Deipnosophistae

TragedyFishmongersMisconduct of FishmongersUse of particular WordsUse of Silver PlateSilver PlateGolden TrinketsUse of Gold in different CountriesParasitesGynæconomiParasitesFlatterers of DionysiusFlatterers of KingsFlattery of the AtheniansFlatterersThe Tyrants of ChiosThe Conduct of PhilipFlatterers and ParasitesThe MariandyniSlavesDrimacusCondition of SlavesSlavesBanquetsThe Effects

SINCE you ask me every time that you meet me, my friend Timocrates, what was said by the Deipnosophists, thinking that we are making some discoveries, we will remind you of what is said by Antiphanes, in his Poesy, in this manner—

1. In every way, my friends, is Tragedy
2. A happy poem. For the argument
3. Is, in the first place, known to the spectators,
4. Before one single actor says a word.
5. So that the poet need do little more
6. Than just remind his hearers what they know.
7. For should I speak of Œdipus, at once
8. They recollect his story—how his father
9. Was Laius, and Jocasta too his mother;
10. What were his sons', and what his daughters' names,
11. And what he did and suffer'd. So again
12. If a man names Alcmæon, the very children
13. Can tell you how he in his madness slew
14. His mother; and Adrastus furious,
15. Will come in haste, and then depart again;
16. And then at last, when they can say no more,
17. And when the subject is almost exhausted,
18. They lift an engine easily as a finger,
19. And that is quite enough to please the theatre.
20. But our case is harder. We are forced
21. T' invent the whole of what we write; new names,
22. Things done before, done now, new plots, new openings,
23. And new catastrophes. And if we fail in aught,
24. Some Chremes or some Phido hisses us.
25. While Peleus is constrain'd by no such laws,
26. Nor Teucer.

And Diphilus says, in his Men conducting Helen—

1. O thou who rulest, patroness and queen,
2. Over this holy spot of sacred Brauron,
3. Bow-bearing daughter of Latona and Jove,
4. As the tragedians call you; who alone
5. Have power to do and say whate'er they please.

But Timocles the comic writer, asserting that tragedy is

useful in many respects to human life, says in his Women celebrating the Festival of Bacchus—

1. My friend, just hear what I'm about to say.
2. Man is an animal by nature miserable;
3. And life has many grievous things in it.
4. Therefore he has invented these reliefs
5. To ease his cares; for oft the mind forgets
6. Its own discomforts while it soothes itself
7. In contemplation of another's woes,
8. And e'en derives some pleasure and instruction.
9. For first, I'd have you notice the tragedians;
10. What good they do to every one. The poor man
11. Sees Telephus was poorer still than he,
12. And bears his own distress more easily.
13. The madman thinks upon Alcmæon's case.
14. Has a man weak sore eyes? The sons of Phineus
15. Are blind as bats. Has a man lost his child
16. Let him remember childless Niobe.
17. He's hurt his leg; and so had Philoctetes.
18. Is he unfortunate in his old age?
19. Œneus was more so. So that every one,
20. Seeing that others have been more unfortunate,
21. Learns his own griefs to bear with more content.

And we accordingly, O Timocrates, will restore to you the relics of the feast of the Deipnosophists, and will not give them, as Cothocides the orator said, meaning to ridicule Demosthenes, who, when Philip gave Halonnesus to the Athenians, advised them

not to take it if he gave it, but only if he restored it.

And this sentence Antiphanes jested upon in his Neottis, where he ridicules it in this manner—

1. My master has received (ἀπέλαβεν) as he took (ἔλαβεν)
2. His patrimonial inheritance.
3. How would these words have pleased Demosthenes!

And Alexis says, in his Soldier—

1. A. Receive this thing.
2. B. What is it
3. A. Why the child
4. Which I had from you, which I now bring back.
5. B. Why? will you no more keep him?
6. A. He's not mine.
7. B. Nor mine.
8. A. But you it was who gave him me.
9. B. I gave him not.
10. A. How so?
11. B. I but restored him.
12. A. You gave me what I never need have taken.

And in his Brothers he says—

1. A. For did I give them anything? Tell me that.
2. B. No, you restored it, holding a deposit.

And Anaxilas, in his Evandria, says—

1. . . . . Give it not,
2. Only restore it.
3. B. Here I now have brought it.

And Timocles says in his Heroes—

1. A. You bid me now to speak of everything
2. Rather than what is to the purpose; well,
3. I'll gratify you so far.
4. B. You shall find
5. As the first fruits that you have pacified
6. The great Demosthenes.
7. A. But who is he?
8. B. That Briareus who swallows spears and shields;
9. A man who hates all quibbles; never uses
10. Antithesis nor trope; but from his eyes
11. Glares terrible Mars.

According, therefore, to the above-mentioned poets, so we, restoring but not giving to you what followed after the previous conversation, will now tell you all that was said afterwards.

Then came into us these servants, bringing a great quantity of sea fish and lake fish on silver platters, so that we marvelled at the wealth displayed, and at the costliness of the entertainment, which was such that he seemed almost to have engaged the Nereids themselves as the purveyors. And one of the parasites and flatterers said that Neptune was sending fish to our Neptunian port, not by the agency of those who at Rome sell rare fish for their weight in money; but that some were imported from Antium, and some from Terracina, and some from the Pontian islands opposite, and some from Pyrgi; and that is a city of Etruria. For the fishmongers in Rome are very little different from those who used to be turned into ridicule by the comic poets at Athens, of whom Antiphanes says, in his Young Men—

1. I did indeed for a long time believe
2. The Gorgons an invention of the poets,
3. But when I came into the fish-market
4. I quickly found them a reality.
5. For looking at the fish women I felt
6. Turn'd instantly to stone, and was compelled
7. To turn away my head while talking to them.
8. For when I see how high a price they ask,
9. And for what little fish, I'm motionless.

And Amphis says in his Impostor—

1. 'Tis easier to get access to the general,
2. And one is met by language far more courteous,
3. And by more civil answer from his grace,
4. Than from those cursed fishfags in the market.
5. For when one asks them anything, or offers
6. To buy aught of them, mute they stand like Telephus,
7. And just as stubborn; ('tis an apt comparison,
8. For in a word they all are homicides;)
9. And neither listen nor appear to heed,
10. But shake a dirty polypus in your face;
11. Or else turn sulky, and scarce say a word,
12. But as if half a syllable were enough,
13. Say

    se'n s'lings this,

    this turb't eight'n-pence.

14. This is the treatment which a man must bear
15. Who seeks to buy a dinner in the fish-market.

And Alexis says in his Apeglaucomenos—

1. When I behold a general looking stern,
2. I think him wrong, but do not greatly wonder,
3. That one in high command should think himself
4. Above the common herd. But when I see
5. The fishmongers, of all tribes far the worst,
6. Bending their sulky eyes down to the ground,
7. And lifting up their eyebrows to their foreheads,
8. I am disgusted. And if you should ask,

9. Tell me, I pray you, what's this pair of mullets?

10. Tenpence.

    Oh, that's too much; you'll eightpence take

11. Yes, if you'll be content with half the pair.

12. Come, eightpence; that is plenty.

    "I will not
13. Take half a farthing less: don't waste my time."
14. Is it not bitter to endure such insolence?

And Diphilus says in his Busybody—

1. I used to think the race of fishmongers
2. Was only insolent in Attica;
3. But now I see that like wild beasts they are
4. Savage by nature, everywhere the same.
5. But here is one who goes beyond his fellows,
6. Nourishing flowing hair, which he doth call
7. Devoted to his god-though that is not the reason,
8. But he doth use it as a veil to hide
9. The brand which marks his forehead. Should you ask him,
10. What is this pike's price? he will tell you

    tenpence;

11. Not say what pence he means; then if you give him
12. The money, he will claim Aegina's coinage;
13. While if you ask for change, he'll give you Attic.
14. And thus he makes a profit on both sides.

And Xenarchus says in his Purple—

1. Poets are nonsense; for they never say
2. A single thing that's new. But all they do
3. Is to clothe old ideas in language new,
4. Turning the same things o'er and o'er again,
5. And upside down. But as to fishmongers,
6. They're an inventive race, and yield to none
7. In shameless conduct. For as modern laws
8. Forbid them now to water their stale fish,
9. Some fellow, hated by the gods, beholding
10. His fish quite dry, picks with his mates a quarrel,
11. And blows are interchanged. Then when one thinks
12. He's had enough, he falls, and seems to faint,
13. And lies like any corpse among his baskets.
14. Some one calls out for water; and his partner
15. Catches a pail, and throws it o'er his friend
16. So as to sprinkle all his fish, and make
17. The world believe them newly caught and fresh.

And that they often do sell fish which is dead stinking is proved by what Antiphanes says in his Adulterers, as follows—

1. There's not on earth a more unlucky beast
2. Than a poor fish, for whom 'tis not enough
3. To die when caught, that they may find at once
4. A grave in human stomachs; but what's worse,
5. They fall into the hands of odious fishmongers,
6. And rot and lie upon their stalls for days;
7. And if they meet with some blind purchaser,
8. He scarce can carry them when dead away;
9. But throws them out of doors, and thinks that he
10. Has through his nose had taste enough of them.

And in his Friend of the Thebans he say—

1. Is it not quite a shame, that if a man
2. Has fresh-caught fish to sell, he will not speak
3. To any customer without a frown
4. Upon his face, and language insolent
5. And if his fish are stale, he jokes and laughs-
6. While his behaviour should the contrary be;
7. The first might laugh, the latter should be shamed.

And that they sell their fish very dear we are told by Alexis in his Pylæan Women—

1. Yes, by Minerva, I do marvel at
2. The tribe of fishmongers, that they are not
3. All wealthy men, such royal gains they make.
4. For sitting in the market they do think it
5. A trifling thing to tithe our properties;
6. But would take all at one fell swoop away.

And the same poet says in his play entitled the Caldron—

1. There never was a better lawgiver
2. Than rich Aristonicus. For he now
3. Does make this law, that any fishmonger
4. Who puts a price upon his fish, and then
5. Sells it for less, shall be at once dragg'd off
6. And put in prison; that by their example
7. The rest may learn to ask a moderate price,
8. And be content with that, and carry home
9. Their rotten fish each evening; and then
10. Old men, old women, boys, and all their customers,
11. Will buy whatever suits them at fair price.

And a little further on he says—

1. There never has, since Solon's time, been seen
2. A better lawgiver than Aristonicus.
3. For he has given many different laws,
4. And now he introduces this new statute,
5. A golden statute, that no fishmonger
6. Should sell his fish while sitting, but that all
7. Shall stand all day i' the market. And he says
8. Next year he will enact that they shall sell
9. Being hung up; for so they will let off
10. Their customers more easily, when they
11. Are raised by a machine like gods in a play.

And Antiphanes, in his Hater of Wickedness, displays their rudeness and dishonesty, comparing them to the greatest criminals who exist among men, speaking as follows—

1. Are not the Scythians of men the wisest?
2. Who when their children are first born do give them
3. The milk of mares and cows to drink at once,
4. And do not trust them to dishonest nurses,
5. Or tutors, who of evils are the worst,
6. Except the midwives only. For that class
7. Is worst of all, and next to them do come
8. The begging priests of mighty Cybele;
9. And it is hard to find a baser lot-
10. Unless indeed you speak of fishmongers,
11. But they are worse than even money-changers,
12. And are in fact the worst of all mankind.

And it was not without some wit that Diphilus, in his Merchant, speaks in this manner of fish being sold at an exorbitant price—

1. I never heard of dearer fish at any time.
2. Oh, Neptune, if you only got a tenth
3. Of all that money, you would be by far
4. The richest of the gods! And yet if he,
5. The fishmonger I mean, had been but civil,
6. I would have given him his price, though grumbling;
7. And, just as Priam ransom'd Hector, I
8. Would have put down his weight to buy the conger.

And Alexis says in his Grecian Woman—

1. Living and dead, the monsters of the deep
2. Are hostile to us always. If our ship
3. Be overturn'd, they then at once devour
4. Whatever of the crew they catch while swimming:
5. And if they're caught themselves by fishermen,
6. When dead they half undo their purchasers;
7. For with our whole estate they must be bought,
8. And the sad purchaser comes off a beggar.

And Archippus, in his play called the Fish, mentions one fishmonger by name, Hermæus the Egyptian, saying—

1. The cursedest of all fish-dealers is
2. Hermæus the Egyptian; who skins
3. And disembowels all the vilest fish,
4. And sells them for the choicest, as I hear.

And Alexis, in his Rich Heiress, mentions a certain fishmonger by name, Micio.

And perhaps it is natural for fishermen to be proud of their skill, even to a greater degree than the most skilful generals. Accordingly, Anaxandrides, in his Ulysses, introduces one of them, speaking in this way of the fisherman's art—

1. The beauteous handiwork of portrait painters
2. When in a picture seen is much admired;
3. But the fair fruit of our best skill is seen
4. In a rich dish just taken from the frying-pan.
5. For by what other art, my friend, do we
6. See young men's appetites so much inflamed?
7. What causes such outstretching of the hands
8. What is so apt to choke one, if a man.
9. Can hardly swallow it? Does not the fish-market
10. Alone give zest to banquets Who can spread
11. A dinner without fried fish, or anchovies,
12. Or high-priced mullet? With what words or charms
13. Can a well-favour'd youth be caught, if once
14. The fisherman's assistance be denied?
15. His art subdues him, bringing to the fish-kettle
16. The heads of well-boil'd fish; this leads him on
17. To doors which guard th' approach to a good dinner,
18. And bids him haste, though nought himself contributing.

And Alexis says this with reference to those who are too anxious as to buying their fish, in his Rich Heiress—

1. Whoever being poor buys costly fish,
2. And though in want of much, in this is lavish,
3. He strips by night whoever he may meet.
4. So when a man is stripp'd thus, let him go
v.1.p.360
5. At early morn and watch the fish-market.
6. And the first man he sees both poor and young
7. Buying his eels of Micio, let him seize him,
8. And drag him off to prison by the throat.

And Diphilus, in his Merchant, says that there is some such law as this in existence among the Corinthians—

1. A. This is an admirable law at Corinth,
2. That when we see a man from time to time
3. Purveying largely for his table, we
4. Should ask him whence he comes, and what's his business:
5. And if he be a man of property,
6. Whose revenues can his expenses meet,
7. Then we may let him as he will enjoy himself.
8. But if he do his income much exceed,
9. Then they bid him desist from such a course,
10. And fix a fine on all who disobey.
11. And if a man having no means at all
12. Still lives in splendid fashion, him they give
13. Unto the gaoler.
14. B. Hercules! what a law.
15. A. For such a man can't live without some crime.
16. Dost thou not see? He must rove out by night
17. And rob, break into houses, or else share
18. With some who do so. Or he must haunt the forum,
19. A vile informer, or be always ready
20. As a hired witness. And this tribe we hate,
21. And gladly would expel from this our city.
22. B. And you'd do well, by Jove; but what is that to me?
23. A. Because we see you every day, my friend,
24. Making not moderate but extravagant purchases.
25. You hinder all the rest from buying fish,
26. And drive the city to the greengrocer,
27. And so we fight for parsley like the combatants
28. At Neptune's games on th' Isthmus. . Does a hare
29. Come to the market? it is yours; a thrush
30. Or partridge? all do go the selfsame way.
31. So that we cannot buy or fish or fowl;
32. And you have raised the price of foreign wine.

And Sophilus, in his Androcles, wishes that the same custom prevailed at Athens also, thinking that it would be a good thing if two or three men were appointed by the city to the regulation of the provision markets. And Lynceus the Samian wrote a treatise on purveying against some one who was very difficult to please when making his purchases; teaching him what a man ought to say to those homicidal fishmongers, so as to buy what he wants at a fair rate and without being exposed to any annoyance.

Ulpian again picking out the thorns from what was said, asked—Are we able to show that the ancients used silver vessels at their banquets? and is the word πίναξ a Greek noun? For with reference to the line in Homer—

1. The swineherd served up dishes (πίνακας) of rich meat,[*](Odyss. xvi. 49.)

Aristophanes the Byzantine said that is was a modernism to speak of meats being placed on platters (πίνακες), not being aware that in other places the poet has said—

1. Dishes (πίνακας) of various meats the butler brought.[*](Ib. i. 141.)

I ask also, if any men among the ancients had ever acquired a multitude of slaves, as the men of modern times do: and if the word τήγανον (frying-pan) is ever found, and not the form τάγηνον only. So that we may not fix our whole attention on eating and drinking, like those who from their devotion to their bellies are called parasites and flatterers.

And Aemilianus replied to him,—The word πίναξ, when used of a vessel, you may find used by Metagenes the comic writer, in his Valiant Persians: and Pherecrates, my friend, has used the form τήγανον in his Trifles, where he says—

1. He said he ate anchovies from the frying-pan (τηγάνον).

And the same poet has also said in the Persæ—

1. To sit before the frying-pans (τήγανα) burning rushes.

And Philonides says, in his Buskins—

1. Receive him now with rays and frying-pans (τήγανα).

And again he says—

1. Smelling of frying-pans (τήγανα).

And Eubulus says, in his Orthane—

1. The bellows rouses Vulcan's guardian dogs,
2. With the warm vapour of the frying-pan (τήγανον).

And in another place he says—

1. But every lovely woman walks along
2. Fed with the choicest morsels from the frying-pan (τήγανον).

And in his Titans he says—

1. And the dish
2. Doth laugh and bubble up with barbarous talk,
3. And the fish leap ἐν μέσοισι τηγάνοις.

And Phrynichus also uses a verb derived from the word in his Tragedian—

1. 'Tis sweet to eat fried meat, at any feast
2. For which one has been at no cost oneself.

And Pherecrates, in his Ant Men says—

Are you eating fried meat (σὺ δʼ ἀποτηγανίζεις)?

But Hegesander the Delphian says that the Syracusans call a dish τήγανον, and the proper τήγανον they call ξηροτήγανον; on which account he says that Theodorides says in some poem—

1. He in a τήγανον did boil it well,
2. In a large swimming dish.

Where he uses τήγανον for λοπας. But the Ionians write the word ἤγανον without the letter τ, as Anacreon says—

1. Putting his hand within the frying-pan (ἤγανον).

But with respect to the use of silver plate, my good friend Ulpian, you make me stop to consider a little; but I recollect what is said by Alexis in his Exile—

1. For where an earthen pot is to be let
2. For the cook's use.

For down to the times of the supremacy of the Macedonians the attendants used to perform their duties with vessels made of earthenware, as my countryman Juba declares. But when the Romans altered the way of living, giving it a more expensive direction, then Cleopatra, arranging her style of living in imitation of them, she, I mean, who ultimately destroyed the Egyptian monarchy, not being able to alter the name, she called gold and silver plate κέραμον; and then she gave the guests what she called the κέραμα to carry away with them; and this was very costly. And on the Rosic earthenware, which was the most beautiful, Cleopatra spent five mine every day. But Ptolemy the king, in the eighth book of his commentaries, writing of Masinissa the king of the Libyans, speaks as follows—"His entertainments were arranged in the Roman fashion, everything being served up in silver κέραμον. And the second course he arranged in the Italian mode. His dishes were all made of gold; made after the fashion of those which are plaited of bulrushes or ropes. And he employed Greek musicians.

But Aristophanes the comic writer, whom Heliodorus the Athenian says, in his treatise concerning the Acropolis, (and it occupies fifteen books,) was a Naucratite by birth, in his play called Plutus, after the god who gave his name to the play and appeared on the stage, says that dishes of silver

were in existence, just as all other things might be had made of the same metal. And his words are—

1. But every vinegar cruet, dish and ewer
2. Is made of brass; while all the dirty dishes
3. In which they serve up fish are made of silver.
4. The oven too is made of ivory.

And Plato says, in his Ambassadors—

1. Epicrates and his good friend Phormisius,
2. Received many and magnificent gifts
3. From the great king; a golden cruet-stand,
4. And silver plates and dishes.

And Sophron, in his Female Actresses, says—

1. The whole house shone
2. With store of gold, and of much silver plate.

And Philippides, in his Disappearance of Silver, speaks of the use of it as ostentatious and uncommon, and aimed at only by some foreigners who had made fortunes but lately—

1. A. I felt a pity for all human things,
2. Seeing men nobly born to ruin hasting,
3. And branded slaves displaying silver dishes
4. Whene'er they ate a pennyworth of salt-fish,
5. Or a small handful of capers, in a plate
6. Whose weight is fifty drachms of purest silver.
7. And formerly 'twould have been hard to see
8. One single flagon vow'd unto the gods.
9. B. That is rare now. For if one man should vow
10. A gift like that, some other man would steal it.

And Alexis, in his Little House, introducing a young man in love displaying his wealth to his mistress, represents him as making her some such speech as this—

1. A. I told the slaves, (for I brought two from home,)
2. To place the carefully wiped silver vessels
3. Fairly in sight. There was a silver goblet,
4. And cups which weigh'd two drachms; a beaker too
5. Whose weight was four; a wine-cooler, ten obols,
6. Slighter than e'en Philippides' own self.
7. And yet these things are not so ill-contrived
8. To make a show . . . .

And I am myself acquainted with one of our own fellow-citizens who is as proud as he is poor, and who, when all his silver plate put together scarcely weighed a drachma, used to keep calling for his servant, a single individual, an the only one he had, but still he called him by hundreds of different names.

Here, you Strombichides, do not put o the table

v.1.p.364

any of my winter plate, but my summer plate.

And the character in Nicostratus, in the play entitled the Kings, is just such another. There is a braggart soldier, of whom he speaks—

1. There is some vinegar and a wine-cooler,
2. Thinner than thinnest gauze.

For there were at that time people who were able to beat out silver till it was as thin as a piece of skin.

And Antiphanes, in his Lemnian Women, says—

1. A three-legg'd table now is laid, and on it
2. A luscious cheesecake, O ye honour'd gods,
3. And this year's honey in a silver dish.

And Sopater the parodist, in his Orestes, writes—

1. A silver dish, bearing a stinking shad.

And in the drama entitled Phace he says—

1. But at his supper he does sport a cruet
2. Of shining silver, richly chased with figures,
3. And bas-reliefs of dragons: such as Thibron
4. Used to display, most delicate of men,
5. Stripp'd of his wealth by arts of Tantalus.

And Theopompus the Chian, in his Letters of Advice to Alexander, when he enters into a discussion about Theocritus his fellow-citizen, says—"But he drinks out of silver cups and out of golden cups, and uses other vessels of the same kind upon his table. A man who formerly, not only did not drink out of silver vessels, but who had not brazen ones either, but was content with the commonest earthenware, and even that very often cracked and chipped. And Diphilus says, in his Painter—

1. A splendid breakfast then appear'd, consisting
2. Of all that was desirable or new;
3. First every kind of oyster; then a phalanx
4. Of various side-dishes, and a heap
5. Of broiled meats fresh from the gridiron,
6. And potted meats in silver mortars pounded.

And Philemon says in his Physician—

1. And a large basket full of silver plate.

And Menander, in his Heautontimorumenos, says—

1. A bath, maid-servants, lots of silver plate.

And in his Hymnis he writes—

1. But I am come in quest of silver plate.

And Lysias, in his Oration on the Golden Tripod, if indeed the speech be a genuine one of his, says—

It was Still pos- sible to give silver or gold plate.

But those who pique themselves on the purity of their Greek, say that the proper expression is not ἀργυρώματα and χρυσώματα, but ἀργυροῦς κόσμος and χρυσοῦς κόσμος.

When Aemilianus had said this, Pontianus said—For formerly gold was really exceedingly scarce among the Greeks; and there was not indeed much silver; at least, not much which was extracted from the mines; on which account Duris the Samian says that Philip, the father of the great king Alexander, as he was possessed of one flagon of gold, always put it under his pillow when he went to bed. And Herodorus of Heraclea says, that the Golden Lamb of Atreus, which was the pregnant cause of many eclipses of the sun, and changes of kings, and which was, moreover, the subject of a great many tragedies, was a golden flagon, having in the centre a figure of a golden lamb. And Anaximenes of Lampsacus, in the first of those works of his, called Histories, says that the necklace of Eriphyle was so notorious because gold at that time was so rare among the Greeks; for that a golden goblet was at that time a most unusual thing to see; but that after the taking of Delphi by the Phocians, then all such things began to be more abundant. But formerly even those men who were accounted exceedingly rich used to drink out of brazen goblets, and the repositories where they put them away they called χαλκόθηκαι.

And Herodotus says that the Egyptian priests drink out of brazen goblets; and he affirms that silver flagons could not be found to be given to all the kings, even when they sacrificed in public; and, accordingly, that Psammetichus, who was later than the other kings, performed his libations with a brazen flagon, while the rest made their offerings with silver ones. But after the temple at Delphi had been plundered by the tyrants of Phocis, then gold became common among the Greeks, and silver became actually abundant; and afterwards, when the great Alexander had brought into Greece all the treasures from out of Asia, then there really did shine forth what Pindar calls

wealth predominating far and wide.