---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 74 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/74/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 74. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/74/"
---

# 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.

## 74. Book XIV · chapters 72–84

Source: https://scriptura.si/works/athenaeus-deipnosophists/74/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/74/#p-N

[¶0] Roasted sucking-pigs are a dish mentioned by Epicrates in his Merchant—
On this condition I will be the cook;
Nor shall all Sicily boast that even she
Produced so great an artist as to fish,
Nor Elis either, where I 've seen the flesh
Of dainty sucking-pigs well brown'd before
A rapid fire.
And Alexis, in his Wicked Woman, says—
A delicate slice of tender sucking-pig,
Bought for three obols, hot, and very juicy,
When it is set before us.
But the Athenians," as Philochorus tells us, “when they sacri- fice to the Seasons, do not roast, but boil their meat, entreating the goddesses to defend them from all excessive droughts and heats, and to give increase to their crops by means of moderate warmth and seasonable rains. For they argue that roasting is a kind of cookery which does less good to the meat, while boiling not only removes all its crudities, but has the power also of softening the hard parts, and of making all the rest digestible. And it makes the food more tender and wholesome, on which account they say also, that when meat has been once boiled, it ought not to be warmed up again by either roasting or boiling it; for ally second process removes the good done by the first dressing, as Aristotle tells us. And roast meat is more crude and dry than boiled meat.” But roast meat is called φλογίδες. Accordingly Strattis in his Callippides says, with reference to Hercules—
Immediately he caught up some large slices (φλογίδες)
Of smoking roasted boar, and swallow'd them.
And Archippus, in his Hercules Marrying, says—
The pettitoes of little pigs, well cook'd
In various fashion; slices, too, of bulls
With sharpen'd horns, and great long steaks of boar,
All roasted (φλογίδες).

> Greek: ὀπτῶν δελφάκων δὲ μνημονεύει Ἐπικράτης ἐν Ἐμπόρῳ· ἐπὶ τοῖς δ’ ἐγὼ μάγειρος, οὔτε Σικελία καυχήσεται τρέφειν τοιοῦτον ἄρταμον κατ’ ἰχθύων, οὐκ Ἦλις, ἔνθα δελφάκων ἐγὼ κρέα κάλλιστ’ ὄπωπα πυρὸς ἀκμαῖς ἠνθισμένα … Ἄλεξις δ’ ἐν Πονήρᾳ· τριωβόλου κρείσκον ἀστεῖον πάνυ ὕειον ὀπτὸν καὶ θερμόν, εὔχυλον, τέρεν, ὅταν ᾖ προσφέρων. Ἀθηναῖοι δ᾽, ὥς φησι Φιλόχορος, ταῖς ῝ Ὥραις θύοντες οὐκ ὀπτῶσιν, ἀλλ’ ἕψουσι τὰ κρέα, παραιτούμενοι τὰς θεὰς ἀπείργειν τὰ περισκελῆ καύματα καὶ τοὺς αὐχμούς, μετὰ δὲ τῆς συμμέτρου θερμασίας καὶ ὑδάτων ὡραίων ἐκτελεῖν τὰ φυόμενα. τὴν μὲν γὰρ ὄπτησιν ἐλάττους παρέχεσθαι ὠφελείας, τὴν δὲ ἕψησιν οὐ μόνον τὴν ὠμότητα περιαιρεῖν, ἀλλὰ καὶ τὰ σκληρὰ μαλάττειν δύνασθαι καὶ τὰ λοιπὰ πεπαίνειν. ἔτι δ’ εὐμενέστερον καὶ ἀκινδυνότερον πεπαίνει τὴν τροφήν. διόπερ ἑφθὸν ἐποπτᾶν οὔ φασι δεῖν οὐδ’ ἐφέψειν. τὸ μὲν γὰρ ἀνάλυσιν ἔχειν δοκεῖ τοῦ βελτίονος, ὥς φησιν Ἀριστοτέλης· τὰ δὲ ὀπτὰ τῶν ἑφθῶν ὠμότερα καὶ ξηρότερα. τὰ δὲ ὀπτὰ κρέα καλεῖται φλογίδες. Στράττις γοῦν ἐν Καλλιππίδῃ ἐπὶ τοῦ ʽ Ἡρακλέους φησὶν αὐτίκα δ’ ἥρπασε τεμάχη θερμάς τε κάπρου φλογίδας ἔβρυχέ τε πάνθ’ ἅμα. καὶ Ἄρχιππος ἐν Ἡρακλεῖ Γαμοῦντι· ταδὶ δ’ ἅμα χοίρων ἀκροκώλια μικρῶν ταύρου τ’ αὐξίκερω φλογίδες αἱ δολιχαί τε κάπρου φλογίδες.

[¶1] But why need I say anything of partridges, when so much has already been said by you? However, I will not omit what is related by Hegesander in his Commentaries. For he says that the Samians, when sailing to Sybaris, having touched at the district called Siritis, were so alarmed at the noise made by partridges which rose up and flew away, that they fled, and embarked on board their ships, and sailed away. Concerning hares also Chamæleon says, in his treatise on Simonides, that Simonides once, when supping with king Hiero, as there was no hare set on the table in front of him as there was before all the other guests, but as Hiero afterwards helped him to some, made this extempore verse—
Nor, e'en though large, could he reach all this way.
But Simonides was, in fact, a very covetous man, addicted to disgraceful gain, as we are told by Chamæleon. And accordingly in Syracuse, as Hiero used to send him everything necessary for his daily subsistence in great abundance, Simonides used to sell the greater part of what was sent to him by the king, and reserve only a small portion for his own use. And when some one asked him the reason of his doing so, he said—“In order that both the liberality of Hiero and my economy may be visible to every one.” The dish called udder is mentioned by Teleclides, in his Rigid Men, in the following lines—
Being a woman, 'tis but reasonable
That I should bring an udder.
But Antidotus uses not the word οὖθαρ, but ὑπογάστριον, in his Querulous Man.

> Greek: περὶ δὲ περδίκων τί δεῖ καὶ λέγειν ἐμέ, πλεόνων εἰρημένων ὑφ’ ὑμῶν; ἀλλ’ οὐ παραλείψω τὸ ἱστορηθὲν ὑπὸ Ἡγησάνδρου ἐν τοῖς Ὑπομνήμασιν. φησὶν γὰρ ὅτι Σάμιοι πλεύσαντες εἰς Σύβαριν καὶ κατασχόντες τὴν Σιρῖτιν χώραν περδίκων ἀναπτάντων καὶ ποιησάντων ψόφον ἐκπλαγέντες ἔφυγον καὶ ἐμβάντες εἰς τὰς ναῦς ἀπέπλευσαν. περὶ δὲ λαγών Χαμαιλέων φησὶν τῷ περὶ Σιμωνίδου ὡς δειπνῶν παρὰ τῷ Ἱέρωνι ὁ Σιμωνίδης, οὐ παρατεθέντος αὐτῷ ἐπὶ τὴν τράπεζαν καθάπερ καὶ τοῖς ἄλλοις λαγωοῦ, ἀλλ’ ὕστερον μεταδιδόντος τοῦ Ἱέρωνος, ἀπεσχεδίασεν· οὐδὲ γὰρ οὐδ’ εὐρύς περ ἐὼν ἐξίκετο δεῦρο. ὄντως δ’ ἦν ὡς ἀληθῶς κίμβιξ ὁ Σιμωνίδης καὶ αἰσχροκερδής, ὡς Χαμαιλέων φησίν. ἐν Συρακούσαις γοῦν τοῦ Ἱέρωνος ἀποστέλλοντος αὐτῷ τὰ καθ’ ἡμέραν λαμπρῶς πωλῶν τὰ πλείω ὁ Σιμωνίδης τῶν παρ’ ἐκείνου πεμπομένων ἑαυτῷ μικρὸν μέρος ἀπετίθετο. ἐρομένου δέ τινος τὴν αἰτίαν ὅπως, εἶπεν, ἥ τε Ἱέρωνος μεγαλοπρέπεια καταφανὴς ᾖ καὶ ἡ ἐμὴ κοσμιότης. οὔθατος δὲ Τηλεκλείδης ἐν Στερροῖς οὕτως μνημονεύει· ὡς οὖσα θῆλυς εἰκότως οὖθαρ φέρω. ὑπογάστριον δ’ αὐτὸ ὠνόμασεν Ἀντίδοτος ἐν Μεμψιμοίρῳ.

[¶2] Matron, in his Parodies, speaks of animals being fattened for food, and birds also, in these lines—
Thus spake the hero, and the servants smiled,
And after brought, on silver dishes piled,
Fine fatten'd birds, clean singed around with flame,
Like cheesecakes on the back, their age the same.
And Sopater the farce-writer speaks of fattened sucking-pigs in his Marriage of Bacchis, saying this—
If there was anywhere an oven, there
The well-fed sucking-pig did crackle, roasting.
But Aeschines uses the form δελφάκιον for δέλφαξ in his Alcibiades, saying, “Just as the women at the cookshops breed sucking-pigs (δελφάκια).” And Antiphanes, in his Physiognomist, says—
Those women take the sucking-pigs (δελφάκια),
And fatten them by force;
And in his Persuasive Man he says—
To be fed up instead of pigs (δελφακίων).
Plato, however, has used the word δέλφαξ in the masculine gender in his Poet, where he says—
Leanest of pigs (δέλφακα ῥαιότατον).
And Sophocles, in his play called Insolence, says—
Wishing to eat τὸν δέλφακα.
And Cratinus, in his Ulysseses, has the expression—
Large pigs (δέλφακας μεγάλους).
But Nicochares uses the word as feminine, saying—
A pregnant sow (κύουσαν δέλφακα);
And Eupolis, in his Golden Age, says—
Did he not serve up at the feast a sucking-pig (δέλφακα),
Whose teeth were not yet grown, a beautiful beast (καλὴν)?
And Plato, in his Io, says—
Bring hither now the head of the sucking-pig (τῆς δέλφακος).
Theopompus, too, in his Penelope, says—
And they do sacrifice our sacred pig (τὴν ἱερὰν δέλφακα).
Theopompus also speaks of fatted geese and fatted calves in the thirteenth hook of his History of Philip, and in the eleventh book of his Affairs of Greece, where he is speaking of the temperance of the Lacedæmonians in respect of eating, writing thus—“And the Thasians sent to Agesilais, when he arrived, all sorts of sheep and well-fed oxen; and beside this, every kind of confectionery and sweetmeat. But Agesilaus took the sheep and the oxen, but as for the confectionery and sweetmeats, at first he did not know what they meant, for they were covered up; but when he saw what they were, he ordered the slaves to take them away, saying that it was not the custom of the Lacedæmonians to eat such food as that. But as the Thasians pressed him to take them, he said, Carry them to those men (pointing to the Helots) and give them to them; saying that it was much better for those Helots to injure their health by eating them than for himself and the Lacedæmonians whom he had with him.” And that the Lacedæmonians were in the habit of treating the Helots with great insolence, is related also by Myron of Priene, in the second book of his History of Messene, where he says—“They impose every kind of insulting employment on the Helots, such as brings with it the most extreme dishonour; for they compel them to wear caps of dogskin, and cloaks also of skins; and every year they scourge them without their having committed any offence, in order to present their ever thinking of emancipating themselves from slavery. And besides all this, if any of them ever appear too handsome or distinguished-looking for slaves, they impose death as the penalty, and their masters also are fined for not checking them in their growth and fine appearances. And they give them each a certain piece of land, and fix a portion which they shall invariably bring them in from it.” The verb χηνίζω, to cackle like a goose (χὴν), is used and applied to those who play on the flute. Diphilus says in his Synoris—
Ἐχήνισας,,—this noise is always made
By all the pupils of Timotheus.

> Greek: σιτευτῶν δὲ ὀρνίθων μὲν μνημονεύει Μάτρων ἐν ταῖς Παρῳδίαις οὕτως· ὣς ἔφαθ’· οἱ δ’ ἐγέλασσαν, ἐπήνεικάν τ’ ἐπὶ τούτῳ σιτευτὰς ὄρνιθας ἐπ’ ἀργυρέοισι πίναξιν, ἄτριχας, οἰέτεας, λαγάνοις κατὰ νῶτον ἐίσας. δελφάκων δὲ σιτευτῶν ὁ φλυακογράφος Σώπατρος ἐν Βακχίδος Γάμῳ οὕτως· εἴ που κλίβανος ἦν, πολὺ δέλφαξ σιτευτὸς ἔγρυξεν. δελφάκια δὲ Αἰσχίνης εἴρηκεν ἐν Ἀλκιβιάδῃ οὕτως· ὥσπερ αἱ καπηλίδες τὰ δελφάκια τρέφουσιν. Ἀντισθένης δ’ ἐν Φυσιογνωμονικῷ· καὶ γὰρ ἐκεῖναι τὰ δελφάκια πρὸς βίαν χορτάζουσιν. καὶ ἐν Προτρεπτικῷ δέ· ἀντὶ δελφακίων τρέφεσθαι. δέλφακα δὲ ἀρσενικῶς εἴρηκεν Πλάτων ἐν Ποιητῇ· δέλφακα δ’ ὡραιότατον. Σοφοκλῆς Ὕβρει· ἐσθίειν ἐθέλων τὸν δέλφακα. Κρατῖνος Ὀδυσσεῦσιν δέλφακας μεγάλους, θηλυκῶς δὲ Νικοχάρης ἔφη· κύουσαν δέλφακα. καὶ Εὔπολις Χρυσῷ Γένει· οὐκ, ἀλλ’ ἔθυον δέλφακ’ ἔνδον θἠστίᾳ καὶ μάλα καλήν. καὶ Πλάτων Ἰοῖ· πρόσφερε δεῦρο δὴ τὴν κεφαλὴν τῆς δέλφακος. Θεόπομπος Πηνελόπῃ· καὶ τὴν ἱερὰν σφάττουσιν ἡμῶν δελφάκα. χηνῶν δὲ σιτευτῶν καὶ μόσχων Θεόπομπος ἐν ιγ’ Φιλιππικῶν καὶ ιαʹ Ἑλληνικῶν, ἐν οἷς ἐμφανίζει τὸ περὶ τὴν γαστέρα τῶν Λακώνων ἐγκρατὲς γράφων οὕτως καὶ οἱ Θάσιοι ἔπεμψαν Ἀγησιλάῳ προσιόντι πρόβατα παντοδαπὰ καὶ βοῦς εὖ τεθραμμένους, πρὸς τούτοις δὲ καὶ πέμματα καὶ τραγημάτων εἶδος παντοδαπῶν. ὁ δ’ Ἀγησίλαος τὰ μὲν πρόβατα καὶ τὰς βοῦς ἔλαβεν, τὰ δὲ πέμματα καὶ τὰ τραγήματα πρῶτον μὲν οὐδ’ ἔγνω κατεκεκάλυπτο γάρ. ὡς δὲ κατεῖδεν, ἀποφέρειν αὐτοὺς ἐκέλευσεν, εἰπὼν οὐ νόμιμον εἶναι Λακεδαιμονίοις χρῆσθαι τοιούτοις τοῖς ἐδέσμασι. λιπαρούντων δὲ τῶν Θασίων ᾽ δότε, φησί, φέροντες ἐκείνοις δείξας αὐτοῖς τοὺς εἵλωτας, εἰπὼν ὅτι τούτους δέοι διαφθείρεσθαι τρώγοντας αὐτὰ πολὺ μᾶλλον ἢ αὐτὸν καὶ τοὺς παρόντας Λακεδαιμονίων. ὅτι δὲ τοῖς εἵλωσιν ὑβριστικῶς πάνυ ἐχρῶντο Λακεδαιμόνιοι καὶ Μύρων ὁ Πριηνεὺς ἱστορεῖ ἐν δευτέρῳ Μεσσηνιακῶν γράφων οὕτως· τοῖς δ’ εἵλωσι πᾶν ὑβριστικὸν ἔργον ἐπιτάττουσι πρὸς πᾶσαν ἄγον ἀτιμίαν. κυνῆν τε γὰρ ἕκαστον φορεῖν ἐπάναγκες ὥρισαν καὶ διφθέραν περιβεβλῆσθαι πληγάς τε τεταγμένας λαμβάνειν κατ’ ἐνιαυτὸν ἀδικήματος χωρίς, ἵνα μήποτε δουλεύειν ἀπομάθωσιν. πρὸς δὲ τούτοις εἴ τινες ὑπερακμάζοιεν τὴν οἰκετικὴν ἐπιφάνειαν, ἐπέθηκαν ζημίαν θάνατον καὶ τοῖς κεκτημένοις ἐπιτίμιον, εἰ μὴ ἐπικόπτοιεν τοὺς ἁδρουμένους. καὶ παραδόντες αὐτοῖς τὴν χώραν ἔταξαν μοῖραν ἣν αὐτοῖς ἀνοίσουσιν αἰεί. χηνίζειν δὲ εἴρηται ἐπὶ τῶν αὐλούντων. Δίφιλος Συνωρίδι· ἐχηνίασας, ποιοῦσι τοῦτο πάντες οἱ παρὰ Τιμοθέῳ.

[¶3] And since there is a portion of a fore-quarter of pork which is called πέρνα placed before each of us, let us say Something about it, if any one remembers having seen the word used anywhere. For the best πέρναι are those from Cisalpine Gaul: those from Cibyra in Asia are not much inferior to them, nor are those from Lycia. And Strabo mentions them in the third book of his Geography, (and he is not a very modern author). And he says also, in the seventh book of the same treatise, that he was acquainted with Posidonius the Stoic philosopher, of whom we have often spoken as a friend of Scipio who took Carthage. And these are the words of Strabo—“In Spain, in the province of Aquitania, is the city Pompelo, which one may consider equivalent to Pompeiopolis, where admirable πέρναι are cured, equal to the Cantabrian hams.” The comic poet Aristomenes, in his Bacchus, speaks of meat cured by being sprinkled with salt, saying—
I put before you now this salted meat.
And in his Jugglers he says—
The servant always ate some salted crab.

> Greek: ἐπεὶ δὲ καὶ πετασῶνος μέρος ἑκάστῳ κεῖται, ἣν περνᾶν καλοῦσι, φέρε τι εἴπωμεν καὶ περὶ αὐτῆς, εἴ τις τοῦ ὀνόματος μνημονεύει, κάλλισται μὲν γὰρ αἱ Γαλλικαί, οὐκ ἀπολείπονται δὲ αὐτῶν οὔτε αἱ ἀπὸ Κιβύρας τῆς Ἀσιατικῆς οὔτε αἱ Λύκιαι. μνημονεύει δ’ αὐτῶν Στράβων ἐν τρίτῃ Γεωγραφουμένων, ἀνὴρ οὐ πάνυ νεώτερος· λέγει γὰρ αὐτὸν ἐν τῇ ἑβδόμῃ τῆς αὐτῆς πραγματείας ἐγνωκέναι Ποσειδώνιον τὸν ἀπὸ τῆς στοᾶς φιλόσοφον, οὗ πολλάκις ἐμεμνήμεθα συγγενομένου Σκιπίωνι τῷ τὴν Καρχηδόνα ἑλόντι. γράφει δ’ οὖν ὁ Στράβων οὕτως· ἐν Σπανίᾳ πρὸς τῇ Ἀκυτανίᾳ πόλις Πομπέλων, ὡς ἂν εἴποι τις Πομπηιόπολις, ἐν ᾗ πέρναι διάφοροι συντίθενται ταῖς Κανταβρικαῖς ἐνάμιλλοι. ἁλιπάστων; δὲ κρεῶν μνημονεύει ὁ τῆς κωμῳδίας ποιητὴς Ἀριστομένης ἐν Διονύσῳ· ἁλίπαστα ταῦτα παρατίθημί σοι κρέα. καὶ ἐν Γόησιν· ἁλίπαστον αἰεὶ τὸν θεράποντ’ ἐπεσθίειν.

[¶4] But since we have here “fresh cheese (τρόφαλις), the glory of fair Sicily,” let us, my friends, also say something about cheese (τυρός). For Philemon, in his play entitled The Sicilian, says—
I once did think that Sicily could make
This one especial thing, good-flavour'd cheese;
But now I've heard this good of it besides,
That not only is the cheese of Sicily good,
But all its pigeons too: and if one speaks
Of richly-broider'd robes, they are Sicilian;
And so I think that island now supplies
All sorts of dainties and of furniture. The Tromilican cheese also has a high character, respecting which Demetrius the Scepsian writes thus in his second book of the Trojan Array—"Tromilea is a city of Achaia, near which a delicious cheese is made of goat's milk, not to be compared with any other kind, and it is called Tromilican. And Simonides mentions it in his Iambic poem, which begins thus—
You're taking wondrous trouble beforehand,
Telembrotus:
and in this poem he says—
And there is the fine Achaian cheese,
Called the Tromilican, which I've brought with me.
And Euripides, in his Cyclops, speaks of a harsh-tasted cheese, which he calls ὀπίας τυρὸς, being curdled by the juice (ὀπὸς) of the fig-tree—
There is, too, τυρὸς ὀπίας, and Jove's milk. But since, by speaking in this way of all the things which are now put on the table before us, I am making the Tromilican cheese into the remains of the dessert, I will not continue this topic. For Eupolis calls the relics of sweetmeats (τραγημάτων) and confectionery ἀποτραγήματα. And ridiculing a man of the name of Didymias, he calls him the ἀποτράγημα of a fox, either because he was little in person, or as being cunning and mischievous, as Dorotheus of Ascalon says. There are also thin broad cheeses, which the Cretans call females, as Seleucus tells us, which they offer up at certain sacrifices. And Philippides, in his play called the Flutes, speaks of some called πυρίεφθαι (and this is a name given to those made of cream), when he says—
Having these πυρίεφθαι, and these herbs.
And perhaps all such things are included in this Macedonian term ἐπιδειπνίδες.. For all these things are provocatives to drinking.

> Greek: ἐπεὶ δὲ καὶ Σικελίας αὔχημα τροφαλὶς
ἥδ’ ἐστί σοι, φίλοι, λέξωμέν τι καὶ περὶ τύρων. Φιλήμων μὲν γὰρ ἐν τῷ ἐπιγραφομένῳ Σικελικῷ· ἐγὼ πρότερον μὲν ᾠόμην τὴν Σικελίαν ἓν τοῦτ’ ἀπότακτον αὐτὸ τοὺς τυροὺς ποιεῖν καλούς, ἔτι ταῦτα προσετίθην ἀκηκοώς, ἱμάτια ποικίλ᾽; εἰ λέγοι τις Σικελικά. β. σκεύη μὲν οὖν καὶ κτήματ’ ᾠόμην φέρειν. καὶ ὁ Τρομιλικὸς δὲ τυρὸς ἔνδοξός ἐστι. περὶ οὗ φησιν Δημήτριος ὁ Σκήψιος ἐν δευτέρῳ Τρωικοῦ Διακόσμου οὕτως· τῆς Ἀχαίας πόλις Τρομίλεια, περὶ ἣν γίνεται τυρὸς αἴγειος ἥδιστος, οὐκ ἔχων σύγκρισιν πρὸς ἕτερον, ὁ προσαγορευόμενος Τρομιλικὸς. οὗ καὶ Σιμωνίδης μνημονεύει ἐν Ἰάμβῳ, οὗ ἡ ἀρχή· ἦ πολλὰ μὲν δὴ προεκπονῇ, Τηλέμβροτε γράφων ἐνταῦθα μέντοι τυρὸς ἐξ Ἀχαίης Τρομιλικὸς θαυμαστός, ὃν κατήγαγον, Εὐριπίδης δ’ ἐν Κύκλωπι ὀπίαν καλεῖ τυρὸν τὸν δριμύν, τὸν πηγνύμενον τῷ τῆς συκῆς ὀπῷ· καὶ τυρὸς ὀπίας ἐστὶ καὶ Διὸς γάλα. ἐπεὶ δὲ περὶ πάντων εἶπον τῶν παρακειμένων ἀποτράγημά τε πεποίημαι· τὸν Τρομιλικόν, καταπαύσω τὸν λόγον τὸ γὰρ λείψανον τῶν τραγημάτων καὶ τρωξίμων ἀποτράγημα εἴρηκεν Εὔπολις. σκώπτων γὰρ Διδυμίαν τινὰ ἀποτράγημα αὐτὸν εἴρηκεν ἀλώπεκος ἤτοι ὡς μικρὸν τὸ σῶμα ἢ ὡς κακοήθη καὶ πανοῦργον, ὥς φησιν ὁ Ἀσκαλωνίτης Δωρόθεος, τοὺς δὲ λεπτοὺς τῶν τυρῶν καὶ πλατεῖς Κρῆτες θηλείας καλοῦσιν, ὥς φησι Σέλευκος· οὓς καὶ ἐν θυσίαις τισὶν ἐναγίζουσιν. πυριέφθων δὲ μνημονεύει οὕτω δὲ καλεῖται τὸ πρῶτον γάλα Φιλιππίδης ἐν Αὐλοῖς· τὰ δὲ πυρίεφθα καὶ τὰ λάγανα ταῦτ’ ἔχων. καὶ ἴσως πάντα τὰ τοιαῦτα ἐπιδειπνίδας ἔλεγον Μακεδόνες, κώθωνος γὰρ ἡδύσματα ταῦτα.

[¶5] Now, while Ulpian was continuing the conversation in this way, one of the cooks, who made some pretence to learn- ing, came in, and proclaimed μύμα. And when many of us were perplexed at this proclamation, (for the rascal did not show what it was that he had,) he said;—You seem to me, O guests, to be ignorant that Cadmus, the grandfather of Bacchus, was a cook. And, as no one made any reply to this, he said; Euhemerus the Coan, in the third book of his Sacred History, relates that the Sidonians give this account, that Cadmus was the cook of the king, and that he, having taken Harmonia, who was a female flute-player and also a slave of the king, fled away with her.—
But shall I flee, who am a freeman born
For no one can find any mention in any comedy of a cook being a slave, except in a play of Posidippus. But the introduction of slaves as cooks took place among the Macedonians first, who adopted this custom either out of insolence or on account of the misfortunes of some cities which had been reduced to slavery. And the ancients used to call a cook who was a native of the country, Mæson; but if he was a foreigner, they called him Tettix. And Chrysippus the philosopher thinks the name μαίσων is derived from the verb μασάομαι, to eat; a cook being an ignorant man, and the slave of his appetite; not knowing that Mæson was a comic actor, a Megarian by birth, who invented the mask which was called μαίσων, from him; as Aristophanes of Byzantium tells us, in his treatise on Masks, where he says that he invented a mask for a slave and also one for a cook. So that it is a deserved compliment to him to call the jests which suit those characters μαισωνικά. For cooks are very frequently represented on the stage as jesting characters; as, for instance, in the Men selecting an Arbitrator, of Menander. And Philemon in one of his plays says—
'Tis a male sphinx, it seems, and not a cook,
That I've brought home; for, by the gods I swear,
I do not understand one single word
Of all he says; so well provided is he
With every kind of new expression.
But Polemo says, in his writings which are addressed to Timæus, that Mæson was indeed a Megarian, but from Megara in Sicily, and not from Nisæa. And Posidippus speaks of slaves as cooks, in his Woman Shut out, where he says—
Thus have these matters happen'd: but just now,
While waiting on my master, a good joke
Occurr'd to me; I never will be caught
Stealing his meat.
And, in his Foster Brothers, he says—
A. Did you go out of doors, you who were cook?
B. If I remain'd within I lost my supper.
A. Let me then first.... B. Let me alone, I say;
I'm going to the forum to sacrifice:
A friend of mine, a comrade too in art,
Has hired me.

> Greek: τοιαῦτά τινα ἔτι τοῦ Οὐλπιανοῦ διαλεγομένου ἐπελθὼν εἷς ἐκείνων τῶν σοφιστῶν μαγείρων ἐκήρυσσε μῦμα. καὶ πολλῶν ξενιζομένων ἐπὶ τῷ κηρύγματι—οὐ γὰρ ἐδείκνυεν ὁ στιγματίας ὅ τι ἦν ἔφη· ἀγνοεῖν μοι δοκεῖτε, ὦ ἄνδρες δαιταλῆς, ὅτι καὶ Κάδμος ὁ τοῦ Διονύσου πάππος μάγειρος ἦν. σιωπησάντων δὲ καὶ ἐπὶ τούτῳ πάντων Εὐήμερος, ἔφη, ὁ Κῷος ἐν τῷ τρίτῳ τῆς Ἱερᾶς ἀναγραφῆς τοῦθ’ ἱστορεῖ, ὡς Σιδωνίων λεγόντων τοῦτο, ὅτι Κάδμος μάγειρος ὢν τοῦ βασιλέως καὶ παραλαβὼν τὴν Ἁρμονίαν αὐλητρίδα καὶ αὐτὴν οὖσαν τοῦ βασιλέως ἔφυγεν σὺν αὐτῇ. ἐγὼ δὲ φεύξομαι γ’ ἐλεύθερος γεγώς. οὐδὲ γὰρ ἂν εὕροι τις ὑμῶν δοῦλον μάγειρόν τινα ἐν κωμῳδίᾳ πλὴν παρὰ Ποσειδίππῳ μόνῳ. δοῦλοι δ᾽ ὀψοποιοὶ παρῆλθον ὑπὸ πρώτων Μακεδόνων τοῦτ’ ἐπιτηδευσάντων ἢ δι’ ὕβριν ἢ δι’ ἀτυχίαν τῶν αἰχμαλωτισθεισῶν πόλεων, ἐκάλουν δ’ οἱ παλαιοὶ τὸν μὲν πολιτικὸν μάγειρον μαίσωνα, τὸν δ’ ἐκτόπιον τέττιγα. Χρύσιππος δ’ ὁ φιλόσοφος τὸν μαίσωνα ἀπὸ τοῦ μασᾶσθαι οἴεται κεκλῆσθαι, οἷον τὸν ἀμαθῆ καὶ πρὸς γαστέρα νενευκότα, ἀγνοῶν ὅτι Μαίσων γέγονεν κωμῳδίας ὑποκριτὴς Μεγαρεὺς τὸ γένος, ὃς καὶ τὸ προσωπεῖον εὗρε τὸ ἀπ’ αὐτοῦ καλούμενον μαίσωνα, ὡς Ἀριστοφάνης φησὶν ὁ Βυζάντιος ἐν τῷ περὶ Προσώπων, εὑρεῖν αὐτὸν φάσκων καὶ τὸ τοῦ θεράποντος πρόσωπον καὶ τὸ τοῦ μαγείρου. καὶ εἰκότως καὶ τὰ τούτοις πρέποντα σκώμματα καλεῖται μαισωνικά. μάλιστα γὰρ εἰσάγονται οἱ μάγειροι σκωπτικοί τινες, ὡς παρὰ Μενάνδρῳ ἐν Ἐπιτρέπουσιν. καὶ Φιλήμων δὲ πού φησιν σφίγγ’ ἄρρεν᾽, οὐ μάγειρον, εἰς τὴν οἰκίαν εἴληφ’· ἁπλῶς γὰρ οὐδὲ ἕν, μὰ τοὺς θεούς, ὧν ἂν λέγῃ συνίημι· καινὰ ῥήματα πεπορισμένος πάρεστιν, τὸν δὲ Μαίσωνα Πολέμων ἐν τοῖς πρὸς Τίμαιον ἐκ τῶν ἐν Σικελίᾳ φησὶν εἶναι Μεγάρων καὶ οὐκ ἐκ τῶν Νισαίων. ἀλλ’ ὅ γε Ποσείδιππος περὶ δούλων μαγείρων ἐν Ἀποκλειομένῃ φησὶν ταυτὶ μὲν οὖν τοιαῦτα. συμβαίνει δέ τι νῦν μοι διακονοῦντι παρὰ τῷ δεσπότῃ ἀστεῖον· οὐχ ἁλώσομ’ ἐκφέρων κρέας. καὶ ἐν Συντρόφοις· ἐβάδιζες ἔξω τῶν πυλῶν μάγειρος ὤν; β. ἐντὸς πυλῶν γὰρ ἂν μένων ἄδειπνος ἦν. α. πότερ’ οὖν ἀφεῖσαι; β. κατ’ ἀγορὰν ἐργάζομαι· ἐπρίατο γάρ τις ὁμότεχνός με γνώριμος.

[¶6] And there was nothing extraordinary in the ancient cooks being experienced in sacrifices. At all events, they usually managed all marriage feasts and sacrifices. On which account Menander, in his Flatterer, introduces a cook, who on the fourth day of the month had been ministering in the festival of Aphrodite Pandemus, using the following language—
Now a libation. Boy, distribute round
The entrails. Whither are you looking now?
Now a libation—quick! you Sosia, quick!
Quick! a libation. That will do; now pour.
First let us pray to the Olympian gods,
And now to all the Olympian goddesses:
Meantime address them; pray them all to give
Us safety, health, and all good things in future,
And full enjoyment of all present happiness.
Such shall be now our prayers.
And another cook, in Simonides, says—
And how I roasted, how I carved the meat,
You know: what is there that I can't do well?
And the letter of Olympias to Alexander mentions the great experience of cooks in these matters. For, his mother having been entreated by him to buy him a cook who had experience in sacrifices, proceeds to say, “Accept the cook Pelignas from your mother; for he is thoroughly acquainted with the manner in which all your ancestral sacrifices, and all the mysterious rites, and all the sacred mysteries connected with the worship of Bacchus are performed, and every other sacrifice which Olympias practises he knows. Do not then disregard him, but accept him, and send him back again to me at as early a period as possible.”

> Greek: οὐδὲν οὖν ἦν παράδοξον εἰ καὶ θυτικῆς ἦσαν ἔμπειροι οἱ παλαίτεροι μάγειροι· προίσταντο γοῦν καὶ γάμων καὶ θυσιῶν. διόπερ Μένανδρος ἐν Κόλακι τὸν τοῖς τετραδισταῖς διακονούμενον μάγειρον ἐν τῇ τῆς Πανδήμου Ἀφροδίτης ἑορτῇ ποιεῖ ταυτὶ λέγοντα· σπονδή, δίδου σὺ σπλάγχν’ ἀκολουθῶν. ποῖ βλέπεις; σπονδή, φέρ᾽, ὦ παῖ Σωσία, σπονδή. καλῶς. ἐγχοῦ. θεοῖς Ὀλυμπίοις εὐχώμεθα Ὀλυμπίαισι, πᾶσι πάσαις· λάμβανε τὴν γλῶτταν. ἐπὶ τούτῳ διδόναι σωτηρίαν, ὑγίειαν, ἀγαθὰ πολλὰ τῶν ὄντων τε νῦν ἀγαθῶν ὄνησιν πᾶσι. ταῦτ’ εὐχώμεθα. καὶ παρὰ Σιμωνίδῃ δέ φησιν ἕτερος· χὠς ὗν ἄφευσα χὠς ἐμίστυλα κρέα ἱρωστί, καὶ γὰρ οὐ κακῶς ἐπίσταμαι. ἐμφαίνει δ’ αὐτῶν τὴν ἐμπειρίαν καὶ ἡ πρὸς Ἀλέξανδρον Ὀλυμπιάδος Ἐπιστολή. προτρεπομένη μάγειρον αὑτῇ πρίασθαι θυσιῶν ἔμπειρον ἡ μήτηρ φησί· Πελίγναν τὸν μάγειρον λαβὲ παρὰ τῆς μητρός, οὗτος γὰρ οἶδε τὰ ἱερά σου τὰ πατρῷα πάντα ὃν τρόπον θύεται καὶ τὰ ἀργαδιστικὰ καὶ τὰ Βακχικά, ὅσα τε Ὀλυμπιὰς προθύεται οὗτος οἶδεν. μὴ οὖν ἀμελήσῃς, ἀλλὰ λαβέ· καὶ ἀπόστειλον πρὸς ἐμὲ τὴν ταχίστην.

[¶7] And that in those days the cook's profession was a respectable one, we may learn from the Heralds at Athens. “For these men used to perform the duties of cooks and also of sacrificers of victims,” as Clidemus tells us, in the first book of his Protogony; and Homer uses the verb ῥέζω, as we use θύω; but he uses θύω as we do θυμιάω, for burning cakes and incense after supper. And the ancients used also to employ the verb δράω for to sacrifice; accordingly Clidemus says, “The heralds used to sacrifice (ἕδρων) for a long time slaying the oxen, and preparing them, and cutting them up, and pouring wine over them. And they were called κήρυκες from the hero Ceryx; and there is nowhere any record of any reward being given to a cook, but only to a herald.” For Agamemnon in Homer, although he is king, performs sacrifices himself; for the poet says—
With that the chief the tender victims slew,
And in the dust their bleeding bodies threw;
The vital spirit issued at the wound,
And left the members quivering on the ground. And Thrasymedes the son of Nestor, having taken an axe, slays the ox which was to be sacrificed, because Nestor himself was not able to do so, by reason of his old age; and his other brothers assisted him; so respectable and important was the office of a cook in those days. And among the Romans, the Censors,—and that was the highest office in the whole state,—clad in a purple robe, and wearing crowns, used to strike down the victims with an axe. Nor is it a random assertion of Homer, when he represents the heralds as bringing in the victims, and whatever else had any bearing on the ratification of oaths, as this was a very ancient duty of theirs, and one which was especially a part of their office—
Two heralds now, despatch'd to Troy, invite
The Phrygian monarch to the peaceful rite;
and again—
Talthybius hastens to the fleet, to bring
The lamb for Jove, th' inviolable king.
And, in another passage, he says—
A splendid scene! Then Agamemnon rose;
The boar Talthybius held; the Grecian lord
Drew the broad cutlass, sheath'd beside his sword.

> Greek: ὅτι δὲ σεμνὸν ἦν ἡ μαγειρικὴ μαθεῖν ἔστιν ἐκ τῶν Ἀθήνησι Κηρύκων, οἵδε γὰρ μαγείρων καὶ βουτύπων ἐπεῖχον τάξιν, ὥς φησιν Κλείδημος ἐν Πρωτογονίας πρώτῳ. ὅμηρός τε τὸ ῥέζειν ἐπὶ τοῦ θύειν τάσσει τὸ δὲ θύειν ἐπὶ τοῦ ψαιστὰ μεταδόρπια θυμιᾶν καὶ οἱ παλαιοὶ τὸ θύειν δρᾶν ὠνόμαζον. ἔδρων δ’ οἱ Κήρυκες ἄχρι πολλοῦ βουθυτοῦντες, φησί, καὶ σκευάζοντες καὶ μιστύλλοντες, ἔτι δ’ οἰνοχοοῦντες. κήρυκας δ’ αὐτοὺς ἀπὸ τοῦ κρείττονος ὠνόμαζον. ἀναγέγραπταί τε οὐδαμοῦ μαγείρῳ μισθός, ἀλλὰ κήρυκι. καὶ Ἀγαμέμνων δὲ παρ’ Ὁμήρῳ θύει βασιλεύων φησὶ γὰρ ὁ ποιητής· καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέι χαλκῷ, καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός. καὶ Θρασυμήδης ὁ τοῦ Νέστορος υἱὸς ἀναλαβὼν πέλεκυν κόπτει τὸν βοῦν, ἐπεὶ διὰ τὸ γῆρας ὁ Νέστωρ οὐκ ἠδύνατο· συνεπόνουν δ’ αὐτῷ καὶ οἱ ἄλλοι ἀδελφοί. οὕτως ἔνδοξον ἦν καὶ μέγιστον τὸ τῆς μαγειρικῆς τέχνης ἀξίωμα, καὶ παρὰ Ῥωμαίοις δ’ οἱ τιμηταὶ μεγίστη δ’ αὕτη ἀρχὴ τὴν περιπόρφυρον ἐνδεδυκότες καὶ ἐστεφανωμένοι πελέκει τὰ ἱερεῖα κατέβαλλον. οὐ παρέργως δὲ παρά τῷ Ὁμήρῳ καὶ τὰ ὅρκια καὶ τὰ ἱερόθυτα κήρυκες κομίζουσιν, ὡς παλαιᾶς οὔσης καὶ προσηκούσης αὐτοῖς τῆς λειτουργίας Ἕκτωρ δὲ προτὶ ἄστυ δύω κήρυκας ἔπεμπε καρπαλίμως ἄρνας τε φέρειν Πρίαμόν τε καλέσσαι. καὶ πάλιν αὐτὰρ ὁ Ταλθύβιον προίει κρείων Ἀγαμέμνων νῆας ἐπὶ γλαφυρὰς ἰέναι ἠδ’ ἄρν’ ἐκέλευσεν οἰσέμεναι. καί· Ταλθύβιος δὲ θεῷ ἐναλίγκιος αὐδὴν κάπρον ἔχων ἐν χερσὶ παρίστατο ποιμένι λαῶν.

[¶8] And in the first book of the History of Attica, Clidemus says, that there was a tribe of cooks, who were entitled to public honours; and that it was their business to see that the sacrifices were performed with due regularity. And it is no violation of probability in Athenion, in his Samothracians, as Juba says, when he introduces a cook arguing philosophically about the nature of things and men, and saying—
A. Dost thou not know that the cook's art contributes
More than all others to true piety?
B. Is it indeed so useful A. Troth it is,
You ignorant barbarian: it releases
Men from a brutal and perfidious life,
And cannibal devouring of each other,
And leads us to some order; teaching us
The regular decorum of the life
Which now we practise. B. How is that? A. Just listen.
Once men indulged in wicked cannibal habits,
And numerous other vices; when a man
Of better genius arose, who first
Sacrificed victims, and did roast their flesh;
And, as the meat surpass'd the flesh of man,
They then ate men no longer, but did slay
The herds and flocks, and roasted them and ate them.
And when they once had got experience
Of this most dainty pleasure. they increased
In their devotion to the cook's employment;
So that e'en now, remembering former days,
They roast the entrails of their victims all
Unto the gods, and put no salt thereon,
For at the first beginning they knew not
The use of salt as seasoning; but now
They have found out its virtue, so they use it
At their own meals, but in their holy offerings
They keep their ancient customs; such as were
At first the origin of safety to us:
That love of art, and various seasoning,
Which carries to perfection the cook's skill.
B. Why here we have a new Palæphatus.
A. And after this, as time advanced, a paunch,
A well-stuff'd paunch was introduced............
Then they wrapped up a fish, and quite concealed it
In herbs, and costly sauce, and groats, and honey;
And as, persuaded by these dainty joys
Which now I mention, every one gave up
His practice vile of feeding on dead men,
Men now began to live in company,
Gathering in crowds; cities were built and settled;
All owing, as I said before, to cooks.
B. Hail, friend! you are well suited to my master.
A. We cooks are now beginning our grand rites;
We're sacrificing, and libations offering,
Because the gods are most attentive to us,
Pleased that we have found out so many things,
Tending to make men live in peace and happiness.
B. Well, say no more about your piety—
A. I beg your pardon—B. But come, eat with me,
And dress with skill whate'er is in the house.

> Greek: ἐν δὲ τῷ πρώτῳ τῆς Ἀτθίδος Κλείδημος φῦλον ἀποφαίνει μαγείρων ἐχόντων δημιουργικὰς τιμάς, οἷς καὶ τὸ πλῆθος ἀγείρειν ἔργον ἦν. οὐκ ἀπεικότως δὲ καὶ Ἀθηνίων ἐν Σαμόθρᾳξιν, ὥς φησιν Ἰόβας, μάγειρον εἰσάγει φυσιολογοῦντα διὰ τούτων οὐκ οἶσθ’ ὅτι πάντων ἡ μαγειρικὴ τέχνη πρὸς εὐσέβειαν πλεῖστα προσενήνεχθ’ ὅλως; β. τοιοῦτόν ἐστι τοῦτο; α. πάνυ γε, βάρβαρε, τοῦ θηριώδους καὶ παρασπόνδου βίου ἡμᾶς γὰρ ἀπολύσασα καὶ τῆς δυσχεροῦς ἀλληλοφαγίας ἤγαγ᾽ εἰς τάξιν τινὰ καὶ τουτονὶ περιῆψεν ὃν νυνὶ βίον ζῶμεν. β. τίνα τρόπον; α. πρόσεχε, κἀγώ σοι φράσω. ἀλληλοφαγίας καὶ κακῶν ὄντων συχνῶν γενόμενος ἄνθρωπός τις οὐκ ἀβέλτερος ἔθυσ’ ἱερεῖον πρῶτος, ὤπτησεν κρέας. ὡς δ’ ἦν τὸ κρέας ἥδιον ἀνθρώπου κρεῶν, αὑτοὺς μὲν οὐκ ἐμασῶντο, τὰ δὲ βοσκήματα θύοντες ὤπτων. ὡς δ’ ἅπαξ τῆς ἡδονῆς ἐμπειρίαν τιν’ ἔλαβον, ἀρχῆς γενομένης ἐπὶ πλεῖον ηὖξον τὴν μαγειρικὴν τέχνην. ὅθεν ἔτι καὶ νῦν τῶν πρότερον μεμνημένοι τὰ σπλάγχνα τοῖς θεοῖσιν ὀπτῶσιν φλογὶ ἅλας οὐ προσάγοντες οὐ γὰρ ἦσαν οὐδέπω εἰς τὴν τοιαύτην χρῆσιν ἐξευρημένοι. ὡς δ’ ἤρεσ’ αὐτοῖς ὕστερον, καὶ τοὺς ἅλας προσάγουσιν ἤδη, τῶν ἱερῶν γε δρωμένων τὰ πάτρια διατηροῦντες. ἅπερ ἡμῖν μόνα ἅπασιν ἀρχή γέγονε τῆς σωτηρίας, τὸ προσφιλοτεχνεῖν, διά τε τῶν ἡδυσμάτων ἐπὶ πλεῖον αὔξειν τὴν μαγειρικήν τέχνην. β. καινὸς γάρ ἐστιν οὑτοσὶ Παλαίφατος. α. μετὰ ταῦτα γαστρίον τις ὠνθυλευμένον προιόντος εἰσηνέγκατ’ ἤδη τοῦ χρόνου· ἐρίφιον ἐτακέρωσε, πνικτῷ διέλαβεν περικομματίῳ, διεγίγγρασ’ ὑποκρούσας γλυκεῖ, ἰχθὺν παρεισεκύκλησεν οὐδ’ ὁρώμενον, λάχανον, τάριχος πολυτελές, χόνδρον, μέλι. ὡς πολὺ δὲ διὰ τὰς ἡδονὰς ἃς νῦν λέγω ἀπεῖχ’ ἕκαστος τοῦ φαγεῖν ἂν ἔτι νεκροῦ· αὑτοῖς ἅπαντες ἠξίουν συζῆν, ὄχλος ἠθροίζετ᾽, ἐγένονθ’ αἱ πόλεις οἰκούμεναι διὰ τὴν τέχνην, ὅπερ εἶπα, τὴν μαγειρικήν. β. ἄνθρωπε χαῖρε, περὶπόδ’ εἶ τῷ δεσπότῃ. α. καταρχόμεθ’ ἡμεῖς οἱ μάγειροι, θύομεν, σπονδὰς ποιοῦμεν, τῷ μάλιστα τοὺς θεοὺς ἡμῖν ὑπακούειν διὰ τὸ ταῦθ’ εὑρηκέναι τὰ μάλιστα συντείνοντα πρὸς τὸ ζῆν καλῶς. β. ὑπὲρ εὐσεβείας οὖν ἀφεὶς παῦσαι λέγων. α. ἥμαρτον. β. ἀλλὰ δεῦρο νῦν συνείσιθι ἐμοί, τά τ’ ἔνδον εὐπρεπῆ πόει λαβών.

[¶9] And Alexis, in his Caldron, shows plainly that cookery is an art practised by free-born men; for a cook is represented in that play as a citizen of no mean reputation; and those who have written cookery books, such as Heraclides and Glaucus the Locrian, say that the art of cookery is one in which it is not even every free-born man who can become eminent. And the younger Cratinus, in his play called the Giants, extols this art highly, saying—
A. Consider, now, how sweet the earth doth smell,
How fragrantly the smoke ascends to heaven:
There lives, I fancy, here within this cave
Some perfume-seller, or Sicilian cook.
B. The scent of both is equally delicious.
And Antiphanes, in his Slave hard to Sell, praises the Sicilian cooks, and says—
And at the feast, delicious cakes,
Well season'd by Sicilian art.
And Menander, in his Spectre, says—
Do ye applaud,
If the meat's dress'd with rich and varied skill.
But Posidippus, in his Man recovering his Sight, says—
I, having had one cook, have thoroughly learnt
All the bad tricks of cooks, while they compete
With one another in their trade. One said
His rival had no nose to judge of soup
With critical taste; that other had
A vicious palate; while a third could never
(If you'd believe the rest) restrain his appetite,
Without devouring half the meat he dress'd.
This one loved salt too much, and that one vinegar;
One burnt his meat; one gorged; one could not stand
The smoke; a sixth could never bear the fire.
At last they came to blows; and one of them,
Shunning the sword, fell straight into the fire.
And Antiphanes, in his Philotis, displaying the cleverness of the cooks, says—
A. Is not this, then, an owl? B. Aye, such as I
Say should be dress'd in brine. A. Well; and this pike
B. Why roast him whole. A. This shark? B. Boil him in sauce.
A. This eel? B. Take salt, and marjoram, and water.
A. This conger? B. The same sauce will do for him.
A. This ray? B. Strew him with herbs. A. Here is a slice
Of tunny. B. Roast it. A. And some venison. B. Roast it.
A. Then here's a lot more meat. B. Boil all the rest.
A. Here's a spleen. B. Stuff it. A. And a nestis. B. Bah!
This man will kill me.
And Baton, in his Benefactors, gives a catalogue of celebrated cooks and confectioners, thus—
A. Well, O Sibynna, we ne'er sleep at nights,
Nor waste our time in laziness: our lamp
Is always burning; in our hands a book;
And long we meditate on what is left us
By—B. Whom? A. By that great Actides of Chios,
Or Tyndaricus, that pride of Sicyon,
Or e'en by Zopyrinus. B. Find you anything?
A. Aye, most important things. B. But what? The dead... And such a food now is the μύμα, which I, my friends, am bringing you; concerning which Artemidorus, the pupil of Aristophanes, speaks in his Dictionary of Cookery, saying that it is prepared with meat and blood, with the addition also of a great deal of seasoning. And Epænetus, in his treatise on Cookery, speaks as follows:—“One must make μύμα of every kind of animal and bird, cutting up the tender parts of the meat into small pieces, and the bowels and entrails, and pounding the blood, and seasoning it with vinegar, and roasted cheese, and assafœtida, and cummin-seed, and thyme (both green and dry), and savory, and coriander-seed (both green and dry), and leeks, and onions (cleaned and toasted), and poppy-seed, and grapes, and honey, and the pips of an unripe pomegranate. You may also make this μύμα of fish.”

> Greek: καὶ Ἄλεξις δ’ ἐν Λεβητίῳ δηλοῖ ὅτι ἡ μαγειρική τέχνη ἐπιτήδευμα ἦν ἐλευθέρων· πολίτης γάρ τις οὐ ταπεινὸς ἐν αὐτῷ δείκνυται ὁ μάγειρος, καὶ οἱ τὰ Ὀψαρτυτικὰ δὲ συγγράψαντες ʽ Ἡρακλείδης τε καὶ Γλαῦκος ὁ Λοκρὸς οὐχ ἁρμόττειν φασὶ δούλοισι τὴν μαγειρικήν, ἀλλ’ οὐδὲ τοῖς τυχοῦσι τῶν ἐλευθέρων. ἐκσεμνύνει δὲ τὴν τέχνην καὶ ὁ νεώτερος Κρατῖνος ἐν τοῖς Γίγασι λέγων ἐνθυμεῖ δὲ τῆς γῆς ὡς γλυκὺ ὄζει καπνὸς τ’ ἐξέρχετ’ εὐωδέστερος; οἰκεῖ τις, ὡς ἔοικεν, ἐν τῷ χάσματι λιβανωτοπώλης ἢ μάγειρος Σικελικός, β. παραπλησίαν ὀσμὴν λέγεις ἀμφοῖν; … καὶ Ἀντιφάνης δ’ ἐν Δυσπράτῳ ἐπαινῶν τοὺς Σικελικοὺς μαγείρους λέγει· Σικελῶν δὲ τέχναις ἡδυνθεῖσαι δαιτὸς διαθρυμματίδες. καὶ Μένανδρος ἐν Φάσματι· ἐπισημαίνεσθ’ ἐὰν ἡ σκευασία καθάρειος ᾖ καὶ ποικίλη. Ποσείδιππος ἐν Ἀναβλέποντι· ἐγὼ μάγειρον λαμβάνων ἀκήκοα τὰ τῶν μαγείρων πάνθ’ ἃ καθ’ ἑκάστου. κακὰ ἀντεργολαβοῦντος· ἔλεγον ὁ μὲν ὡς οὐκ ἔχει ῥῖνα κριτικὴν πρὸς τοὔψον, ὁ δὲ ὅτι τὸ στόμα πονηρόν, ὁ δὲ τὴν γλῶτταν εἰς ἀσχήμονας ἐπιθυμίας ἐμίαινε τῶν ἡδυσμάτων, κάθαλος, κάτοξος, χναυστικός, προσκαυστικός, καπνὸν οὐ φέρων, πῦρ οὐ φέρων, ἐκ τοῦ πυρὸς εἰς τὰς μαχαίρας ἦλθον ὧν εἷς οὑτοσὶ διὰ τῶν μαχαιρῶν τοῦ πυρὸς τ’ ἐλήλυθεν. Ἀντιφάνης δ’ ἐν Φιλώτιδι τὴν σοφίαν τῶν μαγείρων ἐμφανίζων φησὶν οὐκοῦν τὸ μὲν γλαυκίδιον, ὥσπερ ἄλλοτε, ἕψειν ἐν ἅλμῃ φημί. β. τὸ δὲ λαβράκιον; α. ὀπτᾶν ὅλον. β. τὸν γαλεόν; α. ἐν ὑποτρίμματι ζέσαι. β. τὸ δὲ ἐγχέλειον; α. ἅλες, ὀρίγανον, ὕδωρ. β. ὁ γόγγρος; α, ταὐτόν. β. ἡ βατίς; α. χλόη. β. πρόσεστι θύννου τέμαχος. α. ὀπτήσεις. β. κρέας ἐρίφειον; α. ὀπτόν. β. θάτερον; α. τἀναντία. β. ὁ σπλήν; α. σεσάχθω. β. νῆστις; α. ἀπολεῖ μ᾽ οὑτοσί. ἀοιδίμων δ᾽ ὀψαρτυτῶν ὀνόματα καταλέγει Βάτων ἐν Εὐεργέταις οὕτως εὖ γ᾽, ὦ Σιβύνη, τὰς νύκτας οὐ καθεύδομεν οὐδ’ ἀνατετράμμεθ᾽, ἀλλὰ καίεται λύχνος, καὶ βιβλίον ἐν ταῖς χερσί, καὶ φροντίζομεν τί Σόφων καταλέλοιπ’ ἢ τί Σημωνακτίδης ὁ Χῖος ἢ Τυνδάριχος ὁ Σικυώνιος, ἢ Ζωπυρῖνος. β. αὐτὸς εὕρηκας δὲ τί; α. τὰ μέγιστα. β. ποῖα ταῦτα; α. τοὺς τεθνηκότας … ἐγὼ δὲ τοιουτονὶ βρῶμα ὑμῖν, ἄνδρες φίλοι, τὸ μῦμα φέρω. περὶ οὗ Ἀρτεμίδωρος μὲν ὁ Ἀριστοφάνειος ἐν Ὀψαρτυτικαῖς Γλώσσαις φησὶν ὅτι σκευάζεται ἐκ κρεῶν καὶ αἵματος, πολλῶν ἀρτυμάτων συνεμβαλλομένων. ᾽ Ἐπαίνετος δ’ ἐν Ὀψαρτυτικῷ λέγει ταῦτα· μῦμα δὲ παντὸς ἱερείου, καὶ ὄρνιθος δὲ χρὴ ποιεῖν τὰ ἁπαλὰ τῶν κρεῶν μικρὰ συντεμόντα καὶ τὰ σπλάγχνα καὶ τὸ ἔντερον καὶ τὸ αἷμα διαθρύψαντα καὶ ἀρτύσαντα ὄξει, τυρῷ ὀπτῷ, σιλφίῳ, κυμίνῳ, θύμῳ χλωρῷ καὶ ξηρῷ, θύμβρᾳ, κοριάννῳ χλωρῷ τε καὶ ξηρῷ, καὶ γητείῳ καὶ κρομμύῳ καθαρῷ πεφωσμένῳ ἢ μήκωνι καὶ σταφίδι ἢ μέλιτι καὶ ῥόας ὀξείας κόκκοις. εἶναι δέ σοι τὸ αὐτὸ μῦμα καὶ ὄψου.

[¶10] And when this man had thus hammered on not only this dish but our ears also, another slave came in, bringing in a dish called ματτύη. And when a discussion arose about this, and when Ulpian had quoted a statement out of the Dictionary of Cookery by the before-mentioned Artemidorus relating to it, Aemilianus said that a book had been published by Dorotheus of Ascalon, entitled, On Antiphanes, and on the dish called Mattya by the Poets of the New Comedy, which he says is a Thessalian invention, and that it became naturalized at Athens during the supremacy of the Macedonians. And the Thessalians are admitted to be the most extravagant of all the Greeks in their manner of dressing and living; and this was the reason why they brought the Persians down upon the Greeks, because they were desirous to imitate their luxury and extravagance. And Cratinus speaks of their extravagant habits in his treatise on the Thessalian Constitution. But the dish was called ματτύη (as Apollodorus the Athenian affirms in the first book of his treatise on Etymologies), from the verb μασάομαι (to eat); as also are the words μαστίχη (mastich) and μάζα (barley-cake). But our own opinion is that the word is derived from μάττω, and that this is the verb from which μάζα itself is derived, and also the cheese-pudding called by the Cyprians μαγίς; and from this, too, comes the verb ὑπερμαζάω, meaning to be extravagantly luxurious. Originally they used to call this common ordinary food made of barley-meal μάζα, and preparing it they called μάττω. And afterwards, varying the necessary food in a luxurious and superfluous manner, they derived a word with a slight change from the form μάζα, and called every very costly kind of dish ματτύη; and preparing such dishes they called ματτυάζω, whether it were fish, or poultry, or herbs, or beasts or sweetmeats. And this is plain from the testimony of Ale is, quoted by Artemidorus; for Alexis, wishing to show the great luxuriousness of the way in which this dish was prepared, added the verb λέπομαι. And the whole extract runs thus, being out of a corrected edition of a play which is entitled De- metrius:—
Take, then, this meat which thus is sent to you;
Dress it, and feast, and drink the cheerful healths,
λέπεσθε, ματτυάζετε.
But the Athenians use the verb λέπομαι for wanton and unseemly indulgence of the sensual appetites.

> Greek: τοσαῦτα καὶ τούτου κατακόψαντος οὐ μόνον τὰ προειρημένα ἀλλὰ καὶ ἡμᾶς, ἄλλος ἐπεισῆλθεν τὴν ματτύην κομίζων. ὑπὲρ ἧς καὶ ζητήσεως γενομένης καὶ τοῦ Οὐλπιανοῦ εἰπόντος τὰ ἐκ τῶν Ὀψαρτυτικῶν Γλωσσῶν τοῦ προειρημένου Ἀρτεμιδώρου, Αἰμιλιανὸς Δωροθέῳ ἔφη τῷ Ἀσκαλωνίτῃ σύγγραμμα ἐκδεδόσθαι ἐπιγραφόμενον Περὶ Ἀντιφάνους καὶ περὶ τῆς παρὰ τοῖς νεωτέροις κωμικοῖς ματτύης· ἣν Θετταλῶν φησιν εἶναι εὕρημα, ἐπιχωριάσαι δὲ κἀν ταῖς Ἀθήναις κατὰ τὴν Μακεδόνων ἐπικράτειαν. ὁμολογοῦνται δὲ οἱ Θετταλοὶ πολυτελέστατοι τῶν Ἑλλήνων γεγενῆσθαι περί τε τὰς ἐσθῆτας καὶ τὴν δίαιταν ὅπερ αὐτοῖς αἴτιον ἐγένετο καὶ τοῦ κατὰ τῆς Ἑλλάδος ἐπαγαγεῖν τοὺς Πέρσας, ἐζηλωκόσι τὴν τούτων τρυφὴν καὶ πολυτέλειαν. ἱστορεῖ δὲ περὶ τῆς πολυτελείας αὐτῶν καὶ Κριτίας ἐν τῇ Πολιτείᾳ αὐτῶν.. ὠνομάσθη δὲ ἡ ματτύη, ὡς μὲν ὁ Ἀθηναῖος Ἀπολλόδωρός φησιν ἐν τῷ πρώτῳ τῶν ἐτυμολογουμένων, ἀπὸ τοῦ μασᾶσθαι, ὥσπερ καὶ ἡ μαστίχη καὶ ἡ μάσταξ, ἡμεῖς δέ φαμεν ἀπὸ τοῦ μάττειν, ἀφ’ οὗ καὶ ἡ μᾶζα αὐτὴ ὠνομάσθη καὶ ἡ παρὰ Κυπρίοις καλουμένη μαγίς, καὶ τὸ τρυφᾶν καθ’ ὑπερβολὴν ὑπερμαζᾶν. κατ’ ἀρχὰς μὲν οὖν τὴν δημοτικὴν καὶ κοινὴν ταύτην τροφὴν τὴν ἐκ τῶν ἀλφίτων μᾶζαν ὠνόμαζον καὶ μάττειν τὸ παρασκευάζειν αὐτήν. ὕστερον δὲ ποικίλλοντες· τὴν ἀναγκαίαν τροφὴν ἀκολάστως καὶ περιέργως μικρὸν παραγαγόντες τοὔνομα τῆς μάζης ματτύην ὠνόμαζον πᾶν τὸ πολυτελὲς ἔδεσμα, τὸ δὲ ματτυάζειν τὸ παρασκευάζειν αὐτά, εἴτε ἰχθὺς εἴη εἴτε ὄρνις εἴτε λάχανον εἴτε ἱερεῖον εἴτε πεμμάτιον. τοῦτο δὲ δῆλόν ἐστιν ἐξ οὗ καὶ ὁ Ἀρτεμίδωρος παρέθετο μαρτυρίου Ἀλέξιδος· συνεμφῆναι γὰρ βουλόμενος ὁ Ἄλεξις τὴν ἀκολασίαν τῆς παρασκευῆς προσέθηκε τὸ λέπεσθαι. ἔχει δ’ οὕτως ἡ σύμπασα ἐκλογὴ οὖσα ἐκ τοῦ διεσκευασμένου δράματος ὃ ἐπιγράφεται Δημήτριος· τοὔψον λαβοῦσαι τοῦτο τοὐπεσταλμένον σκευάζετ᾽, εὐωχεῖσθε, προπόσεις πίνετε, λέπεσθε, ματτυάζετε. τῷ δὲ λέπεσθαι χρῶνται οἱ Ἀθηναῖοι ἐπ’ ἀσελγοῦς καὶ φορτικῆς δι’ ἀφροδισίων ἡδονῆς.

[¶11] And Artemidorus, in his Dictionary of Cookery, explains ματτύη as a common name for all kinds of costly seasonings; writing thus—“There is also a ματτύης (he uses the word in the masculine gender) made of birds. Let the bird be killed by thrusting a knife into the head at the mouth; then let it be kept till the next day, like a partridge. And if you choose, you can leave it as it is, the wings on and with its body plucked.” Then, having explained the way in which it is to be seasoned and boiled, he proceeds to say—“Boil a fat hen of the common poultry kind, and some young cocks just beginning to crow, if you wish to make a dish fit to be eaten with your wine. Then taking some vegetables, put them in a dish, and place upon them some of the meat of the fowl, and serve it up. But in summer, instead of vinegar, put some unripe grapes into the sauce, just as they are picked from the vine; and when it is all boiled, then take it out before the stones fall from the grapes, and shred in some vegetables. And this is the most delicious ματτύης that there is.” Now, that ματτύη, or ματτύης, really is a common name for all costly dishes is plain; and that the same name was also given to a banquet composed of dishes of this sort, we gather from what Philemon says in his Man carried off:—
Put now a guard on me, while naked, and
Amid my cups the ματτύης shall delight me.
And in his Homicide he says—
Let some one pour us now some wine to drink,
And make some ματτύη quick.
But Alexis, in his Pyraunus, has used the word in an obscure sense:—
But when I found them all immersed in business,
I cried,—Will no one give us now a ματτύη?
as if he meant a feast here, though you might fairly refer the word merely to a single dish. Now Machon the Sicyonian is one of the comic poets who were contemporaries of Apollodorus of Carystus, but he did not exhibit his comedies at Athens, but in Alexandria; and he was an excellent poet, if ever there was one, next to those seven of the first class. On which account, Aristophanes the grammarian, when he was a very young man, was very anxious to be much with him. And he wrote the following lines in his play entitled Ignorance:—
There's nothing that I'm fonder of than ματτύη;
But whether 'twas the Macedonians
Who first did teach it us, or all the gods,
I know not; but it must have been a person
Of most exalted genius. And that it used to be served up after all the rest of the banquet was over, is plainly stated by Nicostratus, in his Man expelled. And it is a cook who is relating how beautiful and well arranged the banquet was which he prepared; and having first of all related what the dinner and supper were composed of, and then mentioning the third meal, proceeds to say—
Well done, my men,—extremely well! but now
I will arrange the rest, and then the ματτύη;
So that I think the man himself will never
Find fault with us again.
And in his Cook he says—
Thrium and candylus he never saw,
Or any of the things which make a ματτύη.
And some one else says—
They brought, instead of a ματτύη, some paunch,
And tender pettitoes, and tripe, perhaps.
But Dionysius, in his Man shot at with Javelins (and it is a cook who is represented speaking), says—
So that sometimes, when I a ματτύη
Was making for them, in haste would bring
(More haste worse speed).....
Philemon, also, in his Poor Woman—
When one can lay aside one's load, all day
Making and serving out rich μάττυαι.
But Molpis the Lacedæmonian says that what the Spartans call ἐπαίκλεια, that is to say, the second course, which is served up when the main part of the supper is over, is called μάττυαι by other tribes of Greece. And Menippus the Cynic, in his book called Arcesilaus, writes thus:—“There was a drinking party formed by a certain number of revellers, and a Lacedæmonian woman ordered the ματτύη to be served up; and immediately some little partridges were brought in, and some roasted geese, and some delicious cheesecakes.” But such a course as this the Athenians used to call ἐπιδόρπισμα, and the Dorians ἐπάϊκλον; but most of the Greeks called it τὰ ἐπίδειπνα. And when all this discussion about the ματτύη was over, they thought it time to depart; for it was already evening. And so we parted.

> Greek: καὶ ὁ Ἀρτεμίδωρος ἐν ταῖς Ὀψαρτυτικαῖς Γλώτταις τὴν ματτύην ἀποφαίνει κοινὸν εἶναι πάντων ὄνομα τῶν πολυτελῶν ἐδεσμάτων, γράφων οὕτως· ἔστι τις ὄρνιθος ματτύης. ἐσφάχθω μὲν διὰ τοῦ στόματος εἰς τὴν κεφαλήν, ἔστω δὲ ἕωλος καθάπερ ὁ πέρδιξ· ἐὰν δὲ θέλῃς, ὡς ἔχει αὐτοῖς πτεροῖς ἐᾶν, μὴ τετιλμένην. εἶτα τὸν τρόπον ἐκθεὶς τῆς ἀρτύσεως καὶ τῆς ἑψήσεως ἐπιφέρει εὐθύς· καὶ νομάδα παχεῖαν ἕψε καὶ νεοσσοὺς τῶν ἤδη κοκκυζόντων, ἐὰν θέλῃς παρὰ πότον χρῆσθαι. εἶτ’ ἐξελὼν τὰ λάχανα εἰς τρυβλίον καὶ τῆς ὄρνιθος τῶν κρεῶν ἐπιθεὶς παρατίθει· τοῦ θέρους ἀντὶ τοῦ ὄξους τῆς ὄμφακος ἐμβαλὼν εἰς τὸν ζωμὸν ὡς ἔχει τοὺς βότρυς· ἐπειδὰν δὲ ἑφθὴ γένηται, ἔξελε μετὰ τοῦ βοτρυδίου πρὸ τοῦ τὸ γίγαρτον ἐξαφεῖναι, εἶθ’ οὕτως τὸ λάγανον κατάθρυπτε. οὗτος ματτύης ἐν τοῖς ἡδίστοις. ὅτι μὲν οὖν κοινὸν ἦν τοὔνομα τῶν πολυτελεστάτων ἐδεσμάτων φανερὸν ὅτι δὲ καὶ ὁ τρόπος τῆς τοιαύτης εὐωχίας ὁμοίως ἐλέγετο Φιλήμων φησὶν ἐν Ἁρπαζομένῳ· γυμνῷ φυλακὴν ἐπίταττε, καὶ διὰ τριῶν ποτηρίων με ματτύης εὐφραινέτω. καὶ ἐν Ἀνδροφόνῳ· πιεῖν τις ἡμῖν ἐγχεάτω καὶ ματτύην ποιεῖτε θᾶττον. Ἄλεξις δ’ ἐν Πυραύνῳ ἀμφιβόλως εἴρηκεν
ἐγὼ δ’ ἐπειδὰν ἀσχολουμένους λάβω, ἀνέκραγον οὐ δώσει τις ἡμῖν ματτύην;
ὥσπερ ἂν εἰ τὸ δεῖπνον ἔλεγεν πιθανὸν δὲ καὶ ἰδίως ἐπί τι τῶν ἐδεσμάτων ἀναφέρειν. Μάχων δ’ ὁ Σικυώνιος τῶν μὲν κατὰ Ἀπολλόδωρον τὸν Καρύστιον κωμῳδιοποιῶν εἷς ἐστι καὶ αὐτός· οὐκ ἐδίδαξεν δ’ Ἀθήνησι τὰς κωμῳδίας τὰς ἑαυτοῦ, ἀλλ’ ἐν Ἀλεξανδρείᾳ. ἦν δ’ ἀγαθὸς ποιητὴς εἴ τις ἄλλος τῶν μετὰ τοὺς ἑπτά· διόπερ ὁ γραμματικὸς Ἀριστοφάνης ἐσπούδασε συσχολάσαι αὐτῷ νέος ὤν. ἐποίησε δὲ καὶ οὗτος ἐν δράματι Ἀγνοίᾳ ταυτί· ἥδιον οὐδὲν ἐστί μοι τῆς ματτύης, τοῦτ’ εἴτε πρῶτοι Μακεδόνες τοῖς Ἀττικοῖς κατέδειξαν ἡμῖν εἴτε πάντες οἱ θεοί· οὐκ οἶδα· πλὴν γ’ ὅτι μουσικωτάτου τινός … ὅτι δὲ ὕστατον καὶ ἐπὶ πᾶσιν εἰσεφέρετο Νικόστρατός φησιν ἐν Ἀπελαυνομένῳ. μάγειρος δ’ ἐστὶν ὁ διηγούμενος ὡς λαμπρὰν καὶ εὔτακτον παρεσκεύασεν εὐωχίαν προδιηγησάμενός τε οἷον ἦν τὸ ἄριστον καὶ τὸ δεῖπνον καὶ τρίτης μνησθεὶς παραθέσεως ἐπιφέρει· εὖ γ᾽, ἄνδρες, εὖ σφόδρ᾽, ἀλλὰ μὴν τῇ ματτύῃ οὕτω διαθήσω τὰ μετὰ ταῦθ’ ὥστ’ οἴομαι οὐδ’ αὐτὸν ἡμῖν τοῦτον· ἀντερεῖν ἔτι. καὶ ἐν Μαγείρῳ· θρῖον δὲ καὶ κάνδαυλον ἢ τούτων τι τῶν εἰς ματτύην οὐδέτερος εἶδε πώποτε. ἄλλος δὲ τίς φησιν περιφέρειν ματτύην καὶ ποδάριον καὶ γαστρίον τακερόν τι καὶ μήτρας ἴσως. Διονύσιος δ’ ἐν Ἀκοντιζομένῳ· μάγειρος ἐστὶν ὁ λέγων ὥστ’ ἐνίοτ’ ἂν τούτοισι ποιῶν ματτύην σπεύδων ἅμ’ εἰσήνεγκα διαμαρτὼν μίαν ἄκων περιφορὰν τῶν νεκρῶν ὡς τὸν νεκρόν. Φιλήμων ἐν Πτωχῇ· ἐξὸν ἀποσάττεσθαι δ’ ὅλην τὴν ἡμέραν, ποιοῦντα καὶ διδόντα ματτύας ἐκεῖ. Μόλπις δ’ ὁ Λάκων τὰ παρὰ τοῖς Σπαρτιάταις ἐπαίκλεια, ὅ σημαίνει τὰς ἐπιδειπνίδας, ματτύας φησὶ λέγεσθαι παρὰ τοῖς ἄλλοις. ὁ δὲ κυνικὸς Μένιππος ἐν τῷ ἐπιγραφομένῳ Ἀρκεσιλάῳ γράφει οὕτως· πότος ἦν ἐπικωμασάντων τινῶν καὶ ματτύην ἐκέλευσεν εἰσφέρειν Λάκαινάν τις· καὶ εὐθέως περιεφέρετο περδίκεια ὀλίγα καὶ χήνεια ὀπτὰ καὶ τρύφη πλακούντων. τὸ δὲ τοιοῦτον δεῖπνον οἱ μὲν Ἀττικοὶ προσηγόρευον ἐπιδόρπισμα, οἱ δὲ Δωριεῖς ἐπάικλον, τῶν δ’ ἄλλων Ἑλλήνων οἱ πλεῖστοι ἐπιδειπνίδα. τοσούτων καὶ περὶ τῆς ματτύης λεχθέντων ἔδοξεν ἀπιέναι· καὶ γὰρ ἑσπέρα ἦν ἤδη. διελύθημεν οὖν οὕτως.