30. But Melanthus the tragic poet was a person of the same sort; and he also wrote elegies. But Leucon, in his Men of the same Tribe, cuts his jokes upon him in the fashion of the comic writers, on account of his gluttony; and so does Aristophanes in the Peace, and Pherecrates in his Petale. But Archippus, in his play called The Fishes, having put him in chains as an epicure, gives him up to the fishes, to be eaten by them in retaliation. And, indeed, even Aristippus, the pupil of Socrates, was a great epicure,—a man who was once reproached by Plato for his gluttony, as Sotion and Hegesander relate. And the Delphian writes thus:—"Aristippus, when Plato reproached him for having bought a number of fish, said that he had bought them for two obols; and when Plato said, 'I myself would have bought them at that price,' 'You see, then,' said he, 'O Plato! that it is not I who am an epicure, but you who are a miser.'" And Antiphanes, in his Female Flute-player, or the Female Twins, laughing at a man named Phœnicides for his gluttony, says—

31. But Demosthenes the orator reproaches Pherecrates, because, with the gold which he received for his treason, he bought himself courtesans and fish, and charges him with debauchery and gluttony. But Diocles the epicure, as Hegesander says, when a man once asked him which of the two fish was the best, the conger or the pike, said—"The one when it is boiled, and the other when it is roasted." And Leonteus the Argive also was an epicure: he was a tragedian, and a pupil of Athenion, and a slave of Juba, king of Mauritania; as Amarantus relates, in his treatise on the Stage, saying that Juba wrote this epigram on him, because he had acted the character of Hypsipyle very badly:—

32. And Hegesander tells us that Phoryscus, the fish-eater, once, when he was not able to take exactly as much fish as he wished, but when a greater part of it was following his hand, as he was helping himself, said,—

and so ate up the whole fish. And Bion, when some one had been beforehand with him, and had already taken the upper part of the fish, having turned it round himself, and eating abundantly of it, said, after he had done,—

And Theocritus the Chian, when the wife of Diocles the epicure died, and when the widowed husband, while making a funeral feast for her, kept on eating delicacies and crying all the time, said—"Stop crying, you wretched man; for you will not remedy your grief by eating all that fish." And when the same Diocles had also eaten up his land through gluttony, and was one day, while bolting down some hot fish, complaining that his palate (οὐρανὸς) was burnt, Theocritus, who was present, said to him—"Then it only remains for you to drink up the sea, and then you will have got rid of the three greatest things in the world,—earth, and sea, and heaven (οὐρανός)." And Clearchus, in his Lives, describing some person who was fond of fish, says—"Technon, one of the old flute-players, when Charmus the flute-player died, (and he, too, was very fond of fish,) sacrificed to the dead man a large dish of every sort of fish on his tomb." Alexis the poet, also, was a great epicure in fish, as Lynceus the Samian tells us; and being once ridiculed by some chattering fellows on account of his epicurism, when they asked him what he liked most to eat, Alexis said, "Roasted chatterers."

33. Hermippus mentions also Nothippus the tragic poet, in his Tales, thus—

and that the man meant here was the poet, Teleclides shows plainly, in his Hesiods.

Myniscus, the tragic actor, is ridiculed by Plato, the comic writer, in his Syrphax, as an epicure in respect of fish; where he says—

And for a similar reason, Callias, in his Pedetæ, and Lysippus, in his Bacchæ, ridicule Lampon the soothsayer. But Cratinus, in his Female Runaways, speaking of him, says—"Lampon, whom nothing which men said of him could keep away from any banquet of his friends;" and adds, "But now again he is belching away; for he devours everything which he can see, and he would fight even for a mullet."

34. And Hedylus, in his Epigrams, giving a list of epicures in fish, mentions a man named Phædo, in these lines:—

And he mentions Agisoto, in these lines:—

He also speaks of a woman named Clio, on a similar account, saying—

35. And Aristodemus, in his Catalogue of Laughable Sayings, says that Euphranor the epicure, having heard that another epicure in fish was dead from having eaten a hot slice of fish, cried out, "What a sacrilegious death!" And Cindon the fish-eater, and Demylus (and he also was an epicure in fish), when a sea-grayling was set before them, and nothing else, the former took one eye of the fish, and then Demylus seized hold of Cindon's eye, crying, "Let his eye go, and I will let your's go." And once at a feast, when a fine dish of fish was served up, Demylus, not being able to contrive any way by which he might get the whole of it to himself, spat upon it. And Zeno the Cittiæan, the founder of the Stoic school, when he had lived a long time with a great epicure in fish, (as Antigonus the Carystian tells us, in his life of Zeno,) once, when a very large fish was by chance served up to them, and when no other food was provided, took the whole fish from the platter, pretending to be about to eat it all himself; and, when the other looked at him, said—"What do you think, then, that those who live with you must suffer every day, if you cannot endure my being a glutton for a single day?" And Ister says that Choerilus the poet used to receive four minæ every day from Archelaus, and that he spent them all on fish, of which he was so exceedingly fond.

I am aware, also, that there have been boys who were great fish-eaters, who are mentioned by Clearchus, in his book on Sands; which says that Psammitichus, king of Egypt, bred up some boys to eat nothing but fish, when he was anxious to discover the source of the Nile; and that he accustomed others to endure a great degree of thirst, who were to be employed in exploring the sands in Libya; of whom, however, very few escaped in safety. I know, too, that the oxen around Mosynus, in Thrace, eat fish, which are given to them in their cribs. And Phœnicides, having set fish before men who had brought their contribution for a banquet, said that the sea was common, but that the fish in it belonged to those who bought them.

36. And, my friends, the noun ὀψοφάγος (an eater of fish), and the verb ὀψοφάγω (to eat fish), are both used. Aristophanes, in his second edition of the Clouds, says—

And Cephisodorus, in his Pig, says—

Machon, in his Letter, says—

In addition to these epicures in fish, my friends, I am aware also that Apollo is honoured among the Eleans, under the title of Fish-eater: and Polemo mentions this name of his in his letter to Attalus. I am aware, also, that in Pisa there is a picture consecrated in the temple of Diana Alpheosa (and it is the work of Cleanthes the Corinthian), in which Neptune is represented as bringing a tunny to Jupiter in labour; as Demetrius tells us, in the eighth book of his Trojan Array.

37. These, then, are the things, said Democritus, which I myself have brought in the way of my contribution, not going to eat fish myself, for the sake of my excellent friend Ulpian; who, on account of the national customs of the Syrians, has deprived us of our fish, continually bringing forward one thing after another. And Antipater of Tarsus, the Stoic philosopher, in the fourth book of his treatise on Superstition, tells us that it is said by some people that Gatis, the queen of the Syrians, was so exceedingly fond of fish, that she issued a proclamation that no one should eat fish without Gatis being invited (ἄτερ γάτιδος); and that the common people, out of ignorance, thought her name was Atergatis, and abstained wholly from fish. And Mnaseus, in the second book of his History of Asia, speaks thus—"But I think that Atergatis was a very bad queen, and that she ruled the people with great harshness, so that she even forbad them by law to eat fish, and ordered them to bring all the fish to her, because she was so fond of that food; and, on account of this order of hers, a custom still prevails, when the Syrians pray to the goddess, to offer her golden or silver fish; and for the priests every day to place on the table before the god real fish also, carefully dressed, both boiled and roasted, which the priests of the goddess eat themselves." And a little further on, he says again—"But Atergatis (as Xanthus the Lydian says), being taken prisoner by Mopsus, king of Lydia, was drowned with her son in the lake near Ascalon, because of her insolence, and was eaten up by fishes."

38. And you, perhaps, my friends, have willingly passed by (as if it were some sacred fish) the fish mentioned by Ephippus the comic poet, which he says was dressed for Geryon, in his play called Geryon. The lines are these:—

But I am not ignorant that Ephippus has said the very same thing in his play called the Peltast; in which the following lines also are subjoined to those which I have just quoted:—

But, with reference to whom it is that Ephippus said this, it is now proper for you to inquire, my good friend Ulpian, and then to tell us; and in this inquiry—

as Prometheus says in Æschylus.

39. And on this Cynulcus exclaimed:—And what great subject of inquiry,—I do not say great fish,—can this fellow admit into his mind?—a man who is always picking out the spines of hepseti and atherinæ, and even of worse fish than these, if there be any such, passing over all finer fish.

For, as Eubulus says, in the Ixion,—

so, too, this Pot-friend, Ulpian,—to use a word of my fellow-Megalopolitan, Cercidas,—appears to me to eat nothing that a man ought to eat, but to watch those who are eating, to see if they have passed over any spine or any callous or gristly morsel of the meat set before them; never once considering what the admirable and brilliant Æschylus has said, who called his tragedies, "Relics of the noble banquets of Homer." But Æschylus was one of the greatest of philosophers,—a man who, being once defeated undeservedly, as Theophrastus or Chamæleon (whichever was really the author of the book), in his treatise on Pleasure, has related, said that he committed his tragedies to time, well knowing that, he should hereafter receive the honour due to him.

40. But whence could Ulpian know what Stratonicus the harp-player said about Propis the Rhodian harp-player? For Clearchus, in his book on Proverbs, says that Stratonicus, when he had seen Propis, who was a man of great size, but a very inferior artist, with a mind much less than his body, said to some one who asked him what sort of player he was,

speaking enigmatically, and saying, first of all, that he is οὐδεὶς, no one, or good-for-nothing; secondly, that he is κακὸς, bad; and, in addition to this, that he is μέγας, great; and, lastly, ἰχθὺς, a fish, as having no voice. But Theophrastus, in his book on The Laughable, says that this was a proverb originating with Stratonicus, but applied to Simmychas the actor; for that he uttered the proverb, dividing the words distinctly—

And Aristotle, in his Constitution of the Naxians, speaks thus of this proverb—"Of the rich men among the Naxians, the greater part lived in the city, but the remainder lived scattered about in the villages. Accordingly, in one of these villages, the name of which was Lestadæ, Telestagoras lived, a man of great riches and of very high reputation, and greatly honoured by the people in other respects, and also with daily presents which they used to send him. And whenever people from the city, going down to the market, wanted to drive a hard bargain for anything they wished to purchase, the sellers would say that they would rather give it to Telestagoras than sell it for such a price as was offered. So some young men, buying a large fish, when the fisherman made this speech, being annoyed at hearing this so often, having already drunk a good deal, went to his house to sup; and Telestagoras received them in a very friendly and hospitable manner, but the young men insulted him, and his two marriageable daughters. At which the Naxians were very indignant, and took up arms and attacked the young men; and there was a great sedition, Lygdamis being the leader of the Naxians, who, having got the chief command in this sedition, became the tyrant of his country."

41. And I do not think it unseasonable myself, since I have mentioned the harp-player Stratonicus, to say something also concerning his readiness in repartee. For when he was teaching people to play the harp, and as he had in his school nine statues of the nine Muses, and one of Apollo, and had also two pupils, when some one asked him how many pupils he had, he said, "Gods and all, twelve." And once when he had travelled to Mylassa, and saw there a great number of temples, but very few citizens, standing in the middle of the forum, he cried out—

And Macho has recorded some memorials of him in these lines:—

42. And Clearchus, in the second book of his treatise on Friendship, says,—"Stratonicus the harp-player, whenever he wished to go to sleep, used to order a slave to bring him something to drink; 'not,' says he, 'because I am thirsty now, but that I may not be presently.'" And once, at Byzantium, when a harp-player had played his prelude well, but had made a blunder of the rest of the performance, he got up and made proclamation, "That whoever would point out the harp-player who had played the prelude should receive a thousand drachmæ." And when he was once asked by some one who were the wickedest people, he said, "That in Pamphylia, the people of Phaselis were the worst; but that the Sidetæ were the worst in the whole world." And when he was asked again, according to the account given by Hegesander, which were the greatest barbarians, the Bœotians or the Thessalians, he said, "The Eleans." And once he erected a trophy in his school, and put this inscription on it—"Over the bad harp-players." And once, being asked by some one which was the safer kind of vessel, the long one or the round one,—"Those," quoth he, "are the safest which are in dock." And once he made a display of his art at Rhodes, and no one applauded; on which he left the theatre, and when he had got into the air he said, "When you fail to give what costs you nothing, how can I expect any solid pay from you?" "Let the Eleans," said he, "celebrate gymnastic contests, and let the Corinthians establish choral, and the Athenians theatrical exhibitions; and if any one of them does anything wrong, let the Lacedæmonians be scourged,"—jesting upon the public scourgings exhibited in that city, as Charicles relates, in the first book of his treatise on the City Contests. And when Ptolemy the king was talking with him in an ambitious kind of way about harp-playing, "The sceptre," said he, "O king, is one thing, and the plectrum another;" as Capito the epic poet says in the fourth book of his Commentaries addressed to Philopappus. And once being invited to hear a flute-player, after he had heard him, he said—

And when some one asked him which half he granted, he said, "He granted to him to play very badly, and denied him the ability to sing well." And once, when a beam fell down and slew some wicked man, "O Men," said he, "I think (δοκῶ) there are gods; and if not, there are beams (δόκοι)."

43. Also, after the before-mentioned witticisms of Stratonicus, he put down besides a list of these things following.

Stratonicus said once to the father of Chrysogonus, when he was saying that he had everything at home in great abundance, for that he himself had undertaken the works, and that of his sons, one could teach[13] and another play the flute; "You still," said Stratonicus, "want one thing." And when the other asked him what that was, "You want," said he, "a theatre in your house." And when some one asked him why he kept travelling over the whole of Greece, and did not remain in one city, he said—"That he had received from the Muses all the Greeks as his wages, from whom he was to levy a tax to atone for their ignorance." And he said that Phaon did not play harmony,[14] but Cadmus. And when Phaon pretended to great skill on the flute, and said that he had a chorus at Megara, "You are joking," said he; "for you do not possess anything there, but you are possessed yourself." And he said—"That he marvelled above all things at the mother of Satyrus the Sophist, because she had borne for nine months a man whom no city in all Greece could bear for nine days." And once, hearing that he had arrived in Ilium at the time of the Ilian games, "There are," said he, "always troubles in Ilium." And when Minnacus was disputing with him about music, he said—"That he was not attending to what he said, because he had got in above his ankles." At another time he said of a bad physician—"That he made those who were attended by him go to the shades below the very day they came to him." And having met one of his acquaintances, when he saw his sandals carefully sponged, he pitied him as being badly off, pretending to think that he would never have had his sandals so well sponged if he had not sponged them himself. And as it was a very mixed race of people who lived at Teichius, a town in the Milesian territory, when he saw that all the tombs about were those of foreigners, "Let us begone, O boy," said he; "for all the strangers, as it seems, die here, and none of the citizens." And when Zethus the harper was giving a lecture upon music, he said that he was the only person who was utterly unfit to discuss the subject of music, inasmuch as he had chosen the most unmusical of all names, and called himself Zethus[15] instead of Amphion. And once, when he was teaching some Macedonian to play on the harp, being angry that he did nothing as he ought, he said, "Go to Macedonia."

44. And when he saw the shrine of some hero splendidly adorned, close to a cold and worthless bathing-house, when he came out, having had a very bad bath, "I do not wonder," said he, "that many tablets are dedicated here; for every one of the bathers naturally offers one, as having been saved from drowning." And at another time he said—"In Ænus there are eight months of cold and four of winter." At another time he said, "that the people of Pontus had come out of a great sea"—as though he had said (great) trouble. And he called the Rhodians White Cyrenæans, and the city he called the City of Suitors; and Heraclea he called the Man-Corinth; and Byzantium he called the Arm-pit of Greece; and the Leucadians were Stale Corinthians; and the Ambraciotes he called Membraciotes. And when he had gone out of the gates of Heraclea, and was looking round him, when some one asked him what he was looking at, he said that "he was ashamed of being seen, as if he were coming out of a brothel." And once, seeing two men bound in the stocks, he said—"This is suited to the disposition of a very insignificant city, not to be able to fill such a place as this." And once he said to a man who professed to be a musician, but who had been a gardener before, and who was disputing with him about harmony,—

And once at Maronea, when he was drinking with some people, he said,—"That he could tell in what part of the city he was, if men led him through it blindfold;" and then when they did so lead him, and asked him where he was, "Near the eating-house," said he, because all Maronea seemed a mere eating-house. And once, when he was sitting next to Telephanes, and he was beginning to blow the flute, he said, "Higher, like men who belch." And when the bathing-man in Cardia brought him some bad earth and salt water to cleanse himself with, he said that he was being besieged both by land and sea.

45. And when he had conquered his competitors at Sicyon, he set up a trophy in the temple of Æsculapius, and wrote upon it, "Stratonicus, conqueror of those who played badly on the harp." And when some one had sung, he asked what tune he had been singing; and when he said that it was an air of Carcinus,[16] "More like that," said he, "than the air of a man." He also said, on another occasion, that there was no spring at Maronea, only heat. And once at Phaselis, when the bathing-man was wrangling with his boy about the money, (for the law was that foreigners should pay more for bathing than natives,) "Oh, you wretched boy!" said he, "you have almost made me a citizen of Phaselis, to save a halfpenny." And once, when a person was praising him in hopes to get something by it, he said, "that he himself was a greater beggar." And once, when he was teaching in a small town, he said, "This is not a city (πόλις), but hardly one (πόλις)." And once, when he was at Pella, he came to a well, and asked whether it was fit to drink; and when those who were drawing water from it said, "At all events we drink it;" "Then," said he, "I am sure it is not fit to drink:" for the men happened to be very sallow-looking. And when he had heard the poem of Timotheus, on the subject of Semele in Labour, he said, "But if she had brought forth an artisan, and not a god, what sounds would she have uttered!"

And when Polyidas was giving himself airs, because his pupil Philotas had beaten Timotheus, he said, "That he wondered at his being so ignorant as not to know that he makes decrees, and Timotheus laws." And he said to Areus the harp-player, who was annoying him, "Play to the crows."[17] And once he was at Sicyon, when a leather-dresser was abusing him, and he said to the leather-dresser (νακοδέψης), "O you κακόδαιμον νακόδαιμον." And Stratonicus himself, beholding the Rhodians dissolved in luxury, and drinking only warm drinks, said, "that there were white Cyrenæans." And he called Rhodes itself the City of the Suitors,[18] thinking that they were in no respect different from the Cyrenæans in debauchery, but only in complexion; and also because of the devotion to pleasure of the inhabitants, he compared Rhodes itself to the city of the Suitors.

46. And Stratonicus was, in all these elaborate witticisms, an imitator of Simonides the poet, as Ephorus tells us in the second book of his treatise on Inventions; who says that Philoxenus of Cythera was also a great studier of the same pursuit. And Phænias the Peripatetic, in the second book of his treatise on Poets, says—"Stratonicus the Athenian appears to have been the first person who introduced the system of playing chords into the simple harp-playing; and he was the first man who ever took pupils in music, and who ever composed tables of music. And he was also a man of no small brilliancy as a wit." He says also that he was eventually put to death by Nicocles, the King of the Cyprians, on account of the freedom of his witticisms, being compelled to drink poison, because he had turned the sons of the king into ridicule.

47. But I marvel at Aristotle, whom these wise men, my excellent Democritus, are so incessantly speaking of and praising, (and whose writings you also esteem highly, as you do those of the other philosophers and orators,) on account of his great accuracy: and I should like to know when he learnt, or from what Proteus or Nereus who came up from the depths he found out, what fish do, or how they go to sleep, or how they live: for all these things he has told us in his writings, so as to be, in the words of the comic poets, "a wonder to fools;" for he says that the ceryx, and indeed that the whole race of shell-fish, are propagated without copulation; and that the purple-fish and the ceryx are longlived. For how could he know that the purple-fish lives six years? and how could he know that the viper takes a long time to propagate his species? or that of all its tribe the longest at that work is the pigeon, the next the œnas, and the quickest is the turtle-dove? And whence did he learn that the horse lives five-and-thirty years, but the mare more than forty? saying, too, that some have lived even seventy-five years. And he also states that from the copulation of lice there are born nits; and that from a worm, after its change, there is produced a caterpillar, from which comes the humble-bee, and from that the larva of the silk-worm. And he also says that bees live to six years of age, and that some live even seven years; and he says that neither bee nor wasp have ever been seen in the act of copulation, on which account no one can ever tell whether they are male or female. And from what did he learn that men are inferior to bees? for these latter always preserve an equal condition of life, being subject to no changes, but employing themselves without ceasing in the collection of honey, and doing that without having been taught by any one to do so: but men are inferior to bees, and as full of fancy as bees are of honey: how, then, has Aristotle observed all these things? And in his treatise on Long Life, he says that a fly has been seen which had lived six or seven years. But what proof is there of this?

48. And where did he ever see ivy growing out of a stag's head? And again, owls and night-jars, he says, cannot see by day; on which account they hunt for their food by night, and they do this not during the whole night, but at the beginning of evening. And he says, too, that there are several different kinds of eyes, for some are blue, and some are black, and some are hazel. He says, too, that the eyes of men are of different characters, and that the differences of disposition may be judged of from the eyes; for that those men who have goats' eyes, are exceedingly sharp-sighted, and have the best dispositions. And of others, he says that some men have projecting eyes, and some have eyes deeply set, and some keep a mean between the two: and those whose eyes are deeply set, he says, have the sharpest sight, and those whose eyes project, must have the worst dispositions; and those who are moderate in these respects, are people, says he, of moderate dispositions. There are also some people whose eyes are always winking, and some who never wink at all, and some who do so in a moderate degree: and those who are always winking are shameless[19] people, and those who never wink at all are unstable and fickle, and those who wink in a moderate degree have the best disposition.

He says also that man is the only animal which has its heart on the left side; and that all other animals have it in the middle of the body. And he says that males have more teeth than females; and he affirms that this has been noticed in the case of the sheep, and of the pig, and of the goat. And he says also that there is no fish which has testicles, and there is no fish which has a breast, and no bird either; but that the only fish which has no gall is the dolphin. There are, however, some, says he, which have no gall in their liver, but they have it near their bowels; as the sturgeon, the synagris, the lamprey, the sword-fish, and the sea-swallow. But the amia has its gall spread over the whole of its entrails: and the hawk and the kite have theirs spread both over their liver and their entrails; but the ægocephalus has his gall both in his liver and in his stomach: and the pigeon, and the quail, and the swallow have theirs, some in their entrails, and some in their stomach.

49. Moreover, he says that all the molluscous fish, and the shell-fish, and the cartilaginous fish, and all insects, spend a long time in copulation; but that the dolphin and some other fish copulate lying alongside the female. And he says that the dolphins are very slow, but fish in general very quick. Again he says that the lion has very solid bones, and that if they are struck, fire comes from them as from flint stones. And that the dolphin has bones, but no spine; but that cartilaginous fish have both gristle and spine. And of animals he says that some are terrestrial and some aquatic; and that some even live in the fire; and that there are some, which he calls ephemera, which live only one day: and that there are some which are amphibious, such as the river-horse, and the crocodile, and the otter. And that all animals in general have two forefeet, but that the crab has four; and that all the animals which have blood are either without feet at all, or are bipeds, or quadrupeds; and that all the animals which have more than four feet are destitute of blood: on which account every animal which moves, moves by what he calls four tokens,—man by two hands and two feet, a bird by two feet and two wings, an eel and a conger by two fins and two joints. Moreover, some animals have hands, as a man has, and some appear to have hands, as a monkey does; for there is no brute beast which can really give and take, and it is for those things that hands are given to men as instruments. Again, some animals have limbs, as a man, an ox, an ass; and some have no limbs, as a serpent, an oyster, the pulmo marinus. There are also many animals which are not always visible, such as those which hide in holes; and those which do not hide in holes are still not always visible, as swallows and cranes.

50. And though I could repeat to you now a great deal of nonsense which the medicine-seller talked, I forbear to do so, although I know that Epicurus, that most truthful of men, said of him in his letter about Institutions, that he devoted himself to a military life after having squandered his patrimony in gluttony; and that, turning out an indifferent soldier, he then took to selling medicines. Then, when the school of Plato was opened, he says, he changed again, and applied himself to philosophical discussions, and as he was not a man destitute of ability, by little and little he became a speculative philosopher. I know, too, that Epicurus is the only person who ever said this of him; for neither did Eubulides nor Cephisodorus venture to say anything of the kind against the Stagirite, and that, too, though they did write books against him. But in that same letter Epicurus says, that Protagoras also, who became a philosopher from having been a porter and a wood-carrier, was first promoted to be an amanuensis of Democritus; who, wondering at the admirable way in which he used to put the wood together, took him under his eye in consequence of this beginning; and then he began to teach the rudiments of learning in some village, and after that he proceeded on to the study of philosophy. And I now, O fellow feasters, after all this conversation, feel a great desire for something to eat. And when some one said that the cooks were already preparing something, and taking care that the dishes should not be served up cold, on account of the excessive length to which the "feast of words" had been carried, for that no one could eat cold dishes, Cynulcus said,—But I, like the Milcon of Alexis, the comic poet, can eat them even if they are not served up warm—

And it was not without some cleverness that Sphærus, who was a fellow-pupil with Chrysippus in the school of Cleanthes, when he had been sent for to Alexandria by king Ptolemy; when on one occasion birds made of wax were served up at a banquet, and he was putting out his hand to take some, but was stopped by the king, who told him that he was assenting to a sham; very appropriately answered,—"That he did not agree that they were birds at all, but only that it was probable that they might be birds; and that an opinion which could be confirmed by the perception, is superior to that which is merely probable; for that the one cannot be incorrect, but that what is probable may turn out contrary to what was expected." And so it could not be a bad thing if some waxen dishes were brought round to us too, according to our perceptive opinions, so that we might be beguiled at least by the sight of them, and so escape talking on for ever.

51. And when they were now on the point of sitting down to eat again, Daphnus bade them stop, quoting this iambic out of the Mammacythus or Auri of Metagenes—

And indeed, said he, I say that the discussion about fish is still defective in some points, since the sons of Æsculapius (such as Philotimus I mean, in his essay on Food, and Mnesitheus the Athenian, and Diphilus the Siphnian) have said a good deal about fishes, of which we have as yet taken no notice. For Diphilus, in his work entitled A Treatise on Food fit for People in Health and Invalids, says,—"Of sea-fish, those which keep to the rocks are easily digested, and juicy, and purgative, and light, but not very nutritious; but those which keep in the deep water are much less digestible, very nutritious, but apt to disagree with one. Now, of the fish which keep to the rocks, the phycen and the phycis are very tender little fish, and very digestible; but the perch, which is like them, varies a little as to the places in which it is found. And the tench resembles the perch; but the smaller tench and the white ones are tender, juicy, and digestible; but the green ones (and they are also called caulinæ) are dry, and devoid of juice. The channæ also have tender meat, but still they are harder than the perch. Then there is the scarus, which has tender flesh, not very firm, sweet, light, digestible, not apt to disagree with one, and good for the stomach. But the fresh ones are less popular than the others, because they hunt the sea-hares and feed on them, owing to which their entrails are apt to produce cholera morbus. And the fish which is called ceris is tender, good for the bowels, and good for the stomach; but its juice has fattening and purgative qualities. The orphus, which some write ὀρφὸς, and some ὀρφὼς, is very full of a pleasant juice, glutinous, indigestible, very nutritious, diuretic. But the parts near his head are glutinous and digestible; but the more fleshy parts are indigestible and heavy, and the part towards the tail is the tenderest part; and he is a fish apt to generate phlegm, and indigestible. The sphyrænæ are more nutritious than the congers; and the eel caught in lakes is not so nice as the sea-eel, but it is more nutritious. The chrysophrys is very like the melanurus; and the sea-scorpions, which are found in the deep sea, and are of a tawny colour, are more nutritious than those which are found in marshes, or than the large ones which are taken on the shores.

52. "But the sparus is harsh-tasted, tender, with no unpleasant smell, good for the stomach, diuretic, and not indigestible; but when he is fried he is indigestible. The mullet is good for the stomach, very astringent, of very firm flesh, not very digestible, apt to bind the bowels, especially when it is broiled; but when it is fried in a frying-pan, then it is heavy and indigestible; and, as a general rule, the whole tribe of mullets has the property of causing secretions of blood. The synodon and the charax are of the same kind, but the charax is the better of the two. The phagrus is found both in the river and in the sea; but that which is found in the sea is the best. The capriscus is called also the mussel; but it has a strong smell, and very hard meat, and it is more indigestible than the citharus; but its skin is very pleasant to the taste. The needle-fish, or belone, and it is also called the ablennes, is indigestible and moist, but good for the bowels. The thrissa, and those of the same kind, such as the chalcis and the eretimis, are very digestible. The cestreus is found in the sea, and in rivers, and in lakes. And this fish, says he, is also called the oxyrhynchus; but the one which is taken in the Nile is called the coracinus. And the black kind is smaller than the white, and when boiled it is not so good as when it is roasted; for when roasted it is good for the stomach and good for the bowels. The salpe is hard-fleshed, and unpleasant to the taste, but the best are those which are caught at Alexandria, and those which are taken in the autumn. For it is white, full of moisture, and free from any unpleasant smell. The gryllus is like the eel in appearance, but it is not nice to the taste. The sea-hawk is harder than the sea-cuckoo, but in other respects they are much alike. The uranoscopus, and also the fish called agnus, which is also called the callionymus, are heavy fish. The boax, when boiled, is very digestible, giving out a very wholesome juice, and is good for the stomach; and that which is broiled on the coals is sweeter and more tender. The bacchus is full of abundant and agreeable and wholesome juice, and is very nutritious. The sea-goat is not very agreeable as to its juice, not very digestible, and has a disagreeable smell. The sea-sparrow and the buglossus are both nutritious and palatable, and the turbot is like them. The sea-grayling, the cephalus, the cestreus, the myxinus, and the colon are all much alike as to their eatable properties; but the cestreus is inferior to the cephalus, the myxinus is worse, and the colon is the least good of all.