---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 28 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/28/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 28. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/28/"
---

# 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.

## 28. Book VI · chapters 40–56

Source: https://scriptura.si/works/athenaeus-deipnosophists/28/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/28/#p-N

[¶0] But Philoxenus, who was surnamed Pternocopis, when it happened to be mentioned that thrushes were very dear, and that too while Corydus was present, who was said formerly to have prostituted himself—“I,” said he, “can recollect when a lark (κόρυδος) only cost an obol.” (And Philoxenus too was a parasite, as Axionicus has stated in his Chalcidian. But the statement is thoroughly proved.) Menander too mentions him in his Cecryphalus, calling him Pternocopis only. And Machon the comic writer mentions him.—But Machon was either a Corinthian or Sicyonian by birth, living, however, in my own city of Alexandria; and he was the tutor of Aristophanes the grammarian, as far as comedy went. And he died in Alexandria, and an inscription to the following effect is placed upon his tomb—
Bring, O light dust, the conqueror's ivy wreath
To Machon, who shall live beyond the tomb,
Machon the comic poet; for you hold
No dirty drone, but you embrace at last
A worthy relic of antique renown
These words from the old bard himself might flow,
City of Cecrops; even by the Nile
Is found at times a plant to all the Muses dear.
And surely this is equivalent to a statement that he was an Alexandrian by birth. However that may be, Machon mentions Corydus in these terms—
A messmate once ask'd Eucrates (Corydus)
On what terms he and Ptolemy did stand.
I'm sure, said he, I cannot tell myself:
For oft he drenches me like any doctor;
But never gives me solid food to eat.
And Lynceus, in the second book of his treatise on Menander, says the men who got a reputation for saying witty things were Euclides the son of Smicrinus, and Philoxenus called Pternocopis. And of them Euclides did at times say apophthegms not unworthy of being written down and recollected but in all other matters he was cold and disagreeable. Bt Philoxenus did not particularly excel in short curt sayings, but still whatever he said, whether in the way of gossip, or of a bitter attack on any of his companions, or of relation of occurrences, was full of pleasant and witty conversation. And yet it happened that Euclides was not very popular, but that Philoxenus was loved and respected by every one.

> Greek: Φιλόξενος δ’ ἡ Πτερνοκοπὶς ἐμπεσόντος λόγου ὅτι αἱ κίχλαι τίμιαί εἰσι καὶ τοῦ Κορύδου παρόντος, ὃς ἐδόκει πεπορνεῦσθαι, ἀλλ’ ἐγώ, ἔφη, μνημονεύω ὅτε ὁ κόρυδος ὀβολοῦ ἦν. ἦν δὲ καὶ ὁ Φιλόξενος τῶν παρασίτων, ὡς Ἀξιόνικος εἴρηκεν ἐν τῷ Χαλκιδικῷ· πρόκειται δὲ τὸ μαρτύριον. μνημονεύει δὲ αὐτοῦ καὶ Μένανδρος ἐν Κεκρυφάλῳ αὐτὸ μόνον Πτερνοκοπίδα αὐτὸν καλῶν, μνημονεύει δ’ αὐτοῦ καὶ Μάχων ὁ κωμῳδιοποιὸς ὁ Κορίνθιος μὲν ἢ Σικυώνιος γενόμενος, ἐν Ἀλεξανδρείᾳ δὲ τῇ ἐμῇ καταβιοὺς καὶ διδάσκαλος γενόμενος τῶν κατὰ κωμῳδίαν μερῶν Ἀριστοφάνους τοῦ γραμματικοῦ· ὃς καὶ ἀπέθανεν ἐν τῇ Ἀλεξανδρείᾳ, καὶ ἐπιγέγραπται αὐτοῦ τῷ μνήματι τῷ κωμῳδογράφῳ, κούφη κόνι, τὸν φιλάγωνα κισσὸν ὑπὲρ τύμβου ζῶντα Μάχωνι φέροις. οὐ γὰρ ἔχεις κηφῆνα παλίμπλυτον, ἀλλ’ ἄρα τέχνης ἄξιον ἀρχαίης λείψανον ἠμφίεσαι. τοῦτο δ’ ὁ πρέσβυς ἐρεῖ· Κέκροπος πόλι, καὶ παρὰ Νείλῳ ἔστιν ὅτ’ ἐν Μούσαις δριμὺ πέφυκε φυτόν. ἐν τούτοις δηλοῖ σαφῶς ὅτι Ἀλεξανδρεὺς ἦν γένος, ὁ δ’ οὖν Μάχων τοῦ Κορύδου μνημονεύει ἐν τούτοις·
τὸν Κόρυδον ἠρώτησεν Εὐκράτη ποθ᾽ εἷς τῶν. συμπαρόντων πῶς κέχρητ’ αὐτῷ ποτε Πτολεμαῖος. οὐκ οἶδ᾽, εἶπεν, οὐδέπω σαφῶς· πεπότικε μὲν γὰρ ὥσπερ ἰατρός μ᾽, ἔφη, ἃ δεῖ· φαγεῖν δὲ σιτί’ οὐ δέδωκέ πω.
Λυγκεὺς δὲ ἐν δευτέρῳ περὶ Μενάνδρου ἐπὶ γελοίοις, φησί, δόξαν εἰληφότες Εὐκλείδης ὁ Σμικρίνου καὶ Φιλόξενος ἡ Πτερνοκοπίς· ὧν ὁ μὲν Εὐκλείδης ἀποφθεγγόμενος οὐκ ἀνάξια βιβλίου καὶ μνήμης ἐν τοῖς ἄλλοις ἦν ἀηδὴς καὶ ψυχρός, ὁ δὲ Φιλόξενος οὐδὲν ἐπὶ κεφαλαίου περιττὸν λέγων ὃ τι λαλήσειεν, εἰ πικρανθείη πρός τινα τῶν συζώντων καὶ διηγήσαιτο, πᾶν ἐπαφροδισίας καὶ χάριτος ἦν μεστόν. καὶ οὕτω, γε συνέβη τὸν μὲν Εὐκλείδην ἀκλεῆ καταβιοῦν, τὸν δὲ Φιλόξενον ὑπὸ πάντων φιλεῖσθαι καὶ τιμᾶσθαι.

[¶1] But Alexis, in his Trophonius, mentions a certain Moschion, a parasite, calling him “a messmate of every one,” and saying—
Then comes Moschion,
Who bears the name of messmate in the world.
And in his Pancratiast, Alexis, giving a regular catalogue of the dinner hunters, says—
A. First then there was Callimedon the crab;
Then Cobion, and Corydus, and Cyrebion,
Scombrus and Semidalis.
B. Hercules!
This is a list of dishes, not of guests.
But Epicrates was nicknamed Cyrebion, and he was the son-in-law of Aeschines the orator, as Demosthenes tells us in the oration about the False Embassy. And Anaxandrides, in his Ulysses, mentions such epithets as these, which the Athenians used to affix to people out of joke; saying—
For ye are always mocking one another;
I know it well. And if a man be handsome
You call him Holy Marriage....
If a man be a perfect dwarf, a mannikin,
You call him Drop. Is any one a dandy?
He is called Ololus; you know an instance.
Does a man walk about all fat and heavy,
Like Democles? you call him Gravy Soup.
Does any one love dirt? his name is Dust.
Does any one bedaub his friends with flattery?
They call him Dingey. Does one want a supper?
He is the fasting Cestrinus; and if
One casts one's eye upon a handsome youth,
They dub one Ceenus, or The Manager.
Does one in joke convey a lamb away?
They call one Atreus: or a ram? then Phrixus:
Or if you take a fleece, they name you Jason.

> Greek: Μοσχίωνος δέ τινος παρασίτου μνημονεύων Ἄλεξις ἐν Τροφωνίῳ παραμασήτην αὐτὸν ἐν τούτοις καλεῖ· εἶθ’ ὁ Μοσχίων ὁ παραμασήτης ἐν βροτοῖς αὐδώμενος. ἐν δὲ τῷ Παγκρατιαστῇ Ἄλεξις τρεχεδείπνους καταλέγων φησίν πρῶτον μὲν ἦν σοι Καλλιμέδων ὁ Κάραβος, ἔπειτα Κόρυδος, Κωβίων, Κυρηβίων, ὁ Σκόμβρος, ἡ Σεμίδαλις. β. Ἡράκλεις φίλε, ἀγοράσματ᾽, οὐ συμπόσιον εἴρηκας, γύναι. Κυρηβίων δ’ ἐπεκαλεῖτο Ἐπικράτης ὁ Αἰσχίνου τοῦ ῥήτορος κηδεστής, ὥς φησι Δημοσθένης ἐν τῷ περὶ τῆς παραπρεσβείας. τῶν δὲ τοιούτων ἐπιθέτων, ἃ ἐπὶ χλεύῃ Ἀθηναῖοι παίζοντες ἔλεγον, μνημονεύει Ἀναξανδρίδης ἐν Ὀδυσσεῖ οὕτως ` ὑμεῖς γὰρ ἀλλήλους ἀεὶ χλευάζετ᾽, οἶδ’ ἀκριβῶς. ἂν μὲν γὰρ ᾖ τις εὐπρεπής, ἱερὸν γάμον καλεῖτε. ἐὰν δὲ μικρὸν παντελῶς ἀνθρώπιον, σταλαγμὸν λαμπρός τις ἐξελήλυθ᾽, εὐθὺς ὄλολυς οὗτός ἐστι· λιπαρὸς περιπατεῖ Δημοκλῆς, ζωμὸς κατωνόμασται· χαίρει τις αὐχμῶν ἢ ῥυπῶν, κονιορτὸς ἀναπέφηνεν πέφηνεν· ἀκολουθεῖ κόλαξ τῳ, λέμβος ἐπικέκληται· τὰ πόλλ’ ἄδειπνος περιπατεῖ, κεστρῖνός ἐστι νῆστις· εἰς τοὺς καλοὺς δ’ ἄν τις βλέπῃ, καπνὸς Θεαγένειος· ὑφείλετ’ ἄρνα ποιμένος παίζων, Ἀτρεὺς ἐκλήθη· ἐὰν δὲ κριόν, Φρίξος, ἂν δὲ κωδάριον, Ἰάσων.

[¶2] And he mentions Chærephon the parasite in the passage which precedes this. But Menander mentions him likewise in the Cecryphalus: and in his Anger he says—
The man does not differ the least from Chærephon,
Whoever he may be. He once was ask'd to supper
At four o'clock, and so he early rose,
And measuring the shadow on the dial
By the moon's light, he started off and came
To eat his supper at the break of day.
And in his Drunkenness he says—
That witty fellow Chærephon delay'd me,
Saying that he should make a marriage feast
The twenty-second of the month, that then
He might dine with his friends the twenty-fourth,
For that the goddess's affairs were prospering.
And he mentions him also in his Man-woman, or the Cretan. But Timocles in his Letters mentions him especially as having attached himself as a parasite to Demotion, who was an intemperate man—
But Demotion was one who spared for nothing,
Thinking his money never could run dry,
But dinners gave to all who liked to come.
And Chærephon, that wretchedest of men,
Treated his house as though it were his own.
And yet is not this a most shameful thing,
To take a branded slave for a parasite
For he's a perfect clown, and not in want.
And Antiphanes says in his Scythian—
Let us go now to sup, just as we are,
Bearing our torches and our garlands with us;
'Twas thus that Chærephon, when supperless,
Used to manœuvre for an invitation.
And Timotheus says in his Puppy—
Let us start off to go to supper now,
'Tis one of twenty covers as he told me;
Though Chærephon perhaps may add himself.

> Greek: Χαιρεφῶντος δὲ τοῦ παρασίτου μέμνηται Μάτρων μὲν κἀν τοῖς πρὸ τούτων, ἀτὰρ δὴ καὶ Μένανδρος αὐτοῦ μνημονεύει ἐν Κεκρυφάλῳ. κἀν τῇ Ὀργῇ δέ φησι· διαφέρει Χαιρεφῶντος οὐδὲ γρῦ ἅνθρωπος ὅστις ἐστίν, ὃς κληθείς ποτε εἰς ἑστίασιν δωδεκάποδος ὄρθριος πρὸς τὴν σελήνην ἔτρεχε τὴν σκιὰν ἰδὼν ὡς ὑστερίζων, καὶ παρῆν ἅμ’ ἡμέρᾳ. ἐν δὲ Μέθῃ· ἐμὲ γὰρ διέτριψεν ὁ κομψότατος ἀνδρῶν Χαιρεφῶν ἱερὸν γάμον φάσκων ποιήσειν δευτέρᾳ μετ’ εἰκάδα καθ’ αὑτόν, ἵνα τῇ τετράδι δειπνῇ παρ’ ἑτέροις· τὰ τῆς θεοῦ γὰρ πανταχῶς ἔχειν καλῶς. μνημονεύει αὐτοῦ καὶ ἐν Ἀνδρογύνῳ ἢ Κρητί. Τιμοκλῆς δ’ ἐν Ἐπιστολαῖς καὶ ὡς Δημοτίωνι τῷ ἀσώτῳ παρασιτοῦντος αὐτοῦ μνημονεύει· ὁ Δημοτίων δὲ παραμενεῖν αὑτῷ δοκῶν τἀργύριον οὐκ ἐφείδετ᾽, ἀλλὰ παρέτρεφε τὸν βουλόμενον. ὁ Χαιρεφῶν μὲν παντελῶς οἴκαδε βαδίζειν ᾤετ᾽, ὦ ταλάντατος. καὶ μὴν ἔτι τοῦτ’ οὐκ ἔστιν ἀνάξιον μόνον, τὸν παραμασήτην λαμβάνειν δίκρουν ξύλον; οὔτ’ εὔρυθμος γάρ ἐστιν οὔτ’ ἀχρήματος. Ἀντιφάνης δ’ ἐν Σκύθῃ· ἐπὶ κῶμον δοκεῖ ἴωμεν ὥσπερ ἔχομεν. β. οὐκοῦν δᾷδα καὶ στεφάνους λαβόντες; α. Χαιρεφῶν οὕτως μεμάθηκε κωμάζειν ἄδειπνος. Τιμόθεος Κυναρίῳ· πειρώμεθ’ ὑποδύντ’ ἐς τὸ δεῖπνον ἀπιέναι. εἰς ἑπτάκλινον δ’ ἐστίν, ὡς ἔφραζέ μοι, ἂν μὴ παράβυστός που γένηται Χαιρεφῶν.

[¶3] And Apollodorus the Carystian, in his Priestess, says—
They say that Chærephon all uninvited
Came to the wedding feast of Ophelas,
Thrusting himself in in unheard-of fashion.
For carrying a basket and a garland
When it was dark, he said that he had come
By order of the bride, bringing some birds,
And on this pretext he did get his supper.
And in his Murdered Woman he says—
I Mars invoke, and mighty Victory,
To favour this my expedition.
I also call on Chærephon—but then
He's sure to come, e'en if I call him not.
And Machon the comic writer says—
Once Chærephon a lengthen'd journey took
Out of the city to a wedding feast,
And on his way met Diphilus the poet,
Who greeted him—"Take my advice, O Cheerephon,
And fasten four stout nails to your two cheeks;
Lest, while you shake your head in your long journey,
You should put both your jaws quite out of joint.
And in another place he says—
Chærephon once was purchasing some meat,
And when the butcher was by chance, he says,
Cutting him out a joint with too much bone,
He said, O butcher, don't weigh me that bone.
Says he, The meat is sweet, indeed men say
The meat is always sweetest near the bone.
But Chærephon replied, It may be sweet,
But still it weighs much heavier than I like.
And Callimachus attributes to Chærephon a certain treatise, in the list which he gives entitled, A Catalogue of all sorts of Things. And he writes thus:—“Those who have written about feasts:—Chærephon in his Cyrebion;” and then he quotes the first sentence—“Since you have often written to me;” and says that the work consisted of three hundred and seventy-five lines. And that Cyrebion was a parasite has been already mentioned.

> Greek: Ἀπολλόδωρος δ’ ὁ Καρύστιος ἐν Ἱερείᾳ· καινὸν γέ φασι Χαιρεφῶντ᾽ ἐν τοῖς γάμοις ὡς τὸν Ὀφέλαν ἄκλητον εἰσδεδυκέναι. σπυρίδα λαβὼν γὰρ καὶ στέφανον ὡς ἦν σκότος, φάσκων παρὰ τῆς νύμφης ὁ τὰς ὄρνεις φέρων ἥκειν, δεδείπνηχ᾽, ὡς ἔοικεν, εἰσπεσών. ἐν δὲ Σφαττομένῃ· καλῶ δ’ Ἄρη Νίκην τ’ ἐπ’ ἐξόδοις ἐμαῖς, καλῶ δὲ Χαιρεφῶντα· κἂν γὰρ μὴ καλῶ, ἄκλητος ἥξει. Μάχων δ’ ὁ κωμικός φησιν
ὁδὸν μακρὰν ἐλθόντος ἐπὶ δεῖπνόν ποτε τοῦ Χαιρεφῶντος εἰς γάμους ἐξ ἄστεος εἰπεῖν λέγουσι τὸν ποιητὴν Δίφιλον· εἰς τὰς ἑαυτοῦ, Χαιρεφῶν, σιαγόνας ἔγκοψον ἥλους ἑκατέρᾳ γε τέτταρας, ἵνα μὴ παρασείων καὶ μακρὰν ἑκάστοτε ὁδὸν βαδίζων τὰς γνάθους διαστρέφῃς.
καὶ πάλιν
ὁ Χαιρεφῶν κρεᾴδι’ ὠψώνει ποτέ, καὶ τοῦ μαγείρου, φασίν, ὀστῶδες σφόδρα αὐτῷ τι προσκόπτοντος ἀπὸ τύχης κρέας εἶπεν· μάγειρε, μὴ προσίστα τοῦτό μοι τοὐστοῦν. ὁ δ’ εἶπεν· ἀλλὰ μήν ἐστιν γλυκύ. καὶ μὴν τὸ πρὸς ὀστοῦν φασι κρέας εἶναι γλυκύ. ὁ Χαιρεφῶν δὲ καὶ μάλ᾽, ὦ βέλτιστ᾽, ἔφη, γλυκὺ μέν, προσιστάμενον δὲ λυπεῖ πανταχῇ.
τοῦ Χαιρεφῶντος καὶ σύγγραμμα ἀναγράφει Καλλίμαχος ἐν τῷ τῶν παντοδαπῶν πίνακι γράφων οὕτως· δεῖπνα ὅσοι ἔγραψαν· Χαιρεφῶν Κυρηβίωνι. εἶθ’ ἑξῆς τὴν ἀρχὴν ὑπέθηκεν ἐπειδή μοι πολλάκις ἐπέστειλας. στίχων τεο. καὶ ὁ Κυρηβίων δ’ ὅτι παράσιτος προείρηται.

[¶4] Machon also mentions Archephon the parasie, and says—
There was a parasite named Archephon,
Who, having sail'd from Attica to Egypt,
Was ask'd by Ptolemy the king to supper.
Then many kinds of fish which cling to rocks
Were served up, genuine crabs, and dainty limpets;
And last of all appear'd a large round dish
With three boil'd tench of mighty size, at which
The guests all marvell'd; and this Archephon
Ate of the char, and mackerel, and mullets,
Till he could eat no longer; when he never
Had tasted anything before more tender
Than sprats and worthless smelts from the Phalerum;
But from the tench he carefully abstain'd.
And this did seem a most amazing thing,
So that the king inquired of Alcenor,
Whether the man had overlook'd the tench.
The hunchback said; No, quite the contrary,
He was the first to see them, Ptolemy,
But still he will not touch them, for this fish
Is one he holds in awe; and he's afraid
And thinks it quite against his country's rules
That he, while bringing nothing to the feast,
Should dare to eat a fish which has a vote.

> Greek: καὶ Ἀρχεφῶντος δὲ τοῦ παρασίτου μνημονεύων ὁ Μάχων φησί
κληθεὶς ἐπὶ δεῖπνον ὁ παράσιτος Ἀρχεφῶν ὑπὸ Πτολεμαίου τοῦ βασιλέως, ἡνίκα κατέπλευσεν εἰς Αἴγυπτον ἐκ τῆς Ἀττικῆς, ὄψου πετραίου παρατεθέντος ποικίλου ἐπὶ τῆς τραπέζης καράβων τ’ ἀληθινῶν, ἐπὶ πᾶσι λοπάδος τ’ εἰσενεχθείσης ἁδρᾶς, ἐν ᾗ τεμαχιστοὶ τρεῖς ἐνῆσαν κωβιοί, οὓς κατεπλάγησαν πάντες οἱ κεκλημένοι, τῶν μὲν σκάρων ἀπέλαυε τῶν τριγλῶν θ’ ἅμα καὶ φυκίδων ἐπὶ πλεῖον Ἀρχεφῶν πάνυ, ἄνθρωπος ὑπὸ τῶν μαινίδων καὶ μεμβράδων Φαληρικῆς ἀφύης τε διασεσαγμένος, τῶν κωβιῶν δ’ ἀπέσχετ’ ἐγκρατέστατα, πάνυ δὴ παραδόξου γενομένου τοῦ πράγματος καὶ τοῦ βασιλέως πυθομένου τἀλκήνορος μὴ παρεόρακεν Ἀρχεφῶν τοὺς κωβιούς; ὁ κυρτὸς εἶπε, πᾶν, μὲν οὖν τοὐναντίον, Πτολεμαῖ᾽, ἑόρακε πρῶτος, ἀλλ’ οὐχ ἅπτεται, τοὔψον δὲ σέβεται τοῦτο καὶ δέδοικέ πως· οὐδ’ ἐστὶν αὐτῷ πάτριον ὄντ’ ἀσύμβολον ἰχθὺν ἔχοντα ψῆφον ἀδικεῖν οὐδένα.

[¶5] And Alexis in his Wine-Bibber introduces Stratius the parasite as grumbling at the man who gives him his dinner, and speaking thus—
I'd better be a parasite of Pegasus,
Or the Boreade, or whoever else
Is faster still, than thus to Demeas
Eteobutades, the son of Laches,
For he is not content to walk, but flies.
And a little afterwards he says—
A. Oh Stratius, dost thou love me?
B. Aye, I do
More than my father, for he does not feed me;
But you do give the best of dinners daily.
A. And do you pray the gods that I may live
B. No doubt I do; for how should I myself
Live if misfortune happen'd unto you?
And Axionicus the comic poet, in his Etrurian, mentions Gryllion the parasite in these words—
They cannot now make the excuse of wine,
As Gryllion was always used to do.
And Aristodemus, in the second book of his Memoranda or Laughable Things, gives the following list of parasites— Sostratus the parasite of Antiochus the king, Evagoras the Hunchback, parasite of Demetrius Poliorcetes, and Phormio parasite of Seleucus. And Lynceus the Samian, in his Apophthegms, says—"Silanus the Athenian, when Gryllion the parasite of Menander the satrap was passing by in a superb robe, and accompanied by a great number of attendants, being asked who he was, said, “He is a jaw worthy of Menander.” But Chærephon the parasite, coming once to a wedding feast without being invited, and sitting down the last of all, when the gynæconomi had counted those who were invited, and desired him to depart as having made the number of guests to exceed the legitimate number of thirty, said, 'Count us over again, and begin with me.' And that it was a custom for the officers called gynæconomi to superintend the banquets, and to examine into the number of those who had been invited, and see whether it was in accordance with the law, we may learn from Timocles in his Litigious Man, where he says—
Open the doors at once, that we may be
More in the light against the gynæconomus
Shall enter and begin to count the guests,
As he is bound to do by this new law,
A marvellous statute. It were better far
That he should ask who are without a dinner.
And Menander says in his Cecryphalus—
Knowing that by some new law lately passed,
The cooks who minister at marriage feasts
Have given in their names and are enroll'd
In the books of the gynæconomi,
So that they may the number learn of those
Who are invited, lest a man should feast
More than the legal number.
And Philochorus, in the seventh book of his history of the Affairs of Attica, says—The gynæconomi used, in conjunction with the judges of the Areopagus, to examine the parties in private houses, and at marriage feasts, and at all other festivals and sacrifices.

> Greek: Ἄλεξις δ’ ἐν Πυραύνῳ Στράτιον τὸν παράσιτον εἰσάγει δυσχεραίνοντα τῷ τρέφοντι καὶ λέγοντα τάδε· ἐμοὶ παρασιτεῖν κρεῖττον ἦν τῷ Πηγάσῳ, ἢ τοῖς Βορεάδαις ἢ εἴ τι θᾶττον ἔτι τρέχει, ἢ Δημέᾳ Λάχητος Ἐτεοβουτάδῃ. πέτεται γάρ, οὐχ οἷον βαδίζει τὰς ὁδούς. καὶ μετ’ ὀλίγα· Στράτιε, φιλεῖς δήπου με. ς. μᾶλλον τοῦ πατρός· ὁ μὲν γὰρ οὐ τρέφει με, σὺ δὲ λαμπρῶς τρέφεις. α. εὔχῃ τ’ ἀεί με ζῆν; ς. ἅπασι τοῖς θεοῖς ἂν γὰρ πάθῃς τι, πῶς ἐγὼ βιώσομαι; Ἀξιόνικος δ’ ὁ κωμικὸς ἐν τῷ Τυρρηνῷ Γρυλλίωνος τοῦ παρασίτου ἐν τούτοις μνημονεύει· οἶνος οὐκ ἔνεστιν. β. αἰτεῖσθ’ ἑταίρους πρόφασιν ἐπὶ κῶμον τινα, ὅπερ ποιεῖν εἴωθε Γρυλλίων ἀεί. Ἀριστόδημος δ’ ἐν β’ γελοίων ἀπομνημονευμάτων παρασίτους ἀναγράφει Ἀντιόχου μὲν τοῦ βασιλέως Σώστρατον, Δημητρίου δὲ τοῦ πολιορκητοῦ Εὐαγόραν τὸν κυρτόν, Σελεύκου δὲ Φορμίωνα. Λυγκεὺς δ’ ὁ Σάμιος ἐν τοῖς ἀποφθέγμασι Σιλανός, φησίν, ὁ Ἀθηναῖος Γρυλλίωνος παρασιτοῦντος Μενάνδρῳ τῷ σατράπῃ, εὐπαρύφου δὲ καὶ μετὰ θεραπείας περιπατοῦντος ἐρωτηθεὶς τίς ἐστιν οὗτος ι Μενάνδρου ἔφησεν, ᾽ ἀξία γνάθος Χαιρεφῶν δέ, φησίν· ὁ παράσιτος εἰς γάμον ἄκλητος εἰσελθὼν καὶ κατακλιθεὶς ἔσχατος καὶ τῶν γυναικονόμων ἀριθμούντων τοὺς κεκλημένους καὶ κελευόντων αὐτὸν ἀποτρέχειν ὡς παρὰ τὸν νόμον ἐπὶ τοῖς τριάκοντα ἐπόντος, ʽ ἀριθμεῖτε δή, ᾽ ἔφη, ᾽ πάλιν ἀπ’ ἐμοῦ ἀρξάμενοι.᾽ ὅτι δ’ ἦν ἔθος τοὺς γυναικονόμους ἐφορᾶν τὰ συμπόσια καὶ ἐξετάζειν τῶν κεκλημένων τὸν ἀριθμὸν εἰ ὁ κατὰ νόμον ἐστί, Τιμοκλῆς ἐν Φιλοδικαστῇ φησὶν οὕτως· ἀνοίγετ’ ἤδη τὰς θύρας, ἵνα πρὸς τὸ φῶς ὦμεν καταφανεῖς μᾶλλον, ἐφοδεύων ἐὰν βούληθ’ ὁ γυναικονόμος ἀπολαβεῖν τὸν ἀριθμόν,, κατὰ τὸν νόμον τὸν καινὸν ὅπερ εἴωθε δρᾶν, τῶν ἑστιωμένων, ἔδει δὲ τοὔμπαλιν τὰς τῶν ἀδείπνων ἐξετάζειν οἰκίας. Μένανδρος δ’ ἐν Κεκρυφάλῳ· παρὰ τοῖς γυναικονόμοις δὲ τοὺς ἐν τοῖς γάμοις διακονοῦντας ἀπογεγράφθαι πυθόμενος πάντας μαγείρους κατὰ νόμον καινόν τινα, ἵνα πυνθάνωνται τοὺς κεκλημένους ἐὰν πλείους τις ὧν ἔξεστιν ἑστιῶν τύχῃ, ἐλθών … καὶ Φιλόχορος δ’ ἐν ἑβδόμῃ Ἀτθίδος οἱ γυναικονόμοι, φησί, μετὰ τῶν Ἀρεοπαγιτῶν ἐσκόπουν τὰς ἐν ταῖς οἰκίαις συνόδους ἔν τε τοῖς γάμοις καὶ ταῖς ἄλλαις θυσίαις.

[¶6] And Lynceus records the following sayings of Corydus:—“Once when a courtesan whose name was Gnome was supping with Corydus, the wine ran short, on which he desired every one to contribute two obols; and said that Gnome should contribute whatever the people thought fit. And once when Polyctor the harp-player was eating lentil porridge, and had got a stone between his teeth, ' O you unhappy man!' said Corydus, 'even a lentil strikes you. '” And perhaps he is the same person whom Machon mentions; for he says—
It seems that once a wretched harp-player,
Being about to build himself a house,
Begg'd of a friend to lend him a few stones;
And many more will I repay, he said,
When I've display'd my art to all the people.
And once, when somebody said to Corydus that he sometimes kissed the neck, and the breasts, and even the navel (ὀμφαλὸς) of his wife, “That is very wrong,” said he; “for even Hercules went from Omphale to Hebe.” And when Phyromachus dipped a piece of bread into some lentil porridge, and upset the dish, he said that it was right that he should be fined, because he did not know how to eat properly, though he professed to. And once, at Ptolemy's table, when a ragout was carried round to the guests, but was finished before it came to him—“O Ptolemy,” said he, “am I drunk, or am I right in thinking that these dishes are carried round” And when Chærephon the parasite said that he was unable to stand much wine, he rejoined, “No, nor stand what is put into the wine either.” And once, when at some entertainment Chærephon rose up from supper quite naked—“O Chærephon,” said he, “you are just like a bottle, so that we can see how nearly full you are.” And when Demosthenes received that goblet from Harpalus—“This man,” said he, “who calls other men hard drinkers, has himself swallowed a large cup.” And, as he was in the habit of bringing dirty loaves to supper, once, when somebody else brought some which were blacker still, he said, “that he had not brought loaves, but the shades of loaves.”

> Greek: τοῦ δὲ Κορύδου ἀποφθέγματα τάδε ἀναγράφει ὁ Λυγκεύς· Κορύδῳ συμπινούσης τινὸς ἑταίρας, ᾗ ὄνομα ἦν Γνώμη, καὶ τοῦ οἰναρίου ἐπιλιπόντος εἰσφέρειν ἐκέλευσεν ἕκαστον δύο ὀβολούς, Γνώμην δὲ συμβάλλεσθαι ὅ τι δοκεῖ τῷ δήμῳ. Πολύκτορος δὲ τοῦ κιθαρῳδοῦ φακῆν ῥοφοῦντος καὶ λίθον μασησαμένου ᾽ ὦ ταλαίπωρε,᾽ ἔφη, ᾽ καὶ ἡ φακῆ σε βάλλει.᾽ μήποτε τούτου καὶ Μάχων μνημονεύει, φησὶ γάρ· κακός τις, ὡς ἔοικε, κιθαρῳδὸς σφόδρα τὴν οἰκίαν μέλλων ἀνοικοδομεῖν, φίλον αὑτοῦ λίθους ᾔτησεν ἀποδώσω δ’ ἐγὼ αὐτῶν πολὺ πλείους, φησίν, ἐκ τῆς δείξεως.ʼ λέγοντος δέ τινος τῷ Κορύδῳ ὡς τῆς αὑτοῦ γυναικὸς ἐνίοτε καὶ τὸν τράχηλον καὶ τοὺς τιτθοὺς καὶ τὸν ὀμφαλὸν φιλεῖ ᾽ πονηρὸν ἔφη, ᾽ τοῦτ’ ἤδη· καὶ γὰρ ὁ Ἡρακλῆς ἀπὸ τῆς ι Ὀμφάλης ἐπὶ τὴν Ἥβην μεταβέβηκε.᾽ Φυρομάχου δ’ ἐμβαψαμένου εἰς φακῆν καὶ τὸ τρύβλιον ἀνατρέψαντος ζημιωθῆναι αὐτόν, ἔφη, δίκαιον, ὅτι οὐκ ἐπιστάμενος δειπνεῖν ἀπεγράψατο. παρὰ Πτολεμαίῳ δὲ ματτύης περιφερομένης καὶ κατ’ ἐκεῖνον ἀεὶ λειπούσης, Πτολεμαῖε, ἔφη, πότερον ἐγὼ μεθύω ἢ δοκεῖ μοι ταῦτα περιφέρεσθαι; Χαιρεφῶντος δὲ τοῦ παρασίτου φήσαντος οὐ δύνασθαι τὸν οἶνον φέρειν οὐδὲ γὰρ τὸ εἰς τὸν οἶνον, ἔφη. τοῦ δὲ Χαιρεφῶντος γυμνοῦ ἔν τινι δείπνῳ διαναστάντος Χαιρεφῶν, εἶπεν, ὥσπερ τὰς ληκύθους ὁρῶ σε μέχρι πόσου μεστὸς εἶ. καθ’ ὃν δὲ καιρὸν Δημοσθένης παρ’ Ἁρπάλου τὴν κύλικα εἰλήφει οὗτος, ἔφη, τοὺς ἄλλους ἀκρατοκώθωνας καλῶν αὐτὸς τὴν μεγάλην ἔσπακεν. εἰωθότος δ’ αὐτοῦ ῥυπαροὺς ἄρτους ἐπὶ τὰ δεῖπνα φέρεσθαι, ἐνεγκαμένου τινὸς ἔτι μελαντέρους, οὐκ ἄρτους ἔφη αὐτὸν ἐνηνοχέναι, ἀλλὰ τῶν ἄρτων σκιάς.

[¶7] And Philoxenus the parasite, who was surnamed Pternocopis, once was dining with Python, and olives (ἐλάαι) were put on the table, and after a little while a dish of fish was brought; and he, striking the dish, said—
μάστιξεν δ’ ἐλαᾷν.
And once, at supper, when the man who had invited him had set loaves of black bread before him, he said, “Do not give me too many, lest you should darken the room.” And Pausimachus said of a certain parasite who was maintained by an old woman, “That the man who lived with the old woman fared in exactly the contrary manner to the old woman her- self; for that he was always large.” And he is the man of whom Machon writes in this manner:–
They say that Moschion the water drinker
Once, when he was with friends in the Lyceum,
Seeing a parasite who was used to live
Upon a rich old woman, said to him,
"My friend, your fate is truly marvellous;
For your old dame does give you a big belly."
And the same man, hearing of a parasite who was maintained by an old woman, and who lived in habits of daily intimacy with her, said—
Nothing is strange henceforth, she brings forth nothing,
But the man daily doth become big-bellied.
And Ptolemy, the son of Agesarchus, a native of Megalopolis, in the second book of his history of Philopator, says that men to dine with the king were collected from every city, and that they were called jesters.

> Greek: Φιλόξενος δὲ ὁ παράσιτος, Πτερνοκοπας δ’ ἐπίκλην, παρὰ Πύθωνι ἀριστῶν παρακειμένων ἐλαῶν καὶ μετὰ μικρὸν προσενεχθείσης λοπάδος ἰχθύων πατάξας τὸ τρύβλιον ἔφη μάστιξεν δ’ ἐλάαν. ἐν δείπνῳ δὲ τοῦ καλέσαντος αὐτὸν μέλανας ἄρτους παρατιθέντος μὴ πολλούς, εἶπε, παρατίθει, μὴ σκότος ποιήσῃς. τὸν δ’ ὑπὸ τῆς γραὸς τρεφόμενον παράσιτον Παυσίμαχος ἔλεγεν τοὐναντίον πάσχειν τῇ γραίᾳ συνόντα αὐτὸν γὰρ ἐν γαστρὶ λαμβάνειν ἀεί. περὶ τούτου καὶ Μάχων γράφει οὕτως
τὸν ὑδροπότην δὲ Μοσχίωνα λεγόμενον ἰδόντα φασὶν ἐν Λυκείῳ μετά τινων παράσιτον ὑπὸ γραὸς τρεφόμενον πλουσίας ὁ δεῖνα, παράδοξόν γε ποιεῖς πρᾶγμ᾽, ὅτι ἡ γραῦς ποιεῖ σ’ ἐν γαστρὶ λαμβάνειν ἀεί.
ὁ δὲ αὐτὸς παράσιτον ἀκούσας ὑπὸ γραίας τρεφόμενον συγγινόμενόν τε αὐτῇ ἑκάστης ἡμέρας· νῦν πάντα, φασί, γίνεθ᾽, ἡ μὲν οὐ κύει, ἐν γαστρὶ δ’ οὗτος λαμβάνει καθ’ ἡμέραν. Πτολεμαῖος δ’ ὁ τοῦ Ἀγησάρχου Μεγαλοπολίτης γένος ἐν τῇ δευτέρᾳ τῶν περὶ τὸν Φιλοπάτορα ἱστοριῶν συμπότας φησὶ τῷ βασιλεῖ συνάγεσθαι ἐξ ἁπάσης τῆς πόλεως, οὓς προσαγορεύεσθαι γελοιαστάς.

[¶8] And Posidonius of Apamea, in the twenty-third book of his histories, says, "The Celtæ, even when they make war, take about with them companions to dine with them, whom they call parasites. And these men celebrate their praises before large companies assembled together, and also to private individuals who are willing to listen to them: they have also a description of people called Bards, who make them music; and these are poets, who recite their praises with songs. And in his thirty-fourth book, the same writer speaks of a man whose name was Apollonius, as having been the parasite of Antiochus surnamed Grypus, king of Syria. And Aristodemus relates that Bithys, the parasite of king Lysimachus, once, when Lysimachus threw a wooden figure of a scorpion on his cloak, leaped up in a great fright; but presently, when he perceived the truth, he said, “I, too, will frighten you, O king!—give me a talent.” For Lysiachus was very stingy. And Agatharchides the Cnidian, in the twenty-second book of his history of Europe, says that Anthemocritus the pancratiast was the parasite of Aristomachus, the tyrant of the Argives.

> Greek: Ποσειδώνιος δ’ ὁ Ἀπαμεὺς ἐν τῇ κ’ καὶ τρίτῃ τῶν ἱστοριῶν Κελτοί, φησί, περιάγονται μεθ’ αὑτῶν καὶ πολεμοῦντες συμβιωτάς, οὓς καλοῦσι παρασίτους, οὗτοι δὲ ἐγκώμια αὐτῶν καὶ πρὸς ἁθρόους λέγουσιν ἀνθρώπους συνεστῶτας καὶ πρὸς ἕκαστον τῶν κατὰ μέρος ἐκείνων ἀκροωμένων. τὰ δὲ ἀκούσματα αὐτῶν εἰσιν οἱ καλούμενοι βάρδοι· ποιηταὶ δὲ οὗτοι τυγχάνουσι μετ’ ᾠδῆς ἐπαίνους λέγοντες. ἐν δὲ τῇ τετάρτῃ καὶ τριακοστῇ ὁ αὐτὸς συγγραφεὺς Ἀπολλώνιόν τινα ἀναγράφει παράσιτον γεγονότα Ἀντιόχου τοῦ Γρυποῦ ἐπικαλουμένου τοῦ τῆς Συρίας βασιλέως. Ἀριστόδημος δ’ ἱστορεῖ Βῖθυν τὸν Λυσιμάχου τοῦ βασιλέως παράσιτον, ἐπεὶ αὐτοῦ εἰς τὸ ἱμάτιον ὁ Λυσίμαχος ἐνέβαλε ξύλινον σκορπίον, ἐκταραχθέντα ἀναπηδῆσαι, εἶτα γνόντα τὸ γεγενημένον κἀγὼ σέ, φησίν, ἐκφοβήσω, βασιλεῦ· δός μοι τάλαντον. ἦν δ’ ὁ Λυσίμαχος μικρολογώτατος. Ἀγαθαρχίδης δ’ ὁ Κνίδιος ἐν τῇ β’ καὶ εἰκοστῇ τῶν Εὐρωπιακῶν Ἀριστομάχου τοῦ τοῦ Ἀργείων τυράννου παράσιτον γενέσθαι φησὶν Ἀνθεμόκριτον τὸν παγκρατιαστήν.

[¶9] And Timocles has spoken in general terms of parasites in his Boxer, when he calls them ἐπισίτιοι, in these words—
You will find here some of the parasites (ἐπισίτιοι)
Who eat at other men's tables till they burst,
That you might say they give themselves to athletes
To act as quintain sacks.
And Pherecrates, in his Old Women, says—
A. But you, my friend Smicythion, will not
Get your food (ἐπισιτίζομαι) quicker.
B. Who, I pray, is this?
A. I bring this greedy stranger everywhere,
As if he were my hired slave or soldier.
For those men are properly called ἐπισίτιοι who do any service for their keep. Plato says, in the fourth book of his treatise on Politics, “And the ἐπισίτιοι do these things, who do not, as others do, receive any wages in addition to their food.” And Aristophanes says, in his Storks—
For if you prosecute one wicked man,
Twelve ἐπισίτιοι will come against you,
And so defeat you by their evidence.
And Eubulus says, in his Dædalus—
He wishes to remain an ἐπισίτιος
Among them, and will never ask for wages.

> Greek: κοινῇ δὲ περὶ παρασίτων εἰρήκασι Τιμοκλῆς μὲν ἐν Πύκτῃ, ἐπισιτίους καλῶν αὐτοὺς ἐν τοῖσδε· εὑρήσεις δὲ τῶν ἐπισιτίων τούτων τιν’ οἳ δειπνοῦσιν ἐσφυδωμένοι τἀλλότρι᾽, ἑαυτοὺς ἀντὶ κωρύκων λέπειν παρέχοντες ἀθληταῖσιν. Φερεκράτης Γραυσί· σὺ δ’ οὐδὲ θᾶσσον, Σμικυθίων, ἐπισιτιεῖ; β. τίς δ’ οὗτος ὑμῖν ἐστι; α. τοῦτον πανταχοῦ ἄγω λαρυγγικὸν τιν’ ἐπὶ μισθῷ ξένον. ἐπισίτιοι γὰρ καλοῦνται οἱ ἐπὶ τροφαῖς ὑπουργοῦντες. Πλάτων ἐν τετάρτῳ Πολιτείας· καὶ ταῦτα ἐπισίτιοι καὶ οὐδὲ μισθὸν πρὸς τοῖς σιτίοις ὥσπερ οἱ ἄλλοι λαβόντες. Ἀριστοφάνης Πελαργοῖς· ἢν γὰρ ἕν’ ἄνδρ’ ἄδικον σὺ διώκῃς, ἀντιμαρτυροῦσι δώδεκα τοῖς ἑτέροις ἐπισίτιοι. Εὔβουλος δ’ ἐν Δαιδάλῳ· ἐθέλει δ’ ἄνευ μισθοῦ παρ’ αὐτοῖς καταμένειν ἐπισίτιος.

[¶10] And Diphilus, in his Synoris (and Synoris is the name of a courtesan), mentioning Euripides (and Euripides is the name given to a particular throw on the dice), and punning on the name of the poet, says this at the same time about parasites:—
A. You have escaped well from such a throw.
S. You are right witty.
A. Well, lay down your drachma.
S. That has been done: how shall I throw Euripides?
A. Euripides will never save a woman.
See you not how he hates them in his tragedies?
But he has always fancied parasites,
And thus he speaks, you'll easily find the place:
"For every rich man who does not feed
At least three men who give no contribution,
Exile deserves and everlasting ruin."
S. Where is that passage?
A. What is that to you
'Tis not the play, but the intent that signifies.
And in the amended edition of the same play, speaking of a parasite in a passion, he says—
Is then the parasite angry? is he furious?
Not he; he only smears with gall the table,
And weans himself like any child from milk.
And immediately afterwards he adds—
A. Then you may eat, O parasite.
B. Just see
How he disparages that useful skill.
A. Well, know you not that all men rank a parasite
Below a harp-player
And in the play, which is entitled The Parasite, he says—
A surly man should never be a parasite.

> Greek: Δίφιλος δ’ ἐν Συνωρίδι ἑταίρας δ’ ὄνομα ἡ Συνωρὶς Εὐριπίδου μνησθεὶς κύβος δέ τις οὕτως καλεῖται Εὐριπίδης παίζων καὶ πρὸς τὸ τοῦ ποιητοῦ ὄνομα ἅμα καὶ περὶ παρασίτων, τάδε λέγει·
ἄριστ’ ἀπαλλάττεις ἐπὶ τούτου τοῦ κύβου. β. ἀστεῖος εἶ. δραχμὴν ὑπόθες. α. κεῖται πάλαι. β. πῶς ἂν βάλοιμ’ Εὐριπίδην; α. οὐκ ἄν ποτε Εὐριπίδης γυναῖκα σώσει᾽. οὐχ ὁρᾷς ἐν ταῖς τραγῳδίαισιν αὐτὰς ὡς στυγεῖ; τοὺς δὲ παρασίτους ἠγάπα. λέγει γέ τοι ἀνὴρ γὰρ ὅστις εὖ βίον κεκτημένος μὴ τοὐλάχιστον τρεῖς ἀσυμβόλους τρέφει, ὄλοιτο, νόστου μὴ ποτ’ εἰς πάτραν τυχών. β. πόθεν ἐστὶ ταῦτα, πρὸς θεῶν; α. τί δέ σοι μέλει; οὐ γὰρ τὸ δρᾶμα, τὸν δὲ νοῦν σκοπούμεθα.
ἐν δὲ τῇ διασκευῇ τοῦ αὐτοῦ δράματος περὶ ὀργιζομένου παρασίτου λέγων φησίν ὀργίζεται; παράσιτος ὢν ὀργίζεται; β. οὐχ ἀλλ’ ἀλείψας τὴν τράπεζαν τῇ χολῇ ὥσπερ τὰ παιδί’ αὑτὸν ἀπογαλακτιεῖ. καὶ ἑξῆς· τότε φάγοις, παράσιθ᾽. β. ὅρα ὡς διασέσυρκε τὴν τέχνην. οὐκ οἶσθ’ ὅτι μετὰ τὸν κιθαρῳδὸν ὁ παράσιτος κρίνεται; κἀν τῷ δὲ ἐπιγραφομένῳ Παρασίτῳ δράματί φησιν οὐ δεῖ παρασιτεῖν ὄντα δυσάρεστον σφόδρα.

[¶11] And Menander, in his Passion, speaking of a friend who had refused an invitation to a marriage feast, says—
This is to be a real friend; not one
Who asks, What time is dinner? as the rest do.
And, Why should we not all at once sit down?
And fishes for another invitation
To-morrow and next day, and then again
Asks if there's not a funeral feast to follow.
And Alexis in his Orestes, Nicostratus in his Plutus, Menander in his Drunkenness, and in his Lawgiver, speak in the same way; and Philonides, in his Buskins, says—
I being abstinent cannot endure
Such things as these. But there are many other kindred nouns to the noun παράσιτος: there is ἐπίσιτος, which has already been mentioned; and οἰκόσιτος, and σιτόκουρος, and αὐτόσιτος; and besides these, there is κακόσιτος and ὀλιγόσιτος: and Anaxandrides uses the word οἰκόσιτος in his Huntsmen—
A son who feeds at home (οἰκόσιτος) is a great comfort.
And a man is called οἰκόσιτος who serves the city, not for hire, but gratis. Antiphanes, in his Scythian, says—
The οἰκόσιτος quickly doth become
A regular attendant at th' assembly.
And Menander says, in his Ring—
We found a bridegroom willing to keep house (οἰκόσιτος)
At his own charges, for no dowry seeking.
And in his Harp-player he says—
You do not get your hearers there for nothing (οἰκοσίτους). Crates uses the word ἐπισίτιος in his Deeds of Daring, saying—
He feeds his messmate (ἐπισίτιον) while he shivers thus
In Megabyzus' house, and he will have
Food for his wages.
And he also uses the word in a peculiar sense in his Women dining together, where he says—
It is a well-bred custom not to assemble
A crowd of women, nor to feast a multitude;
But to make a domestic (οἰκοσίτους) wedding feast.
And the word σιτόκουρος is used by Alexis, in his Woman sitting up all Night or the Weavers—
You will be but a walking bread-devourer (σιτόκουρος)
And Menander calls a man who is useless, and who lives to no purpose, σιτόκουρος, in his Thrasyleon, saying—
A lazy ever-procrastinating fellow,
A σιτόκουρος, miserable, useless,
Owning himself a burden on the earth.
And in his Venal People he says—
Wretch, you were standing at the door the while,
Having laid down your burden; while, for us,
We took the wretched σιτόκουρος in.
And Crobylus used the word αὐτόσιτος (bringing one's own provisions), in The Man hanged—
A parasite αὐτόσιτος, feeding himself,
You do contribute much to aid your master.
And Eubulus has the word κακόσιτος (eating badly, having no appetite), in his Ganymede—
Sleep nourishes him since he's no appetite (κακόσιτος).
And the word ὀλιγόσιτος (a sparing eater) occurs in Phrynichus, in his The solitary Man—
What does that sparing eater (ὀλιγόσιτος) Hercules there?
And Pherecrates, or Strattis, in his Good Men—
How sparingly you eat, who in one day
Swallow the food of an entire trireme.

> Greek: Μένανδρος δ’ ἐν τῇ Ὀργῇ περὶ φίλου λέγων οὐχ ὑπακούοντος γάμων δείπνῳ φησίν τοῦθ’ ἑταῖρός ἐστιν ὄντως· οὐκ ἐρωτᾷ πηνίκα δεῖπνόν ἐστιν, ὥσπερ ἕτεροι, καὶ τί δειπνεῖν κωλύει τοὺς παρόντας, εἶτα δεῖπνον ἕτερον εἰς τρίτην βλέπει, εἶτα δ’ ἕτερον εἰς τρίτην βλέπει εἶτα περίδειπνον πάλιν. καὶ Ἄλεξις ἐν Ὀρέστῃ Νικόστρατός τε ἐν Πλούτῳ Μένανδρός τε ἐν Μέθῃ καὶ Νομοθέτῃ· Φιλωνίδης τε ἐν Κοθόρνοις οὕτως· ἐγὼ δ’ ἀπόσιτος ὢν τοιαῦτ’ οὐκ ἀνέχομαι. ᾽, τῷ δὲ παράσιτος ὅμοιά ἐστιν ὀνόματα ἐπίσιτος, περὶ οὗ προείρηται, καὶ οἰκόσιτος σιτόκουρός τε καὶ αὐτόσιτος, ἔτι δὲ κακόσιτος καὶ ὀλιγόσιτος. μνημονεύει δὲ τοῦ μὲν οἰκοσίτου Ἀναξανδρίδης ἐν Κυνηγέταις· υἱὸς γὰρ οἰκόσιτος ἡδὺ γίνεται. καλεῖται δ’ οἰκόσιτος ὁ μὴ μισθοῦ, ἀλλὰ προῖκα τῇ πόλει ὑπηρετῶν. Ἀντιφάνης Σκύθῃ· ταχὺ γὰρ γίνεται ἐκκλησιαστὴς οἰκόσιτος. Μένανδρος Δακτυλίῳ· οἰκόσιτον νυμφίον οὐδὲν δεόμενον προικὸς ἐξευρήκαμεν. καὶ ἐν Κιθαριστῇ· οὐκ οἰκοσίτους τοὺς ἀκροατὰς λαμβάνεις. Ἐπισιτίου δὲ Κράτης Τόλμαις· ποιμαίνει δ’ ἐπισίτιον, ῥιγῶν δ’ ἐν Μεγαβύζου δέξετ’ ἐπὶ μισθῷ σῖτον. ἰδίως δ’ ἐν Συναριστώσαις ἔφη· ἀστεῖον τὸ μὴ συνάγειν γυναῖκας μηδὲ δειπνίζειν ὄχλον, ἀλλ’ οἰκοσίτους τοὺς γάμους πεποιηκέναι. σιτοκούρου δ᾽, Ἄλεξις μνημονεύει ἐν Παννυχίδι ἢ Ἐρίθοις· ἔσῃ περιπατῶν σιτόκουρος. Μένανδρος δὲ τὸν ἄχρηστον καὶ μάτην τρεφόμενον σιτόκουρον εἴρηκεν ἐν Θρασυλέοντι οὕτως· πάντ’ ὀκνηρός, πάντα μέλλων, σιτόκουρος ὁμολογῶν παρατρέφεσθαι. καὶ ἐν Πωλουμένοις· οἴμοι τάλας, ἕστηκας ἔτι πρὸς ταῖς θύραις τὸ φορτίον θείς σιτόκουρον, ἄθλιον, ἄχρηστον εἰς τὴν οἰκίαν εἰλήφαμεν. αὐτόσιτον δ’ εἴρηκε Κρώβυλος ἐν Ἀπαγχομένῳ· παράσιτον αὐτόσιτον. αὑτὸν γοῦν τρέφων τὰ πλεῖστα συνερανιστὸς εἶ τῷ δεσπότῃ. κακοσίτου δὲ μέμνηται Εὔβουλος ἐν Γανυμήδει· ὕπνος αὐτὸν ὄντα κακόσιτον τρέφει. ὀλιγοσίτου δὲ μέμνηται Φρύνιχος ἐν Μονοτρόπῳ· ὁ δὲ ὀλιγόσιτος Ἡρακλῆς ἐκεῖ τί δρᾷ; καὶ Φερεκράτης ἢ Στράττις ἐν Ἀγαθοῖς· ὡς ὀλιγόσιτος ἦσθ’ ἄρ᾽, ὃς κατεσθίεις τῆς ἡμέρας μακρᾶς τριήρους σιτία.

[¶12] When Plutarch had said all this about parasites, Democritus, taking up the discourse, said, And I myself, 'like wood well-glued to wood,' as the Theban poet has it, will say a word about flatterers.
For of all men the flatterer fares best,
as the excellent Menander says. And there is no great difference between calling a man a flatterer and a parasite. Accordingly, Lynceus the Samian, in his Commentaries, gives the name of parasite to Cleisophus, the man who is universally described as the flatterer of Philip, the king of the Macedonians (but he was an Athenian by birth, as Satyrus the Peripatetic affirms, in his Life of Philip). And Lynceus says—“Cleisophus, the parasite of Philip, when Philip rebuked him for being continually asking for something, replied, 'I am very forgetful.' Afterwards, when Philip had given him a wounded horse, he sold him; and when, after a time, the king asked him what had become of him, he answered, ' He was sold by that wound of his.' And when Philip laughed at him, and took it good-humouredly, he said, 'Is it not then worth my while to keep you?'” And Hegesander the Delphian, in his Commentaries, makes this mention of Cleisophus:—“When Philip the king said that writings had been brought to him from Cotys, king of Thrace, Cleisophus, who was present, said, 'It is well, by the gods.' And when Philip said, But what do you know of the subjects mentioned in these writings?' he said, 'By the great Jupiter, you have reproved me with admirable judgment.'”

> Greek: τοσαῦτα τοῦ Πλουτάρχου εἰπόντος περὶ παρασίτων διαδεξάμενος τὸν λόγον ὁ Δημόκριτος ἀλλὰ μὴν καὶ αὐτός, ἔφη, τὸ ποτίκολλον ἅτε ξύλον παρὰ ξύλῳ, ὡς ὁ Θηβαῖος εἴρηκεν ποιητής, περὶ κολάκων ἐρῶ τι. πράττει γὰρ πάντων ὁ κόλαξ ἄριστα, ὁ καλὸς εἶπεν Μένανδρος, οὐ μακρὰν δ᾽ ἐστὶν ὁ κόλαξ τοῦ τῶν παρασίτων ὀνόματος. Κλείσοφον γοῦν τὸν ὑπὸ πάντων κόλακα Φιλίππου τοῦ τῶν Μακεδόνων βασιλέως ἀναγραφόμενον ʽ Ἀθηναῖος δ’ ἦν γένος, ὥς φησι Σάτυρος ὁ περιπατητικὸς ἐν τῷ Φιλίππου βίῳ ʼ Λυγκεὺς ὁ Σάμιος ἐν τοῖς Ἀπομνημονεύμασι παράσιτον ὀνομάζει λέγων οὕτως·
Κλείσοφος ὁ Φιλίππου παράσιτος ἐπιτιμῶντος αὐτῷ τοῦ Φιλίππου διότι ἀεὶ αἰτεῖ, ἵν᾽, ἔφη, μὴ ἐπιλανθάνωμαι.
τοῦ δὲ Φιλίππου δόντος αὐτῷ ἵππον τραυματίαν ἀπέδοτο. καὶ μετὰ χρόνον ἐπερωτηθεὶς ὑπὸ τοῦ βασιλέως ποῦ ἐστιν, ἐκ τοῦ τραύματος, ἔφη, ᾽ κείνου πέπραται. σκώπτοντος δ’ αὐτὸν τοῦ Φιλίππου καὶ εὐημεροῦντος εἶτ’ οὐκ ἐγὼ σέ, ἔφη, θρέψω; καὶ ὁ Δελφὸς δὲ Ἡγήσανδρος ἐν τοῖς ὑπομνήμασι περὶ τοῦ Κλεισόφου τάδε ἱστορεῖ· “Φιλίππου τοῦ βασιλέως εἰπόντος διότι γράμματα αὐτῷ ἐκομίσθη παρὰ Κότυος τοῦ Θρᾳκῶν βασιλέως Κλείσοφος παρὼν ἔφη εὖ γε νὴ τοὺς θεούς. τοῦ δὲ Φιλίππου εἰπόντος τί δὲ σὺ οἶδας ὑπὲρ ὧν γέγραπται; νὴ τὸν Δία τὸν μέγιστον, εἶπεν, ἄκρως γέ μοι ἐπετίμησας.

[¶13] But Satyrus, in his Life of Philip, says, “When Philip lost his eye, Cleisophus came forth with him, with bandages on the same eye as the king; and again, when his leg was hurt, he came out limping, along with the king. And if ever Philip ate any harsh or sour food, he would contract his features, as if he, too, had the same taste in his mouth. But in the country of the Arabs they used to do these things, not out of flattery, but in obedience to some law; so that whenever the king had anything the matter with any one of his limbs, the courtiers pretended to be suffering the same inconvenience: for they think it ridiculous to be willing to be buried with him when he dies, but not to pay him the compliment of appearing to be subject to the same sufferings as he is while alive, if he sustains any injury.” But Nicolaus of Damascus,—and he was one of the Peripatetic school,—in his very voluminous history (for it consisted of a hundred and forty-four books), in the hundred and eleventh book says, that Adiatomus the king of the Sotiani (and that is a Celtic tribe) had six hundred picked men about him, who were called by the Gauls, in their national language, Siloduri—which word means in Greek, Bound under a vow. “And the king has them as companions, to live with him and to die with him; as that is the vow which they all take. In return for which, they also share his power, and wear the same dress, and eat the same food; and they die when he dies, as a matter of absolute necessity, if the king dies of any disease; or if he dies in war, or in any other manner. And no one can even say that any of them has shown any fear of death, or has in the least sought to evade it when the king is dead.”

> Greek: Σάτυρος δ’ ἐν τῷ Φιλίππου βίῳ ὅτε, φησί, Φίλιππος τὸν ὀφθαλμὸν ἐξεκόπη συμπροῆλθεν αὐτῷ καὶ ὁ Κλείσοφος τελαμωνισθεὶς τὸν αὐτὸν ὀφθαλμόν. καὶ πάλιν ὅτε τὸ σκέλος ἐπηρώθη, σκάζων συνεξώδευε τῷ βασιλεῖ. καὶ εἴ ποτε δριμὺ προσφέροιτο τῶν ἐδεσμάτων ὁ Φίλιππος, αὐτὸς συνέστρεφε τὴν ὄψιν ὡς συνδαινύμενος. ἐν δὲ τῇ Ἀράβων χώρᾳ οὐχ ὡς ἐν κολακείᾳ τοῦτ’ ἐποίουν, ἀλλὰ κατά τι νόμιμον, βασιλέως παθόντος τι τῶν μελῶν συνυποκρίνεσθαι τὸ ὅμοιον πάθος, ἐπεὶ καὶ γέλοιον νομίζουσιν ἀποθανόντι μὲν αὐτῷ σπουδάζειν συγκατορύττεσθαι, πηρωθέντι δὲ μὴ χαρίζεσθαι τὴν ἴσην δόξαν τοῦ πάθους. Νικόλαος δ’ ὁ Δαμασκηνὸς εἷς δ’ ἦν τῶν ἐκ τοῦ περιπάτου ἐν τῇ πολυβύβλῳ ἱστορίᾳ ἑκατὸν γὰρ καὶ τεσσαράκοντά εἰσι πρὸς ταῖς τέσσαρσι τῇ ἑκκαιδεκάτῃ καὶ ἑκατοστῇ φησιν Ἀδιάτομον τὸν τῶν Σωτιανῶν βασιλέα ἔθνος δὲ τοῦτο Κελτικόν ἑξακοσίους ἔχειν λογάδας περὶ αὑτόν, οὓς καλεῖσθαι ὑπὸ Γαλατῶν τῇ πατρίῳ γλώττῃ σιλοδούρους, τοῦτο δ’ ἐστὶν ἑλληνιστὶ εὐχωλιμαῖοι. τούτους δ’ οἱ βασιλεῖς ἔχουσι συζῶντας καὶ συναποθνῄσκοντας ταύτην ἐκείνων εὐχὴν ποιουμένων ἀνθ’ ἧς συνδυναστεύουσί τε αὐτῷ τὴν αὐτὴν ἐσθῆτα καὶ δίαιταν ἔχοντες καὶ συναποθνῄσκουσι κατὰ πᾶσαν ἀνάγκην εἴτε νόσῳ τελευτήσειε βασιλεὺς εἴτε πολέμῳ εἴτ’ ἄλλως πως. καὶ οὐδεὶς εἰπεῖν ἔχει τινὰ ἀποδειλιάσαντα τούτων τὸν θάνατον ὅταν ἥκῃ βασιλεῖ ἢ διεκδύντα.

[¶14] But Theopompus says, in the forty-fourth book of his Histories, that Philip appointed Thrasydæus the Thessalian tyrant over all those of his nation, though a man who had but little intellect, but who was an egregious flatterer. But Arcadion the Achæan was not a flatterer, who is mentioned by the same Theopompus, and also by Duris in the fifth book of his History of Macedonian Affairs. Now this Arcadion hated Philip, and on account of this hatred voluntarily banished himself from his country. And he was a man of the most admirable natural abilities, and numbers of clever sayings of his are related. It happened then once, when Philip was sojourning at Delphi, that Arcadion also was there; and the Macedonian beheld him and called him to him, and said, How much further, O Arcadion, do you mean to go by way of banishment? And he replied—
Until I meet with men who know not Philip.
But Phylarchus, in the twenty-first book of his History, says that Philip laughed at this, and invited Arcadion to supper, and that in that way he got rid of his enmity. But of Nicesias the flatterer of Alexander, Hegesander gives the following account:—“When Alexander complained of being bitten by the flies and was eagerly brushing them off, a man of the name of Nicesias, one of his flatterers who happened to be present, said, —Beyond all doubt those flies will be far superior to all other flies, now that they have tasted your blood.” And the same man says that Cheirisophus also, the flatterer of Dionysius, when he saw Dionysius laughing with some of his acquaintances, (but he was some way off himself, so that he could not hear what they were laughing at,) laughed also. And when Dionysius asked him on what account he, who could not possibly hear what was said, laughed, said—I feel that confidence in you that I am quite sure that what has been said is worth laughing at.

> Greek: Φίλιππον δέ φησι Θεόπομπος ἐν τῇ τετάρτῃ καὶ τεσσαρακοστῇ τῶν ἱστοριῶν Θρασυδαῖον τὸν Θεσσαλὸν καταστῆσαι τῶν ὁμοεθνῶν τύραννον, μικρὸν μὲν ὄντα τὴν γνώμην, κόλακα δὲ μέγιστον. ἀλλ’ οὐκ Ἀρκαδίων ὁ Ἀχαιὸς κόλαξ ἦν περὶ οὗ ὁ αὐτὸς ἱστορεῖ Θεόπομπος καὶ Δοῦρις ἐν πέμπτῃ Μακεδονικῶν οὗτος δὲ ὁ Ἀρκαδίων μισῶν τὸν Φίλιππον ἑκούσιον ἐκ τῆς πατρίδος φυγὴν ἔφυγεν. ἦν δὲ εὐφυέστατος καὶ πλείους ἀποφάσεις αὐτοῦ μνημονεύονται, ἔτυχεν δ’ οὖν ποτε ἐν Δελφοῖς ἐπιδημοῦντος Φιλίππου παρεῖναι καὶ τὸν Ἀρκαδίωνα· ὃν θεασάμενος ὁ Μακεδὼν καὶ προσκαλεσάμενος μέχρι τίνος φεύξῃ, φησίν, Ἀρκαδίων; καὶ ὅς· ἒς τ’ ἂν τοὺς ἀφίκωμαι οἳ οὐκ ἴσασι Φίλιππον. Φύλαρχος δ’ ἐν τῇ πρώτῃ καὶ εἰκοστῇ τῶν ἱστοριῶν γελάσαντα τὸν Φίλιππον ἐπὶ τούτῳ καλέσαι τε ἐπὶ δεῖπνον τὸν Ἀρκαδίωνα καὶ οὕτω τὴν ἔχθραν διαλύσασθαι. περὶ δὲ Νικησίου τοῦ Ἀλεξάνδρου κόλακος Ἡγήσανδρος τάδ’ ἱστορεῖ· Ἀλεξάνδρου δάκνεσθαι φήσαντος ὑπὸ μυιῶν καὶ προθύμως αὐτὰς ἀποσοβοῦντος τῶν κολάκων τις Νικησίας παρὼν ἦ που τῶν ἄλλων μυιῶν, εἶπεν,
αὗται πολὺ κρατήσουσι τοῦ σοῦ γευσάμεναι αἵματος, ὁ δ’ αὐτός φησι καὶ Χειρίσοφον τὸν Διονυσίου κόλακα ἰδόντα Διονύσιον γελῶντα μετά τινων γνωρίμων （ἀπεῖχεν δ’ ἀπ’ αὐτῶν πλείω τόπον, ὡς μὴ συνακούειν） συγγελᾶν. ἐπεὶ δ’ ὁ Διονύσιος ἠρώτησεν αὐτὸν διὰ τίνα αἰτίαν οὐ συνακούων τῶν λεγομένων γελᾷ, ὑμῖν, φησί, πιστεύω διότι τὸ ῥηθὲν γέλοιόν ἐστιν.

[¶15] His son also, the second Dionysius, had numerous flatterers, who were called by the common people Dionysiocolaces. And they, because Dionysius himself was not very sharp sighted, used to pretend while at supper not to be able to see very far, but they would touch whatever was near them as if they could not see it, until Dionysius himself guided their hands to the dishes. And when Dionysius spat, they would often put out their own faces for him to spit upon: and then licking off the spittle and even his vomit, they declared that it was sweeter than honey. And Timæus, in their twenty-second book of his Histories, says that Democles the flatterer of the younger Dionysius, as it was customary in Sicily to make a sacrifice from house to house in honour of the nymphs, and for men to spend the night around their statues when quite drunk, and to dance around the goddesses—Democles neglecting the nymphs, and saying that there was no use in attending to lifeless deities, went and danced before Dionysius. And at a subsequent time being once sent on an embassy with some colleagues to Dion, when they were all proceeding in a trireme, he being accused by the rest of behaving in a seditious manner in respect of this journey, and of having injured the general interests of Dionysius, when Dionysius was very indignant, he said that differences had arisen between himself and his colleagues, because after supper they took a pæan of Phrynichus or Stesichorus, and some of them took one of Pindar's and sang it; but he, with those who agreed with him, went entirely through the hymns which had been composed by Dionysius himself. And he undertook to bring forward undeniable proof of this assertion. For that his accusers were not acquainted with the modulation of those songs, but that he on the contrary was ready to sing them all through one after the other. And so, when Dionysius was pacified, Democles continued, and said, “But you would do me a great favour, O Dionysius, if you were to order any one of those who knows it to teach me the paean which you composed in honour of Aesculapius; for I hear that you have taken great pains with that.” And once, when some friends were invited to supper by Dionysius, Dionysius coming into the room, said, “O, my friends, letters have been sent to us from the generals who have been despatched to Naples;” and Democles interrpting him, said, “By the gods, they have done well, O Dionysius.” And he, looking upon him, said, “But how do you know whether what they have written is in accordance with my expectation or the contrary?”And Democles replied, “By the gods, you have properly rebuked me, O Dionysius.” Timæus also affirms that there was a man named Satyrus, who was a flatterer of both the Dionysii.

> Greek: πλείστους δ’ εἶχεν καὶ ὁ υἱὸς αὐτοῦ Διονύσιος τοὺς κολακεύοντας, οὓς καὶ προσηγόρευον οἱ πολλοὶ Διονυσοκόλακας. οὗτοι δὲ προσεποιοῦντο μήτε ὀξὺ ὁρᾶν παρὰ τὸ δεῖπνον, ἐπεὶ ὁ Διονύσιος οὐκ ἦν ὀξυώπης, ἔψαυόν τε τῶν παρακειμένων ὡς οὐχ ὁρῶντες, ἕως ὁ Διονύσιος αὐτῶν τὰς χεῖρας πρὸς τὰ λεκάνια προσῆγεν. ἀποπτύοντος δὲ τοῦ Διονυσίου πολλάκις παρεῖχον τὰ πρόσωπα καταπτύεσθαι καὶ ἀπολείχοντες τὸν σίαλον, ἔτι δὲ τὸν ἔμετον αὐτοῦ μέλιτος ἔλεγον εἶναι γλυκύτερον. Τίμαιος δ’ ἐν τῇ δευτέρᾳ καὶ εἰκοστῇ τῶν ἱστοριῶν Δημοκλέα φησὶ τὸν Διονυσίου τοῦ νεωτέρου κόλακα, ἔθους ὄντος κατὰ Σικελίαν θυσίας ποιεῖσθαι κατὰ τὰς οἰκίας ταῖς Νύμφαις καὶ περὶ τὰ ἀγάλματα παννυχίζειν μεθυσκομένους ὀρχεῖσθαί τε περὶ τὰς θεάς, ὁ Δημοκλῆς ἐάσας τὰς Νύμφας καὶ εἰπὼν οὐ δεῖν προσέχειν ἀψύχοις θεοῖς ἐλθὼν ὠρχεῖτο περὶ τὸν Διονύσιον. ἔπειτα πρεσβεύσας ποτὲ μεθ’ ἑτέρων, καὶ πάντων κομιζομένων ἐπὶ τριήρους κατηγορούμενος ὑπὸ τῶν ἄλλων ὅτι στασιάζοι κατὰ τὴν ἀποδημίαν καὶ βλάπτοι τοῦ Διονυσίου τὰς κοινὰς πράξεις καὶ σφόδρα τοῦ Διονυσίου ὀργισθέντος ἔφησεν τὴν διαφορὰν γενέσθαι αὑτῷ πρὸς τοὺς συμπρέσβεις ὅτι μετὰ τὸ δεῖπνον ἐκεῖνοι μὲν τῶν Φρυνίχου καὶ Στησιχόρου, ἔτι δὲ Πινδάρου παιάνων τῶν ναυτῶν τινας ἀνειληφότες ᾖδον, αὐτὸς δὲ μετὰ τῶν βουλομένων τοὺς ὑπὸ τοῦ ὁ Διονυσίου πεποιημένους διεπεραίνετο. καὶ τούτου σαφῆ τὸν ἔλεγχον παρέξειν ἐπηγγείλατο· τοὺς μὲν γὰρ αὑτοῦ κατηγόρους οὐδὲ τὸν ἀριθμὸν τῶν ᾀσμάτων κατέχειν, αὐτὸς δ’ ἕτοιμος εἶναι πάντας ἐφεξῆς ᾄδειν. λήξαντος δὲ τῆς ὀργῆς τοῦ Διονυσίου πάλιν ὁ Δημοκλῆς ἔφη· χαρίσαιο δ’ ἂν μοί τι, Διονύσιε, κελεύσας τινὶ τῶν ἐπισταμένων διδάξαι με τὸν πεποιημένον εἰς τὸν Ἀσκληπιὸν παιᾶνα· ἀκούω γάρ σε πεπραγματεῦσθαι περὶ τοῦτον. παρακεκλημένων δέ ποτε τῶν φίλων ὑπὸ τοῦ Διονυσίου ἐπὶ τὸ δεῖπνον εἰσιὼν ὁ Διονύσιος εἰς τὸν οἶκον γράμματα ἡμῖν, ἔφη, ἄνδρες φίλοι, ἐπέμφθη παρὰ τῶν ἡγεμόνων τῶν εἰς Νέαν πόλιν ἀποσταλέντων. καὶ ὁ Δημοκλῆς ὑπολαβὼν εὖ γε νὴ τοὺς θεούς, ἔφη, Διονύσιε. κἀκεῖνος προσβλέψας αὐτῷ τί δ’ οἶδας, ἔφη, σύ, πότερα κατὰ γνώμην ἐστὶν ἢ τοὐναντίον ἃ γεγράφασι; καὶ ὁ Δημοκλῆς εὖ γε νὴ τοὺς θεοὺς ἐπιτετίμηκας, ἔφη, Διονύσιε. καὶ Σάτυρον δέ τινα ἀναγράφει ὁ Τίμαιος κόλακα ἀμφοτέρων τῶν Διονυσίων.