---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 17 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/17/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 17. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/17/"
---

# The Deipnosophists · Δειπνοσοφισταί

*Athenaeus, tr. Charles Duke Yonge*

The Learned Banqueters: a dinner party in Rome stretched over fifteen books of talk about food, wine, courtesans, music and books, quoting hundreds of lost Greek authors.

> Greek: ed. Charles Burton Gulick, from the Perseus Digital Library (canonical-greekLit, tlg0008.tlg001, CC BY-SA 4.0).

> English: Charles Duke Yonge, from the Perseus Digital Library (tlg0008.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 17. Book IV · chapters 27–38

Source: https://scriptura.si/works/athenaeus-deipnosophists/17/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/17/#p-N

[¶0] But Herodotus, in his seventh book, says, that “the Greeks, who received Xerxes in hospitality, and invited him to supper, all came to the very extremity of ruin, so as to be utterly turned out of their houses; as for instance, among the Thasians, who, because of the cities which they had on the continent, received the army of Xerxes and entertained it at supper. Antipater, one of these citizens, expended four hundred talents in that single entertainment; and he placed on the tables gold and silver cups and goblets; and then the soldiers, when they departed after the supper, took them away with them. And wherever Xerxes took two meals, dining as well as supping, that city was utterly ruined.” And in the ninth book of his Histories, the same author tells us, “The king provides a royal entertainment and this is provided once every year, on the day on which the king was born. And the name of this feast is in Persian τυκτὰ, but in Greek τέλειον; and that is the only day tat he has his head rubbed, and gives presents to the Persians.” But Alexander the Great, whenever he supped with any of his friends, as Ephippus the Olynthian relates in his book on the Deaths of Alexander and Hephæstion, expended each day a hundred minæ, as perhaps sixty or seventy of his friends supped with him. But the king of the Persians, as Ctesias and Dinon relate in the Histories of Persia, supped with fifteen thousand men, and there were expended on the supper four hundred talents; and this amounts in Italian money to twenty four hundred thousand of sesterces. And this sum when divided among fifteen thousand men is a hundred and sixty sesterces of Italian money for each individual; so that it comes to very nearly the same as the expense of Alexander; for he expended a hundred minæ, according to the account of Ephippus. But Menander, in his play called Drunkenness, estimates the expense of the most sumptuous banquet at a talent, saying—
Then we do not in these matters act as we should do
When to the gods we sacrifice; for then we go and buy
A sheep, an offering for the gods, for scarce ten drachmas' price.
And then we send for flute players, and ointments, and perfumes,
And harps, and singing women, eels, and cheese, and honey too;
And ample jars of Thasian wine; but these can scarcely come,
When all together reckon'd up, to a small talent's sum.
And it is as the very extravagance of expense that he has named a talent at all. And in his Morose Man he speaks as follows:—
See how these housebreakers do sacrifice!
Bearing such beds and couches, not to please
The gods, but their own selves. Incense is pious,
So is the votive cake; and this the god
Receives well-baked in the holy fire.
But they when they have offered the chump end
Of a lean loin, the gall bladder, and bones,
Not too agreeable or easy to eat,
Unto the gods, consume the rest themselves.

> Greek: ʽ ʽἩρόδοτος δέ φησιν ἐν τῇ ζ ὡς οἱ ὑποδεχόμενοι Ἑλλήνων τὸν βασιλέα καὶ δειπνίζοντες Ξέρξην ἐς πᾶν κακοῦ ἀφίκοντο οὕτως ὥστε ἐκ τῶν οἴκων ἀνάστατοι ἐγίνοντο· ὅκου Θασίοισιν ὑπὲρ τῶν ἐν τῇ ἠπείρῳ πολίων τῶν σφετέρων δεξαμένοις τὴν Ξέρξεω στρατιὰν καὶ δειπνίσασι τετρακόσια τάλαντα ἀργυρίου Ἀντίπατρος τῶν ἀστῶν ἀνὴρ δόκιμος ἐδαπάνησε· καὶ γὰρ ἐκπώματα ἀργυρᾶ καὶ χρυσᾶ καὶ κρατῆρας παρετίθεντο, καὶ ταῦτα μετὰ τὸ δεῖπνον … εἰ δὲ Ξέρξης δὶς ἐσιτέετο μεταλαμβάνων καὶ ἄριστον, ἀνάστατοι ἂν ἐγεγόνεσαν αἱ πόλεις.
καὶ ἐν τῇ θ δὲ τῶν ἱστοριῶν φησι· βασιλήιον δεῖπνον βασιλεὺς προτίθεται, τοῦτο δὲ παρασκευάζεται ἅπαξ τοῦ ἐνιαυτοῦ ἐν ἡμέρῃ τῇ ἐγένετο ὁ βασιλεύς, οὔνομα δὲ τῷ δείπνῳ Περσιστὶ μὲν τυκτά, Ἑλληνιστὶ δὲ τέλειον. τότε καὶ τὴν κεφαλὴν σμᾶται μοῦνον καὶ Πέρσαις δωρέεται. ὁ δὲ μέγας Ἀλέξανδρος δειπνῶν ἑκάστοτε μετὰ τῶν φίλων, ὡς ἱστορεῖ Ἔφιππος ὁ Ὀλύνθιος ἐν τῷ περὶ τῆς Ἀλεξάνδρου καὶ Ἡφαιστίωνος μεταλλαγῆς, ἀνήλισκε τῆς ἡμέρας μνᾶς ἑκατόν, δειπνούντων ἴσως ἑξήκοντα ἢ ἑβδομήκοντα φίλων, ὁ δὲ Περσῶν βασιλεύς, ὥς φησι Κτησίας καὶ Δίνων ἐν τοῖς Περσικοῖς, ἐδείπνει μὲν μετὰ ἀνδρῶν μυρίων πεντακισχιλίων, καὶ ἀνηλίσκετο εἰς τὸ δεῖπνον τάλαντα τετρακόσια. γίνεται δὲ ταῦτα Ἰταλικοῦ νομίσματος ἐν μυριάσι διακοσίαις τεσσαράκοντα, αὗται δὲ εἰς μυρίους πεντακισχιλίους μεριζόμεναι ἑκάστῳ ἀνδρὶ γίνονται ἀνὰ ἑκατὸν ἑξήκοντα Ἰταλικοῦ νομίσματος. ὥστ’ εἰς ἴσον καθίστασθαι τῷ τοῦ Ἀλεξάνδρου ἀναλώματι· ἑκατὸν γὰρ μνᾶς ἀνήλισκεν, ὡς ὁ Ἔφιππος ἱστόρησε. Μένανδρος δ’ ἐν Μέθῃ τοῦ μεγίστου δείπνου δαπάνημα τάλαντον τίθησι λέγων οὕτως· εἶτ’ οὐχ ὅμοια πράττομεν καὶ θύομεν ὅπου γε τοῖς θεοῖς μὲν ἠγορασμένον δραχμῶν ἄγω προβάτιον ἀγαπητὸν δέκα, αὐλητρίδας δὲ καὶ μύρον καὶ ψαλτρίας, Μενδαῖον, Θάσιον, ἐγχέλεις, τυρόν, μέλι μικροῦ ταλάντου, γίνεταί τε κατὰ λόγον … ὡς γὰρ ὑπερβολῆς τινος ἀναλώματος τάλαντον ὠνόμασε. καὶ ἐν Δυσκόλῳ δέ φησιν οὕτως· ὡς θύουσι δ’ οἱ τοιχωρύχοι, κίστας φέροντες σταμνία τ’ οὐχὶ τῶν θεῶν ἕνεκ᾽, ἀλλ’ ἑαυτῶν. ὁ λιβανωτὸς εὐσεβὲς καὶ τὸ πόπανον· τοῦτ’ ἔλαβεν ὁ θεὸς ἐπὶ τὸ πῦρ ἅπαν ἐπιτεθέν. οἱ δὲ τὴν ὀσφὺν ἄκραν καὶ τὴν χολήν, ὅτι ἔστ’ ἄβρωτα, τοῖς θεοῖς ἐπιθέντες αὐτοὶ τἄλλα καταπίνουσι.

[¶1] And Philoxenus of Cythera, in the play which is entitled The Supper, (for he it is whom Plato the comic writer mentions in his Phaon, and not Philoxenus the Leucadian,) mentions the following as the preparation made for a banquet—
And then two slaves brought in a well-rubb'd table,
And then another, and another, till
The room was fill'd, and then the hanging lamps
Beam'd bright and shone upon the festive crowns,
And herbs, and dishes of rich delicacies.
And then all arts were put in requisition
To furnish forth a most luxurious meal.
Barley-cakes white as snow did fill the baskets,
And then were served up not coarse vulgar pots,
But well-shaped dishes, whose well-order'd breadth
Fill'd the rich board, eels, and the well-stuffd conger,
A dish fit for the gods. Then came a platter
Of equal size, with dainty sword-fish fraught,
And then fat cuttle-fish, and the savoury tribes
Of the long hairy polypus. After this
Another orb appear'd upon the table,
Rival of that just brought from off the fire,
Fragrant with spicy odour. And on that
Again were famous cuttle-fish, and those
Fair maids the honey'd squills, and dainty cakes,
Sweet to the palate, and large buns of wheat,
Large as a partridge, sweet, and round, which you
Do know the taste of well. And if you ask
What more was there, I'd speak of luscious chine,
And loin of pork, and head of boar, all hot;
Cutlets of kid, and well-boil'd pettitoes,
And ribs of beef, and heads, and snouts, and tails.
Then kid again, and lamb, and hares, and poultry,
Partridges and the bird from Phasis' stream.
And golden honey, and clotted cream was there,
And cheese, which I did join with all in calling
Most tender fare. And when we all had reach'd
Satiety of food and wine, the slaves
Bore off the still full tables; and some others
Brought us warm water for to wash our hands.

> Greek: Φιλόξενος δ’ ὁ Κυθήριος ἐν τῷ ἐπιγραφομένῳ Δείπνῳ εἴπερ τούτου καὶ ὁ κωμῳδιοποιὸς Πλάτων ἐν τῷ Φάωνι ἐμνήσθη καὶ μὴ τοῦ Λευκαδίου Φιλοξένου—τοιαύτην ἐκτίθεται παρασκευὴν δείπνου· εἰς δ’ ἔφερον διπλόοι παῖδες λιπαρῶπα τράπεζαν ἄμμ᾽, ἑτέραν δ’ ἕτεροις, ἄλλοι δ’ ἑτέραν, μέχρι οὗ πλήρωσαν οἶκον. ταὶ δὲ πρὸς ὑψιλύχνους ἔστιλβον αὐγὰς εὐστέφανοι λεκάναις παροψίσι τ’ ὀξυβάφων πλήρεις … σύν τε χλιδῶσαι παντοδαποῖσι τέχνας εὑρήμασι πρὸς βιοτάν, ψυχᾶς δελεασματίοισι. πάρφερον ἐν κανέοις μάζας χιονόχροας, ἄλλοι δ’ … τοῖς δ’ ἔπι πρῶτα παρῆλθ’ οὐ κάκκαβος, ὦ φιλότας, ἀλλ’ ἁλοπαγές τι μέγιστον. πάντ’ ἔπαθεν λιπαρόν τ’ ἐς ἐγχέλεά τινες ἄριστον γογγροπροσωποτόμων πλῆρες θεοτερπές. ἐπ’ αὐτῷ δ᾽ ἄλλο παρῆλθε τόσον, βατὶς δ’ ἐνέης ἰσόκυκλος. μικρὰ δὲ κακκάβι’ ἦς ἔχοντα τὸ μὲν γαλεοῦ τι, ναρκίον ἄλλο ….. παρῆς ἕτερον πίων ἀπὸ τευθιάδων καὶ σηπιοπουλυποδείων.. ἁπαλοπλοκάμων. θερμὸς μετὰ ταῦτα παρῆλθεν ἰσοτράπεζος ὅλος νῆστις συνόδων πυρός … ἔπειτα βαθμοὺς ἀτμίζων ἐπὶ τῷ δ’ ἐπίπασται τευθίδες, ὦ φίλε, κἀξανθισμέναι καρῖδες αἱ κυφαὶ παρῆλθον. θρυμματίδες δ’ ἐπὶ ταύταις εὐπέταλοι χλωραί θ’ ἁδυφάρυγγες … πύρνων τε στεγαναὶ φύσται μέγαθος κακκάβου γλυκυόξεις. ὀμφαλὸς θοίνας καλεῖται παρὰ γ’ ἐμὶν καὶ τίν, σαφ’ οἶδα. ὕστατα, ναὶ μὰ θεοὺς ὑπερμέγεθες τέμαχος θύννου μόλεν ὀπτὸν ἐκεῖθεν θερμοῦ ὅθι γλυφάνοις τετμημένον εὐθὺς ἀπ᾽ αὐτὰς τὰς ὑπογαστριδίας. διανεκέως ἐπαμύνειν εἴπερ ἐμίν τε μέλοι καὶ τίν, μάλα κεν κεχαροίμεθ᾽. ἀλλ’ ὅθεν ἐλλίπομεν, θοίνα παρέης· ὅσα γ᾽ ἀλλέξαι δυνατά, κρατέω κἄγωγ’ ἔτι, κοὒ κε λέγοι τις πάνθ’ ἃ παρῆν ἐτύμως ὔμμιν παρέπαισε δὲ θερμὸν σπλάγχνον ἔπειτα δὲ νῆστις δέλφακος οἰκετικᾶς καὶ νῶτος ἐσῆλθε καὶ ὀσφὺς καὶ μινυρίγματα θερμά. καὶ κεφάλαιον ὅλον διάπτυχες ἑφθὸν ἁπερπευθηνος γαλακτοτρόφου πνικτᾶς ἐρίφου παρέθηκε,· εἶτα δίεφθ’ ἀκροκώλια σχελίδας τε μετ’ αὐτῶν λευκοφορινοχρόους, ῥύγχη, κεφάλαια πόδας τε χναυμάτιόν τε σεσιλφιωμένον. ἑφθὰ τ’ ἔπειτα κρέ’ ὀπτὰ τ’ ἄλλ’ ἐρίφων τε καὶ ἀρνῶν, ἃ θ’ ὑπερωμόκρεως χορδὰ γλυκίστα μιξεριφαρνογενής, ἃν δὴ φιλέοντι θεοί, τοῦτ᾽, ὦ φιλότας, … ἔσθοις κε· λαγῷὰ τ’ ἔπειτ’ ἀλεκτρυόνων τε νεοσσοί, περδίκων φάσσεων τε χύδαν ἤδη δὲ παρεβάλλετο θερμὰ πολλά … καὶ μαλακοπτυχέων ἄρτων, ὁμοσύζυγα δὲ ξανθὸν τ’ ἐπεισῆλθεν μέλι καὶ γάλα σύμπακτον, τό κε τυρὸν ἅπας τις ἦμεν ἔφασχ’ ἁπαλόν, κἠγὼν ἐφάμαν. ὅτε δ’ ἤδη βρωτύος ἠδὲ ποτᾶτος ἐς κόρον ᾖμεν ἑταῖροι, τῆνα μὲν ἐξαπάειρον δμῶες, ἔπειτα δὲ παῖδες νίπτρ’ ἔδοσαν κατὰ χειρῶν.

[¶2] And Socrates the Rhodian, in the third book of his History of the Civil War, describing the entertainment given by Cleopatra the last queen of Egypt, who married Antony the Roman general in Cilicia, speaks in the following manner: —“But Cleopatra having met Antony in Cilicia, prepared him a royal entertainment, in which every dish was golden and inlaid with precious stones, wonderfully chased and embossed. And the walls,” continues he, “were hung with cloths embroidered in gold and purple. And she had twelve triclinia laid; and invited Antony to a banquet, and desired him to bring with him whatever companions he pleased. And he being astonished at the magnificence of the sight, exressed his surprise; and she, smiling, said that she made him a present of everything which he saw, and invited him to sup with her again the next day, and to bring his friends and captains with him. And then she prepared a banquet by far more splendid than the former one, so as to make that first one appear contemptible; and again she presented to him everything that there was on the table; and she desired each of his captains to take for his own the couch on which he lay, and the goblets which were set before each couch. And when they were departing she gave to all those of the highest rank palanquins, with the slaves for palanquin bearers; and to the rest she gave horses, adorned with golden furniture: and to every one she gave Aethiopian boys, to bear torches before them. And on the fourth day she paid more than a talent for roses; and the floor of the chamber for the men was strewed a cubit deep, nets being spread over the blooms.” And he relates further, that “Antony himself, when he was staying at Athens, a short time after this, prepared a very superb scaffold to spread over the theatre, covered with green wood such as is seen in the caves sacred to Bacchus; and from this scaffold he suspended drums and fawn-skins, and all the other toys which one names in connexion with Bacchus, and then sat there with his friends, getting drunk from daybreak,—a band of musicians, whom he had sent for from Italy, playing t him all the time, and all the Greeks around being collected to see the sight. And presently,” continues he, “he crossed over to the Acropolis, the whole city of Athens being illuminated with lamps suspended from the roof; and after that he ordered himself to be proclaimed as Bacchus throughout all the cities in that district.” And Caius the emperor, surnamed Caligula, because he was born in the camp, was not only called the young Bacchus, but was also in the habit of going about dressed in the entire dress of Bacchus, and he used to sit on the tribunal as judge in that dress.

> Greek: Σωκράτης δὲ ὁ Ῥόδιος ἐν τρίτῳ ἐμφυλίου πολέμου τὸ Κλεοπάτρας ἀναγράφων συμπόσιον τῆς τελευταίας Αἰγύπτου βασιλευσάσης, γημαμένης δ’ Ἀντωνίῳ τῷ Ῥωμαίων στρατηγῷ ἐν Κιλικίᾳ, φησιν οὕτως· ἀπαντήσασα τῷ Ἀντωνίῳ ἡ Κλεοπάτρα ἐν Κιλικίᾳ παρεσκεύασεν αὐτῷ βασιλικὸν συμπόσιον, ἐν ᾧ πάντα χρύσεα καὶ λιθοκόλλητα περιττῶς ἐξειργασμένα ταῖς τέχναις· ἦσαν δέ, φησί, καὶ οἱ τοῖχοι ἁλουργέσι καὶ διαχρύσοις ἐμπεπετασμένοι ὕφεσι. καὶ δώδεκα τρίκλινα διαστρώσασα ἐκάλεσε τὸν Ἀντώνιον μεθ’ ὧν ἐβούλετο ἡ Κλεοπάτρα, τοῦ δὲ τῇ πολυτελείᾳ τῆς ὄψεως ἐκπλαγέντος ὑπομειδιάσασα ταῦτ’ ἔφη πάντα δωρεῖσθαι αὐτῷ καὶ εἰς αὔριον παρεκάλει συνδειπνῆσαι πάλιν ἥκοντα μετὰ τῶν φίλων καὶ τῶν ἡγεμόνων ὅτε καὶ πολλῷ κρεῖττον διακοσμήσασα τὸ συμπόσιον ἐποίησε φανῆναι τὰ πρῶτα μικρά, καὶ πάλιν καὶ ταῦτα ἐδωρήσατο. τῶν δ’ ἡγεμόνων ἐφ’ ᾗ ἕκαστος κατέκειτο κλίνῃ καὶ τὰ κυλικεῖα καθὼς ταῖς στρωμναῖς ἐμεμέριστο, ἑκάστῳ φέρειν ἐπέτρεψε, καὶ κατὰ τὴν ἄφοδον τοῖς μὲν ἐν ἀξιώμασι φορεῖα σὺν τοῖς κομίζουσι, τοῖς πλείοσι δὲ καταργύροις σκευαῖς κεκοσμημένους ἵππους, πᾶσι δὲ λαμπτηροφόρους παῖδας Αἰθίοπας παρέστησε, τῇ δὲ τετάρτῃ τῶν ἡμερῶν ταλαντιαίους εἰς ῥόδα μισθοὺς διέδωκε, καὶ κατεστρώθη ἐπὶ πηχυαῖα βάθη τὰ ἐδάφη τῶν ἀνδρώνων ἐμπεπετασμένων δικτύων τοῖς ἕλιξιν. ἱστορεῖ δὲ καὶ αὐτὸν τὸν Ἀντώνιον ἐν Ἀθήναις μετὰ ταῦτα διατρίψαντα περίοπτον ὑπὲρ τὸ θέατρον κατασκευάσαντα σχεδίαν χλωρᾷ πεπυκασμένην ὕλῃ, ὥσπερ ἐπὶ τῶν Βακχικῶν ἄντρων γίνεται, ταύτης τύμπανα καὶ νεβρίδας καὶ παντοδαπὰ ἄλλ’ ἀθύρματα Διονυσιακὰ ἐξαρτήσαντα μετὰ τῶν φίλων ἐξ ἑωθινοῦ κατακλινόμενον μεθύσκεσθαι, λειτουργούντων αὐτῷ τῶν ἐξ Ἰταλίας μεταπεμφθέντων ἀκροαμάτων συνηθροισμένων ἐπὶ τὴν θέαν τῶν Πανελλήνων. μετεβαινε δ’ ἐνίοτε, φησίν, καὶ ἐπὶ τὴν ἀκρόπολιν, ἀπὸ τῶν τεγῶν λαμπάσι δᾳδουχουμένης πάσης τῆς ι Ἀθηναίων πόλεως, καὶ ἔκτοτε ἐκέλευσεν ἑαυτὸν Διόνυσον ἀνακηρύττεσθαι κατὰ τὰς πόλεις ἁπάσας. καὶ Γάιος δὲ ὁ αὐτοκράτωρ ὁ Καλλίκολα προσαγορευθεὶς διὰ τὸ ἐν στρατοπέδῳ γεννηθῆναι οὐ μόνον ὠνομάζετο νέος Διόνυσος, ἀλλὰ καὶ τὴν Διονυσιακὴν πᾶσαν ἐνδύνων στολὴν προῄει καὶ οὕτως ἐσκευασμένος ἐδίκαζεν.

[¶3] Now a man looking at these instances which have occurred in our country before our time, may marvel at the poverty of the Greeks, especially if he sets his eyes upon the banquets which take place among the Thebans; concerning whom Clitarchus, in the first book of his Histories relating to Alexander, speaks, and says that all their wealth, when the city was razed to the ground by Alexander, was found to amount to four hundred and forty talents, because they were mean spirited and gluttons in eating and drinking, preparing in their banquets forced-meat balls, and boiled fish and anchovies, and encrasicholi, and sausages, and ribs of beef, and soup; on which Attaginus the son of Phrynon feasted Mardonius, with fifty other Persians; a man whom Herodotus mentions in his ninth book as having amassed an enormous amount of riches. And I think that they would never have escaped, and that there would have been no necessity for the Greeks being marshalled against them at Platæa, as they would certainly have been killed by such food as that.

> Greek: εἰς ταῦτα ἔστιν ἀποβλέποντας τὰ ὑπὲρ ἡμᾶς ἀγαπᾶν τὴν Ἑλληνικὴν πενίαν, λαμβάνοντας πρὸ ὀφθαλμῶν καὶ τὰ παρὰ Θηβαίοις δεῖπνα, περὶ ὧν Κλείταρχος ἐν τῇ πρώτῃ τῶν περὶ Ἀλέξανδρον ἱστοριῶν, διηγούμενος καὶ ὅτι ὁ πᾶς αὐτῶν πλοῦτος ηὑρέθη μετὰ τὴν ὑπ’ Ἀλεξάνδρου τῆς πόλεως κατασκαφὴν ἐν ταλάντοις τετρακοσίοις τεσσαράκοντα, φησίν, ὅτι τε μικρόψυχοι ἦσαν καὶ τὰ περὶ τὴν τροφὴν λίχνοι, παρασκευάζοντες ἐν τοῖς δείπνοις θρῖα καὶ ἑψητοὺς καὶ ἀφύας καὶ ἐγκρασιχόλους καὶ ἀλλᾶντας καὶ σχελίδας καὶ ἔτνος· οἷσι Μαρδόνιον εἱστίασε μετὰ τῶν ἄλλων πεντήκοντα Περσῶν Ἀτταγῖνος ὁ Φρύνωνος, ὅν φησιν ʽ Ἡρόδοτος ἐν τῇ ἐνάτῃ μεγάλως πλούτῳ παρεσκευάσθαι. ἡγοῦμαι δ’ ὅτι οὐκ ἂν περιεγένοντο οὐδ’ ἂν ἐδέησε τοῖς Ἕλλησι περὶ Πλαταιὰς παρατάττεσθαι ἀπολωλόσιν ἤδη ὑπὸ τῶν τοιούτων τροφῶν.

[¶4] But Hecatæus of Miletus, describing an Arcadian banquet in the third book of his Genealogies, says that it consists chiefly of barley-cakes and pork. But Harmodius of Lepreum, in the third book of his treatise on the Laws of the People of Phigalea, says—“The man among the Phigaleans who is appointed superintendent of the food, brought every day three choes of wine, and a medimnus of flour, and five mine weight of cheese, and other things suitable for the preparing of the victims. And the city provided each of the choruses with three sheep, and a cook, and a water-carrier, and tables, and seats for the guests to sit down upon, and all other similar appointments; only that the choregus supplied the vessels which the cook required. And the banquet was of the following description: Cheese, and barley-cake, for the sake of' preserving the laws, served up in brazen baskets, which are by some people called mazonoma, having derived their name from the use to which they are put; and together with the barley-cake and cheese, paunches and salt are given the guests to eat. And when they have offered these things to the gods, then they give every one a portion of wine to drink in a small mug, made of earthenware: and he who brings the wine says, May you sup well. And the there is put on the table for general use some soup and some minced meat; and every one has two slices of meat put within his reach. And it was a custom of theirs at all their banquets, and most especially at those which were called Mazones, or barley-feasts, (for even now the feast in honour of acchus has this name,) to give those of the young men who ate most manfully, a larger quantity of broth, and also to set before them barley-cakes and loaves, for such an one was considered a noble-minded and a valiant man for a large appetite was considered an admirable and a famous thing among them. But after supper was over, they used to make libations, without having washed their hands, but merely wiping hem on pieces of bread; and each of them took away with him that on which he had wiped his hands, doing this on account of the nightly objects of fear which arise to frighten men in the cross roads: and after the libations a paean is sung. But when they sacrifice to the Heroes, a very large sacrifice of oxen takes place, and they all feast with the slaves; and the children sit at table with their fathers, sitting naked on the stones.” But Theopompus, in the forty-sixth book of his account of the Exploits of Philip, says—“The Arcadians in their banquets admit both masters and slaves, and prepare but one table for all; and they place the food for all in the middle, and they mix the same bowl of wine for the whole company.”

> Greek: Ἀρκαδικὸν δὲ δεῖπνον διαγράφων ὁ Μιλήσιος Ἑκαταῖος ἐν τῇ τρίτῃ τῶν Γενεαλογιῶν μάζας φησὶν εἶναι καὶ ὕεα κρέα. Ἁρμόδιος δὲ ὁ Λεπρεάτης ἐν τῷ περὶ τῶν κατὰ Φιγάλειαν Νομίμων ὁ κατασταθείς, φησί, παρὰ Φιγαλεῦσι σίταρχος ἔφερε τῆς ἡμέρας οἴνου τρεῖς χόας καὶ ἀλφίτων μέδιμνον καὶ τυροῦ πεντάμνουν καὶ τἄλλα τὰ πρὸς τὴν ἄρτυσιν τῶν ἱερείων ἁρμόττοντα. ἡ δὲ πόλις παρεῖχεν ἑκατέρῳ τῶν χορῶν τρία πρόβατα καὶ μάγειρον ὑδριαφόρον τε καὶ τραπέζας καὶ βάθρα πρὸς τὴν καθέδραν καὶ τὴν τοιαύτην ἅπασαν παρασκευήν, τὴν δὲ τῶν περὶ τὸν μάγειρον σκευῶν ὁ χορηγός, τὸ δὲ δεῖπνον ἦν τοιοῦτο· τυρὸς καὶ φυστὴ μᾶζα νόμου χάριν ἐπὶ χαλκῶν κανῶν τῶν παρά τισι καλουμένων μαζονόμων, ἀπὸ τῆς χρείας εἰληφότων τὴν ἐπωνυμίαν ὁμοῦ δὲ τῇ μάζῃ καὶ τῷ τυρῷ σπλάγχνον καὶ ἅλες προσφαγεῖν. καθαγισάντων δὲ ταῦτα ἐν κεραμέᾳ κοτταβίδι πιεῖν ἑκάστῳ μικρόν, καὶ ὁ προσφέρων ἂν εἶπεν ᾽ εὐδειπνίας· εἶτα δ’ εἰς τὸ κοινὸν ζωμὸς καὶ περίκομμα, πρόσχερα δὲ ἑκάστῳ δύο κρέα. ἐνόμιζον δ’ ἐν ἅπασι τοῖς δείπνοις, μάλιστα δὲ τοῖς λεγομένοις μαζῶσι τοῦτο γὰρ ἔτι καὶ νῦν ἡ Διονυσιακὴ σύνοδος ἔχει τοὔνομα—τοῖς ἐσθίουσι τῶν νέων ἀνδρικώτερον ζωμὸν τ’ ἐγχεῖν πλείω καὶ μάζας καὶ ἄρτους παραβάλλειν. γενναῖος γὰρ ὁ τοιοῦτος ἐκρίνετο καὶ ἀνδρώδης ὑπάρχειν θαυμαστὸν γὰρ ἦν καὶ περιβόητον παρ᾽· αὐτοῖς ἡ πολυφαγία. μετὰ δὲ τὸ δεῖπνον σπονδὰς ἐποιοῦντο οὐκ ἀπονιψάμενοι τὰς χεῖρας, ἀλλ’ ἀποματτόμενοι τοῖς ψωμοῖς καὶ τὴν ἀπομαγδαλίαν ἕκαστος ἀπέφερε, τοῦτο ποιοῦντες ἕνεκα τῶν ἐν ταῖς ἀμφόδοις γινομένων νυκτερινῶν φόβων, ἀπὸ δὲ τῶν σπονδῶν παιὰν ᾄδεται. ὅταν δὲ τοῖς ἥρωσι θύωσι, βουθυσία μεγάλη γίνεται καὶ ἑστιῶνται πάντες μετὰ τῶν δούλων οἱ δὲ παῖδες ἐν ταῖς ἑστιάσεσι μετὰ τῶν πατέρων ἐπὶ λίθων καθήμενοι γυμνοὶ συνδειπνοῦσιν. Θεόπομπος δ’ ἐν τῇ ἕκτῃ καὶ τεσσαρακοστῇ τῶν Φιλιππικῶν οἱ Ἀρκάδες, φησίν, ἐν ταῖς ἑστιάσεσιν ὑποδέχονται τοὺς δεσπότας καὶ τοὺς δούλους καὶ μίαν πᾶσι τράπεζαν παρασκευάζουσι καὶ τὰ σιτία πᾶσιν εἰς τὸ μέσον παρατιθέασι καὶ κρατῆρα τὸν αὐτὸν πᾶσι κιρνᾶσι.

[¶5] But among the Naucratitæ, according to the account given by Hermeas in the second book of his treatis respecting the Grynean Apollo, they sup in the prytaneum on the birthday festival of Vesta Prytanitis; and at the Dionysiac festival; and again at the assembly of the Comæan Apollo, —all of them coming in white robes, which even t this day they call prytanic garments. And when they have sat down to eat, they rise up again on their knees while the herald of the sacred festival repeats the national prayers, a making a libation together; and, after that, sitting down again, each of them takes two cotylæ of wine, except the pries of the Pythian Apollo, and of Bacchus, for each of then receives a double portion of wine and of all other things; and then a loaf of white bread is set before each of them, made very broad, on which another loaf is placed, which hey call cribanites. And a joint of pork is placed before hem, and a platter of ptisan or of some vegetable or herb which is in season, and a couple of eggs, and a slice of cheese, and some dry figs, and a cheesecake, and a garland. And whatever maker of a sacrifice prepares anything beyond this is liable to be fined by the magistrates, who are called τιμοῦχοι. And those who eat in the prytaneum are not permitted to take anything away to be eaten; but they only eat what is set before them, and give what is left to their slaves. And on all the other days of the year it is lawful for any one who pleases of those who are fed at the prytaneum to go into the prytaneum to sup, having prepared at his own home some vegetable, or some pulse, or some salt meat, or some fish, or a very little bit of pork; and when he eats this, he may also have a cotyla of wine. But no woman is allowed to go into the prytaneum excepting the woman alone who plays the flute. And no spoon may be brought into the prytaneum. But if any one of the Naucratitæ makes a marriage feast, as it is written in the law which regulates the ceremonial of marriage, it is forbidden for him to have eggs or honey cheesecakes served up; but what is the reason of these restrictions we may hope to be told by Ulpian.

> Greek: παρὰ δὲ Ναυκρατίταις, ὥς φησιν Ἑρμείας ἐν τῷ δευτέρῳ τῶν περὶ τοῦ Γρυνείου Ἀπόλλωνος, ἐν τῷ πρυτανείῳ δειπνοῦσι γενεθλίοις Ἑστίας Πρυτανίτιδος καὶ Διονυσίοις, ἔτι δὲ τῇ τοῦ Κωμαίου Ἀπόλλωνος πανηγύρει, εἰσιόντες πάντες ἐν στολαῖς λευκαῖς, ἃς μέχρι καὶ νῦν καλοῦσι πρυτανικὰς ἐσθῆτας. καὶ κατακλιθέντες ἐπανίστανται εἰς γόνατα τοῦ ἱεροκήρυκος τὰς πατρίους εὐχὰς καταλέγοντος συσπένδοντες. μετὰ δὲ ταῦτα κατακλιθέντες λαμβάνουσιν ἕκαστος οἴνου κοτύλας δύο πλὴν τῶν ἱερέων τοῦ τε Πυθίου Ἀπόλλωνος καὶ τοῦ Διονύσου· τούτων γὰρ ἑκατέρῳ διπλοῦς ὁ οἶνος μετὰ καὶ τῶν ἄλλων μερίδων δίδοται. ἔπειτα ἑκάστῳ παρατίθεται ἄρτος καθαρὸς εἰς πλάτος πεποιημένος, ἐφ’ ᾧ ἐπίκειται ἄρτος ἕτερος, ὃν κριβανίτην καλοῦσι, καὶ κρέας ὕειον καὶ λεκάριον πτισάνης ἢ λαχάνου τοῦ κατὰ καιρὸν γινομένου ᾠά τε δύο καὶ τυροῦ τροφαλὶς σῦκά τε ξηρὰ καὶ πλακοῦς καὶ στέφανος, καὶ ὃς ἂν ἔξω τι τούτων ἱεροποιὸς παρασκευάσῃ ὑπὸ τῶν τιμούχων ζημιοῦται, ἀλλὰ μὴν οὐδὲ τοῖς σιτουμένοις ἐν πρυτανείῳ ἔξωθεν προσεισφέρειν τι βρώσιμον ἔξεστι, μόνα δὲ ταῦτα καταναλίσκουσι, τὰ ὑπολειπόμενα τοῖς οἰκέταις μεταδιδόντες, ταῖς δ’ ἄλλαις ἡμέραις πάσαις τοῦ ἐνιαυτοῦ ἔξεστι τῶν σιτουμένων τῷ βουλομένῳ ἀνελθόντι εἰς τὸ πρυτανεῖον δειπνεῖν, οἴκοθεν παρασκευάσαντα αὑτῷ λάχανόν τι ἢ τῶν ὀσπρίων καὶ τάριχος ἢ ἰχθύν, κρέως δὲ χοιρείου βραχύτατον, καὶ τούτων μεταλαμβάνων.., κοτύλην οἴνου. γυναικὶ δὲ οὐκ ἔξεστιν εἰσιέναι εἰς τὸ πρυτανεῖον ἢ μόνῃ τῇ αὐλητρίδι. οὐκ εἰσφέρεται δὲ οὐδὲ ἀμὶς εἰς τὸ πρυτανεῖον. ἐὰν δέ τις Ναυκρατιτῶν γάμους ἑστιᾷ, ὡς ἐν τῷ γαμικῷ νόμῳ γέγραπται, ἀπείρηται ᾠὰ καὶ μελίπηκτα δίδοσθαι. τίς δὲ ἡ τούτων αἰτία Οὐλπιανὸς ἡμᾶς διδάσκειν δίκαιος.

[¶6] But Lynceus, in his treatise on the Affairs and Constitution of Egypt, comparing the Egyptian banquets to the Persian ones, says—“When the Egyptians made an expedition against Ochus, king of Persia, and were defeated, when the king of the Egyptians was taken prisoner, Ochus treated him with great humanity, and invited him to supper. And as there was a very splendid preparation made, the Egyptian laughed at the idea of the Persian living so frugally. But if you wish,' said he, ' O king, to know how happy kings ought to feast, permit those cooks who formerly belonged to me to prepare for you an Egyptian supper.' And when the Persian had ordered that they should do so, when it was prepared, Ochus was delighted at the feast, and said, 'May the gods, O Egyptian, destroy you miserably for a wicked man, who could leave such a supper as this, and desire a much more frugal repast.'” But what the Egyptian feasts were like Protagorides teaches us in the first book of his treatise on the Daphnic Contests, speaking as follows:—“And the third description of suppers is the Egyptian, whose tables are not laid at all, but dishes are brought round to the guests.”

> Greek: Λυκέας δ’ ἐν τοῖς Αἰγυπτιακοῖς προκρίνων τὰ Αἰγυπτιακὰ δεῖπνα τῶν Περσικῶν
Αἰγυπτίων ἐπιστρατευσάντων, φησίν, ἐπὶ Ὦχον τὸν Περσῶν βασιλέα καὶ νικηθέντων, ἐπεὶ ἐγένετο αἰχμάλωτος ὁ τῶν Αἰγυπτίων βασιλεύς, ὁ Ὦχος αὐτὸν φιλανθρώπως ἄγων ἐκάλεσε καὶ ἐπὶ δεῖπνον. τῆς οὖν παρασκευῆς γενομένης λαμπρᾶς ὁ Αἰγύπτιος κατεγέλα ὡς εὐτελῶς τοῦ Πέρσου διαιτωμένου. ᾽ ᾽εἰ δὲ θέλεις εἰδέναι, ἔφη, ὦ βασιλεῦ, πῶς δεῖ σιτεῖσθαι τοὺς εὐδαίμονας βασιλέας, ἐπίτρεψον τοῖς ἐμοῖς ποτε γενομένοις μαγείροις παρασκευάσαι σοι Αἰγύπτιον δεῖπνον καὶ κελεύσαντος ἐπεὶ παρεσκευάσθη, ἡσθεὶς ὁ Ὦχος τῷ δείπνῳ κακὸν κακῶς σε, ἔφη, ὦ Αἰγύπτιε, ἀπολέσειαν οἱ θεοί, ὅστις δεῖπνα τοιαῦτα καταλιπὼν ἐπεθύμησας θοίνης εὐτελεστέρας.
τίνα δ’ ἦν τὰ Αἰγύπτια δεῖπνα Πρωταγορίδης ἐν τῷ α περὶ Δαφνικῶν ἀγώνων διδάσκει ἡμᾶς λέγων οὕτως· τρίτη δὲ ἐστιν ἰδέα δείπνων Αἰγυπτιακὴ τραπεζῶν μὲν οὐ παρατιθεμένων, πινάκων δὲ περιφερομένων.

[¶7] “But among the Galatians,” says Phylarchu in his sixth book, “it is the custom to place on the tables a great number of loaves broken promiscuously, and meat just taken out of the kettles, which no one touches without first waiting for the king to see whether he touches anything of what is served up before him.” But in his third book the same Phylarchus says that “Ariamnes the Galatian, being an exceedingly rich man, gave notice that he would give all the Galaians a banquet every year; and that he did so, managing in this manner: He divided the country, measuring it by convenient stages along the roads; and at these stages he erected tents of stakes and rushes and osiers, each containing about four hundred men, or somewhat more, according as the district required, and with reference to the number that might be expected to throng in from the villages and towns adjacent to the stage in question. And there he placed huge kettles, full of every sort of meat; and he had the kettles made in the preceding year before he was to give the feast, sending for artizans from other cities. And he caused many victims to be slain, —numbers of oxen, and pigs, and sheep, and other animals,— every day; and he caused casks of wine to be prepared, and a great quantity of ground corn. And not only,” he continues, “did all the Galatians who came from the villages and cities enjoy themselves, but even all the strangers who happened to be passing by were not allowed to escape by the slaves who stood around, but were pressed to come in and partake of what had been prepared.”

> Greek: παρὰ δὲ Γαλάταις φησὶ Φύλαρχος ἐν τῇ ἕκτῃ ἐπὶ ταῖς τραπέζαις ἄρτους πολλοὺς κατακεκλασμένους παρατίθεσθαι χύδην καὶ κρέατα ἐκ τῶν λεβήτων, ὧν οὐδεὶς γεύεται εἰ μὴ πρότερον θεάσηται τὸν βασιλέα εἰ ἥψατο τῶν παρακειμένων, ἐν δὲ τῇ τρίτῃ ὁ αὐτὸς Φύλαρχος Ἀριάμνην φησὶ τὸν Γαλάτην πλουσιώτατον ὄντα ἐπαγγείλασθαι ἑστιᾶσαι Γαλάτας πάντας ἐνιαυτόν, καὶ τοῦτο συντελέσαι ποιήσαντα οὕτως, κατὰ τόπους τῆς χώρας τὰς ἐπικαιροτάτας τῶν ὁδῶν διέλαβε σταθμοῖς ἐπί τε τούτοις ἐκ χαράκων καὶ τῶν καλάμων τῶν τε οἰσυίνων ἐπεβάλλετο σκηνὰς χωρούσας ἀνὰ τετρακοσίους ἄνδρας καὶ πλείους ἔτι, καθὼς ἂν ἐκποιῶσιν οἱ τόποι τό τ᾽ ἀπὸ τῶν πόλεων δέξασθαι καὶ τῶν κωμῶν μέλλον ἐπιρρεῖν πλῆθος, ἐνταῦθα δὲ λέβητας ἐπέστησε κρεῶν παντοδαπῶν μεγάλους, οὓς πρὸ ἐνιαυτοῦ καὶ πρὸ τοῦ μέλλειν μεταπεμψάμενος τεχνίτας ἐξ ἄλλων πόλεων ἐχαλκεύσατο. θύματα δὲ καταβάλλεσθαι ταύρων καὶ συῶν καὶ προβάτων τε καὶ τῶν λοιπῶν κτηνῶν ἑκάστης ἡμέρας πολλά, πίθους τε οἴνου παρεσκευάσθαι καὶ πλῆθος ἀλφίτων πεφυραμένων. καὶ οὐ μόνον, φησίν, οἱ παραγινόμενοι τῶν Γαλατῶν ἀπὸ τῶν κωμῶν καὶ τῶν πόλεων ἀπέλαυον, ἀλλὰ καὶ οἱ παριόντες ξένοι ὑπὸ τῶν ἐφεστηκότων παίδων οὐκ ἠφίεντο ἕως ἂν μεταλάβωσι τῶν παρασκευασθέντων.

[¶8] Xenophon also mentions the Thracian suppers in the seventh book of his Anabasis, describing the banquet given by Seuthes in the following words—“But when they all came to the supper, and the supper was laid so that they might all sit round in a circle, then tripods were brought to all the guests; and they were about twenty in number, all full of meat ready carved: and leavened loaves of large size were tuck to the joints of meat with skewers. And most especially were tables always placed before the guests, for that was the custom. And first of all Seuthes behaved in this manner taking the loaves which were near him, he broke them into small pieces, and threw the pieces to whoever he chose; and he acted in the same way with the meat, leaving before himself only just as much as he could eat; and the rest also did the same,—those I mean before whom the tables were set. But a certain Arcadian, Arystas by name, a terrible fellow to eat, said that throwing the bread and meat about was folly; and taking a large loaf in his hand, of the size of three chœnixes, and putting the meat upon his knees, made his supper in that manner. And they brought round horns of wine, and all pledged one another; but Arystas, when the cup-bearer came to him with the wine, said, as he saw that Xenophon was no longer eating any supper, 'Give him the wine, for he has time to drink it, but I have not time yet.' And then there arose laughter. And as the liquor went round, a Thracian came in, having a white horse, and taking a horn full of wine, said, ' O Seuthes, I pledge you, and I make you a present of my horse: and if you ride him you will catch whatever you wish to catch; and when you retreat you will never need to fear an enemy.' And another man brought in his son, and gave him to him in the same manner, pledging him in wine: and another gave him garments for his wife. And Timasion, pledging him, gave him a silver goblet, and a scimitar worth ten minæ. But Gnesippus, an Athenian, rising up, said that there was an ancient and excellent law, that those who had anything should give it to the king as a compliment, and that the king should make presents to those who had nothing. But Xenophon rose up boldly, and taking the horn, said— 'I, O Seuthes, give you myself and these my companions to be faithful friends to you; and not one of them is unwilling that I should do so: and now they are present here asking for nothing, but being willing to encounter labour and danger on your behalf.' And Seuthes, rising up, drank to Xenophon, and spilt the rest of the contents of the horn at the same time that he did. And after this there came in men who played on horns such as are used for giving orders with, and also on trumpets made of raw bull's-hide, in excellent tune, as if they had been playing on a magadis.” And Posidonius the Stoic, in the histories which he composed in a manner by no means inconsistent with the philosophy which he professed, writing of the laws that were established and the customs which prevailed in many nations, says—“The Celtæ place food before their gusts, putting grass for their seats, and they serve it up on wooden tables raised a very little above the ground: and their food consists of a few loaves, and a good deal of meat brought up floating in water, and roasted on the coals or on spits. And they eat their meat in a cleanly manner enough, but like lions, taking up whole joints in both their hands, and gnawing them; and if there is any part which they cannot easily tear away, they cut it off with a small sword which they have in a sheath in a private depository. And those who live near the rivers eat fish also, and so do those who live near the Mediterranean sea, or near the Atlantic ocean; and they eat it roasted with salt and vinegar and cummin seed: and cummin seed they also throw into their wine. But they use no oil, on account of its scarcity; and because they are not used to it, it seems disagreeable to them. But when many of them sup together, they all sit in a circle; and the bravest sits in the middle, like the coryphæus of a chorus; because he is superior to the rest either in his military skill, or in birth, or in riches: and the man who gives the entertainment sits next to him; and then on each side the rest of the guests sit in regular order, according as each is eminent or distinguished for anything. And their armour-bearers, bearing their large oblong shields, called θυρεοὶ, stand behind; and their spear-bearers sit down opposite in a circle, and feast in the same manner as their masters. And those who act as cup-bearers and bring round the wine, bring it round in jars made either of earthenware or of silver, like ordinary casks in shape, and the name they give them is ἄμβι???κος. And their platters on which they serve up the meat are also made of the same material; but some have brazen platters, and some have wooden or plaited baskets. And the liquor which is drunk is, among the rich, wine brought from Italy or from the country about Marseilles; and this is drunk unmixed, but sometimes a little water is mixed with it. But among the poorer classes what is drunk is a beer made of wheat prepared with honey, ad oftener still without any honey; and they call it corma. Ad they all drink it out of the same cup, in small draughts, not drinking more than a cyathus at a time; but they take frequent draughts: and a slave carries the liquor round, beginning at the right hand and going on to the left; and this is the way in which they are waited on, and in which they worship the gods, always turning towards the right hand.”

> Greek: Θρᾳκίων δὲ δείπνων μνημονεύει Ξενοφῶν ἐν ζ Ἀναβάσεως τὸ παρὰ Σεύθῃ διαγράφων συμπόσιον ἐν τούτοις· ἐπειδὴ δὲ εἰσῆλθον ἐπὶ τὸ δεῖπνον πάντες τὸ δὲ δεῖπνον ἦν καθημένοις κύκλῳ, ἔπειτα δὲ τρίποδες εἰσηνέχθησαν πᾶσιν. οὗτοι δὲ ὅσον εἴκοσι κρεῶν μεστοὶ νενεμημένων καὶ ἄρτοι ζύμητες μεγάλοι προσπεπερονημένοι ἦσαν πρὸς τοῖς κρέασι. μάλιστα δ’ αἱ τράπεζαι κατὰ τοὺς ξένους αἰεὶ ἐτίθεντο· νόμος γὰρ ἦν. καὶ πρῶτος τοῦτ’ ἐποίει Σεύθης· ἀνελόμενος τοὺς παρ’ αὑτῷ κειμένους ἄρτους διέκλα κατὰ μικρὰ καὶ διερρίπτει οἷς αὐτῷ ἐδόκει καὶ τὰ κρέα ὡσαύτως, ὅσον μόνον γεύσασθαι ἑαυτῷ καταλιπών. καὶ οἱ ἄλλοι δὲ κατὰ τὰ αὐτὰ ἐποίουν, καθ’ οὓς καὶ αἱ τράπεζαι ἔκειντο. Ἀρκὰς δέ τις Ἀρύστας ὄνομα, φαγεῖν δεινός, τὸ μὲν διαρριπτεῖν εἴα χαίρειν, λαβὼν δ’ εἰς τὴν χεῖρα ὅσον τριχοίνικον ἄρτον καὶ κρέα θέμενος ἐπὶ τὰ γόνατα ἐδείπνει. κέρατα δὲ οἴνου περιέφερον καὶ πάντες ἐδέχοντο. ὁ δὲ Ἀρύστας ἐπεὶ παρ’ αὐτὸν φέρων τὸ κέρας ὁ οἰνοχόος ἦν, εἶπεν ἰδὼν τὸν Ξενοφῶντα οὐκ ἔτι δειπνοῦντα· ᾽ ἐκείνῳ, ἔφη, δός· σχολάζει γὰρ ἤδη, ἐγὼ δ’ οὔπω ἐνταῦθα μὲν δὴ γέλως ἐγένετο. ἐπεὶ δὲ προὐχώρει ὁ πότος, εἰσῆλθεν ἀνὴρ Θρᾷξ ἵππον ἔχων λευκὸν καὶ λαβὼν κέρας μεστὸν ᾽ προπίνω σοι, ὦ Σεύθη, ἔφη, καὶ τὸν ἵππον δωροῦμαι, ἐφ’ οὗ καὶ διώκων ὃν ἂν θέλῃς αἱρήσεις καὶ ἀποχωρῶν οὐ μὴ δείσῃς τὸν πολέμιον.᾽ ἄλλος παῖδα εἰσαγαγὼν οὕτως ἐδωρήσατο προπίνων καὶ ἄλλος ἱμάτια τῇ γυναικί, καὶ Τιμασίων προπίνων φιάλην τε ἀργυρᾶν καὶ κοπίδα ἀξίαν δέκα μνῶν. Γνήσιππος δὲ τις Ἀθηναῖος ἀναστὰς εἶπεν ὅτι ἀρχαῖος εἴη νόμος κάλλιστος τοὺς μὲν ἔχοντας διδόναι τῷ βασιλεῖ τιμῆς ἕνεκα, τοῖς δὲ μὴ ἔχουσι διδόναι τὸν βασιλέα. Ξενοφῶν δὲ ἀνέστη θαρσαλέως καὶ δεξάμενος τὸ κέρας εἶπεν ἐγώ σοι, ὦ Σεύθη, δίδωμι ἐμαυτὸν καὶ τοὺς ἐμοὺς τούτους ἑταίρους φίλους εἶναι πιστοὺς καὶ οὐδένα ἄκοντα, καὶ νῦν πάρεισιν οὐδέν σε προσαιτοῦντες, ἀλλὰ καὶ πονεῖν ὑπὲρ σοῦ καὶ προκινδυνεύειν βουλόμενοι.᾽ καὶ ὁ Σεύθης ἀναστὰς συνέπιε καὶ συγκατεσκεδάσατο μετ’ αὐτοῦ τὸ κέρας, μετὰ δὲ ταῦτα εἰσῆλθον κέρασί τε οἵοις σημαίνουσιν αὐλοῦντες καὶ σάλπιγξιν ὠμοβοείαις ῥυθμούς τε καὶ οἱονεὶ μάγαδιν σαλπίζοντες. Ποσειδώνιος δὲ ὁ ἀπὸ τῆς στοᾶς ἐν ταῖς ἱστορίαις αἷς συνέθηκεν οὐκ ἀλλοτρίως ἧς προῄρητο φιλοσοφίας πολλὰ παρὰ πολλοῖς ἔθιμα καὶ νόμιμα ἀναγράφων Κελτοί, φησί, τὰς τροφὰς προτίθενται χόρτον ὑποβάλλοντες καὶ ἐπὶ τραπεζῶν ξυλίνων μικρὸν ἀπὸ τῆς γῆς ἐπηρμένων, ἡ τροφὴ δ’ ἐστὶν ἄρτοι μὲν ὀλίγοι, κρέα δὲ πολλὰ ἐν ὕδατι καὶ ὀπτὰ ἐπ’ ἀνθράκων ἢ ὀβελίσκων, προσφέρονται δὲ ταῦτα καθαρείως μέν, λεοντωδῶς δέ, ταῖς χερσὶν ἀμφοτέραις αἴροντες ὅλα μέλη καὶ ἀποδάκνοντες, ἐὰν δὲ ᾖ τι δυσαπόσπαστον, μαχαιρίῳ μικρῷ παρατέμνοντες, ὃ τοῖς κολεοῖς ἐν ἰδίᾳ θήκῃ παράκειται. προσφέρονται δὲ καὶ ἰχθῦς οἵ τε παρὰ τοὺς ποταμοὺς οἰκοῦντες καὶ παρὰ τὴν ἐντὸς καὶ τὴν ἔξω θάλασσαν, καὶ τούτους δὲ ὀπτοὺς μετὰ ἁλῶν καὶ ὄξους καὶ κυμίνου· τοῦτο δὲ καὶ εἰς τὸ ποτὸν ἐμβάλλουσιν. ἐλαίῳ δ’ οὐ χρῶνται διὰ σπάνιν καὶ διὰ τὸ ἀσύνηθες ἀηδὲς αὐτοῖς φαίνεται, ὅταν δὲ πλείονες συνδειπνῶσι, κάθηνται μὲν ἐν κύκλῳ, μέσος δὲ ὁ κράτιστος ὡς ἂν κορυφαῖος χοροῦ, διαφέρων τῶν ἄλλων ἢ κατὰ τὴν πολεμικὴν εὐχέρειαν ἢ κατὰ γένος ἢ κατὰ πλοῦτον. ὁ δ’ ὑποδεχόμενος παρ’ αὐτόν, ἐφεξῆς δ’ ἑκατέρωθε κατ’ ἀξίαν ἧς ἔχουσιν ὑπεροχῆς, καὶ οἱ μὲν τοὺς θυρεοὺς ὁπλοφοροῦντες ἐκ τῶν ὀπίσω παρεστᾶσιν, οἱ δὲ δορυφόροι κατὰ τὴν ἀντικρὺ καθήμενοι κύκλῳ καθάπερ οἱ δεσπόται συνευωχοῦνται. τὸ δὲ ποτὸν οἱ διακονοῦντες ἐν ἀγγείοις περιφέρουσιν ἐοικόσι μὲν ἀμβίκοις, ἢ κεραμέοις ἢ ἀργυροῖς· καὶ γὰρ τοὺς πίνακας ἐφ’ ὧν τὰς τροφὰς προτίθενται τοιούτους ἔχουσιν οἱ δὲ χαλκοῦς, οἱ δὲ κάνεα ξύλινα καὶ πλεκτά, τὸ δὲ πινόμενόν ἐστι παρὰ μὲν τοῖς πλουτοῦσιν οἶνος ἐξ Ἰταλίας καὶ τῆς Μασσαλιητῶν χώρας παρακομιζόμενος, ἄκρατος δ’ οὗτος· ἐνίοτε δὲ ὀλίγον ὕδωρ παραμίγνυται· παρὰ δὲ τοῖς ὑποδεεστέροις ζύθος πύρινον μετὰ μέλιτος ἐσκευασμένον, παρὰ δὲ τοῖς πολλοῖς καθ’ αὑτό· καλεῖται δὲ κόρμα. ἀπορροφοῦσι δὲ ἐκ τοῦ αὐτοῦ ποτηρίου κατὰ μικρόν, οὐ πλεῖον κυάθου πυκνότερον δὲ τοῦτο ποιοῦσι. περιφέρει δὲ ὁ παῖς ἐπὶ τὰ δεξιὰ καὶ τὰ λαιά· οὕτως διακονοῦνται. καὶ τοὺς θεοὺς προσκυνοῦσιν ἐπὶ τὰ δεξιὰ στρεφόμενοι.

[¶9] And Posidonius continuing, and relating the riches of Lyernius the father of Bityis, who was subdued by the Romans, says that “he, aiming at becoming a leader of the populace, used to drive in a chariot over the plains, and scatter gold and silver among the myriads of Celts who followed him; and that he enclosed a fenced space of twelve furlongs in length every way, square, in which he erected wine-presses, and filled them with expensive liquors; and that he prepared so vast a quantity of eatables that for very many days any one who chose was at liberty to go and enjoy what was there prepared, being waited on without interruption or cessation. And once, when he had issued beforehand invitations to a banquet, some poet from some barbarian tribe came too late and met him on the way, and sung a hymn in which he extolled his magnificence, and bewailed his own misfortune in having come too late: and Lyernius was pleased with his ode, and called for a bag of gold, and threw it to him as he was running by the side of his chariot; and that he picked it up, and then went on singing, saying that his very footprints upon the earth over which he drove produced benefits to men.” These now are the accounts of the Celtæ given by Posidonius in the third and in the twentieth books of his History.

> Greek: ἔτι ὁ Ποσειδώνιος διηγούμενος καὶ τὸν Λουερνίου τοῦ Βιτύιτος πατρὸς πλοῦτον τοῦ ὑπὸ ʽ Ῥωμαίων καθαιρεθέντος, φησὶ δημαγωγοῦντα αὐτὸν τοὺς ὄχλους ἐν ἅρματι φέρεσθαι διὰ τῶν πεδίων καὶ διασπείρειν χρυσὸν καὶ ἄργυρον ταῖς ἀκολουθούσαις τῶν Κελτῶν μυριάσι φράγμα τε ποιεῖν δωδεκαστάδιον τετράγωνον, ἐν ᾧ πληροῦν μὲν ληνοὺς πολυτελοῦς πόματος, παρασκευάζειν δὲ τοσοῦτο βρωμάτων πλῆθος ὥστε ἐφ’ ἡμέρας πλείονας ἐξεῖναι τοῖς βουλομένοις εἰσερχομένοις τῶν παρασκευασθέντων ἀπολαύειν, ἀδιαλείπτως διακονουμένους. ἀφορίσαντος δ’ αὐτοῦ προθεσμίαν ποτὲ τῆς θοίνης ἀφυστερήσαντά τινα τῶν. βαρβάρων ποιητὴν ἀφικέσθαι καὶ συναντήσαντα μετὰ ᾠδῆς ὑμνεῖν αὐτοῦ τὴν ὑπεροχήν, ἑαυτὸν δ’ ἀποθρηνεῖν ὅτι ὑστέρηκε, τὸν δὲ τερφθέντα θυλάκιον αἰτῆσαι χρυσίου καὶ ῥῖψαι αὐτῷ παρατρέχοντι. ἀνελόμενον δ’ ἐκεῖνον πάλιν ὑμνεῖν λέγοντα διότι τὰ ἴχνη τῆς γῆς ἐφ’ ἧς ἁρματηλατεῖ χρυσὸν καὶ εὐεργεσίας ἀνθρώποις φέρει. ταῦτα μὲν οὖν ἐν τῇ τρίτῃ καὶ εἰκοστῇ ἱστόρησεν.

[¶10] But in the fifth book, speaking of the Parthians, he says —“But a friend who is invited does not share the same table, but sitting on the ground while the king reclines near on a lofty couch, eats whatever is thrown to him from the king, like a dog. And very often he is torn away from his feast on the ground for some trifling cause, and is scourged with rods and knotted whips; and when he is all covered with blood he falls down on his face on the floor, and adores the man who has punished him as his benefactor.” And in his eleventh book, speaking of Seleucus the king, and relating how he came against Media, and warred against Arsaces, and was taken prisoner by the barbarian, and how he remained a long time in captivity to Arsaces, being treated like a king by him, he writes thus—“Among the Parthians, at their banquets, the king had a couch on which he reclined by himself higher than all the rest, and apart from them; and a table also was laid for him by himself, as for a hero, laden with all sorts of barbaric delicacies.” And when he is speaking of Heracleon the Ber$oan, who was promoted to honour by that king Antiochus who was surnamed Grypus, and who very nearly turned his benefactor out of his kingdom, he writes as follows in the fourth book of his Histories: “He also gave entertainments to the soldiers, making them sit down on the ground in the open air by thousands: and the entertainment consisted of large loaves and meat; and their drink was any sort of wine that could be got, mingled with cold water. And they were waited on by men girded with swords, and there was an orderly silence throughout the whole company.” Again, in his second book, he says—“In the city of the Romans when they feast in the temple of Hercules, when a general who is celebrating a triumph furnishes the entertainment, the whole preparation of the banquet is of a Herculean character; for honey-wine is served out to the guests as wine, and the food consists of huge loaves, and smoked meat boiled, and also great abundance of roast meat from the victims which have been lately slain. But among the Etruscans luxurious tables are spread twice a-day; and couches embroidered with flowers, and silver drinking cups of every sort. And a great number of well-appointed slaves is at hand, dressed in expensive garments.” And Timæus, in the first book of his Histories, says that all the female servants in that nation always wait at table naked till they are quite grown up.

> Greek: ἐν δὲ τῇ πέμπτῃ περὶ Πάρθων διηγούμενός φησιν ὁ δὲ καλούμενος φίλος τραπέζης μὲν οὐ κοινωνεῖ, χαμαὶ δ’ ὑποκαθήμενος ἐφ’ ὑψηλῆς κλίνης κατακειμένῳ τῷ βασιλεῖ τὸ παραβληθὲν ὑπ’ αὐτοῦ κυνιστὶ σιτεῖται καὶ πολλάκις διὰ τὴν τυχοῦσαν αἰτίαν ἀποσπασθεὶς τοῦ χαμαιπετοῦς δείπνου ῥάβδοις καὶ ἱμᾶσιν ἀστραγαλωτοῖς μαστιγοῦται καὶ γενόμενος αἱμόφυρτος τὸν τιμωρησάμενον ὡς εὐεργέτην ἐπὶ τὸ ἔδαφος πρηνὴς προσπεσὼν προσκυνεῖ. ἐν δὲ τῇ ι ς ᾽ περὶ Σελεύκου διηγούμενος τοῦ βασιλέως, ὡς εἰς Μηδίαν ἀνελθὼν καὶ πολεμῶν Ἀρσάκει ᾐχμαλωτίσθη ὑπὸ τοῦ βαρβάρου καὶ ὡς πολὺν χρόνον παρὰ τῷ Ἀρσάκει διέτριψεν ἀγόμενος βασιλικῶς, γράφει καὶ ταῦτα· παρὰ Πάρθοις ἐν τοῖς δείπνοις ὁ βασιλεὺς τήν τε κλίνην ἐφ’ ἧς μόνος κατέκειτο μετεωροτέραν τῶν ἄλλων καὶ κεχωρισμένην εἶχε καὶ τὴν τράπεζαν μόνῳ καθάπερ ἥρωι πλήρη βαρβαρικῶν θοιναμάτων παρακειμένην. ἱστορῶν δὲ καὶ περὶ Ἡρακλέωνος τοῦ Βεροιαίου, ὃς ὑπὸ τοῦ Γρυποῦ καλουμένου Ἀντιόχου τοῦ βασιλέως προαχθεὶς μικροῦ δεῖν τῆς βασιλείας ἐξέβαλε τὸν εὐεργέτην, γράφει ἐν τῇ λ δ τῶν ἱστοριῶν τάδε· ἐποιεῖτό τε τῶν στρατιωτῶν τὰς κατακλίσεις ἐπὶ τοῦ ἐδάφους ἐν ὑπαίθρῳ ἀνὰ χιλίους δειπνίζων. τὸ δὲ δεῖπνον ἦν ἄρτος μέγας καὶ κρέας, τὸ δὲ ποτὸν κεκραμένος οἶνος οἷος δήποτε ὕδατι ψυχρῷ. διηκόνουν δὲ ἄνδρες μαχαιροφόροι καὶ σιωπὴ ἦν εὔτακτος. ἐν δὲ τῇ β ἐν τῇ Ῥωμαίων, φησίν, πόλει ὅταν εὐωχῶνται ἐν τῷ τοῦ Ἡρακλέους ἱερῷ, δειπνίζοντος τοῦ κατὰ καιρὸν θριαμβεύοντος, καὶ ἡ παρασκευὴ τῆς εὐωχίας Ἡρακλεωτική ἐστι. διοινοχοεῖται μὲν γὰρ οἰνόμελι, τὰ δὲ βρώματα ἄρτοι μεγάλοι καὶ καπνιστὰ κρέα ἑφθὰ καὶ τῶν προσφάτως καθιερευθέντων ὀπτὰ δαψιλῆ. παρὰ δὲ Τυρρηνοῖς δὶς τῆς ἡμέρας τράπεζαι πολυτελεῖς παρασκευάζονται ἀνθιναί τε στρωμναὶ καὶ ἐκπώματα ἀργυρᾶ παντοδαπά, καὶ δούλων πλῆθος εὐπρεπῶν παρέστηκεν ἐσθήσεσι πολυτελέσι κεκοσμημένων. Τίμαιος δ’ ἐν τῇ πρώτῃ τῶν ἱστοριῶν καὶ τὰς θεραπαίνας φησὶ παρ’ αὐτοῖς μέχρι οὗ ἂν αὐξηθῶσι γυμνὰς διακονεῖσθαι.