In reply to this Ulpian said with a cheerful laugh,— But do not bark at me, my friend, and do not be savage with me, putting on a sort of hydrophobia, especially now that this is the season of the dog-days. You ought rather to fawn upon and be gentle towards your messmates, lest we should institute a festival for dog killing, in the place of that one which is celebrated by the Argives. For, my most sagacious gentleman, χορτάζομαι is used by Cratinus in his Ulysseses in this way:—You were all day glutting yourselves with white milk.And Menander, in his Trophonius, uses the word χορτασθεὶς in the same sense. And Aristophanes says in his Gerytades—Obey us now, and glut us with your melodies.And Sophocles in his Tyro has—And we received him with all things which satisfy (πάγχοοτα).And Eubulus in his Dolon—I, O men, have now been well-satisfied (κεχόρτασμαι),And I am quite well filled; so that I couldWith all my energy but just contriveTo fasten on my sandals.And Sophilus says in his Phylarchus—There will be an abundant deal of eating.I see the prelude to it;-I shall surely beMost fully satisfied; indeed, my men,I swear by Bacchus I feel proud already.And Amphis says in his Uranus—Sating herself till eve with every dainty. Now these statements, O Cynulcus, I am able to produce without any preparation; but to-morrow, or the day after, for that (ἔνη) is the name which Hesiod gave to the third day, I will satiate you with blows, if you do not tell me in whose works the word κοιλιοδαίμων, Belly-god, is to be found. And as he made no answer,—-But, indeed, I myself will tell you this, O Cynic, that Eupolis called flatterers this, in his play of the same name. But I will postpone any proof of this statement until I have paid you the blows I owe you.
πρὸς ταῦτα ὁ Οὐλπιανός πως ἡδέως γελάσας ἀλλὰ μὴ βάυζε, εἶπεν, ὦ ἑταῖρε, μηδὲ ἀγριαίνου τὴν κυνικὴν προβαλλόμενος λύσσαν τῶν ὑπὸ κύνα οὐσῶν ἡμερῶν, δέον αἰκάλλειν μᾶλλον καὶ προσσαίνειν τοῖς συνδείπνοις, μὴ καί τινα Κυνοφόντιν ἑορτὴν ποιησώμεθα ἀντὶ τῆς παρ’ Ἀργείοις ἐπιτελουμένης, χορτασθῆναι εἴρηται, ὦ δαιμόνιε ἀνδρῶν, παρὰ μὲν Κρατίνῳ ἐν Ὀδυσσεῦσιν οὕτως ι ἧσθε πανημέριοι χορταζόμενοι γάλα λευκόν. καὶ Μένανδρος δὲ ἐν Τροφωνίῳ ἔφη χορτασθείς.Ἀριστοφάνης δ’ ἐν Γηρυτάδῃ· θεράπευε καὶ χόρταζε τῶν μονῳδιῶν. Σοφοκλῆς τε ἐν Τυροῖ· σίτοισι παγχόρτοισιν ἐξενίζομεν. Εὔβουλος δ’ ἐν Δόλωνι· ἐγὼ κεχόρτασμαι μέν, ἄνδρες, οὐ κακῶς, ἀλλ’ εἰμὶ πλήρης, ὥστε καὶ μόλις πάνυ ὑπεδησάμην ἅπαντα δρῶν τὰς ἐμβάδας. Σώφιλος δ’ ἐν Φυλάρχῳ· γαστρισμὸς ἔσται δαψιλής· τὰ προοίμια ὁρῶ … χορτασθήσομαι. νὴ τὸν Διόνυσον, ἄνδρες, ἤδη στρηνιῶ. καὶ Ἄμφις ἐν Οὐρανῷ· εἰς τὴν ἑσπέραν χορτάζομαι ἐν ἅπασιν ἀγαθοῖς. ταῦτα μὲν οὖν, ὦ Κύνουλκε, εἰπεῖν προχείρως ἔχω σοι τὰ νῦν, αὔριον δὲ ἢ ἔνηφι τὴν γὰρ εἰς τρίτην ʽ Ἡσίοδος εἴρηκεν οὕτως πληγαῖς σε χορτάσω, ἐάνπερ μὴ εἴπῃς ὁ κοιλιοδαίμων παρὰ τίνι κεῖται.σιωπήσαντος δ’ ἐκείνου ἀλλὰ μὴν καὶ τοῦτο αὐτός σοι, ὦ κύον, ἐρῶ ὅτι Εὔπολις τοὺς κόλακας ἐν τῷ ὁμωνύμῳ δράματι οὕτω κέκληκε· τὸ δὲ μαρτύριον ἀναβαλοῦμαι, ἔστ’ ἂν ἀποδῶ σοι τὰς πληγάς.
And so when every one had been well amused by these jokes,—But, said Ulpian, I will also give you now the statement about paunches which I promised you. For Alexis, in his play which is entitled Ponticus, jesting in a comic manner, says that Callimedon the orator, who was surnamed the Crab (and he was one of those who took part in the affairs of the state in the time of Demosthenes the orator)-Every one is willing to die for his country (πάτρας):And for a boiled paunch (μήτρας) Callimedon,The dauntless crab, would very probablyDare to encounter death.And Callimedon was a man very notorious for his fondness for dainties. And Antiphanes also speaks of launches in his Philometor, using these words—While the wood has pith in it (ἔμμητρον) it puts forth shoots.There is a metropolis but no patropolis.Some men sell paunches (μῆτραι), a delicious food.Metras, the Chian, is dear to the people.And Euphron says in his Paradidomena—But my master having prepared a paunchSet it before Callimedon; and when he ate itIt made him leap with joy; from which he earn'dThe name of crab.And Dioxippus in his Antipornoboscus—What food doth he delight in! Dainty is he!Most dainty in his eating, paunches, sausages!And in his Historiographer, he says—Amphides burst in the porch and made himself a way in;Holding up two paunches fine, See for what I'm paying,Said he, and send me all you have, or all that you can find me.And Eubulus says in his Deucalion—Liver, and tripe, and entrails, aye, and paunches.
ἡσθέντων οὖν ἐπὶ τοῖς πεπαιγμένοις ἁπάντων ἀλλὰ μήν, ἔφη ὁ Οὐλπιανός, καὶ τὸν περὶ τῆς μήτρας λόγον ἀποδώσω. Ἄλεξις γὰρ ἐν τῷ Ποντικῷ ἐπιγραφομένῳ δράματι Καλλιμέδοντα τὸν ῥήτορα, Κάραβον δὲ ἐπικαλούμενον κωμῳδῶν ἦν δ’ οὗτος εἷς τῶν κατὰ Δημοσθένη τὸν ῥήτορα πολιτευομένων φησὶν ὑπὲρ πάτρας μὲν πᾶς τις ἀποθνῄσκειν θέλει, ὑπὲρ δὲ μήτρας Καλλιμέδων ὁ Κάραβος ἑφθῆς ἴσως προσεῖτ’ ἂν ἀποθανεῖν. ἦν δὲ ὁ Καλλιμέδων καὶ ἐπὶ ὀψοφαγίᾳ διαβόητος, μνημονεύει τῆς μήτρας καὶ Ἀντιφάνης ἐν Φιλομήτορι οὕτως ἔμμητρον ἂν ᾖ τὸ ξύλον, βλάστην ἔχει· μητρόπολίς ἐστιν, οὐχὶ πατρόπολις πόλις· μήτραν τινὲς πωλοῦσιν ἥδιστον κρέας· μητρᾶς ὁ Χῖὸς ἐστι τῷ δήμῳ φίλος. εὔφρων δ’ ἐν Παραδιδομένῃ· οὑμὸς διδάσκαλος δὲ μήτραν σκευάσας παρέθηκε Καλλιμέδοντι κἀσθίονθ’ ἅμα ἐποίησε πηδᾶν, ὅθεν ἐκλήθη Κάραβος. Διώξιππος δ’ ἐν Ἀντιπορνοβοσκῷ· οἵων δ’ ἐπιθυμεῖ βρωμάτων, ὡς μουσικῶν ἤνυστρα, μήτρας, χόλικας. ἐν δὲ Ἱστοριογράφῳ· τὴν στοὰν διεξέπαιεν Ἀμφικλῆς· μήτρας δύο κρεμαμένας δείξας ἐκεῖνον πέμπε, φησίν, ἂν ἴδῃς. Εὔβουλος δ’ ἐν Δευκαλίωνι· ἡπάτια, νῆστις, πλεύμονες, μήτρα.
But Lynceus the Samian, the friend of Theophrastus, was acquainted with the use of paunches when eaten with Cyrenaic sauce. And accordingly, writing an account of the Banquet of Ptolemy, he says:—“A certain paunch having been brought round in vinegar and sauce.” Antiphanes, too, mentions this sauce in his Unhappy Lovers, speaking of Cyrene—I sail back to the self-same harbour whenceWe previously were torn; and bid farewellTo all my horses, friends, and assafœtida,And two horse chariots, and to cabbages,And single-horses, and to salads green,And fevers, and rich sauces.And how much better a paunch of a castrated animal is, Hipparchus, who wrote the book called The Aegyptian Iliad, tells us in the following words—But above all I do delight in dishesOf paunches and of tripe from gelded beasts,And love a fragrant pig within the oven.And Sopater says in his Hippolytus—But like a beauteous paunch of gelded pigWell boil'd and white, and basted with rich cheese.And in his Physiologus he says—'Tis not a well boil'd slice of paunch of pigHolding within a sharp and biting gravy.And in his Silphæ he says—That you may eat a slice of boil'd pig's paunch,Dipping it in a bitter sauce of rue.
Λυγκεὺς δ’ ὁ Σάμιος, ὁ Θεοφράστου γνώριμος, καὶ τὴν σὺν ὀπῷ χρῆσιν αὐτῆς οἶδεν. ἀναγράφων γοῦν τὸ Πτολεμαίου συμπόσιόν φησιν οὕτως ` ᾽ μήτρας τινὸς περιφερομένης ἐν ὄξει καὶ ὀπῷ.` τοῦ δὲ ὀποῦ μέμνηται Ἀντιφάνης ἐν Δυσέρωσι περὶ Κυρήνης τὸν λόγον ποιούμενος ἐκεῖσε δ’ οὐ πλέω ὅθεν διεσπάσθημεν, ἐρρῶσθαι λέγων ἅπασιν, ἵπποις, σιλφίῳ, συνωρίσιν, καυλῷ, κέλησι, μασπέτοις, πυρετοῖς, ὀπῷ. τῆς δὲ διαφορᾶς τῆς περὶ τὴν ἐκτομίδα μνημονεύει Ἵππαρχος ὁ τὴν Αἰγυπτιακὴν Ἰλιάδα συνθεὶς ἐν τούτοις· ἀλλὰ λοπὰς μ’ εὔφραιν’ ἢ μήτρης καλὰ πρόσωπα ἐκβολάδος, δέλφαξ δ’ ἐν κλιβάνῳ ἡδέα ὄζων. Σώπατρος δ’ ἐν μὲν Ἱππολύτῳ φησὶν ἀλλ’ οἷα μήτρα καλλίκαρπος ἐκβολὰς δίεφθα λευκανθεῖσα τυροῦται δέμας, ἐν δὲ Φυσιολόγῳ· μήτρας ὑείας οὐκ ἀφεψηθεὶς τόμος, τὴν δηξίθυμον ἐντὸς ὀξάλμην ἔχων. ἐν δὲ Σίλφαις· μήτρας ὑείας ἑφθὸν ὡς φάγῃς τόμον, δριμεῖαν ὠθῶν πηγανῖτιν εἰς χολήν.
But the ancients were not acquainted with the fashion of bringing on paunches, or lettuces, or anything of the sort, before dinner, as is done now. At all events Archestratus, the inventor of made dishes, as he calls himself, says that pledges in drinking, and the use of ointments, are introduced after supper—And always at the banquet crown your headWith flowing wreaths of varied scent and hue,Culling the treasures of the happy earth;And steep your hair in rich and reeking odours,And all day long pour holy frankincenseAnd myrrh, the fragrant fruit of Syria,On the slow slumb'ring ashes of the fire:Then, when you drink, let slaves these luxuries bring—Tripe, and the boiled paunch of well-fed swine,Well soak'd in cummin juice and vinegar,And sharp, strong-smelling assafœtida;Taste, too, the tender well-roast birds, and game,Whate'er may be in season. But despiseThe rude uncivilized Sicilian mode,Where men do nought but drink like troops of frogs,And eat no solid seasoning. Avoid them.And seek the meats which I enjoin thee here.All other foods are only signs and proofsOf wretched poverty: the green boil'd vetch,And beans, and apples, and dried drums of figs.But praise the cheesecakes which from Athens come;And if there are none, still of any countryCheesecakes are to be eaten; also askFor Attic Honey, the feast's crowning dish—For that it is which makes a banquet noble.Thus should a free man live, or else descendBeneath the earth, and court the deadly realmsOf Tartarus, buried deep beneath the earthInnumerable fathoms. But Lynceus, describing the banquet given by Lamia, the female flute-player, when she entertained Demetrius Poliorcetes, represents the guests the moment they come to the banquet as eating all sorts of fish and meat; and in the same way, when speaking of the feast given by Antigonus the king, when celebrating the Aphrodisiac festival, and also one given by King Ptolemy, he speaks of fish as the first course; and then meat.
οἱ μέντοι ἀρχαῖοι πάντες πρὸ τοῦ δειπνεῖν οὐ παρέφερον οὔτε μήτρας οὔτε θρίδακας οὔτ’ ἄλλο τι τῶν τοιούτων, ὥσπερ νῦν γίνεται. Ἀρχέστρατος γοῦν ὁ ὀψοδαίδαλος μετὰ τὸ δεῖπνον καὶ τὰς προπόσεις καὶ τὸ μύροις χρήσασθαί φησιν· ἀεὶ δὲ στεφάνοισι κάρα παρὰ δαῖτα πυκάζου παντοδαποῖς, οἷς ἂν γαίας πέδον ὄλβιον ἀνθῇ, καὶ στακτοῖσι μύροις ἀγαθοῖς χαίτην θεράπευε καὶ σμύρναν λίβανόν τε πυρὸς μαλακὴν ἐπί τέφραν βάλλε πανημέριος, Συρίης εὐώδεα καρπόν. ἐμπίνοντι δέ σοι φερέτω τοιόνδε τράγημα, γαστέρα καὶ μήτραν ἑφθὴν ὑὸς ἔν τε κυμίνῳ ἒν τ’ ὄξει δριμεῖ καὶ σιλφίῳ ἐμβεβαῶσαν ὀρνίθων τ’ ὀπτῶν ἁπαλὸν γένος, ὧν ἂν ὑπάρχῃ ὥρη. τῶν δὲ Συρακοσίων τούτων ἀμέλησον, οἳ πίνουσι μόνον βατράχων τρόπον οὐδὲν ἔδοντες. ἀλλὰ σὺ μὴ πείθου κείνοις, ἃ δ’ ἐγὼ λέγω ἔσθε βρωτά. τὰ δ’ ἄλλα γ’ ἐκεῖνα τραγήματα πάντα πέφυκε πτωχείας παράδειγμα κακῆς, ἑφθοὶ τ’ ἐρέβινθοι καὶ κύαμοι καὶ μῆλα καὶ ἰσχάδες. ἀλλὰ πλακοῦντα αἴνει Ἀθήνησιν γεγενημένον εἰ δὲ μή, ἄν που αὐτὸν ἔχῃς ἑτέρωθι, μέλι ζήτησον ἀπελθὼν Ἀττικόν, ὡς τοῦτ’ ἐστὶν ὃ ποιεῖ κεῖνον ὑβριστήν. οὕτω τοι δεῖ ζῆν τὸν ἐλεύθερον ἢ κατὰ τῆς γῆς καὶ κατὰ τοῦ βαράθρου καὶ Ταρτάρου ἐς τὸν ὄλεθρον ἥκειν καὶ κατορωρύχθαι σταδίους ἀναρίθμους. Λυγκεὺς δὲ διαγράφων τὸ Λαμίας τῆς αὐλητρίδος δεῖπνον, ὅτε ὑπεδέχετο Δημήτριον τὸν Πολιορκητήν, εὐθέως τοὺς εἰσελθόντας ἐπὶ τὸ δεῖπνον ἐσθίοντας ποιεῖ ἰχθῦς παντοίους καὶ κρέα. ὁμοίως καὶ τὸ Ἀντιγόνου τοῦ βασιλέως δεῖπνον διατιθεὶς ἐπιτελοῦντος Ἀφροδίσια καὶ τὸ Πτολεμαίου τοῦ βασιλέως ἰχθῦς πρῶτον παρατίθησι καὶ κρέα.
But one may well wonder at Archestratus, who has given us such admirable suggestions and injunctions, and who was a guide in the matter of pleasure to the philosopher Epicurus, when he counsels us wisely, in a manner equal to that of the bard of Ascra, that we ought not to mind some people, but only attend to him; and he bids us eat such and such things, differing in no respect from the cook in Damoxenus the comic writer, who says in his Syntrophi—A. You see me here a most attentive pupilOf Epicurus, wisest of the Greeks,From whom in two years and ten months or less,I scraped together four good Attic talents.B. What do you mean by this I pray thee, tell me,Was he a cook, my master That is news.A. Ye gods! and what a cook! Believe me, natureIs the beginning and the only sourceOf all true wisdom. And there is no artAt which men labour, which contains more wisdom.So this our art is easy to the manWho has drunk deep of nature's principles;They are his guides: and therefore, when you seeA cook who is no scholar, nor has readThe subtle lessons of Democritus,(Aye and he must remember them besides,)Laugh at him as an ass; and if you hire oneWho knows not Epicurus and his rules,Discharge him straightway. For a cook must know,(I speak the words of sober truth, my friend,)How great the difference is in summer timeBetween the glaucisk of the winter-season;He must know all the fish the PleiadesBring to us at their setting; what the solstice,Winter and summer, gives us eatable—For all the changes and the revolutionsAre fraught with countless evil to mankind,Such changes do they cause in all their food.Dost thou not understand me? And remember,Whatever is in season must be good.B. How few observe these rules.A. From this neglectCome spasms, and the flatulence which illBeseems a politic guest;-but all the foodI give my parties, wholesome is, and good,Digestible and free from flatulence.Therefore its juice is easily dissolved,And penetrates the entire body's pores.B. Juice, say you? This is not known to Democritus.A. But all meats out of season make the eaterDiseased in his joints.B. You seem to me,To have studied too the art of medicine.A. No doubt, and so does every one who seeksAcquaintance with his nature's mysteries.But see now, I do beg you by the gods,How ignorant the present race of cooks are.When thus you find them ignorant of the smellOf all the varied dishes which they dress,And pounding sesame in all their sauce.What can be bad enough for such sad blunderersB. You seem to speak as any oracle.A. What good can e'er arise, where every qualityIs jumbled with its opposite in kind,How different so ever both may be?Now to discern these things is art and skill,Not to wash dishes nor to smell of smoke.For I do never enter a strange cook-shop,But sit within such a distance as enablesMy eyes to comprehend what is within.My friends, too, do the same; I tell them allThe causes and results. This bit is sour,Away with it; the man is not a cook,Though he perhaps may be a music master:Put in some fire; keep an equal heat.The first dish scarcely suits the rest. Do youNot see the form of th' art?B. O, great Apollo!A. What does this seem to you?B. Pure skill; high art.A. Then I no dishes place before my guestsAt random; but while all things correspondI regulate the whole, and will divideThe whole as best may suit, in fours, or fives;And will consult each separate division-And satisfy each party. Then again,I stand afar off and directions give;Whence bring you that? what shall you mix with this?See how discordant those two dishes are!Take care and shun such blunders. That will do.Thus Epicurus did arrange his pleasures.Thus wisely did he eat. He, only wise,Saw what was good and what its nature was.The Stoics seek in vain for such discoveries,And know not good nor what the nature may beOf good; and so they have it not; nor knowHow to impart it to their friends and guests.Enough of this. Do'st not agree with me?B. Indeed i do, all things are plain to me.
θαυμάζειν δ’ ἐστὶν ἄξιον τοῦ τὰς καλὰς ὑποθήκας παραδιδόντος ἡμῖν Ἀρχεστράτου, ὃς Ἐπικούρῳ τῷ σοφῷ τῆς ἡδονῆς καθηγεμὼν γενόμενος κατὰ τὸν Ἀσκραῖον ποιητὴν γνωμικῶς καὶ ἡμῖν συμβουλεύει τισὶ μὲν μὴ πείθεσθαι, αὑτῷ δὲ προσέχειν τὸν νοῦν, καὶ ἐσθίειν παρακελεύεται τὰ καὶ τά, οὐδὲν ἀποδέων τοῦ παρὰ Δαμοξένῳ τῷ κωμῳδιοποιῷ μαγείρου, ὅς ἐν Συντρόφοις φησιν Ἐπικούρου δέ με ὁρᾷς μαθητὴν ὄντα τοῦ σοφοῦ, παρ’ ᾧ ἐν δύ’ ἔτεσιν καὶ μησὶν οὐχ ὅλοις δέκα τάλαντ’ ἐγώ σοι κατεπύκνωσα τέτταρα. β. τοῦτο δὲ τί ἐστιν, εἰπέ μοι. α. καθήγισα. μάγειρος ἦν κἀκεῖνος, οὐκ ᾔδει, θεοί, ποῖος μάγειρος, ἡ φύσις πάσης τέχνης ἀρχέγονὸν ἐστ᾽, ἀρχέγονον, ὦλιτήριε. οὐκ ἔστιν οὐδὲ ἓν νοεῖν σοφώτερον, πᾶν τ’ εὐχερὲς τὸ πρᾶγμα, τοῦ λόγου τριβὴν ἔχοντι τούτου· πολλὰ γὰρ συμβάλλεται. διόπερ μάγειρον ὅταν ἴδῃς ἀγράμματον μὴ Δημόκριτόν τε πάντα διανεγνωκότα, μᾶλλον δὲ κατέχοντα καταγέλα ὡς κενοῦ, καὶ τὸν Ἐπικούρου κανόνα, μινθώσας ἄφες ὡς ἐκ διατριβῆς, τοῦτο δεῖ γάρ εἰδέναι, τίν’ ἔχει διαφορὰν πρῶτον, ὦ βέλτιστε σύ, γλαυκίσκος ἐν χειμῶνι καὶ θέρει πάλιν ποῖος περὶ δύσιν Πλειάδος συνειδέναι ἰχθὺς ὑπὸ τροπὰς τ’ ἐστὶ χρησιμώτατος. αἱ μεταβολαὶ γὰρ αἵ τε κινήσεις, κακὸν ἠλίβατον ἀνθρώποισιν, ἀλλοιώματα ἐν ταῖς τροφαῖς ποιοῦσι, μανθάνεις; τὸ δὲ ληφθὲν καθ’ ὥραν ἀποδίδωσι τὴν χάριν, τίς παρακολουθεῖ ταῦτα; τοιγαροῦν στρόφοι καὶ πνευμάτια γινόμενα τὸν κεκλημένον ἀσχημονεῖν ποιοῦσι. παρὰ δ’ ἐμοὶ τρέφει τὸ προσφερόμενον βρῶμα καὶ λεπτύνεται ὀρθῶς τε διαπνεῖ. τοιγαροῦν εἰς τοὺς πόρους ὁ χυμὸς ὁμαλῶς πανταχοῦ συνίσταται, χυμός, λέγει Δημόκριτος, οὐδὲν πρᾶγμα τὰ γινόμενα ποιεῖ τὸν φαγόντ’ ἀρθριτικόν. β. καὶ τῆς ἰατρικῆς τι μετέχειν μοι δοκεῖς. α. καὶ πᾶς ὁ φύσεως ἐντός, ἡ δ’ ἀπειρία τῶν νῦν μαγείρων κατανόει πρὸς τῶν θεῶν οἵα στίν. ἅλμην ὅταν ἴδῃς ἐξ ἰχθύων ὑπεναντίων αὑτοῖσι ποιοῦντας μίαν καὶ σήσαμ’ ὑποτρίβοντας εἰς ταύτην, λαβὼν ἕκαστον αὐτῶν κατά μέρος προσπαρδέτω. β. ὥς μοι κεχάρισαι. α. τί γὰρ ἂν εὖ γένοιτ’ ἔτι τῆς ἰδιότητος πρὸς ἑτέραν μεμιγμένης καὶ συμπλεκομένης οὐχὶ συμφώνους ἁφάς; τὸ ταῦτα διορᾶν ἐστιν ἐμψύχου τέχνης, οὐ τὸ διανίζειν λοπάδας οὐδ’ ὄζειν καπνοῦ. ἐγὼ γὰρ εἰς τοὐπτάνιον οὐκ εἰσέρχομαι. β. ἀλλὰ τί; α. θεωρῶ πλησίον καθήμενος, πονοῦσιν ἕτεροι δ᾽, οἷς λέγω τὰς αἰτίας καὶ τἀποβαῖνον· ‘ὀξὺ τὸ περίκομμ᾽, ἄνες.’ β. ἁρμονικός, οὐ μάγειρος· α.α ἐπίτεινον τὸ πῦρ. ὁμαλιζέτω τις τὸ τάχος· ἡ πρώτη λοπὰς ζεῖ ταῖς ἐφεξῆς οὐχὶ συμφώνως νοεῖς τὸν τύπον; β. Ἄπολλον. α. καί τι φαίνεται τέχνη; εἶτ’ οὐδὲν εἰκῇ παρατίθημι, μανθάνεις, βρῶμ᾽, ἀλλὰ μείξας πάντα κατὰ συμφωνίαν. β. πῶς; α. ἔστιν αὑτοῖς ἃ διὰ τεττάρων ἔχει κοινωνίαν, διὰ πέντε, διὰ πασῶν πάλιν ταῦτα προσάγω πρὸς αὐτὰ τὰ διαστήματα καὶ ταῖς ἐπιφοραῖς εὐθὺς οἰκείως πλέκω. ἐνίοτ’ ἐφεστὼς παρακελεύομαι ᾽ πόθεν ἅπτει; τί τούτῳ μιγνύειν μέλλεις; ὅρα· διάφωνον ἕλκεις ι οὐχ ὑπερβήσῃ;᾽ σοφὸν Ἐπίκουρος οὕτω κατεπύκνου τὴν ἡδονὴν ἐμασᾶτ’ ἐπιμελῶς. οἶδε τἀγαθὸν μόνος ἐκεῖνος οἷόν ἐστιν οἱ δ’ ἐν τῇ στοᾷ ζητοῦσι συνεχῶς, οἷὸν ἐστ’ οὐκ εἰδότες. οὐκοῦν ὃ γ’ οὐκ ἔχουσιν, ἀγνοοῦσι δέ, οὐδ’ ἂν ἑτέρῳ δοίησαν. β. οὕτω συνδοκεῖ· ἀφῶμεν οὖν τὰ λοιπά· δῆλα δὴ πάλαι.
Plato, too, in his Joint Deceiver, introduces the father of a young man in great indignation, on the ground that his son's principles and way of living have been injured by his tutor; and he says—A. You now have been the ruin of my son,You wretch, you have persuaded him t' embarkIn a course of life quite foreign to his habitsAnd former inclinations. You have taught himTo drink i' th' morning, quite beyond his wont.B. Do you blame me that he has learnt to live?A. Call you this living?B. So the wise do say:At all events the all wise EpicurusTells us that pleasure is the only good.A. No doubt, and nobody can entertainA different opinion. To live wellMust be to rightly live; is it not so?Tell me, I pray thee, hast thou ever seenAny philosopher confused with wine?Or overtaken with those joys of yoursB. Aye, all of them. Those who lift up their brows,Who look most solemn in the promenades,And in their daily conversation,Who turn their eyes away in high disdainIf you put plaice or turbot on their board,Know for all that the fish's daintiest part.Seek out the head, the fins; the sound, the roe,And make men marvel at their gluttony.
καὶ Βάτων δ’ ἐν Συνεξαπατῶντι δυσχεραίνοντα ποιήσας μειρακίου πατέρα ὡς διαφθαρέντος κατὰ τὴν δίαιταν ὑπὸ τοῦ παιδαγωγοῦ φησὶν ἀπολώλεκας τὸ μειράκιόν μου παραλαβών, ἀκάθαρτε, καὶ πέπεικας ἐλθεῖν εἰς βίον ἀλλότριον αὑτοῦ· καὶ πότους ἑωθινοὺς πίνει διὰ σὲ νῦν, πρότερον οὐκ εἰθισμένος. β. εἶτ’ εἰ μεμάθηκε, δέσποτα, ζῆν, ἐγκαλεῖς; α. ζῆν δ’ ἐστὶ τὸ τοιοῦθ᾽; β. ὡς λέγουσιν οἱ σοφοί. ὁ γοῦν Ἐπίκουρός φησιν εἶναι τἀγαθὸν τὴν ἡδονὴν δήπουθεν οὐκ ἔστιν δ’ ἔχειν ταύτην ἑτέρωθεν, ἐκ δὲ τοῦ ζῆν δὴ καλῶς εὖ ζῶσ’ ἅπαντες, ἢ τυχὸν δώσεις ἐμοί; α. ἑόρακας οὖν φιλόσοφον, εἰπέ μοι, τινὰ μεθύοντ’ ἐπὶ τούτοις θ’ οἷς λέγεις κηλούμενον; β. ἅπαντας· οἱ γοῦν τὰς ὀφρῦς ἐπηρκότες καὶ τὸν φρόνιμον ζητοῦντες ἐν τοῖς περιπάτοις καὶ ταῖς διατριβαῖς ὥσπερ ἀποδεδρακότα οὕτως, ἐπὰν γλαυκίσκος αὐτοῖς παρατεθῇ, ἴσασιν οὗ δεῖ πρῶτον ἅψασθαι τόπου καὶ τὴν κεφαλὴν ζητοῦσιν ὥσπερ πράγματος, ὥστ’ ἐκπεπλῆχθαι πάντας.
And in Antiphanes, in his Soldier or in his Tycho, a man is introduced delivering rules in this way, saying—Whoever is a mortal man, and thinksThis life has any sure possession,Is woefully deceived. For either taxesTake off his property; or he goes to lawAnd loses all he seeks, and all he has:Or else he's made a magistrate, and bearsThe losses they are subject to; or elseThe people bid him a choragus be,And furnish golden garments for a chorus;And wear but rags himself. Or as a captainOf some tall ship, he hangs himself; or elseTakes the command, and then is taken prisoner:Or else, both waking and in soundest sleep,He's helpless, pillaged by his own domestics.Nothing is sure, save what a man can eat,And treats himself to day by day. Nor then,Is even this too sure. For guests drop inTo eat what you have order'd for yourself.So not until you've got it 'twixt your teethOught you to think that e'en your dinner's safe.And he says the same in his Hydria.
καὶ παρ’ Ἀντιφάνει δ’ ἐν Στρατιώτῃ ἢ Τύχωνι παραινέσεις εἰσφέρων ἄνθρωπος τοιοῦτός ἐστιν, ὅς φησιν ὅστις ἄνθρωπος δὲ φὺς ἀσφαλές τι κτῆμ’ ὑπάρχειν τῷ βίῳ λογίζεται, πλεῖστον ἡμάρτηκεν. ἢ γάρ εἰσφορά τις ἥρπακεν τἄνδοθεν πάντ’ ἢ δίκῃ τις περιπεσὼν ἀπώλετο ἢ στρατηγήσας προσῶφλεν ἢ χορηγὸς αἱρεθεὶς ἱμάτια χρυσᾶ παρασχὼν τῷ χορῷ ῥάκος φορεῖ ἢ τριηραρχῶν ἀπήγξατ’ ἢ πλέων ἥλωκέ ποι ἢ βαδίζων ἢ καθεύδων κατακέκοφθ’ ὑπ’ οἰκετῶν. οὐ βέβαιον οὐδέν ἐστι, πλὴν ὅσ’ ἂν καθ’ ἡμέραν εἰς ἑαυτὸν ἡδέως τις εἰσαναλίσκων τύχῃ, οὐδὲ ταῦτα σφόδρα τι· καὶ γὰρ τὴν τράπεζαν ἁρπάσαι κειμένην ἄν τις προσελθών ἀλλ’ ὅταν τὴν ἔνθεσιν ἐντὸς ἤδη τῶν ὀδόντων τυγχάνῃς κατεσπακώς, τοῦτ’ ἐν ἀσφαλεῖ νόμιζε τῶν ὑπαρχόντων μόνον. τὰ αὐτὰ εἴρηκε καὶ ἐν Ὑδρίᾳ.
Now if any one, my friends, were to consider this, he would naturally and reasonably praise the honest Chrysippus, who examined accurately into the nature of Epicurus's philosophy, and said, “That the Gastrology of Archestratus was the metropolis of his philosophy;” which all the epicures of philosophers call the Theogony, as it were, that beautiful epic poem; to whom Theognetus, in his Phasma or in his Miser, says—My man, you will destroy me in this way;For you are ill and surfeited with allThe divers arguments of all the Stoics."Gold is no part of man, mere passing rime,Wisdom's his real wealth, solid like ice;No one who has it ever loses it."Oh! wretched that I am; what cruel fateHas lodged me here with this philosopher?Wretch, you have learnt a most perverted learning;Your books have turn'd your whole life upside down;Buried in deep philosophy you talkOf earth and heaven, both of which care littleFor you and all your arguments.
. εἰς ταῦτ’ οὖν τις ἀποβλέπων, ἄνδρες φίλοι, εἰκότως ἂν ἐπαινέσειεν τὸν καλὸν Χρύσιππον κατέχοντα ἀκριβῶς τὴν Ἐπικούρου φύσιν καὶ εἰπόντα μητρόπολιν εἶναι τῆς φιλοσοφίας αὐτοῦ τὴν Ἀρχεστράτου Γαστρολογίαν, ἣν πάντες οἱ τῶν φιλοσόφων γαστρίμαργοι Θέογνίν τινα αὑτῶν εἶναι λέγουσι τὴν καλὴν ταύτην ἐποποιίαν. πρὸς οὓς καὶ Θεόγνητος ἐν Φάσματι ἢ Φιλαργύρῳ φησίν· … ἐκ τούτων … ἄνθρωπ᾽, ἀπολεῖς με. τῶν γὰρ ἐκ τῆς ποικίλης στοᾶς λογαρίων ἀναπεπλησμένος νοσεῖς· ‘ἀλλότριὸν ἐσθ’ ὁ πλοῦτος ἀνθρώπῳ, πάχνη· σοφία δ’ ἴδιον, κρύσταλλος, οὐδεὶς πώποτε ταύτην λαβὼν ἀπώλεσ’.’ ὦ τάλας ἐγώ, οἵῳ μ’ ὁ δαίμων φιλοσόφῳ συνῴκισεν ἐπαρίστερ’ ἔμαθες, ὦ πόνηρε, γράμματα· ἀνέστροφέν σου τὸν βίον τὰ βιβλία· πεφιλοσόφηκας γῇ τε κοὐρανῷ λαλῶν, οἷς οὐδέν ἐστιν ἐπιμελὲς τῶν σῶν λόγων.
While Ulpian was continuing to talk in this way, the servants came in bearing on some dishes some crabs bigger than Callimedon, the orator, who, because he was so very fond of this food was himself called the Crab. Accordingly, Alexis, in his Dorcis, or the Flatterer, (as also others of the comic poets do,) hands him down, as a general rule, as being most devoted to fish, saying—It has been voted by the fish-sellers,To raise a brazen statue to CallimedonAt the Panathenaic festivalIn the midst of the fish-market; and the statueShall in his right hand hold a roasted crab,As being the sole patron of their trade,Which other men neglect and seek to crush. But the taste of the crab is one which many people have been very much devoted to; as may be shown by many passages in different comedies; but at present Aristophanes will suffice, who in the Thesmophoriazusæ speaks as follows—A. Has any fish been bought? a cuttle-fish,Or a broad squill, or else a polypus;Or roasted mullet, or perhaps some beet-root?B. Indeed there was not.A. Or a roach or dace?B. Nothing of such a sort?A. Was there no black-pudding,Nor tripe, nor sausage, nor boar's liver fried,No honeycomb, no paunch of pig, no eel,No mighty crab, with which you might recruitThe strength of women wearied with long toilBut by broad squills he must have meant what we call astaci, a kind of crab which Philyllius mentions in his Cities. And Archestratus, in that famous poem of his where he never once mentions the crab by the name of κάραβος, does speak of the ἄστακος. As he does also in the following passage—But passing over trifles, buy an astacus,Which has long hands and heavy too, but feetOf delicate smallness, and which slowly walksOver the earth's face. A goodly troop there areOf such, and those of finest flavour, whereThe isles of Lipara do gem the ocean:And many lie in the broad Hellespont.And Epicharmus, in his Hebe's Marriage, shows plainly that the ἄστακος spoken of by Archestratus is the same as the κάραβος, speaking as follows—There are astaci and colybdaenæ, both equipp'dWith little feet and long hands, both coming underThe name of κάραβος.
ἔτι τοῦ Οὐλπιανοῦ διαλεγομένου παῖδες ἐπεισῆλθον φέροντες ἐπὶ δίσκων καράβους μείζονας Καλλιμέδοντος τοῦ ῥήτορος, ὃς διὰ τὸ φιληδεῖν τῷ βρώματι Κάραβος ἐπεκλήθη. Ἄλεξις μὲν οὖν αὐτὸν ἐν Δορκίδι ἢ Ποππυζούσῃ φίλιχθυν εἶναι κοινῶς παραδίδωσι καθάπερ καὶ ἄλλοι τῶν κωμῳδιοποιῶν, λέγων οὕτως· τοῖς ἰχθυοπώλαις ἐστὶν ἐψηφισμένον, ὥς φασι, χαλκῆν Καλλιμέδοντος εἰκόνα στῆσαι Παναθηναίοισιν ἐν τοῖς ἰχθύσιν, ἔχουσαν ὀπτὸν κάραβον ἐν τῇ δεξιᾷ, ὡς αὐτὸν ὄντ’ αὐτοῖσι τῆς τέχνης μόνον σωτῆρα, τοὺς ἄλλους δὲ πάντας ζημίαν. περισπούδαστος δὲ ἦν πολλοῖς ἡ τοῦ καράβου βρῶσις, ὡς ἔστι δεῖξαι διὰ πολλῶν τῆς κωμῳδίας μερῶν ἀρκέσει δὲ τὰ νῦν Ἀριστοφάνης ἐν ταῖς Θεσμοφοριαζούσαις οὕτως λέγων ἰχθὺς ἐωνηταί τις ἢ σηπίδιον ἢ τῶν πλατειῶν καρίδων ἢ πουλύπους ἢ νῆστις ὀπτᾶτ’ ἢ γαλεὸς ἢ τευθίδες; β. μὰ τὸν Δί᾽, οὐ δῆτ᾽, α. οὐδὲ βατίς; β. οὒ φημ’ ἐγώ. α. οὐ χόριον οὐδὲ πυὸς οὐδ’ ἧπαρ κάπρου οὐδὲ σχαδόνες οὐδ’ ἠτριαῖον δέλφακος οὐδ’ ἐγχέλειον οὐδὲ κάραβον μέγαν γυναιξὶ κοπιώσαις ἐπεχορηγήσατε; πλατείας δὲ καρῖδας ἂν εἴη λέγων τοὺς ἀστακοὺς καλουμένους, ὧν μνημονεύει Φιλύλλιος ἐν Πόλεσι. καὶ Ἀρχέστρατος γὰρ ἐν τῷ διαβοήτῳ ποιήματι οὐδ’ ὅλως που κάραβον ὀνομάζων ἀστακὸν προσαγορεύει, ὥσπερ κἀν τούτοις. ἀλλὰ παρεὶς λῆρον πολὺν ἀστακὸν ὠνοῦ τὸν τὰς χεῖρας ἔχοντα μακρὰς ἄλλως τε βαρείας, τοὺς δὲ πόδας μικρούς, βραδέως δ’ ἐπὶ γαῖαν ὀρούει. εἰσὶ δὲ πλεῖστοι μὲν πάντων ἀρετῇ τε κράτιστοι ἐν Λιπάραις· πολλοὺς δὲ καὶ Ἑλλήσποντος ἀθροίζει. καὶ Ἐπίχαρμος δ᾽· ἐν Ἥβας γάμῳ τὸν προειρημένον ἀστακὸν ὑπὸ τοῦ Ἀρχεστράτου δηλοῖ ὅτι κάραβός ἐστι λέγων οὕτως· ἐντὶ δ’ ἀστακοὶ κολύβδαιναί τε χὢς τὰ πόδι’ ἔχει μικρά, τὰς χεῖρας δὲ μακράς, κάραβος δὲ τὤνυμα.
But the carabi, and astaci, and also carides or squills, are each a distinct genus. But the Athenians spell the name ἄστακος with an ο, ὄστακος, just as they also write ὀσταφίδας. But Epicharmus in his Earth and Sea says—κᾀστακοὶ γαμψώνυχοι. And Speusippus, in the second book of his Similarities, says that of soft-shelled animals the following are nearly like one another. The coracus, the astacus, the nymphe, the arctus, the carcinus, and the pagurus. And Diocles the Carystian says, “Carides, carcini, carabi, and astaci, are pleasant to the taste and diuretic.” And Epicharmus has also mentioned the colybdæna in the lines I have quoted above; which Nicander calls the beauty of the sea; but Heraclides in his Cookery Book gives that name to the caris. But Aristotle, in the fifth book of his Parts of Animals, says, "Of soft-shelled animals the carabi, the astaci, the carides, and others of the same sort, are propagated like quadrupeds; and they breed at the beginning of spring; as indeed is no secret to anybody; but at times they breed when the fig begins to ripen. Now carabi are found in rough and rocky places; but astaci in smooth ground; neither kind in muddy places: on which account there are astaci produced in the Hellespont and about Thasos; and carabi off Cape Sigeum and Mount Athos. But the whole race of crabs is long-lived. But Theophrastus, in his book on Animals who dive in Holes, says that the astaci and carabi and carides all cast off their old age.
ἴδιον δ’ ἐστὶ γένος καράβων τε καὶ ἀστακῶν ἄλλο, ἔτι δὲ καρίδων. τὸν δ’ ἀστακὸν οἱ Ἀττικοὶ διὰ τοῦ ō ὀστακὸν λέγουσι, καθάπερ καὶ ὀσταφίδας. Ἐπίχαρμος δὲ ἐν Γᾷ καὶ Θαλάσσᾳ φησίν· κἀστακοὶ γαμψώνυχοι. Σπεύσιππος δὲ ἐν β᾽, Ὁμοίων παραπλήσιά φησιν εἶναι τῶν μαλακοστράκων κάραβον, ἀστακόν, νύμφην, ἄρκτον, καρκίνον, πάγουρον. Διοκλῆς δ’ ὁ Καρύστιός φησι· καρῖδες, καρκίνοι, κάραβοι, ἀστακοὶ εὔστομα καὶ διουρητικά κολύβδαιναν δ’ εἴρηκεν Ἐπίχαρμος ἐν τοῖς προεκκειμένοις, ὡς μὲν Νίκανδρός φησι, τὸ θαλάσσιον αἰδοῖον, ὡς δ’ ὁ Ἡρακλείδης ἐν Ὀψαρτυτικῷ, τὴν καρῖδα. Ἀριστοτέλης δ’ ἐν πέμπτῳ ζῴων μορίων τῶν μαλακοστράκων ὀχεύονται, φησί, κάραβοι, ἀστακοί, καρῖδες καὶ τὰ τοιαῦτα, ὥσπερ καὶ τὰ ὀπισθουρητικὰ τῶν τετραπόδων, ὀχεύονται δὲ τοῦ ἔαρος ἀρχομένου πρὸς τῇ γῇ ἤδη γὰρ ὦπται ἡ ὀχεία πάντων τῶν τοιούτων, ἐνιαχοῦ δὲ ὅταν τὰ σῦκα ἄρχηται πεπαίνεσθαι. γίνονται δ’ οἱ μὲν κάραβοι ἐν τοῖς τραχέσι καὶ πετρώδεσιν, οἱ δ’ ἀστακοὶ ἐν τοῖς λείοις, ἐν δὲ τοῖς πηλώδεσιν οὐδέτεροι, διὸ καὶ· ἐν Ἑλλησπόντῳ μὲν καὶ περὶ Θάσον ἀστακοὶ γίνονται, περὶ δὲ τὸ Σίγειον καὶ τὸν Ἄθω κάραβοι. εἰσὶ δ’ οἱ κάραβοι μακρόβιοι πάντες. Θεόφραστος δ’ ἐν τῷ περὶ τῶν φωλευόντων τοὺς ἀστακοὺς καὶ καράβους καὶ καρῖδας ἐκδύεσθαί φησι τὸ γῆρας.
But concerning carides, Ephorus mentions in his first book that there is a city called Carides near the island of Chios; and he says that it was founded by Macar and those of his companions who were saved out of the deluge which happened in the time of Deucalion; and that to this very day the place is called Carides. But Archestratus, the inventor of made dishes, gives these recommendations—But if you ever come to Iasus,A city of the Carians, you shall haveA cars of huge size, but rare to buy.Many there are where Macedon is wash'dBy the deep sea, and in Ambracia's gulf.But Araros in his Campylion has used the word καρῖδα with the penultima circumflexed and long—The strangely bent carides did leap forthLike dolphins into the rope-woven vessel.And Eubulus says in his Orthane—Iput a carid (καρῖδα) down and took it up again.Anaxandrides says in his Lycurgus—And he plays with little carids (καριδάριον),And little partridges, and little lettuces;And little sparrows, and with little cups,And little scindaries, and little gudgeons.And the same poet says in his Pandarus—If you don't stoop, my friend, you'll upright be.But she is like a carid (καριδόω) in her person;Bent out, and like an anchor standing firm.And in his Cerkios he says—I'll make them redder than a roasted carid (καρῖδος).And Eubulus says in his Grandmothers—And carids (καρῖδες) of the humpback'd sort.And Ophelion says in his Callæschrus—There lay the crooked carids (καρῖδες) on dry ground.And in his Ialemus we find—And then they danced as crooked limbed carides (καρῖδες)Dance on the glowing embers.But Eupolis, in his Goats, uses the word with the penultima short, (καρι???δες), thus—Once in Phæacia I ate carides (καρίδας).And again in his People he says—Having the face of a tough thick-skinn'd carid (καρίδος). Now the carides were so called from the word κόρα, head. For the head takes up the greater part of them. But the Attic writers also use the word short in the same manner, in analogy with the quantity of κάρα, it being, as I said, called cars because of the size of its head; and so, as γραφὶς is derived from γραφὴ, and βολὶς from βολὴ, in like manner is καρὶς from κάρα. But when the penultima is made long the last syllable also is made long, and then the word is like ψηφὶς, and κρηπὶς, and τευθίς. But concerning these shell-fish, Diphilus the Siphnian writes, “Of all shell-fish the caris, and astacus, and carabus, and carcinus, and lion, being all of the same genus, are distinguished by some differences. And the lion is larger than the astacus; and the carabi are called also grapsæi; but they are more fleshy than the carcini; but the carcinus is heavy and indigestible.” But Mnesitheus the Athenian, in his treatise on Comestibles, says, “Carabi and carcini and carides, and such like; these are all indigestible, but still not nearly so much so as other fish: and they are better and more wholesome roast than boiled.” But Sophron in his Gynæcea calls carides courides, saying—Behold the dainty courides, my friend.And see these lobsters; see how red they are,How smooth and glossy is their hair and coats.And Epicharmus in his Land and Sea says—And red-skinned courides.And in his Logos and Logina he spells the word κωρίδες with an ω—Oily anchovies, crooked corides.And Simonides says—Beet-root with thunnies, and with gudgeons corides.
περὶ δὲ τῶν καρίδων, ὅτι καὶ πόλις ἦν Καρίδες περὶ Χίον τὴν νῆσον Ἔφορος ἐν τῇ γ’ ἱστορεῖ, κτίσαι φάσκων αὐτὴν τοὺς διασωθέντας ἐκ τοῦ ἐπὶ Δευκαλίωνος γενομένου κατακλυσμοῦ μετὰ Μάκαρος, καὶ μέχρι νῦν τὸν τόπον καλεῖσθαι καρίδας. ὁ δὲ ὀψοδαίδαλος Ἀρχέστρατος παραινεῖ τάδε· ἢν δὲ ποτ’ εἰς Ἴασον Καρῶν πόλιν εἰσαφίκηαι, καρῖδ’ εὐμεγέθη λήψῃ· σπανία δὲ πρίασθαι· ἐν δὲ Μακηδονίᾳ τε καὶ Ἀμβρακίᾳ μάλα πολλαὶ ἐκτεταμένως δ’ εἴρηκε καρῖδα Ἀραρὼς μὲν ἐν Καμπυλίωνι· αἵ τε καμπύλαι καρῖδες ἐξήλλοντο δελφίνων δίκην εἰς σχοινόπλεκτον ἄγγος. καὶ Εὔβουλος ἐν Ὀρθάννῃ· καρῖδα καθῆκα κάτω κἀνέσπασ’ αὖθις. Ἀναξανδρίδης Λυκούργῳ· καὶ συμπαίζει καριδαρίοις μετὰ περκιδίων καὶ θρᾳττιδίων καὶ ψητταρίοις μετὰ κωθαρίων καὶ σκινδαρίοις μετὰ κωβιδίων. ὁ δ’ αὐτὸς κἀν Πανδάρῳ φησὶν οὐκ ἐπικεκυφὼς ὀρθός, ὦ βέλτιστ᾽, ἔσῃ· αὕτη δὲ καριδοῖ τὸ σῶμα καμπύλη, ἄγκυρά τ’ ἐστὶν ἄντικρυς τοῦ σώματος, ἐν δὲ Κερκίῳ· ἐρυθρότερον καρῖδος ὀπτῆς σ’ ἀποφανῶ. Εὔβουλος Τιτθαῖς· καρῖδάς τε τῶν κυφῶν. καὶ ᾽ Ὠφελίων Καλλαίσχρῳ· κυρταὶ δ’ ὁμοῦ καρῖδες ἐν ξηρῷ πέδω. καὶ ἐν Ἰαλέμῳ· ὠρχοῦντο δ’ ὡς καρῖδες ἀνθράκων ἔπι πηδῶσι κυρταί. συνεσταλμένως δ’ εἴρηκεν Εὔπολις ἐν Αἰξὶν οὕτως· πλὴν ἅπαξ ποτ’ ἐν Φαίακος ἔφαγον καρίδας. καὶ ἐν Δήμοις· ἔχων τὸ πρόσωπον καρίδος μασθλητίνης. ᾽ ὠνομάσθησαν δὲ καρῖδες ἀπὸ τοῦ κάρα· τὸ πλεῖστον γὰρ μέρος τοῦ σώματος ἡ κεφαλὴ ἀπηνέγκατο. καρίδες δὲ βραχέως οἱ Ἀττικοὶ ἀναλόγως· παρὰ γὰρ τὸ κάρη γέγονε διὰ τὸ μείζονι κεχρῆσθαι κεφαλῇ. ὡς οὖν παρὰ τὸ γραφὴ γραφὶς καὶ βολὴ βολίς, οὕτως καὶ παρὰ τὸ κάρη καρίς. ταθείσης δὲ τῆς παρατελευταίας ἐτάθη καὶ τὸ τέλος, καὶ ὁμοίως λέγεται τῷ ψηφὶς καὶ κρηπίς.
After this conversation there were brought in some dishes of fried liver; wrapped up in what is called the caul, or ἐπίπλοον, which Philetærus in his Tereus calls ἐπιπλοῖον. And Cynulcus looking on said,—Tell us, O wise Ulpian, whether there is such an expression anywhere as ' liver rolled up." And he replied,—I will tell you if you will first show me in whose works the word ἐπίπλους is used for the fat and the membrane which covers it. So as they were thus prepared for the discussion, Myrtilus said, The word ἐπίπλους is used by Epicharmus in the Bacchæ—And wrapping up the bread in the ἐπίπλοος.And again, in his Theari, he says—Around the loins and ἐπίπλους.And Ion of Chios, in his Epidemiæ, says—Having wrapp'd it up in the ἐπίπλους. So here, my friend Ulpian, you have plenty of authority for your ἐπίπλους. And you may wrap yourself up in it and burn yourself, and so release us from all these investigations. And, indeed, you ought to bear your own testimony to a liver having been prepared in this way; since you mentioned before, when we were inquiring about ears and feet, what Alexis said in his Crateua, or the Female Druggist. And the whole quotation is serviceable for many purposes, and since you at the moment fail to recollect it, I myself will repeat it to you. The Comedian says this— First, then, I saw a man whose name was Nereus;With noble oysters laden; an aged man,And clad in brown sea-weed. I took the oystersAnd eke some fine sea-urchins; a good preludeTo a rich banquet daintily supplied.When they were done, next came some little fish,Still quivering as if they felt a fearOf what should now befal them. Courage, said I,My little friends, and fear no harm from me;And to spare them I bought a large flat glaucus.Then a torpedo came; for it did strike me,That even if my wife should chance to touch itShe from its shock would surely take no harm.So for my frying-pan I've soles and plaice,Carides, gudgeons, perch, and spars, and eels,A dish more varied than a peacock's tail.Slices of meat, and feet, and snouts, and ears,And a pig's liver neatly wrapp'd in caul.For by itself it looks too coarse and livid.No cook shall touch or e'er behold these dainties;He would destroy them all. I'll manage themMyself; with skill and varied art the sauceI will compound, in such a tasty wayThat all the guests shall plunge their very teethInto the dish for joy and eagerness;And the recipes and different modes of dressingI am prepared to teach the world for nothing,If men are only wise enough to learn.
περὶ δὲ τῶν ὀστρακοδέρμων τούτων Δίφιλος μὲν ὁ Σίφνιος οὕτω γράφει τῶν δ’ ὀστρακοδέρμων καρίς, ἀστακός, κάραβος, καρκίνος, λέων τοῦ αὐτοῦ γένους ὄντα διαφέρουσι. μείζων δ’ ἐστὶν ὁ λέων τοῦ ἀστακοῦ, οἱ δὲ κάραβοι καὶ γραψαῖοι λέγονται· τῶν καρκίνων δ’ εἰσὶν σαρκωδέστεροι. ὁ δὲ καρκίνος βαρὺς καὶ δύσπεπτος. Μνησίθεος δ’ ὁ Ἀθηναῖος ἐν τῷ περὶ ἐδεστῶν κάραβοι, φησί, καὶ καρκίνοι καὶ καρῖδες καὶ τὰ ὅμοια δύσπεπτα μὲν πάντα, τῶν δ’ ἄλλων ἰχθύων εὐπεπτότερα πολλῷ. πρέπει δ’ αὐτοῖς ὀπτᾶσθαι μᾶλλον ἢ ἕψεσθαι. κουρίδας δὲ τὰς καρῖδας εἴρηκε Σώφρων ἐν γυναικείοις οὕτως· ἴδε καλᾶν κουρίδων, ἴδε καμμάρων, ἴδε φίλα· θᾶσαι μὰν ὡς ἐρυθραὶ τ’ ἐντὶ καὶ λειοτριχιῶσαι. Ἐπίχαρμος δ’ ἐν Γᾷ καὶ Θαλάσσᾳ· κουρίδες τε ταὶ φοινίκιαι. ἐν δὲ Λόγῳ καὶ Λογίννᾳ διὰ τοῦ ω εἴρηκεν ἀφύας τε κωρίδας τε καμπύλας. Σιμωνίδης δέ· θύννοισι τευθίς, κωβιοῖσι κωρίδες. ἑξῆς εἰσεκομίσθη ταγηνιστὰ ἥπατα περιειλημένα τῷ καλουμένῳ ἐπίπλῳ, ὃν Φιλέταιρος ἐν Τηρεῖ ἐπίπλοον εἴρηκεν. εἰς ἃ ἀποβλέψας ὁ Κύνουλκος λέγε ἡμῖν, ἔφη, ὦ σοφὲ Οὐλπιανέ, εἲ που κεῖται οὕτως τὸ ἧπαρ ἐντετυλιγμένον. καὶ ὅς· ἐὰν πρότερον δείξῃς σὺ παρὰ τίνι ὁ ἐπίπλους εἴρηται ἐπὶ τοῦ λίπους καὶ τοῦ ὑμένος. ἀντικορυσσομένων οὖν τούτων ὁ Μυρτίλος ἔφη·ὁ μὲν ἐπίπλους παρ’ Ἐπιχάρμῳ ἐν Βάκχαις· καὶ τὸν ἀρχὸν ἐπικαλύψας ἐπιπλόῳ. καὶ ἐν Θεαροῖς· ὀσφύος τε πέρι κἠπιπλόου. καὶ ὁ Χῖος δὲ Ἴων ἐν ταῖς Ἐπιδημίαις ἔφη· τῷ ἐπίπλῳ ἐπικαλύψας.᾽ ἀπέχεις, φίλη κεφαλὴ Οὐλπιανέ, τὸν ἐπίπλουν, ἵν’ ἤδη ποτὲ αὐτῷ ἐντυλιχθεὶς κατακαυθῇς καὶ πάντας ἡμᾶς ζητήσεων ἀπαλλάξῃς. τὸ δὲ μαρτύριον τοῦ οὕτως διεσκευασμένου ἥπατος δίκαιος εἶ σὺ ἀπομνημονεῦσαι, προειρημένου σοι πάλαι ὅτε περὶ τῶν ὠτίων καὶ ποδῶν ἐζητοῦμεν, ὅτι Ἄλεξις ἐν Κρατείᾳ ἢ Φαρμακοπώλῃ εἴρηκε. πᾶσα δ’ ἡ ἐκλογὴ χρησίμη οὖσα εἰς πολλά, ἐπεὶ τὰ νῦν διὰ μνήμης οὐ κρατεῖς, αὐτὸς ἐγὼ διεξελεύσομαι. φησὶ δ’ οὕτως ὁ κωμικός· πρῶτον μὲν οὖν ὄστρεια παρὰ Νηρεῖ τινι ἰδὼν γέροντι φυκί’ ἠμφιεσμένα ἔλαβον ἐχίνους τ’ ἐστὶ γὰρ προοίμιον δείπνου χαριέντως ταῦτα πεπρυτανευμένου. τούτων δὲ ἀπολυθείς, κειμένων ἰχθυδίων μικρῶν, τρεμόντων τῷ δέει τί πείσεται, θαρρεῖν κελεύσας ἕνεκ’ ἐμοῦ ταῦτ’ οὐδὲ ἓν φήσας ἀδικήσειν ἐπριάμην γλαῦκον μέγαν. ἔπειτα νάρκην ἔλαβον, ἐνθυμούμενος ὅτι δεῖ γυναικὸς ἐπιφερούσης δακτύλους ἁπαλοὺς ὑπ’ ἀκάνθης μηδὲ ἓν τούτων παθεῖν. ἐπὶ τὸ τάγηνον φυκίδας, ψήττας τινάς, καρῖδα, φύκην, κωβιόν, πέρκην, σπάρον, ἐποίησὰ τ’ αὐτὸ ποικιλώτερον ταῶ. κρεᾴδι’ ἄττα, ποδάρια, ῥύγχη τινά, ὠτάρι’ ὕει᾽, ἡπάτιον ἐγκεκαλυμμένον αἰσχύνεται γὰρ πελιδνὸν ὂν τῷ χρώματι. τούτοις μάγειρος οὐ πρόσεισ’ οὐδ’ ὄψεται· οἰμώξεται γὰρ νὴ Δί᾽. ἀλλ’ ἐγὼ σοφῶς ταῦτ’ οἰκονομήσω καὶ γλαφυρῶς καὶ ποικίλως οὕτω ποῶ γὰρ τοὔψον αὐτός ὥστε τοὺς δειπνοῦντας εἰς τὰ λοπάδι’ ἐμβάλλειν ποῶ ἐνίοτε τοὺς ὀδόντας ὑπὸ τῆς ἡδονῆς. τὰς σκευασίας πάντων δὲ καὶ τὰς συστάσεις τούτων ἕτοιμός εἰμι δεικνύειν, λέγειν, προῖκα προδιδάσκειν, ἂν θέλῃ τις μανθάνειν.
But that it was the fashion for liver to be wrapped up in a caul is stated by Hegesander the Delphian in his Memorials, where he says that Metanira the courtesan, having got a piece of the lungs of the animal in the liver which was thus wrapped up, as soon as she had unfolded the outer coat of fat and seen it, cried out—I am undone, the tunic's treacherous foldsHave now entangled me to my destruction.And perhaps it was because of its being in this state that Crobylus the comic poet called the liver modest; as Alexis also does in his Pseudypobolemæus, speaking as follows— Take the stiff feelers of the polypus, And in them you shall find some modest liver, And cutlets of wild goats, which you shall eat. But Aristophanes uses the diminutive form ἡπάτιον in his Tagenistæ, and so does Alcæus in the Palæstra, and Eubulus in his Deucalion. And the first letter of ἧπαρ and ἡπάτιον must be aspirated. For a synalœpha is used by Archilochus with the aspirate; when he says—For you do seem to have no gall ἐφ’ ἥπατι (in your liver).There is also a fish which is called ἥπατος, which Eubulus himself mentions in his Lacedæmonians or Leda, and says that it has no gall in it—You thought that I'd no gall; but spoke to meAs if I'd been a ἥπατος: but IAm rather one of the melampyx class.But Hegesander, in his Memorials, says, that the hepatos has in its head two stones, like pearls in brilliancy and colour, and in shape something like a turbot.
ὅτι δ’ ἔθος τῷ ἐπίπλῳ περικαλύπτεσθαι τὰ ἡπάτια, Ἡγήσανδρος ὁ Δελφὸς ἐν ὑπομνήμασί φησι Μετάνειραν τὴν ἑταίραν ὡς ἐν τοῖς κεκαλυμμένοις ἡπατίοις αὐτὴ πνευμόνιον ἔλαβε καὶ ὡς περιελοῦσα τὸ στέαρ εἶδεν, ἀνέκραγεν· ἀπόλωλα, πέπλων μ’ ὤλεσαν περιπτυχαί. μήποτε δὲ καὶ Κρώβυλος ὁ κωμῳδιοποιὸς αἰσχυνόμενον εἶπε τὸ τοιοῦτο ἧπαρ ὥσπερ καὶ, ἐν Ψευδυποβολιμαίῳ λέγων οὕτως· καὶ πλεκτάνην στιφρὰν σφόδρ᾽, ἐπὶ τούτοις τέ που αἰσχυνόμενον ἧπαρ καπρίσκου σκατοφάγου. ἡπάτιον δ’ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς καὶ Ἀλκαῖος ἐν Παλαίστρᾳ Εὔβουλὸς τ’ ἐν Δευκαλίωνι. δασυντέον δὲ λέγοντας τὸ ἧπαρ· καὶ γὰρ ἡ συναλοιφή ἐστιν παρ’ Ἀρχιλόχῳ διὰ δασέος. φησὶ γάρ· χολὴν γὰρ οὐκ ἔχεις ἐφ’ ἥπατι. ἐστὶ δὲ καὶ ἰχθύς τις ἥπατος καλούμενος, ὅν φησιν ὁ αὐτὸς Εὔβουλος ἐν Λάκωσιν ἢ Λὴδᾳ οὐκ ἔχειν χολήν· οὐκ ᾤου σύ με χολὴν ἔχειν, ὡς δ’ ἡπάτῳ μοι διελέγου; ἐγὼ δὲ γ’ εἰμὶ τῶν μελαμπύγων ἔτι. Ἡγήσανδρος δ’ ἐν ὑπομνήμασιν ἐν τῇ κεφαλῇ φησι τὸν ἥπατον δύο λίθους ἔχειν τῇ μὲν αὐγῇ καὶ τῷ χρώματι παραπλησίους τοῖς ὀστρείοις, τῷ δὲ σχήματι ῥομβοειδεῖς.
But Alexis speaks of fried fish in his Demetrius, as he does also in the before-mentioned play. And Eubulus says, in his Orthane—Now each fair woman walks about the streets,Fond of fried fish and stout Triballian youths.Then there is beet-root and canary-grassMix'd up in forcemeat with the paunch of lamb,Which leaps within one's stomach like a coltScarce broken to the yoke. Meanwhile the bellowsWaken the watchful hounds of Vulcan's pack,And stir the frying-pan with vapours warm.The fragrant steam straight rises to the nose,And fills the sense with odours.Then comes the daughter of the bounteous Ceres,Fair wheaten flour, duly mash'd, and press'dWithin the hollow of the gaping jaws,Which like the trireme's hasty shock comes on,The fair forerunner of a sumptuous feast.I have also eaten cuttle-fish fried. But Nicostratus or Philetærus says, in the Antyllus—I never again will venture to eat cuttle-fish which has been dressed in a frying-pan. But Hegemon, in his Philinna, introduces men eating the roe fried, saying—Go quickly, buy of them that polypus,And fry the roe, and give it us to eat.
Ταγηνιστῶν δ’ ἰχθύων μνημονεύει Ἄλεξις ἐν Δημητρίῳ καθάπερ κἀν τῷ προκειμένῳ δράματι. Εὔβουλος Ὀρθάννῃ· πᾶσα δ’ εὔμορφος γυνὴ ἐρῶσα φοιτᾷ τηγάνων τε σύντροφα τριβαλλοποπανόθρεπτα μειρακύλλια, ὁμοῦ δὲ τευθὶς καὶ Φαληρικὴ κόρη σπλάγχνοισιν ἀρνείοισι συμμεμιγμένη πηδᾷ, χορεύει, πῶλος ὣς ἀπὸ ζυγοῦ. ῥιπὶς δ’ ἐγείρει φύλακας ʽ Ἡφαίστου κύνας θερμῇ παροξύνουσα τηγάνου πνοῇ· ὀσμὴ δὲ πρὸς μυκτῆρας ἠρεθισμένη ᾄσσει· μεμαγμένη δὲ Δήμητρος κόρη κοίλη φάραγγος δακτύλου πιέσματι σύρει τριήρους ἐμβολὰς μιμουμένη, δείπνου πρόδρομον ἄριστον. ἤσθιον δὲ καὶ ταγηνιστὰς σηπίας. Νικόστρατος ἢ Φιλέταιρος ἐν Ἀντύλλῳ φησὶν οὔποτ’ ἂν αὖθις αὖ σηπίαν ἀπὸ τηγάνου τολμήσαιμι φαγεῖν μόνος. ʽ Ἡγήμων δ’ ἐν Φιλίννῃ καὶ γόνον ἐκ ταγήνου ἐσθίοντας ποιεῖ ἐν τούτοις· μἀλλὰ ταχέως ἰὼν πρίω μοι πουλύπουν καὶ δὸς καταφαγεῖν κἀπὸ τηγάνου γόνον.
Ulpian was not pleased at this; and being much vexed, he looked at us, and repeating these iambics from the Orthanus of Eubulus, said—How well has Myrtilus, cursed by the gods,Come now to shipwreck on this frying-pan.For certainly I well know that he never ate any of these things at his own expense; and I heard as much from one of his own servants, who once quoted me these iambics from the Pornoboscus of Eubulus—My master comes from Thessaly; a manOf temper stern; wealthy, but covetous;A wicked man; a glutton; fond of dainties,Yet sparing to bestow a farthing on them.But as the young man was well educated, and that not by Myrtilus, but by some one else, when I asked him how he fell in with the young Myrtilus, he repeated to me these lines from the Neottis of Antiphanes—While still a boy, bearing my sister company,I came to Athens, by some merchant brought;For Syria was my birthplace. There that merchantSaw us when we were both put up for sale,And bought us, driving a most stingy bargain.No man could e'er in wickedness surpass him;So miserly, that nothing except thymeWas ever bought by him for food, not e'enSo much as might have fed Pythagoras.
ἐπὶ τούτοις οὐχ ἡσθεὶς ὁ Οὐλπιανός, ἀνιαθεὶς δέ, ἀποβλέψας ὡς ἡμᾶς καὶ τὰ ἐξ Ὀρθάννου Εὐβούλου ἰαμβεῖα εἰπών· ὡς εὖ νεναυάγηκεν ἐπὶ τοῦ τηγάνου ὁ θεοῖσιν ἐχθρὸς Μυρτίλος· ὅτι γὰρ οὐδὲν τούτων πριάμενός ποτε ἔφαγεν εὖ οἶδα, τῶν τινος οἰκετῶν αὐτοῦ εἰπόντος μοί ποτε τὰ ἐκ Πορνοβοσκοῦ Εὐβούλου ἰαμβεῖα τάδε· τρέφει με Θετταλός τις ἄνθρωπος βαρύς, πλουτῶν, φιλάργυρος δὲ κἀλιτήριος, ὀψοφάγος, ὀψωνῶν δὲ μέχρι τριωβόλου. ἐπεὶ δὲ πεπαιδευμένος ἦν ὁ νεανίσκος καὶ οὐχὶ παρὰ τῷ Μυρτίλῳ γε, ἀλλὰ παρὰ ἄλλῳ τινί, ὡς ἐπυνθανόμην αὐτοῦ πῶς εἰς τὸν Μυρτίλον ἐνέπεσεν, ἔφη μοι τὰ ἐκ Νεοττίδος Ἀντιφάνους τάδε· παῖς ὢν μετ’ ἀδελφῆς εἰς Ἀθήνας ἐνθάδε ἀφικόμην ἀχθεὶς ὑπό τινος ἐμπόρου, Σύρος τὸ γένος ὤν. περιτυχὼν δ’ ἡμῖν ὁδὶ κηρυττομένοις ὀβολοστάτης ὢν ἐπρίατο, ἄνθρωπος ἀνυπέρβλητος εἰς πονηρίαν, τοιοῦτος οἷος μηδὲν εἰς τὴν οἰκίαν, μηδ’ ὧν ὁ Πυθαγόρας ἐκεῖνος ἤσθιεν ὁ τρισμακαρίτης, εἰσφέρειν ἔξω θύμου.
While Ulpian went on jesting in this manner, Cynulcus cried out—I want some bread; and when I say bread (ἄρτος) I do not mean Artus king of the Messapians, the Messapians, I mean, in Iapygia, concerning whom there is a treatise among Polemo's works. And Thucydides also mentions him, in his seventh book, and Demetrius the comic writer speaks of him in the drama entitled Sicily, using the following language—From thence, borne on by the south wind, we cameAcross the sea to the Italian shore,Where the Messapians dwelt; and Artus there,The monarch of the land, received us kindly,A great and noble host for foreigners.But this is not the time for speaking of that Artus, but of the other, which was discovered by Ceres, surnamed Sito (food), and Simalis. For those are the names under which the Goddess is worshipped by the Syracusans, as Polemo himself reports in his book about Morychus. But in the first book of his treatise addressed to Timæus, he says, that in Scolus, a city of Bœotia, statues are erected to Megalartus (the God or Goddess of great bread), and to Megalomazus (the God or Goddess of abundant corn). So when the loaves were brought, and 'on them a great quantity of all kinds of food, looking at them, he said—What numerous nets and snares are set by menTo catch the helpless loaves;as Alexis says in his play, The Girl sent to the Well. And so now let us say something about bread.
ἔτι τοῦ Οὐλπιανοῦ τοιαῦτά τινα παίζοντος ὁ Κύνουλκος ἀνέκραγενἄρτου δεῖ καὶ οὐ τοῦ Μεσσαπίων βασιλέως λέγω τοῦ ἐν Ἰαπυγίᾳ, περὶ οὗ καὶ σύγγραμμά ἐστι Πολέμωνι. μνημονεύει δ’ αὐτοῦ καὶ Θουκυδίδης ἐν ζ’ καὶ Δημήτριος ὁ κωμῳδιοποιὸς ἐν τῷ ἐπιγραφομένῳ δράματι Σικελία διὰ τούτων· κἀκεῖθεν εἰς τὴν Ἰταλίαν ἀνέμῳ Νότῳ διεβάλομεν τὸ πέλαγος εἰς Μεσσαπίους· ἄρτος δ’ ἀναλαβὼν ἐξένισεν ἡμᾶς καλῶς. β. ξένος γε χαρίεις. α. ἦν ἐκεῖ … μέγας καὶ λαμπρὸς ἦν. οὐ τούτου οὖν τοῦ Ἄρτου ὁ νῦν καιρὸς ἦν, ἀλλὰ τῶν εὑρημένων ὑπὸ τῆς Σιτοῦς καλουμένης Δήμητρος καὶ Ἱμαλίδος, οὕτως γὰρ ἡ θεὸς παρὰ Συρακοσίοις τιμᾶται, ὡς ὁ αὐτὸς Πολέμων ἱστορεῖ ἐν τῷ περὶ τοῦ Μορύχου. ἐν δὲ τῷ αʹ τῶν πρὸς Τίμαιον ἐν Σκώλῳ φησὶ τῷ Βοιωτιακῷ Μεγαλάρτου καὶ Μεγαλομάζου ἀγάλματα ἱδρῦσθαι.ἐπεὶ δὲ ἤδη ἄρτοι εἰσεκομίζοντο καὶ πλῆθος ἐπ’ αὐτοῖς παντοδαπῶν βρωμάτων, ἀποβλέψας εἰς αὐτὰ ἔφη· τοῖς ἄρτοις ὅσας ἱστᾶσι παγίδας οἱ ταλαίπωροι βροτοί, φησὶν Ἄλεξις ἐν τῇ Εἰς τὸ φρέαρ. ἡμεῖς οὖν εἴπωμέν τι καὶ περὶ ἄρτων.
But Pontianus anticipating him, said; Tryphon of Alexandria, in the book entitled the Treatise on Plants, mentions several kinds of loaves; if I can remember them accurately, the leavened loaf, the unleavened loaf, the loaf made of the best wheaten flour, the loaf made of groats, the loaf made of remnants (and this he says is more digestible than that which is made only of the best flour), the loaf made of rye, the loaf made of acorns, the loaf made of millet. The loaf made of groats, said he, is made of oaten groats, for groats are not made of barley. And from a peculiar way of baking or roasting it, there is a loaf called ipnites (or the oven loaf) which Timocles mentions in his Sham Robbers, where he says—And seeing there a tray before me fullOf smoking oven-loaves, I took and ate them.There is another kind called escharites (or the hearth-loaf), and this is mentioned by Antidotus in the Protohorus—I took the hot hearth-loaves, how could I help it?And dipp'd them in sweet sauce, and then I at them.And Crobylus says, in his Strangled Man—I took a platter of hot clean hearth-loaves.And Lynceus the Samian, in his letter to Diagoras, comparing the eatables in vogue at Athens with those which were used at Rhodes, says—“And moreover, while they talk a great deal about their bread which is to be got in the market, the Rhodians at the beginning and middle of dinner put loaves on the table which are not at all inferior to them; but when they have given over eating and are satisfied, then they introduce a most agreeable dish, which is called the hearth-loaf, the best of all loaves; which is made of sweet things, and compounded so as to be very soft, and it is made up with such an admirable harmony of all the ingredients as to have a most excellent effect; so that often a man who is drunk becomes sober again, and in the same way a man who has just eaten to satiety is made hungry again by eating of it.” There is another kind of loaf called tabyrites, of which Sopater, in his Cnidia, says—The tabyrites loaf was one which fills the cheeks. There was also a loaf called the achæinas. And this loaf is mentioned by Semus, in the eighth book of his Delias; and he says that is made by the women who celebrate the Thesmophoria. They are loaves of a large size. And the festival is called Megalartia, which is a name given to it by those who carry these loaves, who cry—“Eat a large achæinas, full of fat.” There is another loaf called cribanites, or the pan-loaf. This is mentioned by Aristophanes, in his Old Age. And he introduces a woman selling bread, complaining that her loaves have been taken from her by those who have got rid of the effects of their old age—A. What was the matter?B. My hot loaves, my son.A. Sure you are mad?B. My nice pan-loaves, my son,So white, so hot......There is another loaf called the encryphias, or secret loaf. And this is mentioned by Nicostratus, in his Hierophant, and Archestratus the inventor of made dishes, whose testimony I will introduce at the proper season. There is a loaf also called dipyrus, or twice-baked. Eubulus says, in his Ganymede—And nice hot twice-baked loaves.And Alcæus says, in his Ganymede—A. But what are dipyri, or twice-baked loaves?B. Of all loaves the most delicate. There is another loaf, called laganum. This is very light, and not very nutritious; and the loaf called apanthracis is even less nutritious still. And Aristophanes mentions the laganum in his Ecclesiazusæ, saying—The lagana are being baked.And the apanthracis is mentioned by Diocles the Carystian, in the first book of his treatise on Wholesomes, saying— “The apanthracis is more tender than the laganum: and it appears that it is made on the coals, like that called by the Attic writers encryphias, which the Alexandrians consecrate to Saturn, and put them in the temple of Saturn for every one to eat who pleases.”
προφθάσας δ’ αὐτὸν ὁ Ποντιανὸς ἔφη· Τρύφων ὁ Ἀλεξανδρεὺς ἐν τοῖς φυτικοῖς ἐπιγραφομένοις ἄρτων ἐκτίθεται γένη, εἴ τι κἀγὼ μέμνημαι, ζυμίτην, ἄζυμον, σεμιδαλίτην, χονδρίτην, συγκομιστόν τοῦτον δ’ εἶναί φησι καὶ διαχωρητικώτερον τοῦ καθαροῦ τὸν ἐξ ὀλυρῶν, τὸν ἐκ τιφῶν, τὸν ἐκ μελινῶν. γίνεται μέν, φησίν, ὁ χονδρίτης ἐκ τῶν ζειῶν· ἐκ γὰρ κριθῆς χόνδρον μὴ γίνεσθαι. παρὰ δὲ τὰς ὀπτήσεις ὀνομάζεσθαι ἰπνίτην, οὗ μνημονεύειν Τιμοκλέα ἐν Ψευδολῃσταῖς οὕτως ι καταμαθὼν δὲ κειμένην θερμὴν σκάφην θερμῶν ἰπνιτῶν ἤσθιον. ἐσχαρίτης. τούτου μνημονεύει Ἀντίδοτος ἐν Πρωτοχόρῳ· λαβόντα θερμοὺς ἐσχαρίτας, πῶς γὰρ οὔ; τούτους ἀνειλίττοντα βάπτειν εἰς γλυκύν. καὶ Κρώβυλος ἐν Ἀπαγχομένῳ· καὶ σκάφην λαβών τινα τῶν ἐσχαριτῶν τῶν καθαρῶν. Λυγκεὺς δ’ ὁ Σάμιος ἐν τῇ πρὸς Διαγόραν ἐπιστολῇ συγκρίνων τὰ Ἀθήνησι γινόμενα τῶν ἐδωδίμων πρὸς τὰ ἐν Ῥόδῳ φησὶν ᾽ ἔτι δὲ σεμνυνομένων παρ’ ἐκείνοις τῶν ἀγοραίων ἄρτων, ἀρχομένου μὲν τοῦ δείπνου καὶ μεσοῦντος οὐθὲν λειπομένους ἐπιφέρουσιν ἀπειρηκότων δὲ καὶ πεπληρωμένων ἡδίστην ἐπεισάγουσι διατριβὴν τὸν διάχριστον ἐσχαρίτην καλούμενον, ὃς οὕτω κέκραται τοῖς μειλίγμασι καὶ τῇ μαλακότητι καὶ τοιαύτην ἐνθρυπτόμενος ἔχει πρὸς τὸν γλυκὺν συναυλίαν ὥστε προσβιαζόμενος θαυμαστόν τι συντελεῖ· καθάπερ γὰρ ἀνανήφειν πολλάκις γίνεται τὸν μεθύοντα, τὸν αὐτὸν τρόπον ὑπὸ τῆς ἡδονῆς ἀναπεινῆν γίνεται τὸν ἐσθίοντα. ἀταβυρίτην. Σώπατρος ἐν Κνιδίᾳ Ἀταβυρίτης δ’ ἄρτος ἦν πλησίγναθος. Ἀχαΐνας. τούτου τοῦ ἄρτου μνημονεύει Σῆμος ἐν η᾽] Δηλιάδος λέγων ταῖς θεσμοφόροις γίνεσθαι. εἰσὶ δὲ ἄρτοι μεγάλοι, καὶ ἑορτὴ καλεῖται Μεγαλάρτια ἐπιλεγόντων τῶν φερόντων ἀχαΐνην στέατος ἔμπλεων τράγον. κριβανίτην. τούτου μνημονεύει Ἀριστοφάνης ἐν Γήρᾳ· ποιεῖ δὲ λέγουσαν ἀρτόπωλιν διηρπασμένων αὐτῆς τῶν ἄρτων ὑπὸ τῶν τὸ γῆρας ἀποβαλλόντων τουτὶ τί ἦν τὸ πρᾶγμα; β. θερμούς, ὦ τέκνον. α. ἀλλ’ ἦ παραφρονεῖς; β. κριβανίτας, ὦ τέκνον. α. τί κριβανίτας; β. πάνυ δὲ λευκούς, ὦ τέκνον. ἐγκρυφίαν. τούτου μνημονεύει Νικόστρατος ἐν Ἱεροφάντῃ καὶ ὁ ὀψοδαίδαλος Ἀρχέστρατος, οὗ κατὰ καιρὸν τὸ μαρτύριον παραθήσομαι. δίπυρον. Εὔβουλος ἐν Γανυμήδει. διπύρους τε θερμούς. β. οἱ δίπυροι δ’ εἰσὶν τίνες; β. ἄρτοι τρυφῶντες, Ἀλκαῖος Γανυμήδει. λάγανον. τοῦτο ἐλαφρὸν τ’ ἐστὶ καὶ ἄτροφον, καὶ μᾶλλον αὐτοῦ ἔτι ἡ ἐπανθρακὶς καλουμένη. μνημονεύει δὲ τοῦ μὲν Ἀριστοφάνης ἐν Ἐκκλησιαζούσαις φάσκων λάγανα πέττεται, τῆς δ’ ἀπανθρακίδος Διοκλῆς ὁ Καρύστιος ἐν α Ὑγιεινῶν οὑτωσὶ λέγων ἡ δ’ ἀπανθρακίς ἐστι τῶν λαγάνων ἁπαλωτέρα. ἔοικε δὲ καὶ οὗτος ἐπ’ ἀνθράκων γίνεσθαι, ὥσπερ καὶ ὁ παρ’ Ἀττικοῖς ἐγκρυφίας· ὃν καὶ Ἀλεξανδρεῖς τῷ Κρόνῳ ἀφιεροῦντες προτιθέασιν ἐσθίειν τῷ βουλομένῳ ἐν τῷ τοῦ Κρόνου ἱερῷ.