both to you and me, O Timocrates. For when some hams were brought round, and come one asked whether they were tender, using the word τακερὸς,—In what author does τακερὸς occur? said Ulpian: and is there any authority, too, for calling mustard σίναπι instead of νᾶπυ? For I see that that condiment is being brought round in the dishes with the hams. And I see that the word κωλεὸς, a ham, is now used in the masculine gender, and not in the feminine only, as our Attic writers use it. At all events, Epicharmus, in his Megarian Woman, says— and in his Cyclops he says— And learn this now from me, O you wise man, that Epicharmus, in this last passage, uses χορδὴ for what, in every other place, he calls ὀρύα, tripe. And I see, too, that salt is used in seasoning in other dishes; but of salt which is not seasoned the Cynics are full, among whom we find, in the Corycus of Antiphanes, another Cynic saying— I see, too, that brine is mingled with vinegar; and I know, too, that now some of the inhabitants of Pontus prepare the pickle which they call oxygarum, or vinegar pickle, by itself.

Zoilus replied to this, and said-Aristophanes, my good friend, in his Lemnian Woman, has used the word τακερὸς for delicate, saying— and Pherecrates, in his Crapatalli, says— and Nicander the Colophonian has used the word σίναπι in his Theriacans, where he said— and in his Georgics he writes— and again he says— And Crates, in his treatise on the Attic Dialect, introduces Aristophanes as saying— as Seleucus quotes it, in his books on Hellenism. But it is a line out of the Knights, and it ought to be read thus— for no Attic writer ever used the form σίναπυ, although there is a reason for each form. For νάπυ may be said, as if it were νάφυ, because it has no φύσις, or growth. Fr it is ἀφυὲς and little, like the anchovy, which is called ἀφύη, and is called σίναπυ, because it injures the eyes ( σίνεται τοὺς ὦπας) by its smell, as the onion has the name of κρόμμυον, because it makes us wink our eyes ( ὅτι τὰς κόρας μύομεν). And Xenarchus the comic writer says, in his Scythians— And that exquisite writer, Aristophanes, mentions salt and vinegar, saying, in the place where he speaks of Sthenelus the tragedian,—

We then, my good friend, have gone along with you in these inquiries. But we have a right to expect an answer from you, in what author the word παροψὶς is used for a vessel. For when speaking of some victuals of various sorts, which were carefully dressed, and of some other things of this sort, I am aware that Plato, in his Festivals, has used the following expressions— And again, in his Europa, speaking at considerable length of some exquisite dish, he has used the following expressions among others— And in the passage immediately following, he uses the word παροψὶς, as if it were equivalent to παροψώνημα, a delicacy; and in his Phaon he says—

So when Ulpian made no reply,—But I, said Leonidas, have a right to speak, since I have been silent a long time. But as Evenus the Parian says—

And my excellent friend Myrtilus,—for I have taken the words out of your mouth, Antiphanes,—in his Bœotian, has used this word παροψὶς for a vessel, where he says— And Alexis, in his Hesione, says— And the man who was the author of the plays which are attributed to Magnes, says in his first Bacchus— And Achæus, in his Aethon, a satyric drama, says— And Sotades the comic writer says, in his Man wrongly Ransomed— But the word is used in an ambiguous sense by Xenophon, in the first book of his Cyropædia. For the philosopher says, And in the works of the author of Chiron, which is usually attributed to Pherecrates, the word παροψὶς is used for seasoning; and not, as Didymus, in his treatise on Words used in a Corrupted Sense, asserts, for a vessel. For he says— And Nicophon, in his Sirens, says— And Aristophanes says, in his Dædalus,— And Plato says, in his Festivals,— But he is speaking here of cooking and seasoning onions. But the Attic writers, O my Syri-Attic friend Ulpian, use ἔμβαμμα also in this sense; as Theopompus says, in his Peace:—

When speaking of hams, they use the two forms κωλῆ and κωλήν. Eupolis, in his Autolycus, says— And Euripides, in his Sciron, says— But the word κωλῆ is contracted from κωλέα, as συκῆ from συκέα, λεοντῆ from λεοντέα; so κωλῆ from κωλέα. Aristophanes, in his second Plutus, says— And in his Daitaleis he says— And in his Storks he says— And Plato, in his Griffins, says— And Ameipsias, in his Connus, says— And Xenophon, in his book on Hunting, says— And Xenophanes the Colophonian, in his Elegies, says—

And as immediately after this a great quantity of food of all sorts was brought in, we will just mention those dishes which seem most worthy of being remembered; for there was a great quantity of birds, and of geese, and also of young birds (which some people call πίποι), and of pigs, and of those highly-esteemed birds the pheasants. And after I have told you about the vegetables, I will then enumerate to you the other dishes also.

First of all, there were turnips; and Apellas in his treatise on the Cities in Peloponnesus, says that turnips are called γαστέρες by the Lacedæmonians: and Nicander the Colophonian, in his Dialects, says that among the Bœotians it is cabbages which are called γαστέρες, and that turnips are called in Bœotia ζεκελτίδες. But Amerias and Timachidas affirm that it is gourds which are called ζακελτίδες. And Speusippus, in the second book of his treatise on Things resembling one another, says— But Glaucus, in his Cookery Book, spells the word ῥάφυς (rape) with the lene π,— ῥάπυς. But these vegetables have nothing else like them, unless, indeed, it be the plant which we call bounias: but Theophrastus does not use the name of bounias, but calls it a sort of male turnip; and perhaps the plant which he means is the bounias. And Nicander, in his Georgics, mentions the bounias— And the turnips which grow on the banks of the Cephisus are mentioned by Cratis, in his Orators, thus—

But Theophrastus says that there are two kinds of turnips, the male and the female, and that they both come from the same seed; but Posidonius the Stoic philosopher, in the twenty-seventh book of his Histories, concerning Dalmatia, says that there are some turnips which grow without any cultivation, and also some carrots that grow wild. But Diphilus the physician, of Siphnos, says— he says, This vegetable is mentioned by Eubulus, in his Ancylion, where he says— And Alexis, in his Enthusiast, says— But the turnip, when pickled, is more attenuating in its effects than when boiled, especially when it is pickled with mustard, as Diphilus says.

Then there was the cabbage. Eudemus the Athenian, in his treatise on Vegetables, says that there are three kinds of cabbage—the kind called the salt-cabbage, and the smooth-leaved-cabbage, and the parsley-cabbage: and that the salt-cabbage is reckoned the finest of all in respect of its delicacy of taste; and it grows in Eretria, and Cyme, and Rhodes, and also in Cnidos and Ephesus: but the smooth-leaved kind is found in every country; and the parsley-cabbage has its name from the curly nature of its leaves, for it is like parsley, both in that respect and in its general thickness. But Theophrastus writes thus— And Diphilus the Siphnian says— And Nicander, in his Georgics, says— But perhaps Nicander calls the cabbage Prophet, as being sacred; since in Hipponax, in his Iambics, we find some such lines as these,— And Ananius says— And Teleclides, in his Prytanes, uses the oath, and Epicharmus has the same exclamation in his Earth and Sea; and so has Eupolis, in his Dyer; and it appears to have been an Ionian oath: and there is nothing very strange in the fact of some people having sworn by the cabbage, since Zeno the Cittiæan, the founder of the sect of the Stoics, imitating the oath of Socrates, was used himself to swear as Empodus relates in his Memorabilia.

And at Athens the cabbage used to be given to women who had just been delivered, as a sort of medicine, having a tendency to add to their nourishment. Accordingly, Ephippus, in his Geryones, says— And Antiphanes, in his Parasite, speaks of the cabbage as an economical food, in the following lines, where he says— And Diphilus says, in his Insatiable Man,— And Alcæus, in his Palæstra, says— And Polyzelus, in his Birth of the Muses, names cabbages; and says—

The next thing to be mentioned is beet-root. Of beetroot (according to the opinion of Theophrastus), the white is more juicy than the black, and it contains less seed, and it is the kind which is called the Sicilian beet. But, says he, the beet called σευτλὶς is a different kind from the τεῦτλον. On which account, Diphilus the comic poet, in his drama called the Hero, reproaches some one for speaking incorrectly, and for calling τεῦτλα, τευτλίδας. And Eudemus, in his treatise on Vegetables, says that there are four kinds of τεὖτλα: there is the kind which may be pulled, the kind with a stalk, the white kind, and the common kind; and this last is of a brown colour. But Diphilus the Siphnian says that the beet which he calls σεύτλιον is more juicy than the cabbage, and is also, in a moderate degree, more nutritious; and it ought to be boiled and eaten with mustard, and that then it has a tendency to attenuate the blood, and to destroy worms; but the white kind is better for the stomach, while the black is more diuretic. He says, also, that their roots are more pleasing to the palate, and more nutritious.

Then there is the carrot. says Diphilus, And Numenius, in his Man fond of Fishing, says— And Nicander, in the second book of his Georgics, says— Theophrastus also mentions the carrot; and Phænias, in the fifth book of his treatise on Plants, speaks as follows:— And in his first book he says— But, since Nicander has mentioned the arum, I must also add that Phænias, in the book which I have just mentioned, writes thus:— But Diocles, in the first book of his treatise on the Wholesomes, calls the carrot, not σταφυλῖνος, but ἀσταφύλινος. There is also another kind which is called καρωτὸν, which is a large and well-grown carrot, more juicy than the σταφυλῖνος, and more heating,—more diuretic, very good for the stomach, and very easily digested, as Diphilus assures us.

Then there is the κεφαλωτὸν, or leek, which the same Diphilus says is also called πράσιον; and he says that it is superior to the kind called the sliced-leek, and that it has some effect in attenuating the blood, and is nutritious, and apt to cause flatulence. But Epænetus, in his Cookery Book, says that the leeks are also called γηθυλλίδες; and I find this name occurring in Eubulus, in his Pornoboscus, where he says— But some say that the γηθυλλὶς is the same as the peculiar kind of leek called γήθυον, which Phrynichus mentions in his Saturn. And Didymus, interpreting that play, says that the γήθυον resembles the leek called the vine-leek, or ἀμπελόπρασον; and he says that they are also called ἐπιθυλλίδες. And Epicharmus also mentions the gethyllides in his Philoctetes, where he says— And Aristophanes, in his second Aeolosicon, says— And Polemo the geographer, in his book on Samothrace, says that Latona had a longing for the gethyllis, writing as follows:—"Among the Delphians, at the festival which they call the Theoxenia, there is a rule that whoever brings the largest gethyllis to Latona shall receive a portion of food from off her table; and I myself have seen a gethyllis as big as a turnip or as the round rape. And men say that Latona, when she was pregnant with Apollo, longed for the gethyllis; on which account it is treated with this respect."

Next comes the gourd. But as gourds were served round to us in the winter season, every one marvelled, thinking that they were fresh gourds; and we recollected what the beautiful Aristophanes said in his Seasons, praising the glorious Athens in these lines:— At all events, we were astonished eating cucumbers in the month of January; for they were green, and full of their own Peculiar flavour, and they happened to have been dressed by cooks who above all men knew how to dress and season such things. Laurentius, therefore, asked whether the ancients were acquainted with this vegetable, or with this way of dressing it. And Ulpian said—Nicander the Colophonian, in the second book of his Georgics, mentions this way of dressing the vegetable, calling the gourds not κολόκυνται, but σίκυαι; for, indeed, that was one of their names, as we have said before. And his words are:—

The next thing to be mentioned is poultry. And since poultry was placed on the gourds and on other scraped ( κνιστὰ) vegetables, (and this is what Aristophanes in his Delian Woman says of chopped up vegetables, ) Myrtilus said,—But now, in our time, we have got into a habit of calling nothing ὄρνιθας or ὀρνίθια but pullets, of which I see a quantity now being brought round. (And Chrysippus the philosopher, in the fifth book of his Treatise on what is Honourable and Pleasant, writes thus— ) And the names given to the male fowl are ἀλεκτρυόνες and ἀλεκτορίδες. But anciently, men were accustomed to use the word ὄρνις, both in the masculine and feminine gender, and to apply it to other birds, and not to this species in particular to the exclusion of others, as is now done when we speak of buying birds, and mean only poultry. Accordingly, Homer says, And in another place he uses the word in the feminine gender, and says— And in another place he says— again using ὄρνις in the feminine gender. But Menander in his first edition of the Heiress, uses the word plainly in the sense in which it is used at the present day; saying— And again, he writes— But Cratinus, in his Nemesis, has used the form ὀρνίθιον, saying— And they use not only the form ὄρνιν, but also that of ὄρνιθα, in the masculine gender. The same Cratinus says in the same play— And again, he says— And Sophocles, in his Antenoridæ, says— And Aeschylus, in his Cabiri, says— And Xenophon, in the second book of his Cyropædia, says— And Menander, in his Twin Sisters, says— And immediately afterwards he has And that they often used ὄρνεις as the plural form we have the evidence of Menander to prove to us: and also Alcman says somewhere or other— And Eupolis, in his Peoples, says—

But, on the other hand, the ancients sometimes also used the word ἀλεκτρυὼν in the feminine gender for a hen. Cratinus, in his Nemesis, says— And Strattis, in his Men Fond of Cold, says— And Anaxandrides says, in his Tereus— And since I have mentioned this comic poet, and as I know, too, that this play of his, namely Tereus, is not reckoned one of his best, I will also bring forward, my friends, for you judgment, what Chamæleon of Heraclea has said about him in the sixth book of his treatise on Comedy; where he uses the following language:—"Anaxandrides once, publishing a dithyrambic poem at Athens, entered the city on a horse, and recited some lines of his Ode. And he was a very fine, handsome man to look at; and he let his hair grow, and wore a purple robe with golden fringes, but being a man of a bitter disposition he was in the habit of behaving in some such manner as this with respect to his comedies. Whenever he did not get the victory he took his play and sent it to the frankincense market to be torn up to pack bunches of frankincense in, and did not revise it as most people did. And in this way he destroyed many clever and elegant plays; being, by reason of his old age, very sulky with the spectators. And he is said to have been a Rhodian by birth, of the city of Camirus: and I wonder therefore how it was that his Tereus got preserved, since it did not obtain the victory; and I feel the same wonder in the case of others by the same author. And Theopompus, in his Peace, also uses the word ἀλεκτρύων for hens, speaking thus— And Aristophanes, in his Dædalus, says— And in another place he says— And in the Clouds, where he is explaining to the old man the difference between the names, he says— And we find the cock called ἀλεκτορὶς and ἀλέκτωρ. And Simonides writes— And Cratinus, in his Seasons, says— And he has this name from rousing us from our beds ( λέκτρον). But the Dorians, who write ὄρνις with a ξ, ὄρνιξ, make the genitive with a χ, ὄρνιχος. But Aleman writes the nominative with a ς, saying— Though I am aware that he too makes the genitive with a X, saying—

The next thing to be mentioned is the pig, under the name of δέλφαξ. Epicharmus calls the male pig δέλφαξ in his Ulysses the Deserter, saying— And Anaxilus also, in his Circe, has used the word δέλφαξ in the masculine gender; and moreover has used it of a full-grown pig, saying— But Aristophanes, in his Fryers, applies the word to female pigs; and says— And in his Acharnians he says— And Eupolis, in his Golden Age, uses it as feminine; and Hipponax wrote— And, indeed, it is the female pig which is more correctly called by this name, as having δελφύας, for that world δελφὺς means a womb. And it is the word from which ἀδελφὸς is derived. But respecting the age of these animals, Cratinus speaks in his Archilochi, saying— And Aristophanes the grammarian, in his treatise on Ages, says— and this makes that line of Homer intelligible— And Plato the comic poet, in his Poet, uses the word in the masculine gender, and says— But there was ancient custom, as Androtion tells us, for the sake of the produce of the herds, never to slay a sheep which had not been shorn, or which had never had young, oh which account they always ate full-grown animals: And even to this day the priest of Minerva never sacrifices a lamb, and never tastes cheese. And when, on one occasion, there was a want of oxen, Philochorus says, that a law was passed that they should abstain from slaying them on account of their scarcity, wishing to get a greater number, an to increase the stock by not slaying them. But the Ionians use the word χοῖρος also of the female pig, as Hipponax does, where he says— And Sophocles, in his Tænarus, a satyric drama, says— And Ptolemy, the king of Egypt, in the ninth book of his Commentaries, says— And Aeschylus says— And in another place he says— And again in another place he says— And these lines have all been quoted by Chamæleon, in his Commentary on Aeschylus.

But concerning the pig, that it is accounted a sacred animal among the Cretans, Agathocles the Babylonian, in the first book of his account of Cyzicus, speaks as follows— "They say that Jupiter was born in Crete, on the mountain Dicte; on which mountain a mysterious sacrifice used to take place. For it is said that a sow allowed Jupiter to suck its udder. And that she going about with her constant grunting, made the whining of the infant inaudible to those who were looking for him. On which account all the Cretans think that that animal is to be worshipped; and nothing, it is said, can induce them to eat its flesh. And the Praisians also sacrifice to a sow; and this is a regular sacrifice among that people before marriage. And Neanthes of Cyzicus gives a similar account, in the second book of his treatise on Mysteries.

Achæus the Eretrian mentions full-grown sows under the name of πεταλίδες ὕες in Aethon, a satyric drama, where he says— But he has given the name of πεταλίδες by a metaphor from heifers. For they are called πέτηλοι, or spreading, from their horns, when they have spreading horns. And Eratosthenes has spoken of pigs in the same way as Achæus has in his Anterinnys, and has called them λαρινοὶ, using this word metaphorically, which properly belongs to fatted oxen which were called so from the verb λαπινεύομαι, which is a word of the same meaning as σιτίζομαι, to be fed up. And Sophron uses the word— or perhaps it comes from Larina, a small town of Epirus, or from the name of the herdsman, which may have been Larinus.

And once when a pig was served up before us, the half of which was being carefully roasted, and the other half boiled gently, as if it had been steamed, and when all marvelled at the cleverness of the cook, he being very proud of his skill, said—And, indeed, there is not one of you who can point out the place where he received the death wound; or where his belly was cut so as to be stuffed with all sorts of dainties. For it has thrushes in it, and other birds; and it has also in it parts of the abdomens of pigs, and slices of a sow's womb, and the yolks of eggs, and moreover the entrails of birds, with their ovaries, those also being full of delicate seasoning, and also pieces of meat shred into thin shavings and seasoned with pepper. For I am afraid to use the word ἰσίκια before Ulpian, although I know that he himself is very fond of the thing. And, indeed, my favourite author Paxamus speaks of it by this name, and I myself do not care much about using no words but such as are strictly Attic. Do you, therefore, show me now how this pig was killed, and how I contrived to roast half of him and to boil the other side. And as we kept on examining him, the cook said,—But do you think that I know less about my business than the ancient cooks, of whom the comic poets speak? for Posidipus, in his Dancing Women, speaks as follows-and it is a cook who is represented as making the following speech to his pupils—

And concerning another cook (whose name is Seuthes) the same poet speaks in the following manner—

Then you know there is a cook in the Synephebi of Euphron; just hear what a lecture he gives—

But the cook in Sosipater's Liar is a great sophist, and in no respect inferior to the physicians in impudence. And he speaks as follows—

And the cook in the Milesians of Alexis is not very different from this, for he speaks as follows—

But Euphron, whom I mentioned a little while ago, O judges, (for I do not hesitate to call you judges, while awaiting the decision of your sense,) in his play called the Brothers, having represented a certain cook as a well-educated man of extensive learning, and enumerating all the artists before his time, and what particular excellence each of them had, and what he surpassed the rest in, still never mentioned anything of such a nature as I have frequently prepared for you. Accordingly, he speaks as follows—

I wonder if it was any of these second seven wise men who contrived this device about the pig, so as to stuff his inside without cutting his throat, and so as to roast one side of him and boil the other at the same time. And as we now urged and entreated him to explain this clever device to us, he said,—I will not tell you this year, I swear by those who encountered danger at Marathon, and also by those who fought at Salamis. So when he had taken such an oath as that, we all thought we ought not to press the man; but all began to lay hands on the different dishes which were served up before us. And Ulpian said,—I swear by those who encountered danger at Artemisium, no one shall taste of anything before we are told in what ancient author the word παραφέρω is used in the sense of serving up. For as to the word γεύματα, I think I am the only person who knows anything about that. And Magnus said, Aristophanes in his Proagon says— ⁴ And Sophron, in his Female Actresses, uses the word in a more general sense, where he says— And Plato, in his Lacedæmonians, says— And Alexis, in his Pamphila, says— But concerning the word γεύματα, meaning anything which is tasted, food, the exclusive knowledge about which you have claimed for yourself, it is time for you now to tell us, O Ulpian, what you do know. For as to the verb γεῦσαι, we have that in Eupolis, in his Goats, where he says— And Ulpian said, Ephippus in his Peltastes says— And Antiphanes, in his Twins, says—

On this the cook said—I, then, will relate to you now, not an ancient contrivance, but a device of my own, in order that the flute-player may escape being beaten; (for Eubulus, in his Lacedæmonians or Leda, says— And Philyllius, or whoever the poet may have been who wrote the play of The Cities, says— And I mean the device about the pig half-roasted, half-boiled, and stuffed, without having had any apparent incision made in him. The fact is, the pig was stuck with a very short wound under his shoulder; (and he showed the wound.) Then when the greater part of the blood had flowed from it, all the entrails, with the intestines, I washed (and the word ἐξαίρεσις, O you revellers who think so much of words, means not only a taking out, but also the entrails themselves) care- fully in wine several times, and hung the pig up by his feet. Then again I washed him in wine; and having boiled up beforehand all the seasonings which I have spoken of with a good deal of pepper, I pushed them in at his mouth, pouring in afterwards a quantity of broth very carefully made. And after this I plastered over one-half of the pig, as you see, with a great quantity of barleymeal, having soaked that in wine and oil. And then I put it in an oven, placing under it a brazen table, and I roasted it at a gentle fire, so as not to burn it, nor, on the other hand, to take it away before it was quite done. And when the skin began to get roasted and brown, I conjectured that the other side was boiled enough. And so then I took off the barleymeal, and brought it up in that condition and set it before you.

But as to the word ἐξαίρεσις, my excellent friend Ulpian, Dionysius the comic poet, in his drama called Things having the same Name, speaks thus, representing a cook speaking to his pupils—

And so when we had all praised the cook for the readiness of his discourse, and for the exceeding perfection of his skill, our excellent entertainer Laurentius said—And how much better it is for cooks to learn such things as these, than as they do with one whom I could mention of our fellow-citizens, who having had his head turned by riches and luxury, compelled his cooks to learn the dialogues of the incomparable Plato, and when they were bringing in dishes to say, Then another made answer, —and so they went through the whole dialogue in this manner, so that those who were at the feast were very indignant, arid so that that all-accomplished man was laughed at and insulted every day, and that on this account many most respectable men refused all invitations to his entertainments. But these cooks of ours, who are perhaps just as well instructed in these things as he was, give us no little pleasure. And then the slave who had been praised for his cleverness as a cook, said,—Now what have my predecessors ever devised or told us of a similar kind to this and is not my behaviour moderate enough, since I do not boast myself? And yet Corebus the Elean, who was the first man who ever was crowned as victor in the Olympic games, was a cook; and yet he was not as proud of his skill and of his art as the cook in Straton in the Phœnicides, concerning whom the man who had hired him speaks thus—

But the race of cooks are really very curious for the most part about the histories and names of things. Accordingly the most learned of them say, —and, and when they are finding fault with any one they say, —and I once marvelled at one of the old cooks, after I had enjoyed his skill and the specimens of his art which he had invented. And Alexis, in his Caldron, introduces one speaking in he following manner—

And now we have had enough of cooks, my feasters; lest perhaps some one of them, pluming himself and quoting the Morose Man of Menander, may spout such lines as these— But I say to you, in the words of the tuneful Diphilus—

We must now speak of the goose. For as many geese were served up very excellently dressed, some one said, Look at the fat geese ( σιτευτοὶ χῆνες). And Ulpian said, Where do you ever find the expression σιτευτὸς χήν? And Plutarch answered him:—Theopompus the Chian, in his History of Greece, and in the thirteenth book of his History of the Affairs and Exploits of Philip, says that the Egyptians sent to Agesilaus the Lacedæmonian, when he arrived in Egypt, some fatted ( σιτευτοὺς) calves and geese ( χῆνας). And Epigenes the comic poet says in his Bacchanalian Women— And Archestratus, in that celebrated poem of his, says— But we have a right now, O Ulpian, to expect you to tell us, you who question everybody about everything, where this very costly dish of the livers of geese has been mentioned by any ancient writer. For Cratinus is a witness that they were acquainted with people whose business it was to feed geese, in his Dionysalexander, where he says—

And Homer uses the word χὴν in both the masculine and feminine gender; for he says— And again he says— And in another place he says— And Eupolis mentions the livers of geese (and they are thought an excessive delicacy at Rome), in his Women Selling Garlands, where he says—

There were also heads of pigs split in half and served up as a dish. And this dish is mentioned by Crobylus, in his Son falsely held to be Supposititious— After these things there was served up a haricot, called κρεωκάκκαβος. And this dish consists of meat chopped up with blood and fat, in a sauce richly sweetened: and Aristophanes the Grammarian says that it was the Achæans who gave this name to the dish. But Anticlides, in the seventy-eighth book of his Returns, says, “Once when there was a design on the part of the Erythreans to put the Chians to death by treachery at a banquet, one of them having learnt what was intended to be done, said– And Aristomenes, in his Jugglers, makes mention in the following terms of boiled meat, which he calls ἀναβραστὰ κρέα— * * * * * They used also to eat the testicles of animals, which they called νέφροι.—Philippodes, in his Renovation, speaking of the gluttony of Gnathæna the courtesan, says—

And when some one said that a cock dressed with a sauce of oil and vinegar ( ὀξυλίπαρον) was a very good bird, Ulpian, who was fond of finding fault, and who was reclining on a couch by himself, eating little, but watching the rest of the guests, said—What is that ὀξυλίπαρον you speak of? unless indeed you give that name to the small figs called κόττανα and lepidium, which are both national food of mine. —But Timocles, he replied, the comic poet, in his play called The Ring, mentions ὀξυλίπαρον, saying— And Alexis has called some men ἀκρολίπαροι, fat on the surface, in his Wicked Woman, saying— And once when a large fish was served up in sour pickle ( ὀξάλμν), and somebody said that every fish ( ὀψάριον) was best when dressed in this kind of pickle, Ulpian, picking out the small bones, and contracting his brows, said,—here do you find the word ὀξάλμη? And as to ὀψάριον, I am quite sure that that is a word used by no living author. However, at that time the guests all desired him to settle that as he pleased, and themselves preferred eating; while Cynulcus quoted these lines out of the Breezes of Metagenes— But Myrtilus in a pleasant manner declared that he subscribed to Ulpian's sentiments, so as to be willing to have nothing to eat, as long as he might talk; and said;—Cratinus, in his Ulysseses, has mentioned ὀξάλμη, in the following lines— And Aristophanes, in his Wasps,—

And of living people we ourselves use the word ὀψάριον. Plato does so too; speaking of fish in his Pisander, he says— And Pherecrates, in his Deserters, says— And Philemon, in his Treasure, says— And Menander, in his Carthaginian, says— And in his Ephesian he says— And then he goes on to say— And Anaxilas, in his Hyacinthus the Pander, says— And a few lines afterwards he writes— And in the Anagyrus of Aristophanes we read— Where, however, perhaps we must take ὀψάρια as used synony- mously with προσψωήματα, for made dishes in general. For Alexis, in his Woman Sitting up all Night, represents a cook as speaking in the following terms:—

These passages I have quoted to you on the part of us who are still alive, my well-fed friend Ulpian. For you too, as it seems to me, agree so far with Alexis as to eat no living animals. And Alexis, in his Attic Woman, speaks in the following manner— So now after all this let us have some supper. For just see, while I am talking to you, all the pheasants have flown by me, and are gone out of reach, disregarding me, because of your unseasonable chattering. But I should like you to tell me, my master Myrtilus, said Ulpian, where you got that word ὀλβιογάστωρ, and also whether any ancient author mentions the pheasant, and I— not through the Hellespont, but into the market-place, will buy a pheasant which you and I may eat together.

And Myrtilus said,—On this condition I will tell you. Amphis uses the word ὀλβιογάστωρ in his Gynæcomania, where he speaks as follows:— And as for the bird called the pheasant, that delicious writer Aristophanes mentions it in his play called The Birds. There are in that play two old Athenians, who, from their love of idleness, are looking for a city where there is nothing to do, that they may live there; and so they take a fancy to the life among the birds. And accordingly they come to the birds: and when all of a sudden some wild bird flies towards them, they, alarmed at the sight, comfort one another, and say a great many things, and among them they say this— And I also understand the passage in the Clouds to refer to birds, and not to horses as many people take it— For it is very possible that Leogoras may have bred horses and pheasants too. And Leogoras is also turned into ridicule as a gourmand by Plato in his Very Miserable Man. And Mnesimachus, in his play called Philip, (and Mnesi- machus is one of the poets of the Middle Comedy,) says— And Theophrastus the Eresian, a pupil of Aristotle, mentions them in the third book of his Treatise on Animals, speaking nearly as follows— And Aristotle, in the eighth book of his History of Animals, writes thus:— Speusippus also mentions them in the second book of his treatise on Things Resembling one another. And the name these men give the pheasant is φασιανὸς, not φασιανικός.

But Agatharchides of Cnidos, in the thirty-fourth book of his History of the Affairs of Europe, speaking of the river Phasis, writes as follows:— And Callixenus the Rhodian, in the fourth book of his Account of Alexandria, describing a procession which took place in Alexandria, when Ptolemy who was surnamed Philadelphus was king, mentions, as a very extraordinary circumstance connected with these birds— And Artemidorus the pupil of Aristophanes, in his book entitled The Glossary of Cookery, and Pamphilus the Alexandrian, in his treatise on Names and Words, represents Epænetus as saying in his Cookery Book that the pheasant is also called τατύρας. But Ptolemy Euergetes, in the second book of his Commentaries, says that the pheasant is called τατύρας. Now this is what I am able to tell you about the pheasant, which I have seen brought up on your account, as if we all had fevers. But you, if you do not, according to your agreement, give me tomorrow what you have covenanted to, I do not say that I will prosecute you in the public courts for deceit, but I will send you away to live near the Phasi, as Polemon, the Describer of the World, wished to drown Ister the pupil of Callimachus, the historian, in the river of the same name.

The next thing to be mentioned is the woodcock. Aristophanes, in his Storks, says— And Alexander the Myndian says that it is a bird a little larger than a partridge, and spotted all over the back, about the colour of earthenware, but a little more ruddy. And it is caught by the hunters, because it is a heavy flyer in consequence of the shortness of its wings; and it is a bird fond of dusting itself, and very prolific, and it feeds on seeds. ⁷ But Socrates, in his treatise on Boundaries, and Places, and Fire, and Stones, says,— And Hipponax mentions them thus— And Aristophanes, in his Birds, mentions them also. And in his Acharnians he speaks of them as being very common in the district about Megara. And the Attic writers circumflex the noun in a manner quite contrary to analogy. For words of more than two syllables ending in ας, when the final α is long, are barytones; as for instance, ἀκάμας, σακάδας, ἀδάμας. And we ought also to read the plural ἀττάγαι, and not ἀτταγῆνες.

There is also a bird called the porphyrion. And it is well known that this bird is mentioned by Aristophanes. And Polemo, in the fifth book of his treatise addressed to Antigonus and Adæus, says that the bird called the porphyrion, when it is kept in a house, watches those women who have husbands very closely; and has such instantaeous perception of any one who commits adultery, that, when it perceives it, it gives notice of it to the master of the house, cutting its own existence short by hanging itself. And, says he, it never partakes of food before it has walked all round the place seeking for some spot which may suit it; land then it dusts itself there, and washes itself, and after that it feeds. And Aristotle says that it has cloven feet, and that it is of a dark blue colour, with long legs, with a beak of a scarlet colour beginning at its very head; of about the size of a cock of the common poultry-breed; and it has a small Gullet, on which account it seizes its food with its foot, and divides it into diminutive morsels. And it drinks greedily and it has five toes on each foot, of which the middle one is the largest. But Alexander the Myndian, in the second book of his treatise on the History of Birds, says that the bird comes originally from Libya, and that it is sacred to the gods of Libya.

There is also another bird called the porphyris. Callimachus, in his treatise on Birds, says that the porphyris is different from the porphyrion, and enumerates the two birds separately. And he says that the porphyrion takes its food while hiding itself in darkness, so that no one may see it; for it hates those who come near its food. And Aristophanes also mentions the porphyris in his drama entitled The Birds. And Ibycus speaks of some birds which he calls lathipor-phyrides, and says; There are some variegated ducks with purple necks which frequent the highest branches of the trees; and the birds called lathiporphyrides with variegated necks, and king-fishers with extended wings." And in another place he says—

The next bird is the partridge. A great many authors mention this bird, as also does Aristophanes. And some of them in the oblique cases shorten the penultima of the noun; as Archilochus does where he writes— in the same way as ὄρτῦγα and χοίνῖκα have the penultima short. But it is usually made long by the Attic writers. Sophocles, in his Camici, says— And Pherecrates, or whoever it was who wrote the Chiron, says— And Phrynichus, in his Tragedians, says— (for the bird is sometimes cited as a model of lasciviousness).

Nicophon, in his Handicraftsmen, says— But Epicharmus, in his Revellers, uses the word with the penultima short, where he says— And Aristotle gives the following account of the bird— "The partridge is a land bird, with cloven feet; and he lives fifteen years: but the female lives even more. For among all birds the female lives longer than the male. It lays eggs, and hatches its young itself, as the common hen does. And when it is aware that it is being hunted, it comes away from its nest, and rolls near the legs of the huntsman, giving him a hope that he may catch it; and so it deceives him, until its young have flown away, and then it flies away itself also.

And Callimachus gives the same account in his treatise on Birds. And the single birds fight with one another, and the one which is defeated becomes the mate of the conqueror. But Aristotle says that they all in turn use the bird which has been defeated as their mate, and that the tame birds also take the wild ones for their mates. And the bird which is defeated by the other patiently allows itself to be treated by him as his mate. And this happens at a particular time of the year, as is also stated by Alexander the Myndian. And they lay their eggs on the ground, both the cocks and the hens making themselves separate nests. And the leader of the wild birds attacks the decoy partridge, and when he is taken another comes forward to fight the decoy bird; and this is done whenever the bird used for the decoy is a cock bird; but when a hen is employed for the purpose, then she crows till the leader of the wild birds meets her, and the rest of the wild birds assemble and drive him away from the hen, because he is attending to her and not to them; on which account sometimes he advances without making any noise, in order that no other bird may hear his voice and come to fight him. And sometimes the hen also checks the crowing of the cock as he comes up: ⁸ and very often when she is sitting on her nest she gets off it on perceiving the cock approaching the decoy bird, and remains there to receive his embraces in order to draw him away from the decoy bird. And so very eager to propagate their species are both quails and partridges, that they fall into the hands of the hunters on that account, sitting on the tiles. They say, too, that when hen partridges are taken out to hunt, even when they see or smell a cock standing or flying down the wind, become pregnant, and some say that they immediately begin to lay eggs. And about breeding time they fly about with their mouths open, putting out their tongues, both hens and cocks. And Clearchus says, in his treatise on Panic Fear,— And this is the statement of Clearchus.

Partridges are by some people called κάκκαβαι, as, for instance, by Alcman, who speaks as follows— showing plainly enough that he had learnt to compound the word from the noise made by partridges. On which account also Chamæleon of Pontus said that the discovery of music was originally made by the ancients from the birds singing in desert places; by imitation of whom they arrived at the art of music; but it is not all partridges who make the noise called κακκαβίζειν, or cackling. At all events, Theophrastus, in his treatise on the Different Noises made by Animals of the same Species, says— And Basilis, in the second book of his History of India, says— And Menecles, in the first book of his Collectanea, says— But there is a different kind of partridge found in Italy, of a dark colour on its wings, and smaller in size, with a beak inclining in the smallest possible degree to a red colour. But the partridges about Cirrha are not at all nice to eat as to their flesh, on account of the nature of their food. But the partridges in Bœotia either do not cross into Attica at all, or else, whenever they do, they are easily recognised by their voices, as we have previously mentioned. But the partridges which are found in Paphlagonia, Theophrastus says, have two hearts. But those in the island of Sciathos feed on cockles. And sometimes they have as many as fifteen or sixteen young at a time; and they can only fly short distances, as Xenophon tells us in the first book of his Anabasis, where he writes,—

And Plutarch says that Xenophon is quite correct about the bustard; for that great numbers of these birds are brought to Alexandria from the adjacent parts o Libya; being hunted and caught in this manner. The animal is a very imitative one, the bustard; being especially fond of imitating whatever it sees a man do; and accordingly it does whatever it sees the hunters do. And they, standing opposite to it, anoint themselves under the eyes with some unguent, having prepared other different unguents calculated to close up the eyes and eyelids; and these other unguents they place in shallow dishes near the bustards. And so the bustards, seeing the men anoint themselves under the eyes, do the same thing also themselves, taking the unguents out of these dishes; and by this means they are quickly caught. And Aristotle writes the following account of them:— But Alexander the Myndian says that it is also called λαγωδίας. And he says, also, that it ruminates, and that it is very fond of the horse; and that if any one puts on a horse's skin he can catch as many as he pleases; for they come up to him then of their own accord. And presently, in another passage, Aristotle tells us, And it is in shape something like a man, and it is an imitator of whatever man does. On which account the comic poets call those people who are easily taken in by any one whom they chance to meet, a bustard. Accordingly, in hunting them, the man who is cleverest at it, stands opposite to them and dances; and the birds, looking at the man dancing, move like puppets pulled by strings; and then some one comes behind them, and, without being perceived, seizes on them while they are wholly occupied with the delight they derive from the imitation.

They say, also, that the screech-owl does the same thing: for it is said that they also are caught by dancing. And Homer mentions them. And there is a kind of dance, which is called σκὼψ, or the screech-owl, from them; deriving its name from the variety of motion displayed by this animal. And the screech-owls also delight in imitation, and it is from their name that we say that those men σκώπτουσι, who keep looking at the person whom they wish to turn into ridicule, and mock all his conduct by an exact imitation, copying the conduct of those birds. But all the birds whose tongues are properly formed, and who are capable of uttering articulate sounds, imitate the voices of men and of other birds; as the parrot and the jay. The screech-owl, as Alexander the Myndian says, is smaller than the common owl, and he has whitish spots on a leaden-coloured plumage; and he puts out two tufts of feathers from his eyebrows on each temple. Now Callimachus says that there are two kinds of screech-owls, and that one kind does screech, and the other does not—on which account one kind is called σκῶπες, and the other kind is called ἀείσκωπες, and these last are of a grey colour.

But Alexander the Myndian says that the name is written in Homer, κῶπες without the ς, and that that was the name which Aristotle gave them; and that they are constantly seen, and that they are not eatable; but that those which are only seen about the end of autumn for a day or two are eatable. And they differ from the ἀείσκωπες in their speed, and they are something like the turtle-dove and the pigeon in pace. And Speusippus, in the second book of his treatise on Things Resembling one another, also calls them κῶπες without the ς. But Epicharmus writes σκῶπας, epopses and owls. And Metrodorus, in his treatise on Custom and Habituation, says, that the screech-owl is caught by dancing opposite to it.

But since, when we were talking of partridges, we mentioned that they were exceedingly amorous birds, we ought also to add, that the cock of the common poultry fowl is a very amorous bird too; at all events Aristotle says, that when cocks are kept in the temples as being dedicated to the Gods, the cocks who were there before treat any new comer as a hen until another is dedicated in a similar manner. And if none are dedicated, then they fight together, and the one which has defeated the other works his will on the one which he has defeated. It is related, also, that a cock, whenever he goes in at any door whatever, always stoops his crest, and that one cock never yields to another without a battle; but Theophrastus says, that the wild cocks are still more amorous than the tame ones. He says, also, that the cocks are most inclined to pursue the hens the moment they leave their perch in the morning, but the hens prefer it as the day advances.

Sparrows, also, are very amorous birds; on which account Terpsicles says, that those who eat sparrows are rendered exceedingly prone to amorous indulgences; and perhaps it is from such an idea that Sappho represents Venus as being drawn by sparrows yoked in her chariot; for they are very amorous birds, and very prolific. The sparrow has about eight young ones at one hatching, according to the statement of Aristotle. And Alexander the Myndian says that there are two kinds of sparrows, the one a tame species, and the other a wild one; and he adds that the hen-sparrow is weaker in other respects, and also that their beaks are of a more horny colour, and that their faces are not very white, nor very black; but Aristotle says that the cock-sparrow never appears in the winter, but that the hen-sparrows remain, drawing his conclusions as to what he thinks probable from their colour; for their colour changes, as the colour of blackbirds and of coots does, who get whiter at certain seasons. But the people of Elis call sparrows δείρηται, as Nicander the Colophonian tells us in the third book of his treatise on Different Dialects.

We must also speak of the quail; they are called ὄρτυγες. And here the rearises a general question about words ending in υξ, why the words with this termination do not all have the same letter as the characteristic of the genitive case. I allude to ὄρτυξ and ὄνυξ. For the masculine simple nouns ending in ξ when the vowel υ precedes ξ, and when the last syllable begins with any one of the immutable consonants or those which are characteristic of the first ⁹ conjugation of barytone verbs, make the genitive with κ; as κῆρυξ κήρυκος, πέλυξ πέλυκος, ῎ερυξ ἔρυκος, βέβρυξ, βέβρυκος; but those which have not this characteristic make the genitive with a γ, as ὄρτυξ ὄρτυγος, κόκκυξ κόκκυγος, ὄρυξ ὄρυγος; and there is one word with a peculiar inflexion, ὄνυξ ὄνυχος; and as a general rule, in the nominative case plural, they follow the genitive case singular in having the same characteristic of the last syllable. And the case is the same if the last syllable does not begin with a consonant at all.

But with respect to the quail Aristotle says, But Alexander the Myndian says, in the second book of his treatise on Animals, And concerning their origin, Phanodemus, in the second book of his History of Attica, says:— And Eudoxus the Cnidian, in the first book of his Description of the Circuit of the Earth, says that the Phœnicians sacrifice quails to Hercules, because Hercules, the son of Asteria and Jupiter, when on his way towards Libya, was slain by Typhon and restored to life by Iolaus, who brought a quail to him and put it to his nose, and the smell revived him. For when he was alive he was, says Eudoxus, very partial to that bird.

But Eupolis uses the word in its diminutive form, and in his play called Cities, calls them ὀρτύγια, speaking as follows:— And Antiphanes, in his play called The Countryman, speaks as follows, using also the form ὀρτύγιον·— It is an odd expression that Pratinas uses, who in his Dymænæ, or the Caryatides, calls the quail a bird with a sweet voice, unless indeed quails have voices in the Phliasian or Lacedæmonian country as partridges have; and perhaps it is from this, also, that the bird called σίαλις has its name, as Didymus says. For nearly all birds derive their tames from the sounds which they make.

There is also a bird called the ὀρτυγομήτρα (which is mentioned by Crates in his Chirons, where he says, And Alexander the Myndian also mentions it, and says that in size it is nearly equal to a turtle-dove; that it has long legs, a slender body, and is very timid. And with respect to the hunting for quails, Clearchus the Solensian mentions some very singular circumstances, in his book which is entitled where he writes as follows— And about the birds called jackdaws he makes a similar statement, saying— And the Attic writers make the middle syllable of the oblique cases of ὄρτυξ long, like δοίδῦκα, and κήρῦκα; as Demetrius Ixion tells us, in his treatise on the Dialect of the Alexandrians. But Aristophanes, in his Peace, has used the word with the penultima short for the sake of the metre, writing— There is also a bird called χέννιον, which is a small kind of quail, which is mentioned by Cleomenes, in his letter to Alexander, where he expresses himself in the following manner— And Hipparchus, in his Egyptian Iliad, says—

And even swans in great plenty were not wanting to our banquets. And Aristotle speaks in the following manner of this bird— But Alexander the Myndian says, that though he followed a great many swans when they were dying, he never heard one sing. And Hegesianax of Alexandria, who arranged the book of Cephalion, called the History of Troy, says that the Cycnus who fought with Achilles in single combat, was fed in Leucophrys by the bird of the same name, that is, by the swan. But Boius, or Boio, which Philochorus says was his proper name, in his book on the Origin of Birds, says that Cycnus was turned into a bird by Mars, and that when he came to the river Sybaris he was cooped with a crane. And he says, also, that the swan lines his nest with that particular grass which is called lygæa.

And concerning the crane ( γέρανος), Boius says that there was among the Pygmies a very well known woman whose name was Gerana. And she, being honoured as a god by her fellow-countrymen, thought lightly of those who were really gods, and especially of Juno and Diana. And accordingly Juno, being indignant, metamorphosed her into an unsightly bird, and made her hostile to and hated by the Pygmies who had been used to honour her. And he says, also, that of her and Nicodamas was born the land tortoise. And as a general rule, the man who composed all these fables asserts that all the birds were formerly men.

The next bird to be mentioned is the pigeon. Aristotle says, that there is but one genus of the pigeon, but five subordinate species; writing thus— But in the fifth book of his treatise on the Parts of Animals, he makes no mention of the phaps, though Aeschylus, in his tragedy called Proteus, does mention that bird in the following line— And in his Philoctetes he uses the word in the genitive case plural, φαβῶν. says Aristotle, And further on, in the same book, Aristotle says that the kind called περιστερὰ differs from the πελειὰς, and the πελειὰς is the least of the two. And the πελειὰς is easily tamed; but the περιστερὰ is black, and small, and has red rough legs; on which account no one keeps them. But he mentions a peculiarity of the species called περιστερὰ, that they kiss one another when courting, and that if the males neglect this, the hens do not admit their embraces. However, old doves do not go through this formality; but omit the kisses and still succeed in their suit, but the younger ones always kiss before they proceed to action. And the hens, too, make love to one another, when there is no cock at hand, kissing one another beforehand. But still, as there are no real results, the eggs which they lay never produce chickens. The Dorians, however, consider the πελειὰς and the περιστερὰ as identical; and Sophron uses the two words as synonymous in his Female Actresses. But Callimachus, in his treatise on Birds, speaks of the pyrallis, the dove, the wood-pigeon, and the turtle-dove, as all different from one another.

But Alexander the Myndian says, that the pigeon never lifts up his head when it drinks, as the turtle-dove does; and that it never utters any sound in the winter except when it is very fine weather. It is said, also, that when the species called œnas has eaten the seed of the mistletoe, and then leaves its droppings on any tree, mistletoe after that grows upon that tree. But Daimachus, in his history of India, says that pigeons of an apple-green colour are found in India. And Charon of Lampsacus, in his history of Persia, speaking of Mardonius, and of the losses which the Persian army sustained Off Mount Athos, writes as follows— And Aristotle says, that the pigeons, when their young are born, eat a lot of earth impregnated with salt, and then open the mouths of their young and spit the salt into them; and by this means prepare them to swallow and digest their food. And at Eryx in Sicily, there is a certain time which the Sicilians call The Departure, at which time they say that the Goddess is departing into Africa: and at this time all the pigeons about the place disappear, as if they had accompanied the Goddess on her journey. And after nine days, when the festival called καταγώγια, that is to say The Return, is celebrated, after one pigeon has first arrived, flying across the sea like an avant-courier, and has flown into the temple, the rest follow speedily. And on this, all the inhabitants around, who are comfortably off, feast; and the rest clap their hands for joy. And at that time the whole place smells of butter, which they use as a sort of token of the return of the Goddess. But Autocrates, in his history of Achaia, says that Jupiter once changed his form into that of a pigeon, when he was in love with a maiden in Aegium, whose name was Phthia. But the Attic writers use the word also in the masculine gender, περιστερός. Alexis, in his People Running together, says— But in his play of the Rhodian, or the Woman Caressing, he uses the word in the feminine gender; and says in that passage that the Sicilian pigeons are superior to all others— And Pherecrates, in his Painters, says— And in his Petale he uses the diminutive form περιστέριον, where he says,— And Nicander, in the second book of his Georgics, mentions the Sicilian doves and pigeons, and says,—

We must also mention ducks. The male of these birds, as Alexander the Myndian says, is larger than the female, and has a more richly coloured plumage: but the bird which is called the glaucion, from the colour of its. eyes, is a little smaller than the duck. And of the species called boscades the male is marked all over with lines, and he also is less than the duck; and the males have short beaks, too small to be in fair proportion to their size: but the small diver is the least of all aquatic birds, being of a dirty black plumage, and it has a sharp beak, turning upwards towards the eyes, and it goes a great deal under water. There is also another species of the boscades, larger than the duck, but smaller than the chenalopex: but the species which are called phascades are a little larger than the small divers, but in all other respects they resemble the ducks. And the kind called uria are not much smaller than the duck, but as to its plumage it is of a dirty earthenware colour, and it has a log and narrow beak: but the coot, which also has a narrow beak, is of a rounder shape, and is of an ash colour about the stomach, and rather blacker on the back. But Aristophanes in his Acharnians, in the following lines, mentions the dusk and the diver, from whose names ( νῆττα) and κολυμβὰς) we get the verbs νήχομαι, to swim, and κολυμβάω, to dive, with a great many other water birds— And Callimachus also mentions them in his treatise on Birds.

We often also had put before us the dish called parastatæ which is mentioned by Epænetus in his Cookery Book, and by Semaristus in the third and fourth books of his treatise on Synonymes. And it is testicles which are called by this name. But when some meat was served up with a very fragrant sauce, and when some one said,—Give me a plate of that suffocated meat, that Dædalus of names, Ulpian, said— I myself shall be suffocated if you do not tell me where you found any mention of meat of that kind; for I will not name them so before I know. And he said, Strattis, in his Macedonians or Cinesias, has said— And Eubulus, in his Catacollomenos, says— And Aristophanes, in his Wasps, has said— And Cratinus, in his Delian Women, says— And Antiphanes, in his Countryman, says—

And when some sucking-pigs were carried round, and the guests made an inquiry respecting them, whether they were mentioned by any ancient author, some one said—Phe- recrates, in his Slave turned Tutor, says— And in his Deserters be says— And Alcæus, in his Palæstra, says— And Herodotus, in his first book, says that in Babylon there is a golden altar, on which it is not lawful to sacrifice anything but sucking-pigs. Antiphanes says in his Philetærus— And Heniochus, in his Polyeuctus, says— And Anacreon says— And Crates, in his Neighbours, says— And Simonides represents Danae as speaking thus over Perseus— And in another place he says of Archemorus— And Clearchus, in his Lives, says that Phalaris the tyrant had arrived at such a pitch of cruelty, that he used to feast on sucking children. And there is a verb θῆσθαι, which means to suck milk, (Homer says— because the mother's breast is put into the mouth of the infant. And that is the derivation of the word τίτσθος, breast, from τίθημι, to place, because the breasts are thus placed in the children's mouths.

And when some antelopes were brought round, Pala- medes of Elea, the collector of words, said—It is not bad meat that of the antelopes ( δόρκωνες). And Myrtilus said to him—The word is only δορκύδες, not δόρκωνες. Xenophon, in the first book of his Anabasis, says,

The next thing to be mentioned is the peacock. And that this is a rare bird is shown by what Antiphanes says in his Soldier, or Tychon, where his words are— And Eubulus says in his Phœnix— says Aristotle, And Eupolis, in his Deserters from the Army, speaks of the peacock in the following terms— And there is a speech extant, by Antiphanes the orator, which is entitled, On Peacocks. And in that speech there is not one express mention of the name peacock, but he repeatedly speaks of them in it as birds of variegated plumage, saying— And with respect to their appearance he writes thus— And that people used to be very anxious to see them he tells us subsequently in the same book, where he says;

as Tryphon tells us, And Seleucus, in the fifth book of his treatise on Hellenisms, says:

And as at the banquet a great many more discussions arose about each of the dishes that were served up;—But I, said Laurentius, according to the example of our most ex- cellent friend Ulpian, will myself also say something to you (for we are feeding on discussions). What do you think of the grouse? And when some one said,—He is a species of bird; (but it is the custom of the sons of the grammarians to say of anything that is mentioned to them in this way, It is a species of plant, a species of bird, a species of stone;) Laurentius said—And I, my good friend, am aware that the admirable Aristophanes, in his Birds, mentions the grouse in the following lines— But I wish to learn from you whether there is any mention of the bird in any other author. For Alexander the Myndian, in the second book of his treatise on Winged Animals, speaks of it as a bird of no great size, but rather as one of the smaller birds. For his words are these— And Epicharmus, in his Hebe's Wedding, says— And in another passage he says— But since none of you have anything to say on the subject (as you are all silent), I will show you the bird itself; for when I was the Emperor's Procurator in Mysia, and the super- intendent of all the affairs of that province, I saw the bird in that country. And learning that it was called by this name among the Mysians and Pæonians, I recollected what the bird was by the description given of it by Aristophanes. And believing that this bird was considered by the all-accomplished Aristotle worthy of being mentioned in that work of his worth many talents (for it is said that the Stagirite received eight hundred talents from Alexander as his contribution towards perfecting his History of Animals), when I found that there was no mention of it in this work, I was delighted at having the admirable Aristophanes as an unimpeachable witness in the matter. And while he was saying this, a slave came in bringing in the grouse in a basket; but it was in size larger than the largest cock of the common poultry, and in appearance it was very like the porphyrion; and it had wattles hanging from its ears on each side like the common cock; and its voice was loud and harsh. And so after we had admired the beauty of the bird, in a short time one was served up on the table dressed; and the meat of him was like that of the ostrich, which we were often in the habit of eating.

There was a dish too called loins ( ψύαι). The poet who wrote the poem called The Return of the Atridæ, in the third book says— And Simaristus, in the third book of his Synonymes, writes thus: And Clearchus, in the second book of his treatise on The Joints in the Human Body, speaks thus: And the admirable Hippocrates also speaks of ψύαι; and they get this name from being easily wiped ( ἀπὸ τοῦ ῥαδίως ἀποψᾶσθαι), or as being flesh lightly touching ( ἐπιψαύουσα) the bones, and lying lightly on the surface of them. And Euphron the comic poet mentions them in his Theori—

There is a dish too made of udder. Teleclides, in his Rigid Men, says— Herodotus, in the fourth book of his History, uses the same term when speaking of horses; but it is rare to find the word ( οὖθαρ) applied to the other animals; but the word most commonly used is ὑπογάστριον, as in the case of fishes. Strattis, in his Atalanta, says— And Theopompus, in his Callæchrus, says— But in the Sirens he calls it not ὑπογάστρια, but ὑπήτρια, saying—

We must now speak of the hare; concerning this animal Archestratus, that author so curious in his dishes, speaks thus— And Naucrates the comic poet, in his Persia, says that it is an uncommon thing to find a hare in Attica: and he speaks thus— But Alcæus, in his Callisto, speaks of hares as being plentiful, and says—

And Tryphon says,—“Aristophanes, in his Danaides, uses the form λαγὼν in the accusative case with an acute accent on the last syllable, and with a v for the final letter, saying— And in his Daitaleis he says— But Xenophon, in his treatise on Hunting, writes the accusative λαγῶ without the v, and with a circumflex accent. But among us the ordinary form of the nominative case is λαγός; and as we say ναὸς, and the Attics νεὼς, and as we say λαὸς, and the Attics λεώς; so, while we call this animal λαγὸς, they call him λαγώς. And as for our using the form λαγὸν in the accusative case singular, to that we find a corresponding nominative plural in Sophocles, in his Amycus, a satiric drama; where he enumerates— But there is also a form of the nominative plural corresponding to the accusative λαγὼν, ending in w, as found in the Flatterers of Eupolis— But some people, contrary to all reason, circumflex the last syllable of this form λαγώ; but it ought to have an acute accent, since all the nouns which end in ος, even when they. are changed into ως by the Attic writers, still preserve the same accent as if they had undergone no alteration; as ναὸς, νεώς; κάλος, κάλως. And so, too, Epicharmus used this noun, and Herodotus, and the author of the poem called the Helots. Moreover, λαγὸς is the Ionic form— and λαγὼς the Attic one. But the Attic writers use also the form λαγός; as Sophocles, in the line above quoted— There is also a line in Homer, where he says— Now, if we have regard to the Ionic dialect, we say that w is interpolated; and if we measure it by the Attic dialect, then we say the o is so: and the meat of the hare is called λαγῶα κρέα.

But Hegesander the Delphian, in his Commentaries, says that in the reign of Antigonus Gonatas, there were such a number of hares in the island of Astypalæa, that the natives consulted the oracle on the subject. And the Pythia answered them that they ought to breed dogs, and hunt them; and so in one year there were caught more than six thousand. And all this immense number arose from a man of the island of Anaphe having put one pair of hares in the island. As also, on a previous occasion, when a certain Astypalæan had let loose a pair of partridges in the island of Anaphe, there came to be such a number of partridges in Anaphe, that the inhabitants ran a risk of being driven out of the island by them. But originally Astypalea had no hares at all, but only partridges. And the hare is a very prolific animal as Xeno- phon has told us, in his treatise on Hunting; and Herodotus speaks of it in the following terms— And Polybius, in the twelfth book of his History, says that. there is another animal like the hare which is called the rabbit ( κούνικλος); and he writes as follows— And Posidonius the philosopher also mentions them in his History; and we our selves have seen a great many in our voyage from Dicæarchia ¹⁰ to Naples. For there is an island not far from the mainland, opposite the lower side of Dicæarchia, inhabited by only a very scanty population, but having a great number of rabbits. And there is also a kind of hare called the Chelidonian hare, which is mentioned by Diphilus, or Calliades, in his play called Ignorance, in the following terms— And Theophrastus, in the twentieth book of his History, says that there are hares about Bisaltia which have two livers.

And when a wild boar was put upon the table, which was in no respect less than that noble Calydonian boar which has been so much celebrated,—I suggest to you now, said he, O my most philosophical and precise Ulpian, to inquire who ever said that the Calydonian boar was a female, and that her meat was white. But he, without giving the matter any long consideration, but rather turning the question off, said—But it does seem to me, my friends, that if you are not yet satisfied, after having had such plenty of all these things, that you surpass every one who has ever been celebrated for his powers of eating,—and who those people are you can find out by inquiry. But it is more correct and more consistent with etymology to make the name σὺς, with a ς; for the animal has its name from rushing ( σεύομαι) and going on impetuously; but men have got a trick of pronouncing the word without the ς,ὗς; and some people believe that it is called σῦν, by being softened from θῦν, as if it had its name from being a fit animal to sacrifice ( θύειν). But now, if it seems good to you, answer me who ever uses the compound word like we do, calling the wild boar not σῦς ἄγριος, but σύαγροσ? At all events, Sophocles, in his Lovers of Achilles, has applied the word σύαγρος to a dog, as hunting the boar ( ἀπὸ τοῦ σῦς ἀγρεύειν), where he says— And in Herodotus we find Syagrus used as a proper name of a man who was a Lacedæmonian by birth, and who went on the embassy to Gelon the Syracusan, about forming an alliance against the Medes; which Herodotus mentions in the seventh book of his History. And I am aware, too, that there was a general of the Aetolians named Syagrus who is mentioned by Phylarchus, in the fourth book of his History. And Democritus said—You always, O Ulpian, have got a habit of never taking anything that is set before you until you know whether the existing name of it was in use among the ancients. Accordingly you are running the risk, on account of all these inquiries of yours, (just like Philetas of Cos, who was always investigating all false arguments and erroneous uses of words,) of being starved to death, as he was. For he became very thin by reason of his devotion to these inquiries, and so died, as the inscription in front of his tomb shows—

And so that you may not waste away by investigating this word σύαγρος, learn that Antiphanes gives this name to the wild boar, in his Ravished Woman:— And Dionysius the tyrant, in his Adonis, says— And Lynceus the Samian, in his epistle to Apollodoru, writes thus— And Hippolochus the Macedonian, whom we have mentioned before now, in his epistle to the above-named Lynceus, mentioned many wild boars ( συάγρων). But, since you have turned off the question which was put to you about the colour of the Calydonian boar, and whether any one states him to have been white as to his flesh, we ourselves will tell you who has said so; and you yourself may investigate the proofs which I bring. For some time ago, I read the dithyrambics of Cleomenes of Rhegium; and this account is given in that ode of them which is entitled Meleager. And I am not ignorant that the inhabitants of Sicily call the wild boar (which we call σύαγρος) ἀσχέδωρος. And Aeschylus, in his Phorcides, comparing Perseus to a wild boar, says— And Sciras (and he is a poet of what is called the Italian comedy, and a native of Tarentum), in his Meleager, says— And it is not wonderful that Aeschylus, who lived for some time in Sicily, should use many Sicilian words.

There were also very often kids brought round by the servants, dressed in various ways; some of them with a great deal of assafoetida, which afforded us no ordinary pleasure; for the flesh of the goat is exceedingly nutritious. At all events, Chitomachus the Carthaginian, who is inferior to no one of the new Academy for his spirit of philosophical investigation, says that a certain Theban athlete surpassed all the men of his time in strength, because he ate goat's flesh; for the juice of that meat is nervous and sticky, and such as can remain a long time in the substance of the body. And this wrestler used to be much laughed at, because of the unpleasant smell of his perspiration. And all the meat of pigs and lambs, while it remains undigested in the system, is very apt to turn, because of the fat. But the banquets spoken of by the comic poets rather please the ears by sweet sounds, than the palate by sweet tastes; as, for instance, the feast mentioned by Antiphanes, in his Female Physician— And in his Cyclops he says—

And Mnesimachus, in his Horse-breeder, provides the following things for dinner— And mention o'er each separate dish;—

Now, after all this conversation, there was brought in the dish which is called Rhoduntia; concerning which that wise cook quoted numbers of tragedies before he would tell us what he was bringing us. And he laughed at those who professed to be such admirable cooks, mentioning whom, he said—Did that cook in the play of Anthippus, the comic poet, ever invent such a dish as this?—the cook, I mean, who, in the Veiled Man, boasted in this fashion:—

And the cook in the Thesmophorus of Dionysius, my revellers, (for it is worth while to mention him also,) says—

And to all this Aemilianus makes answer— as Hegesippus says in his Brethren. Do you then— And he rejoins— But perhaps— according to the comic poet Demetrius, who, in his play entitled The Areopagite, has spoken as follows— Lachares made Minerva naked, who caused him no inconvenience; but I will now strip you who are inconveniencing me, said Aemilianus, unless you show me what you have got with you. And he said at last, rather unwillingly, I call this dish the Dish of Roses. And it is prepared in such a way, that you may not only have the ornament of a garland on your head, but also in yourself, and so feast your whole body with a luxurious banquet. Having pounded a quantity of the most fragrant roses in a mortar, I put in the brains of birds and pigs boiled and thoroughly cleansed of all the sinews, and also the yolks of eggs, and with them oil, and pickle-juice, and pepper, and wine. And having pounded all these things carefully together, I put them into a new dish, applying a gentle and steady fire to them. And while saying this, he uncovered the dish, and diffused such a sweet perfume over the whole party, that one of the guests present said with great truth— so excessive was the fragrance which was diffused from the roses.

After this, some roasted birds were brought round, and some lentils and peas, saucepans and all, and other things of the same kind, concerning which Phænias the Eresian writes thus, in his treatise on Plants— After the manner in which to boil wheat was discovered, the ancients called it πύανον, but the people of the present day name it ὁλόπυρον."

Now, after this discussion had continued a long time, Democritus said—But at least allow us to have a share of these lentils, or of the saucepan itself, lest some of you get pelted with stones, like Hegemon the Thasian. And Ulpian said,—What is the meaning of this pelting ( βαλλητὺς) with stones? for I know that in my native city, Eleusis, there is a festival celebrated which is called βαλλητὺς, concerning which I will not say a word, unless I get a reward from each of you. But I, said Democritus, as I am not a person who makes speeches by the hour for hire, like the Prodeipnus of Timon, will tell you all I know about Hegemon.

Chamæleon of Pontus, in the sixth book of his treatise concerning ancient Comedy, says—"Hegemon of Thasos, the man who wrote the Parodies, was nicknamed The Lentil, and in one of his parodies he wrote— And once he came into the theatre, exhibiting a comedy, having his robe full of stones; and he, throwing the stones into the orchestra, caused the spectators to wonder what he meant. And presently afterwards he said— But the man has an exceedingly high reputation for his parodies, and was exceedingly celebrated for reciting his verses with great skill and dramatic power; and on this account he was greatly admired by the Athenians. And in his Battle of the Giants, he so greatly delighted the Athenians, that they laughed to excess on that day; and though on that very day the news of all the disasters which had befallen them in Sicily had just arrived, still no on left the theatre, although nearly every one had lost relations by that calamity; and so they hid their faces and wept, but no one rose to depart, in order to avoid being seen by the spectators from other cities to be grieved at the disaster. But they remained listening to the performance, and that too, though Hegemon himself, when he heard of it, had resolved to cease his recitation. But when the Athenians, being masters of the sea, brought all the actions at law concerning the islands or the islanders into the city, some one instituted a prosecution against Hegemon, and summoned him to Athens to answer it. And he came in court, and brought with him all the workmen of the theatre, and with them he appeared, entreating Alcibiades to assist him. And Alcibiades bade him be of good cheer, and ordered all the workmen to follow him; and so he came to the temple of Cybele, where the trials of prosecutions were held; and then wetting his finger with his mouth, he wiped out the indictment against Hegemon. And though the clerk of the court and the magistrate were indignant at this, they kept quiet for fear of Alcibiades, for which reason also the man who had instituted the prosecution ran away."

This, O Ulpian, is what we mean by pelting ( βαλλητὺς), but you, when you please, may tell us about the βαλλητὺς at Eleusis. And Ulpian replied,—But you have reminded me, my good friend Democritus, by your mention of saucepans, that I have often wished to know what that is which is called the saucepan of Telemachus, and who Telemachus was. And Democritus said,—Timocles the comic poet, and he was also a writer of tragedy, in his drama called Lethe, says— But that this Telemachus was a citizen of the borough of Acharnæ, the same poet shows us in his Bacchus, where he says— And in his Icarians, a satyric drama, he says— From this it is plain that Telemachus, being a person who was constantly eating dishes of beans, was always celebrating the festival Pyanepsia.

And bean soup is mentioned by Heniochus the comic writer, in his play called the Wren, where he says—

So after this conversation had gone on for some time, water for the hands was brought round; and then again Ulpian asked whether the word χέρνιβον, which we use in ordinary conversation, was used by the ancients; and who had met with it; quoting that passage in the Iliad— But the Attic writers say χερνίβιον, as Lysias, for instance, in his speech against Alcibiades, where he says, but Eupolis uses the word χειρόνιπτρον, in his Peoples— But Epicharmus, in his Ambassadors for a Sacred Purpose, uses the word χειρόνιβον in the following lines:— But it is more usual to say κατὰ χειρὸς ὕδωρ (water to be poured over the hands), as Eupolis does say in his Golden Age, and Ameipsias in his Sling, and Alcæus in his Sacred Wedding: and this is a very common expression. But Philyllius, in his Auge, says κατὰ χειρῶν, not χειρὸς, in these lines:— And Menander, in his Pitcher, says—

But Aristophanes the grammarian, in his Commentary on the Tablets of Callimachus, laughs at those who do not know the difference between the two expressions, κατὰ χειρὸς and ἀπονίψασθαι; for he says that among the ancients the way in which people washed their hands before breakfast and supper was called κατὰ χειρὸς, but what was done after those meals was called ἀπονίψασθαι. But the grammarian appears to have taken this observation from the Attic writers, since Homer says, somewhere or other— And somewhere else he says— And Sophron, in his Female Actresses, says— And among both the tragic and comic writers the word χερνίβα is read with an acute accent on the penultima. By Euripides, in his Hercules— And also by Eupolis, in his Goats— And χέρνιψ means the water into which they used to dip a firebrand which they took from the altar on which they were offering the sacrifice, and then sprinkling the bystanders with it, they purified them. But the accusative χερνιβα ought to be written with an acute accent on the antepenultima; for all compound words like that, ending in ψ, derived from the perfect passive, preserve the vowel of the penultima of that perfect tense. And if the perfect ends its penultimate syllable with a double μμ, then the derivative has a grave on the ultima, as λέλειμμαι αἰγίλιψ, τέτριμμαι οἰκότριψ, κέκλεμμαι βοόκλεψ (a word found in Sophocles and applied to Mercury), βέβλεμμαι κατώβλεψ (a word found in Archelaus of the Chersonese, in his poem on Things of a Peculiar Nature: and in the oblique cases such words keep the accent on the same syllable. And Aristophanes, in his Heroes, has used the word χερνίβιον.

And for washing the hands they also used something which they called σμῆμα, or soap, for the sake of getting off the dirt; as Antiphanes mentions in his Corycus— And besides this they used to anoint their hands with perfumes, despising the crumbs of bread on which men at banquets used to wipe their hands, and which the Lacedæmonians called κυνάδες, ¹² as Polemo mentions in his Letter on Mean Appellations. But concerning the custom of anointing the hands with perfumes, Epigenes or Antiphanes (whichever was the author of the play called the Disappearance of Money) speaks as follows:— And Philoxenus, in his play entitled the Banquet, says— And Dromo, in his Female Harp-player, says—

But they called the water in which they washed either their hands or their feet equally ἀπόνιπτρον; Aristophanes says— And they used the word λεκάνη, or basin, in the same way as they used χειρόνιπτρον (a wash-hand basin); but the word ἀπόνιμμα is used in a peculiar sense by the Attic writers only for the water used to do honour to the dead, and for purifying men who have incurred some religious pollution. As also Clidemus tells us, in his book entitled Exegeticus; for he, having mentioned the subject of Offerings to the Dead, writes as follows:— And Dorotheus gives the same instructions; saying, that among the hereditary national customs of the people of Thyatira, these things are written concerning the purification of suppliants,—

But the cloth of unbleached linen with which they used to wipe their hands was called χειρόμακτρον, which also, in some verses which have been already quoted, by Philoxenus of Cythera, was called ἔκτριμμα. Aristophanes, in his Cook's Frying, says— (And we may remark here, that in this passage he uses the expression κατὰ χειρὸς with reference to washing the hands after eating; not, as Aristophanes the grammarian says, that the Athenians used the expression κατὰ χειρὸς before eating, but the word νίψασθαι after eating.) Sophocles, in his (Enomaus, says— And Herodotus, in the second book of his History, speaks in a similar manner. But Xenophon, in the first book of his Cyropædia, writes— And Polemo, in the sixth book of his books addressed to Antigonus and Adæus, speaks of the difference between the two expressions κατὰ χειρὸς ανδ νίψα- σθαι. And Demonicus, in his Achelonius, uses the expression κατὰ χειρὸς, of water used before a meal, in these lines:— And Cratinus also mentions towels, which he calls ὠμόλινον, in his Archilochi,— And Sappho, in the fifth book of her Melodies addressed to Venus, when she says— speaks of these towels as a covering for the head; at Hecatæus shows, or whoever else it was who wrote those Descriptions of the World in the book entitled Asia,— And Herodotus, in his second book, says,

And Hellanicus, in his Histories, says that the name of the boy who, when he had given Hercules water to wash his hands, and poured it over his hands from the basin, was afterwards slain by Hercules with a blow of his fist, (on which account Hercules left Calydon,) was Archias; but in the second book of the Phoronis he calls him Cherias: but Herodorus, in the seventeenth book of his account of the Exploits of Hercules, calls him Eunomus. And Hercules also, without intending it, killed Cyathus, the son of Pyles and brother of Antimachus, who was acting as his cupbearer, as Nicander relates in the second book of his History of Œta; to whom also he says that a temple was dedicated by Hercules in the Proschium, which to this day is called the Temple of the Cupbearer.

But we will stop this conversation at this point, and begin the next book with an account of the voracity of Hercules.