Chapter 15

MUSIC.

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 alaugh; 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—

A.Here is a poet who has gained the prizeIn choruses.B.What is his style of poetry?A.A noble kind.B.How will he stand comparisonWith Argas?A.He's a whole days journey better.

A.Here is a poet who has gained the prize

In choruses.

B.What is his style of poetry?

A.A noble kind.

B.How will he stand comparison

With Argas?

A.He's a whole days journey better.

And Anaxandrides, in his Hercules, says—

For he appears a really clever man.How gracefully he takes the instrument,Then plays at once . . . .When I have eaten my fill, I then inclineTo send you off to sing a match with Argas,That you, my friend, may thus the sophists conquer.

For he appears a really clever man.

How gracefully he takes the instrument,

Then plays at once . . . .

When I have eaten my fill, I then incline

To send you off to sing a match with Argas,

That you, my friend, may thus the sophists conquer.

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—

I swear that neither now Gnesippus, norCleomenes with all his nine-string'd lyre,Could e'er have made this song endurable.

I swear that neither now Gnesippus, nor

Cleomenes with all his nine-string'd lyre,

Could e'er have made this song endurable.

And the author of the Helots says—

He is a man who sings the ancient songsOf Alcman, and Stesichorus, and Simonides;

He is a man who sings the ancient songs

Of Alcman, and Stesichorus, and Simonides;

(he means to say Gnesippus):

He likewise has composed songs for the night,Well suited to adulterers, with whichThey charm the women from their doors, while strikingThe shrill iambyca or the triangle.

He likewise has composed songs for the night,

Well suited to adulterers, with which

They charm the women from their doors, while striking

The shrill iambyca or the triangle.

And Cratinus, in his Effeminate Persons, says—

Who, O Gnesippus, e'er saw me in love?I am indignant; for I do think nothingCan be so vain or foolish as a lover.

Who, O Gnesippus, e'er saw me in love?

I am indignant; for I do think nothing

Can be so vain or foolish as a lover.

LOVE SONGS.

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

A man who would not give to SophoclesA chorus when he asked one; though he grantedThat favour to Cleomachus, whom IShould scarce think worthy of so great an honour,At the Adonia.

A man who would not give to Sophocles

A chorus when he asked one; though he granted

That favour to Cleomachus, whom I

Should scarce think worthy of so great an honour,

At the Adonia.

And in his Hours he says—

Farewell to that great tragedianCleomachus, with his chorus of hair-pullers,Plucking vile melodies in the Lydian fashion.

Farewell to that great tragedian

Cleomachus, with his chorus of hair-pullers,

Plucking vile melodies in the Lydian fashion.

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—

Among the Sourii, the freemen onlyAssist at the holy sacrifice; none elseThe temples or the altars dare approach;And no slave may come near the sacred precincts.

Among the Sourii, the freemen only

Assist at the holy sacrifice; none else

The temples or the altars dare approach;

And no slave may come near the sacred precincts.

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 withevery 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."

SWEETMEATS.

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—

Certainly, second thoughts are much the best;For what now can the table want? or whatIs there with which it is not amply loaded?'Tis full of fish fresh from the sea, besidesHere's tender veal, and dainty dishes of goose,Tartlets, and cheesecakes steep'd most thoroughlyIn the rich honey of the golden bee;

Certainly, second thoughts are much the best;

For what now can the table want? or what

Is there with which it is not amply loaded?

'Tis full of fish fresh from the sea, besides

Here's tender veal, and dainty dishes of goose,

Tartlets, and cheesecakes steep'd most thoroughly

In the rich honey of the golden bee;

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

And in the same way everything is soldTogether at Athens; figs and constables,Grapes, turnips, pears and apples, witnesses,Roses and medlars, cheesecakes, honeycombs,Vetches and law-suits; bee-strings of all kinds,And myrtle-berries, and lots for offices,Hyacinths, and lambs, and hour-glasses too,And laws and prosecutions.

And in the same way everything is sold

Together at Athens; figs and constables,

Grapes, turnips, pears and apples, witnesses,

Roses and medlars, cheesecakes, honeycombs,

Vetches and law-suits; bee-strings of all kinds,

And myrtle-berries, and lots for offices,

Hyacinths, and lambs, and hour-glasses too,

And laws and prosecutions.

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—

Cheesecakes, ἐπιδορπίσματα, and eggs,And sesame; and were I to endeavourTo count up every dish, the day would fail me.

Cheesecakes, ἐπιδορπίσματα, and eggs,

And sesame; and were I to endeavour

To count up every dish, the day would fail me.

And Diphilus, in his Telesias, says—

Τράγημα, myrtle-berries, cheesecakes too,And almonds; so that with the greatest pleasureI eat the second course (ἐπιδορπίζομαι).

Τράγημα, myrtle-berries, cheesecakes too,

And almonds; so that with the greatest pleasure

I eat the second course (ἐπιδορπίζομαι).

And Sophilus, in his Deposit, says—

'Tis always pleasant supping with the Greeks;They manage well; with them no one cries out—Here, bring a stronger draught; for I must feastWith the Tanagrian; that there, lying down,* * * * *

'Tis always pleasant supping with the Greeks;

They manage well; with them no one cries out—

Here, bring a stronger draught; for I must feast

With the Tanagrian; that there, lying down,

* * * * *

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 dealof 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—

Almonds, and nuts, and ἐπιφορήματα.

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—

The board was loaded with rich honey-cakesAnd other ἐπιφορήματα.

The board was loaded with rich honey-cakes

And other ἐπιφορήματα.

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—

Almonds, and nuts, and ἐπιτραπεζώματα.

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

A.Come, tell me now,Why are so few of the ἐπιτραπεζώματαRemaining?B.That man hated by the godsAte them all up.

A.Come, tell me now,

Why are so few of the ἐπιτραπεζώματα

Remaining?

B.That man hated by the gods

Ate them all up.

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 τρώγαλον is nice when supper's over,And when the guests have eaten plentifully.

And τρώγαλον is nice when supper's over,

And when the guests have eaten plentifully.

THE DIFFERENT COURSES AT DINNER.

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

You see how happily life passes whenA man has always a well-appointed table.

You see how happily life passes when

A man has always a well-appointed table.

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 in the second course they carvedYour miserable limbs, and feasted on them;But far from me shall be the thought profane,That in foul feast celestials could delight.[91]

And in the second course they carved

Your miserable limbs, and feasted on them;

But far from me shall be the thought profane,

That in foul feast celestials could delight.[91]

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

A.First we will gratify you with a feast;Lo! here it is.B.But after that what meansOf pleasure will you offer me?A.We'll anoint youAll over with a richly-smelling perfume.B.Will you not give me first a jug of waterTo wash my hands with?A.Surely; the dessert (τράπεζα)Is now being clear'd away.

A.First we will gratify you with a feast;

Lo! here it is.

B.But after that what means

Of pleasure will you offer me?

A.We'll anoint you

All over with a richly-smelling perfume.

B.Will you not give me first a jug of water

To wash my hands with?

A.Surely; the dessert (τράπεζα)

Is now being clear'd away.

And Aristophanes, in his Wasps, says—

Bring water for the hands; clear the dessert.[92]

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,—

A.Would you drink Thasian wine?B.No doubt, if any oneFills me a goblet with it.A.Then what think youOf almonds?B.I feel very friendly to them,They mingle well with honey.A.If a manShould bring you honied cheesecakes?B.I should eat them,And swallow down an egg or two besides.

A.Would you drink Thasian wine?

B.No doubt, if any one

Fills me a goblet with it.

A.Then what think you

Of almonds?

B.I feel very friendly to them,

They mingle well with honey.

A.If a man

Should bring you honied cheesecakes?

B.I should eat them,

And swallow down an egg or two besides.

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

Then he introduced a dance, and after that he served upA second course, provided well with every kind of dainty.

Then he introduced a dance, and after that he served up

A second course, provided well with every kind of dainty.

And Amphis,in his Gynæcomania, says,—

A.Did you e'er hear of what they call a ground[93]life?. . . . . . . . . . . 'tis clearlyCheesecakes, sweet wine, eggs, cakes of sesame,Perfumes, and crowns, and female flute-players.B.Castor and Pollux! why you have gone throughThe names of all the dozen gods at once.

A.Did you e'er hear of what they call a ground[93]life?

. . . . . . . . . . . 'tis clearly

Cheesecakes, sweet wine, eggs, cakes of sesame,

Perfumes, and crowns, and female flute-players.

B.Castor and Pollux! why you have gone through

The names of all the dozen gods at once.

Anaxandrides, in his Clowns, says,—

And when I had my garland on my head,They brought in the dessert (ἡ τράπεζα), in which there wereSo many dishes, that, by all the gods,And goddesses too, I hadn't the least ideaThere were so many different things i' th' house;And never did I live so well as then.

And when I had my garland on my head,

They brought in the dessert (ἡ τράπεζα), in which there were

So many dishes, that, by all the gods,

And goddesses too, I hadn't the least idea

There were so many different things i' th' house;

And never did I live so well as then.

Clearchus says in his Pandrosus,—

A.Have water for your hands:B.By no means, thank you;I'm very comfortable as I am.A.Pray have some;You'll be no worse at all events. Boy, water!And put some nuts and sweetmeats on the table.

A.Have water for your hands:

B.By no means, thank you;

I'm very comfortable as I am.

A.Pray have some;

You'll be no worse at all events. Boy, water!

And put some nuts and sweetmeats on the table.

And Eubulus, in his Campylion, says,—

A.Now is your table loaded well with sweetmeats.B.I am not always very fond of sweetmeats.

A.Now is your table loaded well with sweetmeats.

B.I am not always very fond of sweetmeats.

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

DESSERT.

He was a clever man who first inventedThe use of sweetmeats; for he added thusA pleasant lengthening to the feast, and saved menFrom unfill'd mouths and idle jaws unoccupied.

He was a clever man who first invented

The use of sweetmeats; for he added thus

A pleasant lengthening to the feast, and saved men

From unfill'd mouths and idle jaws unoccupied.

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

A.I am not one, by Æsculapius!To care excessively about my supper;I'm fonder of dessert.B.'Tis very well.A.For I do hear that sweetmeats are in fashion,For suitors when they're following . . . .B.Their brides,—A.To give them cheesecakes, hares, and thrushes too,These are the things I like; but pickled fishAnd soups and sauces I can't bear, ye gods!

A.I am not one, by Æsculapius!

To care excessively about my supper;

I'm fonder of dessert.

B.'Tis very well.

A.For I do hear that sweetmeats are in fashion,

For suitors when they're following . . . .

B.Their brides,—

A.To give them cheesecakes, hares, and thrushes too,

These are the things I like; but pickled fish

And soups and sauces I can't bear, ye gods!

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,—

Then there were brought some groats, some rich perfumesFrom Egypt, and a cask of rich palm wineWas broach'd. Then cakes and other kinds of sweetmeats,Cheesecakes of every sort and every name;And a whole hecatomb of eggs. These thingsWe ate, and clear'd the table vigorously,For we did e'en devour some parasites.

Then there were brought some groats, some rich perfumes

From Egypt, and a cask of rich palm wine

Was broach'd. Then cakes and other kinds of sweetmeats,

Cheesecakes of every sort and every name;

And a whole hecatomb of eggs. These things

We ate, and clear'd the table vigorously,

For we did e'en devour some parasites.

And in his Cydon he says,—

And after supper they served up some kernels,Vetches, and beans, and groats, and cheese, and honey,Sweetmeats of various kinds, and cakes of sesame,And pyramidical rolls of wheat, and apples,Nuts, milk, hempseed too, and shell-fish,Syrup, the brains of Jove.

And after supper they served up some kernels,

Vetches, and beans, and groats, and cheese, and honey,

Sweetmeats of various kinds, and cakes of sesame,

And pyramidical rolls of wheat, and apples,

Nuts, milk, hempseed too, and shell-fish,

Syrup, the brains of Jove.

Alexis too, in his Philiscus, says,—

Now is the time to clear the table, andTo bring each guest some water for his hands,And garlands, perfumes, and libations,Frankincense, and a chafing-dish. Now giveSome sweetmeats, and let all some cheesecakes have.

Now is the time to clear the table, and

To bring each guest some water for his hands,

And garlands, perfumes, and libations,

Frankincense, and a chafing-dish. Now give

Some sweetmeats, and let all some cheesecakes have.

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 inagain 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—

Philoxenus now does surpass by farAll other poets. First of all he everywhereUses new words peculiar to himself;And then how cleverly doth he mix his melodiesWith every kind of change and modification!Surely he is a god among weak men,And a most thorough judge of music too.But poets of the present day patch upPhrases of ivy and fountains into verse,And borrow old expressions, talking ofMelodies flying on the wings of flowers,And interweave them with their own poor stuff.

Philoxenus now does surpass by far

All other poets. First of all he everywhere

Uses new words peculiar to himself;

And then how cleverly doth he mix his melodies

With every kind of change and modification!

Surely he is a god among weak men,

And a most thorough judge of music too.

But poets of the present day patch up

Phrases of ivy and fountains into verse,

And borrow old expressions, talking of

Melodies flying on the wings of flowers,

And interweave them with their own poor stuff.

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 soinjuriously treated. Accordingly, Plato the comic poet mentions cheesecakes in his play called The Poet, where he says—

Am I alone to sacrifice withoutHaving a taste allow'd me of the entrails,Without a cheesecake, without frankincense?

Am I alone to sacrifice without

Having a taste allow'd me of the entrails,

Without a cheesecake, without frankincense?

CHEESECAKES.

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:—

Happy old man, who in the sea-girt isleOf happy Paros dwell'st—a land which bearsTwo things in high perfection; marble white,Fit decoration for th' immortal gods,And cheesecakes, dainty food for mortal men.

Happy old man, who in the sea-girt isle

Of happy Paros dwell'st—a land which bears

Two things in high perfection; marble white,

Fit decoration for th' immortal gods,

And cheesecakes, dainty food for mortal men.

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

The cheesecake-making island named Samos.

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

It is not now a question about candyli,Or all the other things which you are usedTo mix together in one dish—eggs, honey,And similago; for all these things nowAre out of place. The cook at present's makingBaked cheesecakes in a mould; and boiling groats,To serve up after the salt-fish,—and grapes,And forced-meat wrapp'd in fig-leaves. And the maid,Who makes the sweetmeats and the common cheesecakes,Is roasting joints of meat and plates of thrushes.

It is not now a question about candyli,

Or all the other things which you are used

To mix together in one dish—eggs, honey,

And similago; for all these things now

Are out of place. The cook at present's making

Baked cheesecakes in a mould; and boiling groats,

To serve up after the salt-fish,—and grapes,

And forced-meat wrapp'd in fig-leaves. And the maid,

Who makes the sweetmeats and the common cheesecakes,

Is roasting joints of meat and plates of thrushes.

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

A.Four tables did I mention to you of women,And six of men; a supper, too, complete—In no one single thing deficient;Wishing the marriage-feast to be a splendid one.B.Ask no one else; I will myself go round,Provide for everything, and report to you.. . . . . As many kinds of olives as you please;For meat, you've veal, and sucking-pig, and pork,And hares—A.Hear how this cursed fellow boasts!B.Forced-meat in fig-leaves, cheese, cheesecakes in moulds—A.Here, Dromo!B.Candyli, eggs, cakes of meal.And then the table is three cubits high;So that all those who sit around must riseWhene'er they wish to help themselves to anything.

A.Four tables did I mention to you of women,

And six of men; a supper, too, complete—

In no one single thing deficient;

Wishing the marriage-feast to be a splendid one.

B.Ask no one else; I will myself go round,

Provide for everything, and report to you.

. . . . . As many kinds of olives as you please;

For meat, you've veal, and sucking-pig, and pork,

And hares—

A.Hear how this cursed fellow boasts!

B.Forced-meat in fig-leaves, cheese, cheesecakes in moulds—

A.Here, Dromo!

B.Candyli, eggs, cakes of meal.

And then the table is three cubits high;

So that all those who sit around must rise

Whene'er they wish to help themselves to anything.

There was a kind of cheesecake called ἄμης. Antiphanes enumerates

ἄμητες, ἄμυλοι;

and Menander, in his Supposititious Son, says—

You would be glad were any one to dressA cheesecake (ἄμητα) for you.

You would be glad were any one to dress

A cheesecake (ἄμητα) for you.

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—

Thrushes flew of their own accordRight down my throat with savoury ἀμητίσκοι.

Thrushes flew of their own accord

Right down my throat with savoury ἀμητίσκοι.

53. There was also a kind called διακόνιον:—

He was so greedy that he ate a wholeDiaconium up, besides an amphiphon.

He was so greedy that he ate a whole

Diaconium up, besides an amphiphon.

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—

Diana, mistress dear, I bring you nowThis amphiphon, and these libations holy.

Diana, mistress dear, I bring you now

This amphiphon, and these libations holy.

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."

CHEESECAKES.

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—

I've loaves, and barley-cakes, and bran, and flour,And rolls, obelias, and honey'd cheesecakes,Epichyti, ptisan, and common cheesecakes,Dendalides, and fried bread.

I've loaves, and barley-cakes, and bran, and flour,

And rolls, obelias, and honey'd cheesecakes,

Epichyti, ptisan, and common cheesecakes,

Dendalides, and fried bread.

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:—

Not eating hares or woodcocks,Nor mingling small fried loaves with cakes of sesame,Nor dipping attanitæ in honeycombs.

Not eating hares or woodcocks,

Nor mingling small fried loaves with cakes of sesame,

Nor dipping attanitæ in honeycombs.

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:—

Groats and encrides,And other cakes, and fresh sweet honey.

Groats and encrides,

And other cakes, and fresh sweet honey.

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 not be a seller of encrides (ἐγκριδοπώλης).

And Pherecrates, in his Crapatalli, says—

Let him take this, and then along the roadLet him seize some encrides.

Let him take this, and then along the road

Let him seize some encrides.

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:—

Some spend their time in drinking, and eating cakes,And some eat bread, and others feast on γοῦροιMingled with lentils; and there is no kindOf dainty wanting there, but all the fruitsWhich the rich earth brings forth as food for menAre present in abundance.

Some spend their time in drinking, and eating cakes,

And some eat bread, and others feast on γοῦροι

Mingled with lentils; and there is no kind

Of dainty wanting there, but all the fruits

Which the rich earth brings forth as food for men

Are present in abundance.

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—

But I will send them in the eveningA charisian cheesecake.

But I will send them in the evening

A charisian cheesecake.

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

I only just leapt out,While baking the charisius.

I only just leapt out,

While baking the charisius.

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—

Back to Index Next