But the Lacedæmonians do not call that portion which is given after the supper ἄïκλον, nor that which is given after supper at the phiditia; for that consists of bread and meat: but that is called ἐπάïκλον, being, as it were, an addition to the ἄïκλον, which is regularly appointed as a part of the phiditia; and that is what I imagine the name implies. For the preparation of what is called the ἐπάïκλα is not simple, as Polemo supposed, but of a two-fold nature. For that which they give to the boys is very slight and trifling, being merely meal steeped in oil, which Nicocles, the Lacedæmonian, says that they eat after supper, wrapped up in leaves of the bay-tree, from which those leaves are called καμματίδες,[227:1] and the cakes themselves are called κάμματα. And that it was a custom of the ancients to eat the leaves of the bay-tree at dessert, Callias or Diocles asserts in the Cyclopes, speaking thus—

You will eat the leaves meant for supper,
And this belongs to the figures which . . .

But what they serve up at the phiditia of the men is prepared of some few regular animals, one of those who are rich men providing them for the phiditia, or sometimes several men club together to furnish it. But Molpis tells us that the ἐπάïκλα are also surnamed ματτύη."

[[228]] 18. But concerning the ἐπάïκλα, Persæus, in his treatise on the Lacedæmonian Constitution, writes as follows:—"And immediately he levies on the rich men a tax of money to provide the ἐπάïκλα; and this word means the sweetmeats which come on after supper. But he enjoins the poor to bring a reed, or a straw, or a leaf of the bay-tree, in order that they may be able to eat the ἐπάïκλα after supper. For it consists of meal steeped in oil; and this is wholly like the arrangement of some small state. For in these ἐπάïκλα they attend to all such points as these: who ought to sit down first, or second, or who ought to sit down on a small couch; and so on." And Dioscorides gives the same account. But concerning the words καμματίδες and κάμματα Nicocles writes as follows:—"But the Ephor, having heard the cause, pronounces an acquittal or a condemnation. And he who has gained the cause is slightly taxed to provide some κάμματα or καμματίδες. Now the κάμματα are cakes; but the καμματίδες are what they wrap them in in order to eat them."

19. But concerning the banquet of the Phiditia, Dioscorides gives this account in his book entitled Tripoliticus. "In the first place, each individual has his supper put down separately before him, and he has no participation with any one else; and after that each has as much barley-cake as he pleases. And again, a cup is placed before each person, to drink whenever he pleases. And the meat is always the same for every one, being boiled pork; but sometimes they have no meat at all, except some little bit weighing at the outside about four minæ; and besides this, nothing at all except the broth which comes from it; which is sufficient for every one at the whole banquet to have some. And sometimes there may be some olives, or some cheese, or a few figs: and sometimes they have some small addition—a fish, or a hare, or a pigeon, or something of that sort: and then, after they have eaten very rapidly, the things are brought round which are called ἐπάïκλα. And every one contributes to the phiditium about three Attic semimedimni[228:1] of meal, and about eleven or twelve choes[228:2] of wine; and in addition to this they contributed a certain weight of cheese and figs; and moreover, for purchasing meat, they gave ten Æginetan obols."[228:3]

[[229]] But Sphærus, in the third book of his treatise on the Lacedæmonian Constitution, writes—"The partakers of the phiditium do also themselves contribute the ἐπάïκλα. And sometimes most of them make their contributions consist of what has been caught by them in hunting. Not but what the rich contribute also bread and whatever vegetables or fruits may be in season, in such quantities as are sufficient for one meal; thinking that to provide more than is just enough is superfluous, as it will not be eaten." And Molpis says—"But after the supper is over something is always contributed by some one or other, and sometimes by many joining together; and the ματτύη, which they call the ἐπάïκλον, is prepared by them at their own houses: but no one goes to any expense in buying what he contributes for this purpose. For they do not contribute it for the purpose of giving pleasure, or of indulging in any immoderate eating, but with the view of making a display of their own skill in hunting. And many also who breed flocks of sheep, give their produce very liberally. And this ματτύη consists of pigeons, geese, two hen-doves, thrushes, blackbirds, hares, lambs, kids. And the cooks always proclaim the name of him who has contributed each dish, in order that all men may see his devotion to hunting, and his eagerness to contribute to their enjoyment."

But Demetrius the Scepsian says, in the first book of his treatise on the Trojan Array, "that the festival of the Carnea among the Lacedæmonians is a representation of a military expedition. For that there are nine spots marked out; and they are called sciades,[229:1] having something like tents in them; and in each of them nine men sup; and everything is proclaimed by the crier as if it were a military order. Now each scias has three phratriæ. And this festival of the Carnea lasts nine days."

20. Subsequently the Lacedæmonians relaxed the rigour of this way of living, and became more luxurious. At all events, Phylarchus, in the fifteenth and again in the twentieth book of his Histories, writes thus concerning them:—"The Lacedæmonians had given up assembling for the phiditia, according to the custom of their country, and whenever they met, after having had a few things brought round, for the sake of a seeming compliance with the law, other things were then

[[230]]prepared; couches furnished in a very expensive way and of exceeding size, and all differing from one another in their adornment; so that some of the strangers who were invited used to be afraid to put their elbows on the pillows; and those who formerly used to rest on a bare bench during the whole banquet, perhaps once leaning on their elbows for a few minutes, had now come to such a pitch of luxury as I have spoken of, and to a serving up of many cups of wine, and of all sorts of food procured from all countries and dressed in every kind of luxurious way; and besides that, they had come to use foreign perfumes, and also foreign wines and sweetmeats. And the people began this fashion who lived a short time before the reign of Cleomenes, namely Areus and Acrotatus, rivalling the indulgences of the court of Persia; and they in their turn were so far exceeded by some private individuals, who lived in Sparta at that time, in their own personal extravagance, that Areus and Acrotatus appeared people of such rigid economy as to have surpassed the most simple of their predecessors in self-denial."

21. "But Cleomenes was a man of eminent wisdom in his discernment of matters, (although he was but a young man,) and also was exceedingly simple in his manner of life. For he, being king, and having such important affairs intrusted to his management, displayed such behaviour to any who were invited to any sacrifice, as to make them see that what they had daily prepared at home for themselves was in no respect inferior to what he allowed himself. And when many embassies were sent to him he never made a banquet for the ambassadors at an earlier hour than the regular time; and there never was anything more laid than a common pentaclinum; and when there was no embassy, what was laid was a triclinium. And there were no orders issued by the regulator of the feasts, as to who should come in or who should sit down first: but the eldest led the way to the couch, unless he himself invited any one else to do so; and he was generally seen supping with his brother or with some of his friends of his own age. And there was placed on a tripod a brazen wine-cooler, and a cask, and a small silver cup holding two cotylæ,[230:1] and a cyathus;[230:2] and the spoon was