before they were cooked were very bitter ; but that 
 when they had been steeped in liquor they were sweet and 
 wholesome. 
 
 46. With respect to Kidney Beans. — The Lacedaemonians 
 in those suppers of theirs, which they call xoirtSes, give as 
 sweetmeats, dry figs and beans, and green kidney beans. At 
 least this is the statement of Polemo ; and Epicbarmus says — 
 
 Roast some kidney beans quickly, for Bacchus is fond of them. 
 And Demetrius says — 
 
 A fig, or kidney bean, or some such thing. 
 
92 THE DEIPNOSOFHISTS. [EPIT. B. II. 
 
 47. With respect to Olives. Eupolis says — 
 Cuttle-fish, and olives fallen from the tree. 
 
 And these the Koreans call dryptse. But Diphilus the Siph- 
 nian writer says that olives contain very little nourishment, 
 and are apt to give headaches ; and that the black ones are 
 still worse for the stomach, and make the head feel heavy ; 
 but that those which we call KoXvyu./?aSes, that is to say, pre- 
 served in pickle, are better for the stomach, and give strength 
 to the bowels. But that the black when crushed are better 
 for the stomach. Aristophanes too makes mention of crushed 
 olives in " The Islands/' saying — 
 
 Bring some crushed olives ; 
 and in another place he says — 
 
 Crush'd olives and pickled olives are'not the same thing ; 
 and a few lines after — 
 
 For it is better that they should be crush'd than pickled. 
 
 And Archestratus says, in his Gastronomy — 
 
 Let wrinkled olives, fallen from the tree, 
 Be placed before you. 
 
 And Hermippus says — 
 
 Be sure that for the future you remember 
 The ever-glorious Marathon for good, 
 
 When you do all from time to time add /idpaSov (that is to say, 
 fennel) to your pickled olives. 
 
 And Philemon says — " The inferior olives are called ra-upi'Se?, 
 and the dark-coloured are called areftx/xuXiSes" And Calli- 
 machus, in his " Hecale," gives a regular catalogue of the 
 different kinds of olive — 
 
 Tepyepinos and irirvpis, and the white olive, which does not 
 Become ripe till autumn, which is to float in wine. 
 
 And according to Didymus, they called both olives and figs 
 which had fallen to the ground of their own accord, yepyipifwu 
 Besides, without mentioning the name " olive," the fruit itself 
 was called by that name Spim-eTTJs, without any explanatory 
 addition. Teleclides says — 
 
 He urged me to remain, and eat with him 
 
 Some SpmereTs, and some maize, and have a chat with him. 
 
 But the Athenians called bruised olives ore/^uAa; and what 
 we call o-refixpvXa they called /3o«Vea, that is to say, the dregs 
 
C. 48] NAMES OF PLANTS. 93 
 
 of the grapes after they have been pressed. And the word 
 jSpwos is derived from j36rpvs, a bunch of grapes. 
 
 48. With respect to Radishes. — The Greek name pa<fmvh 
 is derived from paStu? <paLV£<r9an, because they quickly appear 
 above ground; and in the plural the Attic writers either 
 shorten or lengthen the penultima at pleasure. Cratinus 
 writes — 
 
 Tais [wupavto'L So/ce?, it is like radishes, but not like other vegetables ; 
 and Eupolis, on the other hand, says — 
 
 'PcMpai'ljes SitAuto!, unwashed radishes and cuttle-fish. 
 For the word airAvroi, unwashed, must clearly refer to the 
 radishes, and not to the cuttle-fish ; as is shown by Anti- 
 phanes, in whom we find these lines : — 
 
 To eat ducks, and honeycombs of wild bees, and eggs, 
 And cheese-cakes, and unwash'd radishes, 
 And rape, and oatmeal-groats, and honey. 
 
 So that radishes appear to have been particularly called un- 
 washed radishes ; being probably the same as those called 
 Thasian. Pherecrates says — 
 
 There one may have the unwash'd radish, and the warm 
 Bath, and closely stewed pickles, and nuts. 
 
 And Plato, in his Hyperbolus, says, using the diminutive ter- 
 mination, cj>vXXiov rj pa<t)a.vL&iov, " a leaflet, or a little radish." 
 But Theophrastes, in his book on Plants, says that there are 
 five kinds of radishes : the Corinthian, the Leiothasian, the 
 Cleonsean, the Amorean, and the Boeotian ; and that the 
 Boeotian, which is of a round form, is the sweetest. And he 
 says that, as a general rule, those the leaves of which are 
 smooth, are the sweetest. But Callias used the form pdcpavos 
 for pd.<f>avi<s ; at all events, when discussing the antiquity of 
 comedy, he says, " Broth, and sausages, and radishes (pd.<pavoi), 
 and fallen olives, and cheese-cakes." And indeed that he 
 meant the same as what we call pacpavl&es, is plainly shown by 
 Aristophanes, who in the Danai'des alludes to such old forms, 
 and says — 
 
 And then the chorus used to dance. 
 Clad in worsted-work and fine clothes ; 
 
 And bearing under their arms ribs of beef, 
 And sausages, and radishes. 
 
 And the radish is a very economical kind of food. Amphis 
 
94 THE DEIPNOSOPHISTS. [EPIT. B. It. 
 
 Whoever, when purchasing food, 
 When it is in his power, Apollo, to buy genuine fish, 
 Prefers buying radishes, is downright mad ! 
 
 49. With respect to Pine-cones. — Mnesitheus, the Athenian 
 physician, in his book on Comestibles, calls the husks of the 
 pine-cones oorpa/aSes, and in another place he calls them k&vu. 
 But Diocles of Carystus calls them wnviva Kapva,. nuts of 
 the pine-tree. And Alexander the Myndian calls them ttitui- 
 vovs kwvovs. And Theophrastus calls the tree ireiicq, and the 
 fruit kSvos. But Hippocrates, in his book on Barley-water, — 
 (one half of which is considered spurious by everybody, and 
 some people reckon the whole so,) — calls the fruit kokkoXoi ; 
 but most people call it Trvpijves : as Herodotus does, in 
 speaking of the Pontic nut. For he says, "And this has 
 irvpfjva. (a kernel), when it becomes ripe." But Diphilus 
 the Siphnian says, "Pine-cones" (which he calls orpd;8i\oi) 
 " are very nutritious, and have a tendency to soften the 
 arteries, and to relieve the chest, because they have some 
 resinous qualities contained in them." "While Mnesitheus says 
 that they fill the body with fat, and are very free from all 
 hindrances to the digestion ; and, moreover, that they are diu- 
 retic, and that they are free from all astringent tendencies. 
 
 50. Now with respect to Eggs. — Anaxagoras, in his book 
 on Natural Philosophy, says that what is called the milk of 
 the bird is the white which is in the eggs. And Aristophanes 
 
 In the first instance, night brings forth a wind egg. 
 Sappho dissolves the word Sov into a trisyllable, making it 
 &iov, when she says — 
 
 They say that formerly Leda found an egg." 
 And again she says — 
 
 Far whiter than an egg : 
 in each case writing <!>Lov. But Epicharmus spelt the word 
 &ea ; for so we find the line written — 
 
 The eggs of geese and other poultry. 
 And Simonides, in the second book of his Iambics, says — 
 
 Like the egg of a Mseandrian goose ; 
 which he, too, writes ujeov. But Alexandrides lengthens the 
 word into a quadrisyllable, and calls it wapiov. And so "does 
 Ephippus, when he says — 
 
C. 51. J EGGS. 95 
 
 And little casks of good wine made of palms, 
 And eggs, and all other trifles of that kind. 
 
 And Alexis, somewhere or other, uses the expression, " hemi- 
 spheres of eggs." And wind eggs they called ave/iiala, and 
 also vjnjv£ju.ta. They called also the upper chambers of houses 
 which we now call vn-epwov, Zov ; and accordingly Clearchus 
 says, in his " Erotics," that Helen, from having been born 
 and brought up in a chamber of this sort, got the character, 
 with a great many people, of having been bom of an egg 
 ((Lot!). And it was an ignorant statement of Neocles of 
 Crotona, that the egg fell from the moon, from which Helen 
 was born : for that women under the influence of the moon 
 bring forth eggs, and that those who are born from such eggs 
 are fifteen times as large as we are : as Herodotus of Hera- 
 clea also asserts. And Ibycus, in the fifth book of his Melo- 
 dies, says of the Molionidae — 
 
 And they slew the two yonng Molions, youths alike in face, 
 Borne on white horses ; of the same age ; and 
 Alike, too, in all their limbs, for both were born 
 On one day, from one single silver egg. 
 
 And Ephippus says — 
 
 Cakes made of sesame and honey, sweetmeats, 
 Cheese-cakes, and cream-cakes, and a hecatomb 
 Of new-laid eggs, were all devour'd by us. 
 
 And Nico'machus makes mention of such eggs — 
 
 For when my father had left me a very little property, 
 
 I scraped it bo, and got the kernel out of it 
 
 In a few months, as if I had been a boy sucking an egg. 
 
 And Eriphus makes mention of goose's eggs — 
 
 Just see how white and how large these eggs are ; 
 These must be goose eggs, as far as I can see. 
 
 And he says, that it was eggs like this which were laid by 
 Leda. But Epsenetus and Heraclides the Syracusan, in their 
 book on Cookery, say that the best of all eggs are peacock's 
 eggs ; and that the next best are those of the foxgoose ; and 
 the third best are those of common poultry. 
 
 51. Now let us speak of provocatives to appetite, called 
 IlpoVo/ia. — When they were brought round by the butler, 
 Ulpian said, " Does the word ■npovo^w. occur in any ancient 
 author in the sense in which we use it now?" and when 
 every one joined in the question, '' I will tell you," said 
 Athenseus ; " Phylarchus the Athenian, (though some called 
 
96 THE DEIPNOSOPHISTS. [ePIT. B. II. 
 
 him a native of Naucratis,) in the book where he speaks of 
 Zelas the king of the Bithynians, who invited to supper all 
 the leaders of the Galatians, and then plotted against them, 
 and was killed himself also, says, if I recollect his words 
 rightly, ' A certain irpoirofw. was brought round before supper, 
 as was the custom of antiquity.' " And when Ulpian had said 
 this, he asked for something to drink from the wine-cooler,' 
 saying, that he was in good humour with himself for having 
 been able to remember this so very Apropos. But there were 
 things of all sorts, says Athenaeus, used in these Trpcra-o/iaTa. 
 52. With respect to Mallows, Hesiod says — 
 
 Nor do men know how great may be the good 
 Derived from asphodel and mallow food. 
 
 Mahayr] is the Attic name for mallow. But I, says Athenams, 
 have found in many of the copies of the Minos of Antiphanes 
 the word spelt with an o ; for instance, he speaks of men — 
 
 Eating the root of mallow (fiohoxns). 
 And Epicharmus has — 
 
 I am milder than the mallow (juoA<5x'?s)- 
 And Phanias says, in his book on Plants — " The seminal por- 
 tions of the cultivated mallow are called ' the cheese-cake,' as 
 being like a cheese-cake. For those pistils which are like the 
 teeth of a comb have some resemblance to the edge of a 
 cheese-cake ; and there is a bosslike centre, like that in the 
 middle of a cheese-cake. And the whole circumference of the 
 rim is like the sea-fish denominated the sea-urchin." But 
 Diphilus the Siphnian makes a statement, that the mallow is 
 full of pleasant and wholesome juice ; having a tendency to 
 smooth the arteries, separating from them the harshnesses of 
 the blood by bringing them to the surface. And he adds that 
 the mallow is of great service in irritations of the kidneys 
 and the bladder, and that it is very tolerably digestible and 
 nutritious. And moreover, that the wild mallow is superior 
 to that which grows in a ' garden. But Hermippus, the fol- 
 lower of Gallimachus, in his treatise on the Seven Wise Men, 
 says that mallows are put in what he calls the ah.fi.ov, that is 
 to say, the preventive against hunger, and into the aSufrov, 
 that is, the preventive against thirst; and that it is a very 
 useful ingredient in both. 
 53. The next thing to be mentioned are Gourds. — Euthy- 
 
C. 53.] GOURDS. 97 
 
 demus, the Athenian, in his book on Vegetables, calls the 
 long gourd, known as koXokwti;, the Indian gourd ; and it is 
 called Indian because the seed -was originally introduced from 
 India. But the people of Megalopolis call the same the 
 Sicyonian gourd. Theophrastus however says, that of the 
 kind called koXokvvttj, there is not one species or genus only, 
 but several, some better, some worse. While Menodorus, 
 the follower of Erasistratus, the friend of Icesius, says, 
 " Of the long gourds there is the Indian, which is the same 
 which we call o-ocua, and which is vulgarly called the koXokwtt/. 
 Now the Indian gourd is usually boiled, but that called koAo- 
 kvvtt] is usually roasted." And even to the present day the 
 koXokwtcu are called by the Cnidians Indian gourds ; while the 
 people of the Hellespont call the long gourds o-uevtu, and the 
 round gourds KokoKuvrau But Diodes states that the best 
 round gourds are those grown near Magnesia ; and, moreover, 
 that the rape grown in that district runs to an exceedingly 
 large size, and is sweet, and good for the stomach. He says, 
 at the same time, that the best cucumbers are grown at 
 Antioch, the best lettuce at Smyrna and Galatea, and the 
 best rue at Myra. Diphilus says, " The gourd is far from 
 nutritious, easily digested, apt to produce moisture in the 
 skin, promotes the secretions of the body, and is full of 
 agreeable and wholesome juice ; but it is still more juicy 
 when cooked. Its alterative qualities are increased when it 
 is eaten with mustard, but it is more digestible, and it pro- 
 motes the secretions more, when boiled. 
 
 Mnesitheus too says, " All the vegetables and fruits which 
 are easily affected by the action of fire, such as the cucumber, 
 and the gourd, and the quince, and the small quince, and every- 
 thing else of the same sort, when they are eaten after having 
 been roasted, afford nutriment to the body, in no great quan- 
 tity indeed, but still such as is pleasant and promotes mois- 
 ture. However all these vegetables and fruits have a tendency 
 to produce constipation, and they ought to be eaten boiled 
 rather than raw. But the Attic writers call the gourd by no 
 other name but KoXoKwrrj. Hermippus says — 
 
 What a huge head he haa ; it is as big as a gourd I 
 And Phrynichus, using the diminutive, says- 
 Will yon have a little maize (jx&faii) or gourd (Ko\otiivTtov) % 
 VOL. I. — ATH. H 
 
98 THE DEIPNOSOPHISTS. [epIT. B. II: 
 
 And Epicharrrms says — 
 
 That is much more wholesome than a gourd (koKok{ipttj). 
 
 54. And Epicrates the comic poet writes — 
 
 A. "What now is Plato doing 1 
 The grave Speusippus too and Menedemus? 
 In what are they now spending all their time ? 
 What care is theirs, and what their conversation ? 
 What is their subject of deliberation % 
 Tell me, I beg of you, by the mighty Terra, 
 In learned language, if at least you know. 
 
 B. Indeed, I can inform you most exactly. 
 For at the great Panatheoaic feast, 
 I saw a company of youths assembled 
 Within the schools of the old Academy, 
 And heard some strange and marvellous assertions. 
 For they were nature's mysteries discussing, 
 Drawing distinctions subtle 'tween the life 
 Of animated things, both men and beasts, 
 And that of trees and all the race of herbs. 
 And then, while occupied in these discussions 
 They turned to gourds their deep investigations, 
 Asking their species and their character. 
 
 -4. And to what sage conclusion did they come ? 
 What was their definition, of what genus 
 Did they decide this plant to be, my friend 1 
 I pray you tell 'em, if you know at least. 
 
 B. At first they all stood silent for a while, 
 And gazed upon the ground and knit their brows 
 In profound solemn meditation : 
 Then on a sudden, while the assembled youths 
 "Were stooping still considering the matter, 
 One said a gourd was a round vegetable ; 
 But others said it was a kind of grass; 
 While others class'd it as a sort of tree. 
 On hearing this, a certain old physician 
 Coming from Sicily interrupted them 
 As but a pack of triflers. They were furious, 
 Greatly enraged, and all most loudly cried 
 With one accord, that he insulted them ; 
 For that such sudden interruptions 
 * To philosophical discussion 
 
 "Were, ill-bred and extremely unbecoming. 
 
 And then the youths thought no more of the gourd. 
 
 But Plato, who was present, mildly said, 
 
 Notlbeing at all excited by what pass'd, 
 
 That the best thing that they could do would be 
 
 The question to resume of the gourd's nature. 
 
 They would not hear him, and adjourn'd the meeting. 
 
C. 56.] MUSHROOMS. 99 
 
 55. Alexis, that most witty poet, sets ah entire course of 
 ■n-poirofia before those who can understand him — 
 
 I came without perceiving it on a place 
 
 Which was exceedingly convenient. 
 
 Water was given me ; and then a servant 
 
 Entered, and bore a table for my use ; 
 
 On which was laid, not cheese, or tawny olives, 
 
 Or any dainty side-dishes and nonsense, 
 
 Which fill the room with scent, but have no substance ; 
 
 But there was set before me a huge dish 
 
 Eedolent of the Seasons and the joyful Hours — 
 
 A sort of hemisphere of the whole globe. 
 
 Everything there was beautiful and good : 
 
 Fish, goats' flesh, and a scorpion between them ; 
 
 Then there were eggs in half, looking like stars. 
 
 On them we quickly laid our hands, and then 
 
 Speaking to me, and giving me a nod. 
 
 The host began to follow our example ; 
 
 So we 'd a race, and never did I stop 
 
 Till the whole dish was empty as a sieve. 
 
 56. With respect to Mushrooms. — Aristias says- 
 The stony soil produced no mushrooms. 
 
 And Poliochus has the following passage — 
 
 Each of us twice a day received to eat 
 
 Some small dark maize well winnow'd from the chaff, 
 
 And carefully ground ; and also some small figs. 
 
 Meantime some of the party would begin 
 
 And roast some mushrooms ; and perhaps would catch 
 
 Some delicate snails if 'twas a dewy morning, 
 
 And vegetables which spontaneous grew. 
 
 Then, too, we 'd pounded olives ; also wine 
 
 Of no great strength, aDd no very famous vintage. 
 
 And Antiphanes says — 
 
 Our supper is but maize well fenced round 
 
 With chaff, so as not to o'erstep the bounds 
 
 Of well-devised economy. An onion, 
 
 A few side-dishes, and a sow-thistle, 
 
 A mushroom, or what wild and tasteless roots 
 
 The place affords us in our poverty. 
 
 Such is our life, not much exposed to fevers ; 
 
 For no one, when there 's meat, will eat of thyme, 
 
 Not even the pupils of Pythagoras. 
 
 And a few lines afterwards he goes on — 
 
 For which of us can know the future, or 
 The fate that shall our various friends befal 1 
 Take now these mushrooms and for dinner roast them, 
 Which I've just picked beneath the maple-shade. 
 
ICO tCHB DEIPNOSOPHISTS. [EPIT. B. II, 
 
 Cephisodorus, the pupil of Isocrates, in the treatise which 
 he wrote against Aristotle (and there are four books of it), 
 reproaches the philosopher for not having thought it worth 
 his while to collect proverbs, though Antiphanes had made 
 an entire play which was called Proverbs : from which play 
 he produces these lines — 
 
 For I, if I eat any of your dishes, 
 
 Seem as if I was on raw mushrooms feeding, 
 
 Or unripe apples, fit to choke a man. 
 
 57. Mushrooms are produced by the earth itself. But 
 there are not many sorts of them which are good to eat ; for 
 the greater part of them produce a sensation of choking : on 
 which account Epicharmus, when jesting, said — 
 
 You will be choked, like those who waste away 
 By eating mushrooms, very heating food. 
 
 And Meander, in his Georgics, gives a list of which species 
 are poisonous ; and says — 
 
 Terrible evils oftentimes arise 
 From eating' olives, or pomegranates, or from the trees 
 Of maple, or of oak ; but worst of all 
 Are the swelling sticky lumps of mushrooms. 
 
 And he says in another place — 
 
 Bury a fig-tree trunk deep in the ground, 
 
 Then cover it with dung, and moisten it 
 
 With water from an overflowing brook, 
 
 Then there will grow at bottom harmless mushrooms ; 
 
 Select of them what 's good for food, and not 
 
 Deserving of contempt, and cut the root off. 
 
 But all the rest of that passage is in a mutilated state. The 
 same Nicander in the same play writes — 
 
 And there, too, you may roast the mushrooms, 
 Of the kind which we call a/uiymu. 
 
 And Ephippus says — 
 
 That I may choke you as a mushroom would. 
 
 Eparchides says that Euripides the poet was once staying 
 on a visit at Icarus, and that, when it had happened that a cer- 
 tain woman being with her children in the fields, two of them 
 being full-grown sons and the other being an unmarried 
 daughter, eat some poisonous mushrooms, and died with her 
 children in consequence, he made this epigram upon them:— 
 
C 59.] MUSHROOMS. 101 
 
 Sun, whose path is through th' undying heaven. 
 Have you e'er before seen a misery such as this 1 
 
 A mother, a maiden daughter, and two sons, 
 All dying on one day by pitiless fate ] 
 
 Diodes the Carystian, in the first book of his treatise on 
 the "Wholesomes, says, " The following things which grow wild 
 should be boiled, — beetroot, mallow, sorrel, nettles, spinach, 
 onions, leeks, orach, and mushrooms. 
 
 58. Then there is a plant called sium. And Speusippus, 
 in the second book of his treatise on Things Similar, says 
 that its leaf resembles the marsh parsley; on which account 
 Ptolemy the Second, surnamed Euergetes, who was king of 
 Egypt/ insists upon it that the line in Homer ought to be 
 written thus — • 
 
 And around were soft meadows of aium or parsley ; 
 for that it is o-i'a which are usually found in company with 
 parsley, and not "a (violets). 
 
 59. Diphilus says that mushrooms are good for the stomach, 
 and pass easily through the bowels, and are very nutritious, 
 but still that they are not very digestible, and that they are 
 apt to produce flatulence. And that especially those from the 
 island of Ceos have this character. " Many are even poison- 
 ous to a fatal degree. But those which seem to be whole- 
 some are those with the smoothest rinds, which are tender 
 and easily crushed : such as grow close to elms and pine-trees. 
 But those which are unwholesome are of a dark colour, or 
 livid, or covered with hard coats; and those too which get 
 hard after being boiled and placed on the table ; for such are 
 deadly to eat. But the best remedy for them when eaten 
 unawares is drinking honey-water, and fresh mead, and vinegar. 
 And after such a drink the patient should vomit. On which 
 account, too, it is especially desirable to dress mushrooms 
 with vinegar, or honey and vinegar, or honey, or salt : for 
 by these means their choking properties are taken away. 
 But Theophrastus, in his treatise about Plants, writes thus — 
 " But plants of this kind grow both under the ground and 
 on the ground, like those things which some people call fungi, 
 which grow in company with mushrooms ; for they too grow 
 without having any roots ; but the real mushrooms have, as 
 the beginning by which they adhere to the ground, a stalk of 
 some length, and they put forth fibres from that stalk." He 
 
10J2 THE DEIPNOSOPHISTS. [BPIT. B. II, 
 
 says also that in the sea which is around the Pillars of Her- 
 cules, when there is a high tide, mushrooms grow on the 
 shore close to high-water mark, which they say are left there 
 by the sun. And Phsenias says, in his first book about Plants 
 — " But these things neither put forth any bloom, nor any 
 trace of seminal germination ; as, for instance, the mushroom, 
 the truffle, groundivy,'and fern." And in another place he 
 says, Tire/Bis. {fern), which some people call /HXdxyov." But 
 Theophrastus, in his book on Plants, says — " Plants with 
 smooth rinds, as the truffle, the mushroom, the fungus, the 
 geranium." 
 
 60. Now with respect to Truffles. — They too spring of then- 
 own accord out of the ground ; especially in sandy places. 
 And Theophrastus says of them — " The truffle, which some 
 people call the geranium, and all other such plants which 
 grow beneath the earth." And in another place he says— '•- 
 " The generation and production of these things which seed 
 beneath the earth ; as, for instance, of the truffle, and of a 
 plant which grows around Cyrene, which they call rnisy. And 
 it appears to be exceedingly sweet, and to have a smell like 
 that of meat ; and so, too, has a plant called itum, which grows 
 in Thrace. And a peculiarity is mentioned as incidental to 
 these things j for men say that they appear when there is 
 heavy rain in autumn and violent thunder ; especially when 
 there is thunder, as that is a more stimulating cause of them : 
 however, they do not last more than a year, as they are only 
 annuals ; they are in the greatest perfection in the spring, 
 when they are most plentiful. Not but what there are people 
 who believe that they are or can be raised from seed. At all 
 events, they say that they never appeared on the shore of 
 the Mitylenseans, until after a heavy shower some seed was 
 brought from Tiarse ; and that is the place where they are in 
 the greatest numbers. But they are principally found on the 
 •sea-shore, and wherever the ground is sandy ; and that is 
 the character of the place called Tiara. They are also 
 found near Lampsacus, and also in Acarnania, and Alope- 
 connesus, and in the district of the Eleans. Lynceus the 
 Samian says — " The sea produces nettles, and the land pro- 
 duces truffles;" and Matron, the man who wrote parodies, 
 says in his " Supper" — 
 
 And he brought oysters, the truffles of Thetis the Nereid. 
 
€. 62.] ASPAEAGUS. 103 
 
 Diphilus says that truffles are by nature indigestible, but 
 that they are full of wholesome juice, and have lenitive 
 qualities, and are very easily evacuated ; though, like mush- 
 rooms, some of them are apt to produce suffocation. And 
 Hegesander the Delphian says that no truffles are found in the 
 Hellespont, and no fish of the kind called ykavKio-Kos, and no 
 thyme. On which account Nausiclides said of the country, 
 that it had no spring and no friends. But Pamphilus says, in 
 his " Languages," that there is a plant called lSn6(j>v\Xov, 
 being a species of grass which grows on the top of the truffles, 
 by which the truffle is discovered. 
 
 61. With respect to Nettles — 'AkoXi^ij is the name given by 
 the Attic writers to a plant which is herbaceous and which 
 produces itching. Aristophanes says, in his Phoenissre, " that 
 pot-herbs were the first things which grew out of the earth ; 
 and after them the rough stinging-nettles." 
 
 62. The next thing to be considered is Asparagus- — 
 which is divided into mountain asparagus and marsh aspa- 
 ragus ; the best kinds of which are not raised from seed ; 
 but they are remedies for every kind of internal disorder. 
 But those which are raised from seed grow to an immense 
 size. And they say that in Libya, among the Geetuli, they 
 grow of the thickness of a Cyprian reed, and twelve feet long ; 
 but that on the mountain land and on land near the sea" they 
 grow to the thickness of large canes, and twenty cubits long. 
 But Cratinus writes the word, not axrirapayo's, but dacpapayog, 
 with a <p\ And Theopompus says-r— 
 
 And then seeing the aspharagus in a thicket. 
 And Ameipsias says — 
 
 No squills, no aspharagus, no branches of bay-tree. 
 But Diphilus says, that of all greens, that sort of asparagus 
 which is especially called the bursting asparagus, is better for 
 the stomach, and is more easily digested ; but that it is not 
 very good for the eyes : and it is harsh-flavoured and 
 diuretic, and injurious to the kidneys and bladder. But it is 
 the Athenians who give it the name of bursting ; and 'they 
 also give the flowering cabbage, or cauliflower, the same 
 name. Sophocles says, in The Huntsmen — 
 
 Then it puts forth a stalk, and never ceases 
 The germination ; 
 
104. THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 because it is continually bursting out and putting forth shoots. 
 However, Antiphanes always spells the word cunrdpayos, with 
 a it; and he writes thus — 
 
 The asparagus was shining ; the pale vetches had faded. 
 And Aristophon says — "Gapers, pennyroyal, thyme, asparagus, 
 garlic, radishes, sage, and rue." 
 
 63. With respect to Snails. — Philyllius says — 
 
 I am not a grasshopper, nor a snail, woman. 
 And in a subsequent passage he says — 
 
 Sprats, tunny fish, and snails, and periwinkles. 
 And Hesiod calls the snail, 
 
 The hero that carries his house on his back. 
 And Anaxilas says — 
 
 You are e'en more distrustful than a snail ; 
 
 Who fears to leave even his house behind him. 
 
 And Achseus speaks of them, and says — ■ 
 
 Can such a vapour strange produce 
 The snails, those horned monsters % 
 
 And an enigma, like a fishing-net, having reference to the 
 snail, is often proposed at banquets, in these terms — 
 
 What is that spineless bloodless beast of the woods, 
 Who makes his path amid the humid waters. 
 
 And Aristotle, in the fifth book of his treatise on the Parts 
 of Animals, says — " Snails appear to become pregnant in the 
 autumn and m spring, and they are the only animals with 
 coverings of shells that have ever been detected in union." 
 But Theophrastus says, in his treatise about Animals which 
 live in Holes — " Snails live in holes during the winter, and 
 still more in the summer, on which account they are seen in 
 the greatest numbers during the autumn rains. But their 
 holes in the summer are made upon the ground, and in the 
 trees." There are some snails which are called o-e'o-iAoi. 
 Epicharmus says — 
 
 Instead of all these animals, they have locusts ; 
 
 But I hate above all things the shell of the sesilus. 
 
 And Apellas relates that the Lacedaemonians call the snail 
 tre/j-cXos. But Apollodorus, in the second book of his Etymo- 
 logies, says that there are some snails which are called 
 K<i)X.vo-i8enrvoi, interrupters of banquets. 
 
 64. The next vegetable to be mentioned is Onions. — In 
 
c. G5.] onions. 105 
 
 the Amalthea of Eubulus, Hercules is represented as refusing 
 to eat them; saying — 
 
 Whether it 's hot, or whether it is dry, 
 
 Or whether it is something 'tween the two, 
 
 Are points of more importance than old Troy. 
 
 But I have not come here to fill myself 
 
 With cabbages, or benjamin, or other 
 
 Impious and bitter danties, or with onions. 
 
 But that which tends the most to vigorous strength 
 
 And health is food which I delight in chiefly. 
 
 Meat of beef, boil'd and fresh, and plenty of it, 
 
 And a large well-filled dish of oxen's feet, 
 
 Three roasting pigs besides, sprinkled with salt. 
 
 Alexis, while explaining the efficacy of onions in aphrodisiac 
 matters, says — 
 
 Pinnas, beetles, snails, muscles, eggs, calves'-feet, 
 And many other philters, may be found 
 More useful still to one who loves his mistress. 
 
 Xenarchus, in the Butalion, says — 
 
 A house is ruined which has a master 
 Whose fortune 's gone, and whom the evil genius 
 Has struck. And so the once great house of the Pelops 
 , Is weak and nerveless. Nor can earth-born onion, 
 Pair Ceres' handmaid, who contracts the neck, 
 Even when boiled, assist to check this evil. 
 Nor e'en the polypus, who swells the veins, 
 Born in dark eddies of the deepest sea, 
 When taken in the net of stern necessity 
 By hungry mortals, fill the broad deep bosom 
 Of the large dish turn'd by the potter's wheel. 
 
 And Archestratus says — 
 
 I love not onions, nor yet cabbages, 
 
 If or the sweet barberry-tree, nor all the other 
 
 Dainties and sweetmeats of the second course. 
 
 65. Heraclides the Tarentine, in his Banquet, says — " The 
 onion, and the snail, and the egg, and similar things, appear 
 to be productive of seed; not because they are very nutritious, 
 but because their original natures are similar, and because 
 their powers resemble that." And Diphilus says — " Onions 
 are difficult to digest, but very nutritious, and good for the 
 stomach. And, moreover, they are productive of moisture, 
 and cleansing, but they dim the eyes, and excite the amatory- 
 propensities. But the proverb says — 
 
 The onion will iloyou no good if you have no strength yourself. 
 
106 THE DEIPNOSOPHISTS. [EPIT. B. II. 
 
 •But those onions which are called the royal onions, really do 
 stimulate the amatory propensities, for they are superior to 
 the other kinds ; and next -to them are the red ones. But the 
 white ones, and the Libyan onions, are something like squills. 
 But the worst of all are the Egyptian. 
 
 66. But the white onions, called y8o'A./?i.rai, are fuller of 
 good juice than the common onions; but they are not so 
 good for the stomach, because the white portion of them has 
 a certain thickness in it. Yet they are very tolerably whole- 
 some, because they have a good deal of harshness in them, 
 and because they promote the secretions. And Matron, in 
 his Parodies, mentions the /3oX/3iV?7 — 
 
 But sowthistles I will not even name, 
 Plants full of'mavrow, crown'd on th' heads with thorns; 
 Nor the white onions, minstrels of great Jove, 
 Which his dear Child, incessant rain, has nourish'd 
 Whiter than snow storms, and like meal to view, 
 Which, when they first appeared, my stomach loved. 
 
 67. Nicander extols the onions of Megara. But Theo- 
 phrastus, in the seventh book of his treatise on Plants, says — 
 " In some places the onions are so sweet, that they are eaten 
 raw, as they are in the Tauric Chersonesus." And Phsenias 
 makes the same statement : — " There is," says he, " a kind 
 •of onion which bears wool, according to Theophrastus ; and 
 it is produced on the sea-shore. And it has the wool under- 
 neath its first coat, so as to be between the outer eatable 
 parts and the inner ones. And from this wool socks and 
 stockings and other articles of clothing are woven." And 
 Phsenias himself adopts the statement. " But the onion; J ' 
 he continues, "of the Indians is hairy." But concerning 
 the dressing of onions, Philemon says — 
 
 Now if you want an onion, just consider 
 What great expense it takes to make it good : 
 You must have cheese, and honey, and sesame, 
 Oil, leeks, and vinegar, and assafoetida, 
 To dress it up with ; for by itself the onion 
 Is bitter and unpleasant to the taste. 
 
 But Heraclides the Tarentine, limiting the use of onions at 
 banquets, says—" One must set bounds to much eating, espe- 
 cially of such things as have anything glutinous or sticky 
 about them; as, for instance, eggs, onions, calves' feet, snails, 
 and such things as those : for they remain in the stomach a 
 
.«■ 70.] THEUSHES. 107 
 
 long time, and form a lump there, and check the natural 
 moisture." 
 
 68. Thrushes, too, and crowds of other birds, formed part 
 of the dishes in the propomata. Teleolides says — 
 
 But roasted thrushes with sweet cheese-cakes served 
 Flew of their own accord down the guests' throats. 
 
 But the Syracusans call thrushes, not KtyXm, but /a^Acu. 
 Epicharmus says— 
 
 The thrushes (k^Aui) fond of eating the olive. 
 
 And Aristophanes also, in his " Clouds," mentions the same 
 birds. But Aristotle asserts that there are three kinds of 
 thrushes ; the first and largest kind of which is nearly equal 
 to a jay; and they call it also the ijcophagus, since it eats the 
 mistletoe. The next kind is like a blackbird in size, and they 
 call them trichades. The third kind is less than either of the 
 before- mentioned sorts, and is called illas, but some call it 
 tylas, as Alexander the Myndian does. And this is a very 
 gregarious species, and builds its nest as the swallow does. 
 
 There is a short poem, which is attributed to Homer, and 
 which is entitled hruaxXihe;, which has received this title from 
 the circumstance of Homer singing it to his children, and 
 receiving thrushes as his reward, — at least, this is the account 
 given by Mensechmus, in his treatise on Artists. 
 
 69. There is a bird called the o-wcaAi?, or figpecker. And 
 Alexander the Myndian asserts — " One of the tits is called by 
 some people elceus, and by others pirias; but when the figs 
 become ripe, it gets the name of sycalis." And there are 
 two species of this bird, the sycalis and the /neAayKopii^ios, or 
 blackcap. Epicharmus spells the word with two AA, and 
 writes o-uKaAAiSes. He speaks of beautiful ouicaAAiSes : and in 
 a subsequent passage he says — 
 
 And herons were there with their long bending necks, 
 .And grouse who pick up seed, and beautiful sycallides. 
 
 And these birds are caught at the season when figs are ripe. 
 And it is more correct to spell the name with only one A,; 
 but Epicharmus put in the second A because of the metre. 
 
 70. There is a kind of finch, too, which was sometimes 
 eaten, of which Eubulus says, 
 
108 THE DEIPNOSOPHISTS. [ePIT. B.II. 
 
 And Ephippus says, in his " Geryones" — 
 
 When 'twas the Amphidromian festival, 
 When 'tis the custom to toast bits of cheese 
 0' the Chersonesus ; and to boil a cabbage, 
 Bedewed with Binning oil ; and eke to bake 
 The breasts of fat and well-fed lambs ; to pluck 
 The feathers from the thrushes, doves and finches; 
 And also to eat cuttle-fish with anchovies, 
 And baskets of rich polypus to collect, 
 And to drink many cups of unmixed wine. 
 
 71. Then, too, there are blackbirds. — Mcostratus or Phile- 
 tseras says — 
 
 A. What then shall 1 buy? Tell me, I pray you. 
 
 B. Go not to more expense than a neat table ; 
 Buy a rough-footed hare ; some ducklings too, 
 As many as you like ; thrushes, and blackbirds, 
 And other small birds ; there are many wild sorts. 
 
 A. Yes, and they're very nice. 
 
 Antiphanes also reckons starlings among the eatable birds, 
 numerating them in the following list — " Honey, partridges, 
 pigeons, ducks, geese, starlings, jays, rooks, blackbirds, quails, 
 and pullets." 
 
 You are asking of us for a history of everything, and you 
 do not allow us to say a single thing without calling us to 
 account for it. The word a-rpovOdpiov (a little bird) is found 
 in many other authors, and also in Eubulus. He says, "Take 
 three or four partridges, and three hares, and as many small 
 birds as you can eat, and goldfinches, and parrots, and finches, 
 and nightjars, and whatever other birds of this kind you can 
 come across." 
 
 72. Swine's brains, too, was a not uncommon dish. Philoso- 
 phers used to forbid our eating these, saying that a person 
 who partook of them might as well eat a bear, and would 
 not stick at eating his father's head, or anything else ima- 
 ginable. And lliey said, that at all events none of the 
 ancients had ever eaten them, because they were the seat of 
 nearly all sensation. But Apollodorus the Athenian says, 
 that none of the ancients ever even named the brain. And 
 at all events Sophocles, in his TrachiniEe, where he repre- 
 sents Hercules as throwing Lichas into the sea, does not use 
 the word eyKi<f>a\ov, brains, but says XevKov /weXos, white 
 marrow ; avoiding a word which it was thought ill-omened 
 to use : — 
 
C. 73.] BRAINS — THE HEAD. 109 
 
 And from his hair he forces the white marrow, 
 His head being burst asunder in the middle, 
 And the blood flows : 
 though he had named all the rest of his limhs plainly- 
 enough. And Euripides, introducing Hecuba lamenting for 
 Astyanas, who had been thrown down by the Greeks, says- 
 Unhappy child, how miserably have 
 Your native city's walls produced your death, 
 And dash'd your head in pieces ! Fatal towers, 
 Which Phoebus builded ! How did your mother oft 
 Cherish those curly locks, and press upon them 
 With never-wearied kisses ! now the blood 
 "Wells from that wound, where the bones broken gape ; 
 But some things are too horrid to be spoken. 
 The lines too which follow these are worth stopping to con- 
 sider. But Philocles does employ the word ey/ce^aAov — 
 
 He never ceased devouring even the brains (tyiclipaXov). 
 And Aristophanes says — 
 
 I would be content 
 To lose two membranes of the lyKt<paAoi>. 
 And others, too, use the word. So that it must have been 
 for the sake of the poetical expression that Sophocles said 
 " white marrow." But Euripides not choosing openly to 
 display to sight an unseemly and disgusting object, revealed 
 as much as he chose. And they thought the head sacred, as 
 is plain by their swearing by it; and by their even venerating 
 sneezes, which proceed from the head, as holy. And we, to 
 this day, confirm our arrangements and promises by nodding 
 the head. As the Jupiter of Homer says — 
 Come now, and I will nod my head to you. 
 73. Now all these things were put into the dishes which 
 were served up as propomata : pepper, green leaves, myrrh, 
 galingal, Egyptian ointment. Antiphanes says — 
 Jf any one buys pepper and brings it home, 
 They torture him by law like any spy. 
 And in a subsequent passage he says — 
 
 How is the time for a man to go and find pepper, 
 
 And seed of orach, and fruit, and buy it, and bring it here. 
 
 And Eubulus says — 
 
 Just take some Cnidian grains, or else some pepper, 
 And pound them up with myrrh, and strew around. 
 
 And Ophelion says- 
 Pepper from Libya take, and frankincense, 
 And Plato's heaven-inspired book of wisdom. 
 
HO THE DEIPNOSOPHISTS, [EPIT. B. II. 
 
 And Nicander says, in his Theriaca — 
 
 Take the conyza's woolly leaves and stalks, 
 
 And often cut new pepper up, and add 
 
 Cardamums fresh from Media. 
 And Theophrastus, in his History of Plants, says — "Pepper 
 indeed is a fruit: and there are two kinds of it; the one is 
 round, like a vetch, having a husk, and is rather red in 
 colour ■ but the other is oblong, black, and full of seeds 
 like poppy-seeds. But this kind is much stronger than the 
 other. Both kinds are heating, on which account they are 
 used as remedies for, and antidotes against, hemlock." And 
 in his treatise on Suffocation, he writes — " And people who 
 are suffocated are recovered by an infusion of vinegar and 
 pepper, or else by the fruit of the nettle when crushed." 
 But we must recollect that, properly speaking, there is no 
 noun of the neuter gender among the Greeks ending in t 7 
 except /xeAt alone ; for the words ireirepi, and Kopfu, and koUjh 
 are foreign. 
 
 74, Let us now speak of oil. — Antiphanes or Alexis' makes 
 mention of the Samian Oil, saying — 
 
 This man you see will be a measurer 
 
 Of that most white of oils, the Samian oil. 
 Ophelion makes mention also of Carian oil, and says — 
 
 The man anointed was with Carian oil. 
 Amyntas, in his treatise on Persian Weights and Measures, 
 says — "The mountains there bear turpentine and mastic trees, 
 and Persian nuts, from which they make a great deal of oil 
 for the king. And Ctesias says, that in Carmania there is' 
 made an oil which is extracted from thorns, which the king 
 uses. And he, in his third book of his treatise on the 
 Bevenues derived from Asia, making a list of all the things 
 which are prepared for the king for his supper, makes no 
 mention of pepper, or of vinegar, which of itself is the very- 
 best of all seasonings. Nor does Demon, in his Persian 
 History j though he does say that ammoniac salt is sent 
 up to the king from Egypt, and water from the Nile. Theo- 
 phrastus also mentions an oil which he calls d>{WTpiftk, that is 
 to say, extracted raw, in his treatise on Scents, saying that' 
 it is produced from the large coarse olives called pliaulian, 
 and from almonds. Amphis also speaks of the oil which is 
 produced amongst the Thurians, as exceedingly fine — 
 Oil from the Thurians comes ; from Gela lentils. 
 
C. 76.] . PICKLE. HI 
 
 75. Pickle is a thing often mentioned. Cratinus says— 
 
 Your basket will be full of briny pickle. 
 And Pherecrates says — 
 
 His beard was all besmear'd with pickle juice. 
 And Sophocles, in his Triptolemus, says — 
 
 Eating this briny season'd pickle. 
 And Plato the comic writer says — 
 
 These men will choke me, steeping me in putrid pickle. 
 But the word yapos, fickle, is a masculine noun. As ^Eschylus. 
 proves, when he says /cat tov I^Qvidv ydpov, 
 
 76. Vinegar too was much used by the ancients, and this 
 is the only seasoning to which the Attics give the name of 
 rjSos, as if it were akin to tjSvs, sweet. And Chrysippus the 
 philosopher says, that the best vinegar is the Egyptian and 
 the Cnidian. But Aristophanes, in his Plutus, says — 
 
 Sprinkling it o'er with Sphettian vinegar. 
 Didymus explaining this verse says, " Perhaps he says 
 Sphettian because the Sphettians are sour-tempered people." 
 And somewhere or other he mentions vinegar from Cleonse, 
 as being most excellent, saying, " And at Cleonse there are 
 manufactories of vinegar." We find also in Diphilus — 
 
 A. He first takes off his coat, and then he sups, 
 After what fashion think you 1 
 
 B. Why, like a Spartan. 
 
 A. A measure then of vinegar 
 
 B. Bah! 
 
 A. Why bah 1 
 
 B. A measure holds but such and such a quantity 
 Of the best Cleonaean vinegar. , 
 
 And Philonides says — 
 
 Their' seasonings have not vinegar sufficient. 
 But Heraclides the Tarentine, in his Symposium, says, "Vinegar 
 has a tendency to make the exterior parts coagulate, and it 
 affects the strings within the stomach in a very similar 
 manner ; but any parts which are tumid it dissolves, because 
 forsooth different humours are mixed up in us." And Alexis 
 used to admire above all others the Deeelean. vinegar, and 
 
 Tou have compell'd me to bring forth from thence 
 Four half-pint measures full of vinegar 
 From Decelea, and now drag me through 
 The middle of the forum. 
 
112 THE DEIPNOSOPHISTS. [EPIT. E. II. 
 
 The word dguyapov must be spelt so, with a v, and the vessel 
 which receives it is called 6£vf3a<l>ov. And so Lysias, in the 
 speech against Theopompus when on his trial for an assault, 
 says, " But I myself drink oiifieXi." And so too we must call 
 oil of roses mixed with vinegar 6£vp68ivov, spelling all the 
 words thus compounded in this manner with a v. 
 
 77. Seasonings are mentioned even by Sophocles. In his 
 Phseacians we find the expression, 
 
 And seasoning for food. 
 And in iEschylus too we read — 
 
 Tou are steeping the seasonings. 
 And Theopompus says— "Many bushels of seasonings, and 
 many sacks and bags of books, and of all other things which 
 may be useful for life." In Sophocles too the expression is 
 found — 
 
 I like a cook will cleverly season .... 
 And Cratinus says in the Glaucus — 
 
 It is not every one who can season skilfully. 
 And Eupolis speaks of 
 
 Very bad vinegar seasoned in an expensive way. 
 And Antiphanes, in his Leucas, givers the following catalogue 
 of seasonings : — 
 
 Dried grapes, and salt, and eke new wine 
 
 Newly boiled down, and assafoetida, 
 
 And cheese, and thyme, and sesame, 
 
 And nitre too, and cummin seed, 
 
 And sumach, honey, and marjoram, 
 
 And herbs, and vinegar and oil 
 
 And sauce of onions, mustard and capers mix d, 
 
 And parsley, capers too, and eggs, 
 
 And lime, and cardamums, and th' acid juice 
 
 Which comes from the green fig-tree, besides lard 
 
 And eggs and honey and flour wrapp'd in fig-leaves, 
 
 And all compounded in one savoury forcemeat. 
 
 The ancients were well acquainted with the Ethiopian car- 
 damom. We must take notice that they used the words 
 Bv/jlos and oplyavos as masculine nouns. And so Anaxan- 
 dridessays — 
 
 Cutting asparagus and squills and marjoram, (&s) 
 Which gives the pickle an aristocratic taste, 
 When duly mixed (juxSeh) with coriander seed. 
 
C. 7S.] CUCUMBERS. 113 
 
 And Ion says — ■ 
 
 TCut in a harried manner in his hand 
 He hides the marjoram (top dplyavov). 
 
 Plato however, or Cantharus, used it as feminine, saying — 
 
 She from Arcadia brought 
 The harshly-tasted (rf/v Spi/iin-anji') marjoram. 
 
 Epicharmus and Ametpsias both use it as a neuter noun; 
 but Nicander, in his Melissurgica, uses 6v/jlos as masculine. 
 
 78. Cratinus used the word TrtVoves, which properly means 
 merely full ripe, in speaking of the cucumbers which give 
 seed, in his Ulysseses — • 
 
 Tell me, wisest son of old Laertes, 
 
 Have you e'er seen a friend of yours in Paros 
 
 Buy a large cucumber that 's run to seed 1 
 
 And Plato says in his Laius — 
 
 Do you not see 
 That Meleager, son of mighty tilaucon, 
 .... Goes about every where like a stupid cuckoo, 
 With legs like the seedless irhruv cucumber 1 
 
 And Anaxilas says — • 
 
 His ankles swell'd 
 Larger than e'en a irinwv cucumber. 
 
 And Theopompus says of a woman — 
 
 She was to me 
 More tender than a ireirav cucumber. 
 
 Phsenias says, " Both the oucuos and the Treiroiv are tender to 
 eat, with the stem on which they grow ; however the seed is 
 not to be eaten, but the outside only, when they are 
 fully ripe ; but the gourd called koXokvvttj, when raw is 
 not eatable, but is very good either boiled or roasted. And 
 Diodes the Carystian, in the first book of his treatise on 
 Wholesome Things, says that " of wild vegetables the fol- 
 lowing should be boiled, before eating : the lettuce (the best 
 kind of which is the black) ; the cardamum ; mustard from 
 the Adriatic ; onions (the best kinds are the Ascalonian, 
 and that called getian); garlic, that other kind of garlic 
 called physinga, the Tvi-n-iov cucumber, and the poppy." And 
 a little afterwards he says, "The Trt-n-wv cucumber is better for 
 the stomach and more digestible ; though every cucumber 
 when boiled is tender, never gives any pain, and is diuretic ; but 
 that kind called iriirwv when boiled in mead has very aperient 
 VOL. I. — ATH. I 
 
. 1T4 THE DEIPNOSOBHISTS. [EPIT. B. II. 
 
 qualities. And Speusippus, in his treatise- on Similarities, 
 calls the 7tctw by the name of <nxva. But Diooies having 
 named the Triirwv, does not any longer call it aiKva : and 
 Speusippus after having named the cnKva never names the 
 ■kL-kwv. Diphilus says, the iren-uiv is more full of wholesome 
 juice, and moderates the humours of the body, but it is not 
 very nutritious; it is easily digested,»and promotes the secre- 
 tions. 
 
 79 . The lettuce was in great request as an article of food. 
 Its name is 0/>iSa£, but the. Attics call it OpcBaidvr]. Epichar- 
 mus says — 
 
 A lettuce (9pI8a£) with- its stalk peel'd all the, way up. 
 
 But Strattis calls lettuces OpiSaKiviftts, and says — 
 The leek-destroying grubs, which go 
 
 Throughout the leafy gardens 
 On fifty feet, and leaye their trace, 
 
 Gnawing all herbs and vegetables ; 
 Leading the dances of the long-tailed satyrs 
 
 Amid the petals of the verdant herbs, 
 And of the juicy lettuces (epiticuuvtSes), 
 
 And of the fragrant parsley. 
 
 And Theophrastus says, " Of lettuce (OpiBaKiv-q) the white is 
 the sweeter and the more tender : there are three kinds ; 
 there is the lettuce with the broad stalk, and the lettuce with 
 the round stalk, and in the third place there is the Lace- 
 daemonian lettuce — its leaf is like that of a thistle, but it 
 grows up straight and tall, and it never sends up any side 
 shoots from the main stalk. But some plants of the broad . 
 kind are so very broad in the stalk that some people even 
 use them for doors to their gardens. But when the stalks are 
 cut, then those which shoot again are the sweetest of any." 
 
 80. But Nicander the Colophonian, in the second part of 
 his Dictionary, says that the lettuce is called fipevdis by the 
 Cyprians. And it was towards a plant of this kind that 
 Adonis was flying when he was slain by the boar. Amphis 
 in his Ialemus says — 
 
 Curse upon all these lettuces (fipiStutuwi) ! 
 
 For if a man not threescore years should eat them, 
 
 And then betake himself to see his mistress, 
 
 He'll toss the whole night through, and won't he equal 
 
 To her expectations or his own. 
 
 And Callimachus says that Venus hid Adonis under a lettuce, 
 which is an allegorical statement of the poet's, intended to 
 
C. 81.] LETTUCE. • 115 
 
 show that those who are much addicted to the use of lettuces 
 are very little adapted for pleasures of love. And Eubulns 
 says in his Astuti — 
 
 Do not put lettuces before mo, wife, 
 
 Upon the table ; or the blame is yours. 
 
 For once upon a time, as goes the tale, 
 
 Venus conceal'd the sadly slain Adonis 
 
 Beneath the shade of this same vegetable ; 
 
 So that it is the food of dead men, or of those 
 
 Who scarcely are superior to the dead. 
 
 Cratinus also says that Venus when in love with Phaon hid 
 him also in the leaves of the lettuce : but the younger Mar- 
 syas says that she hid him amid the grass of barley. 
 
 Pamphilus in his book on Languages says, that Iiip- 
 ponax called the lettuce rerpaKLvrj : but Clitarchus says that 
 it is the Phrygians who give it this name. Ibycus the 
 Pythagorean says that the lettuce is at its first beginning a 
 plant with a broad leaf, smooth, without any stalk, and is 
 called by the Pythagoreans the eunuch, and by the women 
 ao-ruTts ; for that it makes the men diuretic and powerless for 
 the calls of love : but it is exceedingly pleasant to the taste. 
 
 81. Diphilus says that "the stalk of the lettuce is ex- 
 ceedingly nutritious, and more difficult of digestion than 
 the leaves ; but that the leaves are more apt to produce 
 flatulence, and are still more nutritious, and have a greater 
 tendency to promote the secretions. And as a general rule 
 the lettuce is good for the stomach, cooling and wholesome 
 for the bowels, soporific, full of pleasant and wholesome 
 juice, and certainly has a great tendency to make men 
 indifferent to love. But the softer lettuce is still better for 
 the stomach, and still more soporific ; while that which is 
 harder and drier is both less good for the stomach and less 
 wholesome for the bowels ; that, however, is also soporific. 
 But the black lettuce is more cooling, and is good for the 
 bowels ; and summer lettuce is full of wholesome juice, and 
 more nutritious ; but that which is in season at the end of 
 autumn is not nutritious, and has no juice. And the stalk of 
 the lettuce appears to be a remedy against thirst." And the 
 lettuce when boiled like asparagus in a dish, if we adopt 
 the statement of Glaucias, is superior to all other boiled 
 vegetables. 
 
 Among some of the other nations Theophrastus says that 
 i 2 
 
116 THE DEIPSTOSOPHISTS. [epiT. B. II. 
 
 beetroot, and lettuce, and spinach, and mustard, and sorrel, 
 and coriander, and anise, and cardamums, are all called 
 hria-TTopa, things fit to be sown for the second crop. And 
 Diphilus says that, as a general rule, all vegetables have but 
 little nutriment in them, and have all of them a tendency to 
 make people thin, and are devoid of wholesome juices, and 
 moreover stay a long while in the stomach, and are not very 
 digestible. But Epicharmus speaks of some as summer 
 vegetables. 
 
 82. Artichokes were often eaten. And Sophocles, in his 
 Colchian Women, calls an artichoke Kivapa, but in his PhoDnix 
 he writes the word Kvvapos, saying — • 
 
 The artichoke fills every field with its thorn. 
 
 But Hecatseus the Milesian, in his Description of Asia, at 
 least if the book under this title is a genuine work of that 
 author, (for Callimachus attributes it to Nesiotas;) however, 
 whoever it was who wrote the book speaks in these terms — 
 " Around the sea which is called the Hyrcanian sea there are 
 mountains lofty and rough with woods, and on the mountains 
 there is the prickly artichoke." And immediately afterwards 
 he subjoins — " Of the Parthian tribes the Chorasmians dwell 
 towards the rising sun, having a territory partly champaign 
 and partly mountainous. And in the mountains there are 
 wild trees ; the prickly artichoke, the willow, the tamarisk.'' 
 He says moreover that the artichoke grows near the river 
 Indus. And Scylax, or Polemo, writes, "that that land is 
 well watered with fountains and with canals, and on the 
 mountains there grow artichokes and many other plants." 
 And immediately afterwards he adds, " From that point a 
 mountain stretches on both sides of the river Indus, very 
 lofty, and very thickly overgrown with wild wood and the 
 prickly artichoke." 
 
 But Didymus the grammarian, explaining what is meant 
 by Sophocles when he speaks of the prickly artichoke (which 
 he calls KuVapos), says, "Perhaps he means the dog-brier, 
 because that plant is prickly and rough ; for the Pythian 
 priestess did call that plant a wooden bitch. And the Locrian, 
 after he had been ordered by an oracle to build a city in that 
 place in which he was bitten by a wooden bitch, having had 
 his leg scratched by a dog-brier, built the city in the place 
 
C. 84.] THE CACTUS. 117 
 
 ■where the brier had stood. And there is a plant called the 
 dog-brier, something between a brier and a tree, according to 
 the statement of Theophrastus, and it has a red fruit, like 
 a pomegranate, and it has a leaf like that of the willow. 
 
 83. Phsenias, in the fifth book of his treatise on Plants, 
 speaks of one which he calls the Sicilian cactus, a very 
 prickly plant. As also does Theophrastus, in his sixth book 
 about Plants, who says, " But the plant which is called the 
 cactus exists only in Sicily, and is not found in Greece : and 
 it sends forth stalks close to the ground, just above the root. 
 And the stalks are the things which are called cacti : and 
 they are eatable as soon as they are peeled, and rather bitter; 
 and they preserve them in brine. But there is a second kind, 
 which sends up a straight stalk, which they call Tnlpvti; and 
 that also is eatable. The shell of the fruit, as soon as the 
 outer soft parts have been taken away, is like the inside of 
 a date : that also is eatable; and the name of that is 
 dcTKaXTjpov." But who is there who would not place such 
 belief in these assertions as to say confidently that this cactus 
 is the same as that plant which is called by the Eomans 
 carduus, or thistle ; as the Eomans are at no great distance 
 from Sicily, and as it is evidently the same plant which the 
 Greeks call Ktvapa, or the artichoke 1 For if you merely 
 change two letters, ndpSos and Ka/cros will be the same word. 
 
 And Epicharmus also shows us plainly this, when he puts 
 down the cactus in his catalogue of eatable vegetables ; in this 
 way — "The poppy, fennel, and the rough cactus; now one can. 
 eat of the other vegetables when dressed with milk, if he bruises 
 them and serves them up with rich sauce, but by themselves 
 they are not worth much." And in a subsequent passage he 
 says — " Lettuces, pines, squills, radishes, cacti." And again 
 he says — "A man came from the country, bringing fennel, and 
 cacti, and lavender, and sorrel, and chicory, and thistles, and 
 ferns, and the cactus, and dractylus, and otostyllus, and scolium, 
 and seni, and onopordus." And Philetas the Coan poet says — 
 
 A fawn about to die would make a noise, 
 Tearing the venom of the thorny cactus. 
 
 84. And, indeed, Sopater the Paphian, who was born in 
 the time of Alexander the son of Philip, and who lived even 
 till the time of the second Ptolemy king of Egypt, called the 
 artichoke Ktvapa just as we do, as he himself declares in one 
 
US' THE DEIPNOSOPHISTS. [EPIT. B. II, 
 
 of the books of his history. But Ptolemy Euergetes the king 
 of Egypt, being one of the pupils of Aristarchus the gram- , 
 marian, in the second book of his Commentaries writes thus — 
 " Near Berenice, in Libya, is the river Lethon, in which there • 
 is the fish called the pike, and the chrysophrys, and a great 
 multitude of eels, and also of lampreys which are half as big 
 again as those which come from Macedonia and from the 
 Copaic lake. And the whole stream is full of fishes of all 
 sorts. And in that district there are a great quantity of 
 anchovies, and the soldiers who composed our army picked 
 them, and ate them, and brought them to us, the generals 
 having stripped them of their thorns. I know, too, that 
 there is an island called Cinarus, which is mentioned by 
 Semus. 
 
 85. Now with respect to what is called the Brain of the 
 Palm. — Theophrastus, speaking of. the plant of the palm- 
 tree, states, " The manner of cultivating it, and of its pro- 
 pagation from the fruit, is as follows : when one has taken off 
 the upper rind, one comes to a portion in which is what is 
 called the brain." And Xenophon, in the second book of 
 the Anabasis, writes as follows : " There, too, the soldiers 
 first ate the brain of the palm or date-tree. And many of, 
 them marvelled at its appearance, and at the peculiarity of 
 its delicious flavour. But it was found to have a great ten- 
 dency to produce headache ; but the date, when the brain was 
 taken out of it, entirely dried up." Nicander says in his 
 Georgics — 
 
 And at the same time cutting off the branches 
 Loaded with dates they bring away the brain, 
 A dainty greatly fancied by the young. 
 
 And Diphilus the Siphnian states — " The brains of the dates 
 are filling and nutritious ; still they are heavy and not very 
 digestible: they cause thirst, too, and constipation of the 
 stomach." 
 
 But we, -says Athenseus, my friend Timocrates, shall 
 appear to keep our 'brains to the end, if we stop this conver- 
 sation and the book at this point. 
 
C. SS.] TUB NILE. 119 * 
 
 Some Fragments omitted in the Second Book of the 
 Deipnosophists of Atkenceus. 
 
 86. Menander says — 
 
 It is a troublesome thing to fall in with 
 
 An entire party of none but relations ; 
 "Where as soon as he has taken his cup in his hand 
 
 The father first begins the discourse, 
 And stammers out his recommendations : 
 Then after him the mother, in the second place ; 
 
 And then some old aunt gossips and chatters ; 
 And then some harsh-voiced old man, 
 
 The father of the aunt aforesaid ; then too 
 Another old woman calls him her darling : 
 And he nods assent to all that is said. 
 
 87. And a little afterwards he says— 
 
 Before the shade they wear a purple cloth, 
 And then this comes after the purple ; 
 Being itself neither white nor purple, 
 But a ray of the brilliancy of the woof ai it were 
 Of divers colours curiously blended. 
 
 * * * * 
 
 Antiphanes says : " What do you say ? Will you not bring 
 something hither to the door which we may eat ? and then 
 I -will sit on the ground and eat it as the beggars do : and 
 any one may see me." 
 
 The same man says in another place — 
 Prepare then 
 A fanner to cool me, a dish, a tripod, a cup, 
 An ewer, a mortar, a pot, and a spoon. 
 
 * * * * 
 
 About the Ascent of the Nile. 
 
 88. Thales the Milesian, one of the seven wise men, says 
 that the overflowing of the Nile arises from the Etesian winds ; 
 for that they blow up the river, and that the mouths of the 
 river lie exactly opposite to the point from which they blow; 
 and accordingly that the wind blowing in the opposite direc- 
 tion hinders the flow of the waters; and the waves of the sea, 
 dashing against the mouth of the river, and coming on with 
 a fair wind in the same direction, beat back the river, and 
 in this manner the Nile becomes full to overflowing. But 
 Anaxagoras the natural philosopher says that the fulness of 
 the Nile arises from the snow meltiDg; and so, too, says 
 
120 THE DEIPNOSOPH1STS. [ePIT. I!. II. 
 
 Euripides, and some others of the tragic poets. And Anaxa- 
 goras says that this is the sole origin of all that fulness ; but 
 Euripides goes further, and describes the exact place where 
 this melting of the snow takes place; for in his play called 
 " Archelaus " he speaks thus : — 
 
 Danaus, the noble sire of fifty daughters, 
 Leaving the Nile, the fairest stream on earth, 
 Fill'd by the summer of the iEthiop land, 
 The negro's home, when the deep snow does melt, 
 And o'er the land the Sun his chariot drives. 
 And in the " Helen " he says something similar : — • 
 These are the beauteous virgin streams of Nile, 
 Which in the place of rain bedew the plain 
 Of Egypt when the white snow melts on th' hills. 
 And iEsehylus says — 
 
 I know its history, and love to praise 
 The race of the jEthiop land, where mighty Nile 
 Rolls down his seven streams the country through, 
 When the spring winds bring down the heavy waters ; 
 What time the sun shining along that land 
 Dissolves the mountain snow ; and the whole land 
 Of flourishing Egypt, fill'd with th' holy stream, 
 Sends forth the vital ears of corn of Ceres. 
 
 89. And Callisthenes the historian argues against what I 
 quoted just now as stated by Anaxagoras and Euripides : and 
 he, too, declares his own opinion, — that as there is much very 
 heavy and continued rain in ^Ethiopia about the time of the 
 rising of the Dogstar, and from that period till the rising of 
 Arcturus, and <as the Etesian winds blow at about the same 
 time, (for these are the winds which he says have the greatest 
 tendency to bring the clouds over ^Ethiopia,) when the clouds 
 fall upon the mountains in that region, a vast quantity of 
 water bursts forth, in consequence of which the Nile rises. 
 But Democritus says that about the winter solstice there are 
 heavy falls of snow in the countries around the north ; but 
 that when the sun changes its course, at the summer solstice, 
 the snow being melted and evaporated by the warmth, clouds 
 are formed, and then the Etesian gales catch hold of them, and 
 drive them towards the south ; and when these clouds are all 
 driven together towards ^Ethiopia and Libya, a mighty rain 
 ensues, and the water from that flows down the mountains 
 and fills the Nile. This, then, is the cause which Democritus 
 alleges for this fulness of the Nile. 
 
 90. But Euthymenes the Massiliote says, speaking of his 
 
C. 1.] THE NILE. 121 
 
 own knowledge, acquired in a voyage which ho had made, 
 that the sea outside the Pillars of Hercules flows towards 
 Libya and turns up and proceeds towards the north ; and that 
 then, being driven back by the Etesian gales, it is raised to a 
 height by the winds, and flows high at that time ; but, when 
 the Etesian gales cease, it recedes. He says moreover, that 
 that sea is sweet to the taste, and that it contains monsters 
 like the crocodiles and the hippopotami in the Nile. 
 
 But (Enopides the Chian says, that in winter the sources of 
 the river are dried up, but in the summer they are thawed 
 and flow ; and so that for the sake of filling up the previous 
 dryness, the rains from heaven cooperate with * * * * 
 
 * * -;;• * Arid, on this account the river is smaller in 
 winter and is full in summer. 
 
 But Herodotus gives an explanation quite contrary to that 
 of the rest of those who have discussed this subject, but 
 agreeing with the explanation of (Enopides ; for he says that 
 the stream of the Nile is of such magnitude as always to fill 
 the river; but that the sun, as it makes its journey through 
 Libya in the winter, dries up the river at that time ; hut that 
 as it has gone off towards the north at the time of the sum- 
 mer solstice, then the river becomes full again, and overflows 
 the plains. 
 
 Now these are the mouths of the Nile : — towards Arabia, 
 the Pelusiac mouth ; towards Libya, the Canopic : and the 
 rest are, — the Bolbitic, the Sebennytic, the Mendesian, the 
 Saitic, and the Opuntic. 
 
 BOOK III.— EPITOME. 
 
 1. Callimachus the grammarian said that a great book was 
 equivalent to a great evil. 
 
 With respect to Ciboria, or Egyptian beans, Nicander says 
 in his Georgics — 
 
 You may sow the Egyptian bean, in order in summer 
 
 To make its flowers into garlands ; and when the ciboria 
 
 Have fallen, then give the ripe fruit to the youths 
 
 Who are feasting with you, into their hands, as they have been a 
 
 long time 
 Wishing for them ; but roots I boil, and then place on the tabic at 
 feasts. 
 
122 THE DEIPNOSOPHISTS. [EPIT. B. III. 
 
 But when Nicander speaks of " roots," he means the things 
 which are called by the Alexandrians colocasia; as he says 
 elsewhere — 
 
 Have peel'd the beans, and cut up the colocasia. 
 Now there is at Sicyon a temple to the Colocasian Minerva. 
 There is also a kind of cup called Kiftmpwv. 1 
 
 2. Theophrastus, in his book on Plants, writes thus : " The 
 bean in Egypt grows in marshes and swamps ; and its stalk 
 is in length, when it is at the largest, about four cubits ; but 
 in thickness, it is as thick as one's finger : and it is like a 
 long reed, only without joints. But it has divisions within, 
 running through the whole of it, like honeycombs. And on 
 this stalk is the head and the flower, being about twice the 
 size of a poppy ; and its colour is like that of a rose, very 
 full coloured ; and it puts forth large leaves. But the root 
 is thicker than the thickest reed, and it has divisions like the 
 stalk. And people eat it boiled, and roasted, and raw. And 
 the men who live near the marshes eat it very much. It 
 grows, too, in Syria and in Cilicia, but those countries do not 
 ripen it thoroughly. It grows, too, around Torone in Chal- 
 cidice, in a marsh of moderate size, and that place ripens it, 
 and it brings its fruit to perfection there. But Diphilus the 
 Siphnian says, " The root of the Egyptian bean, which is 
 called colocasium, is very good for the stomach, and very 
 nutritious, but it is not very digestible, being very astringent ; 
 and that is the best which is the least woolly. But the beans 
 which are produced by the plant called ciborium, when they 
 are green are indigestible, not very nutritious, easily pass 
 through one, and are apt to cause flatulence ; but when they 
 are dry they are not so flatulent. And from the genuine 
 ciborium there is a flower which grows which is made into 
 garlands. And the Egyptians call the flower the lotus ; but 
 the Naucratitans tell me, says Athenseus, that its name is the 
 melilotus : and it is of that flower that the melilotus garlands 
 are made, which are very fragrant, and which' have a cooling 
 effect in the summer season.. 
 
 3. But Phylarchus says, "that though Egyptian beans had 
 never been sown before in any place, and had never produced 
 
 ' This was a Latin word for a cup. Horace says — 
 Obliviosi levia Massici 
 Ciboria exple. 
 
o; 4.] CUCUMBERS. 123 
 
 fruit if any one had by chance sown a few, except in Egypt, 
 still, in the time of Alexander the ting, the son of Pyrrhus, 
 it happened that, some sprung up near the river Thyamis in 
 Thesprotia in Epirus, in a certain marsh in that district; 
 and for two years continuously they bore fruit and grew; 
 and that on this Alexander put a guard overthem, and not 
 only forbade any one to pick them, but would not allow any 
 one to approach the place : and on this the marsh dried up ; 
 and for the future ' it not only never produced the above- 
 mentioned fruit, but it does not appear even to have furnished 
 any water. And something very like this happened at 
 ^Edepsus. For at a distance from all other waters there was 
 a spring sending forth cold water at no great distance from 
 the sea ; and invalids who drank this water were greatly 
 benefited : on which account many repaired thither from 
 great distances, to avail themselves of the water. Accordingly 
 the generals of king Antigonus, wishing to be economical with 
 respect to it, imposed a tax to be paid by those who drank 
 it : and on this the spring dried up. And in the Troas in 
 former times all who wished it were at liberty to draw water 
 from the Tragassean lake ; but when Lysimachus became 
 ruler there, and put a tax on it, that lake, too, disappeared : 
 and as he marvelled at this, as soon as he remitted the tribute 
 and left the place free, the water came again. 
 
 4. With respect to Cucumbers. — There is a proverb — 
 Eat the encumber, woman, and weave your cloak. 
 And Matron says, in his Parodies — 
 
 And I saw a cucumber, the son of the all-glorious Earth, 
 Lying among the herbs ; and it was served up on nine tables. 1 
 
 And Laches says — 
 
 But, as when cucumber grows up in a dewy place. 
 jSTow the Attic writers always use the word a-Uvov as a word 
 of three syllables. But Alcseus uses it as a dissyllable, o-i'cts ; 
 for he says, Sgucij r5>v o-uaW from the nominative o-ucus, a word 
 ' This is parodied from — 
 
 Kal Thvov elSov yalrjs epucvtieos vTov 
 
 KeifUyoy iv SairtSco o5' e7r' evvect kcito ir£\c9pa : 
 translated by Pope : 
 
 There Tityus large, and long in fetters bound, 
 
 O'erspreads nine acres of infernal ground. 
 
124 THE DEIPNOSOPHISTS. [b. III. 
 
 like orappJs, oTa^uos. And Phrynichus uses the ■word o-ikvSiov 
 as a diminutive, where he says — 
 
 ErrpayeTtf <rucv$ioi>, to eat a little cucumber, 
 
 [From this point are the genuine words of Athenosus.' 1 '] 
 
 * * * * * 
 
 I will send radishes and four cucumbers. 
 
 * * * * * 
 
 And Phrynichus too used the word 0W0W as a diminutive, 
 in his Monotropus ; where he says, Ka.vTpa.yav o-lkvSlov. 
 
 5. But Theophrastus says that there are three kinds of 
 cucumbers, the Lacedaemonian, the Scytalian, and the Boeo- 
 tian ; and that of these the Lacedemonian, which is a 
 watery one, is the best ; and that the others do not contain 
 water. " Cucumbers too," says he, " contain a more agreeable 
 and wholesome juice if the seed be steeped in milk or in mead 
 before it is sown;" and he asserts ia his book on the Causes 
 of Plants, that they come up quicker if they are steeped 
 either in water or milk before they are put in the ground. 
 And Euthydemus says, in his treatise on Vegetables, that 
 there is one kind of cucumber which is called SpaKovrias. But 
 Demetrius Ixios states, in the first book of his treatise, on 
 Etymologies, that the name o-Ikvov is derived Sltto tov o-eveo-dat, 
 Kal Kiuv, from bursting forth and proceeding ; for that it is a 
 thing which spreads fast and wide. But Heraclides of Taren- 
 tum calls the cucumber ifiiyaiov, which means growing in 
 sweet earth, or making the earth sweet, in his Symposium. 
 And Diocles of Carystos says that cucumber, if it is eaten 
 with the sium in the first course, makes the eater un- 
 comfortable ; for that it gets into the head as the radish 
 does ; but that if it is eaten at the end of supper it causes no 
 
 1 The whole of the first two books of the genuine work of Athenseus 
 are lost ; as also is the beginning of the third book ; and a good deal of 
 the last. What has been translated up to this point is an epitome or 
 abridgement made by some compiler whose name is unknown. Casau- 
 bon states that he is ignorant of the name of this compiler ; but is sure 
 that he lived five hundred years before his own time, and before Eusta- 
 thius ; because Eustathius sometimes uses his epitome in preference to 
 the original work. But even before this abridgement was made the 
 text had become exceedingly corrupt, according to the statement of the 
 compiler himself. — See Bayle, Diet. voc. Atheruzuf. 
 
c. 6.] figs. 125 
 
 uncomfortable feelings, and is more digestible ; and that when 
 it is boiled it is moderately diuretic. But Diphilus says — . 
 " The cucumber being a cooling food is not very manageable, 
 and is not easily digested or evacuated ; besides that, it creates 
 shuddering feelings and engenders bile, and is a great pre- 
 ventive against amatory feelings," But cucumbers grow in 
 gardens at the time of full moon, and at that time they grow 
 very visibly, as do the sea-urchins. 
 
 6. "With respect to Figs. — The fig-tree, says Magnus, (for 
 I will not allow any one to take what I have to say about figs 
 out of my mouth, not if I were to be hanged for it, for I am 
 most devilishly fond of figs, and I will say what occurs to me j) 
 " the fig-tree, my friends, was the guide to men to lead them to 
 a more civilized life. And this is plain from the fact that 
 the Athenians call the place where it was first discovered The 
 Sacred Fig ; and the fruit from it they call liegeteria, that is 
 to say, " the guide," because that was the first to be dis- 
 covered of all the fruits now in cultivation. Now there are 
 many species of figs ; — there is the Attic sort, which Anti- 
 phanes speaks of in his Synonymes ; and when he is praising 
 the land of Attica, he says — 
 
 A. What fruits this land produces ! 
 Superior, Hipponicus, to the world. 
 What honey, what bread, what figs ! 
 
 Hipp. It does, by Jove ! 
 Bear wondrous figs. 
 
 And Isistrus, in his " Attics," saya that it was forbidden to 
 export out of Attica the figs which grew in that country, in 
 order that the inhabitants might have the exclusive enjoy- 
 ment of them. And as many people were detected in sending 
 them away surreptitiously, those who laid informations against 
 them before the judges were then first called sycophants. 
 And Alexis says, in his " The Poet" — 
 
 The name of sycophant is one which does 
 Of right apply to every wicked person ; 
 For figs when added to a name might show 
 Whether the man was good and just and pleasant ; 
 But now when a sweet name is given a rogue, 
 It makes us doubt why this should be the case. 
 
 And Philomnestus, in his treatise on the Festival of Apollo 
 at Rhodes, which is called the Sminthian festival, says — " Since 
 the sycophant got his name from these circumstances, because 
 
12.6 THE DEIPN0S0PH1STS. [b. III. 
 
 at that time there were fines and taxes imposed upon figs and 
 oil and wine, by the produce of which imposts they found 
 money for the public expenses ; they called those who exacted 
 ■these fines and laid these informations sycophants, which was 
 very natural, selecting those who were accounted the most 
 considerable of the citizens. 
 
 7. And Aristophanes mentions the fig, in his " Farmers ;*' 
 speaking as follows : — 
 
 I am planting figs of all sorts except the Lacedemonian, 
 For this kind is the fig of an enemy and a tyrant : 
 And it would not have been so small a fruit if it had not been 
 . a great hater of the people. 
 
 3ut he called it small because it was not a large plant. But 
 Alexis, in his " Olynthian," mentioning the Phrygian figs, 
 ,says — 
 
 And the beautiful fig, 
 
 The wonderful invention of the Phrygian fig, 
 
 The divine object of my mother's care. 
 
 And of those figs which are called <£i/3dA.£ot, mention is marie 
 by many of the comic writers ; and Pherecrates, in his 
 " Crapatalli," says — 
 
 my good friend, make haste and catch a fever, 
 And then alarm yourself with no anxiety, 
 
 But eat Phibalean figs all the summer ; 
 
 And then, when you have eaten your fill, sleep the whole of the 
 
 midday ; 
 And then feel violent pains, get in a fever, and holloa. 
 
 And Teleclides, in his Amphictyons, says — 
 
 How beautiful those Phibalean figs are ! 
 
 They also call myrtle-berries Phibalean. As Antiphanes does 
 in his " Cretans " — 
 
 But first of all 
 
 1 want some myrtle-berries on the table, 
 "Which I may eat when e'er I counsel take ; 
 And they must be Phibalean, very fine, 
 Pit for a garland. 
 
 Epigenes too mentions Chelidonian figs, that is, figs fit for 
 swallows, in his Bacchea — 
 
 Then, in a little while, a well-fill'd babket 
 Of dry Chelidonian figs is brought in. 
 
 And Androtion, or Philippus, or Hegemon, in the Boot of 
 the Farm, gives a list of these kinds of figs, saying — " In the 
 
c. 9.] figs. 127 
 
 plain it is desirable to plant specimens of the Chelidonian fig, 
 of the fig called Erinean, of the Leukerinean, and of the Phiba- 
 lean ; but plant the Oporobasilis, the queen of autumn, every- 
 where • for each kind has some useful qualities ; and, above 
 all, the pollarded trees, and the phormynian, and the double- 
 bearers, and the Megarian, and the Lacedaemonian kinds are 
 desirable, if there is plenty of -water. 
 
 8. Lynceus, too, mentions the fig-trees -which grow in Rhodes, 
 in his Epistles ; instituting a comparison between the best of 
 the Athenian kinds and the Rhodian species. And he writes 
 in these terms: — " But these fig-trees appear to vie with Lace- 
 dcemonian trees of the same kind, as mulberries do with figs ; 
 and they are put on the table before supper, not after supper 
 as they are here, when the taste is already vitiated by satiety, 
 but while the appetite is still uninfluenced and unappeased." 
 And if Lynceus had tasted the figs which in the beautiful 
 Rome are called KaWunpovdia, as I have, he would have been 
 by far more long-sighted than ever his namesake was. So 
 very far superior are those figs to all the other figs in 
 the whole world. 
 
 Other kinds of figs grown near Rome are held in high 
 esteem ; and those called the Chian figs, and the Libianian j 
 those two named the Chalcidic, and the African figs ; as 
 Herodotus the Lycian bears witness, in his treatise on Figs. 
 
 9. But Parmeno the Byzantine, in his Iambics, speaks 
 of the figs which come from Cause, an ^Eolian city, as the best 
 of all : saying — - 
 
 I am arrived after a long voyage, not having brought 
 A valuable freight of Cansean figs. 
 
 And that the figs from Caunus, a city of Caria, are much 
 praised, is known to all the world. There is another sort 
 of fig, called the Oxalian, which Heracleon the Ephesian 
 makes mention of, and Nicander of Thyatira, quoting what is 
 mentioned by Apollodorus of Carystus, in his play, called the 
 " Dress-seller with a Dowry j" where he says — 
 
 Moreover, all the wine 
 Was very sour and thin, so that I felt 
 Ashamed to see it; for all other farms: 
 In the adjacent region bear the figs 
 Ycleped Oxalian ; and mine bears vines. 
 
 Figs also grow in the island of Paros, (for those which are 
 
128 THE DEIPNOSOPHISTS. [b. III. 
 
 called by the Parians alfiwvui are a different fig from the 
 common one, and are not what I am alluding to here ; for 
 the ai/wia are the same with those which are called Lydian 
 figs ; and they have obtained this name on. account of their 
 red colour, since alp-a means blood, and they are mentioned 
 by Archilocbus, who speaks in this manner : — 
 
 Never mind Paros, and the figs which grow 
 
 Within that marble island, and the life 
 
 Of its seafaring islanders. 
 
 But these figs are as far superior to the ordinary run of figs 
 which are grown in other places as the meat of the wild boar 
 is superior to that of all other animals of the swine tribe 
 which are not wild. 
 
 10. The AcvKepiveos is a kind of fig-tree; and perhaps it is 
 that kind which produces the white figs ; Hermippus men- 
 tions it in his Iambics, in these terms — 
 
 There are besides the Leucerinean figs. 
 And the figs called ipweol, or Ipwol, are mentioned by Euri- 
 pides in his " Sciron" — 
 
 Or else to fasten him on the erinean boughs. 
 And Epicharmus says, in his Sphinx, — ■ 
 
 But these are not like the erinean fig?. 
 And Sophocles, in his play entitled " The Wedding of Helen," 
 by a sort of metaphor, calls the fruit itself by the name of 
 the tree ; saying — ■ 
 
 A ripe tyivos is a useless thing 
 
 For food, and yet you ripen others by 
 
 Your conversation. 
 
 And he uses the masculine gender here, saying iriiroiv eptvos, 
 instead of irerrov epwov. Alexis also says in his " Caldron " — ■ 
 And why now need we speak of people who 
 Sell every day their figs in close pack'd baskets, 
 And constantly do place those figs below 
 Which are hard and bad ; but on top they range 
 The ripe and beautiful fruit. And then a comrade, 
 As if he'd bought the basket, gives the price j 
 The seller, putting in his mouth the coin, 
 Sells wild figs (ipiva) while he swears he's selling good ones. 
 
 Now the tree, the wild fig, from which the fruit meant by the 
 term tpwa comes, is called epivos, being a masculine noun. 
 Strattis says, in his Troilus — 
 
 Have you not perceived a wild fig-tree near her 1 
 
c. 12.] figs. 129 
 
 And Homer says — 
 
 There stands a large wild fig-tree flourishing Tvith leaves. 
 And Amerias says, that the figs on the wild fig-trees are 
 called epLvuKai. 
 
 11. Hermonax, in his book on the Cretan Languages, 
 gives a catalogue of the different kinds of figs, and speaks of 
 some as d/uaSea and as viKvXea ; and Philemon, in his book on 
 Attic Dialects, says, that some figs are called royals, from 
 ■which also the dried figs are called /WtAtSes, or royal ; stating 
 besides, that the ripe figs are called KoXvrpa. Seleucus, too, 
 in his Book on Dialects, says that there is a fruit called y\v- 
 KvmSrj, being exceedingly like a fig in shape : and that women 
 guard against eating them, because of their evil effects ; as 
 also Plato the comic writer says, in his Cleophon. And 
 Pamphilus says, that the winter figs are called Cydonsea by 
 the Achseans, saying, that Aristophanes said the very same 
 thing in his Lacedsemonian Dialects. Hermippus, in his 
 Soldiers, says that there is a kind of fig called Coracean, 
 using these words — 
 
 Either Phibalean figs, or Coracean. 
 Theophrastus, in the second book of his treatise on Plants, 
 says that there is a sort of fig called Charitian Aratean. 
 And in his third book he says, that in the district around 
 the Trojan Ida, there is a sort of fig growing in a low 
 bush, having a leaf like that of the linden-tree; and that it 
 bears red figs, about the size of an olive, but rounder, and in 
 its taste like a medlar. And concerning the fig which is 
 called in Crete the Cyprian fig, the same Theophrastus, in 
 his fourth book of his History of Plants, writes as follows : — • 
 " The fig called in Crete the Cyprian fig, bears fruit from its 
 stalk, and from its stoutest branches ; and it sends forth 
 a small leafless shoot, like a little root, attached to which 
 is the fruit. The trunk is large, and very like that of the 
 white poplar, and its leaf is like that of the elm. And it 
 produces four fruits, according to the number of the shoots 
 which it puts forth. Its sweetness resembles that of the 
 common fig ; and within it resembles the wild fig : but in size 
 it is about equal to the cuckoo-apple. 
 
 12. Again, of the figs called prodromi, or precocious, the same 
 Theophrastus makes mention in the third book of his Causes 
 of Plants, in this way — " When a warm and damp and soft 
 
 vol. i. — ath. K 
 
130 THE DEIPNOSOPH1STS. [b. III. 
 
 air comes to the fig-tree, then it excites the germination, 
 from which the figs are called prodromi." And proceeding- 
 further, he says — ?" And again, some trees bear the prodromi, 
 namely, the Lacedaemonian fig-tree, and the leueomphaliac, 
 and several others ; but some do not bear them." But Seleu- 
 cus, in his book on Languages, says that there is a kind of fig 
 called irpoTepuo), which bears very early fruit. And Aristophanes, 
 in his Ecclesiazusse, speaks of a double-bearing fig-tree — 
 
 Take for a while the fig-tree's leaves 
 
 Which bears its crop twice in the year. 
 
 And Antiphanes says, in his Sclerise — 
 
 'Tis by the double-bearing fig-tree there below. 
 But Theopompus, in the fifty-fourth book of his Histo- 
 ries, says — " At the time when Philip reigned about the 
 territory of the Bisaltse, and Amphipolis and Grsestonia of 
 Macedon, when it was the middle of spring, the fig-trees 
 were loaded with figs, and the vines with bunches of grapes, 
 and the olive-trees, though it was only the season for them to 
 be just pushing, were full of olives. And Philip was success- 
 ful in all his undertakings." But in the second book of his 
 treatise on Plants, Theophrastus says that the wild fig also 
 is double-bearing ; and some say that it bears even three 
 crops in the year, as for instance, at Ceos. 
 
 13. Theophrastus also says, that the fig-tree if planted 
 among squills grows up faster, and is not so liable to be 
 destroyed by worms : and, in fact, that everything which is 
 planted among squills both grows faster and is more sure 
 to be vigorous. And in a subsequent passage Theophrastus 
 says, in the second book of his Causes — " The fig called the 
 Indian fig, though it is a tree of a wonderful size, bears a very 
 small fruit ; and not much of it ; as if it had expended all its' 
 strength in making wood." And in the second book of his His- 
 tory of Plants, the philosopher says — " There is also another 
 kind of fig in Greece, and in Cilicia and Cyprus, which bears 
 green figs ; and that tree bears a real fig, ovkov, in front of 
 the leaf, and a green fig, oA.w0os, behind the leaf. And these 
 green figs grew wholly on the wood which is a year old, and 
 not on the new wood." And this kind of fig-tree produces 
 the green fig ripe and sweet, very different from the green fig 
 which we have ; and it grows to a much greater size than the 
 genuine fig. And the time when it is in season is not long- 
 
c. 15.] pigs. 131 
 
 after the tree has made its -wood. And I know, too, that 
 there are many other names of fig-trees ; there are the Royal, 
 and the Fig Royal, and the Cirrocceladian, and the Hyladian, 
 and the Deerflesh, and the Lapyrian, and the Subbitter, and 
 the Dragon-headed, and the White-faced, and the Black-faced, 
 and the Fountain fig, and the Mylaic, and the Ascalonian. 
 
 14. Tryphon also speaks of the names of figs in the second 
 book of bis History of Plants, and says that Dorion states, in 
 his book of the Farm, that Sukeas, one of the Titans, being 
 pursued by Jupiter, was received in her bosom as in an asylum 
 by his mother Earth; and that the earth sent forth that plant 
 as a place of refuge for her son ; from whom also the city 
 Sukea in Cilicia has its name. But Pherenicus the epic 
 poet, a Heraclean by birth, says that the fig-tree (o-vkyj) is so 
 called from Suke the daughter of Oxylus : for that Oxylus 
 the son of Orius, having intrigued with his sister Hamadryas, 
 had several children, and among them Carya (the nut-tree), 
 Balanus (the acom-bearing oak), Craneus (the cornel -tree), 
 Orea (the ash), iEgeirus (the poplar), Ptelea (the elm), Am- 
 pelus (the vine), Suke (the fig-tree) : and that these daugh- 
 ters were all called the Hamadryad Nymphs ; and that from 
 them many of the trees were named. On which account 
 Hipponax says — 
 
 The fig-tree black, the sister of the vine. 
 And Sosibius the Lacedaemonian, after stating that the fig- 
 tree was the discovery of Bacchus, says that on this account 
 the Lacedaemonians worship Bacchus Sukites. But the peo- 
 ple of Naxus, as Andriscus and Aglaosthenes related, state 
 that Bacchus is called Meilichius, because of his gift of the 
 fruit of the fig-tree : and that on this account the face 
 of the god whom they call Bacchus Dionysus is like a vine, 
 and that of the god called Bacchus Meilichius is like a fig. 
 For figs are called ixdhya. by the Naxians. 
 
 15. Now that the fig is the most useful to man of all the 
 fruits which grow upon trees is sufficiently shown by Herodotus 
 the Lycian, who urges this point at great length, in his trea- 
 tise on Figs. For he says that young children grow to a 
 great size if they are fed on the juice of figs. And Phere- 
 crates, who wrote the Persse, says — • 
 
 If any one of us, after absence, sees a fig, 
 He will apply it like a plaster to his children's eyes-: 
 K2 
 
132 THE DEIPNOSOPHISTS. [B. HI. 
 
 as if there were no ordinary medicinal power in the fig. And 
 Herodotus, the most wonderful and sweet of all writers, says 
 in the first book of his Histories, that figs are of the greatest 
 good, speaking thus : — " O king, you are preparing to make 
 war upon men of this character, who wear breeches of leather, 
 and all the rest of their garments are made of leather j and 
 they eat not whatever they fancy, but what they have, since 
 they have but a rough country ; moreover they do not, by 
 Jove, use wine, but they drink water ; they have no figs to 
 eat, nor any other good thing." 
 
 And Polybius of Megalopolis, in the twelfth book of his 
 Histories, says — " Philip, the father of Perseus, when he over- 
 ran Asia, being in want of provisions, took figs for his soldiers 
 from the Magnesians, as they bad no corn. On which account, 
 too, when he became master of Myus, he gave that place 
 to the Magnesians in return for their figs." And Ananius, 
 the writer of Iambics, says — 
 
 He who should shut up gold within his house, 
 And a few figs, and two or three men, 
 Would see how far the figs surpass the gold. 
 
 16. And when Magnus had said all this about figs, 
 Daphnus the physician said : Philotimus, in the third book 
 of his treatise on Figs, says, " There is a great deal of differ- 
 ence between the various kinds of figs when fresh; both in 
 their sorts, and in the times when each is in season, and in 
 their effects; not but what one may lay down some general 
 rules, and say that the juicy ones and those which are full 
 ripe are quickly dissolved and are digested more easily than 
 any other fruit whatever, nor do they interfere with the 
 digestion of other sorts of food ; and they have the ordinary 
 properties of all juicy food, being glutinous and sweet, and 
 slightly nitrous in taste. And they make the evacuations more 
 copious and fluid, and rapid and wholly free from discomfort ; 
 and they also diffuse a saltish juice, having a good deal 
 of harshness, when they are combined with anything at all 
 salt. They are very quickly dissolved by the digestion, be- 
 cause, though many heavy things may be taken into the 
 stomach, we still after a short time feel as if we had become 
 excessively empty : but this could not have happened if the 
 figs had remained in the stomach, and were not immediately 
 dissolved. And figs are dissolved more easily than any other 
 
c 17.] figs. 133 
 
 fruit ; as is proved not only by the fact that though we eat a 
 great many times as great a quantity of figs as of all other 
 fruits put together, we still never feel inconvenienced by 
 them ; and even if we eat a quantity of figs before dinner, and 
 then eat as much of other things as if we had never touched 
 them, we still feel no discomfort. It is plain, therefore, that 
 if we can manage both them and the rest of our food, they 
 must be easily digested ; aud that is why they do not interfere 
 with the digestion of the rest of our food. 
 
 " Figs, then, have the qualities which I have mentioned. 
 That they are glutinous and rather salt is proved by their 
 being sticky and cleansing the hands; and we see our- 
 selves that they are sweet in the mouth. And it certainly 
 needs no arguments to prove that our evacuations after eat- 
 ing them take place without any convulsions or trouble, and 
 that they are more numerous and more rapid and more easy in 
 consequence. And they do not go through any great decom- 
 position in the stomach, which arises not from their being in- 
 digestible, but because we drink while eating them, without 
 waiting for the action of the stomach to soften them, and 
 also because they pass through the stomach so quickly. And 
 they generate a salt juice in the stomach, because it has been 
 already shown that they contain something of nitre in them : 
 and they will make that food taste rather salt and harsh 
 which is combined with them. For salt increases the briny 
 taste of anything, but vinegar and thyme increase the harsh 
 qualities of food." 
 
 17, Now Heraclides the Tarentine asks this question; 
 " Whether it is best to drink warm water or cold after the eat- 
 ing of figs 1 " And he says, that those who recommend the 
 drinking of cold water do so because they have an eye to such a 
 fact as this, — that warm water cleanses one's hands more 
 quickly than cold; on which account it is reasonable to 
 believe that food in the stomach will be quickly washed away 
 by warm water. And with respect to figs which are not eaten, 
 warm water dissolves their consistency and connexion, and 
 separates them into small pieces ; but cold coagulates and con- 
 solidates them. But those who recommend the drinking of 
 cold water say, the taking of cold water bears down by its own 
 weight the things which are heavy on the stomach ; (for figs 
 do not do any extraordinary good to the stomach, since they 
 
134: THE DEIPNOSOPHISTS. [fl. Ill, 
 
 heat it and destroy its tone ; on which account some people 
 always drink neat wine after them ;) and then too it quickly 
 expels what is already in the stomach. But after eating figs, 
 it is desirable to take an abundant and immediate draught of 
 something or other ; in order to prevent those things from 
 remaining in the stomach, and to move them into the lower 
 parts of the bowels. 
 
 1 8. Others however say, that it is not a good thing to eat figs 
 at midday; for that at that time they are apt to engender dis- 
 eases, as Phereerates has said in his Crapatalli. And Aristo- 
 phanes, in his Proagon, says — ■ 
 
 But onee seeing him when he was sick in the summer, 
 In order to be sick too himself, eat figs at midday. 
 
 And Eubulus says, in his Sphingocarion — 
 
 No doubt it was ; for I was sick, my friend, 
 From eating lately figs one day at noon. 
 
 And Nicophon says, in the Sirens — 
 
 But if a man should eat green figs at noon, 
 And then go off to sleep ; immediately 
 A galloping fever comes on him, accursed, 
 And falling on him brings up much black bile. 
 
 19. Diphilus of Siphnos says, that of figs some are tender, 
 and not very nutritious, but full of bad juice, nevertheless 
 easily secreted, and rising easily to the surface ; and that 
 these are more easily managed than the dry figs ; but that 
 -those which are in season in the winter, being ripened by 
 artificial means, are very inferior : but that the best are those 
 'which are ripe at the height of the summer, as being ripened 
 naturally ; and these have a great deal of juice ; and those 
 which are not so juicy are still good for the stomach, though 
 somewhat heavy. And the figs of Tralles are like the Rho- 
 dian : and the Chian, and all the rest, appear to be inferior 
 to these, both in the quality and quantity of their juice. But 
 Mnesitheus the Athenian, in his treatise on Eatables, says — 
 " But with respect to whatever of these fruits are eaten raw, 
 such as pears, and figs, and Delphic apples, and such fruits, 
 one ought to watch the opportunity when they will have the 
 juice which they contain, neither unripe on the one hand, nor 
 tainted on the other ; nor too much dried up by the season." 
 But Demetrius the Scepsian, in the fifteenth book of the 
 Trojan Preparation, says, that those who never eat figs have 
 
c. 20.] apples. 135 
 
 the best voices. At all events, he says, that Hcgosiauax the 
 Alexandrian, who wrote the Histories, was originally a man 
 with a very weak voice, and that he became a tragedian and 
 a fine actor, and a man with a fine voice, by abstaining from 
 figs for eighteen years together. And I know too that there 
 are some proverbs going about concerning figs, of which the 
 following are samples : — 
 
 Figs after fish, vegetables after meat. 
 
 Figs are agreeable to birds, but they do not choose to plant them. 
 
 20. Apples are an universal fruit. Mnesitheus the Athe- 
 nian, in his treatise on Eatables, calls them Delphian apples ; 
 but Diphilus says, that " those apples which are green and 
 which are not yet ripe, are full of bad juice, and are bad for 
 the stomach ; but are apt to rise to the surface, and also to 
 engender bile ; and they give rise to diseases, and produce 
 sensations of shuddering. But of ripe apples, he says, that 
 the sweet ones are those with most juice, and that they are the 
 most easily secreted, because they have no great inflammatory 
 qualities. But that sharp apples have a more disagreeable 
 and mischievous juice, and are more astringent. And that 
 those which have less sweetness are still pleasant to the 
 palate when eaten; and, on account of their having some 
 strengthening qualities, are better for the stomach. And 
 moreover, that of this fruit those which are in season in 
 the summer have a juice inferior to the others ; but those 
 which are ripe in the autumn have the better juice. And 
 that those which are called 6p/StKXaTa, have a good deal of 
 sweetness combined with their invigorating properties, and 
 are very good for the stomach. But those which are called 
 <rr)TavLa, and also those which are called irhnuivia, are full of 
 good juice, and are easily secreted, but are not good for 
 the stomach. But those which are called Mordianian are 
 very excellent, being produced in Apollonia, which is called 
 Mordius; and they are like those which are called opfiucXara, 
 But the Cydonian apples, or quinces, some of which are 
 called <TTpov6ia, are, as a general rule, better for the stomach 
 than any other kind of apple, most especially when they are 
 full ripe." 
 
 But Glaucides asserts that the best of all fruits which grow 
 upon trees are the Cydonian apples, and those which are 
 called phaulia, and strouthia. And Philotimus, in his third 
 
136 THE DEIPNOSOPHISTS, [b. III. 
 
 book, and also in his tenth, book of bis treatise on Food, says — • 
 " Of apples, those which come in season in spring are by far 
 more indigestible than pears, whether they are both unripe, 
 or whether they are both ripe. But they have the properties 
 of juicy fruits ; the sharp apples, and those which are not 
 yet ripe, resembling those pears which have a harsher taste 
 and which are in a certain degree sour ; and they diffuse over 
 the body a juice which is said to be corrosive. And, as a 
 general rule, apples are not so digestible as pears ', on which 
 account those who are less addicted to eating them are less 
 troubled with indigestions, and those who are most fond of 
 them are the most liable to such inconvenience, But, as I 
 said before, a corrosive juice is engendered by them, as is 
 stated by Praxagoras, and as is shown by the fact that those 
 things which are not digested will have the juice thicker. 
 (And I have already said that, as a general rule, apples are 
 less digestible than pears.) And the harsh and sour apples 
 are in the habit of engendering thicker juices. 
 
 But of those apples which are in season in the winter, the 
 Cydonian give out the more bitter juices, and those called 
 strouthian give out juice more sparingly ; though what they 
 do give out is not so harsh tasted, and is more digestible." 
 But Meander of Thyatira says, that the Cydonian apples them- 
 selves are called o-Tpovdaa; but he says this out of ignorance. 
 For Glaucides asserts plainly enough that the best of all 
 fruits which grow on trees are the Cydonian apples and those 
 called phaulian and strouthian, 
 
 21. Stesichorus also mentions the Cydonian apples, in his 
 Helena, speaking thus : — 
 
 Before the king's most honour'd throne, 
 
 I threw Cydonian apples down ; 
 And leaves of myrrh, and crowns of roses, 
 
 And violets in purple posies. 
 
 Alcman mentions them too. And Cantharus does so like- 
 wise, in the Tereus ; where he says — 
 
 Likening her bosom to Cydonian apples. 
 And Philemon, in his Clown, calls Cydonian apples strouthia. 
 And Phylarchus, in the sixth book of his Histories, says that 
 apples by their sweet fragrance can blunt the efficacy of even 
 deadly poisons. At all events, he says, that some Phariacan 
 poison having been cast into a chest still smelling from 
 
C. 23.] APPLES. 137 
 
 having had some of these apples stored away in it, lost all its 
 effect, and preserved none of its former power, but was mixed 
 and given to some people who were plotted against, but that 
 they escaped all harm. And that afterwards it was ascer- 
 tained, by an investigation and examination of the man who 
 had sold the poison ; and that he felt sure that it arose from 
 the fact of the apples having been put away in the chest. 
 
 22. Hermon, in his Cretan Dialects, says that Cydonian 
 apples are called KoSv/jaXa. But Polemo, in the fifth book 
 of the treatise against Timseus, says that some people affirm 
 that the coou/xaAoi' is a kind of flower. But Alcman asserts that 
 it is the same as the arpov9iov apple, when he says, " less than 
 a KoSij/iaXov." And Apollodorus and Sosibius understand the 
 Cydonian apple by Ko8v/ia\ov. But that the Cydonian apple 
 differs from the arpovdtov, Theophrastus has asserted clearly 
 enough in the second book of his History. Moreover, there 
 are excellent apples grown at Sidus, (that is, a village in the 
 Corinthian territory,) as Euphorion or Archytas says, in the 
 poem called " The Crane : " — 
 
 Like a beautiful apple which is grown on the clayey banks 
 Of the little Sidus, refulgent with purple colour. 
 
 Aud Nicander mentions them in his Transformed, in this 
 
 manner : — 
 
 And immediately, from the gardens of Sidoeis or Pleistus 
 He cut green apples, and imitated the appearance of Cadmus. 
 
 And that Sidus is a village of the Corinthian territory, Ehianus 
 assures us, in the first book of the Heraclea ; and Apollodorus 
 the Athenian confirms it, in the fifth book On the Catalogue 
 of the Ships. But Antigonus the Carystian says, in his 
 Antipater — 
 
 More dear to me was he than downy apples 
 Of purple hue, in lofty Corinth growing. 
 
 23. And Teleclides mentions the Phaulian apples, in his 
 Amphictyons, in these terms : — 
 
 men, in some things neat, but yet in others 
 More fallen than phaulian apples ! 
 
 And Theopompus also speaks of them, in the Theseus. But 
 Androtion, in his Book of the Farm, says, that some apple- 
 trees are called €pav\mi, and others aTpavdmi ; " for," says he, 
 '•' the apple does not fall from the footstalk of the strouthian 
 apple-tree." And that others are called spring-trees, or Lace- 
 
138 THE DEIPNOSQPHISTS. [b. m. 
 
 dsemonian, or Siduntian, or woolly. But I, my friends, admire 
 above all others the apples which are sold at Rome, which are 
 called the Mattianian ; and which are said to be brought from 
 a certain Tillage situated on the Alps near Aquileia. And the 
 apples which grow at Gangra, a city of Paphlagonia, are not 
 much inferior to them. But that Bacchus was the discoverer 
 of the apple we have the testimony of Theocritus the Syra- 
 cu'san, who writes thus : — 
 
 Guarding the apples in the bosom of Bacchus ; 
 And having on his head a poplar garland, 
 The silv'ry tree, sacred to Theban Hercules. 
 
 But Neoptolemus the Parian testifies himself, in his Diony- 
 sias, that the apple was discovered by Bacchus, as were all 
 other fruits which grow on trees. 
 
 There is a fruit called epimelis ; which is, says Pamphilus, 
 a description of pear. But Timachides asserts, in the fourth 
 book of The Banquet, that it is an apple, the same as that 
 called the apple of the Hesperides. And Pamphilus asserts 
 that at Lacedsemon they are set .before the gods ; and that they 
 have a sweet smell, but are not very good to eat ; and are 
 called the apples of the Hesperides. At all events, Aristocrates, 
 in the fourth book of his Affairs of Lacedeemon, says, " And 
 besides that apples, and those which are called Hesperides." 
 
 24. Walnuts are next to be mentioned. — Theophrastus, in 
 the second book of his History of Plants, speaking of those 
 whose fruit is not visible, says this among other things :— 
 " Since the beginning of all the greater fruits is visible, as of 
 the almond, the nut, the date, and other fruits of the same 
 kind ; except the walnut, in which that is not at all the case; 
 and with the exception also of the pomegranate and of the 
 female pear." But Diphims of Siphnos, in his book about 
 " What should be eaten by People when Sick and by People 
 ■in Health," says — " The fruit called the Persian apple or peach, 
 and by some the Persian cuckoo-apple, is moderately juicy, 
 but is more nutritious than apples." But Philotimus, in the 
 second and third books of his treatise on Food, says that the 
 Persian nut or walnut is more oily and like millet, and that 
 being a looser fruit, when it is pressed it yields a great quantity 
 of oil. But Aristophanes the grammarian, in his Lacedaemonian 
 Dialects, says that the Lacedaemonians call the cuckoo-apples 
 ■Persian bitter apples; and that some people call them aSpva. 
 
C. 26.] CITRONS. 139 
 
 25. The Citron was next mentioned.-^— And with respect to 
 this fruit there was a great discussion among the Deipno- 
 sophists, as to whether there is any mention made of it by 
 the ancients. For Myrtilus said, proposing, as it were, to 
 send us who made the inquiry to feed among the wild goats, 
 that Hegesander the Delphian, in his Memorials, does make 
 mention of this fruit ; but that he did not recollect the exact 
 words : and Plutarch, contradicting him, said, — But I indeed 
 contend, that Hegesander never mentions the citron at all, for 
 I read through the whole of his Memorials for the express 
 purpose of seeing whether he did or no ; since some other of 
 our companions also asserted positively that he did, trusting 
 to some scholastic commentaries of a man whom he consi- 
 dered respectable enough. So that it is time for you, my 
 good friend Myrtilus, to seek for some other witness. But 
 iEmilianus said, that Jobas the king of the Mauritanians, a 
 man of the most extensive learning, in his History of Libya, 
 does mention the citron, saying that it is called among 
 the Libyans the Hesperian apple, and that they were citrons 
 which Hercules carried into Greece, and which obtained the 
 name of golden apples on account of their colour and appear- 
 ance. But the fruit which is called the apples of the Hes- 
 perides, is said to have been produced by Terra, on the occa- 
 sion of the marriage of Jupiter and Juno, according to the 
 statement of Asclepiades, in the sixtieth book of his History 
 of the Affairs of Egypt. On this, Democritus, looking towards 
 the speakers, said, — If, indeed, Jobas asserts any of these things, 
 let him take pleasure in his Libyan books, and in the nonsense 
 of Hanno. But I repeat the assertion, that the name citron 
 does not occur in the old authors. But the fruit which is 
 described by Theophrastus the Eresian, in his Histories of 
 Plants, is described in such a manner as to compel me to 
 believe that he intended the citron by what he said. 
 
 26. For that philosopher says, in the fourth book of his 
 History of Plants — " The Median territory, and likewise the 
 Persian, has many other productions, and also the Persian or 
 Median apple. Now, that tree has a leaf very like and 
 almost exactly the same as that of the bay-tree, the arbutus, 
 or the nut : and it has thorns like the prickly-pear, or 
 blackthorn, smooth but very sharp and strong. And the 
 fruit is not good to eat, but is very fragrant, and so too arc 
 
]40 THE DEIPNCSOPHISTS, [b. III. 
 
 the leaves of the tree. And if any one puts one of the fruits 
 among his clothes, it keeps them from the moth. And it is 
 useful when any one has taken poison injurious to life ; for 
 when given in wine it produces a strong effect on the bowels, 
 and draws out the poison. It is serviceable also in the way of 
 making the breath sweet ; for if any one boils the inner part 
 of ' the fruit in broth or in anything else, and then presses it 
 in his mouth and swallows it, it makes his breath smell sweet. 
 And the seed is taken out and is sown in spring in square beds, 
 being very carefully cultivated ; and then it is watered every 
 fourth or fifth day j and when it has grown up it is again 
 transplanted the next spring into a place where the ground is 
 soft, and well-watered, and not very thin. And it bears fruit 
 every year • some of which are fit to be gathered, and some 
 are in flower, and some are becoming ripe at the same time. 
 And those of the flowers which have a stem like a distaff pro- 
 jecting out of the centre are sure to produce good seed; .but 
 those which have no such stem are unproductive." And in 
 the first book of the same treatise he says the same thing 
 about the distaff, and about the flowers which are productive. 
 And I am induced by these things, my mates, and by what 
 Theophrastus says of the colour and smell and leaves of the 
 fruit, to believe that the fruit meant by him is the citron ; 
 and let no one of you marvel if he says that it is not good to 
 eat j since until the time of our grandfathers no one was used 
 to eat it, but they put it away as a treasure in their chests 
 along with their clothes. 
 
 27. But that this plant really did come from that upper 
 country into Greece, one may find asserted in the works of the 
 Comic poets, who, speaking of its size, appear to point out 
 the citron plainly enough. Antiphanes says, in his Boeotian — 
 
 A. 'Tis silly to say a word about roast meat 
 
 To men who're ne'er content. Bat now, my girl, 
 Just take these apples. 
 
 B. They are fine to look at, 
 
 A. Indeed they are, and good too, ye gods ! 
 For this seed has arrived not long ago 
 
 In Athens, coming from the mighty king. 
 
 B. I thought it came from the Hesperides ; 
 For there they say the golden apples grow. 
 
 A. They have but three. 
 
 B. That which is very beautiful 
 Is rare in every place, and so is dear. 
 
C. 28.] CITRON. 141 
 
 And Eriphus, in his Meliboea, quotes these selfsame Iambics 
 of Antiphanes, and then proceeds in his own words : — 
 
 B. I thought, I swear by Dian, that they came 
 Prom out the garden of the Heaperides, 
 For they, they say, do keep the golden apples. 
 
 A . They have but three. 
 
 B. That which is very beautiful 
 Is rare iu every place, and so is dear. 
 
 A . I'll Bell you these now for a single penny, 
 And even that I'll put down in the bill. 
 
 B. Are they not pomegranates 1 how fine they are ! 
 A . Fine ! yes — they say that Yenus did herself 
 
 Plant this the parent tree in Cyprus, where it stands. 
 Take it, my dear Berbeias. 
 
 B. Thank you kindly. 
 A. Take also these three; they are all I had. 
 
 And if any one is able to contradict this, and to show that these 
 descriptions are not meant to apply to the fruit which we now 
 call the citron, let him bring forward some clearer testimonies. 
 28. However, Phrenias the Eresian compels us to enter- 
 tain the idea that, perhaps, the name may be meant for 
 cedron, as from the cedar-tree. For, in the fifth book of his 
 treatise on Plants, he says that the cedar has thorns around 
 its leaves j and that the same is the case with the citron 
 is visible to everybody. But that the citron when eaten 
 before any kind of food, whether dry or moist, is an antidote 
 to all injurious effects, I am quite certain, having had that 
 fact fully proved to me by my fellow-citizen, who was en- 
 trusted with the government of Egypt. He had condemned 
 some men to be given to wild beasts, as having been convicted 
 of being malefactors, and such men he said were only fit to 
 be given to beasts. And as they were going into the theatre 
 appropriated to the punishment of robbers, a woman who was 
 selling fruit by the wayside gave them out of pity some of the 
 citron which she herself was eating, and they took it and ate 
 it, and after a little while, being exposed to some enormous 
 and savage beasts, and bitten by asps, they suffered no injury. 
 At which the governor was mightily astonished. And at last, 
 examining the soldier who had charge of them, whether they 
 had eaten or drunk anything, -when he learnt of him that 
 some citron had been given to them without any evil design ; 
 on the next day he ordered some citron to be given to some 
 of them again, and others to have none given to them. And 
 
14:2 THE DEIPN0S0PHI5T3. [b. Hi. 
 
 those who eat the citron, though they were bitten, received no 
 injury, but the others died immediately on being bitten. And 
 this result being proved by repeated experiments, it was found 
 that citron was an antidote to all sorts of pernicious poison. 
 But if any one boils a whole citron with its seed in Attic 
 honey, it is dissolved in the honey, and he who takes two or 
 three mouthfuls of it early in the morning will never expe- 
 rience any evil effects from poison. 
 
 29. Now if any one disbelieves this, let him learn from 
 Theopompus the Chian, a man of the strictest truth and who 
 expended a great deal of money on the most accurate investi- 
 gation of matters to be spoken of in his History. For he 
 says, in the thirty-eighth book of his History, while giving an 
 account of Clearchus, the tyrant of the Heracleans who were 
 in Pontus, that he seized violently upon a number of people 
 and gave a great many of them hemlock to drink. — " And 
 as," says he, " they all knew that he was in the habit of com' 
 pelling them to pledge him in this liquor, they never left 
 their homes without first eating rue : for people who have 
 eaten this beforehand take no harm from drinking aconite, — 
 a poison which, they say, has its name from growing in a 
 place called Aconse, which is not far from Heraclea." When 
 Democritus had said this they all marvelled at the efficacy of 
 citron, and most of them ate it, as if they had had nothing to 
 eat or drink before. But Pamphilus, in his Dialects, says that 
 the Bomans call it not Ki'rptov, but Kirpov, 
 
 30. And after the viands which have been mentioned there 
 were then brought unto us separately some large dishes of 
 oysters, and other shell-fish, nearly all of which have been 
 thought by Epicharmus worthy of being celebrated in his 
 play of the Marriage of Hebe, in these words : — • 
 
 Come, now, bring all kinds of shell-fish ; 
 
 Lepades, aspedi, crabyzi, strabeli, cecibali, 
 
 Tethunachia, balani, porphyrse, and oysters with closed shells, 
 
 Which are very difficult to open, but very easy to eat ; 
 
 And mussels, and anaritas, and ceryces, and sciphydria, 
 
 "Which are very sweet to eat, but very prickly to touch ; 
 
 And also the oblong solens. And bring too the black 
 
 Cockle, which keeps the cockle-hunter on the stretch. 
 
 Then too there are other cockles, and sand-eels, 
 
 And periwinkles, unproductive fish, 
 
 Which men entitle banishers of men, 
 
 But which we gods call white and beautiful. 
 
c 31.] LIMPETS. 143 
 
 31. And in the Muses it is written — 
 
 There is the cockle, which we call the tellis ; 
 
 Believe me, that is most delicious meat. 
 Perhaps he means that fish which is called the tellina, and 
 which the Romans call the mitlus, — a fish which Aristophanes 
 the grammarian names in his treatise on the Broken Scytale, 
 and says that the lepas is a fish like that which is called the- 
 tellina. But Callias of Mitylene, in his discussion of the 
 Limpet in Alcseus, says that there is an ode in Alcseus of 
 which the beginning is — 
 
 child of the rock, and of the hoary sea ; 
 and at the end of it there is the line — 
 
 Of all limpets the sea-limpet most relaxes the mind. 
 But Aristophanes writes the line with the word tortoise in- 
 stead of limpet. And he says that Dicsearchus made a 
 great blunder when he interpreted the line of limpets ; and 
 that the children when they get them in their mouths sing 
 and play with them, just as idle boys among us do with the 
 fish which we call tellina. And so, too, Sopater, the com- 
 piler of Comicalities, says in his drama which is entitled 
 the Eubulotheombrotus : — 
 
 But stop, for suddenly a certain sound 
 
 Of the melodious tellina strikes my ears. 
 And in another place Epicharmus, in his Pyrrha and Pro- 
 metheus, says — 
 
 Just look now at this tellina, and behold 
 
 This periwinkle and this splendid limpet. 
 
 And in Sophron cockles are called melosnides. 
 
 For now mela?nides will come to us, 
 Sent from a narrow harbour. 
 
 And in the play which is called " The Clown and the Fisher- 
 man," they are called the cherambe. And Archilochus also 
 mentions the cherambe : and Ibycus mentions the. peri- 
 winkle. And the periwinkle is called both ava/wnjs and 
 dvapTas. And the shell being something like that of a cockle, 
 it sticks to the rooks, just as limpets do. But Herondas, in 
 his Coadjutrixes, says — 
 
 Sticking to the rocks as a periwinkle. 
 And iEschylus, in his Persse, says — 
 
 Who has plundered the islands producing the periwinkle X 
 And Homer makes mention of the oyster. 
 
144 THE DEIPNOSOPHISTS. [b. III. 
 
 32. Diocles the Carystian, in his treatise on the Whole- 
 somes, says that the best of all shell-fish, as aperient and 
 diuretic food, are mussels, oysters, scallops, and cockles. And 
 Archippus says, in his poem called " Fishes," — 
 
 With limpets and sea-urchins and escharae, 
 And with periwinkles and cockles. 
 
 And Diocles says that the strongest of all shell-fish are cockles, 
 purple-fish, and ceryces. But concerning ceryces Archippus 
 says this— 
 
 The ceryx, ocean's nursling, child of purple. 
 But Speusippus, in the second book of his Similarities, says 
 that ceryces, purple-fish, strabeli, and cockles, are all very 
 nearly alike. And Sophocles makes mention of the shell- 
 fish called strabeli in his Camici, in these words : — 
 
 Come now, my son, and look if we may find 
 Some of the nice strabelus, ocean's child, j 
 
 And again Speusippus enumerates separately in regular order 
 the cockle, the periwinkle, the mussel, the pinna, the solens; 
 and in another place he speaks of oysters and limpets. And 
 Araros says, in his Campylion — 
 
 These now are most undoubted delicacies, 
 Cockles and solens ; and the crooked locusts 
 Spring forth in haste like dolphins. 
 
 And Sophron says, in his Mimi — 
 
 A. What are these long cockles, my friend, 
 Which you do think bo much of? 
 
 B. Solens, to be sure. 
 This too is the sweet -flesh' d cockle, dainty food, 
 The dish much loved by widows. 
 
 And Cratinus also speaks of the pinna in his Archilochi — 
 
 She indeed like pinnas and sea oysters. 
 And Philyllius, or Eunicus, or Aristophanes, in the Cities, 
 says — 
 
 A little polypus, or a small cuttle-fish, 
 A crab, a crawfish, oysters, cockles, 
 Limpets and solens, mussels and pinnas ; 
 Periwinkles too, from Mitylene take ; 
 Let us have two sprats, and mullet, ling, 
 And conger-eel, and perch, and black fish. 
 
 But Agiastos, and Dercylus, in his Argolici, call the strabeli 
 acrrpd/iriXoi ; speaking of them as suitable to play upon like 
 a trumpet. 
 
c. 34.] cockles. 145 
 
 33. But you may find cockles spoken of both in the 
 masculine and feminine gender. Aristophanes says, in his 
 Babylonians — 
 
 They all gaped on each other, and were like 
 To cockles (n6yx<") roasted on the coals. 
 
 And Teleclides, in his Hesiodi, says, " Open a cockle (i<oyxn)>" 
 and Sophron, in his Actresses, says — 
 
 And then the cockles (/co7x ai ) as a t one command 
 All yawned on us, and each display'd its flesh. 
 
 But iEschylus uses the word Koyxps in the masculine gender, 
 in his Glaucus Pontius, and says — 
 
 Cockles (ndyxoi), muscles, oysters. 
 
 And Aristonymus, in his Theseus, says — 
 
 There was a cockle (xoyxos) and other fish too drawn from the sea 
 At the same time, and by the same net. 
 
 And Phrynichus uses the word in the same way in his Satyrs. 
 But Icesius, the Erasistratean, says that some cockles are 
 rough, and some royal ; and that the rough have a disagree- 
 able juice, and afford but little nourishment, and are easily 
 digested ; and that people who are hunting for the purple- 
 fish use them as bait : but of the smooth ones those are 
 best which are the largest, in exact proportion to their size. 
 And Hegesander, in his Memorials, saj'S that the rough 
 cockles are called by the Macedonians coryci, but by the 
 Athenians crii. 
 
 34. Now Icesius says that limpets are more digestible 
 than those shell-fish which have been already mentioned ; but 
 that oysters are not so nutritious as limpets, and are filling, 
 but nevertheless are more digestible. 
 
 But of mussels, the Ephesian ones, and those which re- 
 semble them, are, as to their juicy qualities, superior to the 
 periwinkles, but inferior to the cockles ; but they have more 
 effect as diuretics than as aperients. But some of them are 
 like squills, with a very disagreeable juice, and without any 
 flavour ; but there is a kind which is smaller than they are, 
 and which are rough outside, which are more diuretic, and 
 full of a more pleasant juice than the kind which resembles 
 squills : but they are less nutritious, by reason of their sizes, 
 and also because their nature is inferior. But the necks of 
 
 vol. I. — ath. L 
 
146 THE DEIPNOSOPHISTS. [B. Ill, 
 
 the ceryces are exceedingly good for the stomach, and are 
 not so nutritious as mussels and cockles and periwinkles; but 
 for people who have a weak stomach, and who do not easily 
 expel the food into the cavity of the bowels, they are useful, 
 inasmuch as they do not easily turn on the stomach. For those 
 .things which are confessedly digestible are, on the contrary, 
 Very unwholesome for people of such a constitution, being 
 very easily inclined to turn on the stomach, because they are 
 tender and easily dissolved. On which account the bags con- 
 taining their entrails are not suited to vigorous stomachs, but 
 they are very good for those whose bowels are in a weak 
 state. But what are more nutritious than the others, and, far 
 nicer in taste, are the entrails of the purple-fish ; though they 
 certainly are somewhat like the squill. For indeed all shell- 
 fish are of the same character ; but the purple-fish and the 
 solen have this peculiar characteristic, that if they are boiled 
 they yield a thick juice. But the necks of the purple-fish, 
 when boiled by themselves, are exceedingly good for bringing 
 the stomach into a good condition. And Posidippus speaks 
 of them in his Locrians in these terms : — 
 
 It is time now to eat eels and crabs, 
 Cockks, and fresh sea-urchins, and fish sounds, 
 •And pinnas, and the necks offish, and mussels. 
 
 35. Balani, if they are of the larger sort, are easily digested, 
 and are good for the stomach. But otaria (and they are pro- 
 duced in the island called Pharos, which is close to Alexandria) 
 are more nutritious than any of the before-mentioned fish, but 
 they are not easily secreted. But Antigonus the Carystian, 
 in his book upon Language, says that this kind of oyster is 
 called by the iEolians the Ear of Venus. Pholades are very 
 nutiitious, but they have, a disagreeable smell; but common 
 oysters are very like all these sorts of shell-fish, and are more 
 nutritious. There are also some kinds which are called wild 
 oysters ; and they are very nutritious, but they have not a 
 good smell, and moreover they have a very indifferent flavour. 
 But Aristotle, in his treatise about Animals, says, " Oysters 
 are of all the following kinds : there are the pinna, the mussel, 
 the oyster, the cteis, the solen, the cockle, the limpet, the 
 small oyster, the balanus. And of migratory fish there are 
 the purple-fish, the sweet purple-fish, the sea-urchin, the stro- 
 belus. Now the cteis has a rough shell, marked in streaks; 
 
.C. 36.] SHELL-FISH. 147 
 
 but the oyster has no streaks, and a smooth shell. The pinna 
 •has a smooth mouth ; but the large oyster has a wide mouth, 
 and is bivalve, and has a smooth shell. But the limpet is 
 univalve, and has a smooth shell; and the mussel has a united 
 shell. The solen and balanus are univalve, and have a smooth 
 shell; and the cockle is a mixture of both kinds." Epa?netus 
 also says, in his Cookery Book, that the interior part of the 
 pinna is called mecon. But in the fifth book of his treatise 
 on the Parts of Animals, Aristotle says, " The purple-fish are 
 born about spring, and the ceryces at the end of the winter. 
 And altogether," says he, " all shell-fish appear in the spring 
 to have what are called eggs ; and in the autumn, too, except 
 those kinds of sea-urchins which are good to eat. And these 
 fish indeed have eggs in the greatest number at those seasons, 
 but they are never without them; and they have them in the 
 greatest numbers at the time of full moon, and in the warm 
 weather, with the exception of those fish which are found in 
 the Euripus of the Pyrrhseans; for they are best in the 
 winter, and they are small, but full of eggs. And nearly all 
 the cockle tribe appear to breed in like manner at about the 
 same season." 
 
 36. And continuing the subject, the philosopher says again, 
 " The purple -fish therefore being all collected together in the 
 spring at the same place, make what is called melicera. And 
 that is something like honeycomb, but not indeed so elegant, 
 but it is as if a great number of the husks of white vetches 
 were fastened together; and there is no open passage in any 
 of them : nor are the purple-fish born of this melicera, but 
 they, and nearly all other shell-fish, are produced of mud and 
 putrefaction; and this is, as it were, a kind of purification 
 both for them and for the purple-fish, for they too make this 
 melicera. And when they begin to make it, they emit a sort 
 pf sticky mass, from which those things grow which resemble 
 husks. All these are eventually separated, and they drop 
 blood on the ground. And in the place where they do so, 
 there are myriads of little purple-fish born, adhering to one 
 another in the ground, and the old purple-fish are caught 
 while carrying them. And if they are caught before they 
 have produced their young, they sometimes produce them in 
 the very pots in which they are caught when collected toge- 
 gether in them, and the young look like a bunch of grapes. 
 
 l2 
 
148 THE DEIPNOSOPHISTS. [b. III. 
 
 And there are many different kinds of purple-fish; and some 
 of them are of large size, like those which are found near 
 Segeum and near Lesteum; and some are small, like those 
 •which are found in the Euripus, and around Caria. And 
 those in the gulfs are large and rough, and most of them are 
 of a black colour, but some of them arc rather red; and 
 some of the large ones even weigh a mina. But those which 
 are found on the shore and around the coasts are of no great 
 size, but are of a red colour : and again, those in the waters 
 exposed to the north wind are black, and those in the waters 
 exposed to the south wind are generally red." 
 
 37. But Apollodorus the Athenian, in his Commentaries 
 on Sophron, having first quoted the saying, " More greedy 
 than a purple-fish," says that it is a proverb, and that some 
 say that it applies to the dye of purple ; for that whatever 
 that dye touches it attracts to itself, and that it imbues 
 everything which is placed near it with the brilliancy of its 
 colour : but others say that it applies to the animal. " And 
 they are caught," says Aristotle, "in the spring; but they 
 are not caught during the dog-days, for then they do not 
 feed, but conceal themselves and bury themselves in holes; 
 and they have a mark like a flower on them between the belly 
 and the throat. The fish called the ceryx has a covering of 
 nearly the same sort as all the other animals of the snail kind 
 from its earliest birth ; and they feed by putting out what we 
 call their shell from under this covering. And the purple- 
 fish has a tongue of the size of a finger or larger, by which it 
 feeds ; and it pierces even shell-fish, and can pierce its own 
 shell. But the purple-fish is very long-lived; and so is the 
 ceryx : they live about six years, and their growth is known 
 by the rings in their shell. But cockles, and cheme-cockles, 
 and solens, and periwinkles, are born in sandy places. 
 
 38. But the pinnae spring from the bottom of the sea. 
 And they have with them a fish called the pinnophylax. or 
 guard of the pinna, which some call icapt'Sio?, and others 
 KapKivMs; and if they lose him, they are soon destroyed. But 
 Pamphilus the Alexandrian, in his treatise on Names, says 
 that he is born at the same time with the pinna. But Chry- 
 sippus the Solensian, in the fifth book of his treatise on the 
 Beautiful and Pleasure, says, " The pinna and the guard of 
 the pinna assist one another, not being able to remain apart. 
 
C. 39.] SHELL-FISH. 149 
 
 Now the pinna is a kind of oyster, but the guard of the 
 pinna is a small crab : and the pinna having opened its shell, 
 remains quiet, watching the fish who are coming towards it ; 
 but the guard of the pinna, standing by when anything comes 
 near, bites the pinna, so as to give it a sort of sign ; and the 
 pinna being bitten, closes its shell, and in this manner the 
 two share together what is caught inside the pinna's shell. 
 But some say that the guard is born at the same time as the 
 pinna, and that they originate in one seed." And again, 
 Aristotle says, " All the fish of the oyster kind are generated 
 in the mud, — oysters in slimy mud, cockles in sandy mud, 
 and so on ; but the small oyster and the balanus, and. other 
 fish which come near the surface, such as limpets and peri- 
 winkles, are born in the fissures of the rocks. And some 
 fish which have not shells are born in the same way as those 
 which have shells, — as the sea-nettle, the sponge, and others, 
 — in the crevices of the rocks." 
 
 39. Now, of the sea-nettle there are two kinds. For some 
 live in hollows, and are never separated from the rocks ; but 
 some live on smooth and level ground, and do separate them- 
 selves from what they are attached to, and move their 
 quarters. But Eupolis, in the Autolycus, calls the kvlStj, or 
 sea-nettle, axaXfa-q. And Aristophanes, in his Phcenissse, 
 says — • 
 
 Know that pot-herbs first were given, 
 .' And then the rough sea-nettles (cucaA.rj<frai) ; 
 
 and in his Wasps he uses the same word. And Pherecrates, 
 in his Deserters, says — 
 
 I'd rather wear a crown of sea-nettles (dica\r)tpcu). 
 
 And Diphilus the Siphnian, a physician, says, " But the sea- 
 nettle (aKa\ri<tyrj) is good for the bowels, diuretic, and a 
 strengthener of the stomach, but it makes those who collect 
 them itch violently, unless they anoint their hands before- 
 hand. And it is really injurious to those who hunt for it; 
 by whom it has been called a.Ka\-q<j>ri, by a slight alteration of 
 its original name. And perhaps that is the reason why the 
 plant the nettle has had the same name given to it. For it 
 was named by euphemism on the principle of antiphrasis, — ■ 
 for it is not gentle and mraX.rj rrj a^jj, tender to the touch, 
 but very rough and disagreeable." Philippides also mentions- 
 
150 THE DEIPSOSOPHISTS. [b. III,. 
 
 the sea-nettle (calling it cucdX^) in his Amphiaraus, speaking 
 as follows : — 
 
 He put before me oysters and sea-nettles and limpets. 
 
 And it is jested upon in the Lysistrata of Aristophanes — 
 
 But, you most valiant of the oyster race, 
 
 Offspring of that rough dam, the sea-nettle ; 
 for the ifjdos and the oorpeov are the same. And the word 
 rrjdo's is here confused in a comic manner -with rrfi-i), a grand- 
 mother, and with [n-rp-rjp, a mother. 
 
 40. And concerning the rest of the oyster tribe, Diphilus 
 says this : " Of the thick chemEe, those of smaller size, which 
 have tender flesh, are called oysters, and they are good for 
 the stomach, and easily digested. But the thick ones, which 
 are called. royal chemae by some people, and which are also 
 called the huge chemse, are nutritious, slow to be digested, 
 very juicy,, good for the stomach; and especially do these 
 qualities belong to the larger ones. Of tellinse there are num- 
 bers in ' Canopu's, and they are very common at the place 
 where the "Nile begins to rise up to the higher ground. And 
 the thinnest of these are the royal ones, and they are digest-; 
 ible and light, and moreover nutritious. But those which 
 are taken in the rivers are the sweetest. Mussels, again, are 
 moderately nutritious, and are digestible, and diuretic. But 
 the best are the Ephesian kind; and of them those which are 
 taken about the end of autumn. But the female mussel is 
 smaller than the" male, and is sweet and juicy, and moreover 
 nutritious. But the solens, as they are called by some, though 
 some call them avXoi and SoVaKes, or pipes, and some, too, call 
 them ovux^, or claws, are very juicy, but the juice is bad, and 
 they are very glutinous. And the male fish are striped, and 
 not all" of one colour; but they are very wholesome for people 
 affected with the stone, or with any complaint of the bladder. 
 But the female fish is all of one colour, and much sweeter 
 than the male: and they are eaten boiled and fried; but 
 they are best of all when roasted on the coals till their shells 
 open." And the people who collect this sort of oyster are 
 called Solenistse, as Phsenias the Eresian relates in his book 
 which is entitled, The Killing of Tyrants by way of Punish- 
 ment; where, he speaks as follows: — " Philoxenus, who was 
 called the Solenist, became a tyrant from having been a de- 
 magogue. In the beginning he got his livelihood by being 
 
C. 41.] SHELL-FISH. 151 
 
 a fisherman and a hunter after solens; and so having made a 
 little money,' he advanced, and got a good property." — " Of the 
 periwinkle the white are the most tender, and they have no 
 disagreeable smell, and have a good effect on the bowels; but 
 of the black and red kinds the larger are exceedingly nice to 
 the taste, especially those that are caught in the spring. And 
 as a general rule all of them are good for the stomach, and 
 digestible, and good for the bowels, when eaten with cinna- 
 mon and pepper." Archippus also makes mention of them 
 in his Fishes — 
 
 With limpets and with sea-urchins, and escharse, 
 With needle-fishes, and with periwinkles. 
 
 But the fish called balani, or acorns, because of their resem- 
 blance to the acorn of an oak, differ according to the places 
 where they are found. For the Egyptian balani are sweet, 
 tender, delicious to the taste, nutritious, very juicy indeed, 
 diuretic, and good for the bowels ; but other kinds have a 
 Salter taste. The fish called tuna,, or ears, are most nutritious 
 when fried ; but the pholades are exceedingly pleasant to the 
 taste, but have a bad smell, and an injurious juice. 
 
 41. " Sea-urchins are tender, full of pleasant juice, with a 
 strong smell, filling, and apt to turn on the stomach; but if 
 eaten with sharp mead, and parsley, and mint, they are good 
 for the stomach, and sweet, and fall of pleasant juice. But 
 the sweet-tasted are the red ones, and the apple-coloured, and 
 the thickest, and those which if you scrape their flesh emit 
 a milky liquid. But those which are found near Cephalenia 
 and around Icaria, and in the Adriatic are — at least many of 
 them are — rather bitter ; but those which are taken on the 
 rock of Sicily are very aperient to the bowels." But Aris- 
 totle says that there are many kinds of sea-urchins : one of 
 which is eaten, that, namely, in which is. found what are. called, 
 eggs. But the other two kinds are those which are called 
 Spatangi, and those which are called Brysse : and Sophron men-, 
 tions the spatangi, and so does Aristophanes in his Olcades, 
 using the following language : — 
 
 Tearing np, and separating, and licking 
 My spatange from the bottom. 
 
 And Epicharmus, in his Marriage of Hebe, speaks of the sea- 
 urchins, and says — 
 
152 THE DEIPNOSOPHISTS. [b. III. 
 
 Then came the crabs, sea-urchins, and all fish 
 Which know not how to swim in the briny sea, 
 But only walk on foot along the bottom. 
 
 And Demetrius the Scepsian, in the twenty-sixth book of his 
 Trojan Preparation, says that a Lacedaemonian once being 
 invited to a banquet, when some sea-urchins were put before 
 him on the table, took one, not knowing the proper manner 
 in which it should be eaten, and not attending to those who 
 were in the company to see how they ate it. And so he put 
 it in his mouth with the skin or shell and all, and began to 
 crush the sea-urchin with] his teeth; and being exceedingly 
 disgusted with what he was eating, and not perceiving how to 
 get rid of the roughness of the taste, he said, " what nasty 
 food ! I will not now be so effeminate as to eject it, but I will 
 never take you again." But the sea-urchins, and indeed the 
 whole echinus tribe, whether living on land or sea, can take 
 care of and protect themselves against those who try to catch 
 them, putting out their thorns, like a sort of palisade. And 
 to this Ion the Chian bears testimony in his Phoenix or in 
 his Cseneus, saying — 
 
 But while on land I more approve the conduct 
 Of the great lion, than the dirty tricks 
 , Of the sea-urchin ; he, when he perceives 
 The impending onset of superior foes, 
 Kolls himself up, wrapp'd in his cloak of thorns, 
 Impregnable in bristly panoply. 
 
 42. "Of limpets," says Diphilus, "some are very small, and 
 some are like oysters. But they are hard, and give but little 
 juice, and are not very sharp in taste. But they have a 
 pleasant flavour, and are easily digested; and when boiled 
 they are particularly nice. But the pinnae are diuretic, 
 nutritious, not very digestible, or manageable. And the 
 ceryces are like them ; the necks of which fish are good for 
 the stomach, but not very digestible; on which account they 
 are good for people with weak stomachs, as being strengthen- 
 ing ; but they are difficult to be secreted, and they are mode- 
 rately nutritious. Now the parts of them which are called 
 the mecon, which are in the lower part of their bellies, are 
 tender and easily digested ; on which account they also are 
 good for people who are weak in the stomach. But the 
 purple-fish are something between the pinna and the ceryx; 
 
e. 44.J SHELL-FISH. 153 
 
 the necks of which are very juicy, and very pleasant to the 
 palate ; but the other parts of them are briny, and yet sweet, 
 and easily digestible, and mix very well with other food. 
 But oysters are generated in rivers, and in lakes, and in the 
 sea. But the best are those which belong to the sea, when there 
 is a lake or a river close at hand : for they are full of pleasant 
 juice, and are larger and sweeter than others: but those which 
 are near the shore, or near rocks, without any mixture of 
 mud or water, are small, harsh, and of pungent taste. But 
 the oysters which are taken in the spring, and those which 
 are taken about the beginning of the summer, are better, and 
 full, and have a sort of sea taste, not unmixed with sweetness, 
 and are good for the stomach and easily secreted ; and when 
 boiled up with mallow, or sorrel, or with fish, or by them- 
 selves, they are nutritious, and good for the bowels. 
 
 43. But Mnesitheus the Athenian, in his treatise on Comes- 
 tibles, says — " Oysters, and cockles, and mussels, and similar 
 things, are not very digestible in their meat, because of a 
 sort of saline moisture which there is in them, on which 
 account, when eaten raw, they produce an effect on the bowels 
 by reason of their saltness. But when boiled they get rid of 
 all, or at all events of most, of their saltness, which they 
 infuse into the water which boils them. On which account, 
 the water in which any of the oyster tribe are boiled is very 
 apt to have a strong effect in disordering the bowels. But 
 the meat of the oysters when boiled, makes a great noise 
 when it has been deprived of its moisture. But roasted 
 oysters, when any one roasts them cleverly, are very free 
 from any sort of inconvenience; for all the evil properties 
 are removed by fire ; on which account they are not as in- 
 digestible as raw ones, and they have all the moisture which 
 is originally contained in them dried up; and it is the 
 moisture which has too great an effect in relaxing the bowels. 
 But every oyster supplies a moist and somewhat indigestible 
 kind of nourishment, and they are not at all good as 
 diuretics. But the sea-nettle, and the eggs of sea-urchins, and 
 such things as that, give a moist nourishment, though not in 
 any great quantity ; but they have a tendency to relax the 
 bowels, and they are diuretic. 
 
 44. Nicander the Colophonian, in his book on the Farm, 
 enumerates all the following kinds of oysters—- 
 
154 THE DBIPNOSOPHISTS. [b. III. 
 
 And all the oysters which the foaming brine 
 
 Beneath its vasty bosom cherishes, 
 
 The periwinkle, whilk, pelorias, 
 
 The mussel, and the slimy tellina, 
 
 And the deep shell which makes the pinna's hole. 
 
 And Archestratus says, in his Gastronomy — 
 
 iEnus has mussels fine, Abydus too 
 Ab famous for its oysters ; Parium produces 
 ■ Crabs, the bears of the sea, and Mitylene periwinkles ; 
 
 Ambracia in all kinds of fish abounds, 
 
 And the boar-fish sends forth : and in its narrow strait 
 
 Messene cherishes the largest cockles. 
 
 In Ephesus you shall catch chemas, which are not bad, 
 
 And Chalcedon will give you oysters. But may Jupiter 
 
 Destroy the race of criers, both the fish born in the sea, 
 
 And those wretches which infest the city forum ; 
 
 All except one man, for he is a friend of mine, 
 
 Dwelling in Lesbos, abounding in grapes ; and his name is Agatho.. 
 
 And Philyllius, or whoever is the author of the book called 
 The Cities, says, "Chemee, limpets, solens, mussels, pinnas 
 and periwinkles from Methymna :" but oarpetov was the only 
 form of the name for all these fish among the ancients. 
 Cratinus says in his Archilochi — ^ 
 
 Like the pinna or the oyster (SixTpeiov). 
 And Epicharmus says, in his Marriage of Hebe — 
 
 Oysters which have grown together. 
 "Where he uses the same form oarrpewv. But afterwards the 
 form 6o~rpeov like opveov began to be used. Plato, in his 
 Phaedrus, says, "bound together like oysters" (oorpeov). 
 And in the tenth book of his Politia, he says, "oysters 
 (ocrr/rca) stuck together;" "oysters (oorpea) and seaweed." But 
 the peloris, or giant mussel, were so named from the word 
 ■n-eAfupios, vast. For it is much larger than the cheme, and 
 very different from it. But Aristotle says that they are 
 generated in the sand. And Ion the Chian mentions the 
 chema, in his Epidemiae, and perhaps the shell-fish got the 
 name of \VM ""«pa to nexyv&ca, from opening their mouths." : 
 45. But concerning the oysters which are grown in the 
 Indian Ocean; (for it is not unreasonable to speak of them, 
 on account of the use of pearls ;) Theophrastus speaks in his 
 treatise on Precious Stones, and says, " But among the stones 
 which are much admired is that which is called the pearl, 
 being transparent in its character; and they make very 
 
O. 46.] OYSTEES, PEARLS. loS 
 
 expensive necklaces of them. They are found in an oyster • 
 ■which is something like the pinna, only less. And in size 
 the pearl resembles a large fish's eye." Androsthenes, too, in 
 his Voyage along the Coast of India, writes in these terms — 
 " But of strombi, and chserini, and other shell-fish, there are 
 many different varieties, and they are very different from the 
 shell-fish which we have. And they have the purple-fish, and 
 a great multitude of other kinds of oysters. There is also 
 one kind which is peculiar to those seas, which the natives 
 call the berberi, from which the precious stone called the pearl 
 comes. And this pearl is very expensive in Asia, being sold 
 in Persia and the inland countries for its weight in gold. 
 And the appearance of the oyster which contains it is much 
 the same as that of the cteis oyster, only its shell is not 
 indented, but smooth and shaggy. And it has not two 
 ears as the cteis oyster has, but only one. The stone is 
 engendered in the flesh of the oyster, just as the measles are 
 in pork. And it is of a very golden colour, so as not easily 
 to be distinguished from gold when it is put by the side of 
 it; but some pearls are of a silvery appearance, and some 
 are completely white like the eyes of fish. But Chares of 
 Mitylene, in the seventh book of his Histories of Alexander, 
 says — "There is caught in the Indian sea, and also off the 
 coast of Armenia, and Persia, and Susiana, and Babylonia, a 
 fish very like an oyster; and it is large and oblong, containing 
 within the shell flesh -which is plentiful and white, and very 
 fragrant, from which the men pick out white bones which' 
 they call the pearl. And they make of them necklaces and 
 chains for the hands and feet, of which the Persians are very 
 fond, as are the Medes and all Asiatics, esteeming them as 
 much more valuable than golden ornaments." 
 
 46. But Isidorus the Characene, in his Description of 
 Parthia, says, that " in the Persian sea there is an island 
 where a great number of pearls are found ; on which account 
 there are quantities of boats made of rushes all about the 
 island, from which men leap into the sea, and dive down- 
 twenty fathoms, and bring up two shells. And they say that 
 when there is a long continuance of thunder-storms, and 
 heavy falls of rain, then the pinna produces most young, and 
 then, too, the greatest quantity of pearls is engendered, and 
 those, too, of the finest size and quality. In the winter 
 
156 THE DEIPNOSOPHISTS. [b. III. 
 
 the pinna is accustomed to descend into chambers at the 
 very bottom of the sea ; but in summer they swim about all 
 night with their shells open, which they close in the day-time : 
 and as many as stick to the crags, or rocks, throw out roots, 
 and remaining fixed there, they generate pearls. But they 
 are supported and nourished by something which adheres to 
 their flesh : and this also sticks to the mouth of the cockle, 
 having talons and bringing it food : and it is something 
 like a little crab, and is called the guardian of the pinna. 
 And its flesh penetrates through the centre of the cockle- 
 shell, like a root : and the pearl being generated close to it, 
 grows through the solid portion of the shell, and keeps 
 growing as long as it continues to adhere to the shell. But 
 when the flesh gets under the excrescence, and cutting its way 
 onwards, gently separates the pearl from the shell, then 
 when the pearl is surrounded by flesh, it is no longer 
 nourished so far as to grow at all ; but the flesh makes it 
 smoother, and more transparent, and more pure. And so, 
 too, the pinna, which lives at the bottom, engenders the most 
 transparent sort of pearl ; and it produces them also very 
 pure and of large size. But that which keeps near the sur- 
 face, and is constantly rising, is of a smaller size and a worse 
 colour, because it is affected by the rays of the sun. But 
 those who hunt for pearls are in danger when they hastily 
 put their hand into the opening of the shell, for immediately 
 the fish closes its shell, and very often their fingers are sawn 
 off; and sometimes they die immediately. But all those 
 who put in their hand sideways easily draw off the shells 
 from the rock. And Menander makes mention of Emeralds 
 also, in his Little Boy — 
 
 There must be an emerald and a sardonyx. 
 And the word for emerald is more correctly written fjuipaySo^, 
 without a er. For it is derived from the verb /Mpnaipia, to 
 glisten, because it is a transparent stone. 
 
 47. After this conversation some dishes were set on the 
 table, full of many kinds of boiled meat : feet, and head, 
 and ears, and loins ; and also entrails, and intestines, and 
 tongues ; as is the custom at the places which are called boiled 
 meat shops at Alexandria. For, Ulpian, the word k^Ooiruikuov, 
 a boiled meat shop, is used by Posidippus, in his Little 
 Boy. And again, while they were inquiring who had ever 
 
c. 47.] tripe. 1,57 
 
 named any of these dishes, one of the party said, Aristo- 
 phanes mentions entrails as things which are eatable, in his 
 Knights — 
 
 I say that you are selling tripe and paunches 
 
 Which to the revenue no tithe have paid. 
 
 And presently after he adds — 
 
 Why, my friend, hinder me from washing my paunches, 
 And from selling my sausages? Why do you laugh at me ? 
 
 And again he says — 
 
 But I, as soon as I have swallow'd down 
 
 A bullock's paunch, and a dish of pig's tripe, 
 
 And drunk some broth, won't stay to wash my hands, 
 
 But will cut the throats of the orators, and will confuse Nicias. 
 
 And again he says — 
 
 But the Virgin Goddess born of the mighty Father 
 Gives you some boiled meat, extracted from the broth, 
 And a slice of paunch, and tripe, and entrails. 
 
 And Cratinus, in his Pluti, mentions jawbones of meat — • 
 
 Fighting for a noble jawbone of beef. 
 And Sophocles, in the Amycus, says — 
 
 And he places on the table tender jawbones. 
 And Plato, in his Timseus, writes, " And he bound up some 
 jawbones for them, so as to give the appearance of a whole 
 face." And Xenophon says, in his book on Horsemanship, "A 
 small jawbone closely pressed." But some call it, not a-iaymv, 
 but layuv, spelling the word with a v, saying that it is derived 
 from the word u'j. Epicharmus also speaks of tripe, xopSat 
 as we call it, but he calls it opvai, having given one of his 
 plays the title of Orya. And Aristophanes, in his Clouda, 
 writes — 
 
 Let them prepare a dish of tripe, for me 
 To set before these wise philosophers. 
 
 And Cratinus, in his Pytina, says — 
 
 How fine, says he, is now this slice of tripe. 
 
 And Eupolis speaks of it also, in his Goats. But Alexis, either 
 
 in his Leucadia or in his Runaways, says — 
 Then came a slice and good large help of tripe. 
 
 And Antiphanes, in his Marriage, says- 
 Having cut out a piece of the middle of the tripe. 
 
158 THE DEIPNOSOPHISTS. [b. III. 
 
 48. "And as for feet, and ears, and even noses of beasts, 
 they are all mentioned by Alexis, in his Crateua or the 
 Physic-seller. And I will adduce a slight proof of that 
 presently, which contains a good many of the names about 
 which we are inquiring. Theophilus says, in his Pancratiast — 
 
 A. There are here near three minas' weight of meat 
 Well boiled. 
 
 B. What next i 
 
 A. There is a calf's nose, and 
 A heel of bacon, and four large pig's-feet. 
 
 B. A noble dish, by Hercules ! 
 
 A. And three calves-feet. 
 And Anaxilas says, in his Cooks — 
 
 A . I would much rather roast a little fish, 
 Than here repeat whole plays of iEschylus. 
 
 B. What do you mean by little fish % Do you intend 
 To treat your friends as invalids ? 'Twere better 
 To boil the extremities of eatable animals, 
 Their feet and noses. 
 
 And Anaxilas says, in the Circe — 
 
 Kor having an unseemly snout of pig, 
 My dear Cinesias. 
 
 And in the Calypso — 
 
 Then I perceived I bore a swine's snout. 
 
 Anaxandrides has mentioned also ears in the Satyrus. And 
 
 Axionicus says, in his Chalcis — 
 
 I am making soup, 
 Putting in well-warm'd fish, and adding to them 
 Some scarce half-eaten fragments ; and the pettitoes 
 Of a young porker, and his ears ; the which I sprinkle 
 With savoury assafoetida ; and then 
 I make the whole into a well-flavour'd sausage, 
 A meat most saleable. Then do J add a slice 
 Of tender tripe ; and a snout soak'd in vinegar. 
 So that the guests do all confess, the second day 
 Has beaten e'en th.e wedding-day itself. 
 
 And Aristophanes says, in his Proagon — 
 
 Wretch that I am, I've eaten tripe, my son : 
 
 How can I bear to see a roasted snout 1 
 And Pherecrates says, in his Trifles — 
 
 Is not this plainly now a porker's snout 1 
 And there is a place which is called 'Pu-y^os, or Snout, near 
 Stratos, in ^tolia, as Polybius testifies, in the sixth book .of 
 his Histories. And Stesichorus says, in his Boar Hunting — 
 
 To hide the sharpen'd snout beneath the earth. 
 
g. 49.] pig's feet. 150 
 
 And we have already said that tho word piryxos properly 
 applies only to the snout of a swine ; but that it is sometimes 
 used for the nose of other animals, Archipphus has proved, 
 saying in jest, in his Second Amphitryon, of the human 
 face — 
 
 And this, too, though you have so long a nose (J>iyxos). 
 And Araros says, in his Adonis — 
 
 For the god turns his nose towards us. 
 49. And Aristophanes makes mention of the extremities 
 of animals as forming a common dish, in his iEolosicon — 
 
 And of a truth, plague take it, I have boil'd 
 , Four tender pettitoes for you for dinner. 
 
 And in his Gerytades he says — 
 
 - Pig's pettitoes, and bread, and crabs. 
 
 And Antiphanes says, in his Corinthia — 
 
 A. And then you sacrifice a pig's extremities 
 To Venus, — what a joke ! 
 
 B. That is your ignorance ; 
 For she in Cyprus is so fond of pigs, 
 master, that she drove away the herd 
 Of swine from off the dunghill where they fed, 
 And made the cows eat dirt instead of them. 
 
 But Callimachus testifies that, in reality, a pig is sacrinoed to 
 Venus; or perhaps it is Zenodotus who says so in his 
 Historic Eecords, writing thus, " The Argives sacrifice a pig to 
 Venus, and the festival at which this takes place is called 
 Hysteria." And Pherecrates says, in his Miners — 
 
 But whole pig's feet of the most tender flavour 
 Were placed at hand in dishes gaily adorned, 
 And boil'd ears, and other extremities. 
 
 And Alexis says, in his Dice Players — 
 
 But when v.c had nearly come to an end of breakfast, 
 And eaten all the ears and pettitoes. 
 
 And he says again, in his Pannuchis or in his Wool-weavers — 
 This meat is but half roasted, and the fragments 
 Are wholly wasted ; see this conger eel, 
 How badly boiled ; and as for the pettitoes, 
 They now are wholly spoilt. 
 
 And Pherecrates also speaks of boiled feet, in his Slave-master — ■ 
 A. Tell us, I pray you now then, how the supper 
 Will be prepared. 
 
 S. Undoubtedly I will. 
 
160 THE DEIPNOSOPHISTS. [b. III. 
 
 In the first place, a dish of well-minced eel ; 
 
 Then cuttle-fish, and lamb, a slice of rich 
 
 Well-made black pudding ; then some pig's feet boil'd ; 
 
 Some liver, and a loin of mutton, 
 
 And a mighty number of small birds ; and cheese 
 
 In honey steep'd, and many a slice of meat. 
 
 And Antiphanes says, in his Parasite — 
 
 A. The well-warm'd legs of pigs.' 
 
 B. A noble dish, 
 I swear by Vesta. 
 
 A. Then some boiled cheese 
 Bubbled upon the board. 
 
 And Ecphantides says, in his Satyrs — 
 
 It is no great hardship, if it must be so, 
 To buy and eat the boil'd feet of a pig. 
 
 And Aristophanes speaks of tongue as a dish, in his Tryers, 
 in the following words — 
 
 I've had anchovies quite enough ; for I 
 
 Am stretch'd almost to bursting while I eat 
 
 Such rich and luscious food. But bring me something 
 
 AVhich shall take off the taste of all these dainties. 
 
 Bring me some liver, or a good large slice 
 
 Of a young goat. And if you can't get that, 
 
 Let me at least have a rib or a tongue, 
 
 Or else the spleen, or entrails, or the tripe 
 
 Of a young porker in last autumn born ; 
 
 And with it some hot rolls. 
 
 50. Now when all this conversation had taken place on 
 these subjects, the physicians who were present would not 
 depart without taking their share in it. For Dionysiocles 
 said, Mnesitheus the Athenian, in his book about Comes- 
 tibles, has said, " The head and feet of a pig have not a great 
 deal in them which is rich and nutritious." And Leonidas 
 writes, " Demon, in the fourth book of his Attica, says that 
 Thymoetes, his younger brother, slew Apheidas, who was 
 king of Athens, he himself being a bastard, and usurped 
 the kingdom. And in his time, Melanthus the Messenian 
 was banished from his country, and consulted the Pythia 
 as to where he should dwell : and she said wherever he was 
 first honoured by gifts of hospitality, when men set before 
 him feet and a head for supper. And this happened to him 
 at Eleusis ; for as the priestesses happened at the time to be 
 solemnizing one of their national festivals, and to have con- 
 
C. 51.] MUSIC AT BANQUETS. 161 
 
 sumed all the meat, and as nothing but the head and feet of 
 the victim were left, they sent them to Melanthius. 
 
 51. Then a paunch 1 was brought in, which may be looked 
 upon as a sort of metropolis, and the mother of the sons of 
 Hippocrates, whom I know to have been turned into ridicule 
 by the comic poets on account of their swinish disposition. 
 And JBv™ n ^ 00 )P£g, upoft i t)--said, — Come now, my friends, 
 feferg^o¥s"^6TpauMg fP*&nhfi For we have now been 
 minding the belly long enough, and it is time for us now 
 to have some real conversation. And as for these cynics, I 
 bid them be silent, now that they have eaten abundantly, 
 unless they like to gnaw some of the cheeks, and heads, and 
 bones, which no one will grudge their enjoying like dogs, 
 as they are ; for that is what they are, and what they are 
 proud of being called. 
 
 The remnants to the dogs they 're wont to throw, 
 Euripides says, in his Cretan Women. For they wish to 
 eat and drink everything, never considering what the divine 
 Plato says in his Protagoras, "That disputing about poetry, is 
 like banquets of low and insignificant persons. For they, 
 because they are unable in their drinking parties to amuse one 
 another by their own talents, and by their own voices and 
 conversation, by reason of their ignorance and stupidity, make 
 female flute-players of great consequence, hiring at a high price 
 sounds which they cannot utter themselves, I mean the music 
 of flutes, and by means of this music they are able to -get on 
 with one another. But where the guests are gentlemanly, and 
 accomplished, and well educated, you will not see any flute- 
 playing women, or dancing women, or female harpers, but 
 they are able themselves to pass the time with one another 
 agreeably, without all this nonsense and trifling, by means of 
 their own voices, speaking and hearing one another in turn 
 with all decency, even if they drink a great deal of wine." 
 And this is what all you Cynics do, Cynulcus ; you drink, 
 or rather you get drunk, and then, like flute-players and 
 dancing-women, you prevent all the pleasure of conversa- 
 tion: "living," to use the words of the same Plato, which 
 he utters in his Philebus, " not the life of a man, but of some 
 mollusk, or of 3ome other marine animal which has life in a 
 shell-encased body." 
 
 1 The pun in the original cannot be preserved in a translation. The 
 Greek word for paunch is nJjrpa. 
 VOL. I. — ATH. M 
 
162 THE DEIPNOSOPHISTS. [B. lit 
 
 52. And Cynulcus, being very angry, said, — You glutton 
 of a man, whose god is your belly, you know nothing else 
 yourself, nor are you able to keep up an uninterrupted con- 
 versation, nor to recollect any history, nor to begin anything 
 which may tend to throw a charm on any discussion. But 
 you have been wasting all the time with questions of this sort, 
 " Is there such and such a statement 1 Is there not? Has such 
 and such a thing been said? Has it not been said?" And 
 you attack and examine closely everything which occurs in 
 anything which is said, collecting all your thorns — living 
 continually 
 
 As if among thistles, or plants of rough borage — 
 
 never collecting any sweet flowers. Are you not the person 
 who call that which is called by the Romans strena, being so 
 named in accordance with some national tradition, and which 
 is accustomed to be given to friends, epinomis 2 And if you 
 do this in imitation of Plato, we should be glad to learn it; 
 but if you find that any one of the ancients has ever spoken 
 in such a manner, tell us who it is who has. Tor I know 
 that there is some part of a trireme which is called epinomis, 
 as Apollonius states in his treatise on what relates to 
 Triremes. Are not you the man who called your new 
 stout cloak, which had never yet been used by you, (for the 
 proper name of it, my friend, is really ^cuvoA^s,) useless? 
 saying — "My slave Leucus, give me that useless cloak." 
 And once going to the bath, did not you say to a man who 
 asked you, Whither now? I am going, said yon, mrokovfievos 
 (pronouncing the word as if it meant to Mil yourself rather 
 than to bathe). And that very day your beautiful garment 
 was purloined frcm you by some bath robbers ; so that there 
 was great laughter in the bath, at this useless cloak being 
 hunted for. At another time too, my dear friends, (for 
 the plain truth shall be told you,) he tripped against a stone 
 and dislocated his knees. And when he was cured he again 
 came into public : and when men asked him, What is the 
 matter, Ulpian ? he said it was a black eye. And I (for 
 I was with Mm at the time) being then unable to restrain 
 my laughter, got anointed under the eyes with some thick 
 ointment by a physician who was a friend of mine, and then 
 said to those who asked me, What is the matter with you, 
 that I had hurt my leg. 
 
 53. There is also another imitator of the same wisdom, 
 
C. 53.] PUNS ON WORDS. 163 
 
 Pompcianas the Philadelphia^ ; a man not destitute of 
 shrewdness, but still a terrible wordcatcher : and he, con- 
 versing with his servant, calling him by name with a loud 
 voice, said — " Strombichides, bring me to the gymnasium 
 those intolerabki slippers (he used the word a<£opijTous, in- 
 tending it to mean what lie had never worn) and my useless 
 (he used the word axprjerros, by which he meant which he had 
 never used) cloak. For I, as soon as I have bound up my 
 beard, shall address my friends. For I have got some roast 
 fish. And bring me a cruet of oil. For first of all we will 
 be crushed (he used the word o-wrpi/Jijo-o/ieflov, meaning to 
 say we will rub ourselves well), and then we will be utterly 
 destroyed (his word was a7roAoij/u.e6W, and he meant to say 
 we will have a bath)." And this same sophist, in the month 
 of February, as the Komans call it, (and Juba the Mauritanian 
 says that this month has its name 1 from the terrors caused 
 by the spirits under the earth, and from the means used to 
 get rid of those fears, at which season the greatest severity of 
 winter occurs, and it is the custom of them to offer libations 
 for many days to those who are dead :) in the month of 
 February, I say, he said to one of his friends — " It is a long 
 time since you have seen me, hecause of the heat." And 
 when the festival of the Panathensea was being celebrated, 
 during which the courts of justice do not assemble, he said — 
 " This is the birthday of the virgin goddess Minerva," (but 
 he pronounced the word dAecropos, as if he had meant of 
 the cock of Minerva}) "and this day is unjust," (for ho 
 
 1 Ovid gives the following derivation of the name February : 
 Februa Komani dixere piamina patres, 
 
 .Nunc quoque dant verbo plurima signa fidem 
 Pontifiees ab rcge petunt et Flamine lanas, 
 
 Qneis veteri lingua Februa nomen erat. 
 Quaeque capit lictor domibua purgamina certis 
 
 Torrida cum mica farra vocantur idem. 
 Nomen idem ramo qui csesus ab arbore pura 
 
 Casta saeerdotum tempora fronde tegit. 
 Ipse ego Flaminicam poscentem Februa vidi ; 
 
 Februa poscenti pinea virga data est. 
 Denique quodcunque est quo pectora nostra piainur 
 
 Hoc apud intonsos nomen habebat avos. 
 Mensis ab his dictus, secta quia pelle Luperci 
 
 Omne solum lustrant, idque piamen habent. 
 Aut quia placatis sunt tempora pura sepulchris. 
 
 Tunc cum ferales praeteriero dies. — Ov. Fasti, ii. 19., 
 (Sec Ovid, vol. i. p. 40, Bonn's Classical Library.) 
 
 m2 
 
164 THE DEIPNOSOFHISTS. [b. III. 
 
 called it aSucos, though he meant the word to have" the sense 
 of being a holiday for the courts of law). And once he called 
 a companion of ours who came back from Delphi without 
 having received an answer from the god, ayjrqorov, (which 
 never means anything but useless, but he used the word for 
 unanswered). And once when he was making a public dis- 
 play of his eloquence, and going through a long panegyric 
 on the Queen of cities, he said,. Most admirable is the 
 Roman dominion, and avira-oararos (he meant irresistible). 1 
 
 54. Such now, my friends, are Ulpian's companions, . the 
 sophists ; men who call even the thing which the Romans 
 call miliarium, that is to say, a vessel designed to prepare 
 boiling water in, hrvoXefirji;, an oven-kettle ; being manufac- 
 turers of many names, and far outrunning by many para- 
 sangs the Sicilian Dionysius : who called a virgin /ieiwopos 
 (from //.ei/co and dvrjp), because she is waiting for a husband ; 
 and a pillar p,ei/eKpa.Tr)s (from pei/m and Kpdros), because it re- 
 mains and is strong. And a javelin he called f3a\\dimov, 
 because (avnov /JaAAerai) it is thrown against something ; and 
 mouse-holes he called ju.vorijpia, mysteries, (from Trjpew tows 
 jhOs) because they keep the mice. And Athanis, in the first 
 book of his History of the Affairs of Sicily, says that the same 
 Dionysius gave an ox the name of ■yaporas; and a pig he called 
 taK^os. And Alexarchus was a man of the same sort, the 
 brother of Cassander, who was king of Macedonia, who built 
 the city called Uranopolis. And Heraclides Lembus speaks 
 concerning him in the seventh book of his Histories, and 
 says, " Alexarchus, who founded the city Uranopolis, imported 
 many peculiar words and forms of speaking into the language : 
 calling a cock SpOpofioas, or he that crows in the morn; and a 
 barber PpvroKiprqs, or one who cuts men; and a drachm he called 
 apyvpls, a piece of silver ; and a choenix he called ■fifieporpo^h, 
 what feeds a man for a day; and a herald he called dirvrrjs, a 
 bawler. And once he wrote a letter to the magistrates of the 
 Cassandrians in this form : 2 — 'A\££apxos 6 p.dppjusv Trpopois 
 
 1 It is not quite clear what the blunder was, for avmriaTaros means 
 irresistible. Aretaeus uses the word for " unsubstantial," which is 
 perhaps what Athenaeus means to say Pompeianus called Eome. 
 
 2 I have followed Casaubon's advice in not attempting to translate 
 this letter, who " marvels that interpreters have endeavoured to translate 
 it, for what can wasting time be, if this is not V And Schweighaeuser 
 says that he will not attempt to explain it further, lest ho should seem 
 to be endeavouring to appear wiser than Apollo. 
 
c - -3 ; J.] PUNS ON WORDS. 1G5 
 
 yaociv. tovs T/Aio/cpets oliav oT&x Awrovcra Bewrwv cpyuiv KpciTiyropas 
 fi.op<7ipui> nj^a KCKVpuyfievas 6tov irdyaw xyTXtlxravTes avrovs, kcu 
 <^i!XaKas optyci/€is." But what that letter means I think that 
 even the Pythian Apollo himself could hardly tell. For, as 
 Antiphanes says, in his Cleophanes, — 
 
 What is it then to be a tyrant, (or 
 What would you call pursuing serious things,) 
 In the Lyceum with the sophists ; by Jove, 
 They are but thin and hungry joyless men. 
 And say the thing does not exist if now 
 It is produced ; for that is not as yet, 
 Nor can already be produced, which now 
 Is caused afresh. Nor if it did exist 
 Before, can it be now made to exist. 
 For there is nothing which has no existence. 
 And that which never yet has taken place, 
 Is not as if it had, since it has not. 
 For it exists from its existence ; but 
 If there is no existence, what is there 
 From which it can exist ? The thing 's impossible. 
 And if it 's self-existent, it will not 
 Exist again. And one perhaps may say, 
 Let be ; whence now can that which has no being 
 Exist, what can become of it ? What all this means 
 I say that e'en Apollo's self can't tell. 
 
 55. I know too that Simonides the poet, somewhere or 
 other, has called Jupiter 'Apiorapxos, (meaning apioros apx°> v ' 
 lest of rulers;) and ^Eschylus calls Pluto 'Ayrjalkaos, (from ayctv 
 TovXabv, collecting the people;) and Meander the Colophonian 
 called the asp, the animal, to^axtpa, poisonous, (from Jos, poison, 
 and x«o, to emit; though the word is usually applied to Diana in 
 the sense of shooting arrows, because ids also means an arrow.) 
 
 And it is on account of these tricks and others like them 
 that the divine Plato, in his Politics, after having said that 
 some animals live on the dry land, and others in the water, and 
 also, that there are some classes which are fed on dry food, 
 others on moist food, and others which graze, giving the 
 names of ^-qpopaTiKa and vypoftariKa, and again, of frjporpo-' 
 <f>iKa, vyporpo<f>iKa and fijpovofiiKa to the different kinds of 
 animals, according as they live on the land, or in the water, or 
 in the air — adds, by way of exhortation to those manufac- 
 turers of names to guard against novelty, the following sen- 
 tence, word for word : — " And if you take care not to appear 
 too anxious in making new names you will continue to old 
 
1G6 THE DEIPNOSOPHISTS. [B. nr. 
 
 age with a greater reputation for prudence." But I know 
 that Herodes Atticus, a rhetorician, named the piece of wood 
 which was put through his wheels when he was going in his 
 chariot down steep places, Tpoxorre&r)s, (as a fetter to the wheels.) 
 Although Simaristus, in his Synonymes, had already given 
 this piece of wood the name of hrox^evs, or the drag. And 
 Sophocles the poet, in some one of his works, called a guar- 
 dian a bolt, saying — 
 
 Be of good cheer, I am a mighty bolt 
 
 To keep this fear away from you. 
 And, in another place, he has given an anchor the name of 
 lo-^as or the holder, because it /cai-e^ci, holds the ship — 
 
 And the sailors let out the holder of the ship. 
 And Demades the orator said that .^Egina was the " eyesore 
 of the Peirseus," and that Samos was " a fragment broken off 
 from the city." And he called the young men " the spring 
 of the people ;" and the wall he called " the garment of the 
 city;" and a trumpeter he entitled " the common cock of the 
 Athenians." But this word-hunting sophist used all sorts of 
 far more far-fetched expressions. And whence, Ulpian, 
 did it occur to you to use the word Ke^oprao-fnivog for satiated, 
 when Kopeci> is the proper verb for that meaning, and xopra£a> 
 means to feed 1 
 
 56. In reply to this XJlpian said with a cheerful laugh, — 
 But do not bark at me, my friend, and do not be savage 
 with me, putting on a sort of hydrophobia, especially now 
 that this is the season of the dog-days. You ought rather to 
 fawn upon and be gentle towards your messmates, lest we 
 should institute a festival for dog killing, in the place of that 
 one which is celebrated by the Argives. For, my most saga- 
 cious gentleman, xoprdZo/jLcu ia used by Cratinus in his Ulysseses 
 in this way : — 
 
 You were all day glutting yourselves with white milk. 
 And Menander, in his Trophonius, uses the word xoprao-fcis 
 in the same sense. And Aristophanes says in his Gerytades — 
 
 Obey us now, and glut us with your melodies. 
 And Sophocles in his Tyro has — 
 
 And we received him with all things which satisfy (vayxotna). 
 And Eubulus in his Dolon — 
 
 I, men, have now been well satisfied (K^SpTaa-nai), 
 
 And I am quite well filled ; so that I could" 
 
C 57.] . PUNS ON WORDS. 167 
 
 With all my energy but just contrive 
 To fasten on my sandals. 
 
 And Sophilus says in his Phylarchus — 
 
 There will be an abundant deal of eating. 
 I see the prelude to it ; — I shall surely be 
 Most fully satisfied ; indeed, my men, 
 I swear by Bacchus I feel proud already. 
 
 And Amphis says in his Uranus — 
 
 Sating herself till eve with every dainty. 
 
 Now these statements, Cynulcus, I am able to produce 
 without any preparation ; but to-morrow, or the day after, 
 for that (evrj) is the name which Hesiod gave to the third 
 day, I will satiate you with blows, if you do not tell me in 
 whose works the word KoiAtoSaipov, Belly-god, is to be found. 
 And as he made no answer, — But, indeed, I myself will tell 
 you this, Cynic, that Eupolis called flatterers this, in his 
 play of the same name. But I will postpone any proof of 
 this statement until I have paid you the blows I owe you. 
 
 57. And so when every one had been well amused by 
 these jokes, — But, said Ulpian, I will also give you now 
 the statement about paunches which I promised you. For 
 Alexis, in his play which is entitled Ponticus, jesting in a 
 comic manner, says that Callimedon the orator, who was sur- 
 named the Crab (and he was one of those who took part in the 
 affairs of the state in the time of Demosthenes the orator) — 
 
 Every one is willing to die for his country (jrirpas) : 
 And for a boiled paunch (ji-fiTpas) Callimedon, 
 The dauntless crab, would very probably 
 Dare to encounter death. 
 
 And Callimedon was a man very notorious for his fondness 
 for dainties. 
 
 And Antiphanes also speaks of paunches in his Philo- 
 metor, using these words — 
 
 While the Wood has pith in it (%nfnrrpov) it puts forth shoots. 
 There is a mefo-opolis but no pa&ropolis. 
 Some men sell paunches (/nJTpai), a delicious food. 
 Metras, the Chian, is dear to the people. 
 
 And Euphron says in his Paradidomena — 
 But my master having prepared a paunch 
 Set it before Callimedon ; and when he ate it 
 It made him leap with joy; from which he earn'd 
 The name of crab. 
 
168 THE DEIPNOSOPHISTS. [B. IIL 
 
 And Dioxippus in his Antipornoboscus — ■ 
 
 What food doth he delight in ! Dainty is he f 
 Most dainty in his eating, paunches, sausages ! 
 
 And in his Historiographer, he says — 
 
 Amphides burst in the porch and made himself a. way in ; 
 
 Holding up two paunches fine, See for what I'm paying, 
 
 Said he, and send me all you have, or all that you can find me. 
 
 And Eubulus says in his Deucalion — 
 
 Liver, and tripe, and entrails, aye, and paunches. 
 
 58. But Lynceus the Samian, the friend of Theophrastus, 
 ■was acquainted with the use of paunches when eaten with 
 Cyrenaic sauce. And accordingly, writing an account of 
 the Banquet of Ptolemy, he says : — " A certain paunch 
 having been brought round in vinegar and sauce." An- 
 tiphanes, too, mentions this sauce in his Unhappy Lovers, 
 speaking of Cyrene — 
 
 I sail back to the self-same harbour whence 
 We previously were torn ; and bid farewell 
 To all my horses, friends, and assafcetida, 
 And two horse chariots, and to cabbages, 
 And single-horses, and to salads green, 
 And fevers, and rich sauces. 
 
 And how much better a paunch of a castrated animal is, 
 Hipparchus, who wrote the book called The ^Egyptian Iliad, 
 tells us in the following words — 
 
 But above all I do delight in dishes 
 
 Of paunches and of tripe from gelded beasts, 
 
 And love a fragrant pig within the oven. 
 
 And Sopater says in his Hippolytus — 
 
 But like a beauteous paunch of gelded pig 
 
 Well boil'd and white, and basted with rich cheese. 
 
 And in his Physiologus he says — 
 
 'Tis not a well boil'd slice of paunch of pig 
 
 Holding within a sharp and biting gravy. 
 
 And in his Silphse he says — 
 
 That you may eat a slice of boil'd pig's paunch, 
 Dipping it in a bitter sauce of rue. 
 
 59. But the ancients were not acquainted with the fashion 
 of bringing on paunches, or lettuces, or anything of the sort, 
 before dinner, as is done now. At all events Archestratus, 
 the inventor of made dishes, as he calls himself, says that 
 
C. 60.] BANQUETS. 169 
 
 pledges in drinking, and the use of ointments, are introduced 
 after supper — 
 
 And always at the banquet crown your head 
 
 With flowing wreaths of varied scent and hue, 
 
 Culling the treasures of the happy earth ; 
 
 And steep your hair in rich and reeking odours, 
 
 And all day long pour holy frankincense 
 
 And myrrh, the fragrant fruit of Syria, 
 
 On the slow slumb'ring ashes of the fire : 
 
 Then, when you drink, let slaves these luxuries bring — ■ 
 
 Tripe, and the boiled paunch of well-fed swine, 
 
 Well soak'd in cummin juice and vinegar, 
 
 And sharp, strong-smelling assafcetida ; 
 
 Taste, too, the tender well-roast birds, and game, 
 
 Whate'er may be in season. But despise 
 
 The rude uncivilized Sicilian mode, 
 
 Where men do nought but drink like troops of frogs, 
 
 And eat no solid seasoning. Avoid them. 
 
 And seek the meats which I enjoin thee here. 
 
 All other foods are only signs and proofs 
 
 Of wretched poverty : the green boil'd vetch, 
 
 And beans, and apples, and dried drums of figs. 
 
 But praise the cheesecakes which from Athens come ; 
 
 And if there are none, still of any country 
 
 Cheesecakes are to be eaten ; also ask 
 
 For Attic Honey, the feast's crowning dish — 
 
 For that it is which makes a banquet noble. 
 
 Thus should a free man live, or else descend 
 
 Beneath the earth, and court the deadly realms 
 
 Of Tartarus, buried deep beneath the earth 
 
 Innumerable fathoms. 
 
 But Lynceus, describing tlie banquet given by Lamia, the 
 female flute-player, when she entertained Demetrius Polior- 
 cetes, represents the guests the moment they come to the 
 banquet as eating all sorts of fish and meat ; and in the 
 same way, when speaking of the feast given by Antigonus the 
 king, when celebrating the Aphrodisiac festival, and also one 
 given by King Ptolemy, he speaks of fish as the first course ; 
 and then meat. 
 
 60. But one may well wonder at Archestratus, who has 
 given us such admirable suggestions and injunctions, and who 
 was a guide in the matter of pleasure to the philosopher 
 Epicurus, when he counsels us wisely, in a manner equal to 
 that of the bard ' of Ascra, that we ought not to mind some 
 people, but only attend to him ; and he bids us eat such 
 
 1 Hesiod. 
 
170 THE DEIPNQSQPHISTS. [b. UIv 
 
 and such, things, differing in net respect from the cook in- 
 Damoxenus the comic writer, who says in his Syntrophi — 
 
 A. You see me here a most attentive pupil 
 
 Of Epicurus, wisest of the Greeks, 
 
 From whom in two years and ten months or less, 
 
 I scraped together four good- Attic talents. 
 .B.^What do you mean by this? I pray thee, tell me, 
 
 Was he a cook, my master 1 That is news. 
 
 A. Ye gods ! and what a cook ! Believe me, nature 
 Is the beginning and the only source 
 
 Of all true wisdom. And there is no art 
 At which men labour, which contains more wisdom.. 
 , So this our art is easy to the man 
 Who- has drunk deep of nature's principles ; 
 They are his-guides : and therefore, when you see 
 A cook who is no scholar, nor has read 
 .The subtle lessons of Democritus, 
 (Aye and he must remember them besides,) 
 Laugh at him as an ass ; and if you hire one 
 Who knows not Epicurus and his rules. 
 Discharge him straightway. For a cook must know, 
 {I speak the words of sober truth, my friend,) 
 How great the difference is in summer time 
 Between the glaucisk of the winter-season ; 
 He must know all the fish the Pleiades 
 Bring to us at their setting ; what the solstice, 
 Winter and summer, gives us eatable — 
 For all the changes and the revolutions 
 Are fraught with countless evil to mankind, 
 Such changes do they cause in all their food. 
 Dost thou not understand me? And remember, 
 Whatever is in season must be good. 
 
 B. How few observe these rules. 
 
 A. From this neglect 
 
 Come spasms, and the flatulence which ill 
 
 Beseems a politic guest ; — but all the food 
 
 I give my parties, wholesome is, and good, 
 
 Digestible and free from flatulence. 
 
 Therefore its juice is easily dissolved, 
 
 And penetrates the entire body's pores. 
 B. Juice, say you ? This is not known to Demooritus. 
 A. But all meats out of season make the eater 
 
 Diseased in his joints. 
 
 B. You seem to me, 
 
 To have studied too the art of medicine. 
 A. "No doubt, and so does every one who seeks 
 
 Acquaintance with his nature's mysteries. 
 
 But see now, I do beg you by the gods, 
 
 How ignorant the present race of cooks are. 
 
 When thus you find them ignorant of the smell 
 
C. 61.] DISIIES AT BANQUETS. 171 
 
 Of all the varied dishes which they dress, 
 
 And pounding sesame in all their sauce. 
 
 What can be bad enough for such sad blunderers ? 
 B. You seem to speak as any oracle. 
 A. What good can e'er arise, where every quality 
 
 Is jumbled with its opposite in kind, 
 
 How different soever both may be \ 
 
 Now to discern these things is art and skill, 
 
 Not to wash dishes nor to smell of smoke. 
 
 For I do never enter a strange cook-shop, 
 
 But sit within such a di.-tance as enables 
 
 My eyes to comprehend what is within. 
 
 My friends, too, do the same ; I tell them all 
 
 The causes and results. This bit is sour, 
 
 Away with it ; the man is not a cook, 
 
 Though he perhaps may be a music master : 
 
 Tut in some fire ; keep an equal heat 
 
 The first dish scarcely suits the rest. Do you 
 
 •Not see the form of th' art 1 
 
 B. 0, great Apollo ! 
 A. What does this seem to you? 
 
 B. Pure skill ; high. art. 
 
 A . Then I no dishes place before my guesta 
 At random ; but while all things correspond 
 I regulate the whole, and will divide 
 
 The whole as best may suit,.in fours, or fives ; 
 
 And will consult each separate division — 
 
 And satisfy each party. Then again, 
 
 I stand afar off and directions give; 
 
 Whence bring you that? what shall you mix with this ? 
 
 See how discordant those two dishes are ! 
 
 Take care and Bhun such blunders. That will do. 
 
 Thus Epicurus did arrange his pleasures. 
 
 Thus wisely did he eat. He, only wise, 
 
 Saw what was good and what its nature was. 
 
 The Stoics seek in vain for such discoveries, 
 
 And know not good nor what the nature may be 
 
 Of good ; and so they have it not ; nor know 
 
 How to impart it to their friends and guestB. 
 
 Enough of this. Do'st not agree with me ? 
 
 B. Indeed I do, all things are plain to mo. 
 
 61. Plato, too, in his Joint Deceiver, introduces the father 
 of a young man in great indignation, on the ground that his 
 son's principles and way of living have been injured by his 
 tutor ; and he says— 
 
 A. You now have been the ruin of my son, 
 
 You wretch, you have persuaded him t' embark 
 In a course of life quite foreign to his habits 
 And former inclinations. You have taught him 
 To drink i' th' morning, quite beyond his wont. 
 
172 THE DEIPNOSOPHISTS. [b. III. 
 
 B. Do you blame me that he has learnt to live % 
 A . Call you this living ? 
 
 B. So the -wise do say : 
 
 At all events the allwise Epicurus 
 
 Tells us that pleasure is the only good. 
 
 A. No doubt, and nobody can entertain 
 A different opinion. To live well 
 Must be to rightly live ; is it not so ? 
 Tell me, I pray thee, hast thou ever seen 
 Any philosopher confused with wine 1 
 Or overtaken with those joys of yours? 
 
 B. Aye, all of them. Those who lift up their brows, 
 Who look most solemn in the promenades, 
 And in their daily conversation, 
 
 Who turn their eyes away in high disdain 
 If you put plaice or turbot on their board, 
 Know for.all that the fish's daintiest part. 
 Seek out the head, the fins ; the sound, the roe, 
 And make men marvel at their gluttony. 
 
 G2. And in Antiphanes, in his Soldier or in his Tycho, a 
 man is introduced delivering rules in this way, saying — 
 
 Whoever is a mortal man, and thinks 
 
 This life has any sure possession, 
 
 Is woefully deceived. For either taxes 
 
 Take off his property ; or he goes to law 
 
 And loses all he seeks, and all he has : 
 
 Or else he's made a magistrate, and bears 
 
 The losses they are subject to ; or else 
 
 The people bid him a choragus be, 
 
 And furnish golden garments for a chorus ; 
 
 And wear but rags himself. Or as a captain 
 
 Of some tall ship, he hangs himself; or else 
 
 Takes the command, and then is taken prisoner : 
 
 Or else, both waking and in soundest sleep, 
 
 He's helpless, pillaged by his own domestics. 
 
 Nothing is sure, save what a man can eat, 
 
 And treats himself to day by day. Nor then, 
 • Is even this too sure. For guests drop in 
 
 To eat what you have order'd for yourself. 
 
 So not until you've got it 'twixt your teeth 
 
 Ought you to think that e'en your dinner's safe. 
 And he says the same in his Hydria. 
 
 63. Now if any one, my friends, were to consider this, he 
 would naturally and reasonably praise the honest Chrysippus, 
 who examined accurately into the nature of Epicurus's phi- 
 losophy, and said, " That the Gastrology of Archestratus was 
 the metropolis of his philosophy;" which all the epicures of 
 philosophers call the Theogony, as it were, that beautiful 
 
c - 64.] fish. 173 
 
 epic poem; to whom Theognetus, in his Phasnia or in his 
 Miser, says — 
 
 My man, you will destroy me in this way ; 
 
 for you are ill and surfeited with all 
 
 The divers arguments of all the Stoics. 
 
 " Gold is no part of man, mere passing rime, 
 
 Wisdom 's his real wealth, solid like ice ; 
 
 No one who has it ever loses it." 
 
 Oh ! wretched that I am ; what cruel fate 
 
 Has lodged me here with this philosopher? 
 
 Wretch, you have learnt a most perverted learning ; 
 
 Your books have tnrn'd your whole life upside down ; 
 
 Buried in deep philosophy you talk 
 
 Of earth and heaven, both of which care little 
 
 For you and all your arguments. 
 
 64. While Ulpian was continuing to talk in this way, the 
 servants came in bearing on some dishes some crabs bigger 
 than Callimedon, the orator, who, because he was so very 
 fond of this food was himself called the Crab. Accordingly, 
 Alexis, in his Dorcis, or the Flatterer, (as also others of the 
 comic poets do,) hands him down, as a general rule, as being 
 most devoted to fish, saying — 
 
 It has been voted by the fish-sellera, 
 
 To raise a brazen statue to Callimedon 
 
 At the Panathenaic festival 
 
 In the midst of the fish-market; and the statue 
 
 Shall in his right hand hold a roasted crab, 
 
 As being the sole patron of their trade, 
 
 Which other men neglect and seek to crush. 
 
 But the taste of the crab is one which many people have 
 been very much devoted to ; as may be shown by many pas- 
 sages in different comedies ; but at present Aristophanes will 
 suffice, who in the Thesmophoriazusse speaks as follows — 
 
 A. Has any fish been bought 1 a cuttle-fish, 
 Or a broad squill, or else a polypus ; 
 
 Or roasted mullet, or perhaps some beet-root? 
 
 B. Indeed there was not. 
 
 A. Or a roach or dace 1 
 B. Nothing of such a sort 1 
 
 A . Was there no blaek-pudding, 
 Nor tripe, nor sausage, nor boar's liver fried, 
 No honeycomb, no paunch of pig, no eel, 
 No mighty crab, with which you might recruit 
 The strength of women wearied with long toil 1 
 
 But by broad squills he must have meant what we call 
 astaci, a kind of crab which Philyllius mentions in his Cities* 
 
174 THE DEirNOSOPHISTS. [b. iir. 
 
 And Archcstratus, in that famous poem of his where he never 
 once mentions the crab by the name of Kapafios, does speak 
 of the aorrcocos. As he does also in the following passage — 
 
 But passing over trifles, buy an astacus, 
 Which has long hands and heavy too, but feet 
 Of delicate smallness, and which slowly walks 
 Over the earth's face. A goodly troop there are 
 Of such, and those of fineBt flavour, where 
 The isles of Lipara do gem the ocean : 
 And many lie in the broad Hellespont. 
 
 And Epicharmus, in his Hebe's Marriage, shows plainly 
 that the own-a/cos spoken of by Archestratus is the same as 
 the Kapa/Jos, speaking as follows — 
 
 There are astaci and colybdsense, both equipp'd 
 With little feet and long hands, both coming under 
 The name of itdpafios. 
 
 65. But the carabi, and astaci, and also carides or squills, 
 are each a distinct genus. But the Athenians spell the name 
 aoraxos with an o, oora/cos, just as they also write oora^tSas. 
 But Epicharmus in his Earth and Sea says — 
 
 iiaaraKo) yafitfuivvxoi, 
 
 And Speusippus, in the second book of his Similarities, says 
 that of soft-shelled animals the following are nearly like one 
 another. The coracus, the astacus, the nymphe, the arctus, 
 the carcinus, and the pagurus. And Diocles the Carystian 
 says, " Carides, carcini, carabi, and astaci, are pleasant to the 
 taste and diuretic." And Epicharmus has also mentioned the 
 colybdsena in the lines I have quoted above ; which Nicander 
 calls the beauty of the sea ; but Heraclides in his Cookery 
 Book gives that name to the caris. But Aristotle, in the fifth 
 book of his Parts of Animals, says, " Of soft-shelled animals 
 the carabi, the astaci, the carides, and others of the same 
 sort, are propagated like quadrupeds ; and they breed at the 
 beginning of spring ; as indeed is no secret to anybody ; but 
 at times they breed when the fig begins to ripen. 
 
 Now carabi are found in rough and rocky places ; but 
 astaci in smooth ground ; neither kind in muddy places : on 
 which account there are astaci produced in the Hellespont 
 and about Thasos ; and carabi off Cape Sigeum and Mount 
 Athos. But the whole race of crabs is long-lived. But 
 Theophrastus, in his book on Animals who dive in Holes, 
 
C. 66.] SHELL-FISH. 175 
 
 says that the astaci and carabi and carides all cast off then- 
 old age. 
 
 66. But concerning carides, Ephorus mentions in his first 
 book that there is a city called Carides near the island of 
 Chios ; and be says that it was founded by Macar and those 
 of his companions who were saved out of the deluge which 
 happened in the time of Deucalion ; and that to this very 
 day the place is called Carides. But Archestratus, the 
 inventor of made dishes, gives these recommendations — ■ 
 
 But if you ever come to Iasus, 
 A city of the Carians, you shall have 
 A caris of huge size, but rare to buy. 
 Many there are where Macedon is wash'd 
 By the deep sea, and in Ambracia's gulf. 
 
 But Araros in his Campylion has used the word KapiSa with 
 the penultima circumflexed and long — 
 
 The strangely bent carides did leap forth 
 Like dolphins into the rope-woven vessel. 
 
 And Eubulus says in his Orthane — 
 
 I'put a carid (icaptSa) down and took it up again. 
 
 Anaxandrides says in his Lycurgus — 
 
 And he plays with little carids (xapiSapioy), 
 And little partridges, and little lettuces ; 
 And little sparrows, and with little cups, 
 And little scindaries, and little gudgeons. 
 
 And the same poet says in his Pandarus — 
 
 If you don't stoop, my friend, you'll upright be. 
 But she is like a carid (icdpifioio) in her person ; 
 Bent out, and like an anchor standing firm. 
 
 And in his Cerkios he says — 
 
 I'll make them redder than a roasted carid (xapiSos). 
 And Eubulus says in his Grandmothers — 
 
 And carids (icap?8es)" of the humpback'd sort. 
 And Ophelion says in his Callseschrus — 
 
 There lay the crooked carids (/capiSes) on dry ground. 
 
 And in his Ialemus we find — 
 
 And then they danced as crooked limbed carides (napTSes) 
 Dance on the glowing embers. 
 
 But Eupolis, in his Goats, uses the word with the penul- 
 tima short, (uaptSes), thus — 
 
 Once in Phseacia I ate carides (xaptSas). 
 
176 THE DEIPNOSOPHISTS. [b. III. 
 
 And again in his People he says — 
 
 Having the face of a tough thick-skinn'd carid (uuplSos). 
 
 67. Now the carides were so called from the word Kopa, 
 head. For the head takes up the greater part of them. But 
 the Attic writers also use the word short in the same manner, 
 in analogy with the quantity of Kapa, it being, as I said, called 
 caris because of the size of its head ; and so, as ypa<j>h is 
 derived from ypa<j>r], and /JoAW from /J0A17, in like manner is 
 Kapls from Kapa. But when the penultima is made long the 
 last syllable also is made long, and then the word is like 
 ij/rjijA's, and Kpij7rts, and revets. 
 
 But concerning these shell-fish, Diphilus the Siphnian 
 writes, " Of all shell-fish the caris, and astacus, and carabus, 
 and carcinus, and lion, being all of the same genus, are dis- 
 tinguished by some differences. And the lion is larger than 
 the astacus ; and the carabi are called also grapsseij but 
 they are more fleshy than the carcini ; but the carcinus is 
 heavy and indigestible." But Mnesitheus the Athenian, in 
 his treatise on Comestibles, says, '•' Carabi and carcini and 
 carides, and such like ; these are all indigestible, but still not 
 nearly so much so as other fish : and they are better and 
 more wholesome roast than boiled." But Sophron in his 
 Gynsecea calls carides courides, saying — 
 
 Behold the dainty courides, my friend. 
 
 And see these lobsters ; see how red they are, 
 
 How smooth and glossy is their hair and coats. 
 
 And Epicharmus in his Land and Sea says — 
 And red-skinned courides. 
 
 And in his Logos and Logina he spells the word Koyu'Ses 
 with an ea — 
 
 Oily anchovies, crooked corides. 
 And Simonides says — 
 
 Beet-root with thunnies, and with gudgeons corides. 
 
 68. After this conversation there were brought in some 
 dishes of fried liver ; wrapped up in what is called the caul, 
 or hrurXoov, which Philetserus in his Tereus calls eTrra-Aoiov. 
 And Cynulcus looking on said, — Tell us, wise Ulpian, 
 whether there is such an expression anywhere as " liver rolled 
 up." And he replied, — I will tell you if you will first show me 
 
c 69.] fish. 177 
 
 in whose works the word orwrAovs is used for the fat and the 
 membrane which covers it. So as they were thus prepared 
 for the discussion, Myrtilus said, The word emirXovs is used 
 by Epicharmus in the Bacchse — 
 
 And wrapping up the bread in the MirAoos. 
 And again, in his Theari, he says — 
 
 Around the loins and eirlw\ovs. 
 And Ion of Chios, in his Epidemise, says — 
 
 Haying wrapp'd it up'in the 4niir\ovs. 
 So here, my friend Ulpian, you have plenty of authority 
 for your eirarXous. And you may wrap yourself up in it and 
 bum yourself, and so release us from all these investigations. 
 And, indeed, you ought to bear your own testimony to a liver 
 having been prepared in this way; since you mentioned 
 before, when we were inquiring about ears and feet, what 
 Alexis said in his Crateua, or the Female Druggist. And 
 the whole quotation is serviceable for many purposes, and 
 since you at the moment fail to recollect it, I myself will 
 repeat it to you. 
 
 The Comedian says this — 
 
 69. First, then, I saw a man whose name was Kerens ; 
 With noble oysters laden j an aged man, 
 And clad in brown sea-weed. I took the oysters 
 And eke some fine sea-urchins ; a good prelude 
 To a rich banquet daintily supplied. 
 When they were done, next came some little fish, 
 Still quivering as if they felt a fear 
 Of what should now befal them. Courage, said I, 
 My little friends, and fear no harm from me ; 
 And to spare them I bought a large flat glaucus. 
 Then a torpedo came ; for it did strike me, 
 That even if my wife should chance to touch it 
 She from its shock would surely take no harm. 
 So for my frying-pan I've soles and plaice, 
 Carides, gudgeons, perch, and spars, and eels, 
 A dish more varied than a peacock's tail. 
 Slices of meat, and feet, and snouts, and ears, 
 And a pig's liver neatly wrapp'd in caul. 
 For by itself it looks too coarse and livid. 
 No cook shall touch or e'er behold these dainties ; 
 He would destroy them all. I'll manage them 
 Myself; with skill and varied art the sauce 
 I will compound, in such a tasty way 
 That all the guests shall plunge their very teeth 
 
 VOL. I. — ATH. N 
 
3,78 the DEipirosqpHiSTS. [b. iitj 
 
 Into the dish for joy and eagerness ; 
 And the recipes and different modes of dressing 
 • I am prepared to teach the world for nothing, 
 If men are only wise enough to learn. 
 
 70. But that it was the fashion for liver to be wrapped up 
 in a caul is stated by Hegesander the Delphian in his Memo- 
 rials, where he says that Metanira the courtesan,' having "got 
 a piece of the lungs of the animal in the liver which was 
 thus wrapped up, as soon as she had unfolded the outer eoat 
 of fat and seen it, cried out— 
 
 I am undone, the tunic's treacherous folds 
 Have now entangled me to my destruction. 
 
 And perhaps it was because of its being in this state that 
 Crobylus the comic poet called the liver modest ; as Alexis 
 also does in his Pseudypobolemseus, speaking as follows — 
 
 Take the. stiff feelers of the polypus, 
 
 And in them you shall find some modest liver, 
 
 And cutlets of wild goats, which you shall eat. 
 
 But Aristophanes uses the diminutive form fpranov in his Ta- 
 genistaj, and so does Alceeus in the Palaestra, and Eubulus 
 in his Deucalion. And the first letter of rpmp and rprarmv 
 must be aspirated. For a synalospha is used by Archilochus 
 with the aspirate ; when he says — 
 
 For you do seem to have no gall i<j>' V" 1 " {in your liver). 
 There is also a fish which is called ^raros, which Eubulus 
 himself mentions in his Lacedaemonians or Leda, and says 
 that it has no gall in it — 
 
 You thought that I'd no gall; but spoke to me 
 
 As if I'd been a tjttotos : but I 
 
 Am rather one of the melampyx class. 
 
 But Hegesander, in his Memorials, says, that the hepatos has 
 in its head two stones, like pearls in brilliancy and colour, 
 and in shape something like a turbot. 
 
 71. But Alexis speaks of fried fish in his Demetrius, as he 
 does also in the before-mentioned play. And Eubulus says, 
 in his Orthane— 
 
 Now each fair woman walks about the streets, 
 Fond of fried fish and stout Triballian youths. 
 Then there is beet-root and canary-grass 
 Mix'd up in forcemeat with the paunch of lamb, 
 Which leaps within one's stomach like a colt 
 Scarce. broken to the yoke. Meanwhile the bellows 
 
(3- 73.] CUTTLE-FISH. 179 
 
 Waken the watchful hounds of Vulcan's pack, 
 
 And stir the frying-pan with vapours warm. 
 
 The fragrant steam straight rises to the nose, 
 
 And fills the sense with odours. 
 
 Then comes the daughter of the bounteous Ceres, 
 
 Fair wheat en flour, duly mash'd, and press'd 
 
 Within the hollow of the gaping jaws, 
 
 Which like the trireme's hasty shock comes on, 
 
 The fair forerunner of a sumptuous feast. 
 
 I have also eaten cuttle-fish fried. But Nicostratus or Phile- 
 tserus says, in the Antyllus — I never again ■will venture to 
 eat cuttle-fish which has been dressed in a frying-pan. But 
 Hegemon, in his Philinna, introduces men eating the roe 
 fried, saying — 
 
 Go quickly, buy of them that polypus, 
 
 And fry the roe, and give it us to eat. 
 
 72. Ulpian was not pleased at this ; and being much vexed, 
 he looked at us, and repeating these iambics from the 
 Orthanus of Eubulus, said — 
 
 How well has Myrtilus, cursed by the gods, 
 Come now to shipwreck on this frying-pan. 
 
 For certainly I well know that he never ate any of these 
 things at his own expense ; and I heard as much from one of 
 his own servants, who once quoted me these iambics from the 
 Pornoboscus of Eubulus — 
 
 My master comes from Thessaly ; a man 
 
 Of temper stem ; wealthy, but covetous ; 
 
 A wicked man ; a glutton ; fond of dainties, 
 
 Yet sparing to bestow a farthing on tbem. 
 
 But as the young man was well educated, and that not by 
 Myrtilus, but by some one else, when I asked him how he 
 fell in with the young Myrtilus, he repeated to me these 
 lines from the Neottis of Antiphanes — 
 
 While still a boy, bearing my sister company, 
 
 I came to Athens, by some merchant brought ; 
 
 For Syria was my birthplace. There that merchant 
 
 Saw us when we were both put up for sale, 
 
 And bought us, driving a most stingy bargain. 
 
 No man could e'er in wickedness surpass him ; 
 
 So miserly, that nothing except thyme 
 
 Was ever bought by him for food, not e'en 
 
 So much as might have fed Pythagoras. 
 
 73. While Ulpian went on jesting in this manner, Cynulcus 
 cried out — I want some bread; and when I say bread (apros) 
 
 n2 
 
180 THE DEIPNOSOFHISTS. [B. IIR 
 
 I do not mean Artus king of the Messapians, the Messapians, 
 I mean, in Iapygia, concerning whom there is a treatise 
 among Polemo's works. And Thucydides also mentions him, 
 in his seventh book, and Demetrius the comic writer speaks 
 of him in the drama entitled Sicily, using the following 
 language — • ) 
 
 From thence, borne on by the south wind, we came 
 Across the sea to the Italian shore, 
 Where the Messapians dwelt ; and Artus there, 
 The monarch of the land, received us kindly, 
 A great and noble host for foreigners. 
 
 But this is not the time for speaking of that Artus, but of 
 the other, which was discovered by Ceres, surnamed Sito 
 (food), and Simalis. For those are the names under which 
 the Goddess is worshipped by the Syracusans, as Polemo him- 
 self reports in his book about Morychus. But in the first 
 book of his treatise addressed to Timeeus, he says, that in 
 Scohis, a city of Bosotia, statues are erected to Megalartus 
 (the God or Goddess of great bread), and to Megalomazus 
 (the God or Goddess of abundant corn). So when the loaves 
 were brought, and 'on them a great quantity of all kinds 
 of food, looking at them, he said — 
 
 What numerous nets and snares are set by men 
 To catch the helpless loaves ; 
 
 as Alexis says in his play, The Girl sent to the Well. And 
 so now let us say something about bread. 
 
 74. But Pontianus anticipating him, said ; Tryphon of 
 Alexandria, in the book entitled the Treatise on Plants, men- 
 tions several kinds of loaves ; if I can remember them accu- 
 rately, the leavened loaf, the unleavened loaf, the loaf made 
 of the best wheaten flour, the loaf made of groats, the loaf 
 made of remnants (and this he says is more digestible than 
 that which is made only of the best flour), the loaf made of 
 rye, the loaf made of acorns, the loaf made of millet. The 
 loaf made of groats, said he, is made of oaten groats, for 
 groats are not made of barley. And from a peculiar way of 
 baking or roasting it, there is a loaf called ipnites (or the 
 oven loaf) which Timocles mentions in his Sham Robbers, 
 where he says — ■ 
 
 And seeing there a tray before me full , 
 
 Of smoking oven-loaves, I took and ate them. 
 
C. 74.] J3KEAD. 18D 
 
 There is another kind called escharites (or the hearth-loaf), 
 and this is mentioned by Antidotus in the Protochorus— 
 I took the hot hearth-loaves, how could I help it? 
 And dipp'd them in sweet sauce, and then I ate them. 
 
 And Crobylus says, in his Strangled Man — 
 I took a platter of hot clean hearth-loaves. 
 And Lynceus the Samian, in his letter to Diagoras, com- 
 paring the eatables in vogue at Athens with those which 
 were used at Rhodes, says — " And moreover, while they talk 
 a great deal about their bread which is to be got in the 
 market, the Rhodians at the beginning and middle of dinner 
 put loaves on the table which are not at all inferior to them ; 
 but when they have given over eating and are satisfied, then 
 they introduce a most agreeable dish, which is called .the 
 hearth-loaf, the best of all loaves ; which is made of sweet 
 things, and compounded so as to be very soft, and it is made 
 up with such an admirable harmony of all the ingredients as 
 to have a most excellent effect ; so that often a man who is 
 drunk becomes sober again, and in the same way a man who 
 has just eaten to satiety is made hungry again by eating 
 of it." 
 
 There is another kind of loaf called tabyrites, of which 
 Sopater, in his Cnidia, says — The tabyrites loaf was one 
 which fills the cheeks. 
 
 There was also a loaf called the achseinas. And this loaf 
 is mentioned by Semus, in the eighth book of his Delias; 
 and he says that is made by the women who celebrate the 
 Thesmophoria. They are loaves of a large size. And the 
 festival is called Megalartia, which is a name given to it 
 by those who carry these loaves, who cry — "Eat a large 
 achseinas, full of fat." 
 
 There is another loaf called cribanites, or the pan-loaf. 
 This is mentioned by Aristophanes, in his Old Age. And 
 he introduces a woman selling bread, complaining that her 
 loaves have been taken from her by those who have got rid 
 of the effects of their old age — 
 
 A. What was the matter? 
 
 B. My hot loaves, my son. 
 A. Sure you are mad? 
 
 S. My nice pan-loaves, my son, 
 So white, so hot 
 
182 THE DEIPNOSOPHISTS. [B. lit. 
 
 There is another loaf called the encryphias, or secret loaf. 
 And this is mentioned by Nicostratus, in his Hierophant, 
 and Archestratus the inventor of made dishes, whose testi- 
 mony I will introduce at the proper season. 
 
 There is a loaf also called dipyrus, or twice-baked. Eubulus 
 says, in his Ganymede — • 
 
 And nice hot twice^baked loaves. 
 And Alcseus says, in his Ganymede — 
 
 A. But what are dipyri, or twice-baked loaves? 
 
 B. Of all loaves the most delicate. 
 
 There is another loaf, called laganum. This is very light, 
 and not very nutritious ; and the loaf called apanthracis is 
 even less nutritious still. And Aristophanes mentions the 
 laganum in his Ecclesiazusse, saying — 
 
 The lagana are being baked. 
 And the apanthracis is mentioned by Diocles the Carystian, 
 in the first book of his treatise on Wholesomes, saying— 
 " The apanthracis is more tender than the laganum : and it 
 appears that it is made on the coals, like that called by the 
 Attic writers encryphias, which the Alexandrians jconsecrate 
 to Saturn, and put them in the temple of Saturn for every 
 one to eat who pleases." 
 
 75. And Epicharmus, in his Hebe's Marriage, and in his 
 Muses (and this play is an emendation of the former one), 
 thus enumerates the different kinds of loaves — " The pan- 
 loaf, the homorus, the statites, the encris, the loaf made of 
 meal, the half loaf," which Sophron also mentions in his 
 Female Actors, saying — 
 
 Pan-loaves and homori, a dainty meal 
 For goddesses, and a half-loaf for Hecate. 
 
 And I know, my friends, that the Athenians spell this word 
 with a p, writing KpCfSavov and KpLfiavtrris ; but Herodotus, in 
 the second book of his history, writes it with a A, saying 
 kXiftdvm SuKpavel. And so Sophron said — 
 
 AYho dresses suet puddings or clibanites, 
 
 Or half-loaves here ? 
 And the same writer also speaks of a loaf which he calls 
 irXaKLTrjs, saying in his Gyneecea — 
 
 He feasted me till night with, placite loaves. 
 Sophron also mentions tyron bread, or bread compounded 
 with cheese, saying in the play called' the Mother-in-law — 
 
,c. 75.] LOAVES. 183 
 
 I bid you now'eat heartily, 
 
 For some one has just giv'n a tyron loaf, 
 
 Fragrant with cheese, to all the children. 
 
 And Nicander of Colophon, in his Dialects, calls unleavened 
 bread Sapa-ros. And Plato the comic writer, in his Long 
 Night, calls large ill-made loaves Ciliciau, iu these words — 
 
 Then he went forth, and bought some loaves, not nice 
 Clean rolls, but dirty huge Cilicians. 
 
 And in the drama entitled Menelaus, he calls some loaves 
 agelsei, or common loaves. There is also a loaf mentioned by 
 Alexis, in his Cyprian, which he calls autopyrus— 
 Having just eaten autopyrus bread. 
 
 And Phrynichus, in his Poastrise, speaks of the same loaves, 
 calling them autopyritse, saying — 
 
 With autopyrite loaves, and sweeten'd cakes 
 Of well-press' d figs and olives. 
 
 And Sophocles makes mention of a loaf called orindes, in 
 his Triptolemus, which has its name from being made of rice 
 (opv£a), or from a grain raised in ^Ethiopia, which resembles 
 sesamum. 
 
 Aristophanes also, in his Tagenistse, or the Fryers, makes 
 mention of rolls called collabi, and says — 
 
 Each of you take a collabus. 
 And in a subsequent passage he says — 
 
 Bring here a paunch of pig in autumn born, 
 With hot delicious collabi. 
 
 And these rolls are made of new wheat, as Philyllius declares 
 in his Auge — 
 
 Here I come, bearing in my hands the offspring 
 Of three months' wheat, hot doughy collabi, 
 Mixed with the milk of the grass-feeding cow. 
 
 There is also a kind of loaf called maconidfe, mentioned by 
 Alcman, in his fifteenth book, in these terms — " There were 
 seven couches for the guests, and an equal number of tables 
 of maconidoe loaves, crowned with a white tablecloth, and 
 with sesamum, and in handsome dishes." Chrysocolla are a 
 food made of honey and flax. 1 
 
 1 It seems certain that there is some great corruption in this and the 
 preceding sentence. 
 
184 THK DEIPNOSOPHISTS. [b. HI, 
 
 There is also a kind of loaf called collyra, mentioned by 
 
 Aristophanes in his Peace — 
 
 A large collyra, and a mighty lump 
 Of dainty meat upon it. 
 
 And in his Holcades he says— 
 
 And a collyra for the voyagers, 
 
 Earn'd by the trophy raised at Marathon.' 
 
 76. There is a loaf also called the obelias, or the penny 
 loaf, so called because it is sold for a penny, as in Alexandria; 
 or else because it is baked on small spits. Aristophanes, in 
 his Farmers, says — 
 
 Then perhaps some one bakes a penny loaf. 
 And Pherecrates, in his Forgetful Man, says — 
 
 Olen, now roast a penny roll with ashes, 
 
 But take care, don't prefer it to a loaf. 
 
 And the men who in the festivals carried these penny rolls 
 on their shoulders were called 6fteXta<f>6poi. And Socrates, in 
 his sixth book of his Surnames, says that it was Bacchus who 
 invented the penny roll on his expeditions. There is a roll 
 called etnites, the same which is also named lecithites, accord- 
 ing to the statement of Eucrates. 
 
 The Messapians call bread Travos, and they call satiety iraa/ia, 
 and those things which give a surfeit they call irdvia; at 
 least, those terms are used by Blsesus, in his Mesotriba, and 
 by Archilochus, in his Telephus, and by Ehinthon, in his 
 Amphitryon. And the Eomans call bread panis. 
 
 Nastus is a name given to. a large loaf of leavened bread, 
 according to the statement of Polemarchus and Artemidorus. 
 But the Heracleon is a kind of cheesecake. And Nicostratus 
 says, in his Sofa — 
 
 Such was the size, master, of the nastus, 
 A large white loaf. It was so deep, its top 
 Eose like a tower quite above its basket. 
 Its smell, when that the top was lifted up, 
 Eose up, a fragrance not unmix'd with honey 
 Most grateful to our nostrils, still being hot. 
 
 The name of bread among the Ionians was cnestus, as 
 Artemidorus the Ephesian states in his Memorials of Ionia. 
 Thronus was the name of a particular kind of loaf, as it is 
 stated by Neanthes of Cyzicus, in the second book of his 
 Grecian History, where he writes as follows — " But Codrus 
 
C. 77.] L0AVE3. 185 
 
 takes a slice of a loaf of the kind called thronus, aud a 
 piece of meat, such as they give to the old men." 
 
 There is, among the Elians, a kind of loaf baked on the 
 ashes which they call bacchylus, as Nicander states in the 
 second book of his treatise on Dialects. And Diphilus men- 
 tions it in his Woman who went Astray, in these words — 
 
 To bring loaves baked on ashes, strain'd through sieves. 
 The thing called dironrvpias is also a kind of roll ; and that 
 also is baked on the ashes; and by some it is called ^v/uttjs, 
 or leavened. Cratinus, in his Effeminate People — 
 
 First of all I an apopyrias have — 
 
 * # * * 
 
 77. And Archestratus, in his Gastronomy, thus speaks of 
 flour and of rolls — • 
 
 First, my dear Moschus, will I celebrate 
 
 The bounteous gifts of Ceres the fair-hair'd. 
 
 And cherish these my sayings in thy heart. 
 
 Take these most excellent things, — the well-made cake 
 
 Of fruitful barley, in fair Lesbos grown, 
 
 On the circumfluous hill of Eresus ; 
 
 Whiter than driven snow, if it be true 
 
 That these are loaves such as the gods do eat, 
 
 Which Mercury their steward buys for them. 
 
 Good is the bread in seven-gated Thebes, 
 
 In Thasos, and in many other cities, , 
 
 But all compared with these would seem but husks, 
 
 And worthless refuse. Be you sure of this. 
 
 Seek too the round Thessalian roll, the which' 
 
 A maid's fair hand has kneaded, which the natives 
 
 Crimmatias call ; though others chondrinus. 
 
 Nor let the Tegean son of finest flour, 
 
 The fine encryphias be all impraised. 
 
 Athens, Minerva's famous city, sends 
 
 The best of loaves to market, food for men ; 
 
 There is, besides, Erythra, known for grapes, 
 
 Nor less for a white loaf in shapely pan, 
 
 Carefully moulded, white and beautiful, 
 
 A tempting dish for hungry guests at supper. 
 
 The epicure Archestratus says this; and he counsels us to 
 have a Phoenician or Lydian slave for a baker; for he was 
 not ignorant that the best makers of loaves come from 
 Cappadocia. And he speaks thus — 
 
 Take care, and keep a Lydian in thy house, 
 Or an all-wise Phoenician ; who shall know 
 Your inmost thoughts, and each day shall devise 
 New forms to please your mind, and do your bidding. 
 
186 THE DEIPNOSOPHISTS. [B. III. 
 
 78. Antiphanes also speaks of the Athenian loaves aa pre- 
 eminently good, in his Omphale, saying — 
 
 For how could any man of noble birth 
 Ever come forth from this luxurious house, 
 Seeing these, fair-complexion'd wheaten loaves 
 Filling the oven in such quick succession, 
 And seeing them, devise fresh forms from moulds, 
 The work of Attic hands; well-train'd by wise 
 Thearion to honour holy festivals. 
 This is that Thearion the celebrated baker, whom Plato makes 
 mention of in the Gorgias, joining him and Mithsecus in the 
 same catalogue, writing thus. " Those who have been or are 
 skilful providers for the body you enumerated with great 
 anxiety; Thearion the baker, and Mithsecus who wrote the 
 treatise called the Sicilian Cookery, andSarambus the inn- 
 keeper, saying that they were admirable providers for the 
 body, the one preparing most excellent loaves of bread, and 
 the other preparing meat, and the other wine." And Aris- 
 tophanes, in the Gerytades and CEolosicon, speaks in this 
 manner — 
 
 I come now, having left the baker's shop, 
 The seat of good Thearion's pans and ovens. 
 
 And Eubulus makes mention of Cyprian loaves as exceed- 
 ingly good, in his Orthane, using these words — - 
 
 'Tis a hard thing, beholding Cyprian loaves, 
 To ride by carelessly ; for like a magnet 
 They do attract the hungry passengers. 
 
 And Ephippus, in his Diana, makes mention of the koAAikioj 
 loaves (and they are the same as the k6X\o.j3ql) in these 
 terms — 
 
 Eating the collix, baked in well-shaped pan, 
 By Alexander's Thessalian recipe. 
 
 Aristophanes also says, in his Acharnensians — 
 
 All hail, my collix-eating young Boeotian. 
 
 79. When the conversation had gone on this way, one of 
 the grammarians present, whose name was Arrian, said — 
 This food is as old as the time of Saturn, my friends ; for we 
 are not rejoicing in meal, for the city is full of bread, nor in 
 all this catalogue of loaves. But since I have fallen in with 
 another treatise of Chrysippus of Tyana, which is entitled a 
 treatise on the Art of Making Bread ; and since I have bad 
 experience of the . different recipes given in it at the houses 
 
c. 80.] loaves. 187 
 
 of many of my friends, I -will proceed to say something my- 
 self also on the subject of loaves. The kind of loaf which 
 is called apToin-iWos, differs in some respect from that made 
 in a pan, and from that made in an oven. But if you make 
 it with hard leaven, it "will be bright and nice, so that it may 
 be eaten dry ; but if it be made with a looBer leaven, then it 
 will be light but not bright. But the loaf which is made in 
 a pan, and that which is made in an oven, require a softer 
 kind of leaven. And among the Greeks there is a kind of 
 bread which is called tender, being made up with a little 
 milk and oil, and a fair quantity of salt; and one must make 
 the dough for this bread loose. And this kind of loaf is 
 called the Cappadocian, since tender bread is made in the 
 greatest quantities in Cappadocia. But the Syrians call 
 loaves of this kind Aax/*?} ; and it is the best bread made in 
 Syria, because it can be eaten hot ; and it is like a flower. 
 But there is also a loaf called boletimis, from being made 
 like a mushroom, and the kneading-trough is smeared with 
 poppies plastered over the bottom of it, on which the dough 
 is placed, and by this expedient it is prevented from sticking 
 to the trough while the leaven is mixed in. But when it is 
 put in the oven, then some groats are spread under on a tile, 
 and then the bread is put on it, and it gets a most beautiful 
 colour, like cheese which has been smoked. 
 
 There is also a kind of bread called strepticias, which is 
 made up with a little milk, and pepper and a little oil is 
 added, and sometimes suet is substituted. And a little wine, 
 and pepper, and milk, and a little oil, or sometimes suet, is 
 employed in making the cake called artolaganum. But for 
 making the cakes called capuridia tracta, you mix the same 
 ingredients that you do for bread, and the difference is in the 
 baking. 
 
 80. So when the mighty sophist of Rome had enunciated 
 these precepts of Aristarchus, Cynulcus said — Ceres, 
 what a wise man ! It is not without reason that the admi- 
 rable Blepsias has pupils as the sand of the sea in number, 
 and. has amassed wealth from this excellent wisdom of his, 
 beyond all that was acquired by Gorgias or Protagoras. So 
 that I am afraid, by the goddesses, to say whether he himself is 
 blind, or whether those who have entrusted his pupils to him 
 have all but one eye, so as scarcely to be able to see, nume- 
 
188 THE DEIPNOSOrHISTS. [b. lit 
 
 rous as they are. Happy are they, or rather blessed ought I 
 to call them, whose masters treat them to such divine lec- 
 tures. And in reply to this Magnus, a man fond of the table, 
 and very much inclined to praise this grammarian to excess, 
 because of the abundance of his learning, said — But ye — 
 
 Men with unwashen feet, who lie on the ground, 
 
 You roofless wanderers, all-devouring throats, 
 
 Feasting on other men's possessions, 
 as Eubulus says — did not your father Diogenes, once when 
 he was eagerly eating a cheesecake at a banquet, say to some 
 one who put the question to him, that he was eating bread 
 excellently well made ? But as for you, you 
 
 Stranglers of dishes of white paunches, 
 as the same poet, Eubulus, says, you keep on speaking 
 without ever giving place to others ; and you are never quiet 
 until some one throws you a crust or a bone, as he would do 
 to a dog. How do you come to know that cubi (I do not 
 mean those which you are continually handling) are a kind 
 of loaf, square, seasoned with anise, and cheese, and oil, as 
 Heraclides says in his Cookery Book ? But Blepsias over- 
 looked this kind, as also he did the thargelus, which some 
 call the thalysius. But Crates, in the second book of his 
 treatise on the Attic Dialect, says that the thargelus is the 
 first loaf made after the carrying home of the harvest. The loaf 
 made of sesame he had never seen, nor that which is called 
 anastatus, which is made for the Arrephori. 1 There is also a 
 loaf called the pyramus, made of sesame, and perhaps being 
 the same as the sesamites. But Trypho mentions all these 
 different kinds in the first book of his treatise on Plants, as 
 he also does those which are called thiagones. And these last 
 are loaves made for the gods in iEtolia. There are also loaves 
 called dramices and araxis among the Athamanes. 
 
 81. And the writers of books on dialects give lists of the 
 names of different loaves. Seleucus speaks of one called 
 dramis, which bears this name among the Macedonians ; and 
 of another called daratus by the Thessalians. And he speaks 
 of the etnites, saying that it is the same as the lecithites, 
 
 1 'Ap^Tjifntpoi. At Athens, two maidens chosen in their seventh year, 
 who carried the peplos, and other holy things, S^rjro, of Pallas in the 
 Scirrophoria. Others write it ipari- or ipfn\^>6poi, which points to "Epoi), 
 a daughter of Cecrops, who was worshipped along with Pallas. Liddell 
 and Scott, Gr. Lex. in voc. 
 
c 82.] loaves. 189 
 
 that is to say, made of the yolks of eggs and of pulse. And 
 he says that the loaf called epiKmys, has its name from being 
 made of wheat crushed (e'pr/piy/i.ei'os), and not sifted, and of 
 groats. And Amerias speaks of a loaf called xeropyrites, 
 made of pure wheat, and nothing else; and so does Tima- 
 chidas. But Nicander says that thiagones is the name given 
 by the ^Etolians to those loaves which are made for the, gods. 
 The Egyptians have a bread which is rather bitter, which 
 they call cyllastis. And Aristophanes speaks of it in his 
 Danaides, saying — • 
 
 Mention the cyllastis and the petosiris. 
 Hecateus, too, and Herodotus mention it ; and so does 
 Phanodemus, in the seventh book of his Attic History. But 
 Nicander of Thyatira says, that it is bread made of barley 
 which is called cyllastis by the Egyptians. Alexis calls 
 dirty loaves phsei, in his Cyprian, saying — 
 
 A. Then you are come at last] 
 
 B. Scarce could I find 
 Of well-baked loaves enough 
 
 A. A plague upon you ; 
 But what now have you got 2 
 
 B. I bring with me 
 Sixteen, a goodly number; eight of them 
 Tempting and white, and just as many phsei. 
 
 And Seleucus says that there is a very closely made hot 
 bread which is called blema. And Philemon, in the first 
 book of his Oracles, " Useful Things of Every Kind," says — 
 that bread made of unsifted wheat, and containing the bran 
 and everything, is called irvpvos. He says, too, that there are 
 loaves which are called blomilii, which have divisions in 
 them, which the Eomans call quadrati. And that bread 
 made of bran is called brattime, which Amerias and Tima- 
 chidas call euconon or teuconon. But Philetas, in his 
 Miscellanies, says that there is a kind of loaf which is called 
 spoleus, which is only eaten by relations when assembled 
 together. 
 
 82. Now you may find barley-cakes mentioned in his 
 writings by Tryphon, and by many other authors. Among 
 the Athenians it is called phystes, not being too closely 
 kneaded. There is also the cardamale, and the berex, and 
 the tolype, and the Achilleum ; and perhaps that is a cake 
 which is made of the Achillean barley, Then there is the 
 
190 THE DEIPNOSOPHISTS. [b. Ill, 
 
 thridakina, so named from lettuce ; the tenutta, so called 
 from wine; the melitutta, from honey; and the crinon, the 
 name of which is derived from the lily, which last is also the 
 name of a choral dance, mentioned by Apollophanes, in the 
 Balis. But the cakes called thridaciscse by Alcman, are the 
 same as the Attic thridacinse. But Alcman speaks thus — 
 
 The thridacisca, and the cribanotus. 
 And Sosibius, in the third book of his essay on Alcman, says, 
 that cribana is a name given to a peculiar kind of cheese- 
 cake, in shape like a breast. But the barley cake, which is 
 given in sacrifices to be tasted by the sacrificers, is called 
 hygea. And there is also one kind of barley cake whieh is 
 called by Hesiod amolgsea. 
 
 The amolgsean cake of barley made, 
 
 And milk of goats whose stream is nearly dry. 
 
 And he calls it the cake of the shepherds, and very strength- 
 ening. For the word a/ioX-yos means that which is in the 
 greatest vigour. But I may fairly beg to be excused from 
 giving a regular list (for I have not a very unimpeachable 
 memory) of all the kinds of biscuits and cakes which Aris- 
 tomenes the Athenian speaks of in the third book of his 
 treatise on Things pertaining to the Sacred Ceremonies. And 
 we ourselves were acquainted with that man, though we were 
 young, and he was older than we. And he was an actor in 
 the Old Comedy, a freedman of that most accomplished king 
 Adrian, and called by him the Attic partridge. 
 
 And Ulpian said — By whom is the word freedman (&!reX.ev- 
 6epos) ever used'? And when some one replied that there 
 was a play with that title — namely, the Freedman of Phry- 
 nichus, and that Menander, in his Beaten Slave, had the 
 word freedwoman (mreXevOepa), and was proceeding to men- 
 tion other instances ; he asked again — What is the differ- 
 ence between a.7re\ev9epo<s 1 and efcXetJ&poc. However, it was 
 agreed upon to postpone this . part of the discussion for the 
 present. 
 
 83. And Galen,'when we were just about to lay hands on the 
 loaves, said — We will not begin supper until you have heard 
 what the sons of the Asclepiadse have said about loaves, 
 and cheesecakes, and meal, and flour. Diphilus the Siphnian, 
 
 i There is no classical authority for e|e\«J9epos ; though Demosthenes 
 has ifctevBepucln, relating to a freedman. 
 
c. 83.] loaves. 191 
 
 in his treatise on What is Wholesome to be eaten by People 
 in Health and by Invalids, says, " Loaves made of wheat 
 are by far more nutritious and by far more digestible than 
 those made of barley, and are in every respect superior 
 to them ; and the next best are those ■which are made of 
 similago ; and next to those come the loaves made of sifted 
 flour, and next to them those called syncomisti, which are 
 made of unsifted meal ; — for these appear to be more nutri- 
 tious." But Philistion the Locrian says " that the loaves 
 made of similago are superior to those made of groats, as 
 far as their strengthening properties go ; and next to them 
 he ranks loaves made of groats, then those made of sifted 
 flour. But the rolls made of bran give a much less whole- 
 some juice, and are by far less nutritious. And all bread is 
 more digestible when eaten hot than cold, and it is also more 
 digestible then, and affords a pleasanter and more wholesome 
 juice ; nevertheless, hot bread is apt to cause flatulence, 
 though it is not the less digestible for that ; while cold bread 
 is filling and indigestible. But bread which is very stale and 
 cold is less nutritious, and is apt to cause constipation of the 
 bowels, and affords a very unpleasant juice. The bread called 
 encryphiasis is heavy and difficult of digestion, because it is 
 not baked in an equal manner ; but that which is called 
 ipnites and caminites is indigestible and apt to disagree with 
 people. That called escharites, and that which is fried, is 
 more easily secreted because of the admixture of oil in it, but 
 is not so good for the stomach, on account of the smell which 
 there is about it. But the bread called 'the clibanites' has 
 every possible good quality; for it gives a pleasant and whole- 
 some juice, and is good for the stomach, and is digestible, and 
 agrees exceedingly well with every one, for it never clogs the 
 bowels, and never relaxes them too much." 
 
 But Andreas the physician says that there are loaves in 
 Sicily made of the sycamine, and that those who eat them lose 
 their hair and become bald. Mnesitheus says " that wheat- 
 bread is more digestible than barley-bread, and that those which 
 are made with the straw in them are exceedingly nutritious ; 
 for they are the most easily digested of all food. But bread 
 which is made of rye, if it be eaten in any quantity, is heavy 
 and difficult of digestion ; on which account those who eat 
 it do not keep their health." But you should know that corn 
 
192 THE DEIPNOSOPHISTS. [b. III. 
 
 which has not been exposed to the fire, and which has not 
 
 been ground, causes flatulence, and heaviness, and vertigo, 
 
 and headache, 
 
 84. After all this conversation it seemed good to go to 
 
 supper. And when the Ureeum was carried round, Leonidas 
 
 said, " Euthydemus the Athenian, my friends, in his treatise 
 
 on Pickles, says that Hesiod has said with respect to every 
 
 kind of pickle — 
 
 * # * * * * -"-i 
 
 Some sorrily-clad fishermen did seek 
 
 To catch a lamprey ; men who love to haunt 
 
 The Bosporns's narrow strait, well stored 
 
 With fish for pickling fit. They cut their prey 
 
 In large square portions, and then plunge them deep 
 
 Into the briny tub : nor is the oxyrhyncus 
 
 A kind to be despised by mortal man ; 
 
 Which the bold sons of ocean bring to market 
 
 Whole and in pieces. Of the noble tunny 
 
 The fair Byzantium the mother is, 
 
 And of the scombrus lurking in the deep, 
 
 And of the well-fed ray. The snow-white Paros 
 
 Nurses the colius for human food ; 
 
 And citizens from Bruttium or Campania, 
 
 Fleeing along the broad Ionian sea, 
 
 Will bring the orcys, which shall potted be, 
 
 And placed in layers in the briny cask, 
 
 Till honour'd as the banquet's earliest course. 
 
 Now these verses appear to me to be the work of some cook 
 rather than of that most accomplished Hesiod ; for how is it 
 possible for him to have spoken of Parium or Byzantium, and 
 still more of Tarentum and the Bruttii and the Campanians, 
 when he was many years more ancient than any of these 
 places or tribes ? So it seems to me that they are the verses 
 of Euthydemus himself." 
 
 And Dionysiocles said, " Whoever wrote the verses, my good 
 Leonidas, is a matter which you all, as being grammarians of 
 the highest reputation, are very capable of deciding. But 
 since the discussion is turning upon pickles and salt fish, con- 
 cerning which I recollect a proverb which was thought deserv- 
 ing of being quoted by Charchus the Solensian, — ■ 
 For old salt-fish is fond of marjoram. 
 
 1 The beginning of this fragment of Hesiod is given up as hopelessly 
 corrupt by the commentators ; and there is probably a great deal of 
 corruption running through the whole of it. 
 
c. 85.] fish. 193 
 
 I too myself will say a word on the subject, which is not un- 
 connected with my own art. 
 
 85. Diodes the Carystian, in his treatise on the Whole- 
 somes, as it is entitled, says, " Of all salt-fish which are desti- 
 tute of fat, the best is the honeum ; and of all that are fat, 
 the best is the tunny-fish." But Icesius says, " that neither 
 the pelamydes nor the horsea are easily secreted by the 
 stomach ; and that the younger tunnies are similar in most 
 respects to the cybii, but that they have a great superiority 
 over those which are called horsea." And he says the same of 
 the Byzantine horsea, in comparison with those which are 
 caught in other places. And he says "that not only the tunnies, 
 but that all other fish caught at Byzantium is superior to that 
 which is caught elsewhere." 
 
 To this Daphnus the Ephesian added, — Archestratus, who 
 sailed round the whole world for the sake of finding out what 
 was good to eat, and what pleasures he could derive from the 
 use of his inferior members, says — 
 
 And a large slice of fat Sicilian tunny, 
 Carefully carved, should be immersed in brine. 
 But the saperdes is a worthless brute, 
 A delicacy fit for Ponticans 
 And those who like it. For few men can tell 
 How bad and yoid of strengthening qualities 
 Those viands are. The scombrus should be kept 
 Three days before you sprinkle it with salt, 
 Then let it lie half-pickled in the cask. 
 But when you come unto the sacred coast, 
 Where proud Byzantium commands the strait, 
 Then take a slice of delicate horseum, 
 For it is good and tender in those seas. 
 
 But that epicure Archestratus has omitted to enumerate the 
 pickle-juice called elephantine, which is spoken of by Crates 
 the comic poet, in his Samians ; who says of it — 
 
 A sea-born turtle in the bitter waves 
 
 Bears in its skin the elephantine pickle ; 
 
 And crabs swift as the wind, and thin-wing^ pike, 
 
 l* * * * * 
 
 But that the elephantine pickle of Crates was very celebrated 
 Aristophanes bears witness, in his Thesmophoriazusse, in these 
 Words — 
 
 1 The text here is so corrupt as to be quite unintelligible. 
 VOL. I. — ATH. O 
 
194 THE DEIPNOSOPHISTS. [b. Hi, 
 
 Sure comic poetry is a mighty food ; 
 Listen to Crates, he will' tell you, how 
 The .elephantine pickle, easily made, 
 Is dainty seas'ning ; many other jokes 
 Of the same kind he utter'd. 
 
 86. And there was another kind, which Alexis calls raw 
 pickle, in his Apeglaucomenos. And the same poet, in his 
 Wicked Woman, introduces a cook talking about the prepare 
 tion of salt-fish and pickled fish, in the following verses : — 
 
 I wish now, sitting quiet by myself, 
 To ponder in my mind some dainty dishes ; 
 And also to arrange what may be best 
 For the first course, and how I best may flavour 
 Each separate dish, and make it eatable. 
 Now first of all the pickled horseum comes ; 
 This will but cost one penny; wash it-well, 
 Then strew a large flat dish with seasoning, 
 And put in that the fish. Pour in white wine 
 And oil, then add some boil'd beef marrow-bones, 
 And take it from the fire, when the last zest 
 Shall be by assafcetida imparted. 
 
 And, in his Apeglaucomenos, a man being asked for his con- 
 tribution to the feast, says — 
 
 A. Indeed you shall not half a farthing draw 
 From me, unless you name each separate dish. 
 
 B. That reasonable is. 
 
 A. Well, bring a slate 
 And pencil ; now your items. 
 
 B. First, there is 
 Eaw pickled fish, and that will fivepence cost. 
 A. What next? 
 
 B. Some mussels, sevenpence for them. 
 
 A. Well, there's no harm in that. What follows next? 
 
 B. A pennyworth of urchins of the sea. 
 A. Still T can find no fault. 
 
 B. The next in order 
 Is a fine dish of cabbage, which you said . . . 
 A. Well, that will do. 
 
 B. For that I paid just twopence. 
 A. What was 't I'said? 
 
 B. A cybium for threepence. ' 
 
 A . But are you sure you've nought embezzled here ? 
 
 B. My friend, you've no experience- of the market; 
 You know not how the grubs devour the greens. 
 
 A. But how is that a reason for your charging 
 
 A double price for salt-fish? . . ,-; 
 
 B. The greengrocer) 
 • Is also a salt-fishmonger ; go and ask him. 
 
0.88.] fish. 19,5 
 
 A conger, tenpence. 
 
 A. That is not too much. 
 What next? 
 
 B. I bought a roast fish for a drachma. 
 
 A . Bah ! how he runs on now towards the end, 
 As if a fever had o'ertaken him. 
 
 B. Then add the wine, of which I bought three gallons 
 When you were drunk, ten obols for each gallon. 
 
 87. And. Jcesius says, in the second book of his treatise 
 on the Materials of Nourishment, that pelamydes are a large 
 kind of cybium. And Posidipp\is speaks of the cybium, in 
 his Transformed. But Euthydemus, in his treatise -on Salt 
 Fish, says that the fish called the Delcanus is so named from 
 the river Delcon, where it is taken ; and then, when pickled 
 and salted, it is very good indeed for the stomach. But Dorion, 
 in his book on Fishes, calls the leptinus the lebianus, and 
 says, " that some people say that is the same fish as the del- 
 canus ; and that the ceracinus is called by many people 
 the saperdes ; and that the best are those which come from 
 the Palus Maeotis. And he says that the mullet which are 
 caught about Abdera are excellent ; and next to them, those 
 which are caught near Sinope ; and that they, when pickled 
 and salted, are very good for the stomach. But those, he 
 says, which are called mulli are by some people called agno- 
 tidia, and by some platistaci, though they are all the same 
 fish ; as also is the chellares. For that he, being but one fish, 
 has received a great variety of names ; for that he is called 
 a bacchus, and an oniscus, and a chellares. And those of 
 the larger size are called platistaci, and those of middle size 
 mulli, and those which are but small are called agnotidia. 
 But Aristophanes also mentions the mulli, in his Holcades — 
 
 Scombri, and coliee, and lebii, 
 
 And mulli, and saperdse, and all tunnies. 
 
 88. When Dionysiocles was silent upon this, Varus the 
 grammarian said, — But Antiphanes the poet, also, in his Deu- 
 calion, mentions these kinds of pickled salt-fish, where he 
 says — 
 
 If any one should wish for caviar 
 From mighty Bturgeon, fresh from Cadiz' sea; 
 Or else delights in the Byzantine tunny, 
 And courts its fragrance. 
 
 And in his Parasite he says — 
 
 o2 
 
196 THE DEIP2TOS0PHISTS. [b. IIL 
 
 Caviar from the sturgeon in the middle, 
 Fat, white as snow, and hot. 
 
 And Nicostratus or Philetserus, in his Antyllus, says — 
 
 Let the Byzantine salt-fish triumph here, 
 And pannch from Cadiz, carefully preserved. 
 
 And a little further on, he proceeds — 
 
 But, ye earth and gods ! I found a man, 
 
 An honest fishmonger of pickled fish, 
 
 Of whom I bought a huge fish ready scaled, 
 
 Cheap at a drachma, for two oboli. 
 
 Three days' hard eating scarcely would suffice 
 
 That we might finish it ; no, nor a fortnight, 
 
 So far does it exceed the common size. 
 
 After this TJlpian, looking upon Plutarch, chimed in, — It 
 seems to me that no one, in all that has been said, has in- 
 cluded the Mendesian fish, which are so much fancied by you 
 gentlemen of Alexandria ; though I should have thought that 
 a mad dog would scarcely touch them ; nor has any one 
 mentioned the hemineri or half-fresh fish, which you think 
 so good, nor the pickled shads. And Plutarch replied, — 
 The heminerus, as far as I know, does not differ from the 
 half-pickled fish which have been already mentioned, and 
 which your elegant Archestratus speaks of; but, however, 
 Sopater the Paphian has mentioned the heminerus, in his 
 Slave of Mystacus, saying — 
 
 He then received the caviar from a sturgeon 
 Bred in the mighty Danube, dish much prized, 
 Half-fresh, half-pickled, by the wandering Scythiang. 
 
 And the same man includes the Mendesian in his list — > 
 
 A slightly salt Mendesian in season, 
 
 And mullet roasted on the glowing embers. 
 And all those who have tried, know that these dishes are by 
 far more delicate and agreeable than the vegetables and figs 
 which you make such a fuss about. Tell us now also, whe- 
 ther the word rapt^os is used in the masculine gender by the 
 Attic writers ; for we know it is by Epicharmus. 
 
 89. And while Ulpian was thinking this over with him- 
 self, Myrtilus, anticipating him, said, — Cratinus, in his Dionys- 
 alexander, has — 
 
 I will my basket fill with Pontic pickles, 
 (where he uses Tapv^oi as masculine;) and Plato, in his Jupiter 
 Illtreated, says — 
 
c. 89.] fish. 197 
 
 All that I have amounts to this, 
 
 And I shall lose my pickled fish (raptxovs). 
 
 And Aristophanes says, in his Daitaleis — 
 
 I'm not ashamed to wash this fine salt-fish (rhv rdpi^ov lomovl), 
 From all the evils which I know he has. 
 
 And Crates says, in his Beasts — 
 
 And you must boil some greens, and roast some fish, 
 
 And pickled fish likewise, (robs rapixovs,) and keep your hands 
 
 From doing any injury to us. 
 
 But the noun is formed in a very singular manner by Her- 
 rnippus, in his Female Bread-Sellers — 
 
 And fat pickled fish (rdpixos x/uxa). 
 And Sophocles says, in his Phineus — 
 
 A pickled corpse (v&tpos rdpixos) Egyptian to behold. 
 Aristophanes has also treated us to a diminutive form of the 
 word, in his Peace — 
 
 Bring us some good raplx'ov to the fields 
 And Cephisodorus says, in his Pig — 
 
 Some middling meat, or some raptxior. 
 
 And Pherecrates, in his Deserters, has — 
 
 The woman boil'd some pulse porridge, and lentils, 
 And so awaited each of us, and roasted 
 Besides an orphan small rapixiov. 
 
 Epicharmus also uses the word in the masculine gender, 
 6 rapid's. And Herodotus does the same in his ninth book; 
 ■where he says — " The salt-fish (ol rdpux 01 ) lying on the fire, 
 leaped about and quivered." And the proverbs, too, in which 
 the word occurs, have it in the masculine gender : — 
 
 Salt-fish (rdpixos) is done if it but see the fire. 
 
 Salt-fish (rdpixos) 'when too long kept loves marjoram. 
 
 Salt-fish (rdpixos) does never get its due from men. 
 But the Attic writers often use it as a neuter word ; and the 
 genitive case, as they use it, is rov rapixovs. Chionides says, 
 in his Beggars — 
 
 Will you then eat some pickled fish (toC rapixovs), ye gods ! 
 And the dative is rap^h like ft<£« — 
 
 Beat therefore now upon this pickled fish (my rapixei t$Se). 
 And Menander uses it rdpixos, in the accusative case, in his 
 Man selecting an Arbitrator — 
 
 I spread some salt upon the pickled fish (iirl r& rdpixos). 
 
•l&S THE DEIPNOSOPHISTS. [b. III. 
 
 But when the word is masculine the genitive case does not 
 end with cr. 
 
 90. The Athenians were so fond of pickled fish that they 
 enrolled as citizens the sons of Chserephilus the seller of 
 salt-fish ; as Alexis, tells us, in his Epidaurus, when he says — 
 
 For 'twas Bait-fish that made Athenians 
 And citizens of Chserephilus's sons. 
 
 And when Timocles once saw them on horseback, he said 
 that two tunny-fish were among the Satyrs. And Hyperides 
 -the orator mentions them too. And Antiphanes speaks of 
 Euthynus the seller of pickled fish, in his Couris, in these 
 terms : — 
 
 And going to'the salt-fish seller, him 
 
 I mean with -whom I used to deal, there wait for me ; 
 
 And if Euthynus be not come, still wait, 
 
 And occupy the man with fair excuses, 
 
 And hinder him from cutting up the fish. 
 
 And Alexis, in his Hippiscus, and again in his Soraci, makes 
 mention of Phidippus ; and he too was a dealer in salt-fish — 
 
 There was another man, Phidippus hight, 
 A foreigner *ho brought salt-fish to Athens. 
 
 91. And while we were eating the salt-fish and getting very 
 anxious to drink, Daphnus said, holding up both his hands, — 
 Heraclides of Tarentum, my friends, in his treatise entitled 
 The Banquet, says, "It is good to take a moderate quantity of 
 food before drinking, and especially to eat such dishqs as one 
 is accustomed to ; for from the eating of things which have 
 not been eaten for a long time the wine is apt to be turned 
 sour, so as not to sit on the stomach, and many twinges and 
 spasms are often originated. But some people think that these 
 also are bad for the stomach ; I mean, all kinds of vegetables 
 and salted fish, since they possess qualities apt to cause pangs ; 
 but that glutinous and invigorating food is the most whole- 
 some, — being ignorant that a great many of the things which 
 'assist the secretions are, on the contrary, very good for the 
 stomach ; among which is the plant called sisarum, (which 
 Epicharmus speaks of, in his Agrostinus, and also in his 
 Earth and Sea ; and so does Diodes, in the first book of 
 his treatise on the Wholesomes ;) and asparagus and white 
 ;beet, (for the black beet is apt to check the secretions,) and 
 cockles, and solens, and sea mussels, and chemse, and peri-' 
 winkles, and perfect pickles, and salt-fish, which are void of 
 
c. 92.] fish. .190 
 
 •smell, and many kinds of juicy fishes. And it is good that, 
 before the main dinner, there should be served up what is called 
 salad, and beet-root, and salt-fish, in order that by having the 
 edge of our appetite taken off we may go with less eagerness 
 to what is not equally nutritious. But at the beginning of 
 dinner it is best to avoid abundant draughts ; for they are 
 bad as generating too great a, secretion of humours in the 
 body. 
 
 " But the Macedonians, according to the statement of 
 JEphippus the Olynthian, in his treatise Concerning the Burial 
 of Alexander and Hephsestiou, had no notion of moderation in 
 drinking, but started off at once with enormous draughts be- 
 fore eating, so as to be drunk before the first course was off 
 the table, and to be unable to enjoy the rest of the banquet." 
 
 92. But Diphilus the Siphnian says, " The salt pickles which 
 are made of fish, whether caught in the sea, or in the lake, or 
 in the river, are not very nourishing, nor very juicy, but are 
 inflammatory, and act strongly on the bowels, and are pro- 
 vocative of desire. But the best of them are those which are 
 made of animals devoid of fat, such as cybia, and horsea, and 
 other kinds like them. And of fat fish, the best are the dif- 
 ferent kinds of tunny, and the young of the tunny ; for the 
 old ones are larger and harsher to the taste * and above all, the 
 Byzantine tunnies are so. But the tunny, says he, is the same 
 as the larger pelamys, the small kind of which is the same as 
 the cybium, to which species the horseum also belongs. But 
 the sarda is of very nearly the same size as the colias. And 
 the scombrus is a light fish, and one which the stomach 
 easily gets rid of; but the colias is a glutinous fish, very 
 like a squill, and apt to give twinges, and has an inferior 
 juice, but nevertheless is nutritious. And the best are those 
 which are called the Amyclsean, and the Spanish, which is 
 also called the Saxitan ; for they are lighter and sweeter." 
 
 But Strabo, in the third book of his work on Geography, 
 says that near the Islands of Hercules, 1 and off the city of 
 Carthagena, is a city named Sexitania, from which the salt- 
 fish above-mentioned derive their name ; and there is another 
 city called Scombroaria, so called from the scombri which 
 are caught in its neighbourhood, and of them the best sauce 
 is made. But there are also fish which are called melandryse, 
 1 The Balearic Isles. 
 
200 THE DEIPNOSOPHISTS. [fi. III. 
 
 ■which are mentioned by Epicharmus also, in his Ulysses the 
 Deserter, in this way — 
 
 Then there was salt and pickled fish to eat, 
 
 Something not quite unlike melandryae. 
 
 But the melandrys is the largest description of tunny, as 
 Pamphilus explains in his treatise on Names ; and that when 
 preserved is very rich and oily. 
 
 93. " But the raw pickle called omotarichum," says Diphi- 
 lus, " is called by some people cetema. It is a heavy sticky 
 food, and moreover very indigestible. But the river coracinus, 
 which some people call the peltes, the one from the Nile, 
 I mean, which the people at Alexandria have a peculiar name 
 for, and call the heminerus, is rather fat, and has a juice which 
 is far from disagreeable ; it is fleshy, nutritious, easily diges- 
 tible, not apt to disagree with one, and in every respect 
 superior to the mullet. Now the roe of every fish, whether 
 fresh or dried and salted, is indigestible and apt to disagree. 
 And the most so of all is the roe of the more oily and larger 
 fish ; for that remains harder for a long time, and is not 
 decomposed. But it is not disagreeable to the taste when 
 seasoned with salt and roasted. Every one, however, ought to 
 soak dried and salted fish until the water becomes free from 
 smell, and sweet. But dried sea-fish when boiled becomes 
 sweeter ; and they are sweeter too when eaten hot than cold." 
 And Mnesitheus the Athenian, in his treatise on Comestibles, 
 says, " Those juices which are salt, and those which are sweet, 
 all have an effect in relaxing the bowels ; but those which 
 are sharp and harsh are strongly diuretic. Those too which 
 are bitter are generally diuretic, but some of them also relax 
 the bowels. Those which are sour, however, check the 
 secretions." 
 
 And Xenophon, that most accomplished of writers, in his 
 treatise entitled Hiero, or the Tyrant, abuses all such food, 
 and says, " For what, said Hiero, have you never noticed all 
 the multitudinous contrivances which are set before tyrants, 
 acid, and harsh, and sour ; and whatever else there can be of 
 the same kind ? — To be sure I have, said Simonides, and all 
 those things appeared to me to be very contrary to the natu- 
 ral taste of any man. And do you think, said Hiero, that 
 these dishes are anything else but the fancies of a diseased 
 and vitiated taste ; smce those who eat with appetite, you 
 
c. 94.] fish. 201 
 
 well know, have no need of these contrivances and provo- 
 catives V 
 
 94. After this had been said, Cynulcus asked for some 
 spiced and boiled water to drink ; saying that he must wash 
 down all those salt arguments with sweet drink. And Ulpian 
 said to him with some indignation, and slapping his pillow 
 with his hand, — How long will it be before you leave off your 
 barbarian tricks 1 Will you never stop till I am forced to leave 
 the party and go away, being unable to digest all your absurd 
 speeches i And he replied, — Now that I am at Eome, the 
 Sovereign City, I use the language of the natives habitually; 
 for among the ancient poets, and among those prose writers 
 who pique themselves on the purity of their Greek, you may 
 find some Persian nouns, because of their having got into a 
 habit of using them in conversation. As for instance, one 
 finds mention made of parasangs, and astandse, and angari 
 (couriers), and a schoenus or perch, which last word is vised 
 either as a masculine or feminine noun, and it is a measure on 
 the road, which retains even to this day that Persian name 
 with many people. I know, too, that many of the Attic 
 writers affect to imitate Macedonian expressions, on account 
 of the great intercourse that there was between Attica and 
 Macedonia. But it would be better, in my opinion, 
 
 To drink the blood of hulls, and so prefer 
 'The death of great Themistocles, 
 
 than to fall into your power. For I could not say, to drink 
 the water of bulls ; as to which you do not know what it is. 
 Nor do you know that even among the very best poets and 
 prose writers there are some things said which are not quite 
 allowable. Accordingly Cephisodorus, the pupil of Isocrates 
 the orator, in the third of his treatises addressed to Aristotle, 
 says that a man might find several things expressed incor- 
 rectly by the other poets and sophists ; as for instance, the 
 expression used by Archilochus, That every man was im- 
 modest ; and that apophthegm of Theodorus, That a man 
 ought to get all he can, but to praise equality and modera- 
 tion ; and also, the celebrated line of Euripides about the 
 tongue 1 having spoken; and even by Sophocles, the lines 
 which occur in the Ethiopians — 
 
 1 ?; yKwira' ofiwpox, 7) Sc (ppfy fai&poTos. Eur. Hip. 763. 
 
202 THE DEIPBTOSOPHISTS. [B. III. 
 
 These things I say to you to give you pleasure, 
 Not wishing to do aught by violence : 
 And do thou, like wise men, just actions praise, 
 And keep thy hands and heart from unjust gain. 
 
 And in another place the same poet says — 
 
 I think no words, if eompanied by gain, 
 
 Pernicious or unworthy. 
 And in Homer, we find Juno represented as plotting against 
 Jupiter, and Mars committing adultery. And for these senti- 
 ments and speeches those writers are universally blamed. 
 
 95. If therefore I have committed any errors; you 
 hunter of fine names and words, do not be too angry with 
 me ; for, according to Timotheus of Miletus, the poet, — 
 
 I do not sing of ancient themes, 
 
 For all that's new far better seems. 
 
 Jove 's the new king of all the world ; 
 
 While anciently 'twas Saturn hurl'd 
 
 His thunders, and the Heavens ruled ; 
 
 So I'll no longer be befool'd 
 
 With dotard's ancient songs. 
 
 And Antiphanes says, in his Alcestis — 
 
 Dost thou love things of modern fashion? 
 So too does he ; for he is well assured 
 That new devices, though they be too bold, 
 Are better far than old contrivances. 
 
 And I will prove to you, that the ancients were acquainted 
 with the water which is called dicoctas, in order that you may 
 not be indignant again, when I speak of boiled and spiced 
 ivater. For, according to the Pseudheracles of Pherecrates — 
 
 Suppose a man who thinks himself a genius 
 Should something say, and I should contradict him, 
 Still trouble not yourself; but if you please, 
 Listen and give your best attention. 
 
 But do not grudge, I entreat you, said Ulpian, to explain 
 to me what is the nature of that Bull's water which you 
 spoke of; for I have a great thirst for such words. And 
 Cynulcus said, — But I pledge you, according to your fancy; 
 you thirst for words, taking a desire from Alexis, out of his 
 Female Pythagorean,"" 
 
 A cup of water boil'd ; for when fresh-drawn 
 
 'Tis heavy, and indigestible to drink. 
 
 But it was Sophocles, my friend, who spoke of Bull's water, 
 iu his iEgeus, from the river Taurus near Troezen, in the 
 neighbourhood of which there is a fountain called Hyoessa. 
 
C. 96.] WATER DRINKING. 203 
 
 96. But the ancients did also at times use very cold water 
 in their draughts before dinner. But I will not tell you, un- 
 less you first teach me, whether the ancients were in the habit 
 of drinking warm water at their banquets. For if their cups 
 got their name 1 from what took place in reference to them, 
 and if they were set before the guests full of mixed liquors, 
 then they certainly did not contain warm drink, and were not 
 put on the fire like kettles. For that they were in the habit 
 of drinking warm water Eupolis proves, in his Demi — 
 
 Warm for us now the brazen ewer quick, 
 
 And bid the slaves prepare the victims new, 
 
 That we may feast upon the entrails. 
 
 And Antiphanes says, in his Omphale — 
 May I ne'er see a man 
 ' Boiling me water in a bubbling pail ; 
 For I have no disease, and wish for none. 
 But if I feel a pain within my stomach, 
 Or round about my navel, why I have 
 A ring I lately gave a drachma for 
 To a most skilful doctor. 
 
 And, in his Anointing Woman, (but this play is attributed to 
 Alexis also,) he says — 
 
 But if you make our shop notorious, 
 
 I swear by Ceres, best of goddesses, 
 
 That I will empt the biggest ladle o'er you, 
 
 Filling it with hot water from the kettle ; 
 And if I fail, may I ne'er drink free water more. 
 
 And Plato, in the fourth book of his Polity, says — " Desire in 
 the mind must be much the same as thirst is in the body. Now, 
 a man feels thirst for hot water or for cold ; or for much water 
 or for a little ; or perhaps, in a word, for some particular drink. 
 And if there be any heat combined with the thirst, then that 
 will give a desire for cold water ; but if a sensation of cold be 
 united with it, that will engender a wish for warm water. 
 And if by reason of the violence of the cause the thirst be 
 great, that will give a desire for an abundant draught ; but if 
 the thirst be small, then the man will wish for but a small 
 draught. But the thirst itself is not a desire of anything 
 except of the thing itself, namely, drinking.' And hunger, 
 ■again, is not a desire of anything else except food." 
 
 And Semus the Delian, in the second-book of his Nesias, 
 or treatise on Islands, says that in the island of Cimolus, cold 
 1 Kpariip, from Kepdvvvy.1, to mix.- 
 
204 THE DEIPNOSOPH1STS. [b. III. 
 
 places are prepared by being dug out against the summer, 
 where people may put down vessels full of warm water, and 
 then draw them up again in no respect different from snow. 
 But warm water is called by the Athenians metaceras, a word 
 used by Sophilus, in his Androcles. And Alexis says, in 
 his Locrians — 
 
 But the maid-servants pour'd forth water, 
 
 One pouring boiling water, and the other warm. 
 
 And Philemon, in his Corinthian Women, uses the same 
 word. And Amphis says, in his Bath — 
 
 One call'd out to the slaves to bring hot water, 
 Another shouted for metaceras. 
 
 97. And as the Cynic was proceeding to heap other proofs 
 on these, Pontianus said, — The ancients, my friends, were in 
 the habit also of drinking yery cold water. At all events 
 Alexis says, in his Parasite — 
 
 I wish to make you taste this icy water, 
 
 For I am proud of my well, whose limpid spring 
 
 Is colder than the Ararus. 
 
 And Hermippus, in his Cercopes, calls water drawn from wells 
 <j>pea.Tuuov vSwp. Moreover, that men used to drink melted 
 snow too, is shown by Alexis, in his Woman eating Man- 
 dragora — 
 
 Sure is not man a most superfluous plant, 
 
 Constantly using wondrous contradictions. 
 
 Strangers we love, and our own kin neglect; 
 
 Though having nothing, still we give to strangers. 
 
 We bear our share in picnics, though we grudge it, 
 
 And show our grudging by our sordidness. 
 
 And as to what concerns our daily food, 
 
 We wish our barley-cakes should white appear, 
 
 And yet we make for them a dark black sauce, 
 
 And stain pure colour with a deeper dye. 
 
 Then we prepare to drink down melted snow ; 
 
 Yet if our lish be cold, we storm and rave. 
 
 Sour or acid wine we scorn and loathe, 
 
 Yet are delighted with sharp caper sauce. 
 
 And so, as many wiser men have said, 
 
 Not to be born at all is best for man ; 
 
 The next best thing, to die as soon as possible. 
 
 And Dexicrates, in the play entitled The Men deceived by 
 Themselves, says — 
 
 But when I'm drunk I take a draught of snow, 
 And Egypt gives me ointment for my head. 
 
O. 98.] DRINKING SNOW, 205 
 
 And Euthycles, in his Prodigal Men, or The Letter, says — 
 
 He first perceived that snow was worth a price ; 
 He ought to be the first to eat the honeycombs. 
 
 And that excellent writer Xenophon,in his Memorabilia, shows 
 that he was acquainted with the fashion of drinking snow. 
 But Chares of Mitylene, in his History of Alexander, has told 
 us how we are to proceed in order to keep snow, when he 
 is relating the siege of the Indian city Petra. For he says that 
 Alexander dug thirty large trenches close to one another, and 
 filled them with snow, and then he heaped on the snow branches 
 of oak ; for that in that way snow would last a long time. 
 
 98. And that they used to cool wine, for the sake of 
 drinking it in a colder state, is asserted by Strattis, in his 
 Psychastse, or Cold Hunters — 
 
 For no one ever would endure warm wine, 
 
 But on the contrary, we use our wells 
 
 To cool it in, and then we mix with snow. 
 
 And Lysippus says, in his Bacchse — 
 
 A . Hermon, what is the matter 1 Where are we ? 
 
 B. Nothing 's the matter, only that your father 
 
 Has just dropt down into the well to cool himself, 
 As men cool wine in summer. 
 
 And Diphilus says, in his Little Monument — 
 Cool the wine quick, Doris. 
 
 And Protagoras in the second book of his Comic Histories, 
 relating the voyage of king Antiochus down the river, says 
 something about the contrivances for procuring cold water, in 
 these terms : — " For during the day they expose it to the 
 sun, and then at night they skim off the thickest part which 
 rises to the surface, and expose the rest to the air, in large 
 earthen ewers, on the highest parts of the house, and two 
 slaves are kept sprinkling the vessels with water the whole 
 night. And at daybreak they bring them down, and again 
 they skim off the sediment, making the water very thin, and 
 exceedingly wholesome, and then they immerse the ewers in 
 straw, and after that they use the water, which has become so 
 cold as not to require snow to cool it." And Anaxilas speaks 
 of water from cisterns, in his Flute Player, using the following 
 expressions : — 
 
 A. I want some water from a cistern now. 
 
 B. I have some here, and you are welcome to it. 
 
206 THU iDEIPNOSOPHIST^. [b. III. 
 
 And, in a subsequent passage, he says — 
 
 Perhaps the cistern water is all lost. 
 But Apollodorus of Gela mentions the cistern itself, Ask/cos, 
 as we call it, in his Female Deserter, saying — 
 
 In haste I loosed the bucket of the cistern, 
 
 And then that of the well ; and took good care 
 
 To have the ropes all ready to let down. 
 
 99. Myrtilus, hearing this conversation, said, — And T too, 
 being very fond of salt-fish, my friends, wish to drink snow, 
 according to the practice of Simonides. And Ulpian said, — 
 The word faXoropixos, fond of salt-fish, is used by Antiphanes, 
 in his Omphale, where he says — 
 
 I am not anxious for salt-fish, my girl. 
 But Alexis, in his Gynsecocracy, speaks of one man as tfaju^ 
 rapt^os, or fond of sauce made from salt-fish, saying — 
 
 But the Cilician here, this Hippooles, 
 This epicure of salt-fish sauce, this actor. 
 
 But what you mean by " according to the practice of Si- 
 monides," I do not know. No ; for you do not care, said" 
 Myrtilus, to know anything . about history, you glutton ; for 
 you are a mere lickplatter; and as the Samian poet Asms, 
 that ancient bard, would call you, a flatterer of fat. But 
 Callistratus, in the seventh book of his Miscellanies, says that 
 Simonides the poet, when feasting with a party at a season of 
 violently hot weather, while the cup-bearers were pouring out 
 for the rest of the guests snow into their liquor, and did not 
 do so for him, extemporised this epigram : — 
 
 The cloak with which fierce Boreas clothed the brow 
 Of high Olympus, pierced ill-clothed man 
 
 While in its native Thrace ; 'tis gentler now, 
 Caught by the breeze of the Pierian plain. 
 
 Let it be mine ; for no one will commend 
 
 The man who gives hot water to a friend. 
 
 So when he had drunk, Ulpian asked him again where the 
 word Kyio-oAotxos is used, and also, what are the lines of Asius 
 in which he uses the word KvuroKoXatj 1 These, said Myrtilus, 
 are the verses of Asius, to which I alluded : — 
 
 Lame, branded, old, a vagrant beggar, next . 
 
 Came the cnisocolax, when Meles held 
 
 His marriage feast, seeking for gifts- of soup, 
 
 Not waiting for a friendly invitation ; . 
 
 There in the midst the hungry hero stood, 
 
 Shaking the mud from off his ragged cloak. 
 
•C- 100.] CHEESECAKES. 207 
 
 And the word kvutoXolxos is used by Sophrlus, in his Philar- 
 chus, in this passage, — 
 
 You are a glutton and a fat-licker. 
 And in the play which is entitled, The Men running to- 
 gether, he has used the word Kvio-oXotx"*, in the following 
 lines : — 
 
 That pandar, with his fat-licking propensities, 
 Has bid me get for him this black blood-pudding. 
 
 Antiphanes too uses the word kvio-oXoi^os, in his Bombylium. 
 
 Now that men drank also sweet wine while eating is 
 proved by what Alexis says in his Dropidas— 
 
 The courtesan came in -with sweet wine laden, 
 In a large silver cup, named petachnon, 
 Most beauteous to behold. Not a flat dish, 
 Nor long-neck'd bottle, but between the two. 
 
 100. After this a cheesecake was served up, made of milk 
 and sesame and honey, which the Eomans call libum. And 
 Cynulcus said, — Fill yourself now, O Ulpian, with your na- 
 tive Chthorodlapsus ; a word which is not, I swear by Ceres, 
 used by any one of the ancient writers, unless, indeed, it 
 should chance to be found in those who have compiled his- 
 tories of the affairs of Phoenicia, such as Sanchoniatho and 
 Mochus, your own fellow-countrymen. And Ulpian said, — • 
 But it seems to me, you dog-fly, that we have had quit© 
 enough of honey-cakes : but I should like to eat some groats, 
 with a sufficient admixture of the husks and kernels of pine* 
 cones. And when that dish was brought — Give me, said he, 
 come crust of bread hollowed out like a spoon ; for I will net 
 say, give me a spoon (jivarpov) ; since that word is not used 
 by any of the writers previous to our own time. You have a 
 veiy bad memory, my friend, quoth ^Emilianus ; have you. 
 not always admired Nicander the Colophonian, the Epic 
 poet, as a man very fond of ancient authors, and a man too 
 of very extensive learning himself 1 And indeed, you have 
 already quoted him as having used the word Treiripuw, for 
 pepper. And this same poet, in the first book of his Georgics, 
 speaking of this use of groats, has used also the word fxvcrrpov, 
 saying— 
 
 But when you seek to dress a dainty dish 
 
 Of new-slain kid, or tender house-fed lamb, 
 
 Or poultry, take some unripe grains, and pound them, 
 
 And strew them all in hollow plates, and stir them, 
 
208 THE DEIPNOSOPHISTS. [b. III. 
 
 Mingled with fragrant oil. Then pour thereon 
 Warm broth, which take from out the dish before you, 
 That it be not too hot, and so boil over. 
 Then put thereon a lid, for when they're roasted, 
 The grains swell mightily ; then slowly eat them, 
 Putting them to your mouth with hollow spoon. 
 In these words, my fine fellow, Nicander describes to us the 
 way in which they ate groats and peeled barley ; bidding the 
 eater pour on it soup made of kid or lamb, or of some poultry 
 or other. Then, says he, pound the grains in a mortar, and 
 having mingled oil with tnem, stir them up till they boil; 
 and mix in the broth made after this recipe as it gets warm, 
 making it thicker with the spoon ; and do not pour in any- 
 thing else ; but take the broth out of the dish before you, so 
 as to guard against any of the more fatty parts boiling over. 
 And it is for this reason, too, that he charges us to keep it 
 close while it is boiling, by putting the lid on the dish ; for 
 that barley grains when roasted or heated swell very much. 
 And at last, when it is moderately warm we are to eat it, 
 taking it up in hollow spoons. 
 
 And Hippolochus the Macedonian, in his letter to Lynceus, 
 in which he gives an account of some Macedonian banquet 
 which surpassed all the feasts which had ever been heard of 
 in extravagance, speaks of golden spoons (which he also 
 calls /jcvarpa) having been given to each of the guests. But 
 since you, my friend, wish to set up for a great admirer of the 
 ancients, and say that you never use any expressions which 
 are not the purest Attic, what is it that Nicophon says, the 
 poet I mean of the old comedy, in his Cherogastores, or the 
 Men who feed themselves by manual Labour? For I find 
 him too speaking of spoons, and using the word p.varpov, when 
 he says — 
 
 Dealers in anchovies, dealers in wine ; 
 Dealers in figs, and dealers in hides ; 
 Dealers in meal, and dealers in spoons (/iv<rTpumii\Tis) ; 
 Dealers in books, and dealers in sieves ; 
 Dealers in cheesecakes, and dealers in seeds; 
 For who can the pjorpioTrSAai be, but the men who sell 
 fivorpal So learning from them, my fine Syrian- Atticisty the 
 use of the spoon, pray eat your groats, that you may not 
 say- 
 But I am languid, weak for want of food. 
 
 101. And I have been surprised at your not asking where 
 
c- 101.] XONAP02. 209 
 
 the -word ^ovSpos, groats, comes from. Whether it is a Me- 
 garian word, or whether it comes from Thessaly, as Myrtilus 
 does. And Ulpian said,— I will stop eating if you will tell me 
 by whom these Megarian, or Thessalian groats are spoken of. 
 And ^Emilianus said, — But I will not refuse you ; for seeing 
 a very splendid preparation for supper, I wish that you should 
 arm yourself for the fray, being filled with barley like a game 
 cock ; and I wish you to instruct us about the dishes which 
 we are going to partake of. And he, getting out of temper, 
 said, — Whence do you get this word khicrfiara 1 for one has no 
 breathing time allowed one while constantly forced to ask 
 these questions of these late-leamed sophists. But, says Mmi- 
 lianus, I can easily answer you this question ; but I will first 
 speak of the word xoVSpo?, quoting you these lines of Anti- 
 phanes, out of his Antea, — 
 
 A . What have you in your baskets there, my friend 1 
 
 B. In three of them I've good Megarian groats. 
 
 A. Do they not say Thessalian are the best? 
 
 B. I also have some similago fetch'd 
 From the far distant land Phoenicia. 
 
 But the same play is also attributed to Alexis, though in 
 some few places the text is a little different. And, again, Alexis 
 says, in his play called The Wicked Woman — 
 There's a large parcel of Thessalian groats. 
 
 But Aristophanes, in his Daitaleis, calls soup ^ovSpos, say- 
 ing- 
 He would boil soup, and then put in a fly, 
 And bo would give it you to drink. 
 
 He also speaks of similago ; and so, though I do not remem- 
 ber his exact words, does Strattis, in his Anthroporaistes, or 
 Man-destroyer. And so does Alexis, in his Isostasium. But 
 Strattis uses <re/u8aAi8os as the genitive case, in these words — 
 
 Of these two sorts of gentle semidalis. 
 
 The word Ihio-^ara. is used by Antiphanes, in his Twins, 
 where he says — 
 
 Many nice eatables I have enjoy'd, 
 
 And had now three or four most pleasant draughts ; 
 
 And feel quite frisky, eating as much food 
 
 As a whole troop of elephants. 
 
 So now we may bring this book to an end, and let it have ita 
 vol. i. — ath. p 
 
210 THE EEIPNOSOFHISTS. [B. IV. 
 
 termination- with, the discussions about eatables; and the 
 next book shall begin the description of the Banquet. 
 
 Do not do so, Athenaeus, before you have told us of the 
 Macedonian banquet of Hippolochus.— Well, if this is your 
 wish, Timocrates, we will prepare to gratify it. 
 
 BOOK IV, 
 
 1. Hippolochus the Macedonian, my friend Timocrates, lived 
 in the time of Lynceus and Douris of Samos, pupils of 
 Theophrastus 1 the Eresian. And he had made a bargain with 
 Lynceus, as one may learn from his letters, that if ever he 
 was present at any very expensive banquet, he would relate 
 to him the whole of the preparations which were made ; and 
 Lynceus in return made him the same promise. And there 
 are accordingly some letters of each of them on the subject 
 of banquets; in which Lynceus relates the banquet which 
 was given at Athens by Lamia the Attic female flute-player 
 to King Demetrius, surnamed Poliorcetes, (and Lamia was 
 the mistress of Demetrius.) And Hippolochus reports the 
 marriage feast of Caranus the Macedonian. And we have 
 also met with other letters of Lynceus, written to the same 
 Hippolochus, giving an account of the banquet of • King 
 Antigonus, when he celebrated the Aphrodisian festival at 
 Athens, and also that given by King Ptolemy. And I will 
 show you the very letters themselves. But as the letter 
 of Hippolochus is very scarce, I will run over to you the 
 principal things which are contained in it,, just for the sake 
 x>f conversation and amusement at the present time. 
 
 2. In Macedonia, then, as I have said, Caranus made a 
 marriage feast ; and the ■ guests invited were twenty, in 
 number. And as soon as they had sat down, a silver bowl 
 was given to each of them as a present. And Caranus had 
 previously crowned every one of them, before they entered 
 the dining-room, with a golden chaplet, and each chaplet was 
 valued at five pieces of gold. And when they had emptied 
 
 } Theophrastus was a disciple of Aristotle, and succeeded him as head 
 bf the Lyceum, so that this time would be about 310 b.o. 
 
C. 3.]' THE FEAST OF CAHANTJS. 211 
 
 the bowls, then there was given to each of the guests a loaf 
 in a brazen platter of Corinthian -workmanship, of the same 
 size ; and poultry, and ducks, and besides that, pigeons, and 
 a goose, and quantities more of the same kind of food heaped 
 up abundantly. And each of the guests taking what was set 
 before him, with the brazen platter itself also, gave it to the 
 slaves who waited behind him. Many other dishes of va- 
 rious sorts were also served up to eat. And after them, a 
 second platter was placed before each guest, made of silver, 
 on which again there was placed a second large loaf, and on 
 that geese, and hares, and kids, and other rolls curiously 
 made, and doves, and turtledoves, and partridges, and every 
 other kind of bird imaginable, in the greatest abundance. 
 Those also, says Hippolochus, we gave to the slaves; and 
 when we had eaten to satiety, we washed our hands, and 
 chaplets were brought in in great numbers, made of all sorts 
 of flowers from all countries, and on each chaplet a circlet of 
 gold, of about the same weight as the first chaplet. And 
 Hippolochus having stated after this that Proteas, the de>- 
 scendant of that celebrated Proteas the son of Lanice, who 
 had been the nurse of Alexander the king, was a most extra- 
 ordinary drinker, as also his grandfather Proteas, who was the 
 friend of Alexander, had been; and that he pledged every- 
 one present, proceeds to write as follows : — 
 
 .3. " And while we were now all amusing ourselves with 
 agreeable trifling, some flute-playing women and musicians, 
 ■and some Rhodian players on the sambuca come in, naked as 
 
 ■ I fancied, but some said that they had tunics on. And they 
 having played a prelude, departed; and others came in in 
 succession, each of them bearing two bottles of perfume, 
 bound with a golden thong, and one of the cruets was silver 
 and the other gold, each holding a cotyla, 1 and they presented 
 them to each of the guests. And then, instead of supper, there 
 was brought in a great treasure, a silver platter with a golden 
 edge of no inconsiderable depth, of such a size as to receive 
 
 ■ the entire bulk of a roast boar of huge size, which lay in it 
 on his back, showing his belly uppermost, stuffed with many 
 good things'. For in the belly there were roasted thrushes, 
 and paunches, and a most countless number of figpeckers, 
 and the yolks of eggs spread on the top, and oysters, and 
 
 1 A cotyla- held about half a pint. 
 p2 
 
212 THE DEIPNOSOPHISTS. [b. IV. 
 
 periwinkles. And to every one of the guests was presented 
 a boar stuffed in this way, nice and hot, together with the 
 dish on which he was served up. And after this we drank 
 wine, and each of us received a hot kid, on another platter 
 like that on which the boar had been served . up, with some 
 golden spoons. Then Caranus seeing that we were cramped 
 for the want of room, ordered canisters and bread-baskets to 
 be given to each of us, made of strips of ivory curiously 
 plaited together; and we were very much delighted at all 
 this, and applauded the bridegroom, by whose means we were 
 thus enabled to preserve what had been given to us. Then 
 chaplets were again brought to us, and another pair of cruets 
 of perfume, one silver and one gold, of the same weight as 
 the former pair. And when quiet was restored, there entered 
 some men, who even in the Potfeast ' at Athens had borne a 
 part in the solemnities, and with them there came in some 
 ithyphallic dancers, and some jugglers, and some conjuring 
 women also, tumbling and standing on their heads on swords, 
 .and vomiting fire out of their "mouths, and they, too, were 
 naked. 
 
 4. And when we were relieved from their exhibition, then 
 we had a fresh drink offered to us, hot and strong, and 
 Thasian, and Mendsean, and Lesbian wines were placed upon 
 the board, very large golden goblets being brought to every 
 one of us. And after we had drunk, a glass goblet of two 
 cubits in diameter, placed on a silver stand, was- served up, full 
 of roast fishes of every imaginable sort that could be col- 
 lected. And there was also given to every one a silver bread- 
 basket full of Cappadocian loaves ; some of which we ate and 
 some we delivered to the slaves behind us. And when we 
 had washed our hands, we put on chaplets ; and then again we 
 received golden circlets twice as large as the former ones, and 
 another pair of cruets of perfume. And when quiet was 
 restored, Proteas leaping up from his couch, asked for a cup 
 to hold a gallon ; and. having filled it with Thasian wine, and 
 having mingled a little water with it, he drank it off, saying — • 
 
 He who drinks most will be the happiest. . 
 And Caranus said — " Since you have been the first to drink, 
 do you be the first also to accept the cup as a gift ; and this 
 1 Held on the thirteenth day of the month Anthesterion ; being the 
 first day of the great festival Anthesteria. 
 
C. 5.] THE FEAST OP CA1SANUS. 213 
 
 also shall be the present for all the rest who drink too." 
 And when this had been said, at once nine of the guests rose 
 up snatching at the cups, and each one trying to forestall the 
 other. But one of those who were of the party, like an 
 unlucky man as he was, as he was unable to drink, sat down 
 and cried because he had no goblet; and so Caranus pre- 
 sented him with an empty goblet. After this, a dancing 
 party of a hundred men came in, singing an epithalamium 
 in beautiful tune. And after them there came in dancing girls, 
 some arranged so as to represent the Nereids, and others 
 in the guise of the nymphs. 
 
 5. And as the drinking went on, and the shadows were 
 beginning to fall, they opened the chamber where everything 
 was encircled all round with white cloths. And when these 
 curtains were drawn, the torches appeared, the partitions 
 having been secretly removed by mechanism. And there 
 were seen Cupids, and Dianas, and Pans, and Mercuries, and 
 numbers of statues of that kind, holding torches in silver 
 candlesticks. And while we were admiring the ingenuity of 
 the contrivance, some real Erymanthean boars were brought 
 round to each of the guests on square platters with golden 
 edges, pierced through and through with silver darts. And 
 what was the strangest thing of all was, that those of us who 
 were almost helpless and stupefied with wine, the moment 
 that we saw any of these things which were brought in, 
 became all in a moment sober, standing upright, as it is said. 
 And so the slaves crammed them into the baskets of good 
 omen, until the usual signal of the termination of the feast 
 sounded. For you know that that is the Macedonian custom 
 at large parties. 
 
 And Caranus, who had begun drinking in small goblets, 
 ordered the slaves to bring round the wine rapidly. «And so 
 we drank pleasantly, taking our present liquor as a sort of 
 antidote to our previous hard drinking. And while we were 
 thus engaged, Mandrogenes the buffoon came in, the de- 
 scendant, as is reported, of that celebrated Strato the Athe- 
 nian, and he caused us much laughter. And after this he 
 danced with his wife, a woman who was already more than 
 eighty years of age. And.at last the tables, to wind up the 
 whole entertainment, were brought in. And sweetmeats in 
 plaited baskets made of ivory were distributed to every one. 
 
214 THE DEIPNOSOPHISTS. [b. IV. 
 
 And cheesecakes of every kind known, Cretan cheesecakes, 
 and your Samian ones, my friend Lynceus, and. Attic ones, 
 with the proper boxes, or dishes, suitable to each kind of 
 confection. And after this we all rose up and departed,. quite 
 sobered, by Jove, by the thoughts of, and our anxiety about, 
 the treasures which we had received. 
 
 But you who never go out of Athens think yourself happy 
 when you hear the precepts of Theophrastus, and when you 
 eat thyme, and salads, and nice twisted loaves, solemnizing 
 the Lensean festival, ■ and the Potfeast at the Anthesteria. 
 But at the banquet of Caranus, instead of our portions of 
 meat, we carried off actual riches, and are now looking, some 
 for houses, and some for lands, and some of us are seeking to 
 buy slaves." 
 
 6. Now if you consider this, my friend Timocrates, with 
 which of the Greek feasts that you ever heard of do you think 
 this banquet, which has just been described to 'you, can be 
 compared ? When even Antiphanes the comic writer jokingly 
 said in the CEnomaus, or perhaps it is in the Pelops — 
 
 What could the Greeks, of sparing tables fond, 
 Eaters of salads, do ? where you may get 
 Four scanty chops or steaks for one small penny. 
 But among the ancestors of our nation 
 Men roasted oxen, deer, and lambs entire, 
 And last of all the cook, outdoing all 
 His predecessors, set before the king 
 A roasted camel, smoking, hump and all. 
 
 And Aristophanes, in his Acharnians, extolling the magnifi- 
 cence of the barbarians, says — 
 
 A. Then he received me, and to dinner ask'd me, 
 
 And set before us ■whole fat oxen roasted. 
 S. Who ever- saw a roasted ox 1 - The braggart ! 
 A . I'll take my oath he likewise put on table 
 A bird three times as burly as Cleonymus ; 
 Its name, I well remember, was Th' Impostor. 
 
 And Anaxahdrides, in his Protesilaus, ridiculing the feast 
 made at the marriage of Iphicrates when he married the 
 daughter of Cotys king of the Thracians, says — 
 
 7. If you do this as I bid you, 
 You will ask us all to a supper, 
 Not to such as that in Thrace, 
 Given by Iphicrates — 
 Though, indeed, they say that 
 ■Wis a very noble feast. 
 
0. 7.] THE SUPrBE OF IPHICRA.TES. 215 
 
 For that all along the market 
 Purple carpets there were spread 
 To the northern coiner ; 
 And a countless host of men 
 With dirty hands and hair uncomb'd 
 Supped on butter. There were too, 
 Brazen goblets, large as cisterns, 
 Holding plenty for a dozen 
 Of the hardest drinkers known. 
 Cotys, too, himself was there, 
 Girt around, and bearing kindly 
 B.ich soup in a gold tureen ; 
 Tasting all the brimming cups, 
 So as to be the first to yield 
 Of all the guests t' intoxication. 
 There was Antigenides 
 Delighting all with his soft flute, 
 Argas sung, and from Acharnoe 
 Cephisodotus struck the lyre, 
 Celebrating Lacedaemon 
 And the wide land of the Heraclidse, 
 And at other times they sung 
 Of the seven-gated Thebes, 
 Changing thus their strain and theme. 
 Large was the dowry which 'tis said 
 Pell to the lucky bridegroom's share : 
 First, two herds of chestnut horses, 
 And a herd of horned goats, 
 A golden shield, a wide-neck'd bowl, 
 A jar of snow, a pot of millet, 
 A deep pit full of leeks and onions, 
 And a hecatomb of polypi. 
 This they say that Cotys did, 
 King of Thrace, in heartfelt joy 
 At Iphicrates's wedding. 
 But a finer feast by far 
 Shall be in our master's houses ; 
 For there's nothing good or fine 
 Which our house does stand in need of. 
 There is scent of Syrian myrrh, 
 There is incense, there is spice ; 
 There are delicate cakeB and loaves, 
 Cakes of meal and polypi, 
 Tripe, and fat, and sausages, 
 ' Soup, and beet, and figs, and pease, 
 Garlic, various kinds of tunnies, 
 Ptisan, pulse, and toast and muffins, 
 Beans, and various kinds of vetches, 
 Honey, cheese, and cheesecakes too, 
 Wheat, and nuts, and barley-groats, 
 Boasted crabs, and mullets boil'd, 
 
216 THE DEIPNOSOPHISTS. [B: iV. 
 
 Boasted cuttle-fish, boil'd turbot, 
 
 Progs, and. perch, and mussels too, 
 
 Sharks, and roach, and gudgeons too, 
 
 Fish from doves and cuckoos named. 
 
 Plaice, and flounders, shrimps, and rajs. 
 
 Then, besides these dainty fish 
 
 There is many another dish, — ■ 
 
 Honeycombs and juicy grapes, 
 
 Figs and cheesecakes, apples, pears, 
 
 Cornels, and the red pomegranate, 
 
 Poppies, creeping thyme, and parsley, 
 
 Peaches, olives, plums and raisins, - 
 
 Leeks and onions, cabbages, 
 
 Strong smelling assafcetida, 
 
 Fennel, eggs, and lentils cool, 
 
 And well-roasted grasshoppers, 
 
 Cardamums and sesame, 
 
 Ceryces, salt, and limpets firm, 
 
 The pinna, and the oyster bright, 
 
 The periwinkle, and the whelk ; 
 
 And besides this a crowd of birds, 
 
 Doves and ducks, and geese and sparrows, 
 
 Thrushes, larks, and jays, and swans, 
 
 The pelican, the crane and stork, 
 
 Wagtails and ousels, tits and finches ; 
 
 And to wash all these dainties down 
 
 There's wine, both native and imported, 
 
 White and red, and sweet and acid, 
 
 Still or effervescent. 
 
 8. But Lynceus, in his' Centaur, ridiculing the Attic ban- 
 quets, says — 
 
 A. Yon cook, the man who makes the sacrifice 
 And seeks now to receive me as my host, 
 Is one of Ehodes, And I, the guest invited, 
 Am call'd a citizen of fair Perinthus. 
 And neither of us likes the Attic suppers ; 
 For melancholy is an Attic humour ; 
 May it be always foreign unto me. 
 They place upon the table a large platter 
 Holding five smaller plates within its space, 
 One full of garlic, while another holds 
 Two boil'd sea-urchins ; in the third, a cake ; 
 The fourth displays ten cockles to the guest, 
 The last has caviar. — While I eat this, 
 He falls on that : or while he dines on this, 
 I make that other dish to disappear. 
 But I would rather eat up both myself, 
 Only I cannot go beyond my powers ; 
 For I have not five mouths, nor twice five lips. 
 True, these detain the eyes with various sights, 
 
o. 9.] cooks. 217 
 
 Bat looking at them is not eating them : 
 
 I but appease my eyes and not my belly. 
 
 What shall I do then 1 Have you oysters ? Give me 
 
 A plate of them, I beg ; and that a large one ; 
 
 Hare yon some urchins < 
 
 B. Here's a dish of them 
 To which you're welcome ; this 1 bought myself, 
 And paid eight obols for it in the market. 
 A . Put then this dish on table by itself, 
 
 That all may eat the same at once, and not 
 One half the guests eat one thing, half another. 
 
 But Dromeas the parasite, when some one once asked him, 
 as Hegesander the Delphian relates, whether the banquets in 
 the city or at Chalcis were the best, said that the prelude to 
 the banquets at Chalcis was superior to the whole entertain- 
 ment in the city, calling the multitudes of oysters served up, 
 and the great variety of fish, the prelude to the banquet. 
 
 9. But Diphilus, in his Female Deserter, introduces a 
 cook, and represents him as saying — 
 
 A. What is the number of the guests invited 
 
 To this fine marriage feast % And are they all 
 
 Athenian citizens, or are there some 
 
 Foreigners and merchants 1 
 
 B. What is that to you, 
 
 Since you are but the cook to dress the dinner % 
 A. It is the first part of my art, father, 
 
 To know the taste of those who are to eat. 
 
 For instance, if you ask a Bhodian, 
 
 Set a fine shad or lebias before him, 
 
 Well boil'd and hot, the moment that he enters. 
 
 That's what he likes ; he'll like it better so 
 
 Than if you add a cup of myrine wine. 
 
 A. Well, that idea of shads is not a bad one. 
 
 B. Then, if a Byzantine should be your guest, 
 Steep all you offer such a man in wormwood. 
 And let your dishes taste of salt and garlic. 
 For fish are all so plenty in their country, 
 That the men all are full of rheum and phlegm 
 
 And Menander says, in his Trophonius— 
 
 A. This feast is for a guest's reception. 
 
 B. What guest % whence comes he ? for those points, believe me. 
 Do make a mighty difference to the cook. 
 
 For instance, if some guests from the islands come 
 Who always feed on fish of every sort 
 Fresh from the sea, such men like not salt dishes, 
 But think them make-shifts. Give such men their food 
 Well-season'd, forced, and stuflfd with choicest spices. 
 But if you ask a guest from Arcady 
 
218. THE DEIPNOSOPHISTS. [b.'IV, 
 
 He is a stranger to the sea, and loves 
 Limpets and shell-fish;— but the rich Ionian 
 Will look at nought but Lydian luxuries, 
 Rich, stimulating, amatory meats. 
 
 10. The ancients used food calculated to provoke the appe- 
 tite, as for instance salt olives, which they call colymbades ; 
 and accordingly Aristophanes says, in his Old Age — 
 
 Old man, do you like flabby courtesans, 
 
 Or tender maidens, firm as well-cured olives 1 
 
 And Philemon, in his Follower, or Sauce, says — 
 
 A. "What did you think, I pray, of that boil'd fish? 
 
 B. He was but small ; do'st hear me t And the pickle 
 Was white, and much too thick ; there was no smell 
 Of any spice or seasoning at all, 
 
 So that the guests cried out, — How pure your brine is ! 
 
 They also eat common grasshoppers and the monkey grass^ 
 hopper as procreatives of the appetite. Aristophanes says, in 
 his Anagyrus — 
 
 How can you, in Ood's name, like grasshoppers, 
 Catching them with a reed, and cercopes ? 1 
 
 But the cercope is a little animal like a grasshopper or 
 prickly roach, as Speusippus tells us in the fourth book of his 
 Similitudes ; and Epilycus mentions them in his Coraliscus. 
 And Alexis says in his Thrason — 
 
 I never saw, not even a cercope 
 
 A greater chatterer than you, woman, 
 
 2STor jay, or nightingale, or dove, or grasshopper. 
 
 And JSTicostratus says, in his Abra — 
 
 The first,, a mighty dish shall lead the way, 
 Holding an urchin, and some sauce and capers, 
 A cheesecake, fish, and onions in rich stuffing. 
 
 11. And that they used to eat, for the sake of encouraging 
 the appetite, rape dressed with vinegar and mustard, is plainly 
 stated by Nicander, in the second book of his Georgics, where 
 he says — '. 
 
 The rape is a mix'd breed from radishes ; 
 It's grown in garden beds, both long and stiff; 
 One sort they wash and dry in the north wind, 
 A friend to winter and to idle servants : 
 Then it revives when soak'd in water warm. 
 Cut thou the roots of rape, and gently scrape 
 
 1 The cercope, pr monkey-grasshopper, was so called from having a 
 long tail like a "monkey {niptta^). 
 
C.12.] DANCING AT BANQUETS. 21 9 
 
 The not yet juiceless rind in shavings thin ; 
 Then dry them in the sun a little while, • 
 Then dip them in hot water, and in brine, 
 And pack them closely ; or at other times 
 Pour in new wine and vinegar, half and half, 
 Into one vessel, and put salt on the top. 
 And often 'twill be well to pound fresh raisins, 
 And add them gently, scattering in some seeds 
 Of biting mustard ; and some dregs of vinegar, 
 To reach the head and touch the vigorous brain : 
 A goodly dish for those who want a dinner. 
 
 And Diphilus or Sosippus, in the Female Deserter, says — 
 
 Have you now any sharp fresh vinegar % 
 I think, too, we've some fig-tree juice, my hoy. 
 In these I'll press the meat as tight as may be ; 
 And some dried herbs I'll spread around the dish ; 
 For of all condiments these do most surely 
 The body's sensitive parts and nerves excite. 
 They drive away unpleasant heaviness, 
 And make the guests sit down with appetite. 
 
 12. And Alexis, in his Tarentines, when speaking of their 
 banquets, says that the Athenians used to dance at their 
 drinking parties — 
 
 A . For this now is a common native practice. 
 At the divine and all-accomplish'd Athens. 
 They all rise np and dance together when 
 
 The first sweet scent of wine doth reach their nostrils. 
 
 B. You tell me of a strange and novel custom. 
 A. So you would say, indeed, if unexpected 
 
 You on a sndden dropp'd in at a feast ; 
 
 And beardless boys are sure to meet with favour j 
 
 But when I see that rogue Theodotus, 
 
 Or some impure and cheating parasite, 
 
 Affecting nice and delicate airs, such loathing 
 
 Does seize me, that I'd gladly seize the man, 
 
 And nail him to the vilest cross. 
 
 And Antiphanes, in his Carians, with reference to the Attic 
 fashion of dancing, turns one of the sophists into ridicule, as 
 dancing at a banquet, in the following verses — 
 
 Do you not Bee that eunuch capering, 
 
 Waving his hands, no signs of shame he show3 ; 
 
 He who was lecturing us on Heraclitus, 
 
 The only master of Theodectes' school, 
 
 The spouter of Euripides's proverbs. 
 
 And it will not be foreign to the subject to quote here what 
 is said by Eriphus the comic poet, in his CEolus — 
 
220 THE DEIPNOSOPHISTS. [b. iv. 
 
 For 'tis an ancient proverb, and a wise one ; 
 
 That old men seek for wine to make them dance, 
 Spite of their age, against their will, my father. 
 And Alexis, in the play entitled Isostasium, says— 
 
 They drank in picnic fashion, only seeking 
 
 For some excuse to dance. There was the name 
 
 Of meat and vegetables ; fish, and crabs, 
 
 Gudgeon and tench, and similago fine. 
 13. But Matron the parodist, says Plutarch, has given a 
 very agreeable account of an Attic banquet; and as it is 
 very rare I will not scruple, my friends, to repeat it to- you — - 
 
 The feast for much and varied food renown'd, 
 
 Given by Xenocles, Muse, resound ; ' 
 
 For when at Athens he his cards sent round, 
 
 I went invited, hungry as a hound. 
 
 What loaves I saw, how large, how round, how fine, 2 — 
 
 So white, on them alone one well might dine !■" 
 
 Boreas, enamour'd of the well-baked train, 
 
 Gazed on them fondly ; 3 while along the plain 
 
 The stately Xenocles survey'd the ground, 
 
 And placed the guests the goodly board around. 
 
 Near him the parasite Chserephoon stood, 
 
 And like a cormorant gazed upon the food, 4 
 
 Ever at other's cost well pleased to eat : 
 
 Meanwhile the cooks prepared the dainty treat, 
 
 The skilful cooks, to whom is given all sway 
 
 The sumptuous feast to quicken or delay. 
 
 Then all the rest the herbs and greens did seize, 
 
 But me the solid meats did rather please ; 
 
 Bich oysters guarded in their solid shell, 
 
 While to Phoenician-brine I said farewell ; 
 
 And threw away the urchin's tasteless meat, 
 
 Which rattled falling at the servant's feet, 
 
 Loud as the waves the rocky shore which flout, 5 
 
 While they in fun the prickly spines pull'd out. 
 
 There came th' anchovy of Phaleric race 
 
 Holding a dirty veil before its face, 
 
 Friend of the Triton, to the Cyclops dear ; 
 
 ****** 
 
 And pinna's sweet, and cockles fat were there 
 Which the wave breeds beneath its weedy bed, 
 The gristly turbot, and the mullet red. 
 First in the fray on them I laid my hand, 
 And called on Phoebus, by his slave to stand'; 
 But when Stratocles, scorning fear, I saw 
 Hold in his hand the mullet's luscious jaw, 
 
 ' See Pope's Homer for his version of the different parts parodied. 
 Ddyss.-i.-l. 2 Iliad, x. 436. » lb. xx. 223. 
 
 * Odyss. v. 51. 5 Iliad, xxtii. 51. <s Qdyss. i. 3*U. 
 
C- 13.] THE ATTIC BANQUET. 221 
 
 I seized it too, and while it came apart, 
 
 Quick with the dainty bit rejoiced my heart. 
 
 There, too, the Bilver-footed Thetis came, 
 
 The fair-hair'd cuttle-fish, the mighty dame, 
 
 Fairest of Nereus' daughters, none but she 
 
 Offish can both with black and white agree. 1 
 
 There, too, the conger, Tityos of the main, 
 
 Lay on nine tables and o'erspread the plain. 2 
 
 Next came the eel, who charm'd the mighty Jove, 
 
 And soften'd his stern soul to tender love. 
 
 So mighty that two wrestlers, of the days 
 
 Of old Astyanax, could scarcely raise 
 
 Her from the ground and place her on the board, 
 
 Nine fathoms long, and full nine cubits broad. 
 
 Up stairs, down stairs the busy cooks did haste, 
 
 While more fresh dishes on the board they placed. 
 
 Next forty large black pots appear'd in view, 
 
 And forty platters from Eubcea too. 
 
 Then various Iris, Jove's commands to bear, 
 
 In shape of cuttle-fish flew through the air. 
 
 The shining perch, the black tail next appear'd ; 
 
 A mortal fish to join immortals dared. 
 
 Alone, apart in discontented mood, 
 
 A gloomy dish, the sullen tunny stood ; 3 
 
 For ever sad with proud disdain he pined, 
 
 And the lost arms for ever stung his mind. 
 
 The shark, to masons and upholders dear, 
 
 Good nurse of youth, though rough its skin appear;* 
 
 Nor do I know on earth a nicer food, 
 
 Though what came next is very near as good, 
 
 A roasted cestreas ; nor alone it lay, 
 
 For twelve fine sargi came the self-same way. 5 
 
 And a dark amias, of every sea 
 
 Who knows the depths, great Neptune's comrade he. 
 
 And squills the minstrels of Olympian Jove, 
 
 Whom none to look at, all to taste of, love. 
 
 The chrysophrys, for shining beauty famed, 
 
 The crab's hard shell refusing to be tamed. 
 
 All these, and many more besides, I saw 
 
 Crush'd in each hungry guest's devouring jaw. 
 
 The royal sturgeon led the second hand, 
 
 Towards whom, though nearly full, I stretch'd my hand ; 
 
 He like ambrosia to my senses look'd, 
 
 Which I had always thought for gods alone was cook'd. 
 
 Then came a,lamprey, large and richly fed, 
 
 As when he seeks the dragon's daughter's bed. 
 
 And next, (the goddesses such sandals wear,) 
 
 Of mighty soles a firm and well-match'd pair. 
 
 ' This was a Greek proverb. See Aristophanes, Eq. 1279. 
 
 3 Odyss. xi. 575. * lb. xi. 543. 4 lb. ix. 27. s Iliad, ii. 745. 
 
5fe3- THE DEIPN0S0PHIST3. [b. IVi' 
 
 Then the sea thrashes young and fierce, who dive 
 
 Mid the deep rocks and tear their prey alive. 
 
 The sargus, raormyrus, hippurus, spar, 
 
 The shad, the gale ; so countless fishes are. 
 
 The feast to view the guests' eyes joyful beam'd, 
 
 And all the house with the rich odour steam'd. 
 
 The host bade all sit down : myself, I thought 
 
 This woman's food, and something solid sought. 
 
 Large in the centre lay a vacant space, 
 
 Which herbs and salads did with verdure grace. 
 
 Then a sea blackbird came, a morsel nice, 
 
 And disappear' d, devoured in a trice. 
 
 Then came a ham, t' its foes a helpless prey, 
 
 And while it lasted none could keep away. 
 
 But when the feast was o'er I wept with sorrow 
 
 To think I could not eat on till to-morrow, 
 
 But must fall back on barley-meal and cheese. 
 ****** 
 
 Black broth subdued him and boil'd pettitoes ; - 
 
 Then came some ducks from Salamis, sacred isle, 
 
 Borne by the cook, who with a cheerful smile, 
 
 Marshall'd them where the Athenian phalanx stood ; 
 
 And Chaerephon survey'd the various food, 
 
 That he might know to choose and eat the best ; 
 
 Then like a lion leapt he on the feast, 1 
 
 And seized a mighty leg of turkey hot, 
 
 To make his supper when he home had got. 
 
 Then groats which Vulcan made into a cake, 
 
 And in Attic pan full thirteen months did bake 
 
 But when our wish for food was satisfied, 
 
 We wash'd our hands in ocean's foaming tide ; 
 
 One beauteous slave came round with rich perfume, 
 
 Another garlands strew'd around the room. 
 
 Then foam'd around old Bacchus' rosy tide, 
 
 And each guest merrily with his fellow vied. 
 
 Then the dessert was served; the juicy pear, 
 
 The apple and pomegranate too were there. 
 
 The grape, the nurse of Bacchus, and the plnm, 
 
 And fig, and medlar on the table come. 
 
 But I ate nought, I was so full before, 
 
 Till I that lovely child of Ceres saw, 
 
 A large sweet round and yellow cake ; how then 
 
 Could I from such a dish, my friends, abstain] 
 
 Had I ten mouths, aye, and as many hands, 
 
 A brazen stomach within brazen bands, 2 
 
 They all would on that lovely cake have sprung. 
 
 And so the feast of Stratocles I've sung. 
 
 14. And Alexis, in his Men running together, ridiculing 
 the Attic banquets, says — t 
 
 1 Odyss. ix. 292. 2 Iliad, ii, 489. 
 
■C. 11.] ATHENIAN FEASTS. 223 
 
 I wish that I could get a brace of cooks, 
 The cleverest in their art in all the city. 
 For he who a Thessaliau would invite, 
 Must never stint his fare in Attic fashion, 
 Nor practise over strict economy ; 
 But have in all things a well-orderM feast. 
 
 And the Thessalians are truly fond of eating; as Eriphus 
 says in his Light-armed Soldier, thus — 
 
 It is not Corinth now, nor Lais here, 
 Nor any feast of sumptuous Thessalians, 
 Whose habits well I know. 
 
 And the author, whoever he was, of the play called The 
 Beggars, which is ascribed to Chionides, says that the Athe- 
 nians, when they place a banquet for Castor and Pollux in their 
 Prytaneum, serve up on the tables cheese and barley-cakes, 
 and olives which have fallen, and leeks, for the sake of re- 
 minding people of the ancient manner of living. And Solon 
 enjoins them to serve up barley-cakes to those who eat in 
 the prytaneum : and besides that, to place bread on the table 
 at festivals, in imitation of Homer; for he, too, when collecting 
 the chiefs around Agamemnon, says — 
 
 The cakes were baked. 
 And Chrysippus, in the fourth book of his treatise on Beauty 
 and Pleasure, says — •" But at Athens they say that two fes- 
 tivals are celebrated there (neither of them of great antiquity), 
 one at the Lyceum and one in the Academy, and when the 
 confectioner had brought into the Academy a dish for some 
 other purpose, all those who were offering sacrifice at once 
 broke the dish, because something had been introduced 
 which did not belong to the city, and everything which 
 came from afar ought to have been kept away. And that 
 the cook at the Lyceum having prepared some salt-fish in 
 order to serve up a dish of it, was scourged as a man who 
 used his invention in a very wicked manner." And Plato, in 
 the second book of his Bepublic, represents his new citizens as 
 feasting, and writes^ — "You make your men feast without any 
 second course, says he. You say the truth, I replied; I 
 forgot that they will have a second course — namely, salt, and 
 olives, and cheese, and onions; and besides, they will boil 
 such vegetables as are found in the fields; and moreover, we 
 shall serve up some sweetmeats to them,— figs, and beans, 
 and vetches. They shall roast myrtle-berries too and beech- 
 
■224: THE DEIPNOSOPHISTS. [b. IV, 
 
 acorns at the fire, drinking moderately all the time. And in 
 this manner they shall pass their lives in peace, growing old, 
 as it is probable they will, in the enjoyment of good health, 
 and transmit a good constitution to their posterity." 
 
 15. We must next speak of the Lacedaemonian banquets, 
 Now Herodotus, in the ninth book of his Histories, speaking of 
 the preparation of Mardonius, and mentioning the banquets of 
 the Lacedaemonians, says — " Xerxes, when fleeing from Greece, 
 left all his equipment to Mardonius. And when Pausanias 
 beheld the appointments of Mardonius's tent, and his tent 
 itself all furnished with gold and silver and embroidered cur- 
 tains, he ordered the bakers and confectioners to prepare him 
 a supper exactly as they had been in the habit of preparing 
 for Mardonius. And when they had done as they were com- 
 manded, Pausanias, beholding the couches of gold and silver 
 all ready laid and covered, and the silver tables, and the 
 superb banquet which was prepared, marvelling at what he 
 saw, by way of ridicule ordered his own slaves to prepare 
 a banquet in the Lacedaemonian fashion. But when it was 
 made ready, Pausanias laughed, and sent for all the generals 
 of the Greeks ; and when they were come he showed them 
 both the banquets which were prepared before him, and said : 
 Greeks, I have assembled you, because I was desirous to 
 exhibit to you the folly of the general of the Medes ; who, 
 while he was used himself to live in the manner which you 
 behold, came against us who are in the habit of living in the 
 hard way which you see here." 
 
 And some say that a citizen of Sybaris, who was staying at 
 Sparta, and who dined at their Phiditia, said — " It is natural 
 enough for the Lacedaemonians to be the bravest of men ; 
 for any man in his senses would rather die ten thousand 
 times over, than live in such a miserable way as this." 
 
 16. And Polemo, in his treatise on the Wicker Carriage 
 mentioned by Xenophon, says "that Cratinus in his Pluti, 
 mentioning the feast which is called by the Lacedaemonians 
 Copis, speaks as follows — 
 
 Tell me, I pray you, is it true that all 
 The strangers in that country, who arrive, 
 May banquet at the Copis at thoir pleasure ? 
 And at their parties do there hang around 
 Cakes fix'd on pegs, that every one who will, 
 Young men and old, may take a bite at them ? 
 
c 17.] the copis. 225 
 
 And Eupolis says in his Helots — 
 
 And let a Copis be this day prepared. 
 
 Now the Copis is a peculiar sort of entertainment, just 
 as that which is called Aiclon. And when it takes place, 
 first of all they erect tents near the temple of the god ; and 
 in them they place beds of leaves ; and on them they strew 
 carpets, and then they feast those who recline on them, not 
 only those who arrive, being natives of the country, but those 
 foreigners also who are sojourning in the place. And at 
 these copides they sacrifice goats, but no other victim ; and 
 they give portions of its flesh to every one, and they distri- 
 bute also what they call a physicillus, which is a little loaf 
 like an encris, made of oil and honey, only rounder in shape. 
 And they give to every one who is present a newly made 
 cheese, and a slice of paunch, and black-pudding, and sweet- 
 meats, and dried figs, and beans, and green kidney-beans. 
 And any one of the rest of the Spartans who chooses, par- 
 takes of this Copis. 
 
 " They also celebrate copides in the city at the festival 
 called Tithenidia,' which is celebrated on behalf of the chil- 
 dren. For the nurses at this season bring the male children 
 into the fields, and to the Diana surnamed Corythallia; 
 whose temple is near the fountain called Tiassus, in the parts 
 towards Cleta ; and there they celebrate copides, in a man- 
 ner similar to those which have been already mentioned. 
 And they sacrifice small sucking-pigs, and they also at the 
 feast set before the guests some of the loaves called ipnitse. 
 But this aiclon is called by all the other Dorians Sdirvov. At 
 all events Epicharmus, in his Hope, says — 
 
 For some one of his own accord has ask'd you to an aticXov, 
 And do thou gladly go in haste of your accord to eat it. 
 
 And he repeats the same fines in his Periallus. But at 
 Lacedaemon, after supper is over, they set what they call 
 ai/cXov (not cukXov) before all those who come to the Phidi- 
 tium; namely, loaves of bread in a small basket, and a slice 
 of meat for each person. And an attendant follows the servant 
 who distributes the portions, proclaiming the aUXov, adding 
 to his proclamation the name of him who has sent it round." 
 
 17. This was the statement of Polemo. But Didymus 
 the Grammarian contradicted him, (and Demetrius, of Trcezen, 
 calls him a Bookforgetter, on account of the number of books 
 1 From TiBfoii, a nurse. 
 
 VOL. I. ATH. Q 
 
226 THE DEIPNOSOPHISTS. [b. IT. 
 
 ■which he has edited, for they amount to three thousand and 
 five hundred,) and said — " Polycrates, in his history of Lace- 
 daemonian affairs, relates that the Lacedaemonians celebrate the 
 festival called Hyacinthia for three days, and on account of 
 their lamentation for Hyacinthus, they do not wear crowns at 
 their feasts, nor do they bring bread there, but they dis- 
 tribute cheesecakes, and other things of the same kind. 
 And they sing no psean to the god, nor do they introduce 
 anything of that sort, as they do in other sacred festivals, but 
 they eat their supper in a very orderly maimer, and then 
 depart. But on the middle one of the three days there is a 
 very superb spectacle, and a very considerable and important 
 assembly ; for boys play upon the harp, girt up in their 
 tunics, and singing to the music of the fiute, running over all 
 the strings of the harp at the same time with the plectrum, in 
 an anapaestic rhythm, with a shrill tone, and in that manner 
 they sing a hymn in honour of the god. And others riding 
 on horses and handsomely dressed go through the theatre; 
 and very numerous choruses of young men enter, and they 
 sing some of their native poems. And dancers mingled with 
 them perform an ancient sort of dance to the music of a 
 flute and singing. And virgins also, some in wooden curved 
 chariots, called canathra, beautifully made, and others in 
 crowds of large waggons drawn by horses, make a procession ; 
 and the whole city is in a state of agitation and of delight at 
 the spectacle. And they sacrifice great numbers of victims 
 all this day. And the citizens give a banquet to all their 
 friends, and to their own slaves ; and no one omits attending 
 the sacred feast, but the whole city is evacuated by the whole 
 body of citizens flocking to the spectacle. 
 
 " And the copis is also mentioned by Aristophanes or Phi- 
 lyllius in the Cities, and by Epilycus in the Coraliscus, where 
 he says — 
 
 When I shall bear a copis to the fane 
 
 Of sacred Amyclae, then many baraces, 
 
 And loaves, and luscious sauce shall show my coming : 
 
 saying expressly that barley-cakes are set before the guests 
 at the copides, (for that is the meaning of the word fiapaKes, 
 which does not mean cheesecakes, as Lycophron asserts, nor 
 barley-meal porridge, as Eratosthenes believes,) and loaves, 1 
 and a particular sort of broth very highly seasoned. More-' 
 over, what the copis is, is very perspicuously explained by 
 
c. 17.] the copis. 227 
 
 Molpis in his treatise on the Polity of the Lacecteemonians, 
 where he mites, They also have feasts which they call 
 copides. But the copis is a supper consisting of barley- 
 cakes, loaves, meat, raw vegetables, soup, figs, sweetmeats, 
 and wanned wine. Moreover, sucking-pigs are not called 
 SpOayopLo-Koi, as Polemo pronounces the word, but SpOpayo- 
 pi<TK.oi, since tbey are sold at early dawn (wpos tcV opOpov), as 
 Persseus relates in his treatise on the Lacedaemonian Polity. 
 And Dioscorides, in the second book of his Polity, and Aristo- 
 cles, in the first book of the treatise which he also wrote con- 
 cerning the Lacedaemonian Polity, make the same statement. 
 Besides, Polemo says, that supper is called aUXov by the 
 Lacedaemonians, and that all the rest of the Dorians give it 
 the same name. For Alcman says — 
 
 At the mill and also at the suppers (this <rwtuK\elats) , 
 where he uses crwatKAeiai as equivalent to o-wSewrvia. And 
 in a subsequent passage he says — 
 
 Alcman prepared an 8?k\oj<. 
 But the Lacedaemonians do not call that portion which is 
 given after the supper aUXov, nor that which is given after 
 supper at the phiditia ; for that consists of bread and meat : 
 but that is called ewaii<\ov, being, as it were, an addition to 
 the cCLkKov, which is regularly appointed as a part of the 
 phiditia ; and that is what I imagine the name implies. For 
 the preparation of what is called the knaLKka is not simple, as 
 Polemo supposed, but of a two-fold nature. For that which 
 they give to the boys is very slight and trifling, being merely 
 meal steeped in oil, which Nicocles, the Lacedaemonian, says 
 that they eat after supper, wrapped up in leaves of the bay- 
 tree, from which those leaves are called Kap-p-ariSes, 1 and the 
 cakes themselves are called Ka/xpara. And that it was a 
 custom of the ancients to eat the leaves of the bay-tree at 
 dessert, Callias or Diocles asserts in the Cyclopes, speaking 
 thus — 
 
 You will eat the leaves meant for supper, 
 
 And this belongs to the figures which . . . 
 But what they serve up at the phiditia of the men is pre- 
 pared of some few regular animals, one of those who are rich 
 men providing them for the phiditia, or sometimes several 
 men club together to furnish it. But Molpis tells us that the 
 eirainka are also surnamed pLarrvr]." 
 
 1 From Kiforra, to swallow. 
 Q2 
 
228 THE DEIPNOSOPHISTS. [b. IV. 
 
 18. But concerning the k-n-aUXa, Persseus, in his treatise 
 on the Lacedaemonian Constitution, writes as follows ; — " And 
 immediately he levies on the rich men a tax of money to pro- 
 vide the en-ai'icAa ; and this word means the sweetmeats which 
 come on after supper. But he enjoins the poor to bring a 
 reed, or a straw, or a leaf of the bay-tree, in order that they 
 may be able to eat the erai/cXa after supper, For it consists 
 of meal steeped in oil ; and this is wholly like the arrange- 
 ment of some small state. For in these eiraiKka. they attend 
 to all such points as these : who ought to sit down first, or 
 second, or who ought to sit down on a small couch ; and so 
 on." And Dioscorides gives the same account. But con- 
 cerning the words Ka/A/mn'Scs and Ka^/iara Nicocles writes as 
 follows : — " But the Ephor, having heard the cause, pronounces 
 an acquittal or a condemnation. And he who has gained the 
 cause is slightly taxed to provide some Ka^ara or /ca^/tow-iSes. 
 Now the Ka/i/xara are cakes; but the Ka/x/mTiSes are what 
 they wrap them in in order to eat them." 
 
 19. But concerning the banquet of the Phiditia, Dioscorides" 
 gives this account in his book entitled Tripoliticus. " In the 
 first place, each individual has his supper put down separately 
 before him, and he has no participation with any one else; 
 and after that each has as much barley-cake as he pleases. 
 And again, a cup is placed before each person, to drink when- 
 ever he pleases. And the meat is always the same for every 
 one, being boiled pork; but sometimes they have no meat at 
 all, except some little bit weighing at the outside about four 
 mines ; and besides this, nothing at all except the broth 
 which comes from it ; which is sufficient for every one at the 
 whole banquet to have some. And sometimes there may be 
 some olives, or some cheese, or a few figs : and sometimes they 
 have some small addition — a fish, or a hare, or a pigeon, or 
 something of that sort : and then, after they have eaten very 
 rapidly, the things are brought round which are called eiraiKka. 
 And every one contributes to the phiditium about three Attic 
 semimedimni 1 of meal, and about eleven or twelve choes 2 of 
 wine ; and in addition to this they contributed a certain 
 weight of cheese and figs ; and moreover, for purchasing 
 meat, they gave ten ^Eginetan obols." 3 
 
 1 The Attic medimnus contained nearly twelve gallons. 
 
 2 The x°«s held about three quarts. 
 
 3 An obol was about three half-pence or rather more. 
 
C. 20.] THE PHIDITIA. 229 
 
 But Sphserus, in the third book of his treatise on the 
 Lacedaemonian Constitution, writes — " The partakers of the 
 phiditium do also themselves contribute the oraiKAa. And 
 sometimes most of them make their contributions cousist of 
 ■what has been caught by them in hunting. Not but what 
 the rich contribute also bread and whatever vegetables or 
 fruits may be in season, in such quantities as are sufficient 
 for one meal ; thinking that to provide more than is just 
 enough is superfluous, as it -will not be eaten." And Molpis 
 says — " But after the supper is over something is always con- 
 tributed by some one or other, and sometimes by many join- 
 ing together ; and the /xarrvrj, which they call the kiraiKXov, 
 is prepared by them at their own houses : but no one goes to 
 any expense in buying what he contributes for this purpose. 
 For they do not contribute it for the purpose of giving plea- 
 sure, or of indulging in any immoderate eating, but with the 
 view of making a display of their own skill in hunting. And 
 many also who breed flocks of sheep, give their produce very 
 liberally. And this ix.a.rrm\ consists of pigeons, geese, two 
 hen-doves, thrushes, blackbirds, hares, lambs, kids. And the 
 cooks always proclaim the name of him who has contributed 
 each dish, in order that all men may see his devotion to 
 hunting, and his eagerness to contribute to their enjoyment." 
 
 But Demetrius the Scepsian says, in the first book of his 
 treatise > on the Trojan Array, "that the festival of the 
 Carnea among the Lacedaemonians is a representation of a 
 military expedition. For that there are nine spots marked 
 out ; and they are called sciades, 1 having something like tents 
 in them ; and in each of them nine men sup ; and every- 
 thing is proclaimed by the crier as if it were a military 
 order. Now each scias has three phratrite. And this festival 
 of'the Carnea lasts nine days." 
 
 20. Subsequently the Lacedsemonians relaxed the rigour 
 of this way of living, and became more luxurious. At all 
 events, Phylarchus, in the fifteenth and again in the twentieth 
 book of his Histories, writes thus concerning them : — " The 
 Lacedsemonians had given up assembling for the phiditia, 
 according to the custom of their country, and whenever they 
 met, after having had a few things brought round, for the sake 
 of a seeming compliance with the law, other things were then 
 1 From (Tkio, shade. 
 
230 THE DBIPNOSOPHISTS. [b. IV. 
 
 prepared ; couches furnished in a very expensive way and of 
 exceeding size, and all differing from one another in their 
 adornment ; so that some of the strangers who were invited 
 used to be afraid to put their elbows on the pillows; and 
 those who formerly used to rest on a bare bench during the 
 whole banquet, perhaps once leaning on their elbows for a few 
 minutes, had now come to such a pitch of luxury as I have 
 spoken of, and to a serving up of many cups of wine, and of 
 all sorts of food procured from all countries and dressed in 
 every kind of luxurious way ; and besides that, they had 
 come to use foreign perfumes, and also foreign wines and 
 sweetmeats. And the people began this fashion who lived 
 a short time before the reign of Cleomenes, namely Areus 
 and Acrotatus, rivalling the indulgences of the court of 
 Persia ; and they in their turn were so far exceeded by some 
 private individuals, who .lived in Sparta at that time, in their 
 own personal extravagance, that Areus and Acrotatus ap- 
 peared people of such rigid economy as to have surpassed the 
 most simple of their predecessors in self-denial." 
 
 21. " But Cleomenes was a man of eminent wisdom in his 
 discernment of matters, (although he was but a young man,) 
 and also was exceedingly simple in his manner of life. For 
 he, being king, and having such important affairs intrusted 
 to his management, displayed such behaviour to any who 
 were invited to any sacrifice, as to make them see that what 
 they had daily prepared at home for themselves was in no 
 respect inferior to what he allowed himself. And when many 
 embassies were sent to him he never made a banquet for 
 the ambassadors at an earlier hour than the regular time ; 
 and there never was anything more laid than a common pen- 
 taclinum ; and when there was no embassy, what was laid 
 was a triclinium. And there were no orders issued by the 
 regulator of the feasts, as to who should come in or who 
 should sit down first : but the eldest led the way to the 
 couch, unless he himself invited any one else to do so ; and 
 he was generally seen supping with his brother or with some 
 of his friends of his own age. And there was placed on a 
 tripod a brazen wine-cooler, and a cask, and a small silver 
 cup holding two cotylse, 1 and a cyathus ; 2 and the spoon was 
 
 1 A cotyla held about half a pint. 
 
 2 A cyathus held about a twelfth part of a pint. 
 
C. 22.] CLEOMENES. 231 
 
 made of brass. And wine was not brought round to drink 
 unless any one asked for it ; but one cyathus was given to 
 each, guest before supper : and generally it was given to him- 
 self first ; and then, when he had thus given the signal, the 
 rest also asked for some wine. But what was served up was 
 placed on a very common-looking table ; and the dishes were 
 such that there was neither anything left, nor anything 
 deficient, but just a sufficient quantity for every one; so 
 that those who were present should not feel the want of 
 anything. For he did not think it right to receive guests 
 as sparingly, in respect of soup and meat, as men are treated 
 at the phiditia ; nor again, to have so much superfluity as to 
 waste money for no purpose, exceeding all moderation and 
 reason in the feast ; for the one extreme he counted illiberal, 
 and the other arrogant. And the wine was of rather a better 
 quality when he had any company. But while they were 
 eating they all kept silence ; but a slave stood by, holding in 
 his hand a vessel of mixed wine, and poured out for every 
 one who asked for it. And in the same manner, after supper 
 there was given to each guest not more than two cyathi of 
 wine, and this too was brought to each person as he made a 
 sign for it. And there was no music of any kind accom- 
 panying the meal, but Cleomenes himself conversed all the 
 time with each individual, having invited them, as it were, 
 for the purpose of listening and talking ; so that all departed 
 charmed with his hospitality and affability." 
 
 But Antiphanes, ridiculing the Lacedsemonian banquets, 
 in the style of the comic poets, in his drama which is entitled 
 Archon, speaks as follows : — 
 
 If you Bhould live in Lacedsemon's Trails, 
 You must comply with all their fashions there. 
 Go to their spare phiditia for supper, 
 And feast on their black broth ; and not disdain 
 To wear fierce whiskers, and seek no indulgence 
 Further than this ; but keep the olden customs, 
 Such as their country doth compel. 
 
 22. And concerning the Cretan banquets, or owcrma, 
 Dosiades speaks in the fourth book of his treatise on Cretan 
 Affairs, speaking as follows : — " But the Lyctians collect men 
 for the common meal (crwo-ma) of the nation in this way : — 
 Every one brings a tenth part of the fruits which his land 
 produces and throws into the common stock of the mess ; 
 
-32 THE DEIPNOSOPHISTS. [b. IV. 
 
 and they also bring their share of the taxes due to the city, 
 which the chief magistrates of the city distribute among each 
 .separate family. And each one of the slaves pays an iEgine' 
 tan stater ' a head. The citizens are all divided into messes ; 
 and they call them avSpeia. And a woman has the super- 
 intendence of their meals, having three or four of the people 
 under her to obey her orders. Now each one of the company 
 is followed by two servants bearing wood ; and their title is 
 calophori. And there are in every town of Crete two houses 
 set apart for these owo-mcu, one of which they call the men's 
 house, and the other, that, namely, in which they receive stran- 
 gers, they call the sleeping house. And in the house which is 
 set apart for these public meals, there are first of all two tables 
 set out, called the strangers' tables, at which those foreigners 
 who are present sit ; and after that tables are laid for the 
 rest. And the younger men have half the quantity of meat; 
 and they touch none of the other dishes. Then a bowl of 
 wine is placed on each table, mingled with water ; and all 
 drink of this in common at the common table ; and when 
 they have finished supper then another bowl is put on the 
 table. But for the boys one common bowl is likewise mixed ; 
 but the elders have liberty to drink more if they feel inclined 
 to. And the woman who has the superintendence of the 
 mess takes away from off the table, without any disguise or 
 concealment, the best of what is served up, and puts it before 
 those who are distinguished for warlike achievements or for 
 wisdom. And when they have finished supper, then, first of 
 all, they are in the habit of deliberating on the affairs of the 
 state ; and then, after that, they converse about exploits which 
 have been performed in war, and extol those who have be- 
 haved like valiant men, and so exhort the younger men to 
 acts of valour and virtue." 
 
 And Pyrgion, in the third book of his treatise on Cretan 
 Laws, says — " At their public meals the Cretans sit and feast 
 merrily. And those who are orphans have dishes served up 
 to them without any seasoning ; and the youngest of them 
 minister to the others ; and having uttered words of good 
 omen they pour libations to the gods, and distribute the 
 dishes served up to all the guests. They distribute some 
 also to the sons who are sitting just behind the seat of their 
 ' A stater Tras about Ss. 3d. 
 
C. 24.] PERSIAN BANQUETS. 233 
 
 fathers ; giving them one-half as much as is given to men ; 
 but the orphans have an equal share. And whatever is served 
 up to them has no seasoning nor any luxurious mixtures com- 
 pounded in it. There -were also three seats designed for 
 strangers, and a third table, on the right hand side as you 
 went in to the house where the men ate ; and that they 
 called the table of the Jupiter of Hospitality, and the table 
 of Hospitality.'' 
 
 23. And Herodotus, comparing the drinking parties of the 
 Greeks with the banquets in fashion among the Persians, 
 says — " But the Persians are accustomed to honour that day 
 above all others on which they were born. And on that day 
 they think it right to have a more splendid feast than on any 
 other day. And on that day those of them who are rich 
 serve up an ox, and an ass, and a horse, and a camel, all 
 roasted whole in ovens : but those who are poor serve up 
 only the smaller animals, such as sheep ; and they do not 
 eat a great deal of meat, but great quantities of sweetmeats, 
 and no salt. And on this account the Persians say that the 
 Greeks, when they eat, leave off being still hungry, because 
 after supper nothing is served up to them worth speaking of. 
 For that if anything good were put before them they would 
 not leave off eating it : but they sit very long at their wine. 
 And it is not allowed to them to vomit, nor to make water in 
 the presence of one another. And these laws are strictly 
 observed among them. And after they have drunk hard they 
 are accustomed to deliberate on the most important affairs. 
 And whatever they determine on at these deliberations, the 
 next day the master of the house, wherever they were when 
 they deliberated, proposes to them over again when they are 
 quite sober ; and if they adopt the same determination when 
 sober, then they act upon it, but if not, they abandon it : 
 and whatever they decide on when sober, they reconsider 
 when they are drunk." 
 
 24. But concerning the luxury of the kings among the 
 Persians, Xenophon, in his Agesilaus, writes as follows : — 
 " For men travel over the whole earth in the service of the 
 king of Persia, looking to find out what may be pleasant for 
 him to drink ; and ten thousand men are always contriving 
 something nice for him to eat ; and no one can tell the num- 
 ber of contrivances they propose to cause him to sleep welL 
 
234: THE DEIPNOSOPHISTS. [b. IV. 
 
 But Agesilaus, because he was a man fond of exertion, drank 
 whatever was set before him with pleasure, and ate whatever 
 came across him with appetite ; and every place suited him 
 to sleep pleasantly in." And in his treatise entitled Hiero, 
 speaking of the things which are prepared for kings, and also 
 of the dishes which are prepared for private individuals to 
 eat, he uses the following expressions : — " ' And I know,' said 
 he, ' Simonides, that most men consider that we eat and 
 drink more pleasantly than private individuals in this respect, 
 because they think that they should more gladly eat of what 
 is served up to us than of what is set before them. For that 
 whatever is out of the ordinary routine gives pleasure ; on 
 which account all men gladly receive invitations to festivals, 
 except kings. For as their tables are always loaded to satiety, 
 it is quite impossible that they should be susceptible of any 
 addition at the time of feasts ; so that in this particular 
 pleasure which is derived from hope they are surpassed by 
 private individuals. And in the next place,' he continued, 
 ' I am sure that you yourself know from experience that 
 the more any one sets before people that which is more than 
 sufficient, in that exact proportion is a disgust at eating 
 quicker in coming on ; so that a man who has a very large 
 and varied dinner set before him is inferior to those who live 
 moderately also in the duration of his pleasure.' ' But, by 
 Jove,' said Simonides, ' as long as the mind feels an appe- 
 tite, so long are those who are bred up amid more expensive 
 preparations delighted in a much higher degree than those who 
 are in the habit of living in a most economical manner.' " 
 
 25. But Theophrastus, in the Book on Eoyal Authority, 
 addressed to Cassander, (if indeed the book under that title, 
 attributed to him, be a genuine work of his, for many say 
 that it was written by Sosibius, to whom Callimachus the 
 poet addresses a triumphal hymn in elegiac metre,) says that 
 " the Persian kings were so luxurious as to offer by proclama- 
 tion a large sum of money to any one who could invent any 
 new pleasure." And Theopompus, in the thirty-fifth book of 
 his Histories, says, that "the king of the Paphlagonians, 
 whose name was Thys, whenever he supped, ordered a hun- 
 dred dishes of every sort to be placed on his table, beginning 
 with oxen. And that when he was led captive to the king 
 of Persia and kept in prison, he still continued to have the 
 
C. 26.] PERSIAN BANQUETS. 235 
 
 same profusion serf ed up to him, living in the most splendid 
 manner. So that Artaxerxes, when he heard of it, said that 
 he appeared to him to be living like a man who knew that he 
 should soon die." But the same Theopompus, in the four- 
 teenth book of his History of the Exploits of Philip, says — 
 " When the king comes to any one of his subject cities, 
 twenty talents are expended on his supper, and sometimes 
 thirty ; and some even spend a much larger sum still. For 
 it is a very old custom, that every city is bound to supply a 
 supper in proportion to its greatness, just on the same prin- 
 ciple as its tribute to the revenue and its taxes are exacted." 
 
 26. But Heraclides the Cumsean, who compiled a history 
 of Persia, in the second book of that work, which is entitled 
 Preparatory, says — " And those who wait upon the Persian 
 kings while they are at supper, all minister after having 
 bathed, wearing beautiful clothes ; and they remain nearly 
 half the day in attendance at the feast. But of those who are 
 invited to eat with the king, some dine outside, and every 
 one who chooses can see them, but some dine inside with the 
 king : and even these do not actually eat with him ; but there 
 are two rooms opposite to one another, in one of which the 
 king eats his meal, and in the other the guests eat theirs. And 
 the king beholds them through the curtain which is at the 
 door ; but they cannot see him. But sometimes, when there 
 is a feast, then they all sup in one room, namely, in the same 
 room as the king, being the large room. And when the king 
 has a drinking party, (and he has one very often,) his guests 
 are about a dozen in number, and when they have supped, 
 the king by himself, and his guests by themselves, then one 
 of the eunuchs summons those who are to drink with the 
 king : and when they come, then they drink with him, but 
 they do not have the same wine ; also they sit on the ground 
 and he reclines on a couch with golden feet ; and when they 
 are very drunk indeed they go away. But for the most 
 part the king breakfasts and sups by himself: but some- 
 times ; his wife sups with him; and sometimes some of his 
 sons do so. And at supper his concubines sing and play 
 to him ; and one of them leads, and then all the rest 
 sing in concert. But the supper," he continues, " which is 
 called the king's supper, will appear to any one who hears 
 of it to be very magnificent ; still, when it is examined into, it 
 
236 THE DEIPNOSOPHISTS. [b. IV. 
 
 will turn out to be economically and carefully managed, and 
 in the same manner as the meals of the other Persians who 
 are in office. For the king has a thousand victims slain every 
 day : and among them are horses, and camels, and oxen, and 
 ■asses, and stags, and an immense number of sheep ; and a 
 great many birds too are taken ; and the Arabian ostrich 
 (and that is a very large animal), and geese, and cocks; and 
 a moderate quantity of them is served up to each of the 
 mess-mates of the king, and each of them carries away what 
 is left for his breakfast. But the greater part of these victims 
 and of this meat is carried out into the court to the spear- 
 bearers and light-armed troops whom the king maintains ; 
 and in the court the masters of the feasts portion out the 
 meat and the bread into equal portions ; and as the mer- 
 cenary troops in Greece receive money for their hire, so do 
 these men receive food from the king, on account, as if it 
 were money. And in the same way, at the courts of the 
 other Persians, who hold office as magistrates, all the food is 
 placed at once upon the table ; and when the mess- mates of 
 the magistrate have finished their supper, then he who super- 
 intends the meal distributes what is left on the table (and 
 the greater part of the bread and meat is left) to each of the 
 servants. And each attendant, when he has received his 
 share, has his food for the day. For the most honourable of 
 the mess-mates (their title is ol o-uvSeraroi) never come to 
 the king except to dinner ," because, forsooth, they have re- 
 quested permission not to be bound to come twice in the 
 day, in order that they themselves may be able to receive 
 guests at their own houses." 
 
 27. But Herodotus, in his seventh book, says, that " the 
 Greeks, who received Xerxes in hospitality, and invited him 
 to supper, all came to the very extremity of ruin, so as to 
 be utterly turned out of their houses ; as for instance, among 
 the Thasians, who, because of the cities which they had on 
 the continent, received the army of Xerxes and entertained 
 it at supper. Antipater, one of these citizens, expended four 
 hundred talents in that single entertainment ; and he placed 
 on the tables gold and silver cups and goblets ; and then 
 the soldiers, when they departed after the supper, took them 
 away with them. And wherever Xerxes took two meals, 
 dining as well as supping, that city was utterly ruined." 
 
C. 2S.] ALEXANDER THE GREAT. 237 
 
 And in the ninth book of his Histories, the same author 
 tells us, " The king provides a royal entertainment ; and this 
 is provided once every year, on the day on which the king 
 was born. And the name of this feast is in Persian tukto, 
 but in Greek rc'Xeiov ; and that is the only day that he has 
 his head rubbed, and gives presents to the Persians." 
 
 But Alexander the Great, whenever he supped with any of 
 his friends, as Ephippus the Olynthian relates in his book 
 on the Deaths of Alexander and Hephtestion, expended each 
 day a hundred minse, as perhaps sixty or seventy of his friends 
 supped with him. But the king of the Persians, as Ctesias 
 and Dinon relate in the Histories of Persia, supped with fifteen 
 thousand men, and there were expended on the supper four 
 hundred talents ; and this amounts in Italian money to twenty 
 four hundred thousand of sesterces. And this sum when divided 
 among fifteen thousand men is a hundred and sixty sesterces 
 of Italian money for each individual ; so that it comes to very 
 nearly the same as the expense of Alexander ; for he expended 
 a hundred minse, according to the account of Ephippus. 
 
 But Menander, in his play called Drunkenness, estimates 
 the expense of the most sumptuous banquet at a talent, 
 saying- 
 Then we do not in these matters act as we should do 
 When to the gods we sacrifice ; for then wo go and buy 
 A sheep, an offering for the gods, for scarce ten drachmas' price. 
 And then we send for flute players, and ointments, and perfumes, 
 And harps, and singing women, eels, and cheese, and honey too; 
 And ample jars of Thasian wine ; but these can scarcely come, 
 Yv'hen all together reckon'd up, to a small talent's sum. 
 
 And it is as the very extravagance of expense that he has 
 named a talent at all. And in his Morose Man he speaks 
 as follows : — 
 
 See how these housebreakers do sacrifice ! 
 
 Bearing such beds and couches, not to please 
 
 The gods, but their own selves. Incense is pious, 
 
 So is the votive cake ; and this the god 
 
 Eeceives well-baked in the holy fire. 
 
 But they when they have offer'd the chump end 
 
 Of a lean loin, the gall bladder, and bones, 
 
 Not too agreeable or easy to eat, 
 
 Unto the gods, consume the rest themselves. 
 
 28. And Philoxenus of Cythera, in the play which is 
 entitled The Supper, (for he it is whom Plato the comic 
 
238 THE DEIPNOSOPHJSTS. |b. IV. 
 
 writer mentions in his Phaon, and not Philoxenus the 
 Leucadian,) mentions the following as the preparation made 
 for a banquet — 
 
 And then two slaves brought in a well-rubb'd table, 
 And then another, and another, till 
 The room was fill'd, and then the hanging lamps . 
 Beam'd bright and shone upon the festive crowns, 
 And herbs, and dishes of rich delicacies. 
 And then all arts were put in requisition 
 To furnish forth a most luxurious meal. 
 Barley-cakes white as snow did fill the baskets, 
 And then were served np not coarse vulgar pots, 
 But well-shaped dishes, whose well-order'd breadth 
 Fill'd the rich board, eels, and the well-stuffd conger, 
 A dish fit for the gods. Then came a platter 
 Of equal size, with dainty sword-fish fraught, 
 And then fat cuttle-fish, and the savoury tribes 
 Of the long hairy polypus. After this 
 Another orb appear'd upon the table, 
 Rival of that just brought from off the fire, 
 ■ Fragrant with spicy odour. And on that 
 Again were famous cuttle-fish, and those 
 Fair maids the honey'd squills, and dainty cake's, 
 Sweet to the palate, and large buns of wheat, 
 Large as a partridge, sweet, and round, which you 
 Do know the taste of well. And if you ask 
 What more was there, I'd speak of luscious chine, 
 ;And loin of pork, and head of boar, all hot ; 
 jCutlets of kid, and well-boil'd pettitoes, 
 |A.nd ribs of beef, and heads, and snouts, and tails. 
 JThen kid again, and lamb, and hares, and poultry, 
 'Partridges and the bird from Phasis' stream. 
 And, golden honey, and clotted cream was there, 
 And cheese, which I did join with all in calling 
 Most tender fare. And when we all had reach'd 
 Satiety of food and wine, the slaves 
 Bore off the still full tables ; and some others 
 Brought us warm water for to wash our hands. 1 
 
 29. And Socrates the Rhodian, in the third book of his 
 History of the Civil War, describing the entertainment given 
 by Cleopatra the last queen of Egypt, who married Antony 
 the Roman general in Cilicia, speaks in the following manner : 
 
 1 I have only attempted here to extract a few of the sentences and 
 words which appeared a little intelligible. The whole quotation is 
 perhaps the most hopelessly corrupt in all Athenaeus. Schweighauser 
 says, — " Even the most learned men have given up the whole extract 
 in despair," and that it is only a very few words from which he can 
 extract any sense by the greatest freedom of conjecture. 
 
c. 2D.] cleopatea. 239 
 
 ' — " But Cleopatra having met Antony in Cilicia, prepared 
 him a royal entertainment, in 'which every dish was golden 
 and inlaid -with precious stones, wonderfully chased and em- 
 bossed. And the walls," continues he, " were hung with 
 cloths embroidered in gold and purple. And she had twelve 
 triclinia laid; and invited Antony to a banquet, and desired 
 him to bring with him whatever companions he pleased. And 
 he being astonished at the magnificence of the sight, expressed 
 his surprise ; and she, smiling, said that she made him a pre- 
 sent of everything which he saw, and invited him to sup with 
 her again the next day, and to bring his friends and captains 
 with him. And then she prepared a banquet by far more 
 splendid than the former one, so as to make that first one 
 appear contemptible ; and again she presented to him every- 
 thing that there was on the table ; and she desired each of his 
 captains to take for his own the couch on which he lay, and the 
 goblets which were set before each couch. And when they were 
 departing she gave to all those of the highest rank palanquins, 
 with the slaves for palanquin bearers; and to the rest she 
 gave horses, adorned with golden furniture : and to every 
 one she gave Ethiopian boys, to bear torches before them. 
 And on the fourth day she paid more than a talent for roses ; 
 and the floor of the chamber for the men was strewed a cubit 
 deep, nets being spread over the blooms." And he relates 
 further, that "Antony himself, when he was staying at Athens, 
 a short time after this, prepared a very superb scaffold to 
 spread over the theatre, covered with green wood such as is 
 seen in the caves sacred to Bacchus ; and from this scaffold he 
 suspended drums and fawn-skins, and all the other toys which 
 one names in connexion with Bacchus, and then sat there with 
 his friends, getting drunk from daybreak, — a band of musi- 
 cians, whom he had sent for from Italy, playing to him all 
 the time, and all the Greeks around being collected to see 
 the sight. And presently," continues'he, " he crossed over to 
 the Acropolis, the whole city of Athens being illuminated with 
 lamps suspended from the roof; and after that he ordered 
 himself to be proclaimed as Bacchus throughout all the cities 
 in that district." 
 
 And Caius the emperor, surnamed Caligula, because he was 
 born in the camp, was not only called the young Bacchus, 
 but was also in the habit of going about dressed in the entire- 
 
240 THE DEIPNOSOPHISTS. [b. IV, 
 
 dress of Bacchus, and he used to sit on the tribunal as judge 
 in that dress. 
 
 30. Now a man looking at these instances which have 
 occurred in our country before our time, may marvel at the 
 poverty of the Greeks, especially if he sets his eyes upon the 
 banquets which take place among the Thebans ; concerning 
 whom Clitarchus, in the first book of his Histories relating to 
 Alexander, speaks, and says that all their wealth, when the 
 city was razed to the ground by Alexander, was found to 
 amount to four hundred and forty talents, because they were 
 meanspirited and gluttons in eating and drinking, preparing 
 in their banquets forced-meat balls, and boiled fish and 
 anchovies, and encrasicholi, and sausages, and ribs of beef, and 
 soup ; on which Attaginus the son of Phrynon feasted Mar- 
 donius, with fifty other Persians; a man whom Herodotus 
 mentions in his ninth book as having amassed an enormous 
 amount of riches. And I think that they would never ha,ve 
 escaped, and that there would have been no necessity for the 
 Greeks being marshalled against them at Platsea, as they 
 would certainly have been killed by such food as that. 
 
 31. But Hecateeus of Miletus, describing an Arcadian ban- 
 quet in the third book of his Genealogies, says that it consists 
 chiefly of barley-cakes and pork. But Harmodius of Lepreum, 
 in the third book of his treatise on the Laws of the People 
 of Phigalea, says — " The man among the Phigaleans who is 
 appointed superintendent of the food, brought every day 
 three choes of wine, and a medimnus of flour, and five minse 
 weight of cheese, and other things suitable for the preparing 
 of the victims. And the city provided each of the choruses 
 with three sheep, and a cook, and a water-carrier, and tables, 
 and seats for the guests to sit down upon, and all. other 
 similar appointments; only that the choregus supplied the 
 vessels which the cook required. And the banquet was of 
 the following description : Cheese, and barley-cake, for the 
 sake of preserving the laws, served up in brazen baskets, 
 which are by some people called mazonoma, having derived 
 their name from the use to which they are put ; and together 
 with the barley-cake and cheese, paunches and salt are 
 given the guests to eat. And when they have offered these 
 things to the gods, then they give every one a portion of 
 wine to drink in a small mug, made of earthenware : and he 
 
C. 32.] BANQUETS AT PHIGALEA. 241 
 
 ■who brings the wine says, May you sup well. And then there 
 is put on the table for general use some soup and some minced 
 meat ; and every one has two slices of meat put within his 
 reach. And it was a custom of theirs at all their banquets, 
 and most especially at those which were called Mazones, or 
 barley-feasts, (for even now the feast in honour of Bacchus 
 has this name,) to give those of the young men who ate most 
 -manfully, a larger quantity of broth, and also to set before 
 them barley-cakes and loaves, for such an one was considered 
 a noble-minded and a valiant man ; for a large appetite was 
 considered an admirable and a famous thing among them. 
 But after supper was over, they used to make libations, with- 
 out having washed their hands, but merely wiping them on 
 pieces of bread ; and each of them took away with him that 
 on which he had wiped his hands, doing this on account of 
 the nightly objects of fear which arise to frighten men in the 
 cross roads : and after the libations a psean is sung. But when 
 they sacrifice to the Heroes, a very large sacrifice of oxen takes 
 place, and they all feast with the slaves; and the children 
 sit at table with their fathers, sitting naked on the stones." 
 
 But Theopompus, in the forty-sixth book of his account of 
 the Exploits of Philip, says — " The Arcadians in their ban- 
 quets admit both masters and slaves, and prepare but one 
 table for all ; and they place the food for all in the middle, and 
 they mix the same bowl of wine for the whole company." 
 
 32. But among the Naucratitee, according to the account 
 given by Hermeas in the second book of his treatise respect- 
 ing the Grynean Apollo, they sup in the prytaneum on the 
 birthday festival of Vesta Prytanitis; and at the Dionysiac 
 festival ; and again at the assembly of the Comsean Apollo, 
 — all of them coming in white robes, which even to this day 
 they call prytanic garments. And when they have sat down 
 to eat, they rise up again on their knees while the herald of 
 the sacred festival repeats the national prayers, all making 
 a libation together ; and, after that, sitting down again, each 
 of them takes two cotylse of wine, except the priests of the 
 Pythian Apollo, and of Bacchus, for each of them receives 
 a double portion of wine and of all other things; and then 
 a loaf of white bread is set before each of them, made very 
 broad, on which another loaf is placed, which they call 
 cribanites. And a joint of pork is placed before them, and 
 
 vol. I. — ath. R 
 
242 THE DEIPNOSOPHISTS. [b. IV. 
 
 a platter of ptisan or of some vegetable or herb -which, is in 
 season, and a couple of eggs, and a slice of cheese, and some 
 dry figs, and a cheesecake, and a garland. And whatever maker 
 of a sacrifice prepares anything beyond this is liable to be 
 fined by the magistrates, who are called rifwvxoi. And those 
 who eat in the prytaneum are not permitted to take anything 
 away to be eaten; but they only eat what is set before them, 
 and give what is left to their slaves. And on all the other 
 ■days of the year it is lawful for any one who pleases of those 
 who are fed at the prytaneum to go into the prytaneum to 
 sup, having prepared at his own home some vegetable, or 
 some pulse, or some salt meat, or some fish, or a very little 
 bit of pork ; and when he eats this, he may also have a cotyla 
 of wine. But no woman is allowed to go into the prytaneum 
 excepting the woman alone who plays the flute. And no 
 spoon may be brought into the prytaneum. But if any one 
 of the Naucratitse makes a marriage feast, as it is written in 
 the law which regulates the ceremonial of marriage, it is for- 
 bidden for him to have eggs or honey cheesecakes served up • 
 but what is the reason of these restrictions we may hope to 
 be told by Ulpian. 
 
 33. But Lynceus, in his treatise on the Affairs and Consti- 
 tution of Egypt, comparing the Egyptian banquets to the 
 Persian ones, says — " When the Egyptians made an expedition 
 against Ochus, king of Persia, and were defeated, when the 
 king of- the Egyptians was taken prisoner, Ochus treated him 
 with great humanity, and invited him to supper. And as 
 there was a very splendid preparation made, the Egyptian 
 laughed at the idea of the Persian living so frugally. ' But 
 if you wish,' said he, ' king, to know how happy kings ought 
 to feast, permit those cooks who formerly belonged to me to 
 prepare for you an Egyptian supper.' And when the Persian 
 had ordered that they should do so, when it was prepared, 
 Ochus was delighted at the feast, and said, ' May the gods, 
 Egyptian, destroy you miserably for a wicked man, who 
 could leave such a supper as this, and desire a much more 
 frugal repast.' " But what the Egyptian . feasts were like 
 Protagorides teaches us in the first book of his treatise on the 
 Daphnic Contests, speaking as follows : — " And the third de- 
 scription of suppers is the Egyptian, whose tables are not 
 laid at all, but dishes are brought round to the guests." 
 
C. 35.] THRACIAN BANQUETS. 243 
 
 34. "But among the Galatians," says Phylarchus in his sixth 
 book, " it is the custom to place on the tables a great number 
 of loaves broken promiscuously, and meat just taken out of 
 the kettles, which no one touches without first waiting for the 
 king to see whether he touches anything of what is served up 
 before him." But in his third book the same Phylarchus 
 says that " Ariamnes the Galatian, being an exceedingly rich 
 man, gave notice that he would give all the Galatians a ban- 
 quet every year; and that he did so, managing in this maimer : 
 He divided the country, measuring it by convenient stages 
 along the roads ; and at these stages he erected tents of stakes 
 and rushes and osiers, each containing about four hundred 
 men, or somewhat more, according as the district required, 
 and with reference to the number that might be expected to 
 throng in from the villages and towns adjacent to the stage in 
 question. And there he placed huge kettles, full of every 
 sort of meat ; and he had the kettles made in the preceding 
 year before he was to give the feast, sending for artizans 
 from other cities. And he caused many victims to be slain, 
 — numbers of oxen, and pigs, and sheep, and other animals, — 
 everyday; and he caused casks of wine to be prepared, and a 
 great quantity of ground corn. And not only," he continues, 
 " did all the Galatians who came from the villages and cities 
 enjoy themselves, but even all the strangers who happened to 
 be passing by were not allowed to escape by the slaves who 
 stood around, but were pressed to come in and partake of 
 what had been prepared." 
 
 35. Xenophon also mentions the Thracian suppers in the 
 seventh book of his Anabasis, describing the banquet given by 
 Seuthes in the following words — " But when they all came to 
 the supper, and the supper was laid so that they might all sit 
 round in a circle, then tripods were brought to all the guests; 
 and they were about twenty in number, all full of meat ready 
 carved : and leavened loaves of large size were stuck to the 
 joints of meat with skewers. And most especially were tables 
 always placed before the guests, for that was the custom. 
 And first of al 1 Seuthes behaved in this manner : taking the 
 loaves which were near him, he broke them into small pieces, 
 and threw the pieces to whoever he chose ; and he acted in the 
 same way with the meat, leaving before himself only just as 
 much as he could eat ; and the rest also did the same, — those 
 
 b 2 
 
2ii THE DEIPNOSOPHISTS. [b. IT. 
 
 I mean before whom the tables were set. But a certain 
 Arcadian, Arystas by name, a terrible fellow to eat, said that 
 throwing the bread and meat about was folly; and' taking 
 a large loaf in his hand, of the size of three choenixes, 1 and 
 putting the meat upon his knees, made his supper in that 
 manner. And they brought round horns of wine, and all 
 pledged one another; but Arystas, when the cup-bearer came 
 to him with the wine, said, as he saw that Xenophon was no 
 longer eating any supper, 'Give him the wine, for he has 
 time to drink it, but I have not time yet.' And then there 
 arose laughter. And as the liquor went round, a Thracian 
 came in, having a white horse, and taking a horn full of wine, 
 said, ' Seuthes, I pledge you, and I make you a present of 
 my horse : and if you ride him you will catch whatever you 
 wish to catch; and when you retreat you will never need to 
 fear an enemy.' And another man brought in his son, and 
 gave him to him in the same manner, pledging him in wine : 
 and another gave him garments for his wife. And Timasion, 
 pledging him, gave him a silver goblet, and a scimitar worth 
 ten minee. But Gnesippus, an Athenian, rising up, said "that 
 there was an ancient and excellent law, that those who had 
 anything should give it to the king as a compliment, and that 
 the king should make presents to those who had nothing. 
 But Xenophon rose up boldly, and taking the horn, said — 
 ' I, Seuthes, give you myself and these my companions to 
 be faithful friends to you ; and not one of them is unwilling 
 that I should do so : and now they are present here asking 
 for nothing, but being willing to encounter labour and danger 
 on your behalf.' And Seuthes, rising up, drank to Xeno- 
 phon, and spilt the rest of the contents of the horn at the 
 same time that he did. And after this there came in men 
 who played on horns such as are used for giving orders with, 
 and also on trumpets made of raw bull's-hide, in excellent 
 tune, as if they had been playing on a magadis. 2 " 
 
 36. And Posidonius the Stoic, in the histories which he 
 composed in a manner by no means inconsistent with the 
 philosophy which he professed, writing of the laws that were 
 
 1 A choenix held about a quart. 
 ■ 2 The magadis was a three-cornered instrument like a harp, ■with 
 twenty strings arranged in octaves, like the ittjktls. It was also a 
 Lydian name for a peculiar kind of flute or flageolet, producing a high 
 and low note at the same time. V. Liddell and Scott in voc. 
 
C. 36.] CELTIC BANQUETS. 245 
 
 established and the customs which prevailed in many nations, 
 says — " The Celtse place food before their guests, putting 
 grass for their seats, and they serve it up on wooden tables 
 raised a veiy little above the ground : and their food consists 
 of a few loaves, and a good deal of meat brought up floating 
 in water, and roasted on the coals or on spits. And they eat 
 their meat in a cleanly manner enough, but like lions, taking 
 up whole joints in both their hands, and gnawing them; and 
 if there is any part which they cannot easily tear away, they 
 cut it off with a small sword which they have in a sheath in 
 a private depository. And those who live near the rivers eat 
 fish also, and so do those who live near the Mediterranean 
 sea, or near the Atlantic ocean ; and they eat it roasted with 
 salt and vinegar and cummin seed : and cummin seed they 
 also throw into their wine. But they use no oil, on account of 
 its scarcity ; and because they are not used to it, it seems ; 
 disagreeable to them. But when many of them sup together, j 
 they all sit in a circle ; and the bravest sits in the middle, \ 
 like the corypheeus of a chorus ; because he is superior to the i 
 rest-either in his military skill, or in birth, or in riches: and 
 the man who gives the entertainment sits next to him ; and 
 then on each side the rest of the guests sit in regular order, 
 according as each is eminent or distinguished for anything. 
 And their armour-bearers, bearing their large oblong shields, 
 called Ovpeol, stand behind ; and their spear-bearers sit down 
 opposite in a circle, and feast in the same manner as their 
 masters. And those who act as cup-bearers and bring round 
 the wine, bring it round in jars made either of earthenware or 
 of silver, like ordinary casks in shape, and the name they 
 give them is a//./?iKos. And their platters on which they serve 
 up the meat are also made of the same material ; but some 
 have brazen platters, and some have wooden or plaited bas- 
 kets. And the liquor which is drunk is, among the rich, wine 
 brought from Italy or from the country about Marseilles; 
 and this is drunk unmixed, but sometimes a little water is 
 mixed with it. But among the poorer classes what is drunk 
 is a beer made of wheat prepared with honey, and oftener 
 still without any honey; and they call it corma. And they all 
 drink it out of the same cup, in small draughts, not drink- 
 ing more than a cyathus at a time ; but they take frequent 
 draughts : and a slave carries the liquor round, beginning at 
 
24 & THE DBIPKOSOPHISTS. [b. IV. 
 
 the right hand and going on to the left; and this is the way 
 in which they are waited on, and in which they worship the 
 gods, always turning towards the right hand." 
 
 37. And Posidonins continuing, and relating the riches of 
 Lyernius the father of Bityis, who was subdued by the 
 Romans, says that " he, aiming at becoming a leader of the 
 populace, used to drive in a chariot over the plains, and 
 
 , scatter gold and silver among the myriads of Celts who fol- 
 1 lowed him ; and that he enclosed a fenced space of twelve 
 \ furlongs in length every way, square, in which he erected 
 wine-presses, and filled them with expensive liquors.; and that 
 . he prepared so vast a quantity of eatables that for very many 
 days any one who chose was at liberty to go and enjoy what 
 was there prepared, being waited on without interruption or 
 cessation. And once, when he had issued beforehand invita- 
 tions to a banquet, some poet from some barbarian tribe came 
 too late and met him on the way, and sung a hymn in which 
 he extolled his magnificence, and bewailed his own misfortune 
 in having come too late : and Lyernius was pleased with 
 his ode, and called for a bag of gold, and threw it to him as 
 he was running by the side of his chariot ; and that he picked 
 it up, and then went on singing, saying that his very foot- 
 prints upon the earth over which he drove produced benefits 
 to men." These now are the accounts of the Celtse given 
 by Posidonius in the third and in the twentieth books of his 
 History. 
 
 38. But in the fifth book, speaking of the Parthians, he says 
 ■ — •" But a friend who is invited does not share the same table, 
 bui sitting on the ground while the king reclines near on a 
 lofty couch, eats whatever is thrown to him from the king, like 
 a dog. And very often he is torn away from his feast on the 
 ground for some trifling cause, and is scourged with rods and 
 knotted whips ; and when he is all covered with blood he falls 
 down on his face on the floor, and adores the man who has 
 punished him as his benefactor." 
 
 And in his eleventh book, speaking of Seleucus the king, 
 and relating how he came against Media, and warred against 
 Arsaces, and was taken prisoner by the barbarian, and how 
 he remained a long time in captivity to Arsaces, being treated 
 like a king by him, he writes thus — " Among the Parthians, 
 at their banquets, the king had a couch on which he reclined' 
 
C. 39.] ROMAN BANQUETS. 247 
 
 by himself higher than all the rest, and apart from them ; 
 and a table also was laid for him by himself, as for a hero, 
 laden with all sorts of barbaric delicacies." And when he 
 is speaking of Heracleon the Beroean, who was promoted to 
 honour by that king Antiocbus who was surnamed Grypus, 
 and who very nearly turned his benefactor out of his king- 
 dom, he writes as follows in the fourth book of his Histories : 
 " He also gave entertainments to the soldiers, making them 
 sit down on the ground in the open air by thousands : and 
 the entertainment consisted of large loaves and meat ; and 
 their drink was any sort of wine that could be got, mingled 
 with cold water. And they were waited on by men girded 
 with swords, and there was an orderly silence throughout the 
 whole company." 
 
 Again, in his second book, he says — " In the city of the 
 Romans when they feast in the temple of Hercules, when 
 a general who is celebrating a triumph furnishes the enter- 
 tainment, the whole preparation of the banquet is of a Her- 
 culean character ; for honey-wine is served out to the guests 
 as wine, and the food consists of huge loaves, and smoked 
 meat boiled, and also great abundance of roast meat from the 
 victims which have been lately slain. But among the Etrus- 
 cans luxurious tables are spread twice a-day; and couches 
 embroidered with flowers, and silver drinking cups of every 
 sort. And a great number of well-appointed slaves is at 
 hand, dressed in expensive garments." And Timseus, in the 
 first book of his Histories, says that all the female servants 
 in that nation always wait at table naked till they are quite 
 grown up. 
 
 39. And Megasthenes, in the second book of his Indian 
 History, says — " Among the Indians at a banquet a table is 
 set before each individual; and it is like a sideboard or 
 beaufet ; and on the table is placed a golden dish, in which 
 they throw first of all boiled rice, just as if a person were 
 going to boil groats, and then they add many sorts of meat 
 dressed after the Indian fashion." 
 
 But the Germans, as Posidonius relates in his thirtieth 
 book, eat for dinner meat roasted in separate joints ; and they 
 drink milk and unmixed wine. And some of the tribes of the 
 Campanians practise single combat at their drinking parties. 
 But Nicolaus of Damascus, one of the philosophers of the 
 
'2i8 THE DEIPNOSOPHISTS. [fl. IV. 
 
 Peripatetic school, in the hundred-aud-tenth book of his His- 
 tory, relates that the Eomans at their feasts practise single 
 combats, •writing as follows—" The Komans used to exhibit 
 spectacles of single combats, not only in their public shows 
 and in their theatres, having derived the custom from the 
 Etruscans, but they did so also at their banquets. Accord- 
 ingly, people often invited their friends to an entertainment, 
 promising them, in addition to other things, that they should ■ 
 see two or three pairs of single combatants. And when they 
 bad had enough of meat and drink, they then called in the 
 combatants : and as soon as one of them was killed, the 
 guests clapped, being delighted at the exhibition. And in 
 one instance a man left it in his will that some beautiful 
 women, whom he had purchased as slaves, should engage in 
 single combat : and in another case a man desired that some 
 youthful boys whom he had loved should do so ; but the 
 people would not tolerate such notorious proceedings, and 
 declared the will invalid." And Eratosthenes says, in the 
 first book of his Catalogue of the Victors ' at Olympia, that 
 the Etruscans used to box to the music of the flute. 
 
 40. But Posidonius, in the third, and also in the twentieth 
 book of his Histories, says — " The Celtse sometimes have 
 single combats at their entertainments. For being collected 
 in arms, they go through the exercise, and make feints 
 at, and sometimes they even go so far as to wound one 
 another. And being irritated by this, if the bystanders do 
 not stop them, they will proceed even to kill one another. 
 But in olden times," he continues, " there was a custom that 
 a hind quarter of pork was put on the table, and the bravest 
 man took it ; and if any one else laid claim to it, then the 
 two rose up to fight till one of them was slain. And other 
 men in the theatre having received some silver or gold 
 money, and some even for a number of earthen vessels full of 
 wine, having taken pledges that the gifts promised shall really 
 be given, and having distributed them among their nearest 
 connexions, have laid themselves down on doors with their 
 faces upwards, and then allowed some bystander to cut their 
 throats with a sword." 
 
 And Euphorion the Chalcidian, in his Historical Memo- 
 rials, writes as follows — "But among the Eomans it is 
 common for five minse to be offered to any one who chooses to 
 
C. 41.] GLADIATORIAL COMBATS. 249 
 
 take it, to allow his head to be cut off -with an axe, 'so that 
 his heirs might receive the reward : and very often many- 
 have returned their names as willing, so that there has been 
 a regular contest between them as to who had the best right 
 to be beaten to death." 
 
 41. And Hermippus, in the first book of his treatise on 
 Lawgivers, asserts that the Mantineans were the original inven- 
 tors of men to fight in single combat, and that Demonax, one of 
 their citizens, was the original suggestor of such a course; 
 and that the Cyreneans were the next to follow their ex- 
 ample. And Ephorus, in the sixth book of his History, says 
 — " The Mantineans and Arcadians were in the habit of prac- 
 tising warlike exercises ; and even to this day they call the 
 military dress and the ancient fashion of arming the Manti- 
 nean, as having been invented by that people. And in 
 addition to this, the exercises of single combat were first 
 invented in Mantinea, Demeas being the original author of 
 the invention. And that the custom of single combatants 
 was an ancient one, Aristophanes shows, when he speaks thus 
 in his Phcenissre — 
 
 And on the heroes twain, the sons of (Edipus, 
 Has savage Mars descended ; and they now 
 Seek the arena dread of single combat. 
 
 And the word /ttovo/iaxos appears not to be derived from the 
 noun fidyr], but rather from the verb /nax«r$ai. For as often 
 as a word compounded of fidxt ends in os, as in the words 
 o-u/ijua^os, Trpuro/Lia^os, es-t/ia^os, d.vnjjt.a^o^, and the ^ttAo/ia^os 
 race of Perseus, spoken of by Pindar, then it is acuted on 
 the antepenultima ; but when it has the acute accent on the 
 penultima, then the verb /u.ax«r#ai comes in ; as is shown in 
 the words 7ruy/K.a^os, vavixa^os ; in the expression avrov o-e 
 ■7rvXaiJ.d)(e irpSnov, in Stesichorus; and the nouns o-n-Xofiayp';, 
 ru)(OfiA)(o<s, Trupyo/ia^os- But Posidippus the comic writer, in 
 his Pornoboseus, says — 
 
 The man who never went to sea has never shipwreck'd been, 
 But we have been more miserable than novonaxovvTts (gladiators 
 in single combat). 
 
 And that even men of reputation and captains fought in 
 single combat, and did so in accordance with premeditated 
 challenges, we have already said in other parts of this dis- 
 cussion. And Diyllus the Athenian says, in the ninth book 
 
250 THE DEIPNOSOPHISTS. [B. IV. 
 
 of his Histories, that Cassander, when returning from Boeotia, 
 after he had buried the king and queen at iEgse, and with 
 them Cynna the mother of Eurydice, and had paid them all 
 the other honours to which they were entitled, celebrated 
 also a show of single combats, and four of the soldiers- 
 entered the arena on that occasion. 
 
 42. Bat Demetrius the Scepsian, in the twelfth book of 
 Trojan Array, says, "that at the court of Antiochus the 
 king, who was surnamed the Great, not only did the friends 
 of the king dance in arms at his entertainments, but even 
 the king himself did so. And when the turn to dance came 
 to Hegesianax the Alexandrian from the Troas, who wrote 
 the Histories, he rose up and said — ' Do you wish, king, to 
 see me dance badly, or would you prefer hearing me recite 
 my own poems very well?' Accordingly, being ordered 
 rather to recite his poems, he sang the praises of the king in 
 such a manner, that he was thought worthy of payment, and 
 of being ranked as one of the king's friends for the time to 
 come. But Duris the Samian, in the seventeenth book of 
 his Histories, says that Polysperchon, though a very old man, 
 danced whenever he was drunk, — a man who was inferior to 
 no one of the Macedonians, either as a commander or in 
 respect of his general reputation : but still that he put on a 
 saffron robe and Sicyonian sandals, and kept on dancing a 
 long time." But Agatharchides the Cnidian, in the eighth 
 book of his History of Asia, relates that the friends of Alex- 
 ander the son of Philip once gave an entertainment to the 
 king, and gilded all the sweetmeats which were to be served 
 up in the second course. And when they wanted to eat any 
 of them, they took off the gold and threw that away with all 
 the rest which was not good to eat, in order that their friends 
 might be spectators of their sumptuousness, and their servants 
 might become masters of the gold. But they forget that, 
 as Duris also relates, Philip the father of Alexander, when 
 he had a golden cup which was fifty drachmas in weight, 
 always took it to bed with him, and always slept with it at 
 his head. And Seleucus says, " that some of the Thracians 
 at their drinking parties play the game of hanging; and 
 fix a round noose to some high place, exactly beneath which 
 they place a stone which is easily turned round when any 
 one stands upon it; and then they cast lots, and he who 
 
O. 44.] TEMPERANCE OF THE LACEDEMONIANS. 251 
 
 draws the lot, holding a sickle in his hand, stands upon 
 the stone, and puts his neck into the halter; and then an- 
 other person comes and raises the stone, and the man who is 
 suspended, when the stone moves from under him, if he is 
 not quick enough in cutting the rope with his sickle, is 
 killed ; and the rest laugh, thinking his death good sport." 
 
 43. This is what I had to say, my friends and messmates, 
 men far the first of all the Greeks, being what I know con- 
 cerning the banquets of the ancients. But Plato the philo- 
 sopher, in the first book of his treatise on the Laws of 
 Banquets, speaks in this manner, describing the whole matter 
 with the greatest accuracy — " And you would never see any 
 where in the country or in the cities which are under the 
 dominion of Lacedsemon, any drinking parties, nor any of 
 their accompaniments, which are calculated to excite as 
 much pleasure as possible. Nor is there any one who would 
 not at once impose as heavy a fine as possible on any one 
 whom he met carrying his revely to the degree of drunken- 
 ness; and he would not even excuse him if he had the 
 pretext of the Dionysiac festival of Bacchus. As I have 
 known to be the case among you, in the case of men carried 
 in carriages, and at Tarentum among our own colonists, 
 where I have seen the whole city drunk at the time of the 
 Dionysiac festival. But at Lacedsemon nothing of the sort 
 ever takes place." 
 
 44. And Cynulcus said on this, — I only wish that you had 
 played at that Thracian game and been hanged yourself. 
 
 ' For you have kept us in suspense till we are almost famished, 
 as if we were waiting for the rising star, till which arises, those 
 who have invented this beautiful philosophy say that it is 
 unlawful to taste of any food at all. But I, wretched man 
 that I am, according to the words of Diphilus the comic 
 poet — 
 
 Am almost become a mullet from the extremity of hunger. 
 
 And you yourselves also have forgotten those admirable 
 verses of the poet, who said — 
 
 For it is not a bad thing to eat supper at a proper season. 
 And the admirable Aristophanes has said in his Cocalus — 
 
 But, it is now, father, altogether noon, 
 When it is right for the young men to sup. 
 
252 THE DBIPNOSOPHISTS. [b. IV. 
 
 But for me it would be much better to sup as the men are 
 represented as supping in the banquet given by Parmeniscus 
 the Cynic, than to come hither and see everything carried 
 round us as if we all had fevers. And when we laughed at this, 
 one of us said, — But my most excellent fellow, do not grudge 
 giving us the account of that Parmeniscean banquet. And 
 he, raising himself up, said — 
 
 I swear to you most solemnly, my friends, 
 according to the words of the sweet Antiphaues, who, in the 
 Woman given in Marriage, said — 
 
 I swear to you, men, by the god himself, 
 Prom whom the joys of drunkenness and wine 
 Do come to mortal men, that I prefer 
 This happy life which here is mine at present, 
 To all the splendid pomp of king Seleucus. 
 'Tis sweet to eat e'en lentils without fear, 
 But sad to sleep on down in daily terror. 
 
 45. But Parmeniscus began in this manner — " Parmeniscus 
 to Molpis, greeting, — As I have often in my conversations with 
 you talked about illustrious invitations and entertainments, I 
 am afraid lest you should labour under such a plethora as to 
 blame me ; on which account I wish to make you a partaker 
 in the feast which was given by Cebes of Cyzicus. There- 
 fore, having first taken a drink of hyssop, come at the proper 
 hour to the feast. For at the time when the festival of 
 Bacchus was being celebrated at Athens, I went to sup with 
 him; and I found six Cynics sitting at table, and one dog- 
 leader, Carneus the Megarian. But, as the supper was 
 delayed, a discussion arose, what water is 1 the sweetest. And 
 while some were praising the water of Lerna, and some that 
 of Pirene, Carneus, imitating Philoxenus, said — That is the 
 best water which is poured over our hands. So then when 
 the tables were laid we went to supper, 
 
 And much pulse porridge then we ate, but more did still flow in. 
 Then again lentils were brought on the table steeped in 
 vinegar ; and that child of Jupiter laid his hands on them 
 and said — 
 
 Jove, may the man who made these lentils grow, 
 Never escape thy notice or thy memory. 
 
 And then some one else immediately cried out — 
 
 May a lentil deity and a lentil fate seize you. 
 
C. 45.] THE THEORY OP EUXITHEUS. 253 
 
 But to me may there be, according to the words of the comic 
 poet Diphilus, which he uses in his Peliades — 
 
 A. A flowery supper very sumptuous, 
 
 A bowl quite full of pulse for every man. 
 S. That first part is not flowery. 
 
 A. After that 
 Let a saperdes dance into the middle, 
 A little strong to smell. 
 
 B. That is a flower 
 Which soon will drive the thrushes all away. 
 
 And as a great laugh arose, immediately that spoon of the 
 theatre Melissa came in, and that dogfly Nicium, each of 
 them being a courtesan of no small renown : and so they, 
 looking on what was set upon the table and admiring it, 
 laughed. And Kicium said, — Is not there one of all you 
 men so proud of your beards that eats fish ? Is it because 
 your ancestor Meleager the Gadarean, in his poem entitled 
 the Graces, said that Homer, being a Syrian by birth, repre- 
 sented the ancients as abstaining from fish in accordance 
 with the custom of his own country, although there was a 
 great abundance of them in the Hellespont 1 Or have you 
 ever read that one treatise of his which embraces a com- 
 parison between peas and lentils 1 for I see that you have 
 made a great preparation of lentils. And when I see it, I 
 should advise you, according to the rules of Antisthenes the 
 pupil of Socrates, to relieve yourselves of life if you stick to 
 such food as this. And Carneus replied to her — Euxitheus the 
 Pythagorean, Nicium, as Clearchus the Peripatetic tells us, 
 in the second book of his Lives, said that the souls of all men 
 were bound in the body, and in the life which is on earth, for 
 the sake of punishment; and that God has issued an edict 
 that if they do not remain there until he voluntarily releases 
 them himself, they shall fall into more numerous and more 
 important calamities. On which account all men, being 
 afraid of those threatenings of the gods, fear to depart from 
 life by their own act, but only gladly welcome death when he 
 comes in old age, trusting that that deliverance of the soul 
 then takes place with the full consent of those who have the 
 power to sanction it. And this doctrine we ourselves believe. 
 But I have no objection, replied she, to your selecting one of 
 three evils, if you please. For do you not know, wretched 
 men, that these heavy kinds of food shut in the dominant 
 
254 THE DEIPNOSOPHISTS. [fi. IV. 
 
 principle of the soul, and do not allow wisdom to exist 
 unimpaired iu it 1 
 
 46. Accordingly Theopompus, in the fifth book of his History 
 of the Actions of Philip, says — "For to eat much, and to eat 
 meat, takes away the reasoning powers, and makes the intel- 
 lect slower, and fills a man with anger, and harshness, and all 
 sorts of folly." And the admirable Xenophon says, that it is 
 sweet to a hungry man to eat barley-cakes and cardamums, 
 and- sweet to a thirsty man to draw water out of the river 
 and drink it. But Socrates was often caught walking in the 
 depth of evening up and down before his house ; and to those 
 who asked him what he was doing there, he used to reply 
 that he was getting a relish for supper. But we shall be 
 satisfied with whatever portion we receive from you, and we 
 are not angry as if we received less than we ought, like the 
 Hercules in Anticlides. For he says, in the second book of 
 his Beturns — " After Hercules had accomplished his labours, 
 when Eurystheus was solemnizing some sacrificial feast, he 
 also was invited. And when the sons of Eurystheus were 
 setting before each one of the company his proper portion, 
 but placing a meaner one before Hercules, Hercules, thinking 
 that he was being treated with indignity, slew three of the 
 sons, Perimedes, Eurybius, and Eurypylus." But we are not 
 so irascible, even though in all other points we are imitators 
 of Hercules. 
 
 47. For lentils are a tragic food, 
 
 said Archagathus .... to have written ; which also 
 Orestes ate when he had recover'd from his sickness, 
 
 as Sophilus the comic writer says. But it is a Stoic doctrine," 
 that the wise man will do everything well, and will be able to 
 cook even lentils cleverly. On which account Timon the 
 Phliasian said — 
 
 And a man who knows not how to cook a lentil wisely. 
 
 As if a lentil could not be boiled in any other way except ac- 
 cording to the precepts of Zeno, who said— 
 
 Add to the lentils a twelfth part of coriander. 
 
 And Crates the Theban said — 
 
 Do not prefer a dainty dish to lentils, 
 
 And so cause factious quarrels in our party. ' 
 
c 48.] LENTILS. 255 
 
 And Chrysippus, in his treatise on the Beautiful, quoting 
 some apophthegms to us, says — 
 
 Eat not an olive when you have a nettle ; 
 
 But take in winter lentil-macaroni — 
 
 Bah ! bah ! 
 
 Lentil-macaroni 's like ambrosia in cold weather. 
 And the witty Aristophanes said, in his Gerytades — 
 
 You're teaching him to boil porridge or lentils. 
 And, in his Amphiaraus — 
 
 You who revile the lentil, best of food. 
 And Epicharmus says, in his Dionysi — 
 
 And then a dish of lentils was boil'd up. 
 And Antiphanes says, in his Women like one another — 
 
 Things go on well. Do you now boil some lentils, 
 
 Or eke at least now teach me who you are. 
 And I know that a sister of Ulysses, the most prudent and 
 wisest of men, was called Qaid) (lentil), the same whom some 
 other writers call Callisto, as Mnaseas of Patra relates, in the 
 third book of his History of the Affairs of Europe, and as Lysi- .• 
 rnachus also tells us, in the third book of his Keturns. 
 
 48. And when Plutarch had burst into a violent fit of 
 laughter at this, the Cynic, who could not endure to have his 
 extensive learning on the subject of lentils disregarded, said — 
 " But all you fine gentlemen from Alexandria, Plutarch, are 
 fed from your childhood on lentils ; and your whole city is 
 full of things made of lentils : which are mentioned by Sopater 
 the lentil parodist, in his drama entitled Bacchis, where he 
 speaks as follows : — 
 
 I could not bear to eat a common loaf, 
 
 Seeing a large high brazen pile of lentils. 
 For, what is there of which mortals have need, (according to 
 your own idol, Euripides, you most learned of men,) except 
 two things only, 
 
 The corn of Ceres and a draught of water ? 
 
 And they are here, and able to support us. 
 
 But we are not with plenty such as this 
 
 Contented, but are slaves to luxury 
 
 And sueh contrivances of other food. 
 And in another place that dramatic philosopher says — 
 
 The moderate fare shall me content 
 
 Of a plain modest table ; 
 
 And I will never seek nor e'en admit 
 
 "Whatever is out of season and superfluous. 
 
25 G THE DEIPNOSOPHISTS. [b. IV. 
 
 And Socrates said that lie differed from other men in this, 
 that they lived that they might eat, but he ate that he 
 might live. And Diogenes said to those who accused him 
 of scratching himself, — I wish I could scratch my stomach, so 
 as to rub all poverty and want out of it. And Euripides, in 
 his Suppliant Women, says of Capaneus — 
 
 This man is Capaneus, a man who had 
 
 Abundant riches, but no pride therefrom 
 
 Lodged in his, more than in a poor man's bosom. 
 
 But those who boasted of their luxury 
 
 He blamed, and praised the contented spirit. 
 
 For virtue did not, as he said, consist 
 
 In eating richly, but in moderation. 
 
 49. Capaneus was not, as it seems, such as the honest Chrysip- 
 pus describes, in. his treatise On those things which are not 
 eligible for their own sakes. For he speaks in this manner : 
 — " Some men apply themselves with such eagerness to the 
 pursuit of money, that it is even related, that a man once, 
 when near his end, swallowed a number of pieces of gold, and 
 so died. Another person sewed a quantity of money into 
 a tunic, and put it on, and then ordered his servants to bury 
 him in that dress, neither burning his body, nor stripping it 
 and laying it out." For these men and all like them may 
 almost be said, as they die, to cry out — 
 
 Oh gold, the choicest of all gifts to men ! 
 For no fond mother does such raptures know, 
 Nor children in the house, nor any father, 
 Such as do flow from you, and are enjoy'd 
 By those who own you. If like yours the face 
 Of Venus, when she rose up from the sea, 
 No wonder that she has ten thousand lovers. 
 
 Such great thirst for money was there among the men of that 
 time, concerning which Anacharsis, when some one asked him 
 what the Greeks used money for? said, To count with. But 
 Diogenes, in his treatise on Polity, proposed to establish a 
 law that bits of bone should be taken as coins ; and well 
 too has Euripides said — 
 
 Speak not of wealth ; that god I worship not, 
 Who comes with ease into a bad man's power. 
 
 And Chrysippus, in his elementary work, which is entitled, 
 A Treatise on Good and Evil Things, says that " a certain 
 young man from Ionia came to sojourn at Athens, clothed in 
 a purple robe having golden fringes ; and when some one 
 
C. 51.] LENTILS. 257 
 
 asked of him what countryman he was, he replied that he 
 was rich. And, perhaps, it may be the very same person 
 whom Alexis mentions in his Thebans, where he says — 
 
 A . But from what country does this person come 3 
 
 B. From Richland ; and by general consent 
 The natives of that land are counted noble ; 
 Nor can one find a noble beggar anywhere. 
 
 50. When Cynulcus had said this, and when no one applauded 
 him, he got out of temper ; and said, — But since these men, 
 you master of the feast, are made so uncomfortable by a 
 diarrhoea of words as to feel no hunger ; or perhaps, it may 
 be that they laugh at what is said about lentils, (having in 
 their mind what is said by Pherecrates, in his Coriander — 
 
 A . Come now, I'll sit me down ; and bring me here, 
 slave, a table, and a cup of wine, 
 
 That I may eat to flavour what I drink. 
 
 B. Here is a cup, a table, and some lentils. 
 A. No lentils bring to me, I like them not : 
 
 For if one eats them, they do taint the breath.) — 
 
 Since then, on this account, these wise men guard against the 
 lentils, at all events cause some bread to be given to us, with 
 a little plain food ; no expensive dishes, but any of those 
 vulgar lentils, if you have them, or what is called lentil soup. 
 And when every one laughed, especially at the idea of the 
 lentil soup, he said, You are- very ignorant men, you feasters, 
 never having read any books, which are the only things 
 to instruct those who desire what is good. I mean the books 
 of the Silli of Timon the Pyrrhonian. For he it is who 
 speaks of lentil soup, in the second book of his Silli, writing 
 as follows : — 
 
 The Teian barley-cakes do please me not, 
 Nor e'en the Lydian sauces : but the Greeks, 
 And their dry lentil soup, delight me more 
 Than all that painful luxury of excess. 
 
 For though the barley-cakes of Teos are preeminently good, 
 (as also are those from Eretria, as Sopater says, in his Suitors 
 of Bacchis, where he says — 
 
 We came to Eretria, for its white meal famed ;) 
 and also, the Lydian sauces ; still Timon prefers the lentil 
 soup to both of them put together. 
 
 51. To this our admirable entertainer, Laurentius himself, 
 replied, saying, — you men who drive the dogs, according to 
 
 VOL. I. ATH. S 
 
25S THE DEIPN0S0PH1STS. [B. IV. 
 
 the Jocasta of Strattis, the comic poet, who in the play 
 entitled The Phoenician Women, is represented as saying — 
 
 I wish to give you both some good advice : 
 When you boil lentils, pour no perfume o'er them. 
 
 And Sopater, too, whom you were mentioning just now, in 
 his Descent to Hell, speaks in these terms : — 
 
 Ulysses, king of Ithaca — -'Tis perfume 
 
 On lentils thrown : courage, my noble soul ! 
 
 And Clearchus the Peripatetic philosopher, in his treatise on 
 Proverbs, gives the saying, " Perfume thrown on lentils ;" 
 as a proverb which my grandfather Varro also mentions, he, 
 I mean, who was nicknamed Menippius. And many of the 
 Roman grammarians, who have not had much intercourse 
 with many Greek poets or historians, do not know where it is 
 that Varro got his Iambic from. But you seem to me, 
 Cynulcus, (for you delight in that name, not using the name 
 by which your mother has called you from your birth,) ac- 
 cording to your friend Timon, to be a noble and great man, 
 not knowing that the lentil soup obtained mention from the 
 the former Epicharmus, in his Festival, and in his Islands, 
 and also from Antiphanes the comic poet ; who, using the 
 diminutive form, has spoken of it in his Wedding, under the 
 following form of expression — 
 
 A little lentil soup (icoyxioii)', a slice of sausage. 
 And Magnus immediately taking up the conversation, said, — 
 The most universally excellent Laurentius has well and cle- 
 verly met this hungry dog on the subject of the lentil soup. 
 But I, like to the Galatians of the Paphian Sopater, among- 
 whom it is a custom whenever they have met with, any emi- 
 nent success in war to sacrifice their prisoners to the gods, — 
 
 I too, in imitation of those men, 
 
 Have vow'd a fiery sacrifice to the gods — ■ 
 
 Three of these secretly enroll'd logicians. 
 
 And now that I have heard your company 
 
 Philosophise and argue subtlely, 
 
 Persisting firmly, I will bring a test, • 
 
 A certain proof of all your arguments : 
 
 Pirst smoking you. And if then any one 
 
 When roasted shrinks and draws away his leg, 
 
 He shall be sold to Zeno for his master 
 
 Por transportation, as bereft of w.isdjfii. 
 
 52. For I will speak freely to them. If you are so fond of 
 
C. 53.] SPAEE LIVERS. 259 
 
 contentment, philosopher, why do you not admire those dis- 
 ciples of Pythagoras, concerning whom Antiphanes says, in his 
 Monuments — 
 
 Some miserable Pythagoreans came 
 
 Gnawing some salt food in a deep ravine, 
 
 And picking up such refuse in a wallet. 
 
 And in the play which is especially entitled the "Wallet, he 
 
 says — 
 
 First, like a pupil of Pythagoras, 
 He eats no living thing, but peels some husks 
 Of barley which he 's bought for half an obol, 
 Discolour'd dirty husks, and those he eats. 
 
 And Alexis says, in his Tarentines — 
 
 For, as we hear, the pupils of Pythagoras 
 
 Eat no good meat nor any living thing, 
 
 And they alone of men do drink no wine. 
 
 But Epicharides will bitches eat ; 
 
 The only one of all the sect ; but then 
 
 He kills them first, and says they are not living, 
 
 And proceeding a little further, he says — 
 A. Shreds of Pythagoras and subtleties 
 
 And well-fill'd thoughts are their sufficient food. 
 Their daily meals are these — a simple loaf 
 To every man, and a pure cup of water. 
 And this is all. 
 
 B. Tou speak of prison fare. 
 
 A . This is the way that all the wise men live. 
 These are the hardships that they all endure. 
 
 B. Where do they live in such a way 1 
 
 A. Yet they procure 
 Dainties after their sort for one another ; 
 Know you not Melanippides and Phaon, 
 Phyromachus and Phanus are companions 1 
 And they together sup on each fifth day 
 On one full cotyla of wheaten meal. 
 
 And, in his Female Pythagorean, he says — 
 
 A. The banquet shall be figs and grapes and cheese, 
 For these the victims are which the strict law 
 Allows Pythagoras' sect to sacrifice. 
 
 B. By Jove, as fine a sacrifice as possible. 
 
 And a few lines afterwards, he says — 
 
 One must for a short time, my friend, endure 
 Hunger, and dirt, and cold, and speechlessness, 
 And sullen frowns, and an unwashen face. 
 
 53. But you, my philosophical friends, practise none of these 
 things. But what is far worse than any of them, you talk 
 
260 THE DEIPNOSOPHISTS. [b. IV, 
 
 about what you do not in the least understand; and, as if you 
 were eating in an orderly manner, you take in mouthfuls like 
 the man in that sweet poet Antiphanes ; for he says, in bis 
 Runaway Slave-catcher — 
 
 Taking a moderate mouthful, small outside, 
 
 But large within his hand, as women do. 
 And in the same way you eat a great deal and eat very fast; 
 when it is in your power, according to the words of the same 
 poet which he uses in the Thombycius, " to buy for a single 
 drachma food well suited to you, such as garlic, cheese, onions, 
 and capers ; for all these only cost a drachma." And Aristo- 
 phanes says, in his Pythagoreans — 
 
 What! do we think, I ask you in God's name, 
 | That these philosophers of olden time, 
 l The pupils of Pythagoras, went thus 
 
 In dirt and rags all of their own accord 1 
 
 I don't believe one word of such a thing. 
 
 No ; they were forced to do so, as they had not 
 
 A single farthing to buy clothes or soap. 
 
 And then they made a merit of economy, 
 
 And laid down rules, most splendid rules for beggars. 
 
 But only put before them fish or meat ; 
 
 And if they do not their own fingers bite 
 
 For very eagerness, I will be bound 
 
 To let you hang me ten times over. 
 And it is not foreign to the present discussion to mention an 
 epigram which was made with reference to you, which Hege- 
 sander the Delphian has quoted, in the sixth book of his 
 Commentaries — 
 
 Men drawing up your eyebrows, and depressing 
 
 Your scornful nostrils till they reach the chin, 
 
 Wearing your beards in sacks, strippers of dishes. 
 
 Wearing your cloak outside, with unshod feet 
 
 Looking like oil, and eating stealthily 
 
 Like hungry vagrants 'neath night's friendly cover, 
 
 Cheaters of youth, spouters of syllables, 
 
 Pretenders to vain wisdom, but pretending 
 
 To make your only object Virtue's self. 
 54. But Archestratus of Gela, in his treatise on Gastronomy, 
 (which is the only poetical composition which you wise men 
 admire ; following Pythagoras in this'doctrine alone, namely 
 silence, and doing this only because of your want of words ; 
 and besides that, you profess to think well of the Art of Love 
 of Sphodrias the Cynic, and the Amatory Conversation of 
 Protagorides, and the Convivial Dialogues of that beautiful 
 
C. 55.] PERS2EUS. 261 
 
 philosopher Persseus, compiled out of the Commentaries of 
 Stilpon and Zeno, in which he inquires, How one may guard 
 against guests at a banquet going to sleep; and, How one 
 ought to use drinking of healths ; and, When one ought to 
 introduce beautiful boys and girls into a banquet ; and when 
 one ought to treat them well as if they were admired, and 
 when one ought to send them away as disregarding them; 
 and also, concerning various kinds of cookery, and concern- 
 ing loaves, and other things ; and all the over-subtle discus- 
 sions in which the son of Sophroniscus has indulged concerning 
 kissing. A philosopher who was continually exercising his 
 intellect on such investigations as these, being entrusted, as 
 Hermippus relates, with the citadel of Corinth by Antigonus, 
 got drunk and lost even Corinth itself, being outwitted and 
 defeated by Aratus the Sicyonian ; who formerly had argued 
 in his Dialogues against Zeno the philosopher, contending 
 that a wise man would in every respect be a good general ; 
 and this excellent pupil of Zeno proved this especial point 
 admirably by his own achievements. For it was a witty say- 
 ing of Bion the Borysthenite, when he saw a brazen statue 
 of his, on which was the inscription, Persseus of Citium, 
 the Pupil op Zeno, that the man who engraved the inscrip^ 
 tion had made a blunder, for that it ought to have been, 
 Persseus the servant (ouarUa not kltUo) of Zeno ; for he had 
 been born a slave of Zeno, as Nicias of Nictea relates, in his 
 History of Philosophers ; and this is confirmed by Sotion the . 
 Alexandrian, in his Successions. And I have met with two 
 books of that admirable work of Persseus, which have this 
 title, " Convivial Dialogues." 
 
 55. But Ctesibius the Chalcidian, the friend of Menedemus, 
 as Antigonus the Carystian relates in his Lives, being asked by 
 somebody, What he had ever got by philosophy? replied, The 
 power of getting a supper without contributing to it himself. 
 On which account Timon somewhere or other said to him — 
 Oh you mad dinner hunter, with the eyes 
 Of a dead corpse, and heart both bold and shameless. 
 
 And Ctesibius was a man who made very good guesses, and 
 was a very witty man, and a sayer of amusing things ; on 
 which account every one used to invite him to their parties ; 
 he was not a man like you, you Cynic, who never sacrificed 
 to the Graces, nor even to the Muses. And therefore Virtuer 
 
2-62 THE DJEIPJSTOSOPHISTS. [b. IV. 
 
 avoiding you, and all like you, sits by Pleasure, as Mnasalces 
 the Sicyonian says, in his Epigrams — 
 
 Here I most miserable Virtue sit 
 By Pleasure's side, and cut my hair for grief, 
 Crush'd in my spirit ; for profane Delight 
 Is judged by all my better, and my chief. 
 
 And Baton the comic writer says in his Homicide — 
 Wow I invite those moderate philosophers, 
 Who ne'er allow themselves a single pleasure, 
 Who keep on looking for the one wise man 
 In all their walks and conversations, 
 As if he were a slave who 'd run away. 
 wretched man, why, when you have a ticket, 
 Will you refuse to drink 1 Why dost thou now 
 Do so much wrong to the Gods ] why dost thou make 
 Money of greater value than the rate 
 Which nature puts on it ? You drink but water, 
 And so must be a worthless citizen ; 
 For so you cheat the farmer and the merchant ; 
 But I by getting drunk increase their trade. 
 Then you at early dawn bear round a cruet, 
 Seeking for oil, so that a man must think 
 You have an hour-glass with you, not a bottle.) 
 
 56. However, Archestratus, as I was saying before this long 
 digression, whom you praise as equal to Homer, because of 
 his praises of the stomach— though your friend Timon says of 
 the stomach, 
 
 Than which no part more shameless can be found — 
 when speaking of the Sea-dog, writes as follows : — 
 
 There are but few so happy as to know 
 
 This godlike food, nor do men covet it 
 
 Who have the silly souls of common mortals. 
 
 They fear because it is an animal 
 
 Which living preys on man. But every fish 
 
 Loves human flesh, if it can meet with it. 
 
 So that 'tis fit that all who talk such nonsense 
 
 Should be confined to herbs, and should he sent 
 
 To Diodorus the philosopher 
 
 And starve, and so pythagorize with him. 
 
 But this Diodorus was by birth an Aspendian ; but desiring 
 to be thought a Pythagorean, he lived after the fashion of 
 you Cynics, letting his hair grow, being dirty, and going 
 barefoot'. On which account some people fancied that it was 
 an article of the Pythagorean creed to let the hair grow, 
 which was in reality a fashion introduced by Diodorus, as 
 
c. 57.] diodorus. 263 
 
 Hermippus asserts. But Timseus of Tanromenium, in the 
 ninth book of his Histories, writes thus concerning Lira — 
 " Diodorus, who was by birth an Aspendian, introduced a 
 novel fashion of dress, and pretended to resemble the Pytha- 
 goreans. Stratonicus wrote and sent a messenger to him, 
 desiring him who carried the message to seek out a disciple 
 of Pythagoras who kept the portico crowded by his insane 
 vagaries about dress, and his insolence. And Sosicrates, in 
 the third book of the Succession of Philosophers, relates that 
 Diodorus used to wear a long beard, and a worn-out cloak, 
 and to keep his hair long, indulging in these fashions out of 
 a vain ostentation. For that the Pythagoreans before him 
 wore very handsome clothes, and used baths, and perfumes, 
 and hair of the ordinary length. 
 
 57. And if you in reality, philosopher, do admire content- 
 ment and moderation in your feasts, why is it that you have 
 come hither without being invited 1 Did you come as to a 
 house of intemperance, in order to learn to make a catalogue 
 of a cook's instruments 1 or in order to spout some verses of 
 Cepholion the Athenian ? For according to the Cedalion of 
 Sophocles, you are 
 
 A branded lot, all knaves and parasites. 
 And he says that you philosophers always have your minds 
 set upon banquets; and that you think it constantly neces- 
 sary to ask for something to eat or to devour some Cynic 
 food. For there is no need for our picking our phrases. 
 And all this is plain from what Alexis relates in his book 
 which is entitled Linus : and in that he supposes Hercules to 
 have been educated by Linus, and to have been ordered by 
 him to select any one out of a number of books that were at 
 hand to read. And he having taken a cookery-book in his 
 hand, retained it with great eagerness. And Linus then 
 speaks to him in the following terms — 
 
 Lin. Come here, and take whatever book you please, 
 
 And read it carefully, when you have scann'd 
 
 The titles, and the subjects well consider'd. 
 
 There 's Orpheus here, and Hesiod, and plays, 
 
 Chperilus, Homer, Epichariuus too, 
 
 All sorts of works. For thus your choice will show me 
 
 Your nature, and your favourite pursuit. 
 Her. I will take this. 
 
 Lin. First show me what it is. 
 Her. A cookery book, as says the title-page. 
 
264 THE DEIPXOSOPHISTS. [b. IV. 
 
 Lin. You're a philosopher, that's very plain, 
 Who passing over all these useful books, 
 Choose out the art of Simus. 
 
 Her. Who is Simus ? 
 Lin. A very clever man ; now he has turn'd 
 To tragic studies ; and of all the actors 
 Is the most skilful cook, as those who eat 
 His dishes do declare. And of all cooks 
 By far the cleverest actor. 
 
 Her. He's a man 
 Of noble appetite ; say what you wish ; 
 For be of this assured, that I am hungry. 
 58. When Magnus had run through these quotations, Cynul- 
 cus, looking at the philosophers who were present, said — 
 Have you seen the Thasian brine, 1 and heard how he does barkl 
 How speedily the fellow did revenge himself, and thoroughly; 
 It does not seem a case of one blind speaking to a deaf man : 
 as Cratinus says, in his Archiloohi. For he, forgetting before 
 what a tribunal he was making an exhibition of his fine 
 iambics, read his colabri with his natural greediness, and at 
 the same time with his usual elegance of expression, and 
 
 Melodies out of time, and tuneless cymbals : 
 and after all this fine ignorant stupidity, he goes round to 
 people's houses, seeking out where any handsome banquet is 
 prepared, carrying his conduct to a length even beyond the 
 Athenian Chaerephon, of whom Alexis says in his Fugitive — 
 That Chasrephon has always got some trick, 
 And now he 's looking for some feast to share 
 Where he himself -will not be call'd upon 
 For any contribution. For wheresoever 
 A pot, such as 13 let to cooks, does stand, 
 Thither he goeth at the earliest dawn ; 
 And if he sees one come to hire it 
 For any feast, he asks the cook the name 
 Of him who gives the feast, and then as soon 
 As the door opens, in he walks the first. 
 But this man has no hesitation, like the excellent Magnus, 
 even to make excursions quite beyond the boundaries for the 
 sake of his stomach, as Alexis said in his Men who Died 
 together — 
 
 Chaerephon comes to Corinth for a supper, 
 Though he has never had an invitation ; 
 But still he flies across the sea, so sweet 
 It is to eat of what another pays for. 
 
 1 The term k'a^jj, brine, seems used here of a troublesome fellow; some- 
 thing in the same spirit as we call a person "a pickle." 
 
C. 60.] EXTRAVAGANCE. 265 
 
 And Theopompus, in his Ulysses, says — 
 
 Well said Euripides, *' It is not bad 
 For a rich man to dine at other's cost." 
 
 59. And when all laughed at this,Ulpian said, Whence do the 
 voluptuaries who talk so loosely get all their elegance of ex- 
 pression ? And Cynulcus replied, But, you well-seasoned 
 little pig, Phrynichus the Cynic poet, in his Ephialtes, men- 
 tions " the elegant speaker " in these terms : — 
 
 Is is the hardest work of all to guard against such men; 
 For they do carry always at their finger's end a sting, 
 The misanthropic flower of youth ; and then they fawn on all 
 AVith carefully selected sweetness of expression, 
 Always the forum haunting when the citizens are seated ; 
 And then they lacerate with wounds severe and unexpected 
 Those whom they have been fawning on, and hide themselves and 
 laugh. 
 
 And the word yapnar/kuxra-eiv (to speak so as to please) is 
 used by ^Eschylus in the Prometheus Vinctus — 
 
 You shall know this for true ; nor is it mine 
 XaptTOyKaxTfftiv. 
 
 And when Ulpian said again, But what, my friends, is meant 
 by cooks' instruments? for these things were mentioned, and 
 were thought worthy of being enumerated in the Arcadian 
 banquets : and also where is the word aamnov (abode of 
 luxury) to be found? For I know that the adjective aowo? 
 is common enough. And Alexis speaks of a luxurious ex- 
 travagant man in his Cnidia, saying — 
 
 Diodorus, most extravagant of men, 
 In two brief years did make his patrimony 
 Into a football, with such headlong speed 
 Did he devour everything. 
 
 And again, in the Phsedrus, he says — 
 
 You tell me of a very slow proceeding ; 
 
 For in five days the little Epicharides 
 
 Made ducks and drakes of all his father's property, 
 
 So quickly and entirely did he swallow it. 
 
 60. And Ctesippus the son of Chabrias carried his extrava- 
 gance and intemperance to such a height, that he sold even 
 the stones of his father's tomb, on which the Athenians had 
 spent a thousand drachmae, to furnish means for his luxury. 
 And accordingly Diphilus says in his Men offering Sacrifices 
 to the Dead — 
 
266 THE DEIPNOSOPHISTS. [b. IV. 
 
 If Chabrias's son, the young Ctesippus, 
 
 Had not become a friend, of Phsedimus, 
 
 I should have brought a wholesome law forward 
 
 To cause his father's monument to be finished. 
 
 That each of all the citizens should give 
 
 A stone of size to fill a waggon, and 
 
 I say that that would not be much for him. 
 
 And Timocles, in Ms Demosatyri, says — 
 Ctesippus, the fine son of Chabrias, 
 Has ceased to shave himself three times a-day. 
 A great man among women, not with men. 
 
 And Menander, in his " Anger," says this of him — 
 And I too once was a young man, woman, 
 Nor did I then five several times a-day 
 Bathe, as I now do bathe ; nor at that time 
 Had I a soft cloak, such as now I have, 
 Nor such perfumes as now ; now I will paint myself, 
 And pluck my hair, by Jove. Aye, I will be 
 Ctesippus, not a man ; and in brief time 
 I too, like him, will eat up all the stones, 
 For 111 not be content with earth alone. 
 
 And perhaps it was on account of this extravagant luxury 
 and debauchery that Demosthenes has handed down his 
 name in his treatise on Immunities. But those who have 
 devoured their patrimony ought to be punished in such 
 a way as this, like the Nauclerus of Menander. For Menan- 
 der says — 
 
 dearest mother of all mortals, Earth, 
 
 How kind you are to all possess'd of sense ; 
 
 How worthy of all honour ! Sure that man 
 
 Who like a spendthrift eats his patrimony, 
 
 Should be condemn'd to sail about for ever 
 
 And never reach the shore ; that he might feel 
 
 To what great good he 'd been insensible. 
 
 61. And Axionicus speaks of a certain Pythodelus as a 
 very intemperate man, in his Etrurian, saying — 
 
 Here Pythodelus comes, who is surnamed 
 Isoballion, greediest of men, 
 And on his steps does follow that wise woman 
 Ischas, bearing a drum, and very drunk. 
 
 And Anaxandrides attacks Polyeuctus, turning him into 
 ridicule in the comedy called Tereus — 
 A. You shall be call'd a bird. 
 
 B. Why bo, by Vesta ? 
 Is it because I ate my patrimony 
 
<-'. C~.] LUXUKY OF THE TARENTINES. 267 
 
 Like that most fashionable Polyeuctus? 
 A. No, but because you, though you were a man, 
 Were torn in pieces by ihe women so. 
 
 And Theopompus, in the tenth book of his account of the 
 Exploits of Philip, (a book from which some separate the con- 
 clusion, in which there is the mention made of the dema- 
 gogues at Athens,) says that Eubulus the demagogue was an 
 intemperate man. And he uses the following expressions — 
 " And he so far exceeded the whole nation of the Tarentines 
 in luxury and extravagance, that this latter is only im- 
 moderate in its indulgence in feasts; but he spent on his 
 luxury even the revenues of the Athenian people. But 
 Callistratus," he continues, " the son of Callicrates, who was 
 himself also a demagogue, was very intemperate in his 
 pleasures, but still he was very attentive to the business of 
 the state." And speaking of the Tarentines, in the fifty- 
 second book of his Histories, he writes as follows — " The 
 city of the Tarentines sacrifices oxen nearly every month, and 
 celebrates public festivals; and the chief body of private 
 individuals is always occupied in banquets and drinking 
 parties. And the Tarentines hold some such language as 
 this : That other men, because they are fond of personal 
 exertion, and because they devote themselves to actual 
 labour, prepare their subsistence in this way for the future : 
 but that they, by means of their banquets and pleasures, are 
 not about to live, but are living already." 
 
 622. But concerning the intemperance and general habits 
 and life of Philip and his companions, Theopompus gives the 
 following account, in the forty-ninth book of his Histories — 
 " When Philip became master of great treasures, he did not 
 spend them quickly, but he threw them away and squandered 
 them; being of all the men that ever lived, not only the 
 worst manager himself, but all those who were about him 
 were so too. For absolutely not one of them had any idea 
 of living properly, or of managing his household with mode- 
 ration. And of that he himself was the cause, being a most 
 insatiable and extravagant man, doing everything in an off- 
 hand manner, whether he was acquiring property or giving it 
 away. For though he was a soldier, he was unable, out of 
 pure laziness, to count what he had coming in and what he 
 spent. And then his companions were men collected together 
 
268 THE DEIPNOSOPHISTS. [b. IV. 
 
 from all quarters; for some of them came from his own 
 country, and some from Thessaly, and some from other parts 
 of Greece, not being selected with any care; but if among 
 either Greeks or barbarians there was any lascivious, or im- 
 pure, or avaricious man, he had almost every one of the same 
 character assembled in Macedonia, and they were all called 
 friends of Philip. And even if any one came who was not 
 entirely of that disposition, still under the influence of the 
 life and. manners of the Macedonians, he very soon became 
 like the rest. For their wars, and military expeditions, and 
 other great expenses, encouraged them to be audacious, and 
 to live, not in an orderly manner, but after a prodigal fashion 
 and like robbers." 
 
 63. But Duris, in the seventh book of his History of the 
 Affairs of Macedonia, speaking of Pasicyprus the king of 
 Cyprus, and of his intemperate habits, writes as follows — 
 " Alexander, after the siege of Tyre, dismissed Pnytagoras, 
 and gave him many presents, and among them he gave him 
 the fortified place which he asked for. And that very place 
 Pasicyprus the king had previously sold, in a luxurious freak, 
 for fifty talents, to Pymatus the Cittisean, selling him both 
 the fortress itself and his own royal authority over it. And 
 when he had received the money he grew old in Amathus." 
 Such also was ^Ethiops the Corinthian, as Demetrius the 
 Scepsian relates, of whom mention is made by Archilochus ; 
 " for he, out of his love of pleasure and intemperance, sailing 
 with Archias to Sicily when he was about to found Syracuse, 
 sold to his messmate for a cake of honey the lot which he 
 had just drawn, and was about to take possession of in 
 Syracuse." 
 
 64. But Demetrius carried his extravagance to such a height, 
 he, I mean, who was the descendant of Demetrius Phalereus, 
 according to the account of Hegesander, that he had Aris- 
 tagora the Corinthian for a mistress, and lived in a most ex- 
 pensive manner. And when the Areopagite summoned him 
 before them, and ordered him to live more decorously — 
 " But even now," said he, " I live like a gentleman, for I have 
 a most beautiful mistress, and I do no wrong to any one, and 
 I drink Chian wine, and I have a sufficiency of everything, 
 as my own revenues suffice for all these expenses. And I 
 do not live as some of you do, corrupted by bribes myself, 
 
C. 66.] EXTRAVAGANCE OP INDIVIDUALS. 269 
 
 and intriguing with other men's 'wives." And hereupon he 
 enumerated some who acted in this manner by name. And 
 Antigonus the king, having heard this, made him a thes- 
 mothete. And he, being an hipparch at the Panatheneoa, 
 erected a seat close to the statues of Mercury for Aristagora, 
 higher than the Mercuries themselves. And when the mys- 
 teries were celebrated at Eleusis, he placed a seat for her 
 close to the temple, saying that those who endeavoured to 
 hinder him should repent it. 
 
 65. But Phanodemus, and also Philochorus, have related that 
 in former times the judges of the Areopagus used to summon 
 before them and to punish profligate and extravagant men, 
 and those who had no ostensible means of living : and mauy 
 others have told the same story. At all events, those judges 
 sent for Menedemus and Asclepiades the philosophers when 
 they were young men and poor, and asked them how they 
 managed to look so sleek and comfortable when they spent 
 the whole day idling with philosophers, and had no property. 
 And they replied that some one of the men about the mill 
 had better be sent for. And when he came and said that 
 they came every night to the mill and threshed and ground 
 the corn, and each earned two drachmae, the judges of the 
 Areopagus marvelled, and presented them with two hundred 
 drachmae as a reward. 
 
 And the citizens of Abdera brought Democritus to trial, 
 on the ground that he had wasted the estate which he had 
 inherited from his father. And when he had read to them 
 his Great World, and his treatise concerning the Things in the 
 Shades below, and had said that he had spent it on these 
 works, he was discharged. 
 
 66. But those men who are not so luxurious, as Amphis 
 says — 
 
 Drink two entire days in every day, 
 
 Shaking their heads through their too mighty draughts. 
 
 And according to Diphilus — 
 
 Having three heads, like to Diana's statue. 
 Being enemies to their own estate, as Satyrus in his treatise 
 on Characters said, running through their land, tearing to 
 pieces and plundering their own houses, selling their own 
 property as if it were the spoils of the enemy, considering 
 not what has been spent, but what will be spent, and not 
 
270 THE DEIPNOSOPHISTS. [b. IV. 
 
 what will remain afterwards, but what will not remain, 
 having spent beforehand in their youth the money which 
 ought to have carried them safely through old age, rejoicing 
 in Companionship, not in companions, and in their wine, 
 and not in those who drink it with them. But Agatharchides 
 the Corinthian, in the twenty-eighth book of his Commentary 
 on the Affairs of Europe, says " that Gnosippus, who was a 
 very luxurious and extravagant man in Sparta, was forbidden 
 by the Ephori to hold intercourse with the young men." 
 And among the Komans, it is related, according to the state- 
 ment of Posidonius, in the forty-ninth book of his Histories, 
 that there was a man named Apicius who went beyond all 
 other men in intemperance. This is that Apicius who was 
 the cause of banishment to Eutilius, who wrote the history of 
 the Komans in the Greek language. But concerning Apicius, 
 the man, I mean, who is so notorious for his extravagant 
 luxury, we have already spoken in our first book. 
 
 67. But Diogenes the Babylonian, in his treatise on Nobility 
 of Birth, says " that the son of Phocion, whose name was 
 Phocus, was such a man that there was not one Athenian who 
 did not hate him. And whenever any one met him they said 
 to him, ' you man who are a disgrace to your family !' For 
 he had expended all his patrimony on intemperance ; and 
 after this he became a flatterer of the prefect of Munychia ; 
 on which account he was again attacked and reproached by 
 every one. And once, when a voluntary contribution was 
 being made, he came forward and said, before the whole 
 assembly, ' I, too, contribute my share.' And the Athenians 
 all with one accord cried out, 'Yes, to profligacy.' And Phocus 
 was a man very fond of drinking hard; and accordingly, when 
 he had conquered with horses at the Panathensea, and when 
 Sopater entertained his companions at a banquet, the prepa- 
 ration was very splendid, and foot-tubs full of wine and spices 
 were set before all who came in. And his father, seeing .this, 
 called Phocus, and said, ' Will you not stop your companion 
 from polluting your victory in this fashion V" 
 
 And I know too of many other intemperate and extrava- 
 gant men, whom I leave you to find out, with the exception 
 of Callias the son of Hipponicus, whom even the tutdrs 
 of little children have heard of. But concerning the others 
 whom I have been a little hasty in mentioning, if you have 
 
c. 68.] cook's apparatus. 271 
 
 anything to say, I have the doors of my ears open. So speak ; 
 for I want to know something. 
 
 Besides Magnus used the words eireo-Oleiv and iwi^ayuv. 
 And iEmilianus said, you have the word do-umov used by 
 Strattis, in his Chrysippus, where he says — 
 
 He will not e'en have time to ease himself, 
 
 Nor to turn to an atrtoriov, nor e'en, 
 
 If a man meets him, to converse with him. 
 
 68. But the instruments used by a cook are enumerated by 
 Anaxippus, in his Harp-player, as follows : — 
 
 Bring me a ladle and a dozen spits, 
 
 A flesh-hook, and a mortar, and a cheese-scraper, 
 
 A cylinder, three troughs, a knife, four choppers. 
 
 Will you not, man hated by the gods, 
 
 Make haste and put the kettle on the fire ? 
 
 And are you now still dawdling at that dish % 
 
 And with that largest chopper 1 
 But Aristophanes calls the dish which we commonly call 
 ^vrpa, a KaKKafir], in his play of the Women occupying the 
 Tents j saying — 
 
 Warm now the Ko.nKd.fi-q of the preceptor. 
 And, in bis Daitaleis, he says — 
 
 To bring the KaKKaBii from thence. 
 And Antiphanes, in his Friend to the Thebans, says — ■ 
 
 We now have everything ; for that fine eel 
 
 From Thebes, a namesake of the one in-doors, 
 
 Mingling within the hollow Ka.KK6.Bri, 
 
 Is warm, and leaps, is boiled, and bubbles up. 
 
 But Antiphanes calls a dish fla.Td.viov, in his Euthydicus — 
 Then came a polypus all cut in pieces, 
 And boiled iy Baraviouriv. 
 
 And Alexis, in his Asclepioclides, says — 
 
 But I when sojourning in Sicily, 
 
 Learn'd to cook with such dexterity, 
 
 That I make all the guests with eagerness 
 
 Invade the dishes (Bardpta) with their teeth at times. 
 
 But Antiphanes spells the word with a tt ; writing it tto.t6.viov, 
 in his Wedding — 
 
 Uardvia, beet, and assafoetida, 
 
 Dishes and candles, coriander and onions, 
 
 And salt and olives, and round dishes too. 
 
 And Philetserus says, in his CEnopion — 
 
 Here let the cook of dainty dishes {ircnaviwv) come. 
 
272 THK DBIPNOSOPHISTS. [b. IV, 
 
 And, in a subsequent passage, he says — 
 
 He seems to have more pupils for his dishes 
 Than even Stratonicus had. 
 
 And Antiphanes, in his Parasite, said this — 
 
 A. Another bulky man, large as a table, 
 
 And nobly born, will come besides this man. 
 
 B. Whom do you mean ? 
 
 A. A new Carystian, 
 Born of the earth and warm. 
 
 B. Tell me his name, 
 Or else begone. 
 
 A. I mean a K&KRaflos, 
 But you, perhaps, would call it merely dish. 
 B. What do I care what name you give to it 1 
 Whether men like to call it KA«ajSos 
 Or virrvtSos, I know the thing you mean. 
 
 But Eubulus, in his Ionian, uses both forms, both {Sardviov 
 and TrardvLov, where he says — 
 
 Bound dishes, and fSardvia, and caccabia, 
 And lopadia, and itaraj/ia, in crowds 
 Countless, I could not tell you half their names. 
 
 69. But Alexis made a catalogue of seasonings, in his play 
 called the Caldron, saying — 
 
 A. Let me have no excuses, no " I have not." 
 
 B. But tell me what you want — I will take all. 
 
 A . Quite right. Go first of all and take some sesame. 
 
 B. There 's some within. 
 
 A . Take some grapes dried and cut, 
 Some fennel, anise, assafoetida, 
 Mustard and cabbage, some dry coriander, 
 Sumach and cummin, capers, marjoram, 
 Leeks, garlic, thyme, sage, seseli, 
 Some new-made wine boil'd down, some rue and spinach. 
 
 And, in his Woman working all Night, or the Spinners, he 
 introduces a cook as saying — 
 
 I must run round, and bawl for what I want; 
 You'll call for supper when you home return, 
 And 1 have got no vinegar, nor anise, 
 Nor marjoram, nor fig-leaves, nor sweet oil, 
 Nor almonds, nor the lees of new-made wine, 
 Nor garlic, no, nor leeks, nor onions, 
 No fire, no cummin seed, no salt, no eggs, 
 No wood, no trough, no frying-pan, no rope ; 
 No pail, no cistern, neither well nor pitcher ; 
 Here I stand useless with but knife in hand, 
 Girt and prepared for action all in vain. 
 
() - 70.] THE USE OP CERTAIN WORDS. 273 
 
 And, in his Wicked Woman, he says — 
 
 First of all take a dish of goodly size, 
 
 And put in marjoram and pounded herbs, 
 
 Steep'd to a fair extent in vinegar, 
 
 Colour'd with new made wine, and flavoured with 
 
 Plenty of potent assafoetida. 
 
 And Teleclides used the word brtvBUiv, in his Prytanes, in 
 this manner : — 
 
 Tvpiov inea-Blovra, eating cheese. 
 And Eupolis used the word iin^ayilv in his Taxiarchs — 
 
 Wishing to eat (Ivupayuv) of nothing 
 
 But just an onion and three pickled olives. 
 
 And Aristophanes, in his Plutus, says — 
 
 Once, out of poverty, he ate up (ivTiaSitv) everything. 
 70. But there was another class of men somewhat different 
 from the cooks, called Tpa7re£o7roioi, setters out of tables. But 
 what their office was is plainly stated by Antiphanes, in his 
 Sojourner — 
 
 Hither I come, and bring this table-setter, 
 Who soon shall wash the cloths, and trim the lamps, 
 Prepare the glad libations, and do every thing 
 Which to his office may pertain. 
 
 And it is worth inquiring whether the Tpan-c^oKo/jLO's is the 
 same person as the Tpcra-e^oiroios. For king Juba, in his treatise 
 on Similitudes, says that the Tp<nre£oK6fi.os is the same person 
 who is called by the Komans structor, quoting from the play 
 of Alexander, which is entitled Potation — 
 
 Now for to-morrow I must get a flute-player, 
 A table-setter, and a workman too. 
 This was my master's reason for despatching me 
 On this commision from his country seat. 
 
 But they called him Tpa.7re£o7roios who took care of the tables, 
 and of everything else which required order and good manage- 
 ment. Philemon says, in his " The Uninvited Guest" — 
 
 There is no need of long deliberation 
 About the kitchen, for the table-setter 
 Is bound to look to that ; that is his office. 
 
 They also used the word eirLTpaire^wimTa, meaning by this the 
 food which was placed upon the table. Plato says, in the 
 Menelaus — 
 
 How little now is left of the AriTpoiref^oTo. 
 VOL. I. — ATH. T 
 
2.74 . THE DEIPNOSOFHISTS, . [b. IV. 
 
 They also called the man -who bought the. meat, the 'Ayopa-* 
 otijs, but now they call him. oipwvajoip, an officer whom Xeno- 
 phon mentions, in the second 1 book of the Memorabilia, 
 speaking thus : — " Could we expect to get a steward and 
 buyer of such a character for nothing?" But the same word 
 is used in a more general sense by Menander, in his Phanius — 
 
 He was a thrifty and a moderate buyer (b.yopa,arl\s) : 
 And Aristophanes calls him Sij/wvrjs, in his Tagenistse, say- 
 ing- 
 How the purveyor (o^idvris) seems to delay our supper. 
 
 Cratinus, too, uses the verb impotyaivitn, in his Cleobulinas, 
 
 where he says 
 
 * ' * * * •* 
 
 And Alexis uses the verb irapayopoZfi), in the same sense, (to 
 buy dainty side-dishes,) in his Dropidas. 
 
 There are people called clXiarpoi ; they are those, accord- 
 ing to Pamphilus, who invite, people to the king's table, 
 having their name derived from eAeos (a kitchen table). But 
 Artemidorus calls them SenrvoKXrJTopzs. 
 
 71. They also used to call the tasters (according to the 
 statement of the same Pamphilus) eSiarpoi, because they ate of 
 dishes before the king with a view to his safety. But now, 
 the person called iScarpoi is the superintendent of the whole 
 management of the feast ; and that office is 1 very eminent and 
 honourable. Accordingly, Chares, in the third book of his 
 Histories, says that Ptolemy surnamed Soter, was originally 
 appointed as the taster (eSeWpos) of Alexander. And it 
 appears that the person whom the Bomans now call the 
 taster was at that time called by the Greeks irpora/Oris. As 
 Aristophanes, in the earlier of his plays, called the Clouds, 
 
 A. Why then do not the magistrates receive 
 The prytanea on the new-moon's day, 
 But on the day before ? 
 
 B. They seem to me 
 To act like tasters (irpoTevBcu) who in hopes to take 
 The prytanea with all possible speed, 
 Taste them on this account all on one day. 
 And Pherecrates mentions them, in his Countrymen — 
 Do not you marvel; we are of -the number 
 Of skilful tasters (irporevSav), but you know us not. 
 
 1 This is a mistake ; the passage occurs in the first book. 
 
C. 72.] TASTEfiS. 275 
 
 And Philyllus says, in his Hercules — 
 
 Must 1 then tell you who I am to-day ? 
 I am that taster called Dorpia. 
 
 And I find also a decree passed, while Cephisodorus was 
 a rche r at Athens, in which the tasters are mentioned as a 
 regular guild or college ; just like the men who are called 
 parasites. For the decree runs thus: — " Phocus proposed 
 that, in order that the council might celebrate the Apaturia 
 with the rest of the Athenians, in accordance with the national 
 customs, that it should be decreed by the council, that the 
 councillors should be released for the day, as also the other 
 councils have been dismissed, for a holiday of five days from 
 the day which the tasters (oi irparevGai) celebrate." And that 
 the ancients had people who were called " tasters" Xenophon 
 tells us in his treatise which is entitled Hiero or the Tyrant, 
 where he says, " The tyrant lives, never trusting either meat 
 or drink, but they order those who minister to them to taste 
 them first, in the place of offering libations to the gods ; 
 becaxise they feel a distrust lest they should eat or drink 
 something pernicious." And Anaxilas, in his Calypso, says — 
 
 First the old -woman here shall taste your drink. 
 72 . And the ancients used to call those who made sweetmeats 
 and cheesecakes Jbiiiiovpyoi. Menander, in his False Her- 
 cules, blaming the cooks as attempting what they ought not, 
 says — 
 
 Holloa, you cook, why do you sulky seem ? 
 
 'Tis the third time you 've asked me what's the number 
 
 Of tables which will be required to-day. 
 
 We go to sacrifice one little pig. 
 
 Eight tables are required, or two, or one ; 
 
 What can that be to you? — I want but one. 
 
 May we not make some candyli 1 and dishes 
 
 Such as you 're UBed to season ; honey, eggs, 
 
 And semilago ; but now everything 
 
 Is contrary ; the cook makes cakes in moulds, 
 
 EoastB cheesecakes, and boils groats, and brings on table 
 
 After the salted meats fig-leaves and grapes. 
 
 And for the sweetmeat-makers, they, with duties 
 
 Turn'd upside down, roast joints of meat and thrushes 
 
 Instead of delicate confections ; thus 
 
 He who believes he sups doth feed on dainties, 
 
 And when perfumed and crown'd, again doth feast 
 
 On, honey'd cheese-cakes interspersed with thrushes. 
 
 1 The candylus or candanlus was the name of a Lydian dish. 
 T2 
 
276 THE DBIPNOSOPHISTS. [b. IV. 
 
 But that all these different duties were formerly separated, 
 when the demiurgi, as they called them, attended to the 
 sweetmeats, and the cooks to the regular cookery, Antiphanes 
 shows us plainly enough, in his Chrysis, where he says — 
 
 Four female flute-players do have their wages, 
 Twelve cooks, and just as many sweetmeatrmakers, 
 Asking for plates for honey. 
 
 And Menander, in his Demiurgus, says — 
 
 A. What now is this, my boy, for you, by Jove, 
 
 Hare come in a most business-like set fashion. , 
 
 B. Yes, for we are inventing fine inventions, 
 
 And all the night long we've been hard at work, 
 And even now we have much left unnnish'd. 
 
 But Seleucus says that Panyasis is the earliest author who* 
 speaks of sweetmeats, in the book in which he speaks of the 
 human sacrifices practised by the Egyptians, saying that 
 many sorts of pastry and sweetmeats are put on the table, 
 and many kinds of young birds. And before his time Stesi- 
 chorus, or Ibycus, in the poem entitled the Contest, wrote as 
 follows : — 
 
 Bring gifts unto the maiden, cakes of cesane, 
 And groats, and cakes of oil and honey mixed, 
 And other kinds of pastry, and fresh honey. 
 
 But that this poem is the work of Stesichorus, Simonides the. 
 poet is a most undeniable witness ; who, when speaking of, 
 Meleager, says — 
 
 Who with the spear excell'd his fellows all, 
 
 Hurling beyond the eddying Anauros 
 
 From the grape-famous Iolcos. 
 
 For thus did Homer and Stesichorus 
 
 Sing to the nations. 
 
 For Stesichorus had sung so in the previously quoted poem, 
 namely, the Contests — 
 
 Amphiaraus gain'd the prize in leaping, 
 
 And with the dart the godlike Meleager. 
 
 73. But I am not ignorant of what Apollodorus the Athenian 
 has said of the Delians, that they supplied all who came to 
 their sacred ceremonies with the assistance of cooks and 
 table-setters ; and from their actions they were named Magis 
 and Gongylis ; — since, says Aristophanes, they furnished them 
 at these banquets with round barley-cakes, (yoyyuAat fidtfu,) as 
 if they had been women. And even to this very day some 
 of them are called Chceraci, and Amni, and Artysilai, and 
 
C. 74.] THE DELPHIANS. 277 
 
 Sesami, and Artusitragi, and Neocori, and Icthyboli. And 
 of the women, some are called Cuminanthse. But all are 
 called by one common name Eleodytse, because they attend on 
 the kitchen tables, ,p,nd minister at the festivals. For eXeos 
 means a kitchen or cook's table. Homer says — 
 
 But when lie roasted the meat, and placed it lv iXeoiaii/. 
 On which account, also, Polycraton the son of Crithon, a 
 Rhensean, when instituting a prosecution against them, did 
 not call them Delians, but inscribed his action " against the 
 whole body of the Eleodytse." And the law of the Amphic- 
 tyons commands the Eleodytse to provide water ; meaning 
 by Eleodytte the table-setters, and all attendants of that sort. 
 But Criton the comic poet, in his Busy-body, calls the 
 Delians the parasites of the god, in these lines — 
 
 When we had forced this great Phoenician, 
 The master of a well-provided purse, 
 Though captain of the ship, to stay in harbour, 
 And * * * two ships 
 
 To come to Delos from Piraeus' port ; 
 He heard from all men that this place alone 
 Seem'd to have three good things for a parasite, 
 A well-stored market, a large population 
 From every country, and the native Delians, 
 Themselves a tribe of parasites of the god. 
 
 74. But Achaeus the Eretrian, in his Alcmseon, a satyric 
 drama, calls the Delphians makers of sauces, in these words : — 
 
 I see the sauce-makers, and spit on them. 
 Inasmuch, forsooth, as they cut up the victims, it is plain 
 that they cooked and seasoned them ; and, having a regard 
 to these facts, Aristophanes also said — 
 
 But thou Phoebus, thou who sharpenest 
 
 The Delphian knives, and with an early warning 
 
 Givest instruction to thy ministers. 
 
 And, in the lines immediately following the former passage, 
 Achaeus says — 
 
 Why do you stay conceal'd, 
 Namesake of all the knives which cooks employ? 
 
 For the Satyrs ridicule the Delphians, as devoting all their 
 time and attention to festivals and sacrifices. And Semus 
 says, in the fourth book of his Deliad, " The Delians used to 
 provide the Delphians who came to Delos with salt, and vine- 
 gar, and oil, and wood, and counterpanes." And Aristotle, or 
 
278 THE DBIPJTOSOPHISTS. [B. IV. 
 
 Theophrastus, in his Commentaries, speaking of the Magne- 
 sians who dwell on the banks of the river Mseander, as colonists 
 of the Delphians, represents them as showing the same atten- 
 tions to all foreigners who came to them; speaking as follows: 
 — " The Magnesians who dwell on the banks of the river 
 Mseander, being sacred to the god, and colonists of the Del- 
 phians, give shelter to all who come among them, and salt, and 
 oil, and vinegar, and lights, and beds, and coverlets, and tables." 
 
 But Demetrius the Scepsian, in the sixteenth book of his 
 Trojan Array, says that in Laconia, on the road which 
 is called the Hyacinthine road, statues of the heroes Daiton 
 and Ceraon were erected by those who made barley-cakes at 
 the Phiditia, and by the attendants who mixed the wine. 
 And the same writer reports also, in the twenty-fourth book 
 of the same work, that Daitas the hero is worshipped among 
 the Trojans, who is also mentioned by Mimnermus. And 
 Hegesander the Delphian says that Jupiter is worshipped in 
 Cyprus, under the names of Eilapinastes or the Feaster, and 
 of Splanchnotomus or the Carver of Entrails. 
 
 75. And while much such conversation as this was proceed- 
 ing, on a sudden a noise was heard from some one of the 
 neighbouring places, as from an hydraulic organ, very plea- 
 sant and agreeable, so that we all turned round towards it, 
 being charmed by the melody ; and Ulpian looking towards 
 the musical Alcides said, Do you hear, you most musical 
 of men, this beautiful harmony which has made us turn 
 round, being enchanted by the music 1 And is it not the 
 case, as it is said to be among. you Alexandrians, that con- 
 stant music of an unaccompanied flute causes pain rather 
 than any musical pleasure to those who hear it? And Alcides 
 said, — But this engine, the hydraulic organ, whether you choose 
 to class it among stringed instruments or among wind instru- 
 ments, is the invention of a fellow-countryman of ours, an 
 Alexandrian, a barber by trade ; and his name is Ctesibius. 
 And Aristocles reports this, in his book on Choruses, saying— 
 " The question is asked, whether the hydraulic organ is a 
 stringed instrument or a wind instrument." Now Aristoxenus 
 did not feel sure on this point ; but it is said, that Plato 
 showed a sort of notion of the invention, making a nightly 
 clock like the hydraulic organ ; being very like an enormous 
 hour-glass. And, indeed, the hydraulic organ does seem to be 
 
C. 76.] HUSICAL INSTRUMENTS. 27 & 
 
 a kind of hour-glass. It cannot, therefore, be considered a 
 stringed instrument, and one to be played by touching. But 
 perhaps it may be called a wind instrument, because the organ 
 is inflated bythe water ; for the pipes are plunged down into 
 the water, and when the water is agitated by a youth, as. the 
 axles penetrate through the whole organ, the pipes are in- 
 flated, and emit a gentle and agreeable sound. And this 
 organ is like a round altar ; and tiiey say that it was invented 
 by.Ctesibius the barber, who dwelt at that time in the terri- 
 tory of Aspendor, in the reign of the second Ptolemy sur- 
 named Euergetes ; and they say that he was a very eminent 
 man ; they say also, that he learnt a good deal from his wife 
 Thais. But Trypho, in the third book of his treatise on Names, 
 (and it is a dissertation on Flutes and Organs,) says Ctesibius 
 the mechanic wrote a book about the hydraulis ; but I am not 
 sure that he is not mistaken as to the name. At all events, 
 Aristoxenus prefers stringed instruments which are played 
 upon by the touch to wind instruments ; saying that wind in- 
 struments are very easy ; for that many people, without having 
 been taught, can play on the flute and pipe, as for instance, 
 shepherds. 
 
 76. And this is what I have got to say to you about the 
 hydraulic organ, Ulpian. For the Phoenicians used a kind 
 of flute called the gingras, according to the account of 
 Xenophon, about a span in length, and of a very shrill and 
 mournful tone. And the same instrument is used also by 
 the Carians in their wailings, unless, indeed, when he says 
 Phoenicia he means Caria ; and indeed you may find the 
 name used so in Corinna and in Bacchylides. And these 
 flutes are called gingri by the Phoenicians from the lamenta- 
 tions for Adonis; for you Phoenicians called Adonis Gingres, 
 as Democlides tells us. And Antiphanes mentions the 
 gingri flutes, in his Physician ; and Menander does so too, in 
 his Carina; and Amphis, in his Dithyrambus, saying — 
 
 A. And I have got that admirable gingras. 
 
 B. What is the gingras 1 
 
 A. "Tie a new invention 
 
 Of our countryman, which never yet 
 
 Has been exhibited in any theatre, 
 
 But is a luxury of Athenian banquets. 
 B. Why then not introduce it to this people? 
 A. Because I think that I shall draw by lot 
 
 Some most ambitious tribe ; for well I know 
 
 They would disturb all things with their applause. 
 
280 THE DKIPNOSOPHISTS. [b. IV, 
 
 And Axionicus says, in his Phileuripides — 
 
 For they are both so sick with love 
 
 Of the melodious strains of soft Euripides, 
 
 That every other music seems to them 
 
 Shrill as the gingras, and a mere misfortune. 
 77. But how much better, O most sagacious Ulpian, is 
 this hydraulic organ, than the instrument which is called 
 nabla; which Sopater the parodist, in his drama entitled 
 Pylse, says is also an invention of the Phoenicians, usingthe 
 following expressions — 
 
 For is the noise of the Sidonian nabla, 
 
 "Which from the throat doth flow, at all impair'd. 
 
 And in the Slave of Mystacus we find — 
 Among the instruments of harmony 
 The nablas comes, not over soft or sweet ; 
 By its long sides a lifeless lotus fix'd 
 Sends forth a breathed music ; and excites men, 
 Singing in Bacchic strain a merry song. 
 
 And Philemon says, in his Adulterer — 
 
 A. There should, Parmeno, be here among us 
 A nablas or a female flute-player. 
 
 B. What is a nablas % 
 
 A. Don't you know 1 you idiot ! 
 B. Indeed I don't. 
 
 A . What, do not know a nablas ? 
 You know no good ; perhaps a sambucistria 
 You ne'er have heard of either 1 
 
 There is also an instrument called the triangle, which Juba 
 mentions in the fourth book of his Theatrical History, and 
 says it is an invention of the Syrians; as is also the 
 sambuca, which is called \vpo<]>olvi£. But this instrument 
 Neanthes the Cyzicene, in the first book of his Seasons, says 
 is an invention of Ibycus the Rhegian poet ; as also the lyre 
 called barbitos was of Anacreon. But since you are running 
 all us Alexandrians down as unmusical, and keep mentioning 
 the monaulos as our only national instrument, listen now to 
 what I can tell you offhand about that. 
 
 78. For Juba, in the before-mentioned treatise, says that 
 the Egyptians call the monaulos an invention of Osiris, just 
 as they say that kind of plagiaulos is, which is called photinx, 
 and that, too, I will presently show you is mentioned by a 
 very illustrious author ; for the photinx is the same as the 
 flute, which is a national instrument. But Sophocles, in his 
 Thamyras, speaks of the monaulos, saying — 
 
C. 78.] MUSICAL INSTBUMENTS. 281 
 
 For all the tuneful melodies of pipes (irtJ/criSes) 
 Are lost, the lyre, and monaulos too. 
 * * * * 
 
 And Araros, in his Birth of Pan, says — ■ 
 
 But he, can you believe it 1 seized at onee 
 On the monaulos, and leapt lightly forth. 
 
 And Anaxandrides, in his Treasure, says — 
 
 I the monaulos took, and sang a wedding song. 
 
 And in his Bottle-bearer he says — 
 
 A . What have you done, you Syrian, with your monaulos ? 
 
 B. What monaulos 1 
 
 A. The reed. 
 
 And Sopater, in his Bacchis, says — 
 
 And then he sang a song on the monaulos. 
 But Protagorides of Cyzicus, in the second book of his 
 treatise on the Assemblies in Honour of Daphne, says, " He 
 touched every kind of instrument, one after another, cas- 
 tanets, the weak-sounding pandurus, but he drew the sweetest 
 harmony from the sweet monaulos. And Posidonius the 
 Stoic philosopher, in the third book of his Histories, speaking 
 of the war of the Apameans against the Larissseans, writes as 
 follows — "Having taken short daggers sticking in their waists, 
 and small lances covered with rust and dirt, and having put 
 veils and curtains over their heads which produce a shade but 
 do not hinder the wind from getting to their necks, dragging 
 on asses laden with wine and every sort of meat, by the side 
 of which were packed little photinges and little monauli, 
 instruments of revelry, not of war." But I am not ignoraDt 
 that Amerias the Macedonian, in his Dialects, says, that the 
 monaulos is called tityrinus. So here you have, excellent 
 Ulpian, a man who mentions the photinx. But that the 
 monaulos was the same instrument which is now called 
 calamaules, or reedfife, is clearly shown by Hedylus, in his 
 Epigrams, where he says — 
 
 Beneath this mound the tuneful Theon lies, 
 
 Whom the monaulos knew its sweetest lord ; 
 Seirpalus' son; age had destroy 'd his sight, 
 
 And when he was a child his sire him call'd 
 Eupalamus in his first birthday ode, 
 
 Showing that he was a choice bouquet where 
 The virtues all had met. For well he sung 
 
 The Muses' sports amid their wine-glad revels ; 
 
28'2 THE DEIPNOSOI'HISTS.' [b. IB* 
 
 He sang to Battalus, an eager drinker 
 Of unmix' d w-ine, and Cotalus and Psencalus. 
 
 Say then to Theon with his calamaules, 
 farewell, Theon, tunemllest of men. 
 
 As, therefore, they now call those who play on a pipe of 
 reeds (xaAa^oi) calamaules, so also they call them now 
 rapaules, according to the statement of Amelias the Mace- 
 donian, in his dialects. 
 
 79. But I wish you to know, my most excellent Ulpian, that 
 a more musical and accomplished people than the Alexandrians 
 is not mentioned. And I do not speak only of playing on the 
 harp, with which even the poorest people, among us, and 
 those who do not make a profession of it, and who are utterly 
 ignorant of every other kind of learning, are so familiarized 
 that they can in a moment detect any error which has been 
 made in striking the strings, — but especially are they skilful 
 with the flute ; and not only in those which are called girls' 
 flutes and boys' flutes, but also in men's flutes, which are 
 called perfect and superperfect ; and also in those which are 
 called harp-flutes and finger-flutes. For the flutes called 
 elymi, which Sophocles mentions in his Niobe and in his 
 Drummers, we do not understand to be anything but the 
 common Phrygian flute. And these, too, the Alexandrians 
 are very skilful in. They are acquainted also with the flute 
 with two holes, and also with the intermediate flute, and with 
 those which are called hypotreti, or bored underneath. And 
 Callias also speaks of the flute called elymi, in his Pedetee. 
 But Juba says that they are an invention of the Phrygians, 
 and that they were also called scytaliae, from their resem- 
 blance in thickness to the scytale. And Cratinus the 
 younger says that the Cyprians also use them, in his Thera- 
 menes. We know, too, of some which are called half-bored, 
 of which Anacreon says — 
 
 What lust has now seized thus upon your mind, 
 To wish to dance to tender half-bored flutes ? 
 
 And these flutes are smaller than the perfect flutes. At all 
 events, iEschylus says, speaking metaphorically, in his Ixion — 
 
 But very soon the greater swallows up 
 The lesser and the half-bored flute. 
 
 And these half-bored flutes are the same as those which are 
 called boys' flutes, which they use at banquets, not being fit 
 
C. 80.] KINDS OF FLUTES. 283 
 
 for the games and public shows ; on which account Anacreon 
 called them tender. 
 
 80. I am acquainted, too, with other kinds of flutes, the 
 tragic flute, and the lysiodic' flute, and the harplike flute ; ajl 
 which are mentioned by Ephorus, in his Inventions, and by 
 Euphranor the Pythagorean, in his treatise on Flutes, and 
 also by Alexon, who wrote another treatise on Flutes. But 
 the flute made of reeds is called tityrinus among the Dorians 
 in Italy, as Artemidorus the Aristophanian tells us, in the 
 second book of his History of Doris. And the flute which 
 is called magadis, which is also named paheo-magadis, sends 
 forth a sharp and a deep note at the same time, as Anax- 
 andrides says in his Armed Fighter — 
 
 I will speak like a magadis, both loudly and gently. 
 And the flutes called lotus flutes are the same which are 
 called photinges by the Alexandrians ; and they are made of 
 the plant called the lotus ; and this is a wood which grows in 
 Libya. But Juba says that the flute which is made out of 
 the leg bones of the kid is an invention of the Thebans ; and 
 Tryphon says that those flutes also which are called elephantine 
 flutes were first bored among the Phoenicians. I know, too, 
 that the magadis is a stringed instrument, as is the harp, the 
 lyre, and the barbitos. But Euphorion the epic poet says 
 in his book on the Isthmian Games — " Those men who are 
 now called players on the nablas, and on the pandurus, and 
 on the sambuca, do not use any new instrument, for the 
 baromus and the barbitos (both of which are mentioned by 
 Sappho and Anacreon), and the magadis, and the triangle, and 
 the sambuca are all ancient instruments. At all events, a 
 statue of one of the Muses was erected in Mitylene by Les- 
 bothemis, holding a sambuca in her hand." But Aristoxenus 
 calls the following foreign instruments — phoenices, and 
 pectides, and magadides, and sambucse, and triangles, and 
 clepsiambi, and scindapsi, and the instrument called the 
 enneachord or nine-stringed instrument. But Plato, in the 
 third book of his Polity, states — " ' We shall not, then,' said 
 I, ' have much need of many strings or of much harmony in 
 our songs- and melodies.' 'I think not,' said he. 'But we 
 
 1 " AwiaiSJs, 6 xalri, a man who played women's characters in male 
 attire ; so called from Lysis, who wrote song3 for such actors." — Llddelt 
 and Scott, in voc. 
 
284 THE DEIPNOSOPHISTS. [B. IV. 
 
 shall have triangles, and pectides, and all sorts of instruments 
 which have many strings and are very harmonious.' " 
 
 81. But the scindapsus is an instrument of four strings, as 
 Matron the parodist says in the following lines — 
 
 Nor did they hang it upon pegs where hung 
 
 The sweet scindapsus with its fourfold strings, 
 
 Joy of the woman who the distaff hates. 
 And Theopompus the Colophonian likewise mentions it, the 
 Epic poet, I mean, in his poem entitled the Chariot — 
 
 Shaking the large and lyre-toned scindapsus, 
 
 Made of young tamarisk, in his skilful hand. 
 Anaxilas, too, in his Lyre Maker, says — 
 
 But I was making three-string'd barbiti, 
 
 Pectides, cithane, lyres, and scindapsi. 
 But Sopater the parodist, in his poem entitled "The Ini- 
 tiated," says that the pectis is an instrument with two strings, 
 saying— 
 
 The pectis, proud of its barbaric muse, 
 
 With its two strings was placed within my hand. 
 The instrument called pariambis is mentioned by Epichar- 
 mus, in his Periallus, in this way — 
 
 But Semele doth dance and he doth sing 
 
 Tunefully on his pariambis lyre, 
 
 And she rejoices at the rapid song. 
 
 Now it was Alexander of Cythera, according to the account 
 given by Juba, who completed the psaltery with its full 
 number of strings. And he, when he had grown old in the 
 city of the Ephesians, suspended this instrument in the 
 temple of Diana, as being the most skilful invention he had 
 made with reference to his art. Juba mentions also 
 the lyrophoenix and the Epigonius, which, though now it is 
 transformed into the upright psaltery, still preserves the 
 name of the man who was the first to use it. But Epigo- 
 nius was by birth an Ambraciot, but he was subsequently 
 made a citizen of Sicyon. And he was a man of great skill 
 in music, so that he played the lyre with his bare hand 
 without a plectrum. For the Alexandrians have great ex- 
 perience and skill in all the above-named instruments and 
 kinds of flutes. And whichever of them you wish me to 
 try, I will exhibit my own skill before you, though there are 
 many others in my country more musical and skilful than 
 I am. 
 
C. 83.] WIND INSTRUMENTS. 285 
 
 82. But Alexander, my fellow-citizen, and he has only lately 
 died, having given a public exhibition of his skill on the in- 
 strument called the triangle, made all the Eomans so music- 
 mad that even now most people recollect the way in which he 
 used to play. And Sophocles speaks of this triangle in his 
 Mysians, saying — 
 
 The constant music of the Phrygian 
 Tender triangle, and the concerted strains 
 Of the shrill Lydian pectis sounded too. 
 
 And in his Thamyras he also mentions it. But Aristophanes, 
 in his Daitaleis, and Theopompus, iu his Penelope, likewise 
 speak of it. And Eupolis, in his Baptse, says — 
 
 Who plays the drum with wondrous skill, 
 
 And strikes the strings of the triangle. 
 
 And the instrument called the pandurus is mentioned, as has 
 been said before, by Euphorion, and by Protagorides, in the 
 second book of his treatise on the Assemblies in honour of 
 Daphne. But Pythagoras, who wrote a book on the Bed Sea, 
 says that the TroglodytEe make the panduri out of the daphne 
 which grows on the seashore. 
 
 But horns and trumpets are the invention of the Etrurians. 
 But Metrodorns the Chian, in his history of the Affairs of Troy, 
 says that Marsyas invented the pipe and flute at Celaense, when 
 all his predecessors had played on a single reed. But Eupho- 
 rion the epic poet, in his treatise on the Modulation of Songs, 
 says that Mercury invented the pipe which consists of one single 
 reed ; but that some say that Seuthes and Ronaces the Medes 
 did so ; and that Sileuus invented the pipe which is made of 
 many reeds, and that Marsyas invented that one which is 
 joined together with wax. 
 
 8-3. This then, my word-hunting Ulpian, is what you 
 may learn from us Alexandrians, who are very fond of the 
 music of the- monaulos. For you do not know that Menecles 
 the Barcsean compiler, and also that Andron, in his Chronicles, 
 him of Alexandria I mean, assei't that it is the Alexandrians 
 who instructed all the Greeks and the barbarians, when the 
 former encyclic mode of education began to fail, on account of 
 the incessant commotions which took place in the times of the 
 successors of Alexander. There was subsequently a regenera- 
 tion of all sorts of learning in the time of Ptolemy the seventh 
 king of Egypt, the one who was properly called by the Alex- 
 
286 THE DEIPNOSOPHISTS. [b. IV. 
 
 andrians Cacergetes ; for he having murdered many of the 
 Alexandrians, and banished no small number of those who had 
 grown up to manhood with his brother, filled all the islands 
 and cities with men learned in grammar, and philosophy, and 
 geometry, with musicians, and painters, and schoolmasters, 
 and physicians, and men of all kinds of trades and professions;, 
 who, being driven by poverty to teach what they knew, pro- 
 duced a great number of celebrated pupils. 
 
 84. But music was a favourite amusement of all the Greeks 
 of old time ; on which account also skill in playing the flute 
 was much aimed at. Accordingly, Chamseleon of Heraclia, in 
 his book entitled Protrepticus, says that the Lacedaemonians 
 and Thebans all learned to play on the flute, and the inhabit- 
 ants of Heraclea in Pontus devoted themselves to the same 
 study down to his own time. And that so did the most illus- 
 trious of .the Athenians, Callias the son of Hipponicus, and 
 Critias the son of Callseschrus. But Duris, in his treatise on 
 Euripides and Sophocles, says that Alcibiades learnt music, 
 not of any ordinary master, but of Pronomus, who had the 
 very highest reputation in that line. And Aristoxenus says 
 that Epaminondas the Theban learnt to play the flute of 
 Olympiodorus and Orthagoras. And likewise, many of the 
 Pythagoreans practised the art of flute-playing, as Euphranor, 
 and Archytas, and Philolaus, and many others. But Eu- 
 phranor has also left behind an essay on Flutes, and so too 
 has Archytas. And Aristophanes shows us, in his Daitaleis, 
 the great eagerness with which men applied themselves to this 
 study, when he says — 
 
 I who am wasted quite away 
 
 In the study of flutes and harps, 
 Am 1 now to be sent to dig ? 
 
 And Phrynichus,, in his Ephialtes, says — 
 
 But were not you the man who taught him once 
 To play upon the flute and well-strung harpl 
 
 And Epicharmus, in his Muses, says that Minerva played a 
 martial strain to the Dioscuri. And Ion, in his Phoenician, or 
 (Jasneus, calls the flute a cock, speaking thus : — 
 
 .The cock then sang the Greeks a Lydian hymn. 
 And also, in his Garrison, he calls the pipe the Idsean cock, 
 using the following expression : — 
 
 The pipe, th' Idsean cock, precedes your steps. 
 
C.. 2.] BANQUETS. 287 
 
 And, in the Second Phoenix, the same Ion writes — 
 
 I made a noise, bringing the deep-toned flute 
 "With, fluent rhythm. 
 
 Where he means Phrygian rhythm ; and he calls the Phrygian 
 flute deep-toned. For it is deep ; on which account they also 
 add a horn to it, having a similarity to the bell mouth of 
 trumpets. 
 
 So now this book may be ended, my friend Timocrates ; as 
 it is quite long enough. 
 
 BOOK A'. 
 
 1. But since, Timocrates, we have now had a great deal 
 of conversation on the subject of banquets in all that has been 
 hitherto said ; and since we have passed over those things 
 in them which are most useful and which do not weigh down 
 the soul, but which cheer it, and nourish it by variety of food, 
 as the divine Homer incidentally teaches us, I will also men- 
 tion what has been said concerning these things by that most 
 excellent writer Masyrius. For we, as the beautiful Agathon 
 says — 
 
 Do what is more than needful as if needful, 
 And treat our real work as if it were superfluous. 
 
 The poet accordingly says, when he is speaking of Menelaus — 
 
 At the fair dome the rapid labour ends, 1 
 Where sat Atrides 'midst his bridal friends, 
 With double tows invoking Hymen's power 
 To bless his son's and daughter's nuptial hour : — 
 
 as it was a custom to celebrate banquets at marriages, both 
 for the sake of the gods who preside over marriage, and as it 
 were for a testimony to the marriage ; and also, the king of 
 Lycia instructs us what sort of banquet ought to be given to 
 foreigners, receiving Bellerophon with great magnificence — 
 
 There Lycia's monarch paid him honours due, 2 
 Nine days he feasted, and nine bulls he slew. 
 
 2. For wine appears to have a very attractive influence in 
 promoting friendship, as it warms and also melts the soul. On 
 
 1 Odyss. iv. 3. 2 Iliad, vi. 174. 
 
288 THE DEIPNOSOPHISTS. [b. V, ' 
 
 which account the ancients did not ask who a man was before 
 drinking, but afterwards ; as honouring the laws of hospitality 
 itself, and not this or that particular individual. But the 
 lawgivers, taking care beforehand of the banquets of the pre- 
 sent day, have appointed feasts for the tribe, and feasts for the 
 borough j and also general banquets, and entertainments to 
 the ward, and others also called orgeonica. And there are 
 many meetings of philosophers in the city, some called the 
 pupils of Diogenes, and others, pupils of Antipater, others, 
 again styled disciples of Panaetius. And Theophrastus be- 
 queathed money for an entertainment of that sort. Not, by 
 Jove, in order that the philosophers assembled might indulge 
 in intemperance, but in order that during the banquet they 
 might have a wise and learned conversation. And the Pry- 
 tanes were accustomed every day to meet in well-regulated 
 banquets, which tended to the advantage of the state. And 
 it was to such a banquet as that Demosthenes says the news 
 of the taking of Elatea was brought. " For it was evening, and 
 a man came bringing news to the Prytanes that Elatea was 
 taken." And the philosophers used to be careful to collect 
 the young men, and to feast with them according to some well- 
 considered and carefully laid down law. Accordingly, there 
 were some laws for banquets laid down by Xenocrates, in the 
 Academy, and again by Aristotle. 
 
 But the Phiditia in Sparta, and the Andrea, or man's feasts, 
 among the Cretans, were celebrated in their respective cities 
 with all imaginable care. On which account some one said 
 not unwisely — 
 
 Dear friends should never long abstain from feasts, 
 
 For e'en the memory of them is delightful. 
 
 And Antipater the philosopher once assembled a banqueting 
 party, and invited all the guests on the understanding that 
 they were to discuss subtle questions. And they say that 
 Arcesilaus, being once invited to a banquet, and sitting next 
 to a man who ate voraciously, while he himself was unable to 
 enjoy anything, when some one of those who were present 
 offered him something, said — 
 
 May it be well with you ; be this for Telephus : 
 for it so happened that the epicure by his side was named 
 Telephus. But Zeno, when some epicure who was at the 
 same party with him snatched away the upper half of the fish 
 
C. 3.] BANQUETS. 289 
 
 the moment that it was placed on the table, turned the fish 
 round himself, and took the remaining portion, saying — 
 
 Then Ino came and finish'd what was left. 
 And Socrates seeing a man once devouring dainties eagerly; 
 said — you bystanders, which of you eats bread as if it were 
 sweetmeats, and sweetmeats as if they were bread 1 
 
 3. But now let us speak of the banquets celebrated by 
 Homer. For the poet gives us the different times of them, 
 and the persons present, and the causes of them. And 
 Xenophon and Plato have done well to imitate him in this; 
 who at the very beginning of their treatises set forth the 
 cause which gave rise to the banquet, and mention the names 
 of those who were present. But Epicurus never defines either 
 the place or the time, nor does he preface his accounts with 
 any preliminary statement. But Aristotle says that it is an 
 unseemly thing for a man to come unwashed and covered 
 with dust to a banquet. Then Homer instructs us who 
 ought to be invited; saying that one ought to invite the 
 chiefs, and men of high reputation — ■ 
 
 He bade the noblest of the Grecian peers, 1 
 not acting on the principle asserted by Hesiod, for he bids 
 men invite chiefly their neighbours — 
 
 Then bid your neighbours to the well-spread feast, 
 
 Who live the nearest, and who know you best. 2 
 
 For such a banquet would be one of rustic stupidity; and 
 adapted to the most misanthropic of proverbs — 
 
 Friends who far off do live are never friends. 
 For how can it be anything but nonsense that friendship 
 should depend on place and not on disposition? Therefore 
 we find in Homer, that after the cup had gone round, 
 
 Then the old man his counsels first disclosed ; 3 
 but among people who did not regulate their banquets in an 
 orderly manner we read — ■ 
 
 Then first the flatterer rose with mocking speech. 
 Besides, Homer introduces guests differing in ages and tastes, 
 such as Nestor, Ulysses, and Ajax, who are all invited toge- 
 ther. And speaking in general terms he represents all who 
 lay claim to any sort of eminence as invited, and individually 
 those who arrive at it by different roads. But Epicurus has 
 represented all his guests as believers in the atonic theory, 
 1 Iliad, ii. 404. 2 Op. et Di. 341. 3 Iliad, viii. 324. 
 
 VOL. I. — ATH. U 
 
290 THE DEIPXOSOPH1ST3. [j3. V. 
 
 and this, too, though, he had models both in the variety 
 of the banquets of the great poet, and also in the elegant 
 accounts of Plato and Xenophonj of whom Plato has intro- 
 duced Eryximachus the physician, and Aristophanes the 
 poet, and other professors of different branches of science, 
 discussing matters of weight : and Xenophon has miDgled 
 with them some private individuals. 
 
 Homer therefore has done |much the best of all, and has 
 given us by far the best banquets ; and that again is best 
 seen by comparing him with others. For the banquet of the 
 suitors in Homer is just such as might be expected from 
 young men devoted to drinking and love; and that of the 
 Pheeacians is more orderly, but still luxurious. And he has 
 made a wide distinction between these entertainments and 
 those which may be called military banquets, and those which 
 have reference to political affairs and are conducted in a well- 
 regulated manner: and again he has distinguished between 
 public and family banquets. But Epicurus has described a 
 banquet consisting of philosophers alone. 
 
 4. Homer, too, has pointed out whom one ought not to 
 invite, but who ought to consider that they have a right 
 to come uninvited, showing by the presence of one of the 
 relations that those in similar circumstances had a right to 
 be present — 
 
 Unbidden there the brave Atrides came. 1 
 
 For it is plain that one ought not to send a formal invitation 
 to one's brother, or to one's parents, or to one's wife, or to 
 any one else whom one can possibly regard in the same light 
 as these relations, for that would be a cold and unfriendly pro- 
 ceeding. And some one has written an additional line, adding 
 the reason why Menelaus had no invitation sent him, and yet 
 came — 
 
 For well he knew how busy was his brother : 
 as if there had been any need of alleging a reason why his 
 brother should come of his own accord to a banquet without 
 any invitation, — a very sufficient reason having been already 
 given. " For," said the interpolate!' of this line, " did he not 
 know that his brother was giving a banquet? And how can 
 it be otherwise than absurd to pretend that he did not know 
 it, when his. sacrifice of oxen was notorious and visible to 
 every one? And how could he ; have come if he had not 
 1 Iliad, ii. 408. 
 
C. 5.] BANQUETS. 291 
 
 known it 1 Or, by Jove, when he saw him,'' he continues, 
 " occupied with business, was it not quite right of him to 
 excuse his not having sent him an invitation, and to come of 
 his own accord ? " As if he were to say that he came unin- 
 vited in order that the nest day they might not look at 
 one another, the one with feelings of mortification, and the 
 other of annoyance. ^f~¥/u<. 
 
 But it would be an absurd thing to suppose that Menelaus^^*% 
 forgot his brother, and this, too, when he was not only sacri- 
 ficing on his account at the present moment, but when it 
 was on his account that he had undertaken the whole war, 
 and when he had invited those who were no relations of his, 
 and who had no connexion even with his country. But 
 Athenocles the Cyzicene, understanding the poems of Homer 
 better than-Aristarchus did, speaks in a much more sensible 
 manner to us, and says that Homer omitted to mention 
 Menelaus as having been invited because he was more nearly 
 related to Agamemnon than the others. But Demetrius 
 Phalereus having asserted that interpolated verse to be a 
 bungling and unseasonable addition, quite unsuited to the 
 poetry of Homer, — the verse, I mean, 
 
 For well he knew how busy was his brother, 
 says that he is accusing him of very ungentlemanly manners. 
 " For I think," says he, " that every well-bred man has rela- 
 tions and friends to whom he may go, when they are cele- 
 brating any sacrifice, without waiting for them to send him 
 an invitation." 
 
 5. And Plato in his Banquet speaks in the same manner on 
 this subject. " For," says he, " that we may destroy the pro- 
 verb by altering it : Good men may go of their own accord 
 to feasts given by good men. For Homer appears not only to 
 have destroyed that proverb, but also to have ridiculed it ; 
 for having represented Agamemnon as valiant in warlike 
 matters, and Menelaus as an effeminate warrior, when Aga- 
 memnon celebrates a sacrifice, he represents Menelaus as 
 coming uninvited, — that is, the worse man coming to the feast 
 of the better man." And Bacchylides, speaking of Hercules, 
 and telling how he came to the house of Ceyx, says — 
 
 Then on the brazen threshold firm he stood, 
 
 (They were a feast preparing,) and thus spake 
 
 Brave and just men do uninvited come 
 
 To well-appointed feasts by brave and just men made 
 n 3 
 
292 THE DEIPNOSOPHISTS. [B. v. 
 
 And as to proverbs, one says — 
 
 Good men do of their own accord 
 To good men's entertainments come : 
 
 and another says — 
 
 Brave men do of their own accord 
 To cowards' entertainments come. 
 
 It was without reason, therefore, that Plato thought that 
 Menelaus was a coward ■ for Homer speaks of him as Mars- 
 loving, and as fighting single-handed with the greatest gallantry 
 in defence of Patroclus, and eager to fight in single combat 
 with Hector as the champion of the whole army, although 
 he certainly was inferior to Hector in personal strength. 
 And he is the only man in the whole expedition of whom he 
 has said — 
 
 And on he went, firm in his fearless zeal. 1 
 But if an enemy, disparaging him, called him an effeminate 
 warrior, and on this account Plato thinks that he really was 
 an effeminate warrior, why should he not also class Agamem- 
 non himself among the men void of prowess, since .this line is 
 spoken against him ? — 
 
 O monster, mix'd of insolence and fear, 
 
 Thou dog in forehead, but in heart a deer ! 
 
 When wert thou known in ambush'd fights to dare, 
 
 Or nobly face the horrid front of war? 
 
 'Tis ours the chance of fighting fields to try, 
 
 Thine to look on and bid the valiant die. 2 
 
 For it does not follow because something is said in Homer, 
 that Homer himself says it. For how could Menelaus have 
 been effeminate who, single-handed, kept Hector away from 
 Patroclus, and who slew Euphorbus, and stripped him of his 
 arms though in the very middle of the Trojan host ? And it 
 was foolish of him not completely to consider the entire line 
 which he was finding fault with, in which Menelaus is called 
 " Raising the battle cry," pmjv ayaObs, for that is an epithet 
 which Homer is in the habit of giving only to the most valiant; 
 for the ancients called war itself f3orj. 
 
 6. But Homer, who is most accurate in everything, did not 
 overlook even this trifling point ; that a man ought to show 
 some care of his person, and to bathe himself before going to 
 ftfl entertainment. And so, in the case of Ulysses, before the 
 banquet among the Phseacians, he tells us — 
 
 1 Iliad, ii, 588. » lb. i. 225. 
 
0. 7.] BATHS. 293 
 
 A train attends 
 Around the baths, the bath the king ascends, 
 (Untasted joy since that disastrous hour 
 He sail'd defeated from Calypso's bower,) 
 He bathes, the damsels with officious toil 
 Shed sweets, shed unguents in a shower of oil. 
 Then o'er his limbs a gorgeous robe he spreads, 
 And to the feast magnificently treads.' 
 
 And again he says of Telemachus and his companion — 
 From room to room their eager view they bend, 
 Thence to the bath, a beauteous pile, descend. 2 
 
 For it was unseemly, says Aristotle, for a man to come to a 
 banquet all over sweat and dust. For a well-bred man ought 
 not to be dirty nor squalid, nor to be all over mud, as Hera- 
 clitus says. And a man when he first enters another person's 
 house for a feast, ought not to hasten at once to the banqueting- 
 room, as if he had no care but to fill his stomach, but he ought 
 first to indulge his fancy in looking about him, and to 
 examine the house. And the poet has not omitted to take 
 notice of this also. 
 
 Part in a portico, profusely graced 
 AVith rich magnificence, the chariot placed ; 
 Then to the dome the friendly pair invite, 
 Who eye the dazzling roof with vast delight, 
 Eesplendent as the blaze of summer noon, 
 Or the pale radiance of the midnight moon. 3 
 
 And Aristophanes, in his Wasps, represents the rustic and 
 litigious old man as invited to a more civilized form of life 
 by his son — 
 
 Cease ; sit down here and learn at length to be 
 
 A boon companion, and a cheerful guest. 4 
 
 And then showing him how he ought to sit down he says- 
 Then praise some of these beauteous works in brass, 
 Look at the roof, admire the carved hall. 
 
 7. And* again Homer instructs us as to what we ought to 
 do before a banquet, namely how we ought to allot the first- 
 fruits of the dishes to the gods. At all events Ulysses and 
 his friends, although in the cave of the Cyclops — 
 
 Then first a fire we kindle, and prepare 
 
 For his return with sacrifice and prayer. 5 
 
 And Achilles, although the ambassadors were impatient, as 
 they had arrived in the middle of the night, still — 
 
 1 Odyss. viii. 449. 2 lb. iv. 48. 3 lb. iv. 43. 
 
 * At. Vesp. 1208. 5 Odyss. ix. 201. 
 
294 THE DBIPNOSOPHISTS. [_B. V.; 
 
 Himself opposed tf'Ulysses full in sight 
 Each portion parts, and orders every rite ; 
 The first fat offerings to th' Immortals due, 
 Amid the greedy flames Patrochis threw. 
 
 And also lie introduces the guests as making libations — 
 
 He said, and all approved; the heralds bring 
 The cleansing water from the living spring, 
 The youths with wine the sacred goblets crown'd, 
 " And large libations drench'd the sand around. 
 The rite perform'd, the chiefs their thirst allay, 
 Then from the royal tent they take their way. 1 
 
 And this ceremony Plato also observes in his Banquet. For he 
 says — " Then after they had supped and made libations, they 
 sang pseans to the god with all customary honours." And 
 Xenophon speaks in yery nearly the same terms. But in 
 Epicurus there is no mention of any libation to the gods, or 
 of any offering of first-fruits. But as Simonides says of an 
 immodest woman — 
 
 And oftentimes she eats unhallow'd victims. 
 8. He says too that the Athenians were taught the proper 
 proportions in which wine should be mixed by Amphictyon 
 when he was king ; and that on this account he erected a 
 temple to the Upright Bacchus. For he is then really upright 
 and not likely to fall, when he is drank in proper proportions 
 and well mixed; as Homer has it — 
 
 Hear me, my friends ! who this good banquet grace, — 
 
 'Tis sweet to play the fool in time and place. 
 
 And wine can of their wits the wise beguile, 
 
 Make the sage froHc and the serious smile ; 
 
 The grave in merry measures frisk about, 
 
 Ajhd many a long-repented word bring out. 2 
 
 For Homer does not call wine ^Acos in the sense of ^Ax'ftos, 
 that is to' say, foolish and the cause of folly. Nor does he 
 bid a man be of a sullen countenance, neither siaging nor 
 laughing, nor ever turning himself to cheerful dancing in 
 time to music. He is not so morose or ill-bred. But he 
 knew the exact proportions in which all these things should 
 be done, and the proper qualities and quantities of wine to be 
 mixed. On which account he did not say that wine makes 
 the sage sing, but sing very much, that is to say, out of tune 
 and excessively, so as to trouble people. Nor, by Jove, did 
 he say simply to smile, and to frisk about; but using, the 
 1 Iliad, ix. 219. 2 Odyss. xiv. 464.. ■ 
 
€. 9.] BANQUETS. 295 
 
 word merry, and applying that to both, he reproves the un- 
 manly propensity to such trifling — 
 
 Makes 
 
 TJie grave in merry measure frisk about, 
 And many a long-repented word hring out. 
 
 But in Plato none of these things are done in a moderate 
 manner. But men drink in such quantities that they canuot 
 even stand on their feet. For just look at the reveller Alci- 
 biades, how unbecomingly he behaves. And all the rest drink 
 a large goblet holding eight cotylse, using as an excuse that 
 Alcibiades has led them on ; not like the men in Homer — 
 
 But when they drank, and satisfied their soul. 
 Now of these things some ought to be repudiated once for 
 all; but some ought to be- enjoyed in moderation; people 
 looking at them as at a slight addition or appendage to a 
 repast ; as Homer has said — 
 
 Let these, my friend, 
 
 With song and dance the pompous revel end. 
 
 9. And altogether the poet has attributed devotion to such 
 things to the Suitors, and to the Phseacians, but not to 
 Nestor or to Menelaus. And Aristarchus did not perceive 
 that in his marriage feast, after the entertainment had lasted 
 some time, and the principal days of the revel were over, in 
 which the bride had been taken to the house of the bride- 
 groom, and the marriage of Megapenthes -was completed, Me- 
 nelaus and Helen were left to themselves and feasted together. 
 He, I say, not perceiving this, but being deceived by the first 
 line- 
 Where sate Atrides 'midst his bridal friends, 
 
 he then added these lines, which do not properly belong to 
 
 this place — 
 
 While this gay friendly troop the king surround, 
 
 With festival and mirth the roofs resound ; 
 
 A bard amid the joyous circle sings 
 
 High airs, attemper'd to the vocal strings, 
 
 Whilst, warbling to the varied strain, advance 
 
 Two sprightly youths to form the bounding dance: — 
 
 transferring them with the error in the heading and all 
 from the eighteenth book of the Iliad, where he relates the 
 making of the arms of Achilles ; for it ought to be read not 
 e£apvovre9, the dancers beginning, but e^ap^ovTOs (tov gjSov, 
 that is to say,) when the poet began to sing. For the word 
 
296 THE DEIPNOSOPHISTS. [B. V. 
 
 e£dpX(0 has peculiar reference to preluding on the lyre. On 
 which account Hesiod also says in his Shield of Hercules — ■ 
 
 The holy goddesses, the Muses nine, 
 
 Preluded {itfipxov) with a sacred melody. 1 
 And Archilochus says — 
 
 Himself preluding (Qdpx<w) 'with a sacred psean 
 
 Set to the Lesbian flute. 
 And Stesichorus calls the Muse the Beginner of Song (ap^eo-i- 
 (j.oA.7ros). And Pindar calls Preludes the Leaders of the Dance. 
 And Diodorus the Aristophanian enclosed the whole account 
 of the wedding in brackets; thinking that the first days 
 only were alluded to, and disregarding the termination and 
 what came after the banquet. And then he says we ought 
 to write the words Souo Se Kvj3urTrjTrjpe /car aurois with an 
 aspirate, ko£ ' ciutow, but that would be a solecism. For kot 
 avrovs is equivalent to koto. <r<f>as clvtovs, but to say eaurous 
 would be a solecism. 
 
 10. But, as I said before, the introduction of this kind of 
 music into this modest kind of entertainment is transferred 
 to this place from the Cretic dance, of which he says in the 
 eighteenth book of the Iliad, about the Making of the Arms — 
 
 A figured dance succeeds ; such once was seen 
 
 In lofty Cnossus, for the Cretan queen 
 
 Forra'd by Dsedalean art ; a comely band 
 
 Of youths and maidens bounding hand-in-hand ; 
 
 The maids in soft cymars of linen dress'd, 
 
 The youths all graceful in the glossy vest. 
 
 Of those the locks with flow'ry wreaths enroll'd, 
 
 Of these the sides adorn'd with swords of gold, 
 
 That glittering gay from silver belts depend. 2 
 And then he adds to this — 
 
 Now all at once they rise, at once descend, 
 
 With well-taught feet ; now shape in oblique ways 
 
 Confus'dly regular the moving maze. 
 
 Now forth at once too swift for sight they spring, 
 
 And undistinguish'd blend the flying ring. 
 
 Now among the Cretans, dancing and posture-making was 
 a national amusement. On which account' iEneas says to the 
 Cretan Meriones — 
 
 Swift as thou art (the raging hero cries), 
 
 And skill'd in dancing to dispute the prize, 
 
 My spear, the destined passage had it found, 
 
 Had fix'd thy active vigour to the ground. 
 
 1 Hes. Scut. Here. 205. 2 Iliad, xviii. 590. 3 lb. xvi. 617. 
 
0. 11.] THE BANQUETS DESCRIBED BY HOMER. 297 
 
 And from this they call the hyporchemata Cretan 
 
 They call it all a Cretan air ... ■ 
 
 The instrument is called Molossian .... 
 " But they who were called Laconistse," says Timseus, " used 
 to sing standing to dance in square figures." And altogether 
 there were many various kinds of music among the Greeks : 
 as the Athenians preferred the Dionysiac and the Cyclian 
 dances ; and the Syracusians the Iambistic figure ; and dif- 
 ferent nations practised different styles. 
 
 But Aristarchus not only interpolated lines which had no 
 business there into the banquet of Menelaus, and by so doing 
 made Homer make representations inconsistent with the sys- 
 tem of the Lacedaemonians, and with the moderation of their 
 king, but he also took away the singer from the Cretan 
 chorus, mutilating his song in the following manner : — 
 
 The gazing multitudes admire around 
 
 Two active tumblers in the centre bound ; 
 
 Now high, now low their pliant limbs they bend, 
 
 And general songs the sprightly revel end. 1 
 So that blunder of his in using the word Efap^ovTes is 
 almost irremediable, as the relation cannot after that possibly 
 be brought back so as to refer to the singer. 
 
 11. And it is not probable that there were any musical 
 entertainments at Menelaus's banquet, as is manifest from the 
 fact of the whole time of the banquet being occupied by the 
 guests in conversation with one another ; and that there is 
 no name mentioned as that of the minstrel ; nor is any lay 
 mentioned which he sang ; nor is it said that Telemachus 
 and his party listened to him ; but they rather contemplated 
 the house in silence, as it were, and perfect quiet. And. how 
 can it be looked upon as anything but incredible, that the 
 sons of those wisest of men, Ulysses and Nestor, should be 
 introduced as such ignorant people as, like clowns, not to pay 
 the least attention to carefully prepared music ? At all events 
 Ulysses himself attends to the Phseacian minstrels : — 
 
 Ulysses gazed, astonish'd to survey 
 
 The glancing splendours as their sandals play : — 2 
 although he had plenty of things to distract his attention, 
 and although he could say — 
 
 Now care surrounds me, and my force decays, 
 
 Inured a melancholy part to bear, 
 
 In scenes of death by tempest and -by war. 3 
 
 .» Iliad, xvi. 603. 3 Odyss. viii. 264. » lb. 154. 
 
298 THE DEIPNOSOPHISTS. [b. V. 
 
 How then can we think Telemachus any better than a mere 
 clown, when- a minstrel and a dancer are present, if he had 
 bent silently towards Pisistratus and gazed on nothing but 
 the plate and furniture ? But Homer, like a good painter, 
 makes Telemachus in every respect like his father ; and so 
 he has made each of them easily recognised, the one by 
 Alcinous, and the other by Menelaus, by means of their 
 tears. 
 
 12. But in the banquet of Epicurus there is an assembly 
 of flatterers praising one another. And Plato's banquet is 
 full of mockers, cavilling at one another ; for I say nothing of 
 the digression about Alcibiades. But in Homer it is only- 
 banquets conducted with moderation which are applauded; 
 and on one occasion, a man addressing Menelaus says — 
 I dare not in your presence speak, 
 Whose voice we reverence as a voice divine. 1 
 
 But he was reproving something which was either not said or 
 not done with perfect correctness — - 
 
 And now if aught there is that can be done, 
 Take my advice ; I grief untimely shun 
 J?hat interrupts the feast. 2 
 
 And again, he says — 
 
 son of wise Ulysses, what a word 
 Has 'scaped thy ivory fence ! . . . . 
 
 Eor it is not right for a man to be a flatterer, nor a mocker. 
 
 Again, Epicurus, in his banquet, inquires about indigestion, 
 so as to draw an omen from the answer : and immediately 
 after that he inquires about fevers ; for why need I speak of 
 the general want of rhythm and elegance which pervades the 
 whole essay 1 But Plato, (I say nothing about his having 
 been harassed by a cough, and about his taking care of him- 
 self with constant gargling of water, and also by inserting a 
 straw, in order that he might excite his nose so as to sneeze ; 
 for his object was to turn things into ridicule and to dis- 
 parage them,) Plato, I say, turns into ridicule the equalized 
 sentences and the antitheses of Agathon,' and introduces 
 Alcibiades, saying that he is in a state of excitement. But 
 still those men who write in this manner, propose to expel 
 Homer from their cities. But, says Demochares, " A spear 
 is not made of a stalk of savory," nor is a good man made so 
 by such discourses as these ; and not only does he disparage 
 1 Odyss. iv.-160. * lb. 193. 
 
C. 13.] , BANQUETS. 299 
 
 Alcibiades, but be also runs down Chamrides, and Euthyde- 
 mus, and many others of the young men. And this is the 
 conduct of a man ridiculing the whole city of the Athenians, 
 the Museum of Greece, which Pindar styled The Bulwark of 
 Greece ; and Thucydides, in his Epigram addressed to Euri- 
 pides, The Greece of Greece ; and the priest at Delphi termed 
 it, The Hearth and Prytaneum of the Greeks. And that he 
 spoke falsely of the young men one may perceive from Plato 
 himself, for he says that Alcibiades, (in the dialogue to which 
 he has prefixed his name,) when he arrived at man's estate, 
 then first began to converse with Socrates, when every one 
 else who was devoted to the pleasures of the body fell off from 
 him. But he says this at the very beginning of the dialogue. 
 And how he contradicts himself in the Charmides any one who 
 pleases may • see in the dialogue itself. For he represents 
 Socrates as subject to a most unseemly giddiness, and as abso- 
 lutely intoxicated with a passion for Alcibiades, and as be- 
 coming beside himself, and yielding like a kid to the impe- 
 tuosity of a lion ; and at the same time he says that- he 
 disregarded his beauty. 
 
 13. But also the banquet of Xenophon, although it is 
 much extolled, gives one as many handles to blame it as the 
 other. For Callias assembles a banqueting party because 
 his favourite Autolycus has been crowned at the Panathensea 
 for a victoiy gained in the Pancratium. And as soon as they 
 are assembled the guests devote their attention to the boy ; 
 and this too while his father is sitting by. " For as when 
 light appears in the night season it attracts the eyes of every 
 one, so does the beauty of Autolycus attract the eyes of 
 everybody to itself. And then there was no one present 
 who did not feel something in his heart because of him ; but 
 some were more silent than others, and some betrayed their 
 feelings by their gestures." But Homer has never ventured 
 to say anything "of that sort, not even when he represents 
 Helen as present ; concerning whose beauty though one of 
 those who sat opposite to her did speak, all he said, being- 
 overcome by the truth, was this — 
 
 Sure 'tis no wonder such celestial charms 
 For nine long years have set the world in arms. 
 What winning graces, what majestic mien — 
 She moves a goddess, and she looks a queen I 1 
 
 1 Iliad, iii. 196. 
 
300 THE DEIPNOSOFHISTS. [b. V. 
 
 And then he adds — 
 
 Yet hence, heaven, convey that fatal face ; 
 
 And from destruction save the Trojan race. 
 But the young men who had come to Menelaus's court, 
 the son of Nestor and Telemachus, -when over their wine, and 
 celebrating a wedding feast, and though Helen was sitting by, 
 kept quite quiet in a decorous manner, being struck dumb 
 by her renowned beauty. But why did Socrates, when to 
 gratify some one or other he had tolerated some female flute- 
 players, and some boy dancing and playing on the harp, and 
 also some women tumbling and posture-making in an un- 
 seemly manner, refuse perfumes? For no one would have 
 been able to restrain his laughter at him, recollecting these 
 lines — 
 
 You speak of those pale-faced and shoeless men, . 
 
 Such as that wretched Socrates and Chserephon. 
 And what followed after was very inconsistent with his aus- 
 terity. For Critobulus, a very well-bred young man, mocks 
 Socrates, who was aged and his tutor, saying he was much 
 uglier than the Sileni ; but he discusses beauty with him, 
 and selecting as judges the boy and the dancing woman, 
 makes the prize to be the kisses of the judges. Now what 
 young man meeting with this writing would not be corrupted 
 rather than excited to virtue ? 
 
 14. But in Homer, in the banquet of Menelaus, they pro- 
 pose to one another questions as in ordinary conversation, 
 and chatting with one another like fellow-citizens, they enter- 
 tain one another and us too. Accordingly, Menelaus, when 
 Telemachus and his friends come from the bath-room, and 
 when the tables and the dishes are laid, invites them to par- 
 take of them, saying — 
 
 Accept this welcome to the Spartan court ; 
 
 The waste of nature let the feast repair, 
 
 Then your high lineage and your names declare : l — 
 and then he helps them to what he has before him, treating 
 them in the most friendly manner — 
 
 Ceasing, benevolent he straight assigns 
 
 The royal portion of the choicest chines 
 
 To each accepted friend ; with grateful haste 
 
 They share the honours of the rich repast. 
 
 And they, eating in silence, as it becomes young men to do, 
 
 converse with one another, leaning forwards gently, not about 
 
 1 Odyss. iv. 60. 
 
C. 15.] THE PALACES OF HOMERS KINGS. 301 
 
 the food, as Homer tells us, nor [about the maid-servants of 
 him who had invited them, and by whom they had been 
 washed, but about the riches of their entertainer — 
 
 Soft whispering thus to Nestor's son, 
 
 His head reclined, young Ithacus begun : 
 
 View'st thou unmoved, O ever honour'd most,' 
 
 These prodigies of art and wondrous cost? 
 
 Such, and not nobler, in the realms above 
 
 Are the rich treasures in the dome of Jove. 1 
 For that, according to Seleucus, is the best reading ; and 
 Aristorchus is wrong when he writes — 
 
 Such is the palace of Olympian Jove. 
 For they are not admiring the beauty of building alone ; for 
 how could there be amber, and silver, and ivory in the walls ? 
 But they spoke partly about the house, as when they used 
 the expression " the sounding house," for that is the cha- 
 racter of large and lofty rooms ; and they spoke also of the 
 furniture — 
 
 Above, beneath, around the palace shines 
 
 The sumless treasure of exhausted mines ; 
 
 The spoils of elephants the roofs inlay, 
 
 And studded amber darts a golden ray. 
 So that it is a natural addition to say — ■ 
 
 Such are the treasures in the dome of Jove, 
 
 Wondrous they are, and awe my heart doth move. 
 But the statement, 
 
 Such is the palace of Olympian Jove, 
 has no connexion with — 
 
 Wondrous they are .... 
 and it would be a pure solecism and a very unusual reading. 
 15. Besides, the word avX-rj is not adapted to a house ; for 
 a place which the wind blows through is what is called av\rj. 
 And we say thaVa place which receives the wind on both 
 sides 8uxvkun/££a. And so again, a«A6s is an instrument 
 through which the wind passes, (namely, a flute,) and every 
 figure which is stretched out straight we call auAos, as a sta- 
 dium, or a flow of blood — 
 
 Straightway a thick stream (atohs) through the nostrils rush'd. 
 
 The reading is — 
 
 Z7]v6s TTOV TOiavTGL HSfiOlS tV ICT'fifUtTa KEITCIL, 
 
 for which Aristarchus wished to read — 
 
 Ztiv6s ttov Toi7jSe 7' 'OAujuirfou tvSoBev auXri. 
 I have given here, as elsewhere, Pope's version in the translation. 
 
302 THE DEIPNOSOPHISTS. [b. V. 
 
 And we call a helmet also, -when it rises up in a ridge out of 
 the centre, avXSnris. And at Athens there are some sacred 
 places called avXtoves, which are mentioned by Philochorus in 
 his ninth book. And they use the word in the masculine 
 gender, 01 auXSves, as Thucydides does in his fourth book ; and 
 as, in fact, ail prose writers do. But the poets use it iu the 
 feminine gender. Garcines says in his Achilles — 
 
 Ba6iia.ii eij aiiKava — Into a deep ravine which surrounded the army. 
 And Sophocles, in his Scythians, writes — 
 
 The crags and caverns, and the deep ravines 
 
 Along the shore (sVowcTias avXavas). 
 
 And therefore we ought to understand that it is used as 
 a feminine noun by Eratosthenes in his Mercury — 
 
 A deep ravine runs through (fiadiis ai\&v), 
 instead of ^adeLa, just as we find 6fj\v<s Up<rq, where 0rj\v<; is 
 feminine. Everything of that kind, then is called avXrj or 
 av\wv ; but at the present day they call palaces av\ai, as 
 Menander does — 
 
 To haunt palaces {av\al) and princes. 
 And Diphilus says— 
 
 To haunt palaces (avXaX) is, it seems to me, 
 
 The conduct of an exile, slave, or beggar. 
 And they got this name from having large spaces in front of 
 their buildings exposed to the open air, or else, because the 
 guards of the palace were stationed, and took their rest in the 
 open air. But Homer always classes the avXrj among the 
 places exposed to the air, where the altar of Jupiter Herceus 
 stood. And so Peleus is found — 
 
 I and Ulysses touch'd at Peleus' port ; 
 There, in the centre of his grassy court, 
 A bull to Jove he slew in sacrifice, 
 And pour'd libations on the naming thighs. 
 
 And so Priam lay : — 
 
 In the court-yard amid the dirt he roll'd. 2 
 
 And Ulysses says to Phexnius — 
 
 Thou with the heav'n-taught hard in peace resort, 
 From blood and carnage, to yon open court. 3 
 
 But that Telemachus was praising jiot only the housed but 
 also the riches which it contained, is made plain by the reply 
 of Menelaus— - 
 
 1 Iliad, xi. 733. 2 lb. xxiv..64Q. , 3 Odyss. xxii. 375. ; 
 
C. 16.] CONVERSATION AT BANQUETS. 303 
 
 My "ware, the cppious theme of ev'ry tongue, 
 To you your fathers have recorded long ; 
 How favouring Heav'n repaid my glorious toils 
 With a sack'd palace and •barbaric spoils. 1 
 
 16. But we must return back to the banquet, in which 
 Homer very ingeniously devises a subject for convei'sation, 
 by comparing the acquisition of riches with that of a friend. 
 For he does not put it forward as a grave proposition for dis- 
 cussion, but Menelaus inserts it in his conversation very 
 gracefully, after he has heard them praise himself and his 
 good fortune ; not denying that he is rich, but from that 
 very circumstance deprecating envy, for he says that he has 
 acquired those riches so that, 
 
 When my woes are weigh'd, 
 Envy will own the purchase dearly paid. 2 
 
 He does not indeed think it right to compare himself with 
 the gods — 
 
 The monarch took the word, and grave replied — ■ 
 Presumptuous are the vaunts, and vain the pride 
 Of man who dares in pomp with Jove contest, 
 Unchanged, immortal, and supremely blest. 
 But then, after displaying his affectionate disposition as a 
 brother, and saying that he is compelled to live and to be 
 rich, he opposes to this the consideration of friendship — 
 Oh, had the gods so large a boon denied, 
 And life, the just equivalent, supplied 
 To those brave warriors who, with glory fired, 
 Far from their country in my cause expired. 
 
 Who could there be then of the descendants of those men who 
 had died in his cause, who would not think his grief for the 
 death of his father as fair a compensation as could be given 
 by grateful recollection ? But still, that he may not appear 
 to look upon them all in the same light, though they had all 
 equally shown their good-will to him, he adds — 
 
 But oh ! Ulysses, — deeper than the rest, 
 
 That sad idea wounds my anxious breast ; 
 
 My heart bleeds fresh with agonising pain, 
 
 The bowl and tasteful viands tempt in vain. 
 
 And that he may not seem to disregard any one of his family 
 he names them all separately — 
 
 Doubtful of his doom, 
 His good old sire with sorrow to the tomb 
 
 1 Odyss. iv.. 78. 2 lb. 95. 
 
304 THE DEIPNOSOPHISTS. [b. V. 
 
 Declines his trembling steps ; untimely care 
 Withers the blooming vigour of his heir ; 
 And the chaste partner of his bed and throne 
 Wastes all her widow'd hours in tender moan. 
 
 And while he is weeping at the recollection of his father, 
 Menelaus observes him ; and, in the interim, Helen had 
 come in, and she also conjectured who Telemachus was 
 from his likeness to Ulysses, (for women, because of their 
 habit of observing one another's modesty, are wonderfully 
 clever at detecting the likeness of children to their parents,) 
 and after Pisistratus had interfered with some observation, 
 (for it was not fitting for him to stand by like a mute on the 
 stage,) and said something appropriate and elegant about the 
 modesty of Telemachus ; again Menelaus made mention of 
 his affection for Ulysses, that of all men in the world he was 
 the one in whose companionship he wished to grow old. 
 
 17. And then, as is natural, they all weep; and Helen, as 
 being the daughter of Jupiter, and as having learnt of the 
 philosophers in Egypt many expedients of all kinds, pours 
 into some wine a medicinal panacea, as it was in reality ; and 
 begins to relate some of the exploits of Ulysses, while working 
 at her loom in the meantime ; not doing this so much for 
 the purpose of amusement, as because she had been bred 
 up in that way at home. And so Venus, coming to her after 
 the single combat in the Iliad, takes a form not her own — 
 
 To her beset with Trojan beauties, came 
 In bqrrow'd form the laughter-loving dame. 
 She seem'd an ancient maid, well skill'd to cull 
 The snowy fleece, and wind the twisted wool. 1 
 
 And her industry is made manifest not in a merely cursory 
 manner, in the following description — 
 
 In this suspense bright Helen graced the room ; 
 
 Before her breathed a gale of rich perfume ; 
 
 The seat of majesty Adraste brings, 
 
 With art illustrious for the pomp of kings ; 
 
 To spread the pall, beneath the regal chair, 
 
 Of softest woof, is bright Alcippe's care ; 
 
 A silver canister, divinely wrought, 
 
 In her soft hands the beauteous Philo brought ; 
 
 To Sparta's queen of old the radiant vase 
 
 Alcandra gave, a pledge of royal grace, 
 
 Iliad, iii. 385. ' Odyss. iv. 123. 
 
c. 18.] customs in homer's time. 305 
 
 Sharer of Polybus's high command, 
 
 She gave the distaff too to Helen's hand , 
 
 And that rich vase with living sculpture wrought, 
 
 Which, heap'd with wool, the beauteous Philo brought ; 
 
 The silken fleece, impurpled for the loom, 
 
 Rivall'd the hyacinth in vernal bloom. 
 And she seems to be aware of her own proficiency in the art : 
 at all events, when she presents Telcmaclms with a robe, she 
 says — 
 
 Accept, dear youth, this monument of love, 
 
 Long since, in better days, by Helen wove. 
 
 Safe in thy mother's care the vesture lay, 
 
 To deck thy bride, and grace thy nuptial day. 1 
 And that fondness for employment proves her temperance 
 and modesty. For she is never represented as luxurious or 
 arrogant, because of her beauty. Accordingly, she is found at 
 her loom weaving and embroidering — 
 
 Her in the palace at the loom she found, 
 
 The eolden web her own sad story crown'd ; 
 
 The Trojan wars she weaved, (herself the prize,)- 
 
 And the dire triumph of her fatal eyes. 2 
 18. And Homer teaches us that those who have been 
 invited to a feast, ought to ask leave of their entertainers 
 before they rise up to depart. And so Telemachus does to 
 Menelaus — 
 
 But now let sleep the painful waste repair, 
 
 Of sad reflection and corroding care. 3 
 And Minerva, when pretending to be Mentor, says to Nestor — ■ 
 
 Now immolate the tongues and mix the wine, 
 
 Saered to Neptune and the pow'rs divine : 
 
 The lamp of day is quench'd beneath the deep, 
 
 And soft approach the balmy hours of sleep ; 
 
 Nor fits it to prolong the heav'nly feast, 
 
 Timeless, indecent ; but retire to rest. 1 
 And in the feasts of the gods it does not appear to have been 
 considered proper to remain too long at the table. Accord- 
 ingly, Minerva says, very sententiously, in Homer — 
 . For now has darkness quench'd the solar light, 
 
 And it becomes not gods to feast by night. 
 And now there is a law in existence that there are some 
 sacrificial feasts from which men must depart before sunset. 
 And among the Egyptians formerly every kind of banquet 
 was conducted with great moderation; as Apollonius has 
 said, who wrote a treatise on the feasts of the Egyptians ; for 
 i Odyss. xv. 125. 2 Iliad, iii. 125. 3 Odyss. iv. 294. * lb. iii. 332. 
 VOL. I. — ATH. X 
 
306, THE DEIPJSrOSOPHISTS. [b. V. 
 
 they ate in' a sitting posture, using the very simplest and 
 most wholesome food ; and only just as much wine as was 
 calculated to put them in cheerful spirits, which is what 
 Pindar entreats of Jupiter — 
 
 Oh mighty thund'ring Jove f 
 
 Great Saturn's son, lord of the realms above, 
 That I may be to thee and the nine Muses dear, 
 That joy my heart may cheer ; 
 
 This is my prayer, my only prayer to thee. 
 But the banquet, of Plato is not an assembly of grave men, 
 nor a conversazione of philosophers. For Socrates does not 
 choose to depart from the banquet, although Eryximachus, 
 and Phsedrus, and some others, have already left it ; but 1 he 
 stays till a late hour with Agathon and Aristophanes, and 
 drinks from the silver well; for fairly has some one given 
 this name to large cups. And he drinks out of the bowl 
 cleverly, like a man who is used to it. And Plato says, that 
 after this those two others began to nod, and that first of all 
 Aristophanes fell asleep, and when day began to break so did 
 Agathon ; and that Socrates, after he had sent them both to 
 sleep, rose up from table himself and went away to' the 
 Lyceum, when he might, says Herodicus, have gone to 
 Homer's Lsestrygones — 
 
 Where he who scorns the chains of sleep to wear, 
 
 And adds the herdsman's to the shepherd's care, 
 
 His double toils may claim a double pay, 
 
 And join the labours of the night and day. 1 
 19. But every banqueting party among the ancients was 
 referred to the gods; and accordingly men wore garlands 
 appropriate and peculiar to the gods, and used hymns and 
 odes. And there were no slaves to attend upon the guests, 
 but free youths acted as the cupbearers. So the son of 
 Menelaus, although he was the bridegroom, and at his own 
 wedding, acted; and in the poem of the beautiful Sappho, even 
 Mercury acts as the cupbearer to the gods. And they were 
 free men who prepared everything else for the guests. And 
 after they had supped they went away while it was still day- 
 light. But at some of the Persian feasts there were also 
 councils held, as there were in the tent of Agamemnon with 
 respect to the further conduct of the Trojan war. Now as to 
 the entertainment given by Alcinous, to which the discourse 
 of Ulysses refers where he says — 
 
 Odyss. x. 84. 
 
C- 20.] ATTITUDES OF GUESTS. 307 
 
 How goodly seems it ever to employ 
 
 Man's social days in union and in joy ; 
 
 The plenteous board high heap'd with cates divine, 
 
 And o'«r the foaming bowl the laughing wine ; 
 
 The heav'n-taught poet and enchanting strain, 
 
 These are the products of a peaceful reign. 
 He refers also especially to his reception of strangers, since 
 the Phteacians themselves were devoted to luxury : and yet 
 if any one compares that feast made by Alcinous with . the 
 banquets of the philosophers, he will find that the better 
 regulated of the two; although that also embraced much 
 cheerfulness and spirit, only not in any unbecoming manner. 
 For after the exhibition of gymnastics the bard sings — 
 
 The loves of Mars, 
 a certain lay mingled with some ridiculous incidents, and. one 
 which suggested to Ulysses some hints for the slaughter of 
 the suitors; since Vulcan, even though he was lame, got the 
 better of the most valiant Mars. 
 
 20. And the feasters of that time sat at the table ; at all 
 events, Homer very often says — - 
 
 Sitting in order on the chairs and couches. 
 For the word Opovos, which he uses in this line, when taken 
 by itself, is a seat such as is used by free men, with a foot- 
 stool, the name of which being Oprjw;, from thence they 
 came to call the seat itself fyoVos, from the verb 6pr/crao-6a.i, 
 which they used for, to sit ; as Philetas says — 
 
 To sit (6pii<Ta.aSa.C) on the ground under a plane-tree. 
 But the couch (/cW/aoV) was more adapted for reclining on ; 
 and the 8t<£pos is something simpler than these things. 
 Accordingly, in the book where Ulysses appears as a beggar 
 the servants place for him, as Homer tells us, 
 
 A humble chair ($i<ppos), and spread a scanty board. 
 But their goblets, as their name (Kparijpes) indicates, were 
 supplied full of wine mixed with water (KeKpap.lvoi) ; and the 
 youths ministered to them from the larger goblets, always, m 
 the case of the most honourable of the guests, keeping their 
 small cups full; but to the rest they distributed the wine 
 in equal portions. Accordingly Agamemnon says to Ido- 
 
 meneus — 
 
 To thee the foremost honours are decreed, 
 First in the fight, and every graceful deed ; 
 
 » Odyss. ix. 5. 2 Iliad, It." 262. 
 
 s2 
 
30S THE DEIPN0S0PH1STS. [b. V. 
 
 For this in banquets, when the generous bowls 
 Restore our blood, and raise our warrior souls, 
 Though all the rest with stated rules are bound, 
 Unmix'd, unmeasured are thy goblets crown'd. 
 And they used to pledge one another, not as we do, (for our 
 custom may be expressed by the verb wpoeKmvu) rather than 
 by TrpoTTivw,) but they drank the entire bumper off- 
 He fill'd his cup, and pledged great Peleus' son. 
 And how often they took meat, we have already explained 
 — namely, that they had three meals, because it is the same 
 meal that was at one time called Sehrvov, and at another apurrov. 
 For those men who say that they used to take four meals a 
 day, are ridiculously ignorant, since the poet himself says — 
 
 But do thou come SeieMfoas. 
 And these men do not perceive that this word means, " after 
 having remained here till evening." But, nevertheless, no 
 one can show in the poet one instance of any one taking food 
 even three times in the day. But many men are led into 
 mistakes, placing these verses in the poet all together — 
 They wash ; the tables in fair order spread, 
 They heap the glittering canisters with bread, 
 Viands of various kinds allure the taste, 
 Of choicest sort and savour ; rich repast. 1 
 For if the housekeeper placed the meats on the table, it is 
 plain that there was no need for the carver to bring in more, 
 so that some of the above description is superfluous. But 
 when the guests had departed the tables were removed, as is 
 done at the feasts of the Suitors and of the Phseacians, in 
 whose case he says — 
 
 The servants bore away the armour of the feast. 
 And it is plain that he means the dishes, for the word he uses 
 is cvrea.; and it is that part of the armour which covers a 
 man, such as his breastplate, his greaves, and things like them 
 which men call evrea, as being in front (avna) of the parts of 
 the body. And of the rooms in the palaces of the heroes, those 
 which were larger Homer calls fieyapa, and Swfiwra, and even 
 Kkiaias (tents). But the moderns call them avSpSves (rooms 
 to receive men) and fowes (strangers' apartments). 
 
 21. What then, my friends, shall we call the entertainment 
 which Antiochus, who was surnanied Epiphanes, (but who 
 was more rightly called Epimanes 2 from his actions,) gave ? 
 1 Odyss. i. 131 ; vii. 175. 2 'Ein$ arfjs, illustrious. 'ETrijuaefc, mad. 
 
C 21.] FEAST GIVEN BY ANTIOCIIUS. 309 
 
 Now he was king of the Syrians, being one of the Seleucidsc. 
 And Polybius says of him, " He, escaping out of the palace 
 without the knowledge of the attendants, was often found with 
 one or two- companions wandering about the city wherever he 
 might chance to take it into his head to go. And he was, 
 tibove all other places, frequently found at the shops of the 
 engravers of silver and of the goldsmiths, conversing on the 
 subject of their inventions with, and inquiring into the 
 principles of their art from, the engravers and other artists. 
 And besides this, he often used to go among the common 
 people, conversing with whomsoever he might chance to 
 meet; and he would drink with the lowest and poorest 
 strangers. And whenever he heard of any young men having 
 a banquet, without having given any notice of his intention, 
 he would come to join in their feast with a flute and music, 
 behaving in a most lascivious manner ; so that many used to 
 rise up and depart, being alarmed at his strange behaviour. 
 Often, also, he would lay aside his royal robes, and put on a 
 common cloak, and so go round the market, like a man who 
 was a candidate for some office : and taking some people by 
 the hand, and embracing others, he would solicit them to vote 
 for him, sometimes begging to be made £edile, and sometimes 
 tribune ; and when he was elected, sitting in his ivory curule 
 chair, according to the fashion which prevails among the 
 Romans, he would hear all the causes which were pleaded in 
 the forum, and decide them with great attention and earnest- 
 ness, by which conduct he greatly perplexed sensible men. 
 For some thought him a man of very simple tastes, and 
 others considered him mad. And his conduct with respect to 
 presents was very much the same. For he would give some 
 people dice of antelope's bones, and some he would present 
 with dates, and to ethers he would give gold. And even if 
 he met people in the street whom he had never seen, he 
 would give them presents unexpectedly. And in his sacri- 
 fices, which were offered up in the different cities, and in the 
 honours offered to the gods, he surpassed all the kings who 
 had ever existed. And any one may conjecture this from 
 the temple raised to Olympian Jupiter at Athens, and from 
 the statues around the altar at Delos. And he used to bathe 
 in the public baths, often when they were completely full of 
 the citizens, and then he would have earthen pans of the 
 
310 THE HEIPKOSOPHISTS. [b. V; 
 
 most expensive perfumes brought to him. And on one of 
 these occasions, -when some one said to him, " Happy are you. 
 kings, who use all these things and smell so sweet," he made 
 the man no answer at the time j but coming the next day to 
 the place where he was bathing, he caused him to have a pan 
 of the largest size of that most precious ointment called 
 araKTrj poured over his head, so that when that had been 
 done, every one near got up and hastened to get a little of 
 the ointment, and as they fell down in their haste, by reason 
 of the slipperiness of the floor, every one laughed, as did the 
 king himself. 
 
 22. "And this same king," continues Polybius, "having 
 heard of the games which had been celebrated in Macedonia 
 by iEmilius Paullus the Eoman general, wishing to surpass 
 Paullus in his magnificence and liberality, sent ambassadors 
 and theori to the different cities to proclaim that games 
 were going to be exhibited by him at Daphne, so that the 
 Greeks all hastened with great eagerness to come to him 
 to see them. And the beginning of the exhibition was a 
 splendid procession, arranged in this way : — Some men led the 
 way armed in the JRoman fashion, in breastplates of chain 
 armour, all men in the flower of their youth, to the number 
 of five thousand; immediately after them, five thousand 
 Mysians followed; and then three thousand Cilicians, armed 
 in the fashion of light-armed skirmishers, having golden 
 crowns; and after them three thousand Thracians and five 
 thousand Galatians ; these wer.e followed by twenty thousand 
 Macedonians, and by five thousand men armed with brazen 
 shields, and as many more with silver shields; they were 
 followed by two hundred and forty pair of gladiators to fight 
 in single combat; behind these came a thousand Nissean 
 cavalry, and three thousand men of the city guard, the 
 greatest part of whom had golden trappings and golden 
 crowns, but some had silver trappings; to these succeeded 
 the cavalry who are called the King's Companions; these 
 amounted to one thousand men, all equipped with golden 
 trappings; next to these was the battalion of the King's 
 Friends, of the same number and the same equipment ; after 
 these a thousand picked men; and they were followed by 
 what was called the Agema, which was considered to be the 
 most excellent squadron of all the cavalry, to the number of 
 
C. 23.] EXTI5AVAQANCE OP ANTIOCHUS. 31 1 
 
 a thousand men; last of all came the Fenced Cavalry, having 
 its name from the fact that both men and horses were com- 
 pletely enveloped in armour; they were in number fifteen 
 hundred men. And all the above-mentioned soldiers hud 
 purple cloaks, and many had them also embroidered with 
 gold or painted with figures of living animals. Besides all 
 this, there were a hundred chariots with six horses, and forty 
 with four horses; then a chariot drawn by four elephants, 
 and another by two ; and last of all, six-and-thirty elephants, 
 all handsomely appointed, followed one by one. 
 
 '23. "The rest of the procession was such as it is difficult 
 adequately to describe, and it must be enumerated in a sum- 
 mary manner. For youths walked in the procession to the 
 number of eight hundred, all having golden crowns ; and fat 
 oxen to the number of one thousand ; and deputations to see 
 to the performance of separate sacrifices, very little short of 
 three hundred ; and there were eight hundred elephants' 
 teeth carried by, and such a multitude of statues as it is 
 beyond any one's power to enumerate. For images were 
 carried in the procession of all who are ever said or thought 
 by men to be gods, or deities, or demigods, or heroes ; some 
 gilt all over, and some arrayed in golden-broidered robes. 
 And to all of them suitable inscriptions according to the 
 accounts commonly received of them were attached, carved 
 in the most expensive materials. And they were followed by 
 an image of Night and another of Day ; and of the Earth, and 
 of Heaven, and of Morning, and of Noon. And the vast quan- 
 tity of gold plate and silver plate was such as perhaps a man 
 may form a guess at from the following account. For a 
 thousand slaves belonging to Dionysius the secretary and 
 amanuensis of the kiDg joined in the procession, each carrying 
 articles of silver plate, of which there was not one weighing 
 less than a thousand drachmae. And there were six hundred 
 slaves belonging to the king himself, carrying articles of gold 
 plate. And besides them there were women to the number 
 of two hundred sprinkling every one with perfumes out of 
 golden waterpots. And they were succeeded by eighty women 
 magnificently apparelled, borne on palanquins with golden 
 feet, and five hundred borne on palanquins with silver 
 feet. And this was the most important portion of the 
 procession. 
 
312 THE DKIPKOSOPHISTS. . [b. V. 
 
 24. "But after the games were over and the single combats 
 and the hunting, during the whole thirty days which he exhi- 
 bited these shows, on the first five days every one who came 
 into the gymnasium was anointed with a saffron perfume shed 
 upon him out of golden dishes. And there were fifteen of 
 these golden dishes, full of equal quantities of cinnamon and 
 spikenard. And in a similar manner in the five next days 
 there was brought in essence of fenugreek, and of amaracus, 
 and of lilies, all differing in their scent ; and some days there 
 were laid a thousand triclinia for the banquet ; and some 
 days fifteen hundred, all laid in the most expensive possible 
 manner. And the arrangement of the whole business was 
 superintended by the king himself. For having a very fine 
 horse he went up and down the whole procession, com- 
 manding some to advance, and others to halt. And stopping 
 at the entrances of the rooms where the drinking was going 
 on he brought some in, and to others he assigned places on 
 the couches. And he himself conducted in the attendants 
 who brought in the second course. And he went round the 
 whole banquet, sometimes sitting down in one place, and pre- 
 sently lying down in another place. And sometimes even 
 while he was eating he would lay down what he was eating or 
 his cup, and jump up, and go away to another part of the 
 room. And he would go all round the company, at times, 
 pledging some of the guests in a standing posture; and at 
 times entertaining himself with the jesters or with the music. 
 And when the entertainment had lasted a long time and 
 many of the guests had gone away, then the king would be 
 brought in by buffoons, all covered up, and laid on the ground 
 as if he had been one of their band. And when the music 
 excited him, he would jump up and dance, and act with the 
 mummers, so that every one felt ashamed for him and fled 
 away. And all this was done partly with the treasure which 
 he brought out of Egypt, having plundered Ptolemy Philo- 
 metor the king there, in defiance of his treaty with him when 
 he was but a little boy ; and some of the money too was con- 
 tributed by his friends. And he had also sacrilegiously plun- 
 dered most of the temples in his dominions." 
 
 25, And while all the guests marvelled at the conduct of 
 the king, seeing that he was not illustrious but absolutely 
 mad, Masurius brought forward Callixenus the Khodian, who 
 
C. 2.3.] PTOLEMY PHILADELPHIA. 313 
 
 in the fourth book of his History of Alexandria has given an 
 account of a spectacle and procession which was exhibited by 
 that most admirable of all monarchy Ptolemy Philadelphia. 
 And he says — " But before I begin, I will give a description 
 of the tent which was prepared within the circuit of the 
 citadel, apart from the place provided for the reception of the 
 soldiers, and artisans, and foreigners. For it was wonderfully 
 beautiful, and worth hearing about. Its size was such as to 
 be able to hold a hundred and thirty couches placed in a 
 circle, and it was furnished in the following manner : — There 
 were wooden pillars at intervals, five on each side of the tent 
 longwise, fifty cubits high, and something less than one cubit 
 broad. And on these pillars at the top was' a capital, of 
 square figure, carefully fitted, supporting the whole weight of 
 the roof of the banqueting room. And over this was spread 
 in the middle a scarlet veil with a white fringe, like a canopy ; 
 and on each side it had beams covered over with turreted 
 veils, with white centres, on which canopies embroidered all 
 over the centre were placed. And of the pillars four were 
 made to resemble palm-trees, and they had in the centre a 
 representation of thyrsi. And on the outside of these a por- 
 tico ran, adorned with a peristyle on three sides, with a 
 vaulted roof. And in this place it was intended that the 
 company of the feasters should sit down. And the interior 
 of it was surrounded with scarlet curtains. But in the middle 
 of the space there were strange hides of beasts, stoange both 
 as to their variegated colour and their size, suspended. And 
 the part which surrounded this portico in the open air was 
 shaded by myrtle-trees and daphnes, and other suitable shrubs. 
 And the whole floor was strewed with flowers of every descrip- 
 tion. For Egypt, on account of the temperate character of 
 the atmosphere which surrounds it, and on account of the 
 fondness of the inhabitants for gardening, produces in great 
 abundance, and all the year round, those things which in 
 other countries are rarely found, and only at particular 
 seasons. And roses, and white lilies, and numberless other 
 flowers are never wanting in that country. On which account, 
 though this entertainment took place in the middle of winter, 
 still there was a show of flowers which was quite incredible to 
 the foreigners. For flowers of which one could not easily 
 have found enough to make one chaplet in any other city 
 
314: THE DEIPNOSOPHISTS. [b. V. 
 
 were supplied in the greatest abundance here, to make chaplets 
 for every one of the guests at this entertainment, and were 
 strewed thickly over the whole floor of the tent ; so as really 
 to give the appearance of a most divine meadow. 
 
 26. " And by the posts round the entire tent there were 
 placed animals carved in marble by the first artists, a hundred 
 in number. And in the spaces between the posts there were 
 pictures hung by the Sicyonian painters ; and alternately 
 with these there were carefully selected images of every kind ; 
 and garments embroidered with gold, and most exquisite 
 cloaks, some of them having portraits of the kings of Egypt 
 embroidered on them ; and some, stories taken from the 
 mythology. Above them were placed gold and silver shields 
 alternately ; and on the spaces above these shields, which 
 were eight cubits high, caves were made, six on each side 
 of the tent longwise, and four at each end. There were like- 
 wise in them representations of eating parties opposite to one 
 another, of tragic, and comic, and satyric animals, having on 
 real clothes. And before them were placed golden goblets. 
 And in the middle of the caves were placed nymphsea, and on 
 them there lay golden Delphian tripods, having pedestals of 
 their own. And along the highest part of the roof were 
 golden eagles all facing one another, each fifteen cubits large. 
 There were also golden couches, with feet made like sphinxes, 
 on the two sides of the tent, a hundred on each side. Eor the 
 front of the tent was left open. And under these there were 
 strewed purple carpets of the finest wool, with the carpet 
 pattern on both sides. And there were handsomely em- 
 broidered rugs very beautifully elaborated on them. Besides 
 this, thin Persian cloths covered all the centre space where 
 the guests walked, having most accurate representations of 
 animals embroidered on them. And by them were placed 
 tripods for the guests, made of gold, two hundred in number, 
 so that there were two for every couch, and they rested on 
 silver pedestals. And behind, out of sight, there were a hundred 
 flat dishes of silver, and an equal number of lavers. On 
 the opposite side of the sitting-room there was fixed another 
 sideboard, opposite to that on which the cups and goblets 
 were placed ; and on that were all the rest of the things 
 which had been prepared for, or could come into use. And 
 they were all made of gold, and studded with precious stones ; 
 
0. 27.] PTOLEMY PHILADELPHIA. 315 
 
 admirably carved and wrought. And it has appeared to me 
 too long a task to undertake to enumerate every article of the 
 furniture, and even all the different kinds separately. But 
 the entire weight of all the plate and valuables there exhibited 
 came to ten thousand talents. 
 
 27. " But now that we have gone over everything that 
 was to be seen in the tent, we will proceed to the shows and 
 processions exhibited. For it passed through the stadium 
 which there is in the city. And first of all_went" the pro- 
 cession of Lucifer. For it began at the time when that 
 star first appears. After that came the procession which 
 bore the name of the parents of the kings. And next 
 came the processions sacred to all the gods respectively, 
 each having an arrangement appropriate to the history of 
 each separate deity. Last 'of all came the procession of 
 Hesperus, as the hour of that one starting coincided with 
 that time. But if any one wishes to know the separate par- 
 ticulars, he may take the description of the Quinquennial 
 games and consider them. But in the Dionysiac procession 
 first of all there went the Sileni who keep off the multitude, 
 some clad in purple cloaks, and some in scarlet ones. And 
 these were followed by Satyrs, twenty in each division of the 
 stadium, bearing gilded lamps made of ivy-wood. And after 
 them came images of Victory, having' golden wings, and they 
 bore in their hands incense-burners six cubits in height, 
 adorned with branches made of ivy-wood and gold, clad in 
 tunics embroidered with figures of animals, and they them- 
 selves also had a great deal of golden ornament about them. 
 And after them there followed an altar of six cubits in height, 
 a double altar, covered all over with ivy-leaves gilded, having 
 a crown of vine-leaves on it all gold, enveloped in bandages 
 with white centres. And that was followed by boys in purple 
 tunics, bearing frankincense, and myrrh, and saffron, on golden 
 dishes. And after them came forty Satyrs, crowned with ivy- 
 garlands made of gold. And they were painted as to their 
 bodies, some with purple, some with vermilion, and some 
 with other colours. And these also wore each a golden crown 
 made to imitate vine-leaves and ivy-leaves. And after them 
 came two Sileni in purple cloaks and white fringes to them. 
 And one of them had a petasus and a golden, caduceus, and 
 the other had a trumpet. And between them went a man of 
 
316 THE DEIPNOSOPHISTS. [b. V. 
 
 gigantic size, four cubits high, in a tragical dress and orna- 
 ments, bearing the golden horn of Amalthea. And his name 
 was Eniautos. 1 And he was followed by a woman of great 
 beauty and of more than ordinary size, adorned with quanti- 
 ties of gold and a superb dress • bearing in one of her hands 
 a garland of peach blossoms, and in her other hand a branch 
 of the palm-tree. And she was called Penteteris. 2 And she 
 was succeeded by the Four Seasons dressed in character, and 
 each of them bearing its appropriate fruits. Next to them 
 came two incense-burners made of ivy-wood, covered with 
 gold, and six cubits in height, and a large square golden altar 
 in the middle of them. And then again Satyrs, having 
 garlands of ivy-leaves made of gold, and clad in purple robes. 
 And some of them bore golden wine-jars, and others bore 
 goblets. After them marched* Philiseus the poet, being a 
 priest of Bacchus, and with him all the artisans who were 
 concerned in the service of Bacchus. And next to them were 
 carried the Delphian tripods, as prizes for the trainers of the 
 athletes j the one for the trainer of the boys nine cubits in 
 height, and the other, twelve cubits in height, for the trainer 
 of the men. 
 
 28. " After them was a four-wheeled wagon fourteen cubits 
 long, and eight cubits wide ; and it was drawn by a hun- 
 dred and eighty men ; and in it was placed an image of 
 Bacchus ten cubits high, pouring libations of wine out of a 
 golden goblet, having on a purple tunic reaching down to the 
 feet • and he was clad in a, purple garment embroidered with 
 gold ; and in front of him there lay a golden Lacedaemonian 
 goblet, holding fifteen measures of wine, and a golden tripod, 
 in which was a golden incense-burner, and two golden bowls, 
 full of cassia and saffron • and a shade covered it round 
 adorned with ivy-leaves, and vine-leaves, and all sorts of other 
 green leaves ; and to it were fastened chaplets, and fillets, 
 and thyrsi, and drums, and turbans, and satyric and comic 
 and tragic masks. And the wagon was followed by priests 
 and priestesses, and newly initiated votaries, and by com- 
 panies of every nation, and by people bearing the mystic fan. 
 And after this came the Bacchanalian women, called Maceta?, 
 and Mimallones, and Bassarae, and Lydians, with dishevelled 
 hair, and wearing garlands, some of snakes, and others of 
 1 'Eviavrds, a year. 2 nerrrr-qols, a period of five years. 
 
C. 29.] rTOLEMT PHILADELPHUS. 317 
 
 branches of yew and of vine-leaves and ivy-leaves, and some 
 held daggers in their hands, and others held snakes. And 
 after them another four-wheeled wagon was drawn, of the 
 width of eight cubits, and it was drawn by sixty men ; and in 
 it was a statue of Nysa, of eight cubits high, in a sitting pos- 
 ture, clothed in a box-coloured tunio embroidered with gold, 
 and it was also clad in a Laconian cloak ; and this statue 
 rose up by mechanism, without any one applying his hand to 
 it ; and it poured libations of milk out of a golden bottle, 
 and then it sat down again ; and in its left hand it bore a 
 thyrsus wrapped round with turbans, and it was crowned 
 with a garland of ivy-leaves, made of gold, and with gorgeous 
 bunches of grapes inlaid with precious stones ; and it had a 
 parasol over it ; and on the corners of the wagon were fastened 
 four golden lamps. 
 
 " And next to that another four-wheeled wagon was drawn 
 along, twenty cubits in length and sixteen in width, and it 
 was drawn by three hundred men. And on it there was a 
 wine-press twenty-four cubits in length and fifteen in breadth, 
 full of grapes ; and sixty Satyrs were trampling on the grapes, 
 singing a song in praise of the wine-press, to the music of a 
 flute. And Silenus presided over them ; and the new wine 
 ran out over the whole road. Next to that was drawn along 
 a wagon, twenty-five cubits long and fourteen broad ; and 
 that was drawn by six hundred men. And on this wagon 
 was a sack holding three thousand measures of wine, con- 
 sisting of leopards' skins, sewn together. And this too allow- 
 ing its liquor to escape, gradually flowed over the whole 
 road. And it was followed by Satyri and Sileni, to the num- 
 ber of a hundred and twenty, all wearing garlands, and carry- 
 ing some casks of wine, and some bowls, and some large 
 Thericlean goblets, all made of gold. 
 
 29. And next to that was carried a silver vessel containing 
 six hundred measures of wine, being drawn on a four-wheeled 
 wagon by six hundred men. And under its lips, and under 
 its ears, and under its bottom, it had figures of animals en- 
 graved ; and in the middle it was crowned with a golden 
 crown, inlaid with precious stones. Next to that there 
 were carried two silver goblets, twelve cubits in circumference 
 and six cubits in height ; and these had figures standing out 
 in relief above, and also on their round parts all round. And 
 
318 THE DE1PN0S0PHISTS. [b. V. 
 
 031 their feet they had chased figures of animals' two cubits 
 and a half long and a cubit high, in great numbers : and, ten 
 large bathing-vessels^ and sixteen ewers, of which the larger 
 ones contained thirty measures, and the smaller ones five ; 
 then six kettles, and twenty-four banoti, 1 on five side-boards; 
 and two silver wine-presses, on which were twenty-four urns ; 
 and a table of solid silver twelve cubits round ; and thirty 
 other tables six cubits each in circumference : and in addition 
 to this, four tripods, one of which was sixteen cubits in cir- 
 cumference, and. was made entirely of silver ; but the other 
 three, which were less, were studded with precious stones in 
 the middle. And after these there were carried some Delphic 
 tripods, made of silver, eighty in number, smaller than those 
 previously described, being also of a square, or four-cornered 
 shape. And six-and-twenty water-cans, and sixteen Pan- 
 athenaic jars, and a hundred and- sixty wine-coolers, the largest 
 of which contained six measures, and the smallest contained 
 two ; and all these were made of silver. 
 
 30. " And next to them, those men followed in the proces- 
 sion who carried the articles of gold-plate, — four Lacedae- 
 monian goblets, having crowns on them made to represent 
 vine-leaves, each containing four measures ; and two of 
 Corinthian workmanship placed on sideboards, and these 
 had figures of animals in richly chased work of great beauty, 
 in a sitting posture, and on their necks and on their bellies 
 ■were other reliefs curiously wrought, and each of them con- 
 tained eight measures. And there was a wine T press in which 
 there were ten urns, and two jars, each holding five measures, 
 and two flagons, each holding two measures, and twenty-two 
 wine-coolers, the largest of which contained thirty measures, 
 and the smallest one measure. There were also exhibited 
 four large golden tripods, and a large sideboard for gold 
 plate, that being also made of gold itself and studded with 
 precious stones, ten cubits in height, having six rows of 
 shelves in it, on which were figures of animals of the size of 
 four palms, most exquisitely wrought, in very great numbers; 
 and two goblets, and two crystal goblets mounted in gold; and 
 four more sideboards, two of them four cubits high; and three, 
 others which were smaller, and ten water-cans, and an altar three 
 cubits high, and twenty-five dishes for holding barley loaves/ 
 1 This word is probably corrupt; some editors propose to read ufup arot. - 
 
C. 31. J PTOLEMY PHILADELPHIA. 319 
 
 " After this had been carried by, there walked sixteen hun- 
 dred boys clad in white tunics, and crowned some with ivy, 
 and some with pine, of whom two hundred and fifty carried 
 golden choes, and four hundred carried silver ones ; and of 
 the rest three hundred and twenty carried golden wine- 
 coolers, and some carried silver ones. And after them other 
 boys carried jars, for the piu-pose of drinking sweet wine out 
 of, twenty of which were gold, and fifty silver, and three 
 hundred were painted with every kind of colour and . hue ; 
 and all the spectators who were present in the stadium took 
 a moderate draught of the sweet wine, which was mixed in 
 these ewers and firkins." 
 
 31. After these things he enumerates tables four cubits 
 high, on which were many things worth looking at, which 
 were all carried round for the spectators to see, being beauti- 
 fully wrought. " And among them was a representation of the 
 bed-chamber of Semele, in which were seen statues clad in 
 golden tunics, inlaid with precious stones of the greatest 
 value. And it would not be right to pass over this four- 
 wheeled wagon, of. the length of twenty-two cubits and of^ 
 the breadth of fourteen, drawn by five hundred men. And on 
 it was a cave exceedingly deep, overgrown with ivy and yew, 
 and out of it flew doves, and pigeons, and turtle-doves, all 
 along the road as the wagon proceeded, having their feet tied 
 with slight threads, so as to be easily caught by the spec- 
 tators. And out of the cave there also rose two fountains, 
 one of milk and one of wine, and around it all the nymphs 
 had garlands of gold, and Mercury had a golden herald's 
 ■wand, and very superb raiment. And on another four- 
 wheeled wagon, on which the return of Bacchus from the 
 Indians was represented, there was a figure of Bacchus twelve 
 cubits high, riding upon an elephant, clad in a purple robe, 
 and having on a crown of vine-leaves and ivy-leaves of gold, 
 and bearing in his hands a spear like a thyrsus, made also of 
 gold ; and he wore sandals embroidered with golden figures. 
 And there sat before him, on the neck of the elephant, a Satyr 
 five cubits in height, crowned with a chaplet of golden pine- 
 leaves, and holding in his right hand a goat's horn made of 
 gold, with which he appeared to be blowing signals. And 
 the elephant had golden furniture ; and on. his neck he had a 
 crown of ivy-leaves made of gold ; and he was followed by 
 
320 THE DEIFNOSOPHISTS. [b. V, 
 
 five hundred maidens dressed in purple tunics, with, golden 
 girdles ; and those who went first, to the number of a hun- 
 dred and twenty, wore crowns of pine-leaves made of gold; 
 and they were succeeded by a hundred and twenty Satyrs 
 clad in complete armour, some of silver and some of brass. 
 And after them there marched five troops of asses, on which 
 rode Sileni and Satyri, all wearing crowns. And of the asses 
 some had gold and some silver frontlets and furniture. 
 
 32. " And after them came twenty-four chariots drawn by 
 four elephants each, and sixty chariots each drawn by a pair 
 of goats, and twelve chariots by antelopes, and seven by 
 oryxes, and fifteen by buffaloes, eight by pairs of ostriches, and 
 seven by gnus, and four by pairs of zebras, and four chariots 
 also drawn each by four zebras. And on all these animals rode 
 •boys wearing the garments of charioteers, and the broad hats 
 called petasi ; and besides them were smaller boys still, 
 armed with little pelte, and thyrsi-spears, and they also were 
 dressed in golden-broidered garments ; and the boys who 
 were acting as charioteers were crowned with pine-leaf chap- 
 lets, and the smaller boys with ivy-leaves. And besides this 
 there were three pair of camels, on either side three, and they 
 were followed by cars drawn by mules ; and these had on them 
 barbaric palanquins, on which sat women from India and 
 other countries, habited as prisoners. And of the camels, 
 some bore three hundred minse weight of frankincense, and 
 three hundred of myrrh, and two hundred of saffron, and cas- 
 sia, and cinnamon, and iris, and two hundred of other spices. 
 And next to them came some ^Ethiopians bearing presents, 
 some of whom carried six hundred elephant's tusks, and 
 others carried two thousand fagots of ebony, and others 
 carried sixty gold and silver goblets, and a quantity of gold- 
 dust. And after them came two huntsmen, having hunting- 
 spears with golden points ; and twenty-four hundred "dogs 
 were led in the procession, some Indian dogs, and others 
 Hyrcanian and Molossian hounds, and hounds of other 
 breeds too. 
 
 " After them came a hundred and fifty men carrying trees 
 from which were suspended birds and beasts of every imagin- 
 able country and description ; and then were carried a lot of 
 cages, in which were parrots, and peacocks, and guinea-fowls, 
 and pheasants, and other ^Ethiopian birds in great numbers." 
 
C. 33.] PROCESSION OF PTOLEMY PHILADELPEUS. 321 
 
 And when he had mentioned many other things, and enu- 
 merated herds of animals, he continued, " A hundred and 
 thirty ^Ethiopian sheep, three hundred Arabian sheep, twenty 
 Eubcean sheep, some white hornless cattle, six-and-twenty 
 Indian cows, eight ^Ethiopian oxen, one immense white bear, 
 fourteen leopards, sixteen panthers, four lynxes, three arceti, 
 one cameleopard, and one rhinoceros from .^Ethiopia. 
 
 33. " And after these beasts came an image of Bacchus 
 flying to the altar of Ehea when he was pursued by Juno, 
 having on a golden crown, Priapus standing by him crowned 
 with a crown of ivy-leaves of gold, and the statue of Juno 
 had also a golden crown on its head. And there were images 
 of Alexander and of Ptolemy, crowned with chaplets of ivy- 
 leaves made of gold. And the statue of Virtue, which stood 
 by the side of that of Ptolemy, had a golden crown of olive- 
 leaves. And Priapus was with them, having a crown of ivy- 
 leaves made of gold. And the city of Corinth had a large 
 image there, standing by the side of Ptolemy, and that also 
 wore a golden diadem ; and by all these lay a large golden 
 beaufet full of articles of gold plate, and a golden goblet con- 
 taining five measures. And this wagon was followed by 
 women having very sumptuous dresses and ornaments, and 
 they bore the names of cities, some of cities of Ionia, and 
 other Grecian towns, as many as, occupying the islands, and 
 the coast of Asia, were made subject to the Persians ; and 
 they all wore golden crowns. And on other chariots there 
 was bdrne a golden thyrsus ninety cubits long, and a silver 
 spear sixty cubits long ; and on another a golden phallus, a 
 hundred and twenty cubits long, chased all over, and wreathed 
 with golden garlands, having on the end a golden star, the 
 circumference of which was six cubits. 
 
 " Now in all the numerous things which we have enume- 
 rated as forming part of this procession, we have selected 
 those only in which gold and'silver were contained. But there 
 were numerous other articles and parts of the exhibition well 
 worth seeing, and vast numbers of beasts and of horses, 
 and twenty-four enormous lions. There were also other four- 
 wheeled wagons in great numbers, bearing not only statues 
 of kings, but also full of images of the gods. And after them 
 proceeded a band of six hundred men, among whom were 
 three hundred harp-players playing on their instruments, 
 
 VOL. I. — ATH. Y 
 
322 THE DBIPNOSOPHISTS. [b. V. 
 
 having harps made entirely of gold, and golden crowns on their 
 heads ; and after them came two thousand bulls all of the 
 same colour, with gilded horns, and having frontlets of gold, 
 and crowns in the middle of their foreheads, and necklaces and 
 breastplates on their necks and chests, and these were all 
 made of gold. 
 
 34. " And after this came a procession in honour of Jupiter 
 and of many other gods ; and after all these, came a proces- 
 sion in honour of Alexander, who had a golden statue borne 
 on a chariot drawn by real elephants, having Victory and 
 Minerva on each side of him. And numbers of thrones were 
 borne in the procession, made of ivory and gold, on one of 
 which lay a crown of gold ; on another a pair of horns made 
 of gold; on another was a golden chaplet; and on another a 
 single horn made of solid gold. And on the throne of Ptolemy 
 Soter lay a crown which had been made of ten thousand 
 pieces of gold money. And there were also carried in the pro- 
 cession three hundred and fifty golden incense burners, and 
 golden altars, all crowned with golden crowns, on one of 
 which were firmly placed four golden lamps ten cubits high. 
 There were also carried twelve stoves with golden tops, one of 
 which was twelve cubits in circumference, and forty cubits in 
 height ; and another was fifteen cubits high. There were 
 also carried nine Delphic tripods made of gold, each four 
 cubits high, and eight others sis cubits high ; another thirty 
 cubits high, on which were figures of animals carved in gold, 
 four cubits high, and a crown of vine-leaves of gold going all 
 round. There were also carried in the procession seven palm- 
 trees overlaid with gold, eight cubits high, and a golden 
 herald's staff forty-five cubits long, and a thunderbolt over- 
 laid with gold forty cubits in size, and a gilt shrine, the cir* 
 cumference of which was forty cubits ; and besides all this, 
 a pair of horns eight cubits long. And an immense number 
 of gilded figures of animals was also exhibited, the greater 
 part of which were twelve cubits high ; and beasts of enor- 
 mous size, and eagles twenty cubits high. And golden crowns 
 were also exhibited to the number of three thousand and two 
 hundred. And there was a separate mystic crown made of 
 gold studded with valuable stones, eighty cubits high. This 
 was the crown which was placed at the door of the temple of 
 Berenice ; and there was also an segis of gold. There were 
 
C. 35.] PROCESSION OP 7T0LEMY PHII/ADELFHUS. 3:23 
 
 also exhibited a vast number of golden chaplets, which were 
 borne by young maidens sumptuously attired, one of which 
 was two cubits high, and sixteen cubits in circumference. 
 
 " There was also exhibited a golden breastplate twelve 
 cubits broad, and another breastplate of silver eighteen cubits 
 broad, having on it two golden thunderbolts of the size of ten 
 cubits each, and a garland of oak-leaves studded with pre- 
 cious stones j and twenty golden shields, and sixty-four suits 
 of complete armour also of gold, and two golden greaves three 
 cubits in height, and twelve golden dishes, and a most count- 
 less number of flagons, and thirty-six vessels for wine, and 
 ten large anointing vessels, and twelve ewers, and fifty large 
 dishes for barley loaves, and tables of different sorts, and five 
 repositories for gold plate, and a horn thirty cubits long made 
 of solid gold. And all these articles of gold plate were exclu- 
 sive of those carried in the procession of Bacchus. Then there 
 were four hundred wagons of silver plate, and twenty wagons 
 of gold plate, and eight hundred of perfumes and spices. 
 
 35. " And after all these tilings came a procession of troops, 
 both cavalry and infantry, all armed and appointed in a 
 most superb manner : infantry to the number of fifty-seven 
 thousand six hundred ; and cavalry to the number of twenty- 
 three thousand two hundred. And all these marched in the 
 procession, all clad in suitable apparel, and all having their 
 appropriate armour ; and there were also great numbers of 
 suits of armour besides lying for inspection, too numerous for 
 any one to count, (but Callixenus has made a catalogue of 
 them ;) and they were also crowned in the assembly with 
 twenty golden crowns. And first of all Ptolemy and Berenice 
 were crowned with twenty-three, standing on golden chariots, 
 in the sacred precincts of Dodona. And the expense of 
 money which was incurred on this occasion, amounted to 
 two thousand two hundred and thirty-nine talents, and fifty 
 minse ; and this was all counted by the clerks of the treasury, 
 owing to the eagerness ' of those who had given the crowns, 
 before the spectacle came to an end. But Ptolemy Philadel- 
 
 1 There is a great dispute among the commentators as to the exact 
 reading of this passage, or Ha meaning. Palmer says the crowns were 
 given by different cities and tribes; and that what the king, and queen, 
 and prince wore were not the crowns themselves, but a model of them 
 in papyrus, with an inscription on each, stating its weight, and what 
 city had given it. 
 
 T2 
 
324 THE DEIFN0S0PH1STS. [b. V. 
 
 phus, their son, was crowned with twenty golden crowns, two 
 of them on golden chariots, and one six cubits high on a pillar, 
 and five five cubits high, and six four cubits high." 
 
 36. Now my friends and fellow-banqueters, what kingdom 
 ever possessed such quantities of gold as this ? For Egypt 
 did not acquire all this by taking money from the Persians 
 and from Babylon, or by working mines, or by having a river 
 Pactolus, bearing down gold-dust in its waters. For its only 
 river is that which can really be called the Golden Stream — 
 the Nile, which together with its boundless supplies of food 
 does bring down gold without alloy, which is dug up out of 
 the soil without danger, in quantities sufficient for all men, 
 diffused over the whole soil like the gifts of Triptolemus. 
 On which account the Byzantine poet, who had the name of 
 Parmeno given to him, says — 
 
 god of Egypt, mighty Nile. 
 But king Philadelphus surpassed most kings in riches ; and 
 he pursued every kind of manufacturing and trading art so 
 zealously, that he also surpassed every one in the number of 
 his ships. Now the largest ships which he had were these : — 
 two of thirty banks of oars, one of twenty, four of thirteen, 
 two of twelve, fourteen of eleven, thirty of nine, thirty-seven 
 of seven, five of six; seventeen of five. And from quadriremes 
 down to light half-decked triremes, for purposes of war, he 
 had twice as many as all these put together. And the vessels 
 which were sent to the different islands and to the other cities 
 under his dominion, and to Libya, amounted to more than 
 four thousand. And concerning the numbers of his books, 
 and the way in which he furnished his libraries, and the way 
 in which he collected treasures for his Museum, why need I 
 speak 1 for every one remembers all these things. 
 
 37. But since we have mentioned the subject of the build- 
 ing of ships, let us speak (for it is worth hearing of) of the 
 ships which were built also by Ptolemy Philopator, which are 
 mentioned by the same Oallixenus in the first book of his 
 Account of Alexandria, where he speaks as follows : — " Philo- 
 pator built a ship with forty ranks of rowers, being two hun- 
 dred and eighty cubits long and thirty-eight cubits from one 
 side to the other ; and in height up to the gunwale it was 
 forty-eight cubits ; and from the highest part of the stern to 
 the water-line was fifty-three cubits ; and it had four rudders, 
 
C. 37.] A LARGE SHIP BUILT BY PTOLEMY. 325 
 
 each thirty cubits long ; and oars for the thranitse, the largest 
 thirty-eight cubits in length, which, from having lead in 
 their handles, and because they were very heavy in the part 
 inside the ship, being accurately balanced, were, in spite of 
 their bulk, very handy to use. And the ship had two heads 
 and two sterns, and seven beaks, one of which was longer 
 than all the rest, and the others were of smaller size ; and 
 some of them were fixed to the ears of the ship ; and it had 
 twelve undergirths to support the keel, and each was six 
 hundred cubits in length. And it was well proportioned to 
 a most extraordinary degree ; and all the appointments of 
 the vessel were admirable, for it had figures of animals on it 
 not less than twelve cubits in size, both at the head and at 
 the stern, and every part of it was inlaid and ornamented 
 with figures in wax ; and the space between the oars down to 
 the very keel had a running pattern of ivy -leaves and thyrsi ; 
 and there was great store of every kind of equipment to supply 
 all parts of the ship that might require any. 1 And when it put 
 to sea it held more than four thousand rowers, and four hun- 
 dred supernumeraries ; and on the deck were three thousand 
 marines, or at least two thousand eight hundred and fifty. And 
 besides all these there was another large body of men under 
 the decks, and a vast quantity of provisions and supplies. 
 And the vessel was launched originally from a sort of frame- 
 work, which they say was erected and made out of the wood 
 of fifty ships of five ranks of oars ; and it was launched by 
 the multitude with great acclamations and blowing of trum- 
 pets. But after that a Phoenician devised a new method of 
 launching it, having dug a trench under it, equal to the ship 
 itself in length, which he dug close to the harbour. And in 
 the trench he built props of solid stone five cubits deep, and 
 across them he laid beams crosswise, running the whole width 
 of the trench, at four cubits' distance from one another ; and 
 then making a channel from the sea he filled all the space 
 which he had excavated with water, out of which he easily 
 brought the ship by the aid of whatever men happened to be 
 at hand ; then closing the entrance which had been originally 
 made, he drained the water off again by means of engines ; 
 and when this had been done the vessel rested securely on the 
 before-mentioned cross-beams. 
 
 1 There is great uncertainty as to the meaning of this passage ; somo 
 commentators consider that there is some corruption in the text. 
 
j326 THE DBIPNOSOPHISTS. [b. V. 
 
 38. " Philopator also built a vessel for the river which he 
 called Thalamegus, or the Carrier of his Bed-chamber, in length 
 half a stadium, and in width at the broadest part thirty 
 ■cubits; and the height together with the frame for the 
 awning was little short of forty cubits. And its appearance 
 was not exactly like ships of war, nor merchant vessels either, 
 but it was something different from both, on account of the 
 necessity imposed by the depth of the river. For below it 
 was flat and broad ; but in its main hull it was high. And 
 the parts at the extremity, and especially at the head, ex- 
 tended a sufficient length, so as to exhibit a very pretty and 
 elegant sweep. This ship also had two heads and two sterns. 
 And it rose to a considerable height above the water, as was 
 necessary, because the waves in the river often rise very high. 
 And in the middle of its hull were constructed banqueting- 
 rooms and sleeping-rooms, and everything else which may be 
 convenient for living in. And round the ship were double 
 corridors running about three sides, each of which was not less 
 than five plethra in circumference. And the arrangement of 
 the lower one was like a peristyle, and that in the upper part 
 was covered in, and surrounded with walls and windows on all 
 sides. And when you first came into the vessel by the stern 
 your eye was met by a colonnade, open in front, and sur- 
 rounded by pillars. And opposite to it in the bow of the vessel 
 there was a sort of propylseum constructed, made of ivory and 
 most expensive woods. And after you had passed through that, 
 then you came to something like a proscenium, covered in 
 overhead. And again in the same way in the middle of the 
 vessel was another colonnade, open behind, and an entrance of 
 four folding-doors led to it. And both on the right hand and 
 on the left there were windows, admitting a pleasant breeze. 
 
 " To these was joined a room of very large size, and that 
 was adorned with pillars all round, and it was capable of con- 
 taining twenty couches. And the greater part of it was made 
 of split cedar, and of Milesian cypress. And the doors which 
 were round it, being twenty in number, were put together 
 with beams of citron wood, having ivory ornaments. And 
 all the nails and fastenings which were visible were made of 
 red brass, which had taken a polish like that of gold from the 
 fire. And of the pillars the bodies were of cypress-wood, but 
 the capitals were of Corinthian workmanship, adorned with 
 ivory and gold. The whole of the capitals of the pillars 
 
<3. 39.] THE SHIP OP PTOLEMY PHILOPATOB. 327 
 
 were of gold ; and there was a sort of girdle on them having 
 figures of animals beautifully carved in ivory, more than a 
 cubit high, of which the workmanship was not so conspicuous 
 as the exquisite beauty of the materials. There was a beau- 
 tiful roof to the banqueting-room, square, and made of cypress 
 wood. Aud its ornaments were all carved, having a golden 
 face. Next to this banqueting-chamber was a sleeping- 
 chamber holding seven couches ; and to that there was joined 
 a narrow passage, which separated the woman's chamber from 
 this one by the width of the hold. And by the passage was 
 a banqueting-room holding nine couches, very like the large 
 one in the sumptuousness of its furniture ; and a bed-chamber 
 holding five couches. As to the rooms then on the first deck 
 this was the general appearance presented. 
 
 39. " But when you had ascended by the stairs which were 
 close to the before-mentioned sleeping chamber, there was 
 another chamber capable of containing five couches, having a 
 vaulted oblong roof. And near to it was a temple of Venus, 
 in form like a rotunda, in which was a marble statue of the 
 goddess. And opposite to this was another banqueting-room, 
 very sumptuous, adorned all round with columns .: for the 
 columns were all made of Indian stone. And near to this 
 banqueting-room were more sleeping-chambers, with furniture 
 and appointments corresponding to what has been already 
 mentioned. And as you went on towards the head of the 
 vessel was another apartment dedicated to Bacchus, capable 
 of holding thirteen couches, surrounded with pillars, having 
 its cornices all gilt as far down as the epistyle which ran round 
 the room, but the roof corresponded to the character of the 
 god. And in it there was on the right hand a large cave con- 
 structed, the colour of which was stone, for in feet it was made 
 of real stone and gold ; and in it images were placed of all the 
 relations of the king, made of the stone called lychnites. And 
 there was another banqueting-room, very pleasant, above the 
 roof of the greatest apartment, having an arrangement like that 
 of a tent, so that some of it had no actual roof ; but there 
 were arched and vaulted beams running along the top at inter- 
 vals, along which purple curtains were stretched whenever the 
 vessel was in motion. And after this there was an open 
 chamber occupying the same room above that was occupied by 
 the portico before mentioned as being below. And a winding 
 
328 THE DEIPNOSOPHISTS. [B. V. 
 
 ladder joined on to it, leading to the secret walk, and a ban- 
 queting-room capable of containing nine couches, constructed 
 and furnished in the Egyptian style, For round pillars were 
 run up in it, with alternate tambours of white and black, all 
 placed in parallel lines. And their heads were of round shape; 
 and the whole of the figures round them were engraved like 
 roses a little expanded. And round that part which is called 
 the basket there were not tendrils and rough leaves, as is the 
 case in Grecian pillars, but calyxes of the river-lotus, and the 
 fruit of newly budding dates. And sometimes many other 
 kinds of flowers were also represented. And under the roof 
 of'the capital which lies upon the tambour, where it joins on 
 to the head, there were ornaments like the flower leaves of the 
 Egyptian bean intertwined together. This then is the way 
 in which the Egyptians construct and ornament their pillars, 
 and this is the way in which they variegate their walls with 
 black and white bricks : and sometimes' also they employ 
 the stone which is called alabaster. And there were many 
 other ornaments all over the main hull of the vessel, and over 
 the centre, and many other chambers and divisions in every 
 part of it. 
 
 " And the mast of this vessel was seventy cubits in height, 
 and it had a linen sail, adorned with a purple fringe. And 
 the whole of the wealth which had been so carefully preserved 
 by king Philadelphus was dissipated by the last Ptolemy, 
 who also excited the war against Gabinius, who was not a man, 
 but a mere flute-player and conjuror." 
 
 40. But concerning the ship built by Hiero, the tyrant of 
 Syracuse, which also Archimedes the geometrician super- 
 intended, I do not think it right to be silent, since a certain 
 man named Moschion has given a description of it, which 
 I read over with great care very lately. 
 
 Moschion, then, writes as follows : — " Diodes, a citizen of 
 Abdera, speaks with great admiration of the engine called 
 Helepolis, which was brought by Demetrius against the city of 
 the Ehodians, and applied to their walls. And Timaeus extols 
 highly the funeral pile made for Dionysius the tyrant of 
 Sicily. And Hieronymus lavishes his admiration on the 
 building and adorning of the chariot in which the body of 
 Alexander was borne to the tomb. And Polycletus speaks in 
 high terms of the candlestick which was made for the king of 
 
c. 41.] hiero's SHIP 329 
 
 Persia. But Hiero, the king of the Syracusans, who was in 
 every respect a friend to the Bomans, was very attentive to 
 the furnishing of temples and gymnasia ; and was also very 
 earnest in ship-building, having built a great number of 
 vessels to carry corn ; the construction of one of which I will 
 describe. For the wood, he caused such a number of trees to 
 be cut down on Mount iEtna as would have been sufficient 
 for sixty triremes, and when this was done he prepared nails, 
 and planks for the sides and for the inside, and wood for every 
 other purpose that could be required, some from Italy and 
 some from Sicily. And for ropes he provided cordage from 
 Spain, and hemp, and pitch from the river Ehone ; and he 
 collected great quantities of useful things from all quarters. 
 And he collected also shipwrights and other artisans. And 
 having appointed Archias the Corinthian the superintendent 
 of them all, and the principal architect, he bade them labour 
 at the construction with zeal and earnestness, he himself also 
 devoting his days to watching its progress. And in this way 
 he finished half the ship in six months ; and every part of 
 the vessel as soon as it was finished was immediately covered 
 over with plates of lead. And there were three hundred 
 workmen employed in working up the timber, besides the 
 subordinate journeymen whom they had to assist them. And 
 it was arranged to draw this portion that was done so far 
 down to the sea, that it might receive the last finishing 
 strokes there. And when there was a great inquiry as to the 
 best method of launching it into the sea, Archimedes the 
 mechanician launched it by himself with the aid of a few 
 persons. Eor having prepared a helix he drew this vessel, 
 enormous as it was, down into the sea. And Archimedes was 
 the first person who ever invented this helix. But after the 1 
 remainder of the ship had also been completed in six months 
 more, and it had been surrounded all round with brazen nails, 
 the greater part of which weighed ten minse, and the rest were 
 half as big again — (and they were driven in through holes 
 made beforehand by gimlets, so as to hold the planks firm ; 
 and they were fastened to the wood with leaden plugs ; pieces 
 of cloth being put under, impregnated with pitch) — after, 
 I say, Hiero had completed the external figure of the vessel, 
 he laboured at the interior. 
 "41. "And the vessel was constructed with twenty banks of 
 
330 THE DJBIPNOSOPHISTS. [b. V. 
 
 oars, and three entrances, having the lowest entrance leading to 
 the hold, to which the descent was by two ladders of many- 
 steps each : and the next was contrived for those who wished 
 to go down to the eating-rooms : and the third was for the 
 armed men. And on each side of the middle entrance were 
 apartments for the men, each with four couches in them, thirty 
 in number. And the supper-room for the sailors was capable 
 of holding fifteen couches, and it had within it three chambers, 
 each containing three couches ; and the kitchen was towards 
 the stern of the ship. And all these rooms had floors com- 
 posed of mosaic work, of all kinds of stones tesselated. And 
 on this mosaic the whole story of the Iliad was depicted in a 
 marvellous manner. And in all the furniture and the 
 ceilings and the doors everything was executed and finished 
 in the same admirable manner. And along the uppermost 
 passage was a gymnasium and walks, having their appoint- 
 ments in all respects corresponding to the size of the vessel. 
 And in them were gardens of all sorts of most wonderful 
 beauty, enriched with all sorts of plants, and shaded by roofs 
 of lead or tiles. And besides this there were tents roofed 
 with boughs of white ivy and of the vine, the roots of which 
 derived their moisture from casks full of earth, and were 
 watered in the same manner as the gardens. And the tents 
 themselves helped to shadow the walks. And next to these 
 things was a temple devoted to Venus, containing three 
 couches, with a floor of agate and other most beautiful stones, 
 of every sort which the island afforded. And its walls and its 
 roof were made of cypress-wood, and its doors of ivory and 
 citron-wood. And it was furnished in the most exquisite 
 manner with pictures and statues, and with goblets and vases 
 of every form and shape imaginable. 
 
 42. " And next to that was a drawing-room capable of con- 
 taining five couches, with its walls and doors made of box- 
 wood, having a book -case in it, and along the roof a clock, 
 imitated from the dial at Achradina. And there was also a 
 bath-room, capable of containing three couches, having three 
 brazen vessels for holding hot water, and a bath containing 
 five measures of water, beautifully variegated with Taurome- 
 nian marble. And many rooms were also prepared for the 
 marines, and for those who looked to the pumps. And besides 
 all this there were ten stalls for horses on each side of the 
 
c. 43.] hieeo's SHIP. 331 
 
 walls ; and by them the fodder for the horses was kept, and 
 the arms and furniture of the horsemen and of the boys. 
 There was also a cistern near the head of the ship, carefully 
 shut, and containing two thousand measures of water, made 
 •of beams closely compacted with pitch and canvass. And 
 next to the cistern there was a large water-tight well for fish, 
 made so with beams of wood and lead. And it was kept full 
 of sea- water, and great numbers of fish were kept in it. And 
 on each side of the walls there were also projecting beams, 
 placed at well-proportioned intervals ; and to these were 
 attached stores of wood, and ovens, and baking places, and 
 mills, and many other useful offices. And all round the out- 
 side of the ship ran atlases six cubits high, which supported 
 the weight which, was placed above them, and the triglyph, 
 .all being placed at convenient distances from one another. 
 And the whole ship was adorned with suitable pictures. 
 
 43. " And in the vessel were eight towers of a size propor- 
 tioned to the burden of the ship, two at the stern, and as 
 many at the head, and the rest in the middle of the ship. 
 And to each of these were fastened two large beams, or yards, 
 from which port-holes were fixed, through which stones were 
 let down upon any enemy who might come against the 
 ship. And on each of the towers stood four young men 
 fully armed, and two archers. And the whole of the interior 
 of the towers was full of stones and darts. And a wall, having 
 buttresses and decks, ran all through the ship, supported on 
 trestles; and on these decks was placed a catapult, which 
 hurled a stone weighing three talents, and an arrow twelve 
 cubits long. And this engine was devised and made by 
 Archimedes; and it could throw every arrow a furlong. 
 And besides all this, there were mats composed of stout ropes 1 
 suspended by brazen chains ; and as there were three masts, 
 from each of them were suspended two large yards bearing 
 stones, from which hooks and leaden weights were let down 
 upon any enemy which might attack the vessel. And there was 
 also a palisade all round the ship, made of iron, as a defence 
 against those who might attempt to board it ; and iron ravens, 
 as they were called, all round the ship, which, being shot forth 
 by engines, seized on the vessels of the enemy, and brought 
 
 1 I have adopted here Casaubon's conjectural emendation, and his 
 interpretation of it. The text of the MSS. seems undoubtedly corrupt. 
 
332 THE DEIPJTOSOPHISTS. [b. v. 
 
 them round so as to expose them to blows. And on each of the 
 sides of the ship stood sixty young men clad in complete 
 armour; and an equal number stood on the masts, and on the 
 yards which carried the stones ; and they were also on the 
 masts, up at the mast-head, which was made of brass. On the 
 first there were three men, and on the second two, and on the 
 third one. And they had stones brought up to them in 
 wicker baskets by means of pulleys, and arrows were supplied 
 to them by boys, within the defended parts of the mast-heads. 
 And the vessel had four wooden anchors and eight iron ones. 
 And of the masts, the second and third were easily found; 
 bust the first was procured with difficulty among the moun- 
 tains of the Bruttii, and was discovered by a swineherd. 
 And Phileas, a mechanic of Tauromenium, brought it down to 
 the seaside. And the hold, although of a most enormous 
 depth, was pumped out by one man, by means of a pulley, 
 by an engine which was the contrivance of Archimedes. 
 And the name of the ship was 'The Syracusan;' but when 
 Hiero sent it to sea, he altered its name and called it ' The 
 Alexandrian.' 
 
 "And it had some small launches attached to it, the first of 
 which was one of the light galleys called cercurus, able to 
 hold a weight of three thousand talents ; and it was wholly 
 moved by oars. And after that came many galleys and skiffs 
 of about fifteen hundred talents burthen. And the crew also 
 was proportionably numerous; for besides the men who have 
 been already mentioned, there were six hundred more, whose 
 post was at the head of the ship, always watching for the orders 
 of the captain. And there was a tribunal instituted to judge 
 of all offences which might be committed on board the ship, 
 consisting of the captain and the pilot, and the officer of the 
 watch ; and they decided in every case according to the laws 
 of the Syracusans. 
 
 44. " And they put on board the ship sixty thousand mea- 
 sures of corn, and ten thousand jars of Sicilian salt-fish, and 
 twenty thousand talents weight of wool, and of other cargo 
 twenty thousand talents weight also. And besides all this, 
 there were the provisions necessary for the crew. And Hiero, 
 when he had understood that there was no harbour in Sicily 
 large enough to admit this ship, and, moreover, that some of 
 the harbours were dangerous for any vessel, determined to 
 
c- 45.] hiero's SHIP. 333 
 
 send it as a present to Alexandria to Ptolemy the king of 
 Egypt. For there was a great dearth of corn in Egypt. And 
 he did so ; and the ship came to Alexandria, where it was put 
 in port. And Hiero honoured Archirnelus, also, the epigram- 
 matic poet, who wrote an epigram on the ship, with a thou- 
 sand bushels of wheat, which he also sent at Ins own expense 
 to the Pirseus; and the epigram runs thus — 
 
 Who placed this monstrous mass upon the earth ; 
 
 What master led it with untiring cables, 
 How was the deck nail'd to the mighty beams, 
 
 And with what axe did men the vessel form 2 
 Surely it equals j35tna in its height, 
 
 Or any isle which rises from the sea 
 Where the iEgean ware entwined foams 
 
 Amid the Cyclades ; on either side 
 Its breadth is equal, and its walls alike. 
 
 Sure 'twas the giants' .work, who hoped to reach 
 By such vast ladder to the heights of heaven. 
 
 Its topmast reaches to the stars ; and hides 
 Its mighty bulwarks 'mid the endless clouds. 
 
 It holds its anchors with untiring cables, 
 Like those with which proud Xerxes bound the strait 
 
 Which between Sestos and Abydos foams. 
 A deftly carved inscription on the side 
 
 Shows what strong hand has launch'd it on the deep ; 
 It says that Hiero, Hierocles' son, 
 
 The king of Sicily, pride of Dorian race, 
 Sends it a wealthy messenger of gifts 
 
 To the JSgean islands ; and the God 
 Who rules the sea, great Keptune, convoys it 
 
 Safe o'er the blue and foaming waves to Greece. 
 
 And I intentionally pass over the sacred trireme built by 
 Antigonus, which defeated the commanders of Ptolemy off 
 Leucolla, a city under the dominion of Cos ; and after that, 
 Antigonus consecrated it to Apollo ; but it was not one-third, 
 or perhaps not even one-fourth part of the size of the Syra- 
 cusan or Alexandrian vessel." 
 
 45. All this, then, we have said about the catalogue of the 
 ships, not beginning with the Boeotians, 1 but with the shows 
 and processions exhibited at public assemblies. And since 
 I know that my excellent friend Ulpian will attack us again, 
 and ask what that thing is which Callixenus calls lyyvOrjuri, 
 we tell him that there is a speech which is attributed to 
 
 1 This is an allusion to the first line of Homer's Catalogue — 
 BoicotcSj/ fifa UrjvtKews koX Atjitos ?jpxov. . 
 
334 THE DEIKfOSOPHISTS. |_B. V. 
 
 Lysias the orator, written about the eyyvOyxr;, which begins 
 with these words — " If, judges, Lysimanes had said any- 
 thing reasonable or moderate." And going on a little, he 
 proceeds to say — " I should not have been eager to plead in 
 an action about this chest (iyyvdriKij), which is not worth 
 thirty drachmae." And presently he tells us that the chest 
 was a brazen one — "But when I wished last year to repair it 
 I gave it to a brazier; for it is well put together, and has the 
 faces of Satyrs and large heads of oxen carved upon it. 
 There is also another coffer of the same size ; for the same 
 workman made many such articles of the same size, and 
 alike in many particulars." In these words Lysias, having 
 said that the chest was made of brass, shows plainly enough, 
 as Callixenus also said, that they were things that might be 
 used as stands for kettles. For so Polemo Periegetes said, in 
 the third of those books of his which are addressed to Adseus 
 and Antigonus, where he explains the subject of the picture 
 which is at Phlius, in the portico of the polemarchs, painted 
 by Sillax the Khegian, who is mentioned by Epicharmus and 
 Simonides. And his words are — " 'Eyyvdrjicr], and a large 
 goblet on it." And Hegesander the Delphian, in his book 
 entitled a Commentary on Statues and Images, says that the 
 pedestal dedicated by Glaucus the Chian at Delphi is like an 
 iron iyyv&rJKrj, the gift of Alyattes. And that is mentioned 
 by Herodotus, who calls it viroKprjTrjptSiov (a stand for a 
 goblet). And Hegesander uses the same expression. And 
 we ourselves have seen that lying at Delphi, a thing really 
 worth looking at, on account of the figures of animals which 
 are carved upon it, and of other insects, and living things, 
 
 and plants can be put upon it, and goblets, and 
 
 other furniture. 
 
 But the thing which is called by the Alexandrians dyyoOyKif 
 is a triangular vessel, hollow in the middle, capable of receiv- 
 ing an earthen wine-jar inside of it. And poor men have 
 this made of wood, but rich men have it of brass or of silver. ■ 
 
 46. Having said this much about the kyyvOrjia), let us now 
 go on to speak of those kings who are and have been fond of 
 good cheer. For the king, who is the namesake of the above- 
 mentioned Antiochus, and the son of Demetrius, according 
 to the account of Posidonius, used to entertain a great crowd 
 of people every day, and in addition to what they ate on the 
 
C. 47.] BANQUET GIVEN BY ALEXANDER. 335 
 
 spot, he would give every one of the guests large heaps, con- 
 sisting of entire joints of meat of beasts, and birds, and 
 fishes, undivided and ready dressed, enough to fill a wagon. 
 And besides all this, he gave them heaps of honey-cakes, and 
 of garlands, of myrrh, and frankincense, with large fillets 
 and bandages of golden embroidery as long as a man. And 
 another king, Antiochus, when celebrating the games at 
 Daphne, himself also made very sumptuous entertainments, 
 as Posidonius himself relates; and, he was the first person 
 who ever made a distribution among the guests of whole 
 joints of meat; and also of geese, and hares, and antelopes 
 alive. And golden chaplets were also given to the guests, 
 and a great quantity of silver plate, and of slaves, and horses, 
 and camels. And each man was bound to get on the camel 
 and drink a draught of wine, and then to accept of the camel 
 and of the boy who stood by it. " And," says he, " all the 
 natives and inhabitants of Syria, on account of the fertility 
 of the land, are accustomed to make frequent feasts after 
 their necessary labours, in order that they may rejoice 
 together, using their gymnasia as baths, and anointing 
 themselves with expensive oil and perfumes; and at their 
 grammatea (for that is the name which they give to their 
 public entertainments) living as if in their own houses, and 
 gratifying their stomachs the greater part of the day with 
 wine and meat, and also carrying away a quantity of the 
 same to their own homes, they thus spend the day, listening 
 also to the music of the loud lyre made of the tortoise shell, 
 so that whole cities resound with noises of this kind." 
 
 47. And I, my friends, praise very much the entertainment 
 which was given by Alexander the king of Syria. And this 
 Alexander was a supposititious son of Antiochus Epiphanes, 
 substituted on account of the hatred which all men bore to 
 Demetrius, concerning whom our companion Athenteus has 
 spoken in his treatise on the Kings who have reigned in 
 Syria. Now that entertainment was conducted as nearly as 
 may be in this fashion. 
 
 Diogenes the Epicurean, having a very tolerable acquaint- 
 ance with the doctrines of the sect which he professed, was 
 by birth a native of Seleucia, in the district of Babylon. 
 And he was kindly received by the king, although the 
 monarch rather inclined to the doctrines of the Stoic school. 
 
33G THE DBIPNOSOPHISTS. [b. V. 
 
 Accordingly, Alexander treated him with great distinction, 
 although a man of anything but a reputable course of life, 
 and so given to calumny and envy, that if he could raise a 
 laugh by it, he could not abstain from even the king himself. 
 And when he preferred to] the king a request that had no 
 great connexion with philosophy — namely, that he might be 
 allowed to wear a purple robe and a golden crown, having a face 
 of Virtue in the centre of it, as he claimed to be addressed as 
 the priest of Virtue, he agreed to it all, and besides that, made 
 him a present of the crown. And these ornaments Diogenes, 
 being in love with a woman who was one of the Bacchanalian 
 singers, gave to her. But Alexander, hearing of this, col- 
 lected a banqueting party of philosophers and eminent men, 
 and among them he invited Diogenes. And when he arrived 
 he begged him to take his seat with his crown and his purple 
 robe on. And when he replied that that would be unseemly, 
 the king nodded to his servants to introduce the musicians, 
 among whom this singing woman appeared, crowned with the 
 crown of Virtue, and clothed also in the f purple robe. So 
 when every one burst into laughter at this, the philosopher 
 kept quiet, and never stopped praising the singing woman. 
 
 But Antiochus, who succeeded Alexander in the kingdom, 
 could not tolerate the abusive language of this Diogenes, and 
 accordingly ordered him to be put to death. But Alexander 
 was at all times, and in all circumstances, of a gentle dis- 
 position, and affable to every one in conversation, and not at 
 all like Athenion the Peripatetic philosopher, who had a 
 philosophical school at Athens, and at Messene, and also at 
 Larissa in Thessaly, and who subsequently became tyrant of 
 Athens ; concerning whom Posidonius of Apamea gives a very 
 particular account, which I, even though it is rather long, 
 will quote, in order that we may come to a thorough under- 
 standing and appreciation of those men who profess to be 
 philosophers, and that we may not be taken in by their 
 ragged cloaks and unshaven chins. For, as Agatho says — 
 
 If I do tell the truth I shall not please you ; 
 And if I please you, I shall speak no truth. 
 
 But " let truth," as the saying is, " be one's friend." At all 
 events, I will quote the account given of the man. 
 
 48. " In the school of Erymneus the Peripatetic there was 
 a certain man of the name of Athenion, who applied himself 
 
C. 49.] ATHENIO. 337 
 
 very perseveringly to philosophical discussions. He, having 
 bought an Egyptian female slave, made her his mistress. And 
 when she became a mother, either by him or by some one else, 
 the child was bred up by Athenion,and received the same name 
 as his master. And having been taught literature, he became 
 accustomed to lead his master about when he became an old 
 man, in company with his mother; and when he died he 
 succeeded him as his heir, and became a citizen of Athens, 
 being enrolled under the name of Athenion. And having 
 married a very beautiful girl, after that he betook himself to 
 the profession of a sophist, hunting out for boys to come to 
 his school. And having pursued his profession of sophist at 
 Messene and at Larissa in Thessaly, and having amassed a 
 considerable fortune, he returned to Athens. And having been 
 appointed an ambassador by the Athenian people, when the 
 chief power in all that district was lodged in the hands of 
 Mithridates, he insinuated himself into the good graces of the 
 king, and became one of his friends, being held by him in the 
 greatest honour ; in consequence of which he wrote letters to 
 the Athenians to raise their spirits, as one who had the 
 greatest influence with the king of Cappadocia, leading them 
 to hope that they should be discharged of all their existing 
 debts, and live in peace and concord with him ; and also that 
 they should recover their democratic constitution, and receive 
 great presents both publicly and privately. And the Athe- 
 nians boasted of all these promises which were made to them, 
 feeling sure that the supremacy of the Komans would be put 
 an end to. 
 
 49. " Now when all Asia had revolted to the King, Athenio 
 set out to return to Athens ; and being tossed about by a 
 storm he was driven to Carystus. And when the Cecropidse 
 heard this, they sent some ships of war to conduct him back, 
 and a litter with silver feet. And now he is entering the city ; 
 and almost the whole of the citizens has poured out to meet 
 him ; and many other spectators came together, marvelling at 
 this preposterous freak of fortune, that this intrusive citizen, 
 Athenion, foisted into Athens in such a manner, should be con- 
 ducted into the city on a litter with silver feet, and lying on 
 purple clothes, a man who had never before seen even a purple 
 patch on his ragged cloak ; when no one, not even of the 
 Komans, had ever exhibited such pomp and insulting show 
 
 vol. i. — ath. z 
 
338 THE DEIPNOSOPHISTS. [b. V* 
 
 in Attica before. So there ran to this spectacle men, women, 
 children, all expecting some glorious honours from Mithri- 
 dates. ' While Athenio, that ancient beggar, who gave lectures 
 for trifling sums of money, was now making a procession 
 through the country and through the city, relying on the king's 
 favour, and treating every one with great insolence. There 
 met him also the artisans of the spectacles of Bacchus, calling 
 him a messenger of the young Bacchus, and inviting him to 
 the common altar, and to the prayers and libations which 
 were to be offered at it ; and he, who had formerly come out 
 of a hired house, into, the ****** was conducted into a 
 mansion adorned, with couches, and pictures, and statues, and 
 a display of silver plate. And from it he issued forth, dragging 
 on the ground a bright cloak, and with a golden ring on his 
 finger, having on it a carved portrait of Mithridates. And 
 numbers of attendants went before him and followed him in 
 procession. And in the plot of ground belonging to the 
 artisans, sacrifices were performed in honour of the return of 
 Athenio, and libations made with formal proclamation by a 
 herald. And the next day many people came to his house 
 and awaited his appearance ; and the whole Ceramicus was 
 full of citizens and foreigners, and there was a voluntary 
 thronging of the whole population of the city to the assembly. 
 And at last he came forth, being attended by all who wished 
 to stand well with the people, as if they had been his body- 
 guards, every one hastening even to touch his garment. 
 
 50. " He then having ascended the tribunal which had 
 been erected for the Boman generals in front of the portico of 
 Attalus, standing on it, and looking round on all the people 
 in a circle, and then looking up, said, ' men of Athens, the 
 state of affairs and the interests of my country compel me to 
 relate to you what I know. But the greatness of the affairs 
 that must be mentioned, owing to the unexpected character 
 which circumstances have assumed, hinders me from doing 
 so.' And when all the bystanders called out to him with 
 one accord to be of good cheer, and to tell them, ''I tell you, 
 then,' said he, ' of things which have never been hoped for, 
 nor even imagined by any one in a dream. The king Mithri- 
 dates is master of Bithynia, and of Upper Cappadocia ; and 
 he is master of the whole of Asia, without any break, as for 
 as Pamphylia and Cilicia : and the kings of the Armenians 
 
C. 51.] ATHENIO. 339 
 
 and Persians are only Lis guards ; and he is lord of all the 
 nations which dwell around the Palus Maaotis, and the whole 
 of Pontus, so that his dominions are upwards of thirty thou- 
 sand furlongs in circumference. And the Boman commander 
 in Pamphylia, Quintus Oppius, has been surrendered to him, 
 and is following him as a prisoner, but Manius Aquillius, a 
 man of consular rank, who has celebrated a triumph for his 
 victory over the Sicilians, is fastened by a long chain to Bas- 
 tarna, a man of gigantic stature, and is dragged by him on 
 foot at the tail of his horse. And of the other Boman citi- 
 zens in Asia some have fallen down at the images of the gods, 
 and the rest have put on square cloaks and acknowledge 
 again the claims of their original country. And every city 
 honouring him with more than human honours, calls the 
 king a god ; and oracles everywhere promise him the domi- 
 nion over the whole world, on which account he is now send- 
 ing large armies against Thrace and Macedonia, and every 
 part of Europe is coming over bodily to his side. For ambas- 
 sadors are coming to him, not only from the Italian tribes, 
 but also from the Carthaginians, begging him to enter into 
 alliance with them for the destruction of the Bomans.' 
 
 51. " Having stopped a little after saying this, and having 
 given time for the multitude to converse together about the 
 news thus unexpectedly announced to them, he wiped his 
 face, and) went on, 'What then do I advise? — Not to bear 
 this state of anarchy any longer, which the Boman senate 
 makes continue, while it is deciding what constitution you 
 are to enjoy for the future. And do not let us be indifferent 
 to our temples being closed, to our gymnasia being left in the 
 dirt, to our theatre being always empty, and our courts of 
 justice mute, and the Pnyx, consecrated by the oracles of the 
 gods, being taken from the people. Let us not, Athenians, 
 be indifferent to the sacred voice of Bacchus being reduced to 
 silence, to the holy temple of Castor and Pollux being closed, 
 and to the schools of the philosophers being silenced as they 
 are.' And when this slave had said all this and a good deal 
 more, the multitude conversing with one another and running 
 together to the theatre elected Athenio general over the 
 entire army. And then, the Peripatetic coming into the 
 orchestra, walking like Pythocles, thanked the Athenians, and 
 said, ' Now you yourselves are your own generals, and I am 
 
 z2 
 
340 THE DEIPNOSOPHISTS. [b. V. 
 
 the commander-in-chief : and if you exert all your strength 
 to co-operate with me I shall be able to do as much as all of 
 you put together.' And he, haviDg said this, appointed others 
 to be his colleagues in the command, proposing whatever 
 names he thought desirable. 
 
 52. « And a few days afterwards, the philosopher having 
 thus appointed himself tyrant, and having proved how much 
 weight is to be attached to the doctrine of the Pythagoreans 
 about plots against others, and what was the practical effect 
 of the philosophy which the admirable Pythagoras laid down, 
 as Theopompus has related in the eighth book of his Philippics, 
 and Hermippus, the Callimachean, has corroborated the ac- 
 count, he immediately removed all the citizens who were 
 right-thinking and of a good disposition (contrary to the 
 sentiments of, and rules laid down by, Aristotle and Theo- 
 phrastus ; showing how true is the proverb which says, Do 
 not put a sword into the hand of a child) ; and he placed 
 sentinels at the gates, so that many of the Athenians, fearing 
 what he might be going to do, let themselves down over the 
 walls by night, and so fled away. And Athenio sending 
 some horsemen to pursue them slew some of them, and 
 brought back some in chains, having a number of body- 
 guards about his person of the kind called phractici. And 
 often he convened assemblies, pretending great attachment 
 to the side of the Eomans ; and bringing accusations against 
 many as having kept up communications with the exiles, and 
 aiming at a revolution, he put them to death. And he placed 
 thirty guards at each gate, and would not allow any one to go 
 either in or out. And he seized on the property of many of 
 the people, and collected such a quantity of money as to fill 
 several wells ; and he also sent all over the country people 
 to lie in wait, as it were, for every one who was travelling, 
 and they brought them to him ; and he put them to death 
 without any trial, torturing and. racking them into the bar- 
 gain. And he also instituted prosecutions for' treason against 
 several people, saying that they were co-operating with ■ the 
 exiles to effect their return. And some of the parties prose- 
 cuted fled out of fear before the trials came on, and some 
 were condemned before the tribunals, he himself giving his 
 own vote and collecting those of the others. And he brought 
 about in the city a scarcity of the things necessary for life, 
 
C. 53.] ATHENIO. 341 
 
 stinting the citizens of their proper quantity of barley and 
 ■wheat. He also sent out heavy-armed soldiers over the 
 country, to hunt out any of those who had fled and who could 
 be found -within the borders of the land, or any of the Athe- 
 nians who -were escaping beyond the borders. And whoever was 
 detected he beat to death ; and some of them he exhausted 
 beforehand with tortures ; and he caused proclamation to be 
 made, that all must be in their houses by sunset, and that no 
 one should presume to walk abroad with a lantern-bearer. 
 
 53. " And he not only plundered the property of the citi- 
 zens, but that of foreigners also, laying his hands even on the 
 property of the god which was laid up at Delos ; sending 
 Apellicon into the island, who was a Scian by birth, but who 
 had become a citizen of Athens, and who lived a most whim- 
 sical and ever-changing course of life. For at one time he 
 was a philosopher, and collected all the treatises of the Peri- 
 patetics, and the whole library of Aristotle, and many 
 others ; for he was a very rich man ; and he had also stolen 
 a great many autograph decrees of the ancients out of the 
 temple of the Mighty Mother, and whatever else there was 
 ancient and taken care of in other cities ; and being detected 
 in these practices at Athens he would have been in great 
 danger if he had not made his escape ; and a short time after- 
 wards he returned again, having paid his court to many 
 people, and he then joined himself to Athenion, as being a 
 man of the same sect as he was. And Athenion, having em- 
 braced the doctrines of the Peripatetics, measured out a 
 chcenix of barley, as four days' allowance for the ignorant 
 Athenians, giving them what was barely food enough for 
 fowl, and not the proper nutriment for men. And Apellicon, 
 coming in great force to Delos, and living there more like a 
 man exhibiting a spectacle than a general with soldiers, and 
 placing guards in a very careless manner on the side of Delos, 
 and leaving all the back of the island unguarded, and not 
 even putting down a palisade in front of his camp, went to 
 rest. And Orobius, the Koman general, hearing of this, who 
 was at that time in command at Delos, watching for a moon- 
 less night, led out his troops, and falling on Apellicon and his 
 soldiers, who were all asleep and drunk, he cut the Athenians 
 and all those who were in the army with them to pieces, like 
 so many sheep, to the number of six hundred, and he took 
 
342 THE DEIPNOSOI'HISTS. [b. V-.' 
 
 four hundred alive. And that' fine general, Apellicon, fled 
 away without being perceived, and came to Delos ; and Orobius 
 seeing that many of those who fled with him had escaped to 
 the farmhouses round about, burnt them in the houses, houses 
 and all ; and he destroyed by fire also all the engines for 
 besieging cities, together with the Helepolis which Apellicon 
 had made when he came to Delos. And Orobius having 
 erected in that place a trophy and an altar, wrote this inscrip- 
 tion on it — 
 
 This tomb contains the foreigners here slain, 
 Who fought near Delos, and who fell at sea, 
 When the Athenians, spoil'd the holy isle, 
 Aiding in war the Cappadocian king." 
 
 54. There was also at Tarsus an Epicurean philosopher who 
 had become the tyrant of that city, Lysias by name ; who 
 having been created by his countrymen Stephanephoros, that 
 is to say, the priest of Hercules, did not lay down his com- 
 mand, but seized on the tyranny. 1 He put on a purple tunic 
 with a white centre, and over that he wore a very superb arid- 
 costly cloak, and he put on white Lacedsemonian sandals, and 
 assumed also a crown of golden daphne leaves. And he dis- 
 tributed the property of the rich among the poor, and put 
 many to death who did not surrender their property willingly. 
 
 55. These are the commanders who became such from 
 having been philosophers ; concerning whom Demochares 
 said, — " Just as no one could make a spear out of a bulrush, 
 so no one could make a faultless general out of Socrates." 
 For Plato says that Socrates served in three military expedi- 
 tions, one to Potidsea, and another to Amphipolis, and another 
 against the Boeotians, in which last it was that the battle of 
 Delium took place. And though no one has mentioned this 
 circumstance, he himself says that he gained the prize of the 
 most eminent valour, since all the other Athenians fled, and 
 many were slain. But all this is an erroneous statement. 
 For the expedition against Amphipolis took place in the 
 archonship of Alcseus, when Cleon was the general ; and it 
 
 J The Greek here is e'| I/mtIov rvpawos 9jy, the meaning of which 
 is very much disputed. Casaubon thinks it means that there was a 
 great resemblance between the priestly and royal robes. Schweighauser 
 thinks it means, after having worn the robe of a philosopher he became 
 a tyrant. 
 
■G. 55.] THE VALOUR OP SOCKATES. 343 
 
 was composed entirely of picked men, as Thucydides relates. 
 Socrates then, a man who had nothing but his ragged cloak 
 and his stick, must have been one of these picked men. But 
 what historian or poet has mentioned this fact ? Or where 
 has Thucydides made the slightest mention of Socrates, this 
 soldier of Plato's ? And what is there in common between 
 a shield and a philosopher's staff? And when was it that 
 Socrates bore a part in the expedition against Potidrea, as 
 Plato has said in his Charmides, where he states that he then 
 yielded the prize of preeminent valour to Alcibiades ? though 
 Thucydides has not mentioned it, nor has Isocrates in his 
 Oration on the Pair-horse Chariot. And what battle ever 
 took place when Socrates gained the prize of preeminent 
 valour ? And what eminent and notorious exploit did he 
 perform ; for indeed there was actually no battle at all at 
 that time, as Thucydides tells us. 
 
 But Plato not being content with all these strange stories, 
 introduces the valour which was displayed, or rather which, 
 was invented by him at Delium. For if Socrates had even 
 taken Delium, as Herodicus the Cratetian has reported in his 
 Treatise to Philosocrates, he would have fled disgracefully as 
 all the rest did, when Pagondas sent two squadrons of cavalry 
 unperceived round the hill. For then some of the Athenians 
 fled to Delium, and some fled to the sea, and some to Oropus, 
 and some to Mount Parnes. And the Boeotians, especially 
 with their cavalry, pursued them and slew them ; and the 
 Locrian cavalry joined in the pursuit and slaughter. When 
 then this disorder and alarm had seized upon the Athenians, 
 did Socrates alone, looking proud and casting his eyes around, 
 stand firm, turning aside the onset of the Boeotian and Locrian 
 cavalry 1 And yet does Thucydides make no mention of this 
 valour of his, nor even any poet either. And how was it that 
 he yielded to Alcibiades the prize of preeminent valour, who 
 had absolutely never joined in this expedition at all ? But in 
 the Crito, Plato, that favourite of Memory, says that Socrates 
 had never once gone out of Attica, except when he once went 
 to the Isthmian games. And Antisthenes, the Socratic philo- 
 sopher, tells the same tale as Plato about the Aristeia ; but 
 the story is not true. For this Dog flatters Socrates in many 
 particulars, on which account we must not believe either of 
 them, keeping Thucydides for our guide. For Antisthenes 
 
344 THE DBIPNOSOPHISTS. [b. V. 
 
 even exaggerates this fake story, saying, — " ' But we hear that 
 you also received the prize of preeminent valour hvthe battle 
 ■which took place against the Boeotians.' 'Be quiet, my 
 friend, the prize belongs to Alcibiades, not to me.' ' Yes, 
 but you gave it to him as we are told.' " But Plato's Socrates 
 says that he was present at Potidsea, and that he yielded the 
 prize of preeminent valour to Alcibiades on that occasion. 
 But by the universal consent of all historians the expedition 
 against Potidaea, in which Phormio commanded, was previous 
 to the one against Delium. 
 
 56. In every respect then the philosophers tell lies ; and 
 they are not aware that they commit numbers of anachro- 
 nisms in the accounts which they give. And even the admi- 
 rable Xenophon is not free from this error. For he in his 
 Banquet introduces Callias, the son of Hipponicus, as the 
 lover of Autolycus, the son of Lycon, and making an enter- 
 tainment in his honour when he gained the victory in the 
 Pancratium. And he represents himself as being present 
 with the rest of the guests, when he perhaps was either not 
 born, or at all events not out of childhood. And this is the 
 time when Aristion was archon. For it was in his archonship 
 that Eupolis exhibited the comedy Autolycus, in which, in 
 the character of Demostratus, he ridicules the victory of 
 Autolycus. And again Xenophon makes Socrates say at this 
 banquet—" And Pausanias, indeed, the lover of Agathon the 
 poet, when speaking in excuse of those who allow themselves 
 to indulge in intemperance, said that a most valiant army 
 might be composed of boys and their lovers : for that of all 
 the men in the world they would be the most ashamed to 
 desert one another. Saying a very strange thing, — if men who 
 are accustomed utterly to disregard all blame, and to behave 
 with utter shamelessness to one another, would be the men 
 above all others ashamed to do anything disgraceful." But 
 that Pausanias never said anything of the sort we may see 
 from the Banquet of Plato. For I know of no book at all 
 which is written by Pausanias. Nor is he introduced by any 
 one else as speaking of lovers and boys, but only by Plato. 
 But whether Xenophon has absolutely invented this story, or 
 whether he fell in with any edition of Plato's Banquet which 
 reports what happened in a different manner, is of no import- 
 ance ; still we must take notice of the blunder as far as the 
 
c. 58.] plato's account op socrates. 345 
 
 time is concerned. Aristion, in whose time this banquet is 
 represented as having taken place, was archon four years 
 before Euphemus, in whose archonship Plato places the ban- 
 quet given in honour of the victory of Agathon, at which 
 banquet Pausanias said these tilings about lovers. So that it 
 is a marvellous and incredible thing that Socrates when sup- 
 ping with Callias should find fault with things as having been 
 said erroneously, which had not yet been said' at all, and 
 which were not said till four years afterwards at the banquet 
 of Agathon. 
 
 57. But altogether Plato's Banquet is mere nonsense. For 
 when Agathon got the victory Plato was fourteen years old. 
 For the former was crowned at the Lensea in the archonship 
 of Euphemus. But Plato was bom in the year of the archon- 
 ship of Apollodorus, who succeeded Euthydemus. And when 
 he was eighty-two years old he died in the archonship of 
 Theophilus, who succeeded Callimachus ; for he is the eighty- 
 second archon after Apollodorus. But from the archonship 
 of Apollodorus and the birth of Plato, Euphemus is the four- 
 teenth archon ; and it is in his archonship that the banquet 
 was given in honour of the victory of Agathon. And 
 Plato himself shows that this entertainment had taken 
 place a long time before, saying in the Banquet .... "'Do 
 you think then that this entertainment has taken place but 
 lately, so that I could have been present at it % ' ' Indeed I 
 do,' said he. 'How could that be,' said I, '0 Glaucon? Do 
 you not know that Agathon has not been in the city for 
 many years V " And then a little while after he says — " ' But 
 tell me, when did this entertainment take place?' And I 
 replied, ' When we were still children, when Agathon* gained 
 the prize in tragedy.' " But that Plato makes many blunders 
 in his chronology is plain from many circumstances. For as 
 the poet said — " The man has a tongue which pays no regard 
 to seasons;" so he writes without sufficient discernment. 
 For he never spoke at random, but always with great con- 
 sideration. 
 
 58. As for instance, writing in the Gorgias, he says — 
 " ' Archelaus, then, according to your definition, is a miserable 
 man.' ' Yes, my friend, if, at least, he is an unjust one.' " 
 And then, after expressly stating that Archelaus was pos- 
 sessed of the kingdom of the Macedonians, he goes on to say, 
 
346 THE DEIPNOSOPHISTS. [b. V. 
 
 "that Pericles also was lately dead." But if Pericles had 
 only lately died, Archelaus was not yet in the enjoyment 
 of his dominions at all; and if Archelaus was king at the 
 time, then Pericles had been dead a long time. Now Perdiccas 
 was king before Archelaus, according to the statement of 
 Nicomedes of Acanthus; and he reigned forty-one years. 
 But Theopompus says he reigned thirty-five years; Anaxi- 
 menes, forty; Hieronymus, twenty-eight. But Marsyas and 
 Philochorus say that he reigned only twenty-three years. 
 Now, as these all vary so much in their accounts, we will 
 take the smallest number, and say twenty-three. But 
 Pericles died in the third year of the Peloponnesian war, in 
 the archonship of Epameinon, in which year also Alexander 
 died, and Perdiccas succeeded him in the kingdom. And he 
 reigned till the archonship of Callias, in whose year Perdic- 
 cas died, and Archelaus succeeded to the kingdom. How, 
 then, can Pericles have died lately, as Plato phrases it 1 And 
 in the same Gorgias Plato represents Socrates as saying — 
 " And last year, when I drew the lot to be one of the council, 
 when my tribe was the presiding tribe, and I had to put the 
 question to the vote, I caused the people to laugh, as I did 
 not „ know how to put the question to the vote." Now 
 Socrates did not fall into this error out of ignorance, but out 
 of his firm principles of virtue; for he did not choose to 
 violate the laws of the democracy. And Xenophon shows 
 this plainly in the first book of his Hellenics, where he gives 
 the following account : — " But when some of the prytanes 
 said that they would not put the question contrary to the 
 laws, Callixenus again mounts the tribunal and inveighs 
 against them; and they cried out that he should impeach 
 those who refused. And the prytanes being alarmed, all 
 agreed to put the question except Socrates the son of Sophro- 
 niscus; and he said that he would not, but that he would do 
 everything according to the laws." 
 
 This was the question which was put to the vote against 
 the generals, Erasinides and his colleagues, because they did 
 not pick up the men who were lost in the naval battle at 
 Arginusse. And this battle took place in the archonship of 
 Callias, twenty-four years after the death of Pericles. 
 
 59. But the dialogue in the Protagoras, which took place 
 after the death of Hipponicus, when Callias had entered upon 
 
c. 60.] plato's account of socrates. 347 
 
 his patrimonial inheritance, says that Protagoras had arrived 
 in Athens for the second time not many days previously. 
 But Hipponicus, in the archonship of Euthydemus, was a 
 colleague of Nicias in the generalship against the Tanag- 
 reans and against those Boeotians who acted as their allies ; and 
 he defeated them in a battle. And he died before Eupolis ex- 
 hibited the Flatterers, which took place in the archonship of' 
 Alcams, but probably not any long time before. For the 
 play proves that the succession of Callias to his patrimonial 
 inheritance was still quite recent. Now in this play Eupolis 
 introduces Protagoras as living at Athens. And Ameipsias, 
 in his Connus, which was exhibited two years before, does not 
 enumerate him among the band of sophists. So it is plain 
 that this happened in the interval between those two periods. 
 But Plato represents Hippias the Elian also, in the Prota- 
 goras, as present with some of his own fellow-citizens, men 
 who it is not likely could have remained long in Athens 
 with safety, before the truce for a year was made in the 
 archonship of Isarchus, in the month Elaphebolion. But 
 he represents this dialogue as having taken place, not about 
 the time when the truce had recently been made, but a long 
 time after that ; at all events he says — " For if they were 
 savage men, such as Pherecrates the poet exhibited last year 
 at the Lensean festival." But the play of The Savage Men 
 was exhibited in the archonship of Aristion, who was suc- 
 ceeded as archon by Astyphilus, (being the fifth after Isarchus,) 
 in whose archonship the truce was made ; for Isarchus came 
 first, then Ameinias, then Aristion, then Astyphilus: so that 
 it is contrary to history that Plato in his dialogue brings to 
 Athens Hippias and his companions, who were enemies at the 
 time, when this truce had not yet any existence. 
 
 60. And among other things Plato says that Chasrephon 
 asked the Pythian priestess whether any one was wiser than 
 Socrates? and that she replied, No one. But Xenophon does 
 not agree with all this; but says — "For when Chserephon 
 once asked at Delphi about me, Apollo replied, in the presence 
 of many witnesses, that no man was either more just or more 
 temperate than I was." And how can it be either reasonable 
 or probable that Socrates, who confessed that he knew 
 nothing, should allege that he had been called the wisest 
 of all men by God who knows everything ? For if knowing 
 
348 THE DEIPNOSOPHISTS. [b. V. 
 
 nothing be 'wisdom, then to know everything must be folly. 
 And what was the need, of Chserephon bothering the god, and 
 asking him about Socrates 1 for he himself might have been 
 believed in his own case, saying that he was not wise. For 
 he must be a stupid man who would put such a question to 
 the god, as if he were to ask him such a question as this, 
 Whether any wool is softer than the Attic wool ; or, Whether 
 there are any more powerful nations than the Bactrians and 
 the Medes ; or, Whether any one has a more complete pug- 
 nose than Socrates. For people who ask such questions as 
 these have a very neat slap in the face given them by the 
 god, as when a man asked him (whether it is a fable of 
 iEsop's or of some one else), 
 
 mighty son of Leto and of Jove, 
 
 Tell me by what means I may rich become : 
 
 he, ridiculing him, answered — 
 
 If you acquire all the land that lies 
 Between the tow'rs of Sicyon and Corinth. 
 
 61. But indeed, no one even of the comic poets has said 
 such things as Plato has said about Socrates, neither that he 
 was the son of a very fierce-looking nurse, nor that Xantippe 
 was an ill-tempered woman, who even poured slops over his 
 head ; nor that Alcibiades slept with him under the same 
 cloak ; and yet this must have been divulged with boisterous 
 laughter by Aristophanes, as he was present at the banquet 
 according to Plato's account ; for Aristophanes would never 
 have suppressed such a circumstance as that, which would 
 have given such a colour to the charge that he corrupted the 
 youth. 
 
 Aspasia, indeed, who was the clever preceptress of Socrates- 
 in rhetoric, in these verses which are attributed to her, which 
 Herodicus the Cratetian has quoted, speaks thus — 
 
 As. Socrates, most clearly do I see 
 
 How greatly you 're inflamed by tender love 
 
 For the young son of Clinias and Dinomache ; 
 
 But if you wish to prosper list to me, 
 
 And do not scoff at my advice, but follow it, 
 
 And it shall be the better for your suit. 
 JSoc. I when I heard your speech was so o'erjoy'd 
 
 That straightway sweat did overflow each limb ; 
 
 And tears unbidden pour'd forth from my eyes. 
 As. Kestrain yourself, and fill your mind with strains 
 
C. 62.] SOCRATES. 349 
 
 Such as the Muse who conquers men will teach you, 
 
 And you will charm him by your dulcet songs. 
 
 They the foundation lay of mutual love. 
 
 And thus will you o'ercome him, fettering 
 
 His mind with gifts with which his ears are charm'd 
 
 The admirable Socrates then goes a hunting, having the Mile- 
 sian woman for his tutor in love. But he himself is not 
 hunted, as Plato says, having nets spread for him by Alcibiades. 
 And indeed, he laments without ceasing, being, as I suppose, 
 unsuccessful in his love. For Aspasia, seeing in what a con- 
 dition he was, says — 
 
 Why weep you, my dear Socrates? does love 
 For that impracticable hoy which dwells 
 Within thy breast, and shoots from out his eyes, 
 So far thy heart subdue f Did I in vain 
 Engage to make him docile to thy suit 1 
 
 And that he really did love Alcibiades Plato shows plainly 
 in the Protagoras, although he was now little less than thirty 
 years of age ; for he speaks in this manner, " ' Whence are 
 you come from, Socrates 1 It seems to me you are come 
 from your pursuit of Alcibiades's beauty. And, indeed, the 
 man, when I saw him the other day, appeared to me to be a 
 handsome man ; a man, indeed, Socrates, as he may well 
 be called, just as much so as we are ; and he has a firmly 
 grown beard.' ( Well, what of that 1 are not you an admirer 
 of Homer, who said that the most beautiful season of life was 
 that of a young man who began to have a beard ? and that is 
 just the age of which Alcibiades is now.' " 
 
 62. But most philosophers are of such a disposition that 
 they are more inclined to evil speaking than the Comic 
 writers. Since both iEschines, the pupil of Socrates, in his 
 Telauges, attacks Critobulus the son of Crito as an ignorant 
 man, and one who lives in a sordid manner ; and he attacks 
 Telauges himself for wearing a cloak borrowed of a clothes' 
 cleaner by the day for half an obol ; and for being girt about 
 with a skin, and for having his sandals fastened with rotten 
 pieces of string. And as for Lysias the orator, he laughs 
 immoderately at him ; and in his Aspasia, he calls Hipponicus, 
 the son of Callias, a blockhead ; and taking all the women of 
 Ionia in a lump he calls them lascivious and covetous. But 
 his Callias dwells upon the quarrel of Callias with his own 
 father, and the absurd jokes of the sophist Prodicus and 
 
350 THE DEIPNOSOPHISTS. [b. V. 
 
 Anaxagoras. For he says that Prodicus had Theramenes for a 
 pupil to finish his education ; and that the other had Philox- 
 enus, the son of Eryxis, and Ariphrades, the brother of Ari- 
 gnotus, the harp-player, wishing from the notorious impurity 
 of life of the men who have been named and their general 
 want of respectability and intemperance to leave the sprt of 
 education they received from their tutors to be inferred. But 
 in his Axiochus he runs Alcibiades down with great bitter- 
 ness, as a drunkard, and a man always running after other 
 men's wives. 
 
 63. But Antisthenes, in the second of his treatises called 
 Cyrus, abusing Alcibiades, says that he is a breaker of the 
 laws, both with respect to women and with respect to every 
 other part of his conduct in life ; for he says that he had 
 intrigued with a mother, and daughter, and sister, after the 
 fashion of the Persians. And his Political Dialogue runs down 
 the whole of the Athenian demagogues : and his Archelaus 
 attacks Gorgias, the rhetorician ; and his Aspasia attacks 
 Xanthippus and Paralus, the sons of Pericles. For, as for one 
 of them, he says that he is a. companion of Archestratus, who 
 is no better than a frequenter of houses of the worst possible 
 fame j and the other he calls an acquaintance and intimate 
 friend of Euphemus, who abused every one he met with vulgar 
 and ill-mannered abuse. And nicknaming Plato Satho, in a 
 witless and vulgar manner, he published a dialogue against 
 him, to which he gave the same name as its title. 
 
 For these men believe that there is no such thing as an 
 honest counsellor, or a conscientious general, or a respectable 
 sophist, or a poet worth listening to, or a reasonable people : 
 but Socrates, who spent his time in loose houses with the 
 flute-playing women of Aspasia, and who was always chatting 
 with Piston the armourer, and who gave lessons to Theodote 
 the courtesan, how she ought to make the most of her lovers, 
 as Xenophon tells us in the second book of his Memorabilia, 
 is the only wise man according to them ; for they represent 
 him as giving Theodote such rules as neither Nico the Samian, 
 nor Callistrate the Lesbian, nor Philsenis the Leucadian, nor 
 even Pythonicus the Athenian, were ever acquainted with as 
 charms to conciliate affection. And yet those people paid 
 much attention to such things. And time would fail me if 
 I were to be inclined to quote the attacks which philosophers 
 
O. G-4.] THE GORGONS. 351 
 
 have made on people ; for, as the same Plato says, a regular 
 crowd of Gorgons and Pegasi, and other monsters, keeps 
 flowing in upon me in immense numbers, and of preposterous 
 appearance, so that I will keep silence. 
 
 64. When Masurius had said this, and when all had ad- 
 mired his wisdom, after silence was restored Ulpian said, — 
 You seem to me, guests, to be overwhelmed with im- 
 petuous speeches which come upon you unexpectedly, and to 
 be thoroughly soaked in unmixed wine ; — 
 
 For a man drinking wine, as a horse does water, 
 Speaks like a Scythian, not knowing even koppa, 
 But voiceless, lies immersed in a cask, 
 And sleeps as if he 'd drunk medicinal poppy ; 
 
 as says Parmeno the Byzantian. Have you been all turned 
 into stone by t the before-mentioned Gorgons ? Concerning 
 whom, that there really have been some animals who were 
 the causes of men being turned into stone, Alexander the 
 Myndian speaks at length, in the second book of his His- 
 tory of Beasts, saying — "The Nomades in Libya (where it 
 is born) call the animal named the Gorgon, ' The Looking- 
 down:' and it is as most people say, conjecturing from its 
 skin, something like a wild sheep ; but as some say, it is like 
 a calf. And they say that ifc has such a breath that it destroys 
 every one who meets it; and that it has a mane let down 
 from its forehead over its eyes, and when it has shaken it 
 aside, which it does with difficulty by reason of its weight, 
 and then looks out through it, it slays the man who is 
 beheld by it, not by its breath, but by some natural violence 
 which proceeds from its eyes. And it was discovered in this 
 way : Some of the soldiers of Marius, in his expedition against 
 Jugurtha, having beheld the Gorgon, thought because it held 
 its head down, and moved slowly, that it was a wild sheep, 
 and in consequence they rushed upon it, intending to kill it 
 with the swords which they had about them ; but it, being 
 disturbed, shaking aside the mane which hung down over its 
 eyes, immediately caused the death of those who were rush- 
 ing upon it. And when others again and again did the same 
 thing, and lost their lives by so doing, and when all who pro- 
 ceeded against it were invariably killed, some of the soldiers 
 inquired the nature of the animal from the natives ; and by 
 the command of Marius some Nomad horsemen laid an 
 
352 THE DEIPNOSOPHISTS. [b. V. 
 
 ambush, against it from a distance, and shot it with darts, and 
 returned to the camp, bringing the dead monster to the 
 general." And that this account is the true one, the skin 
 and the expedition of Marius both prove. But the statement 
 made by the historian is not credible, namely, that there are 
 in Libya some oxen which are called Opisthonomi, 1 because 
 they do not advance while feeding, but feed constantly re- 
 turning backwards, for their horns are a hindrance to their 
 feeding in the natural manner, inasmuch as they are not bent 
 upwards, as is the case with all other animals, but they bend 
 downwards and overshadow the eyes; for this is incredible, 
 since no other historian testifies to such a circumstance. 
 
 65. When Ulpian had said this, Laurentius bearing witness 
 to the truth of his statement, and adding something to his 
 speech, said, that Marius sent the skins of these animals to 
 Rome, and that no one could conjecture to what animal they 
 belonged, on account of the singular appearance which they 
 presented; and that- these skins were hung up in the temple 
 of Hercules, in which the generals who celebrate a triumph 
 give a banquet to the citizens, as many poets and historians 
 of our nation have related. You then, grammarians, as 
 the Babylonian Herodicus says, inquiring into none of these 
 matters — 
 
 Fly ye to Greece along the sea's wide back, 
 
 Pupils of Aristarchus, all more timid 
 
 Than the pale antelope, worms hid in holes, 
 
 Monosyllabic animals, who care 
 
 For triple and atpStv, and for pXv, and v\v, 
 
 This shall be your lot, grumblers — but let Greece 
 
 And sacred Babylon receive Herodicus. 
 
 For, as Anaxandrides the comic writer says — i 
 
 'Tis sweet when one has plann'd a new device, 
 To tell it to the world. ' For those who are 
 Wise for themselves alone have, first of all, 
 No judge to criticise their new invention. 
 And envy is their portion too : for all . 
 That seems to he commended by its novelty, 
 Should be imparted freely to the people. 
 
 And when this conversation had terminated, most of the 
 guests took their departure secretly, and so broke up the 
 party. 
 
 1 "OirurSs, behind ; i/e/iu, to feed. 
 
C. 2.] TRAGEDY. 353 
 
 BOOK VI. 
 
 1. Since you ask me every time that you meet me, my 
 friend Timocrates, what was said by the Deipnosophists, 
 thinking that we are making some discoveries, we will remind 
 you of what is said by Antiphanes, in his Poesy, in this 
 manner — 
 
 In every way, my friends, is Tragedy 
 
 A happy poem. For the argument 
 
 Is, in the first place, known to the spectators, 
 
 Before one single actor says a word. 
 
 So that the poet need do little more 
 
 Than just remind his hearers what they know. 
 
 For should I speak of (Edipus, at once 
 
 They recollect his story — how his father 
 
 Was Laius, and Jocasta too his mother ; 
 
 What were his sons', and what his daughters' names, 
 
 And what he did and suffer'd. So again 
 
 If a man names Alcmseon, the very children 
 
 Can tell you how he in his madness slew 
 
 His mother ; and Adrastus furious, 
 
 Will come in haste, and then depart again ; 
 
 And then at last, when they can say no more, 
 
 And when the subject is almost exhausted, 
 
 They lift an engine easily aa a finger, 
 
 And that is quite enough to please the theatre. 
 
 But our case is harder. We are forced 
 
 T' invent the whole of what we write ; new names, 
 
 Things done before, done now, new plots, new openings, 
 
 And new catastrophes. And if we fail in aught, 
 
 Some Chremes or some Phido hisses us. 
 
 While Peleus is constrain'd by no such laws, 
 
 Nor Teucer. 
 
 And Diphilus says, in his Men conducting Helen — 
 
 thou who rulest, patroness and queen, 
 Over this holy spot of sacred Brauron, 
 Bow-bearing daughter of Latona and Jove, 
 As the tragedians call you ; who alone 
 Have power to do and say whate'er they please. 
 
 2. But Timocles the comic writer, asserting that tragedy is 
 
 Vol. I.— ATH. -A A 
 
354' THE DfiPNOSOPHISTS. [b. VI. 
 
 useful in many respects to human life, says in his Women 
 celebrating the Festival of Bacchus — 
 
 My friend, just hear what I'm about to say. 
 
 Man is an animal by nature miserable ; 
 
 And life has many grievous things in it. 
 
 Therefore he has invented these reliefs 
 
 To ease his cares ; for oft the mind forgets 
 
 Its own discomforts while it soothes itself 
 
 In contemplation of another's woes, 
 
 And e'en derives some pleasure and instruction. 
 
 For first, I'd have you notice the tragedians ; 
 
 What good they do to every one. The poor man 
 
 Sees Telephus was poorer still than he, . 
 
 And bears his own distress more easily. 
 
 The madman thinks upon Alcmason's case. 
 
 Has a man weak sore eyes'! The sons of Phineus 
 
 Are blind as bats. Has a man lost his child ? 
 
 Let him remember childless Niobe. 
 
 He 's hurt his leg ; and so had Philoctetea. 
 
 Is he unfortunate in his old age ? 
 
 (Bneus was more so. So that every one, 
 
 Seeing that others have been more unfortunate, 
 
 Learns his own griefs to bear with more content. 
 
 3. And we accordingly, Timocrates, will restore to you 
 the relics of -the feast of the Deipnosophists, and will nqt 
 give them, as Cothocides the orator said, meaning to ridicule 
 Demosthenes, who, when Philip gave Halonnesus to the Athe- 
 nians, advised them " not to take it if he gave it, but only if 
 he restored it." And this sentence Antiphanes jested upon in 
 his "Neottis, where he ridicules it in this manner — 
 
 My master has received (dirtAafi&i) as he took (iKafjev) 
 
 His patrimonial inheritance. 
 
 How would these words have pleased Demosthenes ! 
 
 And Alexis says, in his Soldier — 
 
 A. Receive this thing. 
 
 B. What is it? 
 
 A. Why the'child 
 Which I had from you, which I now bring back. 
 
 B. Why ? will you no more keep him ? 
 
 A. He's not mine. 
 B. Nor mine. 
 
 A. But you it was who gave him me. 
 B. I gave him not. 
 
 A. How so?' 
 
 B. I but-restored him.. 
 A. You gave me what I never need have taken. 
 
C. 4i] FISHMONGERS. 355 
 
 And in his Brothers he says — 
 
 A. For did I give them anything l Tell me that. 
 
 B. No, you restored it, holding a deposit. 
 And Anaxilas, in his Evandria, says — 
 
 .... Give it not, 
 Only restore it. 
 
 B. Here I now have brought it. 
 And Timocles says in his Heroes — 
 
 A. Ton bid me now to speak of everything 
 Bather than what is to the purpose ; well, 
 I'll gratify you so far. 
 
 B. You shall find 
 As the first fruits that you have pacified 
 The great Demosthenes. 
 
 A. But who is he? 
 
 B. That Briareus who swallows spears and shields; 
 A man who hates all quibbles; never uses 
 Antithesis nor trope ; but from his eyes 
 Glares terrible Mars. 
 
 According, therefore, to the above-mentioned poets, so we, 
 restoring but not giving to you what followed after the previous 
 conversation, will now tell you all that was said afterwards. 
 
 4. Then came into us these servants, bringing a great 
 quantity of sea fish and lake fish on silver platters, so that fle 
 marvelled at the wealth displayed, and at . the costliness of 
 the entertainment, which was such that he seemed almost to 
 have engaged the Nereids themselves as the purveyors. And 
 one of the parasites and flatterers said that Neptune was 
 sending fish to our Neptunian port, not by the agency of 
 those who at Rome sell rare fish for their weight in money ; 
 but that some were imported from Antium, and some from 
 Terracina, and some from the Pontian islands opposite, and 
 some from Pyrgi; and that is a city of Etruria. For the 
 fishmongers in Rome are very little different from those 
 who used to be turned into ridicule by the comic poets at 
 Athens, of whom Antiphanes says, in his Young Men — 
 
 I did indeed for a long time believe 
 
 The Gorgons an invention of the poets, 
 
 But when I came into the fish-market 
 
 I quickly found them a reality. 
 
 For looking at the fishwomen I felt 
 
 Turn'd instantly to stone, and was compell'd 
 
 To turn away my head while talking to them, 
 
 For when I see how high a price they ask, 
 
 And for what little fish, I'm motionless. ' 
 A A2 
 
356 THE DEIPNOSOPHISTS. [U; VI. 
 
 5. And Amphis says in his Impostor — ■ 
 
 'Tis easier to get access to the general, 
 
 And one is met by language far more courteous, 
 
 And by more civil answer from his grace, 
 
 Than from those cursed fishfags in the market. 
 
 For when one asks them anything, or offers 
 
 To buy aught of them, mute they stand like Telephus, 
 
 And just as stubborn ; ('tis an apt comparison, 
 
 For in a word they all are homicides ;) 
 
 And neither listen nor appear to heed, 
 
 But shake a dirty polypus in your face ; 
 
 Or else turn sulky, and scarce say a word, 
 
 But as if half a syllable were enough, 
 
 Say " se'n s'lings this," " this turb't eight'n-pence." 
 
 This is the treatment which a man must bear 
 
 Who seeks to buy a dinner in the fish-market. 
 
 And Alexis says in. his Apeglaucomenos — 
 
 When I behold a general looking stern, 
 
 I think him wrong, but do not greatly wonder, 
 
 That one in high command should think himself 
 
 Above the common herd. But when I see 
 
 The fishmongers, of all tribes far the worst, 
 
 Bending their sulky eyes down to the ground, 
 
 And lifting up their eyebrows to their foreheads, 
 
 I am disgusted. And if you should ask, 
 
 " Tell me, I pray you, what 's this pair of mullets 1" 
 
 "Tenpence." "Oh, that's too much; you'll eightpence take?" 
 
 " Yes, if you'll be content with half the pair." 
 
 " Come, eightpence ; thai is plenty." "I will not 
 
 Take half a farthing less : don't waste my time." 
 
 Is it not bitter to endure such insolence ? 
 
 6. And Diphilus says in his Busybody — 
 
 I used to think the race of fishmongers 
 
 Was only insolent in Attica ; 
 
 But now I see that like wild beasts they are 
 
 Savage by nature, everywhere the same. 
 
 But here is one who goes beyond his fellows, 
 
 Nourishing flowing hair, which he dotli call 
 
 Devoted to his god — though that is not the reason, 
 
 But he doth use it as a veil to hide 
 
 The brand' which marks his forehead. Should you ask him, 
 
 What is this pike's price'! he will tell you " tenpence ;" 
 
 Not say what pence he means ; then if you give him 
 
 The money, he will claim .fflgina's coinage ; 
 
 While if you ask for change, he'll give you Attic. 
 
 And thus he makes a profit on both Bides. 
 
 And Xenarchus says in his Purple — . 
 
P.. 8.] MISCONDUCT OF FISHMONGERS. 357 
 
 Poets are nonsense ; for they never say 
 
 A single thing that 's new. But all they do 
 
 Is to clothe old ideas in language new, 
 
 Turning the same things o"er and o'er again, 
 
 And upside down. But as to fishmongers, 
 
 They're an inventive race, and yield to none 
 
 In shameless conduct. For as modern laws 
 
 Forbid them now to water their stale fish, 
 
 Some fellow, hated by the gods, beholding 
 
 His fish quite dry, picks with his mates a quarrel, 
 
 And blows are interchanged. Then when one thinks 
 
 He's had enough, he falls, and seems to faint. 
 
 And lies like any corpse among his baskets. 
 
 Some one calls out for water ; and his partner 
 
 Catches a pail, and throws it o'er his friend 
 
 So as to sprinkle all his fish, and make 
 
 The world believe them newly caught and fresh. 
 
 7. And that they often do sell fish which is dead and 
 stinking is proved by what Antiphanes says in his Adulterers, 
 as follows — 
 
 There 's not on earth a more unlucky beast 
 Than a poor fish, for whom 'tis not enough 
 To die when caught, that they may find at once 
 A grave in human stomachs ; but what 's worse, 
 They fall into the hands of odious fishmongers, 
 And rot and lie upon their stalls for days ; 
 And if they meet with some blind purchaser, 
 He scarce can carry them when dead away ; 
 But throws them out of doors, and thinks that he 
 Has through his nose had taste enough of them. 
 
 And in his Friend of the Thebans he says — 
 
 Is it not quite a shame, that if a man 
 
 Has fresh-caught fish to sell, he will not speak 
 
 To any customer without a frown 
 
 Upon his face, and language insolent? 
 
 And if his fish are stale, he jokes and laughs — 
 
 While his behaviour should the contrary be : 
 
 The first might laugh, the latter should be shamed. _ 
 
 And that they sell their fish very dear we are told by Alexis 
 in his Pylcean Women — 
 
 Yes, by Minerva, I do marvel at 
 The tribe of fishmongers, that they are not 
 All wealthy men, such royal gains they make. 
 For sitting in the market they do think it 
 A trifling thing to tithe our properties ; 
 But would take all at one fell swoop away. 
 
 8. And the same poet says in his play entitled the Caldron — • 
 
358 THE DEIPSTOSOPHrSTS. [b. vfi 
 
 There never was a better lawgiver 
 Than rich Aristonicus. For he now 
 Does make this law, that any fishmonger 
 Who puts a price upon his fish, and then 
 Sells it for less, shall be at once dragg'd off 
 And put in prison ; that, by their example 
 The rest may learn to ask a moderate price, 
 And be content with that, and carry home 
 Their rotten fish each evening ; and then 
 Old men, old women, boys, and all their customers, 
 AV ill buy whatever suits them at fair price. 
 And a little further on he says — 
 
 There never has, since Solon's time, been seen 
 A better lawgiver than Aristonicus. 
 For he has given many different laws, 
 And now he introduces this new statute, 
 A golden statute, that no fishmonger 
 Should sell his fish while sitting, but that all 
 Shall stand all day i' the market. And he says 
 Next year he will enact that they shall sell 
 Being hung up ; for so they will let off 
 Their customers more easily, when they 
 Are raised by a machine like gods in a play. 
 
 9. And Antiphanes, in his Hater of Wickedness, displays 
 their rudeness and dishonesty, comparing them to the greatest 
 criminals who exist among men, speaking as follows — 
 
 Are not the Scythians of men the wisest 1 
 
 Who when their children are first born do give them 
 
 The milk of mares and cows to drink at once, 
 
 And do not trust them to dishonest nurses, 
 
 Or tutors, who of evils are the worst, 
 
 Except the midwives only. For that class 
 
 Is worst of all, and next to them do come 
 
 The begging priests of mighty Cybele ; 
 
 And it is hard to find a baser lot — 
 
 Unless indeed you speak of fishmongers, 
 
 But they are worse than even money-changers, 
 
 And are in fact the worst of all mankind. 
 
 10. And it was not without some wit that Diphilus, in 
 his Merchant, speaks in this manner of fish being sold at an 
 exorbitant price — 
 
 I never heard of dearer fish at any time. 
 Oh, Neptune, if you only got a tenth 
 Of all that money, you would be by far 
 The richest of the gods ! And yet if he, 
 The fishmonger I mean, had been .but civil, 
 I would have given him his price, though grumbling ; 
 , And, just as Priam ransom'd Hector, I 
 Would have put down ibis weight to buy- the conger. ' 
 
C. 12.] FISHMONGEBS. §&9\ 
 
 And Alexis says in his Grecian Woman- — 
 
 Living and dead, the monsters of the deep 
 Are hostile to na always. If our ship 
 Be overturn'd, they then at once devour 1 
 Whatever of the crew they catch while swimming : 
 And if they're caught themselves by fishermen, 
 When dead they half undo their purchasers ; 
 For with our whole estate they must be bought, 
 And the sad purchaser comes off a beggar. 
 
 And Archippus, in his play called the Fish, mentions one 
 fishmonger by name, Hermseus the Egyptian, saying — 
 
 The cursedest of all fish-dealers is 
 Hermseus the Egyptian ; who skins 
 And disembowels all the vilest fish, 
 And sells them for the choicest, as I hear. 
 
 And Alexis, in his Eich Heiress, mentions a certain fish- 
 monger by name, Micio. 
 
 11. And perhaps it is natural for fishermen to be proud of 
 their skill, even to a greater degree than the most -skilful 
 generals. Accordingly, Anaxandrides, in his Ulysses, intro- 
 duces one of them, speaking in this way of the fisherman's 
 art — 
 
 The beauteous handiwork of portrait painters 
 
 When in a picture seen is much admired ; 
 
 But the fair fruit of our best skill is seen 
 
 In a rich dish just taken from the frying-pan. 
 
 For by what other art, my friend, do we 
 
 See young men's appetites so much inflamed ? 
 
 What causes such outstretching of the hands 1 
 
 What is so apt to choke one, if a man 
 
 Can hardly swallow it 1 Does not the fish-market 
 
 Alone give zest to banquets 1 Who can spread 
 
 A dinner without fried fish, or anchovies, 
 
 Or high-priced mullet ] With what words or charms 
 
 Can a well-favour'd youth be caught, if once 
 
 The fisherman's assistance be denied? 
 
 His art subdues him, bringing to the fish-kettle 
 
 The heads of well-boil'd fi3h ; this leads him on 
 
 To doors which guard th' approach to a good dinner, 
 
 And bids him haste, though nought himself contributing. 
 
 12. And Alexis says this with reference to those who are' 
 too anxious as to buying their fish, in his Rich Heiress — 
 
 Whoever being poor buys costly fish, 
 And though in want of much; in thisis lavish, 
 He strips by night whoever he may meet. 
 So when a man is stripp'd thus, let him go 
 
360 THE DEIPNOSOPHISTS. [B, VI. 
 
 At early morn and watch the fish-market. 
 And the first man he sees both poor and young 
 Buying his eels of Micio, let him seize him, 
 And drag him off to prison by the throat. 
 
 And Diphilus, in his Merchant, says that there is some such 
 law as this in existence among the Corinthians— 
 
 A. This is an admirable law at Corinth, 
 
 That when we see a man from time to time 
 
 Purveying largely for his table, we 
 
 Should ask him whence he comes, and what 's his business : 
 
 And if he be a man of property, 
 
 "Whose revenues can his expenses meet. 
 
 Then we may let him as he will enjoy himself. 
 
 But if he do his income much exceed, 
 
 Then they bid him desist from such a course, 
 
 And fix a fine on all who disobey. 
 
 And if a man having no means at all 
 
 Still lives in splendid fashion, him they give 
 
 Unto the gaoler, 
 
 jB, Hercules ! what a law. 
 
 A. For such a man can't live without some crime. 
 Dost thou not see 1 He must rove out by night , 
 And rob, break into houses) or else share 
 
 With some who do so. Or he must haunt the forum, 
 A vile informer, or be always ready 
 As a hired witness. And this tribe we hate, 
 And gladly would expel from this our city. 
 
 B. And you'd do well, by Jove ; but what is that to me % 
 A , Because we see you every day, my friend, 
 
 Making not moderate but extravagant purchases. 
 
 You hinder all the rest from buying fish, 
 
 And drive the city to the greengrocer, 
 
 And so we fight for parsley like the combatants 
 
 At Neptune's games on th' Isthmus. . Does a hare 
 
 Come to the market ? it is yours ; a thrush 
 
 Or partridge % all do go the selfsame way. 
 
 So that we cannot buy or fish or fowl ; 
 
 And you have raised the price of foreign wine. 
 
 And Sophilus, in his Androcles, wishes that the same custom 
 prevailed at Athens also, thinking that it would be a good 
 thing if two or three men were appointed by the city to the 
 regulation of the provision markets. And Lynceus the 
 Samian wrote a treatise on purveying against some one who 
 was very difficult to please when making his purchases; 
 teaching him what a man ought to say to those homicidal 
 fishmongers, so as to buy what he wants at a fair rate and 
 without being exposed to any annoyance. 
 
C. 14.] USE OF PAKTIOCIAB WOKDS. 361 
 
 13. Ulpian again picking out the thorns from what was 
 said, asked — Are we able to show that the ancients used silver 
 vessels at their banquets'? and is the word 7riVa| a Greek 
 noun ? For with reference to the line in Homer — 
 
 The swineherd served up dishes (irlvcutas) of rich meat, 1 
 Aristophanes the Byzantine said that it was a modernism to 
 speak of meats being placed on platters (irivaiccs), not being 
 aware that in other places the poet has said- 
 Dishes (ntyaxas) of various meats the butler brought. 2 
 I ask also, if any men among the ancients had ever acquired 
 a multitude of slaves, as the men of modern times do : and 
 if the word Tqyavov (frying-pan) is ever found, and not the 
 form Tayrjvov only. So that we may not fix our whole atten- 
 tion on eating and drinking, like those who from their devo- 
 tion to their bellies are called parasites and flatterers. 
 
 14. And iEmilianus replied to him, — The word mVaf, when 
 used of a vessel, you may find used by Metagenes the comic 
 writer, in his Valiant Persians : and Pherecrates, my friend, 
 has used the form rrjyavov in his Trifles, where he says — 
 
 He said he ate anchovies from the frying-pan (riry&'ov). 
 And the same poet has also said in the Persse — 
 
 To sit before the frying-pans (r-qyaya) burning rushes. 
 And Philonides says, in his Buskins — 
 
 Receive him now with rays and frying-pans (-nfycuu). 
 And again he says — 
 
 Smelling of frying-pans (Tqyaya). 
 And Eubulus says, in his Orthane — 
 
 The bellows rouses Vulcan's guardian dog3, 
 
 With the warm vapour of the frying-pan (rrryavov). 
 And in another place he says — 
 
 But every lovely woman walks along 
 
 Fed with the choicest morsels from the frying-pan (rityavov). 
 And in his Titans he says — 
 
 And the dish 
 
 Doth laugh and bubble up with barbarous talk, 
 
 And the fish leap iv nioouri riiydyois. 
 
 And Phrynichus also uses a verb derived from the word in his 
 Tragedian — 
 
 'Tis sweet to eat fried meat, at any feast 
 
 For which one has been at no cost oneself. 
 
 1 Odyss. xvi. 49. '' lb. i. 141. 
 
362 THE DElPNOSOPHISTS. [b. VI. 
 
 And Pherecrates, in his Ant Men Says — "Are you eating 
 fried meat (5i) 8' oironjyavt^tis)?" 
 
 But Hegesander the Delphian says that the Syracusans 
 call a dish rr/yavov, and the proper -rrp/avov they call ijr)porq- 
 ■yavov; on which account he says that Theodorides says in 
 some poem — 
 
 He in a rtiyavov did boil it well, 
 In a large swimming dish. 
 
 Where he uses rriyavov for koiras. But the Ionians write the 
 word rjyavov without the letter t, as Anacreon says — 
 Putting his hand within the frying-pan (ij-yavov). 
 15. But with respect to the use of silver plate, my good 
 friend Ulpian, you make me stop to consider a little ; but I 
 recollect what is said by Alexis in his Exile — 
 
 For where an earthen pot is to be let 
 For the cook's use. 
 
 For down to the times of the supremacy of the Macedonians' 
 the attendants used to perform their duties with vessels made 
 of earthenware, as my countryman Juba declares. But 
 when the Bomans altered the way of Irving, giving it a more 
 expensive direction, then Cleopatra, arranging her style of 
 living in imitation of them, she, I mean, who ultimately 
 destroyed the Egyptian monarchy, not being able to alter the 
 name, she called gold and silver plate Kepa.fji.ov; and then she 
 gave the guests what she called the Kepa/jia. to carry away 
 with them; and this was very costly. And on the Bosic 
 earthenware, which was the most beautiful, Cleopatra spent 
 five minEe everyday. But Ptolemy the king, in the eighth 
 book of his commentaries, writing of Masinissa the king of 
 the Libyans, speaks as follows — "His entertainments were 
 arranged in the Bom an fashion, everything being served up in 
 silver Kepapiov. And the second course he arranged in the 
 Italian mode. His dishes were all made of gold; made 
 after the fashion of those which are plaited of bulrushes or 
 ropes. And he employed Greek musicians. 
 1 16. But Aristophanes the comic writer, whom Heliodorus 
 the Athenian says, in his treatise concerning the Acropolis, 
 (and it occupies fifteen books,) was a Naucratite by birth, in 
 his play called Plutus, after the god who gave his name to 
 the play and appeared on the stage, says that dishes of silver 
 
C. 17.] THE- USB OF SILVER PLATE. 363 
 
 ■were in existence, just as all other things might be had made 
 of the same metal. And his words are — 
 
 But every vinegar cruet, dish and ewer 
 
 Is made of brasBj while all the dirty dishes 
 
 In which they serve up fish are made of silver. 
 
 The oven too is made of ivory. 
 
 And Plato says, in his Ambassadors — 
 
 Epicrates and his good friend Phormisius, 
 Received many and magnificent gifts 
 From the great king ; a golden cruet-stand, 
 And silver plates and dishes. 
 
 And Sophron, in his Female Actresses, says — 
 The whole house shone 
 With store of gold, and of much silver plate. 
 
 17. And Philippides, in his Disappearance of Silver, speaks 
 of the use of it as ostentatious and uncommon, and aimed 
 at only by some foreigners who had made fortunes but 
 lately — 
 
 A. I felt a pity for all human things, 
 Seeing men nobly born to ruin hasting, 
 And branded slaves displaying silver dishes 
 Whene'er they ate a pennyworth of salt-fish, 
 Or a small handful of capers, in a plate 
 Whose weight-is fifty drachms of purest silver. 
 And formerly 'twould have been hard to see 
 One single flagon vow'd unto the gods. 
 
 B. That is rare now. For if one man should vow 
 A gift like that, some other man would steal it. 
 
 And Alexis, in his Little House, introducing a young man in 
 love displaying his wealth, to his mistress, represents him as 
 making her some such speech as this — 
 
 A. I told the slaves, (for I brought two from home,) 
 
 To place the carefully wiped silver vessels 
 
 Fairly in sight. There was a silver goblet, 
 
 And cups which weigh'd two drachms ; a beaker too 
 
 Whose weight was four ; a wine-cooler, ten obols, 
 
 Slighter than e'en Philippides' own self. 
 
 And yet these things are not so ill-contrived 
 
 To make a show .... 
 
 And I am myself acquainted with one . of our own fellow- 
 citizens who is as proud as he is poor, and who, when all his 
 silver plate put together scarcely weighed a drachma, used to 
 keep calling for his servant, a single individual, and the only 
 one he had, but. still he called him by hundreds of different 
 names. " Here, you Strombichides, do not put on the table 
 
364 THE DEIPNOSOPHISTS. [u. VI. 
 
 ' any of my winter plate, but my summer plate." Aud the 
 character in Nicostratus, in the play entitled the Kings, is 
 just such another. There is a braggart soldier, of whom he 
 speaks — 
 
 There is some vinegar and a wine-cooler, 
 Thinner than thinnest gauze. 
 
 For there were at that time people who were able to beat out 
 silver till it was as thin as a piece of skin. 
 
 18. And Antiphanes, in his Lemnian "Women, says — 
 
 A three-legg'd table now is laid, and on it 
 
 A luscious cheesecake, ye honour'd gods, 
 
 And this year's honey in a silver dish. 
 
 And Sopater the parodist, in his Orestes, writes — ■ 
 
 A silver dish, bearing a stinking shad. 
 
 And in the drama entitled Phace he says — - 
 
 But at his supper he does sport a cruet 
 Of shining silver, richly chased with figures, 
 And bas-reliefs of dragons : such as Thibron 
 Used to display, most delicate of men, 
 Stripp'd of his wealth by arts of Tantalus. 
 
 And Theopompus the Chian, in his Letters of Advice to 
 Alexander, when he enters into a discussion about Theocritus 
 his fellow-citizen, says — " But he drinks out of silver cups 
 and out of golden cups, and uses other vessels of the same 
 kind upon his table, A man who formerly, not only did not 
 drink out of silver vessels, but who had not brazen ones 
 either, but was content with the commonest earthenware, and 
 even that very often cracked and chipped. And Diphilus 
 says, in his Painter — 
 
 A splendid breakfast then appear' d, consisting 
 
 Of all that was desirable or new ; 
 
 First every kind of oyster; then a phalanx 
 
 Of various side-dishes, and a heap 
 
 Of broiled meats fresh from the gridiron, 
 
 And potted meats in silver mortars pounded. 
 
 And Philemon says in his Physician — 
 
 And a large basket full of silver plate. 
 And Menander, in his Heautontimorumenos, says — 
 
 A bath, maid-servants, lots of silver plate. 
 And in his Hymnis he writes — 
 
 But I am come in quest of silver plate. 
 And Lysias, in his Oration on the Golden Tripod, if indeed 
 
C. 20.] SILVER PLATE, 365 
 
 the speech be a genuine one of his, says — " It was still pos- 
 sible to give silver or gold plate." But those who pique 
 themselves on the purity of their Greek, say that the proper 
 expression is not apyvpia/jLaTa and xpvo-ibfiaTa, but dpyvpovs 
 xdoyios and xpv&ovs ko'ct/xos. 
 
 19. When iEmilianus had said this, Pontianus said — For 
 formerly gold was really exceedingly scarce among the 
 Greeks ; and there was not indeed much silver ; at least, not 
 much which was extracted from the mines ; on which account 
 Duris the Samian says that Philip, the father of the great 
 king Alexander, as he was possessed of one flagon of gold, 
 always put it under his pillow when he went to bed. And 
 Herodorus of Heraclea says, that the Golden Lamb of Atreus, 
 which was the pregnant cause of many eclipses of the sun, and 
 changes of kings, and which was, moreover, the subject of 
 a great many tragedies, was a golden flagon, having in the 
 centre a figure of a golden lamb. And Anaximenes of Lamp- 
 sacus, in the first of those works of his, called Histories, says 
 that the necklace of Eriphyle was so notorious because gold 
 at that time was so rare among the Greeks ; for that a golden 
 goblet was at that time a most unusual thing to see; but 
 that after the taking of Delphi by the Phocians, then all 
 such things began to be more abundant. But formerly even 
 those men who were accounted exceedingly rich used to drink 
 out of brazen goblets, and the repositories where they put 
 them away they called ■xakKo&rjKa.i. 
 
 And Herodotus says that the Egyptian priests drink out of 
 brazen goblets ; and he affirms that silver flagons could not 
 be found to be given to all the kings, even when they sacri- 
 ficed in public; and, accordingly, that Psammetichus, who 
 was later than the other kings, performed his libations with a 
 brazen flagon, while the rest made their offerings with silver 
 ones. But after the temple at Delphi had been plundered by 
 the tyrants of Phocis, then gold became common among the 
 Greeks, and silver became actually abundant ; and afterwards, 
 when the great Alexander had brought into Greece all the 
 treasures from out of Asia, then there really did shine forth 
 what Pindar calls " wealth predominating far and wide." 
 
 20. And the silver and gold offerings which were at Delphi 
 were offered originally by Gyges the king of the Lydians. 
 For before the reign of this monarch Apollo had no silver, 
 
366 THg DBIPNOSOPHISTS. [B. VI. 
 
 and still less had he gold, as Phanias the Eresian tells us, and 
 Theopompus, too, in the fortieth book of his History of the 
 Transactions of the Reign of Philip. For these writers 
 relate that the Pythian temple was adorned by Gyges, and by 
 Crcesus who succeeded him; and. after them by Gelo and 
 'Hiero, the tyrants of Syracuse : the first of whom offered up a 
 tripod and a statue of Victory, both made of gold, about the 
 time that Xerxes was making his expedition against Greece; 
 and Hiero made similar offerings. And Theopompus uses 
 the following language — " For anciently the temple was 
 adorned with brazen offerings : I do not mean statues, but 
 caldrons and tripods made of brass. The Lacedaemonians, 
 therefore, wishing to gild the face of the Apollo that was at 
 Amyclse, and not finding any gold in Greece, having sent to the 
 oracle "of the god, asked the god from whom they could buy 
 gold ; and he answered them that they should go to Croesus 
 the Lydian, and buy it of him. And they went and bought 
 the gold of Croesus. But Hiero the Syracusan, wishing to 
 offer to the god a tripod and a statue of Victory of unalloyed 
 gold, and being in want of the gold for a long time, afterwards 
 sent men to Greece to seek for it ; who, coming after a time 
 to Corinth, and tracing it out, found some in the possession 
 of Architeles the Corinthian, who had been a long time buy- 
 ing it up by little and little, and so had no inconsiderable 
 quantity of it ; and he sold it to the emissaries of Hiero in 
 what quantity they required. And after that, having filled 
 his hand with it he made them a present of all that he could 
 hold in his hand, in return for which Hiero sent a vessel full 
 of corn, and many other gifts to him from Sicily." 
 
 2L And Phanias relates the same circumstances in his 
 history of the Tyrants in Sicily, saying that the ancient offer- 
 ings had been brass, both tripods, and caldrons, and daggers ; 
 and that on one of them there was the following inscription — 
 Look on me well ; for I was once a part 
 Of the wide tower which defended Troy 
 When Greeks and Trojans fought for fair-hair'd Helen ; 
 And Helicon, brave Antenor's son, 
 Brought me from thence, and placed me here, to he' 
 An ornament to Phoebus' holy shrine. 
 And in the tripod, which was one of the prizes offered at 
 the funeral games in honour of Patroclus, there was the 
 .inscription. — 
 
C. 23.] GOLDEN TRIKKETS. 367 
 
 I am a brazen tripod, and I lie , 
 
 Here as an ornament of Delphi's shrine. 
 
 The swift Achilles gave me as a prize 
 
 What time he placed Patroclus on the pile, 
 
 And Tydeus' mighty son, brave Diomede, 
 
 Offer'd me here, won by his speedy coursers 
 
 In the swift race by Helle's spacious wave. 
 
 22. And Ephorus, or Demophilus, his son, in the thir- 
 tieth book of his Histories, speaking of the temple of Delphi, 
 says, " But Onomarchus and Phayllus and Phalaecus not only 
 carried off all the treasures of the god, but at last their wives 
 carried off also the ornaments of Eriphyle, which Alcmeeon 
 consecrated at Delphi by the command of the god$. and also 
 the necklace of Helen, which had been given by Menelaus. 
 For the god had given each of them oracles : he had said to 
 Alcmseon, when he asked him how he could be cured of his 
 madness — 
 
 You ask a precious gift, relief from madness'; 
 Give me a precious gift yourself ; the chain 
 With which your mother buried, steeds and all, 
 Tour sire, her husband, brave Amphiaraus. 
 
 And he replied to Menelaus, who consulted him as to how he 
 might avenge himself on Paris — 
 
 Bring me the golden ornament of the neck 
 Of your false wife ; which Venus once did give 
 A welcome gift to Helen ; and then Paris 
 Shall glut your direst vengeance by his fall. 
 
 And it so fell out that a violent quarrel arose among the 
 women about these ornaments — which should take which. 
 And when they had drawn lots for the choice, the one of 
 them, who was very ugly and stern, got Eriphyle's necklace, 
 but the one who was conspicuous for beauty and wanton got 
 the ornaments of Helen ; and she, being in love with a young 
 man of Epirus, went away with him, but the other con- 
 trived to put her husband to death. 
 
 23. But the divine Plato, and Lycurgus the Lacedaemonian, 
 not only forbad all costly ornaments to be introduced into 
 their model states, but they would not permit even silver or 
 gold to be brought into them, thinking that of the products 
 of mines, iron and copper were sufficient, and banishing the 
 other metals, as injurious to those states which were in good 
 order. But Zeno the Stoic, thinking everything unimportant 
 except the legitimate and honest use of the precious metals, 
 
368 THE DEIPNOSOPHISTS. [B. Vf. 
 
 forbad either praying for or deprecating them ; but still 
 he recommended chiefly the use of those which were more 
 commonly accessible and less superfluous ; in order that men, 
 having the dispositions of their minds formed so as neither 
 to fear nor to admire anything which is not honourable on 
 the one hand or discreditable on the other, should use only 
 "what is natural as much as possible, and yet should not fear 
 what is of an opposite character, but abstain from such in 
 obedience to reason and not to fear. For nature has not 
 banished any of the above-mentioned things out of the world, 
 but has made subterranean veins of these metals, the working 
 of which is very laborious and difficult, in order that they 
 who desire such things may arrive at the acquisition after 
 toil and suffering ; and that not only those men themselves 
 who work in the mines, but those also who collect what has 
 been extracted from the mines, may acquire this much wished 
 for opulence at the expense of countless labours. 
 
 Therefore a little of these metals lies on the surface just to 
 serve as a sample of the rest which is beneath, since in the 
 remotest corners of the earth also there are rivers bearing 
 down gold-dust in their waters ; and women and men desti- 
 tute of bodily strength scratching among the sand, detach 
 these particles from the sand, and then they wash them and 
 bring them to the smelting-pot, as my countryman Posidonius 
 says is done among the Helvetians, and among others of the 
 Celtic tribes. And the mountains which used formerly to be 
 called the Ehipsean mountains, and which were subsequently 
 named the Olbian (as if happy), and which are now called the 
 Alps, (they are mountains in Gaul,) when once the woods 
 upon them had caught fire spontaneously, ran with liquid 
 silver. The greater quantity of this metal, however, is found 
 by'miniug operations carried on at a great depth, and attended 
 by great hardship, according to the statement of Demetrius 
 Phalereus, in consequence of the desire of avarice to draw 
 Pluto himself out of the recesses of the earth ; and, accord- 
 ingly, he says facetiously thai; — " Men having often abandoned 
 wha't was visible for the sake of what was uncertain, have not 
 got what they expected, and have lost what they had, being 
 unfortunate by an enigmatical sort of calamity." 
 
 24. But the Lacedaemonians being hindered by their national 
 institutions from introducing silver or gold into Sparta, as the 
 
0. 26.] USE OF GOLD IN DIFFERENT COUNTRIES. 369 
 
 same Posidonius relates, or from possessing any in private, 
 did possess it nevertheless, but then they deposited it among 
 their neighbours the Arcadians. But subsequently the 
 Arcadians became enemies to them instead of friends, as 
 they had been; picking a quarrel with them with the express 
 view of seizing on this deposit without being called to 
 account for it, by reason of the enmity now subsisting. 
 Therefore it is said that the gold and silver which had 
 formerly been at Lacedsemon was consecrated at Delphi to 
 Apollo ; and that when Lysander brought gold publicly into 
 the city he was the cause of many evils to the state by so 
 doing. And it is said that Gylippus, who delivered the 
 Syracusans, was put to death by starvation, having been con- 
 demned by the Ephori, because he had embezzled some of the 
 money sent to Sparta by Lysander. But that which had been 
 devoted to the god and been granted to the people as a public 
 ornament and public property, it was not decent for any 
 mortal to treat with contempt. 
 
 25. But that tribe of Gauls which is called the Cordistse, 
 does not introduce gold into their country either, still they 
 are not the less ready to plunder the territories of their 
 neighbours, and to commit injustice; and that nation is a 
 remnant of the Gauls who formed the army of Brennus when 
 he made his expedition against the temple of Delphi. And a 
 certain Bathanatius, acting as their leader, settled them as 
 a colony in the districts around the Ister, from whom they 
 call the road by which they returned the Bathanatian road, 
 and even to this day they call his posterity the Bathanati. 
 And these men proscribe gold, and do not introduce it into 
 their territories, as a thing on account of which they have 
 suffered many calamities ; but they do use silver, and for the 
 sake of that they commit the most enormous atrocities. 
 Although the proper course would be, not to banish the 
 whole class of the thing of which they were formerly plun- 
 dered, but the impiety which could perpetrate such a sacri- 
 lege. And even if they did not introduce silver into their 
 country, still they would commit excesses in the pursuit of 
 copper and iron ; and even if they had not these things, still 
 they would continue to rage in war against other nations for 
 the sake of meat and drink, and other necessaries. 
 
 26. When Pontianus had delivered his opinion in these 
 
 VOL. I. — ATH. B B 
 
370 THE DEIPNOSOPHISTS. [b. VI. 
 
 terms, and while most of -the guests- were endeavouring to 
 solve the questions proposed by Ulpian, Plutarch, being one 
 of those who was attending to the other subjects of discussion, 
 said, — The name parasite was in former days a respectable 
 and a holy name. At all events, Polemo (whether he was a 
 Samian or a Sicyonian, or whether he prefers the name of an 
 Athenian, which Heraclides the Mopseatian gives him,, who 
 also speaks of him as being claimed by other cities; and he 
 was also called Stelocopas, as Herodicus the Crat^tian has 
 told us,) writing about parasites, speaks as follows — "The 
 name of parasite is now a disreputable one ; but among the 
 ancients we find the word parasite used as something sacred, ■ 
 and nearly equivalent to the title Messmate. Accordingly,, 
 at Cynosarges, in the temple of Hercules, there is a pillar on 
 which is engraven a decree of Alcibiades ; the clerk who drew 
 it up being Stephanus the son of Thucydides ; and in it 
 mention is made of this name in the following terms — ' Let 
 the priest perform the monthly sacrifices with the parasites; 
 and let the parasites select one bastard, and one of the sons 
 of the same, according to the usual national customs; and 
 whoever is unwilling to take the place of a parasite, let the 
 priest report him to the tribunal.' And in the tables, of the 
 laws concerning the Deliastse it is written — 'And let two 
 heralds, of the family of the heralds, of that branch of it 
 which is occupied about the sacred mysteries, be chosen ; and 
 let them be parasites in the temple of Delos for a year.' And 
 in Pallenis this inscription is engraved on the offerings there 
 found — ' The Archons and parasites made these offerings,, 
 who, in the archonship of Pythodorus, were crowned with a 
 golden crown ; l and the parasites were, in the archonship of 
 Lycostratus, Gargettius; in the archonship of Pericletus, 
 Pericles Pitheus ; in that of Demochares, Charinus.' And in 
 the laws of the king, we find the following words—' That the 
 parasites of the Acharnensians shall sacrifice to Apollo.' But 
 Clearchus the' Solensiah, and he was one of the disciples of 
 Aristotle, in the first book of his Lives, writes thus— 'But 
 now they call a parasite a man who is ready for anything; 
 but in former times he was a man picked- out as a com- 
 panion.'" Accordingly, in the ancient laws, most -cities 
 mention parasites among the most honourable of their 
 1 The text is supposed to he corrupt here. , . 
 
c. 27.] PARASITES. ' 371 
 
 officers; and, indeed, they do so to this day. And Clidemus 
 says in his Attic Women — 
 
 And then they chose some parasites for Hercules. 
 
 And Themiso, in his Pallenis, says — " That the king, who from 
 time to time fills that office, and the parasites, whom they 
 appoint from the main body of the people, and the old men, 
 and the women who still have their first husbands, shall take 
 care of such and such things." 
 
 27. And from this you perceive, my good friend Ulpian, 
 that you may raise another question, who the women are who 
 still have their first husbands 1 But (for we are still speaking 
 about the parasites) there is also an inscription on a pillar in 
 the Anaceum to the following effect — " Of the best bulls 
 which are selected, one-third is to be appropriated to the 
 games; and of the remaining two-thirds, one is to go to the 
 . priest, and the other to the parasites." But Crates, in the 
 second book of his treatise on the Attic Dialect, says — " And 
 the word parasite is now used in a disreputable sense ; but 
 formerly those people were called parasites who were selected 
 to collect the sacred corn, and there was a regular Hall of the 
 parasites ; on which account the following expressions occur 
 in the law of the king — " That the king shall take care of 
 the Archons that they are properly appointed, and that they 
 shall select the parasites from the different boroughs, accord- 
 ing to the statutes enacted with reference to that subject. 
 And that the parasites shall, without any evasion or fraud, 
 select from their own share a sixth part of a bushel of 
 barley, on .which all who are citizens of Athens shall feast 
 in the temple, according to the national laws and customs. 
 And that the parasites of the Acharnensians shall give a 
 sixth part of a bushel from their collection of barley to the 
 guild of priests of Apollo. And that there was a regular 
 Hall for the parasites is shown by the following expressions in 
 the same law — "For the repairs of the temple, and of the 
 magistrates' hall, and of the hall of parasites, and of the 
 sacred house, they shall pay whatever sums of money the 
 contractors appointed by the priests think necessary." From 
 this it is evident that the place in which the parasites laid up 
 the first-fruits of the consecrated corn was called the Parasi- 
 tium, or the Hall of the parasites. 
 
 b b 2 
 
372 THE DEIPNOSOPHISTS. [B. VI, 
 
 And Philochorus gives the same account in his book en- 
 titled the Tetrapolis, where he mentions the parasites who 
 were elected for the temple of Hercules; and Diodorus of 
 Sinope, a comic poet, in his Heir, (from which I will cite 
 some testimonies presently,) says the same. And Aristotle, 
 in his treatise on the Constitution of the Methoneans, says — 
 " Parasites were two in number for each of the archons, and 
 one for the polemarchs. And they received a fixed allowance 
 from others, and they also took dishes of fish from the 
 fishermen." 
 
 28. But the meaning which is now given to the name 
 parasite is one which Carystius of Pergamus, in his treatise 
 on the Didascalise, says was first invented by Alexis, for- 
 getting that Epicharmus, in his Hope or Plutus, has intro- 
 duced one in a drinking party, where he says — 
 
 But here another stands at this man's feet, 
 ****** 
 
 Seeking for food which shall not cost him anything, 
 And he will drink up an entire cask, 
 As if it were a cupfull. 
 
 And he introduces the parasite himself, making the following 
 
 speech to some one who questioned him — 
 I sup with any one who likes, if he 
 Has only got the good sense to invite me ; 
 And with each man who makes a marriage feast, 
 Whether I'm asked or not, there I am witty ; 
 There I make others laugh, and there I praise 
 The host, who gives the feast. And if by chance 
 Any one dares to say a word against him, 
 I arm myself for contest, and o'erwhelm him. 
 Then eating much and drinking plentifully, 
 I leave the house. No link-boy doth attend me ; 
 But I do pick my way with stumbling steps, 
 Both dark and desolate ; and if sometimes 
 I do the watchmen meet, I swear to them 
 By all the gods that I have done no wrong ; 
 But still they set on me. At last, well beaten, 
 I reach my home, and go to sleep on the ground, 
 And for a while forget my blows and bruises, - 
 While the strong wine retains its sway and lulls me. 
 
 29. And the parasite of Epicharmus makes a second speech 
 of the same kind. And a parasite of Diphilus speaks thus — 
 
 When a rich man who gives a dinner asks me, 
 I look not at the ceiling or the cornices, 
 Nor do I criticise Corinthian chasings, 
 But keep my eyes fixed on the kitchen smoke, 
 
C. 30.] PARASITES. 373 
 
 And if it goes up strong and straight to heaven, 
 I joy and triumph, and I clap my wings ; 
 But it be but thin and moving sidewise, 
 Then I perceive my feast too will be thin. 
 
 But Homer is the first person, as some say, who introduced 
 the character of a parasite, saying of Podes that he was 
 a beloved guest of Hector — 
 
 There stood a Trojan, not unknown to fame, 
 Eetion's son, and Podes was his name, — 
 With riches honour'd, and with courage blest, 
 By Hector loved, his comrade and his guest. 1 
 
 For the word ilXarnvr] comes to the same thing as Se'irvov, on 
 which account he makes him wounded by Menelaus in the 
 belly, as Demetrius the Scepsian says ; as also he represents 
 Pandarus as wounded in the tongue, because of his having 
 perjured himself; and it is a Spartan who wounds him, one 
 of a nation very much devoted to temperance. 
 
 30. But the ancient poets called parasites flatterers ; from 
 whom also Eupolis gave this title to his play, where he repre- 
 sents a chorus of flatterers speaking thus — 
 
 But we will tell you now 
 
 The mode of life adopted 
 By the whole flattering band, 
 
 And listen ye, and learn 
 How well-bred we all are. 
 
 For first of all a boy, 
 Another person's slave, 
 
 Attends us ; and we are 
 Content with very little. 
 
 I have two well-made garments, 
 And always have one on ; 
 
 I hie me to the forum, 
 And when I see a man, 
 
 A foolish man but rich, 
 I make my way to him, 
 
 And if he says a word 
 I praise his wit and laugh, 
 
 Delighted at his jests. 
 And then we go to supper, 
 
 My friends and I, pursuing 
 Each different game so long 
 
 As we can save our money. 
 And then the parasite 
 
 Must show his wit and manners, 
 Or out of doors be turned. 
 
 And one there was, Acestor, 
 
 1 Iliad, xvii. 575. 
 
374 THE DEIPNOSOPHISTS. [b. VI. 
 
 A branded slave, if I 
 
 Am bound to tell the truth, 
 And he was treated so. 
 
 For not one single joke 
 Did he ope his lips to utter, 
 
 And so the Blaves expell'd 
 And pilloried the knave, 
 
 And gave him up to CEneus. 
 
 31. And.Araros, in his Hymenseus, uses the word parasite, 
 •where he says — 
 
 Why you must be a parasite, my friend ; 
 And 'tis Ischomachus who does support you. 
 And the word is constantly used among the later writers. 
 And the verb Trapac-ireo), to be a parasite, occurs in Plato the 
 comic writer, in his Laches. For he says — 
 
 See how these youths do play the parasite. 
 And Alexis says that there are two kinds of parasites, in his 
 Pilot, where we find this passage — 
 
 A . There are two kinds of parasites, JTausinicos : 
 The one the common one, much jested on 
 By comic writers, we, the blackfaced men 
 iv". What is the other kind ? 
 
 A. Satraps of parasites ; 
 Illustrious leaders of the band ; a troop 
 Whom you may call the venerable parasites ; 
 Men who act well throughout their lives ; 
 Knit their brows gravely, win estates and legacies. 
 Know'st thou the kind of men, and these their manners t 
 N. Indeed I do. 
 
 A . Each of these men have one 
 Fix'd method of proceeding, flattery; 
 And as in life, fortune makes some men great, 
 And bids the rest content themselves with little ; 
 So some of us do thrive, and some do fail. 
 Do I not make the matter plain to you ? 
 2V. Why if I praise you, you will ask for more. 
 
 32. And Timocles, in his Dracontius, hits off the parasite 
 very neatly, and describes bis character thus— •■ .. 
 
 Shall I then let a man abuse the parasites? 
 
 No, surely, for there is no race of men 
 
 More useful in such matters. And if company 
 
 Be one of the things which makes life pass agreeably, 
 
 Surely a parasite does this most constantly. 
 
 Are you in love % he, at the shortest notice, 
 
 Feels the same passion. Have you any business 
 
 His business is at once the same as yours ; 
 
 And he 's at hand to help you- as you wish ; 
 
 Thinking that only fair to hini that feeds him. 
 
 'Tis marvellous how he doth praise his friends — 
 
.a 34.] parasites. 375 
 
 He loves a feast where he is ask'd for nothing. 
 
 What man, what hero, or what god exists, 
 
 Who does not seorn such habits and such principles 1 
 
 But that 1 mayn't detain you all the day, 
 
 I think that I can give you one clear proof 
 
 In what respect men hold a parasite ; 
 
 For they receive the same rewards as those 
 
 Who at Olympia bear the palm of victory — 
 
 They both are fed for nothing for their virtues ; 
 
 And wheresoe'er there is no contribution, 
 
 That place we ought to call the Prytaneum. 
 
 33. And Antiphanes, in his Twins, says — 
 
 For look, the parasite, if you judge aright, 
 
 Shares both the life and fortune of his friends. 
 
 There is no parasite who'd wish his friends 
 
 To be unfortunate ; but on the contrary 
 
 His constant prayer will he, that all may prosper. 
 
 Has any one a fortune 1 he don't envy him ; 
 
 He 'd rather always be at hand to share it. 
 
 He is a genuine friend, and eke a safe one, 
 
 Not quarrelsome, ill-humour'd, peevish, sulky, 
 
 But skill'd to keep his temper. Do yon mock himl 
 
 He laughs himself ; he 'b amorous or mirthful, 
 
 Just as his friend is i' th' humour. He 's a general, 
 
 Or valiant soldier, only let his pay 
 
 Be a good dinner, and he '11 ask no more. 
 
 34. And Aristophon, in his Physician, says — 
 
 I wish now to inform him . 
 
 What is my disposition. f 
 
 If any one gives a dinner, 
 
 I'm always to be found, 
 So that the young men scoffing I 
 
 Because I come in first 
 Do call me gravy soup. 
 
 Then if there be occasion 
 To check a drunken guest, 
 
 Or turd him out by force, 
 You'd think I were Antaeus ; 
 
 Or must a door be forced 2 
 I butt like any ram ; 
 
 Or would yon scale a ladder 1 
 I'm Capaneus, and eager 
 
 To climb like him to heaven. 
 Are blows to be endured? 
 
 A very anvil I ; 
 Qr Telamon or Ajax, 
 
 If wounds are to be given ; 
 While as a beauty-hunter 
 
 E'en smoke itself can't beat me. 1 
 
 ~~ ' 1 -It i'8 said to have been a proverb among the Greek women, " Smoke 
 follows the fairest." 
 
376 THE DEIPNOSOPHISTS. [B. Vt 
 
 And in his Pythagorean he says— 
 
 For being hungry, and yet eating nothing, 
 
 He is a Tithymallus or Philippides ; 
 
 .For water-drinking he's a regular frog ; 
 
 For eating thyme and cabbages, a snail ; 
 
 For hating washing he 's a pig ; for living 
 
 Out in the open air, a perfect blackbird ; 
 
 For standing cold and chattering all the day, 
 
 A second grasshopper ; in hating oil 
 
 He 's dust ; for walking barefoot in the morning, 
 
 A crane ; for passing sleepless nights, a bat. 
 
 35. And Antiphanes says in his Ancestors — 
 
 You know my ways ; 
 That there 's no pride in me, but I am just 
 Like this among my friends : a mass of iron 
 To bear their blows, a thunderbolt to give them ; 
 Lightning to blind a man, the wind to move one ; 
 A very halter, if one needs be choked; 
 An earthquake to heave doors from off their hinges ; 
 A ilea to leap quick in ; a fly to come 
 And feast without a formal invitation ; 
 Not to depart too soon, a perfect well. 
 I'm ready when I'm wanted, whether it be 
 To choke a man or kill him, or to prove 
 A case against him. All that others say, 
 Those things I am prepared at once to do. 
 And young men, mocking me on this account, 
 Do call me whirlwind— but for me, I care not 
 For such light jests. For to my friends I prove 
 A friend in deeds, and not in words alone. 
 
 But Diphilus in his Parasite, when a wedding-feast is about 
 to take place, represents the parasite as speaking thus — 
 
 Do you not know that in the form of curse 
 These words are found, If any one do fail 
 To point the right road to a traveller, 
 To quench a fire ; or if any one spoil 
 The water of a spring or well, or hinders 
 A guest upon his way when going to supper ] 
 
 And Eubulus says in his CEdipus — 
 
 The man who first devised the plan of feasting 
 At other folk's expense, must sure haye been 
 A gentleman of very popular manners ; 
 But he who ask'd a friend or any stranger 
 To dinner, and then made him bear his share, 
 May he be banish'd, and his goods all seized. 
 
 36. And Diodorus of Sinope, in his Orphan Heiress, has 
 these expressions, when speaking of a parasite, and they are 
 not devoid of elegance — 
 
0. 37.] PARASITES. 377 
 
 I wish to show and prove beyond a doubt 
 How reputable, and how usual too, 
 This practice is ; a most divine contrivance. 
 Other arts needed not the gods to teach them ; 
 Wise men invented them ; but Jove himself 
 Did teach his friends to live as parasites, 
 And he confessedly is king o' the gods. 
 For he does often to men's houses come, 
 And cares not whether they be rich or poor j 
 And wheresoe'er he sees a well-laid couch, 
 And well-spread table near, supplied with all 
 That's good or delicate, he sits him down, 
 And asks himself to dinner, eats and drinks, 
 And then goes home again, and pays no share. 
 And I now do the same. For when I see 
 Couches prepared, and handsome tables loaded, 
 And the door open to receive the guests, 
 I enter in at once, and make no noise, 
 But trim myself, behaving quietly, 
 To give no great annoyance to my neighbour, 
 And then, when I have well enjoy 'd the whole 
 That 'a set before me, and when I have drunk 
 Of delicate wines enough, I home return, 
 Like friendly Jupiter. And that such a line 
 Was always thought respectable and honest, 
 I now will give you a sufficient proof. 
 This city honours Hercules exceedingly, 
 And sacrifices to him in all the boroughs, 
 And at these sacred rites it ne'er admits 
 The common men, or parasites, or beggars ; 
 But out of all the citizens it picks 
 Twelve men of all the noblest families, 
 All men of property and character ; 
 And then some rich men, imitating Hercules, 
 Select some parasites, not choosing those 
 Who are the wittiest men, but who know best 
 How to conciliate men's hearts with flattery ; 
 So that if any one should eat a radish, 
 Or stinking shad, they'd take their oaths at once 
 That he had eaten lilies, roses, violets ; 
 And that if any odious smell should rise, 
 They'd ask where you did get such lovely scents. 
 So that because these men behave so basely, 
 That which was used to be accounted honourable, 
 Is now accounted base. 
 
 37. And Axionicus, in his Chalcidian, says— 
 
 When first I wish'd to play the parasite 
 With that Philoxenus, while youth did still 
 Eaise down npon my cheeks, I learnt to bear 
 Hard blows from fists, and cups and dishes too, 
 
378 THE DEIP2J0S0PHISTS. [& VI-' 
 
 And bones, bo great that oftentimes I was 
 All over wounds ; but still it paid me well, 
 For still the pleasure did exceed the pain. 
 And even in some sort I did esteem 
 The whole affair desirable for me. 
 Is a man quarrelsome, and eager too 
 To fight with me % I turn myself to him ; 
 And all the blame which he does heap upon me, 
 I own to be deserved ; and am not hurt. 
 Does any wicked man call himself good ? 
 I praise that man, and earn his gratitude. 
 To day if I should eat some boiled fish 
 I do not mind eating the rest to-morrow. 
 Such is my nature and my principle. 
 
 But Antidotus, in his play which is entitled Protochorus, in- 
 troduces a man resembling those who in the Museum of 
 Claudius still practise their sophistries ; whom it is not even 
 creditable to remember; and he represents him speaking 
 thus — 
 
 Stand each one in your place, and listen to me, 
 
 Before I write my name, and take my cloak. 
 
 If any question should arise to day 
 
 About those men who live as parasites, 
 
 I have at' all times much esteem'd their art, 
 
 And from my childhood have inclined to learn it. 
 
 38. And among the parasites these men are commemorated 
 by name: Tithymallus, who is mentioned by Alexis in his 
 Milesian Woman, and in his Ulysses the Weaver. And in 
 his Oiynthians he says — 
 
 This is your poor man, my darling woman; 
 This is, the only class, as men do say, 
 Who can put death to flight. Accordingly • 
 This Tithymallus does immortal live. 
 
 And Dromon in his Psaltria says — 
 
 A. I was above all things ashamed when I 
 Found that I was again to have a supper 
 For which I was to give no contribution. 
 
 B. A shameful thing, indeed. Still you may see 
 Our Tithymallus on his way, more red 
 Than saffron or vermilion ; and he blushes, 
 As you may guess, because he. nothing pays. 
 
 And Timocles, in his Centaur or Dexamenus, says — 
 
 Calling him Tithymallus, parasite. 
 And in his Caunians he says — 
 
 A. Will any other thing appear? Be quick, 
 
 For Tithymallus has retum'd to life, ■ • 
 
0. 39.] PARASITES. 379 
 
 Who was quite dead, now that he well has hoil'd 
 Eightpennyworth of lupin seed. 
 
 B. For he 
 Could not persist in starving himself, but only 
 In drinking"wine at other men's expense. 
 
 And in his Epistles he says — 
 
 Alas me, how I am in love ! ye gods ! 
 Not Tithymallus did so long to eat, 
 Nor Cormns ever to steal another's cloak, 
 Nor Nilus to eat cakes, nor Corydus 
 To exercise his teeth at other's cost. 
 
 And Antiphanes says in his Etrurian — 
 
 A. For he will not assist his friends for nothing. 
 
 B. You say that Tithymallus will he rich, 
 For as I understand you, he will get 
 Sufficient pay, and a collection suitable 
 From those within whose doors he freely sups. 
 
 39. Corydus also was one of the most notorious parasites. 
 And he is mentioned by Timocles, in his The Man who 
 Eejoices at Misfortunes of others, thus — 
 
 To see a well-stock'd market is a treat 
 
 To a rich man, but torture to a poor one. 
 
 Accordingly once Corydus, when he 
 
 Had got no invitation for the day, 
 
 Went to buy something to take home with him. 
 
 And who can cease to laugh at what befel him 1 — 
 
 The man had only fourpence in his purse ; 
 
 Gazing on tunnies, eels, crabs, rays, anchovies, 
 
 He hit his lips till the blood came in vain ; 
 
 Then going round, " How much is this 1 " said he — 
 
 Then frighten'd at the price, he bought red herrings. 
 
 And Alexis, in Demetrius or Philetserus, says — 
 
 I fear to look at Corydus in the face, 
 Seeming so glad to dine with any one ; 
 But I will not deny it ; he '8 the same, 
 And never yet refused an invitation. 
 
 And in his Nurse he says — 
 
 This Corydus who has so often practised 
 His jokes and witticisms, wishes now 
 To be Blepaeus, and he 's not far wrong, 
 For mighty are the riches of Blepseus. 
 
 And Cratinus the younger in his Titans says — 
 Beware of Corydus the wary brassfounder ; 
 Unless you make your mind up long before 
 To leave him nothing. And I warn you now 
 
380 THE DEIPNOSOPHISTS. [b. VI. 
 
 Never to eat your fish with such a man 
 As Corydus ; for he 's a powerful hand, 
 Brazen, unwearied, strong as fire itself. 
 
 But that Corydus used to cut jokes, and was fond of being 
 laughed at for them, the same Alexis tells to in his Poets — 
 
 I have a great desire to raise a laugh, 
 
 And to say witty things, and gain a fame 
 
 Second alone to that of Corydus. 
 And Lynceus the Samian repeats several of his sayings, and 
 asserts that his proper name was Eucrates. And he writes 
 thus concerning him — " Eucrates, who was called Corydus, 
 when he was once feasting with some one whose house was in 
 a very shabby condition, said, ' A man who sups here ought to 
 hold up the house with his left hand like the Caryatides.' " 
 
 40. But Philoxenus, who was surnamed Pternocopis, when 
 it happened to be mentioned that thrushes were very dear, 
 and that too while Corydus was- present, who was said formerly 
 to have prostituted himself — " I," said he, " can recollect when 
 a lark (xopuSos) only cost an obol." (And Philoxenus too was 
 a parasite, as Axionicus has stated in his Chalcidian. But 
 the statement is thoroughly proved.) Menander too men- 
 tions him in his Cecryphalus, calling him Pternocopis only. 
 And Machon the comic writer mentions him. — But Machon 
 was either a Corinthian or Sicyonian by birth, living, however, 
 in my own city of Alexandria; and he was the tutor of Aristo- 
 phanes the grammarian, as far as comedy went. And he died 
 in Alexandria, and an inscription to the following effect is 
 placed upon hit, tomb — 
 
 Bring, light dust, the conqueror's ivy wreath 
 To Machon, who shall live beyond the tomb, 
 
 Machon the comic poet ; for you hold 
 No dirty drone, but you embrace at last 
 
 A worthy relic of antique renown 
 These words from the old bard himself might flow, 
 
 City of Cecrops ; even by the Nile 
 Is found at times a plant to all the Musca dear. 
 
 And surely this is equivalent to a statement that he was an 
 Alexandrian by birth. However that may be, Machon men- 
 tions Corydus in these terms — 
 
 A messmate once ask'd Eucrates (Corydus) 
 
 On what terms he and Ptolemy did stand. 
 
 I'm sure, said he, I cannot tell myself : 
 
 For oft he drenches me like any doctor; 
 
 But never gives me solid food to eat 
 
C. 41.] PARASITES. 381 
 
 And Lynceus, in the second book of his treatise on Menander, 
 says the men -who got a reputation for saying witty things were 
 Euclides the son of Smicrinus, and Philoxenus called Pter- 
 nocopis. And of them Euclides did at times say apophthegms 
 not unworthy of being written down and recollected ; but in 
 all other matters he was cold and disagreeable. But Phil- 
 oxenus did not particularly excel in short curt sayings, but 
 still whatever he said, whether in the way of gossip, or of a 
 bitter attack on any of his companions, or of relation of 
 occurrences, was full of pleasant and witty conversation. 
 And yet it happened that Euclides was not very popular, but 
 that Philoxenus was loved and respected by every one. 
 
 41. But Alexis, in his Trophonius, mentions a certain 
 Moschion, a parasite, calling him " a messmate of every one," 
 and saying — 
 
 Then comes Moschion, 
 Who bears the name of messmate in the world. 
 
 And in his Pancratiast, Alexis, giving a regular catalogue of 
 the dinner hunters, says — 
 
 A. First then there was Callimedon the crab ; 
 Then Cobion, and Corydus, and Cyrebion, 
 Scombrus and SemidaUs. 
 
 B. Hercules ! 
 This is a list of dishes, not of guests. 1 
 
 But Epicrates was nicknamed Cyrebion, and he was the son- 
 in-law of jEschines the orator, as Demosthenes tells us in the 
 oration about the False Embassy. And Anaxandrides, in his 
 Ulysses, mentions such epithets as these, which the Athenians 
 used to n.ffiT to people out of joke ; saying — 
 
 For ye are always mocking one another ; 
 I know it well. And if a man be handsome 
 You call him Holy Marriage .... 
 If a man be a perfect dwarf, a mannikin, 
 You call him Drop. Is any one a dandy % 
 He is called Ololus ; you know an instance. 
 Docs a man walk about all fat and heavy, 
 Like Democles ? you call him Gravy Soup. 
 Does any one love dirt 1 his name is Dust. 
 Does any one bedaub his friends with flattery ? 
 
 ' The preceding names are the names of eatables, in the genitive case, 
 though here used as nominatives • for persons ; la&fiiov means a sort of 
 tench ; icopvSos (as has been said before), a lark ; xv/rftliia. are husks, bran ; 
 <ric6fL0pos is the generic name for the tunny fish ; tre/jiLtia&ts is fine wheat 
 flour, semilago. 
 
382 THE DEIPNOSOPHISTS. [B. V£ 
 
 They call him Dingey. Does one want a supper 1 
 
 He is the fasting Cestrinus ; and if 
 
 One easts one's eye upon a handsome youth, 
 
 They dub one Csenus, or The Manager. 
 
 Does one in joke convey a lamb away ? 
 
 They call one Atreus : or a ram? then Phrixus : 
 
 Or if yon take a fleece, they name you Jason. 
 
 42. And he mentions Chserephon the parasite in the passage 
 which precedes this. But Menander mentions him likewise 
 in the Cecryphalus : and in his Anger he says— 
 
 The man does not differ the least from Chserephon, 
 
 Whoever he may be. He once was ask'd to supper 
 
 At four o'clock, and so he early rose, 
 
 And measuring the shadow on the dial 
 
 By the moon's light, he started off and came 
 
 To eat his supper at the break of day. 
 
 And in his Drunkenness he says — 
 
 That witty fellow Chserephon delay'd me, 
 Saying that he should make a marriage feast 
 The twenty-second of the month, that then 
 He might dine with his friends the twenty-fourth, 
 For that the goddess's affairs were prospering. 
 
 And he mentions him also in his Man-woman, or the Cretan. 
 But Timocles in his Letters mentions him. especially as having 
 attached himself as a parasite to Demotion; who was an intem- 
 perate man — 
 
 But Demotion was one who spared for nothing, 
 
 Thinking his money never could run dry, 
 
 But dinners gave to all who liked to come. 
 
 And Chserephon, that wretchedest of men, 
 
 Treated his house as though it. were his own. 
 
 And yet is not this a most shameful thing, 
 
 To take a branded slave for a parasite % 
 
 For he's a perfect clown, and not in want. 
 
 And Antiphanes says in his Scythian — 
 Let ns go now to sup, just as we are, 
 Bearing our torches and our garlands with us ; 
 'Twas thus that Chserephon, when supperless, \ 
 
 Used to manoeuvre for an invitation. ! 
 
 And Timotheus says in his Puppy — 5 
 
 Let us start off to go to supper now, 
 'Tis one of twenty covers as he told me ; 
 Though Chserephon perhaps may add himself. 
 
 43. And Apollodorus the Carystian, in his Priestess, says— » 
 They say that Chserephon all uninvited 
 Came to the wedding feast of Ophelas, 
 
0. 44.J PARASITES. 38$ 
 
 Thrusting himself in in unheard-of fashion. 
 For carrying a basket and a garland 
 When it was dark, he said that he had come 
 By order of the bride, bringing some birds, 
 And on this pretext he did get his supper. 
 
 And in his Murdered Woman he says — 
 
 I Mars invoke, and mighty Victory, 
 To favour this my expedition. 
 I also call on Chserephon — but then 
 He 's sure to come, e'en if I call him not. 
 
 And Machon the comic writer says — 
 
 Once Chserephon a lengthen 'd journey took 
 
 Out of the city to a wedding feast, 
 
 And on his way met Diphilus the poet, 
 
 Who greeted him — " Take my advice, Chjerephon, 
 
 And fasten four stout nails to your two cheeks ; 
 
 Lest, while you shake your head in your long journey, 
 
 You should put both your jaws quite out of joint. 
 
 And in another place he says — 
 
 Choarephon once was purchasing some meat, 
 And when the butcher was by chance, he says, 
 Cutting him out a joint with too much bone, 
 He said, butcher, don't weigh me that bone. 
 Says he, The meat is. sweet, indeed men say 
 The meat is always sweetest near the bone. 
 But Chserephon replied, It may be sweet, 
 But still it weighs much heavier than I like. 
 
 And Callimachus attributes to Chserephon a certain treatise, 
 in the list which he gives, entitled, A Catalogue of all sorts of 
 Things. And he writes thus : — " Those who have written 
 about feasts : — Chserephon in his Cyrebion ;" and then he 
 quotes the first sentence — " Since you have often written to 
 me ;" and says that the work consisted of three hundred and 
 seventy-five lines. And that Cyrebion was a parasite has 
 been already mentioned. 
 
 44. Machon also mentions Archephon the parasite, and 
 
 There was a parasite named Archephon, 
 Who, having sail'd from Attica to Egypt, 
 Was ask'd by Ptolemy the king to supper. 
 Then many kinds of fish which cling to rocks 
 Were served up, geuuiue crabs, and dainty limpets ; 
 And last of all appear'd a large round dish 
 With three boil'd tench of mighty size, at which 
 The guests all marvell'd ; and this Archephon 
 Ate of the ehar, and mackerel, and mullets, 
 
384- THE DEIPNOSOPHISTS. [d. VI. 
 
 Till he could eat no longer ; when he never 
 
 Had tasted anything before more tender 
 
 Than sprats and worthless smelts from the Phalerum ; 
 
 But from the tench he carefully abstain'd. 
 
 And this did seem a most amazing thing, 
 
 So that the king inquired of Alcenor, 
 
 Whether the man had overlook'd the tench. 
 
 The hunchback said ; No, quite the contrary, 
 
 He was the first to see them, Ptolemy, 
 
 But still he will not touch them, for this fish 
 
 Is one he holds in awe ; and he 's afraid 
 
 And thinks it quite against his country's rules 
 
 That he, while bringing nothing to the feast, 
 
 Should dare to eat a fish which has a vote. 
 
 45. And Alexis in his Wine-Bibber introduces Stratius the 
 parasite as grumbling at the man who gives him his dinner, 
 and speaking thus — 
 
 I'd better be a parasite of Pegasus, 
 Or the Boreadse, or whoever else 
 Is faster still, than thus to Demeas 
 Eteobutades, the son of Laches, 
 For he is not content to walk, but flies. 
 
 And a little afterwards he says — 
 
 A. Oh Stratius, dost thou love me? 
 
 B. Aye, I do 
 More than my father, for he does not feed me ; 
 But you do give the best of dinners daily. 
 
 A. And do you pray the gods that I may live % 
 
 B. No doubt I do; for how should I myself 
 Live if misfortune happen'd unto you ? 
 
 And Axionicus the comic poet, in his Etrurian, mentions 
 Gryllion the parasite in these words— 
 
 They cannot now make the excuse of wine, 
 As Gryllion was always used to do. 
 
 And Aristodemus, in the second book of his Memoranda Oi 
 Laughable Things, gives the following list of parasites — 
 Sostratus the parasite of Antiochus the king, Evagoras the 
 Hunchback, parasite of Demetrius Poliorcetes, and Phormio 
 parasite of Seleucus. And Lynceus the Samian, in his Apoph- 
 thegms, says — "Silanus the Athenian, when Gryllion the para- 
 site of Menander the satrap was passing by in a superb robe, 
 and accompanied by a great number of attendants, being asked 
 who he was, said, " He is a jaw worthy of Menander." But 
 Chserephon the parasite, coming once to a wedding feast 
 
C. 47.] GTNiECONOMI. 385 
 
 without being invited, and sitting down the last of all, when 
 the gynseconomi had counted those who were invited, and 
 desired him to depart as having made the number of guests 
 to exceed the legitimate number of thirty, said, ' Count us 
 over again, and begin with me.' " 
 
 46. And that it was a custom for the officers called gynse- 
 conomi 1 to superintend the banquets, and to examine into the 
 number of those who had been invited, and see whether it 
 was in accordance with the law, we may learn from Timocles 
 in his Litigious Man, where he says — 
 
 Open the doors at once, that we may he 
 More in the light against the gynseconomus 
 Shall enter and begin to count the guests, 
 As he is bound to do by this new law, 
 A marvellous statute. It were better far 
 That he should ask who are without a dinner. 
 
 And Menander says in his Cecryphalus — 
 
 Knowing that by some new law lately pass'd, 
 The cooks who minister at marriage feasts 
 Have given in their names and are enroll'd 
 In the books of the gynseconomi, 
 So that they may the number learn of those 
 Who are invited, lest a man should feast 
 More than the legal number. 
 
 And Philochorus, in the seventh book of his history of the 
 Affairs of Attica, says — The gynajconomi used, in conjunction 
 with the judges of the Areopagus, to examine the parties in 
 private houses, and at marriage feasts, and at all other fes- 
 tivals and sacrifices. 
 
 47. And Lynceus records the following sayings of Cory- 
 dus: — "Once when a courtesan whose name was Gnome 
 was supping with Corydus, the wine ran short, on which he 
 desired every one to contribute two obols; and said that 
 Gnome should contribute whatever the people thought fit. 
 And once when Polyctor the harp-player was eating lentil 
 porridge, and had got a stone between his teeth, ' you 
 unhappy man ! ' said Corydus, ' even a lentil strikes you.' " 
 
 1 We know little more of the gynseconomi, or ywaiKSicoapot as they 
 were also called, than what is derived from this passage. It appears 
 probable that they existed from the time of Solon ; though the duties here 
 attributed to them may not have formed a part of their original business. 
 Vide Smith, Diet, Ant. in voc. 
 
 VOL. I. — ATH. C C 
 
386 THE. DEIPNOSOPHISTS. [b. VI. , 
 
 And perhaps he is the same person whom Machon mentions; 
 for he says — 
 
 It seems that once a wretched harp-player, 
 
 Being about to build himself a house, 
 
 Begg'd of a friend to lend him a few stones ; 
 
 And many more will I repay, he said, 
 
 When I've display'd my art to all the people. 
 
 And once, when somebody said to Corydus that he some- 
 times kissed the neck, and the breasts, and even the navel 
 (o^aXos) of his wife, " That is very wrong," said he ; " for 
 even Hercules went from Omphale to Hebe." And when. 
 Phyromachns dipped a piece of bread into some lentil por- 
 ridge, and upset the dish, he said that it was right that he 
 should be fined, because he did not know how to eat pro- 
 perly, though he professed to. And once, at Ptolemy's table, 
 when a ragout was carried round to the guests, but was 
 finished before it came to him — " Ptolemy," said he, "am 
 I drunk, or am I right in thinking that these dishes are car' 
 ried round?" And when Chserephon the parasite said that 
 he was unable to stand much wine, he rejoined, "No, nor 
 stand what is put into the wine either." And once, when at 
 some entertainment Chserephon rose up from supper quite 
 naked — " Chaerephon," said he, " you are just like a bottle, 
 so that we can see how nearly full you are." And when 
 Demosthenes received that goblet from Harpalus — -"This 
 man," said he, " who calls other men hard drinkers, has him- 
 self swallowed a large cup." And, as he was in the habit of 
 bringing dirty loaves to supper, once, when somebody else 
 brought some which were blacker still, he said, " that he had 
 not brought loaves, but the shades of loaves." 
 
 48. And Philoxenus the parasite, , who was surnamed 
 Pternocopis, once was dining with Python, and olives (ekdai) 
 were put on the table, and after a little while a dish of fish 
 was brought ; and he, striking the dish, said — 
 
 And once, at supper, when the man who had invited him had 
 set loaves of black bread before him, he said, " Do not give 
 me too many, lest you should darken the room." And Pau- 
 simachus said of a certain parasite who was maintained by 
 an old woman, "That the man who lived with the old woman 
 fared in exactly the contrary manner to the old woman her- 
 
C. 50.] PARASITES. 387 
 
 self; for that hie was always large." And he is the man of 
 whom Machon writes in this manner : — 
 
 They say that Moschion the water drinker 
 
 Once, when he was with friends in the Lyceum, 
 
 Seeing a parasite who was used to live 
 
 Upon a rich old woman, said to him, 
 
 " My friend, your fate is truly marvellous ; 
 
 For your old dame does give you a big belly." 
 And the same man, hearing of a parasite who was maintained 
 by an old woman, and who lived in habits of daily intimacy 
 with her, said — 
 
 Nothing is strange henceforth, she brings forth nothing, 
 
 But the man daily doth become big-bellied. 
 And Ptolemy, the son of Agesarchus, a native of Megalopolis, 
 in the second book of his history of Philopator, says that 
 men to dine with the king were collected from every city, 
 and that they were called jesters. 
 
 49. And Posidonius of Apamea, in the twenty-third book 
 of his histories, says, " The Celts, even when they make war, 
 take about with them companions to dine with them, whom 
 they call parasites. And these men celebrate their praises 
 before large companies assembled together, and also to pri- 
 vate individuals who are willing to listen to them : they have 
 also a description of people called Bards, who make them 
 music ; and these are poets, who recite their praises with 
 songs. And in his thirty-fourth book, the same writer speaks 
 of a man whose name was Apollonius, as having been the 
 parasite of Antiochus surnamed Grypus, king of Syria. And 
 Aristodemus relates that Bithys, the parasite of king Lysi- 
 machus, once, when Lysimachus threw a wooden figure of a 
 scorpion on his cloak, leaped up in a great fright ; but pre- 
 sently, when he perceived the truth, he said, " I, too, will 
 frighten you, king ! — give me a talent." For Lysimachus 
 was very stingy. And Agatharchides the Cnidian, in the 
 twenty-second book of his history of Europe, says that An- 
 themocritus the pancratiast was the parasite of Aristomachue, 
 the tyrant of the Argives. 
 
 50. And Timocles has spoken in general terms of parasites 
 in his Boxer, when he calls them ewuriTioi, in these words — 
 
 You will find here some of the parasites (Arurfnoi) 
 Who eat at other men's tables till they burst, 
 That you might say they, give themselves to athletes ' 
 To act as quintain sacks. 
 
 C02 
 
38S THE DEIPNOSOPHISTS. [b. VI. 
 
 And Pherecrates, in his Old Women, says — • 
 A. But you, my friend Smicythion, will not 
 Get-your food (6r«riTf£bfu«) quicker. 
 
 B. Who, I pray, is this ? 
 A. I bring this greedy stranger everywhere, 
 As if he were my hired slave or soldier. 
 
 For those men are properly called hnainoi who do any service 
 for their keep. Plato says, in the fourth book of his treatise 
 on Politics, " And the cirur'unoi do these things, who do not, as 
 others do, receive any wages in addition to their food." And 
 Aristophanes says, in his Storks — 
 
 For if you prosecute one wicked man, 
 Twelve fyturtrict will come against you, 
 And so defeat you by their evidence. 
 
 And Eubulus says, in his Dsedalus — 
 
 He wishes to remain an hturlrua 
 
 Among them, and will never ask for wages. 
 
 51. And Diphilus, in his Synoris (and Synoris is the name 
 of a courtesan), mentioning Euripides (and Euripides is the 
 name given to a particular throw on the dice), and punning 
 on the name of the poet, says this at the same time about 
 parasites : — 
 
 A. You have escaped well from such a throw. 
 S. You are right witty. 
 
 A. Well, lay down your drachma. 
 S. That has been done : how shall I throw Euripides % 
 A. Euripides will never save a woman. 
 
 See you not how he hates them in his tragedies ? 
 But he has always fancied parasites, 
 And thus he speaks, you'll easily find the place : 
 " For every rich man who does not feed 
 At least three men who give no contribution, 
 Exile deserves and everlasting ruin." 
 S. Where is that passage 1 
 
 A. What is that to you 1 
 'Tis not the play, but the intent that signifies. 
 
 And in the amended edition of the same play, speaking of a 
 parasite in a passion, he says — 
 
 Is then the parasite angry % is he furious 1 
 Not he ; he only smears with gall the table. 
 And weans himself like any child from milk. 
 
 And immediately afterwards he adds — 
 
 A. Then you may eat, parasite. 
 
 B, Just see 
 
c -52.] PARASITES. 389 
 
 How he disparages that useful skill. 
 A. Well, know you not that all men rank a parasite 
 Below a harp-player ? 
 
 And in the play, which is entitled The Parasite, he says — 
 
 A surly man should never be a parasite. 
 52. And Menander, in his Passion, speaking of a friend 
 who had refused an invitation to a marriage feast, says — 
 
 This is to be a real friend ; not one 
 
 AVho asks, What time is dinner ? as the rest do. 
 
 And, Why should we not all at once sit down? 
 
 And fishes for another invitation 
 
 To-morrow and next day, and then again 
 
 Asks if there 's not a funeral feast to follow. 
 And Alexis in his Orestes, Nicostratus in his Plutus, Me- 
 nander in his Drunkenness, and in his Lawgiver, speak in 
 the same way; and Philonides, in his Buskins, says — 
 
 I being abstinent cannot endure 
 
 Such things as these. 
 
 But there are many other kindred nouns to the noun irapd- 
 o-itos : there is hriarvros, which has already been mentioned ; 
 and oikoctitos, and cra-oxovpos, and au-rdo-n-os ; and besides 
 these, there is KaKo'o-rros and oXtyoViTos : and Anaxandrides 
 uses the word oikoVitos in his Huntsmen — 
 
 A son who feeds at home (oikoVitos) is a great comfort. 
 And a man is called oikoVitos who serves the city, not for 
 hire, but gratis. Antiphanes, in his Scythian, says — 
 
 The oikoVitos quickly doth become 
 
 A regular attendant at th' assembly. 
 And Menander says, in his Ring, — h 
 
 We found a bridegroom willing to keep house (oikoVitos) if 
 
 At his own charges, for no dowry seeking. ' ' 
 
 And in his Harp-player he says — 
 
 You do not get your hearers there for nothing (oikoo-itous). 
 Crates uses the word en-io-mos in his Deeds of Daring, 
 saying — 
 
 He feeds his messmate [brurlTuni) while he shivers thus 
 
 In Megabyzus' house, and he will have 
 
 Food for his wages. 
 And he also uses the word in a peculiar sense in his Women 
 dining together, where he says — 
 
 It is a well-brod custom not to assemble 
 
 A crowd of women, nor to feast a multitude ; 
 
 But to make a domestic {omoaWovs) wedding feast. 
 
390' THE DEIPNOSOPHISTS. [b. VI. 
 
 And the word a-iroKovpas is used by Alexis, in his Woman 
 sitting up all Night or the Weavers — 
 
 You will be but a walking bread-devourer (ffiroicovpos) 
 And Menander- calls a man who is useless, and who lives to no 
 purpose, o-iTOKovpos, in his Thrasyleon, saying — 
 
 A lazy ever-procrastinating fellow, 
 
 A atriicovpos, miserable, useless, 
 
 Owning himself a burden on the earth. 
 And in his Venal People he says — 
 
 Wretch, you were standing at the door the while, 
 
 Having laid down your burden; while, for us, 
 
 We took the wretched cnoKovpos in. 
 And Crobylus used the word ovtoo-itos (bringing one's own. 
 provisions), in The Man hanged — 
 
 A parasite auTo'im-os, feeding himself, 
 
 You do contribute much to aid your master. 
 
 And Eubulus has the word Ka/coorros (eating badly, having no 
 appetite), in his Ganymede — 
 
 Sleep nourishes him since he 's no appetite (ko/coititoj). 
 And the word oAiyoWos (a sparing eater) occurs in Phryni- 
 chus, in his The solitary Man — 
 
 What does that sparing eater (ohiyoaiTos) Hercules there? 
 And Pherecrates, or Strattis, in his Good Men — 
 
 How sparingly you eat, who in one day 
 
 Swallow the food of an entire trireme. 
 53. When Plutarch had said all this about parasites, De- 
 mocritus, taking up the discourse, said, And I myself, 'like, 
 wood well-glued to wood,' as the Theban poet has it, will say 
 a word about flatterers. 
 
 For of all men the flatterer fares best, 
 as the excellent Menander says. And there is no great dif- 
 ference between calling a man a flatterer and a parasite. 
 Accordingly, Lynceus the Samian, in his Commentaries, 
 gives the name of parasite to Cleisophus, the man who is uni- 
 versally described as the flatterer of Philip, the king of the 
 Macedonians (but he was an Athenian by birth, as Satyrus 
 the Peripatetic affirms, in his Life of Philip). And Lynceus 
 says — "Cleisophus, the parasite of Philip, when Philip rebuked, 
 him for being continually asking for something; replied, 'I 
 am very forgetful.' Afterwards, when Philip had given him 
 a wounded horse, he sold him ; and when, after a time, the king 
 
C. 55.] PARASITES. 391 
 
 asked him what had become of him, he answered, 'He was sold 
 by that wound of his.' And when Philip laughed at him, and 
 took it good-humouredly, he said, ' Is it not then worth my 
 while to keep you V " And Hegesander the Delphian, in his 
 Commentaries, makes this mention of Cleisophus : — " When 
 Philip the king said that writings had been brought to him 
 from Cotys, king of Thrace, Cleisophus, who was present, said, 
 ' It is well, by the gods.' And when Philip said, ' But what 
 do you know of the subjects mentioned in these writings V he 
 said, 'By the great Jupiter, you have reproved me with 
 admirable judgment.'" 
 
 54. But Satyrus, in his Life of Philip, says, " When Philip 
 lost his eye, Cleisophus came forth with him, with bandages 
 on the same eye as the king ; and again, when his leg was 
 hurt, he came out limping, along with the king. And if 
 «ver Philip ate any harsh or sour food, he would contract his 
 features, as if he, too, had the same taste in his mouth. But 
 in the country of the Arabs they used to do these things, not 
 out of flattery, but in obedience to some law ; so that when- 
 ever the king had anything the matter with any one of his 
 limbs, the courtiers pretended to be suffering the same incon- 
 venience : for they think it ridiculous to be willing to be 
 buried with him when he dies, but not to pay him the com- 
 pliment of appearing to be subject to the same sufferings as 
 he is while alive, if he sustains any injury." But Nicolaus of 
 Damascus, — and he was one of the Peripatetic school, — in 
 his very voluminous history (for it consisted of a hundred 
 and forty-four books), in the hundred and eleventh book 
 says, that Adiatomus the king of the Sotiani (and that is a 
 Celtic tribe) had six hundred picked men about him, who 
 were called by the Gauls, in their national language, Siloduri — 
 which word means in Greek, Bound under a vow. " And the 
 king has them as companions, to live with him and to die 
 with him ; as that is the vow which they all take. In return 
 for which, they also share his power, and wear the same dress, 
 and eat the same food ; and they die when he dies, as a 
 matter of absolute necessity, if the king dies of any disease ; 
 or if he dies in war, or in any other manner. And no one 
 can even say that any of them has shown any fear of death, 
 or has in the least sought to evade it when the king is dead." 
 55. But Theopompus says, in the forty-fourth book of his 
 
392 THE DEIPNOSOPHISTS. [b. VI. 
 
 Histories, that Philip appointed Thrasydaeus the Thessalian 
 tyrant over all those of his nation, though a man who had 
 but little intellect, but who was an egregious flatterer. But 
 Arcadion the Achsean was not a flatterer, who is mentioned by 
 the same Theppompus, and also by Duris in the fifth book of 
 his History of Macedonian Affairs. Now this Arcadion hated 
 Philip, and on account of this hatred voluntarily banished 
 himself from his country. And he was a man of the most 
 admirable natural abilities, and numbers of clever sayings of 
 his are related. It happened then once, when Philip was 
 sojourning at Delphi, that Arcadion also was there ; and the 
 Macedonian beheld him and called him to him, and said, 
 How much further, Arcadion, do you mean to go by way 
 of banishment 1 And lie replied — ■ 
 
 Until I meet ■with men who know not Philip. 
 
 But Phylarchus, in the twenty-first book of his History, says 
 that Philip laughed at this, and invited Arcadion to supper, 
 and that in that way he got rid of his enmity. But of Nice- 
 sias the flatterer of Alexander, Hegesander gives the following 
 account : — "When Alexander complained of being bitten by the 
 flies and was eagerly brushing them off, a man of the name of 
 Nicesias, one of his flatterers who happened to be present, said, 
 — Beyond all doubt those flies will be far superior to all other 
 flies, nowthat they have tasted your blood." And the same man 
 says that Cheirisophus also, the flatterer of Dionysius, when 
 he saw Dionysius laughing with some of his acquaintances, 
 (but he was some way off himself, so that he could not hear 
 what they were laughing at,) laughed also. And when Diony- 
 sius asked him on what account he, who could not possibly 
 hear what was said, laughed, said — I feel that confidence in 
 you that I am quite sure that what has been said is worth 
 laughing at. 
 
 56. His son also, the second Dionysius, had numerous flat- 
 terers, who were called by the common people Dionysiocolaces. 
 And they, because Dionysius himself was not very sharp 
 sighted, used to pretend while at supper not to be able to see 
 very far, but they would touch whatever was near them as if 
 they could not see it, until Dionysius himself guided their 
 hands to the dishes. And when Dionysius spat, they would 
 often put out their own faces for him to spit upon : and then 
 
C. 56.] FLATTERERS OF DIONYSIUS. 393 
 
 licking off the spittle and even his vomit, they declared that 
 it was sweeter than honey. And Timseus, in the twenty- 
 second book of his Histories, says that Democles the flatterer 
 of the younger Dionysius, as it was customary in Sicily to- 
 make a sacrifice from house to house in honour of the nymphs, 
 and for men to spend the night around their statues when 
 quite drunk, and to dance around the goddesses — Democles 
 neglecting the nymphs, and saying that there was no use in 
 attending to lifeless deities, went and danced before Diony- 
 sius. And at a subsequent time being once sent on an embassy 
 with some colleagues to Dion, when they were all proceeding 
 in a trireme, he being accused by the rest of behaving in a 
 seditious manner in respect of this journey, and of having 
 injured the general interests of Dionysius, when Dionysius 
 was very indignant, he said that differences had arisen between 
 himself and his colleagues, because after supper they took a 
 psean of Phrynichus or Stesichorus, and some of them took 
 one of Pindar's and sang it ; but he, with those who agreed 
 with him, went entirely through the hymns which had been 
 composed by Dionysius himself. And he undertook to bring 
 forward undeniable proof of this assertion. For that his 
 accusers were not acquainted with the modulation of those 
 songs, but that he on the contrary was ready to sing them all 
 through one after the other. And so, when Dionysius was 
 pacified, Democles continued, and said, " But you would do 
 me a great favour, Dionysius, if you were to order any one 
 of those who knows it to teach me the psean which you com- 
 posed in honour of ^Esculapius; for I hear that you have 
 taken great pains with that." 
 
 And once, when some friends were invited to supper by 
 Dionysius, Dionysius coming into the room, said, " 0, my 
 friends, letters have been sent to us from the generals who 
 have been despatched to Naples;" and Democles interrupting 
 him, said, " By the gods, they have done well, Dionysius." 
 And he, looking upon him, said, " But how do you know 
 whether what they have written is in accordance with my 
 expectation or the contrary?" And Democles replied, "By 
 the gods, you have properly rebuked me, Dionysius." 
 Timseus also affirms that there was a man named Satyrus, who 
 was a flatterer of both the Dionysii. 
 
 57. And Hegesander relates that Hiero the tyrant was 
 
S94 THE DEIPNOSOPHISTS. [b. VI- 
 
 also rather weak in his eyes ; and that his friends who supped 
 with him made mistakes in the dishes on purpose, in order to 
 let him set them right, and to give him an opportunity of 
 appearing clearer-sighted than the rest. And Hegesander says 
 that Euolides, who was surnamed Seutlus, (and he too was a 
 parasite,) once when a great quantity of sow-thistles (o-oyxos) 
 was set before him at a banquet, said, " Capaneus, who is in- 
 troduced by Euripides in his Suppliant Women, was a very 
 witty man — 
 
 Detesting tables where there was too much pride (frynos). 
 
 But those who were the leaders of the people at Athens, 
 says he, in the Chremonidean war, flattered the Athenians, 
 and said, "that everything else was common to all the Greeks; 
 but that the Athenians were the only men who knew the 
 road which leads to heaven." And Satyrus, in his Lives, 
 says that Anaxarchus, the Eudsemonical philosopher, was one 
 of the flatterers of Alexander; and that he once, when on a 
 journey in company with the king, when a violent and 
 terrible thunderstorm took place, so as to frighten everybody, 
 said — " Was it you, Alexander, son of Jupiter, who caused 
 this?" And that he laughed and said — "Not I; for I do 
 not wish to be formidable, as you make me out; you also 
 desire me to have brought to me at supper the heads of 
 satraps and kings." And Aristobulus of Cassandria says that 
 Dioxippus the Athenian, a pancratiast, once when Alexander 
 was wounded and when the blood flowed, said — 
 'Tis ichor, such as flows from the blessed gods. 
 
 58. And Epicrates the Athenian, having gone on an em- 
 bassy to the king, according to the statement of Hegesander, 
 and having received many presents from him, was not 
 ashamed to flatter the king openly and boldly, so as even to 
 say that the best way was not to choose nine archons every 
 year, but nine ambassadors to the king. But I wonder at the 
 Athenians, how they allowed him to make such a speech 
 without bringing him to trial, and yet fined Demades ten 
 talents, because he thought Alexander a god; and they put 
 Evagoras to death, because when he went as ambassador to 
 the king he adored him. And Timon the Phliasian, in the 
 third ' book of his Silli, says that Ariston the Cman,. an 
 acquaintance and pupil of Zeno the Citiean, was a flatterer 
 
C. 60.] FLATTERERS OF KINGS. 395 
 
 of Persseus the philosopher, because he was a companion of 
 Antigonus the king. But Phylarchus, in the sixth, book of 
 his Histories, says that Nicesias the flatterer of Alexander, 
 when he saw the king in convulsions from some medicine 
 which he had taken, said — " king, what must we do, when 
 even you gods suffer in this manner 1 " and that Alexander, 
 scarcely looking up, said — "What sort of gods? I am afraid 
 rather we are hated by the gods." And in his twenty-eighth 
 book the same Phylarchus says that Apollophanes was a 
 flatterer of Antigonus who was surnamcd Epitropus, who 
 took Lacedsemon, and who used to say that the fortune of 
 Antigonus Alexandrized. 
 
 59. But Euphantus, in the fourth book of his Histories, 
 says that Calhcrates was a flatterer of Ptolemy, the third 
 king of Egypt, who was so subtle a flatterer that he not 
 only bore an image of Ulysses on his seal, but that he also 
 gave his children the names of Telegonus and Anticlea. 
 And Polybius, in the thirteenth book of his Histories, says 
 that Heraclides the Tarentine was a flatterer of the Philip 
 whose power was destroyed by the Komans ; and that it was 
 he who overturned his whole kingdom. And in his four- 
 teenth book, he says that Philo was a flatterer of Agathocles 
 the son of (Enanthe, and the companion of the king Ptolemy 
 Philopator. And Baton of Sinope relates, in his book about 
 the tyranny of Hieronymus, that Thraso, who was surnamed 
 Carcharus, was the flatterer of Hieronymus the tyrant of 
 Syracuse, saying that he every day used to drink a great 
 quantity of unmixed wine. But another flatterer, by name 
 Osis, caused Thraso to be put to death by Hieronymus; and he 
 persuaded Hieronymus himself to assume the diadem, and the 
 purple and all the rest of the royal apparel, which Diony- 
 sius the tyrant was accustomed to wear. And Agatharchides, 
 in the thirtieth book of his Histories, says — " Heeresippus the 
 Spartan was a man of no moderate iniquity, not even putting 
 on any appearance of goodness ; but having very persuasive 
 flattering language, and being a very clever man. at paying 
 court to the rich as long as their fortune lasted.-* Such also 
 was Heraclides the Maronite, the flatterer of Seuthes the king 
 of the Thracians, who is mentioned by Xenophon in the 
 seventh book of the Anabasis. 
 
 . 60. But Theopompus, in the eighteenth book of his 
 Histories, speaking of Nicostratus the Argive, and saying 
 
396 THE DEIPNOSOPHISTS. [b. VI, 
 
 how he flattered the Persian king, writes as follows — " But 
 how can we think Mcostratus the Argive anything but a 
 wicked man? who, when he was president of the city of 
 Argos, and when he had received all the distinctions of 
 family, and riches, and large estates from his ancestors, sur- 
 passed all men in his flatteries and attentions to the king, 
 outrunning not only those who bore a part in that expedition, 
 but even all who had lived before ; for in the first place, he 
 was so anxious for honours from the barbarian, that, wishing 
 to please him more and to be more trusted by him, he 
 brought his son to the king, a thing which no one else will 
 ever be found to have done. And then, every day when he 
 was about to go to supper he had a table set apart, to which 
 he gave the name of the Table of the King's Deity, Loading it 
 with meat and all other requisites; hearing that those who 
 live at the doors of the royal palace among the Persians do 
 the same thing, and thinking that by this courtier-like atten- 
 tion he should get more from the king. For he was exceed- 
 ingly covetous, and not scrupulous as to the means he 
 employed for getting money, so that indeed no one was ever 
 less so. And Lysimachus was a flatterer and the tutor of 
 Attalus the king, a man whom Callimachus sets down as a 
 Theodorean, but Hermippus sets him down in the list of the 
 disciples of Theophrastus. And this man wrote books also 
 about the education of Attalus, full of every kind of adula- 
 tion imaginable. But Polybius, in the eighth book of his 
 Histories, says, " Cavarus the Gaul, who was in other respects 
 a good man, was depraved by Sostratus the flatterer, who was 
 a Chalcedonian by birth." 
 
 61. Mcolaus, in the hundred and fourteenth book of his 
 Histories, says that Andromachus of Carrhse was a flatterer of 
 Licinius Crassus, who commanded the expedition against the 
 Parthians ; and that Crassus communicated all his designs to 
 him, and was, in consequence, betrayed to the Parthians by 
 him, and so destroyed. But Andromachus was not allowed 
 by the deity to escape unpunished. For having obtained, as 
 the reward of his conduct, the sovereignty over his native 
 place Carrhse, he behaved with such cruelty and violence that 
 he was burnt with his whole family by the Carrhans. And 
 Posidonius the Apamean, who was afterwards surnamed 
 Bhodius, in the fourth book of his Histories, says that 
 Hierax of Antioch, who used formerly to accompany the 
 
C. 62.] FLATTERY OF THE ATHENIANS. 397 
 
 singers called Lysiodi on the flute, afterwards became a ter- 
 rible flatterer of Ptolemy, seventh king of Egypt of that 
 name, who was also surnamed Euergetes; and that he had 
 the very greatest influence over him, as also he had with 
 Ptolemy Philometor, though he was afterwards put to death 
 by him. And Nicolaus the Peripatetic states that Sosipater 
 was a flatterer of Mithridates, a man who was by trade a 
 conjurer. And Theopompus, in the ninth book of his History 
 of Grecian Affairs, says that Athenseus the Eretrian was a 
 flatterer and servant of Sisyphus the tyrant of Pharsalus. 
 
 62. The whole populace of the Athenians, too, was very 
 notorious for the height to which it pushed its flattery ; ac- 
 cordingly, Demochares the cousin of Demosthenes the orator, 
 in the twentieth book of his Histories, speaking of the 
 flattery practised by the Athenians towards Demetrius Polior- 
 cetes, and saying that he himself did not at all like it, writes 
 as follows — " And some of these things annoyed him greatly, 
 as they well might. And, indeed, other parts of their conduct 
 were utterly mean and disgraceful. They consecrated temples 
 to Lesena Venus and Lamia Venus, and they erected altars and 
 shrines as if to heroes, and instituted libations in honour of 
 Burichus, and Adeimantus, and Oxythemis, his flatterers. And 
 poems were sung in honour of all these people, so that even 
 Demetrius himself was astonished at what they did, and said 
 that in his time there was not one Athenian of a great or 
 vigorous mind." The Thebans also flattered Demetrius, as 
 Polemo relates in the treatise on the Ornamented Portico at 
 Sicyon ; and they, too, erected a temple to Lamia Venus. 
 But she was one of Demetrius's mistresses, as also was 
 Lesena. So that why should we wonder at the Athenians, 
 who stooped even to become flatterers of flatterers, singing 
 pa;ans and hymns to Demetrius himself? 
 
 Accordingly Demochares, in the twenty-first book of his 
 Histories, says — "And the Athenians received Demetrius when 
 he came from Leucadia and Corcyra to Athens, not only with 
 frankincense, and crowns, and libations of wine, but they 
 even went out to meet him with hymns, and choruses, and 
 ithyphalli, and dancing and singing, and they stood in front of 
 him in multitudes, dancing and singing, and saying that he 
 was the only true god, and that all the rest of the gods wero 
 either asleep, or gone away to a distance, or were no gods at 
 
398 THE DEIPN0S0PH1STS. [b. VI- 
 
 all. And they called him the sou of Neptune and Venus, 
 for he was eminent for beauty, and affable to all men with a 
 natural courtesy and gentleness of manner. And they fell at 
 his feet and addressed supplications and prayers to him." 
 
 63. Demochares, then, has said all this about the adulatory 
 spirit and conduct of the Athenians. And Duris the Samian, 
 in the twenty-second book of his Histories, has given the 
 very ithyphallic hymn which they addressed to him — 
 
 Behold the greatest of the gods and dearest 
 
 Are eome to this city, 
 For here Demeter 1 and Demetrius are 
 
 Present in season. 
 She indeed comes to duly celebrate 
 
 The sacred mysteries 
 Of her most holy daughter — he is present 
 
 Joyful and beautiful, 
 As a god ought to be, frith smiling face 
 
 Showering his blessings round. 
 How noble doth he look ! his friends around, 
 
 Himself the centre. 
 His friends resemble the bright lesser stars, 
 
 Himself is Phoebus. 
 Hail, ever-mighty Neptune's mightier son ; 
 
 Hail, son of Venus. 
 For other gods do at a distance keep, 
 
 Or have no ears, 
 Or no existence ; and they heed not us — 
 
 But you are present, 
 Not made of wood or stone, a genuine god. 
 
 We pray to thee. 
 First of all give us peace, dearest god — 
 
 For you are lord of peace — 
 And crush for us yourself, for you've the power, 
 
 This odious Sphinx ; 
 Which now destroys not Thebes alone, but Greece — 
 
 The whole of Greece — 
 I mean th' .ffitolian, who, like her of old, 
 
 Sits on a rock, 
 And tears and crushes all our wretched bodies. 
 
 Nor can we him resist. 
 For all th' .ffitolians plunder all their neighbours ; 
 
 And now they stretch afar 
 Their lion hands ; but crush them, mighty lord, 
 
 Or send some QMipus 
 Who shall this Sphinx hurl down from off his precipice, 
 
 Or starve him justly. 
 
 1 Demeter, Aij^tjjp, or as it is written in the text Armfrpa, Ceres, the 
 mother of Proserpine. 
 
C. 65.] FLATTERY OF THE ATHENIANS. 399 
 
 64. This is what was sung by the nation which once fought 
 at Marathon, and they sang it not only in publio, but in 
 their private houses — men who had once put a man to 
 death for offering adoration to the king of Persia, and who 
 had slain countless myriads of barbarians. Therefore, Alexis, 
 in his Apothecary or Cratevas, introduces a person pledging 
 one of the guests in a cup of wine, and represents him as 
 saying- 
 Boy, give a larger cup, and pour therein 
 
 Four cyathi of strong and friendly drink, 
 
 In honour of all present. Then yon shall add 
 
 Three more for love ; one for the victory, 
 
 The glorious victory of King Antigonus, 
 
 Another for the young Demetrius. 
 
 * * * «- 
 
 And presently he adds — 
 
 Bring a third cup in honour now of Venus, 
 The lovely Venus. Hail, my friends and guests ; 
 I drink this cup to the success of all of you. 
 
 65. Such were the Athenians at that time, after flattery, 
 that worst of wild beasts, had inspired their city with frenzy, 
 that city which once the Pythia entitled the Hearth of Greece, 
 and which Theopompus, who hated them, called the Pryta- 
 neum of Greece ; he who said in other places that Athens 
 was full of drunken flatterers, and sailors, and pickpockets, 
 and also of false witnesses, sycophants, and false accusers. 
 And it is my opinion that it was they who introduced all the 
 flattery which we have been speaking of, like a storm, or 
 other infliction, sent on men by the gods ; concerning which 
 Diogenes said, very elegantly — " That it was much better to 
 go 6s Kopa/cas than es KoXaxa?, who eat up all the good men 
 while they are still alive ;" and, accordingly, Anaxilas says, in 
 his Young Woman — 
 
 The flatterers are worms which prey upon 
 
 All who have .money ; for they make an entrance 
 
 Into the heart of a good guileless man, 
 
 And take their seat there, and devour it, 
 
 Till they have drain'd it like the husk of wheat, 
 
 And leave the shell; and then attack some other. 
 
 And Plato says, in his Pheedrus — " Nature has mingled some 
 pleasure which is not entirely inelegant in its character of a 
 flatterer, though he is an odious beast, and a great injury 
 to a state." And Theophrastus, in his treatise on Flattery, 
 
400 THE DEIPNOSOPHISTS. [b. VI. 
 
 says that Myrtis the priest, the Argive, taking by the ear 
 Cleonymus (who was a dancer and also a flatterer, and who 
 often used to come and sit by him and his fellow-judges, and 
 who was anxious to be seen in company with those who were 
 thought of consideration in the city), and dragging him out 
 of > the assembly, said to him in the hearing of many people, 
 You shall not dance here, and you shall not hear us. And 
 Diphilus, in his Marriage, says — 
 
 A flatterer destroys 
 
 By his pernicious speeches 
 Both general and prince, 
 
 Both private friends and states ; 
 He pleases for a while, 
 
 Bat causes lasting ruin. 
 And now this evil habit 
 
 Has spread among the people, 
 Our courts are all diseased, 
 
 And all is done by favour. 
 
 So that the Thessalians did well who razed the city which 
 ■was called Colaceia (Flattery), which the Melians used to 
 inhabit, as Theopompus relates in the thirtieth book of his 
 History. 
 
 66. But Phylarchus says, that those Athenians who settled 
 in Lemnos were great flatterers, mentioning them as such in 
 the thirteenth book of his History. For that they, wishing 
 to display their gratitude to the descendants of Seleucus and 
 Antiochus, because Seleucus not only delivered them when 
 they were severely oppressed by Lysimachus, but also restored 
 both their cities to them, — they, I say, the Athenians in 
 Lemnos, not only erected temples to Seleucus, but also to 
 his son Antiochus ; and they have given to the cup, which at 
 their feasts is offered at.the end of the banquet, the name of 
 the cup of Seleucus the Saviour. 
 
 Now some people, perverting the proper name, call this 
 flattery apio-Keia, complaisance; as Anaxandrides does in his 
 Samian, where he says — 
 
 For flattery is now complaisance call'd. 
 
 But those who devote themselves to flattery are not aware 
 that that art is one which flourishes only a short time. 
 Accordingly, Alexis says in his Liar — ■ 
 
 / A flatterer's life but a brief space endures, 
 -J For no one likes a hoary parasite. 
 
C. 68.] FLATTERERS. 401 
 
 And Clearchus the Solensian, in the first book of his 
 Amatory treatises, says — " No flatterer is constant in his 
 friendship. For time destroys the falsehood of his pretences, 
 and a lover is only a flatterer and a pretended friend on 
 account of youth or beauty." One of the flatterers of Deme- 
 trius the king was Adeimantus of Lampsacus, who having 
 built a temple in Thrise, and placed statues in it, called it the 
 temple of Phila Venus, and called the place itself Pkilseum, 
 from Phila the mother of Demetrius; as we are told by 
 Dionysius the son of Tryphon, in the tenth book of his 
 treatise on Names. 
 
 .- 67. But Clearchus the Solensian, in his book which is in- 
 scribed Gergithius, tells us whence the origin of the name 
 flatterer is derived ; and mentioning Gergithius himself, from 
 whom the treatise has its name, he says that he was one of 
 Alexander's flatterers ; and he tells the story thus — "That flat- 
 tery debases the characters of the flatterers, making them apt 
 to despise whoever they associate with ; and a proof of this is, 
 that they endure everything, well knowing what they dare do. 
 And those who are flattered by them, being puffed up by their 
 adulation, they make foolish and empty-headed, and cause 
 them to believe that they, and everything belonging to them, 
 are of a higher order than other people." < And then pro- 
 ceeding to mention a certain young man, a Paphian by birth, 
 but a king by the caprice of fortune, he says- 1 -" This young 
 man (and he does not mention his name) used out of his 
 preposterous luxury to he on a couch' with silver feet, with a 
 smooth Sardian carpet spread under it of the most ex- 
 pensive description. And over him was thrown a piece of 
 purple cloth, edged with a scarlet fringe ; and he had three 
 pillows under his head made of the finest linen, and of purple 
 colour, by which he kept himself cool. And under his feet 
 he had two pillows of the kind called Dorian, of a bright 
 crimson colour; and on all this he lay himself, clad in a 
 white robe. 
 
 68. " And all the monarchs who have at any time reigned 
 in Cyprus have encouraged a race of nobly-born flatterers as 
 useful to them ; for they are a possession very appropriate to 
 tyrants. And no one ever knows, them (any more than they 
 do the judges of the Areopagus), either how many they are r 
 or who they are, except that perhaps some of the most 
 
 VOL. I. — ATH. D D 
 
402 THE DEIPNOSOPHISTS. [b. VI. 
 
 eminent may be known or suspected. And the flatterers at 
 Salamis are divided into two classes with reference to their 
 famines ; and it is from the flatterers in Salamis that all the 
 rest of the flatterers in the other parts of Cyprus are derived; 
 and one of these two classes is called the Gergini, and the 
 other the Promalanges. Gf which, the Gergini mingle with the 
 people in the city, and go about as eavesdroppers and spies 
 in the workshops and the market-places ; and whatever they 
 hear, they report every day to those who are called their 
 Principals. But the Promalanges, being a sort of superior 
 investigators, inquire more particularly into all that is re- 
 ported by the Gergini which appears worthy of being investi- 
 gated; and the way in which they conduct themselves to- 
 wards every one is so artificial and gentle, that, as it seems to 
 me, and as they themselves allege, the very seed of notable 
 flatterers has been spread by them over all the places at a 
 distance. Nor do they pride themselves slightly on their 
 skill, because they are greatly honoured by the kings ; but 
 they say that one of the Gergini, being a descendant of those 
 Trojans whom Teucer took as slaves, having selected them 
 from the captives, and then brought and settled in Cyprus, 
 going along- the sea- coast with a few companions, sailed to- 
 wards iEolis, in order to seek out and re-establish the country 
 of his ancestors; and that he, taking some Mysians to him- 
 self, inhabited a city near the Trojan Ida, which was formerly 
 called Gergina, from the name of the inhabitants, but is now 
 called Gergitha, For some of the party being, as it seems, 
 separated from this expedition, stopped in Cymeea, being by 
 birth a Cretan race, and not from the Thessalian Tricca, as some 
 have affirmed,— men whose ignorance I take to be beyond 
 the skill of all the descendants of iEsculapius to cure. 
 
 69. " There were also in this country, in the time of Glutus 
 -the Carian, women attaching themselves to the Queens, who 
 were called flatterers ; and a few of them, who were left 
 crossed the sea, and were sent for to the wives of Artabazus 
 and Mentor, and instead of KoXa/aSes were called KAt/iai«'Ses 
 from this circumstance. By way of making, themselves 
 agreeable to those who had sent for them, they made a ladder 
 (xAj/iaKia) of themselves, in such a manner that there was a way 
 of ascending over their backs, and also a way of descending, 
 for their mistresses when they drove out in chariots : to such a 
 
C. 70.] FLATTERERS. 403 
 
 pitch of luxury, not to say of miserable helplessness, did they 
 bring those silly women by their contrivance. Therefore, 
 they themselves, when they were compelled by fortune to 
 quit that very luxurious way of living, lived with great bard- 
 ship in their old age. And the others who had received these 
 habits from us, when they were deprived of their authority 
 came to Macedonia ; and the customs which they taught to 
 the wives and princesses of the great men in that country by 
 their association with them, it is not decent even to mention 
 further than this, that practising magic arts themselves, and 
 being the objects of them when practised by others, they did 
 not spare even the places of the greatest resort, but they became 
 complete vagabonds, and the very scum of the streets, polluted 
 with all sorts of abominations. Such and so great are the evils 
 which seem to be engendered by flattery in the case of all 
 people who admit from their own inclination and predisposi- 
 tion to be flattered." 
 
 70. And a little further Clearchus goes on as follows: — 
 " But still a man may have a right to find foult with that 
 young man for the way in which he used those things, as 
 I have said before. For his slaves stood in short tunics 
 a little behind the couch : and as there are now three men 
 on whose account all this discussion has been originated, and 
 sa all these men are men who have separate names among us, 
 the one sat on the couch close to his feet, letting the feet of 
 the young man rest upon his knees, and covering them with 
 a thin cloth ; and what he did further is plain enough, even 
 if I do not mention it. And this servant is called by the 
 natives Parabystus, because he works his way into the com- 
 pany of those men even who do not willingly receive him, by 
 the very skilful character of his flatteries. The second was 
 one sitting on a certain chair which was placed close to the 
 couch ; and he, holding by the hand of the young man, as he 
 let it almost drop, and clinging to it, kept on rubbing it, and 
 taking each of his fingers in turn he rubbed it and stretched 
 it, so that the man appeared to have said a very witty thing 
 who first gave that officer the name of Sicya. 1 The third, 
 however, was the most noble of all, and was called Theer (or 
 the wild beast), who was indeed the principal person of the 
 whole body, and who stood at his master's head, and shared 
 1 aucva, a cucumber, 
 DD 2 
 
404 THE DEIPNOSOPHISTS. [b. VI. 
 
 his linen pillows, lying upon them in a most friendly manner, 
 And with his left hand he kept smoothing the hair of the 
 young man, and with his right hand he kept moving up and 
 down a Phocsean fan, so as to please him while waving it, 
 without force enough to " brush anything away. On which 
 account, it appears to me, that some high-born god must have 
 been angry with him and have sent a fly to attack the young 
 man, a fly like that with whose audacity Homer says that 
 Minerva inspired Menelaus, so vigorous and fearless was it in 
 disposition. 
 
 " So when the young man was stung, this man uttered such 
 a loud scream in his behalf, and was so indignant, that on ac- 
 count of his hatred to one fly he banished the whole tribe of 
 flies from his house : from which it is quite plain that he 
 appointed this servant for this especial purpose." 
 
 71. But Leucon, the tyrant of Pontus, was a different kind 
 of. man, who when he knew that many of his friends had been 
 plundered by one of the flatterers whom he had about him, 
 perceiving that the man was calumniating some one of his 
 remaining friends, said, " I swear by the gods that I would 
 kill you if a tyrannical government did not stand in need or 
 bad men." And Antiphanes the comic writer, in his Soldier, 
 gives a similar account of the luxury of the kings in Cyprus.- 
 And he represents one of them as asking a soldier these 
 questions — 
 
 A. Tell me now, you had lived some time in Cyprus] 
 Say you not so % 
 
 B. Yes, all tlie time of the war. 
 
 A. In what part most especially? tell me that. 
 
 B. In Paphos, where you should have seen the luxury 
 That did exist, or you could not believe it. 
 
 A . What kind of luxury % 
 
 B. The king was fann'd 
 While at his supper by young turtle-doves 
 And by nought else. 
 
 A. How mean you? never mind 
 My own affairs, but let me ask you this. 
 
 B. He was anointed with a luscious ointment 
 Brought up from Syria, made of some rich fruit 
 Which they do say doves love to feed upon. 
 They were attracted by the scent and flew 
 Around the royal temples ; and had dared j 
 To seat themselves upon the monarch's- head, 
 But that the boys who sat around with sticks 
 Did keep them at a slight and easy distance. 
 
.C. 73 ] FLATTERERS. 405 
 
 And so they did not perch, but hover'd round, 
 Neither too far nor yet too near, still fluttering, 
 So that they raised a gentle breeze to blow 
 Not harshly on the forehead of the king. 
 
 72. The flatterer (koA.o.£) of that young man whom we have 
 been speaking of must have been a /xaXaKOKoAaf, (a soft flat- 
 terer,) as Clearchus says. For besides flattering such a man as 
 that, he invents a regular gait and dress harmonizing with 
 that of those who receive the flattery, folding his arms and 
 wrapping himself up in a small cloak ; on which account some 
 men call him Paranconistes, and some call him a Eepository 
 of Attitudes. For really a flatterer does seem to be the very 
 same person with Proteus himself. Accordingly he changes 
 into nearly every sort of person, not only in form, but also 
 in his discourse, so very varied in voice he is. 
 
 But Androcydes the physician said that flattery had its 
 name (KoAcuceia) from becoming glued (a7ro tov irpoa-KoXXaa-Oai) 
 to men's acquaintance. But it appears to me that they were 
 named from their facility ; because a flatterer will undergo 
 anything, like a person who stoops down to carry another- on 
 his back, by reason of his natural disposition, not being 
 annoyed at anything, however disgraceful it may be. 
 
 And a man will not be much out who calls the life of 
 that young Cyprian a wet one. And Alexis says that there 
 were many tutors and teachers of that kind of life at Athens, 
 speaking thus in his Pyraunus — 
 
 I wish'd to try another style of life, 
 Which all men are accustom'd to call wet. 
 So walking three days in the Ceramicus, 
 I found it may be thirty skilful teachers 
 Of the aforesaid life, from one single school. 
 
 And Crobylus says in his Female Deserter — 
 The wetness of your life amazes me, 
 For men do call intemperance now wetness. 
 
 73. And Antiphanes, in his Lemnian Women, lays it down 
 that flattery is a kind of art, where he says — 
 
 Is there, or can there be an art more pleasing, 
 Or any source of gain more sure and gainful 
 Than well-judged flattery] "Why does the painter 
 Take so much pains and get so out of temper ? 
 Why does the farmer undergo such risks 1 
 Indeed all men are full of care and trouble, 
 But life for us is full of fun and laughter. 
 
406 THE DEIPHOSOPH1STS. [b. VI. 
 
 For where the greatest business is amusement, 
 
 To laugh and joke and drink full cups of -wine, 
 
 Is not that pleasant 1 How can one deny ? 
 
 'Tis the next thing to being rich oneself. 
 But Menander, in his play called the Flatterer, has given 
 us the character of one as carefully and faithfully as it was 
 possible to manage it : as also Diphilus has of a parasite in 
 his Telesias. And Alexis, in his Liar, has introduced a flat- 
 terer speaking in the following manner — 
 
 By the Olympian Jove and by Minerva 
 
 1 am a happy man. And not alone 
 
 Because I'm going to a wedding dinner, 
 
 But because I shall burst, an it please God. 
 
 And would that I might meet with such a death. 
 And it seems to me, my friends, that that fine epicure 'would 
 not have scrupled to quote from the Omphale of Ion the 
 tragedian, and to say — 
 
 For I must speak of a yearly feast 
 
 As if it came round every day. 
 74. But Hippias the Erythraean, in the second book of his 
 Histories of his own Country, relating how the kingdom of 
 Cnopus was subverted by the conduct of his flatterers, says 
 this — " When Cnopus consulted the oracle about his safety, 
 the god, in his answer, enjoined him to sacrifice to the crafty 
 Mercury. And when, after that, he went to Delphi, they who 
 were anxious to put an end to his kingly power in order to 
 establish an oligarchy instead of it, (and. those who wished 
 this were Ortyges, and Irus, and Echarus, who, because they 
 were most conspicuous in paying court to the princes, were 
 called adorers and flatterers,) they, I say, being on a voyage 
 in company with Cnopus, when they were at a distance from 
 land, bound Cnopus and threw him into the sea ; and then 
 they sailed to Chios, and getting a force from the tyrants 
 there, Amphiclus and Polytechnus, they sailed by night to 
 Ery three, and just at the same time the corpse of Cnopus was 
 washed up on the sea-shore at Erythrse, at a place which is 
 now called Leopodon. And. while Cleonice, the wife of Cnopus, 
 was busied about the offices due to -the corpse, (and it was the 
 time of the festival and assembly instituted in honour of Diana 
 Stophea,) on a sudden there is heard the noise of a trumpet ; 
 and the city is taken by Ortyges and his troops, and many 
 of the friends of Cnopus are put to death ; and Cleonice, hear- 
 ing what had happened, fled to Colophon. 
 
C. 76.] THE TYRANTS OF CHIOS. 407 
 
 75. " But Ortyges and his companions, establishing them- 
 selves as tyrants, and having possessed themselves of the 
 supreme power in Chios, destroyed all who opposed their pro- 
 ceedings, and they subverted the laws, and themselves managed 
 the whole of the affairs of the state, admitting none of the 
 popular party within the walls. And they established a court 
 of justice outside the walls, before the gates ; and there they 
 tried all actions, sitting as judges, clothed in purple cloaks, 
 and in tunios with purple borders, and they wore sandals with 
 many slits in them during the hot weather ; but in winter 
 they always walked about in women's shoes ; and they let 
 their hair grow, and took great care of it so as to have ringlets, 
 dividing it on the top of their head with fillets of yellow and 
 purple. And they wore ornaments of solid gold, like women, 
 and they compelled some of the citizens to carry their litters, 
 and some to act as lictors to them, and some to sweep the 
 roads. And they sent for the sons of some of the citizens to 
 their parties when they supped together ; and some they 
 ordered to bring their own wives and daughters within. And 
 on those who disobeyed they inflicted the most extreme punish- 
 ment. And if any one of their companions died, then 
 collecting the citizens with their wives and children, they 
 compelled them by violence to utter lamentations over the 
 dead, and to beat their breasts, and to cry out shrilly and 
 loudly with their voices, a man with a scourge standing over 
 them, who compelled them to do so — until Hippotes, the 
 brother of Cnopus, coming to Erythras with an army at the 
 time of a festival, the people of Erythra? assisting him, 
 set upon the tyrants, and having punished a great many of 
 their companions, slew Ortyges in his flight, and all who were 
 with him, and treated their wives and children with the very 
 extremity of ill-usage, and delivered his country." 
 
 76. Now from all this we may understand, my friends, of 
 how many evils flattery is the cause in human life. For 
 Theopompus, in the nineteenth book of his history of the 
 Transactions of Philip, says, " Agathocles was a slave, and one 
 of the Penesta? in Thessaly, and as he had great influence 
 with Philip by reason of his flattery of him, and because he 
 was constantly at his entertainments dancing and making him 
 laugh, Philip sent him to destroy the Perrheebi, and to govern 
 all that part of the country. And the Macedonian constantly 
 
408 THE DEIPNOSOPHISTS. [b. VI. 
 
 had this kind of people about him, with whom he associated 
 the greater part of his time, because of their fondness for 
 drinking and buffoonery, and in their company he used to 
 deliberate on the most important affairs." And Hegesander 
 the Delphian gives a similar account of him, and relates how 
 he sent a large sum of money to the men who are assembled 
 at Athens at the temple of Hercules in Diomea, and who say 
 laughable things ; and he ordered some men to write down 
 all that was said by them, and to send it to him. And Theo- 
 pompus, in the twenty-sixth book of his History, says "that 
 Philip knowing that the Thessalians were an intemperate 
 race, and very profligate in their way of living, prepared some 
 entertainments for them, and endeavoured in every possible 
 manner to make himself agreeable to them. For he danced 
 and revelled, and practised every kind of intemperance and 
 debauchery. And he was by nature a buffoon, and got 
 drunk every day, and he delighted in those occupations which 
 are consistent with such practices, and with those who are 
 called witty men, who say and do things to provoke laughter. 
 And he attached numbers of the Thessalians who were inti- 
 mate with him to himself, still more by his entertainments 
 than by his presents." And Dionysius the Sicilian used to do 
 very nearly the same thing, as Eubulus the comic poet tells 
 us in his play entitled Dionysius;— 
 
 But he is harsh and rigorous to the solemn, 
 But moat good-humour'd to all flatterers, 
 And all who jest with freedom. For he thinks 
 Those men alone are free, though slaves they be. 
 
 77. And indeed Dionysius was not the only person who 
 encouraged and received those who had squandered their 
 estates on drunkenness and gambling and all such debauchery 
 as that, for Philip also did the same. And Theopompus speaks 
 of such of them in the forty-ninth book of his History, where 
 he writes as follows: — "Philip kept at a distance all men 
 who were well regulated in their conduct and who took care of 
 their property ; but the extravagant and those who lived in 
 gambling and drunkenness he praised and honoured. And 
 therefore he not only took care that they should always have 
 such amusements, but he encouraged them to devote them- 
 selves to all sorts of injustice and debauchery besides. For 
 what disgraceful or iniquitous practices were there to which 
 
C. 78.] THE CONDUCT OP PHILIP. 409 
 
 these men were strangers, or, what virtuous or respectable 
 habits were there which they did not shun 1 Did they 
 not at all times go about shaven and carefully made smooth, 
 though they were men ? And did not they endeavour to 
 misuse one another though they had beards ? And they used 
 to go about attended by two or three lovers at a time ; and 
 they expected no complaisance from others which they were 
 not prepared to exhibit themselves. On which account a 
 man might very reasonably have thought them not eraipoi 
 but ercupai, and one might have called them not soldiers, but 
 prostitutes. For though they were dv8po</>ovoi by profession, 
 they were avSpmropvot by practice. And in addition to all 
 this, instead of loving sobriety, they loved drunkenness ; and 
 instead of living respectably they sought every opportunity 
 of robbing and murdering ; and as for speaking the truth, 
 and adhering to their agreements, they thought that conduct 
 quite inconsistent with their characters ; but to perjure 
 themselves and cheat, they thought the most venerable beha- 
 viour possible. And they disregarded what they had, but 
 they longed for what they had not ; and this too, though 
 a great part of Europe belonged to them. For I think that 
 the companions of Philip, who did not at that time amount 
 to a greater number than eight hundred, had possession so 
 far as to enjoy the fruits of more land than any ten thousand 
 Greeks, who had the most fertile and large estates." And 
 he makes a very similar statement about Dionysius, in his 
 twenty-first book, when he says, '' Dionysius the tyrant of 
 Sicily encouraged above all others those who squandered 
 their property in drunkenness and gambling and intemper- 
 ance of that sort. For he wished every one to become ruined 
 and ready for any iniquity, and all such people he treated 
 with favour and distinction." 
 
 78. And Demetrius Poliorcetes was a man very fond of 
 mirth, as Phylarchus relates in the tenth book of his History. 
 But in the fourteenth book he writes as follows : — " Deme- 
 trius used to allow men to flatter him at his banquets, and to 
 pour libations in his honour, calling him Demetrius the 
 only king, and Ptolemy only the prefect of the fleet, and 
 Lysimachus only a steward, and Seleucus only a superin- 
 tendent of elephants, and in this way he incurred no small 
 amount of hatred." And Herodotus states that Amasis the 
 
410 THE DBIPNOSOPHISTS. [b. VI. 
 
 king of the Egyptians was always a man full of tricks, and 
 one who was used to turn his fellow feasters into ridicule ; 
 and when he was a private man he says he was very fond of 
 feasting and of jesting, and he was not at all a serious man. 
 And Nicolaus, in the twenty-seventh book'of his History, says 
 that Sylla the Eoman general was so fond of mimics and 
 buffoons, being a man very much addicted to amusement, 
 that he gave such men several portions of the public land. 
 And the satyric comedies which he wrote himself in his 
 native language, show of how merry and jovial a temperament 
 he was in this way. 
 
 79. And Theophrastus, in his treatise on Comedy, tells us 
 that the Tirynthians, being people addicted to amusement, 
 and utterly useless for all serious business, betook themselves 
 once to the oracle at Delphi in hopes to be relieved from 
 some calamity or other. And that the God answered them, 
 " That if they sacrificed a bull to Neptune and threw it into 
 the sea without once laughing, the evil would cease." And 
 they, fearing lest they should make a blunder in obeying 
 the oracle, forbade any of the boys to be present at the sacri- 
 fice ; however, one boy, hearing of what was going to be done, 
 mingled with the crowd, and then when they hooted him and 
 drove him away, "Why," said he, "are you afraid lest I 
 should spoil your sacrifice 1" and when they laughed at this 
 question of his, they perceived that the god meant to show 
 them by a fact that an inveterate custom cannot be 
 remedied. And Sosicrates, in the first book of his History of 
 Crete, says that the Phsestians have a certain peculiarity, for 
 that they seem to practise saying ridiculous things from their 
 earliest childhood ; on which account it has often happened 
 to them to say very reasonable and witty things because 
 of their early habituation : and therefore all the Cretans 
 attribute to them preeminence in the accomplishment of 
 raising a laugh. 
 
 80. But after flattery, Anaxandrides the comic poet gives 
 .the next place to ostentation, in his Apothecary Prophet, 
 speaking thus — 
 
 Do you reproach me that I'm ostentatious? 
 Why should you do so? for this quality 
 Is far beyond all others, only flattery 
 Excepted : that indeed is best of all. 
 
C. 81.] FLATTERERS AND TARAS1TES. . 411 
 
 And Antiphanes speaks of what he calls a psomocolax, a 
 flatterer for morsels of bread, in his Gerytades, when he says — 
 
 You are call'd a whisperer and psomocolax. 
 And Sannyrion says — 
 
 What will become of you, you cursed psomocolaces. 
 And Philemon says in his Woman made young again — 
 
 The man is a psomocolax. 
 And Philippides says in his Eenovation — 
 
 Always contending and i|/a/40Ko\arc€iW. 
 But the word <cdXa£ especially applies to these parasitical flat- 
 terers ; for koXov means food, from which come the words 
 /3oi)koXos, and Svo-koXos, which means difficult to be pleased 
 and squeamish. And the word koiXio. means that part of the 
 body which receives the food, that is to say, the stomach. 
 Diphilus also uses the word i/m>/K.o/cdXa(£os in his Theseus, 
 saying — 
 
 They call you a runaway \pujion^\a<j>os. 
 81. When Democritus had made this speech, and had 
 asked for some drink in a narrow-necked sabrias, Ulpian 
 sraid, And what is this sabrias ? And just as Democritus 
 was beginning to treat us all to a number of interminable 
 stories, in came a troop of servants bringing in everything 
 requisite for eating. Concerning whom Democritus, continu- 
 ing his discourse, spoke as follows : — I have always, my 
 friends, marvelled at the race of slaves, considering how 
 abstemious they are, though placed in the middle of such 
 numbers of dainties ; for they pass them by, not only out of 
 fear, but also because they are taught to do so ; I do not 
 mean being taught in the Slave-teacher of Pherecrates, but by 
 early habituation ; and without its being necessary to utter 
 any express prohibition respecting such matters to them, 
 as in the island of Cos, when the citizens sacrifice to Juno. 
 For Macareus says, in his third book of his treatise on Coan 
 Affairs, that, when the Coans sacrifice to Juno, no slave is 
 allowed to enter the temple, nor does any slave taste any ono 
 of the things which are prepared for the sacrifice. And Anti- 
 phanes, in his Dyspratus, 1 says — 
 
 1 The exact meaning of this title is disputed, some translate it, 
 " hard to sell," or " to be sold," others merely " miserable.'' 
 
412 THE DEIPNOSOPHISTS. [B. VI 
 
 'Tis liavd to see around one savoury cakes, 
 And delicate birds half eaten ; yet the slaves 
 Are not allow'd to eat the fragments even, 
 As say the women. 
 
 And Epicrates, in his Dyspratus, introduces a servant express- 
 ing his indignation, and saying — 
 
 What can be worse than, while the guests are drinking, 
 To hear the constant cry of, Here, boy, here ! 
 And this that one may bear a chamberpot 
 To some vain beardless youth ; and see around 
 Half eaten savoury cakes, and delicate birds, 
 Whose very fragments are forbidden strictly 
 To all the slaves — at least the women say so ; 
 And him who drinks a cup men call a belly-god ; 
 And if he tastes a mouthful of solid food 
 They call him greedy glutton : 
 
 from the comparison of which iambics, it is very plain that 
 Epicrates borrowed Antiphanes's lines, and transferred them 
 to his own play. 
 
 82. And Dieuchidas says, in his history of the Affairs of 
 Megara — " Around the islands called Arsese (and they are be- 
 tween Cnidos and Syme) a difference arose, after the death of 
 Triopas, among those who had set out with him on his expe- 
 dition, and some returned home, and others remained with 
 Phorbas, and came to Ialysus, and others proceeded with 
 Periergus, and occupied the district of Cameris. And on 
 this • it is said that Periergus uttered curses againt Phorbas, 
 and on this account the - islands were called Arsese. But 
 Phorbas having met with shipwreck, he and Parthenia, the 
 sister of Phorbas and Periergus, swam ashore to Ialysus, at the 
 point called Schedia. And Thamneus met with them, as he 
 happened to be hunting near Schedia, and took them to his 
 own house, intending to receive them hospitably, and sent on 
 a servant as a messenger to tell his wife to prepare everything 
 necessary, as he was bringing home strangers. But when he 
 came to his house and found nothing prepared, he himself 
 put corn into a mill, and everything else that was requisite, 
 and then ground it himself and feasted them. And Phorbas 
 was so delighted with this hospitality, that when he was 
 dying himself he charged his friends to take care that his 
 funeral rites should be performed by free men. And so this 
 custom continued to prevail in the sacrifice of Phorbas, for 
 1 From apa, a icurse. 
 
C. 84. J THE MAKIANDTNI. 413 
 
 none but free men minister at this sacrifice. And it is 
 accounted profanation for any slave to approach it." 
 
 83. And since among the different questions proposed by 
 Ulpian, there is this one about the slaves, let us now our- 
 selves recapitulate a few things which we have to say on the 
 subject,-, remembering what we have in former times read 
 about it. For Pherecrates, in his Boors, says — 
 
 For no one then had any Manes, 1 no, 
 
 Nor home-born slaves ; but the free women themselves 
 
 Did work at everything within the house. 
 
 And so at morn they ground the corn for bread, 
 
 Till all the streets resounded with the mills. 
 
 And Anaxandrides, in his Anchises, says — 
 
 There is not anywhere, my friend, a state 
 Of none but slaves ; but fortune regulates 
 And changes at its will th' estates of men. 
 Many there are who are not free to day, 
 But will to-morrow free-men he of Sumum, 
 And the day after public orators j 
 For so the deity guides each man's helm. 
 
 84. And Posidonius, the stoic philosopher, says in the 
 eleventh book of his History, " That many men, who are 
 unable to govern themselves, by reason of the weakness of 
 their intellect, give themselves up to the guidance of those 
 who are wiser than themselves, in order that receiving from 
 them care and advice, and assistance in necessary matters, 
 they may in their turn requite them with such services as 
 they are able to render. And in this manner the Marian- 
 dyni became subject to the people of Heraclea, promising to 
 act as their subjects for ever, if they would supply them with 
 ■what they stood in need of; having made an agreement 
 beforehand, that none of them would sell anything out of 
 the territory of Heraclea, but that they would sell in that 
 district aloue. And perhaps it is on this account that 
 Euphorion the epic poet called the Mariandyni Bringers of 
 Gifts, saying — 
 
 And they may well be call'd Bringers of Gifts, 
 Fearing the stern dominion of their kings. 
 
 And Calli stratus- the Aristophanean says that "they called 
 
 the Mariandyni 8a>po<p6poi, by that appellation taking away 
 
 whatever there is bitter in the name of servants, just as the 
 
 1 A slave's name. 
 
4l4 THE DEIPNOSOPHISTS. [b. VI. 
 
 Spartans did in respect of the Helots, the Thessalians in the 
 case of the Penestse, and the Cretans with the Clarotse. But 
 the Cretans call those servants who are in their houses Chry- 
 soneti, 1 and those whose work lies in the fields Amphamiotae, 
 being natives of the country, but people who have been en- 
 slaved by the chance of war ; but they also call the same 
 people Clarotse, because they have been distributed among 
 their masters by lot. 
 
 And Ephorus, in the third book of his Histories, " The Cre- 
 tans call their slaves Clarotse, because lots have been drawn for 
 them j and these slaves have some regularly recurring festi- 
 vals in Cydonia, during which no freemen enter the city, but 
 the slaves are the masters of everything, and have the right 
 even to'scourge the freemen." But Sosicrates, in the second 
 book of his History of Cretan Affairs, says, " The Cretans call 
 public servitude /wota, but the private slaves they call apha- 
 miotse ; and the periceci, or people who live in the adjacent 
 districts, they call subjects. And Dosiadas gives a very 
 similar account in the fourth book of his history of Cretan 
 Affairs. 
 
 85. But the Thessalians call those Penestee who were not 
 born slaves, but who have been taken prisoners in war. And 
 Theopompus the comic poet, misapplying the word, says— 
 
 The wrinkled counsellors of a Penestan master. 
 And Philoerates, in the second book of his history of the 
 Affairs of Thessaly, if at least the work attributed to him is 
 genuine, says that the Penestse are also called Thessaloecetse, 
 or servants of the Thessalians. And Archemachus, in the 
 third book of his history of the Affairs of Eubcea, says, " When 
 the Boeotians had founded Arnsea, those of them who did not 
 return to Boeotia, but who took a fancy to their new country, 
 gave themselves up to the Thessalians by agreement, to be 
 their slaves ; on condition that they should not take them 
 out of the country, nor put them to death, but that they 
 should cultivate the country for them, and pay them a yearly 
 revenue for it. These men, therefore, abiding by their agree- 
 ment, and giving themselves up to the Thessalians, were 
 called at that time Menestse ; but now they are called Penestse ; 
 
 1 Chrysoneti means bought with gold, from xp»v<>s, gold, and vvh/utt, 
 to buy. Clarotaz means allotted, from Kk-npia, to cast lots. It is not 
 known what the derivation or meaning of Aphamiotoe is. 
 
C. 87.] SLAVES. 415 
 
 and many of them are richer than their masters. And Euri- 
 pides, in his Phrixus, calls them latrise, 1 in these words — 
 
 86. And Timseus of Tauromenium, in the ninth book of 
 his Histories, says, " It was not a national custom among the 
 Greeks in former times to be waited on by purchased slaves ;" 
 and ,he proceeds to say, " And altogether they accused Aris- 
 totle of having departed from the Locrian customs ; for they 
 said that it was not customary among the Locrians, nor 
 among the Phocians, to* use either maid-servants or house- 
 servants till very lately. But the wife of Philomelus, who 
 took Delphi, was the first woman who had two maids to 
 follow her. And in a similar manner Mnason, the com- 
 panion of Aristotle, was much reproached among the Pho- 
 cians, for having purchased a thousand slaves ; for they said 
 that he was depriving that number of citizens of their neces- 
 sary subsistence : for that it was a custom in their houses 
 for the younger men to minister to the elder." 
 
 87. And Plato, in the sixth book of the Laws, says, — " The 
 whole question about servants is full of difficulty ; for of all 
 the Greeks, the system of the Helots among the Lacedas- 
 monians causes the greatest perplexity and dispute, some 
 people affirming that it is a wise institution, and some con- 
 sidering it as of a very opposite character. But the system 
 of slavery among the people of Heraclea would cause less dis- 
 pute than the subject condition of the Mariandyni; and so too 
 would the condition of the Thessalian Penestse. And if we con- 
 sider all these things, what ought we to do with respect to the 
 acquisition of servants ? For there is nothing sound in the 
 feelings of slaves ; nor ought a prudent man to trust them in 
 anything of importance. And the wisest of all poets says — 
 
 Jove fix'd it certain that whatever day 
 Makes man a slave, takes half his worth away. 
 
 And it has been frequently shown by facts, that a slave is an 
 objectionable and perilous possession ; especially in the fre- 
 quent revolts of the Messenians, and in the case of those 
 cities which have many slaves, speaking different languages, 
 in which many evils arise from that circumstance. And also 
 we may come to the same conclusion from the exploits and 
 sufferings of all sorts of robbers, who infest the Italian coasts 
 
 1 From \arpeia, to serve. 
 
416 THE DEIPNOSOPHISTS. [b. VI. 
 
 as piratical vagabonds. And if any one considers all these cir- 
 cumstances, he may well doubt what course ought to be pur- 
 sued with respect to all these people. Two remedies now are 
 left to us — either never to allow, for the future, any person's 
 slaves to be one another's fellow-countrymen, and, as far as 
 possible, to prevent their even speaking the same language : 
 and he should also keep them well, not only for their sake, but 
 still more for his own ; and he should behave towards them -with 
 as little insolence as possible. But it is right to chastise them 
 with justice ; not admonishing them as if they were free 
 men, so as to make them arrogant : and every word which 
 we address to slaves ought to be, in some sort, a command. 
 And a man ought never to play at all with his slaves, or jest 
 with them, whether they be male or female. And as to the 
 very foolish way in which many people treat their slaves, 
 allowing them great indulgence and great licence, they only 
 make everything more difficult for both parties : they make 
 obedience harder for the one to practise, and authority harder 
 for the others to exercise. 
 
 88. Now of all the Greeks, I conceive that the Chians were 
 the first people who used slaves purchased with money, as is 
 related by Theopompus, in the seventeenth book of his His- 
 tories ; where he says, — " The Chians were the first of the 
 Greeks, after the Thessalians and Lacedsemonians, who used 
 slaves. But they did not acquire them in the same manner 
 as those others did ; for the Lacedsemonians and the Thes- 
 salians will be found»to have derived their slaves from Greek 
 tribes, who formerly inhabited the country which they now 
 possess : the one having Achaean slaves, but the Thessalians 
 having Perrhsebian and Magnesian slaves ; and the one nation 
 called their slaves Helots, and the others called them Penestas. 
 But the Chians have barbarian slaves, and they have bought 
 them at a price." Theopompus, then, has given this account. 
 But I think that, on this account, the Deity was angry with 
 the Chians ; for at a subsequent period they were subdued 
 by their slaves. Accordingly, Nymphodorus the Syracusan, 
 in his Voyage along the Coast of Asia, gives this account 
 of them : — " The slaves of the Chians deserted them, and 
 escaped to the mountains ; and then, collecting in great num- 
 bers, ravaged the country-houses about; for the island is very 
 rugged, and much overgrown with trees. But, a little before 
 
c. 89.] drimacus. 417 
 
 •our time, the Chians themselves relate, that one of their 
 slaves deserted, and took up his habitation in the mountains ; 
 and, being a man of great courage and very prosperous in his 
 warlike undertakings, he assumed the command of the run- 
 away slaves, as a king would take the command of an army ; 
 and though the Chians often made expeditions against him, 
 they were able to effect nothing. And when Drimacus (for 
 that was the name of this runaway slave) found that they were 
 being destroyed, without being able to effect anything, he 
 addressed them in this language : ' Chians ! you who are 
 the masters, this treatment which you are now receiving from 
 your servants will never cease ; for how should it cease, when 
 it is God who causes it, in accordance with the prediction of 
 the oracle ? But if you will be guided by me, and if you will 
 leave us in peace, then I will be the originator of much good 
 fortune to you.' 
 
 89. " Accordingly, the Chians, having entered into a treaty 
 with him, and having made a truce for a certain time, Dri- 
 macus prepares measures and weights, and a private seal for 
 himself ; and, throwing it to the Chians, he said, ' Whatever 
 I take from any one of you, I shall take according to these 
 measures and these weights ; and when I have taken enough, 
 I will then leave the storehouses, having sealed them up with 
 this seal. And as to all the slaves who desert from you, I 
 will inquire what cause of complaint they have ; and if they 
 seem to me to have been really subject to any incurable 
 oppression, which has been the reason of their running away, 
 I will retain them with me ; but if they have no sufficient or 
 reasonable ground to allege, I will send them back to their 
 masters.' Accordingly, the rest of the slaves, seeing that the 
 Chians agreed to this state of things, very good-humouredly 
 did not desert nearly so much for the future, fearing the 
 judgment which Drimacus might pass upon them. And the 
 runaways who were with him feared him a great deal more 
 than they did their own masters, and did everything that he 
 required, obeying him as their general ; for he punished the 
 refractory with great severity : and he permitted no one to 
 ravage the laud, nor to commit any other crime of any sort, 
 without his consent. And at the time of festivals, he went 
 about, and took from the fields wine, and such animals for 
 victims as were in good condition, and whatever else the 
 
 VOL. I. — ATH. E E 
 
418 THE DEIPNOSOPHISTS. [b. VI. 
 
 masters were inclined or able to give him; and if he per- 
 ceived that any one was intriguing against him, or laying any 
 plot to injure him or overthrow his power, he chastised him. 
 
 90. " Then (for the city had made a proclamation, that it 
 would give a great reward to any one who took him prisoner, 
 or who brought in his head,) this Drimacus, as he became 
 older, calling one of his most intimate friends into a certain 
 place, says to him, ' You know that I have loved you above 
 all men, and you are to me as my child and my son, and as 
 everything else. I now have lived long enough, but you are 
 young and just in the prime of life. What, then, are we to 
 do ? You must show yourself a wise and brave man ; for, 
 since the city of the Chians offers a great reward to any one 
 who shall kill me, and also promises him his freedom, you 
 must. cut off my head, and carry it to Chios, and receive the 
 money which they offer, and so be prosperous.' But when 
 the young man refused, he at last persuaded him to do so ; 
 and' so he cut off his head, and took it to the Chians, and 
 received from them the rewards which they had offered by 
 proclamation : and, having buried the corpse of Drimacus, 
 he departed to his own country. And the Chians, being again 
 injured and plundered by their slaves, remembering the mo- 
 deration of him who was dead, erected a Heroum in their 
 country, and called it the shrine of the Gentle Hero. And 
 even now the runaway slaves bring to that shrine the first- 
 fruits of all the plunder they get ; and they say that Drima- 
 cus still appears to many of the Chians in their sleep, and 
 informs them beforehand of the stratagems of their slaves 
 who are plotting against them : and to whomsoever he ap- 
 pears, they come to that place, and sacrifice to him, where 
 this shrine is." 
 
 91. Nymphodorus, then, has given this account; but in 
 many copies of his history, I have found that Drimachus is 
 not mentioned by name. But I do not imagine that any one 
 of you is ignorant, either of what the prince of all historians, 
 Herodotus, has related of the Chian Panionium, and of what 
 he justly suffered who castrated free boys and sold them. 
 But Nicolaus the Peripatetic, and Posidonius the Stoic, in 
 their Histories, both state that the Chians were enslaved by 
 Mithridates, the tyrant of Cappadocia ; and were given up by 
 him, bound, to their own slaves, for the purpose of being 
 
C. 93.] CONDITION OF SLAVES. 419 
 
 transported into the land of the Colchians, — so really angry 
 with them was the Deity, as being the first people who used 
 purchased slaves, while most other nations provided for them- 
 selves by their own industry. And, perhaps, this is what the 
 proverb originated in, " A Chian bought a master," which is 
 used by Eupolis, in his Friends. 
 
 92. But the Athenians, having a prudent regard to the 
 condition of their slaves, made a law that there should be a 
 ypa<j>rj v/3pe<n<;, even against men who ill treated their slaves. 
 Accordingly, Hyperides, the orator, in his speech against 
 Mnesitheus, on a charge of oiKta, says, " They made these 
 laws not only for the protection of freemen, but they enacted 
 also, that even if any one personally ill treated a slave, there 
 should be a power of preferring an indictment against him 
 who had done so." And Lycurgus made a similar statement, 
 in his first speech against Lycophron; and so did Demos- 
 thenes, in his oration against Midias. And Malacus, in his 
 Annals of the Siphnians, relates that some slaves of the 
 Samians colonized Ephesus, being a thousand men in num- 
 ber ; who in the first instance revolted against their masters, 
 and fled to the mountain which is in the island, and from 
 thence did great injury to the Samians. But, in the sixth 
 year after these occurrences, the Samians, by the advice of an 
 oracle, made a treaty with the slaves, on certain agreements ; 
 and the slaves were allowed to depart uninjured from the 
 island; and, sailing away, they occupied Ephesus, and the 
 Ephesians are descended from these ancestors. 
 
 93. But Chrysippus says that there is a difference between 
 a SoSXos and an oiKerrjs; and he draws the distinction in the 
 second book of his treatise on Similarity of Meaning, because 
 he says that those who have been emancipated are still SouXoi, 
 but that the term obcerqs is confined to those who are not 
 discharged from servitude ; for the oiKerq?,' says he, is a SoC-Xos, 
 being actually at the time the property of a master. And all 
 the following are called SovXoi, as Clitarchus says, in his 
 treatise on Dialects : a^oi, 1 and OepaTrovres, 2 and 6x6\ov6oi? 
 
 1 "Afos contr. from iofas, a servant, especially belonging to a temple. 
 — L. & S. 
 
 2 eepanuv, a servant, in early Greek especially denoting free and 
 honourable service. — L. & S. 
 
 3 'Ai(6\ovSos, as subst., a follower, attendant, footman. — L. & S. 
 
 E E 2 
 
420 THE DEIPNOSOPHISTS. [b. VI. 
 
 and Smxkoi/oi, 1 and VTr-qpera? and also irdX/Jioves and Xarpeis. 3 
 And Amerias says, that the slaves who are employed about 
 the fields are called epKirai. And Hermon, in his treatise on 
 the Cretan Dialects, says that slaves of noble birth are called 
 fivZres. And Seleucus says, that both men and maid servants 
 are called <z£oi; and that a female slave is often called coto- 
 <j>p6xrri and ySoXi'^ ; and that a slave who is the son of a slave 
 is called a-LvSpwv; and that dpytpcn-okos is a name properly 
 belonging to a female slave who is about her mistress's person, 
 and that a irpmroXos is one who walks before her mistress. 
 
 But Proxenus, in the second book of his treatise on the 
 Lacedaemonian Constitution, says that female servants are 
 called among the Lacedaemonians, Chalcides. But Ion of 
 Chios, in his Laertes, uses the word olKerrjs as synonymous 
 with SovXos, and says — 
 
 Alas, servant, go on wings and close 
 The house lest any man should enter in. 
 
 And Acheeus, in his Omphale, speaking of the Satyr, says — 
 
 How rich in slaves (e SSov\os) and how well housed he was (evomos) • ' 
 using, however, in my opinion, the words eSSouAos and eiWos 
 in a peculiar sense, as meaning rather, good to his slaves and 
 servants, taking evoiKos from oiKenys. And it is generally 
 understood that an ouceVijs is a servant whose business is con- 
 fined to the house, and that it is possible he may be a free- 
 born man. 
 
 94. But the poets of the old comedy, speaking of the old- 
 fashioned way of life, and asserting that in olden time there 
 was no great use of slaves, speak in this way. Cratinus, in 
 his Pluti, says — 
 
 As for those men, those heroes old, 
 
 Who lived in Saturn's time, 
 When men did play at dice with loaves, 
 
 And JSginetan cakes 
 Of barley well and brownly baked 
 
 Were roll'd down before men 
 Who did in the palaestra toil, 
 Full of hard lumps of dough . > . . 
 
 1 Aiinovos, a servant, a waiting man. — L. & S. 
 
 2 'TinipiTTis, any doer of hard work, a labourer, a helper, assistant, 
 underling. — L. & S. 
 
 3 AoTpis, a workman for hire, a hired servant. — L. & S. K.B. Liddell 
 and Scott omit vd\jjuey altogether. 
 
c. 95.] 
 
 SLAVES. 421 
 
 And Crates says, in his Beasts — 
 
 A. Then no one shall possess or own 
 
 One male or female slave, 
 But shall himself, though ne'er so old, 
 Labour for all his needs. 
 
 B. Not so, for I will quickly make 
 These matters all come right. 
 
 A. And what will your plans do for us ? 
 
 B. Why everything you call for 
 Should of its own accord come forth, 
 
 As if now you should say, 
 table, lay yourself for dinner, 
 
 And spread a cloth upon you. 
 You kneading-trough, prepare some dough ; 
 
 You cyathus, pour forth wine ; 
 Where is the cup 1 come hither, cup. 
 
 And enipt and wash yourself. 
 Come up, O cake. You sir, you dish, 
 
 Here, bring me up some beetroot. 
 Come hither, fish. " I can't, for I 
 
 Am raw on t' other side." 
 Well, turn round then and baste yourself 
 
 With oil and melted butter. 
 
 And immediately after this the man who takes up the opposite 
 side of the argument says — 
 
 But argue thus : I on the other hand 
 
 Shall first of all bring water for the hot baths 
 
 On columns raised as through the Pseonium 1 
 
 Down to the sea, so that the stream shall flow 
 
 Direct to every private person's bath. 
 
 Then he shall speak and check the flowing water. ' 
 
 Then too an alabaster box of ointment 
 
 Shall of its own accord approach the bather, 
 
 And sponges suitable, and also slippers. 
 
 95. And Teleclides puts it better than the man whom I 
 have just quoted, in his Amphictyons, where he says — 
 
 I will tell you now the life 
 
 Which I have prepared for men. 
 First of all the lovely Peace 
 
 Everywhere was always by, 
 Like spring water which is poured 
 
 O'er the hands of feasted guests. 
 The earth produced no cause for fear, 
 
 No pains and no diseases. 
 
 1 The Pseonium, if that is the proper reading, appears to have been 
 a place in Athens where there were pillars on which an aqueduct was 
 supported. But there is a doubt about the reading. 
 
4J22 THE DEIPNOSOPHISTS. [B. VI. 
 
 And everything a man. could want 
 
 Came forth unask'd for to him. 
 The streams all ran with rosy wine, 
 
 And barley-cakes did fight 
 With wheaten loaves which first could reach 
 
 A hungry man's open mouth. 
 And each entreated to be eaten, 
 
 If men loved dainty whiteness. 
 Fish too came straight unto men's doors, 
 
 And fried themselves all ready, 
 Dish'd themselves up, and stood before 
 
 The guests upon the tables. 
 A stream of soup did flow along 
 
 In front of all the couches, 
 Boiling down lumps of smoking meat; 
 
 And rivulets of white sauce 
 Brought to all such as chose to eat 
 
 The sweetest forced-meat balls. 
 So that there was no lack, but all 
 
 Did eat whate'er they wanted. 
 Dishes there were of boil'd meat too, 
 
 And sausages likewise and pasties ; 
 And roasted thrushes and rissoles 
 
 Flew down men's throats spontaneously. 
 Then there were sounds of cheesecakes too 
 
 Crush'd in men's hungry jaws : 
 While the boys play'd with dainty bits 
 
 Of tripe, and paunch, and liver. 
 No wonder men did oh such fare 
 
 Get stout and strong as giants. 
 
 96. And in the name of Ceres, my companions, if these 
 things went on in this way, I should like to know what need 
 we should have of servants. But the ancients, accustoming us 
 to provide for ourselves, instructed us by their actions while 
 they feasted us in words. But I, in order to show you in 
 what manner succeeding poets (since the most admirable 
 Cratinus brandished the before-cited verses like a torch) 
 imitated and amplified them, have quoted these plays in the 
 order in which they were exhibited. And if I do not annoy 
 you, (for as for the Cynics I do not care the least bit for them,) 
 I will quote, to you some sentences from the other poets, 
 taking them also in regular order ; one of which is that 
 strictest Atticist of all, namely, Pherecrates ; who in his 
 Miners says — 
 
 . A. But all those things were heap'd in confusion 
 By o'ergrown wealth, abounding altogether 
 
97.] 
 
 BANQUETS. 423 
 
 In every kind of luxury. There were rivers 
 With tender pulse and blackest soup o'erflowing, 
 Which ran down brawling through the narrow dishes, 
 Bearing the crusts and spoons away in the flood. 
 Then there were dainty closely kneaded cakes ; 
 So that the food, both luscious and abundant, 
 Descended to the gullets of the dead. 
 There were black-puddings and large boiling slices 
 Of well-mix' d sausages, which hiss'd within 
 The smoking streamlet in the stead of oysters. 
 There too were cutlets of broil'd fish well season'd 
 With sauce of every kind, and cook, and country. 
 There were huge legs of pork, most tender meat, 
 Loading enormous platters ; and boil'd pettitoes 
 Sending a savoury steam ; and paunch of ox ; 
 And well-cured chine of porker, red with salt, 
 A dainty dish, on fried meat balls upraised. 
 There too were cakes of groats well steep'd in milk, 
 In large fiat dishes, and rich plates, of beestings. 
 
 B. Alas, you will destroy me. Why do you 
 Eemain here longer, when you thus may dive 
 Just as you are beneath deep Tartarus 1 
 
 A . What will you say then when you hear the rest 1 
 For roasted thrushes nicely brown'd and hot 
 Flew to the mouths o' the guests, entreating them 
 To deign to swallow them, besprinkled o'er 
 With myrtle leaves and flowers of anemone, 
 And plates of loveliest apples hung around 
 Above our heads, hanging in air as it seem'd. 
 And maidens in the most transparent robes, 
 Just come to womanhood, and crowned with roses, 
 Did through a strainer pour red mantling cups 
 Of fragrant wine for all who wish'd to drink. 
 And whatsoe'er each guest did eat or drink 
 Straight reappear'd in twofold quantity. 
 
 97. And in his Persians he says — 
 
 But what need, I pray you now, 
 
 Have we of all you ploughmen, 
 Or carters, mowers, reapers too, 
 
 Or coopers, or brass-founders 1 
 What need we seed, or furrow's line 1 
 
 For of their own accord 
 Rivers do flow down every road 
 
 (Though half choked up with comfits) 
 Of rich black soup, which rolls along 
 
 Within its greasy flood 
 Achilles's fat barley-cake, 
 
 And streams of sauce which flow 
 Straight down from Plutus's own springs, 
 
 For all the guests to relish. 
 
424: THE DEIPNOSOPHISTS. [b. VI. 
 
 Meantime Jove rains down fragrant wine, 
 
 As if it were a bath, 
 And from the roof red strings of grapes 
 
 Hang down, with well made cakes, 
 Water'd the while with smoking soup, 
 
 And mix'd with savoury omelets. 
 E'en all the trees upon the hills 
 
 Will put forth leaves of paunches, 
 Kids' paunches, and young cuttle-fish, 
 
 And smoking roasted thrushes. 
 
 98. And why need I quote in addition to this the passages 
 from the Tagenistse of the incomparable Aristophanes ] And 
 as to the passage in the Acharnenses, you are all of you full 
 of it. And when I have just repeated the passage out of the 
 Thurio-Persse of Metagenes I will say no more, and discard 
 all notice of the Sirens of Nicophon, in which we find the 
 following lines — 
 
 Let it now snow white cakes of pulse ; 
 Let loaves arise like dew ; let it rain sonp ; 
 Let gravy roll down lumps of meat i' the roads, 
 And cheese-cakes beg the wayfarer to eat them. 
 
 But Metagenes says this — 
 
 The river Crathis bears down unto us 
 
 Huge barley-cakes, self-kneaded and self-baked. 
 
 The other river, called the Sybaris, 
 
 Eolls on large waves of meat and sausages, 
 
 And boiled rays all wriggling the same way. 
 
 And all these lesser streamlets flow along 
 
 With roasted cuttle-fish, and crabs, and lobsters ; 
 
 And, on the other side, with rich black-puddings 
 
 And forced-meat stuffings ; on the other side 
 
 Are herbs and lettuces, and fried bits of pastry. 
 
 Above, fish cut in slices and self-boil'd 
 
 Rush to the mouth ; some fall before one's feet, 
 
 And dainty cheese-cakes swim around us everywhere. 
 
 And I know too that the Thurio-Persse and the play of 
 
 Nicophon were never exhibited at all ; on which account I 
 
 mentioned them last. 
 
 99. Democritus now having gone through this statement 
 distinctly and intelligently, all the guests praised him; but 
 Cynulcus said, — messmates, I was exceedingly hungry, aud 
 Democritus has given me no unpleasant feast ; carrying me 
 across rivers of ambrosia and nectar. And I, having my mind 
 watered by them, have now become still more exceedingly 
 hungry, having hitherto swallowed nothing but words; so 
 that now it is time to desist from this interminable discussion, 
 
C. 100.] THE EFFECTS OF HUNGER. 425 
 
 and, as the Paeanian orator says, to take some of these things, 
 " which if they do not put strength into a man, at all events 
 prevent his dying" — 
 
 For in an empty stomach there 's no room 
 For lore of beauteous objects, since fair Venus 
 Is always hostile to a hungry man ; 
 
 as Achaeus says in iEthon, a satyric drama. And it was 
 borrowing from him that the wise Euripides wrote — 
 
 Yenus abides in fulness, and avoids 
 
 The hungry stomach. 
 
 And Ulpian, who was always fond of contradicting him, said 
 in reply to this, — But still, 
 
 The market is of herbs and loaves too full. 
 But you, you dog, are always hungry, and do not allow us to 
 partake of, or I should rather say devour, good discussion in 
 sufficient plenty : for good and wise conversation is the 
 food of the mind. And then turning to the servant he said, 
 — Leucus, if you have any remnants of bread, give them to 
 the dogs. And Cynulcus rejoined, — If I had been invited 
 here only to listen to discussions, I should have taken care 
 to come when the forum was full; 1 for that is the time which 
 one of the wise men mentioned to me as the hour for decla- 
 mations, and the common people on that account have called 
 
 it irX^dayopa : 
 
 But if we are to bathe and sup on words, 
 Then I my share contribute as a listener ; 
 
 as Menander says; on which account I give you leave, you 
 glutton, to eat your fill of this kind of food — 
 
 But barley dearer is to hungry men 
 
 Than gold or Libyan ivory ; 
 
 as Achseus the Eretrian says in his Cycnus. 
 
 100. And when Cynulcus had said this, he was on the 
 point of rising up to depart ; but turning round and seeing a 
 quantity of fish, and a large provision of all sorts of other 
 eatables being brought in, beating the pillow with his hand, 
 he shouted out, — 
 
 Gird thyself up, poverty, and bear 
 
 A little longer with these foolish babblers, 
 
 For copious food and hunger sharp subdues thee. 
 
 1 In the Greek, ayopas irXjjOi/oumjj, which is a phrase also commonly 
 used in Greek for " the forenoon," when the market-place was full, and 
 the ordinary business was going on. 
 
426 THE DBIPNOSOPHISTS. [e. TI.) 
 
 But I now, by reason of my needy condition, do not speak 
 dithyrambic poems, as Socrates says,, but even epic poems 
 too. For, reciting poems is very hungry work. For, accord • 
 ing to Ameipsias, who said in his Sling, where he utters a 
 prediction about you, Laurentius, — 
 
 There are none of the rich men 
 In the least like you, by Vulcan, 
 Who enjoy a dainty table, 
 And who every day can eat 
 All delicacies that you wish. 
 For now, I see a thing beyond belief — 
 A prodigy ; all sorts of kinds of fish 
 Sporting around this cape — tenches and char, 
 White and red mullet, rays, and perch, and eels, 
 Tunnies, and blacktails, and cuttle-fish, and pipe-fish, 
 And hake, and cod, and lobsters, crabs and scorpions ; 
 
 as Heniochus says iu his Busybody ; I must, therefore, as the 
 •comic poet Metagenes says — 
 
 "Without a sign his knife the hungry draws, 
 
 And asks no omen but his supper's cause — 
 
 endure and listen to what more you have all got to say. 
 
 101. And when he was silent, Masyrius said, — But since 
 some things have still been left unsaid in our discussion on 
 servants, I will myself also contribute some " melody on 
 love" to the wise and much loved Democritus. Philippus 
 of Theangela, in his treatise on the Carians and Leleges, having 
 made mention of the Helots of the Lacedaemonians and of the 
 Thessalian Penestse, says, " The Carians also, both in former 
 times, and down to the present day, use the Leleges as slaves." 
 But Phylarchus, in the sixth book of his History, says that 
 the Byzantians used the Bithynians in the same manner, just 
 as the Lacedaemonians do the Helots. But respecting those 
 who among the Lacedaemonians are called Epeunacti, and 
 they also are slaves, Theopompus gives a very clear account 
 in the thirty-second book of his History, speaking as fol- 
 lows :— " When many of the Lacedaemonians had been slain 
 in the war against the Messenians, those who were left being 
 afraid lest their enemies should become aware of their desolate 
 condition, put some of the Helots into the beds of those who 
 were dead ; and afterwards they made those men citizens, 
 and called them Epeunacti, because they had been put into 
 the beds 1 of those who were dead instead of them." And the 
 1 From eV2, and eir/ji a bed. 
 
C. 103.] THE MOTHACES. 427 
 
 same writer also tells us, in the thirty-third book of his His- 
 tory, that among the Sicyonians there are some slaves who 
 are called Catonacophori, being very similar to the Epeunaoti. 
 And Menaechmus gives a similar account in his History of 
 the affairs of Sicyon, and says that there are some slaves 
 called Catonacophori, who very much resemble the Epeunacti. 
 And again, Theopompus, in the second book of his Philippics, 
 says that the Arcadians had three hundred thousand slaves, 
 whom they called Prospelatae, like the Helots. 
 
 102. But the class called Mothaces among the Lacedae- 
 monians are freemen, but still not citizens of Lacedaemon. 
 And Phylarchus speaks of them thus, in the twenty-fifth book 
 of his History — " But the Mothaces are foster-brothers of 
 Lacedaemonian citizens. For each of the sons of the citizens 
 has one or two, or even more foster-brothers, according as 
 their circumstances admit. The Mothaces are freemen then, 
 but still not Lacedaemonian citizens ; but they share all the 
 education which is given to the free citizens ; and they say 
 that Lysander, who defeated the Athenians in the naval battle, 
 was one of that class, having been made a citizen on account 
 of his preeminent valour." And Myron of Priene, in the 
 second book of his history of the Affairs of Messene, says, 
 " The Lacedaemonians often emancipated their slaves, and 
 some of them when emancipated they called Aphetse, 1 
 and some they called Adespoti, 8 and some they called 
 Erycteres, and others they called Desposionautae, 3 whom they 
 put on board their fleets, and some they called Neodamodes, 4 
 but all these were different people from the Helots." And 
 Theopompus, in the seventh book of his history of the 
 Affairs of Greece, speaking of the Helots that they were also 
 called Eleatae, writes as follows : — " But the nation of the 
 Helots is altogether a fierce and cruel race. For they are 
 people who have been enslaved a long time ago by the Spar- 
 tans, some of them being Messenians, and some Eleatae, who 
 formerly dwelt in that part of Laconia called Helos. 
 
 103. But Timaeus of Tauromenium, forgetting himself, 
 (and Polybius. the Megalopolitan attacks him for the assertion, 
 
 i 'A.<f>eriis, from vupiri/u, to liberate. 
 
 2 'AShtttotos, from a, not, and SeoTnJrjjj, a master. 
 
 3 Aeoiroatovairris, from b6(nr6Tr}s, and vavnjs, a sailor. 
 
 4 Neotia/tt&Sris, from yebs, new, and Srjfios, people. 
 
428 THE DEIPNOSOPHISTS. [b. VI. 
 
 in the twelfth book of his Histories,) says that it is not usual 
 for the Greeks to possess slaves. But the same man, writing 
 under the name of Epitimseus, (and this is what Ister the 
 pupil of Callimachus calls him in the treatise which he wrote 
 against him,) says that Mnason the Phocian had more than 
 a thousand slaves. And in the third book of his History, 
 Epitimseus said that the city of the Corinthians was so 
 flourishing that it possessed four hundred and sixty thousand 
 slaves. On which account I imagine it was that the Pythian 
 priestess called them The People who measured with a Chcenix. 
 But Ctesicles, in the third book of his Chronicles, says that in 
 the hundred and fifteenth Olympiad, there was an investiga- 
 tion at Athens conducted by Demetrius Phalereus into the 
 number of the inhabitants of Attica, and the Athenians were 
 found to amount, to twenty-one thousand, and the Metics to 
 ten thousand, and the slaves to four hundred thousand. But 
 Nicias the son of Niceratus, as that admirable writer 
 Xenophon has said in his book on Bevenues, when he had a 
 thousand servants, let them out to Sosias the Thracian to 
 work in the silver mines, on condition of his paying him an 
 obol a day for every one of them. And Aristotle, in his history 
 of the Constitution of the ^Eginetse, says that the iEgine- 
 tans had four hundred and seventy thousand slaves. But 
 Agatharchides the Cnidian, in the thirty-eighth book of his 
 history of the Affairs of Europe, says that the Dardanians 
 had great numbers of slaves, some of them having a thousand, 
 and some even more ; and that in time of peace they were 
 all employed in the cultivation of the land ; but that in time 
 of war they were all divided into regiments, each set of slaves 
 having their own master for their commander. 
 
 104. After all these statements, Laurentius rose up and 
 said, — But each of the Romans (and this is a fact with which 
 you are well acquainted, my friend Masyrius) had a great 
 many slaves. For many of them had ten thousand or twenty 
 thousand, or even a greater number, not for the purposes of 
 income, as the rich Mcias had among the Greeks ; but the 
 greater part of the Romans when they go forth have a large, 
 retinue of slaves accompanying them. And out of the 
 myriads of Attic slaves, the greater part worked in the 
 mines, being kept in chains : at all events Posidonius, whom 
 you are often quoting, the philosopher I mean, says that once 
 
C. 105.] SLAVES UNDER THE ROMANS. 429 
 
 they revolted and put to death the guards of the mines ; and 
 that they seized on the Acropolis on Sunium, and that for a 
 very long time they ravaged Attica. And this was the time 
 •when the second revolt of the slaves took place in Sicily. 
 And there were many revolts of the slaves, and more than a 
 million of slaves were destroyed in them. And Csecilius, the 
 orator from Cale Acte, wrote a treatise on the Servile Wars. 
 And Spartacus the gladiator, having escaped from Capua, a 
 city of Italy, about the time of the Mithridatic war, prevailed 
 on a great body of slaves to join him in the revolt, (and he him- 
 self was a slave, being a Thracian by birth,) and overran the 
 whole of Italy for a considerable time, great numbers of 
 slaves thronging daily to his standard. And if he had not 
 died in a battle fought against Licinius Crassus, he would 
 have caused no ordinary trouble to our countrymen, as Eunus 
 did in Sicily. 
 
 105. But the ancient Romans were prudent citizens, and 
 eminent for all kinds of good qualities. Accordingly Scipio, 
 surnamed Africanus, being sent out by the Senate to arrange 
 all the kingdoms of the world, in order that they might be 
 put into the hands of those to whom they properly belonged, 
 took with him only five slaves, as we are informed by Polybms 
 and Posidonius. And when one of them died on the journey, 
 he sent to his agents at home to bring him another instead of 
 him, and to send him to him. And Julius Csesar, the first 
 man who ever crossed over to the British isles with a thousand 
 vessels, had with him only three servants altogether, as Cotta, 
 who at that time acted as his lieutenant-general, relates in 
 his treatise on the History and Constitution of the Komans, 
 which is written in our national language. But Smindyrides 
 the Sybarite was a very different sort of man, my Greek 
 friends, who, when he went forth to marry Agaroste, the 
 daughter of Cleisthenes, carried his luxury and ostentation to 
 such a height, that he took with him a thousand slaves, fisher- 
 men, bird-catchers, and cooks. But this man, wishing to dis- 
 play how magnificently he was used to live, according to the 
 account given to us by Chamaeleon of Pontus, in his book 
 on Pleasure, (but the same book is also attributed to Theo- 
 phrastus,) said that for twenty years he had never seen the 
 sun rise or set; and this he considered a great and marvellous 
 proof of his wealth and happiness. For he, as it seems, used 
 
430 THE DEIPNOSOPHISTS. [b. VI. 
 
 to go to bed early in the morning, and to get up in the even- 
 ing, being in my opinion a miserable man in both particulars. 
 But Histiseus of Pontus boasted, and it was an honourable 
 boast, that he had never once seen the sun rise or set, because 
 he had been at all times intent upon study, as we are told 
 by Nicias of Nicaea in his Successions. 
 
 106. What then are we to think ? Had not Scipio and 
 Csesar any slaves ? To be sure they had, but they abided by 
 the laws of their country, and lived with moderation, pre- 
 serving the habits sanctioned by the constitution. For it is 
 the conduct of prudent men to abide by those ancient insti- 
 tutions under which they and their ancestors have lived, and 
 made war upon and subdued the rest of the world ; and yet, 
 at the same time, if there were any useful or honourable insti- 
 tutions among the people whom they have subdued, those 
 they take for their imitation at the same time that they take 
 the prisoners. And this was the conduct of the Romans in 
 olden time ; for they, maintaining their national customs, at 
 the same time introduced from the nations whom they bad 
 subdued every relic of desirable practices which they found, 
 leaving what was useless to them, so that they should never 
 be able to regain what they had lost. Accordingly they 
 learnt from the Greeks the use of all machines and engines 
 for conducting sieges ; and with those engines they subdued 
 the very people of whom they had learnt them. And when 
 the Phoenicians had made many discoveries in nautical science, 
 the Romans availed themselves of these very discoveries to 
 subdue them. And from the Tyrrhenians they derived the 
 practice of the entire army advancing to battle in close 
 phalanx ; and from the Samnites they learnt the use of the 
 shield, and from the Iberians the use of the javelin. And 
 learning different things from different people, they improved 
 upon them : and imitating in everything the constitution of 
 the Lacedaemonians, they preserved it better than the Lace- 
 demonians themselves ; but now, having selected whatever 
 was useful from the practices of their enemies, they have at 
 the same time turned aside to imitate them in what is vicious 
 and mischievous. 
 
 107. For, as Posidonius tells us, their national mode of 
 life was originally temperate and simple, and they used every- 
 thing which they possessed in an unpretending and unosten?. 
 
C. 108.] THE FANNIAN LAW. 431 
 
 tatious manner. Moreover they displayed wonderful piety 
 towards the Deity, and great justice, and great care to behave 
 equitably towards all men, and great diligence in cultivating 
 the earth. And we may see this from the national sacrifices 
 which we celebrate. For we proceed by ways regularly settled 
 and defined. So that we bear regularly appointed offerings, 
 and we utter regular petitions in our prayers, and we per- 
 form stated acts in all our sacred ceremonies. They are also 
 simple and plain. And we do all this without being either 
 clothed or attired as to our persons in any extraordinary 
 manner, and without indulging in any extraordinary pomp 
 when offering the first-fruits. But we wear simple gar- 
 ments and shoes, and on our heads we have rough hats 
 made of the skins of sheep, and we carry vessels to minister 
 in of earthenware and brass. And in these vessels we carry 
 those meats and liquors which are procured with the least 
 trouble, thinking it absurd to send offerings to the gods in 
 accordance with our national customs, but to provide for our- 
 selves according to foreign customs. And, therefore, all the 
 things which are expended upon ourselves are measured by 
 their use ; but what we offer to the gods are a sort of first- 
 fruits of them. 
 
 108. Now Mucius Scsevola was one of the three men in Eome 
 who were particular in their observance of the Fannian law ; 
 Quintus iElius Tubero and Rutilius Eufus being the other 
 two, the latter of whom is the man who wrote the History 
 of his country. Which law enjoined men not to entertain 
 more than three people besides those in the house ; but on 
 market-days a man might entertain five. And these market- 
 days happened three times in the month. The law also for- 
 bade any one to spend in provisions more than two drachmae 
 and a half. And they were allowed to spend fifteen talents 
 a-year on cured meat and whatever vegetables the earth 
 produces, and on boiled pulse. But as this allowance was 
 insufficient, men gradually (because those who transgressed 
 the law and spent money lavishly raised the price of whatever 
 was to be bought) advanced to a more liberal style of living 
 without violating the law. For Tubero used to buy birds 
 at a drachma a-piece from the men who lived on his own 
 farms. And Rutilius used to buy fish from his own slaves 
 who worked as fishermen for three obols for a pound of fish ; 
 
432 THE DEIPNOSOPHISTS. [b. VI. 
 
 especially when he could get what is called the Thurian; and 
 that is a part of the sea-dog which goes by that name. But 
 Mucius agreed with those who were benefited by him to pay 
 for all he bought at a similar valuation. Out of so many 
 myriads of men then these were the only ones who kept the 
 law with a due regard to their oaths ; and who never received 
 even the least present ; but they gave large presents to others, 
 and especially to those who had been brought up at the same 
 school with them. For they all clung to the doctrines of the 
 Stoic school. 
 
 109. But of the extravagance which prevails at the present 
 time Lucullus was the first originator, he who subdued Mithri- 
 dates, as Nicolaus the Peripatetic relates. For he, coming to 
 Rome after the defeat of Mithridates, and also after that of 
 Tigranes, the king of Armenia, and having triumphed, and 
 having given in an account of his exploits in war, proceeded 
 to an extravagant way of living from his former simplicity, 
 and was the first teacher of luxury to the Romans, having 
 amassed the wealth of the two before-mentioned kings. But 
 the- famous Cato, as Polybius tells us in the thirty-fourth book 
 of his History, was very indignant, and cried out, that some 
 men had introduced foreign luxury into Rome, having bought 
 an earthen jar of pickled fish from Pontus for three hundred 
 drachmae, and some beautiful boys at a higher price than a- 
 man might buy a field. 
 
 "'But in former times the inhabitants of Italy were so easily 
 contented, that even now," says Posidonius, " those who are in 
 very easy circumstances are used to accustom their sons to 
 drink as much water as possible, and to eat whatever they 
 can get. And very often," says he, " the father or mother asks 
 their son whether he chooses to have pears or nuts for his 
 supper; and then he, eating some of these things, is contented 
 and goes to bed." But now, as Theopompus tells us in the 
 first book of his history of the Actions of Philip, there is no 
 one of those who are even tolerably well off who does not 
 provide a most sumptuous table, and who has not cooks and 
 a great many more attendants, and who does not spend more 
 on his daily living than formerly men used to spend on their 
 festivals and sacrifices. 
 
 And since now this present discussion has gone far enough, 
 let us end this book at this point. 
 
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 Cornwall is undoubtedly the most interesting county in England. 
 
 CORONATION OF GEORGE THE FOURTH, by Sir Gborgr Nayler, in aSeriesof 
 above 40 magnificent Paintings of the Procession, Ceremonial, and Banquet, ccrrvreiiending 
 faithful portraits of many of the distinguished Individuals who were present; wiia historical 
 and descriptive letter-press, atlas folio (pub. at $21, IDs.), half bound morocco, gilt edges, 
 12/. 12s. 
 
 COTMAN'S SEPULCHRAL BRASSES IN NORFOLK AND SUFFOLK, tending to 
 illustrate the Ecclesiastical, Military, and Civil Costume of former ages, with Letter-press 
 ^Descriptions, etc. by Dawson Turner, Sir S. Meytlick, etc. 173 FTates. Tlie enamelled 
 Brasses are splendidly illuminated, 2 vols. impl. 4to half-bound morocco giltedges, 6/. 6s. 1836, 
 
 ~> toe same, large paper, imperial folio, half morocco, jtlt oi^es, St. 8*. 
 
PUBLISHED OR SOLD BY H. G. BOHN. 
 
 COTMAN'S ETCHINGS OF ARCHITECTURAL REMAINS in various countlee I» 
 
 England, with Letter-press Descriptions by Hickman. 2 vols, imperial folio, containing 140 
 alghly spirited Etchings (pub. at 24/.), half morocco, 8J.8*. IMS 
 
 DANIELL'S ORIENTAL SCENERY AND ANTIQUITIES. The ordinal magnifier* 
 edition, 150 splendid coloured Views, oc the largest scale, of the Architecture, Antiquities, ana 
 Landscape Scenery of Hindoo&tan, 6 vols, in 3, elephant folio (pub. at 210*.), elegantly half- 
 bound morocco, 52/. 10s. 
 
 DANIELL'S ORIENTAL SCENERY, 6 vols, in 3, small folio, 150 Plates (pub. at 1BL 18*. 
 half-bound morocco, 61. 6*. 
 This is reduced 'ram the preceding large work, and is uncoloured. 
 
 DANIELL'S ANIMATED NATURE, being Picturesque Delineations or the most interesting 
 Subjects from all Branches of Natural History, 125 Engravings, with Letter-pres* T)e&i.-iiption» 
 2 vols, small folio (pub. at Ibt. 15*.), half morocco (uniform with the Oriental Scenery), 3/. j.j. 
 
 DON QUIXOTE, PICTORIAL EDITION. Translated by Jaryis, carefully revised- 
 With a copious original Memoir of Cervantes. Illustrated by upwards of 820 beautiful Wood 
 Engravings, after the celebrated Deigns of Tony Johamkot, including 16 new and heaatiful 
 large Cuts, by Armstrong, now first added. 2 vols, royal 8vo (pub. at 21. 10«.), cloth gi.t, 
 1*. 8>. 1841 
 
 DUL\K '•* GALLERY, a Series of 50 Beautifully Coloured Plates from the most Celebrated 
 Picra-r^* In this Remarkable Collection; executed by R. Cockeurx (Custodian). All 
 mounted on Tinted Card-hoard in the manner o Drawings, imperial folio, including 4 very 
 large additional Plates, published separately at from 3 to 4 guineas each, and not before 
 included in the Series. In a handsome portfolio, w <h morocco back (pub. at 40/.), hi/. Id. 
 
 " This is one of the most splendid and interesting of the British Picture Galleries, and has 
 for some years been quite unattainable, even at the full price/' 
 
 EGYPT AND THE PYRAMIDS.— COL. VYSES GREAT WORK ON THE 
 PYRAMIDS OF GIZEK. With an Appendix, by J. S. Purring, Es&., on the Pyramids at 
 Abou Roash, the Fayoum, &c. &c 2 vols, imperial 8vo, with CO Plates, lithographed by 
 
 Ha&he (pub. at 21. i:>... tic!.), ll. 1j. 1840 
 
 EGYPT— PERRINGS FIFTY-EIGHT LARGE VIEWS AND ILLUSTRATIONS OF 
 
 THE PYRAMIDS OF GI2EH, ABOU ROASH, &c. Drawn from actual Survey and 
 Admeasurement. With Notes and References to Col. Vyse's great Work, also to Denon, the 
 great French Work on Egypt, Rosellini, Belzoni, Burckfiardt, Sir Gardner Wilkinson, Lone, 
 and others. 3 Parts, elephant folio, the size of the great French " Egypte" (pub. at 151. 15*. ) 
 in printed wrappers, 3/. 3*.; half-bound morocco, 41. lit. %d. lajj 
 
 ENGLEFIELD'S ISLE OF WIGHT. 4to. 50 large Plates, Engraved by Cookb, and a Geo 
 logical Map (pub. n. 7a.}, cloth, 21. 5a. ]Slti 
 
 FLAXMAN'S HOMER. Seventy-five beautiful Compositions to the Iliad and Odyssey, 
 engraved under Flaxman's Inspection, by Pikoli, Moses, and Blake. 2 vols, oblong folio 
 (pub. at bl. 04, ), boards 21. 2s. ° iS[} - 
 
 FLAXMAN'S >ESCHYLUS, Thirty-alx beautiful Compositions from. Oblong folio (nob at 
 2L 12a. 6d.), boards IL la. 1831 
 
 FLAXMAN'S HESIOD, Thirty-seven beautiful Compositions from. Oblong folio (nub. at 
 
 21. 12a. 6d.), boards It. ha. '* 1817 
 
 " Flaxman's unequalled Compositions from Homer. JRscbylus, and Hesiod, have lonar ■ 
 
 been the admiration of Europe; of their simplicity and beauty the pen is quite incapable of 
 
 conveying an adequate Impression." — Sir Thorruu Lavn ence. 
 
 FLAXMAN'S ACTS OF MERCY. A Series of Eight Compositions, In the manner of 
 Ancient Sculpture, engraved In imitation of the original Drawings, by F. C. Lewis. Oblong 
 folio (pub. at 21. 2a.), half-bound morocco, 16i. 1031 
 
 FROISSART, ILLUMINATED ILLUSTRATIONS OF. Seventy-four Plates, printed in 
 Gold and Colours. 2 vols. super-ro>al 8vo, half-bound, uncut (pub. at it. lt)a,), 31, I0a. 
 
 ~, the sams, large paper, 2 vols, royal 4to, half-bound, uncut (pub. at I0« 10>.), CI. 6a. 
 
 GELL AND GANDY'S POMPEIANA; or, ■*■ typography, Edifices, and Ornaments of 
 Pompeii. Original Series, containing the ResiM*of the Excavations previous to ISiH. 2 vol*, 
 royal 8vo, best edition, with upwards of 100 beautiful Line Engravings by Goodall, Cookb 
 Heath, P ye, etc. (pub. at 71. ia.), boards, 31. 3a. 182* 
 
 GEMS OF ART, 36 FINE ENGRAVINGS, after Rbmbrandt, Cutp, Reynolds, Poua- 
 sis, McRUito, Teniers, Corr£GIO, Vandebvelde, folio, proof impressions, in portfolio 
 (pub. at 8*. 8*.),1/. 11*. 6d. 
 
 GILLRAY'S CARICATURES, printed from the Original Plates, all engraved by himself 
 between 1779 and 1810, comprising the best Political and Humorous Satires of tire Reign of 
 George the Third, in upwards of Guo highly spirited Engravings. In 1 large vol. atlas folio 
 (exactly uniform with the original Hogarth, as sold by the advertiser), half-bound red morocco 
 extra, gilt edges, 31. Ha. 
 
 GILPIN'S PRACTICAL HINTS UPON LANDSCAPE GARDENING, »*«» some 
 Remarks on Domestic Architecture. Royal 870, Plates, cloth (pub. at It.), ja. 
 
 GOETHE'S FAUST, ILLUSTRATED BY RETZSCH in 26 beautiful Outlines. Royal 
 ttpJpuD. at 1/. is.), giltc'-th. 10». 5d. 
 This edition contains a translation of the original poem, wiin historical and descriptive uotaa. 
 
CATALOGUE OF NEW BOOKS 
 
 GOODWIN'S DOMESTIC ARCHITECTURE. A Series of New Designs for Mansions, 
 Villas, Rectory-Houses, Parsonage-Houses; Bailiff's, Gardener's, Gamekeeper's, and Park- 
 Gate Lodges: Cottages and other Residences, in the Grecian, Italian, and Old English Style 
 of Architecture : with Estimates. 2 vols, royal 4to, 90 Plates (pub. at ol. 5*.), cloth, 21. 12*. 6d, 
 
 *iRINDLAY'S CCAPT.) VIEWS IN fNDIA, SCENERY, COSTUME, AND ARCHI- 
 TECTURE: children the Western Side of India. Atlas 4to. Consistingof 36 most beauti- 
 fully coloured Plates, highly linished, in imitation of Drawings; with Descriptive Lettei- 
 press. (Pub. at 121. 12s.), half-bound morocco, gilt edges, 81. 8*. 1830 
 
 This Is perhaps the most exquiBitely-colourea volume of landscapes ever produced. 
 
 HANSARD'S ILLUSTRATED BOOK OF ARCHERY. Being the complete History and 
 Practice of the Art: interspersed with numerous Anecdotes; forming a complete Manual for 
 the- Bnwman. 8vo. Illustrated by 39 beautiful Line Engravings, exquisitely finished, by 
 ENGLEHE.AR.T, Poribury, etc., after Designs by Stephakoff (pub. at li.lls.Gd.), gilt cloth, 
 10a. fid. 
 
 HARRIS'S GAME AND WILD ANIMALS OF SOUTHERN AFRICA. Large impU 
 
 folio. 30 beautifully coloured Engravings, with 30 Vignettes of Heads, Skins, &c. (pub. at 
 
 1 101. 10*.), hf. morocco, 6t. 6s. 1344 
 
 HARRIS'S WILD SPORTS OF SOUTHERN AFRICA. Impl. svo. 26 beautifully co- 
 loured Engravings, and a Map (pub. at 21. 2s.), gilt cloth, gilt edges, U. Is. 1844 
 
 HEATH'S CARICATURE SCRAP BOOK, on 60 Sheets, containing upwards of 1000 Comic _ 
 Subjects after Seymour, Cruikshank, Phiz, and other eminent Caricaturists, oblong folio' 
 (pub. at 21. 2*.), cloth, gilt, 15*. 
 
 This clever and entertaining volume is now enlarged by ten additional sheets, each con- 
 taining numerous subjects. It includes the whole of Heath's Omnium Gatherum, both Series; 
 Illustrations of Demonology and "Witchcraft ; Old Ways and New Ways; Nautical Dictionary; 
 Scenes in London; Sayings and Doings, etc.; a series of humorous illustrations of Proverbs,' 
 etc. As a large and almost infinite storehouse of humour it stands alone. To the young 
 artist it would be found a most valuable collection of studies ; and to the family circle a con- 
 stant source of unexceptionable amusement. 
 
 HOGARTH'S WORKS ENGRAVED BY HIMSELF. 153 fine Plates (including the two' 
 well-known*' suppressed Plates"), with elaborate Letter- press Descriptions, by J. Nichols. J 
 Atlas folio (pub. at 50(.), half-bound morocco, gilt back and edges, with a secret pocket for: 
 suppressed plates, 7!. 7s. 1822 ; 
 
 HOLBEIN'S COURT OF HENRY THE EIGHTH. A Series of 80 exquisitely beantifulj 
 Portraits, engraved by Bartolozzi, Cooper, and others, in imitation of the original 
 Drawings preserved in the Royal Collection at Windsor; with Historical and Biographical! 
 Letter-press by Edmund Lodge, Esq. Published by John Chamberlains. Imperial 4toi 
 (pub. at 151. 15*.), half-bound morocco, full gilt back and edges, 5/. 15*. Cd. 1612 
 
 HOFLAND'S BRITISH ANGLER'S MANUAL; Edited by Edward Jesse, Esq.; or, { 
 tlie Art of Angling in England, Scotland, Wales, and Ireland; including a Piscatorial Account 
 of the principal Rivers, Lakes, and Trout Streams; with Instructions in Fly Fishing, Trolling, 
 and Angling of every Description. With upwards of 80 exquisite Plates, many of which are, 
 highly-nnislied Landscapes engraved on Steel, the remainder beautifully engraved on Wood.i 
 Svo, elegant in gilt cloth, 12*. 1848" 
 
 HOPE'S COSTUME OF THE ANCIENTS. Illustrated In upwards of 320 beautifally- 
 en^raved Plates, containing Representations of Egyptian, Greek, and Roman Habits and 
 Dresses. 2 vols, royal Svo, New Edition, with nearly 20 additional Plates, boards, reduced 
 to 21. 5s. . 1811' 
 
 HOWARD (FRANK) ON COLOUR, as a Means of Art, being an adaptation of the Expe- 
 rience of Professors to the practice of Amateurs, illustrated by is coloured Plates, post svo, 
 cloth gilt, 8s. 
 
 in this able volume are shown the ground colours in which the most celebrated "painten 
 worked. It is very valuable to the connoisseur, as well as the student, in painting and water- 
 colour drawing. 
 
 HOWARD'S (HENRY, R. A.) LECTURES ON PAINTING. Delivered at the Royal 
 Academy, with a Memoir, by bis son, Frank Howard, large post Svo, cloth, 7*. Gd. 1848 
 
 HOWARD'S (FRANK) SPIRIT OF SHAKSPEARE. 483 fine outline Plates, illustrative of 
 
 all the principal Incidents in the Dramas of our national Bard, 5 vols. Svo (pub. at 14/.S*.},: 
 
 cloth, 21. 2s. 1827—33 ■ 
 
 *** The 483 Plates may be had without the letter-press, for Illustrating all Svo editions of 
 
 Shakspear6, for 1/. lis. fid. 
 
 HUMPHREYS (H. NOEL) ART OF ILLUMINATION AND MISSAL PAINTING, 
 illustrated with 12 splendid Examples from the Great Masters of the Art, selectedfrom Missals^ 
 all bfftutifully illuminated. Square 12mo, decorated binding, 1/. Is. 
 
 HUMPHREY'S COINS OF ENGLAND, a Sketch of the progress of the English Coinage,; 
 from the earliest period to the present time, with 228 beautiful fac-similes of the most interest- 
 ing specimens, illuminated in gold, silver, and copper, square Svo, neatly decorated binding, IS*. 
 
 HUNT'S EXAMPLES OF TUDOR ARCHITECTURE ADAPTED TO MODERN 
 
 n HABITATIONS. Royail 4to, 37 Plates (pub. at 21. 2a.), half morocco If. 4s. 
 
 HUNTS DESIGNS FOR PARSONAGE-HOUSE? -*' MS-HOUSES. ETC. Boyal 
 4to 21 Plates (pub, at 11. la.)i half morucci, 14*. ' 1841 
 
PUBLISHED OR SOLD BT H. G. BOHN. 
 
 HU £ T '?» DESI .P NS p OR GATE LODGES, GAMEKEEPERS' COTTAGES ETC 
 Royal 4to, 13 Plates (pub. at ii. 1«.), half morocco, lii. lMU "» mi 
 
 HU T?Sp^ RC J ^TAI TURA Txf^ M J? ESTRE ; °% DESIGNS FOR LODGES, GAB* 
 DENERS HOUSES, etc. IN THE ITALIAN STYLE. 12 Platen, royal «o /pub? at 
 ». 1*.), half morocco, 14a. ir 18fi y 
 
 ILLUMINATED BOOK OF CHRISTMAS CAROLS, square flvo. 24 Borden illuminated 
 in Gold and Colours, and 4 beautiful Mlnlatorea, richly Ornamented Binding (pub. at U, 5«.), 
 "*■ 1846' 
 
 ILLUMINATED BOOK OF NEEDLEWORK, By Mns. Owen, with a History of Needle- 
 work, by the Couktsss or Wilton, Coloured Plates, post 8vo (pub. at 18*.), gilt cLith, Da. 1847 
 
 ILLUMINATED CALENDAR FOR 1850. Copied from a celebrated Missal known as tbo 
 Hours" of the Duke of Aujou, Imperial 8vo, 36 exquisite Miniatures and Borders, in gold and 
 colours, Ornamented Binding (pub. at 2;. 2#.), 15a. 
 
 ILLUSTRATED FLY-FISHERS TEXT BOOK. A Complete Guide to the Science of Tronto 
 and Samion Fishing. By Theuphilus South, Gent. (Ed. Chitty, Barrister). With* 
 23 beautiful Engravings on Steel, alter Paintings hy Cooper, Newton, Fielding, Lee, and 
 others, 8vo (pub. at li. 11a. fid.), cloth, gilt, 10«. Cd. 1815 
 
 ITALIAN SCHOOL OF DESIGN. Consisting of 100 Plates, chiefly engraved by Bahto- 
 lozzi, after the original Pictures and Drawings of Gubrcino, Michael Angelo, Dosteni- 
 chino, Axnibale, Ludovico, and Agostino C> racci, Pietro da Cortona, Carlo Ma- 
 r.atti, and others, in the Collection of Her Majesty. Imperial 4to (pub. at 10;. 10a.}, half mo- 
 rocco, gilt edges, 3(. 3j. ujij 
 
 JAMES' (G. P. R.) BOOK OF THE PASSIONS, royal 8vo, illustrated with 16 splendid 
 Line Engravings, after drawings by Edward Courbould Stephanoff Chalon, Kenny 
 Meadows, ana Jenkins; engraved under the superintendence of Charles Heath. New 
 and improved edition (just published), elegant in gilt cloth, gilt edges (pub. at ll. lis. cJ.J, 
 
 JAMESON'S BEAUTIES OF THE COURT OF CHARLES THE SECOND. 2 vols. 
 impl. 8vc. 21 beautiful Portraits (pub. at 21. St.), cloth, U. U. 1838 
 
 JOHNSON'S SPORTSMAN'S CYCLOPEDIA of the Science and Practice orthe Field, the 
 Turf, and the Sod, or operations of the Chase, the Course, and the Stream, in one very thick 
 vol. 8vo, illustrated with upwards of 50 Steel Engravings, alter Cooper, Ward, Hancock, and 
 others (pub. at 1L 11*. 64.), cloth, 13*. 
 
 KNIGHTS (HENRY GALLY), ECCLESIASTICAL ARCHITECTURE OF ITALY, 
 
 FROM THE TIME OF CONSTANTINE TO THE FIFTEENTH CENTURY. With an 
 Introduction and Text. Imperial folio. First Series, containing 40 beautiful and highly inte- 
 resting Views of Ecclesiastical Buildings in Italy, several of which are expensively illuminated 
 in gold and colours, half-bound morocco, 51. 5*. 1843 
 
 Second and Concluding Series, containing 41 beautiful and highly-interesting Views of Eccle- 
 siastical BuildingB in Italy, arranged in Chronological Order; with Descriptive Letter-press. 
 Imperial folio, half-bound morocco, 5/. 5*. 1844 
 
 KNIGHT'S (HENRY GALLY) SARACENIC AND NORMAN REMAINS. Toillus- 
 trate the Normans in Sicily. Imperial folio. .10 large Engravings, consisting of Picturesque 
 Views, Architectural Remains, Interiors ar.d Exteriors of Buildings, with Descriptive Letter- 
 press. Coloured like Drawings, half-bound morocco, 81. 8*. 1846 
 But very few copies are now first executed in this expensive manner. 
 
 KNIGHT'S PICTORIAL LONDON. 6 vols, bound in 3 thick handsome vols, imperial 8vo, 
 illustrated by 650 Wood Engravings (pub. at 31. 3*. ), cloth, gilt, 1/. 18a. 1841-11 
 
 LONDON— WILKINSON'S LONDINA ILLUSTRATA ; OR, GRAPHIC AND 
 
 HISTORICAL ILLUSTRATIONS of the most Interesting and Curious Architectural 
 Monuments of the City and Suburbs of London and Westminster, e.g.. Monasteries, Churches, 
 Charitable Foundations, Palaces, Halls, Courts, Processions, Places of early Amusements, 
 Theatres, and Old Houses. 2 vols, imperial 4to, containing 207 Copper-plate Engravings, with 
 Historical and Descriptive Letter-press (pub. at 261. &*.), half-bound morocco, Si. 5*. 1810-25 
 
 LOUDON'S EDITION OF REPTQN ON LANDSCAPE GARDENING AND 
 
 LANDSCAPE ARCHITECTURE. New Edition, 250 Wood Cuts, Portrait, thick evo, cloth 
 lettered (pub. at 1/. 10a.), 15*. 
 
 LYSON'S ENVIRONS OF LONDON: being an Historical Account of the Towns, Villages 
 and Hamlets in the Counties of Surrey, Kent, Essex, Herts, and Middlesex, S vols, 4to, Plates 
 (pub. at 10/. 10a.}, cloth, 21. 10*, 
 The same, large paper, 5 vols, royal 4to (pub, at 151. 15a.), o!oth, 31. 3*. 
 
 MACCREGORS PROGRESS OF AMERICA FROM THE DISCOVERY ' BY 
 
 COLUMBUS, to the year 1846, comprising its History and Statistics, 2 remarkably thick 
 volumes, imperial 8>ro. cloth lettered (pub. at 41. 14a. fid.), U. 11a. M. 1847 
 
 MARTIN'S CIVIL COSTUME OF ENGLAND, from the Conquest to the Present Peno<i- 
 from Tapestrv, MSS. Sto Uoyal 4to 61 Vlmes, *>*autlf-Jlly Illuminated in Gold aad Colours, 
 cloth, *ilt, 2i. 111. W. iw* 
 
CATALOGUE OF NEW BOOKS 
 
 MEYRICK'S PAINTED ILLUSTRATIONS OF ANCIENT ARMS AND ARMOUR, 
 
 a Critical Inquiry into Ancient Armour as it existed in Europe, but particularly in England, 
 from the Norman Conquest to the Reign of Charles II, with a Glossary, etc. by Sir Samuel 
 Bush Meyricx, LL.D., F.8.A., etc., new and greatly improved Edition, corrected and.en- 
 larged throughout by the Author himself, with the assistance of Literary and Antiquarian 
 Friends (Albert Way, etc.), 3 vols, imperial 4to, illustrated by more than 100 Plates, 
 splendidly illuminated, mostly in gold and silver, exhibiting some ol the finest Specimens 
 existing ill England ; also a new Plate of the Tournament of Locks and Keys (pub. at 21/.), 
 naif-bound morocco, gilt edges, 10/. km. 1614 
 
 Sir Walter Scott justly describes this collection aa "the in coup arable akmocbt." 
 —Edinburgh Review. 
 
 MEYRICK'S DESCRIPTION OF ANCIENT ARMS AND ARMOUR, In the Collec- 
 tion of Goodrich Court, 150 Engravings by Jos. Sjeelton, 2 vols, folio (pub. at UL ll*.)i 
 naif morocco, top edges gilt, 41. 14s. Qd. 
 
 MILLINGEN'S ANCIENT UNEDITED MONUMENTS; comprising Painted Greet 
 Vases, Statues, Busts, Bas-Reliefs, and other Remains of Grecian Art. 62 large and beautiful 
 Engravings, mostly coloured, with Letter-press Descriptions, imperial 4to (pub. at 91. 9i.) t 
 half morocco, it. lis. (id. 1822 
 
 MOSES' ANTIQUE VASES, CANDELABRA, LAMPS, TRIPODS, PATERAE, 
 
 Tazzas, Tombs, Mausoleums, Sepulchral Chambers, Cinerary Urns, Sarcophagi, Cippi; and 
 other Ornaments, 170 Plates, several of which are coloured, with Letter-press, by Hope, small 
 Svo (pub. at SI. 3s.}, cloth, U. 5s. 1814 
 
 MURPHY'S ARABIAN ANTIQUITIES OF SPAIN; representing, In 100 very highly 
 finished line Engravings, by Le Keux, Finden, Landskek, G. Cooke, &c, the most 
 remarkable Remains of the Architecture, Sculpture, Paintings, and Mosaics of the Spanish 
 Arabs now existing in the Peninsula, including the magnificent Palace of Alhambra; the 
 celebrated Mosque and Bridge at Cordova; the Royal Villa of Generalise; and the Casa de 
 Carbon : accompanied by Letter-press Descriptions, in 1 vol. atlas folio, original and brilliant 
 impressions of the Plates (pub. at 4.21.), half morocco, 121. 12s. 1813 
 
 MURPHY'S ANCIENT CHURCH OF BATALHA, IN PORTUGAL, Plans, Ele-' 
 vations, Sections, and Views of the; with its History and Description, and an Introductory 
 Discourse on GOTHIC ARCHITECT!) RE, imperial folio, 27 fine Copper Plates, engraved 
 by Lowry (pub. at 61. 6s.), half morocco, 21. 8c. 1795 
 
 NAPOLEON GALLERY; Or Illustrations of the Life and Times of the Emperor, with 99 
 Etching* on Steel by Reveil, and other eminent Artists, in one thick volume post svo. (pub. 
 
 at U. Is.), gilt cloth, gill edges, 10s. Qd. 184S 
 
 NICOLASS (SIR HARRIS) HISTORY OF THE ORDERS OF KNIGHTHOOD 
 
 OF THE BRITISH EMPIRE; with an Account of the Medals, Crosses, and Clasps which 
 have been conferred for Naval and Military Services; together with a History of the Order of 
 the Guelplis of Hanover. 4 vols, imperial 4to, splendidly printed and illustrated by numerous 
 fine Woodcuts of Badges, Crosses, Collars, Stars, Medals, Ribbands, Clasps, etc. and many 
 large Plates, illuminated in gold and colours, including full- length Portraits of Queen Vic- 
 toria, Prince Albert, the King of Hanover, and the Dukes of Cambridge and Sussex. (Pub. 
 at 142. Hi.), cloth, with morocco backs, 51. I5s. fid. *** Complete to 1847 
 
 ^— — — the same, with the Plates richly coloured but not illuminated, and without the 
 extra portraits, 4 vols, royal 4to. cloth, :(/. 10s. 6d. 
 
 "Sir Harris Nicolas has produced the first comprehensive History of the British Orders of 
 Knighthood : and it is one of the most elaborately prepared and splendidly printed works that ever 
 issued from the press. The Author appears to us to have neglected no sources of information, 
 and to have exhausted them, as far as regards the general scope and purpose of the inquiry. 
 The Graphical Illustrations are such as become a work of this character upon such a subject; 
 at, of course, a lavish cost. The resources of the recently revived art of wood-engraving have 
 been combined with the new art of printing in colours, so as to produce a rich effect, almost 
 rivalling that of the monastic illuminations. Such a book is sure ofaptacr in every great library. 
 It contains matter calculated to interest extensive classes of readers, and we hope by our 
 specimen to excite tbeir curiosity." — Quarterly Review. 
 
 NICHOLSON'S ARCHITECTURE; ITS PRINCIPLES AND PRACTICE. 218 
 Plates by Lowry, new edition, revised by Jos. Gwilt, Esa., one volume, royal 8vo, 
 11. lis. fid. 1848 
 
 For classical Architecture, the text book of the Profession, the most useful Guide to the 
 Student, and the hest Compendium for the Amateur. An eminent Architect has declared 
 it to be "not only the most useful book of the kind ever published, but absolutely Indispen- 
 sable to the Student.'* 
 
 PICTORIAL HISTORY OF GERMANY DURING THE REIGN OF FREDERICK 
 
 THE GREAT, including a complete History of the Seven Years' War. By Francis 
 Kdgler. Illustrated by AdolphMenzel. Royal 8vo, with above 500 Woodcuts (pub. at 
 11. 8s.), cloth gilt, 12*. 1845 
 
 PICTORIAL IsALLERY OF RACE-HORSES. Containing Portraits of all the Winning 
 Horses of the Derby, Oaks, and St. Leger Stakes during the last Thirteen Years, and a His- 
 tory of the principal Operations of the Turf. By Wh.dr.ake (Geo. Tattersall, Esq.}. Rnyal 
 Svo, containing 95 beautiful Engravings of Horses, after Pictures by Cooper, Herring, 
 Hakcock, Alice?*, so. Also full-length characteristic Portraits of celebrated living Sports- 
 men ("Cracks of the Dav"), by Skymoub. (p«b. at 21. 2s.), scarlet cloth, gilt, If. It. 
 
PUBLISHED OR SOLD BY H. G. BOHN. 
 
 PICTURESQUE TOUR OF THE RIVER THAMES. In Its Western Course, including 
 
 S articular Descrlu turns of Richmond, Windsor, and Hampton Court. By John Ijsheb. 
 Ii'kray. Illustrated »* upwards of 100 very highly-finished Wood Engravings by Oh fur 
 Smith, Branston, Lav hells, Linton, and oilier eminent artists, to which are added 
 several beautiful Copper and Steel Plate Engravings by Cooke and others. One largo band- 
 some volume, royal Bvo {pun. at \i. 54.', gilt cloth, in*. 6d. ' 1&45 
 The most hesrhful volume of Topographical Llgnographs overproduced. 
 
 PINELLIS ETCHINGS OF ITALIAN MANNERS AND COSTUME, including Ms 
 Carnival, Banditti, &c, 27 Plates, imperial 4to, half-hound morocco, 15*. /tone*, 1840 
 
 PRICE (SIR UVEDALE) ON THE PICTURESQUE in Scenery and Landscape Garden- 
 ing, with an Essay un the Origin of Taste, and much additional matter. By Sir Tiiomab 
 Dick Ladder, Bart. 8vo, with 60 beautiful Wood Engravings by Montagu Stan let 
 (pub. at 1/. U.), gill cloth, 12*. ihis 
 
 PUGIN'S GLOSSARY OF ECCLESIASTICAL ORNAMENT AND COSTUME: 
 
 setting forth the Origin, History, and Signification of the various Emblems, Devices, and Sym- 
 bolical Colours, peculiar to Christian Designs of the Middle Ages. Illustrated by nearly 80 
 Platss, splendidly printed in gold and colours. Royal 4to, half morocco extra, top edges gilt, 
 7*. 7*. 
 
 PUGIN'S ORNAMENTAL TIMBER GABLES, selected from Ancient Examples in 
 England and Normandy. Royal 4to, 30 Plates, cloth, 1/. 1*. 1830 
 
 WGIN'5 EXAMPLES OF GOTHIC ARCHITECTURE, selected from Ancient 
 Jidinces in England ; consisting of Plans, Elevations, Sections, and Parts at large, with Histo- 
 rical and Descriptive letter-press, illustrated by 225 Engravings by Lb Keox. 3 vole. 4to> 
 (pub. at 12J. 12*.), cloth, 7L 17*. Gd. 1839 
 
 PUGIN'S GOTHIC ORNAMENTS. 90 tine Plalea, drawn on Stone by J. D. Hahdikg and 
 
 others. Royal 4to, half morocco, :u. 3*. 1814 
 
 >UGIN'S NEW WORK ON FLORIATED ORNAMENT, with 30 plates, splendidly 
 printed in Gold and Colours, royal 4to, elegantly bound in cloth, with rich gold ornaments, 
 3;. 3j. 
 
 RADCLIFFE'S NOBLE SCIENCE OF FOX-HUNTING, for the use of Sportsmen, royal 
 8vo., nearly 40 beautiful Wood Cats of Hunting, Hounds, &c. (pub. at 1/. &i.), cloth gilt, 
 10*. 64. J839 
 
 RETZSCH'S OUTLINES TO SCHILLER'S "FIGHT WITH THE DRAGON." 
 Royal 4to., containing 16 Plates, Engraved by Moses, stiff covers, 7*. &d. 
 
 RETZSCH'S ILLUSTRATIONS TO SCHILLER'S "FRIDOLIN," Royal 4to., contain- 
 ing 8 Plates, Engraved by Moses, stiff covers, 4*. 6d. 
 
 REYNOLDS' (SIR JOSHUAl GRAPHIC WORKS. 300 beautiful Engravings (com- 
 prising nearly 4uo subjects) after this delightful painter, engraved on Steel by S. W. Reynolds. 
 3 vols, folio (pub. at 361.), half bound morocco, gilt edges, 121. ii'.t. 
 
 REYNOLDS' {SIR JOSHUA) LITERARY WORKS. Comprising his Discourses, 
 
 delivered at the Royal Academy, on the Theory and Practice of Painting; his Journey t* 
 .landers and Holland, with Criticisms on Pictures; Du Fresnoy's Art of Painting, with Notes 
 -• o which is prefixed, a Memoir of the Author, with Remarks Illustrative of his Principles and 
 friactice, by Beechet. New Edition. 2 vols. fcap. 6vo, with Portrait (pub. at 18*.), gilt 
 •_>otb, 10a. 1846 
 
 " His admirable Discourses contain such a body of just criticism, clothed in such perspicuous, 
 elegant, and nervous language, that it is no exaggerated panegyric to assert, that tliey will last 
 as long as the English tongue, and contribute, not less than the productions of bis pencil, to 
 render his name immortal." — Norlhcote. 
 
 ROBINSON'S RURAL ARCHITECTURE; being a Series of Designs for Ornamental 
 Cottages, in 96 Plates, with Estimates. Fourth, greatly improved, Edition. Royal 4to (pub. 
 at it. 4s. ), half morocco, 21. 5*. 
 
 ROBINSON'S NEW SERIES OF ORNAMENTAL COTTAGES AND VILLA*. 
 
 56 FlaLes by Harding and Allom. Royal 4to, half morocco, 21. 2*. 
 ROBINSON'S ORNAMENTAL VILLAS, 96 Plates (pub. at4*.4#.), nalfmorocco, 21. U. 
 ROBINSON'S FARM BUILDINGS. 56 Platee (pub. at 2U 2s.), half morocco. If. 11*. 6d. 
 ROBINSON'S LODGES AND PARK ENTRANCES. 48 PlateB (pub. at 21. 2*.), half 
 
 morocco, 1/. n*. 6d. 
 ROBINSON'S VILLAGE ARCHITECTURE. Fourth Edition, with additional Plat*. 41 
 
 Plates (pub at U. 16*.), half bound uniform, W. 4s. 
 ROBINSON'S NEWVITRUVIUSBRITANNICUS^ 
 
 16*.'l6*. ) half morocco, gilt edges, 3(. 13*. 6d. ** 
 
 orwai virTDRlA GALLERY, comprising 33 beautiful Engravings, after pictures* 
 
 &°D."TVE.VuiY, B„r»«, *c: 'will. let.er- P ™» b, : 
 4f. 4*.), half morocco* U. Us. id. 
 
CATALOGUE OF TTETVT BOOKS 
 
 RUDING'S ANNALS OF THE COINAGE OF GREAT BRITAIN AND ITS 
 
 DEPENDENCIES. Three vols., 4to., 159 plates, {pub. at 6/. 6a.) cloth, U. 4*. 1840 
 
 SHAKSPEARE PORTFOLIO; a Series of 96 Graphic Illustramoxs, after Designs by 
 the most eminent British Artists, including Smirke, Stothar<l, Stephanos*. Cooper, "Westell, 
 Hilton, Leslie, Briggs, Corbould, Clint, &c, beautifully engraved by Heath, Greatbach, 
 Robinson, Pye, Findcn, Englehart, Armstrong, Rolls, and others (pub at 8/. 8s.), in a case, 
 with leather back, imperial 8vo, 1/. li. 
 
 SHAW AND BRIDGENS' DESIGNS FOR FURN ITURE, with Candelabra and interior 
 
 Decoration, 60 Plates, royal 4to, (pub. at si. 3s.), half-bound, uncut, 11. lis. 6d. 1838 
 
 The same, large paper, irapl. 4to, the Plates coloured (yub. at 61. 6s.), hf.-bd., uncut, 31. 3s. 
 
 SHAW'S LUTON CHAPEL, its Architecture and Ornaments, illustrated in a series of 25 
 highly finished Line Engravings, imperial folio {pub. at 31. 3a.), half moiocco, uncut, it. 16s. 
 
 1830 
 
 SILVESTRE'S UNIVERSAL PALEOGRAPHY, or Fac-similes of the writings of every 
 age, taken from the most authentic Missals and other interesting Manuscripts existing In the 
 Libraries of France, Italy, Germany, and England. By M. Sitvestre, containing upwards of 
 300 large and moRt beautifully executed fac-similes, on Copper and Stone, most richly illumi- 
 nated in the finest style of art, 2 vols, atlas folio, half morocco extra, gilt edges, 311. 10s. 
 
 — The Historical and Descriptive Lptter-press by ChampolUon, Figeac, and Cham- 
 
 pollion, jun. With additions and corrections by Sir Frederick Madden. 2 vols, royal S*°i 
 cloth, 1/. I6.i. 1850 
 
 — ' ' the same, 2 vols, royal 8vo, hf. mor. gilt edges (uniform with the f°"° work), 21. 8*. 
 
 SMITH'S (C. J.) HISTORICAL AND LITERARY CURIOSITIES. Consisting of 
 Fac-similes of interesting Autographs, Scenes of remarkable Historical Events and interesting 
 Localities, Engravings of Old Houses, Illuminated and Missal Ornaments, Antiquities, &c. 
 &c. , containing LOO Plates, some illuminated, with occasional Letter-press. In 1 volume ■! to, 
 half morocco, uncut, reduced to 31. 1840 
 
 SMITH'S ANCIENT COSTUME OF GREAT BRITAIN AND IRELAND, From 
 the 7th to the ICth Century, with Historical Illustrations, folio, with (12 coloured plates illu- 
 minated with gold and silver, and highly finished {pub. at 101. 10a.) half bound, morocco, 
 extra, giit edges, 3/. 13*. 6d. 
 
 SPORTSMAN'S REPOSITORY; comprising a Scries of highly finished Line Engraving* 
 representing the Horse and the Dog, in all their varieties, by the celebrated engraver Johs 
 Scott, from original paintings hy Ileinaglc, Gilpin, Stubbs, Cooper, and Landseer, accom- 
 panied by a comprehensive Description by the Author of the " British Field Sports," 4to, with 
 37 large Copper Plates, and numerous Wood Cuts by Burnett and others (pub. at 21. 12*. uU)i 
 cloth gilt, 1/. la. 
 
 STORER'S CATHEDRAL ANTIQUITIES OF ENGLAND AND WALES. 4 Tola, 
 
 8vo., with 256 engravings (pub. at 11. 10s.), half morocco, 21. 12. 6d. 
 STOTHARDS MONUMENTAL EFFIGIES OF GREAT BRITAIN. 147 beautifully 
 finished Etchings, all of which are. more or less tinted, and some of them highly illuminated in 
 gold and colours, with Historical Descriptions and Introduction, by Kempe. Folio (pub. at 
 \<jl.), half morocco, SI. Bs. 
 
 STRUTT'S SYLVA BRITANNICA ET S~OTlCA; or, Portraits of Forest Trees, distin- 
 guished for their Antiquity, Magnitude, or Beauty, comprising 50 very large and highly-finished 
 painters' Etchings, imperial folio (pub. at 91. 9s.), half morocco extra, gilt edges, it. 10*. 
 
 1826 
 
 STRUTT'S DRESSES AND HABITS OF THE PEOPLE OF ENGLAND, from 
 the Establishment of the Saxons in Britain to the present time; with an historical and 
 Critical Inquiry into every branch of Costume. New and greatly improved Edition, wiLh Cri- 
 tical and Explanatory Notes, by J. R. Planche'. Esq., F.S.A. 2 vols, royal 4to, 153 Plates, 
 , cloth, 41. 4k. The Plates, coloured, 71. 7.?. The Plates splendidly illuminated in gold, silver, 
 and opaque colours, in the Missal style, 20*. 1812 '< 
 
 STRUTT'S REGAL AND ECCLESIASTICAL ANTIQUITIES OF ENGLAND- 
 
 Containing the most authentic Representations of all the English Monarch s from Edward the 
 Confessor to Henry the Eighth ; together with many of the Great Personages that were emi- 
 nent under their several Reigns. New. and greatly improved Edition, by J. R. Planche* 
 Esa., F.S.A. Royal 4to, 72 Plates, cloth, 21. 2a. The Plates coloured, At. 4s. Splendidly 
 illuminated, uniform with the Dresses, vil. 12s. 1812 
 
 STUBBS' ANATOMY OF THE HORSE. 24 fine large Copper-plate Engravings. Impe- 
 rial folio (pub. at 4t. is.), hoards, leather back, 11. lis. 6d l . 
 
 The original edition of this fine old woik, which is indispensable to artists. It has long been 
 considered rare. 
 
 TATTERSALL'S SPORTING ARCHITECTURE, comprising the Stud Farm, the Stall, : 
 the Stable, the Kennel, Race Studs, &c. with 43 beautiful steel and wood illustrations, several 
 after Hancock, cloth gilt (pub. at 11. lis. Gd.), 11. Is. 1850 
 
 TAYLOR'S HISTORY OF THE FINE ARTS IN GREAT BRITAIN. 2 vols, post 
 8vo. Woodcuts (pub. at ll. is.), cloth, 7s. Gd. 1841 
 
 "The best view of the state of modern art."— United States 1 Gazette. 
 TOD'S ANNALS AND ANTIQUITIES OF RAJAST'HAN: OR. THE CENTRAL 
 
 AND WESTERN RAJPOOT STATES OF INDIA, COMMONLY CALLED RAJPOOT- 
 ,,,.'• J?? Ll( ; ut - Colonel J. Tod, imperial 4to, embellished with above 28 extremely beauti- 
 ful line Engravings by Fihden, and capital large folding map {ll. Us. 6d.), cloth, 2js. 1839 
 
PUBLISHED OR SOLD BT H. G. BOHN. 
 
 TURNER AND GIRTIN'S RIVER SCENERY; iolio, 20 bcautiru'l engravings on steel 
 after the drawings of J. M. V. Turner, brilliant impressions, in a porttdlio, with morocco 
 back (pub. at 5*. 5*.). reduced to It. 11*. lid. 
 
 ""' , ■ the same, with thick glazed paper between the plates, half bound morocco irilt 
 
 edges (pub. at 6(. 6a.), reduced to 21. 2a. ' H 
 
 WALKER'S ANALYSIS OF BEAUTY IN WOMAN. Preceded by a critical View of the 
 general Hypotheses respecting Beauty, by Leonardo da Vinci, Mengs, Winckelmanv 
 Hdmr, Hogarth, Bohke, Kniuut, Alison, and others. New Edition, royal 8vo, illus- 
 trated by 22 beautiful Plates, after drawings from life, by H. Howard, by Gauci and Lank 
 (pub. at 21. 2m.), gilt cloth, I/. 1*. 184S 
 
 WALPOLE'S (HORACE) ANECDOTES OF PAINTING IN ENGLAND, with some 
 
 Account of the Principal Artists, and Catalogue or Engravers, who have heen bom or resided 
 in England, with Notes by Dallaway; New Edition, Revised and Enlarged, hy Ralph 
 Wornum, Esq., complete in 3 vols. Svo, with nujnerous beautiful portraits and plates, 2t. 2a. 
 
 WATTS'S PSALMS ANO HYMNS, Illustrated Edition, complete, with indexes of 
 "Subjects," "First Lines," and a Table of Scriptures, Bvo, printed in a very large and beauti- 
 ful typc,/embellisbed with 24 beautiful Wood CtTts by Martin, Wostall, and others (pub. at 
 It. li.), gilt cloth, 7a. 6«\ 
 
 WHISTON'S JOSEPHUS, ILLUSTRATED EDITION, complete: containing both the 
 Antiquities and the Wars of the Jews. 2 vols. 8ve, handsomely printed, embellished with 52 
 beautiful Wood Engravings, by various Artists (pub. at It. ia.), cloth bds., elegantly gilt, 14*. 
 
 18*5 
 
 WHITTOCK'S DECORATIVE PAINTER'S AND GLAZIER'S GUIDE, containing the 
 most approved methods of Imitating every kind of fancy Wood and Marble, in OH or Distemper 
 Colour, Designs for Decorating Apartments, and the Art of Staining and Painting on Glass, 
 &c, with Examples from Ancient Windows, with the Supplement, 4to, illustrated with 104 
 plates, of which 44 arc coloured, (pub. at 21. Ua.) cloth, 11. IOi. 
 
 WHITTOCK'S MINIATURE PAINTER'S MANUAL. Foolscap 8vo., 7 coloured plates, 
 and numerous woodcuts (pub. at jj. ) clotl),3«. 
 
 WIGHTWICK'S PALACE OF ARCHITECTURE, a Romance or Art and History. Impe- 
 rial Svo, with 211 111 nitration 3, Steel Plates, and Woodcuts (pub. at 21. 12i. fid.) .cloth, It. la. 
 
 1840 
 
 WILD'S ARCHITECTURAL GRANDEUR of Belgium, Germany, and France, 24 fine 
 Plates by Lb Keui, &c. Imperial 4to (pub. at 1/. 18a.), half morocco, 1/. 4j. 1837 
 
 WILD'S FOREIGN CATHEDRALS, 12 Plates, coloured and mounted like Drawings, in a 
 handsome portfolio (pub. at 121. 12a.), imperial folio, 51. 5a. 
 
 WILLIAMS' VIEWS IN GREECE, 64 beautiful Line Engravings by Miller, Hoksbuhoh, 
 and others. 2 vols, imperial Svo (pub. at 64. 6*.), half bound mor. extra, gilt edges, 21. 12i. fid. 
 
 1829 
 
 WINDSOR CASTLE AND ITS ENVIRONS, INCLUDING ETON, hy Leitch 
 Reitchib, new edition* edited by E. Jesse, Esq., illustrated with upwards of iu beautiful 
 Engravings on Steel and Wood, royal svo., gilt cloth, 15' 
 
 WOOD'S ARCHITECTURAL ANTIQUITIES AND RUINS OF PALMYRA AND 
 
 BALBEC. 2 [vols, in 1, imperial folio, containing 110 fine Copper-plate Engravings, some 
 very large and folding (pub. at It. 7*.), half morocco, uncut, 31. 13a. fid. 1827 
 
 jSatural ^tstorg, Agriculture, &t. 
 
 ANDREWS' FIGURES OF HEATHS, with Scientific Descriptions. 6 vols, royal Svo, 
 with 300 beautifully coloured Plates (pub. at ISi.J, cloth, gilt, 11. 10*. 1845 
 
 BARTON AND CASTLE'S BRITISH FLORA MEDICA; OR, HTSTORY OF thb 
 MEDICINAL PLANTS OF GREAT BRITAIN. 2 vols. 8vo, illustrated by upwards of 200 
 Coloured Figures ofPIants (pub. at 3/. :;*.), cloth, 11. 16a. 1845 
 
 BAUER AND HOOKER'S ILLUSTRATIONS OF THE GENERA OF FERNS, 
 in which the characters of eacl. Genus are displayed in the most elaborate manner, in a series 
 of magnified Dissections and Figures, highly finished in Colours. Imp. Svo, Plates, 61. 1838-43 
 
 BEECHEY. — BOTANY OF CAPTAIN BEECHEY'S VOYAGE, comprising an 
 Account of the Plants collected by .Messrs. Lay and Collie, and other Officers of the 
 Expedition, during the Voyage to the Pacific and Behring's Strafts. By Sir William 
 Jackson Hooker, and G. A. W. Arnott, Esq., illustrated by 100 Plates, beautifully en- 
 graved, complete in 10 parts, 4te (pub. at it. 10*.), 51. 1831-41 
 
 BEECHEY— ZOOLOGY OF CAPTAIN BEECHEY'S VOYAGE, compiled from the 
 Collections and Notes of Captain Beechey and the Scientific Gentlemen who accompanied 
 the Expedition. The Mammalia, by Dr. Richardson; Ornithology, by N. A. Vigors, Esq., 
 Fishes, by G. T. Lay, Esq., and E. T. Bennett, Esq.; Crustacea, by Richard Owen; 
 Esq.; Reptiles, by John Edward Gray, Esq.: Shells, by W. SowKnuv, Esq.; and Geology, 
 try the Rev. Dr. Buckland. 4to, illustrated hf 47 Plates, containing many hundred Figures, 
 beautifully coJcared by Sowerby (pub. at Si. &i.),cUth, 3f. 13j. Gd, 1U9 
 
10 
 
 CATALOGUE OF ȣW BOOKS 
 
 BOLTON'S NATURAL HISTORY OF BRITISH SONG BIRDS. Illustrated with 
 Figures, the size of Life, of the Birds, both Male and Female, in their most Natural Attitudes; 
 their Nests and Eggs, Food, Favourite Plants, Shrubs, Trees, &c. Sic, New Edition, revised 
 and very considerably augmented. 2 vols, in 1, medium 4to, containing 80 beautifully coloured 
 plates (pub. ai Hi. St.), half hound morocco, gilt backs, gilt edges, 3/. 3s. 1845 
 
 BRITISH FLORIST, OR LADY'S JOURNAL OF HORTICULTURE. 6vo1b.8yo, si 
 coloured plates of Sowers and groups (pub. at it. 10s.), cloth, 1/. 14s. 1848 
 
 BROWN'S ILLUSTRATIONS OF THE LAND AND FRESH WATER SHELLS 
 OF GREAT BRITAIN AND IRELAND; with Figures, Descriptions, and Localities of all 
 the Species. Royal 8vo, containing on 27 large Plates, 330 Figures of all the known British 
 Species, In their full size, accurately drawn from Nature (pub. at 15*.}, cloth, 10*. 6d. 1845 
 
 CURTIS'S FLORA LONDINENSIS; Revised and Improved by George Grates, ex- 
 tended and continued by Sir W. Jackson Hooker; comprising the History of Plants indi- 
 genous to Great Britain, with Indexes; the Drawings made by Sydenham, Edwards, and 
 Lindley. 5 vols, royal folio (or 109 parts), containing 647 Plates, exhibiting the full natural 
 ■ize of each Plant, with magnified Dissections of the Parts of Fructification, &c, all beauti- 
 fully coloured (pub. at 87/. 4*. in parts), half bound morocco, top edges gilt, 30/. 1835 
 
 DENNY— MONOGRAPH I A ANOPLURORUWI BRITANNI/E, OR BRITISH 
 
 SPECIES OF PARASITE INSECTS (published under the patronage of the British Associa- 
 tion), 8vo, numerous beautifully coloured plates of Lice, containing several hundred magnified 
 figures, cloth, U lis. 6d. 1843 
 
 DON'S GENERAL SYSTEM OF GARDENING AND BOTANY. 4 volumes, royal 4to t 
 numerous woodcuts (pub. at 14/, 8s.), cloth, U. lis. 6d. 1831-1838 
 
 DON'S HORTUS CANTABRIGIENSIS; thirteenth Edition, 8vo (pnb. at 11. is.), cloth, 12s. 
 
 1845 
 
 DONOVANS NATURAL HISTORY OF THE INSECTS OF INDIA. Enlarged, by 
 J. O. Westwood, Esq., F.L.S., 4to, with 58 plates, containing upwards of 120 exquisitely 
 coloured figures (pub. at 6/. 6s.), cloth, gilt, reduced to 21. 2s. 1813 
 
 DONOVAN'S NATURAL HISTORY OF THE INSECTS OF CHINA. Enlarged, by 
 J. O. Westwood, Esq., F.L.S., 4 to, with 50 plates, containing upwards of 120 exquisitely 
 coloured figures (pub. at 6/. 6s.), cloth, gilt, 21. 5s. 
 
 "Donovan's works on the Insects of India and China are splendidly illustrated and ex- 
 tremely useful." — Naturalist. 
 
 "The entomological plates of our countryman Donovan, are highly coloured, elegant, and 
 useful, especially those contained in his quarto volumes ( Insects of India and China), where a 
 great number of species are delineated for the first time." — Swairuon. 
 
 DONOVAN'S WORKS ON BRITISH NATURAL HISTORY. Viz.-Tnsects, 16 toIs, 
 
 —Birds. 10 vols.— Shells, 5 vols.— Fishes, 5 vols.— Quadrupeds, 3 vols.— together 39 vols. 8vo. 
 containing 1198 beautifully coloured plates (pub. at 66/. 9s.), boards, 23/. 17s. The same set of 
 39 vols, hound in 21 (pub. at 73/. 10.*.), half green morocco extra, gilt edges, gilt backs, 30/. 
 Any of the classes may be had separately. 
 
 DOYLE'S CYCLOPEDIA OF PRACTICAL HUSBANDRY, and Rural Affairs In 
 General, New Edition, Enlarged, thick 8vo., with 70 wood engravings (pub. at 13*.), cloth, 
 St.6d. 1843 
 
 DRURY'S ILLUSTRATIONS OF FOREIGN ENTOMOLOGY; wherein are exhibited 
 upwards of 600 exotic Insects, of the East and West Indies, China, New Holland, North and 
 South America, Germany, &c. By J. O. Westwoob, Esa., F.L.S., Secretary of the Entomo- 
 logical Society, Sic. 3 vols, 4to, 150 Plates, most beautifully coloured, containing above 600 
 figures of Insects (originally pub. at 15/. 15s.), half bound morocco, 61. 16s. 6a\ 1837 
 
 EVELYN'S SYLVA AND TERRA. A Discourse of Forest Trees, and the Propagation of 
 Timber, a Philosophical Discourse of the Earth : with Life of the Author, and Notea by Dr. A. 
 Hunter, 2 vols, royal 4to. Fifth Improved Edition, with 46 Plates (pub. at 5/. 5s.), cloth, 21. 
 
 1625 
 
 FITZROY AND DARWIN— ZOOLOGY OF THE VOYAGE IN THE BEAGLE. 
 
 166 plates, mostly coloured, 3 vols, royal 4to. (pub. at 9t.), cloth, bL 5s. 1838-43 
 
 GREVILLE'S CRYPTOGAMIC FLORA, comprising the Principal Species found In Great 
 Britain, Inclusive of all the New Species recently discovered in Scotland. 6 vols, royal 8vo, 
 360 beautifully coloured Plates (pub. at 16/. 16s.), half morocco, 8/. 8s. 1823-8 
 
 This, though a complete Work in itself, forms an almost ^dispensable Supplement to the 
 thirty-six volumes of Sowerby's English Botany, which does not comprehend Cryptogamous 
 Plants. It is one of the most scientific and best executed works on IudigenouB Botany evex 
 produced in this country. 
 
 HARDWICKE AND GRAY'S INDIAN ZOOLOGY. Twenty parts, . forming two vols., 
 royal folio, 202 coloured plates (pub. at 21/.), sewed. 12/. 12s., or naif morocco, gilt edges. 
 14/. 14s. 
 
 HARRIS'S AURELIAN; OR ENGLISH MOTHS AND BUTTERFLIES, Their 
 Natural History, together with the Plants on which they feed; New and greatly improved 
 Edition, by J. O. Westwood, Esq., F.L.S., &c, in 1 vol. em. folio, with 44 plates, containing 
 above 400 figures of Moths, Butterflies, Caterpillars, &c, and the Plants on which they feed, 
 exquioitely coloureu after the original drawings, half-bound morocco, U. 4s. 1840 
 
 This extremely beautiful work is the only one which contains our English Moths and Butter- 
 Ales of the full natural size, in all their changes of Caterpillar, Chrysalis, Sit., with the plant* 
 «□ which they fee**' 
 
PUBLISHED OR SOLD BY H. G. BOHN. 11 
 
 HOOKER AND GREVILLE, ICONES FILICUM; OR. FIGURES OF FERNS 
 
 With DESCRIPTIONS, many of which have been altogether unnoticed by Botanists, or have 
 
 not been corrpctly figured. 2 vols, folio, with 240 beautifully coloured Plates (pub. at25J. 4* I. 
 
 half morocco, gilt edges, 12/. 12*. 1820-81 
 
 The grandest and most valuable of the niBny scientific Works produced by Sir William Hooker. 
 
 HOOKER'S EXOTIC FLORA, containing Figures and Descriptions of Rare, or otherwise 
 interesting Exotic Plants, especially of such as are deserving or being cultivated in our Oar- 
 dens. 3 vols, imperial 8vo, containing 232 large and beautifully coloured Plates (pub. at IS/.), 
 cloth, 6L tvi. 1823-1827 
 
 This is the most superb and attractive of all Dr. Hooker's valuable works. 
 " The ' Exotic Flora,' by Dr. Hooker, is like that of all the Botanical publications of the in- 
 defatigable author, excellent; and it assumes an appearance of finish and perfection to 
 which neither the Botanical Magazine nor Register can externally lay claim." — Loudon. 
 
 HOOKER'S JOURNAL OF BOTANY; containing Figures and Descriptions of such Plants 
 as recommend themselves by their novelty, rarity, or history, or by the uses to which they are 
 applied in the Arts, in Medicine, and In Domestic Economy; together with occasional 
 Botanical Notices and Information, and occasional Portraits and Memoirs of eminent 
 Botanists. 4 *ols. 8vo, numerous plates, some coloured (pub. at 3/.), cloth, 1/. 1834-43 
 
 HOOKER'S BOTANICAL MISCELLANY; containing Figures and Descriptions of Plants 
 which recommend themselves by their novelty, rarity, or history, or by the uses to which they 
 are applied in the Arts, in Medicine, and in Domestic Economy, together with occasional 
 Botanical Notices and Information, including many valuable Communications from distin- 
 guished Scientific Travellers. Complete in 3 thick vols, royal 8vo, with 153 piatcs, many finely 
 coloured (pub. at 5/. 5*.), gilt eloth, 2L 12s. 6d- 1830-33 
 
 HOOKER'S FLORA BOREALI-ANIERICANA ; OR, THE BOTANY OF BRITISH 
 
 NORTH AMERICA. Illustrated by 240 plates, complete In Twelve Parts, royaUto, (pub. 
 at in. 12s.}, SU The Twelve Parts complete, done up in 2 vols, royal 4to, extra cloth, St. 
 
 1829-40 
 
 HUISH ON BEES; THEIR NATURAL HISTORY AND GENERAL MANAGEMENT. 
 New and greatly improved Edition, containing also the latest Discoveries and Improvements 
 in every department of the Apiary, with a description of the most approved Hives now in use, 
 thick 12mo, Portrait and numerous Woodcuts (pub. at 10s. Gd.), cloth, gilt, 6». Gd. 1844 
 
 JOHNSON'S GARDENER, complete in 12 vols, with numerous woodcuts, containing the 
 Potato, one vol. — Cucumber, one vol. — Grape Vine, two vols. — Auricula and Asparagus, one 
 vol. — Pine Apple, two vols. —-Straw berry, one vol. — Dahlia, one vol. — Peach, ono vol. — Apple, 
 two vols.— together 12 vols. 12mo, woodcuts (pub. at 1/. 10s.}, cloth, 12f. 1847 
 
 either of the volumes may be had separately (pub. at 2a. Grf. ), at b. 
 
 JOHNSON'S DICTIONARY OF MODERN GARDENING, numerous Woodcuts, very 
 
 thick 12mo, cloth lettered (pub. at 10s. Gd.), 4a. A comprehensive and elegant volume. 1846 
 
 LATHAM'S GENERAL HISTORY OF BIRDS. Being the Natural History and Descrip- 
 tion of all the Birds (above four thousand) hitherto known or described by Naturalists, with 
 the Svnonymes of preceding Writers; the second enlarged and improved Edition, compre- 
 hending all the discoveries in Ornitholopy subsequent to the former publication, and a General 
 Index, 11 vols, in 10, 4to, with upwards of 200 coloured Plates, lettered (pub. at 26/. 8s.), cloth, 
 7/. 17s. Gd. Winchester, 1821-28. The same with the plates exquisitely coloured like drawings, 
 11 vols, in 10, elegantly half bound, green morocco, gilt edges, 121. 12s. 
 
 TWIN'S NATURAL HISTORY OF THE BIRDS OF NEW SOUTH WALES. 
 
 Third Edition, with an Index of the Scientific Names and Synonymes by Mr. Gould and Mr. 
 Exton, folio, 27 plates, coloured (pub. at it. 4s.), hf. bd. morocco, 21. 2s. 1838 
 
 LINDLEY'S BRITISH FRUITS; OR, FIGURES AND DESCRIPTIONS OF THE MOST 
 IMPORTANT VARIETIES OF FRUIT CULTIVATED IN GREAT BRITAIN. 3 vols, 
 royal 8vo, containing 152 most beautifully coloured piatcs, chiefly by Mrs. Withers, Arthvt 
 to the Horticultural Society {pub. at 10/. 10s.), half bound, morocco extra, gilt edges, 5/. 5s. 
 
 1841 
 "This is an exquisitely beautiful work. Every plate Is like ajnlghly finished drawing, 
 similar to those In the Horticultural Transactions." 
 
 LINDLEY'S DIGITALIUM MONOGRAPHIA. Folio, 28 plates of the Foxglove (pub. it 
 
 4/. 4s. ), cloth, 1/. lis. Gd. 
 ^— the same, the plates beautifully coloured (pub. at 6/. 6s.), cloth, 21. 12s. Gd. 
 
 LOUDON'S (MRS.) ENTERTAINING NATURALIST, being Popular Description*, 
 Tales, and Anecdotes of more than Five Hundred Animals, comprehending all the ftuadrupedl, 
 Birds, Fishes, Reptiles, Insects, &c. of which a knowledge is indispensable in polite educa- 
 tion. With Indexes of Scientific sl 1 Popular Names, an Explaration or Terms, and an Ap- 
 pendix of Fabulous Animals, illustrated by upwards of 500 beautiful woodcuts by Bewick, 
 Harvey, Whimper, and others. New Edition, revised, enlarged, and corrected to the 
 present state of Zoological Knowledge. In one thick vol. post 8vo. gilt cloth, it. Gd. 1850 
 
 LOUDON'S (J. C.) ARBORETUM ET FRUTICETUM BRITANNICUM, or the 
 
 Trees and Shrubs of Britain, Native and Foreign, delineated and described; with their propa- 
 gation, culture, manasement, and uses. Second improved Edition, 8 vols. 8vo, with above 
 400 plates of trees, and upwaida of 2500 woodcuts, of trees and shrubs (pub. at 10/.), &t. o>. 1844 
 
12 CATALOGUE OP NEW BOOKS 
 
 MANTELL'S (DR.) NEW GEOLOGICAL WORK. THE MEDALS OP CREATION 
 or First Leasons in Geology, and in the Study of Organic Remains; including Geological Er" 
 cursions to the Isle of Sheppev, Brighton, Lewes, Tilgate Forest, Charnwood Forest, Farring" 
 don, Swindon, Calne, Bath, Bristol, Clifton, Matlock, Crich Hill, &c. By Gideon- Alger- 
 non Mantetx, Esq., LL.D., F.R.S., &c. Two thick vols, foolscap 8vo, with coloured 
 Plates, and several hundred beautiful "Woodcuts of Fo«sil Remains, cloth gilt, U. U. 1844 
 
 MANTELL'S WONDERS OF GEOLOGY, or a Familiar Exposition of Geological Phe- 
 nomena. Sixth greatly enlarged and improved Edition. 2 vols, post 8vo, coloured Plates, and 
 upwards of 200 Woodcuts, gilt cloth, 18*. 1848 
 
 MANTELL'S GEOLOGICAL EXCURSION ROUND THE .ISLE OF WIGHT, 
 
 and along the adjacent Coast of Dorsetshire. In 1 vol. post 8vo, with numerous beautifully 
 executed Woodcuts, and a Geological Map, cloth gilt, 12*. 1841 
 
 MUDIE'S NATURAL HISTORY OF BRITISH BIRDS; OR, THE FEATHEREB 
 TRIBES OF THE BRITISH ISLANDS. 2 vols. 8vo. New Edition, the Plates beauti- 
 fully coloured (pub. at U. 8*.), cloth gilt, 1G». 183S 
 •'This is, without any exception, the most truly charming work on Ornithology which hasi 
 , hitherto appeared, from the days of WiHoughby downwards. Other authors describe,. 
 ' Mudle paints: other authors give the husk, Mudie the kernel. We most heartily concur 
 with the opinion expressed of this work by Leigh Hunt (a kindred spirit) in the first few 
 1 numbers of his right pleasant London Journal. The descriptions of Bewick, Pennant, 
 Lewin, Montagu, and even Wilson, will not for an instant stand comparison with the' 
 spirit-stirring emanations of Mudie's 'living pen,' as it has been called. We are not ac- 
 quainted with any author who so felicitously unites beauty of style with strength and nerve ■ 
 of expression ; he does not specify, but paints."— Wood's Ornithological Guide. 
 
 RICHARDSON'S GEOLOGY FOR BEGINNERS, comprising a familiar Explanation of. 
 Geology and its associate Sciences, Mineralogy, Physical Geology, Fossil Conchology, Fossil 
 
 .Botany, and .Palaeontology, including Directions for forming Collections, &c. By G. F. 
 
 ■ Richakdson, F.G.S. {formerly with Dr. Mantell, now of the British Museum). Second 
 Edition, considerably enlarged and improved. One thick vol. post 8vo, illustrated by upwards 
 of 260 Woodcuts (pub. at 10*. 6rf.), cloth, 7a. Gd. 1846 
 
 SELBY'S COMPLETE BRITISH ORNITHOLOGY. A most magnificent work of the 
 Figures of British Birds, containing exact and faithful representations in their full natural size,; 
 of. all the known species found in Great Britain, 383 Figures in 228 beautifully coloured Plates.. 
 2 vols, elephant folio, elegantly half bound morocco (pub. at 105/.), gilt back and gilt edges,; 
 31/. 10*. 1834', 
 
 "The grandest work on Ornithology published in this country, the same for British Birds' 
 that Audubon's is for the birds of America. Every figure, excepting in a very few instances of 
 extremely large birds, is of the full natural size, beautifully and accurately drawn, with all the 
 spirit of life."— Ornitholoqut't Text Book: 
 
 "What a treasure, during a rainy forenoon In the country, is such a gloriously illuminated 
 work as this oi Mr. Selby 1 It is, without doubt, the most splendid of the kind ever published 
 in Britain, and will stand a comparison, without any eclipse of its lustre, with the most magni- 
 ficent ornithological illustrations of the French school. Mr. Selby has long and deservedly 
 ranked high as a scientific naturalist." — Blackwood's Magazine. 
 
 SELBY'S ILLUSTRATIONS OF BRITISH ORNITHOLOGY. 2 vols. 8vo. Second 
 Edition (pub. at 1/. is.), boards, 12*. 1833 
 
 SIBTHORP'S FLORA GR/ECA. The most costly and magnificent Botanical work ever pub- 
 lished. 10 vols, folio, with 1000 beautifully coloured Plates, half bound morocco, publishing 
 by subscription, and the number strictly limited to those subscribed for (pub. at 252/.), 63/. 
 
 Separate Prospectuses of this work are now ready for delivery. Only forty copies of the 
 original stock exist. No greater number of subscribers' names can therefore be received. 
 
 SIBTHORP'S FLORA GR/EC^E PRODROMUS. Slve Plantarum omnium Enumerate,, 
 quas in Provinces aut Insulla Graciae invenit Joh. Sibthorp: Characters et Synonyma' 
 omnium cum Annotationibus Jac. Edy. Smith. Four parts, in 2 thick vols, 8vo (pub. atn 
 21. 2*.}, 14a, Londini, 1816 
 
 SOWERBY'S MANUAL OF CONCHOLOGY. Containing a complete Introduction to the 
 Science, illustrated by upwards of 650 Figures of Shells, etched on copper-plates, in which the 
 most characteristic examples are given of all the Genera established up to the present time,-, 
 arranged in Lamarckian Order, accompanied by copious Explanations ; Observations respect- 
 ing the Geographical or Geological distribution of each; Tabular Views of the Systems of 
 Lamarck and De Blainville: a Glossary of Technical Terms, &c. New Edition, considerably 
 enlarged and improved, with numerous Woodcuts in the text, now first added, 8vo, cloth, 18*. 
 The plates coloured, cloth, 1/. 16*. 1616 
 
 SOWERBY'S CONCHOLOGICAL ILLUSTRATIONS; OR, COLOURED FIGURES 
 OF ALL THE HITHERTO UNFIGURED SHELLS, complete in 300 Shells, 8vo, compris- 
 ing several thousand Figures, in parts, all beautifully coloured (pub. at 15/.), 71. 10a. 1345 
 
 SPRY'S BRITISH COLEOPTERA DELINEATED ; containing Figures and Descriptions 
 of all the Genera of British Beetles, edited by Shtickaht), 8vo. with 94 plates, comprising CBS 
 figures of Beetles, beautifully and most accurately drawn (-pub. at A. 2*. ), cloth, 1/. U. 1840 
 " The most perfect work vet published in this department of British Entomology." 
 
 STEPHENS' BRITISH ENTOMOLOGY, 12 vols. 8vo, loo coloured Plates (pub. at 21/.), 
 
 half bound, 8/. 8*. 1828-46 
 
 — Or sepaiately, Lepitjopteha, 4 vols. 41, 4s. Coleoptera, 5 vols. il. is. Dbkuaetebx. 
 
 ORTHOP., NEUKOP , &Q , I VOl U n HVM K K05TSO.A, 2 vols. 2/. 2i* 
 
PUBLISHED OR SOLD BT H. G. BOHtf. 13 
 
 SWAINSON'S EXOTIC CONCHOLOGYf OR, FIGURES AND DESCRIPTIONS OF 
 RAKE, BEAUTIFUL, OR UNDESCRlBED SHELLS. Royal 4to, contilDing !j4 large and 
 beautifully coloured figures or Shells, half bound mar. gilt edges (pub. at SL .»), ■><. 12*. 6d. 
 
 SWAINSON'S ZOOLOGICAL ILLUSTRATIONS; OR, ORIGINAL FIGURES AND 
 
 DESCRIPTIONS OF NEW, RARE, OR INTERESTING ANIMALS, selected chiefly 
 from the Classes of Ornilhology, Entomology, and Conchotomy. G vols, royal 8vo, containing 
 318 finely coloured plates (pub. at IGL ltis.), half bound morocco, gilt edges,' W. <ji. 
 
 SWEETS FLORA AUSTRALASICA: OR. A SELECTION OF HANDSOME OR 
 CURIOUS PLANTS, Natives of New Holland and the South Sen Islands. 15 Nos. funning 
 1 vol. royal Svo, complete, with 56 beautifully coloured plates (pub. at 3U lis.), cloth, l/. l&t. 
 
 1627-23 
 
 SWEET'S CISTINE/E; OR, NATURAL ORDER OF CISTUS, OR ROCK ROSE. 30 
 Nos. forming 1 vol. royal Svo, complete, with 112 beautifully coloured plates (pub, ut 5i. 5*.), 
 cloth, 2/. 12a. 6U 1S2S 
 
 "One of the most interesting, and hitherto the scarcest of Mr. Sweet's beautiful publications." 
 
 JUUsctllaneous (English literature, 
 
 INCLUDING 
 
 HISTORY, BIOGRAPHY, VOYAGES AND TRAVELS, POETRY AND THE 
 DRAMA, MORALS, AND MISCELLANIES. 
 
 BACON'S WORKS, both English and Latin. With an Introductory Essay, and copious 
 Indexes. Complete in 2 large vols, imperial Svo, Portrait (pub. at 21. 2*.), cloth, U. 10*. 183S 
 
 BACON'S ESSAYS AND ADVANCEMENT OF LEARNING, with Memoir and Notes 
 by Dr. Taylor, square 12mo, with 34 Woodcuts (pub. at 4*.), ornamental wrapper, 2s, fid. 
 
 BANCROFT'S HISTORY OF THE UNITED STATES, from the Discovery of the 
 American Continent. Twelfth Edition, 3 vols, Svo (published at 21. 10*.), cloth, 11. 11«. 6d. 
 
 1647 
 
 BATTLES OF THE BRITISH NAVY, from a.d. 1000 to 1840. By Joseph Allen, of 
 Greenwich Hospital. 2 thick elegantly printed vols, foolscap Svo, illustrated by 24 Portraits 
 of British Admirals, beautifully engraved on Steel, and numerous Woodcuts of Battles (pub. 
 at U. Is.), cloth gilt, 14s. 1842 
 
 "These volumes are invaluable; they contain the very pith and marrow of our best Naval 
 Histories and Chronicles."— Sun. 
 
 "The best and most complete repository of the triumphs of the British Navy which has yet 
 Issued from the press." — United Service Gazette. 
 
 BORDERER'S, THE TABLE BOOK, or Gatherings of the Local History and Romance of 
 
 the English and Scottish Borders, by M. A. Richardson (of N^castlel, 8 vols, bound in 4, 
 
 royal Svo, Illustrated with nearly 1000 interesting Woodcuts, extra cloth (pub. at 3/. 10*.), 
 
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 * ** One of the cheapest and most attractive sets of books imaginable. 
 
 BOSWELLS LIFE OF DR. JOHNSON; BY THE RIGHT HON. J. C. CROKER,' 
 
 Incorporating his Tour to the Hebrides, and accompanied by the Commentaries of all pre-; 
 c-edi'ii" Editors: with numerous additional Notes and Illustrative Anecdotes; to which are 
 added" Two Supplementary Volumes of Anecdotes by Hawkjss, Fiozzi, Murphy, Tyehs, ■ 
 Reynolds, Steevens, and others. 10 vols. 12mo, illustrated by upwards of 50 Views, Por- 
 traits, and Sheets of Autographs, finely engraved on Steel, from Drawings by Stanfleld, Hard- 
 ing, Azc, cloth, reduced to 1/. 10s. 184S 
 This new, improved, and greatly enlarged edition, beautifully printed in the popnlar form ot 
 Sir Walter Scott, and Byron's Works, is just such an edition as Dr. Johnson himself loved and 
 recommended. In one of the Ana recorded in the supplementary volumes of the present edi- 
 tion he savs : " Books that vou may carry to the fire, and hold readily in your hand, are the 
 most useful after all. Such books form the mass of general and easy reading." 
 
 BOURRIENNE'S MEMOIRS OF NAPOLEON, one stout, closely, but elegantly printed 
 vol , foolscap 12mo, with fine equestrian Portrait of Napoleon and Frontispiece (pub. at 5s.), 
 cloth, 3s. GU. 1814 
 
 BRITISH ESSAYISTS, viz., Spectator, Taller, Guardian, Rambler, Adventurer, Idler, and 
 Connoiseur, 3 thick vols. Svo, portraits (pub. at 21. bt.), cloth, U. 7*. Either volume may b* 
 had separate. 
 
 BRITISH POETS, CABINET EDITION, containing the complete works of the principal 
 
 English poets, from Milton to Kirke »\hlte. 4 vols, post Svo (size of Standard Library) 
 printed in a very small hut beuuuiu) tyyv, 22 Medallion 1'orlraita (pub. at 2t. 3*.), cloth, 16*.. , 
 
14 CATALOGUE OF NEW BOOKS 
 
 BROUGHAM'S (LORD) POLITICAL PHILOSOPHY, and Essay on the British Constitu- 
 tion, 3 vols. 8vo (pub. at U. 11*. Ed.), cloth, U. la. 1844-6 
 ■ British Constitution {a portion of the preceding work), Svo, cloth, 3s. 
 
 BROUGHAM'S (LORD) HISTORICAL SKETCHES OF STATESMEN, and other 
 Public Characters of the time of George III. Vol. III. royal 8vo, with 10 fine portraits 
 (pub. at 11. Is.), cloth, 10s. 6d. 1848 
 
 BROUGHAM'S (LORD) LIVES OF MEN OF LETTERS AND SCIENCE, Who 
 
 flourished in the time of George III, royal Svo, with 10 fine portraits (pub. at It. 1*.), cloth, 12*. 
 
 > '-T— the same, also with the portraits, demy Svo (pub, at 11. la.), cloth, 10s. 6d. 1846 
 
 BROWNE'S (SIR THOMAS) WORKS, COMPLETE, including his Vulgar Errors, 
 Religio Medici, Urn Burial, Christian Morals, Correspondence, Journals, and Tracts, many of 
 them hitherto unpublished. The whole collected and edited by Siuon Wilkin, F.L.S. A 
 vols. Svo, fine Portrait (pub. at 21. St.), cloth, 1/. lid. (,d. Pickering, 1836 
 
 "Sir Thomas Browne, the contemporary of Jeremy Taylor, Hooke, Bacon, Selden, and 
 Robert Burton, is undoubtedly one of the most eloquent and poetical of that great literary era 
 His thoughts are often truly sublime, and always conveyed in the most impressive language.* - 
 —Chamber*. 
 
 BUCKINGHAM'S AMERICA; HISTORICAL, STATISTICAL, AND DESCRIPTIVE, 
 
 viz. : Northern States, 3 vote. : Eastern and Western States, 3 vols. : Southern or Slave States, 
 2 vols.; Canada, Nova Scotia, New Brunswick, and the other British Provinces in North. 
 America, 1 vol. Together 9 stout vols. Svo, numerous fine Engravings (pub. at 61. 10s. 6d), 
 Cloth, 2t. 12s. fid. 1841-43 
 
 "Mr. Buckingham goes deliberately through the States, treating of all, historically and sta- 
 tistically — of their rise and progress, their manufactures, trade, population, topography, fer- 
 tility, resources, morals, manners, education, and so forth. Hit volumes will he found a itore- 
 houae of knov)ledye."~Athenteum. 
 
 " A very entire and comprehensive view of the United States, diligently collected by a man 
 of great acnteness and observation." — Literary Gazette* 
 
 BURKE'S (EDMUND) WORKS. With a Biographical and Critical Introduction by Rogers. 
 2 vols, imperial Svo, closely but handsomely printed (pub. at 21. 2a.), cloth, It. 10«. 1841 
 
 BURKE'S ENCYCLOP/EDIA OF HERALDRY: OR. GENERAL ARMOURY 
 
 OP ENGLAND, SCOTLAND, AND IRELAND. Comprising a Registry of all Armorial 
 
 Bearings, Crests, and Mottoes, from the Earliest Period to the Present lime, including the 
 
 , late Grants by the College of Arms. With an Introduction to Heraldry, and a Dictionary of 
 
 ' Terms, Third Edition, with a Supplement. One very large vol. imperial Svo, beautifully 
 
 Printed in small type, in double columns, by Whittingham, emhellislied with an elaborate L 
 Tontispiece, richly illuminated in gold and colours; also Woodcuts (pub, at 21. 2s.), cloth 
 gilt, 11. 5s. 1844 
 
 The most elaborate and useful Work of the kind ever published. It contains upwards of 
 30,000 armorial bearings, and incorporates all that have hitherto been given by Guillim, Ed- 
 mondson, Collins, Nisbet, Berry, Robson, and others; besides many thousand names which 
 have never appeared in any previous Work. This volume, in fact, in a small compass, but 
 without abridgment, contains more than four ordinary quartos. 
 
 BURNS' WORKS, WITH LIFE BY ALLAN CUNNINGHAM, AND NOTES BY 
 
 SIB, WALTER SCOTT, CAMPBELL, WORDSWORTH, LOCKHART, &c. Boyal Svo, 
 fine Portrait and Plates (pub. at 18s.), cloth, uniform with Byron, 10s. Gd. 1842 
 
 This is positively the only complete edition of Burns, in a single volume, Svo. It contains 
 not only every scrap which Bums ever wrote, whether prose or verse, but also a considerable 
 number of Scotch national airs, collected and illustrated by him (not given elsewhere) and full 
 and interesting accounts of the occasions and circumstances of his various writings. The 
 Tery complete and interesting Life by Allan Cunningham alone occupies 164 pages, and the 
 Indices and Glossary are very copious. The whole forms a thick elegantly printed volume, 
 extending in all to 848 pages. The other editions, including one published in similar shape, 
 with an abridgment of the Life by Allan Cunningham, comprised in only 47 pages, and the 
 whole volume in only 504 pages, do not contain above two-thirds of the above. 
 
 CAMPBELL'S LIFE AND TIMES OF PETRARCH. With Notices of Boccaccio and hii 
 Illustrious Contemporaries. Second Edition. 2 vols. Svo, fine Portraits and Plates (pub. at 
 11. lis. Gd.), cloth, 12s. 1843 
 
 GARY'S EARLY FRENCH POETS, a Series of Notices and Translations, with an Intro- 
 ductory Sketch or the History of French Poetry; Edited by his Son, the Rev. Henry C.iry. 
 foolscap, Svo, cloth, 5s. is-16 
 
 GARY'S LIVES OF ENGLISH P_OETS, aupplementary to Dr. Johnson's "Lives." 
 Edited by his Son, foolscap Svo, cloth, 7*. 1846 
 
 CHATHAM PAPERS, being the Correspondence of William Pitt, Earl of Chatham 
 Edited by the Executors of his Son, John Earl of Chatham, and published from the Origina* 
 Manuscripts in their possession. 4 vols. Svo (pub. at 3/. 12s.), cloth, It. 5s. 
 
 Murray, 1838-40 
 
 "A production of greater historical interest could hardly be imagined. It is a standard 
 work, which will directly pass into every library." — Literary Gazette. 
 
 " There is hardly any man in modern times who fills so large a space in our history, and of 
 whom we know so littie, as Lord Chatham ; he was the greatest Statesman and Orator that 
 this country ever pr.odu.ced. We regard this Work, therefore, as one of the greatest value."-* 
 Edinburgh fiev#w. . 
 
PUBLISHED OR SOLS BT H. G. BOHN. 
 
 CHATTERTON'S WORKS, both Prose and Poetical, Including his Letters; with Notices 
 01 his Life. History of tin- Rowlev Controversy, and Notes Critical auo Explanatory, 2 vol's 
 post 8vo elegantly printed, with Engraved Fac-simileB of Chatterton's Handwriting and ilm 
 Jiowiey MSS. (pub. at lij.), cloth, 9#. Large Paper, 2 vols, crown 8vo (pub. at If. 1*.), cloth, 
 12s. 184a 
 
 " Warton, Malone, Croft, Dr. Knox, Dr. Sberwln, and others, Id prose; and Scott, Words- 
 worth, Klrke White, Montgomery, Shelley, Coleridge, and Keats, In verse: haye conferred 
 Jastine immortality upon the Poems of Chatterton." 
 
 "Chatterton's was a (renins 1 "e that of Homer and Shokapeare, which appears not above 
 once in many centuries."— Hcesimua Knox. 
 
 CL ^2i K a E, ?wtP?* w I; d) travels in VARIOUS COUNTRIES OF EUROPE, 
 
 am a, a.ni> AFRICA, 11 vols. 8vo, maps and plates (pub. at 104. )« cloth, 31. 3>. 1827-34 
 
 CLASSIC TALES, Cabinet Edition, comprising the Vicar of "Wakefleld, Elizabeth, Paul and 
 Virginia, Gulliver's Travels, Sterne's Sentimental Journey, Sorrows of Werler, Tbeodosiui 
 and Constantia, Castle of Otranto, and Rassolas, complete In 1 vol. 12mo. : 7 medallion por- 
 traits (pub. at 10*. 64.), cloth, 3f. 6d. 
 
 COLMAN'S (GEORGE) POETICAL WORKS, containing bis Broad Grins. Vagaries, and 
 Eccentricities, 24mo, woodcuts (pub. at 2*. nd.), cloth, la. Qd. 1640 
 
 COOPER'S (J. F.) HISTORY OF THE NAVY OF THE UNITED STATES OF 
 AMERICA, from the Earliest Perioa to the Peace of 1815, 2 vols, 8vo (pub. at [I. lu,. ), gilt 
 cloth, 12i. 1838 
 
 COPLEY'S (FORMERLY MRS. HEWLETT) HISTORY OF SLAVERY AND ITS 
 
 ABOLITION. Second Edition, with an Appendix, thick, small 8vo, fine Portrait ot 
 Clarkson (pub. at &».), cloth, is. 6d. 1830 
 
 COSTELLO'S SPECIMENS OF THE EARLY FRENCH POETRY, from the time of 
 tlie Troubadours to the Reign of Henry IV, post 8vo, with 4 Plates, splendidly illuminated im 
 gold and colours, cloth gilt, 183. 1835 
 
 COWPERS COMPLETE WORKS, EDITED BY SOUTHEY; comprising his Poems. 
 Correspondence, and Translations; with a Life of the Author. 15 vols, post 8vo. embellished 
 with numerous exquisite Engravings, after the designs of Harvby (pub. at 3/. IS'.), cloth, 
 21. Ss. 1835-37 
 
 This Is the only complete edition of Cowper's Works, prose and poetical, which has ever 
 been given to the world. Many of them are still exclusively copyright, and consequently 
 cannot appear in any other edition. 
 
 CRAWFURD'S (J.) EMBASSY TO SIAM AND COCHIN-CHINA. 2 vols. 8vo, 
 Maps, and 25 Plates (pub. at 11. 11*. 6d.), ebO, 12». 1830 
 
 CRAWFURD'S EMBASSY TO AVA, with an Appendix on Fossil Remains by Professor 
 Buck.j_a.vd. 2 vols. 8vo, with 13 Maps, Plates, and Vignettes (pub. at U. Us. Gd.), cloth, 
 12i. 183* 
 
 CRUIKSHANK'S THREE COURSES AND A DESSERT. A Series or Tales, in Three 
 Sets, viz., Irish, Legal, and Miscellaneous. Crown 8vo, with 51 extremely clever and comic 
 Illustrations (publishing in the Illustrated Library at 5*.) 
 
 "This is an extraordinary performance. Such an union of the painter, the poet, and the 
 novelist, in one person, is unexampled. A tithe of the talent that goes to making the stories 
 would set up a dozen of annual writers; and a tithe of the Inventive genius that is displayed In 
 the Illustrations would furnish a gallery."— Spectator. 
 
 DAVIS'S SKETCHES OF CHINA, Duringan Inland Journey of Four Months; with an 
 Account of the War. Two vols., postSvo, with anew map of China (pub. at IGj.), cloth, 9/. 
 
 18*1 
 
 DIBDIN'S BIBLIOMANIA: OR BOOK-MADNESS. A Bibliographical Romance. New 
 Edition, with considerable Additions, including a Key to the assumed Characters in the 
 Drama, and a Supplement. 2 vols, royal Bvo, handsomely printed, embellished by numerous 
 Woodcuts, many of which are now lirst. added (pub. at 31. 3>.}, cloth, It. lis. 6U. Large Paper, 
 imperial 8vo, of which only very few copies were printed (pub. at it. 5*.), cloth, 3/. 13i. Gd. 
 
 184a 
 This celebrated Work, which unites the entertainment of a romance with the most valuable 
 Information on ail bibliographical subjects, has long been very scarce and Bold for considerable 
 earns— the small paper for bi. Ss., and the large paper for upwards of 50 guineas I 1 I 
 
 DIBDIN'S (CHARLES) SONGS, Admiralty edition, complete, with a Memoir by T. 
 DiBDrx, illustrated with 12 Characteristic Sketches, engraved on Steel by Gbobqb Cruik- 
 bhask, 12mo, cloth lettered, 5s. 1848 
 
 DOMESTIC COOKERY, by a Lady (Mrs. Rt/itcpell) New Edition, with numerous additional 
 Receipts, by Mrs. Bi&ch, 12mo., with 9 plates (pub. at 6s.) cloth, 3i. 1846 
 
 BRAKE'S SHAKSPEARE AND HIS TIMES, Including the Biography or the Poet, 
 Criticisms on his Genius and Writings, a new Chronology of his Plays, and a History of the 
 Manners, Customs, and Amusements, Superstitions, Poetry, and Literature of the Elizabethan 
 Era. 2 vols. 4to (ahove 1400 pages), with fine Portrait and a Plate of Autographs (pub. at 
 5/. 5j.J, cloth, W.I*. 1817 
 
 "A masterly production, the publication of which will form an epoch in the Shaksperlan his- 
 tory of this country. It comprises also a complete and critical analysis of all the Plays and 
 Poems of Shakspeare : and a comprenenaive and powerful sketch of the contemporary litera- 
 tore."— Gentleman's Magazine. 
 
* 6 CATALOGUE OF NEW BOOKS 
 
 ENGLISH CAUSES CELEBRES, OB, REMARKABLE TRIALS. Square 12mo, (pub. 
 at 4*.), ornamental wrapper, 2«. 1844 
 
 FENN'S PASTON LETTERS, Original Letters of the Paston Family, written during tho 
 Reigna of Henry VL Edward IV, and Richard III, by various Persons of Rank and Conse- 
 quence, chiefly on Historical Subjects. New Edition, with Notes and Corrections, complete, 
 2 vols, bound in 1, square 12mo (puh. at 10s.), cloth gilt, 5s. Quaintly bound In maroon 
 morocco, carved boards, in the earlv style, gilt edges, 15*. 1849 
 
 The original edition of this very curious and interesting series of historical Letters is a rare 
 book, and sells for upwards of ten guineas. The present is not an abridgment, as_ might be 
 supposed from its form, but gives the whole matter by omitting the duplicate version of the 
 letters written in an obsolete language, and adopting only the more modern, readable version 
 published by Fenn. 
 
 " Tho Paston Letters are an important testimony to the progressive condition of society, ana 
 come in as a precious link in the chain of the moral history of England, which they alone in 
 this period supply. They stand indeed singly in Europe."— Hallam. 
 
 FIELDING'S WORKS, EDITED BY ROSCOE, COMPLETE IN ONE VOLUME. 
 
 (Tom Jones, Amelia, Jonathan Wild, Joseph Andrews. Plays, Essays, and Miscellanies.) 
 Medium 8vo, with 20 capital Plates by Cruixshank ipub. at U. 4*.), cloth gilt, 14s. 1848 
 
 " Of all the works of imagination to which English genius has given origin, the writings of 
 Henry Fielding are perhaps most decidedly and exclusively her own." — Sir WaLier Scott. 
 
 "The prose Homer of human nature." — Lord Byron. 
 
 FOSTER'S ESSAYS ON DECISION OF CHARACTER ; on a Man's Writing Memoirs 
 of Himself; on the epithet Romantic: on the Aversion of Men of Taste to Evangelical Reli- 
 gion, &c. Fcap. Svo, Eighteenth Edition (pub. at 6s.), cloth, 5.i. 1848 
 " I have read with the greatest admiration the Essays of Mr. Pouter. He is one of the most 
 profound and eloquent writers that England has produced." — Sir James Mackintosh. 
 
 FOSTER'S ESSAY ON THE EVILS OF POPULAR IGNORANCE. New Edition, 
 
 eleeantly printed, In fcap. Syo, now first uniform with his Essays on Decision of Character, 
 
 cloth. 5s. 1847 
 
 "Mr. Foster always considered this his best work, and the one by which he wished his 
 
 literary claims to be estimated." 
 
 " A work which, popular and admired as it confessedly is, has never met with the thousandth 
 part of the attention which it deserves." — Dr. Pye Smilh. 
 
 FROISSART'S CHRONICLES OF ENGLAND, FRANCE, AND SPAIN, &C. New 
 
 Edition, by Colonel Johnes, with 120 beautiful Woodcuts, 2 vols, super-royal 8vo, cloth 
 lettered (pub. at 11. 16s.), 11. St. 1849 
 
 FR-OISSART, ILLUMINATED ILLUSTRATIONS OF, H plates, printed in gold and 
 
 colours, 2 vols, super-royal Svo, half bound, uncut (pub. at -it. 10s.), 3/. 10s. 
 ■' the same, large paper, 2 vols, royal 4to, half bound, uncut (pub. at lot. 10s.), 61. C*. 
 
 FROISSART'S CHRONICLES, WITH THE 74 ILLUMINATED ILLUSTRATIONS 
 INSERTED, 2 vols, super-royal Svo, elegantly half bound red morocco, gilt edges, emble- 
 matically tooled (pub. at El. 6s.), il. 10s. 1849 
 
 GAZETTEER— NEW EDINBURGH UNIVERSAL GAZETTEER, AND GEOGRA- 
 PHICAL DICTIONARY, more complete than any hitherto published. New Edition, revised 
 and completed to the present time, by John Thomson (Editor of the Universal Atlas, &c), 
 very thick Svo (1040 pages), Maps (pub. at 18s.), cloth, 12s. 
 
 This comprehensive volume is the latest, and by far the best Universal Gazetteer of its size. 
 It includes a full account of Affghanistan, New Zealand, &c. &c. 
 
 CELL'S (SIR WILLIAM) TOPOGRAPHY OF ROME AND ITS VICINITY. An 
 
 improved Edition, complete in 1 vol. Svo, with several Plates, cloth, 12s. With a very large 
 Map of Rome and its Environs ( from a most careful trigonometrical survey), mounted on cloth, 
 and folded in a case so as to form a volume. Together 2 vols. Svo, cloth, il, is, 1846 
 
 "These volumes are so replete with what is valuable, that were we to employ our entire 
 journal, we could, after all, afford but a meagre indication of their interest and worth. It is, 
 indeed, a lasti g memorial of eminent literary exertion, devoted to a subject of great import- 
 ance, and one dear, not only to every scholar, but to every reader of intelligence to whom the 
 truth of history is an object of consideration." 
 
 GILLIES' (DR.) HISTORICAL COLLECTIONS, Relating to Remarkable Periods of the 
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 tinuation by the Rev. H. Bohar, royal Svo (pub. at 15s. ad.), cloth, 7s. 6d. 1845 
 
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 GOETHE'S FAUST, PART THE SECOND, as completed in 1831, translated into English 
 Verse by John Macdonald Bell, Esq. Second Edition, fcap. svo (pub. at 6s.), cloth, 3a. 
 
 1843 
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18 CATALOGUE OF NEW BOOKS 
 
 JOHNSTON'S TRAVELS IN SOUTHERN ABYSSINIA, through the Country of Add, 
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 MITFORDS HISTORY OF GREECE, BY LORD REDESDALE, the Chronology cor- 
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20 CATALOGUE OF NEW BOOKS 
 
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 SCOTTS (SIR WALTER) POETICAL WORKS. Containing Layofthe Last Minstrel, 
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 a compressed manner in double columns, but very clear type), sewed (pub. at lol. I0s.), St. 5s. 
 
 Sruxeltes, 1843-47 
 
 BOURNE'S (VINCENT) POETICAL WORKS, Latin and English, i8mo (pub. at 3i.6d.), 
 
 Cloth, 2s. fid. 1838 
 
 — « ' ■ the same, large paper, an elegant volume, 12mo (pub. at 5s.), cloth, 3s. Gd. 1838 
 
 CICERO'S LIFE, FAMILIAR LETTERS, AND LETTERS TO ATTICUS, 
 
 by Middleton, Melmoth, and Heberdek, complete in one thick vol. royal 8vo, portrait, 
 (pub. at U. 4s.), cloth, 12s. 1848 
 
 CORPUS POETARUM LATINORUM. Edidit G. S. Walkek. Complete in 1 very thick 
 
 vol. royal 8vo (puh. at 21. 2s.), cloth, 18s. 
 
 Tills comprehensive volume contains a library of the poetical Latin classics, correctly 
 
 printed from the best texts, viz:— 
 
 Catullus, Virgil, Lucan, Sulpicla, Calpumius Siculus, 
 
 Tihullus, Ovid, Persius, Statins, Ausonius, 
 
 Propertius, Horace, Juvenal SUius Italicus, Claudian. 
 
 Lucretius, Pbsedrus, Martial, Valerius Flaccus, 
 
 DAMWIII LEXICON GR/ECUM, HOMERICUM ET PINDARICUM. CuraDu-wcAK, 
 royal 4to, New Edition, printed on fine paper (pub. at 51. 5s.), cloth, 11. Is. 1842 
 
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 DEMOSTHENES, translated by Leland, the two vols. 8vo, complete in 1 vol. I2mo, hand- 
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 DONNEGAN'S GREEK AND ENGLISH LEXICON, enlarged; with examples, literally 
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 fully revised, and materially improved throughout; thick 8vo (1752 pages) (pub. at 21. 2s.), 
 clou, U. Is. 1846 
 
 GAELIC-ENGLISH AND ENGLISH-GAELIC DICTIONARY, with Examples, Phrases, 
 
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 vol. Bvo. New Edition, containing many more words than the 4to Edition (pub. at 11. Is.), 
 Cloth, 10s. 6d. 18J5 
 
 GRAGLIA'S ITALIAN-ENGLISH AND ENGLISH-ITALIAN DICTIONARY, with a 
 
 compendious Italian Grammar and Supplementary Dictionary of Naval Terms, 18mo, roan 
 (pub. at 8s.), 4a. fid. 1848 
 
 HERMANNS MANUAL OF THE POLITICAL ANTIQUITIES OF GREECE, 
 
 Historically considered, translated frain the German, 8vo (pub. at 15s.), cloth, 10s. 6d. 
 
 „ r Oxford, Talboys, 1836 
 
 "Hermann's Manual of Greek Antiquities is most important."— ThirlwnWs Hist, of Greece, 
 
 «1. I. p. 443. 
 
 HERODOTUS, CARTS (REV. H.) GREEK AND ENGLISH LEXICON TO 
 
 HERODO 1 US, adapted to the Text of Gaisford and Baelir, and all other Editions, 8vo, clot* 
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 LEMPRIERE'S CLASSICAL DICTIONARY. Miniature Edition, containing a full Ac£B'int 
 of all the Proper Names mentioned in Ancient Authors, and much useful information t&\, .-ct- 
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PUBLISHED OR SOLD BY H. G. BOHN. 27 
 
 LEE'S HEBREW GRAMMAR, compiled from the best Authorities, and principally from 
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 LEE'S HEBREW, CHALDEE, AND ENGLISH LEXICON. Compiled from the best 
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 thick vol. Svo. Third Thousand (pub. at U. St.), cloth, 15*. London, lsU 
 
 LEVERETTS LATIN-ENGLISH AND ENGLISH-LATIN LEXICON, compiled from 
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 LIVH H1STORIA, EX RECENSIONE DRAKENBORCH1I ET KREYSSIGjj 
 
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 Cum Indies amplissimo, 4 vols. Svo (pub. at l/. 1 tv*. > , cloth, if. Bs. Oxford, 1841! 
 
 This is the best and most useful edition of Llvy ever published In octavo, and it is preferred' 
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 LIVY. Edited by Prenpeviile. Livil Hlstorife llbri qnlnqtte priores, with English Notes,' 
 by Prendeville. New Edition, 12mo, neatly bound in roan, 3*. 1845 
 
 - the same, Books I to III, separately, cloth, 3*. fid. 
 
 - the same. Books IV and T, cloth, 3*. 6d. 
 
 NEWMAN'S PRACTICAL SYSTEM OF RHETORIC; or, the Principles and Rules of 
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 NIEBUHR'S HISTORY OF ROME, epitomized (for the use or colleges and schools), with. 
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 I, Svo (pub. at 1/. 1*.), cloth, 10*. fid. Oxford, Talboy», 1837] 
 "This edition by Mr. Twiss is a very valuable addition to classical learning, clearly and ably 
 
 embodying all the latest efforts of the laborious Nlebuhr." — Literary Gazette* 
 
 OXFORD CHRONOLOGICAL TABLES OF UNIVERSAL HISTORY, from the 
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 and Literary, of the various Nations of the World are placed, at one view, onder the eye of the] 
 Header in a Series of parallel columns, so as to exhibit the state of the whole Civilized World 1 
 at any epoch, and at the same time form a continuous chain of History, with Genealogical 
 Tables of all the principal Dynasties. Complete in 3 Sections; viz: — 1. Ancient History. 
 
 II. Middle Ages. ill. Modem History. With a most complete Index to the entire work, 
 folio (pub. at U, 16*. ) t half bound morocco, If. 1*. 
 
 The above is also sold separately, as follows : — 
 
 THE MIDDLE AGES AND MODERN HISTORY, 2 parts in 1, folio (pub. at U. 2i. CI), 
 
 sewed, 15*. 
 MODERN HISTCP-T, folio (pub. at 12*.), sewed, 8*. 
 
 PLUTARCH'S LIVES, by the Langhornes. Complete In 1 thlok vol. 8vo (pub. at 15*.), 
 cloth, 7*. 6d. 
 
 RAMSHORN'S DICTIONARY OF LATIN SYNONYMES, for the Use of Schools and 1 
 Private Students. Translated and Edited by Dr. Llbbkk, Post Svo (pub. at 7*. ), cloth, 4*. fid. ■■ 
 
 1841 
 
 HITTER'S HISTORY OF ANCIENT PHILOSOPHY, translated from the German, by | 
 
 A. J. W. Morri£>ok, U.A. Trinity College, Cambridge. 4 vols. Svo, now completed, with a 1 
 General Index, cloth, lettered (pub. at 3*. 4*.), 21. 2*. Oxford, 1846 
 
 The Fourth Volume may be had separately. Cloth, 16* 
 
 "An Important work: it may be said to have superseded all the previous histories of phllo-' 
 sophy, ana to have become the standard work on the subject. Mr. Johnson Is also exempt 
 from the usual faults of translators." — Quarterly Review. 
 
 SCHOMANNS HISTORY OF THE ASSEMBLIES OF THE ATHENIANS, 
 
 translated from the Latin, with a complete Index, 8vo (pub. at 10*. fid.), cloth, 5*. Comb. 1838 
 A book of the same school and character as the works of Hberen, Boechk, Schlegel, Sec. 
 
 ELLENDTS GREEK AND ENGLISH LEXICON TO SOPHOCLES, translated by , 
 Car?. Svo (pub. at 12*.), cloth, 6*. fid. Oxford, Talboyt, 1841 
 
 STUART'S HEBREW CHRESTOMATHY, designed as an Introduction to a Course of 
 
 Hebrew Study. Third Edition, Svo (pub. at 14*.), cloth, 9*. Oxford, Taiboya, 1834 
 
 This work, which was designed by its learned author to facilitate the study of Hebrew, has 
 
 had a verv extensive sale in America. It forma a desirahle adjunct to all Hebrew Grammars, 
 
 and is sufficient to complete the system of instruction in that language. 
 
 TACITUS, CUM NOTIS BROTIERI, CURANTE A.J. VALPY. EdIUo nova, cum 
 Appendice. 4 vols. Svo (pub. at 21. 16*.), cloth, it. 5*. 
 
 The most compine JMition. 
 
 TACITUS, A NEW AND LITERAL TRANS1 ATION. Bvo (pub. at 16..), cloth, io*.6rf. 
 
 ' Uxjw> Talboyt, iBM. 
 
28 
 
 CATALOGUE OF NEW BOOKS 
 
 TENNEMANN'S MANUAL OF THE HISTORY OF PHILOSOPHY, translated frow 
 the German, by the Rev. Arthur Johnson, M.A. Professor of Anglo-Saxon In the University 
 of Oxford. In 1 thick closely printed vol. 8vo (pub. at 14a.), boards, '.is. Oxford, Talboya, 1832 
 "A work which marks out all the leading epochs in philosophy, and gives minute chronolo- 
 gical information concerning them, with biographical notices of the founders and followers of 
 the principal schools, ample texts of their works, and an account of the principal editions. In 
 a word, to the student of philosophy, I know of no work in English likely to prove half so use- 
 ful. "—Hayward, in kit Trantlatum of Goethe's Fautt. 
 
 TERENTIUS, CUM NOTIS VARIORUM, CURA ZEUNII, cura Giles; acced. Index 
 copiosissimus. Complete in I thick vol. Svo (pub. at 16s.), cloth, Si. 1S37 
 
 TURNER'S (DAWSON W.) NOTES TO HERODOTUS, for the Use of College 
 Students. Svo, cloth, 12s. 1847 
 
 VALPY'S GREEK TESTAMENT, WITH ENGLISH NOTES, accompanied by parallel 
 passages from the Classics. Fifth Edition, 3 vols. Uvo, with 2 maps (pub. at 21.), cloth, U. ha. 
 
 1847' 
 
 VIRGIL. EDWARDS'S SCHOOL EDITION. VIrgilli ^Eneis, cura Edwards, et Guest!-.' 
 ones Virgilianre, or Notes and Questions, adapted to the middle forms in Schools, 2 vols, in 1, 
 12mo, hound in c.i.it li (pub. at 6a. fid.), 3e. 
 *#* Either the Text or Questions may be had separately (pub. at 3a. 6d.) t 2s. 6d. 
 
 WILSONS (JAMES, PROFESSOROF FRENCH IN ST. GREGORY'S COLLEGE) 
 
 FRENCH-ENGLISH AND ENGLISH-FRENCH DICTIONARY, containing full Expla- 
 nations, Definitions, Synonyms, Idioms, Proverbs. Terms of Art and Science, and Rule£ of 
 Pronunciation in each Language. Con piled from the Dictionaries of the Academy, Bow iter., 
 Chambaud, Garner, Laveaux, Des Carrieres ami JTain, Johnson and Walker, l 
 large closely printed vol. imperial 8vo (pub. at 21. 2a.), cloth, 11. it. 1841 
 
 XENOPHONTIS OPERA, GR. ET LAT. SCHNEIDERI ET ZEUNII, Accedit Index 
 
 iPoRsox and Elmsley's Edition), 10 vols. 12mo, handsomelv printed in a large type, done up 
 l 5 vols. (pub. at it. 10s. ) , cloth, 18a. 1841 
 
 — ■ — The same, large paper, 10 vols, crown 8vo, done up in 5 vols, cloth, U. 5a. 
 
 XENOPHON'S WHOLE WORKS, translated by Spelman and others. The only complete 
 Edition, 1 thick vol. 8vo, portrait (pub. at 15*.), cloth, io». 
 
 J2obeIs, astorfcs of jftctfon, Ht'gijt meaifms. 
 
 AINSWORTH'S WINDSOR CASTLE. An Historical Romance, Illustrated by Georgb 
 Cruikshank and Tony Johannot. Medium 8vo, fine Portrait, and 105 Steel and Woo* 
 Engravings, gilt, cloth, 5a. 1&43 
 
 BREMER'S (MISS) HOME: OR, FAMILY CARES AND FAMILY JOYS, translated by 
 Mary Howitt. Second Edition, revised, 2 vols, post Svo (pub. at 1/. la.), cloth, 7a. fid. 1843 
 
 THE NEIGHBOURS, A STORY OF EVERY DAY LIFE. Translated by MART 
 Ho WITT. Third Edition, revised. 2 vols, post Svo (pub. at 18a.), cloth, 7a. 6d. 1843 
 
 tRUIKSHANK "AT HOME;" a New Family Album of Endless Entertainment, consisting 
 of a Series of Tales and Sketches by the most popular Authors, with numerous clever and 
 humorous Illustrations on Wood, by Crutkshank and Seymour. Also, CRUIKSHANK'S 
 ODD VOLUME, OR BOOK OF VARIETY. Illustrated by Two Odd Fellows— Seymour 
 and Cruikshank. Together i vols, bound in 2, fcap. Svo (pub. at 21. 18a.), cloth, gilt, 10a. Gd. 
 
 1845 
 
 HOWITT'S (WILLIAM) LIFE AND ADVENTURES OF JACK OF THE MILL 
 
 A Fireside Story. By William Howitt. Second Edition. 2 vols. fcap. 8vo, with 46 Illus- 
 trations on Wood (pub. at \5s.), cloth, 7a. 6d. 1845 
 
 HOWITT'S (WILLIAM) WANDERINGS OF A JOURNEYMAN TAILOR. 
 
 THROUGH EUROPE AND THE EAST, DURING THE YEARS 1824 to 1B40. Trans! 
 lated by William Howttt. Fcap. svo, with Portrait (pub. atfla.), cloth, 3s. fid. ism 
 
 riOWITT'S (WILLIAM) GERMAN EXPERIENCES. Addressed to the English, both 
 Goers abroad and Stayers at Home. 1 vol, fcap. Svo (pub. at 6a.), cloth, 3.5. fid, 1S44 
 
 JANE'S (EMMA) ALICE CUNNINGHAME, or, the Christianas Daughter, Sister, Friend, 
 and Wife. Post 8vo (pub. at 5a.), cloth, 2a, Gd. 1816 
 
 JOE MILLER'S JEST-BOOK; being a Collection of the most excellent Bon Mots, Brilliant 
 Jests, and Striking Anecdotes in the English Language. Complete in 1 thick and closely but? 
 elegantly printed vol. fcap. 12mo, Frontispiece (pub. at it. ), cloth, 3a. 1840 
 
 JERROLD'S (DOUGLAS) CAKES AND ALE, A Collection of humorous Tales and 
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 gilt, 8l. - ™ M42 
 
PUBLISHED OR SOLD BY H. G.'BOHN. 29 
 
 LAST OF THEPLANTAGENETS, an Historical Narrative, illustrating the Public Events. 
 and Domestic and Ecclesiastical Manners of the 15th and lGth Centuries. F«ap. 8vo, Third 
 Edition (pub. at U, 0-/. ), cloth, 3*. 6d. 1839 
 
 LEVERS ARTHUR OLEARY; HIS WANDERINGS AND PONDERlNGS IN 
 MANY LANDS. Edited by Harry Lorrehueb, Cruikshank's New Illustrate d Edition. 
 Complete in 1 vol. Bvo (pub. at 12a. ), cloth, EH. 1846 
 
 LOVER'S LEGENDS AND STORIES OF IRELAND. Both Series. Svola. fcap. 8vo, 
 Fourth Edition, embellished with Woodcuts, by Harvey (pub. at 15*.), cluth, Ct. 6d. 1847 
 
 LOVER'S HANDY ANDY. A Tale of Irish Lire. Medium Bvo. Third Edition, with 24 
 characteristic Illustrations on Steel (pub. at 13j.), cloth, 7*. Gd. 1849 
 
 LOVER'S TREASURE TROVEj OR L. S. D. A Romuitic Irish Tale of the last Cen- 
 tury. Medium svo. Second Edition, with 26 characteristic Illustrations on Steel {pub. at H«.|. 
 cloth, 9*. 1848 
 
 MARRYATS (CAPT.) POOR JACK, Illustrated by 46 large and exquisitely beautiful 
 Engravings on Wood, after the masterly designs of Clarkson Stak field, R.A. 1 handsome 
 vol. royal Svo (pub. at Us.), gilt cloth, 0>. 1850 
 
 MARRYATS PIRATE. AND THE THREE CUTTERS, Svo, with 20 most splendid lino 
 Engravings, after Stanfield, Engraved on Steel by Chari.es Heath (originally pub. at 
 1/. 4«.), gilt cloth, 10*. Gd. 1849 
 
 MILLER'S GODFREY MALVERN, OR THE LIFE OF AN AUTHOR. Bythe 
 Author of "Gideon Giles," "Royston Gower," "Day. in the Woods," &c. &c. 2 vols in 1, 
 ,8vo, with 24 clever Illustrations by Phiz (pub. at 13*.), cloth, 6*. 6d. 1843 
 
 " This work has a tone and an individuality which distinguish It from all others, and cannot 
 be read without pleasure. Mr. Miller has the forms and colours of rustic life more completely 
 under his control than any of his predecessors." — Athenceum. 
 
 MITFORD'S (MISS) OUR VILLAGE; complete in 2 vols, post Svo, a Series of Rural Tales 
 and Sketches. New Edition, beautiful Woodcuts, gilt cloth, 10*. 
 
 PHANTASMAGORIA OF FUN, Edited and Illustrated by Alfred Crow-quill. 2 vols, 
 post Svo, Illustrations by Leech, Cruikshakk, &c. (pub. at 18*.), cloth, 1b. Gd. 184S 
 
 PICTURES OF THE FRENCH. A Series of Literary and Graphic Delineations of French 
 
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 1 large vol. royal 8vo, Illustrated by upwards of 230 humorous and extremely clever Wood 
 
 ,r - Engravings by distinguished Artists (pun. at U. 5s.), cloth gilt, 10*. 1840 
 
 ThL« book is extremely clever, both in the letter-press and plates, and has had an immense 
 
 run in France, greater even than the Pickwick Papers in this country. 
 
 POOLE'S COMIC SKETCH BOOK; OR, SKETCHES AND RECOLLECTIONS 
 
 BY THE AUTHOR OF PAUL PRY. Second Edition, 2 vols., post Svo., fine portrait, 
 cloth gilt, with new comic ornaments (pub. at 18*.), 7*. tii. 1843 
 
 SKETCHES FROM FLEMISH LIFE. By Hendrik Conscience. Square 12mo, 130 Wood 
 Engravings (pub. at 6*.), cloth, 4j. Gd. 
 
 TROLLOPE'S (MRS.) LIFE AND ADVENTURES OF MICHAEL ARMSTRONG, 
 
 * THE FACTORY BOY, medium Svo, with 24 Steel Plates (pub. at 12*.), gilt cloth, 6*. Gd. 1840 
 
 TROLLOPE'S (MRS.) JESSIE PHILLIPS. A Tale of the Present Day, medium Bvo, port., 
 and 12 Steel Plates (pub. at 12*.), cloth gilt, G». Gd. 1S44. 
 
 UNIVERSAL SONGSTER, Illustrated by Cruikshank, being the largest collarilon of the 
 best Songs in the English language (upwards of 5,000), 3 vols. Svo, with 87 hUpSorous.En- 
 , gravings on Steel and Wood, by George Ce "iksiusk, and 8 medallion Portraits (pub. at 
 11. 10.,. J, cloth, 13*. Gd. 
 
 gjubnxtle antt lEIementarj) 23oofcs, ffigtmtHStfre, $rc. 
 
 ALPHABET OF QUADRUPEDS, Illustrated by Figures selected from the works of the 
 Old Masters, square 12mo, with 24 spirited Engravings after Berohem, Rembrandt, Cuyp, 
 Paul Potter, &c. and with initial letters by Mr. Shaw, cloth, gilt edges (pub. at 4*. 04.), 3s. 
 
 1S50 
 
 , the same, the plates coloured, gilt cloth, gilt edges (pub. at 7». Gd.) St. 
 
 CRABB'S (REV. G.) NEW PANTHEON, or Mythology of all Nations; especially for the 
 Use of Schools and Young Persons ; with Questions for Examination on the Plan of Pinkock. i 
 18mo, with 30 pleasing lithographs {pub. at 3*.), cloth, 2*. 1847i 
 
 CROWQUILL'S PICTORIAL GRAMMAR. lGmo, with 120 humorous illustrations (pub. 
 at 5*. J , cloth, gilt edges, 2*. Gd. 1844 ' 
 
 DRAPER'S JUVENILE NATURALIST, or Country Walks in Spring, Summer, Autumn,, 
 an^ Winter, square 12mo, with 80 beautifully executed Woodcuta (pub. at 7», fld.), cloth, gl!tr\ 
 edges, 4*. Gd. 1845 
 
 ENCYCLOP/EDtA OF MANNERS AND ETIQUETTE, comprising an improved- edition' 
 of Chesterfield's Advice to his Son on Men and Manners: and the Young Man'B own Book; a- 
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 cloth, gilt edges, 2*. 1M * 
 
30 CATALOGUE OF NEW BOOKS 
 
 EQUESTRIAN MANUAL FOR LADIES, by ftiAjw Hotahd. Fcap. 8vo, upwards of so 
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 GAMMER GRETHEL'S FAIRY TALES AND POPULAR STORIES, translated from 
 the German of Grimm (containing 42 Fairy Tales), post 8vo, numerous Woodcuts by Gzorgb 
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 GOOD-NATURED BEAR, a Story for Chiiuren of all Ages, by E. H. Home. Square svo, 
 plates (pub. at 5s.) cloth, 3s., or with the piates coloured, 4s. 1850 
 
 GRIMM'S TALES FROM EASTERN LANDS. Square 12mo, plates (pub. at 5s.), cloth, 
 3s. (id., or plates coloured, 4s. fid. • 1847 
 
 HALL'S (CAPTAIN BASIL) PATCHWORK, a New Sories of Fragments of Voyages and 
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 patchwork devices (pub. at 16s.), Is. 6d, 1841 
 
 HOLIDAY LIBRARY, Edited by Wnxixv Hazlitt. Uniformly printed In 3 vols, plate* 
 (pub. at 19s. bd.), cloth, 10s. 6d. t or separately, viz:— Orphan of Waterloo, 3s. 6rf. Holly 
 Grange, 3s. 6d. Legends of Rubezahl, and Fairy Tales, 3s. Crf. 1845 
 
 HOWITT'S (WILLIAM) JACK OF THE MILL. 2 vols. i2mo (pub. at iss.), cloth gilt, 
 7s. 64 1844 
 
 HOWITT'S (MARY) CHILD'S PICTURE AND VERSE BOOK, commonly called 
 "Otto Speckter'a Fable Book;" translated into English Verse, with Frencr and German 
 Verses opposite, forming a Tnglott, square 12mo, with 100 large Wood Engravings (pub. at 
 10s. fiiM, extra Turkey cloth, gilt edges, 5s. " 1345 
 
 This is one of the most elegant juvenile books ever produced, and has the novelty of being in 
 three languages. 
 
 LAMB'S TALES FROM SHAKSPEARE, designed principally for the use of Young Persons 
 (written by Miss and Charles Lamb), Sixth Edition, embellished with 20 large and beautiful 
 Woodcut Engravings, from designs by Harvey, fcap. Svo (pub. at 7a. 6d.), cloth gilt, 5s. 1843 
 " One of the most useful and agreeable companions to the understanding of Shakspeare which 
 have been produced. The youthful reader who is about to taste the charms of our great Bard, 
 la strongly recommended to prepare himself by first reading these elegant tales." — Quarterly 
 Review. 
 
 L. E. L. TRAITS AND TRIALS OF EARLY LIFE. A Series of Tales addressed to 
 Young People. By L. E. L. (Miss Landon). Fourth Edition, fcap. Svo, with a beautiful 
 Portrait Engraved on Steel (pub. at 5s.), gilt cloth, 3s. 1845 
 
 LOUDON'S (MRS.) ENTERTAINING NATURALIST, being popular Descriptions, 
 Tales and Anecdotes of more than 500 Animals, comprehending all the Quadrupeds, Birds, 
 Fishes, Reptiles, Insects, Stc. of which a knowledge is indispensable in Polite Education: 
 Illustrated by upwards of 500 beautiful Woodcuts, by Bewick, Harvest, Whimper, and 
 others, post Svo, gilt cloth, 7s. 6d . 1850 
 
 MARTIN AND WESTALL'S PICTORIAL HISTORY OF THE BIBLE, the letter- 
 press by the Sev. Hobart Gaunter, Svo, 144 extremely beautiful Wood Engravings by the 
 first Artists (including reduced copies of Martin's celebrated Pictures, Belshazzar's Feast, 
 The Deluge, Fall of Nineveh, Stc.}, cloth gilt, gilt edges, reduced to 12s. Whole bound mor. 
 richly gilt, gilt edges, 18s. 1846 
 
 A most elegant present to young people. 
 
 PARLEY'S (PETERj WONDERS OF HISTORY. Square 16mo, numerous Woodcuts 
 (pub. at 6.7.), cloth, gilt edges, 3s. Cd. 184g 
 
 PERCY TALES OF THE KINGS OF ENGLAND; Stories of Camps and Battle-Fields, 
 Wars, and Victories (modernized from Holinshed, Froissart, and the other Chroniclers), 
 2 vols, in 1, square I2mo. (Parley size.) Fourth Edition, considerably improved, completed 
 to the preien: time, embellished with 16 exceedingly beautiful Wood Engravings (pub. at 9s.), 
 cloth gilt, £i:t edges, 5s. 1850 
 
 This beautifui volume has enjoyed a large share of success, and deservedly. 
 
 ROBIN HOOD AND HIS MERRY FORESTERS. By Stefhen Percy. Square lsmo. 
 8 Illustrations by Gilbert (pub. at 5s.), cloth, 3s. 6d., or with coloured Plates, 5s. 1850 
 
 STRICKLAND'S (MISS JANE) EDWARD EVELYN, a Tale orthe Rebellion of 1745: to 
 which ts added "The Peasant's Tale," by Jefperys Taylor, fcap. Svo. 2 fine Plates (pub. at 
 5a.j cloth gilt, 2s. Gd. x 1849 
 
 TOMKIN'S BEAUTIES OF ENGLISH POETRY, selected for the Use of Youth, and 
 designed to Inculcate the Practice of Virtue. Twentieth Edition, with considerable additions, 
 royal lfimo, very elegantly printed, with a beautiful Frontispiece after Harvey, elegant silt 
 edges, 3s. 6d. \ Si7 
 
 WOOD-NOTES FOR ALL SEASONS (OR THE POETRY OF BIRDS), a Series of 
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 YOUTH'S (THE) HANDBOOK OF ENTERTAINING KNOWLEDGE, In a Series of 
 yamiliar Conversations on the most interesting productions of Nature and Art, and on other 
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 This is a very clever and instructive book, adapted to tht capacities 0/ youag people, on th« 
 plan of the Conversations ou Chemistry, Mineralogy, Botar,y t &(*.. 
 
PUBLISHED OR SOLD BY H. G. BOHN. 31 
 
 ifflusft an& JBlugfcal 2Kttorfes. 
 
 THE MUSICAL LIBRARY. A Selection of the best Vocal and Instrumental Mu«le. both 
 English and Foreign. Edited by W. Ayrton, Esq. of the Opera 1 House. 8 vols, folio, com- 
 prehending nn-re lhan 400 pieces of Music, beautifully printed with metallic types (pub at 
 «. 4s. ), sewed, 11. 11*. 6d- r 
 
 The Vocal and I nstrumental may be had separately, each in 4 vols. 16s. 
 
 MUSICAL CABINET AND HARMONIST. A Collection of Classical and Popnlar Vocal 
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