The Project Gutenberg eBook of The Deipnosophists or Banquet of the Learned of Athenæus, by C. D. Yonge.

And Menander, in his Trophonius, uses the word χορτασθεὶς in the same sense. And Aristophanes says in his Gerytades—

Obey us now, and glut us with your melodies.

And we received him with all things which satisfy (πάγχορτα).

I, O men, have now been well satisfied (κεχόρτασμαι),
And I am quite well filled; so that I could
[167] With all my energy but just contrive
To fasten on my sandals.

There will be an abundant deal of eating.
I see the prelude to it;—I shall surely be
Most fully satisfied; indeed, my men,
I swear by Bacchus I feel proud already.

Sating herself till eve with every dainty.

Now these statements, O Cynulcus, I am able to produce without any preparation; but to-morrow, or the day after, for that (ἔνη) is the name which Hesiod gave to the third day, I will satiate you with blows, if you do not tell me in whose works the word κοιλιοδαίμων, Belly-god, is to be found. And as he made no answer,—But, indeed, I myself will tell you this, O Cynic, that Eupolis called flatterers this, in his play of the same name. But I will postpone any proof of this statement until I have paid you the blows I owe you.

57. And so when every one had been well amused by these jokes,—But, said Ulpian, I will also give you now the statement about paunches which I promised you. For Alexis, in his play which is entitled Ponticus, jesting in a comic manner, says that Callimedon the orator, who was surnamed the Crab (and he was one of those who took part in the affairs of the state in the time of Demosthenes the orator)—

Every one is willing to die for his country (πάτρας):
And for a boiled paunch (μήτρας) Callimedon,
The dauntless crab, would very probably
Dare to encounter death.

While the wood has pith in it (ἔμμητρον) it puts forth shoots.
There is a metropolis but no patropolis.
Some men sell paunches (μῆτραι), a delicious food.
Metras, the Chian, is dear to the people.

But my master having prepared a paunch
Set it before Callimedon; and when he ate it
It made him leap with joy; from which he earn'd
The name of crab.

What food doth he delight in! Dainty is he!
Most dainty in his eating, paunches, sausages!

Amphides burst in the porch and made himself a way in;
Holding up two paunches fine, See for what I'm paying,
Said he, and send me all you have, or all that you can find me.

Liver, and tripe, and entrails, aye, and paunches.

58. But Lynceus the Samian, the friend of Theophrastus, was acquainted with the use of paunches when eaten with Cyrenaic sauce. And accordingly, writing an account of the Banquet of Ptolemy, he says:—"A certain paunch having been brought round in vinegar and sauce." Antiphanes, too, mentions this sauce in his Unhappy Lovers, speaking of Cyrene—

I sail back to the self-same harbour whence
We previously were torn; and bid farewell
To all my horses, friends, and assafœtida,
And two horse chariots, and to cabbages,
And single-horses, and to salads green,
And fevers, and rich sauces.

And how much better a paunch of a castrated animal is, Hipparchus, who wrote the book called The Ægyptian Iliad, tells us in the following words—

But above all I do delight in dishes
Of paunches and of tripe from gelded beasts,
And love a fragrant pig within the oven.

But like a beauteous paunch of gelded pig
Well boil'd and white, and basted with rich cheese.

'Tis not a well boil'd slice of paunch of pig
Holding within a sharp and biting gravy.

That you may eat a slice of boil'd pig's paunch,
Dipping it in a bitter sauce of rue.

59. But the ancients were not acquainted with the fashion of bringing on paunches, or lettuces, or anything of the sort, before dinner, as is done now. At all events Archestratus, the inventor of made dishes, as he calls himself, says that [169]pledges in drinking, and the use of ointments, are introduced after supper—

And always at the banquet crown your head
With flowing wreaths of varied scent and hue,
Culling the treasures of the happy earth;
And steep your hair in rich and reeking odours,
And all day long pour holy frankincense
And myrrh, the fragrant fruit of Syria,
On the slow slumb'ring ashes of the fire:
Then, when you drink, let slaves these luxuries bring—
Tripe, and the boiled paunch of well-fed swine,
Well soak'd in cummin juice and vinegar,
And sharp, strong-smelling assafœtida;
Taste, too, the tender well-roast birds, and game,
Whate'er may be in season. But despise
The rude uncivilized Sicilian mode,
Where men do nought but drink like troops of frogs,
And eat no solid seasoning. Avoid them.
And seek the meats which I enjoin thee here.
All other foods are only signs and proofs
Of wretched poverty: the green boil'd vetch,
And beans, and apples, and dried drums of figs.
But praise the cheesecakes which from Athens come;
And if there are none, still of any country
Cheesecakes are to be eaten; also ask
For Attic Honey, the feast's crowning dish—
For that it is which makes a banquet noble.
Thus should a free man live, or else descend
Beneath the earth, and court the deadly realms
Of Tartarus, buried deep beneath the earth
Innumerable fathoms.

But Lynceus, describing the banquet given by Lamia, the female flute-player, when she entertained Demetrius Poliorcetes, represents the guests the moment they come to the banquet as eating all sorts of fish and meat; and in the same way, when speaking of the feast given by Antigonus the king, when celebrating the Aphrodisiac festival, and also one given by King Ptolemy, he speaks of fish as the first course; and then meat.

60. But one may well wonder at Archestratus, who has given us such admirable suggestions and injunctions, and who was a guide in the matter of pleasure to the philosopher Epicurus, when he counsels us wisely, in a manner equal to that of the bard [169:1] of Ascra, that we ought not to mind some people, but only attend to him; and he bids us eat such [170]and such things, differing in no respect from the cook in Damoxenus the comic writer, who says in his Syntrophi—

61. Plato, too, in his Joint Deceiver, introduces the father of a young man in great indignation, on the ground that his son's principles and way of living have been injured by his tutor; and he says—

62. And in Antiphanes, in his Soldier or in his Tycho, a man is introduced delivering rules in this way, saying—

Whoever is a mortal man, and thinks
This life has any sure possession,
Is woefully deceived. For either taxes
Take off his property; or he goes to law
And loses all he seeks, and all he has:
Or else he's made a magistrate, and bears
The losses they are subject to; or else
The people bid him a choragus be,
And furnish golden garments for a chorus;
And wear but rags himself. Or as a captain
Of some tall ship, he hangs himself; or else
Takes the command, and then is taken prisoner:
Or else, both waking and in soundest sleep,
He's helpless, pillaged by his own domestics.
Nothing is sure, save what a man can eat,
And treats himself to day by day. Nor then,
Is even this too sure. For guests drop in
To eat what you have order'd for yourself.
So not until you've got it 'twixt your teeth
Ought you to think that e'en your dinner's safe.

63. Now if any one, my friends, were to consider this, he would naturally and reasonably praise the honest Chrysippus, who examined accurately into the nature of Epicurus's philosophy, and said, "That the Gastrology of Archestratus was the metropolis of his philosophy;" which all the epicures of philosophers call the Theogony, as it were, that beautiful [173]epic poem; to whom Theognetus, in his Phasma or in his Miser, says—

My man, you will destroy me in this way;
For you are ill and surfeited with all
The divers arguments of all the Stoics.
"Gold is no part of man, mere passing rime.
Wisdom's his real wealth, solid like ice;
No one who has it ever loses it."
Oh! wretched that I am; what cruel fate
Has lodged me here with this philosopher?
Wretch, you have learnt a most perverted learning;
Your books have turn'd your whole life upside down;
Buried in deep philosophy you talk
Of earth and heaven, both of which care little
For you and all your arguments.

64. While Ulpian was continuing to talk in this way, the servants came in bearing on some dishes some crabs bigger than Callimedon, the orator, who, because he was so very fond of this food was himself called the Crab. Accordingly, Alexis, in his Dorcis, or the Flatterer, (as also others of the comic poets do,) hands him down, as a general rule, as being most devoted to fish, saying—

It has been voted by the fish-sellers,
To raise a brazen statue to Callimedon
At the Panathenaic festival
In the midst of the fish-market; and the statue
Shall in his right hand hold a roasted crab,
As being the sole patron of their trade,
Which other men neglect and seek to crush.

But the taste of the crab is one which many people have been very much devoted to; as may be shown by many passages in different comedies; but at present Aristophanes will suffice, who in the Thesmophoriazusæ speaks as follows—

But by broad squills he must have meant what we call astaci, a kind of crab which Philyllius mentions in his Cities. [174]And Archestratus, in that famous poem of his where he never once mentions the crab by the name of κάραβος, does speak of the ἄστακος. As he does also in the following passage—

But passing over trifles, buy an astacus,
Which has long hands and heavy too, but feet
Of delicate smallness, and which slowly walks
Over the earth's face. A goodly troop there are
Of such, and those of finest flavour, where
The isles of Lipara do gem the ocean:
And many lie in the broad Hellespont.

And Epicharmus, in his Hebe's Marriage, shows plainly that the ἄστακος spoken of by Archestratus is the same as the κάραβος, speaking as follows—

There are astaci and colybdænæ, both equipp'd
With little feet and long hands, both coming under
The name of κάραβος.

65. But the carabi, and astaci, and also carides or squills, are each a distinct genus. But the Athenians spell the name ἄστακος with an ο, ὄστακος, just as they also write ὀσταφίδας. But Epicharmus in his Earth and Sea says—

κᾀστακοὶ γαμψώνυχοι.

And Speusippus, in the second book of his Similarities, says that of soft-shelled animals the following are nearly like one another. The coracus, the astacus, the nymphe, the arctus, the carcinus, and the pagurus. And Diocles the Carystian says, "Carides, carcini, carabi, and astaci, are pleasant to the taste and diuretic." And Epicharmus has also mentioned the colybdæna in the lines I have quoted above; which Nicander calls the beauty of the sea; but Heraclides in his Cookery Book gives that name to the caris. But Aristotle, in the fifth book of his Parts of Animals, says, "Of soft-shelled animals the carabi, the astaci, the carides, and others of the same sort, are propagated like quadrupeds; and they breed at the beginning of spring; as indeed is no secret to anybody; but at times they breed when the fig begins to ripen.

Now carabi are found in rough and rocky places; but astaci in smooth ground; neither kind in muddy places: on which account there are astaci produced in the Hellespont and about Thasos; and carabi off Cape Sigeum and Mount Athos. But the whole race of crabs is long-lived. But Theophrastus, in his book on Animals who dive in Holes, [175]says that the astaci and carabi and carides all cast off their old age.

66. But concerning carides, Ephorus mentions in his first book that there is a city called Carides near the island of Chios; and he says that it was founded by Macar and those of his companions who were saved out of the deluge which happened in the time of Deucalion; and that to this very day the place is called Carides. But Archestratus, the inventor of made dishes, gives these recommendations—

But if you ever come to Iasus,
A city of the Carians, you shall have
A caris of huge size, but rare to buy.
Many there are where Macedon is wash'd
By the deep sea, and in Ambracia's gulf.

But Araros in his Campylion has used the word καρῖδα with the penultima circumflexed and long—

The strangely bent carides did leap forth
Like dolphins into the rope-woven vessel.

I put a carid (καρῖδα) down and took it up again.

And he plays with little carids (καριδάριον),
And little partridges, and little lettuces;
And little sparrows, and with little cups,
And little scindaries, and little gudgeons.

If you don't stoop, my friend, you'll upright be.
But she is like a carid (καριδόω) in her person;
Bent out, and like an anchor standing firm.

I'll make them redder than a roasted carid (καρῖδος).

And carids (καρῖδες) of the humpback'd sort.

There lay the crooked carids (καρῖδες) on dry ground.

And then they danced as crooked limbed carides (καρῖδες)
Dance on the glowing embers.

But Eupolis, in his Goats, uses the word with the penultima short, (καρῐ́ δες), thus—

Once in Phæacia I ate carides (καρίδες).

Having the face of a tough thick-skinn'd carid (καρίδος).

67. Now the carides were so called from the word κάρα, head. For the head takes up the greater part of them. But the Attic writers also use the word short in the same manner, in analogy with the quantity of κάρα, it being, as I said, called caris because of the size of its head; and so, as γραφὶς is derived from γραφὴ, and βολὶς from βολὴ, in like manner is καρὶς from κάρα. But when the penultima is made long the last syllable also is made long, and then the word is like ψηφὶς, and κρηπὶς, and τευθίς.

But concerning these shell-fish, Diphilus the Siphnian writes, "Of all shell-fish the caris, and astacus, and carabus, and carcinus, and lion, being all of the same genus, are distinguished by some differences. And the lion is larger than the astacus; and the carabi are called also grapsæi; but they are more fleshy than the carcini; but the carcinus is heavy and indigestible." But Mnesitheus the Athenian, in his treatise on Comestibles, says, "Carabi and carcini and carides, and such like; these are all indigestible, but still not nearly so much so as other fish: and they are better and more wholesome roast than boiled." But Sophron in his Gynæcea calls carides courides, saying—

Behold the dainty courides, my friend.
And see these lobsters; see how red they are,
How smooth and glossy is their hair and coats.

And red-skinned courides.

Oily anchovies, crooked corides.

Beet-root with thunnies, and with gudgeons corides.

68. After this conversation there were brought in some dishes of fried liver; wrapped up in what is called the caul, or ἐπίπλοον, which Philetærus in his Tereus calls ἐπιπλοῖον. And Cynulcus looking on said,—Tell us, O wise Ulpian, whether there is such an expression anywhere as "liver rolled up." And he replied,—I will tell you if you will first show me [177]in whose works the word ἐπίπλους is used for the fat and the membrane which covers it. So as they were thus prepared for the discussion, Myrtilus said, The word ἐπίπλους is used by Epicharmus in the Bacchæ—

And wrapping up the bread in the ἐπίπλοος.

Around the loins and ἐπίπλους.

Having wrapp'd it up in the ἐπίπλους.

So here, my friend Ulpian, you have plenty of authority for your ἐπίπλους. And you may wrap yourself up in it and burn yourself, and so release us from all these investigations. And, indeed, you ought to bear your own testimony to a liver having been prepared in this way; since you mentioned before, when we were inquiring about ears and feet, what Alexis said in his Crateua, or the Female Druggist. And the whole quotation is serviceable for many purposes, and since you at the moment fail to recollect it, I myself will repeat it to you.

First, then, I saw a man whose name was Nercus;
With noble oysters laden; an aged man,
And clad in brown sea-weed. I took the oysters
And eke some fine sea-urchins; a good prelude
To a rich banquet daintily supplied.
When they were done, next came some little fish,
Still quivering as if they felt a fear
Of what should now befal them. Courage, said I,
My little friends, and fear no harm from me;
And to spare them I bought a large flat glaucus.
Then a torpedo came; for it did strike me,
That even if my wife should chance to touch it
She from its shock would surely take no harm.
So for my frying-pan I've soles and plaice,
Carides, gudgeons, perch, and spars, and eels,
A dish more varied than a peacock's tail.
Slices of meat, and feet, and snouts, and ears,
And a pig's liver neatly wrapp'd in caul.
For by itself it looks too coarse and livid.
No cook shall touch or e'er behold these dainties;
He would destroy them all. I'll manage them
Myself; with skill and varied art the sauce
I will compound, in such a tasty way
That all the guests shall plunge their very teeth
[178] Into the dish for joy and eagerness;
And the recipes and different modes of dressing
I am prepared to teach the world for nothing,
If men are only wise enough to learn.

70. But that it was the fashion for liver to be wrapped up in a caul is stated by Hegesander the Delphian in his Memorials, where he says that Metanira the courtesan, having got a piece of the lungs of the animal in the liver which was thus wrapped up, as soon as she had unfolded the outer coat of fat and seen it, cried out—

I am undone, the tunic's treacherous folds
Have now entangled me to my destruction.

And perhaps it was because of its being in this state that Crobylus the comic poet called the liver modest; as Alexis also does in his Pseudypobolemæus, speaking as follows—

Take the stiff feelers of the polypus,
And in them you shall find some modest liver,
And cutlets of wild goats, which you shall eat.

But Aristophanes uses the diminutive form ἡπάτιον in his Tagenistæ, and so does Alcæus in the Palæstra, and Eubulus in his Deucalion. And the first letter of ἧπαρ and ἡπάτιον must be aspirated. For a synalœpha is used by Archilochus with the aspirate; when he says—

For you do seem to have no gall ἐφ' ἥπατι (in your liver).

There is also a fish which is called ἥπατος, which Eubulus himself mentions in his Lacedæmonians or Leda, and says that it has no gall in it—

You thought that I'd no gall; but spoke to me
As if I'd been a ἥπατος: but I
Am rather one of the melampyx class.

But Hegesander, in his Memorials, says, that the hepatos has in its head two stones, like pearls in brilliancy and colour, and in shape something like a turbot.

71. But Alexis speaks of fried fish in his Demetrius, as he does also in the before-mentioned play. And Eubulus says, in his Orthane—

Now each fair woman walks about the streets,
Fond of fried fish and stout Triballian youths.
Then there is beet-root and canary-grass
Mix'd up in forcemeat with the paunch of lamb,
Which leaps within one's stomach like a colt
Scarce broken to the yoke. Meanwhile the bellows
[179] Waken the watchful hounds of Vulcan's pack,
And stir the frying-pan with vapours warm.
The fragrant steam straight rises to the nose,
And fills the sense with odours.
Then comes the daughter of the bounteous Ceres,
Fair wheaten flour, duly mash'd, and press'd
Within the hollow of the gaping jaws,
Which like the trireme's hasty shock comes on,
The fair forerunner of a sumptuous feast.

I have also eaten cuttle-fish fried. But Nicostratus or Philetærus says, in the Antyllus—I never again will venture to eat cuttle-fish which has been dressed in a frying-pan. But Hegemon, in his Philinna, introduces men eating the roe fried, saying—

Go quickly, buy of them that polypus,
And fry the roe, and give it us to eat.

72. Ulpian was not pleased at this; and being much vexed, he looked at us, and repeating these iambics from the Orthanus of Eubulus, said—

How well has Myrtilus, cursed by the gods,
Come now to shipwreck on this frying-pan.

For certainly I well know that he never ate any of these things at his own expense; and I heard as much from one of his own servants, who once quoted me these iambics from the Pornoboscus of Eubulus—

My master comes from Thessaly; a man
Of temper stern; wealthy, but covetous;
A wicked man; a glutton; fond of dainties,
Yet sparing to bestow a farthing on them.

But as the young man was well educated, and that not by Myrtilus, but by some one else, when I asked him how he fell in with the young Myrtilus, he repeated to me these lines from the Neottis of Antiphanes—

While still a boy, bearing my sister company,
I came to Athens, by some merchant brought;
For Syria was my birthplace. There that merchant
Saw us when we were both put up for sale,
And bought us, driving a most stingy bargain.
No man could e'er in wickedness surpass him;
So miserly, that nothing except thyme
Was ever bought by him for food, not e'en
So much as might have fed Pythagoras.

73. While Ulpian went on jesting in this manner, Cynulcus cried out—I want some bread; and when I say bread ἄrtos [180]I do not mean Artus king of the Messapians, the Messapians, I mean, in Iapygia, concerning whom there is a treatise among Polemo's works. And Thucydides also mentions him, in his seventh book, and Demetrius the comic writer speaks of him in the drama entitled Sicily, using the following language—

From thence, borne on by the south wind, we came
Across the sea to the Italian shore,
Where the Messapians dwelt; and Artus there,
The monarch of the land, received us kindly,
A great and noble host for foreigners.

But this is not the time for speaking of that Artus, but of the other, which was discovered by Ceres, surnamed Sito (food), and Simalis. For those are the names under which the Goddess is worshipped by the Syracusans, as Polemo himself reports in his book about Morychus. But in the first book of his treatise addressed to Timæus, he says, that in Scolus, a city of Bœotia, statues are erected to Megalartus (the God or Goddess of great bread), and to Megalomazus (the God or Goddess of abundant corn). So when the loaves were brought, and on them a great quantity of all kinds of food, looking at them, he said—

What numerous nets and snares are set by men
To catch the helpless loaves;

as Alexis says in his play, The Girl sent to the Well. And so now let us say something about bread.

74. But Pontianus anticipating him, said; Tryphon of Alexandria, in the book entitled the Treatise on Plants, mentions several kinds of loaves; if I can remember them accurately, the leavened loaf, the unleavened loaf, the loaf made of the best wheaten flour, the loaf made of groats, the loaf made of remnants (and this he says is more digestible than that which is made only of the best flour), the loaf made of rye, the loaf made of acorns, the loaf made of millet. The loaf made of groats, said he, is made of oaten groats, for groats are not made of barley. And from a peculiar way of baking or roasting it, there is a loaf called ipnites (or the oven loaf) which Timocles mentions in his Sham Robbers, where he says—

A.	You see me here a most attentive pupil Of Epicurus, wisest of the Greeks, From whom in two years and ten months or less, I scraped together four good Attic talents.
B.	What do you mean by this? I pray thee, tell me, Was he a cook, my master? That is news.
A.	Ye gods! and what a cook! Believe me, nature Is the beginning and the only source Of all true wisdom. And there is no art At which men labour, which contains more wisdom. So this our art is easy to the man Who has drunk deep of nature's principles; They are his guides: and therefore, when you see A cook who is no scholar, nor has read The subtle lessons of Democritus, (Aye and he must remember them besides,) Laugh at him as an ass; and if you hire one Who knows not Epicurus and his rules, Discharge him straightway. For a cook must know, (I speak the words of sober truth, my friend,) How great the difference is in summer time Between the glaucisk of the winter-season; He must know all the fish the Pleiades Bring to us at their setting; what the solstice, Winter and summer, gives us eatable— For all the changes and the revolutions Are fraught with countless evil to mankind, Such changes do they cause in all their food. Dost thou not understand me? And remember, Whatever is in season must be good.
B.	How few observe these rules.
A.	From this neglect Come spasms, and the flatulence which ill Beseems a politic guest;—but all the food I give my parties, wholesome is, and good, Digestible and free from flatulence. Therefore its juice is easily dissolved, And penetrates the entire body's pores.
B.	Juice, say you? This is not known to Democritus.
A.	But all meats out of season make the eater Diseased in his joints.
B.	You seem to me, To have studied too the art of medicine.
A.	No doubt, and so does every one who seeks Acquaintance with his nature's mysteries. But see now, I do beg you by the gods, How ignorant the present race of cooks are. When thus you find them ignorant of the smell [171] Of all the varied dishes which they dress, And pounding sesame in all their sauce. What can be bad enough for such sad blunderers?
B.	You seem to speak as any oracle.
A.	What good can e'er arise, where every quality Is jumbled with its opposite in kind, How different soever both may be? Now to discern these things is art and skill, Not to wash dishes nor to smell of smoke. For I do never enter a strange cook-shop, But sit within such a distance as enables My eyes to comprehend what is within. My friends, too, do the same; I tell them all The causes and results. This bit is sour, Away with it; the man is not a cook, Though he perhaps may be a music master: Put in some fire; keep an equal heat. The first dish scarcely suits the rest. Do you Not see the form of th' art?
B.	O, great Apollo!
A.	What does this seem to you?
B.	Pure skill; high art.
A.	Then I no dishes place before my guests At random; but while all things correspond I regulate the whole, and will divide The whole as best may suit, in fours, or fives; And will consult each separate division— And satisfy each party. Then again, I stand afar off and directions give; Whence bring you that? what shall you mix with this? See how discordant those two dishes are! Take care and shun such blunders. That will do. Thus Epicurus did arrange his pleasures. Thus wisely did he eat. He, only wise, Saw what was good and what its nature was. The Stoics seek in vain for such discoveries, And know not good nor what the nature may be Of good; and so they have it not; nor know How to impart it to their friends and guests. Enough of this. Do'st not agree with me?
B.	Indeed I do, all things are plain to me.

A.	You now have been the ruin of my son, You wretch, you have persuaded him t' embark In a course of life quite foreign to his habits And former inclinations. You have taught him To drink i' th' morning, quite beyond his wont.
[172] B.	Do you blame me that he has learnt to live?
A.	Call you this living?
B.	So the wise do say: At all events the allwise Epicurus Tells us that pleasure is the only good.
A.	No doubt, and nobody can entertain A different opinion. To live well Must be to rightly live; is it not so? Tell me, I pray thee, hast thou ever seen Any philosopher confused with wine? Or overtaken with those joys of yours?
B.	Aye, all of them. Those who lift up their brows, Who look most solemn in the promenades, And in their daily conversation, Who turn their eyes away in high disdain If you put plaice or turbot on their board, Know for all that the fish's daintiest part. Seek out the head, the fins; the sound, the roe, And make men marvel at their gluttony.

A.	Has any fish been bought? a cuttle-fish, Or a broad squill, or else a polypus; Or roasted mullet, or perhaps some beet-root?
B.	Indeed there was not.
A.	Or a roach or dace?
B.	Nothing of such a sort?
A.	Was there no black-pudding, Nor tripe, nor sausage, nor boar's liver fried, No honeycomb, no paunch of pig, no eel, No mighty crab, with which you might recruit The strength of women wearied with long toil?