Deipnosophistae

Athenaeus of Naucratis

Athenaeus. The Deipnosophists or Banquet Of The Learned Of Athenaeus. Yonge, Charles Duke, translator. London: Henry G. Bohn, 1854.

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

  1. The swallow, the swallow (χελιδών) is come,
  2. Bringing good seasons and a joyful time.
  3. Her belly is white, her back is black.
  4. Bring, oh bring, a cake of figs
  5. Out of your luxurious house,
  6. Bring a cup of wine,
  7. And a dish of cheese,
  8. And a bag of wheat.
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  10. Those the good swallow will not despise,
  11. Nor a cake of eggs.
  12. Shall we now go, or shall we get something?
  13. Give something, and we'll go; if you give nothing
  14. We will not cease to pester you; we'll force the door
  15. And carry it away, or th' upper lintel,
  16. Or e'en your wife who sits within the house.
  17. She is but little, we shall find her light.
  18. If you give something, let it be worth having.
  19. Open, then, open the door to the swallow,
  20. For we are not old men, but only boys.
And Cleobulus the Lindian was the first man who introduced the custom of this collection, at a time when there was a great want in Lindus of a collection of money.

But, since we have mentioned the Rhodian histories, I myself am now going to tell you something about fish, from the account given of the beautiful Rhodes, which that delightful writer Lynceus says is full of excellent fish. Ergias the Rhodian, then, in his Account of his own Country, having first made mention of the Phoenicians, who inhabited the island, says—"That Phalanthus, and his friends, having a very strong city in Ialysus, called Achaia, and being very economical of their provisions, held out for a long time against Iphiclus, who besieged them. For they had also a prophecy given them by some oracle, that they should keep the place till crows became white, and till fish were seen in their goblets. They therefore, expecting that these things would never happen, prosecuted the war with less vigour. But Iphiclus, having heard from some one of the oracles of the Phœnicians, and having waylaid a highly-trusted adherent of Phalanthus, whose name was Larcas, as he was going for water, and having entered into a covenant with him, caught some fish at the spring, and putting them into the ewer, gave them to Larcas, and bade him carry the water back, and pour it into the goblet from which he was used to pour out wine for Phalanthus: and he did so. And Iphiclus also caught some crows, and smeared them over with gypsum, and let them fly again. But when Phalanthus saw the crows, he went to his goblet; and when he saw the fish there, he considered that the place no longer belonged to him and his party, and so he sent a herald to Iphiclus, demanding permission to retire, with all his troops, under the protection of a treaty, And when Iphiclus agreed to this, Phalanthus devised the follow-

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ing contrivance. Having slain some victims, and taken out the entrails, he endeavoured to put in some silver and gold, and so to carry it away. But when Iphiclus percieved this, he prevented it. And when Phalanthus alleged against him the oath which he had taken, when he swore to allow them to take away whatever they had in their bellies, he met them with a counter device, giving them vessels to go away in, but taking away the rudders, and the oars, and the sails, saying that he had sworn to give them boats, and nothing further. And as the Phœnicians were in great perplexity, they buried a great deal of their riches underground, marking the places where they buried it, that at some future time they might come and take it up again; but they left a great deal for Iphiclus. And so, when the Phœnicians had left the place in this manner, the Greeks became masters of it.” And Polyzelus has given the same account, in his History of Rhodian Affairs; and says—
That the only people who knew the secret about the fishes and the crows were Phaces and his daughter Dorcia; and she, being beloved by Iphiclus, and having come to an agreement to marry him through the intervention of her nurse, persuaded the man who brought the water to bring the fish and put them into the goblet; and she herself whitewashed the crows, and let them go.

And Creophylus, in his Annals of the Ephesians, says—

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

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

  1. Is it a supper or a marriage feast
  2. For certainly there is no picnic held now.
And when some one replied that every one in the city was dancing (using the verb βαλλίζω) in honour of the goddess, —My fine fellow, said Ulpian, laughing, what Greek in the world ever called this dancing βαλλισμόσ? You should have said κωμάζουσιν or χορεύουσιν, or, at all events, some word in common use; but you have bought us a name out of the Subura,
  1. And spoilt the wine by pouring in this water.'
And Myrtilus said—But I will prove to you, my dear Epitimæus,[*](From ἐπιτιμάω, to rebuke.) that the word is a genuine Greek word; for you, who want to stop every one's mouth, have not succeeded in convicting any one of ignorance, but have proved yourself to be emptier than a snake's cast-off skin. Epicharmus, my most excellent gentlemen, in his Theori, speaks of the βαλλισμὸς, and Italy is no great way from Sicily. Accordingly, in that play, the public ambassadors, surveying the offerings at Pytho, and mentioning each one separately, speak as follows:—
  1. Here there are brazen caldrons, brazen goblets,
  2. And spits. And then to see the men with spits
  3. And flutes, too, dancing (βαλλίζοντες), what a sight it was!
And Sophron, in his play which is entitled Nymphoponus, says—
  1. Then he did take it, and proceeded onwards;
  2. The rest did follow dancing (ἐβάλλιζον).
And again he says—
  1. Dancing (βαλλίζοντες) they filled the entrance room with dung.
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And Alexis, in his Curis, says—
  1. And now I see a multitude of men
  2. Hastening to a feast, as if a goodly company
  3. Were here invited. May it be my luck
  4. To keep out of your way, my revellers,
  5. After your dancing (βαλλισμὸς) and your feasting both
  6. Have gone off well and are quite finish'd.
  7. For I should never bear my robe off safely,
  8. Unless my wings had grown.
I know, too, that the word is found in other places, and when I recollect the exact passage, I will bring it forward.

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

  1. But say, you joyful troop so gaily drest,
  2. Is this a bridal or a friendly feast?—
in what respect the different sorts of feasts, which he calls εἰλαπίνη and ἔρανος, differ from one another? But, since you are silent, I will tell you; for, as the poet of Syracuse says,—
  1. I by myself am equal to the task
  2. Which formerly it took two men to answer.
The ancients used to call sacrifices, and the more splendid kind of preparations, εἰλάπιναι; and those who partook of them they used to call εἰλαπινασταί. But those feasts they called ἔρανοι, the materials for which were contributed by all who joined in them; and this name was derived from all the guests being friendly together (ἀπὸ τοῦ συνερᾷν) and contributing. And this same ἔρανος is also called θίασος, and those who partake of it are called ἐρανισταὶ and συνθιαῶται. The crowd, also, which follows Bacchus in his festivals is called θίασος, as Euripides says—
  1. I see three thiasi of women coming.
And they gave them the name θίασος from the word θεός;— and, indeed, the Lacedæmonian form of the word θεὸς is σιός. And the word εἰλαπίνη is derived from the preparation and expense gone to for such purposes; for being destructive and extravagant is called λαφύττειν καὶ λαπάζειν, from which words the poets have used the word ἀλαπάζω for to destroy, And the plunder which is carried off after the sacking of a city they call λάφυρα. And accordingly Aeschylus and Eripides have given to the more luxurious banquets the name of εἰλάπιναι, from the verb λαπάζω. There is also a verb, λάπτω,
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which means to digest one's food, and to become relaxed (λαγαρὸς) by becoming empty. And from this word λαγαρὸς we get the word λαγὼν (the flank), and also λάγανον (a thin, broad cake); and from the word λαπάττω we get λαπάρα (the loins). And the verb λαφύττω means, with great freedom and abundance to evacuate and erupt oneself. And the word δαπανάω (to spend) is derived from δάπτω; and δάπτω is akin to δαψιλής; on which account we find the verbs δάπτω and δαρδάπτω applied to those who eat in a voracious and savage manner. Homer says—
  1. Him the fierce dogs and hungry vultures tore (κατέδαψαν).
But the word εὐωχία (a luxurious feast) is derived not from ὀχὴ, which means nutriment, but from everything going on well (ἀπὸ τοῦ εὖ ἔχειν) in such a banquet, in which those who assemble honour the deity, and give themselves up to mirth and relaxation; and from this relaxation (ἀπὸ τοῦ μεθιέναι) they call wine μέθυ, and the god who gave them wine they call Methymnaeus, and Lyæus, and Evius, and Icius; just as also they call a man who is not sullen-looking and morose ἱλαρός; on which account, too, they pray the deity to be propitious (ἵλεως), uttering the ejaculation ἰὴ, ἰή. And from this again they call the place where they do this ἱερόν. And that they meant very nearly the same thing by ἵλεως and ἱλαρός is plain from the language used by Ephippus, in his play entitled Traffic; for he is speaking of a courtesan, and he says—
  1. Then too, when any one is out of humour,
  2. When he comes in she flatters him discreetly,
  3. And kisses him, not pressing his mouth hard
  4. Like some fierce enemy; but just billing towards him
  5. Like some fond sparrow; then she sings and comforts him,
  6. And makes him cheerful (ἱλαρὸς) and dispels all clouds
  7. From off his face, and renders him propitious (ἵλεως).

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

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firstfruits and libations, might enjoy himself with order and decency. Accordingly Homer says—
  1. There, too, was Pallas to partake the feast:
and Neptune, too, is represented thus—
  1. The monarch of the main, a heavenly guest,
  2. In Ethiopia graced the genial feast,
  3. There on the world's extremest verge, revered
  4. With hecatombs and prayer in pomp preferr'd,
  5. Distant he lay:[*](Hom. Odyss. i. 22.)
and of Jupiter he says—
  1. The sire of gods and all the ethereal train
  2. On the warm limits of the furthest main
  3. Now mix with mortals, nor disdain to grace
  4. The feast of Ethiopia's blameless race.[*](Hom. Iliad, i. 424.)
And if a man of more mature age, and devoted to wise and virtuous pursuits, is present, they are ashamed to say or do anything indecorous; as also Epicharmus says, somewhere or other:—
  1. But when their aged superiors are present,
  2. Young men should silent be.
Therefore, considering that the gods were near to them, they celebrated their festivals in an orderly and temperate man- ner; on which account it was not the fashion of the ancients to lie at their meals, but, as Homer says,—
  1. Feasting they sate;
nor were they accustomed to drink to the extent of drunkenness—
  1. But when they'd eaten thus, and drank their fill,
  2. Each to his room retired, not dreaming ill.

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

  1. But now with speed let's take a short repast,
  2. And well refresh'd to bloody conflict haste.
Nor do they ever give a thought to what has been said by the poet who wrote the poem entitled Chiron, whether it is Pherecrates, or Nicomachus, the teacher of rhythm, or whatever else his name may have been:—
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  1. When you have ask'd a friend to come to supper,
  2. Do not be angry when you see him come;
  3. That is the part of an unworthy man;
  4. But give yourself to happy thoughts of joy,
  5. And study to amuse your friend and guest.
But now men utterly forget all these rules, and they recollect only the lines which follow them, which are all written in imitation of the Great Eoæ which are attributed to Hesiod, and which are also meant as a parody on his great work, Works and Days:—
  1. When any of us does celebrate
  2. A sacrifice, and bids his friends to th' feast,
  3. Still, if he come, we're vex'd and look askance,
  4. And wish him to depart without delay.
  5. And he his want of welcome soon perceives
  6. And reassumes his shoes; when some one rises
  7. Of the surrounding revellers, and says,
  8. "Here, my friend, do not go; why won't you drink.
  9. Take off your shoes." And then the host again
  10. Is angry with the guest who calls him back,
  11. And quotes some scraps of poetry against him,—
  12. "Remember, always speed the parting guest,
  13. And when a man is sleeping let him rest."
  14. Do not we in this manner oft behave
  15. When feasting those we choose to call our friends?
And, moreover, we add this:—
  1. Let not a numerous party vex your mind,
  2. For more are pleased, and the cost's near the same.

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

  1. We don't do other things as we perform
  2. Our duties to the gods. We sacrifice
  3. One sheep scarce worth ten or a dozen drachmæ;
  4. But for our flute-women, our perfumes rich,
  5. Our harpers, Thasian and Mendæan wine,
  6. Eels, cheese, and honey to regale ourselves,
  7. We do not a whole talent think too much.
  8. 'Tis very well to spend a dozen drachmæ
  9. When we are sacrificing to the gods,
  10. But if you much curtail that slight expense,
  11. Are you not thus dishonouring the gods?
  12. I, if I were a god, would ne'er allow
  13. A scanty loin of beef to load my altars,
  14. Unless an eel were also sacrificed,
  15. So that Callimedon might die of rage.

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

  1. A. And now the master here has sent a slave
  2. To bring to me a jar of his own wine.
  3. B. I understand; this is ἐπιδόσιμος,
  4. A gift into the bargain, as a makeweight;
  5. I praise the wise old woman.
And Crobylus, in his Supposititious Son, says—
  1. A. Laches, I come to you; proceed.
  2. B. Which way?
  3. A. How can you ask? Why, to my mistress, who
  4. Has a feast ἐπιδόσιμος prepared;
  5. And in her honour only yesterday
  6. You made the guests drink down twelve glasses each.
The ancients, also, were acquainted with the banquets which are now called dole-basket banquets; and Pherecrates mentions them in his Forgetful Man, or the Sea, saying—
  1. Having prepared a small dole-basket supper
  2. He went away to Ophela.
And this clearly points to the dole-basket supper, when a man prepares a supper for himself, and then puts it in a basket, and goes off to sup with some one. And Lysias has used the word σύνδειπνον for a banquet, in his speech against Micinus, on his trial for murder; for he says that he had been invited to a σύνδειπνον: and Plato says—
Those who had made a σύνδειπνον:
and Aristophanes, in his Gerytades, says—
  1. Praising great Aeschylus in his σύνδειπνα,
on which account some people wish to write the title of Sophocles's play in the neuter gender, σύνδειπνον. Some people also use the expression συναγώγιμα δεῖπνα, picnic feasts; as Alexis does, in his Man fond of Beauty, or the Nymphs, where he says—
  1. Come, sit you down, and call those damsels in;
  2. We've got a picnic here, but well I know
  3. That your's is but a skin-flint disposition.
And Ephippus says, in his Geryones,—
  1. They also celebrate a picnic feast.
They also use the verb συνάγω for to drink with on another, and the noun συναγώγιον for a drinking party. Menander, in his Angry Woman, says—
  1. And for this reason now they drink (συνάγουσι) alone:
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and presently afterwards he says—
  1. And so they ended the entertainment (συναγώγιον).
And probably the συναγώγιον is the same as that which was also called τὸ ἀπὸ συμβολων δεῖπνον. But what the συμβολαὶ, or contributions, are, we learn from Alexis, in his Woman who has taken Mandragora, where he says—
  1. A. I'll come and bring my contributions now.
  2. B. How, contributions?
  3. A. The Chalcidians
  4. Call fringes, alabaster, scent boxes,
  5. And other things of that kind, contributions.
But the Argives, as Hegesander tells us in his Commentaries, (the following are his exact words)—
The Argives call the contributions towards an entertainment which are brought by the revellers, χῶν; and each man's share they call αἶσα.

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

  1. For I myself have been a boy, a girl,
  2. A bush, a bird, and fish which roams the sea.