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, οἶνος, has its name from Œneus:— And Melanippides of Melos says— But Hecatæus of Miletus says, that the vine was discovered In Aetolia; and adds, says he, But Plato in his Cratylus, inquiring into the etymology of the word οἶνος, says, that it is equivalent to οἰόνους, as filling the mind, νοῦς,, with οἴησις, or self-conceit. Perhaps, however, the word may be derived from ὄνησις, succour. For Homer, giving as it were the derivation of the word, speaks nearly after this fashion— And he too constantly calls food ὀνείατα, because it supports us.

Now the author of the Cyprian poems, whoever he was, says— And Diphilus the comic poet says— And Philoxenus of Cythera says— But Chæremon the tragedian says, that wine inspires those who use it with And Ion of Chios calls wine And Mensitheus says—

And Eubulus introduces Bacchus as saying— And Epicharmus says— 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— And a few lines afterwards he says of immoderate drinking— According to Euripides, From which some have said that the pedigree of Bacchus and of Insolence were the same.

And Alexis says somewhere— And according to the bard of Cyrene— But in some other place Alexis says the contrary to what I have just cited:— And Panyasis says— And again—

Timæus of Tauromenium relates that there was a certain house at Agrigentum called the Trireme, on this account:— 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 about on the sea m 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 prætors 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 compelled to lighten the ship by throwing all their superfluous cargo into the sea. Arid while the magistrates marvelled at the bewilderment of the men, one of them, who seemed to be older than the rest, said, 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, And from this circumstance that house was called the Trireme.

But Philochorus says that men who drink hard do not only show what sort of disposition they themselves are of, but do also reveal in their chattering the characters of every one else whom they know. Whence comes the proverb, and the sentence, 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 in which the tripod meant is the cup of Bacchus. For there were among the ancients two kinds of tripods, each of which, as it happened, bore the name of λέβης, or bowl; one, which was used to be put on the fire, being a sort of kettle for bathing, as Aeschylus says— and the other is what is also called κρατὴρ, goblet. Homer says— 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—

Ephippus says somewhere or other— And Antiphanes writes—

And Philochorus relates that Amphictyon, the king of the Athenians, having learnt of Bacchus the art of mixing wine, 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 or 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 wined was put on the table ready mixed, in whatever 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 Alcæus says— Some men, too, are apt to get in a rage when drunk; and they are like a bull. Euripides says— 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.

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 Anaxandrides says that nectar is not the drink, but the meat of the gods:— And Alcman says— And Sappho says— 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.

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—

Polemo says that in Munychia a hero is honoured of the name of Acratopotes: ² and that among the Spartans statues of the heroes Matton and Ceraon were erected by some cooks in the hall of the Phiditia. ³ And in Achaia a hero is honoured called Deipneus, having his name from δεῖπνον, 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— 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 cheerfulness 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 inclined them to falsehood,—from drunkenness, in fact.

On which account Bacchylides says:— And Sophocles says— And other poets call wine— And the king of all poets introduces Ulysses saying— and so on.

It is in consequence of wine that both comedy and tragedy were discovered in Icarium, 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 τρυγῳδία.

Euripides, in the Bacchæ, says that Bacchus And Astydamas says that Bacchus says Antiphanes, And Alexis says— But Seleucus says that it was not an ancient custom to indulge in wine or any other luxury to excess, except, indeed, on the occasion of some sacred festival; which is the origin of the names θοῖναι, and θάλιαι, and μέθαι.— θοῖναι meaning that men thought it right διὰ θεοὺς οἰνοῦσθαι, to drink wine ###on account of the gods; θάλιαι meaning that χάριν θεῶν ἡλίζοντο, they assembled and met together in honour of the gods. And this comes to the same as the Homeric expression δαῖτα θάλειαν. And Aristotle says that the word μεθύειν is derived from the fact that men used wine μετὰ τὸ θύειν, after sacrificing.

Euripides says that it is possible that and the word τέλος, which he employs in the first line, means And Homer uses the same word when he says— And we call those festivals which are of greater magnitude and which are celebrated with certain mysterious traditions, τελεταὶ, on account of the expense which is lavished on them. For the word τελέω means to spend. And men who spend a great deal are called πολυτελεῖς, and those who spend but little are called εὐτελεῖς. Alexis says—

A man is not fond of wine who has been used from his earliest years to drink water. But— says Hesiod in his Melampodia.

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 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— and the water which is of a lighter nature, and of greater value, he calls 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— And he distinguishes also between sweet water and brackish ( πλατὺς) water; though when he calls the Hellespont πλατὺς, he uses the word in the sense of broad. But with respect to sweet water, he says—

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 hemorrhage, 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 soothing effect. And in Homer the word λιαρὸς is used for what we call θερμὸς, warm. And he shows that plainly enough in what he says about the fountains of the Scamander, saying— Can we call that only warm from which a steam of fire, and a fiery smoke arises? But of the other source he says— And he often speaks of men newly wounded being bathed in warm water. In the case of Agamemnon he says— And in the case of a stag fleeing after it had been wounded, he says, in a sort of paraphrase— The Athenians call χλιαρὸν, which is properly lukewarm, μετάκερας, as Eratosthenes uses the word, saying,

And of other waters, those which come from rocks he calls 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— And Pindar says— (Tilphossa is a fountain in Bœotia;) 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 Thespiæ: 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 unwholesome, 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 Cithæron, 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.

But there are some waters which have a good deal of body in them, and are of considerable weight; as that in Trœzen,—for that gives the mouths of those who taste it a feeling of fulness. And the waters near the mines in Pangæum, 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- 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 sys 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 subjected; 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 susceptible 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.

And in many places there are fountains, some of which are good for drinking, and have a vinous flavour; as for instance, one in Paphlagonia, which they say the natives come to for the express purpose of drinking. Some, again, are salt, with 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 which 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 Aegee in Cilicia, and that at Pagasæ, 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 Royal 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 exceeding 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 Dorylæum, which is very delicious to drink; but those which are at Baiæ or Baium, a harbour in Italy, are utterly undrinkable.

I myself weighed the water which comes from the fountain 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:— Eubulus, the writer of comedies, somewhere or other says that Chæremon the tragedian called water the body of the river:— 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.

But Aristobulus of Cassandra says that there is a fountain 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 Phylarchus 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, and Philetas borrows not only the thought, but the lines.

Athenæus then, having delivered this lecture on water, like a rhetorician, stopped awhile, and then began again.

Amphis, the comic writer, says somewhere or other— And Antiphanes says—

The ancients applied the word ἄκρατον even to unmixed water. Sophron says—

Phylarchus says that Theodorus 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 Pythermus, in his account of the tyrants of Piræus, 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 that they ate nothing but figs, and for all that, were quite as healthy and vigorous as any one else; but that their perspiration 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, And Machon the comic poet mentions Moschion as a water-drinker.

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 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 Pyheas says, 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.

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 bought to the king, saying that it was the lightest and sweetest of all waters. And the second king of Egypt, he who was surnamed 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 might drink of no other river, as Polybius relates. And Heliodorus tells us, that Antiochus Epiphanes, whom Polybius calls Epimanes, ¹¹ 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 Mædi and the Pæonians, 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.

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, especially that which is called πρότροπος, the sweet Lesbian wine, as being very good for the stomach.

Now sweet wines do not make the head heavy, as Hippocrates says in his book on Diet, which some entitle, others, and others, His words are: 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, and then drink it; thinking it the very extremes 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; ad if they cannot get ointment of apples, they then use that extracted from the iris or from spikenard, so that Alexis very neatly says—

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, 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. says he, And Hippocrates, in his book on Places, says that those waters are the best which flow from high ground, and from dry hills, 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. Diodes 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 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.

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, barley-water, and wine. At all events, animals at the breast are nourished by milk; and there 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 continually eating honey; and it is produced in great quantities among them.

When he says, men have adjourned the investigation into all such matters, he uses the word ἀνατιθέμενος instead of ἀναβαλλόμενος.

The word ἄνηστις is used in the same sense as νῆστις, i.e. fasting (just as we find στάχυς and ἄσταχυς) by Cratinus, when he says— And the word ὀξύπεινος is used by Diphilus for hungry— And Antiphanes says— And Eubulus says—

The word μονοσιτῶν, eating once a day, occurs too in Alexis— And Plato says,

We know that men used to call sweetmeats νωγαλεύματα. Araros says in the Campylion— And Alexis says— And Antiphanes, in the Busiris, says—

Philonides used the word ἀπόσιτος for fasting; and Crobylus has the word αὐτόσιτος, writing παράσιτον, αὐτόσιτον.

Eupolis, too, used ἀναρίστητος for without breakfast Crates has the word ἀναγκόσιτος, eating by force, and Nicostratus uses ἀναγκοσιτέω. And Alexis has the word ἀριστόδειπνον, breakfast- dinner—

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— And Phrynichus says— And Eubulus says— And Amphis says— Anaxandrides—

. . . . . . And Plato the philosopher, And his namesake, the comic poet, says— 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— And Pathymias the Egyptian was a man of similar renown. Ephippus says— Aristophanes says— 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 λῖτα, that is to say, white, neither dyed nor embroidered. But the coverlets which are laid above he calls

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 Themistocles, 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 t the king, and who was held in the highest honour by him, though some of the things which were set before the kin were sent to him from the royal table. The king of Persi, too, once took achaplet from off his head and dipped it in perfume, and sent it to Antalcidas the Lacedæmonian. But he did this too, and many similar things, to Entimus; also, and in addition to everything else, he invited him to a banquet of the royal family. And the Persians were very indignant this, 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.

There were tables with ivory feet, the top slabs of which were made of maple wood. Cratinus says— And when one of the Cynics used the word τρίπους, 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 τράπεζα.

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 τρίποδες. And Xenophon, a most accomplished writer, in the second book of the Anabasis, writes— And he goes on, Antiphanes says— Eubulus says— Epicharmus says— And Aristophanes says—

It was a custom at feasts, that a guest when he had lain down should have a paper given to him, conning a bill of fare of what there was for dinner, so that he night 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 different from what is found in other countries. The fruit is more like prunes. And many writers speak of them, and Hipponax says— And Alexis says— And again he says— Nicander says— But Clearchus the Peripatetic says that the Rhodians and Sicilians call plums βράβυλα, and so Theocritus the Syracusan uses the word— And again he says— 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 βράβυλα, ἦλα, κοκκύμηλα, and μάδρυα are all different names for the same thing; and that plums are called βράβυλα, as being good for the stomach, and βορὰν ἐκ βάλλοντα,, that is, assisting to remove the food; and ἦλα, which is the same word as μῆλα, meaning simply fruit, as Demetrius Ixion says in his Etymology. And Theophrastus says, κοκκύμηλα καὶ σποδιάς: σποδιὰς being a kind of wild plum. And Araros calls the tree which bears the fruit κοκκυμηλέα, and the fruit itself κοκκύμηλον. And Diphilus of Siphnos pronounces plums to be juicy, digestible, and easily evacuated, but not very nutritious.

There is another fruit, called Cherries.—Theophrastus says, in his 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, ¹² 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, By which description of the cratægus it appears to me that he means the tree which is now called the cherry.

Asclepiades of Myrlea speaks of a tree which he calls the Ground-cherry, and says, These are the words of Asclepiades. And it appears to me that he is speaking of the arbutus. For 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— Theopompus says— Crates says— And Amphis— And Theophrastus tells us,

There is question about the 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—

Then Daphnis answers—

There is a fruit usually called the συκάμινον, which the people of Alexandria call the μόρον, in which they differ from every one else; but it has no connexion with the Egyptian fig, which some call συκόμορον, 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 mentioned by Aeschylus in his Phrygians, where he says of Hector, And in his he says of the brier— And Sophocles has the lines— And Nicander in his Georgics says that it is the first of all fruits to appear; and he calls the tree which bears it μορέα, as also do the Alexandrians—

Phanias of Eresus, the pupil of Aristotle, calls the fruit of the wild sycamine μόρον, or mulberry, being a fruit of the greatest sweetness and delicacy when it is ripe. And he writes thus: And Parthanius has the following words:— ῞ἅβρυνα, that is to say, συκάμινα, which some call mulberries." And Salmonius calls the same tree βάτιον, or brier. And Demetrius Ixion says the συκάμινον and μόρον are the same, being a very juicy fruit, superior to the fig. And Diphilus of Siphnos, who was a physician, writes thus: 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.

With respect to the word κάρυα, the Attic writers and all other prose writers call nearly all berries by the generic name of κάρυα, nuts. And Epicharmus calls the almond by way of distinction, as we do, saying— Philyllius says— And Heracleon the Ephesian writes— The tree itself is called καρύα by Sophocles, who says— And Eubulus speaks of There are some kinds of nuts, too, which are called μόστηνα.

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— 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 Lacedæmonians call soft nuts μύκηροι. And the Servians give that name to sweet nuts. But Arnexias says that it is the almond which is called μύκηρος. We may add, there is nothing which is a greater provocative of drinking than almonds when eaten before meals. Eupolis says in his Taxiarchs— For there was a vine called the Naxian vine.

And Plutarch of Chæronea says, that there was in the retinue of Drusus the son of Tiberius Cæsar, a certain physician 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 ἀμύγδαλαι, because beneath their green bark they have many ἀμυχαὶ, or lacerations.

Philemon says somewhere or other— and Nicander, in the second book of his Georgics, says—

We also find the word ἀμύγδαλον in the neuter gender. Diphilus says— using the neuter ἀμύγδαλα.

Now with respect to the pronunciation and accent of the word ἀμυγδάλη, Pamphilus thinks that there ought to be a grave accent when it means the fruit, as it is in the case of ἀμύγδαλον. But he wants to circumflex the word when it means the tree, thus, ἀμυγδαλῆ like ῥοδῆ. And Archilochus says— 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— Aristophanes says— And Phrynichus says— And others speak of almonds as beautiful. But Tryphon in his book on Attic Prosody accents ἀμυγδάλη, when meaning the fruit, with a grave accent, which we use in the neuter as ἀμύγδαλον. But he writes ἀμυγδαλῆ, 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 says that the μυκηρόβατον is called the nut-cracker by the Lacedæmonians, when they mean the almond-cracker; for the Lacedæmonians call almonds μούκηροι.

Nicander mentions also nuts of Pontus, which some writers call λόπιμα; 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, 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 afterwards 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 diarrhœa arise.

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 ay 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 headches 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 nuts 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,

Diphilus of Siphnos says—

Moreover, Mnesitheus the Athenian, in his book on Comestibles, says,

But Diphilus calls chestnuts also Sardinian acorn, 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. says Nicander the Colophonian, in his Georgics. But Agelochus calls chestnuts ἄμωτα, and says,

With respect to Vetches.—Crobylus says— And Homer says— Xenophanes the Colophonian says, in his Parodies— And Sappho says— But Theophrastus, in his book on Plants, calls some kinds of vetches κρεῖοι. And Sophilus says— And Phenias says, in his book about Plants,— Alexis says— Pherecrates says— And in another place he says— And Diphilus says— And according to Diocles, 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 κρεῖοι; 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.

With respect to Lupins. Alexis says— And Lycophron of Chalcis, in a satiric drama which he wrote against Menedemus the philosopher, for the purpose of turn- 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— And Diphilus says— And you may observe, that he then uses the expression θερμοκύαμοι, lupin-beans, as they are called even now. Polemo says, that the Lacedæmonians call lupins λυσιλαΐδες. 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 Citiæan, 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.

With respect to Kidney Beans.—The Lacedæmonians in those suppers of theirs, which they call κοπίδες, give as sweetmeats, dry figs and beans, and green kidney beans. At least this is the statement of Polemo; and Epicharmus says— And Demetrius says—

With respect to Olives. Eupolis says— And these the Romans call dryptæ. But Diphilus the Siphnian 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 κολυμβάδες, that is to say, preserved 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 saying— and in another place he says— and a few lines after— And Archestratus says, in his Gastronomy— And Hermippus says— And Philemon says— And Callimachus, in his gives a regular catalogue of the different kinds of olive— And according to Didymus, they called both olives and figs which had fallen to the ground of their own accord, γεργέριμοι. Besides, without mentioning the name the fruit itself was called by that name δρυπετὴς, without any explanatory addition. Teleclides says— But the Athenians called bruised olives στέμφυλα; and what we call στέμφυλα they called βρύτεα, that is to say, the dregs of the grapes after they have been pressed. And the word βρῦτος is derived from βότρυς, a bunch of grapes.

With respect to Radishes.—The Greek name ῥαφανὶς is derived from ῥᾳδίως φαίνεσθαι, because they quickly appear above ground; and in the plural the Attic writers either shorten or lengthen the penultima at pleasure. Cratinus writes— and Eupolis, on the other hand, says— For the word ἄπλυτοι, unwashed, must clearly refer to the radishes, and not to the cuttle-fish; as is shown by Antiphanes, in whom we find these lines:— So that radishes appear to have been particularly called un- washed radishes; being probably the same as those called Thasian. Pherecrates says— And Plato, in his Hyperbolus, says, using the diminutive termination, φύλλιον ἤ ῥαφανίδιον, But Theophrastes, in his book on Plants, says that there are five kinds of radishes: the Corinthian, the Leiothasian, the Cleonæan, the Amorean, and the Bœotian; and that the Bœotian, 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 ῥάφανος for ῥάφανις; at all events, when discussing the antiquity of comedy, he says, And indeed that he meant the same as what we call ῥαφανίδες, is plainly sown by Aristophanes, who in the Danaïdes alludes to such old forms, and says— And the radish is a very economical kind of food. Amphis says—

With respect to Pine-cones.—Mnesitheus, the Athenian physician, in his book on Comestibles, calls the husks of the pine-cones ὀστρακίδες, and in another place he calls them κῶνοι. But Diocles of Carystus calls them πιτϋίνα κάρυα, nuts of the pine-tree. And Alexander the Myndian calls them πιτυΐνὸυς κώνους. And Theophrastus calls the tree πεύκη, and the fruit κῶνος. 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 κόκκαλοι; but most people call it πυρῆνες: as Herodotus does, in speaking of the Pontic nut. For he says, But Diphilus the Siphnian says, (which he calls στρόβιλοι 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 diuretic, and that they are free from all astringent tendencies.

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 says— In the first instance, night brings forth a wind egg. Sappho dissolves the word ὦον into a trisyllable, making it ὤϊον, when she says— And again she says— in each case writing ὤϊον. But Epicharmus spelt the word ὤεα; for so we find the line written— And Simonides, in the second book of his Iambics, says— which he, too, writes ὤεον. But Alexandrides lengthens the word into a quadrisyllable, and calls it ὠάριον. And so does Ephippus, when he says— And Alexis, somewhere or other, uses the expressidn, And wind eggs they called ἀνεμιαῖα, and also ὑπηνέμια. They called also the upper chambers of houses which we now call ὑπερῶον, ὦον; and accordingly Clearchus says, in his 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 born of an egg ( ὠοῦ). 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 Heraclea also asserts. And Ibycus, in the fifth book of his Melodies, says of the Molionidœ— And Ephippus says— And Nicomachus makes mention of such eggs— And Eriphus makes mention of goose's eggs— And he says, that it was eggs like this which were laid by Leda. But Epænetus 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.

Now let us speak of provocatives to appetite, called πρόπομα.—When they were brought round by the butler, Ulpian said, and when every one joined in the question, said Athenæus; 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 à propos. But there were things of all sorts, says Athenæus, used in these προπόματα.

With respect to Mallows, Hesiod says— μαλάχη is the Attic name for mallow. But I, says Atheneus, have found in many of the copies of the Minos of Antiphanes the word spelt with an o; for instance, he speaks of men— And Epicharmus has— And Phanias says, in his book on Plants— 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 follower of Callimachus, in his treatise on the Seven Wise Men, says that mallows are put in what he calls the ἄλιμον, that is to say, the preventive against hunger, and into the ἄδιψον, that is, the preventive against thirst; and that it is a very useful ingredient in both.

The next thing to be mentioned are Gourds.—Euthy- demus, the Athenian, in his book on Vegetables, calls the long gourd, known as κολοκύντη, 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 κολοκύντη, there is not one species or genus only, but several, some better, some worse. While Meodorus, the follower of Erasistratus, the friend of Icesius, says, And even to the present day the κολόκυνται are called by the Cnidians Indian gourds; while the people of the Hellespont call the long gourds σίκυαι, and the round gourds κολόκυνται. But Diocles 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 promotes 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 everything else of the same sort, when they are eaten after having been roasted, afford nutriment to the body, in no great quantity indeed, but still such as is pleasant and promotes moisture. 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 κολοκύντη. Hermippus says— And Phrynichus, using the diminutive, says— And Epicharmus says—

And Epicrates the comic poet writes—

Alexis, that most witty poet, sets an entire course of πρόπομα before those who can understand him—

With respect to Mushrooms.—Aristias says— And Poliochus has the following passage— And Antiphanes says— And a few lines afterwards he goes on— 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—

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— And Nicander, in his Georgics, gives a list of which species are poisonous; and says— And he says in another place— But all the rest of that passage is in a mutilated state. The same Nicander in the same play writes— And Ephippus says—

Eparchides says that Euripides the poet was once staying on a visit at Icarus, and that, when it had happened that a certain 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:— 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, nettes, spinach, onions, leeks, orach, and mushrooms.

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— for that it is σία which are usually found in company with parsley, and not ἴα ( violets).

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 poisonous to a fatal degree. But those which seem to be wholesome 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— He 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 Phænias says, in his first book about Plants — And in another place he says, But Theophrastus, in his book on Plants, says—

Now with respect to Truffles.—They too spring of their own accord out of the ground; especially in sandy places. And Theophrastus says of them— 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 misy. 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; 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 Mitylenæans, until after a heavy shower some seed was brought from Tiaræ; 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 Tiaræ. They are also found near Lampsacus, and also in Acarnania, and Alopeconnesus, and in the district of the Eleans. Lynceus the Samian says— and Matron, the man who wrote parodies, says in his — 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 mushrooms, 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 γλαυκίσκος, and no thyme. On which account Nausiclides said of the country, that it had no spring and no friends. But Pamphils says, in his that there is a plant called ὑδνόφυλλον, being a species of grass which grows on the top of the truffles, by which the truffle is discovered.

With respect to Nettles— Ἀκαλήφη is the name given by the Attic writers to a plant which is herbaceous and which produces itching. Aristophanes says, in his Phœnissæ,

The next thing to be considered is Asparagus—which is divided into mountain asparagus and marsh asparagus; 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 Gætuli, 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 ἀσπάραγος, but ἀσφάραγος, with a φ. And Theopompus says— And Ameipsias says— But Diphilus says, that of all greens, that sort of 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— because it is continually bursting out and putting forth shoots. However, Antiphanes always spells the word ἀσπάραγος, with a π; and he writes thus— And Aristophon says—

With respect to Snails.—Philyllius says— And in a subsequent passage he says— And Hesiod calls the snail, And Anaxilas says— And Achæus speaks of them, and says— And an enigma, like a fishing-net, having reference to the snail, is often proposed at banquets, in these terms— And Aristotle, in the fifth book of his treatise on the Parts of Animals, says— But Theophrastus says, in his treatise about Animals which live in Holes— There are some snails which are called σέσιλοι. Epicharmus says— And Apellas relates that the Lacedæmonians call the snail σέμελος. But Apollodorus, in the second book of his Etymologies, says that there are some snails which are called κωλυσιδειπνοι, interrupters of banquets.

The next vegetable to be mentioned is Onions.—In the Amalthea of Eubulus, Hercules is represented as refusing to eat them; saying— Alexis, while explaining the efficacy of onions in aphrodisiac matters, says— Xenarchus, in the Butalion, says— And Archestratus says—

Heraclides the Tarentine, in his Banquet, says— 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— 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.

But the white onions, called βόλβιναι, 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 wholesome, because they have a good deal of harshness in them, and because they promote the secretions. And Matron, in his Parodies, mentions the βολβίνη—

Nicander extols the onions of Megara. But Theophrastus, in the seventh book of his treatise on Plants, says— And Phænias makes the same statement:— says he, And Phœnias himself adopts the statement. he continues, But concerning the dressing of onions, Philemon says— But Heraclides the Tarentine, limiting the use of onions at banquets, says—

Thrushes, too, and crowds of other birds, formed part of the dishes in the propomata. Teleclides says— But roasted thrushes with sweet cheese-cakes served, Flew of their own accord down the guests' throats. Epicharmus says— And Aristophanes also, in his 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 ixophagus, 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 ἐπικιχλίδες, 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 Menœchmus, in his treatise on Artists.

There is a bird called the συκαλὶς, or figpecker. And Alexander the Myndian asserts— And there are two species of this bird, the sycalis and the μελαγκόρυφος, or blackcap. Epicharmus spells the word with two λλ, and writes συκαλλίδες. He speaks of beautiful συκαλλίδες: and in a subsequent passage he says— And these birds are caught at the season when figs are ripe. And it is more correct to spell the name with on y one λ; but Epicharmus put in the second λ because of the metre.

There is a kind of finch, too, which was sometimes eaten, of which Eubulus says, And Ephippus says, in his —

Then, too, there are blackbirds.-Nicostratus or Philetærus says— Antiphanes also reckons starlings among the eatable birds, numerating them in the following list—

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 στρουθάριον (a little bird) is found in many other authors, and also in Eubulus. He says,

Swine's brains, too, was a not uncommon dish. Philosophers 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 imaginable. And they 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 Trachiniæ, where he represents Hercules as throwing Lichas into the sea, does not use the word ἐγκέφαλον, brains, but says λευκὸν μυελὸς, white marrow; avoiding a word which it was thought ill-omened to use:— though he had named all the rest of his limbs plainly enough. And Euripides, introducing Hecuba lamenting for Astyanax, who had been thrown down by the Greeks, says— The lines too which follow these are worth stopping to consider. But Philocles does employ the word ἐγκέφαλον— And Aristophanes says— And others, too, use the word. So that it must have been for the sake of the poetical expression that Sophocles said 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—

Now all these things were put into the dishes which were served up as propomata: pepper, green leaved myrrh, galingal, Egyptian ointment. Antiphanes says— And in a subsequent passage he says— And Eubulus says— And Ophelion says— And Nicander says, in his Theriaca— And Theophrastus, in his History of Plants, says— And in his treatise on Suffocation, he writes— But we must recollect that, properly speaking, there is no noun of the neuter gender among the Greeks ending in ι, except μέλι alone; for the words πέπερι, and κόμμι, and κοῖφι are foreign.

Let us now speak of oil—Antiphanes or Alexis makes mention of the Samian Oil, saying— Ophelion makes mention also of Carian oil, and says— 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 Revenues 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 Deinon, in his Persian History; though he does say that ammoniac salt is sent up to the king from Egypt, and water from the Nile. Theophrastus also mentions an oil which he calls ὠμοτριβὲς, that is to say, extracted raw, in his treatise on Scents, saying that it is produced from the large coarse olives called phaulian, and from almonds. Amphis also speaks of the oil which is produced amongst the Thurians, as exceedingly fine—

Pickle is a thing often mentioned. Cratinus Says— And Pherecrates says— And Sophocles, in his Triptolemus, says— And Plato the comic writer says— But the word γάρος, pickle, is a masculine noun. As Aeschylus proves, when he says καὶ τὸν ἰχθύων γάρον.

Vinegar too was much used by the ancients, and this is the only seasoning to which the Attics give the name of ἧδος, as if it were akin to ἡδὺς, sweet. And Chrysippus the philosopher says, that the best vinegar is the Egyptian and the Cnidian. But Aristophanes, in his Plutus, says— Didymus explaining this verse says, And somewhere or other he mentions vinegar from Cleonæ, as being most excellent, saying, We find also in Diphilus— And Philonides says— But Heraclides the Tarentine, in his Symposium, says, And Alexis used to admire above all others the Decelean vinegar, and says— The word ὀξύγαρον must be spelt so, with a v, and the vessel which receives it is called ὀξύβαφον. And so Lysias, in the speech against Theopompus when on his trial for an assault, says, And so too we must call oil of roses mixed with vinegar ὀξυρόδινον, spelling all the words thus compounded in this manner with a v.

Seasonings are mentioned even by Sophocles. In his Phæacians we find the expression, And in Aeschylus too we read— And Theopompus says— In Sophocles too the expression is found— And Cratinus says in the Glaucus— And Eupolis speaks of And Antiphanes, in his Leucas, gives the following catalogue of seasonings:— The ancients were well acquainted with the Ethiopian cardamum. We must take notice that they used the words θύμος and ὀρίγανος as masculine nouns. And so Anaxandrides says— And Ion says— Plato however, or Cantharus, used it as feminine, saying— Epicharmus and Ameipsias both use it as a neuter noun; but Nicander, in his Melissurgica, uses θύμος as masculine.

Cratinus used the word πέπονες, which properly means merely full ripe, in speaking of the cucumbers which give seed, in his Ulysseses— And Plato says in his Laius— And Anaxilas says— And Theopompus says of a woman— Phænias says, "Both the σίκυος and the πέπων 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 κολοκύντη, 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 And a little afterwards he says, "The πέπων 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 πέπων when boiled in mead has very aperient qualities. And Speusippus, in his treatise on Similarities, calls the πέπων by the name of σικύα. But Diocles having named the πέπων, does not any longer call it σικύα: and Speusippus after having named the σικύα never names the πέπων. Diphilus says, the πέπων 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 secretions.

The lettuce was in great request as an article of food. Its name is θρῖδαξ, but the Attics call it θριδακίνη. Epicharmus says— But Strattis calls lettuces θριδακινίδες, and says— And Theophrastus says,

But Nicander the Colophonian, in the second part of his Dictionary, says that the lettuce is called βρένθις 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— And Callimachus says that Venus hid Adonis under a lettuce, which is an allegorical statement of the poet's, intended to show that those who are much addicted to the use of lettuces are very little adapted for pleasures of love. And Eubulus says in his Astuti— Cratinus also says that Venus when in love with Phaon hid him also in the leaves of the lettuce: but the younger Marsyas says that she hid him amid the grass of barley.

Pamphilus in his book on Languages says, that Hipponax called the lettuce τετρακίνη: 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 ἄστυτις; for that it makes the men diuretic and powerless for the calls of love: but it is exceedingly pleasant to the taste.

Diphilus says that 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 beetroot, and lettuce, and spinach, and mustard, and sorrel, and coriander, and anise, and cardamums, are all called ἐπίσπορα, 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.

Artichokes were often eaten. And Sophocles, in his Colchian Women, calls an artichoke κινάρα, but in his Phœnix he writes the word κύναρος, saying— But Hecatæus 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— And immediately afterwards he subjoins— He says moreover that the artichoke grows near the river Indus. And Scylax, or Polemo, writes, And immediately afterwards he adds,

But Didymus the grammarian, explaining what is meant by Sophocles when he speaks of the prickly artichoke (which he calls κύναρος), 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 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.

Phænias, 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 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 Romans carduus, or thistle; as the Romans are at no great distance from Sicily, and as it is evidently the same plant which the Greeks call κινάρα, or the artichoke? For if you merely change two letters, κάρδος and κάκτος 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— And in a subsequent passage he says— And again he says— And Philetas the Coan poet says—

And, indeed, Sopater the Paphian, who was born in the time of Alexander the son of Philip, and who lied even till the time of the second Ptolemy king of Egypt, called the artichoke κίναρα just as we do, as he himself declares in one of the books of his history. But Ptolemy Euergetes the king of Egypt, being one of the pupils of Aristarchus the grammarian, 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.

Now with respect to what is called the Brain of the Palm.—Theophrastus, speaking of the plant of the palm-tree, states, And Xenophon, in the second book of the Anabasis, writes as follows: Nicander says in his Georgics— And Diphilus the Siphnian states—

But we, says Athenæus, O my friend Timocrates, shall appear to keep our brains to the end, if we stop this conversation and the book at this point.

Menander says—

And a little afterwards he says— Antiphanes says:

The same man says in another place—

Thales the Milesian, one of the seven wise that the overflowing of the Nile arises from the Etestian 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 fullness of the Nile arises from the snow melting; and so, too, says Euripides, and some others of the tragic poets. And Anaxagoras 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 he speaks thus:— And in the he says something similar:— And Aeschylus says—

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 Aethiopia 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 Aethiopia,) 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 Aethiopia 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.

But Euthymenes the Massiliote says, speaking of his own knowledge, acquired in a voyage which he 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 Œnopides 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 * * * * * * * * And 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 Œnopides; 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; but 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.