And Epicharmus, in his Hebe's Marriage, and in his Muses (and this play is an emendation of the former one), thus enumerates the different kinds of loaves—“The panloaf, the homorus, the statites, the encris, the loaf made of meal, the half loaf,” which Sophron also mentions in his Female Actors, saying—Pan-loaves and homori, a dainty mealFor goddesses, and a half-loaf for Hecate.And I know, my friends, that the Athenians spell this word with a ρ, writing κρίβανον and κριβανίτης; but Herodotus, in the second book of his history, writes it with a λ, saying κλιβάνῳ διαφανεῖ. And so Sophron said—Who dresses suet puddings or clibanites,Or half-loaves here?And the same writer also speaks of a loaf which he calls πλακίτης, saying in his Gynæcea—He feasted me till night with placite loaves.Sophron also mentions tyron bread, or bread compounded with cheese, saying in the play called the Mother-in-law—I bid you now eat heartily,For some one has just giv'n a tyron loaf,Fragrant with cheese, to all the children.And Nicander of Colophon, in his Dialects, calls unleavened bread δάρατος. And Plato the comic writer, in his Long Night, calls large ill-made loaves Cilician, in these words—Then he went forth, and bought some loaves, no niceClean rolls, but dirty huge Cilicians.And in the drama entitled Menelaus, he calls some loaves Agelæi, or common loaves. There is also a loaf mentioned by Alexis, in his Cyprian, which he calls autopyrus—Having just eaten autopyrus bread.And Phrynichus, in his Poastriæ, speaks of the same loaves, calling them autopyritæ, saying—With autopyrite loaves, and sweeten'd cakesOf well-press'd figs and olives. And Sophocles makes mention of a loaf called orindes, in his Triptolemus, which has its name from being made of rice (ὄρυζα), or from a grain raised in Aethiopia, which resembles sesamum. Aristophanes also, in his Tagenistæ, or the Fryers, makes mention of rolls called collabi, and says—Each of you take a collabus.And in a subsequent passage he says—Bring here a paunch of pig in autumn born,With hot delicious collabi.And these rolls are made of new wheat, as Philyllius declares in his Auge—Here I come, bearing in my hands the offspringOf three months' wheat, hot doughy collabi,Mixed with the milk of the grass-feeding cow. There is also a kind of loaf called maconidæ, mentioned by Aleman, in his fifteenth book, in these terms—“Tere were seven coaches for the guests, and an equal number of tables of maconidæ loaves, crowned with a white tablecoth, and with sesamum, and in handsome dishes.” Chrysocolla are a food made of honey and flax. There is also a kind of loaf called collyra, mentioned by Aristophanes in his Peace—A large collyra, and a mighty lumpOf dainty meat upon it.And in his Holcades he says—And a collyra for the voyagers,Earn'd by the trophy raised at Marathon.'
Ἐπίχαρμος δ’ ἐν Ἥβης γάμῳ κἀν Μούσαισ—τοῦτο δὲ τὸ δρᾶμα διασκευή ἐστι τοῦ προκειμένου—ἄρτων ἐκτίθεται γένη κριβανίτην, ὅμωρον, σταιτίτην, ἐγκρίδα, ἀλειφατίτην, ἡμιάρτιον. ὧν καὶ Σώφρων ἐν γυναικείοις μίμοις μνημονεύει λέγων οὕτως· ι ᾽ δεῖπνον ταῖς θεαῖς, κριβανίτας καὶ ὁμώρους καὶ ἡμιάρτιον Ἑκάτᾳ.᾽ οἶδα δ᾽, ἄνδρες φίλοι, ὅτι Ἀττικοὶ μὲν διὰ τοῦ ρ στοιχείου λέγουσι καὶ κρίβανον καὶ κριβανίτην. Ἡρόδοτος δ’ ἐν δευτέρᾳ τῶν ἱστοριῶν ἔφη· κλιβάνῳ διαφανεῖ. καὶ ὁ Σώφρων δὲ ἔφη· τίς σταιτίτας ἢ κλιβανίτας ἢ ἡμιάρτια πέσσει; ὁ δ’ αὐτὸς μνημονεύει καὶ Πλακίτα τινὸς ἄρτου ἐν γυναικείοις· ᾽εἰς νύκτα μ’ ἑστιάσειν ἄρτῳ πλακίτᾳ.᾽ καὶ τυρῶντος δ’ ἄρτου μνημονεύει ὁ Σώφρων ἐν τῇ ἐπιγραφομένῃ Πενθερᾷ οὕτως συμβουλεύω τ’ ἐμφαγεῖν ἄρτον γάρ τις τυρῶντα τοῖς παιδίοις ἴαλε.᾽ Νίκανδρος δ’ ὁ Κολοφώνιος ἐν ταῖς Γλώσσαις τὸν ἄζυμον ἄρτον καλεῖ δάρατον. Πλάτων δ’ ὁ κωμῳδιοποιὸς ἐν Νυκτὶ μακρᾷ τοὺς μεγάλους ἄρτους καὶ ῥυπαροὺς Κιλικίους ὀνομάζει διὰ τούτων κἆθ’ ἧκεν ἄρτους πριάμενος μὴ τῶν καθαρύλλων, ἀλλὰ μεγάλους Κιλικίους. ἐν δὲ τῷ Μενελάῳ ἐπιγραφομένῳ ἀγελαίους τινὰς ἄρτους καλεῖ, αὐτοπύρου δ’ ἄρτου μέμνηται Ἄλεξις ἐν Κυπρίῳ· τὸν δ’ αὐτόπυρον ἄρτον ἀρτίως φαγών. Φρύνιχος δ’ ἐν Ποαστρίαις αὐτοπυρίτας αὐτοὺς καλῶν φησιν αὐτοπυρίταισὶ τ’ ἄρτοις καὶ λιπῶσι στεμφύλοις. ὀρίνδου δ’ ἄρτου μέμνηται Σοφοκλῆς ἐν Τριπτολέμῳ ἤτοι τοῦ ἐξ ὀρύζης γινομένου ἢ ἀπὸ τοῦ ἐν Αἰθιοπίᾳ γιγνομένου σπέρματος, ὅ ἐστιν ὅμοιον σησάμῳ. κολλάβου δ’ ἄρτου Ἀριστοφάνης ἐν Ταγηνισταῖς· λαμβάνετε κόλλαβον ἕκαστος. καὶ πάλιν ἢ δέλφακος ὀπωρινῆς ἠτριαίαν φέρετε δεῦρο μετὰ κολλάβων χλιαρῶν. γίνονται δ’ οἱ ἄρτοι οὗτοι ἐκ νέου πυροῦ, ὡς Φιλύλλιος ἐν Αὔγῃ παρίστησιν· αὐτὸς φέρων πάρειμι πυρῶν ἐκγόνους τριμήνων γαλακτοχρῶτας κολλάβους θερμούς. μακωνίδων δ’ ἄρτων μνημονεύει Ἀλκμὰν ἐν τῷ εʹ οὕτως κλῖναι μὲν ἑπτὰ καὶ τόσαι τράπεσδαι μακωνίδων ἄρτων ἐπιστέφοισαι λίνω τε σασάμω τε κἠν πελίχναις πεδεσσι χρυσοκόλλα, ἐστὶ βρωμάτιον διὰ μέλιτος καὶ λίνου. τοῦ δὲ κολλύρας καλουμένου ἄρτου Ἀριστοφάνης ἐν Εἰρήνῃ· κολλύραν μεγάλην καὶ κόνδυλον ὄψον ἐπ’ αὐτῇ. καὶ ἐν Ὁλκάσι· καὶ κολλύραν τοῖσι γέρουσιν διὰ τοὐν Μαραθῶνι τρόπαιον.
There is a loaf also called the obelias, or the penny loaf, so called because it is sold for a penny, as in Alexandria; or else because it is baked on small spits. Aristophanes, in his Farmers, says—Then perhaps some one bakes a penny loaf.And Pherecrates, in his Forgetful Man, says—Olen, now roast a penny roll with ashes,But take care, don't prefer it to a loaf.And the men who in the festivals carried these penny rolls on their shoulders were called ὀβελιαφόροι. And Socrates, in his sixth book of his Surnames, says that it was Bacchus who invented the penny roll on his expeditions. There is a roll called etnites, the same which is also named lecithites, according to the statement of Eucrates. The Messapians call bread πανὸς, and they call satiety πανία, and those things which give a surfeit they call πάνια; at least, those terms are used by Blæsus, in his Mesotriba, and by Archilochus, in his Telephus, and by Rhinthon, in his Amphitryon. And the Romans call bread panis. Nastus is a name given to a large loaf of leavened bread, according to the statement of Polemarchus and Artemidorus. But the Heracleon is a kind of cheesecake. And Nicostratus says, in his Sofa—Such was the size, O master, of the nastus,A large white loaf. It was so deep, its topRose like a tower quite above its basket.Its smell, when that the top was lifted up,Rose up, a fragrance not unmix'd with honeyMost grateful to our nostrils, still being hot. The name of bread among the Ionians was cnestus, as Artemidorus the Ephesian states in his Memorials of Ionia. Thronus was the name of a particular kind of loaf, as it is stated by Neanthes of Cyzicus, in the second book of his Grecian History, where he writes as follows—“But Codrus takes a slice of a loaf of the kind called thronus, and a piece of meat, such as they give to the old men.'” There is, among the Elians, a kind of loaf baked on the ashes which they call bacchylus, as Nicander states in the second book of his treatise on Dialects. And Dihilus mentions it in his Woman who went Astray, in these words—To bring loaves baked on ashes, strain'd through sieves. The thing called ἀποπυρίας is also a kind of roll; and that also is baked on the ashes; and by some it is called ζυμίτης, or leavened. Cratinus, in his Effeminate People—First of all I an apopyrias have— And Archestratus, in his Gastronomy, thus speaks of flour and of rolls—First, my dear Moschus, will I celebrateThe bounteous gifts of Ceres the fair-hair'd.And cherish these my sayings in thy heart.Take these most excellent things,—the well-made cakeOf fruitful barley, in fair Lesbos grown,On the circumfluous hill of Eresus;Whiter than driven snow, if it be trueThat these are loaves such as the gods do eat,Which Mercury their steward buys for them.Good is the bread in seven-gated Thebes,In Thasos, and in many other cities,But all compared with these would seem but husks,And worthless refuse. Be you sure of this.Seek too the round Thessalian roll, the whichA maid's fair hand has kneaded, which the nativesCrimmatias call; though others chondrinus.Nor let the Tegean son of finest flour,The fine encryphias be all unpraised.Athens, Minerva's famous city, sendsThe best of loaves to market, food for men;There is, besides, Erythra, known for grapes,Nor less for a white loaf in shapely pan,Carefully moulded, white and beautiful,A tempting dish for hungry guests at supper.The epicure Archestratus says this; and he counsels us to have a Phœnician or Lydian slave for a baker; for he was not ignorant that the best makers of loaves come from Cappadocia. And he speaks thus–Take care, and keep a Lydian in thy house,Or an all-wise Phoenician; who shall knowYour inmost thoughts, and each day shall deviseNew forms to please your mind, and do your bidding.
ὁ δὲ Ὀβελίας ἄρτος κέκληται ἤτοι ὅτι ὀβολοῦ πιπράσκεται, ὡς ἐν τῇ Ἀλεξανδρείᾳ, ἢ ὅτι ἐν ὀβελίσκοις ὠπτᾶτο. Ἀριστοφάνης Γεωργοῖς· εἶτ’ ἄρτον ὀπτῶν τυγχάνει τις ὀβελίαν. Φερεκράτης Ἐπιλήσμονι· ὠλεν ὀβελίαν σποδεῖν, ἄρτου δὲ μὴ προτιμᾶν. ἐκαλοῦντο δὲ καὶ ὀβελιαφόροι οἱ ἐν ταῖς πομπαῖς παραφέροντες αὐτοὺς ἐπὶ τῶν ὤμων. Σωκράτης ἐν σ’ Ἐπικλήσεων τὸν ὀβελίαν φησὶν ἄρτον Διόνυσον εὑρεῖν ἐν ταῖς στρατείαις. ἐτνίτας ἄρτος ὁ προσαγορευόμενος. λεκιθίτας, ὥς φησιν Εὐκράτης. πανὸς ἄρτος· Μεσσάπιοι. καὶ τὴν πλησμονὴν πανίαν καὶ πάνια τὰ πλήσμια· Βλαῖσος ἐν Μεσοτρίβᾳ καὶ Δεινόλοχος ἐν Τηλέφῳ Ῥίνθων τε ἐν Ἀμφιτρύωνι. καὶ Ῥωμαῖοι δὲ πᾶνα τὸν ἄρτον καλοῦσι. ναστὸς ἄρτος ζυμίτης καλεῖται μέγας, ὥς φησι Πολέμαρχος καὶι Ἀρτεμίδωρος, Ἡρακλέων δὲ πλακοῦντος εἶδος. Νικόστρατος δ’ ἐν Κλίνῃ· ναστὸς τὸ μέγεθος τηλικοῦτος, δέσποτα, λευκός· τὸ πάχος γὰρ ὑπερέκυπτε τοῦ κανοῦ. ὀσμὴ δέ, τουπίβλημ’ ἐπεὶ περιῃρέθη, ἄνω ᾽βάδιζε καὶ μέλιτι μεμιγμένη ἀτμίς τις εἰς τὰς ῥῖνας· ἔτι γὰρ θερμὸς ἦν. κνηστὸς ἄρτος ποιὸς παρὰ Ἴωσι, Ἀρτεμίδωρος ὁ Ἐφέσιός φησιν ἐν Ἰωνικοῖς ὑπομνήμασι. θρόνος ἄρτου ὄνομα. Νεάνθης ὁ Κυζικηνὸς ἐν β’ Ἑλληνικῶν γράφων οὕτως· ᾽ ὁ δὲ Κόδρος τόμον ἄρτου τὸν καλούμενον θρόνον λαμβάνει καὶ κρέας καὶ τῷ πρεσβυτάτῳ νέμουσι. Βάκχυλος δ’ ἐστὶν ἄρτος σποδίτης παρ’ Ἠλείοις καλούμενος, ὡς Νίκανδρος ἐν β’ Γλωσσῶν ἱστορεῖ, μνημονεύει δ’ αὐτοῦ καὶ Δίφιλος ἐν Διαμαρτανούσῃ οὕτως· ἄρτους σποδίτας κρησερίτας περιφέρειν. ἄρτου δ’ εἶδός ἐστι καὶ ὁ ἀποπυρίας καλούμενος, ἐπ’ ἀνθράκων δ᾽ ὀπτᾶται. καλεῖται δ’ οὗτος ὑπό τινων ζυμίτης. Κρατῖνος Μαλθακοῖς· πρῶτον ἀποπυρίαν ἔχω ζυμηταμιαδου πλεους κνέφαλλον. Ἀρχέστρατος δ’ ἐν τῇ Γαστρονομίᾳ περὶ ἀλφίτων καὶ ἄρτων οὕτως ἐκτίθεται· πρῶτα μὲν οὖν δώρων μεμνήσομαι ἠυκόμοιο Δήμητρος, φίλε Μόσχε· σὺ δ’ ἐν φρεσὶ βάλλεο σῇσιν. ἔστι γὰρ οὖν τὰ κράτιστα λαβεῖν βέλτιστά τε πάντων, εὐκάρπου κριθῆς καθαρῶς ἠσσημένα πάντα, ἐν Λέσβῳ κλεινῆς Ἐρέσου περικύμονι μαστῷ, λευκότερ’ αἰθερίας χιόνος, θεοὶ εἴπερ ἔδουσιν ἄλφιτ᾽, ἐκεῖθεν ἰὼν Ἑρμῆς αὐτοῖς ἀγοράζει, ἐστὶ δὲ κἀν Θήβαις ταῖς ἑπταπύλοις ἐπιεικῆ κἀν Θάσῳ ἒν τ’ ἄλλαις πόλεσίν τισιν, ἀλλὰ γίγαρτα φαίνονται πρὸς ἐκεῖνα· σαφεῖτάδ’ ἐπίστασο δόξῃ. στρογγυλοδίνητος δὲ τετριμμένος εὖ κατὰ χεῖρα κόλλιξ Θεσσαλικός σοι ὑπαρχέτω, ὃν καλέουσι κεῖνοι κριμνίταν, οἱ δ’ ἄλλοι χόνδρινον ἄρτον. εἶτα τὸν ἐκ Τεγέης σεμιδάλεος υἱὸν ἐπαινῶ ἐγκρυφίαν. τὸν δ’ εἰς ἀγορὰν ποιεύμενον ἄρτον αἱ κλειναὶ παρέχουσι βροτοῖς κάλλιστον Ἀθῆναι. ἐν δὲ φερεσταφύλοις Ἐρυθραῖς ἐκ κλιβάνου ἐλθὼν λευκὸς ἁβραῖς θάλλων ὥραις τέρψει παρὰ δεῖπνον. ταῦτ’ εἰπὼν ὁ τένθης Ἀρχέστρατος καὶ τὸν τῶν ἄρτων ποιητὴν ἔχειν συμβουλεύει Φοίνικα ἢ Λυδὸν ἠγνόει γὰρ τοὺς ἀπὸ τῆς Καππαδοκίας ἀρτοποιοὺς ἀρίστους ὄντας, λέγει δ’ οὕτως· ἔστω δή σοι ἀνὴρ Φοῖνιξ ἢ Λυδὸς ἐν οἴκῳ, ὅστις ἐπιστήμων ἔσται σίτοιο κατ’ ἦμαρ παντοίας ἰδέας τεύχειν, ὡς ἂν σὺ κελεύῃς.
Antiphanes also speaks of the Athenian loaves as pre- eminently good, in his Omphale, saying—For how could any man of noble birthEver come forth from this luxurious house,Seeing these fair-complexion'd wheaten loavesFilling the oven in such quick succession,And seeing them, devise fresh forms from moulds,The work of Attic hands; well-train'd by wiseThearion to honour holy festivals.This is that Thearion the celebrated baker, whom Plato makes mention of in the Gorgias, joining him and Mithæcus in the same catalogue, writing thus. “Those who have been or are skilful providers for the body you enumerated with great anxiety; Thearion the baker, and Mithæcus who wrote the treatise called the Sicilian Cookery, and Sarambus the innkeeper, saying that they were admirable providers for the body, the one preparing most excellent loaves of bread, and the other preparing meat, and the other wine.” And Aristophanes, in the Gerytades and Aeolosicon, speaks in this manner—I come now, having left the baker's shop,The seat of good Thearion's pans and ovens.And Eubulus makes mention of Cyprian loaves as exceedingly good, in his Orthane, using these words—'Tis a hard thing, beholding Cyprian loaves,To ride by carelessly; for like a magnetThey do attract the hungry passengers.And Ephippus, in his Diana, makes mention of the κολλίκιοι loaves (and they are the same as the κόλλαβοι) in these terms—Eating the collix, baked in well-shaped pan,By Alexander's Thessalian recipe.Aristophanes also says, in his Acharnensians—All hail, my collix-eating young Bœotian.
τῶν δ’ Ἀττικῶν ἄρτων ὡς διαφόρων μνημονεύει καὶ Ἀντιφάνης ἐν Ὀμφάλῃ οὕτως· πῶς γὰρ ἄν τις εὐγενὴς γεγὼς δύναιτ’ ἂν ἐξελθεῖν ποτ’ ἐκ τῆσδε στέγης, ὁρῶν μὲν ἄρτους τούσδε λευκοσωμάτους ἰπνὸν κατέχοντας ἐν πυκναῖς διεξόδοις, ὁρῶν δὲ μορφὴν κριβάνοις ἠλλαγμένους, μίμημα χειρὸς Ἀττικῆς, οὓς δημόταις Θεαρίων ἔδειξεν; οὗτός ἐστι Θεαρίων ὁ ἀρτοποιὸς οὗ μνημονεύει Πλάτων ἐν Γοργίᾳ συγκαταλέγων αὐτῷ καὶ Μίθαικον οὕτως γράφων· … οἵτινες ἀγαθοὶ γεγόνασιν ἢ εἰσὶ σωμάτων θεραπευταὶ ἔλεγές μοι πάνυ σπουδάζων, Θεαρίων ὁ ἀρτοκόπος καὶ Μίθαικος ὁ τὴν ὀψοποιίαν συγγεγραφὼς τὴν Σικελικὴν καὶ Σάραμβος ὁ κάπηλος, ὅτι οὗτοι θαυμάσιοι γεγόνασι σωμάτων θεραπευταί, ὁ μὲν ἄρτους θαυμαστοὺς παρασκευάζων, ὁ δὲ ὄψον, ὁ δὲ οἶνον. καὶ Ἀριστοφάνης ἐν Γηρυτάδῃ καὶ Αἰολοσίκωνι διὰ τούτων ἥκω Θεαρίωνος ἀρτοπώλιον λιπών, ἵν’ ἐστὶ κριβάνων ἑδώλια. Κυπρίων δὲ ἄρτων μνημονεύει Εὔβουλος ὡς διαφόρων ἐν Ὀρθάννῃ διὰ τούτων δεινὸν μὲν ἰδόντα παριππεῦσαι Κυπρίους ἄρτους· Μαγνῆτις γὰρ λίθος ὣς ἕλκει τοὺς πεινῶντας. τῶν δὲ κολλικίων ἄρτων — οἱ αὐτοὶ δ’ εἰσὶ τοῖς κολλάβοις — ἔφιππος ἐν Ἀρτέμιδι μνημονεύει οὕτως παρἈλεξάνδρου δ’ ἐκ Θετταλίας κολλικοφάγε κρίβανος ἄρτων. Ἀριστοφάνης δ’ ἐν Ἀχαρνεῦσιν ὦ χαῖρε κολλικοφάγε Βοιωτίδιον.
When the conversation had gone on this way, one of the grammarians present, whose name was Arrian, said— This food is as old as the time of Saturn, my friends; for we are not rejoicing in meal, for the city is full of bread, nor in all this catalogue of loaves. But since I have fallen in with another treatise of Chrysippus of Tyana, which is entitled a treatise on the Art of Making Bread; and since I have had experience of the different recipes given in it at the houses of many of my friends, I will proceed to say something my- self also on the subject of loaves. The kind of loaf which is called ἀρτοπτίκινος, differs in some respect from that made in a pan, and from that made in an oven. But if you make it with hard leaven, it will be bright and nice, so tat it may be eaten dry; but if it be made with a looser leaven, then it will be light but not bright. But the loaf which s made in a pan, and that which is made in an oven, require a softer kind of leaven. And among the Greeks there is a kind of bread which is called tender, being made up with a little milk and oil, and a fair quantity of salt; and one must make the dough for this bread loose. And this kind of loaf is called the Cappadocian, since tender bread is made in the greatest quantities in Cappadocia. But the Syrians call loaves of this kind λαχμὴ; and it is the best bread made in Syria, because it can be eaten hot; and it is like a flower. But there is also a loaf called boletinus, from being made like a mushroom, and the kneading-trough is smeared with poppies plastered over the bottom of it, on which the dough is placed, and by this expedient it is prevented from sticking to the trough while the leaven is mixed in. But when it is put in the oven, then some groats are spread under on a tile, and then the bread is put on it, and it gets a most beautiful colour, like cheese which has been smoked. There is also a kind of bread called strepticias, which is made up with a little milk, and pepper and a little oil is added, and sometimes suet is substituted. And a little wine, and pepper, and milk, and a little oil, or sometimes suet, is employed in making the cake called artolaganum. But for making the cakes called capuridia tracta, you mix the same ingredients that you do for bread, and the difference is in the baking.
τούτων οὕτω λεχθέντων ἔφη τις τῶν παρόντων γραμματικῶν, Ἀρριανὸς ὄνομα ταῦτα σιτία Κρονικά ἐστιν, ὦ ἑταῖροι. ἡμεῖς γὰρ ᾽ οὔτ’ ἀλφίτοισι χαίρομεν πλήρης γὰρ ἄρτων πόλις ᾽ οὔτε τῷ τῶν ἄρτων τούτων καταλόγῳ. ἐπεὶ δὲ καὶ ἄλλῳ Χρυσίππου τοῦ Τυανέως συγγράμματι ἐνέτυχον ἐπιγραφομένῳ Ἀρτοποιικῷ καὶ πεῖραν ἔσχον τῶν αὐτόθι ὀνομασθέντων παρὰ πολλοῖς τῶν φίλων, ἔρχομαι καὶ αὐτὸς λέξων τι περὶ ἄρτων, ὁ ἀρτοπτίκιος ἄρτος καλούμενος κλιβανικίου καὶ φουρνακίου διαφέρει, ἐὰν δ’ ἐκ σκληρᾶς ζύμης ἐργάζῃ αὐτόν, ἔσται καὶ λαμπρὸς καὶ εὔβρωτος πρὸς ξηροφαγίαν εἰ δ’ ἐξ ἀνειμένης, ἔσται μὲν ἐλαφρός, οὐ λαμπρὸς δέ. κλιβανίκιος δὲ καὶ φουρνάκιος χαίρουσιν ἁπαλωτέρᾳ τῇ ζύμῃ. παρὰ δὲ τοῖς Ἕλλησι καλεῖταί τις ἄρτος ἁπαλὸς ἀρτυόμενος γάλακτι ὀλίγῳ καὶ ἐλαίῳ καὶ ἁλσὶν ἀρκετοῖς. δεῖ δὲ τὴν ματερίαν ἀνειμένην ποιεῖν. οὗτος δὲ ὁ ἄρτος λέγεται Καππαδόκιος, ἐπειδὴ ἐν Καππαδοκίᾳ κατὰ τὸ πλεῖστον ἁπαλὸς ἄρτος γίνεται, τὸν δὲ τοιοῦτον ἄρτον οἱ Σύροι λαχμὰν προσαγορεύουσι, καί ἐστιν οὗτος ἐν Συρίᾳ χρηστότατος γινόμενος διὰ τὸ θερμότατος τρώγεσθαι καί ἐστιν … ἄνθει παραπλήσιος. ὁ δὲ βωλήτινος καλούμενος ἄρτος πλάττεται μὲν ὡς βωλήτης, καὶ ἀλείφεται ἡ μάκτρα ὑποπασσομένης μήκωνος, ἐφ’ ᾗ ἐπιτίθεται ἡ ματερία, καὶ ἐν τῷ ζυμοῦσθαι οὐ κολλᾶται τῇ καρδόπῳ. ἐπειδὰν δ’ ἐμβληθῇ εἰς τὸν φοῦρνον, ὑποπάσσεται τῷ κεράμῳ χόνδρος τις καὶ τότ’ ἐπιτίθεται ὁ ἄρτος καὶ ἕλκει χρῶμα κάλλιστον, ὅμοιον τῷ φουμώσῳ τυρῷ. ὁ δὲ στρεπτίκιος ἄρτος συναναλαμβάνεται γάλακτι ὀλίγῳ, καὶ προσβάλλεται πέπερι καὶ ἔλαιον ὀλίγον εἰ δὲ μή, στέαρ. εἰς δὲ τὸ καλούμενον ἀρτολάγανον ἐμβάλλεται οἰνάριον ὀλίγον καὶ πέπερι γάλα τε καὶ ἔλαιον ὀλίγον ἢ στέαρ. εἰς δὲ τὰ καπύρια τὰ καλούμενα τράκτα μίξεις ὥσπερ καὶ εἰς ἀρτολάγανον.
So when the mighty sophist of Rome had enunciated these precepts of Aristarchus, Cynulcus said—O Ceres, what a wise man! It is not without reason that the admirable Blepsias has pupils as the sand of the sea in number, and has amassed wealth from this excellent wisdom of his, beyond all that was acquired by Gorgias or Protagoras. So that I am afraid, by the goddesses, to say whether he himself is blind, or whether those who have entrusted his pupils to him have all but one eye, so as scarcely to be able to see, nume- rous as they are. Happy are they, or rather blessed ought I to call them, whose masters treat them to such divine lectures. And in reply to this Magnus, a man fond of the table, and very much inclined to praise this grammarian to excess, because of the abundance of his learning, said—But ye—Men with unwashen feet, who lie on the ground,You roofless wanderers, all-devouring throats,Feasting on other men's possessions,as Eubulus says—did not your father Diogenes, once when he was eagerly eating a cheesecake at a banquet, say to some one who put the question to him, that he was eating bread excellently well made? But as for you, youStranglers of dishes of white paunches,as the same poet, Eubulus, says, you keep on speaking without ever giving place to others; and you are never quiet until some one throws you a crust or a bone, as he would do to a dog. How do you come to know that cubi (I do not mean those which you are continually handling) are a kind of loaf, square, seasoned with anise, and cheese, and oil, as Heraclides says in his Cookery Book? But Blepsias overlooked this kind, as also he did the thargelus, which some call the thalysius. But Crates, in the second book of his treatise on the Attic Dialect, says that the thargelus is the first loaf made after the carrying home of the harvest. The loaf made of sesame he had never seen, nor that which is called anastatus, which is made for the Arrephori. There is also a loaf called the pyramus, made of sesame, and perhaps being the same as the sesamites. But Trypho mentions all these different kinds in the first book of his treatise on Plants, as he also does those which are called thiagones. And these last are loaves made for the gods in Aetolia. There are also loaves called dramices and araxis among the Athamanes.
ταῦτ’ ἐκθεμένου τἀριστάρχεια δόγματα τοῦ ʽ Ῥωμαίων μεγαλοσοφιστοῦ ὁ Κύνουλκος ἔφη· Δάματερ σοφίας οὐκ ἐτὸς ἄρα ψαμμακοσίους ἔχει μαθητὰς ὁ θαυμάσιος Βλεψίας καὶ πλοῦτον ἀπηνέγκατο τοσοῦτον ἐκ τῆς καλῆς ταύτης σοφίας ὑπὲρ Γοργίαν καὶ Πρωταγόραν. ὅθεν ὀκνῶ μὰ τὰς θεὰς εἰπεῖν πότερον αὐτὸς οὐ βλέπει ἢ οἱ ἑαυτοὺς μαθητὰς αὐτῷ παραδιδόντες πάντες ἕνα ἔχουσιν ὀφθαλμόν, ὡς μόλις διὰ τὸ πλῆθος ὁρᾶν. μακαρίους οὖν αὐτούς, μᾶλλον δὲ μακαρίτας εἶναί φημι τοιαύτας δείξεις τῶν διδασκάλων ποιουμένων. πρὸς ὃν ὁ Μάγνος φιλοτράπεζος ὢν καὶ τὸν γραμματικὸν τοῦτον ὑπερεπαινῶν διὰ τὴν ἐκτένειαν ἔφη·οὗτοι ἀνιπτόποδες, χαμαιευνάδες, ἀερίοικοι, κατὰ τὸν κωμικὸν Εὔβουλον, ἀνόσιοι λάρυγγες, ἀλλοτρίων κτεάνων παραδειπνίδες, οὐ χὠ προπάτωρ ὑμῶν Διογένης πλακοῦντά ποτε ἐσθίων ἐν δείπνῳ λάβρως πρὸς τὸν πυνθανόμενον ἔλεγεν ἄρτον ἐσθίειν καλῶς πεποιημένον; ὑμεῖς δ’ ᾽ ὦ λοπαδάγχαι κατὰ τὸν αὐτὸν ποιητὴν Εὔβουλον, λευκῶν ὑπογαστριδίων,᾽ ἑτέροις οὐ παραχωροῦντες φθέγγεσθε καὶ τὰς ἡσυχίας οὐκ ἄγετε ἕως ἄν τις ὑμῖν ὡς κυνιδίοις ἄρτων ἢ ὀστέων προσρίψῃ. πόθεν ὑμῖν εἰδέναι ὅτι καὶ κύβοι, οὐχ οὓς ἀεὶ μεταχειρίζεσθε, ἄρτοι εἰσὶ τετράγωνοι, ἡδυσμένοι ἀννήθῳ καὶ τυρῷ καὶ ἐλαίῳ, ὥς φησιν ʽ Ἡρακλείδης ἐν Ὀψαρτυτικῷ; παρεῖδε δὲ τοῦτον ὁ Βλεψίας, ὥσπερ καὶ τὸν θαργηλὸν, ὅν τινες καλοῦσι θαλύσιον Κράτης δ’ ἐν β’ Ἀττικῆς διαλέκτου θάργηλον καλεῖσθαι τὸν ἐκ τῆς συγκομιδῆς πρῶτον γινόμενον ἄρτον καὶ τὸν σησαμίτην. οὐχ ἑώρακε δὲ οὐδὲ τὸν ἀνάστατον καλούμενον, ὃς ταῖς ἀρρηφόροις γίνεται, ἐστὶ δὲ καὶ ὁ πυραμοῦς ἄρτος διὰ σησάμων πεττόμενος καὶ τάχα ὁ αὐτὸς τῷ σησαμίτῃ ὤν. μνημονεύει δὲ πάντων τούτων Τρύφων ἐν αʹ φυτικῶν, καθάπερ καὶ τῶν θιαγόνων ὀνομαζομένων οὗτοι δ’ εἰσὶν ἄρτοι θεοῖς πεττόμενοι ἐν Αἰτωλίᾳ, δραμίκες δὲ καὶ δραμεῖς παρ’ Ἀθαμᾶσιν ἄρτοι τινὲς οὕτως καλοῦνται.
And the writers of books on dialects give lists of the names of different loaves. Seleucus speaks of one called dramis, which bears this name among the Macedonians; and of another called daratus by the Thessalians. And he speaks of the etnites, saying that it is the same as the lecithites, that is to say, made of the yolks of eggs and of pulse. And he says that the loaf called ἐρικίτης, has its name from being made of wheat crushed (ἐρηριγμένος), and not sifted, and of groats. And Amerias speaks of a loaf called xeropyrites, made of pure wheat, and nothing else; and so does Tima- chidas. But Nicander says that thiagones is the name given by the Aetolians to those loaves which are made for the gods. The Egyptians have a bread which is rather bitter, which they call cyllastis. And Aristophanes speaks of it in his Danaides, saying—Mention the cyllastis and the petosiris.Hecatæus, too, and Herodotus mention it; and so does Phanodemus, in the seventh book of his Attic History. But Nicander of Thyatira says, that it is bread made of barley which is called cyllastis by the Egyptians. Alexis calls dirty loaves phæi, in his Cyprian, saying—A. Then you are come at last?B. Scarce could I findOf well-baked loaves enough—A. A plague upon you;But what now have you got?B. I bring with meSixteen, a goodly number; eight of themTempting and white, and just as many phæi. And Seleucus says that there is a very closely made hot bread which is called blema. And Philemon, in the first book of his Oracles, “Useful Things of Every Kind,” says—that bread made of unsifted wheat, and containing the bran and everything, is called πυρνός. He says, too, that there are loaves which are called blomilii, which have divisions in them, which the Romans call quadrati. And that bread made of bran is called brattime, which Amerias. and Timachidas call euconon or teuconon. But Philetas, in his Miscellanies, says that there is a kind of loaf which is called spoleus, which is only eaten by relations when assembled together.
καὶ οἱ γλωσσογράφοι δὲ ἄρτων ὀνόματα καταλέγουσι· Σέλευκος μὲν δράμιν ὑπὸ Μακεδόνων οὕτως καλούμενον, δάρατον δ’ ὑπὸ Θεσσαλῶν. ἐτνίταν δέ φησι ἄρτον εἶναι λεκιθίτην, ἐρικίταν δὲ καλεῖσθαι τὸν ἐξ ἐρηριγμένου καὶ ἀσήστου πυροῦ γιγνόμενον καὶ χονδρώδους. Ἀμερίας δὲ καλεῖ ξηροπυρίταν τὸν αὐτόπυρον ἄρτον ὁμοίως δὲ καὶ Τιμαχίδας. Νίκανδρος δὲ θιαγόνας φησὶν ἄρτους ὑπ’ Αἰτωλῶν καλεῖσθαι τοὺς τοῖς θεοῖς γινομένους. Αἰγύπτιοι δὲ τὸν ὑποξίζοντ’ ἄρτον κυλλάστιν καλοῦσιν. μνημονεύει δ’ αὐτοῦ Ἀριστοφάνης Δαναίσι· καὶ τὸν κυλλᾶστιν φθέγγου καὶ τὸν Πετόσιριν. μνημονεύουσιν αὐτοῦ καὶ Ἑκαταῖος καὶ Ἡρόδοτος καὶ Φανόδημος ἐν ζ’ Ἀτθίδος, ὁ δὲ Θυατειρηνὸς Νίκανδρος τὸν ἐκ τῆς κριθῆς ἄρτον γινόμενον ὑπὸ τῶν Αἰγυπτίων κυλλᾶστίν φησι καλεῖσθαι. τοὺς δὲ ῥυπαροὺς ἄρτους φαιοὺς ὠνόμασεν Ἄλεξις ἐν Κυπρίῳ οὕτως· ἔπειτα πῶς ἦλθες; β. μόλις ὀπτωμένους κατέλαβον. α. ἐξόλοι’ ἀτὰρ πόσους φέρεις; β. ἑκκαίδεκ᾽. α. οἶσε δεῦρο. β. λευκοὺς μὲν ὀκτώ, τῶν δὲ φαιῶν τοὺς ἴσους. βλημα δέ φησι καλεῖσθαι τὸν ἐντεθρυμμένον ἄρτον καὶ θερμὸν Σέλευκος. Φιλήμων δ’ ἐν αʹ παντοδαπῶν χρηστηρίων πύρνον φησι καλεῖσθαι τὸν ἐκ πυρῶν ἀσήστων γινόμενον ἄρτον καὶ πάντα ἐν ἑαυτῷ ἔχοντα, βραττίμην τε ἄρτους ὀνομάζεσθαι λέγει τοὺς ἔχοντας ἐντομάς, οὓς Ῥωμαῖοι κοδράτους λέγουσι, βραττίμην τε καλεῖσθαι τὸν πιτυρίτην ἄρτον, ὃν εὔκονον ὀνομάζουσιν Ἀμερίας καὶ Τιμαχίδας. Φιλίτας δ’ ἐν τοῖς Ἀτάκτοις σπολέα καλεῖσθαί τινα ἄρτον, ὃν ὑπὸ τῶν συγγενῶν μόνον καταναλίσκεσθαι.
Now you may find barley-cakes mentioned in his writings by Tryphon, and by many other authors. Among the Athenians it is called phystes, not being too closely kneaded. There is also the cardamale, and the berx, and the tolype, and the Achilleum; and perhaps that is a cake which is made of the Achillean barley. Then there is the thridakina, so named from lettuce, the œnutta, so called from wine; the melitutta, from honey; and the crinon, the name of which is derived from the lily, which last is also the name of a choral dance, mentioned by Apollophanes, in the Dalis. But the cakes called thridaciscæ by Alcman, are the same as the Attic thridacinæ. But Alcman speaks thus—The thridacisca, and the cribanotus.And Sosibius, in the third book of his essay on Alcman, says, that cribana is a name given to a peculiar kind of cheesecake, in shape like a breast. But the barley cake, which is given in sacrifices to be tasted by the sacrificers, is called hygea. And there is also one kind of barley cake which is called by Hesiod amolgsæa.The amolgæan cake of barley made,And milk of goats whose stream is nearly dry.And he calls it the cake of the shepherds, and very strengthening. For the word ἀμολγὸς means that which is in the greatest vigour. But I may fairly beg to be excused from giving a regular list (for I have not a very unimpeachable memory) of all the kinds of biscuits and cakes which Aristomenes the Athenian speaks of in the third book of his treatise on Things pertaining to the Sacred Ceremonies. And we ourselves were acquainted with that man, though we were young, and he was older than we. And he was an actor in the Old Comedy, a freedman of that most accomplished king Adrian, and called by him the Attic partridge. And Ulpian said—By whom is the word freedman (ἀπελεύθερος) ever used? And when some one replied that there was a play with that title—namely, the Freedman of Phrynichus, and that Menander, in his Beaten Slave, had the word freedwoman (ἀπελευθέρα), and was proceeding to mention other instances; he asked again—What is the difference between ἀπελεύθερος and ἐξελεύθερος. However, it was agreed upon to postpone this part of the discussion for the present.
καὶ μάζας δ’ ἔστιν εὑρεῖν ἀναγεγραμμένας παρά τε τῷ Τρύφωνι καὶ παρ’ ἄλλοις πλείοσιν. παρ᾽ Ἀθηναίοις μὲν φύστην τὴν μὴ ἄγαν τετριμμένην, ἔτι δὲ καρδαμάλην καὶ βήρηκα καὶ τολύπας καὶ Ἀχίλλειον καὶ ἴσως αὕτη ἐστὶν ἡ ἐξ Ἀχιλλείων κριθῶν γινομένη· θριδακίνας τε καὶ οἰνοῦτταν καὶ μελιτοῦτταν καὶ κρίνον …, καλούμενον καὶ σχῆμά τι χορικῆς ὀρχήσεως παρ’ Ἀπολλοφάνει ἐν Δαλίδι. αἱ δὲ παρ’ Ἀλκμᾶνι θριδακίσκαι λεγόμεναι αἱ αὐταί εἰσι ταῖς Ἀττικαῖς θριδακίναις. λέγει δὲ οὕτως ὁ Ἀλκμάν· θριδακίσκας τε καὶ κριβάνας νῶντος. Σωσίβιος δ’ ἐν γ’ περὶ Ἀλκμᾶνος κρίβανά φησι λέγεσθαι πλακοῦντάς τινας τῷ σχήματι μαστοειδεῖς. ὑγίεια δὲ καλεῖται ἡ διδομένη ἐν ταῖς θυσίαις μᾶζα ἵνα ἀπογεύσωνται. καὶ ʽ Ἡσίοδος δὲ μᾶζὰν τιν’ ἀμολγαίαν καλεῖ· μᾶζὰ τ’ ἀμολγαίη γάλα τ’ αἰγῶν σβεννυμενάων, τὴν ποιμενικην λέγων καὶ ἀκμαίαν ἀμολγὸς γὰρ τὸ ἀκμαιότατον. παραιτητέον δὲ καταλέγειν οὐδὲ γὰρ οὕτως εὐτυχῶς μνήμης ἔχω—ἃ ἐξέθετο πόπανα καὶ πέμματα Ἀριστομένης ὁ Ἀθηναῖος ἐν γ’ τῶν πρὸς τὰς ἱερουργίας, ἔγνωμεν δὲ καὶ ἡμεῖς τὸν ἄνδρα τοῦτον νεώτεροι πρεσβύτερον. ὑποκριτὴς δὲ ἦν ἀρχαίας κωμῳδίας ἀπελεύθερος τοῦ μουσικωτάτου βασιλέως Ἀδριανοῦ, καλούμενος ὑπ’ αὐτοῦ Ἀττικοπέρδιξ.καὶ ὁ Οὐλπιανὸς ἔφη· ὁ δ’ ἀπελεύθερος παρὰ τίνι κεῖται; εἰπόντος δέ τινος καὶ δρᾶμα ἐπιγράφεσθαι Φρυνίχου Ἀπελευθέρους, Μένανδρον δ᾽ ἐν Ῥαπιζομένῃ καὶ ἀπελευθέραν εἰρηκέναι καὶ ἐπισυνάπτοντος... πάλιν ἔφη· τίνι δὲ διαφέρει ἐξελευθέρου; ταῦτα μὲν οὖν ἔδοξε κατὰ τὸ παρὸν ἀναβαλέσθαι.
And Galen, when we were just about to lay hands on the loaves, said—We will not begin supper until you have heard what the sons of the Asclepiadæ have said about loaves, and cheesecakes, and meal, and flour. Diphilus the Siphnian, in his treatise on What is Wholesome to be eaten by People in Health and by Invalids, says, “Loaves made of wheat are by far more nutritious and by far more digestible than those made of barley, and are in every respect superior to them; and the next best are those which are made of similago; and next to those come the loaves made of sifted flour, and next to them those called syncomisti, Which are made of unsifted meal;—for these appear to be more nutritious.” But Philistion the Locrian says “that the loaves made of similago are superior to those made of groats, as far as their strengthening properties go; and next to them he ranks loaves made of groats, then those made of sifted flour. But the rolls made of bran give a much less wholesome juice, and are by far less nutritious. And all bread is more digestible when eaten hot than cold, and it is also more digestible then, and affords a pleasanter and more wholesome juice; nevertheless, hot bread is apt to cause flatulence, though it is not the less digestible for that; while cold bread is filling and indigestible. But bread which is very stale and cold is less nutritious, and is apt to cause constipation of the bowels, and affords a very unpleasant juice. The bread called encryphiasis is heavy and difficult of digestion, because it is not baked in an equal manner; but that which is called ipnites and caminites is indigestible and apt to disagree with people. That called escharites, and that which is fried, is more easily secreted because of the admixture of oil in it, but is not so good for the stomach, on account of the smell which there is about it. But the bread called 'the clibanites' has every possible good quality; for it gives a pleasant and wholesome juice, and is good for the stomach, and is digestible, and agrees exceedingly well with every one, for it never clogs the bowels, and never relaxes them too much.” But Andreas the physician says that there are loaves in Sicily made of the sycamine, and that those who eat them lose their hair and become bald. Mnesitheus says “that wheat-bread is more digestible than barley-bread, and that those which are made with the straw in them are exceedingly nutritious; for they are the most easily digested of all food. But bread which is made of rye, if it be eaten in any quantity, is heavy and difficult of digestion; on which account those who eat it do not keep their health,” But you should know that corn which has not been exposed to the fire, and which has not been ground, causes flatulence, and heaviness, and vertigo, and headache.
καὶ ὁ Γαληνὸς μελλόντων ἡμῶν ἐφάπτεσθαι τῶν ἄρτων οὐ πρότερον, ἔφη, δειπνήσομεν, ἕως ἂν καὶ παρ’ ἡμῶν ἀκούσητε ὅσα εἰρήκασι περὶ ἄρτων ἢ πεμμάτων ἔτι τε ἀλφίτων Ἀσκληπιαδῶν παῖδες. Δίφιλος μὲν ὁ Σίφνιος ἐν τῷ περὶ τῶν προσφερομένων τοῖς νοσοῦσι καὶ τοῖς ὑγιαίνουσιν ‘ἄρτοι φησίν,’ οἱ ἐκ πυρῶν κριθίνων εἰσὶ πολυτροφώτεροι καὶ εὐοικονομητότεροι καὶ τὸ ὅλον κρείττονες, εἶθ’ οἱ σεμιδαλῖται, μεθ’ οὓς οἱ ἀλευρῖται, εἶθ’ οἱ συγκομιστοὶ ἐξ ἀσήστων ἀλεύρων γινόμενοι· οὗτοι γὰρ πολυτροφώτεροι εἶναι δοκοῦσι.᾽ Φιλιστίων δ’ ὁ Λοκρὸς τῶν χονδριτῶν τοὺς σεμιδαλίτας πρὸς ἰσχύν φησι μᾶλλον πεφυκέναι· μεθ’ οὓς τοὺς χονδρίτας τίθησιν, εἶτα τοὺς ἀλευρίτας. οἱ δὲ ἐκ γύρεως ἄρτοι γινόμενοι κακοχυλότεροὶ τέ εἰσι καὶ ὀλιγοτροφώτεροι. πάντες δ’ οἱ θερμοὶ ἄρτοι τῶν ἐψυγμένων εὐοικονομητότεροι πολυτροφώτεροί τε καὶ εὐχυλότεροι, ἔτι δὲ πνευματικοὶ καὶ εὐανάδοτοι. οἱ δ’ ἐψυγμένοι πλήσμιοι, δυσοικονόμητοι. οἱ δὲ τελείως παλαιοὶ καὶ κατεψυγμένοι ἀτροφώτεροι στατικοί τε κοιλίας καὶ κακόχυλοι. ὁ δ’ ἐγκρυφίας ἄρτος βαρὺς δυσοικονόμητός τε διὰ τὸ ἀνωμάλως ὀπτᾶσθαι. ὁ δὲ ἰπνίτης καὶ καμινίτης δύσπεπτοι καὶ δυσοικονόμητοι. ὁ δὲ ἐσχαρίτης καὶ ἀπὸ τηγάνου διὰ τὴν τοῦ ἐλαίου ἐπίμιξιν εὐεκκριτώτερος, διὰ δὲ τὸ κνισὸν κακοστομαχώτερος, ὁ δὲ κλιβανίτης πάσαις ταῖς ἀρεταῖς περιττεύει· εὔχυλος γὰρ καὶ εὐστόμαχος καὶ εὔπεπτος καὶ πρὸς ἀνάδοσιν ῥᾷστος· οὔτε γὰρ ἱστάνει κοιλίαν οὔτε παρατείνει. Ἀνδρέας δὲ ὁ ἰατρὸς ἄρτους τινὰς φησιν ἐν Συρίᾳ γίνεσθαι ἐκ συκαμίνων, ὧν τοὺς φαγόντας τριχορρυεῖν. Μνησίθεος δέ φησι τὸν ἄρτον τῆς μάζης εὐπεπτότερον εἶναι καὶ τοὺς ἐκ τῆς τίφης μᾶλλον ἱκανῶς τρέφειν πέττεσθαι γὰρ αὐτοὺς οὐ μετὰ πολλοῦ πόνου, τὸν δ’ ἐκ τῶν ζειῶν ἄρτον ἄδην φησὶν ἐσθιόμενον βαρὺν εἶναι καὶ δύσπεπτον διὸ οὐχ ὑγιαίνειν τοὺς αὐτὸν ἐσθίοντας. εἰδέναι δὲ ὑμᾶς δεῖ ὅτι τὰ μὴ πυρωθέντα ἢ τριφθέντα σιτία φύσας καὶ βάρη καὶ στρόφους καὶ κεφαλαλγίας ποιεῖ.
After all this conversation it seemed good to go to supper. And when the Uraeum was carried round, Leonidas said,Euthydemus the Athenian, my friends, in his treatise on Pickles, says that Hesiod has said with respect to every kind of pickle— * * * * * * *Some sorrily-clad fishermen did seekTo catch a lamprey; men who love to hauntThe Bosporus's narrow strait, well storedWith fish for pickling fit. They cut their preyIn large square portions, and then plunge them deepInto the briny tub: nor is the oxyrhyncusA kind to be despised by mortal man;Which the bold sons of ocean bring to marketWhole and in pieces. Of the noble tunnyThe fair Byzantium the mother is,And of the scombrus lurking in the deep,And of the well-fed ray. The snow-white ParosNurses the colius for human food;And citizens from Bruttium or Campania,Fleeing along the broad Ionian sea,Will bring the orcys, which shall potted be,And placed in layers in the briny cask,Till honour'd as the banquet's earliest course.Now these verses appear to me to be the work of some cook rather than of that most accomplished Hesiod; for how is it possible for him to have spoken of Parium or Byzantium, and still more of Tarentum and the Bruttii and the Campanians, when he was many years more ancient than any of these places or tribes? So it seems to me that they are the verses of Euthydemus himself. And Dionysiocles said, "Whoever wrote the verses, my good Leonidas, is a matter which you all, as being grammarians of the highest reputation, are very capable of deciding. But since the discussion is turning upon pickles and salt fish, concerning which I recollect a proverb which was thought deserving of being quoted by Charchus the Solensian,—For old salt-fish is fond of marjoram.I too myself will say a word on the subject, which is not unconnected with my own art.
μετὰ τὰς τοσαύτας διαλέξεις ἔδοξεν ἤδη ποτὲ καὶ δειπνεῖν, καὶ περιενεχθέντος τοῦ καλουμένου ὡραίου ὁ Λεωνίδης ἔφη·Εὐθύδημος ὁ Ἀθηναῖος, ἄνδρες φίλοι, ἐν τῷ περὶ ταρίχων Ἡσίοδόν φησι περὶ πάντων τῶν ταριχευομένων τάδ’ εἰρηκέναι· ἄμφακες μὲν πρῶτον στόμα κέκριται αντα καὶ θιοην, γναθμὸν ὃν ηὐδάξαντο δυσείμονες ἰχθυβολῆες, οἷς ὁ ταριχόπλεως ἅδε Βόσπορος, οἵ θ’ ὑπόγαστρα τμήγοντες τετράγωνα ταρίχια τεκταίνονται. ναὶ μὴν οὐκ ἀκλεὲς θνητοῖς γένος ὀξυρρύγχου, ὃν καὶ ὅλον καὶ τμητὸν ἅλες τρηχεῖς ἐκόμισσαν. θύννων δ’ ὡραίων Βυζάντιον ἔπλετο μήτηρ καὶ σκόμβρων βυθίων τε καὶ εὐχόρτου λικιβάττεω καὶ Πάριον κολιῶν κυδρὴ τροφὸς ἔσκε πολίχνη. Ἰόνιον δ’ ἀνὰ κῦμα φέρων Γαδειρόθεν ἄξει Βρέττιος ἢ Καμπανὸς ἢ ἐκ ζαθέοιο Τάραντος ὀρκύνοιο τρίγωνα, τά τ’ ἐν στάμνοισι τεθέντα ἀμφαλλὰξ δείπνοισιν ἐνὶ πρώτοισιν ὀπηδεῖ. ταῦτα τὰ ἔπη ἐμοὶ μὲν δοκεῖ τινος μαγείρου εἶναι μᾶλλον ἢ τοῦ μουσικωτάτου Ἡσιόδου, πόθεν γὰρ εἰδέναι δύναται Πάριον ἢ Βυζάντιον, ἔτι δὲ Τάραντα καὶ Βρεττίους καὶ Καμπανοὺς πολλοῖς ἔτεσι τούτων πρεσβύτερος ὤν; δοκεῖ οὖν μοι αὐτοῦ τοῦ Εὐθυδήμου εἶναι τὰ ποιήματα.καὶ ὁ Διονυσοκλῆς ἔφη·ὅτου μέν ἐστι τὰ ποιήματα, ὦ ἀγαθὲ Λεωνίδη, ὑμῶν ἐστι κρίνειν τῶν δοκιμωτάτων γραμματικῶν ἀλλ’ ἐπεὶ περὶ ταρίχων ἐστὶν ὁ λόγος, περὶ ὧν οἶδα καὶ παροιμίαν μνήμης ἠξιωμένην ὑπὸ τοῦ Σολέως Κλεάρχου· σαπρὸς τάριχος τὴν ὀρίγανον φιλεῖ, ἔρχομαι κἀγὼ λέξων τι περὶ αὐτῶν, τὰ τῆς τέχνης.
Diodes the Carystian, in his treatise on the Wholesomes, as it is entitled, says, “Of all salt-fish which are destitute of fat, the best is the horæum; and of all that are fat, the best is the tunny-fish.” But Icesius says, “that neither the pelamydes nor the horæa are easily secreted by the stomach; and that the younger tunnies are similar in most respects to the cybii, but that they have a great superiority over those which are called horæa.” And he says the same of the Byzantine horæa, in comparison with those which are caught in other places. And he says “that not only the tunnies, but that all other fish caught at Byzantium is superior to that which is caught elsewhere.” To this Daphnus the Ephesian added,—Archestratus, who sailed round the whole world for the sake of finding out what was good to eat, and what pleasures he could derive from the use of his inferior members, says—And a large slice of fat Sicilian tunny,Carefully carved, should be immersed in brine.But the saperdes is a worthless brute,A delicacy fit for PonticansAnd those who like it. For few men can tellHow bad and void of strengthening qualitiesThose viands are. The scombrus should be keptThree days before you sprinkle it with salt,Then let it lie half-pickled in the cask.But when you come unto the sacred coast,Where proud Byzantium commands the strait,Then take a slice of delicate horeum,For it is good and tender in those seas.But that epicure Archestratus has omitted to enumerate the pickle-juice called elephantine, which is spoken of by Crates the comic poet, in his Samians; who says of it—A sea-born turtle in the bitter wavesBears in its skin the elephantine pickle;And crabs swift as the wind, and thin-wing'd pike,* * * * *But that the elephantine pickle of Crates was very celebrated Aristophanes bears witness, in his Thesmophoriazusæ, in these words—Sure comic poetry is a mighty food;Listen to Crates, he will tell you, howThe elephantine pickle, easily made,Is dainty seas'ning; many other jokesOf the same kind he utter'd. And there was another kind, which Alexis calls raw pickle, in his Apeglaucomenos. And the same poet, in his Wicked Woman, introduces a cook talking about the preparation of salt-fish and pickled fish, in the following verses:—I wish now, sitting quiet by myself,To ponder in my mind some dainty dishes;And also to arrange what may be bestFor the first course, and how I best may flavourEach separate dish, and make it eatable.Now first of all the pickled horæum comes;This will but cost one penny; wash it well,Then strew a large flat dish with seasoning,And put in that the fish. Pour in white wineAnd oil, then add some boil'd beef marrow-bones,And take it from the fire, when the last zestShall be by assafœtida imparted.And, in his Apeglaucomenos, a man being asked for his contribution to the feast, says—A. Indeed you shall not half a farthing drawFrom me, unless you name each separate dish.B. That reasonable is.A. Well, bring a slateAnd pencil; now your items.B. First, there isRaw pickled fish, and that will fivepence cost.A. What nextB. Some mussels, sevenpence for them.A. Well, there's no harm in that. What follows nextB. A pennyworth of urchins of the sea.A. Still I can find no fault.B. The next in orderIs a fine dish of cabbage, which you said...A. Well, that will do.B. For that I paid just twopence.A. What was't I said...B. A cybium for threepence.A. But are you sure you've nought embezzled here?B. My friend, you've no experience of the market;You know not how the grubs devour the greens.A. But how is that a reason for your chargingA double price for salt-fish?B. The greengrocer}Is also a salt-fishmonger; go and ask him.A conger, tenpence.A. That is not too much.What next?B. I bought a roast fish for a drachma.A. Bah! how he runs on now towards the end,As if a fever had o'ertaken him.B. Then add the wine, of which I bought three gallonsWhen you were drunk, ten obols for each gallon.
Διοκλῆς μὲν ὁ Καρύστιος ἐν τοῖς Ὑγιεινοῖς ἐπιγραφομένοις τῶν ταρίχων φησὶ τῶν ἀπιμέλων κράτιστα εἶναι τὰ ὡραῖα, τῶν δὲ πιόνων τὰ θύννεια. Ἱκέσιος δὲ ἱστορεῖ οὐκ εἶναι εὐεκκρίτους κοιλίας οὔτε πηλαμύδας οὔτε τὰ ὡραῖα, τὰ δὲ νεώτερα τῶν θυννείων τὴν αὐτὴν ἀναλογίαν ἔχειν τοῖς κυβίοις μεγάλην τε εἶναι διαφορὰν πρὸς πάντα τὰ ὡραῖα λεγόμενα, ὁμοίως δὲ λέγει καὶ τῶν Βυζαντίων ὡραίων πρὸς τὰ ἀφ’ ἑτέρων τόπων λαμβανόμενα καὶ οὐ μόνον τῶν θυννείων, ἀλλὰ καὶ τῶν ἄλλων τῶν ἁλισκομένων ἐν Βυζαντίῳ. τούτοις προσέθηκεν ὁ Ἐφέσιος Δάφνος·Ἀρχέστρατος μὲν ὁ περιπλεύσας τὴν οἰκουμένην γαστρὸς ἕνεκα καὶ τῶν ὑπὸ τὴν γαστέρα φησί· καὶ Σικελοῦ θύννου τέμαχος, φίλε Μόσχε, φαγεῖν χρή, τμηθὲν ὅτ’ ἐν βίκοισι ταριχεύεσθαι ἔμελλεν. σαπέρδῃ δ’ ἐνέπω κλαίειν μακρά, Ποντικῷ ὄψῳ, καὶ τοῖς κεῖνον ἐπαινοῦσιν. παῦροι γὰρ ἴσασιν ἀνθρώπων ὅτι φαῦλον ἔφυ καὶ ἀκιδνὸν ἔδεσμα. ἀλλὰ τριταῖον ἔχειν σκόμβρον, πρὶν ἐς ἁλμυρὸν ὕδωρ ἐλθεῖν, ἀμφορέως ἐντὸς νέον, ἡμιτάριχον. ἂν δ’ ἀφίκῃ κλεινοῦ Βυζαντίου εἰς πόλιν ἁγνήν, ὡραίου φάγε μοι τέμαχος πάλιν ἐστὶ γὰρ ἐσθλὸν καὶ μαλακόν. παρέλιπεν δ’ ὁ τένθης Ἀρχέστρατος συγκαταλέξαι ἡμῖν καὶ τὸ παρὰ Κράτητι τῷ κωμῳδιοποιῷ ἐν Σαμίοις λεγόμενον ἐλεφάντινον τάριχος, περὶ οὗ φησιν σκυτίνῃ ποτ’ ἐν χύτρᾳ τάριχος ἐλεφάντινον ἧψε ποντιὰς χελώνη πευκίνοισι καύμασι, καρκίνοι ποδάνεμοί τε καὶ τανύπτεροι λύκοι ὑσοριμαχεῖν ἄνδρες οὐρανοῦ καττύματα. παῖ’ ἐκεῖνον, ἄγχ’ ἐκεῖνον. ἐν Κέῳ τίς ἡμέρα; ὅτι δὲ διαβόητον ἦν τὸ τοῦ Κράτητος ἐλεφάντινον τάριχος μαρτυρεῖ Ἀριστοφάνης ἐν Θεσμοφοριαζούσαις διὰ τούτων ἦν μέγα τι χρῆμ’ ἔτι τρυγῳδοποιομουσική, ἡνίκα Κράτητί τε τάριχος ἐλεφάντινον λαμπρὸν ἐνόμιζεν ἀπόνως παρακεκλημένον ἄλλα τε τοιαῦθ’ ἕτερα μυρί’ ἐκιχλίζετο. ᾽ ὠμοτάριχον δέ τινα κέκληκεν Ἄλεξις ἐν Ἀπεγλαυκωμένῳ, ὁ δ’ αὐτὸς ποιητὴς ἐν Πονήρᾳ περὶ σκευασίας ταρίχων μάγειρόν τινα παράγει λέγοντα τάδε ὅμως λογίσασθαι πρὸς ἐμαυτὸν βούλομαι καθεζόμενος ἐνταῦθα τὴν ὀψωνίαν, ὁμοῦ τε συντάξαι τί πρῶτον οἰστέον ἡδυντέον τε πῶς ἕκαστὸν ἐστί μοι … τάριχος πρῶτον ὡραῖον τοδί· διωβόλου τοῦτ’ ἐστί. πλυτέον εὖ μάλα. εἶτ’ εἰς λοπάδιον ὑποπάσας ἡδύσματα ἐνθεὶς τὸ τέμαχος, λευκὸν οἶνον ἐπιχέας ἐπισκεδάσας τ’ ἔλαιον εἶθ’ ἕψων ποῶ μυελὸν ἀφειδῶς τ’ ἐπιγανώσας σιλφίῳ. ἐν δὲ Ἀπεγλαυκωμένῳ συμβολάς τις ἀπαιτούμενός φησι· παρ’ ἐμοῦ δ᾽, ἐὰν μὴ καθ’ ἓν ἕκαστον πάντα δῷς, χαλκοῦ μέρος δωδέκατον οὐκ ἂν ἀπολάβοις. β. δίκαιος ὁ λόγος, ἀβάκιον, ψῆφον. α. λέγε. β. ἔστ’ ὠμοτάριχος πέντε χαλκῶν. α. λέγ’ ἕτερον. β. μῦς ἑπτὰ χαλκῶν. α. οὐδὲν ἀσεβεῖς οὐδέπω, λέγε. β. τῶν ἐχίνων ὀβολός. α. ἁγνεύεις ἔτι. β. ἆρ’ ἦν μετὰ ταῦθ’ ἡ ῥάφανος, ἣν ἐβοᾶτε; α. ναί· χρηστὴ γὰρ ἦν. β. ἔδωκα ταύτης δύ’ ὀβολούς. α. τί γὰρ ἐβοῶμεν; β. τὸ κύβιον τριωβόλου. α. ὠνήν, κιχορίων δ’ οὐκ ἐπράξατ’ οὐδὲ ἕν. β. οὐκ οἶσθας, ὦ μακάριε, τὴν ἀγοράν, ὅτι κατεδηδόκασι τὰ λάχαν’ αἱ τρωξαλλίδες. α. διὰ τοῦτο τὸ τάριχος τέθεικας διπλασίου; β. ὁ ταριχοπώλης ἐστὶν ἐλθὼν πυνθάνου. γόγγρος δέκ’ ὀβολῶν. α. οὐχὶ πολλοῦ. λέγ’ ἕτερον. β. τὸν ὀπτὸν ἰχθὺν ἐπριάμην δραχμῆς. α. παπαῖ, ὥσπερ πυρετὸς ἀνῆκεν, εἶτ’ ἐν ἐπιτέλει. β. πρόσθες τὸν οἶνον, ὃν μεθυόντων προσέλαβον ὑμῶν, χοᾶς τρεῖς, δέκ’ ὀβολῶν ὁ χοῦς. Ἱκέσιος
And Icesius says, in the second book of hi treatise on the Materials of Nourishment, that pelamydes are a large kind of cybium. And Posidippus speaks of the cybium, in his Transformed. But Euthydemus, in his treatise on Salt Fish, says that the fish called the Delcanus is so named from the river Delcon, where it is taken; and then, when pickled and salted, it is very good indeed for the stomach. But Dorion, in his book on Fishes, calls the leptinus the lebianus, and says, "that some people say that is the same fish as the delcanus; and that the ceracinus is called by man people the saperdes; and that the best are those which come from the Palus Mæotis. And he says that the mullet which are caught about Abdera are excellent; and next to them, those which are caught near Sinope; and that they, when pickled and salted, are very good for the stomach. But those, he says, which are called mulli are by some people called agnotidia, and by some platistaci, though they are all the same fish; as also is the chellares. For that he, being but one fish, has received a great variety of names; for that he is called a bacchus, and an oniscus, and a chellares. And those of the larger size are called platistaci, and those of riddle size mulli, and those which are but small are called agnotidia. But Aristophanes also mentions the mulli, in his Holcades—Scombri, and coliæ, and lebii,And mulli, and saperdæ, and all tunnies.
δ’ ἐν β’ περὶ ὕλης πηλαμύδας κύβια εἶναί φησι μεγάλα, κυβίων δὲ μνημονεύει Ποσείδιππος ἐν Μεταφερομένῳ. Εὐθύδημος ἐν τῷ περὶ ταρίχων τὸν δελκανόν φησιν ἰχθὺν ὀνομάζεσθαι ἀπὸ Δέλκωνος τοῦ ποταμοῦ, ἀφ’ οὗπερ καὶ ἁλίσκεσθαι, καὶ ταριχευόμενον εὐστομαχώτατον εἶναι. Δωρίων δ’ ἐν τῷ περὶ ἰχθύων τὸν λεβίαν ὀνομάζων φησὶ λέγειν τινὰς ὡς ὁ αὐτός ἐστι τῷ δελκανῷ, τὸν δὲ κορακῖνον ὑπὸ πολλῶν λέγεσθαι σαπέρδην καὶ εἶναι κράτιστον τὸν ἐκ τῆς Μαιώτιδος λίμνης, θαυμαστοὺς δὲ εἶναι λέγει καὶ τοὺς περὶ Ἄβδηρα ἁλισκομένους κεστρεῖς, μεθ’ οὓς τοὺς περὶ Σινώπην, καὶ ταριχευομένους εὐστομάχους ὑπάρχειν. τοὺς δὲ προσαγορευομένους φησὶ μύλλους ὑπὸ μέν τινων καλεῖσθαι ἀγνωτίδια, ὑπὸ δέ τινων πλατιστάκους ὄντας τοὺς αὐτούς, καθάπερ καὶ τὸν χελλαρίην καὶ γὰρ τοῦτον ἕνα ὄντα ἰχθὺν πολλῶν ὀνομασιῶν τετυχηκέναι· καλεῖσθαι γὰρ καὶ βάκχον καὶ ὀνίσκον καὶ χελλαρίην. οἱ μὲν οὖν μείζονες αὐτῶν ὀνομάζονται πλατίστακοι, οἱ δὲ μέσην ἔχοντες ἡλικίαν μύλλοι, οἱ δὲ βαιοὶ τοῖς μεγέθεσιν ἀγνωτίδια. μνημονεύει τῶν μύλλων καὶ Ἀριστοφάνης ἐν Ὁλκάσι· σκόμβροι, κολίαι, λεβίαι, μύλλοι, σαπέρδαι, θυννίδες.