Plakous, pelanos and other ‘cakes’ of the Hellenic Tradition
from https://hellenismo.wordpress.com/

(Translation from Italian into English by Adrian Bedford, from Hellenismo, Comunità Hellena Italiana, a modern day group dedicated to the study of ancient Greece)

“Many members of the group have provided lists with the names of cakes, and I would like to share as many as I can remember with you …”

There are many references to “cakes”, both textual and in vase paintings, on coins, etc. … The most common Greek terms are plakous, pelanos, popanon and pemma, in Latin libum (Cato gives us the recipe: “You make the libum like so: in a mortar, pound two pounds of cheese to a pulp. When you have made a perfectly smooth mixture, work it well…”). A relief from Taranto shows a fine image of Demeter bearing a torch and a basket of cakes that seem to have an omphalos [From the Greek word meaning "navel"—for the round stone in the temple of Apollo at Delphi supposed to mark the center of the earth] in the centre; numerous scenes depicted on vases show the Gods banqueting, and there are often cakes such as the plakous or the pyramis on the table (Dionysos, Herakles …> Richter 1936, pls 152, 153; Arias, Hirmer, and Shefton 1962, pl. 32). There is a votive relief (Louvre 756) where one can see a basket brimming with sacrificial cakes shaped like doughnuts, some of which have just been placed on the altar. Baskets filled with other types of cakes (round, pyramidal, etc. ) may often be seen on vases, and the same representations frequently appear on reliefs of the ‘Hero’s Banquet ‘. Although very rare, some anthropomorphic cakes, probably linked to the cult of Persephone have been found and identified in Locri in a scene depicted on pinakes.

The term ‘Pemma’ refers to a small cake, but we must bear in mind that sometimes the cereal element may be wholly lacking, and be replaced by other ingredients such as nuts or dried fruit. The word ‘Pemma’ is generally used to refer to the cakes offered to Demeter, Zeus and Athena (Herodotus 1.160, Pausanias 1.38.6; Antiphon 174.2; Athenaeus 12e, 172c-e, 642a, 645e, 648a, LSS 109, line 4; LSCG 152, line 6; LSAM 9, line 21; LSAM 57, line 3; LSAM 145.)

Galen*, however, devotes the first book of his De alimentorum facultatibus to the role of cereals in the human diet. The Hippocratic physician begins with a consideration of the virtues of bread, the food par excellence derived from the fruit of Demeter Herself. Soon after, his discussion focuses on the theme of the pemmata. These medical notes, so like a recipe book, are not sparing in the details of their preparation and cooking methods: he tells us to fry a mixture of water and flour in oil heated in a pan over a high heat, turning the cake/fritter several times until it is evenly fried. The cakes, to which he attributes astringent therapeutic qualities, are then normally coated in hot honey, “although some prefer to garnish them with sea salt.” Galen places pemmata in the category of cakes normally consumed on all kinds of occasions including the festivals of the polis and at private banquets. Pemmata are also mentioned in connection with offerings to the dead, as they were thrown into the graves adjacent to house-pits (bothroi): these are anthropomorphic pemmata, described in Heliod. Aeth. 6.14.3-6.

*[Aelius Galenus or Claudius Galenus (September 129 AD – c. 200/c. 216), often Anglicized as Galen and better known as Galen of Pergamon, was a prominent Greek physician, surgeon and philosopher in the Roman Empire.]

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Pelanos

Pelanos (πέλᾰνός) means a thick, liquid substance that is just liquid enough to be poured, such as blood or honey; it also refers to a mixture of meal, honey, and oil offered as a libation to the Gods and Goddesses and the deceased, literally “unified essence loosened.”
from http://www.greekalphabeta.com/

Plakous

‘Plakous’, often translated as ‘cheese pie’, is mentioned in many texts, both religious and secular. Galen points out that there are many types of plakous found in rural areas, made from rough and ready ingredients. The basic ingredients were, of course, cheese, honey and flour, as described by Antiphanes (fragment 55). It was said that the Athenian ones were particularly good, due to the excellent quality of Attic honey. (Athenaeus D 449c). They should be drenched with melted honey, which will gradually blend in, releasing its flavour, while still hot, to become almost inseparable from the pastry and the filling of fresh goat’s milk cheese (the typical filling of plakountes). They were apparently irresistible, at least judging by the words of Athenaeus: “When I saw the large, round, golden, sweet, soft child of Demeter arrive, a warm plakous …”

Here is Cato’s recipe: mix wheat flour and spelt flour to make a smooth mixture, then leave it to dry. At this point, you have to roll it out to make very thin layers, which you spread with olive oil and bake in the oven. Then you have to make a cream from goat’s cheese and honey. Lastly, take an earthenware pot and lay out alternate layers of pastry and cream, ending with a layer of pastry, and start baking (no more than half an hour at 150 °). Then, when it is browned and ready, take it out of the oven and drizzle with honey.

The plakous was often offered in sacrifices, as a religious calendar from 5th century Miletus clearly shows. It was also one of the foods contained in the liknon and carried in procession by the liknophoros (Anecd. Graec. I, p. 277). A poem of the 3rd century BCE describes the gift of a child to Apollo, after his hair was cut for the first time: a cock and a sizeable plakous with a cheese filling (Anth. Pal 6.55). A variant is the plakous triablomos, a cake divided into three parts by grooves radiating out from the ‘central node’ (there are examples among the findings in the Athenian Agora).

Kribanai are a kind of plakous that Athenaeus, citing Sosibius (Spartan source) describes as being breast-shaped. “Spartans use them during women’s feast days, and the members of the chorus lead them in procession when they are about to sing the encomium to the bride.”

Popanon

The popanon is the form of cake most commonly offered on the altar. Alongside the four popana there may also be a fifth cake, the pemptos bous, the fifth ox. This is a round cake, quite large but light, with a central ‘knob or bulge’ (Photios s.v. popana). It is possible to identify the popanon monomphalon with this kind of cake, which is offered to Artemis, Leto, Heracles, Hermes and Kourotrophos (in an inscription of the IV century BCE from Piraeus on the cult of Artemis and Leto, and another of the third to second centuries BCE from an Athenian calendar, and a calendar from Samos which tells of Hermes and the Kourotrophos).

In the preliminary sacrifices it is often associated with the Two Goddesses (Aristophanes, Pluto 660; Thesmophoria 285; IV century inscription regarding the cult of Asclepius: three popana in Maleatis, and also three for Apollo and Hermes). A popanon should be offered to Zeus Georgos, the Winds, and Heracles (from a 1st century CE calendar from Athens).

The flat popanon kathemenon is offered to Poseidon, Kronos, Apollo and Artemis (Athenian calendar, 1st century CE).

The popana polyomphala have several ‘knobs’, usually five: four on the sides and one in the centre, connected by a cross. In the famous likna found in the sanctuary of Demeter and Kore on the Acrocorinth, many different kinds may be seen with four, five, seven or eight knobs. One kind with twelve knobs was called popana dodekonphala and was offered to the Two Goddesses, to Heracles, Apollo, Artemis, Zeus Georgos, Poseidon, the Winds, and Kronos (Athenian calendar, 1st century CE).

Pelanos

The pelanos was a cake which was also used in offerings. The ‘pelanos’ was a cake made from wheat flour obtained from the plain of the Rharus that was offered to the Goddesses during the Great Mysteries (Aristophanes, Pluto 676-81; Euripides fragment 912 Nauck; Polybius 6. 25.7; Suda under ‘anastatoi’, quoting fragment 350 of Euripides Nauck; Eustathius, commentary on the Iliad 4. 263.

The pankarpia was the offering of all kind of fruits in the form of a cake, and came in different forms. Euripides describes it as a pelanos. Theophrastus, on other hand, described it as a melitoutta – in this case we know that the herb gatherers recalled that this offering was to be dedicated to the Earth after gathering particular sacred herbs. (Sophocles fragment 398 Radt; Euripides fragment 912 Nauck, Theophrastus HP 9.8.7). Its most usual form was that of a round cake prepared by breaking up the itria and boiling them in honey. They were then rolled into balls and wrapped in sheets of papyrus to maintain their shape, until they had cooled. In a 1st century CE calendar for private worship, they are offered to Zeus and Zeus Georgos and Ktesios (Athenaeus 473c, 648b; LSCG 52, line 15.

Another cake widely used in sacrifice is the amphiphon, specific to Athens. It was a cheese pie on which candles were lit, offered to Artemis on the day of the full moon in the month of Mounichion. Philemon, in the ‘Beggar Woman’ or the ‘Girl of Rhodes’ says: “Artemis, beloved lady: I bring thee this amphiphon, o lady, cakes to offer.” Diphilus also refers to this in his ‘Hecate’. Philocorus says that an amphiphon would be brought to the temples of Artemis or to a crossroads, because on this day the moon sets at the same as the sun rises, and the sky is lit by both.” (Athenaeus D 645a, citing Philochorus)

In Delos there were the basynias, a honey cake garnished with a fig and three nuts, offered to Iris on the island of Hekate (Athenaeus D 645b, citing Semus): “on the island of Hekate, the people of Delos offer basyniai, as they are called. They are made of a dough of wheat flour boiled with honey, to which are added what are called coccora (pomegranate seeds), a dried fig and three nuts.”

The arister was a cake to be burned in a fire, in honour of Helios, Mnemosyne and the Fates (Pollux 6.76; LSCG2 1.B19, lines 23-24; LSCG2 2, line 2; LSCG2 6, line 2)

The kreion was a kind of sweet bread loaf, and in Argo, brides would give it to their husband – it was served with honey.

Still in Athens, the Elaphos, a stag-shaped cake made from spelt flour, honey and sesame seeds would be offered at the Elaphebolia (Athenaeus 646c D)

The hebdomos bous is a cake shaped like a crescent moon, given in offering together with six phthoeis (F. Sokolowski, Lois sacrées des cités grecques)

In Sicily, there was the ‘myllos’ in the shape of the female genitals; it was offered to Demeter and Persephone. “Heraclides of Syracuse in his ‘The customs of Syracuse’ says that at the Panteleia, which is a part of the celebration of the Thesmophoria, cakes in the shape of the female genitalia were made with sesame seeds and honey, and were called mylloi throughout Sicily, and were carried in procession in honour of the Goddesses.” (Athenaeus 647a)

In addition, the ‘phthois’, a round cake used in sacrifices, perhaps called Selene, consisting of wheat flour, cheese and honey would be consumed along with the flesh of the animals which had been sacrificed (Athenaeus D 489d, 647d, Eustathius gives us the recipe.) Clement of Alexandria says that it was one of the cakes in the cista mystica. They were usually offered during the sacrifice. In inscriptions, they are associated with Hestia, Zeus, Apollo and Asclepius (Clement, Protr. 2.19; inscription of IVth century BCE from Erythrai and one from the first century CE concerning a sacrifice to Zeus Atabyrios)

The Palathion was a flat, oblong cake made from fruit or nuts and pressed with honey. Athenaeus confirms that it was a typical kernos offering (Athenaeus 500d; Theophrastus HP 4.2.10; Sudas under ‘Palathe’)

Ames is often translated as ‘milk cake’, and there was also a smaller variety, called ametiskoi: pastries (Aristophanes, Pluto 999, Philo, On Drunkenness 217; Athenaeus 644f)

The enkhytos is the Roman encytum, for which Cato provides the recipe: “Mix cheese and spelt flour in equal parts. Take a funnel and pass through it spirals of dough in equal measure in hot lard. Stir the spirals in the lard with two spatulas. Remove, spread with honey and leave to brown in cooler lard. Serve at a moderate temperature with honey or mulsum (white wine with honey) accompanied by a sweet wine.” It seems that in the preparation of this cake there were clear sexual allusions, as Athenaeus, citing Hipponax, states.

The ‘gouros’ is mentioned by Solon in his iambics: “They are drinking, and some of them are eating itria*, while others eat bread, and yet others eat gouroi with lentils. Not a single type of ‘pastry’ is lacking there, among all the types that the black earth produces for humankind, but everything is available in abundance. ” It also appears in an elaborate poetic description by Philoxenus of Cythera in dithyrambic style, in his ‘Feast’.

* Itria: the itrion is a light dough made from sesame and honey, described by Anacreon, “I broke off a little crunchy itrion and I had it for lunch, and I drank a cup of wine. Aristophanes’ Acharnians 1092: pies, sesame cakes, itria.

The enkris, the Roman globus or globulus, was a doughnut, fried in oil or lard and dipped in honey (Stesichoros 179 Davies Cato DA 79; Petronius S 1.3; Athenaeus D 645e; Hesychius, Lexicon s.v. enkris)

Psòthia, i.e., crumbs or bread crumbs; Pherekrates, in his ‘Small Change’ (fr. 86) has: you’ll get small change and psòthia in Hades.

The gastris was a Cretan specialty made with walnuts, poppy seeds and sesame seeds. Athenaeus gives us the recipe: walnuts and hazelnuts, together with almonds and poppy seeds, honey, pepper and white sesame seeds. It appears to be almost the same cake described by Plautus, the laterculi – but it also closely resembles the delicious baklava of modern Greek cuisine (Athenaeus D 647f; Plautus, Poenulus 325-6)

Another Cretan specialty is cited by Athenaeus, “Glykinai: Cretan cakes made with sweet wine and olive oil, as Seleucus says in his glossary.”

The melipekton and melitoutta, names meaning ‘curdled honey’ and ‘tasting of honey’, cakes of which nothing is known apart from their names (Herodotus 8:41 ‘melitoessa’; Aristophanes, Clouds 507, Lysistrata 601)

The oinoutta, whose main ingredients are wine and cheese, perhaps resembled the mustaceus (Aristophanes, Plouto 1121 with scholia; Pliny NH 15127; Athenaeus D 647d)

The Pyramis and Pyramous were obviously pyramidal in form, like some of the cakes depicted on earthenware. On one vessel, showing a scene from an initiation (probably Eleusinian), a child bears a great kiste where round cakes and pyramid-shaped pies are clearly visible. In another scene, a woman wearing a crown bears a basket full of such cakes. Callimachus suggests that the pyramous was given as a reward to those who had remained awake during the night ceremonies (pannychis). Conversely, Athenaeus associates this prize with the kharisios (Athenaeus D 646b, 647c). Plutarch (Sympos.lib. IX quaest. 15) states that it was given as a reward to the young winners in gymnastics contests or at the Pyrrhic dance. (Suda under ‘pyramous’; Photios under pyrameidés; Schol. Aristophanes Thesmophoria 94, Cavalieri 277; Clem. Protr. 2.19)

The ‘Sesame’ or ‘sesamis’ was a round cake, made from a mixture of sesame seeds, olive oil and honey, served at Athenian weddings. Antiphanes in Deucalion refers to “sesamides or honey cakes or something of the kind.” (179 Stesichorus Davies, Athenaeus D 646f; Aristophanes, Peace 869). It is one of the cakes contained in the cista mystica contained in the rites of Dionysos and Gaia, according to Clement of Alexandria (Clem. Protr 2.19). A Spartan calendar dedicated to the chthonic gods prescribes offering this cake to Demeter and Despoina.

The Tagenites, taganies, or tagenias was a sort of crêpe or pancake consisting simply of flour and water, as can be understood from Galen’s description. (Galen AF 6. 490-1; Athenaeus D 110b, 646b, 646e). This is also confirmed by Hipponax in a verse: “while eating hazel and rabbit, season the teganitas dough fried with sesame seeds” (PLG 4.2. 474)

Amorbites: the only thing we know about this cake (Athen. 14.646f) is that it is a Sicilian specialty, and from its etymological root, we can infer that it has to do with shepherds and the countryside, and some scholars have speculated that it contained honey and ricotta cheese.

Empeptas: from the description that we find in Athenaeus, (14,645) it seems that it was a cake made from various cheeses, roughly akin to the French ‘vol au vent’.

Diakonion: “when the Athenians celebrate the so-called Eiresione in honour of Apollo, sounding lyre and cymbals and some bearing branches, and others bearing round cakes called diakonion … also Ameria says that the diakonia are the cakes prepared for Apollo’s Eiresione ceremony … some say it is a cake of barley meal. ” (Suda s.v.)

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Plakous - Greek Flat Breads or Cakes

The word placenta comes from the Latin word for flat cake, which in turn is derived from the Greek word 'plakous' (from 'plax,' meaning "flat"; plural 'plakountes'), which referred to a Greek flat bread or cake. Exactly what type of flat cake 'plakous' referred to is uncertain, as there likely were regional and community differences in this food. Some plakountes appeared to be flat bread sprinkled with herbs, garlic, and onion during baking, perhaps a distant ancestor of pizza. Plakous was also a baked concoction of cheese and flour, sweetened with honey (Wilkins and Hill, 2006). No recipe for Greek plakous survives; however, a recipe for Roman placenta is found in De agri cultura, or On Agriculture, written by Marcus Porcilius Cato (Cato the Elder) around 160 BC. This complex recipe combines multiple layers of dough and cheese, sweetened with honey - an ancient version of cheesecake. In all cases placentas and plakountes were round and flat.

Around the Mediterranean, particularly the eastern part of it, this tradition is a much loved one; there is a plethora of dishes favored by the Arabs, Greeks, Turks, Persians, and Slavs, in particular. Such manipulation of ingredients started in ancient Greece, under the name of plakountes, (plakous from plax, plakos meaning something flat and broad), which in general meant sweet pies. One of these was called by ancients amaxis, this was apparently the same as the 2nd century AD writer Artemithoros refers to with the more common term kopton or kopti, in his Dream Translations. Both of these terms are almost certainly the same as Athenaios (Athenaeus of Naucratis) refers to as koptoplakous, which was two sheets of pastry filled in between with finely chopped almonds, walnuts, sesame and honey; none less than our modern familiar balava, beloved dessert of the whole eastern basin, adopted with a few improvisations by various people.

Artemithoros also refers to plakountas tetyrmenous, Polydefkis in his Erminevmata to tyritas plakountas and the medieval Greek lexika to plakountas entyritas, all none other than our familiar cheese pies. (Tyros is also Greek for cheese.) A version of a cheese pie containing also egg yolks, butter and cheese as well as the home-made versions of trahana. Identical pies are made even nowadays in the villages all over Epiros, in north-western Greece and particularly those isolated ones in the highest mountain range.

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Ancient Hellenic cakes
from http://baringtheaegis.blogspot.com/

Yesterday, I introduced the concept of Popana (or Popanon), loaf-like cakes that were solely made for sacrifice. They were a staple of the Delphinia sacrifices, but there is a lot more to them than that. For example, they varied in shape and size, depending on whom they were sacrificed to. Today, I would like to share a little more about the various cakes the ancient Hellenes consumed and sacrificed.

Amphiphon
This cake was specific to Athens. It was a cheese pie on which candles were lit, offered to Artemis on the day of the full moon in the month of Mounichion. Philocorus says that an amphiphon would be brought to the temples of Artemis or to a crossroads, because on this day the moon sets at the same as the sun rises, and the sky is lit by both.

Animal-shaped cakes:
Cakes in the shape of animals were offered to the deities to whom they were especially suited. A wheat cake called a 'Elaphos', made with honey and sesame and shaped like a deer was offered to Artemis at her Elaphebolia festival. A large loaf full of lard, modeled in the shape of a goat, was offered to Demeter Achaina (sorrowful) at the Megalartia (Big Loaves) festival in Boiotia. Another cake, decorated with horns and said to represent either the new moon or an ox, was offered to Apollo, Artemis, Hekate, Selene, Demeter, and Kronos. Apparently, this cake could be substituted for an actual ox.

Ames
Ames is often translated as ‘milk cake’. The smaller versions are called ametiskoi: pastries.

Arister
The arister was a cake to be burned in a fire, in honour of Helios, Mnemosyne and the Fates, as described by Pollux.

Basynias
This cake was native, so to say, to Delos. They were made of a dough of wheat flour boiled with honey, to which pomegranate seeds, a dried fig and three nuts were edit. They were offered to Iris on the island of Hekate.

Diakonion
This cake is connected to the Pyanepsia festival in honour of Apollon. It seems these cakes were part of the sacrifices to Him on this day, and part of the decorations on the eiresiône. It was most likely a cake made of barley meal.

Empeptas
It was a cake made from various cheeses.

Enkris
This was a doughnut, fried in oil or lard and dipped in honey.

Gastris
This kind of cake is a flat oblong that may represent a cake of fruit or nuts compressed with honey. Common ingredients (especially on Krete) were: walnuts, hazelnuts, almonds, and roasted poppy seeds which are roasted, mashed, and softened with boiled honey and pepper. White sesame is put through the same process to produce a contrasting white layer that is placed above and below the dark, flattened square of poppy seeds and nuts.

Glykina
Kretan cakes made with sweet wine and olive oil.

Itrion
A light dough made from sesame and honey.

Kollyba
These are the smallest of all the cakes. They are a small wheaten cake whose name derives from its resemblance to a small coin. Kollyba were used in the ritual welcome of a new family member or a slave, who recieved various 'nibbles' such as dates, kollyba, figs, and nuts. Kollyba were offered in sacrifices to Zeus, to the foreign god Men, and to Damia and Auxesia, goddesses usually identified with Demeter and Kore.

Kreion
The kreion was a kind of sweet bread loaf, and in Argo, brides would give it to their husband. It was served with honey.

Kribanai
These are a kind of plakous (cheese cakes) that Athenaeus, citing Sosibius (Spartan source) describes as being breast-shaped. It seems Spartans use them during women’s feast days, and the members of the chorus lead them in procession when they are about to sing the encomium to the bride.

Maza (also known as neelata, prokonia, or ompai)
This type of cake is a shapeless flat mass with circular incisions or stippling that seems to represent a grainy texture. The lack of height and shape makes one think of a mass of porridge or boiled grains. Maza is first mentioned by Hesiod in his description of the delights of early summer: to sit in the shade, drink wine, and eat it as it just runs dry. Traditionally, it's made with goat's milk, but Maza could be made with water, oil, milk, or even the bile of a calf; the grain used was most frequently coarsely ground, uncooked barley meal, or groats. Maza consisting of boiled wheat flour, honey, a fig, and walnuts, was offered to Iris by the Delians. Apollon received Maza offerings in Sparta, and a variation where wheat soaked in honey was burned in the fire as an offering to Demeter.

Pelanos
The pelanos was a cake which was also used in offerings. It was made from wheat flour obtained from the plain of the Rharus, and was offered to the Goddesses during the Great Mysteries.

Phthois
These were round cakes used in sacrifices, consisting of wheat flour, cheese and honey. They were eaten along with the flesh of the animals which had been sacrificed. In inscriptions, they are associated with Hestia, Zeus, Apollo and Asklēpiós.

Plakous
This type is a thick, single-knobbed, cake with deep scoring or ribbing on sides and top meeting under the large central knob. The plakous was a light, flaky cake, which consisted of honey and goat's milk cheese alternating with thin layers of pastry dough inside a firm cake shell. A variation of the plakous is a cake scored evenly into four parts, sometimes with a central knob, or scored into three parts without a central knob. It was sacrificed to Apollon, at least.

Popanon
This is a larger, round, flat cake with one, upright, protruding, central knob. The knobbed cakes were offered to Zeus Georgos, the Anemoi (Winds), and Herakles. The flat version of the cake, the popanon kathemenon was offered to Poseidon, Kronos, Apollo and Artemis. Its size is often mandated in leges sacrae; it must be made from a full choinix (a dry measure of less than a quart) of flour. The other main ingredient was soft cheese. A flat version with the same ingredients was sacrificed to Poseidon and to Kronos.

Popanon polyomphala
This type is the flat cake described before, but with more than one knob, which is also called a 'popanon'. The number of knobs on the cakes is usually five, arranged with one in the center and four evenly distributed around the perimeter, frequently with two strips of dough bisecting the cake and connecting the knobs to each other; in appearance the cake is not unlike a "hot cross bun". Clement of Alexandria described multi-knobbed popanon to Dionysos, Gaea, and Themis. Twelve-knobbed cakes known as 'popana dodekonphala' are offered to Demeter, Persephone, Apollo, Artemis, Zeus Arotrios, Poseidon, the Winds, Kronos, and Herakles.

Sesame (or sesamis)
This type of cake is spherical and is made up of pellets that may represent seeds. It was made of roasted sesame, honey, and oil, was one of the cakes carried in the rites of Dionysos and Giae, according to Clement of Alexandria. A Spartan cult calendar devoted to chthonic deities stipulates the offering of a sesame cake to Demeter and to Despoina, who is possibly Kore. A round cake that was made by crumbling up thin little sesame honey cakes, boiling them in honey, forming them into balls, and wrapping them in thin papyrus to keep their shape was also a variation of the sesame. In a private cult calendar of the 1st century A.D., sesame are offered to Zeus the Farmer.

Pemma
The term ‘Pemma’ refers to a small cake, either with, or without a cereal element. That element could have been replaced by other ingredients such as nuts or dried fruit. The word ‘Pemma’ is generally used to refer to the cakes offered to Demeter, Zeus and Athena.

Pyramis and Pyramous
These were pyramidal in form. It was a wheat cake made from sesame and honey, and was given as a reward or prize for religious and sporting event, as well as dance competitions. It's associated with the Thesmophoria. It seems to have been a staple of banquets and was much used in hero worship.

Tagenites, taganies, or tagenias
A sort of crêpe or pancake consisting simply of flour and water. Could be eaten or made with sesame seeds.

Tolype
Another round cake is made of maza. Since tolype also means a ball of yarn, it is usually assumed to be a round cake. It is not described as being made of seeds, however, and so its appearance would not match the round seedcakes previously described. What it was made of, I am not sure, though.

Other cakes:
There are various other cakes I don't have the name of, am unsure of when it comes to the name, of of which I just have very little detail:
Cone-shaped loafs or cake that had a rich sauce inside, composed of honey with ground raisins and almonds.

A cake that may have been called 'nastos'. The comic cult calendar in Aristophanes' Birds prescribes a honeyed nastos as sacrifice to the cormorant. In Attic cult Zeus the Farmer receives a nastos made from a full choinix of flour, as does the Asiatic god Men.
The melipekton and melitoutta, names meaning ‘curdled honey’ and ‘tasting of honey’, cakes of which nothing is known apart from their names.
The oinoutta, whose main ingredients are wine and cheese.