42. Now the system of playing the harp without any vocal accompaniment, was, as Menæchmus informs us, first introduced by Aristonicus the Argive, who was a contemporary of Archilochus, and lived in Corcyra. But Philochorus, in the third hook of his Atthis, says—"Lysander the Sicyonian harp-player was the first person who ever changed the art of pure instrumental performance, dwelling on the long tones, and producing a very rich sound, and adding also to the harp the music of the flute; and this last addition was first introduced by Epigonus; and taking away the jejuneness which existed in the music of those who played the harp alone without any vocal accompaniment, he first introduced various beautiful modifications[89] on that instrument; and he played on the different kinds of harp called iambus and magadis, which is also called συριγμός. And he was the first person who ever attempted to change his instrument while playing. And afterwards, adding dignity to the business, he was the first person to institute a chorus. And Menæchmus says that Dion of Chius was the first person who ever played on the harp an ode such as is used at libations to the honour of Bacchus. But Timomachus, in his History of Cyprus, says that Stesander the Samian added further improvements to his art, and was the first person who at Delphi sang to his lyre the battles narrated in Homer, beginning with the Odyssey. But others say that the first person who ever played amatory strains on his harp was Amiton the Eleuthernæan, who did so in his own city, whose descendants are all called Amitores.

But Aristoxenus says that just as some men have composed parodies on hexameter verses, for the sake of exciting a laugh; so, too, others have parodied the verses which were sung to the harp, in which pastime Œnopas led the way. And he was imitated by Polyeuctus the Achæan, and by Diocles of Cynætha. There have also been poets who have composed a low kind of poems, concerning whom Phænias the Eresian speaks in his writings addressed to the Sophists; where he writes thus:—"Telenicus the Byzantian, and also Argas, being both authors of low poems, were men who, as far as that kind of poetry could go, were accounted clever. But they never even attempted to rival the songs of Terpander or Phrynis." And Alexis mentions Argas, in his Man Disembarked, thus—

And Anaxandrides, in his Hercules, says—

43. But the author of the play called the Beggars, which is attributed to Chionides, mentions a certain man of the name of Gnesippus as a composer of ludicrous verses, and also of merry songs; and he says—

And the author of the Helots says—

(he means to say Gnesippus):

And Cratinus, in his Effeminate Persons, says—

.  .  .  .  .  .  .   and he ridicules him for his poems; and in his Herdsmen he says—

And in his Hours he says—

But Teleclides, in his Rigid Men, says that he was greatly addicted to adultery. And Clearchus, in the second book of his Amatory Anecdotes, says that the love-songs, and those, too, which are called the Locrian songs, do not differ in the least from the compositions of Sappho and Anacreon. Moreover, the poems of Archilochus, and that on fieldfares, attributed to Homer, relate to some division or other of this passion, describing it in metrical poetry. But the writings of Asopodorus about love, and the whole body of amorous epistles, are a sort of amatory poetry out of metre.

44. When Masurius had said this, the second course, as it is called, was served up to us; which, indeed, was very often offered to us, not only on the days of the festival of Saturn,[90] when it is the custom of the Romans to feast their slaves, while they themselves discharge the offices of their slaves. But this is in reality a Grecian custom. At all events, in Crete, at the festival of Mercury, a similar thing takes place, as Carystius tells us in his Historic Reminiscences; for then, while the slaves are feasting, the masters wait upon them as if they were the servants: and so they do at Trœzen in the month Geræstius. For then there is a festival which lasts for many days, on one of which the slaves play at dice in common with the citizens, and the masters give a banquet to the slaves, as Carystius himself tells us. And Berosus, in the first book of his History of Babylon, says that on the sixteenth day of the month Lous, there is a great festival celebrated in Babylon, which is called Sakeas; and it lasts five days: and during those days it is the custom for the masters to be under the orders of their slaves; and one of the slaves puts on a robe like the king's, which is called a zoganes, and is master of the house. And Ctesias also mentions this festival in the second book of his History of Persia. But the Coans act in an exactly contrary manner, as Macareus tells us in the third book of his History of Cos. For when they sacrifice to Juno, the slaves do not come to the entertainment; on which account Phylarchus says—

45. But Baton of Sinope, the orator, in his treatise on Thessaly and Hæmonica, distinctly asserts that the Roman Saturnalia are originally a very Greek festival, saying that among the Thessalians it is called Peloria. And these are his words:—"When a common festival was being celebrated by all the Pelasgi, a man whose name was Pelorus brought news to Pelasgus that there had been some violent earthquakes in Hæmonia, by which the mountains called Tempe had been rent asunder, and that the water of the lake had burst through the rent, and was all falling into the stream of the Peneus; and that all the country which had formerly been covered by the lake was now laid open, and that, as the waters were now drained off, there were plains visible of wondrous size and beauty. Accordingly, Pelasgus, on hearing this statement, had a table loaded with every delicacy set before Pelorus; and every one else received him with great cordiality, and brought whatever they had that was best, and placed it on the table before the man who had brought this news; and Pelasgus himself waited on him with great cheerfulness, and all the rest of the nobles obeyed him as his servants as often as any opportunity offered. On which account, they say that after the Pelasgi occupied the district, they instituted a festival as a sort of imitation of the feast which took place on that occasion; and, sacrificing to Jupiter Pelor, they serve up tables admirably furnished, and hold a very cordial and friendly assembly, so as to receive every foreigner at the banquet, and to set free all the prisoners, and to make their servants sit down and feast with every sort of liberty and licence, while their masters wait on them. And, in short, even to this day the Thessalians celebrate this as their chief festival, and call it Peloria."

46. Very often, then, as I have said, when such a dessert as this is set before us, some one of the guests who were present would say—

as Euripides says in his Cretan Women: and, as Eubulus said in his Rich Woman—

Accordingly, when Pontianus was about to say something about each of the dishes of the second course,—We will not, said Ulpian, hear you discuss these things until you have spoken about the sweetmeats (ἐπιδορπίσματα). And Pontianus replied:—Cratinus says that Philippides has given this name to the τραγήματα, in his Miser, where he says—

And Diphilus, in his Telesias, says—

And Sophilus, in his Deposit, says—

And Plato, in his Atlanticus, calls these sweetmeats μεταδόρπια; saying—"And at that time the earth used to produce all sorts of sweet-smelling things for its inhabitants; and a great deal of cultivated fruit, and a great variety of nuts; and all the μεταδόρπια which give pleasure when eaten."

47. But Tryphon says that formerly before the guests entered the supper-room, each person's share was placed on the table, and that afterwards a great many dishes of various kinds were served up in addition; and that on this account these latter dishes were called ἐπιφορήματα. But Philyllius, in his Well-digger, speaking of the second course, says—

And Archippus, in his Hercules, and Herodotus, in the first book of his History, have both used the verb ἐπιδορπίζομαι for eating after supper. And Archippus also, in his Hercules Marrying, uses the word ἐπιφορήματα; where he says—

And Herodotus, in the first book of his History, says—"They do not eat a great deal of meat, but a great many ἐπιφορήματα." But as for the proverbial saying, "The ἐπιφόρημα of Abydos," that is a kind of tax and harbour-due; as is explained by Aristides in the third book of his treatise on Proverbs. But Dionysius, the son of Tryphon, says—"Formerly, before the guests came into the banqueting-room, the portion for each individual was placed on the table, and afterwards a great many other things were served up in addition (ἐπιφέρεσθαι); from which custom they were called ἐπιφορήματα." And Philyllius, in his Well-digger, speaks of what is brought in after the main part of the banquet is over, saying—

But Plato the comic poet, in the Menelaus, calls them ἐπιτραπέζαις, as being for eatables placed on the table (ἐμὶ ταῖς τραπέζαις), saying—

And Aristotle, in his treatise on Drunkenness, says that sweetmeats (τραγήματα) used to be called by the ancients τρωγάλια; for that they come in as a sort of second course. But it is Pindar who said—

And he was quite right. For Euripides says, when one looks on what is served up before one, one may really say—

48. And that among the ancients the second course used to have a great deal of expense and pains bestowed on it, we may learn from what Pindar says in his Olympic Odes, where he speaks of the flesh of Pelops being served up for food:—

And the ancients often called this second course simply τράπεζαι, as, for instance, Achæus in his Vulcan, which is a satyric drama, who says,—

And Aristophanes, in his Wasps, says—

And Aristotle, in his treatise on Drunkenness, uses the term δεύτεραι τράπεζαι, much as we do now; saying,—"We must therefore bear in mind that there is a difference between τράγημα and βρῶμα, as there is also between ἒδεσμα and τρωγάλιον. For this is a national name in use in every part of Greece, since there is food (βρῶμα) in sweetmeats (ἐν τραγήμασι), from which consideration the man who first used the expression δευτέρα τράπεζα, appears to have spoken with sufficient correctness. For the eating of sweetmeats (τραγηματισμὸς) is really an eating after supper (ἐπιδορπισμὸς); and the sweetmeats are served up as a second supper." But Dicæarchus, in the first book of his Descent to the Cave of Trophonius, speaks thus: "There was also the δευτέρα τράπεζα, which was a very expensive part of a banquet, and there were also garlands, and perfumes, and burnt frankincense, and all the other necessary accompaniments of these things."

49. Eggs too often formed a part of the second course, as did hares and thrushes, which were served up with the honey-cakes; as we find mentioned by Antiphanes in the Leptiniscus, where he says,—

And in his Things resembling one another, he says,—

And Amphis,in his Gynæcomania, says,—

Anaxandrides, in his Clowns, says,—

Clearchus says in his Pandrosus,—

And Eubulus, in his Campylion, says,—

Alexis, too, says in his Polyclea, (Polyclea was the name of a courtesan,)—

And in his Female Likeness (but this same play is attributed also to Antidotus) he says,—

But Apion and Diodorus, as Pamphilus tells us, assert that the sweetmeats brought in after supper are also called ἐπαίκλεια.

50. Ephippus, in his Ephebi, enumerating the different dishes in fashion for dessert, says,—

And in his Cydon he says,—

Alexis too, in his Philiscus, says,—

And as Philoxenus of Cythera, in his Banquet, where he mentions the second course, has spoken by name of many of the dishes which are served up to us, we may as well cite his words:—

"And the beautiful vessels which come in first, were brought in again full of every kind of delicacy, which mortals call τράπεζαι, but the Gods call them the Horn of Amalthea. And in the middle was placed that great delight of mortals, white marrow dressed sweet; covering its face with a thin membrane, like a spider's web, out of modesty, that one might not see .  .  .  .  . in the dry nets of Aristæus .  .  .  .  And its name was amyllus  .  .  .  .  .  .  .  .  .  which they call Jupiter's sweetmeats. .  .  . Then he distributed plates of .  .  .  . very delicious .  .  .  .  .  . and a cheesecake compounded of cheese, and milk, and honey .  .  .  .  .   almonds with soft rind .  .  .  . and nuts, which boys are very fond of; and everything else which could be expected in plentiful and costly entertainment. And drinking went on, and playing at the cottabus, and conversation.  .  .  .  .  .  .  . It was pronounced a very magnificent entertainment, and every one admired and praised it."

This, then, is the description given by Philoxenus of Cythera, whom Antiphanes praises in his Third-rate Performer, where he says—

51. There are many writers who have given lists of the different kinds of cheesecakes, and as far as I can recollect, I will mention them, and what they have said. I know, too, that Callimachus, in his List of Various Books, mentions the treatises on the Art of Making Cheesecakes, written by Ægimius, and Hegesippus, and Metrobius, and also by Phætus. But I will communicate to you the names of cheesecakes which I myself have been able to find to put down, not treating you as Socrates was treated in the matter of the cheesecake which was sent to him by Alcibiades; for Xanthippe took it and trampled upon it, on which Socrates laughed, and said, "At all events you will not have any of it yourself." (This story is related by Antipater, in the first book of his essay on Passion.) But I, as I am fond of cheesecakes, should have been very sorry to see that divine cheesecake so injuriously treated. Accordingly, Plato the comic poet mentions cheesecakes in his play called The Poet, where he says—

Nor do I forget that there is a village, which Demetrius the Scepsian, in the twelfth book of his Trojan Array, tells us bears the name of Πλακοῦς (cheesecake); and he says that it is six stadia from Hypoplacian Thebes.[94]

Now, the word πλακοῦς ought to have a circumflex in the nominative case; for it is contracted from πλακόεις, as τυροῦς is from τυρόεις, and σησαμούς from σησαμόεις. And it is used as a substantive, the word ἄρτος (bread) being understood.

Those who have lived in the place assure us that there are capital cheesecakes to be got at Parium on the Hellespont; for it is a blunder of Alexis, when he speaks of them as coming from the island of Paros. And this is what he says in his play called Archilochus:—

And Sopater the farce-writer, in his Suitors of Bacchis, testifies that the cheesecakes of Samos are extraordinarily good; saying,—

52. Menander, in his False Hercules, speaks of cheesecakes made in a mould:—

And Evangelus, in his Newly-married Woman, says—

There was a kind of cheesecake called ἄμης. Antiphanes enumerates

and Menander, in his Supposititious Son, says—

But the Ionians, as Seleucus tells us in his Dialects, make the accusative case ἄμην; and they call small cheesecakes of the same kind ἀμητίσκοι. Teleclides says—

53. There was also a kind called διακόνιον:—

But the ἀμφιφῶν was a kind of cheesecake consecrated to Diana, having figures of lighted torches round it. Philemon, in his Beggar, or Woman of Rhodes, says—

Diphilus also mentions it in his Hecate. Philochorus also mentions the fact of its being called ἀμφιφῶν, and of its being brought into the temples of Diana, and also to the places where three roads meet, on the day when the moon is overtaken at its setting by the rising of the sun; and so the heaven is ἀμφιφῶς, or all over light.

There is the basynias too. Semus, in the second book of the Deliad, says—"In the island of Hecate, the Delians sacrifice to Iris, offering her the cheesecakes called basyniæ; and this is a cake of wheat-flour, and suet, and honey, boiled up together: and what is called κόκκωρα consists of a fig and three nuts."

There are also cheesecakes called strepti and neëlata. Both these kinds are mentioned by Demosthenes the orator, in his Speech in Defence of Ctesiphon concerning the Crown.

There are also epichyta. Nicochares, in his Handicraftsmen, says—

But Pamphilus says that the ἐπίχυτος is the same kind of cheesecake as that which is called ἀττανίτης. And Hipponax mentions the ἀττανίτης in the following lines:—

There is also the creïum. This is a kind of cheesecake which, at Argos, is brought to the bridegroom from the bride; and it is roasted on the coals, and the friends of the bridegroom are invited to eat it; and it is served up with honey, as Philetas tells us in his Miscellanies.

There is also the glycinas: this is a cheesecake in fashion among the Cretans, made, with sweet wine and oil, as Seleucus tells us in his Dialects.

There is also the empeptas. The same author speaks of this as a cheesecake made of wheat, hollow and well-shaped, like those which are called κρηπῖδες; being rather a kind of paste into which they put those cheesecakes which are really made with cheese.

54. There are cakes, also, called ἐγκρίδες. These are cakes boiled in oil, and after that seasoned with honey; and they are mentioned by Stesichorus in the following lines:—

Epicharmus, too, mentions them; and so does Nicophon, in his Handicraftsmen. And Aristophanes, in his Danaides, speaks of a man who made them in the following words:—

And Pherecrates, in his Crapatalli, says—

There is the ἐπικύκλιος, too. This is a kind of cheesecake in use among the Syracusans, under this name; and it is mentioned by Epicharmus, in his Earth and Sea.

There is also the γοῦρος; and that this, too, is a kind of cheesecake we learn from what Solon says in his Iambics:—

There are also cribanæ; and κριβάνης is a name given by Alcman to some cheesecakes, as Apollodorus tells us. And Sosibius asserts the same thing, in the third book of his Essay on Alcman; and he says they are in shape like a breast, and that the Lacedæmonians use them at the banquets of women, and that the female friends of the bride, who follow her in a chorus, carry them about when they are going to sing an encomium which has been prepared in her honour.

There is also the crimnites, which is a kind of cheesecake made of a coarser sort of barley-meal (κρίμνον), as Iatrocles tells us in his treatise on Cheesecakes.

55. Then there is the staitites; and this, too, is a species of cheesecake made of wheaten-flour and honey. Epicharmus mentions it in his Hebe's Wedding; but the wheaten-flour is wetted, and then put into a frying-pan; and after that honey is sprinkled over it, and sesame, and cheese; as Iatrocles tells us.

There is also the charisius. This is mentioned by Aristophanes in his Daitaleis, where he says—

And Eubulus, in his Ancylion, speaks of it as if it were plain bread:—

Then there is the ἐπίδαιτρον, which is a barley-cake, made like a cheesecake, to be eaten after supper; as Philemon tells us in his treatise on Attic Names.

There is also the nanus, which is a loaf made like a cheesecake, prepared with cheese and oil.

There are also ψώθια, which are likewise called ψαθύρια. Pherecrates, in the Crapatalli, says—