---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 46 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/46/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 46. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/46/"
---

# 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.

## 46. Book IX · chapters 66–80

Source: https://scriptura.si/works/athenaeus-deipnosophists/46/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/46/#p-N

[¶0] There were also very often kids brought round by the servants, dressed in various ways; some of them with a great deal of assafoetida, which afforded us no ordinary pleasure; for the flesh of the goat is exceedingly nutritious. At all events, Chitomachus the Carthaginian, who is inferior to no one of the new Academy for his spirit of philosophical investigation, says that a certain Theban athlete surpassed all the men of his time in strength, because he ate goat's flesh; for the juice of that meat is nervous and sticky, and such as can remain a long time in the substance of the body. And this wrestler used to be much laughed at, because of the unpleasant smell of his perspiration. And all the meat of pigs and lambs, while it remains undigested in the system, is very apt to turn, because of the fat. But the banquets spoken of by the comic poets rather please the ears by sweet sounds, than the palate by sweet tastes; as, for instance, the feast mentioned by Antiphanes, in his Female Physician—
A. But what meat do you eat with most delight?
B. What meat?—why if you mean as to its cheapness,
There's mutton ere it bears you wool or milk,
That is to say, there's lamb, my friend; and so
There's also meat of goats which give no milk,
That is to say, of kids. For so much profit
Is got from these when they are fully grown,
That I put up with eating cheaper kinds.
And in his Cyclops he says—
These are the animals which the earth produces,
Which you will have from me: the ox of th' herd,
The goat which roves the woods, the chamois which
Loves the high mountain tops, the fearless ram,
The hog, the boar, the sucking-pig besides,
And hares, and kids....
Green cheese, dry cheese, and cut and pounded cheese,
Scraped cheese, and chopp'd cheese, and congeal'd cheese And Mnesimachus, in his Horse-breeder, provides the following things for dinner—
Come forth, O Manes, from the chamber
Deck'd with the lofty cypress roof;
Go to the market, to the statues
Of Maia's son, where all the chiefs
Of the tribes meet, and seek the troop
Of their most graceful pupils, whom
Phidon is teaching how to mount
Their horses, and dismount from them.
I need not tell you now their names.
Go; tell them that the fish is cold,
The wine is hot, the pastry dry,
The bread dry, too, and hard. The chops
Are burnt to pieces, and the meat
Taken from out the brine and dish'd.
The sausages are served up too;
So is the tripe, and rich black puddings.
Those who 're in-doors are all at table,
The wine cups all are quickly drain'd,
The pledge goes round; and nought remains
But the lascivious drunken cordax.
The young men all are waxing wanton,
And ev'rything's turn'd upside down.
Remember what I say, and bear
My words in mind.
Why stand you gaping like a fool?
Look here, and just repeat the message
Which I've just told you; do,—I will
Repeat it o'er again all through.
Bid them come now, and not delay,
Nor vex the cook who's ready for them.
For all the fish is long since boil'd,
And all the roast meat's long since cold.
And mention o'er each separate dish;—
Onions and olives, garlic too,
Cucumbers, cabbages, and broth,
Fig-leaves, and herbs, and tunny cutlets,
Glanis and rhinè, shark and conger,
A phyxicinus whole, a tunny,
A coracinus whole, a thunnis,
A small anchovy, and a tench,
A spindle-fish, a tail of dog-fish,
A carcharias and a torpedo;
A sea-frog, lizard, and a perch,
A trichias and a phycis too,
A brinchus, mullet, and sea-cuckoo.
A turtle, and besides a lamprey,
A phagrus, lebias, and grey mullet,
A sparus, and æolias,
A swallow, and the bird of Thrace,
A sprat, a squid, a turbot, and
Dracænides, and polypi,
A cuttle-fish, an orphus too;
A crab, likewise an escharus,
A needle-fish, a fine anchovy,
Some cestres, scorpions, eels, and loaves.
And loads of other meat, beyond
My calculation or my mention.
Dishes of goose, and pork, and beef,
And lamb, and mutton, goat and kid;
Of poultry, ducks and partridges,
Andjays, and foxes. And what follows
Will be a downright sight to see,
So many good things there will be.
And all the slaves through all the house
Are busy baking, roasting, dressing,
And plucking, cutting, beating, boiling,
And laughing, playing, leaping, feasting,
And drinking, joking, scolding, pricking.
And lovely sounds from tuneful flutes,
And song and din go through the house,
Of instruments both wind and string'd.
Meantime a lovely scent of cassia,
From Syria's fertile land, does strike
Upon my sense, and frankincense,
And myrrh, and nard * * *
* * * * *
Such a confusion fills the house
With every sort of luxury.

> Greek: περιεφέροντο καὶ ἔριφοι πολλάκις ποικίλως ἐσκευασμένοι· ἄλλοι δὲ καὶ πολύ τοῦ ὀποῦ ἔχοντες, οἵτινες οὐ τὴν τυχοῦσαν ἡδονὴν παρεῖχον ἡμῖν. καὶ γὰρ τὸ τοῦ αἰγὸς κρέας τροφιμώτατὸν ἐστι. Κλειτόμαχος γοῦν ὁ Καρχηδόνιος οὐδενὸς δεύτερος τῶν ἀπὸ τῆς νέας Ἀκαδημείας κατὰ τὴν θεωρίαν ὢν Θηβαῖόν τινα ἀθλητὴν ὑπερβαλεῖν ἰσχύι φησὶ τοὺς καθ᾽ ἑαυτὸν κρέασιν αἰγείοις χρώμενον. εὔτονοι γὰρ καὶ γλίσχροι οἱ χυμοὶ καὶ πολὺν χρόνον ὑπομένειν ἐν τοῖς ὄγκοις δυνάμενοι, ἐσκώπτετο δὲ ὁ ἀθλητὴς διὰ τὴν ἀπὸ τῶν ἱδρώτων δυσωδίαν. τὰ δ’ ὕεια καὶ ἄρνεια κρέα ἀδιαπόνητα ταῖς ἕξεσιν ὑπάρχοντα ῥᾷστα φθείρεται διὰ τὴν πιμελήν. τὰ δὲ παρὰ τοῖς κωμῳδιοποιοῖς λεγόμενα δεῖπνα ἡδίστην ἀκοὴν παρέχει τοῖς ὠσὶ μᾶλλον ἢ τῇ φάρυγγι, ὥσπερ τὰ παρὰ Ἀντιφάνει μὲν ἐν Ἀκεστρίᾳ· κρέας δὲ τίνος ἥδιστ’ ἂν ἐσθίοις φησίν; β. τίνος; εἰς εὐτέλειαν. τῶν προβάτων μὲν οἷς ἔνι μήτ’ ἔρια μήτε τυρός, ἀρνός, φίλτατε. τῶν δ’ αἰγιδίων κατὰ ταὔθ’ ἃ μὴ τυρὸν ποιεῖ, ἐρίφου. διὰ τὴν ἐπικαρπίαν γὰρ τῶν ἁδρῶν ταῦτ’ ἐσθίων τὰ φαῦλ’ ἀνέχομαι. ἐν δὲ Κύκλωπί φησι· τῶν χερσαίων δ’ ὑμῖν ἥξει παρ’ ἐμοῦ ταυτί βοῦς ἀγελαῖος, τράγος ὑλιβάτης, αἲξ οὐρανία, κριὸς τομίας, κάπρος ἐκτομίας, ὗς οὐ τομίας δέλφαξ, δασύπους, ἔριφοι, … τυρὸς χλωρός, τυρὸς ξηρός, τυρὸς κοπτός, τυρὸς ξυστός, τυρὸς τμητός, τυρὸς πηκτός. Μνησίμαχος δ’ ἐν Ἱπποτρόφῳ τοιαῦτα παρασκευάζει· βαῖν’ ἐκ θαλάμων κυπαρισσορόφων ἔξω, Μάνη· στεῖχ’ εἰς ἀγορὰν πρὸς τοὺς Ἑρμᾶς, οὗ προσφοιτῶσ’ οἱ φύλαρχοι, τούς τε μαθητὰς τοὺς ὡραίους οὓς ἀναβαίνειν ἐπὶ τοὺς ἵππους μελετᾷ Φείδων καὶ καταβαίνειν οἶσθ’ οὓς φράζω; τούτοις τοίνυν ἄγγελλ᾽, ὁτιὴ ψυχρὸν τοὔψον, τὸ ποτὸν θερμόν, ξηρὸν φύραμ᾽, ἄρτοι ξηροί· σπλάγχν’ ὀπτᾶται, χναῦμ’ ἥρπασται, κρέας ἐξ ἅλμης ἐξῄρηται, τόμος ἀλλᾶντος, τόμος ἠνύστρου, χορδῆς ἕτερος, φύσκης ἕτερος διαλαιμοτομεῖθ’ ὑπὸ τῶν ἔνδον κρατὴρ ἐξερροίβδητ’ οἴνου· πρόποσις χωρεῖ· λέπεται κόρδαξ· ἀκολασταίνει νοῦς μειρακίων· πάντ’ ἐστ’ ἔνδον τὰ κάτωθεν ἄνω. μέμνησ’ ἃ λέγω, πρόσεχ’ οἷς φράζω. χάσκεις οὗτος; βλέψον δευρί· πῶς αὐτὰ φράσεις; αὐτίκ’ ἐρῶ σοι πάλιν ἐξ ἀρχῆς· ἥκειν ἤδη καὶ μὴ μέλλειν τῷ τε μαγείρῳ μὴ λυμαίνεσθ᾽, ὡς τῶν ὄψων ἑφθῶν ὄντων, ὀπτῶν ὄντων, ψυχρῶν ὄντων, καθ’ ἕκαστα λέγων βολβός, ἐλαία, σκόροδον, καυλός, κολοκύντη, ἔτνος, θρῖον, φυλλάς, θύννου τεμάχη, γλάνιδος, γαλεοῦ, ῥίνης, γόγγρου· φοξῖνος ὅλος, κορακῖνος ὅλος, μεμβράς, σκόμβρος, θυννίς, κωβιός. ἠλακατῆνες, κυνὸς οὐραῖον τῶν καρχαριῶν, νάρκη, βάτραχος, πέρκη, σαῦρος, τριχίας, φυκίς. βρίγκος, τρίγλη, κόκκυξ, τρυγών, σμύραινα, φάγρος, μύλλος, λεβίας, σπάρος, αἰολίας· θρᾷττα, χελιδών, καρίς, τευθίς, ψῆττα, δρακαινίς, πουλυπόδειον, ὁ σηπία, ὀρφώς, κάραβος, ἔσχαρος, ἀφύαι, βελόναι, κεστρεύς, σκορπίος, ἔγχελυς, ἄρκτος· κρέα τ’ ἄλλα τὸ πλῆθος ἀμύθητον χηνός, χοίρου, βοός, ἀρνός, οἰός, κάπρου, αἰγός, ἀλεκτρυόνος, νήττης, κίττης, πέρδικος, ἀλωπεκίου. καὶ μετὰ δεῖπνον θαυμαστὸν ὅσ’ ἔστ᾽ ἀγαθῶν πλήθη. πᾶς δὲ κατ’ οἴκους μάττει, πέττει, τίλλει, κόπτει, τέμνει, δεύει, χαίρει, παίζει, πηδᾷ, δειπνεῖ, πίνει, σκιρτᾷ, λορδοῖ, κεντεῖ. σεμναὶ δ’ αὐλῶν ἀγαναὶ φωναί, μολπά, κλαγγὰ θράττει, πνεῖται κούραν κασίας ἀπὸ γᾶς ἁγίας, ἁλίας Συρίας· ὀσμὴ σεμνὴ μυκτῆρα δονεῖ λιβάνου, μάρου, σμύρνης, καλάμου, στύρακος, βάρου, λίνδου, κίνδου, κισθοῦ, μίνθου· τοιάδε δόμους ὁμίχλη κατέχει πάντων ἀγαθῶν ἀνάμεστος.

[¶1] Now, after all this conversation, there was brought in the dish which is called Rhoduntia; concerning which that wise cook quoted numbers of tragedies before he would tell us what he was bringing us. And he laughed at those who professed to be such admirable cooks, mentioning whom, he said—Did that cook in the play of Anthippus, the comic poet, ever invent such a dish as this?—the cook, I mean, who, in the Veiled Man, boasted in this fashion:—
A. Sophon, an Ararnanian citizen,
And good Democritus of Rhodes, were long
Fellow-disciples in this noble art,
And Labdacus of Sicily was their tutor.
These men effaced all vulgar old recipes
Out of their cookery books, and took away
The mortar from the middle of the kitchen.
They brought into disuse all vinegar,
Cummin, and cheese, and assafœtida,
And coriander seed, and all the sauces
Which Saturn used to keep within his cruets.
And the cook who employ'd such means they thought
A humbug, a mere mountebank in his art.
They used oil only, and clean plates, O father,
And a quick fire, wanting little bellows:
With this they made each dinner elegant.
They were the first who banish'd tears and sneezing,
And spitting from the board; and purified
The manners of the guests. At last the Rhodian,
Drinking some pickle by mistake, did die;
For such a draught was foreign to his nature.
B. 'Twas likely so to be.
A. But Sophon still
Has all Ionia for his dominions,
And he, O father, was my only tutor.
And I now study philosophic rules,
Wishing to leave behind me followers,
And new discover'd rules to guide the art.
B. Ah! but, I fear, you'll want to cut me up,
And not the animal we think to sacrifice.
A. To-morrow you shall see me with my books,
Seeking fresh precepts for my noble art;
Nor do I differ from th' Aspendian.
And if you will, you too shall taste a specimen
Of this my skill. I do not always give
The self-same dishes to all kinds of guests;
But I regard their lives and habits all.
One dish I set before my friends in love,
Another's suited to philosophers,
Another to tax-gatherers. A youth
Who has a mistress, quickly will devour
His patrimonial inheritance;
So before him I place fat cuttle-fish
Of every sort; and dishes too of fish
Such as do haunt the rocks, all season'd highly
With every kind of clear transparent sauce.
For such a man cares nought about his dinner,
But all his thoughts are on his mistress fix'd.
Then to philosophers I serve up ham,
Or pettitoes; for all that crafty tribe
Are wonderful performers at the table.
Owls, eels, and spars I give the publicans,
When they're in season, but at other times
Some lentil salad. And all funeral feasts
I make more splendid than the living ones.
For old men's palates are not critical;
At least not half so much as those of youths.
And so I give them mustard, and I make them
Sauces of pungent nature, which may rouse
Their dormant sense, and make it snug the air;
And when I once behold a face, I know
The dishes that its owner likes to eat.

> Greek: ἐπὶ τούτοις λεγομένοις παρηνέχθη ἡ ῥοδουντία καλουμένη λοπάς· περὶ ἧς ἐξετραγῴδησεν ὁ σοφὸς ἐκεῖνος μάγειρος, πρὶν καὶ ἐπιδεῖξαι ὅ τι φέρει, διεχλεύαζέ τε τοὺς πάνυ μαγείρους γενομένους, ὧν καὶ μνημονεύων ἔφη·
τί τοιοῦτον ἐξεῦρεν ὁ παρὰ Ἀναξίππῳ τῷ κωμικῷ μάγειρος, ὃς ἐν τῷ Ἐγκαλυπτομένῳ τοιάδε ὠγκώσατο; Σόφων Ἀκαρνὰν καὶ Ῥόδιος Δαμόξενος ἐγένονθ’ ἑαυτῶν συμμαθηταὶ τῆς τέχνης· ἐδίδασκε δ’ αὐτοὺς Σικελιώτης Λάβδακος. οὗτοι τὰ μὲν παλαιὰ καὶ θρυλούμενα ἀρτύματ’ ἐξήλειψαν ἐκ τῶν βιβλίων καὶ τὴν θυίαν ἠφάνισαν ἐκ τοῦ μέσου, οἷον λέγω κύμινον, ὄξος, σίλφιον, τυρόν, κορίαννον, οἷς ὁ Κρόνος ἀρτύμασιν ἐχρῆτο, ὁ πάντ’ ἀφεῖλον εἶναὶ θ’ ὑπέλαβον τὸν τοῖς τοιούτοις παντοπώλην χρώμενον. αὐτοὶ δ’ ἔλαιον καὶ λοπάδα καινήν, πάτερ, πῦρ τ’ ὀξὺ καὶ μὴ πολλάκις φυσώμενον ἐπόθουν· ἀπὸ τούτου πᾶν τὸ δεῖπνον εὐτρεπὲς οὗτοί τε πρῶτοι δάκρυα καὶ πταρμὸν πολὺν ἀπὸ τῆς τραπέζης καὶ σίαλον ἀπήγαγον, τῶν τ’ ἐσθιόντων ἀνεκάθηραν τοὺς πόρους ὁ μὲν οὖν Ῥόδιος πιών τιν’ ἅλμην ἀπέθανεν παρὰ τὴν φύσιν γὰρ τὸ ποτὸν ἦν. β. μάλ’ εἰκότως. α. ὁ Σόφων δὲ πᾶσαν τὴν Ἰωνίαν ἔχει, ἐμὸς γενόμενος, ὦ πάτερ, διδάσκαλος. καὐτὸς φιλοσοφῶ καταλιπεῖν συγγράμματα σπεύδων ἐμαυτοῦ καινὰ τῆς τέχνης. β. παπαῖ· ἐμὲ κατακόψεις, οὐχ ὃ θύειν μέλλομεν, α. τὸν ὄρθρον ἐν ταῖς χερσί μ’ ὄψει βιβλία ἔχοντα καὶ ζητοῦντα τὰ κατὰ τὴν τέχνην, οὐδὲν Διοδώρου διαφέρω τἀσπενδίου. γεύσω δ᾽, ἐὰν βούλῃ, σὲ τῶν εὑρημένων οὐ ταὐτὰ προσάγω πᾶσιν ἀεὶ βρώματα· τεταγμέν’ εὐθὺς ἐστί μοι πρὸς τὸν βίον ἕτερ’ ἐστὶ τοῖς ἐρῶσι καὶ τοῖς φιλοσόφοις καὶ τοῖς τελώναις. μειράκιον ἐρωμένην ἔχον πατρῴαν οὐσίαν κατεσθίει· τούτῳ παρέθηκα σηπίας καὶ τευθίδας καὶ τῶν πετραίων ἰχθύων τῶν ποικίλων ἐμβαμματίοις γλαφυροῖσι κεχορηγημένα· ὁ γὰρ τοιοῦτός ἐστιν οὐ δειπνητικός, πρὸς τῷ φιλεῖν δὲ τὴν διάνοιὰν ἐστ’ ἔχων. τῷ φιλοσόφῳ παρέθηκα κωλῆν ἢ πόδας ἀδηφάγον τὸ ζῷον εἰς ὑπερβολὴν ἐστιν. τελώνῃ γλαῦκον, ἔγχελυν, σπάρον. ὅταν ἐγγύς ᾖ τῳ δ’ ἡ σορός, ἀρτύω φακῆν καὶ τὸ περίδειπνον τοῦ βίου λαμπρόν ποιῶ. τά τῶν γερόντων στόματα διαφοράν ἔχει, νωθρότερα πολλῷ δ’ ἐστὶν ἢ τὰ τῶν νέων. σίναπυ παρατίθημι τούτοις καὶ ποιῶ χυλοὺς ἐχομένους δριμύτητος τὴν φύσιν, ἵνα διεγείρας πνευματῶ τὸν ἀέρα. ἰδὼν τὸ πρόσωπον γνώσομ’ οὗ ζητεῖ φαγεῖν ἕκαστος ὑμῶν.

[¶2] And the cook in the Thesmophorus of Dionysius, my revellers, (for it is worth while to mention him also,) says—
You have said these things with great severity,
(And that's your usual kindness, by the Gods);
You've said a cook should always beforehand
Know who the guests may be for whom he now
Is dressing dinner. For he should regard
This single point—whom he has got to please
While seasoning his sauces properly;
And by this means he'll know the proper way
And time to lay his table and to dress
His meats and soups. But he who this neglects
Is not a cook, though he may be a seasoner.
But these are different arts, a wondrous space
Separates the two. It is not every one
That's called a general who commands an army,
But he who can with prompt and versatile skill
Avail himself of opportunities,
And look about him, changing quick his plans,
He is the general. He who can't do this
Is only in command. And so with us.
To roast some beef, to carve a joint with neatness,
To boil up sauces, and to blow the fire,
Is anybody's task; he who does this
Is but a seasoner and broth-maker:
A cook is quite another thing. His mind
Must comprehend all facts and circumstances:
Where is the place, and when the time of supper;
Who are the guests, and who the entertainer;
What fish he ought to buy, and when to buy it...... For all these things
You'll have on almost every occasion;
But they're not always of the same importance,
Nor do they always the same pleasure give.
Archestratus has written on this art,
And is by many people highly thought of,
As having given us a useful treatise;
But still there's much of which he's ignorant,
And all his rules are really good for nothing,
So do not mind or yield to all the rules
Which he has laid down most authoritatively,
For a more empty lot of maxims you
Will hardly find. For when you write a book
On cookery, it will not do to say,
“As I was just now saying;” for this art
Has no fix'd guide but opportunity,
And must itself its only mistress be.
But if your skill be ne'er so great, and yet
You let the opportunity escape,
Your art is lost, and might as well be none.
BO man, you're wise. But as for this man who
You just now said was coming here to try
His hand at delicate banquets, say, does he
Forget to come?
A. If I but make you now
One forced meat ball, I can in that small thing
Give you a specimen of all my skill.
And I will serve you up a meal which shall
Be redolent of the Athenian breezes.
* * * * *
Dost fear that I shall fail to lull your soul
With dishes of sufficient luxury?

> Greek: καὶ ὁ παρὰ Διονυσίῳ δὲ ἐν Θεσμοφόρῳ μάγειρος, ἄνδρες δαιταλεῖς (οὐ χεῖρον γὰρ καὶ τούτου μνησθῆναἰ, τί φησίν; σφόδρα μοι κεχάρισαι, Σιμία. νὴ τοὺς θεούς, ταυτὶ προείπας τὸν μάγειρον εἰδέναι πολὺ δεῖ γὰρ αἰεὶ πρότερον οἷς μέλλει ποιεῖν τὸ δεῖπνον ἢ τὸ δεῖπνον ἐγχειρεῖν ποιεῖν. ἂν μὲν γάρ ἕν τις τοῦτ’ ἐπιβλέψῃ μόνον, τοὔψον ποιῆσαι κατὰ τρόπον πῶς δεῖ, τίνα τρόπον παραθεῖναι δ’ ἢ πότ’ ἢ πῶς σκευάσαι δεῖ, μὴ προίδηται τοῦτο μηδὲ φροντίσῃ, οὐκέτι μάγειρος, ὀψοποιός ἐστι δέ. οὐ ταὐτὸ δ’ ἐστὶ τοῦτο, πολὺ διήλλαχεν. ὡς οὐ στρατηγὸς πᾶς καλεῖθ’ ὃς ἂν λάβῃ δύναμιν, ὁ μέντοι δυνάμενος κἀν πράγμασιν ἀναστραφῆναι καὶ διαβλέψαι τί που στρατηγός ἐστιν, ἡγεμὼν δὲ θάτερον, οὕτως ἐφ’ ἡμῖν σκευάσαι μὲν ἢ τεμεῖν ἡδύσμαθ’ ἑψῆσαί τε καὶ φυσᾶν τὸ πῦρ ὁ τυχὼν δύναιτ’ ἄν· ὀψοποιὸς οὖν μόνον ἐστὶν ὁ τοιοῦτος, ὁ δὲ μάγειρος ἄλλο τι. συνιδεῖν τόπον, ὥραν, τὸν καλοῦντα, τὸν πάλιν δειπνοῦντα, πότε δεῖ καί τίν’ ἰχθὺν ἀγοράσαι, οὐ τοῦ τυχόντος, πάντα μὲν λήψει σχεδὸν αἰεὶ γάρ· οὐκ αἰεὶ δὲ τὴν τούτων χάριν ἔχεις ὁμοίαν οὐδ’ ἴσην τὴν ἡδονήν. Ἀρχέστρατος γέγραφέ τε καὶ δοξάζεται παρά τισιν οὕτως ὡς λέγων τι χρήσιμον. τὰ πολλὰ δ’ ἠγνόηκε κοὐδὲ ἓν λέγει. μὴ πάντ’ ἄκουε μηδὲ πάντα μάνθανε. τῶν βιβλίων ἔσθ’ ἕνεκα τὰ περὶ τὴν τέχνην κενὰ μᾶλλον ἢ τόθ’ ὅτ’ οὐδέπω γεγραμμέν’ ἦν. οὐδ’ ἔστιν εἰπεῖν περὶ μαγειρικῆς, ἐπεὶ εἶπ’ ἀρτίως … ὅρον γὰρ οὐκ ἔσχηκεν οὐδὲ κύριον αὐτὴ δ’ ἑαυτῆς ἐστι δεσπότης. ἐὰν δ᾽ εὖ μὲν σὺ χρήσῃ τῇ τέχνῃ, τὸν τῆς τέχνης καιρὸν δ’ ἀπολέσῃς, παραπόλωλεν ἡ τέχνη. σιμ. ἄνθρωπε, μέγας εἶ. α. τουτονὶ δ᾽, ὃν ἀρτίως ἔφης ἔχοντα πεῖραν ἥκειν πολυτελῶν πολλῶν τε δείπνων, ἐπιλαθέσθαι, Σιμία, πάντων ποιήσω, θρῖον ἂν δείξω μόνον παραθῶ τε δεῖπνον ὄζον αὔρας Ἀττικῆς. ἐξ ἀντλίας ἥκοντα καὶ γέμοντ’ ἔτι φορτηγικῶν μοι βρωμάτων κἀγωνίας τἠμῇ ποιήσω νυστάσαι παροψίδι.

[¶3] And to all this Aemilianus makes answer—
My friend, you've made a speech quite long enough
In praising your fav'rite art of cookery;—
as Hegesippus says in his Brethren. Do you then—
Give us now something new to see beyond
Your predecessor's art, or plague us not;
But show me what you've got, and tell its name.
And he rejoins—
You look down on me, since I am a cook.
But perhaps—
What I have made by practising my art—
according to the comic poet Demetrius, who, in his play entitled The Areopagite, has spoken as follows—
What I have made by practising my art
Is more than any actor e'er has gain'd,—
This smoky art of mine is quite a kingdom.
I was a caper-pickler with Seleucus,
And at the court of the Sicilian king,
Agathocles, I was the very first
To introduce the royal dish of lentils.
My chief exploit I have not mention'd yet:
There was a famine, and a man named Lachares
Was giving an entertainment to his friends;
Whom I recovered with some caper-sauce.
Lachares made Minerva naked, who caused him no inconvenience; but I will now strip you who are inconveniencing me, said Aemilianus, unless you show me what you have got with you. And he said at last, rather unwillingly, I call this dish the Dish of Roses. And it is prepared in such a way, that you may not only have the ornament of a garland on your head, but also in yourself, and so feast your whole body with a luxurious banquet. Having pounded a quantity of the most fragrant roses in a mortar, I put in the brains of birds and pigs boiled and thoroughly cleansed of all the sinews, and also the yolks of eggs, and with them oil, and pickle-juice, and pepper, and wine. And having pounded all these things carefully together, I put them into a new dish, applying a gentle and steady fire to them. And while saying this, he uncovered the dish, and diffused such a sweet perfume over the whole party, that one of the guests present said with great truth—
The winds perfumed the balmy gale convey
Through heav'n, through earth, and all the aërial way;
so excessive was the fragrance which was diffused from the roses.

> Greek: πρὸς ταῦτα Αἰμιλιανὸς ἔφη· βέλτιστε, πολλοῖς πολλὰ περὶ μαγειρικῆς εἰρημέν’ ἐστὶ κατὰ τοὺς Ἡγησίππου Ἀδελφούς· σὺ οὖν ἢ δρῶν τι φαίνου καινὸν ʽ παρὰ τοὺς ἔμπροσθεν’ ἢ μὴ κόπτ’ ἐμέ, καὶ δεῖξον ὃ φέρεις καὶ λέγε τί ἐστι.
καὶ ὅς·
β. καταφρονεῖς ὅτι μάγειρός εἰμι ἴσως ὅσον ἀπὸ ταύτης τῆς τέχνης εἴργασμ’ ἐγώ, κατά, τὸν κωμικὸν Δημήτριον, ὃς ἐν τῷ ἐπιγραφομένῳ Ἀρεοπαγίτῃ ταῦτ’ εἴρηκεν ὅσον δ’ ἀπὸ ταύτης τῆς τέχνης εἴργασμ’ ἐγώ, οὐδεὶς ὑποκριτής ἐσθ’ ὅλως εἰργασμένος. καπνιζομένη τυραννὶς αὕτη ᾽σθ’ ἡ τέχνη, ἀβυρτακοποιὸς παρὰ Σέλευκον ἐγενόμην, παρ’ Ἀγαθοκλεῖ δὲ πρῶτος εἰσήνεγκ’ ἐγὼ τῷ Σικελιώτῃ τὴν τυραννικὴν φακῆν. τὸ μέγιστον οὐκ εἴρηκα Λαχάρους τινός, ὅτ’ ἦν ὁ λιμός, ἑστιῶντος τοὺς φίλους, ἀνάληψιν ἐποίησ’ εἰσενέγκας κάππαριν.
α. γυμνὴν Ἀθηνᾶν τότ’ ἐποίησε Λαχάρης οὐδὲν ἐνοχλοῦσαν σὲ δ’ ἐνοχλοῦντα νῦν ἐγώ, ὁ Αἰμιλιανὸς ἔφη, εἰ μὴ δείξεις ὅ τι φέρεις. καὶ ὃς μόλις ἔφη· ῥοδωνιὰν καλῶ μὲν τὴν λοπάδα ταύτην ἐγώ ἐσκεύασται δ’ οὕτως, ἵνα καὶ ἥδυσμα στεφανωτικὸν μὴ μόνον ἐπὶ τῆς κεφαλῆς λαβὼν σχῇς, ἀλλὰ καὶ ἔνδον σεαυτοῦ καὶ πανδαισίᾳ τὸ σωμάτιον πᾶν ἑστιάσῃς, ῥόδα τὰ εὐοσμότατα ἐν ἴγδει τρίψας ἐπέβαλον ἐγκεφάλους ὀρνίθων τε καὶ χοίρων ἑφθοὺς σφόδρα ἐξινιασθέντας καὶ τῶν ᾠῶν τὰ χρυσᾶ, μεθ’ ἃ ἔλαιον, γάρον, πέπερι, οἶνον. καὶ ταῦτα διατρίψας ἐπιμελῶς ἐνέβαλον εἰς λοπάδα καινήν, ἁπαλὸν καὶ συνεχὲς διδοὺς τὸ πῦρ. καὶ ἅμα λέγων ἀναπετάσας τὴν λοπάδα τοσαύτην εὐωδίαν παρέσχε τῷ συμποσίῳ, ὡς ἀληθῶς τινα τῶν παρόντων εἰπεῖν τοῦ καὶ κινυμένοιο Διὸς ποτὶ χαλκοβατὲς δῶ ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετ’ αὐτμή. τοσαύτη διεχύθη ἀπὸ τῶν ῥόδων εὐωδία.

[¶4] After this, some roasted birds were brought round, and some lentils and peas, saucepans and all, and other things of the same kind, concerning which Phænias the Eresian writes thus, in his treatise on Plants—“For every leguminous cultivated plant bearing seed, is sown either for the sake of being boiled, such as the bean and the pea, (for a sort of boiled soup is made of these vegetables,) or else for the sake of extracting from them a farinaceous flour, as, for instance, the aracus; or else to be cooked like lentils, as the aphace and the common lentil; and some again are sown in order to serve as food for fourfooted animals, as, for instance, the vetch for cattle, and the aphace for sheep. But the vegetable called the pea is mentioned by Eupolis, in his Golden Age. And Heliodorus, who wrote a description of the whole world, in the first book of his treatise on the Acropolis, said—” After the manner in which to boil wheat was discovered, the ancients called it πύανον, but the people of the present day name it ὁλόπυρον." Now, after this discussion had continued a long time, Democritus said—But at least allow us to have a share of these lentils, or of the saucepan itself, lest some of you get pelted with stones, like Hegemon the Thasian. And Ulpian said,—What is the meaning of this pelting (βαλλητὺς) with stones? for I know that in my native city, Eleusis, there is a festival celebrated which is called βαλλητὺς, concerning which I will not say a word, unless I get a reward from each of you. But I, said Democritus, as I am not a person who makes speeches by the hour for hire, like the Prodeipnus of Timon, will tell you all I know about Hegemon.

> Greek: μετὰ ταῦτα περιενεχθεισῶν ὀρνίθων τε ὀπτῶν φακῆς τε καὶ πισῶν αὐταῖς χύτραις, ἔτι δὲ τῶν τοιούτων περὶ ὧν Φαινίας ὁ Ἐρέσιος ἐν τοῖς περὶ φυτῶν τάδε γράφει· πᾶσα γὰρ χεδροπώδης ἥμερος φύσις ἐνσπέρματος ἣ μὲν ἑψήσεως ἕνεκα σπείρεται, οἷον ὁ κύαμος, πισός· ἐτνηρὸν γὰρ ἐκ τούτων ἕψημα γίνεται· τὰ δὲ πάλιν αὖθις λεκιθώδη, καθάπερ ἄρακος· τὸ δὲ φακῆς, οἷον ἀφάκη, φακός· τὸ δὲ χόρτου ἕνεκα τῶν τετραπόδων ζῴων, οἷον ὄροβος μὲν ἀροτήρων βοῶν, ἀφάκη δὲ προβάτων. πισοῦ δὲ τοῦ ὀσπρίου μνημονεύει καὶ Εὔπολις ἐν Χρυσῷ γένει. Ἡλιόδωρος δ’ ὁ περιηγητὴς ἐν αʹ περὶ ἀκροπόλεως τῆς τῶν πυρῶν, φησίν, ἑψήσεως ἐπινοηθείσης οἱ μὲν παλαιοὶ πύανον, οἱ δὲ νῦν ὁλόπυρον προσαγορεύουσιν. τοιούτων ἔτι πολλῶν λεγομένων ὁ Δημόκριτος ἔφη· ἀλλὰ κἂν τῆς φακῆς ἐάσατε ἡμᾶς μεταλαβεῖν ἢ αὐτῆς γε τῆς χύτρας, μὴ καὶ λίθοις τις ὑμῶν βεβλήσεται, κατὰ τὸν Θάσιον Ἡγήμονα, καὶ ὁ Οὐλπιανὸς ἔφη· τίς δ’ αὕτη ἡ λιθίνη βαλλητύς; Ἐλευσῖνι γὰρ τῇ ἐμῇ οἶδά τινα πανήγυριν ἀγομένην καὶ καλουμένην Βαλλητὺν περὶ ἧς οὐκ ἄν τι εἴποιμι μὴ παρ’ ἑκάστου μισθὸν λαβών. ἀλλ’ ἔγωγε, φησὶν ὁ Δημόκριτος,
οὐκ ὢν λαβάργυρος ὡρολογητὴσς κατὰ τὸν Τίμωνος Πρόδικον λέξω τὰ περὶ τοῦ Ἡγήμονος.

[¶5] Chamæleon of Pontus, in the sixth book of his treatise concerning ancient Comedy, says—"Hegemon of Thasos, the man who wrote the Parodies, was nicknamed The Lentil, and in one of his parodies he wrote—
While I revolved these counsels in my mind,
Pallas Minerva, with her golden sceptre,
Stood by my head, and touched me, and thus spake—
O thou ill-treated Lentil, wretched man,
Go to the contest: and I then took courage.
And once he came into the theatre, exhibiting a comedy, having his robe full of stones; and he, throwing the stones into the orchestra, caused the spectators to wonder what he meant. And presently afterwards he said—
These now are stones, and let who chooses throw them;
But Lentil's good alike at every season.
But the man has an exceedingly high reputation for his parodies, and was exceedingly celebrated for reciting his verses with great skill and dramatic power; and on this account he was greatly admired by the Athenians. And in his Battle of the Giants, he so greatly delighted the Athenians, that they laughed to excess on that day; and though on that very day the news of all the disasters which had befallen them in Sicily had just arrived, still no on left the theatre, although nearly every one had lost relations by that calamity; and so they hid their faces and wept, but no one rose to depart, in order to avoid being seen by the spectators from other cities to be grieved at the disaster. But they remained listening to the performance, and that too, though Hegemon himself, when he heard of it, had resolved to cease his recitation. But when the Athenians, being masters of the sea, brought all the actions at law concerning the islands or the islanders into the city, some one instituted a prosecution against Hegemon, and summoned him to Athens to answer it. And he came in court, and brought with him all the workmen of the theatre, and with them he appeared, entreating Alcibiades to assist him. And Alcibiades bade him be of good cheer, and ordered all the workmen to follow him; and so he came to the temple of Cybele, where the trials of prosecutions were held; and then wetting his finger with his mouth, he wiped out the indictment against Hegemon. And though the clerk of the court and the magistrate were indignant at this, they kept quiet for fear of Alcibiades, for which reason also the man who had instituted the prosecution ran away." This, O Ulpian, is what we mean by pelting (βαλλητὺς), but you, when you please, may tell us about the βαλλητὺς at Eleusis. And Ulpian replied,—But you have reminded me, my good friend Democritus, by your mention of saucepans, that I have often wished to know what that is which is called the saucepan of Telemachus, and who Telemachus was. And Democritus said,—Timocles the comic poet, and he was also a writer of tragedy, in his drama called Lethe, says—
And after this Telemachus did meet him,
And with great cordiality embraced him,
And said, "Nowlend me, I do beg, the saucepans
In which you boil'd your beans." And scarcely had
He finish'd saying this, when he beheld
At some small distance the renowned Philip,
Son of Chærephilus, that mighty man,
Whom he accosted with a friendly greeting,
And then he bade him send some wicker baskets.
But that this Telemachus was a citizen of the borough of Acharnæ, the same poet shows us in his Bacchus, where he says—
A. Telemachus th' Acharnian still is speaking,
And he is like the new-bought Syrian slaves.
B. How so, what does he do? I wish to know.
A. He bears about with him a deadly dish.
And in his Icarians, a satyric drama, he says—
So that we'd nothing with us; I myself,
Passing a miserable night, did first
Sleep on the hardest bed; and then that Lion,
Thudippus, did congeal us all with fear;
Then hunger pinch'd us......
And so we went unto the fiery Dion.
But even he had nought with which to help us;
So running to the excellent Telemachus,
The great Acharnian, I found a heap
Of beans, and seized on some and ate them up.
And when that ass Cephisodorus saw us,
He by a most unseemly noise betray'd us.
From this it is plain that Telemachus, being a person who was constantly eating dishes of beans, was always celebrating the festival Pyanepsia.

> Greek: χαμαιλέων ὁ Ποντικὸς ἐν ἕκτῳ περὶ τῆς ἀρχαίας κωμῳδίας ι Ἡγήμων φησίν, ᾽ ὁ Θάσιος ὁ τὰς παρῳδίας γράψας πρῶτος Φακῆ ἐπεκαλεῖτο καὶ ἐποίησεν ἔν τινι τῶν παρῳδιῶν ταῦτά μοι ὁρμαίνοντι παρίστατο Παλλὰς Ἀθήνη, χρυσῆν ῥάβδον ἔχουσα, καὶ ἤλασεν εἶπέ τε μῦθον. δεινὰ παθοῦσα, Φακῆ βδελυρή, χώρει ᾽ς τὸν ἀγῶνα. καὶ τότ’ ἐγὼ ᾽ θάρσησα. εἰσῆλθε δέ ποτε καὶ εἰς τὸ θέατρον διδάσκων κωμῳδίαν λίθων ἔχων πλῆρες τὸ ἱμάτιον, οὓς βάλλων εἰς τὴν ὀρχήστραν διαπορεῖν ἐποίησε τοὺς θεατάς. καὶ ὀλίγον διαλιπὼν εἶπε· λίθοι μὲν οἵδε· βαλλέτω δ’ εἴ τις θέλει· ἀγαθὸν δὲ κἀν χειμῶνι κἀν θέρει φακῆ. εὐδοκίμει δ᾽· ὁ ἀνὴρ μάλιστα ἐν ταῖς παρῳδίαις καὶ περιβόητος ἦν λέγων τὰ ἔπη πανούργως καὶ ὑποκριτικῶς καὶ διὰ ταῦτα σφόδρα παρὰ τοῖς Ἀθηναίοις εὐδοκίμει. ἐν δὲ τῇ Γιγαντομαχίᾳ οὕτω σφόδρα τοὺς Ἀθηναίους ἐκήλησεν, ὡς ἐν ἐκείνῃ τῇ ἡμέρᾳ πλεῖστα αὐτοὺς γελάσαι, καίτοι ἀγγελθέντων αὐτοῖς ἐν τῷ θεάτρῳ τῶν γενομένων περὶ Σικελίαν ἀτυχημάτων. οὐδεὶς οὖν ἀνέστη καίτοι σχεδὸν πᾶσι τῶν οἰκείων ἀπολωλότων. ἔκλαιον οὖν ἐγκαλυψάμενοι, οὐκ ἀνέστησαν δ᾽, ἵνα μὴ γένωνται διαφανεῖς τοῖς ἀπὸ τῶν ἄλλων πόλεων θεωροῦσιν ἀχθόμενοι τῇ συμφορᾷ· διέμειναν δ’ ἀκροώμενοι καίτοι καὶ αὐτοῦ τοῦ Ἡγήμονος, ὡς ἤκουσε, σιωπᾶν διεγνωκότος. καθ’ ὃν δὲ χρόνον θαλασσοκρατοῦντες ι’ Ἀθηναῖο ι ἀνῆγον εἰς ἄστυ τὰς νησιωτικὰς δίκας γραψάμενός τις καὶ τὸν Ἡγήμονα δίκην ἤγαγεν εἰς τὰς Ἀθήνας, ὁ δὲ παραγενόμενος καὶ συναγαγὼν τοὺς περὶ τὸν Διόνυσον τεχνίτας προσῆλθε μετ’ αὐτῶν Ἀλκιβιάδῃ βοηθεῖν ἀξιῶν. ὁ δὲ θαρρεῖν παρακελευσάμενος εἰπών τε πᾶσιν ἕπεσθαι ἧκεν εἰς τὸ Μητρῷον, ὅπου τῶν δικῶν ἦσαν αἱ γραφαί, καὶ βρέξας τὸν δάκτυλον ἐκ τοῦ στόματος διήλειψε τὴν δίκην τοῦ Ἡγήμονος. ἀγανακτοῦντες δ’ ὅ τε γραμματεὺς καὶ ὁ ἄρχων τὰς ἡσυχίας ἤγαγον δι’ Ἀλκιβιάδην, φυγόντος δι’ εὐλάβειαν καὶ τοῦ τὴν δίκην γραψαμένου.᾽ αὕτη παρ’ ἡμῶν, Οὐλπιανέ, ἡ βαλλητύς. σὺ δ’ ὅταν βουληθῇς ἐρεῖς περὶ τῆς Ἐλευσῖνι. καὶ ὁ Οὐλπιανός· ἀλλά με ἀνέμνησας, καλὲ Δημόκριτε, μνησθεὶς χύτρας ποθοῦντα μαθεῖν πολλάκις τίς ἡ Τηλεμάχου καλουμένη χύτρα καὶ τίς ὁ Τηλέμαχος. καὶ ὁ Δημόκριτος ἔφη;
Τιμοκλῆς ὁ τῆς κωμῳδίας ποιητὴς ἦν δὲ καὶ τραγῳδίας ἐν μὲν δράματι Λήθῃ φησί· μετὰ τοῦτον αὐτῷ Τηλέμαχος συνετύγχανε. καὶ τοῦτον ἀσπασάμενος ἡδέως πάνυ ἔπειτα ᾽χρῆσόν μοι σύ, φησί, τὰς χύτρας ἐν αἷσιν ἕψεις τοὺς κυάμους καὶ ταῦτά γε ἔφη τε καὶ παριόντα Φείδιππον πάλιν τὸν Χαιρεφίλου πόρρωθεν ἀπιδὼν τὸν παχὺν ἐπόππυσ᾽, εἶτ’ ἐκέλευσε πέμπειν σαργάνας. ὅτι δὲ καὶ τῶν δήμων Ἀχαρνεὺς ὁ Τηλέμαχος ὁ αὐτὸς ποιητής φησιν ἐν Διονύσῳ οὕτως· ὁ δ’ Ἀχαρνικὸς Τηλέμαχος ἔτι δημηγορεῖ. οὗτος δ’ ἔοικε τοῖς νεωνήτοις Σύροις. β. πῶς ἢ τί πράττων; βούλομαι γὰρ εἰδέναι. α. θάργηλον ἀγκάλῃ κυάμων χύτραν φέρει. ἐν δ’ Ἰκαρίοις σατύροις φησίν· ὥστ’ ἔχειν οὐδὲν παρ’ ἡμῖν. νυκτερεύσας δ’ ἀθλίως πρῶτα μὲν σκληρῶς καθεῦδον, εἶτα Θούδιππος βδέων παντελῶς ἔπνιξεν ἡμᾶς, εἶθ’ ὁ λιμὸς ἥπτετο. εἶτ’ ἐφερόμην πρὸς Δίωνα τὸν διάπυρον· ἀλλὰ γὰρ οὐδ’ ἐκεῖνος οὐδὲν εἶχε. πρὸς δὲ τὸν χρηστὸν δραμὼν Τηλέμαχον Ἀχαρνέα σωρόν τε κυάμων καταλαβὼν ἁρπάσας τούτων ἐνέτραγον. ὁ δ’ ὄνος ἡμᾶς ὡς ὁρᾷ, ὡσπερεὶ ὁ Κηφισόδωρος περὶ τὸ βῆμ᾽, ἐπέρδετο. ἐκ τούτων δῆλόν ἐστιν ὅτι Τηλέμαχος κυάμων χύτρας ἀεὶ σιτούμενος ἦγε Πυανέψια πορδὴν ἑορτήν.

[¶6] And bean soup is mentioned by Heniochus the comic writer, in his play called the Wren, where he says—
A. I often, by the Gods I swear, consider
In my own mind how far a fig surpasses
A cardamum. But you assert that you
Have held some conversation with this Pauson,
And you request of me a difficult matter.
B. But having many cares of divers aspects,
Just tell me this, and it may prove amusing;
Why does bean soup so greatly fill the stomach,
And why do those who know this Pauson's habits
Dislike the fire? For this great philosopher
Is always occupied in eating beans. So after this conversation had gone on for some time, water for the hands was brought round; and then again Ulpian asked whether the word χέρνιβον, which we use in ordinary conversation, was used by the ancients; and who had met with it; quoting that passage in the Iliad—
He spoke, and bade the attendant handmaid bring
The purest water of the living spring,
(Her ready hands the ewer (χέρνιβον) and basin held,)
Then took the golden cup his queen had fill'd.
But the Attic writers say χερνίβιον, as Lysias, for instance, in his speech against Alcibiades, where he says, “With all his golden wash-hand basins (χερνιβιοις) and incense-burners;” but Eupolis uses the word χειρόνιπτρον, in his Peoples—
And he who runs up first receives a basin (χειρόνιπτρον),
But when a man is both a virtuous man
And useful citizen, though he surpass
In virtue all the rest, he gets no basin (χειρόνιπτρον).
But Epicharmus, in his Ambassadors for a Sacred Purpose, uses the word χειρόνιβον in the following lines:—
A harp, and tripods, chariots too, and tables
Of brass Corinthian, and wash-hand basins (χειρόνιβα),
Cups for libations, brazen caldrons too.
But it is more usual to say κατὰ χειρὸς ὕδωρ (water to be poured over the hands), as Eupolis does say in his Golden Age, and Ameipsias in his Sling, and Alcæus in his Sacred Wedding: and this is a very common expression. But Philyllius, in his Auge, says κατὰ χειρῶν, not χειρὸς, in these lines:—
And since the women all have dined well,
'Tis time to take away the tables now,
And wipe them, and then give each damsel water
To wash her hands (κατὰ χειρῶν), and perfumes to anoint them.
And Menander, in his Pitcher, says—
And they having had water for their hands (κατὰ χειρῶν λαβόντες),
Wait in a friendly manner.

> Greek: ἔτνους δὲ κυαμίνου μνημονεύει Ἡνίοχος ὁ κωμικὸς ἐν Τροχίλῳ λέγων οὕτως· πρὸς ἐμαυτὸν ἐνθυμούμενος, νὴ τοὺς θεούς, ὅσῳ διαφέρει σῦκα καρδάμων, σὺ δὲ Παύσωνι φὴς τὸ δεῖνα προσλελαληκέναι; β. καὶ πρᾶγμά γ’ ἠρώτα με δυστράπελον πάνυ, ἔχον δὲ πολλὰς φροντίδων διεξόδους. α. λέγ’ αὐτό· καὶ γὰρ οὐκ ἀγέλοιὸν ἐστ’ ἴσως. β. ἔτνος κυάμινον διότι τὴν μὲν γαστέρα φυσᾷ, τὸ δὲ πῦρ οὔ. α. χάριεν οἷς γινώσκεται τὸ πρᾶγμα τοῦ Παύσωνος. ὡς δ’ ἀεί ποτε περί τοὺς κυάμους ἔσθ’ οὗτος ὁ σοφιστὴς γέλως.
τοιούτων οὖν πολλάκις λεγομένων ὕδωρ ἐφέρετο κατὰ χειρῶν. καὶ πάλιν ὁ Οὐλπιανὸς ἐζήτει εἰ τὸ χέρνιβον εἴρηται, καθάπερ ἡμεῖς λέγομεν ἐν τῇ συνηθείᾳ. καί τις αὐτῷ ἀπήντησεν λέγων τὸ ἐν Ἰλιάδι· ἦ ῥα καὶ ἀμφίπολον ταμίην ὤτρυν’ ὁ γεραιὸς χερσὶν ὕδωρ ἐπιχεῦαι ἀκήρατον ἡ δὲ παρέστη χέρνιβον ἀμφίπολος πρόχοὸν θ’ ἅμα χερσὶν ἔχουσα. Ἀττικοὶ δὲ χερνίβιον λέγουσιν, ὡς Λυσίας ἐν τῷ κατὰ Ἀλκιβιάδου λέγων οὕτως· τοῖς χρυσοῖς χερνιβίοις καὶ θυμιατηρίοις. χειρόνιπτρον δ’ Εὔπολις ἐν Δήμοις· κἄν τις τύχῃ πρῶτος δραμὼν εἴληφε χειρόνιπτρον ἀνὴρ δ’ ὅταν τις ἀγαθὸς ᾖ καὶ χρήσιμος πολίτης νικᾷ τε πάντας χρηστὸς ὤν, οὐκ ἔστι χειρόνιπτρον. Ἐπίχαρμος δ’ ἐν Θεαροῖς εἴρηκε χειρόνιβα διὰ τούτων κιθάρα, τρίποδες, ἅρματα, τράπεζαι χαλκίαι, χειρόνιβα, λοιβάσια, λέβητες χαλκίοι. ἡ πλείων δὲ χρῆσις κατὰ χειρὸς ὕδωρ εἴωθε λέγειν, ὡς Εὔπολις ἐν Χρυσῷ γένει καὶ Ἀμειψίας Σφενδόνῃ Ἀλκαῖός τε ἐν Ἱερῷ γάμῳ. πλεῖστον δ’ ἐστὶ τοῦτο. Φιλύλλιος δὲ ἐν Αὔγῃ κατὰ χειρῶν εἴρηκεν οὕτως· ι καὶ δὴ δεδειπνήκασιν αἱ γυναῖκες· ἀλλ’ ἀφαιρεῖν ὥρα ᾽ στὶν ἤδη τὰς τραπέζας, εἶτα παρακορῆσαι, ἔπειτα κατὰ χειρῶν ἑκάστῃ καὶ μύρον τι δοῦναι. Μένανδρος Ὑδρίᾳ· οἱ δὲ κατὰ χειρῶν λαβόντες περιμένουσι, φίλτατε.

[¶7] But Aristophanes the grammarian, in his Commentary on the Tablets of Callimachus, laughs at those who do not know the difference between the two expressions, κατὰ χειρὸς and ἀπονίψασθαι; for he says that among the ancients the way in which people washed their hands before breakfast and supper was called κατὰ χειρὸς, but what was done after those meals was called ἀπονίψασθαι. But the grammarian appears to have taken this observation from the Attic writers, since Homer says, somewhere or other—
Marshall'd in order due, to each a sewer
Presents, to bathe his hands (νίψασθαι), a radiant ewer;
Luxuriant then they feast.
And somewhere else he says—
The golden ewer a maid obsequious brings,
Replenish'd from the cool translucent springs,
With copious water the bright vase supplies,
A silver laver of capacious size;
They wash (ὕδωρ ἐπὶ χεῖρας ἔχευαν). The tables in fair order spread,
They heap the glittering canisters with bread.
And Sophron, in his Female Actresses, says—
O hard-work'd Cæcoa, give us water for our hands (κατὰ χειρὸς),
And then prepare the table for our food.
And among both the tragic and comic writers the word χερνίβα is read with an acute accent on the penultima. By Euripides, in his Hercules—
Which great Alcmena's son might in the basin (χερνίβα) dip.
And also by Eupolis, in his Goats—
Here make an end of your lustration (χερνίβα).
And χέρνιψ means the water into which they used to dip a firebrand which they took from the altar on which they were offering the sacrifice, and then sprinkling the bystanders with it, they purified them. But the accusative χερνιβα ought to be written with an acute accent on the antepenultima; for all compound words like that, ending in ψ, derived from the perfect passive, preserve the vowel of the penultima of that perfect tense. And if the perfect ends its penultimate syllable with a double μμ, then the derivative has a grave on the ultima, as λέλειμμαι αἰγίλιψ, τέτριμμαι οἰκότριψ, κέκλεμμαι βοόκλεψ (a word found in Sophocles and applied to Mercury), βέβλεμμαι κατώβλεψ (a word found in Archelaus of the Chersonese, in his poem on Things of a Peculiar Nature: and in the oblique cases such words keep the accent on the same syllable. And Aristophanes, in his Heroes, has used the word χερνίβιον.

> Greek: Ἀριστοφάνης δὲ ὁ γραμματικὸς ἐν τοῖς πρὸς τοὺς Καλλιμάχου πίνακας χλευάζει τοὺς οὐκ εἰδότας τὴν διαφορὰν τοῦ τε κατὰ χειρὸς καὶ τοῦ ἀπονίψασθαι. παρὰ γὰρ τοῖς παλαιοῖς τὸ μὲν πρὸ ἀρίστου καὶ δείπνου λέγεσθαι κατὰ χειρός, τὸ δὲ μετὰ ταῦτα ἀπονίψασθαι. ἔοικε δ’ ὁ γραμματικὸς τοῦτο πεφυλαχέναι παρά τοῖς Ἀττικοῖς, ἐπεί τοι Ὅμηρός πῃ μέν φησι· νίψασθαι· παρὰ δὲ ξεστὴν ἐτάνυσσε τράπεζαν. πῂ δέ· τοῖσι δὲ κήρυκες μὲν ὕδωρ ἐπὶ χεῖρας ἔχευαν, σῖτον δὲ δμωαὶ παρενήνεον ἐν κανέοισι. καὶ Σώφρων ἐν γυναικείοις· τάλαινα Κοικόα, κατὰ χειρὸς δοῦσα ἀπόδος πόχ’ ἁμῖν τὰν τράπεζαν. παρὰ μέντοι τοῖς τραγικοῖς καὶ τοῖς κωμικοῖς παροξυτόνως ἀνέγνωσται χερνίβα· παρ’ Εὐριπίδῃ ἐν Ἡρακλεῖ· εἰς χερνίβ’ ὡς βάψειεν Ἀλκμήνης γόνος. ἀλλὰ καὶ παρ’ Εὐπόλιδι ἐν Αἰξὶν αὐτοῦ τὴν χερνίβα παύσεις. ἐστὶ δὲ ὕδωρ εἰς ὃ ἀπέβαπτον δαλὸν ἐκ τοῦ βωμοῦ λαμβάνοντες ἐφ’ οὗ τὴν θυσίαν ἐπετέλουν καὶ τούτῳ περιρραίνοντες τοὺς παρόντας ἥγνιζον. χρὴ μέντοι προπαροξυτόνως προφέρεσθαι. τὰ γὰρ τοιάδε ῥηματικὰ σύνθετα εἰς ψ λήγοντα γεγονότα παρὰ τὸν παρακείμενον τὴν παραλήγουσαν τοῦ παρακειμένου φυλάσσουσιν, ἄν τε ἔχῃ τοῦτον διὰ τῶν δύο μμ λεγόμενον, βαρύνεται, λέλειμμαι αἰγίλιψ, τέτριμμαι οἰκότριψ, κέκλεμμαι βοίκλεψ, παρὰ Σοφοκλεῖ Ἑρμῆς, βέβλεμμαι κατῶβλεψ, παρὰ Ἀρχελάῳ τῷ Χερρονησίτῃ ἐν τοῖς Ἰδιοφυέσιν· ἐν δὲ ταῖς πλαγίοις τὰ τοιαῦτα ἐπὶ τῆς αὐτῆς συλλαβῆς φυλάττειν τὴν τάσιν. Ἀριστοφάνης δ’ ἐν Ἥρωσι χερνίβιον εἴρηκεν.

[¶8] And for washing the hands they also used something which they called σμῆμα, or soap, for the sake of getting off the dirt; as Antiphanes mentions in his Corycus—
A. But while I'm listening to your discourse,
Bid some one bring me water for my hands.
B. Let some one here bring water and some σμῆμα.
And besides this they used to anoint their hands with perfumes, despising the crumbs of bread on which men at banquets used to wipe their hands, and which the Lacedæmonians called κυνάδες, as Polemo mentions in his Letter on Mean Appellations. But concerning the custom of anointing the hands with perfumes, Epigenes or Antiphanes (whichever was the author of the play called the Disappearance of Money) speaks as follows:—
And then you'll walk about, and, in the fashion,
Will take some scented earth, and wash your hands
And Philoxenus, in his play entitled the Banquet, says—
And then the slaves brought water for the hands (νίπτρα κατὰ χειρῶν,)
And soap (σμῆμα) well mix'd with oily juice of lilies,
And poured o'er the hands as much warm water
As the guests wish'd. And then they gave them towels
Of finest linen, beautifully wrought,
And fragrant ointments of ambrosial smell,
And garlands of the flow'ring violet.
And Dromo, in his Female Harp-player, says—
And then, as soon as we had breakfasted,
One handmaid took away the empty tables,
Another brought us water for our hands;
We wash'd, and took our lily wreaths again,
And crown'd our heads with garlands.

> Greek: ἐχρῶντο δ’ εἰς τὰς χεῖρας ἀποπλύνοντες αὐτὰς καὶ σμήματι ἀπορύψεως χάριν, ὡς παρίστησιν Ἀντιφάνης ἐν Κωρύκῳ· ἐν ὅσῳ δ’ ἀκροῶμαί σου κέλευσὸν μοί τινα φέρειν ἀπονίψασθαι. β. δότω τις δεῦρ’ ὕδωρ καὶ σμῆμα. ἔτι δὲ καὶ εὐώδεσι τὰς χεῖρας κατεχρίοντο τὰς ἀπομαγδαλίας ἀτιμάσαντες, ἃς Λακεδαιμόνιοι ἐκάλουν κυνάδας, ὥς φησι Πολέμων ἐν τῇ περὶ ὀνομάτων ἀδόξων ἐπιστολῇ. περὶ δὲ τοῦ εὐώδεσι χρίεσθαι τὰς χεῖρας Ἐπιγένης ἢ ι Ἀντιφάνης φησὶν ἐν Ἀργυρίου ἀφανισμῷ οὕτως· τότε περιπατήσεις κἀπονίψει κατὰ τρόπον τὰς χεῖρας εὐώδη λαβὼν γῆν. καὶ Φιλόξενος δ’ ἐν τῷ ἐπιγραφομένῳ Δείπνῳ φησίν ἔπειτα δὲ παῖδες νίπτρ’ ἔδοσαν κατὰ χειρῶν, σμήμασιν ἰρινομείκτοις χλιεροθαλπὲς ὕδωρ ἐπεγχέοντες τόσσον ὅσον τις ἔχρῃζ᾽, ἐκτρίμματά τε … λαμπρὰ σινδονυφῆ, δίδοσαν δὲ χρίματὰ τ’ ἀμβροσίοδμα καὶ στεφάνους ἰοθαλέας. δρόμων δ’ ἐν Ψαλτρίᾳ· ἐπεὶ δὲ θᾶττον ἦμεν ἠριστηκότες, ὁ παῖς περιεῖλε τὰς τραπέζας, νίμματα ἐπέχει τις, ἀπενιζόμεθα, τοὺς στεφάνους πάλιν τοὺς ἑσπερίνους λαβόντες ἐστεφανούμεθα.

[¶9] But they called the water in which they washed either their hands or their feet equally ἀπόνιπτρον; Aristophanes says—
Like those who empty slops (ἀπόνιπτρον) at eventide.
And they used the word λεκάνη, or basin, in the same way as they used χειρόνιπτρον (a wash-hand basin); but the word ἀπόνιμμα is used in a peculiar sense by the Attic writers only for the water used to do honour to the dead, and for purifying men who have incurred some religious pollution. As also Clidemus tells us, in his book entitled Exegeticus; for he, having mentioned the subject of Offerings to the Dead, writes as follows:—“Dig a trench to the west of the tomb. Then look along the side of the trench towards the west. Then pour down water, saying these words,—'I pour this as a purifying water for you to whom it is right to pour it, and who have a right to expect it.' Then after that pour perfume.” And Dorotheus gives the same instructions; saying, that among the hereditary national customs of the people of Thyatira, these things are written concerning the purification of suppliants,—“Then having washed your hands yourself, and when all the rest of those who have joined in disembowelling the victim have washed theirs, take water and purify yourselves, and wash off all the blood from him who is to be purified: and afterwards stir the purifactory water, and pour it into the same place.”

> Greek: ἐκάλουν δ’ ἀπόνιπτρον τὸ ἀπόνιμμα τῶν χειρῶν καὶ τῶν ποδῶν. Ἀριστοφάνης· ὥσπερ ἀπόνιπτρον ἐκχέοντες ἑσπέρας. ἴσως δὲ καὶ τὴν λεκάνην οὕτως ἔλεγον, ἐν ᾧ τρόπῳ καὶ χειρόνιπτρον. ἰδίως δὲ καλεῖται παρ’ Ἀθηναίοις ἀπόνιμμα ἐπὶ τῶν εἰς τιμὴν τοῖς νεκροῖς γινομένων καὶ ἐπὶ τῶν τοὺς ἐναγεῖς καθαιρόντων, ὡς καὶ Ἀντικλείδης ἐν τῷ ἐπιγραφομένῳ Ἐξηγητικῷ. προθεὶς γὰρ περὶ ἐναγισμῶν γράφει τάδε· ὄρυξαι βόθυνον πρὸς ἑσπέραν τοῦ σήματος, ἔπειτα στὰς παρὰ τὸν βόθυνον πρὸς ἑσπέραν βλέπε, ὕδωρ κατάχεε λέγων τάδε· ὑμῖν ἀπόνιμμα οἷς χρὴ καὶ οἷς θέμις, ἔπειτα αὖθις μύρον κατάχεε. παρέθετο ταῦτα καὶ Δωρόθεος, φάσκων καὶ ἐν τοῖς τῶν Εὐπατριδῶν πατρίοις τάδε γεγράφθαι περὶ τῆς τῶν ἱκετῶν καθάρσεως ἔπειτα ἀπονιψάμενος αὐτὸς καὶ οἱ ἄλλοι οἱ σπλαγχνεύοντες ὕδωρ λαβὼν κάθαιρε, ἀπόνιζε τὸ αἷμα τοῦ καθαιρομένου καὶ μετὰ ταῦτα τὸ ἀπόνιμμα ἀνακινήσας εἰς ταὐτὸ ἔγχεε.

[¶10] But the cloth of unbleached linen with which they used to wipe their hands was called χειρόμακτρον, which also, in some verses which have been already quoted, by Philoxenus of Cythera, was called ἔκτριμμα. Aristophanes, in his Cook's Frying, says—
Bring quickly, slave, some water for the hands (κατὰ χειρος),
And bring at the same time a towel (χειρόμακτρον) too.
(And we may remark here, that in this passage he uses the expression κατὰ χειρὸς with reference to washing the hands after eating; not, as Aristophanes the grammarian says, that the Athenians used the expression κατὰ χειρὸς before eating, but the word νίψασθαι after eating.) Sophocles, in his (Enomaus, says—
Shaved in the Scythian manner, while his hair
Served for a towel, and to wipe his hands in.
And Herodotus, in the second book of his History, speaks in a similar manner. But Xenophon, in the first book of his Cyropædia, writes—“But when you have touched any one of these things, you immediately wipe your hands in a towel, as if you were greatly annoyed at their having been polluted in such a manner.” And Polemo, in the sixth book of his books addressed to Antigonus and Adæus, speaks of the difference between the two expressions κατὰ χειρὸς ανδ νίψα- σθαι. And Demonicus, in his Achelonius, uses the expression κατὰ χειρὸς, of water used before a meal, in these lines:—
But each made haste, as being about to dine
With one who 'd always a good appetite,
And who had also but Bœotian manners.
And so they all neglected washing their hands (κατὰ χειρὸς),
Because they could do that when they had dined.
And Cratinus also mentions towels, which he calls ὠμόλινον, in his Archilochi,—
With her hair cover'd with a linen towel,
Token of slovenly neglect.
And Sappho, in the fifth book of her Melodies addressed to Venus, when she says—
And purple towels o'er your knees I'll throw,
And do not you despise my precious gifts
* * * * * * *
speaks of these towels as a covering for the head; at Hecatæus shows, or whoever else it was who wrote those Descriptions of the World in the book entitled Asia,—“And the women wear towels (χειρόμακτρα) on their heads.” And Herodotus, in his second book, says, “And after this they said that this king descended down alive into the lower regions, which the Greeks call αἵδης, and that there he played at dice with Ceres, and that sometimes he won and sometimes he lost; and that after that he returned to earth with a gold-embroidered towel, which he had received as a present from her.”

> Greek: χειρόμακτρον δὲ καλεῖται ᾧ τὰς χεῖρας ἀπεμάττοντο ὠμολίνῳ· ὅπερ ἐν τοῖς προκειμένοις Φιλόξενος ὁ Κυθήριος ὠνόμασεν ἔκτριμμα. Ἀριστοφάνης Ταγηνισταῖς· φέρε, παῖ, ταχέως κατὰ χειρὸς ὕδωρ, παράπεμπε τὸ χειρόμακτρον. σημειωτέον δὲ ὅτι καὶ μετὰ τὸ δειπνῆσαι κατὰ χειρὸς ἔλεγον, οὐχ ὡς Ἀριστοφάνης ὁ γραμματικὸς φησιν ὅτι πρὶν φαγεῖν οἱ Ἀττικοὶ κατὰ χειρὸς ἔλεγον, μετὰ δὲ τὸ δειπνῆσαι ἀπονίψασθαι. Σοφοκλῆς Οἰνομάῳ· σκυθιστὶ χειρόμακτρον ἐκκεκαρμένος καὶ Ἡρόδοτος ἐν δευτέρᾳ. Ξενοφῶν δ’ ἐν αʹ Παιδείας γράφει ὅταν δὲ τούτων τινὸς θίγῃς, εὐθὺς ἀποκαθαίρει τὴν χεῖρα εἰς τὰ χειρόμακτρα, ὡς πάνυ ἀχθόμενος ὅτι κατάπλεά σοι ἀπ’ αὐτῶν ἐγένετο. πολέμων δ’ ἐν ἕκτῳ τῶν πρὸς Ἀντίγονον καὶ Ἀδαῖον περὶ τῆς διαφορᾶς λέγει τοῦ κατὰ χειρὸς πρὸς τὸ νίψασθαι. Δημόνικος δ’ ἐν τῷ Ἀχελῴῳ τὸ πρὸ τοῦ δείπνου κατὰ χειρός φησι διὰ τούτων ἐσπουδάκει δ’ ἕκαστος ὡς ἂν ἑστιῶν ἅμα τ’ ὀξύπεινον ἄνδρα καὶ Βοιώτιον. τὸ γοῦν κατὰ χειρὸς περιέγραψ’ εἴπας ὅτι μετὰ δεῖπνον αὐτῷ τοῦτο γίνεται λαβεῖν. ὠμολίνου δὲ μέμνηται Κρατῖνος ἐν Ἀρχιλόχοις· ὠμολίνοις κόμη βρύουσ’ ἀτιμίας πλέως. Σαπφὼ δ’ ὅταν λέγῃ ἐν τῷ πέμπτῳ τῶν μελῶν πρὸς τὴν Ἀφροδίτην χερρόμακτρα δὲ πορφύρᾳ κἀπαυγάμενα ταῦτά τοι Μνᾶσις πέμψ’ ἀπὺ Φωκάας δῶρα τίμια κὰγ γενῦν, κόσμον λέγει κεφαλῆς τὰ χειρόμακτρα, ὡς καὶ Ἑκαταῖος δηλοῖ ἢ ὁ γεγραφὼς τὰς περιηγήσεις ἐν τῇ Ἀσίᾳ ἐπιγραφομένῃ γυναῖκες δ’ ἐπὶ τῆς κεφαλῆς ἔχουσι χειρόμακτρα. Ἡρόδοτος δ’ ἐν τῇ β’ φησί· μετὰ δὲ ταῦτα ἔλεγον τοῦτον τὸν βασιλέα ζωὸν καταβῆναι κάτω εἰς ὃν οἱ Ἕλληνες Ἅιδην νομίζουσι κἀκεῖθι συγκυβεύειν τῇ Δήμητρι, καὶ τὰ μὲν νικᾶν αὐτήν, τὰ δὲ ἑσσοῦσθαι ὑπ’ αὐτῆς· καί μιν πάλιν ἀναφικέσθαι δῶρον ἔχοντα παρ’ αὐτῆς χειρόμακτρον χρύσεον.

[¶11] And Hellanicus, in his Histories, says that the name of the boy who, when he had given Hercules water to wash his hands, and poured it over his hands from the basin, was afterwards slain by Hercules with a blow of his fist, (on which account Hercules left Calydon,) was Archias; but in the second book of the Phoronis he calls him Cherias: but Herodorus, in the seventeenth book of his account of the Exploits of Hercules, calls him Eunomus. And Hercules also, without intending it, killed Cyathus, the son of Pyles and brother of Antimachus, who was acting as his cupbearer, as Nicander relates in the second book of his History of Œta; to whom also he says that a temple was dedicated by Hercules in the Proschium, which to this day is called the Temple of the Cupbearer. But we will stop this conversation at this point, and begin the next book with an account of the voracity of Hercules.

> Greek: τὸν δὲ τῷ χερνίβῳ ῥάναντα παῖδα διδόντα κατὰ χειρὸς Ἡρακλεῖ ὕδωρ, ὃν ἀπέκτεινεν ὁ ʽ Ἡρακλῆς κονδύλῳ, Ἑλλάνικος ἐν μὲν ταῖς ἱστορίαις Ἀρχίαν φησὶ καλεῖσθαι· δι’ ὃν καὶ ἐξεχώρησε Καλυδῶνος, ἐν δὲ τῷ δευτέρῳ τῆς Φορωνίδος Χερίαν αὐτὸν ὀνομάζει. Ἡρόδωρος δ’ ἐν ἑπτακαιδεκάτῃ τοῦ καθ’ Ἡρακλέα λόγου Εὔνομον. καὶ Κύαθον δὲ τὸν Πύλητος μὲν υἱόν, ἀδελφὸν δὲ Ἀντιμάχου ἀπέκτεινεν ἄκων ʽ Ἡρακλῆς οἰνοχοοῦντα αὐτῷ, ὡς Νίκανδρος ἱστορεῖ ἐν δευτέρῳ Οἰταικῶν, ᾧ καὶ ἀνεῖσθαί φησι τέμενος ὑπὸ τοῦ ʽ Ἡρακλέους ἐν Προσχίῳ, ὃ μέχρι νῦν προσαγορεύεσθαι Οἰνοχόου. ἡμεῖς δ’ ἐνταῦθα καταπαύσαντες τὸν λόγον ἀρχὴν ποιησόμεθα τῶν ἑξῆς ἀπὸ τῆς τοῦ Ἡρακλέους ἀδηφαγίας.