53. "The thynnis and the thynnus are both heavy and nutritious; but the fish which is called the Acarnanian is sweet, very exciting, very nutritious, and easily secreted. The anchovy is heavy and indigestible, and the white kind is called the cobitis; and the hepsetus, a little fish, is of the same genus.

"Of cartilaginous fish, the sea-cow is fleshy, but the shark is superior to that,—that kind, I mean, which is called the asterias. But the alopecias, or sea-fox, is in taste very like the land animal, from which circumstance, indeed, it has its name. The ray is a very delicate fish to the taste; but the stellated ray is tenderer still, and full of excellent juice; but the smooth ray is less wholesome for the stomach, and has an unpleasant smell. But the torpedo, which is hard of digestion, is in the parts below the head very tender, and good for the stomach, and, moreover, very digestible, but its other parts are not so; and the small ones are the best, especially when they are plain boiled. The rhinè, which is one of the cartilaginous class, is very digestible and light; but those of the largest size are the most nutritious; and, as a general rule, all the cartilaginous fish are apt to create flatulence, and are fleshy, and difficult of digestion, and if they are eaten in any quantity, they are bad for the eyes. The cuttle-fish, when boiled, is tender, palatable, and digestible, and also good for the stomach; but the juice which comes from it has the property of making the blood thin, and is apt to cause secretions by hæmorrhoids. The squid is more digestible, and is nutritious, especially the small-sized one; but when boiled they are harder, and not palatable. The polypus promotes amativeness, but it is hard and indigestible; and those of the largest size are the most nutritious, and when they are much boiled, they have a tendency to fill the stomach with liquid, and they bind the bowels. And Alexis, in his Pamphila, points out the useful properties of the polypus, speaking as follows,—

"The pelamys also is very nutritious and heavy, it is also diuretic, and very indigestible; but when cured like the callubium, it is quite as good for the stomach, and it has a tendency to make the blood thin; and the large kind is called the synodontis. The sea-swallow, or chelidonias, is also something like the pelamys, but harder; and the chelidon is like the polypus, and emits juice which purifies the complexion, and stirs up the blood. The orcynus is a fish who delights in the mud; and the larger kind is like the chelidonias in hardness, but the lower part of its abdomen and its collar-bone are palatable and tender; but those which are called costæ, when cured and salted, are a middling fish. The xanthias has rather a strong smell, and is tenderer than the orcynus." These are the statements of Diphilus.

54. But Mnesitheus the Athenian, in his treatise on Eatables, says,—"The larger breed of fishes are called by some sectile, and by others sea-fish; as, for instance, the chrysophrys, the sea-grayling, and the phagrus. And these are all difficult of digestion, but when they are digested they supply a great deal of nourishment. And the whole class of scaly fish, such as the thynni, the scombri, the tunnies, the congers, and all of those kinds, are also gregarious. But those which are not seen by themselves, nor in large shoals, are the most digestible, such as the congers, and the carchariæ, and fish of that kind. But the gregarious kinds of fish of that sort are very pleasant to the palate, for they are fat; but they are heavy, and difficult of digestion, on which account they are very good for curing; and, indeed, these kinds make the best cured fish of all; they are also very good roasted, for by that process their fatty parts are got rid of. But those kinds which are skinned before they are dressed, as a general rule, are those fish which have a rough outside to their skin, not of scales, but such as rays and rhinæ have. And all these kinds are easily divided into small pieces, but they have not a sweet smell. And they supply the body with plenty of moist nourishment, and of all boiled fish they have the greatest effect on the bowels; but when they are roasted they are not so good. And the whole class of molluscous fish, such as polypi and cuttle-fish, and others like them, are very indigestible, on which account they are very serviceable in exciting the amatory passions. They are also calculated to cause flatulence; and the time of indulgence in amatory pleasures requires a flatulent habit of body. All these fish are better when boiled. For their juices are injurious, and you may see what juices they emit when they are washed; and the boiling extracts all these juices from their flesh. For as the heat which is applied in boiling is a gradual one, and conjoined with moisture, there is, as it were, a sort of washing of them. But when they are roasted, that dries up the moisture, and moreover, as their flesh is hard by nature, it is natural that it should be made more so in this way.

55. "But anchovies of all kinds, and membrades, and trichides, and all the other little fish which we eat backbones and all, make the digestion flatulent, and give a good deal of moist nutriment. And so, as the digestion is unequal, the flesh being digested with great rapidity, and the bones dissolving slowly, for the anchovies are very bony of themselves, the digestion of the one part hinders the digestion of the other, and so flatulence arises from the digestion, and moisture comes from the quantity of nourishment. They are better when they are boiled, but still they have very unequal effects on the bowels. The fish which keep close to the rocks, such as tench, and scorpions, and sea-sparrows, and others of the same kind, supply a dry kind of nourishment to our bodies, but they are light and nutritious, and are easily digested, and leave nothing behind them, and are not apt to cause flatulence. And every kind of fish is more digestible when dressed simply, and especially those which keep near the rocks have a better flavour when dressed plainly. And the species which is called soft-fleshed is like them, namely, the sea-thrush, the sea-blackbird, and others which resemble them. And these contain more moisture than the others, and with respect to refreshing the strength of those who eat them, they have more efficacy. And if any one wishes to produce an effect upon his bowels, he should eat them boiled; but if he is in good health, then he will find them nutritious roasted. And as diuretic food they are equally useful cooked either way.

56. "But the places of the sea where rivers and lakes fall into it, and also those where there are large bays and gulfs of the sea, are those where all the fish are more juicy, and more full of fat. They are also more palatable when caught in those places, but less nutritious and less digestible. And on the shore where it is exposed to the open sea, and where it is unprotected, then the fishes found there are for the most part hard and thin, beaten by the continued action of the waves. But where the sea is deep close in shore and less exposed to violent winds, especially if there are any cities near, then there is the greatest number of fish, and they are equally excellent in respect of pleasantness of flavour and ease of digestion, and also in the nourishment which they afford to the body. But of sea fish those are the most indigestible and the heaviest which migrate at certain seasons from the sea to the lakes and rivers; such as the cestreus; and as a general rule that is the character of every fish which can live in both salt and fresh water. But of those which live wholly in rivers and lakes, the river fish are the best; for the water of lakes is more apt to putrefy. And, again, of river fish those are the best which are found in the most rapid rivers; and especially the trout; for those are never found except where the river is rapid and cold, and they are far superior to all other river fish in their digestible properties."

57. This now, my friends, is my contribution, and I have brought you the wholesomest food with which it was in my power to provide you. For, as you may read in the Parasite of Antiphanes,—

And, indeed, I myself am not so violently fond of fish as the man in the Butalion of the same poet. (And that play is an amended edition of one of the Countryman's characters.) And he says—

And in his Countryman he also calls sprats and triglides the food of Hecate. And Ephippus too, disparaging small fish, in his Philyra, speaks as follows—

58. And in the same poet, in his Spit-bearers, there is a very witty young man who disparages everything connected with the purchase of fish. And he speaks thus—

And in Mnesimachus, the Morose Man, in the play of the same name, being a great miser, says to the extravagant young man in the play—

59. But since, as fortune would have it so, in the before-quoted lines,—my excellent Ulpian, or you too, O you sons of grammarians, just tell me what was Ephippus's meaning in what I have just repeated, when he said—

For I think there is here an allusion to some historical fact, and I should like to understand it. And Plutarch said,—There is a Rhodian tale, which, however, I can hardly repeat at the moment, because it is a very long time since I have fallen in with the book in which it occurs. But I know that Phoenix the Colophonian, the Iambic poet, making mention of some men as collecting money for the Jackdaw, speaks as follows—

And at the end of this set of iambics he says—

And those people who went about collecting for the jackdaw (κορώνη) were called Coronistæ, as Pamphilus of Alexandria tells us, in his treatise on Names. And the songs which are sung by them are called coronismata, as Agnocles the Rhodian tells us, in his Coronistæ.

60. There is also another collection made among the Rhodians, the making of which is called χελιδονίζειν; and it is mentioned by Theognis, in the second book of his treatise on the Sacrifices in Rhodes, where he writes thus—"There is a species of collecting which the Rhodians call χελιδονίζειν, which takes place in the month Boedromion. And it derives its name of χελιδονίζειν because the people are accustomed to utter the following song:—

And Cleobulus the Lindian was the first man who introduced the custom of this collection, at a time when there was a great want in Lindus of a collection of money.

61. But, since we have mentioned the Rhodian histories, I myself am now going to tell you something about fish, from the account given of the beautiful Rhodes, which that delightful writer Lynceus says is full of excellent fish. Ergias the Rhodian, then, in his Account of his own Country, having first made mention of the Phoenicians, who inhabited the island, says—"That Phalanthus, and his friends, having a very strong city in Ialysus, called Achaia, and being very economical of their provisions, held out for a long time against Iphiclus, who besieged them. For they had also a prophecy given them by some oracle, that they should keep the place till crows became white, and till fish were seen in their goblets. They therefore, expecting that these things would never happen, prosecuted the war with less vigour. But Iphiclus, having heard from some one of the oracles of the Phoenicians, and having waylaid a highly-trusted adherent of Phalanthus, whose name was Larcas, as he was going for water, and having entered into a covenant with him, caught some fish at the spring, and putting them into the ewer, gave them to Larcas, and bade him carry the water back, and pour it into the goblet from which he was used to pour out wine for Phalanthus: and he did so. And Iphiclus also caught some crows, and smeared them over with gypsum, and let them fly again. But when Phalanthus saw the crows, he went to his goblet; and when he saw the fish there, he considered that the place no longer belonged to him and his party, and so he sent a herald to Iphiclus, demanding permission to retire, with all his troops, under the protection of a treaty. And when Iphiclus agreed to this, Phalanthus devised the following contrivance. Having slain some victims, and taken out the entrails, he endeavoured to put in some silver and gold, and so to carry it away. But when Iphiclus perceived this, he prevented it. And when Phalanthus alleged against him the oath which he had taken, when he swore to allow them to take away whatever they had in their bellies, he met them with a counter device, giving them vessels to go away in, but taking away the rudders, and the oars, and the sails, saying that he had sworn to give them boats, and nothing further. And as the Phoenicians were in great perplexity, they buried a great deal of their riches underground, marking the places where they buried it, that at some future time they might come and take it up again; but they left a great deal for Iphiclus. And so, when the Phoenicians had left the place in this manner, the Greeks became masters of it." And Polyzelus has given the same account, in his History of Rhodian Affairs; and says—"That the only people who knew the secret about the fishes and the crows were Phaces and his daughter Dorcia; and she, being beloved by Iphiclus, and having come to an agreement to marry him through the intervention of her nurse, persuaded the man who brought the water to bring the fish and put them into the goblet; and she herself whitewashed the crows, and let them go."

62. And Creophylus, in his Annals of the Ephesians, says—"Those who colonized Ephesus, being much perplexed for want of a place where they could settle, sent at last to the oracle, and asked where they should build themselves a city; and he told them to build a city in that place which a fish should show them, and to which a wild boar should guide them. Accordingly, it is said that some fishermen were breakfasting at the spot where the fountain called Hypelæus now is, and where the harbour is which is called the sacred harbour; and that one of the fish leaped up with a burning cinder sticking to him, and fell on some of the refuse; and that by this means a thicket was set on fire, in which there happened to be a wild boar; and he, being disturbed by the fire, ran for some distance up the mountain which is called the Rough Mountain, and at last was transfixed by javelins, and fell where the temple of Minerva now stands. And the Ephesians, having crossed over from the island, occupied that for twenty-one years, and in the twenty-second year they founded Trachea and the towns around Coressus, and erected a temple to Diana in the market-place, and one to the Pythian Apollo overlooking the harbour."

63. Now after this long conversation, all of a sudden there was heard all over the city the music of flutes and the noise of cymbals, and also a great crash of drums, with singing at the same time. And it happened to be the time of a festival which used formerly to be called the Parilia, but which is now called the Romana, in honour of the temple built to the Fortune of the City, by that most excellent and accomplished sovereign Hadrian. And all the inhabitants of Rome (and all the foreigners sojourning in the city) every year keep that day as a remarkable one. Accordingly, Ulpian said,—My friends, what is this?—

And when some one replied that every one in the city was dancing (using the verb βαλλίζω) in honour of the goddess,—My fine fellow, said Ulpian, laughing, what Greek in the world ever called this dancing βαλλισμός̣ You should have said κωμάζουσιν or χορεύουσιν, or, at all events, some word in common use; but you have bought us a name out of the Subura,

And Myrtilus said—But I will prove to you, my dear Epitimæus,[21] that the word is a genuine Greek word; for you, who want to stop every one's mouth, have not succeeded in convicting any one of ignorance, but have proved yourself to be emptier than a snake's cast-off skin. Epicharmus, my most excellent gentlemen, in his Theori, speaks of the βαλλισμὸς, and Italy is no great way from Sicily. Accordingly, in that play, the public ambassadors, surveying the offerings at Pytho, and mentioning each one separately, speak as follows:—

And Sophron, in his play which is entitled Nymphoponus, says—

And again he says—

And Alexis, in his Curis, says—

I know, too, that the word is found in other places, and when I recollect the exact passage, I will bring it forward.

64. But we have a right to ask of you, who have quoted to us these lines out of Homer,

in what respect the different sorts of feasts, which he calls εἰλαπίνη and ἔρανος, differ from one another? But, since you are silent, I will tell you; for, as the poet of Syracuse says,—

The ancients used to call sacrifices, and the more splendid kind of preparations, εἰλάπιναι; and those who partook of them they used to call εἰλαπινασταί. But those feasts they called ἔρανοι, the materials for which were contributed by all who joined in them; and this name was derived from all the guests being friendly together (ἀπὸ τοῦ συνερᾷν) and contributing. And this same ἔρανος is also called θίασος, and those who partake of it are called ἐρανισταὶ and συνθιαῶται. The crowd, also, which follows Bacchus in his festivals is called θίασος, as Euripides says—

And they gave them the name θίασος from the word θεός;— and, indeed, the Lacedæmonian form of the word θεὸς is σιός. And the word εἰλαπίνη is derived from the preparation and expense gone to for such purposes; for being destructive and extravagant is called λαφύττειν καὶ λαπάζειν, from which words the poets have used the word ἀλαπάζω for to destroy, And the plunder which is carried off after the sacking of a city they call λάφυρα. And accordingly Æschylus and Eripides have given to the more luxurious banquets the name of εἰλάπιναι, from the verb λαπάζω. There is also a verb, λάπτω, which means to digest one's food, and to become relaxed (λαγαρὸς) by becoming empty. And from this word λαγαρὸς we get the word λαγὼν (the flank), and also λάγανον (a thin, broad cake); and from the word λαπάττω we get λαπάρα (the loins). And the verb λαφύττω means, with great freedom and abundance to evacuate and erupt oneself. And the word δαπανάω (to spend) is derived from δάπτω; and δάπτω is akin to δαψιλής; on which account we find the verbs δάπτω and δαρδάπτω applied to those who eat in a voracious and savage manner. Homer says—

But the word εὐωχία (a luxurious feast) is derived not from ὀχὴ, which means nutriment, but from everything going on well (ἀπὸ τοῦ εὖ ἔχειν) in such a banquet, in which those who assemble honour the deity, and give themselves up to mirth and relaxation; and from this relaxation (ἀπὸ τοῦ μεθιέναι) they call wine μέθυ, and the god who gave them wine they call Methymnaeus, and Lyæus, and Evius, and Icius; just as also they call a man who is not sullen-looking and morose ἱλαρός; on which account, too, they pray the deity to be propitious (ἵλεως), uttering the ejaculation ἰὴ, ἰή. And from this again they call the place where they do this ἱερόν. And that they meant very nearly the same thing by ἵλεως and ἱλαρός is plain from the language used by Ephippus, in his play entitled Traffic; for he is speaking of a courtesan, and he says—

65. But the ancients, who represented the gods under the form of men, arranged all their festivals on a similar principle; for, seeing that it is not possible to divert men from an eagerness for pleasure, but that it is useful and expedient to accustom them to enjoy themselves with moderation and in an orderly manner, they set apart certain times, and, sacrificing first to the gods, they in this way permitted them relaxation and enjoyment, in order that every one, thinking that the gods had come among them, and were present at the first-fruits and libations, might enjoy himself with order and decency. Accordingly Homer says—

and Neptune, too, is represented thus—

and of Jupiter he says—

And if a man of more mature age, and devoted to wise and virtuous pursuits, is present, they are ashamed to say or do anything indecorous; as also Epicharmus says, somewhere or other:—

Therefore, considering that the gods were near to them, they celebrated their festivals in an orderly and temperate manner; on which account it was not the fashion of the ancients to lie at their meals, but, as Homer says,—

nor were they accustomed to drink to the extent of drunkenness—

66. But the men of modern times, pretending to be sacrificing to the gods, and inviting their friends and nearest kinsmen to the sacrifice, vent imprecations on their children, and abuse their wives, and treat their slaves with indignity, and threaten the multitude, almost verifying the line of Homer:—

Nor do they ever give a thought to what has been said by the poet who wrote the poem entitled Chiron, whether it is Pherecrates, or Nicomachus, the teacher of rhythm, or whatever else his name may have been:—

But now men utterly forget all these rules, and they recollect only the lines which follow them, which are all written in imitation of the Great Eoæ which are attributed to Hesiod, and which are also meant as a parody on his great work, Works and Days:—

And, moreover, we add this:—

67. And when we are sacrificing to the gods, we spend as little as possible upon our sacrifices, and give them the most ordinary presents; as the admirable Menander tells us, in his Drunkenness:—

68. And the ancients call some feasts ἐπιδόσιμα, that is to say, given into the bargain,—the same which the Alexandrians call ἐξ ἐπιδομάτων. Alexis, at all events, in his Woman at the Well, says—

And Crobylus, in his Supposititious Son, says—

The ancients, also, were acquainted with the banquets which are now called dole-basket banquets; and Pherecrates mentions them in his Forgetful Man, or the Sea, saying—

And this clearly points to the dole-basket supper, when a man prepares a supper for himself, and then puts it in a basket, and goes off to sup with some one. And Lysias has used the word σύνδειπνον for a banquet, in his speech against Micinus, on his trial for murder; for he says that he had been invited to a σύνδειπνον: and Plato says—"Those who had made a σύνδειπνον:" and Aristophanes, in his Gerytades, says—

on which account some people wish to write the title of Sophocles's play in the neuter gender, σύνδειπνον. Some people also use the expression συναγώγιμα δεῖπνα, picnic feasts; as Alexis does, in his Man fond of Beauty, or the Nymphs, where he says—

And Ephippus says, in his Geryones,—

They also use the verb συνάγω for to drink with on another, and the noun συναγώγιον for a drinking party. Menander, in his Angry Woman, says—

and presently afterwards he says—

And probably the συναγώγιον is the same as that which was also called τὸ ἀπὸ συμβολων δεῖπνον. But what the συμβολαὶ, or contributions, are, we learn from Alexis, in his Woman who has taken Mandragora, where he says—

But the Argives, as Hegesander tells us in his Commentaries, (the following are his exact words)—"The Argives call the contributions towards an entertainment which are brought by the revellers, χῶν; and each man's share they call αἶσα.”

69. And now, since this book also has come to a not unsuitable end, my good friend Timocrates, let us stop our discussion at this point, lest any one should think that we were formerly fishes ourselves, as Empedocles says that he was; for that great natural philosopher says—