And they derived their name from the noise ( βοὴ) which they make, on which account it used to be said that the fish was sacred to Mercury, as the harp-fish was to Apollo. But Pherecrates in his Ant-Men, saying—"They say that there is no other fish whatever, which has any voice at all;" adds afterwards,—"By Castor and Pollux, there is at least no other fish except the boax." And Aristophanes the Byzantian says—"That we are wrong to call the fish boax, when we ought to call it boops, since, though it is but a little fish, it has very large eyes, so that it might be called boops, having bulls' eyes." But we may reply to him, If we are wrong in naming him as we do, why do we say coracinus, not corocinus? For he derives his name from moving the pupils of his eyes (ἀπὸ τοῦ κόρας κινεῖν). And so too, why do we not call the fish σείουρος instead of σίλουρος? for he has his name from continually shaking his tail (ἀπὸ τοῦ σείειν τὴν οὐράν)?

28. With respect to the small kind of anchovy called membras, Phrynicus, in his Tragedians, says—

But Epicharmus in his Hebe's Wedding, calls them bambradones, and says—

And Sophron in his Manly Qualities, says—"The bambradon, and the needle fish." And Numenius says, in his Treatise on Fishing,

And Dorion in his book on Fishes, says—"Having taken off the head of a bembras, if it be one of a tolerable size, and having washed it with water, and a small quantity of salt, then boil it in the same manner as you do a mullet; and the bembras is the only kind of anchovy from which is derived the condiment called bembraphya; which is mentioned by Aristonymus in the Sun Shivering—

Still the Attic writers often call them bembrades. Aristomenes says in his Jugglers—

And Aristonymus in his Sun Shivering, says—

And Aristophanes says in his Old Age—

And Plato in his Old Men, says—

But in the Goats of Eupolis we may find the word written also with a μ (not βεμβρὰς but μεμβρὰς). And Antiphanes says, in his Cnœsthis;—

And Alexis in his Woman leading the Chorus, writes the word with a μ—

And in his Protochorus he says—

29. There is also a fish called the blennus, and it is mentioned by Sophron, in his play entitled The Fisherman and the Countryman, and he calls it the fat blennus. It is something like the tench in shape. But Epicharmus in his Hebe's Wedding speaks of a fish which he calls baiones, where he says—

And among the Attic writers there is a proverb, "No baion for me; he is a poor fish."

30. There is also a shell-fish called buglossus. And Archestratus, the Pythagorean, says, because of his temperate habits,

And Epicharmus, in his Hebe's Wedding, says—

But the fish called cynoglossus differs from the buglossus. And of them too Epicharmus speaks—

But the Attic writers call the buglossus the psetta.

31. There are also fish called congers. Icesius says that these are coarser than the common eels; and that their flesh is less firm and less nutritious, and that they are very deficient in palatable juice; but still, that they are good for the stomach. But Nicander, the epic poet, in the third book of his Treatise on Dialects, says that they are also called grylli. But Eudoxus, in the sixth book of his Circuit of the Earth, says that there are numbers of congers caught off Sicyon, each large enough to be a load for a man; and some of them even big enough to be a load for a cart. And Philemon, the comic poet, himself mentioning the extraordinary congers at Sicyon, represents a cook as priding himself on his skill, and saying in the play entitled the Soldier,—

33. I swear by Minerva that Menecrates the Syracusan himself would not have made such a boast as that, he who was nicknamed Jupiter—a man who gave himself airs as being, by his skill in medicine, the only person who could cause man to live. Accordingly he compelled all who came to be cured by him of what is called the sacred disease, to enter into a written agreement that if they recovered they would be his slaves. And they followed him, one wearing the dress of Hercules, and being called Hercules, (and the man who was so called was Nicostratus, an Argive, who had been cured of the sacred disease, and he is mentioned by Ephippus, in his Peltast, where he says—

and another followed him in the dress of Mercury, having on a cloak and bearing a caduceus, and wings besides. As Nicagoras of Zelia did, who also became afterwards the tyrant of his country, as Baton relates in the history of the Tyrants at Ephesus. And Hegesander says that he called Astycreon, who had been cured by him, Apollo. And another of those who had been cured by him, went about with him to his cost, wearing the dress of Æsculapius. But Jupiter Menecrates himself, clad in purple, and having a golden crown upon his head, and holding a sceptre, and being shod with slippers, went about with his chorus of gods. And once, writing to Philip the king, he began his letter thus—

34. "Menecrates Jupiter to Philip greeting.

"You, indeed, are king of Macedonia, but I am king of medicine; and you are able, when you please, to put men to death, who are in health; but I am able to save those who are sick, and to cause those who are in good health, if they only follow my advice, to live to old age without being attacked by disease. Therefore the Macedonians attend you as body-guards; but all who wish to live attend me; for I, Jupiter, give them life."

And so Philip wrote back to him as to a man out of his senses,—"Philip wishes Menecrates soundness." And he wrote in similar style to Archidemus, also the king of the Lacedæmonians, and to every one else to whom he wrote at all; never omitting to give himself the name of Jupiter. And once Philip invited him and all his gods to supper, and placed them all on the centre couch, which was adorned in the loftiest and most holy-looking and beautiful manner. And he had a table placed before them on which there was an altar and first-fruits of the different productions of the earth. And whenever eatables were placed before the other guests, the slaves placed incense before Menecrates, and poured libations in his honour. And at last, the new Jupiter, with all his subordinate gods, being laughed at by every one, ran away and fled from the banquet, as Hegesander relates. And Alexis also makes mention of Menecrates in his Minos.

35. And Themiso the Cyprian, the friend of Antiochus the king, as Pythermus the Ephesian relates in the eighth book of his History, not only used to have his name proclaimed in the public assemblies, "Themiso, the Macedonian, the Hercules of Antiochus the king;" but all the people of that country used to sacrifice to him, addressing him as Hercules Themiso; and he himself would come when any of the nobles celebrated a sacrifice, and would sit down, having a couch to himself, and being clad in a lion's skin, and he used also to bear a Scythian bow, and in his hand he carried a club. Menecrates then himself, though he was such as we have said, never made such a preposterous boast as the cook we have been speaking of,—

36. But the whole tribe of cooks are conceited and arrogant, as Hegesander says in his Brothers. For he introduces a cook, saying—

Now, I beg you, tell me, in the name of all the gods at once, in what respect this man appears to you to differ from the Celedones in Pindar, who, in the same manner as the Sirens of old, caused those who listened to them to forget their food through delight, and so to waste away?

37. But Nicomachus, in his Ilithyia, himself also introduces a cook, who in arrogance and conceit goes far beyond the artists on the stage. This cook then speaks to the man who has hired him in this way,—

38. And the cook in the Younger Philemon wishes to be a sort of tutor, and speaks in this fashion—

39. And the cook in Diphilus's Painter tells us also to whom he thinks it worth his while to hire himself, saying—

40. And Archedicus, in his Treasure, another philosophical cookling, speaks in this way—

And Philostephanus, in his Delian, gives a catalogue of the names of some celebrated cooks in these lines, and those which follow them—

41. And Sotades, not the Maronite poet, who composed Ionian songs, but the poet of the middle comedy, in the play entitled The Shut-up Women, (for that was the name which he gave to it,) introduces a cook making the following speech,—

42. However, this is enough about cooks. But we must say something about the conger. For Archestratus, in his Gastronomy, tells us how every part of it should be treated, saying—

And after this he goes through the whole country of Italy, saying where the congers are best, describing them like a regular writer of an Itinerary, and he says—

And Alexis, in his Seven against Thebes, says—

And Archedicus, in his Treasure, introduces a cook speaking of some fish which he has been buying in the following terms—

43. There is a kind of shark called γαλεὸς, which is eaten. And Icesius, in his treatise on Materials, says that the best and tenderest kind of galei are those called asteriæ. But Aristotle says that there are many kinds of them—the thorny, the smooth, the spotted, the young galeus, the fox shark, and the file shark. But Dorion, in his Book on Fishes, says that the fox shark has only one fin towards his tail, but has none along the ridge of his back. But Aristotle, in the fifth book of his Parts of Animals, says that the centrines is also a kind of shark, and also the notidanus. But Epænetus, in his Cookery Book, calls the latter the enotideus, and says "that the centrines is very inferior to him, and that it has a bad smell; and that the one may be distinguished from the other by the fact of the centrines having a sort of spur on his first fin, while the rest of the kinds have not got such a thing." "And he says that these fishes have no fat or suet in them, because they are cartilaginous."

And the acanthias, or thorny shark, has this peculiarity, that his heart is five-cornered. And the galeus has three young at most; and it receives its young into his mouth, and immediately ejects them again; and the variegated galeus is especially fond of doing this, and so is the fox shark. But the other kinds do not do so, because of the roughness of the skins of the young ones.

44. But Archestratus, the man who lived the life of Sardanapalus, speaking of the galeus as he is found at Rhodes, says that it is the same fish as that which, among the Romans, is brought on the table to the music of flutes, and accompanied with crowns, the slaves also who carry it being crowned, and that it is called by the Romans accipesius. But the accipesius, the same as the acipenser, or sturgeon, is but a small fish in comparison, and has a longer nose, and is more triangular than the galeus in his shape. And the very smallest and cheapest galeus is not sold at a lower price than a thousand Attic drachmæ.[2] But Appian, the grammarian, in his essay on the Luxury of Apicius, says that the accipesius is the fish called the ellops by the Greeks. But Archestratus, speaking of the Rhodian galeus, counselling his companions in a fatherly sort of way, says—

Lynceus, the Samian, also quotes these verses in his letter to Diagoras, and says that the poet is quite right in advising the man who cannot afford the price for one, to gratify his appetite by robbery rather than go without it. For he says that Theseus, who I take to have been some very good-looking man, offered to indulge Tlepolemus in anything if he would only give him one of these fish. And Timocles, in his play called The Ring, says—

45. There is also the sea-grayling. Epicharmus, in his Hebe's Wedding, says—

And Numenius, in his Treatise on Fishing, says—

And Archestratus, praising the head of the glaucus, says—

And Antiphanes, in his Shepherd, says—

And the same writer, in his Philotis, speaks thus—

46. And Eubulus says, in his Campylion,—

And Anaxandrides, in his Nereus, says—

And Amphis, in his Seven against Thebes, says—

And in his Philetærus, he says—

And Antiphanes, in his Cyclops, out-heroding even the epicure Archestratus, says—

47. And Nausicrates says, in his Captains of Ships,—

And Theolytus, the Methymnæan, in his Bacchic Odes, says that Glaucus the deity of the sea became enamoured of Ariadne, when she was carried off by Bacchus in the island of Dia; and that he, attempting to offer violence to her, was bound by Bacchus in fetters made of vine-twigs; but that when he begged for mercy he was released, saying—

And Promathides of Heraclea, in his Half Iambics, traces the pedigree of Glaucus as being the son of Polybus, the son of Mercury, and of Eubœa, the daughter of Larymnus. But Mnaseas, in the third book of his history of the Affairs of Europe, calls him the son of Anthedon and Alcyone; and says that he was a sailor and an excellent diver, and that he was surnamed Pontius; and that having ravished Syme, the daughter of Ialemus and Dotis, he sailed away to Asia, and colonised a desert island near Caria, and called that Syme, from the name of his wife. But Euanthes, the epic poet, in his Hymn to Glaucus, says that he was the son of Neptune and the nymph Nais; and that he was in love with Ariadne, in the island of Dia, and was favoured by her after she had been left there by Theseus. But Aristotle, in his Constitution of the Delians, says that he settled in Delos with the Nereids, and gave oracles to all who wished for them. But Possis, the Magnesian, in the third book of his Amazonis, says that Glaucus was the builder of the Argo, and that he was her pilot when Jason fought the Etrurians, and was the only person unwounded in that naval battle; and that by the will of Jupiter he appeared in the depths of the sea, and so became a sea deity, but was seen by Jason alone. But Nicanor the Cyrenæan, in his Changes of Names, says that Melicerta changed his name and assumed the name of Glaucus.

48. Alexander the Ætolian also mentions him in his poem entitled the Fisherman, saying that he

(and then was immersed in the sea and drowned,)

But Æschrion the Samian, in some one of his Iambic poems, says that Glaucus the sea-deity was in love with Hydna, the daughter of Scyllus, the diver of Scione. And he makes particular mention of this herb, namely, that any one who eats of it becomes immortal, saying—

And Nicander, in the third book of his Europe, says that Glaucus was beloved by Nereus. And the same Nicander, in the first book of his history of the Affairs of Ætolia, says that Apollo learnt the art of divination from Glaucus; and that Glaucus when he was hunting near Orea, (and that is a lofty mountain in Ætolia,) hunted a hare, which was knocked up by the length of the chace, and got under a certain fountain, and when just on the point of dying, rolled itself on the herbage that was growing around; and, as it recovered its strength by means of the herbage, Glaucus too perceived the virtues of this herb, and ate some himself. And becoming a god in consequence, when a storm came, he, in accordance with the will of Jupiter, threw himself into the sea. But Hedylus, whether he was a Samian or an Athenian I know not, says that Glaucus was enamoured of Melicerta, and threw himself into the sea after him. But Hedyle, the mother of this poet, and daughter of Moschine of Attica, a poetess who composed Iambics, in her poem which is entitled Scylla, relates that Glaucus being in love with Scylla came to her cave—

49. There is also a fish called the fuller. Dorion, in his treatise on Fish, says that the juice which proceeds from the boiling of a fuller will take out every kind of stain; and Epænetus also mentions it in his Cookery Book.

50. The eel is well known: and Epicharmus mentions sea-eels in his Muses; but Dorion, in his treatise on Fishes, mentioning those which come from the lake Copais, extols the Copaic eels highly; and they grow to a great size. At all events, Agatharchides, in the sixth book of his history of the Affairs of Europe, says that the largest eels from lake Copais are sacrificed to the gods by the Bœotians, who crown them like victims, and offer prayers over them, sprinkling them with meal; and that once, when a foreigner was astonished at the singular kind of victim and sacrifice, and asked a Bœotian whence it originated, the Bœotian answered, That he only knew one thing; that it was right to maintain the customs of one's ancestors, and that it was not right to make any excuses for them to foreigners. But we need not wonder if eels are sacrificed as victims, since Antigonus the Carystian, in his treatise on Language, says that the fishermen celebrate a festival in honour of Neptune when the tunnies come in season, and they are successful in their pursuit of them; and that they sacrifice to the god the first tunny that is caught; and that this sacrificial festival is called the Thunnæum.

51. But among the people of Phaselis, even salt-fish are offered in sacrifice. At all events, Heropythus, in his Annals of the Colophonians, speaking of the original settlement of Phaselis, says that "Lacius, having conducted the colony, gave as the price of the ground to Cylabras, a shepherd who fed sheep there, some salt-fish, as that was what he asked for. For when Lacius had proposed to him to take as a price for the soil either barley-cakes, or wheat-cakes, or salt-fish, Cylabras chose the salt-fish. And, on this account, the people of Phaselis every year, even to this day, sacrifice salt-fish to Cylabras." But Philostephanus, in the first book of his treatise on the Cities of Asia, writes thus:—"That Lacius the Argive, being one of the men who had come with Mopsus, whom some say was a Lindian, and the brother of Antiphemus who colonized Gela, was sent to Phaselis by Mopsus with some men, in accordance with some directions given by Manto the mother of Mopsus, when the sterns of their ships came in collision off the Chelidoniæ, and were much broken, as Lacius and the vessels with him ran into them in the night, in consequence of their arriving later. And it is said that he purchased the land where the city now stands, in obedience to the prophetic directions of Manto, from a man of the name of Cylabras, giving him some salt-fish for it; for that was what he had selected from all the ships contained. On which account, the people of Phaselis sacrifice salt-fish to Cylabras every year, honouring him as their hero."

52. But concerning eels, Icesius, in his treatise on Materials, says that eels have a better juice in them than any other fish; and in the quality of being good for the stomach, they are superior to most, for they are very satisfying and very nutritious: though he classes the Macedonian eels among the salt-fish. But Aristotle says that eels are fond of the very purest water; on which account, the people who feed eels pour clean water over them; for they get choked in muddy water. For which reason, those who hunt for them make the water muddy, in order that the eels may be choked; for, having very small gills, their pores are almost immediately stopped up by any mud or disturbance in the water: on which account, also, they are often choked during storms, when the water is disturbed by heavy gales. But they propagate their species being entwined together, and then they discharge a sort of viscous fluid from their bodies, which lies in the mud and generates living creatures. And the people who feed eels say that they feed by night, but that during the day they remain motionless in the mud; and they live about eight years at most. But in other places, Aristotle tells us again, that they are produced without either their progenitors laying eggs or bringing forth living offspring, and also that they are not generated by any copulation, but that they are propagated by the putrefaction which takes place in the mud and slime—as it is said of those things which are called the entrails of the earth. From which circumstance, he says that Homer distinguishes between their nature and that of other fish; and says—

53. But a certain Epicurean,[3] who was one of our party, when an eel was served up, said,—Here is the Helen of the feast; I therefore will be the Paris! And, before any one else could stretch out a hand towards it, he seized hold of it and split it up, tearing off one side down to the backbone. And the same man, when presently a hot cheesecake was set before him, and when all refused it, cried out,

and then, rushing upon it eagerly, and swallowing it, he was carried out severely scalded. And Cynulcus said,—The cormorant is carried out from his battle of the throat!

Moreover, Archestratus thus speaks of the eel:—

54. But, as Homer has said,