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And as for feet, and ears, and even noses of beasts, they are all mentioned by Alexis, in his Crateua or the Physic-seller. And I will adduce a slight proof of that presently, which contains a good many of the names about which we are inquiring. Theophilus says, in his Pancratiast—
A. There are here near three minas' weight of meat
Well boiled.
B. What next
A. There is a calf's nose, and
A heel of bacon, and four large pig's-feet.
B. A noble dish, by Hercules!
A. And three calves-feet.
And Anaxilas says, in his Cooks—
A. I would much rather roast a little fish,
Than here repeat whole plays of Aeschylus.
B. What do you mean by little fish Do you intend
To treat your friends as invalids? 'Twere better
To boil the extremities of eatable animals,
Their feet and noses.
And Anaxilas says, in the Circe—
For having an unseemly snout of pig,
My dear Cinesias.
And in the Calypso—
Then I perceived I bore a swine's snout.
Anaxandrides has mentioned also ears in the Satyrus. And Axionicus says, in his Chalcis—
I am making soup,
Putting in well-warm'd fish, and adding to them
Some scarce half-eaten fragments; and the pettitoes
Of a young porker, and his ears; the which I sprinkle
With savoury assafœtida; and then
I make the whole into a well-flavour'd sausage,
A meat most saleable. Then do I add a slice
Of tender tripe; and a snout soak'd in vinegar.
So that the guests do all confess, the second day
Has beaten e'en the wedding-day itself.
And Aristophanes says, in his Proagon—
Wretch that I am, I've eaten tripe, my son:
How can I bear to see a roasted snout?
And Pheretrates says, in his Trifles—
Is not this plainly now a porker's snout?
And there is a place which is called ῾πύγχος, or Snout, near Stratos, in Aetolia, as Polybius testifies, in the sixth book of his Histories. And Stesichorus says, in his Boar Hunting—
To hide the sharpened snout beneath the earth.
[p. 159] And we have already said that the word ῥύγχος properly applies only to the snout of a swine; but that it is sometimes used for the nose of other animals, Archipphus has proved, saying in jest, in his Second Amphitryon, of the human face—
And this, too, though you have so long a nose (ῥύγχος).
And Araros says, in his Adonis—
For the god turns his nose towards us.

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