The next bird to be mentioned is the pigeon. Aristotle says, that there is but one genus of the pigeon, but five subordinate species; writing thus—“The pigeon, the œnas, the phaps, the dove, and the turtle-dove.” But in the fifth book of his treatise on the Parts of Animals, he makes no mention of the phaps, though Aeschylus, in his tragedy called Proteus, does mention that bird in the following line—Feeding the wretched miserable phaps,Entangled as to its poor broken sidesWithin the winnowing spokes.And in his Philoctetes he uses the word in the genitive case plural, φαβῶν. “The œonas, then,” says Aristotle, “is something larger than the pigeon, and it has a puce-coloured plumage; but the phaps is something between the pigeon and the œnas. And the species called phassa is about as large as the common cock, but of the colour of ashes; and the turtledove is less than all the other species, and is o a cinder-colour. And this last is only seen in the summer, and during the winter it keeps in its hole. Now, the phaps and the common pigeon are always to be seen, but the œnas is only visible in the autumn. And the species called the phassa is said to be longer lived than any of the others; for it lives thirty or forty years. And the cock birds never leave the hens to the day of their death, nor do the hens ever desert the cock: but when one dies the other remains solitary: and crows, and ravens, and jackdaws all do the same thing. And in every kind of the genus pigeon, both male and female sit on the eggs in turn; and when the chickens are hatched, the cock bird spits upon them to prevent their being fascinated. And the hen lays two eggs, the first of which produces a cock and the second a hen. And they lay at every season of the year; so that they lay ten or eleven times a year; and in Egypt they lay twelve times; for the hen conceives again the very next day to that in which it lays.” And further on, in the same book, Aristotle says that the kind called περιστερὰ differs from the πελειὰς, and the πελειὰς is the least of the two. And the πελειὰς is easily tamed; but the περιστερὰ is black, and small, and has red rough legs; on which account no one keeps them. But he mentions a peculiarity of the species called περιστερὰ, that they kiss one another when courting, and that if the males neglect this, the hens do not admit their embraces. However, old doves do not go through this formality; but omit the kisses and still succeed in their suit, but the younger ones always kiss before they proceed to action. And the hens, too, make love to one another, when there is no cock at hand, kissing one another beforehand. But still, as there are no real results, the eggs which they lay never produce chickens. The Dorians, however, consider the πελειὰς and the περιστερὰ as identical; and Sophron uses the two words as synonymous in his Female Actresses. But Callimachus, in his treatise on Birds, speaks of the pyrallis, the dove, the wood-pigeon, and the turtle-dove, as all different from one another.
φάσσαι. Ἀριστοτέλης φησὶ περιστερῶν μὲν εἶναι ἓν γένος, εἴδη δὲ πέντε, γράφων οὕτως· περιστερά, οἰνάς, φάψ, φάσσα, τρυγών. ἐν δὲ πέμπτῳ περὶ ζῴων μορίων τὴν φάβα οὐκ ὀνομάζει, καίτοι Αἰσχύλου ἐν τῷ σατυρικῷ Πρωτεῖ οὕτω μνημονεύοντος τοῦ ὄρνιθος· σιτουμένην δύστηνον ἀθλίαν φάβα, μέσακτα πλευρὰ πρὸς πτύοις πεπλεγμένην. κἀν Φιλοκτήτῃ δὲ κατὰ γενικὴν κλίσιν φαβῶν εἴρηκεν. ἡ μὲν οὖν οἰνάς, φησὶν ὁ Ἀριστοτέλης, μείζων ἐστὶ τῆς περιστερᾶς, χρῶμα δ’ ἔχει οἰνωπόν, ἡ δὲ φὰψ μέσον περιστερᾶς καὶ οἰνάδος, ἡ δὲ φάσσα ἀλέκτορος τὸ μέγεθος, χρῶμα δὲ σποδιόν, ἡ δὲ τρυγὼν πάντων ἐλάττων, χρῶμα δὲ τεφρόν. αὕτη δὲ θέρους φαίνεται, τὸν δὲ χειμῶνα φωλεύει. ἡ δὲ φὰψ καὶ ἡ περιστερὰ αἰεὶ φαίνονται, ἡ δ’ οἰνὰς φθινοπώρῳ μόνῳ. πολυχρονιωτέρα δὲ εἶναι λέγεται τούτων ἡ φάσσα· καὶ γὰρ τριάκοντα καὶ τεσσαράκοντα ζῇ ἔτη. οὐκ ἀπολείπουσι δ’ ἕως θανάτου οὔτε οἱ ἄρρενες τὰς θηλείας οὔτε αἱ θήλειαι τοὺς ἄρρενας, ἀλλὰ καὶ τελευτήσαντος χηρεύει ὁ ὑπολειπόμενος, τὸ δ’ αὐτὸ ποιοῦσι καὶ κόρακες καὶ κορῶναι καὶ κολοιοί· ἐπῳάζει δ’ ἐκ διαδοχῆς πᾶν τὸ περιστεροειδὲς γένος, καὶ γενομένων τῶν νεοττῶν ὁ ἄρρην ἐμπτύει αὐτοῖς, ὡς μὴ βασκανθῶσι. τίκτει δὲ ᾠὰ δύο, ὧν τὸ μὲν πρῶτον ἄρρεν ποιεῖ, τὸ δὲ δεύτερον θῆλυ, τίκτουσι δὲ πᾶσαν ὥραν τοῦ ἔτους· διὸ δὴ καὶ δεκάκις τοῦ ἐνιαυτοῦ τιθέασιν, ἐν Αἰγύπτῳ δὲ δωδεκάκις. τεκοῦσα γὰρ τῇ ἐχομένῃ ἡμέρᾳ συλλαμβάνει. ἔτι ἐν τῷ αὐτῷ φησιν Ἀριστοτέλης ὅτι περιστερὰ ἕτερον, πελειὰς δ’ ἔλαττον, καὶ ὅτι ἡ πελειὰς τιθασὸν γίνεται, περιστερά δὲ καὶ μέλαν καὶ μικρὸν καὶ ἐρυθρόπουν καὶ τραχύπουν διὸ οὐδεὶς τρέφει, ἴδιον δὲ λέγει τῆς περιστερᾶς τὸ κυνεῖν αὐτὰς ὅταν μέλλωσιν ἀναβαίνειν ἢ οὐκ ἀνέχεσθαι τὰς θηλείας. ὁ δὲ πρεσβύτερος, φησί, καὶ προαναβαίνει καὶ μὴ κύσας· οἱ δὲ νεώτεροι αἰεὶ τοῦτο ποιήσαντες ὀχεύουσιν. καὶ αἱ θήλειαι δ’ ἀλλήλας ἀναβαίνουσιν, ὅταν ἄρρην μὴ παρῇ, κυνήσασαι· καὶ οὐδὲν προιέμεναι εἰς ἀλλήλας τίκτουσιν ᾠά, ἐξ ὧν οὐ γίνεται νεοττός. οἱ δὲ Δωριεῖς τὴν πελειάδα ἀντὶ περιστερᾶς τιθέασιν, ὡς Σώφρων ἐν γυναικείοις. Καλλίμαχος δ’ ἐν τῷ περὶ ὀρνέων ὡς διαφορὰς ἐκτίθεται φάσσαν, πυραλλίδα, περιστεράν, τρυγόνα.
But Alexander the Myndian says, that the pigeon never lifts up his head when it drinks, as the turtle-dove does; and that it never utters any sound in the winter except when it is very fine weather. It is said, also, that when the species called œnas has eaten the seed of the mistletoe, and then leaves its droppings on any tree, mistletoe after that grows upon that tree. But Daimachus, in his history of India, says that pigeons of an apple-green colour are found in India. And Charon of Lampsacus, in his history of Persia, speaking of Mardonius, and of the losses which the Persian army sustained Off Mount Athos, writes as follows—“And that was the first time that white pigeons were ever seen by the Greeks; as they had never existed in that country.” And Aristotle says, that the pigeons, when their young are born, eat a lot of earth impregnated with salt, and then open the mouths of their young and spit the salt into them; and by this means prepare them to swallow and digest their food. And at Eryx in Sicily, there is a certain time which the Sicilians call The Departure, at which time they say that the Goddess is departing into Africa: and at this time all the pigeons about the place disappear, as if they had accompanied the Goddess on her journey. And after nine days, when the festival called καταγώγια, that is to say The Return, is celebrated, after one pigeon has first arrived, flying across the sea like an avant-courier, and has flown into the temple, the rest follow speedily. And on this, all the inhabitants around, who are comfortably off, feast; and the rest clap their hands for joy. And at that time the whole place smells of butter, which they use as a sort of token of the return of the Goddess. But Autocrates, in his history of Achaia, says that Jupiter once changed his form into that of a pigeon, when he was in love with a maiden in Aegium, whose name was Phthia. But the Attic writers use the word also in the masculine gender, περιστερός. Alexis, in his People Running together, says—For I am the white pigeon (περιστερὸς) of Venus;But as for Bacchus, he knows nothing moreThan how to get well drunk; and nothing caresWhether 'tis new wine that he drinks or old.But in his play of the Rhodian, or the Woman Caressing, he uses the word in the feminine gender; and says in that passage that the Sicilian pigeons are superior to all others—Breeding within some pigeons from Sicily,The fairest shaped of all their species.And Pherecrates, in his Painters, says—Send off a pigeon (περιστερὸν) as a messenger.And in his Petale he uses the diminutive form περιστέριον, where he says,—But now, my pigeon, fly thou like Callisthenes,And bear me to Cythera and to Cyprus.And Nicander, in the second book of his Georgics, mentions the Sicilian doves and pigeons, and says,—And do you in your hall preserve a flockOf fruitful doves from Sicily or Dracontium,For it is said that neither kites nor hawksIncline to hurt those choice and sacred birds. We must also mention ducks. The male of these birds, as Alexander the Myndian says, is larger than the female, and has a more richly coloured plumage: but the bird which is called the glaucion, from the colour of its. eyes, is a little smaller than the duck. And of the species called boscades the male is marked all over with lines, and he also is less than the duck; and the males have short beaks, too small to be in fair proportion to their size: but the small diver is the least of all aquatic birds, being of a dirty black plumage, and it has a sharp beak, turning upwards towards the eyes, and it goes a great deal under water. There is also another species of the boscades, larger than the duck, but smaller than the chenalopex: but the species which are called phascades are a little larger than the small divers, but in all other respects they resemble the ducks. And the kind called uria are not much smaller than the duck, but as to its plumage it is of a dirty earthenware colour, and it has a log and narrow beak: but the coot, which also has a narrow beak, is of a rounder shape, and is of an ash colour about the stomach, and rather blacker on the back. But Aristophanes in his Acharnians, in the following lines, mentions the dusk and the diver, from whose names (νῆττα) and κολυμβὰς) we get the verbs νήχομαι, to swim, and κολυμβάω, to dive, with a great many other water birds—Ducks too, and jackdaws, woodcocks too, and coots,And wrens, and divers.And Callimachus also mentions them in his treatise on Birds.
ὁ δὲ Μύνδιος Ἀλέξανδρος οὐ πίνειν φησὶ τὴν φάσσαν ἀνακύπτουσαν ὡς τὴν τρυγόνα καὶ τοῦ χειμῶνος μὴ φθέγγεσθαι, εἰ μὴ εὐδίας γενομένης. λέγεται δὲ ὅτι ἡ οἰνὰς ἐὰν φαγοῦσα τὸ τῆς ἰξίας σπέρμα ἐπί τινος ἀφοδεύσῃ δένδρου, νέαν ἰξίαν φύεσθαι. Δαίμαχος δ’ ἐν τοῖς Ἰνδικοῖς ἱστορεῖ περιστερὰς μηλίνας γίνεσθαι ἐν Ἰνδοῖς. Χάρων δ’ ὁ Λαμψακηνὸς ἐν τοῖς Περσικοῖς περὶ Μαρδονίου ἱστορῶν καὶ τοῦ διαφθαρέντος στρατοῦ Περσικοῦ περὶ τὸν Ἄθω γράφει καὶ ταῦτα· καὶ λευκαὶ περιστεραὶ τότε πρῶτον εἰς Ἕλληνας ἐφάνησαν, πρότερον οὐ γιγνόμεναι. ὁ δ’ Ἀριστοτέλης φησὶν ὡς αἱ περιστεραὶ γινομένων τῶν νεοττῶν τῆς ἁλμυριζούσης γῆς διαμασησάμεναι ἐμπτύουσιν αὐτοῖς διοιγνῦσαι τὸ στόμα, διὰ τούτου παρασκευάζουσαι αὐτοὺς πρὸς τὴν τροφήν. τῆς δὲ Σικελίας ἐν Ἔρυκι καιρός τις ἐστίν, ὃν καλοῦσιν Ἀναγωγάς, ἐν ᾧ φασι τὴν θεὸν εἰς Λιβύην ἀνάγεσθαι. τότ’ οὖν αἱ περὶ τὸν τόπον περιστεραὶ ἀφανεῖς γίνονται ὡς δὴ τῇ θεῷ συναποδημοῦσαι. καὶ μεθ’ ἡμέρας ἐννέα ἐν τοῖς λεγομένοις Καταγωγίοις μιᾶς προπετασθείσης ἐκ τοῦ πελάγους περιστερᾶς καὶ εἰς τὸν νεὼν εἰσπτάσης παραγίνονται καὶ αἱ λοιπαί. ὅσοι οὖν τότε περιουσίας εὖ ἥκουσι τῶν περιοίκων εὐωχοῦνται, οἱ δὲ λοιποὶ κροταλίζουσιν μετὰ χαρᾶς, ὄζει τε πᾶς ὁ τόπος τότε βούτυρον, ᾧ δὴ τεκμηρίῳ χρῶνται τῆς θείας ἐπανόδου. Αὐτοκράτης ἐν τοῖς Ἀχαικοῖς καὶ τὸν Δία ἱστορεῖ μεταβαλεῖν τὴν μορφὴν εἰς περιστερὰν ἐρασθέντα παρθένου Φθίας ὄνομα ἐν Αἰγίῳ. Ἀττικοὶ δὲ ἀρσενικῶς περιστερὸν καλοῦσιν. Ἄλεξις Συντρέχουσιν λευκὸς Ἀφροδίτης εἰμὶ γὰρ περιστερός, ὁ δὲ Διόνυσος οἶδε τὸ μεθύσαι μόνον εἰ δὲ νέον ἢ παλαιόν, οὐ πεφρόντικεν. ἐν δὲ Δορκίδι ἢ Ποππυζούσῃ θηλυκῶς εἴρηκε καὶ ὅτι αἱ Σικελικαὶ διάφοροί εἰσι περιστερὰς ἔνδον τρέφω τῶν Σικελικῶν τούτων πάνυ κομψάς. Φερεκράτης ἐν Γραυσί φησιν ἀπόπεμψον ἀγγέλλοντα τὸν περιστερόν. ἐν δὲ Πετάλῃ· ἀλλ᾽, ὦ περιστέριον, ὅμοιον Κλεισθένει, πέτου, κόμισον δὲ μ’ ἐς Κύθηρα καὶ Κύπρον. Νίκανδρος δὲ ἐν δευτέρῳ Γεωργικῶν τῶν Σικελικῶν μνημονεύων πελειάδων φησί· καί τε σύ γε θρέψαιο Δρακοντιάδας διτοκεύσας ἢ Σικελὰς μεγάροισι πελειάδας· οὐδὲ φιν ἅρπαι οὐδ’ ὄφις ὀστρακέοις λωβήσιμοι ἐξενέπονται, νῆτται. τούτων, ὥς φησιν Ἀλέξανδρος ὁ Μύνδιος, ὁ ἄρρην μείζων καὶ ποικιλώτερος. τὸ δὲ λεγόμενον γλαυκίον διὰ τὴν τῶν ὀμμάτων χρόαν μικρῷ ἔλαττόν ἐστι νήττης. τῶν δὲ βοσκάδων καλουμένων ὁ μὲν ἄρρην κατάγραφος ἐστὶ δὲ ἧττον’ … νήττης. ἔχουσι δὲ οἱ ἄρρενες σιμά τε καὶ ἐλάττονα τῇ συμμετρίᾳ τὰ ῥύγχη, ἡ δὲ μικρὰ κολυμβίς, πάντων ἐλαχίστη τῶν ἐνύδρων, ῥυπαρομέλαινα τὴν χροιὰν καὶ τὸ ῥύγχος ὀξὺ ἔχει σκέπον τε τὰ ὄμματα, τὰ δὲ πολλὰ καταδύεται, ἔστι δὲ καὶ ἄλλο γένος βοσκάδων μεῖζον μὲν νήττης, ἔλαττον δὲ χηναλώπεκος. αἱ δὲ λεγόμεναι φασκάδες μικρῷ μείζονες οὖσαι τῶν μικρῶν κολυμβίδων τὰ λοιπὰ νήτταις εἰσὶ παραπλήσιοι, ἡ δὲ λεγομένη οὐρία οὐ πολὺ λείπεται νήττης, τῷ χρώματι δὲ ῥυπαροκέραμὸς ἐστι, τὸ δὲ ῥύγχος μακρόν τε καὶ στενὸν ἔχει. ἡ δὲ φαλαρὶς καὶ αὐτὴ στενὸν ἔχουσα τὸ ῥύγχος στρογγυλωτέρα τὴν ὄψιν οὖσα ἔντεφρος τὴν γαστέρα, μικρῷ μελαντέρα τὸν νῶτον. τῆς δὲ νήττης καὶ κολυμβάδος, ἀφ’ ὧν καὶ τὸ νήχεσθαι καὶ κολυμβᾶν εἴρηται, μνημονεύει μετὰ καὶ ἄλλων λιμναίων πολλῶν Ἀριστοφάνης ἐν ᾽ Ἀχαρνεῦσι διὰ τούτων· νάσσας, κολοιούς, ἀτταγᾶς, φαλαρίδας, τροχίλους, κολύμβους. μνημονεύει αὐτῶν καὶ Καλλίμαχος ἐν τῷ περὶ ὀρνέων.
We often also had put before us the dish called parastatæ which is mentioned by Epænetus in his Cookery Book, and by Semaristus in the third and fourth books of his treatise on Synonymes. And it is testicles which are called by this name. But when some meat was served up with a very fragrant sauce, and when some one said,—Give me a plate of that suffocated meat, that Dædalus of names, Ulpian, said— I myself shall be suffocated if you do not tell me where you found any mention of meat of that kind; for I will not name them so before I know. And he said, Strattis, in his Macedonians or Cinesias, has said—Take care, and often have some suffocated meat.And Eubulus, in his Catacollomenos, says—And platters heap'd with quantities of meatSuffocated in the Sicilian fashion.And Aristophanes, in his Wasps, has said—Some suffocated meat in a platter.And Cratinus, in his Delian Women, says—And therefore do you take some meat and pound it,Having first neatly suffocated it.And Antiphanes, in his Countryman, says—And first of allI bring you the much-wish'd-for barley-cake,Which the all-genial mother Ceres givesA joyfull gift to mortals; and besides,Some tender limbs of suffocated goatsSet round with herbs, a young and tender meat.B. How say you?A. I am going through a tragedyOf the divinest Sophocles.
παρῆσαν δὲ πολλάκις ἡμῖν καὶ οἱ καλούμενοι παραστάται, ὧν μνημονεύει Ἐπαίνετος ἐν Ὀψαρτυτικῷ καὶ Σιμάριστος ἐν γ# Συνωνύμων καὶ τετάρτῳ. εἰσὶ δ’ οἱ ὄρχεις οὕτω καλούμενοι. συγκεκνισωμένων δέ τινων κρεῶν ζωμῷ παραφερομένων ἐπεί τις ἔφη τῶν πνικτῶν κρεᾳδίων δός, ὁ τῶν ὀνομάτων Δαίδαλος Οὐλπιανὸς αὐτὸς ἐγώ, φησίν, ἀποπνιγήσομαι εἰ μὴ ἐρεῖς ὅπου καὶ σὺ εὗρες τὰ τοιαῦτα κρεᾴδια. οὐ μὴ γὰρ ὀνομάσω πρὶν μαθεῖν. ὁ δὲ Στράττις εἶπεν, ἔφη,ἐν Μακεδόσιν ἢ Παυσανίᾳ· πνικτόν τι τοίνυν ὄψον ἔστω σοι συχνὸν τοιοῦτον. καὶ Εὔβουλος Κατακολλωμένῳ· καὶ πνικτὰ Σικελὰ πατανίων σωρεύματα. Ἀριστοφάνης τ’ εἴρηκεν ἐν Σφηξὶν ᾽ ἐν λοπάδι πεπνιγμένον.᾽ Κρατῖνος δ’ ἐν Δηλιάσι· τῷ δ’ ὑποτρίψας τι μέρος πνῖξον καθαρύλλως. Ἀντιφάνης δ’ ἐν Ἀγροίκῳ· καὶ πρῶτα μὲν αἴρω ποθεινὴν μᾶζαν, ἣν φερέσβιος Δηὼ βροτοῖσι χάρμα δωρεῖται φίλον ἔπειτα πνικτὰ τακερὰ μηκάδων μέλη, χλόην καταμπέχοντα σάρκα νεογενῆ. β. τί λέγεις; α. τραγῳδίαν περαίνω Σοφοκλέους.
And when some sucking-pigs were carried round, and the guests made an inquiry respecting them, whether they were mentioned by any ancient author, some one said—Phe- recrates, in his Slave turned Tutor, says—I stole some sucking-pigs not fully grown.And in his Deserters be says—Are you not going to kill a sucking-pig?And Alcæus, in his Palæstra, says—For here he is himself, and if I gruntOne atom more than any sucking-pig...And Herodotus, in his first book, says that in Babylon there is a golden altar, on which it is not lawful to sacrifice anything but sucking-pigs. Antiphanes says in his Philetærus—There's here a pretty little cromaciscusNot yet wean'd, you see.And Heniochus, in his Polyeuctus, says—The ox was brazen, long since past all boiling,But he perhaps had taken a sucking-pig,And slaughter'd that.And Anacreon says—Like a young sucking kid, which when it leavesIts mother in the wood, trembles with fear.And Crates, in his Neighbours, says—For now we constantly have feasts of lovers,As long as we have store of lambs and pigsNot taken from their dams.And Simonides represents Danae as speaking thus over Perseus—O my dear child, what mis'ry tears my soul!But you lie sleeping,You slumber with your unwean'd heart.And in another place he says of Archemorus—Alas the wreath! They wept the unwean'd child,Breathing out his sweet soul in bitter pangs.And Clearchus, in his Lives, says that Phalaris the tyrant had arrived at such a pitch of cruelty, that he used to feast on sucking children. And there is a verb θῆσθαι, which means to suck milk, (Homer says—Hector is mortal, and has suck'd the breast;)because the mother's breast is put into the mouth of the infant. And that is the derivation of the word τίτσθος, breast, from τίθημι, to place, because the breasts are thus placed in the children's mouths.After she'd lull'd to sleep the new-born kids,As yet unweaned from their mother's breast.
γαλαθηνῶν δὲ χοίρων ποτὲ περιενεχθέντων καὶ περὶ τούτων ἐζήτησαν οἱ δαιταλεῖς εἰ τὸ ὄνομα εἴρηται. καί τις ἔφη·Φερεκράτης Δουλοδιδασκάλῳ· ᾽ γαλαθήν’ ἔκλεπτον οὐ τέλεα ἐν δὲ Αὐτομόλοις· οὐ γαλαθηνὸν ἄρ’ ὗν θύειν μέλλεις Ἀλκαῖος Παλαίστρᾳ· ὁδὶ γὰρ αὐτός ἐστιν εἴ τι γρύξομαι ὧν σοι λέγω πλέον τι γαλαθηνοῦ μυός. Ἡρόδοτος δ’ ἐν τῇ πρώτῃ φησὶν ὅτι ἐν Βαβυλῶνι ἐπὶ τοῦ χρυσοῦ βωμοῦ οὐκ ἔξεστι θύειν ὅτι μὴ γαλαθηνὰ μοῦνα. Ἀντιφάνης· Φιλεταίρῳ· κομψός γε μικρὸς κρωμακίσκος οὑτοσὶ γαλαθηνός. ἡνίοχος Πολυεύκτῳ· ὁ βοῦς ὁ χαλκοῦς ἦν ἂν ἑφθὸς δεκάπαλαι, ὁ δ’ ἴσως γαλαθηνὸν τέθυκε τὸν χοῖρον λαβών, καὶ Ἀνακρέων δέ φησιν οἷά τε νεβρὸν νεοθηλέα γαλαθηνόν, ὅς τ’ ἐν ὕλῃ κεροέσσης ἀπολειφθεὶς ἀπὸ μητρὸς ἐπτοήθη. Κράτης Γείτοσι· νῦν μὲν γὰρ ἡμῖν παιδικῶν ἅλις, ἅλις ὅπως περ ἀρνῶν ἐστι γαλαθηνῶν τε καὶ χοίρων. Σιμωνίδης δ’ ἐπὶ τοῦ Περσέως τὴν Δανάην ποιεῖ λέγουσαν· ὦ τέκος, οἷον ἔχω πόνον σὺ δ’ ἀωτεῖς, γαλαθηνῷ δ’ ἤτορι κνώσσεις. καὶ ἐν ἄλλοις ἐπ’ Ἀρχεμόρου εἴρηκεν· ἰοστεφάνου γλυκεῖαν ἐδάκρυσαν ψυχὰν ἀποπνέοντα γαλαθηνὸν τέκος. Κλέαρχος δ’ ἐν τοῖς περὶ βίων εἰς τοῦτό φησιν ὠμότητος Φάλαριν τὸν τύραννον ἐλάσαι ὡς γαλαθηνὰ θοινᾶσθαι βρέφη, θῆσθαι δ’ ἐστὶ τὸ θηλάζειν τὸ γάλα. Ὅμηρος· Ἕκτωρ γὰρ θνητός τε γυναῖκά τε θήσατο μαζόν, διὰ τὸ ἐντίθεσθαι τὰς θηλὰς εἰς τὰ στόματα τὰ βρέφη, καὶ ὁ τιτθὸς ἐνθένδε διὰ τὸ ἐντίθεσθαι τὰς θηλάς· νεβροὺς κοιμήσασα νεηγενέας γαλαθηνούς.
And when some antelopes were brought round, Pala- medes of Elea, the collector of words, said—It is not bad meat that of the antelopes (δόρκωνες). And Myrtilus said to him—The word is only δορκύδες, not δόρκωνες. Xenophon, in the first book of his Anabasis, says, “And there were in that part bustards and δορκάδες.” The next thing to be mentioned is the peacock. And that this is a rare bird is shown by what Antiphanes says in his Soldier, or Tychon, where his words are—And then some man brought in one single pairOf peacocks to the city; 'twas a sightWondrous to see; now they're as thick as quails.And Eubulus says in his Phœnix—The peacock is admired for his rarity.“The peacock,” says Aristotle, “is cloven-footed, and feeds on herbage; it begins to breed when it is three years old, at which age it also gets the rich and varied colours of its plumage; and it sits on its eggs about thirty days, and once a-year it lays twelve eggs, and it lays these not all at once, but at intervals, laying every third day. But the first year of a hen's laying she does not lay more than eight eggs; and she sometimes lays wind eggs like the common hen, but never more than two; and she sits upon her eggs and hatches them very much in the same way as the common hen does.” And Eupolis, in his Deserters from the Army, speaks of the peacock in the following terms—Lest I should keep in Pluto's realm,A peacock such as this, who wakes the sleepers.And there is a speech extant, by Antiphanes the orator, which is entitled, On Peacocks. And in that speech there is not one express mention of the name peacock, but he repeatedly speaks of them in it as birds of variegated plumage, saying— “That Demus, the son of Pyrilampes, breeds these birds, and that out of a desire to see these birds, a great many people come from Lacedæmon and from Thessaly, and show great anxiety to get some of the eggs.” And with respect to their appearance he writes thus—“If any one wishes to remove these birds into a city, they will fly away and depart; and if he cuts their wings he takes away their beauty. For their wings are their beauty, and not their body.” And that people used to be very anxious to see them he tells us subsequently in the same book, where he says; “But at the time of the festival of the new moon, any one who likes is admitted to see them, but on other days if any one comes and wishes to see them he is never allowed to do so; and this is not a custom of yesterday, or a recent practice, but one which has subsisted for more than thirty years.”
περιενεχθεισῶν δέ ποτε καὶ δορκάδων ὁ Ἐλεατικὸς Παλαμήδης ὁ ὀνοματολόγος ἔφη· οὐκ ἄχαρι κρέας τὸ τῶν δορκώνων. πρὸς ὃν ὁ Μυρτίλος ἔφη· μόνως δορκάδες λέγονται, δόρκωνες δὲ οὔ. Ξενοφῶν Ἀναβάσεως πρώτῳ ἐνῆσαν δὲ καὶ ὠτίδες καὶ δορκάδες.᾽ ταώς. ὅτι σπάνιος οὗτος ὁ ὄρνις δηλοῖ Ἀντιφάνης ἐν Στρατιώτῃ ἢ Τύχωνι λέγων οὕτως· τῶν ταὧν μὲν ὡς ἅπαξ τις ζεῦγος ἤγαγεν μόνον, σπάνιον ὂν τὸ χρῆμα· πλείους δ’ εἰσὶ νῦν τῶν ὀρτύγων. καὶ Εὔβουλος ἐν Φοίνικι, καὶ γὰρ ὁ ταὼς διὰ τὸ σπάνιον θαυμάζεται. ὁ ταώς, φησὶν Ἀριστοτέλης, σχιδανόπους ἐστὶ καὶ ποιολόγος καὶ τίκτει τριέτης γενόμενος, ἐν οἷς καὶ τὴν ποικιλίαν τῶν πτερῶν λαμβάνει, ἐπῳάζει δ’ ἡμέρας πρὸς λ᾽. τίκτει· τε ἅπαξ τοῦ ἔτους ᾠὰ δώδεκα· ταῦτα δὲ οὐκ εἰς ἅπαξ, ἀλλὰ παρ’ ἡμέρας δύο· αἱ δὲ πρωτοτόκοι ὀκτώ. τίκτει δὲ καὶ ὑπηνέμια, ὡς ἡ ἀλεκτορίς, οὐ πλείω δὲ τῶν δύο. ἐκλέπει δὲ καὶ ἐπῳάζει καθάπερ ἡ ἀλεκτορίς. Εὔπολις δ’ ἐν Ἀστρατεύτοις φησὶ περὶ αὐτοῦ οὕτως· μή ποτε θρέψω παρὰ Φερσεφόνῃ τοιόνδε ταὧν, ὃς τοὺς εὕδοντας ἐγείρει. Ἀντιφῶντι δὲ τῷ ῥήτορι λόγος μὲν γέγραπται ἔχων ἐπίγραμμα περὶ ταῶν, καὶ ἐν αὐτῷ τῷ λόγῳ οὐδεμία μνεία τοῦ ὀνόματος γίνεται, ὄρνεις δὲ ποικίλους πολλάκις ἐν αὐτῷ ὀνομάζει, φάσκων τούτους τρέφειν Δῆμον τὸν Πυριλάμπους καὶ πολλοὺς παραγίνεσθαι κατὰ πόθον τῆς τῶν ὀρνίθων θέας ἔκ τε Λακεδαίμονος καὶ Θετταλίας καὶ σπουδὴν ποιεῖσθαι τῶν ᾠῶν μεταλαβεῖν. περὶ δὲ τῆς ἰδέας αὐτῶν λέγων γράφει· εἴ τις ἐθέλοι καταβαλεῖν εἰς πόλιν τοὺς ὄρνιθας, οἰχήσονται ἀναπτόμενοι, ἐὰν δὲ τῶν πτερύγων ἀποτέμῃ, τὸ κάλλος ἀφαιρήσεται· τὰ πτερὰ γὰρ αὐτῶν τὸ κάλλος ἐστίν, ἀλλ’ οὐ τὸ σῶμα. ὅτι δὲ καὶ περισπούδαστος ἦν αὐτῶν ἡ θέα ἐν τῷ αὐτῷ λόγῳ πάλιν φησίν ἀλλὰ τὰς μὲν νουμηνίας ὁ βουλόμενος εἰσῄει, τὰς δ’ ἄλλας ἡμέρας εἴ τις ἔλθοι βουλόμενος θεάσασθαι, οὐκ ἔστιν ὅστις ἔτυχε, καὶ ταῦτα οὐκ ἐχθὲς οὐδὲ πρῴην, ἀλλ’ ἔτη πλέον ἢ τριάκοντά ἐστιν.
“But the Athenians call the word ταὧς,” as Tryphon tells us,circumflexing and aspirating the last syllable. And they read it spelt in this way in the Deserters from the Army of Eupolis, in the passage which has been already quoted, and in the Birds of Aristophanes—Are you then Tereus? are you a bird or a peacock (ταὧς)?And in another passage he writes—A bird then; what kind? is it not a peacock (ταὧς)?But in the dative they say ταὧνι, as Aristophanes does in the same play. But it is quite impossible in the Attic or Ionic dialects that, in nouns which have more than one syllable, the last syllable beginning with a vowel should be aspirated; for it is quite inevitable that it should be pronounced with a lene breathing, as νεὢς, λεὢς, τυνδάρεὠς, μενέλεὠς, λειπόνεὠς, εὔνεὠς, νείλεὠς, πρᾶὀς, ὑίὀς, κεῖὀς, χῖὀς, δῖὀς, χρεῖὀς, πλεῖὀς, λεῖὀς, λαιὄς, βαιὂς, φαιὂς, πηὂς, γόὀς, θοὂς, ῥόὀς, ζωὄς. For the aspirate is fond of beginning a word, and is by nature inclined to the lead, and is never included in the last part of a word. And the name ταὧς is derived from the extension (τάσις) of the wings.And Seleucus, in the fifth book of his treatise on Hellenisms, says: “The peacock, ταὧς:—but the Attics, contrary to all rule, both aspirate and circumflex the last syllable; but the aspirate is only attached to the first vowel, when it begins a word in the simple pronunciation of the word, and there taking the lead, and running on more swiftly, it has the first place in the word. Accordingly, the Athenians, in consequence of this arrangement, observing the inherent character of this breathing, do not put it on vowels, as they do often accents and breathings, but put it before them. And I think that the ancients used to mark the aspirate by the character H, on which account the Romans write the letter H at the beginning of all aspirated nouns, showing its predominan nature; and if this be the proper character of the aspirate, it is plain that it is contrary to all reason and analogy that the word ταῶς has any breathing at all marked upon it by the Attic writers.”
ταὧς δὲ λέγουσιν Ἀθηναῖοι, ὥς φησι Τρύφων, τὴν τελευταίαν συλλαβὴν περισπῶντες καὶ δασύνοντες. καὶ ἀναγιγνώσκουσι μὲν οὕτως παρ’ Εὐπόλιδι ἐν Ἀστρατεύτοισ—πρόκειται δὲ τὸ μαρτύριον—καὶ ἐν Ὄρνισιν Ἀριστοφάνους· Τηρεὺς γὰρ εἶ σύ; πότερον ὄρνις ἢ ταὧς; καὶ πάλιν ὄρνις δῆτα. τίς ποτ’ ἐστίν; οὐ δήπου ταὧς; λέγουσι δὲ καὶ τὴν δοτικὴν ταωνι, ὡς ἐν τῷ αὐτῷ Ἀριστοφάνης, ἀμήχανον δὲ παρὰ Ἀττικοῖς καὶ Ἴωσιν ἐν τοῖς ὑπὲρ μίαν συλλαβὴν ὀνόμασι τὴν τελευτῶσαν ἀπὸ φωνήεντος ἀρχομένην δασύνεσθαι. πάντως γὰρ εἶναι ψιλὴν αὐτὴν παρηκολούθηκεν, οἷον νεὤς, λεὤς, Τυνδάρεὠς, Μενέλεὠς, λειπόνεὠς, εὔνεὠς, Νείλεὠς, πρᾶὀς, υἱὄς, Κεῖὀς, Χῖὀς, δῖὀς, χρεῖὀς, πλεῖὀς, λεῖὀς, λαιὄς, βαιὄς, φαιὄς, πηὄς, γόὀς, θοὄς, ῥόὀς, ζωὄς. φίλαρχος γὰρ οὖσα καὶ ἡγεμονικὴ τὴν φύσιν ἡ δασύτης τοῖς τελευταίοις μέρεσι τῶν ὀνομάτων οὐδαμῶς ἐγκαθείργνυται. ὠνόμασται δὲ ταὧς ἀπὸ τῆς τάσεως τῶν πτερῶν. Σέλευκος δ’ ἐν τῷ πέμπτῳ περὶ Ἑλληνισμοῦ· ταὧς· παραλόγως δ’ οἱ Ἀττικοὶ καὶ δασύνουσι καὶ περισπῶσι. τοῖς δὲ πρώτοις τῶν φωνηέντων κατὰ τὰς ἁπλᾶς τῶν ὀνομάτων ἐκφορὰς συνεκφέρεσθαι ἐθέλει καὶ ἐνταυθοῖ προᾴττουσα καὶ τάχιον ἐκθέουσα δι’ ἐπιπολῆς ἐστι τῶν λέξεων. τεκμαιρόμενοι οὖν Ἀθηναῖοι καὶ διὰ τῆς τάξεως τὴν ἐνοῦσαν τῇ προσῳδίᾳ φύσιν οὐκ ἐπὶ τῶν φωνηέντων αὐτὴν τιθέασιν ὥσπερ τὰς ἄλλας, πρὸ δὲ τούτων τάσσουσιν. οἶμαι δὲ καὶ διὰ τοῦ η στοιχείου τυπώσασθαι τοὺς παλαιοὺς τὴν δασεῖαν. διόπερ καὶ Ῥωμαῖοι πρὸ πάντων τῶν δασυνομένων ὀνομάτων τὸ η προγράφουσι, τὸ ἡγεμονικὸν αὐτῆς διασημαίνοντες. εἰ δὲ τοιαύτη ἡ δασύτης, μήποτ᾽ ἀλόγως κατὰ τὴν τελευτῶσαν συλλαβὴν τὸ ταὼς πρὸς τῶν Ἀττικῶν προσπνεῖται.
And as at the banquet a great many more discussions arose about each of the dishes that were served up;—But I, said Laurentius, according to the example of our most ex- cellent friend Ulpian, will myself also say something to you (for we are feeding on discussions). What do you think of the grouse? And when some one said,—He is a species of bird; (but it is the custom of the sons of the grammarians to say of anything that is mentioned to them in this way, It is a species of plant, a species of bird, a species of stone;) Laurentius said—And I, my good friend, am aware that the admirable Aristophanes, in his Birds, mentions the grouse in the following lines—With the porphyrion and the pelican,And pelecinnus, and the phlexis too,The grouse and peacock.But I wish to learn from you whether there is any mention of the bird in any other author. For Alexander the Myndian, in the second book of his treatise on Winged Animals, speaks of it as a bird of no great size, but rather as one of the smaller birds. For his words are these—“The grouse, a bird about the size of rook, of an earthenware colour, variegated with dirty coloured spots, and long lines, feeding on fruit; and when it lays its eggs it cackles (τετράζει). from which it derives its name (τέτραξ).” And Epicharmus, in his Hebe's Wedding, says—For when you've taken quails and sparrows too,And larks who love to robe themselves in dust,And grouse, and rooks, and beauteous fig-peckers.And in another passage he says—There were the herons with their long bending necks,A numerous flock; and grouse, and rooks besides.But since none of you have anything to say on the subject (as you are all silent), I will show you the bird itself; for when I was the Emperor's Procurator in Mysia, and the super- intendent of all the affairs of that province, I saw the bird in that country. And learning that it was called by this name among the Mysians and Pæonians, I recollected what the bird was by the description given of it by Aristophanes. And believing that this bird was considered by the all-accomplished Aristotle worthy of being mentioned in that work of his worth many talents (for it is said that the Stagirite received eight hundred talents from Alexander as his contribution towards perfecting his History of Animals), when I found that there was no mention of it in this work, I was delighted at having the admirable Aristophanes as an unimpeachable witness in the matter. And while he was saying this, a slave came in bringing in the grouse in a basket; but it was in size larger than the largest cock of the common poultry, and in appearance it was very like the porphyrion; and it had wattles hanging from its ears on each side like the common cock; and its voice was loud and harsh. And so after we had admired the beauty of the bird, in a short time one was served up on the table dressed; and the meat of him was like that of the ostrich, which we were often in the habit of eating.
πολλῶν οὖν καὶ ἄλλων ἐν τῷ συμποσίῳ περὶ ἑκάστου τῶν εἰσκομιζομένων ῥηθέντων, ἀλλὰ κἀγώ, φησὶν ὁ Λαρήνσιος, κατὰ τὸν πάντα ἄριστον Οὐλπιανὸν προτείνω τι καὶ αὐτὸς ὑμῖν ζητήσεις γὰρ σιτούμεθα· τὸν τέτρακα τί νομίζετε; καὶ τινος εἰπόντος εἶδος ὀρνέου ʽ ἔθος δὲ γραμματικῶν παισὶν περ πάντων τῶν προβαλλομένων λέγειν, εἶδος φυτοῦ, εἶδος ὀρνέου, εἶδος λίθου᾽, ὁ Λαρήνσιος ἔφη·καὶ αὐτός, ἀνδρῶν λῷστε, ὅτι ὁ χαρίεις Ἀριστοφάνης ἐν τοῖς Ὄρνισι μνημονεύει ἐν τούτοις οἶδα· ᾽ πορφυρίωνι καὶ πελεκᾶντι καὶ πελεκίνῳ καὶ φλέξιδι καὶ τέτρακι καὶ ταὧνι.` ζητῶ δ’ ἐγὼ παρ’ ὑμῶν μαθεῖν εἰ καὶ παρ’ ἄλλῳ, τινὶ αὐτοῦ τις γίνεται μνήμη. Ἀλέξανδρος γὰρ ὁ Μύνδιος ἐν δευτέρῳ περὶ πτηνῶν ζῴων οὐ τοῦ ὄρνιθος τοῦ μεγάλου μνημονεύει, ἀλλά τινος τῶν σμικροτάτων, λέγει γάρ οὕτως· ‘τέτραξ τὸ μέγεθος ἴσος σπερμολόγῳ, τὸ χρῶμα κεραμεοῦς, ῥυπαραῖς στιγμαῖς καὶ μεγάλαις γραμμαῖς ποικίλος, καρποφάγος. ὅταν ᾠοτοκῇ δέ, τετράζει τῇ φωνῇ·’ καὶ Ἐπίχαρμος ἐν Ἥβας Γάμῳ· λαμβάνοντι γὰρ ὄρτυγας στρουθούς τε κορυδαλλάς τε φιλοκονίονας τέτραγάς τε σπερματολόγους κἀγλαὰς συκαλλίδας. καὶ ἐν ἄλλοις δέ φησιν ἦν δ’ ἐρῳδιοί τε πολλοὶ μακροκαμπυλαύχενες τέτραγές τε σπερματολόγοι. ἐπεὶ δὲ ὑμεῖς οὐδὲν ἔχετε σιωπᾶτε γάρ, ἐγὼ καὶ τὸ ὄρνεον ὑμῖν ἐπιδείξω. ἐπιτροπεύων γὰρ ἐν Μοισίᾳ τοῦ κυρίου αὐτοκράτορος καὶ προιστάμενος τῶν τῆς ἐπαρχίας ἐκείνης πραγμάτων τεθέαμαι ἐπὶ τῇ χώρᾳ ἐκείνῃ τοὔρνεον. καὶ μαθὼν οὕτω καλούμενον παρὰ τοῖς Μοισοῖς καὶ Παίοσιν ὑπεμνήσθην ἐκ τῶν ὑπ’ Ἀριστοφάνους εἰρημένων τὸν ὄρνιθα, νομίζων δὲ καὶ παρὰ τῷ πολυμαθεστάτῳ Ἀριστοτέλει μνήμης ἠξιῶσθαι τὸ ζῷον ἐν τῇ πολυταλάντῳ πραγματείᾳ ὀκτακόσια γὰρ εἰληφέναι τάλαντα παρἈλεξάνδρου τὸν Σταγιρίτην λόγος ἔχει εἰς τὴν περὶ τῶν ζῴων ἱστορίαν ὡς οὐδὲν εὗρον περὶ αὐτοῦ λεγόμενον, ἔχαιρον ἔχων ἐχεγγυώτατον μάρτυρα τὸν χαρίεντα Ἀριστοφάνη.ἅμα δὲ ταῦτα λέγοντος αὐτοῦ εἰσῆλθέ τις φέρων ἐν τῷ ταλάρῳ τὸν τέτρακα. ἦν δὲ τὸ μὲν μέγεθος ὑπὲρ ἀλεκτρυόνα τὸν μέγιστον, τὸ δὲ εἶδος πορφυρίωνι παραπλήσιος· καὶ ἀπὸ τῶν ὤτων ἑκατέρωθεν εἶχε κρεμάμενα ὥσπερ οἱ ἀλεκτρυόνες τὰ κάλλαια· βαρεῖα δ’ ἦν ἡ φωνή. θαυμασάντων οὖν ἡμῶν τὸ εὐανθὲς τοῦ ὄρνιθος μετ’ οὐ πολὺ καὶ ἐσκευασμένος παρηνέχθη, καὶ τὰ κρέα αὐτοῦ ἦν παραπλήσια τοῖς τῆς μεγάλης στρουθοῦ, ἣν καὶ αὐτὴν πολλάκις κατεδαισάμεθα.
There was a dish too called loins (ψύαι). The poet who wrote the poem called The Return of the Atridæ, in the third book says—And with his rapid feet HermioneusCaught Nisus, and his loins with spear transfix'd.And Simaristus, in the third book of his Synonymes, writes thus: “The flesh of the loins which stands out on each side is called ψύαι, and the hollows on each side they call κύβοι and γάλλιαι.” And Clearchus, in the second book of his treatise on The Joints in the Human Body, speaks thus: “There is flesh full of muscle on each side; which some people call ψύαι, and others call ἀλώπεκες, and others νευρόμητραι.” And the admirable Hippocrates also speaks of ψύαι; and they get this name from being easily wiped (ἀπὸ τοῦ ῥαδίως ἀποψᾶσθαι), or as being flesh lightly touching (ἐπιψαύουσα) the bones, and lying lightly on the surface of them. And Euphron the comic poet mentions them in his Theori—There is a lobe and parts, too, called ψύαι;Learn to cut these before you view the sacrifice. There is a dish too made of udder. Teleclides, in his Rigid Men, says—Since I'm a female, I must have an udder.Herodotus, in the fourth book of his History, uses the same term when speaking of horses; but it is rare to find the word (οὖθαρ) applied to the other animals; but the word most commonly used is ὑπογάστριον, as in the case of fishes. Strattis, in his Atalanta, says—The ὑπογάστριον and the extremitiesOf the large tunny.And Theopompus, in his Callæchrus, says—A. And th' ὑπογάστρια of fish.B. O, Ceres!But in the Sirens he calls it not ὑπογάστρια, but ὑπήτρια, saying—Th' ὑπήτρια of white Sicilian tunnies.
ψύαι. ὁ τὴν τῶν Ἀτρειδῶν κάθοδον πεποιηκὼς ἐν τῷ τρίτῳ φησίν ἶσον δ’ Ἑρμιονεὺς ποσὶ καρπαλίμοισι μετασπὼν ψοίας ἔγχει νύξε. Σιμάριστος δ’ ἐν τρίτῳ Συνωνύμων οὕτως γράφει· ὀσφύος αἱ ἐκ πλαγίων σάρκες ἐπανεστηκυῖαι ψύαι. τὰ δ’ ἑκατέρωθεν κοιλώματα λέγουσι κύμβους ἢ γλήνας. Κλέαρχος δ’ ἐν δευτέρῳ περὶ σκελετῶν οὕτως φησί· σάρκες μυωταὶ καθ᾽ ἑκάτερον μέρος, ἃς οἱ μὲν ψύας, οἱ δὲ ἀλώπεκας, οἱ δὲ νεφρομήτρας καλοῦσι. μνημονεύει δὲ τῶν ψυῶν καὶ Ἱπποκράτης ὁ ἱερώτατος. ὠνομάσθησαν δ’ οὕτως διὰ τὸ ῥᾳδίως ἀποψᾶσθαι ἢ οἷόν τις ἐπιψαύουσα σὰρξ καὶ ἐπιπολῆς τοῖς ὀστέοις ὑπάρχουσα. μνημονεύει αὐτῶν καὶ Εὔφρων ὁ κωμικὸς ἐν Θεωροῖς· λοβὸς τίς ἐστι καὶ ψόαι καλούμεναι· ταύτας ἐπιτεμὼν πρὶν θεωρῆσαι μαθών … οὖθαρ. Τηλεκλείδης Στερροῖς· ὡς οὖσα θῆλυς εἰκότως οὖθαρ φορῶ. ʽ Ἡρόδοτος δ’ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν φησιν … σπανίως δ’ ἔστιν εὑρεῖν τὸ οὖθαρ ἐπὶ τῶν ἄλλων ζῴων λεγόμενον. ὑπογάστριον δὲ μόνον ὡς ἐπὶ τῶν ἰχθύων λέγεται. Στράττις Ἀταλάντῃ· ὑπογάστριον θύννου τι κἀκροκώλιον. Θεόπομπος Καλλαίσχρῳ· ἰχθύων δὲ δὴ ὑπογάστρι᾽, ὦ Δάματερ. ἐν δὲ Σειρῆσιν ὑπήτρια καλεῖ τὰ ὑπογάστρια λέγων οὕτως· θύννων τε λευκῶν Σικελικῶν ὑπήτρια·
We must now speak of the hare; concerning this animal Archestratus, that author so curious in his dishes, speaks thus—Many are the ways and many the recipesFor dressing hares; but this is best of all,To place before a hungry set of guests,A slice of roasted meat fresh from the spit,Hot, season'd only with plain simple salt,Not too much done. And do not you be vex'dAt seeing blood fresh trickling from the meat,But eat it eagerly. All other waysAre quite superfluous, such as when cooks pourA lot of sticky clammy sauce upon it,Parings of cheese, and lees, and dregs of oil,As if they were preparing cat's meat.And Naucrates the comic poet, in his Persia, says that it is an uncommon thing to find a hare in Attica: and he speaks thus—For who in rocky Attica e'er sawA lion or any other similar beast,Where 'tis not easy e'en to find a hareBut Alcæus, in his Callisto, speaks of hares as being plentiful, and says—You should have coriander seed so fineThat, when we've got some hares, we may be ableTo sprinkle them with that small seed and salt.
λαγὼς, περὶ τούτου ὁ μὲν ὀψοδαίδαλος Ἀρχέστρατος οὕτως φησί· τοῦ δὲ λαγὼ πολλοί τε τρόποι πολλαί τε θέμιστες σκευασίας εἰσίν. κεῖνος δ’ οὖν ἐστιν ἄριστος, ἂν πίνουσι μεταξὺ φέρῃς κρέας ὀπτὸν ἑκάστῳ, θερμόν, ἁπλῶς ἁλίπαστον, ἀφαρπάζων ὀβελίσκου μικρὸν ἐνωμότερον. μὴ λυπείτω δὲ σ’ ὁρῶντα ἰχῶρα στάζοντα κρεῶν, ἀλλ’ ἔσθιε λάβρως. αἱ δ’ ἄλλαι περίεργοι ἔμοιγ’ εἰσὶν διὰ παντὸς σκευασίαι γλοιῶν καταχύσματα καὶ κατάτυρα καὶ κατέλαια λίαν, ὥσπερ γαλεοψοποιούντων. Ναυσικράτης δ’ ὁ κωμῳδιοποιὸς ἐν Περσίδι σπανίως, φησίν, ἔστιν εὑρεῖν δασύποδα περὶ τὴν Ἀττικήν· λέγει δὲ ὧδε· ἐν τῇ γὰρ Ἀττικῇ τίς εἶδε πώποτε λέοντας ἢ τοιοῦτον ἕτερον θηρίον; οὗ δασύποδ’ εὑρεῖν ἐστιν οὐχὶ ῥᾴδιον. Ἀλκαῖος δ’ ἐν Καλλιστοῖ καὶ ὡς πολλῶν ὄντων ἐμφανίζει διὰ τούτων κορίαννον ἵνα τί λεπτόν; β. ἵνα τοὺς δασύποδας οὓς ἂν λάβωμεν ἁλσὶ διαπάττειν ἔχῃς.
And Tryphon says,—“Aristophanes, in his Danaides, uses the form λαγὼν in the accusative case with an acute accent on the last syllable, and with a v for the final letter, saying—And when he starts perhaps he may be ableTo help us catch a hare (λαγών).And in his Daitaleis he says—I am undone, I shall be surely seenPlucking the fur from off the hare (λαγών).But Xenophon, in his treatise on Hunting, writes the accusative λαγῶ without the v, and with a circumflex accent. But among us the ordinary form of the nominative case is λαγός; and as we say ναὸς, and the Attics νεὼς, and as we say λαὸς, and the Attics λεώς; so, while we call this animal λαγὸς, they call him λαγώς. And as for our using the form λαγὸν in the accusative case singular, to that we find a corresponding nominative plural in Sophocles, in his Amycus, a satiric drama; where he enumerates—Cranes, crows, and owls, and kites, and hares (λαγοι).But there is also a form of the nominative plural corresponding to the accusative λαγὼν, ending in w, as found in the Flatterers of Eupolis—Where there are rays, and hares (λαγὼ), and light-footed women.But some people, contrary to all reason, circumflex the last syllable of this form λαγώ; but it ought to have an acute accent, since all the nouns which end in ος, even when they. are changed into ως by the Attic writers, still preserve the same accent as if they had undergone no alteration; as ναὸς, νεώς; κάλος, κάλως. And so, too, Epicharmus used this noun, and Herodotus, and the author of the poem called the Helots. Moreover, λαγὸς is the Ionic form—Rouse the sea-hare (λαγὸς) before you drink the water;and λαγὼς the Attic one. But the Attic writers use also the form λαγός; as Sophocles, in the line above quoted—Cranes, crows, and owls, and hares (λαγοι).There is also a line in Homer, where he says—ἢ πτῶκα λαγωόν.Now, if we have regard to the Ionic dialect, we say that w is interpolated; and if we measure it by the Attic dialect, then we say the o is so: and the meat of the hare is called λαγῶα κρέα.
Τρύφων δέ φησι·τὸν λαγὼν ἐπ’ αἰτιατικῆς ἐν Δαναίσιν Ἀριστοφάνης ὀξυτόνως καὶ μετὰ τοῦ λέγει· λύσας ἴσως ἂν τὸν λαγὼν ξυναρπάσειεν ὑμῶν. καὶ ἐν Δαιταλεῦσιν ἀπόλωλα· τίλλων τὸν λαγὼν ὀφθήσομαι. Ξενοφῶν δ’ ἐν Κυνηγετικῷ χωρὶς τοῦ ν λαγῶ καὶ περισπωμένως, ἐπεὶ τὸ καθ’ ἡμᾶς ἐστι λαγός. ὥσπερ δὲ ναὸν λεγόντων ἡμῶν ἐκεῖνοί φασιν νεὼν καὶ λαὸν λεών, οὕτω λαγὸν ὀνομαζόντων ἐκεῖνοι λαγὼν ἐροῦσι. τῇ δὲ τὸν λαγὸν ἑνικῇ αἰτιατικῇ ἀκόλουθός ἐστιν ἡ παρὰ Σοφοκλεῖ ἐν Ἀμύκῳ σατυρικῷ πληθυντικὴ ὀνομαστική· γέρανοι, χελῶναι, γλαῦκες, ἰκτῖνοι, λαγοί. τῇ δὲ λαγὼν ἡ διὰ τοῦ ω παραπλησίως προσαγορευομένη λαγῲ παρ’ Εὐπόλιδι ἐν Κόλαξιν ᾽ ἵνα πάρα μὲν βατίδες καὶ λαγῲ καὶ γυναῖκες εἱλίποδες εἰσὶν δ’ οἳ καὶ ταῦτ’ ἀλόγως κατὰ τὴν τελευτῶσαν συλλαβὴν περισπωμένως προφέρονται, δεῖ δὲ ὀξυτονεῖν τὴν λέξιν, ἐπειδὴ τὰ εἰς ος λήγοντα τῶν ὀνομάτων ὁμότονά ἐστι, κἂν μεταληφθῇ εἰς τὸ ω παρ’ Ἀττικοῖς· ναὸς νεώς, κάλος κάλως. οὕτως δ’ ἐχρήσατο τῷ ὀνόματι καὶ Ἐπίχαρμος καὶ Ἡρόδοτος καὶ ὁ τοὺς Εἵλωτας ποιήσας. εἶτά ἐστι τὸ μὲν Ἰακὸν λαγός· λαγὸν ταράξας πῖθι τὸν θαλάσσιον, τὸ δὲ λαγὼς Ἀττικόν. λέγουσι δὲ καὶ Ἀττικοὶ λαγός, ὡς Σοφοκλῆς· γέρανοι, κορῶναι, γλαῦκες, ἰκτῖνοι, λαγοί. τὸ μέντοι ἢ πτῶκα λαγωὸν ᾽ εἰ μέν ἐστιν Ἰωνικόν, πλεονάζει τὸ ω, εἰ δ’ Ἀττικόν, τὸ ο. λαγῷα δὲ λέγεται κρέα.
But Hegesander the Delphian, in his Commentaries, says that in the reign of Antigonus Gonatas, there were such a number of hares in the island of Astypalæa, that the natives consulted the oracle on the subject. And the Pythia answered them that they ought to breed dogs, and hunt them; and so in one year there were caught more than six thousand. And all this immense number arose from a man of the island of Anaphe having put one pair of hares in the island. As also, on a previous occasion, when a certain Astypalæan had let loose a pair of partridges in the island of Anaphe, there came to be such a number of partridges in Anaphe, that the inhabitants ran a risk of being driven out of the island by them. But originally Astypalea had no hares at all, but only partridges. And the hare is a very prolific animal as Xeno- phon has told us, in his treatise on Hunting; and Herodotus speaks of it in the following terms—“Since the hare is hunted by everything-man, beast, and bird—it is on this account a very prolific animal; and it is the only animal known which is capable of superfetation. And it has in its womb at one time one litter with the fur on, and another bare, and another just formed, and a fourth only just conceived.” And Polybius, in the twelfth book of his History, says that. there is another animal like the hare which is called the rabbit (κούνικλος); and he writes as follows—“The animal called the rabbit, when seen at a distance, looks like a small hare; but when any one takes it in his hands, there is a great difference between them, both in appearance and taste: and it lives chiefly underground.” And Posidonius the philosopher also mentions them in his History; and we our selves have seen a great many in our voyage from Dicæarchia to Naples. For there is an island not far from the mainland, opposite the lower side of Dicæarchia, inhabited by only a very scanty population, but having a great number of rabbits. And there is also a kind of hare called the Chelidonian hare, which is mentioned by Diphilus, or Calliades, in his play called Ignorance, in the following terms—What is this? whence this hare who bears the nameOf Chelidonian? Is it grey hare soup,Mimarcys call'd, so thick with blood?And Theophrastus, in the twentieth book of his History, says that there are hares about Bisaltia which have two livers.
Ἡγήσανδρος δ’ ὁ Δελφὸς ἐν ὑπομνήμασι κατὰ τὴν Ἀντιγόνου τοῦ Γονατᾶ φησιν βασιλείαν τοσοῦτον πλῆθος γενέσθαι λαγῶν ἐν Ἀστυπαλαίᾳ, ὡς τοὺς Ἀστυπαλαιεῖς περὶ αὐτῶν μαντεύσασθαι. καὶ τὴν Πυθίαν εἰπεῖν κύνας τρέφειν καὶ κυνηγετεῖν ἁλῶναί τε ἐν ἐνιαυτῷ πλείους τῶν ἑξακισχιλίων. ἐγένετο δὲ τὸ πλῆθος τοῦτο· Ἀναφαίου τινὸς ἐμβαλόντος δύο λαγωοὺς εἰς τὴν νῆσον ὡς καὶ πρότερον Ἀστυπαλαιέως τινὸς ἀφέντος δύο πέρδικας εἰς τὴν Ἀνάφην τοσοῦτον πλῆθος ἐγένετο περδίκων ἐν τῇ Ἀνάφῃ, ὡς κινδυνεῦσαι ἀναστάτους γενέσθαι τοὺς κατοικοῦντας. κατ’ ἀρχὰς δ’ ἡ μὲν Ἀστυπάλαια οὐκ εἶχεν λαγώς, ἀλλὰ πέρδικας, ἡ δὲ Ἀνάφη οὐ πέρδικας, ἀλλὰ λαγώς. πολύγονον δ’ ἐστὶ τὸ ζῷον ὁ λαγώς, ὡς Ξενοφῶν εἴρηκεν ἐν τῷ Κυνηγετικῷ. καὶ Ἡρόδοτος δ’ οὕτως φησὶν τοῦτο μὲν ὅτι ὁ λαγὼς ὑπὸ πάντων θηρεύεται, καὶ θηρίου καὶ ὄρνιθος καὶ ἀνθρώπου, οὕτω δή τι πολύγονόν ἐστιν, ἐπικυίσκει τε μόνον πάντων θηρίων, καὶ τὸ μὲν δασὺ τῶν τέκνων ἐν τῇ γαστρί, τὸ δὲ ψιλόν, τὸ δὲ ἄρτι ἐν τῇς μήτρῃσι πλάσσεται, τὸ δ’ ἐπαναιρέεται. Πολύβιος δ’ ἐν τῇ δωδεκάτῃ τῶν ἱστοριῶν γίγνεσθαί φησι παρόμοιον τῷ λαγῷ ζῷον τὸν κούνικλον καλούμενον, γράφων οὕτως· ὁ δὲ κούνικλος καλούμενος πόρρωθεν μὲν ὁρώμενος εἶναι δοκεῖ λαγὼς μικρός· ὅταν δ’ εἰς τὰς χεῖρας λάβῃ τις, μεγάλην ἔχει διαφορὰν καὶ κατὰ τὴν ἐπιφάνειαν καὶ κατὰ τὴν βρῶσιν, γίνεται δὲ τὸ πλεῖον κατὰ γῆς. μνημονεύει δ’ αὐτῶν καὶ Ποσειδώνιος ὁ φιλόσοφος ἐν τῇ ἱστορίᾳ· καὶ ἡμεῖς εἴδομεν πολλοὺς κατὰ τὸν ἀπὸ Δικαιαρχείας πλοῦν ἐπὶ Νέαν πόλιν. νῆσος γάρ ἐστιν οὐ μακρὰν τῆς γῆς κατὰ τὰ τελευταῖα μέρη τῆς Δικαιαρχείας ὑπ’ ὀλίγων μὲν κατοικουμένη, πολλοὺς δὲ ἔχουσα τοὺς κουνίκλους τούτους. καλοῦνται δέ τινες καὶ χελιδονίαι λαγωοί. μνημονεύει Δίφιλος ἢ Καλλιάδης ἐν Ἀγνοίᾳ οὕτως· τί τοῦτο; ποδαπὸς οὗτος; β. χελιδόνειος ὁ δασύπους, γλυκεῖα δ’ ἡ μίμαρκυς. Θεόπομπος δὲ ἐν τῇ κ’ τῶν ἱστοριῶν περὶ τὴν Βισαλτίαν φησὶ λαγωοὺς γίγνεσθαι δύο ἥπατα ἔχοντας.
And when a wild boar was put upon the table, which was in no respect less than that noble Calydonian boar which has been so much celebrated,—I suggest to you now, said he, O my most philosophical and precise Ulpian, to inquire who ever said that the Calydonian boar was a female, and that her meat was white. But he, without giving the matter any long consideration, but rather turning the question off, said—But it does seem to me, my friends, that if you are not yet satisfied, after having had such plenty of all these things, that you surpass every one who has ever been celebrated for his powers of eating,—and who those people are you can find out by inquiry. But it is more correct and more consistent with etymology to make the name σὺς, with a ς; for the animal has its name from rushing (σεύομαι) and going on impetuously; but men have got a trick of pronouncing the word without the ς,ὗς; and some people believe that it is called σῦν, by being softened from θῦν, as if it had its name from being a fit animal to sacrifice (θύειν). But now, if it seems good to you, answer me who ever uses the compound word like we do, calling the wild boar not σῦς ἄγριος, but σύαγροσ? At all events, Sophocles, in his Lovers of Achilles, has applied the word σύαγρος to a dog, as hunting the boar (ἀπὸ τοῦ σῦς ἀγρεύειν), where he says—And you, Syagre, child of Pelion.And in Herodotus we find Syagrus used as a proper name of a man who was a Lacedæmonian by birth, and who went on the embassy to Gelon the Syracusan, about forming an alliance against the Medes; which Herodotus mentions in the seventh book of his History. And I am aware, too, that there was a general of the Aetolians named Syagrus who is mentioned by Phylarchus, in the fourth book of his History. And Democritus said—You always, O Ulpian, have got a habit of never taking anything that is set before you until you know whether the existing name of it was in use among the ancients. Accordingly you are running the risk, on account of all these inquiries of yours, (just like Philetas of Cos, who was always investigating all false arguments and erroneous uses of words,) of being starved to death, as he was. For he became very thin by reason of his devotion to these inquiries, and so died, as the inscription in front of his tomb shows—Stranger, Philetas is my name, I lieSlain by fallacious arguments, and caresProtracted from the evening through the night.
σύος δὲ ἀγρίου ἐπεισενεχθέντος, ὃς κατ’ οὐδὲν ἦν ἐλάττων τοῦ καλοῦ γραφομένου Καλυδωνίου. προβάλλω, τίς ἔφη, σοὶ ζητεῖν, φροντιστὰ καὶ λογιστὰ Οὐλπιανέ, τίς ἱστόρηκε τὸν Καλυδώνιον σῦν θήλειάν τε γεγονέναι καὶ λευκὸν τὴν χρόαν. ὁ δὲ σφόδρα φροντίσας καὶ τὸ προβληθὲν ἀποδιοπομπησάμενος ἀλλ’ ὑμεῖς γε, ἔφη,ἄνδρες γάστρωνες, εἰ μὴ κόρον ἤδη ἔχετε τοσούτων ἐμπλησθέντες, ὑπερβάλλειν μοι δοκεῖτε πάντας τοὺς ἐπὶ πολυφαγίᾳ διαβοήτους γενομένους· καὶ τίνες εἰσὶν οὗτοι ζητεῖτε, προφέρεσθαι δὲ δίκαιόν ἐστιν ὑμᾶς σὺν τῷ ς σῦς ἐτυμώτερον παρὰ τὸ σεύεσθαι γὰρ καὶ ὁρμητικῶς ἔχειν τὸ ζῷον εἴρηται. τέτριπται δὲ καὶ τὸ λέγειν χωρὶς τοῦ κατ’ ἀρχὰς ς ὗς. οἱ δὲ σῦν εἰρῆσθαι οἱονεὶ θῦν, τὸν εἰς θυσίαν εὐθετοῦντα, νῦν δέ, εἰ δοκεῖ, ἀποκρίνασθέ μοι τίς μνημονεύει κατὰ τὸ σύνθετον ὁμοίως ἡμῖν συάγρου ἐπὶ τοῦ συὸς τοῦ ἀγρίου. Σοφοκλῆς μὲν γὰρ ἐν Ἀχιλλέως Ἐρασταῖς ἐπὶ κυνὸς ἔταξε τοὔνομα ἀπὸ τοῦ σῦς ἀγρεύειν, λέγων σὺ δ᾽, ὦ Σύαγρε, Πηλιωτικὸν τρέφος· παρ’ Ἡροδότῳ δὲ ὄνομα κύριον Σύαγρος Λάκων γένος, ὁ πρὸς Γέλωνα τὸν Συρακόσιον πρεσβεύσας περὶ τῆς πρὸς τοὺς Μήδους συμμαχίας ἐν τῇ ἐβδόμῃ. καὶ Αἰτωλῶν δὲ οἶδα στρατηγὸν Σύαγρον, οὗ μνημονεύει Φύλαρχος ἐν τετάρτῃ ἱστοριῶν.καὶ ὁ Δημόκριτος ἔφη·ἀεί ποτε σύ, ὦ Οὐλπιανέ, οὐδενὸς μεταλαμβάνειν εἴωθας τῶν παρασκευαζομένων πρὶν μαθεῖν εἰ ἡ χρῆσις μὴ εἴη τῶν ὀνομάτων παλαιά, κινδυνεύεις οὖν ποτε διὰ ταύτας τὰς φροντίδας ὥσπερ ὁ Κῷος Φιλίτας ζητῶν τὸν καλούμενον ψευδολόγον τῶν λόγων ὁμοίως ἐκείνῳ ἀφαυανθῆναι. ἰσχνὸς γὰρ πάνυ τὸ σῶμα διὰ τὰς ζητήσεις γενόμενος ἀπέθανεν, ὡς τὸ πρὸ τοῦ μνημείου αὐτοῦ ἐπίγραμμα δηλοῖ· ξεῖνε, Φιλίτας εἰμί. λόγων ὁ ψευδόμενός με ὤλεσε καἰνικτῶν φροντίδες ἑσπέριοι.
And so that you may not waste away by investigating this word σύαγρος, learn that Antiphanes gives this name to the wild boar, in his Ravished Woman:—This very night a wild boar (σύαγρον) will I seize,And drag into this house, and a lion and a wolfAnd Dionysius the tyrant, in his Adonis, says—Under the arched cavern of the nymphsI consecrate....A wild boar (σύαγρον) as the first-fruits to the gods.And Lynceus the Samian, in his epistle to Apollodoru, writes thus—“That you may have some goat's flesh for your chil- dren, and some meat of the wild boar (τὰ συάγρια) for your- self and your friends.” And Hippolochus the Macedonian, whom we have mentioned before now, in his epistle to the above-named Lynceus, mentioned many wild boars (συάγρων). But, since you have turned off the question which was put to you about the colour of the Calydonian boar, and whether any one states him to have been white as to his flesh, we ourselves will tell you who has said so; and you yourself may investigate the proofs which I bring. For some time ago, I read the dithyrambics of Cleomenes of Rhegium; and this account is given in that ode of them which is entitled Meleager. And I am not ignorant that the inhabitants of Sicily call the wild boar (which we call σύαγρος) ἀσχέδωρος. And Aeschylus, in his Phorcides, comparing Perseus to a wild boar, says—He rush'd into the cave like a wild boar (ἀσχέδωρος ὥς).And Sciras (and he is a poet of what is called the Italian comedy, and a native of Tarentum), in his Meleager, says—Where shepherds never choose to feed their flocks,Nor does the wild boar range and chase his mate.And it is not wonderful that Aeschylus, who lived for some time in Sicily, should use many Sicilian words.
ἵν’ οὖν μὴ καὶ σὺ ζητῶν τὸν σύαγρον ἀφαυανθῇς, μάθε ὅτι Ἀντιφάνης μὲν ἐν Ἁρπαζομένῃ οὕτως ὠνόμασε· λαβὼν ἐπανάξω σύαγρον εἰς τὴν οἰκίαν τῆς νυκτὸς αὐτῆς καὶ λέοντα καὶ λύκον. Διονύσιος δὲ ὁ τύραννος ἐν τῷ Ἀδώνιδι· νυμφῶν ὑπὸ σπήλυγγα τόνδ’ αὐτόστεγον σύαγρον ἐκβόλειον εὔθηρον κυσίν, ὁπλάς τ’ ἀπαρχὰς ἀκροθινιάζομαι. Λυγκεὺς δ’ ὁ Σάμιος ἐν τῇ πρὸς Ἀπολλόδωρον ἐπιστολῇ γράφει οὕτως· ἵνα τὰ μὲν αἴγεια τοῖς παισί, τὰ δὲ συάγρεια μετὰ τῶν φίλων αὐτὸς ἔχῃς.᾽ καὶ Ἱππόλοχος δὲ ὁ Μακεδών, οὗ ἐμνημονεύσαμεν ἐν τοῖς πρὸ τούτων, ἐν τῇ πρὸς τὸν προειρημένον Λυγκέα ἐπιστολῇ ἐμνήσθη συάγρων πολλῶν. ἐπεὶ δὲ σὺ καὶ τὸ προβληθέν σοι ἀποπροσπεποίησαι περὶ τῆς χρόας τοῦ Καλυδωνίου συός, εἴ τις αὐτὸν ἱστορεῖ λευκὸν τὴν χρόαν γεγονότα, ἐροῦμεν ἡμεῖς τὸν εἰπόντα· τὸ δὲ μαρτύριον ἀνίχνευσον σύ. πάλαι γὰρ τυγχάνω ἀνεγνωκὼς τοὺς Κλεομένους τοῦ Ῥηγίνου διθυράμβους, ὧν ἐν τῷ ἐπιγραφομένῳ Μελεάγρῳ τοῦτο ἱστόρηται. οὐκ ἀγνοῶ δ’ ὅτι οἱ περὶ τὴν Σικελίαν κατοικοῦντες ἀσχέδωρον καλοῦσι τὸν σύαγρον. Αἰσχύλος γοῦν ἐν Φορκίσι παρεικάζων τὸν Περσέα τῷ ἀγρίῳ τούτῳ συί φησιν ἔδυ δ’ ἐς ἄντρον ἀσχέδωρος ὥς. καὶ Σκίρας εἷς δ’ ἐστὶν οὗτος τῆς Ἰταλικῆς καλουμένης κωμῳδίας ποιητής, γένος Ταραντῖνος ἐν Μελεάγρῳ φησὶν ἔνθ’ οὔτε ποιμὴν ἀξιοῖ νέμειν βοτὰ οὔτε ἀσχέδωρος νεμόμενος καπρώζεται. ὅτι δὲ Αἰσχύλος διατρίψας ἐν Σικελίᾳ πολλαῖς κέχρηται φωναῖς Σικελικαῖς οὐδὲν θαυμαστόν.