] G And Theophrastus, in his treatise on Comedy, tells us that the Tirynthians, being people
addicted
to amusement, and utterly useless for all serious business, betook themselves once to the oracle at Delphi in hopes to be relieved from some calamity or other.
Athenaeus - Deipnosophists
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from the following circumstance.
By way of making themselves agreeable to those who had sent for them, they made a ladder [?
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] of themselves, in such a manner that there was a way of ascending over their backs, and also a way of descending, for their mistresses when they drove out in chariots: to such a pitch of luxury, not to say of miserable helplessness, did they bring those silly women by their contrivance.
Therefore, they themselves, when they were compelled by fortune to quit that very luxurious way of living, lived with great hardship in their old age.
And the others who had received these habits from us, when they were deprived of their authority came to Macedonia; and the customs which they taught to the wives and princesses of the great men in that country by their association with them, it is not decent even to mention further than this, that practising magic arts themselves, and being the objects of them when practised by others, they did not spare even the places of the greatest resort, but they became complete vagabonds, and the very scum of the streets, polluted with all sorts of abominations.
Such and so great are the evils which seen to be engendered by flattery in the case of all people who admit from their own inclination and predisposition to be flattered.
"
[70. ] G And a little further Clearchus goes on as follows- "But still a man may have a right to find fault with that young man for the way in which he used those things, as I have said before. For his slaves stood in short tunics a little behind the couch: and as there are now three men on whose account all this discussion has been originated, and as all these men are men who have separate names among us, the one sat on the couch close to his feet, letting the feet of the young man rest upon his knees, and covering them with a thin cloth; [257] and what he did further is plain enough, even if I do not mention it. And this servant is called by the natives Parabystus ['stuffed in'], because he works his way into the company of those men even who do not willingly receive him, by the very skilful character of his flatteries. The second was one sitting on a certain chair which was placed close to the couch; and he, holding by the hand of the young man, as he let it almost drop and clinging to it, kept on rubbing it, and taking each of his fingers in turn be rubbed it and stretched it, so that the man appeared to have said a very witty thing who first gave that officer the name of Sicya ['cucumber']. The third, however, was the most noble of all, and was called Ther ['the wild beast'], who was indeed the principal of the whole body, and who stood at his master's head, and shared his linen pillows, lying upon them in a most friendly manner. And with his left hand be kept smoothing the hair of the young man, and with his right hand he kept moving up and down a Phocaean fan, so as to please him while waving it, without force enough to brush anything away. On which account, it appears to me, that some high-born god must have been angry with him and have sent a fly to attack the young man, a fly like that with whose audacity Homer says [ Il_17'570 ] that Athene inspired Menelaus, so vigorous and fearless was it in disposition.
"So when the young man was stung, this man uttered such a loud scream in his behalf and was so indignant, that on account of his hatred to one fly he banished the whole tribe of flies from his house: from which it is quite plain that he appointed this servant for this especial purpose. "
[71. ] G But Leucon, the tyrant of Pontus, was a different kind of man, who when he knew that many of his friends had been plundered by one of the flatterers whom he had about him, perceiving that the man was calumniating some one of his remaining friends, said, "I swear by the gods that I would kill you if a tyrannical government did not stand in need of bad men. " And Antiphanes the comic writer, in his Soldier, gives a similar account of the luxury of the kings in Cyprus. And he represents one of them as asking a soldier these questions -
(A) Tell me now, you had lived some time in Cyprus?
Say you not so?
(B) Yes, all the time of the war.
(A) In what part most especially? tell me that.
(B) In Paphos, where you should have seen the luxury
That did exist, or you could not believe it.
(A) What kind of luxury?
(B) The king was fanned
While at his supper by young turtle-doves
And by nought else.
(A) How mean you? never mind
My own affairs, but let me ask you this.
(B) He was anointed with a luscious ointment
Brought up from Syria, made of some rich fruit
Which they do say doves love to feed upon.
They were attracted by the scent and flew
Around the royal temples: and had dared
To seat themselves upon the monarch's head,
But that the boys who sat around with sticks
Did keep them at a slight and easy distance.
And so they did not perch, but hovered round,
Neither too far nor yet too near, still fluttering,
So that they raised a gentle breeze to blow
Not harshly on the forehead of the king.
[72. ] G [258] The flatterer (? ? ? ? ? ) of that young man whom we have been speaking of must have been a ? ? ? ? ? ? ? ? ? ? ? (a soft flatterer), as Clearchus says. For besides flattering such a man as that, he invents a regular gait and dress harmonizing with that of those who receive the flattery, folding his arms and wrapping himself up in a small cloak; on which account some men call him Arm-crosser, and some call him a Repository of Attitudes. For really a flatterer does seem to be the very same person with Proteus himself. Accordingly he changes into nearly every sort of person, not only in form, but also in his discourse, so very varied in voice he is.
But Androcydes the physician said that flattery had its name (? ? ? ? ? ? ? ? ) from becoming glued (? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ) to men's acquaintance. But it appears to me that they were named from their facility (? ? ? ? ? ? ? ); because a flatterer will undergo anything, like a person who stoops down to carry another on his back, by reason of his natural disposition, not being annoyed at anything, however disgraceful it may be.
And a man will not be much out who calls the life of that young Cyprian a wet one. And Alexis says that there were many tutors and teachers of that kind of life at Athens, speaking thus in his Pyraunus -
I wished to try another style of life,
Which all men are accustomed to call wet.
So walking three days in the Cerameicus,
I found it maybe thirty skilful teachers
Of the aforesaid life, from one single school.
And Crobylus says in his Female Deserter -
The wetness of your life amazes me,
For men do call Intemperance now wetness.
[73. ] G And Antiphanes, in his Lemnian Women, lays it down that flattery is a kind of art, where he says -
Is there, or can there be an art more pleasing,
Or any source of gain more sure and gainful,
Than well-judged flattery? Why does the painter
Take so much pains and get so out of temper?
Why does the farmer undergo such risks?
Indeed all men are full of care and trouble.
But life for us is full of fun and laughter.
For where the greatest business is amusement,
To laugh and joke and drink full cups of wine,
Is not that pleasant? How can one deny?
'Tis the next thing to being rich oneself.
But Menander, in his play called The Flatterer, has given us the character of one as carefully and faithfully as it is possible to manage it: as also Diphilus has of a parasite in his Telesias. And Alexis, in his Liar, has introduced a flatterer speaking in the following manner-
By the Olympian Zeus and by Athene
I am a happy man. And not alone
Because I'm going to a wedding dinner,
But because I shall burst, if it please god.
And would that I might meet with such a death.
And it seems to me, my friends, that that fine epicure would not have scrupled to quote from the Omphale of Ion the tragedian, and to say -
For I must speak of a yearly feast
As if it came round every day.
[74. ] G But Hippias the Erythraean, in the second book of his Histories of his own Country, relating how the kingdom of Cnopus was subverted by the conduct of his flatterers, [259] says this- "When Cnopus consulted the oracle about his safety, the god, in his answer, enjoined him to sacrifice to the crafty Hermes. And when, after that, he went to Delphi, they who were anxious to put an end to his kingly power in order to establish an oligarchy instead of it, (and those who wished this were Ortyges, and Irus, and Echarus, who, because they were most conspicuous in paying court to the princes, were called adorers and flatters) they, I say, being on a voyage in company with Cnopus, when they were at a distance from land, bound Cnopus and threw him into the sea; and then they sailed to Chios, and getting a force from the tyrants there, Amphiclus and Polytecnus, they sailed by night to Erythrae, and just at the same time the corpse of Cnopus was washed up on the sea-shore at Erythrae, at a place which is now called Leopodum. And while Cleonice, the wife of Cnopus, was busied about the offices due to the corpse (and it was the time of the festival and assembly instituted in honour of Athene Strophaea), on a sudden there is heard the noise of a trumpet; and the city is taken by Ortyges and his troops, and many of the friends of Cnopus are put to death; and Cleonice, hearing what had happened, fled to Colophon.
[75. ] G "But Ortyges and his companions establishing themselves as tyrants, and having possessed themselves of the supreme power in Chios, destroyed all who opposed their proceedings, and they subverted the laws, and themselves managed the whole of the affairs of the state, admitting none of the popular party within the walls. And they established a court of justice outside the walls, before the gates; and there they tried all actions, sitting as judges, clothed in purple cloaks, and in tunics with purple borders, and they wore sandals with many slits in them during the hot weather; but in winter they always walked about in women's shoes; and they let their hair grow, and took great care of it so as to have ringlets dividing it on the top of their head with fillets of yellow and purple. And they wore ornaments of solid gold, like women, and they compelled some of the citizens to carry their litters, and some to act as lictors to them, and some to sweep the roads. And they sent for the sons of some of the citizens to their parties when they supped together; and some they ordered to bring their own wives and daughters within. And on those who disobeyed they inflicted the most extreme punishment. And if any one of their companions died, then collecting the citizens with their wives and children, they compelled them by violence to utter lamentations over the dead, and to beat their breasts, and to cry out shrilly and loudly with their voices, a man with a scourge standing over them, who compelled them to do so - until Hippotes, the brother of Cnopus, coming to Erythrae with an army at the time of a festival, the people of Erythrae assisting him, set upon the tyrants, and having punished a great many of their companions, slew Ortyges in his flight, and all who were with him, and treated their wives and children with the very extremity of ill-usage, and delivered his country. "
[76. ] G Now from all this we may understand, my friends, of how many evils flattery is the cause in human life. For Theopompus, in the nineteenth book of his history of the Transactions of Philippus, says, "Agathocles was a slave, and one of the Penestae in Thessaly, [260] and as he had great influence with Philippus by reason of his flattery of him, and because he was constantly at his entertainments dancing and making him laugh, Philippus sent him to destroy the Perrhaebi, and to govern all that part of the country. And the Macedonian constantly had this kind of people about him, with whom he associated the greater part of his time, because of their fondness for drinking and buffoonery, and in their company he used to deliberate on the most important affairs. " And Hegesander the Delphian gives a similar account of him, and relates how he sent a large sum of money to the men who are assembled at Athens at the temple of Heracles in Diomeia, and who say laughable things; and he ordered some men to write down all that was said by them, and to send it to him. And Theopompus, in the twenty-sixth book of his History, says that "Philippus knowing that the Thessalians were an intemperate race, and very profligate in their way of living, prepared some entertainments for them, and endeavoured in every possible manner to make himself agreeable to them. For he danced and revelled, and practised every kind of intemperance and debauchery. And he was by nature a buffoon, and got drunk every day, and he delighted in those occupations which are consistent with such practices, and with those who are called witty men, who say and do things to provoke laughter. And he attached numbers of the Thessalians who were intimate with him to himself, still more by his entertainments than by his presents. " And Dionysius the Sicilian used to do very nearly the same thing, as Eubulus the comic poet tells us in his play entitled Dionysius; -
But he is harsh and rigorous to the solemn,
But most good-humoured to all flatterers,
And all who jest with freedom. For he thinks
Those men alone are free, though slaves they be.
[77. ] G And indeed Dionysius was not the only person who encouraged and received those who had squandered their estates on drunkenness and gambling and all such debauchery as that, for Philippus also did the same. And Theopompus speaks of such of them in the forty-ninth book of his History, where he writes as follows:- "Philippus kept at a distance all men who were well regulated in their conduct and who took care of their property; but the extravagant and those who lived in gambling and drunkenness he praised and honoured. And therefore he not only took care that they should always have such amusements, but he encouraged them to devote themselves to all sorts of injustice and debauchery besides. For what disgraceful or iniquitous practices were there to which these men were strangers, or what virtuous or respectable habits were there which they did not shun? Did they not at all times go about shaven and carefully made smooth, though they were men? And did not they endeavour to misuse one another though they had beards? And they used to go about attended by two or three lovers at a time; and they expected no complaisance from others which they were not prepared to exhibit themselves. On which account a man might very reasonably have thought them not ? ? ? ? ? ? ? but ? ? ? ? ? ? ? , and one might have called them not soldiers, but prostitutes. For though they were ? ? ? ? ? ? ? ? ? ? by profession, they were ? ? ? ? ? ? ? ? ? ? ? by practice. And in addition to all this, instead of loving sobriety, they loved drunkenness; and instead of living respectably they sought every opportunity of robbing and murdering; and as for speaking the truth, and adhering to their agreements, [261] they thought that conduct quite inconsistent with their characters; but to perjure themselves and cheat, they thought the moat venerable behaviour possible. And they disregarded what they had, but they longed for what they had not; and this too, though a great part of Europe belonged to them. For I think that the companions of Philippus, who did not at that time amount to a greater number than eight hundred, had possession so far as to enjoy the fruits of more land than any ten thousand Greeks, who had the most fertile and large estates. " And he makes a very similar statement about Dionysius, in his twenty-first book, when he says, "Dionysius the tyrant of Sicily encouraged above all others those who squandered their property in drunkenness and gambling and intemperance of that sort. For he wished every one to become ruined and ready for any iniquity, and all such people he treated with favour and distinction. "
[78. ] G And Demetrius Poliorcetes was a man very fond of mirth, as Phylarchus relates in the tenth book of his History [ Fr_19 ]. But in the fourteenth book he writes as follows [ Fr_31 ]:- "Demetrius used to allow men to flatter him at his banquets, and to pour libations in his honour, calling him Demetrius the only king, and Ptolemy only the prefect of the fleet, and Lysimachus only a steward, and Seleucus only a superintendent of elephants, and in this way he incurred no small amount of hatred. " And Herodotus states [ 2. 173 ] that Amasis the king of the Egyptians was always a man full of tricks and one who was used to turn his fellow feasters into ridicule; and when he was a private man he says he was very fond of feasting and of jesting, and he was not at all a serious man. # And Nicolaus in the twenty-seventh book of his History, says that Sulla the Roman general was so fond of mimics and buffoons, being a man very much addicted to amusement, that he gave such men several portions of the public land. And the satyric comedies which he wrote himself in his native language, show of how merry and jovial a temperament he was in this way.
[79.
] G And Theophrastus, in his treatise on Comedy, tells us that the Tirynthians, being people addicted to amusement, and utterly useless for all serious business, betook themselves once to the oracle at Delphi in hopes to be relieved from some calamity or other. And that the god answered them, "That if they sacrificed a bull to Poseidon and threw it into the sea without once laughing, the evil would cease. " And they, fearing lest they should make a blunder in obeying the oracle, forbade any of the boys to be present at the sacrifice; however, one boy, hearing of what was going to be done, mingled with the crowd, and then when they hooted him and drove him away, "Why," said he, "are you afraid lest I should spoil your sacrifice? " and when they laughed at this question of his, they perceived that the god meant to show them by a fact that an inveterate custom cannot be remedied. And Sosicrates, in the first book of his History of Crete, says that the people of Phaestus have a certain peculiarity, for that they seem to practise saying ridiculous things from their earliest childhood; on which account it has often happened to them to say very reasonable and witty things because of their early habituation: and therefore all the Cretans attribute to them pre-eminence in the accomplishment of raising a laugh.
[80. ] G But after flattery, Anaxandrides the comic poet gives the next place to ostentation in his Apothecary Prophet, speaking thus-
Do you reproach me that I'm ostentatious?
Why should you do so? for this quality
Is far beyond all others, only flattery
Excepted: that indeed is best of all.
And Antiphanes speaks of what he calls a ? ? ? ? ? ? ? ? ? , a flatterer for morsels of bread, in his Gerytades, when he says -
You are called a whisperer and ? ? ? ? ? ? ? ? ? .
And Sannyrion says -
What will become of you, you cursed ? ? ? ? ? ? ? ? ? ? ? .
[262] And Philemon says in his Woman made young again -
The man is a ? ? ? ? ? ? ? ? ? .
And Philippides says in his Renovation -
Always contending and ? ? ? ? ? ? ? ? ? ? ? ? ? .
But the word ? ? ? ? ? especially applies to these parasitical flatterers; for ? ? ? ? ? means food, from which come the words ? ? ? ? ? ? ? ? , and ? ? ? ? ? ? ? ? , which means difficult to be pleased and squeamish. And the word ? ? ? ? ? ? means that part of the body which receives the food, that is to say, the stomach. Diphilus also uses the word ? ? ? ? ? ? ? ? ? ? ? in his Theseus, saying -
They call you a runaway ? ? ? ? ? ? ? ? ? ? ? .
? Following pages (262-275)
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Athenaeus: The Deipnosophists
BOOK 7 (excerpts)
Translated by C. D. Yonge (1854). A few words and spellings have been changed.
See key to translations for an explanation of the format. The page numbers in the Greek text are shown in red. The chapter numbers in the translation are shown in green.
[1. ] G [275] And when the banquet was now finished, the cynics, thinking that the festival of the Phagesia {"eating festival"} was being celebrated, were delighted above all things, and Cynulcus said, - While we are supping, O Ulpianus, since it is on words that you are feasting us, I propose to you this question, - In what author do you find any mention of the festivals called Phagesia, and Phagesiposia? And he, hesitating, and bidding the slaves desist from carrying the dishes round, though it was now evening, said, - I do not recollect, you very wise man, so that you may tell us yourself, in order that you may sup more abundantly and more pleasantly. And he replied, - If you will promise to thank me when I have told you, I will tell you. And as he agreed to thank him, he continued, - Clearchus, a pupil of Aristotle and a native of Soli, in the first book of his treatise on Pictures (for I recollect his very expressions, because I took a great fancy to them), speaks as follows :- "Phagesia - but some call the festival Phagesiposia - but this festival has ceased, as also has that of the rhapsodists, which they celebrated about the time of the Dionysia, in which everyone as they passed by sang a hymn to the god by way of doing him honour. " This is what Clearchus wrote. [276] And if you doubt it, my friend, I, who have got the book, will not mind lending it to you. And you may learn a good deal from it, and get a great many questions to ask us out of it. For he relates that Callias the Athenian composed a Grammatical Tragedy, from which Euripides in his Medea, and Sophocles in his Oedipus, derived their choruses and the arrangement of their plot,
[2. ] G And when all the guests marvelled at the literary accomplishments of Cynulcus, Plutarchus said, - In like manner there used to be celebrated in my own Alexandria a Flagon-bearing festival, which is mentioned by Eratosthenes in his treatise entitled Arsino? . And he speaks as follows: - "When Ptolemy was instituting a festival and all kinds of sacrifices, and especially those which relate to Dionysus, Arsino? asked the man who bore the branches, what day he was celebrating now, and what festival it was. And when he replied, 'It is called the Lagynophoria ; and the guests lie down on beds and so eat all that they have brought with them, and everyone drinks out of his own flagon which he has brought from home;' and when he had departed, she, looking towards us, said, 'It seems a very dirty kind of party ; for it is quite evident that it must be an assembly of a mixed multitude, all putting down stale food and such as is altogether unseasonable and unbecoming. ' But if the kind of feast had pleased her, then the queen would not have objected to preparing the very same things herself, as is done at the festival called Choes {"pitchers"}. For there everyone feasts separately, and the inviter only supplies the materials for the feast. "
[3. ] G But one of the grammarians who were present, looking on the preparation of the feast, said, - In the next place, how shall we ever be able to eat so large a supper? Perhaps we are to go on "during the night," as that witty writer Aristophanes says in his Aeolosicon, where however his expression is "during the whole night. " And, indeed, Homer uses the preposition ? ? ? in the same way, for he says { Od_9'298 } -
He lay within the cave stretched over the sheep ;
where ? ? ? ? ? ? ? ? means "over all the sheep," indicating the size of the giant. And Daphnus the physician answered him, - Meals taken late at night, my friend, are more advantageous for everybody. For the influence of the moon is well adapted to promote the digestion of food, since the moon has putrefying properties ; and digestion depends upon putrefaction. Accordingly victims slain at night are more digestible; and wood which is cut down by moonlight decays more rapidly. And also the greater proportion of fruits ripen by moonlight.
[4. ] G But since there were great many sorts of fish, and those very different both as to size and beauty, which had been served up and which were still being constantly served up for the guests, Myrtilus said, - Although all the different dishes which we eat, besides the regular meal, are properly called by one generic name, ? ? ? ? , still it is very deservedly that on account of its delicious taste fish has prevailed over everything else, and has appropriated the name to itself; because men are so exceedingly enamoured of this kind of food. Accordingly we speak of men as ? ? ? ? ? ? ? ? , not meaning people who eat beef (such as Heracles was, who ate beef and green figs mixed together); nor do we mean by such a term a man who is fond of figs; as was Plato the philosopher, according to the account given of him by Phanocritus in his treatise On Eudoxus : and he tells us in the same book that Arcesilas was fond of grapes : but we mean by the term only those people who haunt the fish-market. And Philippus of Macedon was fond of apples, and so was his son Alexander, as Dorotheus tells us in the sixth book of his History of the Life and Actions of Alexander. [277] But Chares of Mitylene relates that Alexander, having found the finest apples which he had ever seen in the country around Babylon, filled boats with them, and had a battle of apples from the vessels, so as to present a most beautiful spectacle. And I am not ignorant that, properly speaking, whatever is prepared for being eaten by the agency of fire is called ? ? ? ? . For indeed the word is either identical with ? ? ? ? , or else perhaps it is derived from ? ? ? ? ? {"to roast"}.
* * * * *
[10. ] G [279] But the Epicureans are not the only men who are addicted to pleasure; but so too are the Cyrenaic philosophers, and the [Thasians] who call themselves followers of Mnesistratus; for these men delight to live luxuriously .
[70. ] G And a little further Clearchus goes on as follows- "But still a man may have a right to find fault with that young man for the way in which he used those things, as I have said before. For his slaves stood in short tunics a little behind the couch: and as there are now three men on whose account all this discussion has been originated, and as all these men are men who have separate names among us, the one sat on the couch close to his feet, letting the feet of the young man rest upon his knees, and covering them with a thin cloth; [257] and what he did further is plain enough, even if I do not mention it. And this servant is called by the natives Parabystus ['stuffed in'], because he works his way into the company of those men even who do not willingly receive him, by the very skilful character of his flatteries. The second was one sitting on a certain chair which was placed close to the couch; and he, holding by the hand of the young man, as he let it almost drop and clinging to it, kept on rubbing it, and taking each of his fingers in turn be rubbed it and stretched it, so that the man appeared to have said a very witty thing who first gave that officer the name of Sicya ['cucumber']. The third, however, was the most noble of all, and was called Ther ['the wild beast'], who was indeed the principal of the whole body, and who stood at his master's head, and shared his linen pillows, lying upon them in a most friendly manner. And with his left hand be kept smoothing the hair of the young man, and with his right hand he kept moving up and down a Phocaean fan, so as to please him while waving it, without force enough to brush anything away. On which account, it appears to me, that some high-born god must have been angry with him and have sent a fly to attack the young man, a fly like that with whose audacity Homer says [ Il_17'570 ] that Athene inspired Menelaus, so vigorous and fearless was it in disposition.
"So when the young man was stung, this man uttered such a loud scream in his behalf and was so indignant, that on account of his hatred to one fly he banished the whole tribe of flies from his house: from which it is quite plain that he appointed this servant for this especial purpose. "
[71. ] G But Leucon, the tyrant of Pontus, was a different kind of man, who when he knew that many of his friends had been plundered by one of the flatterers whom he had about him, perceiving that the man was calumniating some one of his remaining friends, said, "I swear by the gods that I would kill you if a tyrannical government did not stand in need of bad men. " And Antiphanes the comic writer, in his Soldier, gives a similar account of the luxury of the kings in Cyprus. And he represents one of them as asking a soldier these questions -
(A) Tell me now, you had lived some time in Cyprus?
Say you not so?
(B) Yes, all the time of the war.
(A) In what part most especially? tell me that.
(B) In Paphos, where you should have seen the luxury
That did exist, or you could not believe it.
(A) What kind of luxury?
(B) The king was fanned
While at his supper by young turtle-doves
And by nought else.
(A) How mean you? never mind
My own affairs, but let me ask you this.
(B) He was anointed with a luscious ointment
Brought up from Syria, made of some rich fruit
Which they do say doves love to feed upon.
They were attracted by the scent and flew
Around the royal temples: and had dared
To seat themselves upon the monarch's head,
But that the boys who sat around with sticks
Did keep them at a slight and easy distance.
And so they did not perch, but hovered round,
Neither too far nor yet too near, still fluttering,
So that they raised a gentle breeze to blow
Not harshly on the forehead of the king.
[72. ] G [258] The flatterer (? ? ? ? ? ) of that young man whom we have been speaking of must have been a ? ? ? ? ? ? ? ? ? ? ? (a soft flatterer), as Clearchus says. For besides flattering such a man as that, he invents a regular gait and dress harmonizing with that of those who receive the flattery, folding his arms and wrapping himself up in a small cloak; on which account some men call him Arm-crosser, and some call him a Repository of Attitudes. For really a flatterer does seem to be the very same person with Proteus himself. Accordingly he changes into nearly every sort of person, not only in form, but also in his discourse, so very varied in voice he is.
But Androcydes the physician said that flattery had its name (? ? ? ? ? ? ? ? ) from becoming glued (? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ) to men's acquaintance. But it appears to me that they were named from their facility (? ? ? ? ? ? ? ); because a flatterer will undergo anything, like a person who stoops down to carry another on his back, by reason of his natural disposition, not being annoyed at anything, however disgraceful it may be.
And a man will not be much out who calls the life of that young Cyprian a wet one. And Alexis says that there were many tutors and teachers of that kind of life at Athens, speaking thus in his Pyraunus -
I wished to try another style of life,
Which all men are accustomed to call wet.
So walking three days in the Cerameicus,
I found it maybe thirty skilful teachers
Of the aforesaid life, from one single school.
And Crobylus says in his Female Deserter -
The wetness of your life amazes me,
For men do call Intemperance now wetness.
[73. ] G And Antiphanes, in his Lemnian Women, lays it down that flattery is a kind of art, where he says -
Is there, or can there be an art more pleasing,
Or any source of gain more sure and gainful,
Than well-judged flattery? Why does the painter
Take so much pains and get so out of temper?
Why does the farmer undergo such risks?
Indeed all men are full of care and trouble.
But life for us is full of fun and laughter.
For where the greatest business is amusement,
To laugh and joke and drink full cups of wine,
Is not that pleasant? How can one deny?
'Tis the next thing to being rich oneself.
But Menander, in his play called The Flatterer, has given us the character of one as carefully and faithfully as it is possible to manage it: as also Diphilus has of a parasite in his Telesias. And Alexis, in his Liar, has introduced a flatterer speaking in the following manner-
By the Olympian Zeus and by Athene
I am a happy man. And not alone
Because I'm going to a wedding dinner,
But because I shall burst, if it please god.
And would that I might meet with such a death.
And it seems to me, my friends, that that fine epicure would not have scrupled to quote from the Omphale of Ion the tragedian, and to say -
For I must speak of a yearly feast
As if it came round every day.
[74. ] G But Hippias the Erythraean, in the second book of his Histories of his own Country, relating how the kingdom of Cnopus was subverted by the conduct of his flatterers, [259] says this- "When Cnopus consulted the oracle about his safety, the god, in his answer, enjoined him to sacrifice to the crafty Hermes. And when, after that, he went to Delphi, they who were anxious to put an end to his kingly power in order to establish an oligarchy instead of it, (and those who wished this were Ortyges, and Irus, and Echarus, who, because they were most conspicuous in paying court to the princes, were called adorers and flatters) they, I say, being on a voyage in company with Cnopus, when they were at a distance from land, bound Cnopus and threw him into the sea; and then they sailed to Chios, and getting a force from the tyrants there, Amphiclus and Polytecnus, they sailed by night to Erythrae, and just at the same time the corpse of Cnopus was washed up on the sea-shore at Erythrae, at a place which is now called Leopodum. And while Cleonice, the wife of Cnopus, was busied about the offices due to the corpse (and it was the time of the festival and assembly instituted in honour of Athene Strophaea), on a sudden there is heard the noise of a trumpet; and the city is taken by Ortyges and his troops, and many of the friends of Cnopus are put to death; and Cleonice, hearing what had happened, fled to Colophon.
[75. ] G "But Ortyges and his companions establishing themselves as tyrants, and having possessed themselves of the supreme power in Chios, destroyed all who opposed their proceedings, and they subverted the laws, and themselves managed the whole of the affairs of the state, admitting none of the popular party within the walls. And they established a court of justice outside the walls, before the gates; and there they tried all actions, sitting as judges, clothed in purple cloaks, and in tunics with purple borders, and they wore sandals with many slits in them during the hot weather; but in winter they always walked about in women's shoes; and they let their hair grow, and took great care of it so as to have ringlets dividing it on the top of their head with fillets of yellow and purple. And they wore ornaments of solid gold, like women, and they compelled some of the citizens to carry their litters, and some to act as lictors to them, and some to sweep the roads. And they sent for the sons of some of the citizens to their parties when they supped together; and some they ordered to bring their own wives and daughters within. And on those who disobeyed they inflicted the most extreme punishment. And if any one of their companions died, then collecting the citizens with their wives and children, they compelled them by violence to utter lamentations over the dead, and to beat their breasts, and to cry out shrilly and loudly with their voices, a man with a scourge standing over them, who compelled them to do so - until Hippotes, the brother of Cnopus, coming to Erythrae with an army at the time of a festival, the people of Erythrae assisting him, set upon the tyrants, and having punished a great many of their companions, slew Ortyges in his flight, and all who were with him, and treated their wives and children with the very extremity of ill-usage, and delivered his country. "
[76. ] G Now from all this we may understand, my friends, of how many evils flattery is the cause in human life. For Theopompus, in the nineteenth book of his history of the Transactions of Philippus, says, "Agathocles was a slave, and one of the Penestae in Thessaly, [260] and as he had great influence with Philippus by reason of his flattery of him, and because he was constantly at his entertainments dancing and making him laugh, Philippus sent him to destroy the Perrhaebi, and to govern all that part of the country. And the Macedonian constantly had this kind of people about him, with whom he associated the greater part of his time, because of their fondness for drinking and buffoonery, and in their company he used to deliberate on the most important affairs. " And Hegesander the Delphian gives a similar account of him, and relates how he sent a large sum of money to the men who are assembled at Athens at the temple of Heracles in Diomeia, and who say laughable things; and he ordered some men to write down all that was said by them, and to send it to him. And Theopompus, in the twenty-sixth book of his History, says that "Philippus knowing that the Thessalians were an intemperate race, and very profligate in their way of living, prepared some entertainments for them, and endeavoured in every possible manner to make himself agreeable to them. For he danced and revelled, and practised every kind of intemperance and debauchery. And he was by nature a buffoon, and got drunk every day, and he delighted in those occupations which are consistent with such practices, and with those who are called witty men, who say and do things to provoke laughter. And he attached numbers of the Thessalians who were intimate with him to himself, still more by his entertainments than by his presents. " And Dionysius the Sicilian used to do very nearly the same thing, as Eubulus the comic poet tells us in his play entitled Dionysius; -
But he is harsh and rigorous to the solemn,
But most good-humoured to all flatterers,
And all who jest with freedom. For he thinks
Those men alone are free, though slaves they be.
[77. ] G And indeed Dionysius was not the only person who encouraged and received those who had squandered their estates on drunkenness and gambling and all such debauchery as that, for Philippus also did the same. And Theopompus speaks of such of them in the forty-ninth book of his History, where he writes as follows:- "Philippus kept at a distance all men who were well regulated in their conduct and who took care of their property; but the extravagant and those who lived in gambling and drunkenness he praised and honoured. And therefore he not only took care that they should always have such amusements, but he encouraged them to devote themselves to all sorts of injustice and debauchery besides. For what disgraceful or iniquitous practices were there to which these men were strangers, or what virtuous or respectable habits were there which they did not shun? Did they not at all times go about shaven and carefully made smooth, though they were men? And did not they endeavour to misuse one another though they had beards? And they used to go about attended by two or three lovers at a time; and they expected no complaisance from others which they were not prepared to exhibit themselves. On which account a man might very reasonably have thought them not ? ? ? ? ? ? ? but ? ? ? ? ? ? ? , and one might have called them not soldiers, but prostitutes. For though they were ? ? ? ? ? ? ? ? ? ? by profession, they were ? ? ? ? ? ? ? ? ? ? ? by practice. And in addition to all this, instead of loving sobriety, they loved drunkenness; and instead of living respectably they sought every opportunity of robbing and murdering; and as for speaking the truth, and adhering to their agreements, [261] they thought that conduct quite inconsistent with their characters; but to perjure themselves and cheat, they thought the moat venerable behaviour possible. And they disregarded what they had, but they longed for what they had not; and this too, though a great part of Europe belonged to them. For I think that the companions of Philippus, who did not at that time amount to a greater number than eight hundred, had possession so far as to enjoy the fruits of more land than any ten thousand Greeks, who had the most fertile and large estates. " And he makes a very similar statement about Dionysius, in his twenty-first book, when he says, "Dionysius the tyrant of Sicily encouraged above all others those who squandered their property in drunkenness and gambling and intemperance of that sort. For he wished every one to become ruined and ready for any iniquity, and all such people he treated with favour and distinction. "
[78. ] G And Demetrius Poliorcetes was a man very fond of mirth, as Phylarchus relates in the tenth book of his History [ Fr_19 ]. But in the fourteenth book he writes as follows [ Fr_31 ]:- "Demetrius used to allow men to flatter him at his banquets, and to pour libations in his honour, calling him Demetrius the only king, and Ptolemy only the prefect of the fleet, and Lysimachus only a steward, and Seleucus only a superintendent of elephants, and in this way he incurred no small amount of hatred. " And Herodotus states [ 2. 173 ] that Amasis the king of the Egyptians was always a man full of tricks and one who was used to turn his fellow feasters into ridicule; and when he was a private man he says he was very fond of feasting and of jesting, and he was not at all a serious man. # And Nicolaus in the twenty-seventh book of his History, says that Sulla the Roman general was so fond of mimics and buffoons, being a man very much addicted to amusement, that he gave such men several portions of the public land. And the satyric comedies which he wrote himself in his native language, show of how merry and jovial a temperament he was in this way.
[79.
] G And Theophrastus, in his treatise on Comedy, tells us that the Tirynthians, being people addicted to amusement, and utterly useless for all serious business, betook themselves once to the oracle at Delphi in hopes to be relieved from some calamity or other. And that the god answered them, "That if they sacrificed a bull to Poseidon and threw it into the sea without once laughing, the evil would cease. " And they, fearing lest they should make a blunder in obeying the oracle, forbade any of the boys to be present at the sacrifice; however, one boy, hearing of what was going to be done, mingled with the crowd, and then when they hooted him and drove him away, "Why," said he, "are you afraid lest I should spoil your sacrifice? " and when they laughed at this question of his, they perceived that the god meant to show them by a fact that an inveterate custom cannot be remedied. And Sosicrates, in the first book of his History of Crete, says that the people of Phaestus have a certain peculiarity, for that they seem to practise saying ridiculous things from their earliest childhood; on which account it has often happened to them to say very reasonable and witty things because of their early habituation: and therefore all the Cretans attribute to them pre-eminence in the accomplishment of raising a laugh.
[80. ] G But after flattery, Anaxandrides the comic poet gives the next place to ostentation in his Apothecary Prophet, speaking thus-
Do you reproach me that I'm ostentatious?
Why should you do so? for this quality
Is far beyond all others, only flattery
Excepted: that indeed is best of all.
And Antiphanes speaks of what he calls a ? ? ? ? ? ? ? ? ? , a flatterer for morsels of bread, in his Gerytades, when he says -
You are called a whisperer and ? ? ? ? ? ? ? ? ? .
And Sannyrion says -
What will become of you, you cursed ? ? ? ? ? ? ? ? ? ? ? .
[262] And Philemon says in his Woman made young again -
The man is a ? ? ? ? ? ? ? ? ? .
And Philippides says in his Renovation -
Always contending and ? ? ? ? ? ? ? ? ? ? ? ? ? .
But the word ? ? ? ? ? especially applies to these parasitical flatterers; for ? ? ? ? ? means food, from which come the words ? ? ? ? ? ? ? ? , and ? ? ? ? ? ? ? ? , which means difficult to be pleased and squeamish. And the word ? ? ? ? ? ? means that part of the body which receives the food, that is to say, the stomach. Diphilus also uses the word ? ? ? ? ? ? ? ? ? ? ? in his Theseus, saying -
They call you a runaway ? ? ? ? ? ? ? ? ? ? ? .
? Following pages (262-275)
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Athenaeus: The Deipnosophists
BOOK 7 (excerpts)
Translated by C. D. Yonge (1854). A few words and spellings have been changed.
See key to translations for an explanation of the format. The page numbers in the Greek text are shown in red. The chapter numbers in the translation are shown in green.
[1. ] G [275] And when the banquet was now finished, the cynics, thinking that the festival of the Phagesia {"eating festival"} was being celebrated, were delighted above all things, and Cynulcus said, - While we are supping, O Ulpianus, since it is on words that you are feasting us, I propose to you this question, - In what author do you find any mention of the festivals called Phagesia, and Phagesiposia? And he, hesitating, and bidding the slaves desist from carrying the dishes round, though it was now evening, said, - I do not recollect, you very wise man, so that you may tell us yourself, in order that you may sup more abundantly and more pleasantly. And he replied, - If you will promise to thank me when I have told you, I will tell you. And as he agreed to thank him, he continued, - Clearchus, a pupil of Aristotle and a native of Soli, in the first book of his treatise on Pictures (for I recollect his very expressions, because I took a great fancy to them), speaks as follows :- "Phagesia - but some call the festival Phagesiposia - but this festival has ceased, as also has that of the rhapsodists, which they celebrated about the time of the Dionysia, in which everyone as they passed by sang a hymn to the god by way of doing him honour. " This is what Clearchus wrote. [276] And if you doubt it, my friend, I, who have got the book, will not mind lending it to you. And you may learn a good deal from it, and get a great many questions to ask us out of it. For he relates that Callias the Athenian composed a Grammatical Tragedy, from which Euripides in his Medea, and Sophocles in his Oedipus, derived their choruses and the arrangement of their plot,
[2. ] G And when all the guests marvelled at the literary accomplishments of Cynulcus, Plutarchus said, - In like manner there used to be celebrated in my own Alexandria a Flagon-bearing festival, which is mentioned by Eratosthenes in his treatise entitled Arsino? . And he speaks as follows: - "When Ptolemy was instituting a festival and all kinds of sacrifices, and especially those which relate to Dionysus, Arsino? asked the man who bore the branches, what day he was celebrating now, and what festival it was. And when he replied, 'It is called the Lagynophoria ; and the guests lie down on beds and so eat all that they have brought with them, and everyone drinks out of his own flagon which he has brought from home;' and when he had departed, she, looking towards us, said, 'It seems a very dirty kind of party ; for it is quite evident that it must be an assembly of a mixed multitude, all putting down stale food and such as is altogether unseasonable and unbecoming. ' But if the kind of feast had pleased her, then the queen would not have objected to preparing the very same things herself, as is done at the festival called Choes {"pitchers"}. For there everyone feasts separately, and the inviter only supplies the materials for the feast. "
[3. ] G But one of the grammarians who were present, looking on the preparation of the feast, said, - In the next place, how shall we ever be able to eat so large a supper? Perhaps we are to go on "during the night," as that witty writer Aristophanes says in his Aeolosicon, where however his expression is "during the whole night. " And, indeed, Homer uses the preposition ? ? ? in the same way, for he says { Od_9'298 } -
He lay within the cave stretched over the sheep ;
where ? ? ? ? ? ? ? ? means "over all the sheep," indicating the size of the giant. And Daphnus the physician answered him, - Meals taken late at night, my friend, are more advantageous for everybody. For the influence of the moon is well adapted to promote the digestion of food, since the moon has putrefying properties ; and digestion depends upon putrefaction. Accordingly victims slain at night are more digestible; and wood which is cut down by moonlight decays more rapidly. And also the greater proportion of fruits ripen by moonlight.
[4. ] G But since there were great many sorts of fish, and those very different both as to size and beauty, which had been served up and which were still being constantly served up for the guests, Myrtilus said, - Although all the different dishes which we eat, besides the regular meal, are properly called by one generic name, ? ? ? ? , still it is very deservedly that on account of its delicious taste fish has prevailed over everything else, and has appropriated the name to itself; because men are so exceedingly enamoured of this kind of food. Accordingly we speak of men as ? ? ? ? ? ? ? ? , not meaning people who eat beef (such as Heracles was, who ate beef and green figs mixed together); nor do we mean by such a term a man who is fond of figs; as was Plato the philosopher, according to the account given of him by Phanocritus in his treatise On Eudoxus : and he tells us in the same book that Arcesilas was fond of grapes : but we mean by the term only those people who haunt the fish-market. And Philippus of Macedon was fond of apples, and so was his son Alexander, as Dorotheus tells us in the sixth book of his History of the Life and Actions of Alexander. [277] But Chares of Mitylene relates that Alexander, having found the finest apples which he had ever seen in the country around Babylon, filled boats with them, and had a battle of apples from the vessels, so as to present a most beautiful spectacle. And I am not ignorant that, properly speaking, whatever is prepared for being eaten by the agency of fire is called ? ? ? ? . For indeed the word is either identical with ? ? ? ? , or else perhaps it is derived from ? ? ? ? ? {"to roast"}.
* * * * *
[10. ] G [279] But the Epicureans are not the only men who are addicted to pleasure; but so too are the Cyrenaic philosophers, and the [Thasians] who call themselves followers of Mnesistratus; for these men delight to live luxuriously .
