When Dionysiocles was silent upon this, Varus the grammarian said,—But Antiphanes the poet, also, in his Deucalion, mentions these kinds of pickled salt-fish, where he says—If any one should wish for caviarFrom mighty sturgeon, fresh from Cadiz' sea;Or else delights in the Byzantine tunny,And courts its fragrance.And in his Parasite he says—Caviar from the sturgeon in the middle,Fat, white as snow, and hot.And Nicostratus or Philetærus, in his Antyllus, says—Let the Byzantine salt-fish triumph here,And paunch from Cadiz, carefully preserved.And a little further on, he proceeds—But, O ye earth and gods! I found a man,An honest fishmonger of pickled fish,Of whom I bought a huge fish ready scaled,Cheap at a drachma, for two oboli.Three days' hard eating scarcely would sufficeThat we might finish it; no, nor a fortnight,So far does it exceed the common size.After this Ulpian, looking upon Plutarch, chimed in,—It seems to me that no one, in all that has been said, has included the Mendesian fish, which are so much fancied by you gentlemen of Alexandria; though I should have thought that a mad dog would scarcely touch them; nor has any one mentioned the hemineri or half-fresh fish, which you think so good, nor the pickled shads. And Plutarch replied,— The heminerus, as far as I know, does not differ from the half-pickled fish which have been already mentioned, and which your elegant Archestratus speaks of; but, however, Sopater the Paphian has mentioned the heminerus, in his Slave of Mystacus, saying—He then received the caviar from a sturgeonBred in the mighty Danube, dish much prized,Half-fresh, half-pickled, by the wandering Scythians.And the same man includes the Mendesian in his list—A slightly salt Mendesian in season,And mullet roasted on the glowing embers.And all those who have tried, know that these dishes are by far more delicate and agreeable than the vegetables and figs which you make such a fuss about. Tell us now also, whether the word τάριχος is used in the masculine gender by the Attic writers; for we know it is by Epicharmus.
ἐπὶ τούτοις σιωπήσαντος τοῦ Διονυσοκλέους ὁ γραμματικὸς ἔφη Οὔαρος·ἀλλὰ μὴν καὶ Ἀντιφάνης ὁ ποιητὴς ἐν Δευκαλίωνι ταρίχων τῶνδε μέμνηται· τάριχος ἀντακαῖον εἴ τις βούλετ’ ἢ Γαδειρικόν, Βυζαντίας δὲ θυννίδος ὀσμαῖσι χαίρει. καὶ ἐν Παρασίτῳ· τάριχος ἀντακαῖον ἐν μέσῳ πῖον, ὁλόλευκον, θερμόν. Νικόστρατός τε ἢ Φιλέταιρος ἐν Ἀντύλλῳ· Βυζάντιόν τε τέμαχος ἐπιβακχευσάτω, Γαδειρικὸν θ’ ὑπογάστριον παρεισίτω. καὶ προελθών ἀλλ’ ἐπριάμην παρ’ ἀνδρός, ὦ γῆ καὶ θεοί, ταριχοπώλου πάνυ καλοῦ τε κἀγαθοῦ τιλτὸν μέγιστον, ἄξιον δραχμῆς, δυοῖν ὀβολοῖν, ὃν οὐκ ἂν καταφάγοιμεν ἡμερῶν τριῶν ἂν ἐσθίοντες οὐδὲ δώδεκα· ὑπερμέγεθες γάρ ἐστιν.ἐπὶ τούτοις ὁ Οὐλπιανὸς ἀποβλέψας εἰς τὸν Πλούταρχον ἔφη· μήποτ’ οὔτις ἐν τούτοις, ὦ οὗτος, τοὺς παρ’ ὑμῖν τοῖς Ἀλεξανδρεῦσι κατέλεξε Μενδησίους, ὧν οὐδ’ ἂν μαινόμενος κύων γεύσαιτο ἄν ποτε, ἢ τῶν καλῶν σου ἡμινήρων ἢ τῶν ταριχηρῶν σιλούρων. καὶ ὁ Πλούταρχοςὁ μὲν ἡμίνηρος, ἔφη, τί διαφέρει τοῦ προκαταλελεγμένου ἡμιταρίχου, οὗ ὁ καλὸς ὑμῶν Ἀρχέστρατος μέμνηται; ἀλλ’ ὅμως ὠνόμασεν ἡμίνηρον ὁ Πάφιος Σώπατρος ἐν Μυστάκου θητίῳ οὕτως· ἐδέξατ’ ἀντακαῖον, ὃν τρέφει μέγας Ἴστρος Σκύθαισιν ἡμίνηρον ἡδονήν. καὶ τὸν Μενδήσιον οὕτως ὁ αὐτὸς καταλέγει Μενδήσιὸς θ’ ὡραῖος ἀκρόπαστος εὖ ξανθαῖσιν ὀπτὸς κέφαλος ἀκτῖσιν πυρός. ταῦτα δὲ τὰ βρώματα ὅτι πολλῷ ἡδίω ἐστὶ τῶν παρὰ σοὶ περισπουδάστων κόττα καὶ λέπιδι, οἱ πειραθέντες ἴσασι. λέγε οὖν ἡμῖν καὶ σὺ εἰ καὶ ἀρσενικῶς ὁ τάριχος λέγεται παρἈττικοῖς· παρὰ γὰρ Ἐπιχάρμῳ οἴδαμεν.
And while Ulpian was thinking this over with himself, Myrtilus, anticipating him, said,—Cratinus, in his Dionysalexander, has— I will my basket fill with Pontic pickles, (where he uses τάριχοι as masculine;) and Plato, in his Jupiter Illtreated, says—All that I have amounts to this,And I shall lose my pickled fish (ταρίχους).And Aristophanes says, in his Daitaleis—I'm not ashamed to wash this fine salt-fish (τὺν τάριχον τουτονὶ),From all the evils which I know he has.And Crates says, in his Beasts—And you must boil some greens, and roast some fishAnd pickled fish likewise, (τοὺς ταρίχους,) and keep your handsFrom doing any injury to us.But the noun is formed in a very singular manner by Hermippus, in his Female Bread-Sellers—And fat pickled fish (τάριχος πίονα).And Sophocles says, in his Phineus—A pickled corpse (νεκρὸς τάριχος) Egyptian to behold.Aristophanes has also treated us to a diminutive form of the word, in his Peace—Bring us some good ταρίχιον to the fieldsAnd Cephisodorus says, in his Pig—Some middling meat, or some ταρίχιον.And Pherecrates, in his Deserters, has—The woman boil'd some pulse porridge, and lentils,And so awaited each of us, and roastedBesides an orphan small ταρίχιον.Epicharmus also uses the word in the masculine gender, ὁ τάριχος. And Herodotus does the same in his ninth book; where he says—“The salt-fish (οἱ τάριχοι) lying on the fire, leaped about and quivered.” And the proverbs, too, in which the word occurs, have it in the masculine gender:—Salt-fish (τάριχος) is done if it but see the fire.Salt-fish (τάριχος) when too long kept loves marjoram.Salt-fish (τάριχος) does never get its due from men.But the Attic writers often use it as a neuter word; and the genitive case, as they use it, is τοῦ ταρίχους. Chionids says, in his Beggars—Will you then eat some pickled fish (τοῦ ταρίχους), ye ods!And the dative is ταρίχει, like ξίφει—Beat therefore now upon this pickled fish (τῷ ταρίχει τῷδε).And Menander uses it τάριχος, in the accusative case, in his Man selecting an Arbitrator—I spread some salt upon the pickled fish (ἐπὶ τὸ τάριχος).But when the word is masculine the genitive case does not end with ς.
ὃν ζητοῦντα προφθάσας ὁ Μυρτίλος ἔφη·Κρατῖνος μὲν ἐν Διονυσαλεξάνδρῳ· ἐν σαργανίσιν ἄξω ταρίχους Ποντικούς. Πλάτων Διὶ κακουμένῳ· ὥσθ’ ἅττ’ ἔχω ταῦτ’ ἐς ταρίχους ἀπολέσω. Ἀριστοφάνης Δαιταλεῦσιν οὐκ αἰσχυνοῦμαι τὸν τάριχον τουτονὶ πλύνων ἅπασιν ὅσα σύνοιδ’ αὐτῷ κακά. Κράτης Θηρίοις· καὶ τῶν ῥαφάνων ἕψειν χρή, ἰχθῦς τ’ ὀπτᾶν τούς τε ταρίχους, ἡμῶν δ’ ἀπὸ χεῖρας ἔχεσθαι. ἰδίως δ’ ἐσχημάτισται παρ’ Ἑρμίππῳ ἐν Ἀρτοπώλισι· καὶ τάριχος πίονα. Σοφοκλῆς τ’ ἐν Φινεῖ· νεκρὸς τάριχος εἰσορᾶν Αἰγύπτιος. ὑποκοριστικῶς δ’ εἴρηκεν Ἀριστοφάνης ἐν Εἰρήνῃ· ἀγόρασόν τι χρηστὸν εἰς ἀγρὸν ταρίχιον. καὶ Κηφισόδωρος ἐν τι· κρεᾴδιόν τι φαῦλον ἢ ταρίχιον. Φερεκράτης ἐν Αὐτομόλοις· ἡ γυνὴ δ’ ἡμῶν ἑκάστῳ λέκιθον ἕψουσ’ ἢ φακῆν ἀναμένει καὶ σμικρὸν ὀπτῶσ’ ὀρφανὸν ταρίχιον. καὶ Ἐπίχαρμος δ’ ἀρσενικῶς εἴρηκεν ὁ τάριχος. Ἡρόδοτος δ’ ἐν θ’ οὕτως· οἱ τάριχοι ἐπὶ τῷ πυρὶ κείμενοι ἐπάλλοντο καὶ ἤσπαιρον. καὶ αἱ παροιμίαι δὲ κατὰ τὸ ἄρρεν λέγουσι· τάριχος ὀπτὸς εὐθὺς ἂν ἴδῃ τὸ πῦρ. σαπρὸς τάριχος τὴν ὀρίγανον φιλεῖ. οὐκ ἂν πάθοι τάριχος ὧνπερ ἄξιος. Ἀττικοὶ δὲ καὶ οὐδετέρως λέγουσι, καὶ γίνεται ἡ γενικὴ τοῦ ταρίχους. Χιωνίδης Πτωχοῖς· ἆρ’ ἂν φάγοιτ᾽· ἂν καὶ ταρίχους, ὦ θεοί; ἡ δὲ δοτικὴ ταρίχει ὡς ξίφει. Μένανδρος Ἐπιτρέπουσιν ἐπὶ τῷ ταρίχει τῷδε τοίνυν κόπτετον. καὶ ἐπὶ αἰτιατικῆς ἐπέπασα ἐπὶ τὸ τάριχος ἅλας, ἐὰν οὕτω τύχῃ. ὅτε δὲ ἀρσενικόν ἐστιν, ἡ γενικὴ οὐκέτι ἕξει τὸ ς.
The Athenians were so fond of pickled fish that they enrolled as citizens the sons of Chærephilus the seller of salt-fish; as Alexis tells us, in his Epidaurus, when he says—For 'twas salt-fish that made AtheniansAnd citizens of Chærephilus's sons.And when Timocles once saw them on horseback, he said that two tunny-fish were among the Satyrs. And Hyperides the orator mentions them too. And Antiphanes speaks of Euthynus the seller of pickled fish, in his Couris, in these terms:—And going to the salt-fish seller, himI mean with whom I used to deal, there wait for me;And if Euthynus be not come, still wait,And occupy the man with fair excuses,And hinder him from cutting up the fish.And Alexis, in his Hippiscus, and again in his Soraci, makes mention of Phidippus; and he too was a dealer in salt-fish—There was another man, Phidippus hight,A foreigner who brought salt-fish to Athens.
τοσαύτην δ’ Ἀθηναῖοι σπουδὴν ἐποιοῦντο περὶ τὸ τάριχος ὡς καὶ πολίτας ἀναγράψαι τοὺς Χαιρεφίλου τοῦ ταριχοπώλου υἱούς, ὥς φησιν Ἄλεξις ἐν Ἐπιδαύρῳ οὕτως ι τοὺς Χαιρεφίλου δ’ υἱεῖς Ἀθηναίους, ὅτι εἰσήγαγεν τάριχος, οὓς καὶ Τιμοκλῆς ἰδὼν ἐπὶ τῶν ἵππων δύο σκόμβρους ἔφη ἐν τοῖς Σατύροις εἶναι. μνημονεύει αὐτῶν καὶ Ὑπερείδης ὁ ῥήτωρ. Εὐθύνου δὲ τοῦ ταριχοπώλου μέμνηται Ἀντιφάνης ἐν Κουρίδι οὕτως· ἐλθών τε πρὸς τὸν τεμαχοπώλην, περίμενε, παρ᾽· οὗ φέρειν εἴωθα κἂν οὕτω τύχῃ … εὔθυνος … ἀπολογίζων αὐτόθι χρηστόν τι, περίμεινον κέλευσον μοι τεμεῖν. Φειδίππου δὲ καὶ γὰρ οὗτος ταριχοπώλης Ἄλεξις ἐν Ἱππίσκῳ κἀν Σωράκοις· Φείδιππος ἕτερός τις ταριχηγὸς ξένος.
And while we were eating the salt-fish and getting very anxious to drink, Daphnus said, holding up both his hands,— Heraclides of Tarentum, my friends, in his treatise entitled The Banquet, says, "It is good to take a moderate quantity of food before drinking, and especially to eat such dishes as one is accustomed to; for from the eating of things which have not been eaten for a long time the wine is apt to be turned sour, so as not to sit on the stomach, and many twinges and spasms are often originated. But some people think that these also are bad for the stomach; I mean, all kinds of vegetables and salted fish, since they possess qualities apt to cause pangs; but that glutinous and invigorating food is the most wholesome,—being ignorant that a great many of the things which assist the secretions are, on the contrary, very good for the stomach; among which is the plant called sisarum, (which Epicharmus speaks of, in his Agrostinus, and also in his Earth and Sea; and so does Diocles, in the first book of his treatise on the Wholesomes;) and asparagus and white beet, (for the black beet is apt to check the secretions,) and cockles, and solens, and sea mussels, and chemæ, and periwinkles, and perfect pickles, and salt-fish, which are void of smell, and many kinds of juicy fishes. And it is good that, before the main dinner, there should be served up what is called salad, and beet-root, and salt-fish, in order that by having the edge of our appetite taken off we may go with less eagerness to what is not equally nutritious. But at the beginning of dinner it is best to avoid abundant draughts; for they are bad as generating too great a secretion of humous in the body. “But the Macedonians, according to the statement of Ephippus the Olynthian, in his treatise Concerning the Burial of Alexander and Hephæstion, had no notion of moderation in drinking, but started off at once with enormous draughts before eating, so as to be drunk before the first course was off the table, and to be unable to enjoy the rest of the banquet.”
ἐσθιόντων δ’ ἡμῶν τὸ τάριχος καὶ πολλῶν ὁρμὴν ἐχόντων ἐπὶ τὸ πιεῖν ὁ Δάφνος ἔφη ἀνατείνας τὼ χεῖρε· Ἡρακλείδης ὁ Ταραντῖνος, ἄνδρες φίλοι, ἐν τῷ ἐπιγραφομένῳ Συμποσίῳ φησί· ᾽ ληπτέον σύμμετρον τροφὴν πρὸ τοῦ πίνειν καὶ μάλιστα τὰς εἰθισμένας προπαρατίθεσθαι περιφοράς· ἐκ διαστήματος γὰρ εἰσφερομένας ἐναλλάττειν τὰ ἀπὸ τοῦ οἴνου προσκαθίζοντα τῷ στομάχῳ καὶ δηγμῶν αἴτια καθιστάμενα, οἴονται δέ τινες ταῦτ’ εἶναι καὶ κακοστόμαχα—λέγω δὴ λαχάνων καὶ ταρίχων γένη—δηκτικόν τι κεκτημένα, εὐθετεῖν δὲ τὰ κολλώδη καὶ ἐπιστύφοντα βρώματα, ἀγνοοῦντες ὅτι πολλὰ τῶν τὰς ἐκκρίσεις ποιούντων εὐλύτους ἐκ τῶν ἐναντίων εὐστόμαχα καθέστηκεν ἐν οἷς ἐστι καὶ τὸ σίσαρον καλούμενον （οὗ μνημονεύει Ἐπίχαρμος ἐν Ἀγρωστίνῳ, ἐν Γῇ καὶ Θαλάσσῃ, καὶ Διοκλῆς ἐν α Ὑγιεινῶν）, ἀσπάραγος, τεῦτλον τὸ λευκὸν ʽτὸ γὰρ μέλαν καθεκτικόν ἐστιν ἐκκρίσεων᾽, κόγχαι, σωλῆνες, μύες θαλάττιοι, χῆμαι, κτένες, τάριχος τέλειος καὶ μὴ βρομώδης καὶ ἰχθύων εὐχύλων γένη. προπαρατίθεσθαι δ’ ἐστὶν ὠφέλιμον τὴν λεγομένην φυλλίδα καὶ τευτλίον, ἔτι δὲ τάριχος, εἰς τὰς ὁρμὰς εἰς ταῦτα … μὴ ὁμοίως τῶν πολυτρόφων ἀπολαύειν. τὰς δὲ ἁθρόους ἐν ἀρχῇ πόσεις ἐκκλιτέον δύσκλητοι γὰρ εἰς τὴν πλείονα τῶν ὑγρῶν προσφοράν.᾽ Μακεδόνες δ᾽, ὥς φησιν Ἔφιππος ὁ Ὀλύνθιος ἐν τῷ περὶ τῆς Ἀλεξάνδρου καὶ ʽ Ἡφαιστίωνος ταφῆς, οὐκ ἠπίσταντο πίνειν εὐτάκτως, ἀλλ’ εὐθέως ἐχρῶντο μεγάλαις προπόσεσιν, ὥστε μεθύειν ἔτι παρακειμένων τῶν πρώτων τραπεζῶν καὶ μὴ δύνασθαι τῶν σιτίων ἀπολαύειν.
But Diphilus the Siphnian says, “The salt pickles which are made of fish, whether caught in the sea, or in the lake, or in the river, are not very nourishing, nor very juicy; but are inflammatory, and act strongly on the bowels, and are provocative of desire. But the best of them are those Which are made of animals devoid of fat, such as cybia, and horæa, and other kinds like them. And of fat fish, the best are the different kinds of tunny, and the young of the tunny; for the old ones are larger and harsher to the taste; and above all, the Byzantine tunnies are so. But the tunny, says he, is the same as the larger pelamys, the small kind of which is the same as the cybium, to which species the horæum also belongs. But the sarda is of very nearly the same size as the colias. And the scombrus is a light fish, and one which the stomach easily gets rid of; but the colias is a glutinous fish, very like a squill, and apt to give twinges, and has an inferior juice, but nevertheless is nutritious. And the best are those which are called the Amyclæan, and the Spanish, which is also called the Saxitan; for they are lighter and sweeter.” But Strabo, in the third book of his work on Geography, says that near the Islands of Hercules, and off the city of Carthagena, is a city named Sexitania, from which the salt-fish above-mentioned derive their name; and there is another city called Scombroaria, so called from the scombri which are caught in its neighbourhood, and of them the best sauce is made. But there are also fish which are called melandryæ, which are mentioned by Epicharmus also, in his Ulysses the Deserter, in this way—Then there was salt and pickled fish to eat,Something not quite unlike melandryæ.But the melandrys is the largest description of tunny, as Pamphilus explains in his treatise on Names; and that when preserved is very rich and oily.
Δίφιλος δὲ ὁ Σίφνιός φησι· ᾽ τὰ ταρίχη τὰ ἐκ τῶν θαλασσίων καὶ λιμναίων καὶ ποταμίων γινόμενά ἐστιν ὀλιγότροφα, ὀλιγόχυλα, καυσώδη, εὐκοίλια, ἐρεθιστικὰ ὀρέξεως. κράτιστα δὲ τῶν μὲν ἀπιόνων κύβια καὶ ὡραῖα καὶ τὰ τούτοις ὅμοια γένη, τῶν δὲ πιόνων τὰ θύννεια καὶ κορδύλεια. τὰ δὲ παλαιὰ κρείσσονα καὶ δριμύτερα καὶ μάλιστα τὰ Βυζάντια. τὸ δὲ θύννειον, φησί, γίνεται ἐκ τῆς μείζονος πηλαμύδος, ὧν τὸ μικρὸν ἀναλογεῖ τῷ κυβίῳ, ἐξ οὗ γένους ἐστὶ καὶ τὸ ὡραῖον. ἡ δὲ σάρδα προσέοικε τῷ κολίᾳ μεγέθει. ὁ δὲ σκόμβρος κούφως καὶ ταχέως ἀποχωρῶν τοῦ στομάχου. ὁ κολίας δὲ σκιλλωδέστερος, δηκτικώτερος καὶ κακοχυλότερος, τρόφιμος· κρείσσων δὲ ὁ Ἀμυνκλανὸς καὶ Σπανὸς ὁ Σαξιτανὸς λεγόμενος· λεπτότερος γὰρ καὶ γλυκύτερος Στράβων δ’ ἐν γ’ Γεωγραφικῶν πρὸς ταῖς ʽ Ἡρακλέους φησὶ νήσοις κατὰ Καρχηδόνα τὴν καινὴν πόλιν εἶναι Σεξιτανίαν, ἐξ ἧς καὶ τὰ ταρίχη ἐπωνύμως λέγεσθαι, καὶ ἄλλην Σκομβροαρίαν ἀπὸ τῶν ἁλισκομένων σκόμβρων, ἐξ ὧν τὸ ἄριστον σκευάζεσθαι γάρον. οἱ δὲ λεγόμενοι μελανδρύαι, ὧν καὶ Ἐπίχαρμος μνημονεύει ἐν Αὐτομόλῳ Ὀδυσσεῖ οὕτως· ποτιφόριμον τὸ τέμαχος ἦς ὑπομελανδρυῶδες. μέλανδρυς δὲ τῶν μεγίστων θύννων εἶδός ἐστιν, ὡς Πάμφιλος ἐν τοῖς περὶ ὀνομάτων παρίστησι, καί ἐστι τὰ τεμάχη αὐτοῦ λιπαρώτερα.
“But the raw pickle called omotarichum,” says Diphilus, “is called by some people cetema. It is a heavy sticky food, and moreover very indigestible. But the river coracinus, which some people call the peltes, the one from the Nile, I mean, which the people at Alexandria have a peculiar name for, and call the heminerus, is rather fat, and has a juice which is far from disagreeable; it is fleshy, nutritious, easily digestible, not apt to disagree with one, and in every respect superior to the mullet. Now the roe of every fish, whether fresh or dried and salted, is indigestible and apt to disagree. And the most so of all is the roe of the more oily and larger fish; for that remains harder for a long time, and is not decomposed. But it is not disagreeable to the taste when seasoned with salt and roasted. Every one, however, ought to soak dried and salted fish until the water becomes free from smell, and sweet. But dried sea-fish when boiled becomes sweeter; and they are sweeter too when eaten hot than cold.” And Mnesitheus the Athenian, in his treatise on Comestibles, says, “Those juices which are salt, and those which are sweet, all have an effect in relaxing the bowels; but those which are sharp and harsh are strongly diuretic. Those too which are bitter are generally diuretic, but some of them also relax the bowels. Those which are sour, however, check the secretions.” And Xenophon, that most accomplished of writers, in his treatise entitled Hiero, or the Tyrant, abuses all such food, and says, “For what, said Hiero, have you never noticed all the multitudinous contrivances which are set before tyrants, acid, and harsh, and sour; and whatever else there can be of the same kind?—To be sure I have, said Simonides, and all those things appeared to me to be very contrary to the natural taste of any man. And do you think, said Hiero, that these dishes are anything else but the fancies of a diseased and vitiated taste; since those who eat with appetite, you well know, have no need of these contrivances and provo- catives.” After this had been said, Cynulcus asked for some spiced and boiled water to drink; saying that he rust wash down all those salt arguments with sweet drink. And Ulpian said to him with some indignation, and slapping his pillow with his hand,—How long will it be before you leave off your barbarian tricks? Will you never stop till I am force to leave the party and go away, being unable to digest all your absurd speeches? And he replied,—Now that I am at Rome, the Sovereign City, I use the language of the natives habitually; for among the ancient poets, and among those prose writers who pique themselves on the purity of their Greek, you may find some Persian nouns, because of their having got into a habit of using them in conversation. As for instance, one finds mention made of parasangs, and astandæ, and angari (couriers), and a schœnus or perch, which last word is used either as a masculine or feminine noun, and it is a measure on the road, which retains even to this day that Persian name with many people. I know, too, that many of the Attic writers affect to imitate Macedonian expressions, on account of the great intercourse that there was between Attica and Macedonia. But it would be better, in my opinion,To drink the blood of hulls, and so preferThe death of great Themistocles,than to fall into your power. For I could not say, to drink the water of bulls; as to which you do not know what it is. Nor do you know that even among the very best poets and prose writers there are some things said which are not quite allowable. Accordingly Cephisodorus, the pupil of Isocrates the orator, in the third of his treatises addressed to Aristotle, says that a man might find several things expressed incorrectly by the other poets and sophists; as for instance, the expression used by Archilochus, That every man was immodest; and that apophthegm of Theodorus, That a man ought to get all he can, but to praise equality and moderation; and also, the celebrated line of Euripides about the tongue having spoken; and even by Sophocles, the lines which occur in the Aethiopians—These things I say to you to give you pleasure,Not wishing to do aught by violence:And do thou, like wise men, just actions praise,And keep thy hands and heart from unjust gain.And in another place the same poet says—I think no words, if companied by gain,Pernicious or unworthy.And in Homer, we find Juno represented as plotting against Jupiter, and Mars committing adultery. And for these sentiments and speeches those writers are universally blamed.
τὸ δὲ ὠμοτάριχον, φησὶν ὁ Δίφιλος, κήτημα τινὲς λέγουσι, καί ἐστι βαρὺ καὶ γλοιῶδες, προσέτι δὲ καὶ δύσπεπτον. ὁ δὲ ποτάμιος κορακῖνος, ὃν πέλτην τινὲς καλοῦσιν, ὁ ἀπὸ τοῦ Νείλου, ὃν οἱ κατὰ τὴν Ἀλεξάνδρειαν ἰδίως ἡμίνηρον ὀνομάζουσιν, ὑποπίμελος μέν ἐστι καὶ ἥκιστα κακόχυλος, σαρκώδης, τρόφιμος, εὔπεπτος, εὐανάδοτος, κατὰ πάντα τοῦ μύλλου κρείσσων. τὰ μέντοι τῶν ἰχθύων καὶ τῶν ταρίχων ᾠὰ πάντα δύσπεπτα, δύσφθαρτα, μᾶλλον δὲ τὰ τῶν λιπαρωτέρων καὶ μειζόνων σκληρότερα γὰρ μένει καὶ ἀδιαίρετα, γίνεται δὲ εὐστόμαχα μετὰ ἁλῶν σβεσθέντα καὶ ἐποπτηθέντα. πάντας δὲ χρὴ τοὺς ταρίχους πλύνειν ἄχρι ἂν τὸ ὕδωρ ἄνοσμον καὶ γλυκὺ γένηται. ὁ δ’ ἐκ θαλάσσης ἑψόμενος τάριχος γλυκύτερος γίνεται, θερμοί τε οἱ τάριχοι ἡδίονὲς εἰσιν. Μνησίθεος δ’ ὁ Ἀθηναῖος ἐν τῷ περὶ ἐδεστῶν ‘ἁλυκοί,’ φησίν, ‘καὶ γλυκεῖς χυμοὶ πάντες ὑπάγουσι τὰς κοιλίας, οἱ δὲ ὀξεῖς καὶ δριμεῖς λύουσι τὴν οὔρησιν, οἱ δὲ πικροὶ μᾶλλον μὲν εἰσιν οὐρητικοί, λύουσι δ’ αὐτῶν ἔνιοι καὶ τὰς κοιλίας, οἱ δὲ στρυφνοὶ τὰς ἐκκρίσεις … ’ Ξενοφῶν δὲ ὁ μουσικώτατος ἐν τῷ ἐπιγραφομένῳ Ἱέρωνι ἢ τυραννικῷ διαβάλλων τὰ τοιαῦτα βρώματά φησι· ‘τί γάρ, ἔφη ὁ Ἱέρων, τὰ πολλὰ ταῦτα μηχανήματα κατανενοήκατε ἃ παρατίθεται τοῖς τυράννοις, ὀξέα καὶ δριμέα καὶ στρυφνὰ καὶ τὰ τούτων ἀδελφά; πάνυ μὲν οὖν, ἔφη ὁ Σιμωνίδης, καὶ πάνυ γέ μοι δοκοῦντα παρὰ φύσιν εἶναι ταῦτα ἀνθρώπῳ. ἄλλο τι οἴει, ἔφη ὁ Ἱέρων, ταῦτα ἐδέσματα εἶναι ἢ μὴ διὰ κακῆς καὶ ἀσθενούσης ψυχῆς ἐπιθυμήματα; ἐπεὶ οἵ γε ἡδέως ἐσθίοντες καὶ σὺ που οἶσθα ὅτι οὐδὲν προσδέονται τούτων τῶν σοφισμάτων.᾽ ἐπὶ τούτοις λεχθεῖσιν ὁ Κύνουλκος πιεῖν ᾔτησε δηκόκταν, δεῖν λέγων ἁλμυροὺς λόγους γλυκέσιν ἀποκλύζεσθαι νάμασι. πρὸς ὃν ὁ Οὐλπιανὸς σχετλιάσας καὶ τύψας τῇ χειρὶ τὸ προσκεφάλαιον ἔφη· μέχρι πότε βαρβαρίζοντες οὐ παύσεσθε; ἢ ἕως ἂν καταλιπὼν τὸ συμπόσιον οἴχωμαι, πέττειν ὑμῶν τοὺς λόγους οὐ δυνάμενος; καὶ ὅς·ἐν Ῥώμῃ τῇ βασιλευούσῃ διατρίβων τὰ νῦν, ὦ λῷστε, ἐπιχωρίῳ κέχρημαι κατὰ τὴν συνήθειαν φωνῇ. καὶ γὰρ παρὰ τοῖς ἀρχαίοις ποιηταῖς καὶ συγγραφεῦσι τοῖς σφόδρα ἑλληνίζουσιν ἔστιν εὑρεῖν καὶ Περσικὰ ὀνόματα κείμενα διὰ τὴν τῆς χρήσεως συνήθειαν, ὡς τοὺς παρασάγγας καὶ τοὺς ἀστάνδας καὶ τοὺς ἀγγάρους καὶ τὴν σχοῖνον ἢ τὸν σχοῖνον μέτρον δ’ ἐστὶ τοῦτο ὁδοῦ μέχρι νῦν οὕτως παρὰ πολλοῖς καλούμενον. μακεδονίζοντὰς τ’ οἶδα πολλοὺς τῶν Ἀττικῶν διὰ τὴν ἐπιμιξίαν. βέλτιον δ’ ἦν μοι αἷμα ταύρειον πιεῖν, ὁ Θεμιστοκλέους γὰρ θάνατος αἱρετώτερος, ἢ εἰς σὲ ἐμπεσεῖν. οὐ γὰρ ἂν εἴποιμι Ταύρειον ὕδωρ πιεῖν, ὅπερ σὺ οὐκ οἶσθα τί ἐστιν οὐδὲ γὰρ ἐπίστασαι ὅτι καὶ παρὰ τοῖς ἀρίστοις τῶν ποιητῶν καὶ συγγραφέων εἴρηταί τινα καὶ φαῦλα. Κηφισόδωρος γοῦν ὁ Ἰσοκράτους τοῦ ῥήτορος μαθητὴς ἐν τῷ τρίτῳ τῶν πρὸς Ἀριστοτέλην λέγει ὅτι εὕροι τις ἂν ὑπὸ τῶν ἄλλων ποιητῶν ἢ καὶ σοφιστῶν ἓν ἢ δύο γοῦν πονηρῶς εἰρημένα, οἷα παρὰ μὲν Ἀρχιλόχῳ τὸ πάντ’ ἄνδρ’ ἀποσκολύπτειν, Θεοδώρῳ δὲ τὸ κελεύειν μὲν πλέον ἔχειν, ἐπαινεῖν δὲ τὸ ἴσον, Εὐριπίδῃ τε τὸ τὴν γλῶτταν ὀμωμοκέναι φάναι καὶ Σοφοκλεῖ τὸ ἐν Αἰθίοψιν εἰρημένον τοιαῦτὰ τοί σοι πρὸς χάριν τε κοὐ βίᾳ λέγω, σὺ δ’ αὐτὸς ὥσπερ οἱ σοφοὶ τὰ μὲν δίκαι’ ἐπαίνει, τοῦ δὲ κερδαίνειν ἔχου. καὶ ἀλλαχοῦ δ’ ὁ αὐτὸς ἔφη μηδὲν εἶναι ῥῆμα σὺν κέρδει κακὸν Ὁμήρῳ δὲ τὸ τὴν Ἥραν ἐπιβουλεῦσαι τῷ Διὶ καὶ τὸν Ἄρη μοιχεύειν· ἐφ’ οἷς πάντες κατηγοροῦσιν αὐτῶν.
If therefore I have committed any errors, O you hunter of fine names and words, do not be too angry with me; for, according to Timotheus of Miletus, the poet,—I do not sing of ancient themes,For all that's new far better seems.Jove's the new king of all the world;While anciently 'twas Saturn hurl'dHis thunders, and the Heavens ruled;So I'll no longer be befool'dWith dotard's ancient songs.And Antiphanes says, in his Alcestis—Dost thou love things of modern fashion?So too does he; for he is well assuredThat new devices, though they be too bold,Are better far than old contrivances.And I will prove to you, that the ancients were acquainted with the water which is called dicoctas, in order that you may not be indignant again, when I speak of boiled and spiced water. For, according to the Pseudheracles of Pherecrates—Suppose a man who thinks himself a geniusShould something say, and I should contradict him,Still trouble not yourself; but if you please,Listen and give your best attention.But do not grudge, I entreat you, said Ulpian, to explain to me what is the nature of that Bull's water which you spoke of; for I have a great thirst for such words. And Cynulcus said,—But I pledge you, according to your fancy; you thirst for words, taking a desire from Alexis, out of his Female Pythagorean,A cup of water boil'd; for when fresh-drawn'Tis heavy, and indigestible to drink.But it was Sophocles, my friend, who spoke of Bull's water, in his Aegeus, from the river Taurus near Trœzen, in the neighbourhood of which there is a fountain called Hyoëssa. But the ancients did also at times use very cold water in their draughts before dinner. But I will not tell you, unless you first teach me, whether the ancients were in the habit of drinking warm water at their banquets. For if their cups got their name from what took place in reference to them, and if they were set before the guests full of mixed liquors, then they certainly did not contain warm drink, ad were not put on the fire like kettles. For that they were in the habit of drinking warm water Eupolis proves, in his Demi—Warm for us now the brazen ewer quick,And bid the slaves prepare the victims new,That we may feast upon the entrails.And Antiphanes says, in his Omphale—May I ne'er see a man'Boiling me water in a bubbling pail;For I have no disease, and wish for none.But if I feel a pain within my stomach,Or round about my navel, why I haveA ring I lately gave a drachma forTo a most skilful doctor.And, in his Anointing Woman, (but this play is attributed to Alexis also,) he says—But if you make our shop notorious,I swear by Ceres, best of goddesses,That I will empt the biggest ladle o'er you,Filling it with hot water from the kettle;And if I fail, may I ne'er drink free water more.And Plato, in the fourth book of his Polity, says—“Desire in the mind must be much the same as thirst is in the body. Now, a man feels thirst for hot water or for cold; or for much water or for a little; or perhaps, in a word, for some particular drink. And if there be any heat combined with the thirst, then that will give a desire for cold water; but if a sensation of cold be united with it, that will engender a wish for warm water. And if by reason of the violence of the cause the thirst be great, that will give a desire for an abundant draught; but if the thirst be small, then the man will wish for but a small draught. But the thirst itself is not a desire of anything except of the thing itself, namely, drinking. And hunger, again, is not a desire of anything else except food.” And Semus the Delian, in the second book of is Nesias. or treatise on Islands, says that in the island of Cimolus, cold places are prepared by being dug out against the summer, where people may put down vessels full of warm water, and then draw them up again in no respect different from snow. But warm water is called by the Athenians metaceras, a word used by Sophilus, in his Androcles. And Alexis says, in his Locrians—But the maid-servants pour'd forth water,One pouring boiling water, and the other warm.And Philemon, in his Corinthian Women, uses the same word. And Amphis says, in his Bath—One called out to the slaves to bring hot water,Another shouted for metaceras.
εἰ οὖν κἀγώ τι ἥμαρτον, ὦ καλλίστων ὀνομάτων καὶ ῥημάτων θηρευτά, μὴ χαλέπαινε. κατὰ γὰρ τὸν Μιλήσιον Τιμόθεον τὸν ποιητὴν οὐκ ἀείδω τὰ παλαιά· καινὰ γὰρ μάλα κρείσσω, νέος ὁ Ζεὺς βασιλεύει· τὸ πάλαι δ’ ἦν Κρόνος ἄρχων, ἀπίτω μοῦσα παλαιά. Ἀντιφάνης τ’ ἐν Ἀλκήστιδι ἔφη· ἐπὶ τὸ καινουργεῖν φέρου, οὕτως, ἐκείνως, τοῦτο γιγνώσκων ὅτι ἓν καινὸν ἐγχείρημα, κἂν τολμηρὸν ᾖ,, πολλῶν παλαιῶν ἐστι χρησιμώτερον ὅτι δὲ καὶ οἱ ἀρχαῖοι οἴδασι τὸ οὕτω λεγόμενον ὕδωρ, ἵνα μὴ πάλιν ἀγανακτήσῃς δηκόκταν μου λέγοντος, δείξω, κατὰ γὰρ Φερεκράτους Ψευδηρακλέα εἴποι τις ἂν τῶν πάνυ δοκησιδεξίων … ἐγὼ δ’ ἂν ἀντείποιμι μὴ πολυπραγμόνει, ἀλλ’ εἰ δοκεῖ σοι, πρόσεχε τὸν νοῦν κἀκροῶ.ἀλλὰ μὴ φθονήσῃς, ἔφη ὁ Οὐλπιανός, δέομαι, μηδὲ τοῦ Ταυρείου ὕδατος ὁποῖόν ἐστι δηλῶσαι· τῶν γὰρ τοιούτων φωνῶν ἐγὼ διψῶ. καὶ ὁ Κύνουλκος ἀλλὰ προπίνω σοι, ἔφη,φιλοτησίαν διψᾷς γὰρ λόγων παρ’ Ἀλέξιδος λαβὼν ἐκ Πυθαγοριζούσης· ὕδατος ἀπέφθου κύαθον ἂν δ’ ὠμὸν πίῃ, βαρὺ καὶ κοπῶδες. τὸ δὲ Ταύρειον ὕδωρ ὠνόμασεν, ὦ φίλε, Σοφοκλῆς Αἰγεῖ ἀπὸ τοῦ περὶ Τροιζῆνα ποταμοῦ Ταύρου, παρ’ ᾧ καὶ κρήνη τις Ὑόεσσα καλεῖται, ἐπίστανται δ’ οἱ παλαιοὶ καὶ τὸ πάνυ ψυχρὸν ὕδωρ ἐν ταῖς προπόσεσιν, ἀλλ’ οὐκ ἐρῶ, ἐὰν μὴ καὶ σύ με διδάξῃς εἰ ἔπινον θερμὸν ὕδωρ ἐν ταῖς εὐωχίαις οἱ ἀρχαῖοι. εἰ γὰρ οἱ κρατῆρες ἀπὸ τοῦ συμβεβηκότος τῆς ὀνομασίας ἔτυχον οὗτοί τε κερασθέντες παρέκειντο πλήρεις, οὐ ζέον τὸ ποτὸν παρεῖχον, λεβήτων τρόπον ὑποκαιόμενοι. ὅτι γὰρ οἴδασι θερμὸν ὕδωρ Εὔπολις μὲν ἐν Δήμοις παρίστησι· τὸ χαλκίον θέρμαινέ θ’ ἡμῖν καὶ θύη πέττειν τινὰ κέλευ᾽, ἵνα σπλάγχνοισι συγγενώμεθα. Ἀντιφάνης δ’ ἐν Ὀμφάλῃ· ἐν χύτρᾳ δέ μοι ὅπως ὕδωρ ἕψοντα μηδέν’ ὄψομαι. οὐ γὰρ κακὸν ἔχω μηδ’ ἔχοιμ᾽. ἐὰν δ’ ἄρα στρέφῃ με περὶ τὴν γαστέρ’ ἢ τὸν ὀμφαλόν, παρὰ Φερτάτου δακτύλιός ἐστί μοι δραχμῆς. ἐν δ’ Ἀλειπτρίᾳ φέρεται τὸ δρᾶμα καὶ ὡς Ἀλέξιδος· ἐὰν δὲ τοὐργαστήριον ποιῆτε περιβόητον, κατασκεδῶ, νὴ τὴν φίλην Δήμητρα, τὴν μεγίστην ἀρύταιναν ὑμῶν ἐκ μέσου βάψασα τοῦ λέβητος ζέοντος ὕδατος· εἰ δὲ μή, μηδέποθ’ ὕδωρ πίοιμι ἐλευθέριον. Πλάτων δ’ ἐν δ’ Πολιτείας· πλέονος ἄν τινος ἐπιθυμία ἐν τῇ ψυχῇ εἴη; οἷον δίψα ἐστὶ δίψα ἆρά γε θερμοῦ ποτοῦ ἢ ψυχροῦ ἢ πολλοῦ ἢ ὀλίγου ἢ καὶ ἑνὶ λόγῳ ποιοῦ τινος πώματος; ἢ ἐὰν μέν τις θερμότης τῷ δίψει προσῇ, τὴν τοῦ θερμοῦ ἐπιθυμίαν προσπαρέχοιτ’ ἄν, ἐὰν δὲ ψυχρότης, τὴν τοῦ ψυχροῦ, ἐὰν δὲ διὰ πλήθους παρουσίαν πολλὴ ἡ δίψα ᾖ, τὴν τοῦ πολλοῦ παρέξεται, ἐὰν δὲ ὀλίγη, τὴν τοῦ ὀλίγου; αὐτὸ δὲ τὸ διψῆν οὐ μή ποτε ἄλλου γένηται ἐπιθυμία ἢ οὗπερ πέφυκεν, αὐτοῦ πώματος, καὶ αὖ τὸ πεινῆν βρώματος;᾽ Σῆμος δὲ ὁ Δήλιος ἐν β’ Νησιάδος ἐν Κιμώλῳ τῇ νήσῳ φησὶ ψυχεῖα κατεσκευάσθαι θέρους ὀρυκτά, ἔνθα χλιεροῦ ὕδατος πλήρη κεράμια καταθέντες κομίζονται χιόνος οὐδὲν διάφορα, τὸ δὲ χλιαρὸν ὕδωρ Ἀθηναῖοι μετάκερας καλοῦσιν, ὡς Σώφιλος ἐν Ἀνδροκλεῖ. Ἄλεξις δ’ ἐν Λοκροῖς· αἱ δὲ παῖδες παρέχεον ἡ μὲν τὸ θερμόν, ἡ δ’ ἑτέρα τὸ μετάκερας. καὶ Φιλήμων ἐν Κορινθίᾳ. Ἄμφις δ’ ἐν Βαλανείῳ· ἀνεβόησ’ ὕδωρ ἐνεγκεῖν θερμόν, ἄλλος μετάκερας.
And as the Cynic was proceeding to heap other proofs on these, Pontianus said,—The ancients, my friends, were in the habit also of drinking very cold water. At all events Alexis says, in his Parasite—I wish to make you taste this icy water,For I am proud of my well, whose limpid springIs colder than the Ararus.And Hermippus, in his Cercopes, calls water drawn from wells φρεατιαῖον ὕδωρ. Moreover, that men used to drink melted snow too, is shown by Alexis, in his Woman eating Mandragora—Sure is not man a most superfluous plant,Constantly using wondrous contradictions.Strangers we love, and our own kin neglect;Though having nothing, still we give to strangers.We bear our share in picnics, though we grudge it,And show our grudging by our sordidness.And as to what concerns our daily food,We wish our barley-cakes should white appear,And yet we make for them a dark black sauce,And stain pure colour with a deeper dye.Then we prepare to drink down melted snow;Yet if our fish be cold, we storm and rave.Sour or acid wine we scorn and loathe,Yet are delighted with sharp caper sauce.And so, as many wiser men have said,Not to be born at all is best for man;The next best thing, to die as soon as possible.And Dexicrates, in the play entitled The Men deceived by Themselves, says—But when I'm drunk I take a draught of snow,And Egypt gives me ointment for my head.And Euthycles, in his Prodigal Men, or The Letter, says—He first perceived that snow was worth a price;He ought to be the first to eat the honeycombs.And that excellent writer Xenophon, in his Memorablia, shows that he was acquainted with the fashion of drinking snow. But Chares of Mitylene, in his History of Alexander, has told us how we are to proceed in order to keep snow when he is relating the siege of the Indian city Petra. For he says that Alexander dug thirty large trenches close to one anther, and filled them with snow, and then he heaped on the snow branches of oak; for that in that way snow would last a long time.
μέλλοντος δὲ τοῦ κυνικοῦ τούτοις ἐπισωρεύειν τινὰ ὁ Ποντιανὸς ἔφη·οἴδασιν, ὦ φίλτατοι ἀνδρῶν, οἱ ἀρχαῖοι καὶ τὴν τοῦ πάνυ ψυχροῦ πόσιν. Ἄλεξις γοῦν ἐν Παρασίτῳ φησί· καὶ γὰρ βούλομαι ὕδατός σε γεῦσαι· πρᾶγμα δ’ ἔστι μοι μέγα φρέατος ἔνδον ψυχρότερον Ἀραρότος. ὀνομάζει δὲ καὶ Ἕρμιππος ἐν Κέρκωψι φρεατιαῖον ὕδωρ οὕτως … ὅτι δὲ καὶ χιόνα ἔπινον ἐν Μανδραγοριζομένῃ ἔφη Ἄλεξις· εἶτ’ οὐ περίεργόν ἐστιν ἄνθρωπος φυτὸν ὑπεναντιωτάτοις τε πλείστοις χρώμενον; ἐρῶμεν ἀλλοτρίων, παρορῶμεν συγγενεῖς, ἔχοντες οὐδὲν εὐποροῦμεν τοῖς πέλας, ἐράνους φέροντες οὐ φέρομεν ἀλλ’ ἢ κακῶς, τακτῆς τροφῆς δὲ τῆς καθ’ ἡμέραν πάλιν γλιχόμεθα τὴν μὲν μᾶζαν ἵνα λευκὴ παρῇ, ζωμὸν δὲ ταύτῃ μέλανα μηχανώμεθα, τὸ καλόν τε χρῶμα δευσοποιῷ χρῴζομεν. καὶ χιόνα μὲν πίνειν παρασκευάζομεν, τὸ δ’ ὄψον ἂν μὴ θερμὸν ᾖ διασύρομεν. καὶ τὸν μὲν ὀξὺν οἶνον ἐκπυτίζομεν, ἐπὶ ταῖς ἀβυρτάκαισι δὲ ἐκβακχεύομεν. οὐκοῦν τὸ πολλοῖς τῶν σοφῶν εἰρημένον, τὸ μὴ γενέσθαι μὲν κράτιστὸν ἐστ’ ἀεί, ἐπὰν γένηται δ᾽, ὡς τάχιστ’ ἔχειν τέλος. Δεξικράτης δ’ ἐν τῷ ἐπιγραφομένῳ Ὑφ᾽ ἑαυτῶν πλανώμενοί φησιν εἰ δὲ μεθύω καὶ χιόνα πίνω καὶ μύρον ἐπίσταμ’ ὅτι κράτιστον Αἴγυπτος ποιεῖ. Εὐθυκλῆς δ’ ἐν Ἀσώτοις ἢ Ἐπιστολῇ· πρῶτος μὲν οἶδεν εἰ χιών ἐστ’ ὠνία· πρῶτον δ’ ἐκεῖνον σχαδόνα δεῖ πάντως φαγεῖν. οἶδεν δὲ καὶ ὁ καλὸς Ξενοφῶν ἐν Ἀπομνημονεύμασι τὴν διὰ χιόνος πόσιν. Χάρης δ’ ὁ Μιτυληναῖος ἐν ταῖς περὶ Ἀλέξανδρον ἱστορίαις καὶ ὅπως δεῖ χιόνα διαφυλάσσεσθαι εἴρηκε διηγούμενος περὶ τῆς πολιορκίας τῆς ἐν Ἰνδοῖς πόλεως Πέτρας, ὀρύξαι φάσκων τὸν Ἀλέξανδρον ὀρύγματα τριάκοντα ψυχεῖα, ἃ πληρώσαντα χιόνος παρεμβαλεῖν δρυὸς κλάδους, οὕτω γὰρ παραμένειν πλείω χρόνον τὴν χιόνα.
And that they used to cool wine, for the sake of drinking it in a colder state, is asserted by Strattis, in his Psychastæ, or Cold Hunters—For no one ever would endure warm wine,But on the contrary, we use our wellsTo cool it in, and then we mix with snow.And Lysippus says, in his Bacchæ—A. Hermon, what is the matter? Where are we?B. Nothing 's the matter, only that your fatherHas just dropt down into the well to cool himself,As men cool wine in summer.And Diphilus says, in his Little Monument—Cool the wine quick, O Doris. And Protagoras in the second book of his Comic Histories, relating the voyage of king Antiochus down the river, says something about the contrivances for procuring cold water, in these terms:—“For during the day they expose it to the sun, and then at night they skim off the thickest part which rises to the surface, and expose the rest to the air, in large earthen ewers, on the highest parts of the house, and two slaves are kept sprinkling the vessels with water the whole night. And at daybreak they bring them down, and again they skim off the sediment, making the water very thin, and exceedingly wholesome, and then they immerse the ewers in straw, and after that they use the water, which has become so cold as not to require snow to cool it.” And Anaxilas speaks of water from cisterns, in his Flute Player, using the allowing expressions:—A. I want some water from a cistern now.B. I have some here, and you are welcome to it.And, in a subsequent passage, he says—Perhaps the cistern water is all lost.But Apollodorus of Gela mentions the cistern itself, λακκος, as we call it, in his Female Deserter, saying—In haste I loosed the bucket of the cistern,And then that of the well; and took good careTo have the ropes all ready to let down.
ὅτι δὲ καὶ τὸν οἶνον ἔψυχον ὑπὲρ τοῦ ψυχρότερον αὐτὸν πίνειν Στράττις φησὶν ἐν Ψυχασταῖς· οἶνον γὰρ πιεῖν οὐδ’ ἂν εἷς δέξαιτο θερμόν, ἀλλὰ πολὺ τοὐναντίον ψυχόμενον ἐν τῷ φρέατι καὶ χιόνι μεμιγμένον. καὶ ὁ Λύσιππος ἐν Βάκχαις· Ἕρμων, τί ἔστι; πῶς ἔχομεν; β. τί δ’ ἄλλο γ’ ἢ ὁ πατήρ ἄνωθεν ἐς τὸ φρέαρ, ἐμοὶ δοκεῖν, ὥσπερ τὸν οἶνον τοῦ θέρους καθεῖκέ με. Δίφιλος δ’ ἐν Μνηματίῳ φησὶν ψῦξον τὸν οἶνον, Δῶρι. Πρωταγορίδης δ’ ἐν β’ τῶν κωμικῶν ἱστοριῶν τὸν Ἀντιόχου τοῦ βασιλέως κατὰ τὸν ποταμὸν διηγούμενος πλοῦν λέγει τι καὶ περὶ ἐπιτεχνήσεως ψυχρῶν ὑδάτων ἐν τούτοις· ᾽ τὴν γὰρ ἡμέραν ἀνηλιάζοντες αὐτό, τῆς νυκτὸς ἀπηθοῦντες τὸ παχύτατον τὸ λοιπὸν ἐξαιθριάζουσιν ἐν ὑδρίαις κεραμέαις ἐπὶ τῶν μετεωροτάτων μερῶν τῆς οἰκήσεως, δι’ ὅλης τε τῆς νυκτὸς δύο παῖδες ὕδατι τὰ τεύχη καταρραίνουσιν. ὄρθρου δὲ καθαιροῦντες καὶ τὴν ὑποστάθμην πάλιν ὑποσπῶντες λεπτόν τε ποιοῦντες αὐτὸ καὶ πρὸς ὑγίειαν οἷον ἄριστον ἐν ἀχύροις τιθέασιν τὰς ὑδρίας, εἶθ’ οὕτως χρῶνται χιόνος οὐδ’ ἡντινοῦν χρείαν ἔχοντες λακκαίου δὲ ὕδατος μνημονεύει Ἀναξίλας ἐν Αὐλητῇ οὕτως· ὕδατός τε λακκαίου παρ’ ἐμοῦ τουτὶ γέ σοι νόμιζ’ ὑπάρχειν. καὶ πάλιν ἴσως τὸ λακκαῖὸν γ’ ὕδωρ ἀπόλωλ’ ἐμόν. Ἀπολλόδωρος δ’ ὁ Γελῷος καὶ τοῦ λάκκου αὐτοῦ, ὥσπερ ἡμεῖς λέγομεν, μνημονεύει ἐν Ἀπολιπούσῃ οὕτως· ἀγωνιῶσα τόν τε τοῦ λάκκου κάδον λύσασα καὶ τὸν τοῦ φρέατος εὐτρεπεῖς τὰς ἱμονιὰς πεποίηκας.
Myrtilus, hearing this conversation, said,—And I too, being very fond of salt-fish, my friends, wish to drink snow, according to the practice of Simonides. And Ulpian said,— The word φιλοτάριχος, fond of salt-fish, is used by Antiphanes, in his Omphale, where he says—I am not anxious for salt-fish, my girl.But Alexis, in his Gynæcocracy, speaks of one man as ζωμοτάριχος, or fond of sauce made from salt-fish, saying—But the Cilician here, this Hippocles,This epicure of salt-fish sauce, this actor.But what you mean by “according to the practice of Simonides,” I do not know. No; for you do not care, said Myrtilus, to know anything about history, you glutton; for you are a mere lickplatter; and as the Samian poet Asius, that ancient bard, would call you, a flatterer of fat. But Callistratus, in the seventh book of his Miscellanies, says that Simonides the poet, when feasting with a party at a season of violently hot weather, while the cup-bearers were pouring out for the rest of the guests snow into their liquor, and did not do so for him, extemporised this epigram:—The cloak with which fierce Boreas clothed the browOf high Olympus, pierced ill-clothed manWhile in its native Thrace; 'tis gentler now,Caught by the breeze of the Pierian plain.Let it be mine; for no one will commendThe man who gives hot water to a friend.So when he had drunk, Ulpian asked him again where the word κνισολοῖχος is used, and also, what are the lines of Asius in which he uses the word κνισοκόλαξ? These, said Myrtilus, are the verses of Asius, to which I alluded:—Lame, branded, old, a vagrant beggar, nextCame the cnisocolax, when Meles heldHis marriage feast, seeking for gifts of soup,Not waiting for a friendly invitation;There in the midst the hungry hero stood,Shaking the mud from off his ragged cloak.And the word κνισολοῖχος is used by Sophilus, in his Philar- chus, in this passage,—You are a glutton and a fat-licker.And in the play which is entitled, The Men running together, he has used the word κνισολοιχία, in the following lines:—That pandar, with his fat-licking propensities,Has bid me get for him this black blood-pudding.Antiphanes too uses the word κνισολοῖχος, in his Bombylium. Now that men drank also sweet wine while eating is proved by what Alexis says in his Dropidas—The courtesan came in with sweet wine laden,In a large silver cup, named petachnon,Most beauteous to behold. Not a flat dish,Nor long-neck'd bottle, but between the two.
τούτων ὁ Μυρτίλος ἀκούσας ἔφη· ἐγὼ δ’ ὢν φιλοτάριχος, ὦ ἑταῖροι, χιόνος πιεῖν βούλομαι κατὰ Σιμωνίδην. καὶ ὁ Οὐλπιανὸς κεῖται μὲν ὁ φιλοτάριχος, ἔφη,παρ’ Ἀντιφάνει ἐν Ὀμφάλῃ οὕτως· οὐ φιλοτάριχος οὐδαμῶς εἰμ᾽, ὦ κόρη. Ἄλεξις δ’ ἐν Γυναικοκρατίᾳ καὶ ζωμοτάριχόν τινα κέκληκεν ἐν τούτοις· ὁ δὲ Κίλιξ ὅδ’ Ἱπποκλῆς, ὁ ζωμοτάριχος ὑποκριτής. τὸ δὲ κατὰ Σιμωνίδην τί ἐστιν οὐκ οἶδα.οὐ γὰρ μέλει σοι, ἔφη ὁ Μυρτίλος,ἱστορίας, ὦ γάστρων. κνισολοιχὸς γάρ τις εἶ καὶ κατὰ τὸν Σάμιον ποιητὴν Ἄσιον τὸν παλαιὸν ἐκεῖνον κνισοκόλαξ. Καλλίστρατος ἐν ζ’ Συμμίκτων φησὶν ὡς ἑστιώμενος παρά τισι Σιμωνίδης ὁ ποιητὴς ᾽ κραταιοῦ καύματος ὥρᾳ καὶ τῶν οἰνοχόων τοῖς ἄλλοις μισγόντων εἰς τὸ ποτὸν χιόνος, αὐτῷ δὲ οὔ, ἀπεσχεδίασε τόδε τὸ ἐπίγραμμα· τὴν ῥὰ ποτ’ Οὐλύμποιο περὶ πλευρὰς ἐκάλυψεν ὠκὺς ἀπὸ Θρῄκης ὀρνύμενος Βορέης· ἀνδρῶν δ’ ἀχλαίνων ἔδακεν φρένας, αὐτὰρ ἐκάμφθη ζώνη Πιερίην γῆν ἐπιεσσαμένη· ἔν τις ἐμοὶ καὶ τῆς χεέτω μέρος, οὐ γὰρ ἔοικε θερμὴν βαστάζειν ἀνδρὶ φίλῳ πρόποσιν.πιόντος οὖν αὐτοῦ πάλιν ἐζήτει ὁ Οὐλπιανός· ποῦ κεῖται ὁ κνισολοιχὸς καὶ τίνα ἐστὶ τὰ τοῦ Ἀσίου ἔπη τὰ περὶ τοῦ κνισοκόλακος; τὰ μὲν οὖν τοῦ Ἀσίου, ἔφη ὁ Μυρτίλος,ἔπη ταῦτ’ ἐστί· χωλός, στιγματίης, πολυγήραος, ἶσος ἀλήτῃ ἦλθεν κνισοκόλαξ εὖτε Μέλης ἐγάμει, ἄκλητος, ζωμοῦ κεχρημένος· ἐν δὲ μέσοισιν ἥρως εἱστήκει βορβόρου ἐξαναδύς. ὁ δὲ κνισολοιχός ἐστι παρὰ μὲν Σωφίλῳ ἐν Φιλάρχῳ οὕτως· ὀψοφάγος εἶ καὶ κνισολοιχός. ἐν δὲ τοῖς ἐπιγραφομένοις Συντρέχουσι κνισολοιχίαν εἴρηκεν ἐν τούτοις ὁ πορνοβοσκὸς γὰρ μ’ ὑπὸ κνισολοιχίας χορδὴν τιν’ αἱματῖτιν αὑτῷ σκευάσαι ἐκέλευσε ταυτηνί με. τοῦ κνισολοιχοῦ δὲ καὶ Ἀντιφάνης μνημονεύει ἐν Βομβυλιῷ, ὅτι δὲ ἔπινον καὶ γλυκὺν οἶνον μεταξὺ ἐσθίοντες, Ἄλεξίς φησιν ἐν Δρωπίδῃ· εἰσῆλθεν ἡταίρα φέρουσα τὸν γλυκὺν ἐν ἀργυρῷ ποτηρίῳ, πετάχνῳ τινὶ ἀστειοτάτῳ τὴν ὄψιν, οὔτε τρυβλίῳ οὔτε φιάλῃ μετεῖχε δ’ ἀμφοῖν τοῖν ῥυθμοῖν.
After this a cheesecake was served up, made of milk and sesame and honey, which the Romans call libum. And Cynulcus said,—Fill yourself now, O Ulpian, with your native Chthorodlapsus; a word which is not, I swear by Ceres, used by any one of the ancient writers, unless, indeed, it should chance to be found in those who have compiled histories of the affairs of Phœnicia, such as Sanchoniatho and Mochus, your own fellow-countrymen. And Ulpian said,— But it seems to me, you dog-fly, that we have had quite enough of honey-cakes: but I should like to eat some groats, with a sufficient admixture of the husks and kernels of pinecones. And when that dish was brought-Give me, said he, come crust of bread hollowed out like a spoon; for I will not say, give me a spoon (μύστρον); since that word is not used by any of the writers previous to our own time. You have a very bad memory, my friend, quoth Aemilianus; have you not always admired Nicander the Colophonian, the Epic poet, as a man very fond of ancient authors, and a man too of very extensive learning himself? And indeed, you have already quoted him as having used the word πεπέριον, for pepper. And this same poet, in the first book of his Georgics, speaking of this use of groats, has used also the word μύστρον, saying—But when you seek to dress a dainty dishOf new-slain kid, or tender house-fed lamb,Or poultry, take some unripe grains, and pound theAnd strew them all in hollow plates, and stir them,Mingled with fragrant oil. Then pour thereonWarm broth, which take from out the dish before you,That it be not too hot, and so boil over.Then put thereon a lid, for when they're roasted,The grains swell mightily; then slowly eat them,Putting them to your mouth with hollow spoon.In these words, my fine fellow, Nicander describes to us the way in which they ate groats and peeled barley; bidding the eater pour on it soup made of kid or lamb, or of some poultry or other. Then, says he, pound the grains in a mortar, and having mingled oil with them, stir them up till they boil; and mix in the broth made after this recipe as it gets warm, making it thicker with the spoon; and do not pour in anything else; but take the broth out of the dish before you, so as to guard against any of the more fatty parts boiling over. And it is for this reason, too, that he charges us to keep it close while it is boiling, by putting the lid on the dish; for that barley grains when roasted or heated swell very much. And at last, when it is moderately warm we are to eat it, taking it up in hollow spoons. And Hippolochus the Macedonian, in his letter to Lynceus, in which he gives an account of some Macedonian banquet which surpassed all the feasts which had ever been heard of in extravagance, speaks of golden spoons (which he also calls μύστρα) having been given to each of the guests. But since you, my friend, wish to set up for a great admirer of the ancients, and say that you never use any expressions which are not the purest Attic, what is it that Nicophon says, the poet I mean of the old comedy, in his Cherogastores, or the Men who feed themselves by manual Labour? For I find him too speaking of spoons, and using the word μύστρον, when he says—Dealers in anchovies, dealers in wine;Dealers in figs, and dealers in hides;Dealers in meal, and dealers in spoons (μυστριοπώλης);Dealers in books, and dealers in sieves;Dealers in cheesecakes, and dealers in seeds.For who can the μυστριοπῶλαι be, but the men who sell μύστρα? So learning from them, my fine Syrian-Atticist, the use of the spoon, pray eat your groats, that you may not say—But I am languid, weak for want of food. And I have been surprised at your not asking where The word χόνδρος, groats, comes from. Whether it is a Me- garian word, or whether it comes from Thessaly, as] Myrtilus does. And Ulpian said,—I will stop eating if you will tell me by whom these Megarian, or Thessalian groats are spoken of. And Aemilianus said,—But I will not refuse you; for seeing a very splendid preparation for supper, I wish that you should arm yourself for the fray, being filled with barley like a game cock; and I wish you to instruct us about the dishes which we are going to partake of. And he, getting out of temper, said,—Whence do you get this word ἐδέσματα? for one has no breathing time allowed one while constantly forced to ask these questions of these late-learned sophists. But, says Aemilianus, I can easily answer you this question; but I will first speak of the word χόνδρος, quoting you these lines of Antiphanes, out of his Antea,—A. What have you in your baskets there, my friend?B. In three of them I've good Megarian groats.A. Do they not say Thessalian are the best?B. I also have some similago fetch'dFrom the far distant land Phœnicia.But the same play is also attributed to Alexis, though in some few places the text is a little different. And, again, Alexis says, in his play called The Wicked Woman—There's a large parcel of Thessalian groats.But Aristophanes, in his Daitaleis, calls soup χόνδρος, saying—He would boil soup, and then put in a fly,And so would give it you to drink.He also speaks of similago; and so, though I do not remember his exact words, does Strattis, in his Anthroporaistes, or Man-destroyer. And so does Alexis, in his Isostasiu. But Strattis uses σεμιδάλιδος as the genitive case, in these words—Of these two sorts of gentle semidalis.The word ἐδέσματα is used by Antiphanes, in his Twins, where he says—Many nice eatables I have enjoy'd,And had now three or four most pleasant draughts;And feel quite frisky, eating as much foodAs a whole troop of elephants.So now we may bring this book to an end, and let it have its termination with the discussions about eatables; and the next book shall begin the description of the Banquet. Do not do so, O Athenæus, before you have told us of the Macedonian banquet of Hippolochus.—Well, if this is your wish, O Timocrates, we will prepare to gratify it.
ἑξῆς ἐπεισηνέχθη πλακοῦς ἐκ γάλακτος ἰτρίων τε καὶ μέλιτος, ὃν Ῥωμαῖοι λίβον καλοῦσι. καὶ ὁ Κύνουλκος ἔφη· ἐμπίπλασο, Οὐλπιανέ, χθωροδλαψου πατρίου, ὃς παρ’ οὐδενὶ τῶν παλαιῶν μὰ τὴν Δήμητρα γέγραπται πλὴν εἰ μὴ ἄρα παρὰ τοῖς τὰ Φοινικικὰ συγγεγραφόσι Σαγχουνιάθωνι καὶ Μώχῳ, τοῖς σοῖς πολίταις. καὶ ὁ Οὐλπιανὸς ἀλλ’ ἐμοὶ μέν, ἔφη, ὦ κυνάμυια, μελιπήκτων ἅλις, ἡδέως δ’ ἂν χόνδρου φάγοιμι τῶν ὀστρακίδων ἢ τῶν κοκκάλων ἀφθόνως ἔχοντος. καὶ κομισθέντος δότε, ἔφη, μυστίλην· οὐ γὰρ ἂν εἴποιμι μύστρον … παρ’ οὐδενὶ δὲ τῶν πρὸ ἡμῶν εἰρημένον. ἐπιλήσμων εἶ, ἔφη, ὦ θαυμάσιε, ὁ Αἰμιλιανός.οὐ σὺ μέντοι τὸν Κολοφώνιον Νίκανδρον ἀεὶ τεθαύμακας τὸν ἐποποιὸν ὡς φιλάρχαιον καὶ πολυμαθῆ; καὶ ὡς τὸ πεπέρι ὀνομάσαντα παρέθου; οὗτος τοίνυν αὐτὸς ἐν τῷ προτέρῳ τῶν Γεωργικῶν ἐμφανίζων τὴν τοῦ χόνδρου χρῆσιν καὶ μύστρον ὠνόμασε διὰ τούτων· ἀλλ’ ὁπότ’ ἢ ἐρίφοιο νεοσφάγος ἠὲ καὶ ἀρνὸς ἠὲ κλυτοῦ ὄρνιθος ἐφοπλίζεσθαι ἐδωδήν, χίδρα μὲν ἐντρίψειας ὑποστρώσας ἐνὶ κοίλοις ἄγγεσιν, εὐώδει δὲ μιγῇ ἀνάφυρσον ἐλαίῳ. ζωμὸν δὲ βρομέοντα καταντλας … πνῖγε δὲ πῶμα ἀμφιβαλών· φωκτὸν γὰρ ἀνοιδαίνει βαρὺ κρῖμνον. ἠρέμα δὲ χλιαρὸν κοίλοις ἐκδαίνυσο μύστροις. διὰ τούτων, ὦ θαυμασιώτατε, ὑπογράφει ὁ Νίκανδρος τὴν χρείαν τοῦ τε χόνδρου καὶ τῆς ἐπτισμένης κριθῆς, ἐπιχεῖν κελεύων ἀρνὸς ἢ ἐρίφου ζωμὸν ἢ ὄρνιθος, τὰ μὲν οὖν χίδρα, φησίν, ἔντριψον μὲν ἐν θυείᾳ, μίξας δ’ ἔλαιον αὐτοῖς ἀναφύρασον ἡνίκ’ ἂν ἕψηται. τὸν ἐκ τῆς τοιᾶσδε σκευῆς ἀναβρομοῦντα ζωμὸν πυκνότερον τῇ ζωμηρύσει καταμίγνυε, μηδὲν ἕτερον ἐπεγχέων, ἀλλ’ αὐτὸν ἀπ’ αὐτοῦ ἀρυόμενος πρὸς τὸ μηδὲν ὑπερζέσαι τοῦ πιμελεστέρου. διὸ καί φησι, ʽ κατάπνιγε τὸ ὑπερζέον ἐπιθεὶς πῶμα τὸ γὰρ κρῖμνον οὕτω φωκτὸν γινόμενον ἀνοιδεῖ· τελευταῖον δὲ πρᾴως χλιαρὸν γενόμενον κοίλοις προσφέρου τοῖς μύστροις. ἀλλὰ μὴν καὶ Ἱππόλοχος ὁ Μακεδὼν ἐν τῇ πρὸς Λυγκέα ἐπιστολῇ δι’ ἧς ἐμφανίζει Μακεδονικόν τι δεῖπνον πολυτελείᾳ τὰ πάντα πανταχοῦ γενόμενα ὑπερβαλόν, μνημονεύει ὡς ἑκάστῳ τῶν δειπνούντων δοθέντων μύστρων χρυσῶν, ἐπεὶ δὲ φιλάρχαιος εἶναι θέλεις καὶ οὐδὲν φὴς φθέγξασθαι ὃ μὴ τῆς Ἀττικῆς ἐστι φωνῆς, ὦ φίλτατε, τί ἐστιν ὃ λέγει Νικοφῶν ὁ τῆς ἀρχαίας κωμῳδίας ποιητὴς ἐν τοῖς Χειρογάστορσιν; ἐγὼ γὰρ καὶ τοῦτον εὑρίσκω μνημονεύοντα τῶν μύστρων ὅταν λέγῃ· μεμβραδοπώλαις, ἀνθρακοπώλαις, ἰσχαδοπώλαις, διφθεροπώλαις, ἀλφιτοπώλαις, μυστριοπώλαις, βιβλιοπώλαις, κοσκινοπώλαις, ἐγκριδοπώλαις, σπερματοπώλαις. τίνες γὰρ ἂν εἶεν οἱ μυστριοπῶλαι ἀλλ’ ἢ οἱ τὰ μύστρα πωλοῦντες; μαθὼν οὖν ἐκ τούτων, ὦ καλέ μου Συραττικέ, τὴν τοῦ μύστρου χρῆσιν ἐμφοροῦ τοῦ χόνδρου, ἵνα μὴ λέγῃς ᾽ ἄκικύς εἰμι κὠλιγοδρανέω τεθαύμακα δὲ καὶ πῶς οὐκ ἐζήτησας ᾽ ὁ δὲ χόνδρος πόθεν; Μεγαρόθεν ἢ Θετταλικός; ᾽ ὅθεν καὶ Μυρτίλος ἐστίν. καὶ ὁ Οὐλπιανὸς παύομαι, ἔφη, ἐσθίων ἕως ἄν με διδάξῃς παρὰ τίσιν εἴρηνται οὗτοι οἱ χόνδροι. καὶ ὁ Αἰμιλιανὸς ἔφη· ἀλλ’ οὐ φθονήσω σοι. ὁρῶν γὰρ λαμπροτάτην δείπνου παρασκευὴν βούλομαί σε δίκην ἀλεκτρυόνος ἐμφορηθέντα τοῦ χόνδρου κορύξασθαι καὶ διδάσκειν ἡμᾶς περὶ ὧν μέλλομεν ἐδεσμάτων μεταλαμβάνειν. καὶ ὃς δυσχεράνας ἔφη· πόθεν σοι καὶ τὰ ἐδέσματα; μὴ γὰρ ἀναπαύσασθαι ἔστι ζητοῦντα ἀεί τι πρὸς τοὺς ὀψιμαθεῖς τούτους σοφιστάς; ἀλλὰ μήν, ἔφη,καὶ περὶ τούτου σοι τὸν λόγον, ὁ Αἰμιλιανός, ἀποδώσω. λέξω δὲ πρῶτον περὶ τοῦ χόνδρου Ἀντιφάνους παρατιθέμενος ἐξ Ἀντείας τάδε· ἐν ταῖς σπυρίσι δὲ τί ποτ’ ἔνεστιν, φίλτατε; β. ἐν ταῖς τρισὶν μὲν χόνδρος ἀγαθὸς Μεγαρικός. α. οὐ Θετταλικὸν τὸν χρηστὸν εἶναί φασι δέ; β … τῆς.. Φοινίκης.. σεμίδαλις, ἐκ πολλῆς σφόδρ’ ἐξηττημένη. τὸ δ’ αὐτὸ τοῦτο δρᾶμα φέρεται καὶ ὡς Ἀλέξιδος ἐν ὀλίγοις σφόδρα διαλλάττον. ἐν δὲ Πονήρᾳ πάλιν ὁ Ἄλεξις· καὶ χόνδρος ἔνδον ἐστὶ Θετταλικὸς πολύς. χόνδρον δὲ εἴρηκε τὸ ῥόφημα Ἀριστοφάνης ἐν Δαιταλεῦσιν οὕτως· ἢ χόνδρον ἕψων εἶτα μυῖαν ἐμβαλὼν ἐδίδου ῥοφεῖν ἄν. καὶ σεμιδάλεως δὲ μέμνηται, καὶ εἰ μὴ τὰ μαρτύρια κρατῶ, Στράττις ἐν Ἀνθρωπορέστῃ καὶ Ἄλεξις ἐν Ἰσοστασίῳ. τὴν γενικὴν δὲ σεμιδάλιδος εἴρηκεν ὁ Στράττις ἐν τῷ αὐτῷ δράματι οὕτω· τῶν δὲ διδύμων ἐκγόνων σεμιδάλιδος … τὰ δὲ ἐδέσματα ὠνόμασεν Ἀντιφάνης ἐν Διδύμοις οὑτωσί· ἀπέλαυσα πολλῶν καὶ καλῶν ἐδεσμάτων, πιών τε προπόσεις τρεῖς ἴσως ἤ τέτταρας ἐστρηνίων πως, καταβεβρωκὼς σιτία ἴσως ἐλεφάντων τεττάρων.ἐχέτω τέλος καὶ ἥδε ἡ βίβλος ἐπὶ τοῖς λόγοις τοῖς περὶ τῶν ἐδεσμάτων ἔχουσα τὴν καταστροφὴν ἀρχὴν γὰρ τοῦ δείπνου ἀπὸ τῶν ἑξῆς ποιησόμεθα—οὐ πρότερόν γε, ὦ Ἀθήναιε, πρὶν ἡμῖν διελθεῖν καὶ τὸ τοῦ Ἱππολόχου τὸ Μακεδονικὸν συμπόσιον. ἀλλ’ εἰ τοῦτό σοι φίλον, ὦ Τιμόκρατες, οὕτω παρασκευαζώμεθα,