But concerning those that are called the Nicolaus-dates, which are imported from Syria, I can give you this information; that they
received
this name from Augustus the emperor, because he was exceedingly fond of the fruit, and because Nicolaus of Damascus, who was his friend, was constantly sending him presents of it.
Athenaeus - Deipnosophists
"
[42. ] G Now the system of playing the harp without any vocal accompaniment, was, as Menaechmus informs us, first introduced by Aristonicus the Argive, who was a contemporary of Archilochus, and lived in Corcyra. But Philochorus, in the third book of his Atthis [ Fr_23 ], 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; [638] 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 on that instrument; and he played on the different kinds of harp called iambyca and magadis, and the so-called syrigmus. 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 [of players]. " And Menaechmus says that Dion of Chios was the first person who ever played on the harp an ode such as is used at libations to the honour of Dionysus. 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 the accompaniment of his lyre the battles narrated by Homer, beginning with the Odyssey. But others say that the first person who ever played amatory songs on his harp was Ametor, the Eleuthernaean, who did so in his own city; and his descendants are called Ametoridae.
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 Oenopas led the way. And he was imitated by Polyeuctus the Achaean, and by Diocles of Cynaetha. There have also been poets who have composed indecent songs, concerning whom Phaenias of Eresus speaks in his writings Against the Sophists, where he writes thus:- "Telenicus the Byzantian, and also Argas, being both authors of indecent songs, 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 Bareback Rider, thus-
(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 day's journey better.
And Anaxandrides, in his Heracles, 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 incline
To send you off to sing a match with Argas,
That you, my friend, may thus the sophists conquer.
* * * * *
[53. ] G [645] There was also a kind [of cake] called diaconium. Pherecrates says-
He was so greedy that he ate a whole
Diaconium up, besides an amphiphon.
But the amphiphon was a kind of cheesecake consecrated to Artemis, having figures of lighted torches round it. Philemon, in his Beggar, or Woman of Rhodes, says-
Artemis, mistress dear, I bring you now
This amphiphon, and these libations holy.
Diphilus also mentions it in his Hecate. Philochorus [ Fr_86 ] also mentions the fact of its being called amphiphon, and of its being brought into the temples of Artemis, and also to the crossroads, on the day when the moon is overtaken at its setting by the rising of the sun; and so the sky is doubly light (? ? ? ? ? ? ? ).
There is the basynias too. Semus, in the second book of his History of Delos, says- "In the island of Hecate, the Delians sacrifice to Iris, offering her the cheesecakes called basyniae; and this is a cake of wheat-flour, and suet, and honey, boiled up together: and what is called ? ? ? ? ? ? ? consists of a fig and three nuts. "
There are also cheesecakes called strepti and ne? lata. Both these kinds are mentioned by Demosthenes the orator, in his Speech in defence of Ctesiphon concerning the Crown [ 260 ].
There are also epichyta. Nicochares, in his Handicrafts-men, says-
I've loaves, and barley-bread, and bran, and flour,
And rolls, a toasted bun, and honeyed cheesecakes,
Moulded cakes (? ? ? ? ? ? ? ? ), barley-gruel, and common cheesecakes,
Barley-cakes (? ? ? ? ? ? ? ? ? ? ), and fried bread.
But Pamphilus says that the epichyton is the same kind of cheesecake as that which is called attanites. And Hipponax mentions the attanites in the following lines-
Not eating hares or woodcocks,
Nor mingling small fried loaves with cakes of sesame,
Nor dipping fried cakes (? ? ? ? ? ? ? ? ? ) in honeycombs.
There is also the creium. 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 crepides; being rather a kind of casing into which they put those cheesecakes which are really made with cheese.
* * * * *
[61. ] G [649] The Syrian being refuted by these arguments, and being a good deal annoyed, said- But I see here on the table some pistachio nuts (? ? ? ? ? ? ? ? ); and if you can tell me what author has ever spoken of them, I will give you, not ten golden staters, as that Pontic trifler [Heracleides] has it, but this goblet. And as Democritus made no reply, he said, But since you cannot answer me, I will tell you; Nicander of Colophon, in his Theriaca [ 891] , mentions them, and says-
Pistachio nuts (? ? ? ? ? ? ? ? ) upon the highest branches,
Like almonds to the sight.
The word is also written ? ? ? ? ? ? ? ? , in the line-
And almond-like pistachios (? ? ? ? ? ? ? ? ) were there.
And Poseidonius the Stoic, in the third book of his History [ Fr_3 ], writes thus: "But both Arabia and Syria produce the peach, and the nut which is called pistachio (? ? ? ? ? ? ? ? ? ); which bears a fruit in bunches like bunches of grapes, of a sort of tawny white, long shaped, like tears, and the nuts lie on one another like berries. But the kernel is of a light green, and it is less juicy than the pine-cone, but it has a more pleasant smell. " And the brothers [Quintilii] who together composed the Georgics, write thus, in the third book- "There is also the ash, and the turpentine tree, which the Syrians call ? ? ? ? ? ? ? ? . " And these people spell the word ? ? ? ? ? ? ? ? with a ? , but Nicander writes it with an aspirate, ? ? ? ? ? ? ? ? , and Poseidonius ? ? ? ? ? ? ? ? .
* * * * *
[66. ] G [651] And Melanippides of Melos, in his Danaides, calls the fruit of the palm-tree by the name of ? ? ? ? ? ? ? ? , mentioning [the daughters of Danaus] in this manner:- "They had the appearance of inhabitants of the shades below, not of human beings; nor had they voices like women; but they drove about in chariots with seats, through the woods and groves, just as wild beasts do, holding in their hands the sacred frankincense, and the fragrant dates (? ? ? ? ? ? ? ? ), and cassia, and the delicate perfumes of Syria. "
[652] And Aristotle, in his treatise On Plants, speaks thus: "The dates (? ? ? ? ? ? ? ? ) without stones, which some call eunuchs and others call seedless. " Hellanicus has also called the fruit ? ? ? ? ? ? , in his Journey to the Temple of Ammon, if at least the book be a genuine one; and so has Phormus the comic poet, in his Atalantae.
But concerning those that are called the Nicolaus-dates, which are imported from Syria, I can give you this information; that they received this name from Augustus the emperor, because he was exceedingly fond of the fruit, and because Nicolaus of Damascus, who was his friend, was constantly sending him presents of it. And this Nicolaus was a philosopher of the Peripatetic school, and wrote a very voluminous history.
[67. ] G Now with respect to dried figs: those which came from Attica were always considered a great deal the best. Accordingly Dinon, in his History of Persia, says- "And they used to serve up at the royal table all the fruits which the earth produces as far as the king's dominions extend, being brought to him from every district as a sort of first-fruits. And (? ) Xerxes did not think it fitting for the kings either to eat or drink anything which came from any foreign country; and this idea gradually acquired the force of a law. For once, when one of the eunuchs brought the king, among the rest of the dishes at dessert, some Athenian dried figs, the king asked where they came from. And when he heard that they came from Athens, he forbade those who had bought them to buy them for him any more, until it should be in his power to take them whenever he chose, and not to buy them. And it is said that the eunuch did this on purpose, with a view to remind him of the expedition against Attica. " And Alexis, in his Pilot, says-
Then came in figs, the emblem of fair Athens,
And bunches of sweet thyme.
And Lynceus, in his letter to the comic poet, Poseidippus, says- "In the delineation of the tragic passions, I do not think that Euripides is at all superior to Sophocles, but in dried figs, I do think that Attica is superior to every other country on earth. " And in his letter to Diagoras, he writes thus:- "But this country opposes to the chelidonian dried figs those which are called brigindarides, which in their name indeed are barbarous, but which in delicious flavour are not at all less Attic than the others. And Phoenicides, in his Hated Woman, says-
(A) They celebrate the praise of myrtle-berries,
Of honey, of the Propylaea, and of figs;
Now these I tasted when I first arrived-
(B) And the Propylaea?
(A) Yet have I found nothing
Which to a woodcock can for taste compare.
In which lines we must take notice of the mention of the woodcock. But Philemon, in his treatise On Attic Names, says that "the most excellent dried figs are those called aegalides; and that Aegila is the name of a deme in Attica, which derives its name from a hero called Aegilus; but that the dried figs of a reddish black colour are called chelidonian. " Theopompus also, in the Peace, praising the Teithrasian figs, speaks thus-
Barley cakes, cheesecakes, and Teithrasian figs.
But dried figs were so very much sought after by all men, (for really, as Aristophanes says- "There's really nothing nicer than dried figs;") that even Amitrochates, the king of the Indians, wrote to Antiochus, entreating him (it is Hegesander who tells this story) to buy and send him some sweet wine, [653] and some dried figs, and a sophist; and that Antiochus wrote to him in answer, "The dried figs and the sweet wine we will send you; but it is not lawful for a sophist to be sold in Greece. " The Greeks were also in the habit of eating dried figs roasted, as Pherecrates proves by what he says in the Coriann? , where we find-
But pick me out some of those roasted figs.
And a few lines later he says-
Will you not bring me here some black dried figs ?
Do you understand ? Among the Mariandyni,
That barbarous tribe, they call these black dried figs
Their pots.
I am aware, too, that Pamphilus has mentioned a kind of dried figs, which he calls procnides.
[68. ] G That the word ? ? ? ? ? ? is common for a bunch of grapes is known to every one; and Crates, in the second book of his Attic Dialect, uses the word ? ? ? ? ? ? ? , although it appears to be a word of Asiatic origin; saying that in some of the ancient hymns the word ? ? ? ? ? ? ? is used for ? ? ? ? ? ? , as in the following line-
Thick hanging with the dusky grapes (? ? ? ? ? ? ? ? ? ) themselves.
And that the word ? ? ? ? ? ? ? is used by Homer is known to every one. But Plato, in the eighth book of his Laws [ 844'd ], uses both ? ? ? ? ? ? and ? ? ? ? ? ? ? , where he says- "Whoever tastes wild fruit, whether it be grapes (? ? ? ? ? ? ? ) or figs, before the time of the vintage arrives, which falls at the time of the rising of Arcturus, whether it be on his own farm, or on any one else's land, shall be fined fifty sacred drachmas to be paid to Dionysus, if he plucked them off his own land; but a mina if he gather them on a neighbour's estate; but if he take them from any other place, two-thirds of a mina. But whoever chooses to gather the grapes (? ? ? ? ? ? ? ? ? ? ? ), which are now called the noble grapes, or the figs called the noble figs, if he gather them from his own trees, let him gather them as he pleases, and when he pleases; but if he gathers them from the trees of any one else without having obtained the leave of the owner, then, in accordance with the law which forbids any one to move what he has not placed, he shall be invariably punished. " These are the words of the divine Plato; but I ask now what is this noble grape (? ? ? ? ? ? ? ), and this noble fig that he speaks of? And you may all consider this point while I am discussing the other dishes which are on the table. And Masurius said-
But let us not postpone this till to-morrow,
Still less till the day after.
When the philosopher says ? ? ? ? ? ? ? , he means ? ? ? ? ? ? , generous, as Archilochus also uses the word-
Come hither, you are generous (? ? ? ? ? ? ? ? );
or, perhaps, he means ? ? ? ? ? ? ? ? ? ? ? ? ? ; that is to say, grafted. For Aristotle speaks of grafted pears, and calls them ? ? ? ? ? ? ? ? ? ? ? . And Demosthenes, in his speech in defence of Ctesiphon [ 262 ], has the sentence, "gathering figs, and grapes (? ? ? ? ? ? ), and olives. " And Xenophon, in his Oeconomicus [ 19'19 ], says, "grapes (? ? ? ? ? ? ? ? ? ? ? ) are ripened by the sun. " And our ancestors also have been acquainted with the practice of steeping grapes in wine, Accordingly Eubulus, in his Glued Together, says-
But take these grapes (? ? ? ? ? ? ), and in neat wine pound them,
And pour upon them many cups of water.
Then make him eat them when well steeped in wine.
And the poet, who is the author of the Chiron, which is generally attributed to Pherecrates, says-
Almonds and apples, and the arbutus first,
And myrtle-berries, pastry, too, and grapes
Well steeped in wine; and marrow.
And that every sort of autumn fruit was always plentiful at Athens, Aristophanes testifies in his Seasons. Why, then, should that appear strange which Aethlius the Samian asserts in the fifth book of his Samian Chronicles, where he says, "The fig, and the grape, and the medlar, and the apple, and the rose grow twice a-year"? [654] And Lynceus, in his letter to Diagoras, praising the Nicostrateian grape, which grows in Attica, and comparing it to the Rhodian grapes, says, "As rivals of the Nicostrateian grapes they grow the Hipponeian grape; which after the month Hecatombaeon (like a good servant) has constantly the same good disposition towards its masters. "
[69. ] G But as you have had frequent discussions about meats, and birds, and pigeons, I also will tell you all that I, after a great deal of reading, have been able to find out in addition to what has been previously stated. Now the word ? ? ? ? ? ? ? ?
[42. ] G Now the system of playing the harp without any vocal accompaniment, was, as Menaechmus informs us, first introduced by Aristonicus the Argive, who was a contemporary of Archilochus, and lived in Corcyra. But Philochorus, in the third book of his Atthis [ Fr_23 ], 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; [638] 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 on that instrument; and he played on the different kinds of harp called iambyca and magadis, and the so-called syrigmus. 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 [of players]. " And Menaechmus says that Dion of Chios was the first person who ever played on the harp an ode such as is used at libations to the honour of Dionysus. 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 the accompaniment of his lyre the battles narrated by Homer, beginning with the Odyssey. But others say that the first person who ever played amatory songs on his harp was Ametor, the Eleuthernaean, who did so in his own city; and his descendants are called Ametoridae.
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 Oenopas led the way. And he was imitated by Polyeuctus the Achaean, and by Diocles of Cynaetha. There have also been poets who have composed indecent songs, concerning whom Phaenias of Eresus speaks in his writings Against the Sophists, where he writes thus:- "Telenicus the Byzantian, and also Argas, being both authors of indecent songs, 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 Bareback Rider, thus-
(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 day's journey better.
And Anaxandrides, in his Heracles, 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 incline
To send you off to sing a match with Argas,
That you, my friend, may thus the sophists conquer.
* * * * *
[53. ] G [645] There was also a kind [of cake] called diaconium. Pherecrates says-
He was so greedy that he ate a whole
Diaconium up, besides an amphiphon.
But the amphiphon was a kind of cheesecake consecrated to Artemis, having figures of lighted torches round it. Philemon, in his Beggar, or Woman of Rhodes, says-
Artemis, mistress dear, I bring you now
This amphiphon, and these libations holy.
Diphilus also mentions it in his Hecate. Philochorus [ Fr_86 ] also mentions the fact of its being called amphiphon, and of its being brought into the temples of Artemis, and also to the crossroads, on the day when the moon is overtaken at its setting by the rising of the sun; and so the sky is doubly light (? ? ? ? ? ? ? ).
There is the basynias too. Semus, in the second book of his History of Delos, says- "In the island of Hecate, the Delians sacrifice to Iris, offering her the cheesecakes called basyniae; and this is a cake of wheat-flour, and suet, and honey, boiled up together: and what is called ? ? ? ? ? ? ? consists of a fig and three nuts. "
There are also cheesecakes called strepti and ne? lata. Both these kinds are mentioned by Demosthenes the orator, in his Speech in defence of Ctesiphon concerning the Crown [ 260 ].
There are also epichyta. Nicochares, in his Handicrafts-men, says-
I've loaves, and barley-bread, and bran, and flour,
And rolls, a toasted bun, and honeyed cheesecakes,
Moulded cakes (? ? ? ? ? ? ? ? ), barley-gruel, and common cheesecakes,
Barley-cakes (? ? ? ? ? ? ? ? ? ? ), and fried bread.
But Pamphilus says that the epichyton is the same kind of cheesecake as that which is called attanites. And Hipponax mentions the attanites in the following lines-
Not eating hares or woodcocks,
Nor mingling small fried loaves with cakes of sesame,
Nor dipping fried cakes (? ? ? ? ? ? ? ? ? ) in honeycombs.
There is also the creium. 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 crepides; being rather a kind of casing into which they put those cheesecakes which are really made with cheese.
* * * * *
[61. ] G [649] The Syrian being refuted by these arguments, and being a good deal annoyed, said- But I see here on the table some pistachio nuts (? ? ? ? ? ? ? ? ); and if you can tell me what author has ever spoken of them, I will give you, not ten golden staters, as that Pontic trifler [Heracleides] has it, but this goblet. And as Democritus made no reply, he said, But since you cannot answer me, I will tell you; Nicander of Colophon, in his Theriaca [ 891] , mentions them, and says-
Pistachio nuts (? ? ? ? ? ? ? ? ) upon the highest branches,
Like almonds to the sight.
The word is also written ? ? ? ? ? ? ? ? , in the line-
And almond-like pistachios (? ? ? ? ? ? ? ? ) were there.
And Poseidonius the Stoic, in the third book of his History [ Fr_3 ], writes thus: "But both Arabia and Syria produce the peach, and the nut which is called pistachio (? ? ? ? ? ? ? ? ? ); which bears a fruit in bunches like bunches of grapes, of a sort of tawny white, long shaped, like tears, and the nuts lie on one another like berries. But the kernel is of a light green, and it is less juicy than the pine-cone, but it has a more pleasant smell. " And the brothers [Quintilii] who together composed the Georgics, write thus, in the third book- "There is also the ash, and the turpentine tree, which the Syrians call ? ? ? ? ? ? ? ? . " And these people spell the word ? ? ? ? ? ? ? ? with a ? , but Nicander writes it with an aspirate, ? ? ? ? ? ? ? ? , and Poseidonius ? ? ? ? ? ? ? ? .
* * * * *
[66. ] G [651] And Melanippides of Melos, in his Danaides, calls the fruit of the palm-tree by the name of ? ? ? ? ? ? ? ? , mentioning [the daughters of Danaus] in this manner:- "They had the appearance of inhabitants of the shades below, not of human beings; nor had they voices like women; but they drove about in chariots with seats, through the woods and groves, just as wild beasts do, holding in their hands the sacred frankincense, and the fragrant dates (? ? ? ? ? ? ? ? ), and cassia, and the delicate perfumes of Syria. "
[652] And Aristotle, in his treatise On Plants, speaks thus: "The dates (? ? ? ? ? ? ? ? ) without stones, which some call eunuchs and others call seedless. " Hellanicus has also called the fruit ? ? ? ? ? ? , in his Journey to the Temple of Ammon, if at least the book be a genuine one; and so has Phormus the comic poet, in his Atalantae.
But concerning those that are called the Nicolaus-dates, which are imported from Syria, I can give you this information; that they received this name from Augustus the emperor, because he was exceedingly fond of the fruit, and because Nicolaus of Damascus, who was his friend, was constantly sending him presents of it. And this Nicolaus was a philosopher of the Peripatetic school, and wrote a very voluminous history.
[67. ] G Now with respect to dried figs: those which came from Attica were always considered a great deal the best. Accordingly Dinon, in his History of Persia, says- "And they used to serve up at the royal table all the fruits which the earth produces as far as the king's dominions extend, being brought to him from every district as a sort of first-fruits. And (? ) Xerxes did not think it fitting for the kings either to eat or drink anything which came from any foreign country; and this idea gradually acquired the force of a law. For once, when one of the eunuchs brought the king, among the rest of the dishes at dessert, some Athenian dried figs, the king asked where they came from. And when he heard that they came from Athens, he forbade those who had bought them to buy them for him any more, until it should be in his power to take them whenever he chose, and not to buy them. And it is said that the eunuch did this on purpose, with a view to remind him of the expedition against Attica. " And Alexis, in his Pilot, says-
Then came in figs, the emblem of fair Athens,
And bunches of sweet thyme.
And Lynceus, in his letter to the comic poet, Poseidippus, says- "In the delineation of the tragic passions, I do not think that Euripides is at all superior to Sophocles, but in dried figs, I do think that Attica is superior to every other country on earth. " And in his letter to Diagoras, he writes thus:- "But this country opposes to the chelidonian dried figs those which are called brigindarides, which in their name indeed are barbarous, but which in delicious flavour are not at all less Attic than the others. And Phoenicides, in his Hated Woman, says-
(A) They celebrate the praise of myrtle-berries,
Of honey, of the Propylaea, and of figs;
Now these I tasted when I first arrived-
(B) And the Propylaea?
(A) Yet have I found nothing
Which to a woodcock can for taste compare.
In which lines we must take notice of the mention of the woodcock. But Philemon, in his treatise On Attic Names, says that "the most excellent dried figs are those called aegalides; and that Aegila is the name of a deme in Attica, which derives its name from a hero called Aegilus; but that the dried figs of a reddish black colour are called chelidonian. " Theopompus also, in the Peace, praising the Teithrasian figs, speaks thus-
Barley cakes, cheesecakes, and Teithrasian figs.
But dried figs were so very much sought after by all men, (for really, as Aristophanes says- "There's really nothing nicer than dried figs;") that even Amitrochates, the king of the Indians, wrote to Antiochus, entreating him (it is Hegesander who tells this story) to buy and send him some sweet wine, [653] and some dried figs, and a sophist; and that Antiochus wrote to him in answer, "The dried figs and the sweet wine we will send you; but it is not lawful for a sophist to be sold in Greece. " The Greeks were also in the habit of eating dried figs roasted, as Pherecrates proves by what he says in the Coriann? , where we find-
But pick me out some of those roasted figs.
And a few lines later he says-
Will you not bring me here some black dried figs ?
Do you understand ? Among the Mariandyni,
That barbarous tribe, they call these black dried figs
Their pots.
I am aware, too, that Pamphilus has mentioned a kind of dried figs, which he calls procnides.
[68. ] G That the word ? ? ? ? ? ? is common for a bunch of grapes is known to every one; and Crates, in the second book of his Attic Dialect, uses the word ? ? ? ? ? ? ? , although it appears to be a word of Asiatic origin; saying that in some of the ancient hymns the word ? ? ? ? ? ? ? is used for ? ? ? ? ? ? , as in the following line-
Thick hanging with the dusky grapes (? ? ? ? ? ? ? ? ? ) themselves.
And that the word ? ? ? ? ? ? ? is used by Homer is known to every one. But Plato, in the eighth book of his Laws [ 844'd ], uses both ? ? ? ? ? ? and ? ? ? ? ? ? ? , where he says- "Whoever tastes wild fruit, whether it be grapes (? ? ? ? ? ? ? ) or figs, before the time of the vintage arrives, which falls at the time of the rising of Arcturus, whether it be on his own farm, or on any one else's land, shall be fined fifty sacred drachmas to be paid to Dionysus, if he plucked them off his own land; but a mina if he gather them on a neighbour's estate; but if he take them from any other place, two-thirds of a mina. But whoever chooses to gather the grapes (? ? ? ? ? ? ? ? ? ? ? ), which are now called the noble grapes, or the figs called the noble figs, if he gather them from his own trees, let him gather them as he pleases, and when he pleases; but if he gathers them from the trees of any one else without having obtained the leave of the owner, then, in accordance with the law which forbids any one to move what he has not placed, he shall be invariably punished. " These are the words of the divine Plato; but I ask now what is this noble grape (? ? ? ? ? ? ? ), and this noble fig that he speaks of? And you may all consider this point while I am discussing the other dishes which are on the table. And Masurius said-
But let us not postpone this till to-morrow,
Still less till the day after.
When the philosopher says ? ? ? ? ? ? ? , he means ? ? ? ? ? ? , generous, as Archilochus also uses the word-
Come hither, you are generous (? ? ? ? ? ? ? ? );
or, perhaps, he means ? ? ? ? ? ? ? ? ? ? ? ? ? ; that is to say, grafted. For Aristotle speaks of grafted pears, and calls them ? ? ? ? ? ? ? ? ? ? ? . And Demosthenes, in his speech in defence of Ctesiphon [ 262 ], has the sentence, "gathering figs, and grapes (? ? ? ? ? ? ), and olives. " And Xenophon, in his Oeconomicus [ 19'19 ], says, "grapes (? ? ? ? ? ? ? ? ? ? ? ) are ripened by the sun. " And our ancestors also have been acquainted with the practice of steeping grapes in wine, Accordingly Eubulus, in his Glued Together, says-
But take these grapes (? ? ? ? ? ? ), and in neat wine pound them,
And pour upon them many cups of water.
Then make him eat them when well steeped in wine.
And the poet, who is the author of the Chiron, which is generally attributed to Pherecrates, says-
Almonds and apples, and the arbutus first,
And myrtle-berries, pastry, too, and grapes
Well steeped in wine; and marrow.
And that every sort of autumn fruit was always plentiful at Athens, Aristophanes testifies in his Seasons. Why, then, should that appear strange which Aethlius the Samian asserts in the fifth book of his Samian Chronicles, where he says, "The fig, and the grape, and the medlar, and the apple, and the rose grow twice a-year"? [654] And Lynceus, in his letter to Diagoras, praising the Nicostrateian grape, which grows in Attica, and comparing it to the Rhodian grapes, says, "As rivals of the Nicostrateian grapes they grow the Hipponeian grape; which after the month Hecatombaeon (like a good servant) has constantly the same good disposition towards its masters. "
[69. ] G But as you have had frequent discussions about meats, and birds, and pigeons, I also will tell you all that I, after a great deal of reading, have been able to find out in addition to what has been previously stated. Now the word ? ? ? ? ? ? ? ?
