When Masurius had said this, the second course, as it is called, was served up to us; which, indeed, was very often offered to us, not only on the days of the festival of Saturn, when it is the custom of the Romans to feast their slaves, while they themselves discharge the offices of their slaves. But this is in reality a Grecian custom. At all events, in Crete, at the festival of Mercury, a similar thing takes place, as Carystius tells us in his Historic Reminiscences; for then, while the slaves are feasting, the masters wait upon them as if they were the servants: and so they do at Trœzen in the month Geræstius. For then there is a festival which lasts for many days, on one of which the slaves play at dice in common with the citizens, and the masters give a banquet to the slaves, as Carystius himself tells us. And Berosus, in the first book of his History of Babylon, says that on the sixteenth day of the month Lous, there is a great festival celebrated in Babylon, which is called Sakeas; and it lasts five days: and during those days it is the custom for the masters to be under the orders of their slaves; and one of the slaves puts on a robe like the king's, which is called a zoganes, and is master of the house. And Ctesias also mentions this festival in the second book of his History of Persia. But the Coans act in an exactly contrary manner, as Macareus tells us in the third book of his History of Cos. For when they sacrifice to Juno, the slaves do not come to the entertainment; on which account Phylarchus says—Among the Sourii, the freemen onlyAssist at the holy sacrifice; none elseThe temples or the altars dare approach;And no slave may come near the sacred precincts.
τοσαῦτα τοῦ Μασουρίου διεξελθόντος περιηνέχθησαν ἡμῖν καὶ αἱ δεύτεραι καλούμεναι τράπεζαι, πολλάκις ἡμῖν διδόμεναι οὐ μόνον ταῖς τῶν Κρονίων ἡμέραις, ἐν αἷς Ῥωμαίων παισὶν ἔθος ἐστὶν ἑστιᾶν τοὺς οἰκέτας, αὐτοὺς τὰς τῶν οἰκετῶν ἀναδεχομένους λειτουργίας. Ἑλληνικὸν δὲ τοῦτο τὸ ἔθος· ἐν Κρήτῃ γοῦν τῇ τῶν Ἑρμαίων ἑορτῇ τὸ ὅμοιον γίνεται, ὥς φησι Καρύστιος ἐν Ἰστορικοῖς Ὑπομνήμασιν. εὐωχουμένων γὰρ τῶν οἰκετῶν οἱ δεσπόται ὑπηρετοῦσιν πρὸς τὰς διακονίας, καὶ ἐν Τροιζῆνι δὲ μηνὶ Γεραιστίῳ· πανήγυρις δὲ τότε γίνεται πολυήμερος, ἧς ἐν μιᾷ οἱ δοῦλοι μετὰ τῶν πολιτῶν κοινῇ τε ἀστραγαλίζουσιν καὶ οἱ κύριοι τοὺς δούλους ἑστιῶσιν, ὡς ὁ αὐτός φησιν Καρύστιος Βήρωσος. δ’ ἐν πρώτῳ Βαβυλωνιακῶν τῷ Λώῳ φησὶ μηνὶ ἑκκαιδεκάτῃ ἄγεσθαι ἑορτὴν Σάκαια προσαγορευομένην ἐν Βαβυλῶνι ἐπὶ ἡμέρας πέντε, ἐν αἷς ἔθος εἶναι ἄρχεσθαι τοὺς δεσπότας ὑπὸ τῶν οἰκετῶν ἀφηγεῖσθαί τε τῆς οἰκίας ἕνα αὐτῶν ἐνδεδυκότα στολὴν ὁμοίαν τῇ βασιλικῇ· ὃν καὶ καλεῖσθαι ζωγάνην. μνημονεύει τῆς ἑορτῆς καὶ Κτησίας ἐν δευτέρῳ Περσικῶν. Κῷοι δὲ τοὐναντίον δρῶσιν, ὡς ἱστορεῖ Μακαρεὺς ἐν τρίτῳ Κῳακῶν· ὅταν γὰρ τῇ Ἥρᾳ θύωσιν, δοῦλοι οὐ παραγίνονται ἐπὶ τὴν εὐωχίαν. διὸ καὶ Φύλαρχον εἰρηκέναι· Οὐρανίῃ μοῦνοι μὲν ἐλεύθεροι ἱεροεργοί, ἀνδράσι παρ’ κείνοισιν ἐλεύθερον ἆμαρ ἔχοντες δούλων δ’ οὔτις πάμπαν ἐσέρχεται οὐδ’ ἠβαιόν.
But Baton of Sinope, the orator, in his treatise on Thessaly and Hæmonica, distinctly asserts that the Roman Saturnalia are originally a very Greek festival, saying that among the Thessalians it is called Peloria. And these are his words:—“When a common festival was being celebrated by all the Pelasgi, a man whose name was Pelorus brought news to Pelasgus that there had been some violent earthquakes in Hæmonia, by which the mountains called Tempe had been rent asunder, and that the water of the lake had burst through the rent, and was all falling into the stream of the Peneus; and that all the country which had formerly been covered by the lake was now laid open, and that, as the waters were now drained off, there were plains visible of wondrous size and beauty. Accordingly, Pelasgus, on hearing this statement, had a table loaded with every delicacy set before Pelorus; and every one else received him with great cordiality, and brought whatever they had that was best, and placed it on the table before the man who had brought this news; and Pelasgus himself waited on him with great cheerfulness, and all the rest of the nobles obeyed him as his servants as often as any opportunity offered. On which account, they say that after the Pelasgi occupied the district, they instituted a festival as a sort of imitation of the feast which took place on that occasion; and, sacrificing to Jupiter Pelor, they serve up tables admirably furnished, and hold a very cordial and friendly assembly, so as to receive every foreigner at the banquet, and to set free all the prisoners, and to make their servants sit down and feast with every sort of liberty and licence, while their masters wait on them. And, in short, even to this day the Thessalians celebrate this as their chief festival, and call it Peloria.”
Βάτων δ’ ὁ Σινωπεὺς ὁ ῥήτωρ ἐν τῷ περὶ Θεσσαλίας καὶ Αἱμονίας σαφῶς ἐμφανίζει τὴν τῶν Σατουρναλίων ἑορτὴν Ἑλληνικωτάτην, φάσκων αὐτὴν παρὰ τοῖς Θεσσαλοῖς Πελώρια καλεῖσθαι, γράφων οὕτως ι θυσίας κοινῆς τοῖς Πελασγοῖς γινομένης ἀναγγεῖλαί τινα τῷ Πελασγῷ ἄνδρα, ᾧ ὄνομα ἦν Πέλωρος, διότι ἐν τῇ Αἱμονίᾳ σεισμῶν μεγάλων γενομένων ῥαγείη τὰ Τέμπη ὄρη ὀνομαζόμενα καὶ διότι διὰ τοῦ διαστήματος ὁρμῆσαν τὸ τῆς λίμνης ὕδωρ ἐμβάλλοι εἰς τὸ τοῦ Πηνειοῦ ῥεῖθρον, καὶ τὴν πρότερον λιμνάζουσαν χώραν ἅπασαν γεγυμνῶσθαι καὶ ἀναξηραινομένων τῶν ὑδάτων πεδία θαυμαστὰ τῷ μεγέθει καὶ τῷ κάλλει ἀναφαίνεσθαι. ἀκούσαντα οὖν τὸν Πελασγὸν τὴν τράπεζαν ἀφθόνως αὑτῷ κεκοσμημένην τῷ Πελώρῳ παραθεῖναι. καὶ τοὺς ἄλλους δὲ φιλοφρονουμένους ἕκαστον φέρειν ὅ τι ἔχοι παρ’ αὑτῷ βέλτιστον καὶ παρατιθέναι ἐπὶ τὴν τράπεζαν τῷ ἀπαγγείλαντι, καὶ αὐτὸν τὸν Πελασγὸν προθύμως διακονεῖν καὶ τῶν ἄλλων τοὺς ἐν ἀξιώματι ὄντας ὑπηρετεῖν, καθότι ἑκάστῳ ὁ καιρὸς παρέπιπτεν. διόπερ φασίν, ἐπεὶ τὴν χώραν κατέσχον, ἀπομίμημα τῆς τότε γενομένης ἑορτῆς... καὶ θύοντας Διὶ Πελωρίῳ τραπέζας τε λαμπρῶς κοσμοῦντας προτιθέναι καὶ οὕτως φιλάνθρωπον τὴν πανήγυριν συντελεῖν, ὥστε καὶ τοὺς ξένους ἅπαντας ἐπὶ τὴν θοίνην παραλαμβάνειν καὶ τοὺς δεσμώτας λύειν καὶ τοὺς οἰκέτας κατακλίναντας μετὰ πάσης παρρησίας ἑστιᾶν, διακονούντων αὐτοῖς τῶν δεσποτῶν καὶ τὸ σύνολον ἔτι καὶ νῦν Θεσσαλοὺς μεγίστην ἑορτὴν ἄγοντας προσαγορεύειν Πελώρια.
Very often, then, as I have said, when such a dessert as this is set before us, some one of the guests who were present would say—Certainly, second thoughts are much the best;For what now can the table want? or whatIs there with which it is not amply loaded?'Tis full of fish fresh from the sea, besidesHere's tender veal, and dainty dishes of goose,Tartlets, and cheesecakes steep'd most thoroughlyIn the rich honey of the golden bee;as Euripides says in his Cretan Women: and, as Eubulus said in his Rich Woman—And in the same way everything is soldTogether at Athens; figs and constables,Grapes, turnips, pears and apples, witnesses,Roses and medlars, cheesecakes, honeycombs,Vetches and law-suits; bee-strings of all kinds,And myrtle-berries, and lots for offices,Hyacinths, and lambs, and hour-glasses too,And laws and prosecutions.Accordingly, when Pontianus was about to say something about each of the dishes of the second course,—We will not, said Ulpian, hear you discuss these things until you have spoken about the sweetmeats (ἐπιδορπίσματα). And Pontianus replied:—Cratinus says that Philippides has given this name to the τραγήματα, in his Miser, where he says—Cheesecakes, ἐπιδορπίσματα, and eggs,And sesame; and were I to endeavourTo count up every dish, the day would fail me.And Diphilus, in his Telesias, says—τράγημα, myrtle-berries, cheesecakes too,And almonds; so that with the greatest pleasureI eat the second course (ἐπιδορπίζομαι).And Sophilus, in his Deposit, says—'Tis always pleasant supping with the Greeks;They manage well; with them no one cries out—Here, bring a stronger draught; for I must feastWith the Tanagrian; that there, lying down,* * * * *And Plato, in his Atlanticus, calls these sweetmeats μεταδόρπια; saying—“And at that time the earth used to produce all sorts of sweet-smelling things for its inhabitants; and a great deal of cultivated fruit, and a great variety of nuts; and all the μεταδόρπια which give pleasure when eaten.”
πολλάκις οὖν, ὡς ἔφην, τῶν τοιούτων ἡμῖν παρατιθεμένων ἐπιδορπισμάτων ἔφη τις τῶν παρόντων αἱ δεύτεραί πως φροντίδες σοφώτεραι. τί γὰρ ποθεῖ τράπεζα; τῷ δὲ οὐ βρίθεται; πλήρης μὲν ὄψων ποντίων, πάρεισι δὲ μόσχων τέρειναι σάρκες ἀρνεία τε δαὶς καὶ πεπτὰ καὶ κροτητὰ τῆς ξουθοπτέρου πελάνῳ μελίσσης ἀφθόνως δεδευμένα, φησὶν ὁ Εὐριπίδης ἐν Κρήσσαις. καὶ ὡς ὁ Εὔβουλος δ’ ἐν ᾽ Ὀλβίᾳ ἔφη· ἐν τῷ γὰρ αὐτῷ πάνθ’ ὁμοῦ πωλήσεται ἐν ταῖς Ἀθήναις· σῦκα, β. κλητῆρες, ὁ α, βότρυς, γογγυλίδες, ἄπιοι, μῆλα, β. μάρτυρες, α. ῥόδα, μέσπιλα, χόρια, σχαδόνες, ἐρέβινθοι, β, δίκαι, δ. πυός, πυριάτη, μύρτα, β. κληρωτήρια, α, ὑάκινθος, ἄρνες, β. κλεψύδραι, νόμοι, γραφαί. μέλλοντος οὖν τοῦ Ποντιανοῦ λέγειν περὶ ἑκάστου τῶν παρακειμένων, οὐ πρότερόν γε, ἔφη ὁ Οὐλπιανός, ἀκουσόμεθα περὶ τούτων ἕως ἂν περὶ τῶν ἐπιδορπισμάτων εἴπῃς. καὶ ὁ Ποντιανός· τραγήματα Κράτης φησὶ Φιλιππίδην λέγειν ἐν Φιλαργύρῳ οὕτως ι πλακοῦντες, ἐπιδορπίσματ᾽, ᾠά, σήσαμα· ὅλην λέγοντ’ οὐκ ἂν ἐπιλείποι μ’ ἡμέραν. καὶ Δίφιλος ἐν Τελεσίᾳ· τράγημα, μυρτίδες, πλακοῦς, ἀμύγδαλα. β. ἐγὼ δὲ ταῦθ’ ἥδιστά γ’ ἐπιδορπίζομαι. Σώφιλος ἐν Παρακαταθήκῃ·ἡδύ γε μετ’ ἀνδρῶν ἐστιν Ἑλλήνων αἰεὶ συνάγειν· τὸ πρᾶγμα χάριεν. οὐχὶ δώδεκα κυάθους, ἀνεβόησέν τις, ὑποχεῖς; κωμάσαι πρὸς τὴν Ταναγρικὴν δεῖ γάρ, ἵν’ ἐκεῖ κατακλιθεὶς ἐπιδορπίσηται τὰς ὀνείας ματτύας.Πλάτων ἐν τῷ Ἀτλαντικῷ μεταδόρπια αὐτὰ καλεῖ ἐν τούτοις πάντα τε εὐώδη ἔφερέ τότε τοῖς κατοικοῦσιν ἡ γῆ, καὶ τὸν ἥμερον δὲ καρπὸν πλεῖστον ἔφερεν καὶ ἀκροδρύων πλῆθος καὶ ὅσα παραμύθια ἡδονῆς μεταδόρπια.
But Tryphon says that formerly before the guests entered the supper-room, each person's share was placed on the table, and that afterwards a great many dishes of various kinds were served up in addition; and that on this account these latter dishes were called ἐπιφορήματα. But Philyllius, in his Well-digger, speaking of the second course, says—Almonds, and nuts, and ἐπιφορήματα.And Archippus, in his Hercules, and Herodotus, in the first book of his History, have both used the verb ἐπιδορπίζομαι for eating after supper. And Archippus also, in his Hercules Marrying, uses the word ἐπιφορήματα; where he says—The board was loaded with rich honey-cakesAnd other ἐπιφορήματα.And Herodotus, in the first book of his History, says—“They do not eat a great deal of meat, but a great many ἐπιφορήματα.” But as for the proverbial saying, “The ἐπιφόρημα of Abydos,” that is a kind of tax and harbour-due; as is explained by Aristides in the third book of his treatise on Proverbs. But Dionysius, the son of Tryphon, says—“Formerly, before the guests came into the banqueting-room, the portion for each individual was placed on the table, and afterwards a great many other things were served up in addition (ἐπιφέρεσθαι); from which custom they were called ἐπιφορήματα.” And Philyllius, in his Well-digger, speaks of what is brought in after the main part of the banquet is over, saying—Almonds, and nuts, and ἐπιφορήματα.But Plato the comic poet, in the Menelaus, calls them ἐπιτραπεζώματα, as being for eatables placed on the table (ἐπὶ ταῖς τραπέζαις), saying—A. Come, tell me now,Why are so few of the ἐπιτραπεζώματαRemaining?B. That man hated by the godsAte them all up.And Aristotle, in his treatise on Drunkenness, says that sweetmeats (τραγήματα) used to be called by the ancients τρωγάλια; for that they come in as a sort of second course. But it is Pindar who said—And τρώγαλον is nice when supper's over,And when the guests have eaten plentifully.And he was quite right. For Euripides says, when one looks on what is served up before one, one may really say—You see how happily life passes whenA man has always a well-appointed table.
Τρύφων δέ φησι τὸ παλαιὸν πρὶν εἰσελθεῖν τοὺς δαιτυμόνας, ἐπὶ τῶν τραπεζῶν κεῖσθαι τὴν ἑκάστου μοῖραν, ὕστερον δὲ πολλά τε καὶ ποικίλα ἐπεισφέρεσθαι· διὸ καὶ ἐπιφορήματα κληθῆναι. Φιλύλλιος δ’ ἐν Φρεωρύχῳ φησὶν περὶ τῶν δευτέρων τραπεζῶν λέγων ἀμυγδάλια, καρύδι’, ἐπιφορήματα. καὶ Ἄρχιππος ἐν Ἡρακλεῖ καὶ Ἡρόδοτος ἐν αʹ καὶ ἐπιδορπίσασθαι δ’ ἔλεγον τὸ ἐντραγεῖν καὶ ἐπιδειπνῆσαι. ἅπερ Ἄρχιππος ἐν Ἡρακλεῖ Γαμοῦντι ἐπιφορήματα καλεῖ διὰ τούτων ἰτρίοις ἐπιφορήμασὶ τ᾽ ἄλλοις γέμουσα. καὶ Ἡρόδοτος δὲ ἐν τῇ πρώτῃ· σιτίοις δὲ ὀλίγοισι χρέονται, ἐπιφορήμασι δὲ πολλοῖς. τὸ μέντοι κατὰ τὴν παροιμίαν λεγόμενον Ἀβυδηνὸν ἐπιφόρημα τέλος τί ἐστιν καὶ ἐλλιμένιον, ὡς Ἀριστείδης φησὶν ἐν, γ’ περὶ Παροιμιῶν. Διονύσιος δ’ ὁ τοῦ Τρύφωνος· τὸ μὲν παλαιὸν πρὶν εἰσελθεῖν τοὺς δαιτυμόνας ἐπὶ τῶν τραπεζῶν κεῖσθαι τὴν ἑκάστου μοῖραν, ὕστερον δὲ πολλὰ καὶ ποικίλα ἐπιφέρεσθαι· διὸ καὶ ἐπιφορήματα κληθῆναι. Φιλύλλιος δ’ ἐν Φρεωρύχῳ τὰ ἐπιφερόμενα μετὰ τὸ δειπνῆσαι λέγων ὧδε· ἀμυγδάλια, καρύδι’, ἐπιφορήματα. Πλάτων δ’ ἐν Μενέλεῳ ἐπιτραπεζώματα αὐτὰ καλεῖ οἷον τὰ ἐπιτιθέμενα ταῖς τραπέζαις βρώματα, λέγων οὕτως· εἰπέ μοι, ὡς ὀλίγα λοιπὰ τῶν ἐπιτραπεζωμάτων; β. ὁ γὰρ θεοῖσιν ἐχθρὸς αὐτὰ κατέφαγεν. Ἀριστοτέλης δ’ ἐν τῷ περὶ Μέθης τὰ τραγήματά φησι λέγεσθαι ὑπὸ τῶν ἀρχαίων τρωγάλια· ὡσεὶ γὰρ ἐπιδορπισμὸν εἶναι. Πίνδαρος δέ ἐστιν ὁ εἰπών δείπνου δὲ λήγοντος γλυκὺ τρωγάλιον, καίπερ πεδ’ ἄφθονον βοράν. ὄντως γὰρ κατὰ τὸν Εὐριπίδην ἀποβλέψαντα ἔστιν εἰς τὰ παρακείμενα εἰπεῖν ὁρᾷς τὸν εὐτράπεζον ὡς ἡδὺς βίος.
And that among the ancients the second course used to have a great deal of expense and pains bestowed on it, we may learn from what Pindar says in his Olympic Odes, where he speaks of the flesh of Pelops being served up for food:—And in the second course they carvedYour miserable limbs, and feasted on them;But far from me shall be the thought profane,That in foul feast celestials could delight.And the ancients often called this second course simply τράπεζαι, as, for instance, Achæus in his Vulcan, which is a satyric drama, who says,—A. First we will gratify you with a feast;Lo! here it is.B. But after that what meansOf pleasure will you offer me?A. We'll anoint youAll over with a richly-smelling perfume.B. Will you not give me first a jug of waterTo wash my hands with!A. Surely; the dessert (τράπεζα)Is now being clear'd away.And Aristophanes, in his Wasps, says—Bring water for the hands; clear the dessert.And Aristotle, in his treatise on Drunkenness, uses the term δεύτεραι τράπεζαι, much as we do now; saying,—“We must therefore bear in mind that there is a difference between τράγημα and βρῶμα, as there is also between ἔδεσμα and τρωγάλιον. For this is a national name in use in every part of Greece, since there is food (βρῶμα) in sweetmeats (ἐντραγήμασι), from which consideration the man who, first used the expression δευτέρα τράπεζα,, appears to have spoken with sufficient correctness. For the eating of sweetmeats (τραγηματισμὸς) is really an eating after supper (ἐπιδορπισμὸς); and the sweetmeats are served up as a second supper.” But Dicæarchus, in the first book of his Descent to the Cave of Trophonius, speaks thus: “There was also the δευτέρα τράπεζα, which was a very expensive part of a banquet, and there were also garlands, and perfumes, and burnt frankincense, and all the other necessary accompaniments of these thing.” Eggs too often formed a part of the second course, as did hares and thrushes, which were served up with the honey-cakes; as we find mentioned by Antiphanes in the Leptiniscus, where he says,—A. Would you drink Thasian wine?B. No doubt, if any oneFills me a goblet with it.A. Then what think youOf almonds?B. I feel very friendly to them,They mingle well with honey.A. If a manShould bring you honied cheesecakes?B. I should eat them,And swallow down an egg or two besides.And in his Things resembling one another, he says,—Then he introduced a dance, and after that he served upA second course, provided well with every kind of dainty.And Amphis, in his Gynæcomania, says,—A. Did you e'er hear of what they call a ground life?........ 'tis clearlyCheesecakes, sweet wine, eggs, cakes of sesame,Perfumes, and crowns, and female flute-players.B. Castor and Pollux! why you have gone throughThe names of all the dozen gods at once.Anaxandrides, in his Clowns, says,—And when I had my garland on my head,They brought in the dessert (ἡ τράπεζα), in which there wereSo many dishes, that, by all the gods,And goddesses too, I hadn't the least ideaThere were so many different things i' th' house;And never did I live so well as then.Clearchus says in his Pandrosus,—A. Have water for your hands:B. By no means, thank you;I'm very comfortable as I am.A. Pray have some;You'll be no worse at all events. Boy, water!And put some nuts and sweetmeats on the table.And Eubulus, in his Campylion, says,—A. Now is your table loaded well with sweetmeats.B. I am not always very fond of sweetmeats.Alexis, too, says in his Polyclea, (Polyclea was the name of a courtesan,)—He was a clever man who first inventedThe use of sweetmeats; for he added thusA pleasant lengthening to the feast, and saved menFrom unfill'd mouths and idle jaws unoccupied.And in his Female Likeness (but this same play is attributed also to Antidotus) he says,—A. I am not one, by Aesculapius!To care excessively about my supper;I'm fonder of dessert.B. 'Tis very well.A. For I do hear that sweetmeats are in fashion,For suitors when they're following...B. Their brides,—A. To give them cheesecakes, hares, and thrushes too,These are the things I like; but pickled fishAnd soups and sauces I can't bear, ye gods!But Apion and Diodorus, as Pamphilus tells us, assert that the sweetmeats brought in after supper are also called ἐπαίκλεια.
ὅτι γὰρ ἦσαν καὶ παρὰ τοῖς ἀρχαίοις αἱ δεύτεραι τράπεζαι πολυτελῶς μεμεριμνημέναι, παρίστησιν Πίνδαρος ἐν Ὀλυμπιονίκαις περὶ τῆς Πέλοπος κρεουργίας διηγούμενος· τραπέζαισι δ’ ἀμφὶ δεύτερα, ὁ κρεῶν σέθεν διεδάσαντο καὶ φάγον. ἐμοὶ δ’ ἄπορα γαστρίμαργον μακάρων τιν’ εἰπεῖν. οἱ δὲ παλαιότεροι ἁπλῶς τραπέζας ἔλεγον, ὡς Ἀχαιὸς ἐν Ἡφαίστῳ σατυρικῷ· θοίνῃ σε πρῶτον τέρψομεν· πάρεστι δέ. β. τὸ δεύτερον δὲ τῷ με κηλήσεις τρόπῳ; α. μύρῳ σε χρίσω πάμπαν εὐόσμῳ δέμας. β. ὕδωρ δὲ νῖψαι χεῖρας οὐ πρόσθεν δίδως; α. ἡνίκα τράπεζά γ’ ἐκποδὼν ἀπαίρεται. Ἀριστοφάνης Σφηξίν· ὕδωρ κατὰ χειρός· τὰς τραπέζας εἰσφέρειν. Ἀριστοτέλης δ’ ἐν τῷ περὶ Μέθης παραπλησίως ἡμῖν δευτέρας τραπέζας προσαγορεύει διὰ τούτων τὸ μὲν οὖν ὅλον διαφέρειν τράγημα βρώματος νομιστέον ὅσον ἔδεσμα τρωγαλίου. τοῦτο γὰρ πάτριον τοὔνομα τοῖς Ἕλλησιν, ἐπεὶ ἐν τραγήμασι τὰ βρώματα παρατίθενται. διόπερ οὐ κακῶς ἔοικεν εἰπεῖν ὁ πρῶτος δευτέραν προσαγορεύσας τράπεζαν ὄντως γὰρ ἐπιδορπισμός τις ὁ τραγηματισμός ἐστι καὶ δεῖπνον ἕτερον παρατίθεται τὰ τραγήματα. Δικαίαρχος δ’ ἐν πρώτῳ τῆς εἰς Τροφωνίου Καταβάσεώς φησιν οὕτως· ἥ γε τὴν πολλὴν δαπάνην ἐν τοῖς δείπνοις παρέχουσα δευτέρα τράπεζα προσεγένετο, καὶ στέφανοι καὶ μύρα καὶ θυμιάματα καὶ τὰ τούτοις ἀκόλουθα πάντα ἐδίδοτο δὲ καὶ ᾠὸν ἐν τῇ δευτέρᾳ τραπέζῃ, ὥσπερ καὶ λαγῷα καὶ κίχλαι κοινῇ μετὰ τῶν μελιπήκτων προσεφέρετο, ὡσι Ἀντιφάνης ἐν Λεπτινίσκῳ φησὶν οὕτως· οἶνον Θάσιον πίνοις ἄν; β. εἴ τις ἐγχέοι. α· πρὸς ἀμυγδάλας δὲ πῶς ἔχεις; β. εἰρηνικῶς … α. … β. μαλακὰς· δι’ ἀς μέλιτι πρέπει παίειν βίᾳ. α. μελίπηκτα δ’ εἴ σοι προσφέροι; β. τρώγοιμι τἄν. α, ᾠὸν δέ; β. καταπίνοιμ’ ἄν. α. ἄλλου δεῖ τινος; ἐν δὲ Ὁμοίοις· εἶτ’ ἐπεισῆγεν χορείαν ἢ τράπεζαν δευτέραν, καὶ παρέθηκε γέμουσαν πέμμασι παντοδαποῖς. Ἄμφις δὲ ἐν Γυναικομανίᾳ· ἤδη ποτ’ ἤκουσας βίον ἀληλεμένον; β. ναί. α. τοῦτ’ ἐκεῖν’ ἔστιν σαφῶς· ἄμητες, οἶνος ἡδύς, ᾠά, σησαμαῖ, μύρον, στέφανος, αὐλητρίς. β. ὦ Διοσκόρω, ὀνόματα τῶν δώδεκα θεῶν διελήλυθας. Ἀναξανδρίδης Ἀγροίκοις· ὡς δ’ ἐστεφανώθην, ἡ τράπεζ’ εἰσήγετο τοσαῦτ’ ἔχουσα βρώμαθ’ ὅσα, μὰ τοὺς θεοὺς καὶ τὰς θεάς, οὐδ’ ἔνδον ὄντ’ ᾔδειν ἐγώ· οὕτως παρέζων †χρηστῶσ† οὐκ ἔζων τότε. Κλέαρχος Πανδρόσῳ· λάβ’ ὕδωρ κατὰ χειρός. β. μηδαμῶς· καλῶς ἔχει. α. λάβ᾽, ὦγάθ᾽, οὐδὲν χεῖρον. ἡ παῖς, ἐπιτίθει ἐπὶ τὴν τράπεζαν κάρυα καὶ τραγήματα. Εὔβουλος Καμπυλίωνι· τραγημάτων δ’ ἔσθ’ ἡ τράπεζά σοι πλέα. β. οὐ φιλοτραγήμων εἰμί πως ἑκάστοτε. Ἄλεξις Πολυκλείᾳ ἑταίρας δ’ ὄνομα Πολύκλεια· ὁ πρῶτος εὑρὼν κομψὸς ἦν τραγήματα. τοῦ συμποσίου γὰρ διατριβὴν ἐξεῦρε καὶ ἀργοὺς ἔχειν μηδέποτε τὰς σιαγόνας. καὶ ἐν Ὁμοίᾳ, τὸ δ’ αὐτὸ δρᾶμα καὶ ὡς ᾽ Ἀντιδότου φέρεται· οὐδὲ φιλόδειπνός εἰμι, μὰ τὸν Ἀσκληπιόν, τραγήμασιν χαίρω, μᾶλλον. β. εὖ πάνυ. α. τραγήματ’ αἰσθάνομαι γὰρ ὅτι νομίζεται τοῖς νυμφίοις μετιοῦσι β. τὴν νύμφην λέγεις; α. παρέχειν, ἄμητας καὶ λαγῷα καὶ κίχλας· τούτοισι χαίρω, τοῖς δὲ κεκαρυκευμένοις ὄψοισι καὶ ζωμοῖσι—μηδάμ’ ὧ θεοί. Ἀπίων δὲ καὶ Διόδωρος, ὥς φησι Πάμφιλος, ἐπαίκλειά φησι καλεῖσθαι τὰ μετὰ τὸ δεῖπνον τραγήματα.
Ephippus, in his Ephebi, enumerating the different dishes in fashion for dessert, says,—Then there were brought some groats, some rich perfumesFrom Egypt, and a cask of rich palm wineWas broach'd. Then cakes and other kinds of sweetmeats,Cheesecakes of every sort and every name;And a whole hecatomb of eggs. These thingsWe ate, and clear'd the table vigorously,For we did e'en devour some parasites.And in his Cydon he says,—And after supper they served up some kernels,Vetches, and beans, and groats, and cheese, and honey,Sweetmeats of various kinds, and cakes of sesame,And pyramidical rolls of wheat, and apples,Nuts, milk, hempseed too, and shell-fish,Syrup, the brains of Jove.Alexis too, in his Philiscus, says,—Now is the time to clear the table, andTo bring each guest some water for his hands,And garlands, perfumes, and libations,Frankincense, and a chafing-dish. Now giveSome sweetmeats, and let all some cheesecakes have.And as Philoxenus of Cythera, in his Banquet, where he mentions the second course, has spoken by name of many of the dishes which are served up to us, we may as well cite his words:— “And the beautiful vessels which come in first, were brought in again full of every kind of delicacy, which mortals call τράπεζαι, but the Gods call them the Horn of Amalthea. And in the middle was placed that great delight of mortals, white marrow dressed sweet; covering its face with a thin membrane, like a spider's web, out of modesty, that one might not see..... in the dry nets of Aristæus.... And its name was amyllus.......... which they call Jupiter's sweetmeats.... Then he distributed plates of.... very delicious...... and a cheesecake compounded of cheese, and milk, and honey... almonds with soft rind.... and nuts, which boys are very fond of; and everything else which could be expected in plentiful and costly entertainment. And drinking went on, and playing at the cottabus, and conversation....... It was pronounced a very magnificent entertainment, and every one admired and praised it.” This, then, is the description given by Philoxenus of Cythera, whom Antiphanes praises in his Third-rate Performer, where he says—Philoxenus now does surpass by farAll other poets. First of all he everywhereUses new words peculiar to himself;And then how cleverly doth he mix his melodiesWith every kind of change and modification!Surely he is a god among weak men,And a most thorough judge of music too,But poets of the present day patch upPhrases of ivy and fountains into verse,And borrow old expressions, talking ofMelodies flying on the wings of flowers,And interweave them with their own poor stuff.
ἔφιππος Ἐφήβοις· χόνδρος μετὰ ταῦτ’ εἰσῆλθε, μύρον Αἰγύπτιον, φοινικίνου βῖκός τις ὑπανεῴγνυτο, ἴτρια, τραγήμαθ’ ἧκε, πυραμοῦς, ἄμης, ᾠῶν ἑκατόμβη· πάντα ταῦτ’ ἐχναύομεν, ἐμασώμεθ’ οὕτως ἀνδρικῶς ὅσ’ εἴχομεν καὶ γὰρ παραμασύντας τινὰς παραβόσκομεν, καὶ ἐν Κύδωνι· καὶ μετὰ δεῖπνον κόκκος..,. ἐρέβινθος … κύαμος, χόνδρος, τυρός, μέλι, σησαμίδες, βάτραχος, βότρυες, ῥοῦς, πυραμίδες, μῆλον, κάρυον, γάλα, κανναβίδες, κόγχαι, χυλός, Διὸς ἐγκέφαλος. Ἄλεξις Φιλίσκῳ· ἀρτέον τράπεζαν, ἀπονίψαι δοτέον, προσοιστέος στέφανος, μύρον, σπονδή, λιβανωτός, ἐσχαρίς, τράγημα δοτέον ἔτι, πλακοῦντος ἁπτέον. ἐπεὶ δὲ καὶ ὁ Κυθήριος Φιλόξενος ἐν τῷ Δείπνῳ δευτέρων τραπεζῶν μνημονεύων πολλὰ καὶ τῶν ἡμῖν παρακειμένων ὠνόμασεν, φέρε καὶ τούτων ἀπομνημονεύσωμεν· τὰς δὲ δὴ πρόσθεν μολούσας λιπαραυγεῖς πορθμίδας πολλῶν ἀγαθῶν πάλιν εἴσφερον γεμούσας, τὰς ἐφήμεροι καλέοντι νῦν τραπέζας δευτέρας, ἀθάνατοι δὲ τ’ Ἀμαλθείας κέρας, ταῖσι δ’ ἐν μέσαις ἐγκαθιδρύθη μέγα χάρμα βροτοῖς, λευκὸς μυελὸς γλυκερός, λεπτοῖς ἀράχνας ἐναλιγκίοισι πέπλοις συγκαλύπτων ὄψιν αἰσχύνας ὕπο, μὴ κατίδῃ τις μηλογενὲς πῶυ λιπόντ’ ἀνάγκαις ξηρὸν ἐν ξηραῖς Ἀρισταίου παλιρρύτοισι παγαῖς· τῷ δ’ ὄνομ’ ἦς ἄμυλος. χερσὶν δ’ ἐπέθεντο στόμιον μαλεραῖς … ταν δεξαμένην ὅ τι καὶ διδῷ τις, ἃ Ζανὸς καλέοντι τρώγματ᾽. ἐπεί γ’ ἐπένειμεν ἐγκατακνακομιγὲς πεφρυγμένον πυροβρομολευκερεβινθοακανθιδομικριτριαδυ- βρωματοπαντανάμικτον ἄμπυκι καριδίᾳ· στιχὰς παρεγίνετο τούτοις σταιτινοκογχομαγὴς χὡ ψαιστελαιοξανθεπιπαγκαπύρωτος χοιρίνας. ἅδεα δὲ … κυκλώθ’ ὁμόφωκτ’ ἀνάριθμα καὶ μελίπακτα τετυγμέν’ ἄφθονα σασαμόφωκτα. τυρακίνας τε γάλακτι καὶ μέλι συγκατάφυρτος ἦς ἄμυλος πλαθανίτας. σασαμοτυροπαγῆ δὲ καὶ ζεσελαιοπαγῆ πλατύνετο σασαμόπαστα πέμματα κἆτ’ ἐρέβινθοι κνακοσυμμιγεῖς ἁπαλαῖς θάλλοντες ὥραις, ᾠὰ τ’ ἀμυγδαλίδες τε τᾶν μαλακοφλοίδων ἐτάττετο τρωκτά τε παισὶν ἁδυεδῆ κάρυ᾽, ἄλλα θ’ ὅσσα πρέπει παρὰ θοίναν ὀλβιόπλουτον ἔμεν, πόσις δ’ ἐπεραίνετο κότταβοὶ τε λόγοι τ’ ἐπὶ κοινᾶς, ἔνθα τι καινὸν ἐλέχθη κομψὸν ἀθυρμάτιον καὶ θαύμασαν αὔτ’ ἐπὶ τ’ ᾔνησαν … ταῦτα καὶ ὁ Κυθήριος Φιλόξενος· ὃν ἐπαινῶν Ἀντιφάνης ἐν τῷ Τριταγωνιστῇ φησι· πολὺ γ’ ἐστὶ πάντων τῶν ποιητῶν διάφορος ὁ Φιλόξενος, πρώτιστα μὲν γὰρ ὀνόμασιν ἰδίοισι καὶ καινοῖσι χρῆται πανταχοῦ. ἔπειτα τὰ μέλη μεταβολαῖς καὶ χρώμασιν ὡς εὖ κέκραται. θεὸς ἐν ἀνθρώποισιν ἦν ἐκεῖνος, εἰδὼς τὴν ἀληθῶς μουσικήν. οἱ νῦν δὲ κισσόπλεκτα καὶ κρηναῖα καὶ ἀνθεσιπότατα μέλεα μελέοις ὀνόμασι ποιοῦσιν ἐμπλέκοντες ἀλλότρια μέλη.
There are many writers who have given lists of the different kinds of cheesecakes, and as far as I can recollect, I will mention them, and what they have said. I know, too, that Callimachus, in his List of Various Books, mentions the treatises on the Art of Making Cheesecakes, written by Aegimius, and Hegesippus, and Metrobius, and also by Phætus. But I will communicate to you the names of cheesecakes which I myself have been able to find to put down, not treating you as Socrates was treated in the matter of the cheesecake which was sent to him by Alcibiades; for Xanthippe took it and trampled upon it, on which Socrates laughed, and said, “At all events you will not have any of it yourself.” (This story is related by Antipater, in the first book of his essay on Passion.) But I, as I am fond of cheesecakes, should have been very sorry to see that divine cheesecake so injuriously treated. Accordingly, Plato the comic poet ren- tions cheesecakes in his play called The Poet, where he says—Am I alone to sacrifice withoutHaving a taste allow'd me of the entrails,Without a cheesecake, without frankincense? Nor do I forget that there is a village, which Demetrius the Scepsian, in the twelfth book of his Trojan Array, tells us bears the name of πλακοῦς (cheesecake); and he says that it is six stadia from Hypoplacian Thebes. Now, the word πλακοῦς ought to have a circumflex in the nominative case; for it is contracted from πλακόεις, as τυροῦς is from τυρόεις, and σησαμοῦς from σησαμόεις.. And it is used as a substantive, the word ἄρτος (bread) being understood. Those who have lived in the place assure us that there are capital cheesecakes to be got at Parium on the Hellespont; for it is a blunder of Alexis, when he speaks of them as coming from the island of Paros. And this is what he says in his play called Archilochus:—Happy old man, who in the sea-girt isleOf happy Paros dwell'st—a land which bearsTwo things in high perfection; marble white,Fit decoration for th' immortal gods,And cheesecakes, dainty food for mortal men.And Sopater the farce-writer, in his Suitors of Bacchis, testifies that the cheesecakes of Samos are extraordinarily good; saying,—The cheesecake-making island named Samos.
πλακούντων δὲ ὀνόματα πολλῶν καταλεξάντων, ὅσων μέμνημαι τούτων σοι καὶ μεταδώσω, οἶδα δὲ καὶ Καλλίμαχον ἐν τῷ τῶν παντοδαπῶν συγγραμμάτων Πίνακι ἀναγράψαντα πλακουντοποιικὰ συγγράμματα Αἰγιμίου καὶ Ἡγησίππου καὶ Μητροβίου, ἔτι δὲ Φαίστου. ἡμεῖς δὲ ἃ μετεγράψαμεν ὀνόματα πλακούντων τούτων σοι καὶ μεταδώσομεν, οὐχ ὡς τοῦ ὑπ’ Ἀλκιβιάδου πεμφθέντος Σωκράτει ὃν Ξανθίππης καταπατησάσης, γελάσας ὁ Σωκράτης οὐκοῦν, ἔφη, οὐδὲ σὺ μεθέξεις τούτου. τοῦτο δὲ ἱστόρησεν Ἀντίπατρος ἐν τῷ πρώτῳ περὶ Ὀργῆς. ἐγὼ δὲ φιλοπλάκουντος ὢν οὐκ ἂν περιεῖδον τὸν θεῖον ἐκεῖνον ἐξυβριζόμενον πλακοῦντα. μνημονεύων οὖν ὁ κωμικὸς Πλάτων εἴρηκεν ἐν τῷ Ποιητῇ οὕτως μόνος δ’ ἄγευστος, ἄσπλαγχνος ἐνιαυτίζομαι, ἀπλάκουντος, ἀλιβάνωτος. ἀλλὰ μὴν οὐδὲ τῆς κώμης ἀμνήμων εἰμὶ ἣν Πλακοῦντά φησι καλεῖσθαι Δημήτριος ὁ Σκήψιος ἐν δωδεκάτῳ Τρωικοῦ Διακόσμου, τῶν Ὑποπλακίων Θηβῶν φάσκων αὐτὴν ἀπέχειν σταδίους ἕξ. περισπαστέον δὲ λέγοντας πλακοῦς τὴν ὀνομαστικὴν συνῄρηται γὰρ ἐκ τοῦ πλακόεις, ὡς τυρόεις τυροῦς, σησαμόεις σησαμοῦς. εἴρηται δὲ κατ’ ἔλλειψιν τοῦ ἄρτος. ὅτι δὲ καλοὺς πλακοῦντας ἐν Παρίῳ τοῦ ʽ Ἑλλησπόντου φαγεῖν ἔστιν οἱ ἐπιδημήσαντες μαρτυρήσουσιν. Ἄλεξις γὰρ πεπλάνηται λέγων τοὺς ἐκ Πάρου· λέγει δὲ οὕτως ἐν τῷ ἐπιγραφομένῳ Ἀρχιλόχῳ· ὦ τὴν εὐτυχῆ ναίων Πάρον, ὄλβιε πρέσβυ, ἣ κάλλιστα φέρει χώρα δύο τῶν συναπασῶν, κόσμον μὲν μακάρεσσι λίθον, θνητοῖς δὲ πλακοῦντας. ὅτι δὲ καὶ οἱ Σάμιοι διαφέροντές εἰσι πλακοῦντες Σώπατρος ὁ φλυακογράφος φησὶν ἐν Βακχίδος Μνηστῆρσιν πλακουντοποιὸν ὠνομασμένην Σάμον.
Menander, in his False Hercules, speaks of cheesecakes made in a mould:—It is not now a question about candyli,Or all the other things which you are usedTo mix together in one dish-eggs, honey,And similago; for all these things nowAre out of place. The cook at present's makingBaked cheesecakes in a mould; and boiling groatsTo serve up after the salt-fish,—and grapes,And forced-meat wrapp'd in fig-leaves. And the maid,Who makes the sweetmeats and the common cheesecakes,Is roasting joints of meat and plates of thrushes.And Evangelus, in his Newly-married Woman, says—A. Four tables did I mention to you of women,And six of men; a supper, too, complete—In no one single thing deficient;Wishing the marriage-feast to be a splendid one.B. Ask no one else; I will myself go round,Provide for everything, and report to you...... As many kinds of olives as you please;For meat, you've veal, and sucking-pig, and pork,And hares—A. Hear how this cursed fellow boasts!B. Forced-meat in fig-leaves, cheese, cheesecakes in moulds-A. Here, Dromo!B. Candyli, eggs, cakes of meal.And then the table is three cubits high;So that all those who sit around must riseWhene'er they wish to help themselves to anything,There was a kind of cheesecake called ἄμης. Antiphanes enumeratesἄμητες, ἄμυλοι;and Menander, in his Supposititious Son, says—You would be glad were any one to dressA cheesecake (ἄμητα) for you.But the Ionians, as Seleucus tells us in his Dialects, make the accusative case ἄμην; and they call small cheesecakes of the same kind ἀμητίσκοι. Teleclides says—Thrushes flew of their own accordRight down my throat with savoury ἀμητίσκοι.
ἐγχύτων δὲ πλακούντων μνημονεύει Μένανδρος μὲν ἐν Ψευδηρακλεῖ· οὐκ ἔστι κανδύλους ποιεῖν οὐδ’ οἷα σὺ εἴωθας εἰς ταὐτὸν καρυκεύειν, μέλι, σεμίδαλιν, ᾠά· πάντα γὰρ τἀναντία νῦν ἐστιν ὁ μάγειρος γὰρ ἐγχύτους ποιεῖ, πλακοῦντας ὀπτᾷ, χόνδρον ἕψει καὶ φέρει μετὰ τὸ τάριχος, εἶτα θρῖον καὶ βότρυς· ἡ δημιουργὸς δ’ ἀντιπαρατεταγμένη κρεᾴδι ὀπτᾷ καὶ κίχλας.᾽ Εὐάγγελος δὲ Ἀνακαλυπτομένῃ· τέτταρας ποιεῖν τραπέζας τῶν γυναικῶν εἶπά σοι, ἓξ δὲ τῶν ἀνδρῶν τὸ δεῖπνον δ’ ἐντελὲς καὶ μηδὲ ἓν ἐλλιπές. λαμπροὺς γενέσθαι βουλόμεσθα τοὺς γάμους. οὐ παρ’ ἑτέρου δεῖ πυθέσθαι· πάντα δ’ αὐτόπτης ἐρῶ. τῶν μὲν ἰχθύων σὺ λήψει πάνθ’ ὅσ’ ἂν βούλῃ γένη, εἰς δὲ τὰ κρέα μόσχον ἔλαβες, δέλφακας, χοίρους, λαγώς β. ὡς ἀλαζὼν ὁ κατάρατος. α. θρῖα, τυρόν, ἐγχύτους. γ. παῖ, Δρόμων. α. κάνδυλον ᾠά τ᾽, ἀμύλιον … τὸ πέρας, ὕψος τῆς τραπέζης, πήχεων ἔσται τριῶν, ὥστε τὸν δειπνοῦντ’ ἐπαίρειν, ἄν τι βούληται λαβεῖν. ἄμης πλακοῦντος γένος. Ἀντιφάνης· ἄμητες, ἄμυλοι. Μένανδρος ἐν Ὑποβολιμαίῳ·· τὸν ἄμητα, Χαίριππ᾽, οὐκ ἐς Ἅιδου πέμπετε; β. τίν’ ἄμητ’ ἐν Ἅιδου προσδοκᾷς; Ἴωνες δέ, ὥς φησι Σιληνὸς ἐν ταῖς Γλώσσαις, ἄμην αὐτὸν καλοῦσιν, καὶ τοὺς μικροὺς ἀμητίσκους Τηλεκλείδης· αὐτόμαται δὲ κίχλαι μετ’ ἀμητίσκων εἰς τὸν φάρυγ᾽ εἰσεπέτοντο.
There was also a kind called διακόνιον:—He was so greedy that he ate a wholeDiaconium up, besides an amphiphon.But the ἀμφιφῶν was a kind of cheesecake consecrated to Diana, having figures of lighted torches round it. Philemon, in his Beggar, or Woman of Rhodes, says—Diana, mistress dear, I bring you nowThis amphiphon, and these libations holy.Diphilus also mentions it in his Hecate. Philochorus also mentions the fact of its being called ἀμφιφῶν, and of its being brought into the temples of Diana, and also to the places where three roads meet, on the day when the moon is overtaken at its setting by the rising of the sun; and so the heaven is ἀμφιφῶς, or all over light. There is the basynias too. Semus, in the second book of the Deliad, says—“In the island of Hecate, the Delians sacrifice to Iris, offering her the cheesecakes called basyniæ; and this is a cake of wheat-flour, and suet, and honey, boiled up together: and what is called κόκκωρα consists of a fig and three nuts.” There are also cheesecakes called strepti and neëlata. Both; these kinds are mentioned by Demosthenes the orator, in his Speech in Defence of Ctesiphon concerning the Crown. There are also epichyta. Nicochares, in his Handicraftsmen, says—I've loaves, and barley-cakes, and bran, and flour,And rolls, obelias, and honey'd cheesecakes,Epichyti, ptisan, and common cheesecakes,Dendalides, and fried bread.But Pamphilus says that the ἐπίχυτος is the same kind of cheesecake as that which is called ἀττανίτης. And Hipponax mentions the ἀττανίτης in the following lines:—Not eating hares or woodcocks,Nor mingling small fried loaves with cakes of sesame,Nor dipping attanite in honeycombs, There is also the creïum. This is a kind of cheesecakes which, at Argos, is brought to the bridegroom from the bride; and it is roasted on the coals, and the friends of the bride- groom are invited to eat it; and it is served up with honey, as Philetas tells us in his Miscellanies. There is also the glycinas: this is a cheesecake in fashion among the Cretans, made with sweet wine and oil, as Seleucus tells us in his Dialects. There is also the empeptas. The same author speaks of this as a cheesecake made of wheat, hollow and well-shaped, like those which are called κρηπῖδες; being rather a kind of paste into which they put those cheesecakes which are really made with cheese.
διακόνιον. Φερεκράτης· ὑπὸ τῆς ἀπληστίας διακόνιον ἐπῆσθεν, ἀμφιφῶντ’ ἔχων. ἀμφιφῶν πλακοῦς Ἀρτέμιδι ἀνακείμενος, ἔχει δ’ ἐν κύκλῳ καόμενα δᾴδια. Φιλήμων ἐν Πτωχῇ ἢ Ῥοδίᾳ· Ἄρτεμι, φίλη δέσποινα, τοῦτόν σοι φέρω, ὦ πότνι᾽, ἀμφιφῶντα καὶ σπονδήσιμα. μνημονεύει αὐτοῦ καὶ Δίφιλος ἐν Ἑκάτῃ. Φιλόχορος δ’ ἀμφιφῶντα αὐτὸν κληθῆναι καὶ εἰς τὰ τῆς Ἀρτέμιδος ἱερὰ φέρεσθαι ἔτι τε καὶ εἰς τὰς τριόδους, ἐπεὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐπικαταλαμβάνεται ἡ σελήνη ἐπὶ ταῖς δυσμαῖς ὑπὸ τῆς τοῦ ἡλίου ἀνατολῆς καὶ ὁ οὐρανὸς ἀμφιφῶς γίνεται. βασυνίας. Σῆμος ἐν β’ Δηλιάδος ἐν τῇ τῆς Ἑκάτης, φησίν, νήσῳ τῇ Ἴριδι θύουσι Δήλιοι τοὺς βασυνίας καλουμένους. ἐστὶν δὲ ἑφθὸν πύρινον σταῖς σὺν μέλιτι καὶ τὰ καλούμενα κόκκωρα ἰσχὰς καὶ κάρυα τρία. στρεπτοὶ καὶ νεήλατα. τούτων μνημονεύει Δημοσθένης ὁ ῥήτωρ ἐν τῷ ὑπὲρ Κτησιφῶντος περὶ τοῦ στεφάνου. ἐπίχυτόν. Νικοφῶν ἐν Χειρογάστορσιν ἐγὼ μὲν ἄρτους, μᾶζαν, ἀθάρην, ἄλφιτα, κόλλικας, ὀβελίαν, μελιτοῦτταν, ἐπιχύτους, πτισάνην, πλακοῦντας, δενδαλίδας, ταγηνίας Πάμφιλος δὲ τὸν ἀττανίτην καλούμενον ἐπίχυτόν φησι καλεῖσθαι. τοῦ δὲ ἀττανίτου Ἱππῶναξ ἐν τούτοις μνημονεύει· οὐκ ἀτταγᾶς τε καὶ λαγὼς καταβρύκων, οὐ τηγανίτας σησάμοισι φαρμάσσων, οὐδ’ ἀττανίτας κηρίοισιν ἐμβάπτων. κρήιον πλακοῦς, ἄρτος, ὃν Ἀργεῖοι παρὰ τῆς νύμφης πρὸς τὸν νυμφίον φέρουσιν. ὀπτᾶται δ’ ἐν ἄνθραξιν, καὶ καλοῦνται ἐπ’ αὐτὸν οἱ φίλοι, παρατίθεται δὲ μετὰ μέλιτος, ὥς φησιν Φιλίτας ἐν Ἀτάκτοις. γλυκίνας ὁ διὰ γλυκέος καὶ ἐλαίου πλακοῦς παρὰ Κρησίν, ὥς φησι Σέλευκος ἐν Γλώσσαις. ἐμπέπτας, ὁ αὐτός φησι, πύρινος ἄρτος κοῖλος καὶ σύμμετρος, ὅμοιος ταῖς λεγομέναις κρηπῖσιν, εἰς ἃς ἐντίθενται τὰ διὰ τυροῦ σκευαζόμενα πλακούντια.
There are cakes, also, called ἐγκρίδες. These are cakes boiled in oil, and after that seasoned with honey; and they are mentioned by Stesichorus in the following lines:—Groats and encrides,And other cakes, and fresh sweet honey.Epicharmus, too, mentions them; and so does Nicophon, in his Handicraftsmen. And Aristophanes, in his Danaides, speaks of a man who made them in the following words:—And not be a seller of encrides (ἐγκριδοπώλης).And Pherecrates, in his Crapatalli, says—Let him take this, and then along the roadLet him seize some encrides. There is the ἐπικύκλιος, too. This is a kind of cheesecake in use among the Syracusans, under this name; and it is mentioned by Epicharmus, in his Earth and Sea. There is also the γοῦρος;; and that this, too, is a kind of cheesecake we learn from what Solon says in his Iambics:—Some spend their time in drinking, and eating cakes,And some eat bread, and others feast on γοῦροιMingled with lentils; and there is no kindOf dainty wanting there, but all the fruitsWhich the rich earth brings forth as food for menAre present in abundance. There are also cribanæ; and κριβάνης is a name given by Alcman to some cheesecakes, as Apollodorus tells us. And Sosibius asserts the same thing, in the third book of his Essay on Alcman; and he says they are in shape like a breast, and that the Lacedæmonians use them at the banquets of women, and that the female friends of the bride, who follow her in a chorus, carry them about when they are going to sing an encomium which has been prepared in her honour. There is also the crimnites, which is a kind of cheesecake made of a coarser sort of barley-meal (κρίμνον), as Iatrocles tells us in his treatise on Cheesecakes.
ἐγκρίδες πεμμάτιον ἑψόμενον ἐν ἐλαίῳ καὶ μετὰ τοῦτο μελιτούμενον, μνημονεύει αὐτῶν Στησίχορος διὰ τούτων χόνδρον τε καὶ ἐγκρίδας ἄλλα τε πέμματα καὶ μέλι χλωρόν. μνημονεύει αὐτῶν καὶ Ἐπίχαρμος καὶ ἐν τοῖς Ἐγχειρογάστορσι Νικοφῶν. Ἀριστοφάνης δ’ ἐν Δαναΐσιν καὶ πωλητὴν φησιν αὐτῶν εἶναι ἐν τούτοις· μήτ’ ἄρα μ᾽· εἶναι ἐγκριδοπώλην, Φερεκράτης δ’ ἐν Κραπατάλλοις· ταῦτ’ ἔχων ἐν ταῖς ὁδοῖς ἁρπαζέτω τὰς ἐγκρίδας. ἐπικύκλιος. πλακοῦς τις παρὰ Συρακοσίοις οὕτως καλούμενος, καὶ μέμνηται αὐτοῦ Ἐπίχαρμος ἐν Γᾷ καὶ Θαλάσσᾳ. γουρος ὅτι πλακοῦντος εἶδος ὁ Σόλων ἐν τοῖς Ἰάμβοις φησίν πίνουσι καὶ τρώγουσιν οἱ μὲν ἴτρια, οἱ δ’ ἄρτον αὐτῶν, οἱ δὲ συμμεμιγμένους γούρους φακοῖσι. κεῖθι δ’ οὔτε πεμμάτων ἄπεστιν οὐδὲν ἅσσα τ’ ἀνθρώποισι γῆ φέρει μέλαινα, πάντα δ’ ἀφθόνως πάρα. Κριβάνας πλακοῦντάς τινας ὀνομαστικῶς Ἀπολλόδωρος παρ’ Ἀλκμᾶνι. ὁμοίως καὶ Σωσίβιος ἐν γ’ περὶ Ἀλκμᾶνος, τῷ σχήματι μαστοειδεῖς εἶναι φάσκων αὐτούς, χρῆσθαι δ’ αὐτοῖς Λάκωνας πρὸς τὰς τῶν γυναικῶν ἑστιάσεις, περιφέρειν τ’ αὐτοὺς ὅταν μέλλωσιν ᾄδειν τὸ παρεσκευασμένον ἐγκώμιον τῆς Παρθένου αἱ ἐν τῷ χορῷ ἀκόλουθοι. κριμνίτης πλακοῦς ποιὸς διὰ κρίμνων γινόμενος, ὡς Ἰατροκλῆς ἐν τῷ περὶ Πλακούντων ἀναγράφει.
Then there is the staitites; and this, too, is a species of cheesecake made of wheaten-flour and honey. Epicharmus mentions it in his Hebe's Wedding; but the wheaten-flour is wetted, and then put into a frying-pan; and after that honey is sprinkled over it, and sesame, and cheese; as Iatrocles tells us. There is also the charisius. This is mentioned by Aristophanes in his Daitaleis, where he says—But I will send them in the eveningA charisian cheesecake.And Eubulus, in his Ancylion, speaks of it as if it were plain bread:—I only just leapt out,While baking the charisius. Then there is the ἐπίδαιτρον, which is a barley-cake, made like a cheesecake, to be eaten after supper; as Philemon tells us in his treatise on Attic Names. There is also the nanus, which is a loaf made like a cheesecake, prepared with cheese and oil. There are also ψώθια, which are likewise called ψαθύρια. Pherecrates, in the Crapatalli, says—And in the shades below you'll get for threepenceA crapatallus, and some ψώθια.But Apollodorus the Athenian, and Theodorus, in his treatise on the Attic Dialect, say that the crumbs which are knocked off from a loaf are called ψώφια,, which some people also call ἀττάραγοι. Then there is the ἴτριον. This is a thin cake, made of sesame and honey; and it is mentioned by Anacreon thus:—I broke my fast, taking a little sliceOf an ἴριον; but I drank a cask of wine.And Aristophanes, in his Acharnians, says—Cheesecakes, and cakes of sesame, and ἴτρια.And Sophocles, in his Contention, says—But I, being hungry, look back at the ἴτρια. There is mention made also of ἄμοραι. Philetas, in his Miscellanies, says that cakes of honey are called ἄμοραι; and they are made by a regular baker. There is the ταγηνίτης, too; which is a cheesecake fried in oil. Magnes, or whoever it was that wrote the comedies which are attributed to him, says in the second edition of his Bacchus—Have you ne'er seen the fresh ταγήνιαι hissing,When you pour honey over them?And Cratinus, in his Laws, says—The fresh ταγηνίας, dropping morning dew. Then there is the ἔλαφος.. This is a cheesecake made on the festival of Elaphebolia, of wheat-flour, and honey, and sesame. The ναστὸς is a kind of cheesecake, having stuffing inside it.
σταιτίτας πλακοῦς ποιὸς ἐκ σταιτὸς καὶ μέλιτος, μνημονεύει Ἐπίχαρμος ἐν Ἥβας Γάμῳ. σταῖς δ’ ἐστὶν ὑγρὸν εἰς τήγανον ἐπιχεόμενον, μέλιτος ἐπιβαλλομένου καὶ σησάμης καὶ τυροῦ, ὡς Ἰατροκλῆς φησίν. Χαρίσιος. τούτου μνημονεύει Ἀριστοφάνης ἐν Δαιταλεῦσιν· ἐγὼ δὲ νῷν πέψω πλακοῦντ’ ἐς ἑσπέραν χαρίσιον. Εὔβουλος δ’ ἐν Ἀγκυλίωνι ὡς περὶ ἄρτου αὐτοῦ ὄντος οὑτωσὶ λέγει· ἐξεπήδησ’ ἀρτίως πέττουσα τὸν χαρίσιον. ἐπίδαιτρον πλακουντῶδες μάζιον· ἐπὶ τῷ δείπνῳ ἐσθιόμενον, ὥς φησι Φιλήμων ἐν τῷ περὶ Ἀττικῶν Ὀνομάτων. νᾶνος ἄρτος πλακουντώδης διὰ τυροῦ καὶ ἐλαίου σκευαζόμενος. ψώθια τὰ ψαθύρια. Φερεκράτης Κραπατάλλοις· λήψει δ’ ἐν Ἅιδου κραπάταλον καὶ ψωθία. Ἀπολλόδωρος δ’ ὁ Ἀθηναῖος καὶ Θεόδωρος δ’ ἐν Ἀττικαῖς Γλώσσαις τοῦ ἄρτου τὰ ἀποθραυόμενα ψωθία καλεῖσθαι, ἃ τινὰς ὀνομάζειν ἀτταράγους. ἴτριον πεμμάτιον λεπτὸν διὰ σησάμου καὶ μέλιτος γινόμενον. μνημονεύει αὐτοῦ Ἀνακρέων οὕτως ἠρίστησα μὲν ἰτρίου λεπτοῦ μικρὸν, ἀποκλάς, οἴνου δ’ ἐξέπιον κάδον. Ἀριστοφάνης Ἀχαρνεῦσιν· πλακοῦντες, σησαμοῦντες, ἴτρια. Σοφοκλῆς Ἔριδι· ἐγὼ δὲ πεινῶσ’ αὖ πρὸς ἴτρια βλέπω. ἀμόραι. τὰ μελιτώματα Φιλίτας ἐν Ἀτάκτοις ἀμόρας φησὶν καλεῖσθαι. μελιτώματα δ’ ἐστὶν πεπεμμένα. ταγηνίτης πλακοῦς ἐν ἐλαίῳ τετηγανισμένος, ὁ καὶ ταγηνίας, μνημονεύει Μάγνης ἢ ὁ ποιήσας τὰς εἰς αὐτὸν ἀναφερομένας κωμῳδίας ἐν Διονύσῳ δευτέρῳ· ταγηνίας ἤδη τεθέασαι χλιαροὺς σίζοντας ὅταν αὐτοῖσιν ἐπιχέῃς μέλι; καὶ Κρατῖνος ἐν Νόμοις· καὶ δρόσον βάλλων ἕωθεν χλιαρὸς ταγηνίας. ἔλαφος πλακοῦς ὁ τοῖς Ἐλαφηβολίοις ἀναπλασσόμενος διὰ σταιτὸς καὶ μέλιτος καὶ σησάμου. ναστὸς πλακοῦντος εἶδος, ἔχων ἔνδον καρυκκείας..
χόρια are cakes made up with honey and milk. The ἀμορβίτης is a species of cheesecake in fashion among the Sicilians. But some people call it παισά. And among the Coans it is called πλακούντιον,, as we are informed by Iatrocles. Then there are the σησαμίδες, which are cakes made of honey, and roasted sesame, and oil, of a round shape. Eupolis, in his Flatterers, says—He is all grace, he steps like a callabis-dancer,And breathes sesamides, and smells of apples.And Antiphanes, in his Deucalion, says—Sesamides, or honey-cheesecakes,Or any other dainty of the kind.And Ephippus, in his Cydon, also mentions them in a passage which has been already quoted. Then there are μύλλοι. Heraclides the Syracusan, in his treatise on Laws, says, that in Syracuse, on the principal day of the Thesmophorian festival, cakes of a peculiar shape are made of sesame and honey, which are called μύλλοι throughout all Sicily, and are carried about as offerings to the goddesses. There is also the echinus. Lynceus the Samian, in his epistle to Diagoras, comparing the things which are considered dainties in Attica with those which are in esteem at Rhodes, writes thus: “They have for the second course a rival to the fame of the ἄμης in a new antagonist called the ἐχῖνος, concerning which I will speak briefly; but when you come and see me, and eat one which shall be prepared for you in the Rhodian mariner, then I will endeavour to say more about it.” There are also cheesecakes named κοτυλίσκοι. Heracleon of Ephesus tells us that those cheesecakes have this name which are made of the third part of a chœnix of wheat. There are others called χοιρίναι, which are mentioned by Iatrocles in his treatise on Cheesecakes; and he speaks also of that which is called πυραμοῦς, which he says differs from the πυραμίς, inasmuch as this latter is made of bruised wheat which has been softened with honey. And these cheesecakes are in nightly festivals given as prizes to the man who has kept awake all night.
χόρια βρώματα διὰ μέλιτος καὶ γάλακτος γινόμενα. ἀμορβίτης; πλακοῦντος εἶδος παρὰ Σικελοῖς. οἱ δὲ … παῖσα πλακούντια παρὰ Κῴοις, ὥς φησιν Ἰατροκλῆς. σησαμίδες ἐκ μέλιτος καὶ σησάμων πεφρυγμένων καὶ ἐλαίου σφαιροειδῆ πέμματα. Εὔπολις Κόλαξιν ὃς χαρίτων μὲν ὄζει, καλλαβίδας δὲ βαίνει, σησαμίδας δὲ χέζει, μῆλα δὲ χρέμπτεται. Ἀντιφάνης Δευκαλίωνι· σησαμίδας ἢ μελίπηκτα ἢ τοιοῦτό τι. μνημονεύει αὐτῶν καὶ Ἔφιππος ἐν Κύδωνι· πρόκειται τὸ μαρτύριον. μύλλοι. Ἡρακλείδης ὁ Συρακόσιος ἐν τῷ περὶ Θεσμῶν ἐν Συρακούσαις φησὶ τοῖς Παντελείοις τῶν Θεσμοφορίων ἐκ σησάμου καὶ μέλιτος κατασκευάζεσθαι ἐφήβαια γυναικεῖα, ἃ καλεῖσθαι κατὰ πᾶσαν Σικελίαν μυλλοὺς καὶ περιφέρεσθαι ταῖς θεαῖς. ἐχῖνός;. Λυγκεὺς ὁ Σάμιος ἐν τῇ πρὸς Διαγόραν Ἐπιστολῇ ἐκ παραλλήλου τιθεὶς τὰ κατὰ τὴν Ἀττικὴν ἐξαιρέτως γινόμενα τοῖς ἐν τῇ Ῥόδῳ γράφει οὕτως· τῇ δὲ περὶ τὸν ἄμητα δόξῃ τὸν καινὸν ἀνταγωνιστὴν ἐπὶ τῆς δευτέρας εἰσάγουσα τραπέζης ἐχῖνον. ὑπὲρ οὗ νῦν μὲν ἐπὶ κεφαλαίου· παραγενομένου δὲ σοῦ καὶ συντεθέντος κατὰ τοὺς ἐν Ῥόδῳ νόμους ἅμα μασησαμένου πειράσομαι πλείω περιθεῖναι λόγον. κοτυλίσκοι. Ἡρακλέων ὁ Ἐφέσιος πλακοῦντὰς τινάς φησιν οὕτω καλεῖσθαι τοὺς ἐκ τρίτου μέρους τῆς χοίνικος γινομένους. χοιρίναι. τούτων μνημονεύει Ἰατροκλῆς ἐν τῷ περὶ Πλακούντων καὶ τοῦ πυραμοῦντος καλουμένου, οὐ διαφέρειν λέγων τῆς πυραμίδος καλουμένης· γίνεσθαι γὰρ ταύτην ἐκ πυρῶν πεφωσμένων καὶ μέλιτι δεδευμένων. αὗται δὲ ἆθλα τίθενται ταῖς παννυχίσι τῷ διαγρυπνήσαντι.
But Chrysippus of Tyana, in his book called the Art of Making Bread, enumerates the following species and genera of cheesecakes:—“The terentinum, the crassianum, the tutianum, the sabellicum, the clustron, the julianum, the apicia- num, the canopicum, the pelucidum, the cappadocium, the hedybium, the maryptum, the plicium, the guttatum, the montianum. This last,” he says, "you will soften with sour wine, and if you have a little cheese you may mash the montianum up half with wine and half with cheese, and so it will be more palatable. Then there is the clustrum curia- num, the clustrum tuttatum, and the clustrum tabonianum. There are also mustacia made with mead, mustacia made with sesame, crustum purium, gosgloanium, and paulianum. “The following cakes resembling cheesecakes,” he says, “are really made with cheese:—the enchytus, the scriblites, the subityllus. There is also another kind of subityllus made of groats. Then there is the spira; this, too, is made with cheese. There are, too, the lucuntli, the argyrotryphema, the libos, the cercus, the æxaphas, the clustroplacous. There is also,” says Chrysippus, "a cheesecake made of rye. The phthois is made thus:—Take some cheese and pound it, then put it into a brazen sieve and strain it; then put in honey and a hemina of flour made from spring wheat, and beat the whole together into one mass. "There is another cake, which is called by the Romans catillus ornatus, and which is made thus:—Wash some lettuces and scrape them; then put some wine into a mortar and pound the lettuces in it; then, squeezing out the juice, mix up some flour from spring wheat in it, and allowing it to settle, after a little while pound it again, adding a little pig's fat and pepper; then pound it again, draw it out into a cake, smoothe it, and cut it again, and cut it into shape, and boil it in hot oil, putting all the fragments which you have cut off into a strainer. "Other kinds of cheesecakes are the following:—the ostra- cites, the attanites, the amylum, the tyrocoscinnm. Make this last thus:—Pound some cheese (τῦρον) carefully, and put it into a vessel; then place above it a brazen sieve (κόσκινον) and strain the cheese through it. And when you are going to serve it up, then put in above it a sufficient quantity of honey. The cheesecakes called ὑποτυρίδες are made thus:—Put some honey into some milk, pound them, and put them into a vessel, and let them coagulate; then, if you have some little sieves at hand, put what is in the vessel into them, and let. the whey run off; and when it appears to you to have coagulated thoroughly, then take up the vessel in which it is, and transfer it to a silver dish, and the coat, or crust, will be uppermost. But if you have no such sieves; then use some new fans, such as those which are used to blow the fire; for they will serve the same purpose. Then there is the coptoplacous. And also," says he, “in Crete they make a kind of cheesecake which they call gastris. And it is made thus:— Take some Thasian and Pontic nuts and some almonds, and also a poppy. Roast this last with great care, and then take the seed and pound it in a clean mortar; then, adding the fruits which I have mentioned above, beat them up with boiled honey, putting in plenty of pepper, and make the whole into a soft mass, (but it will be of a black colour because of the poppy;) flatten it and make it into a square shape; then, having pounded some white sesame, soften that too with boiled honey, and draw it out into two cakes, placing one beneath and the other above, so as to have the black surface in the middle, and make it into a neat shape.” These are the recipes of that clever writer on confectionary, Chrysippus.
Χρύσιππος δὲ ὁ Τυανεὺς ἐν τῷ ἐπιγραφομένῳ Ἀρτοκοπικῷ εἴδη πλακούντων καὶ γένη τάδε ἀναγράφει· Τερεντῖνον, Κρασσιανόν, Τουτιανόν, Σαβελλικὸν κλοῦστρον, Ἰουλιανόν, Ἀπικιανόν, Κανωπικά, περλούκιδον, Καππαδοκικόν, ἡδύβια, μαρυπτόν, πλίκιον, γουττᾶτον, Μοντιανὸν· τοῦτον, φησί, μάξεις ἐξ οἴνου σκληρόν· εἰ δέ σοι τυρίον παρέσται, ἥμισυ μάξεις ἐξ οἴνου καὶ ἥμισυ ἐκ τυροῦ· ἡδονικώτερον γὰρ γίνεται. κλοῦστρον Κυριανόν, κλοῦστρον γουττᾶτον, κλοῦστρον Φαβωνιανόν. μουστάκια ἐξ οἰνομέλιτος, μουστάκια σησαμᾶτα, κλοῦστρον πούριον, γωσλωανιον, Παυλινιανόν. ἐκ τυροῦ δέ, φησί, γίνεται πλακουντηρὰ τάδε· ἔγχυτος, σκριβλίτης, σουβίτυλλος. γίνεται δὲ καὶ ἐξ ἄλικος σουβίτυλλος. σπῖρα· καὶ οὗτος ἐκ τυροῦ γίνεται· λούκουντλοι, ἀργυροτρύφημα, λίβος, κίρκλος λιξόλας, κλουστροπλακοῦς. γίνεται δέ, φησί, καὶ ὀρυζίτης πλακοῦς. ὁ δὲ φθοῖς οὕτω γίγνεται· τυρὸν ἐκπιέσας τρῖβε καὶ ἐμβαλὼν ἐς κόσκινον χάλκεον διήθει, εἶτ’ ἐπίβαλε μέλι καὶ σελίγνεως ἡμίναν καὶ συμμάλαξον εἰς ἕν. κάτιλλος δὲ ὀρνᾶτος ὁ λεγόμενος παρὰ Ῥωμαίοις οὕτως γίγνεται· θρίδακας πλύνας ξέσον καὶ ἐμβαλὼν οἶνον εἰς θυίαν τρῖβε τὰς θρίδακας, εἶτα τὸν χυλὸν ἐκπιέσας σελίγνιον συμφύρασον αὐτῷ καὶ συμπεσεῖν ἐάσας μετ’ ὀλίγον τρῖψον εὐτόνως, προσβαλὼν ὀλίγον στέατος χοιρείου καὶ πέπερι, καὶ πάλιν τρίψας ἕλκυσον λάγανον καὶ λειάνας ἐκτεμὼν κατάτεμνε καὶ ἕψε εἰς ἔλαιον θερμότατον εἰς ἠθμὸν βαλὼν τὰ κατακεκομμένα. ἄλλα πλακούντων γένη· ὀστρακίτης, ἀττανῖται, ἄμυλον, τυροκόσκινον. τυρὸν ἐκπίεσας καλῶς θὲς εἰς ἄγγος, εἶτ’ ἄνω κόσκινον χαλκοῦν ἐπιθεὶς δίαγε τὸν τυρόν. ὅταν δὲ μέλλῃς προσφέρειν, βάλε μέλιτος αὔταρκες ἐπάνω. ὑποτυρίδες δὲ οὕτως γίνονται· εἰς γάλα βαλὼν μέλι ἐκπίεσον καὶ βάλε εἰς σκεῦος καὶ ἔα παγῆναι. ἐὰν δέ σοι παρῇ κοσκίνια μικρά, ἐπίβαλε εἰς αὐτὰ τὸ σκεῦος, καὶ ἔα ἐκρεῖν τὸν ὀρόν. καὶ ὅταν σοὶ δόξῃ πεπηγέναι, ἄρας τὸ σκεῦος μετάβαλε εἰς ἀργύρωμα, καὶ ἔσται ἡ ὄψις ἄνωθεν, ἐὰν δὲ μὴ ᾖ κοσκίνια, φλαβιλλίοις καινοῖς χρῶ, ἐν οἷς τὸ πῦρ ῥιπίζεται· τὴν γὰρ αὐτὴν ποιεῖ χρείαν. κοπτοπλακοῦς. ἐν Κρήτῃ δέ, φησίν, πλακουντάριον ποιοῦσιν ὅπερ ὀνομάζουσι γάστριν. γίνεται δὲ οὕτως· κάρυα Θάσια καὶ Ποντικὰ καὶ ἀμύγδαλα, ἔτι δὲ μήκων, ἃ φρύξας θεράπευσον καλῶς καὶ εἰς θυίαν καθαρὰν τρῖψον ἐπιμελῶς· συμμίξας τε τὴν ὀπώραν μάλαξον μέλιτι ἡψημένῳ, προσβαλὼν πέπερι πλέον καὶ μάλαξον γίνεται δὲ μέλαν διὰ τὴν μήκωνα. διαπλατύνας ποίησον τετράγωνον. εἶτα σήσαμον λευκὸν τρίψας μάλαξον μέλιτι ἡψημένῳ καὶ ἕλκυσον λαγάνια δύο καὶ ἓν θὲς ὑποκάτω καὶ τὸ ἄλλο ἐπάνω, ἵνα τὸ μέλαν εἰς μέσον γένηται, εὖ ῥύθμισόν τε αὐτό. ταῦτα καὶ ὁ σοφὸς πεμματολόγος Χρύσιππος.