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αλλ’ ὠσπερ δείπνου γλαφυροὺ ποικίλην εὐωχίαν τὸν ποιητὴν δεῖ παρεχειν τοῖς θεαταῖς ταν σοφόν,
ἵν’ ἀπίῃ τις τοῦτο λαβὼν καὶ φαγὼν, καὶ προσπιὼν
ᾧ χαίρει, καὶ σκευασία μὴ μί’ ᾖ τῆς μουσικῆς,

Ἀστυδάμας ὁ τραγικὸς ἐν Ἡρακλεῖ σατυρικῷ, ἑταῖρε, φησί, Τιμόκρατες. φέρε εἴπωμεν ἐνταῦθα τοῖς προειρημένοις τὰ ἀκόλουθα ὅτι ἦν καὶ ὁ Ἡρακλῆς ἀδηφάγος, ἀποφαίνονται δὲ τοῦτο σχεδὸν πάντες ποιηταὶ καὶ συγγραφεῖς. Ἐπίχαρμος μὲν ἐν Βουσίριδι λέγων 441b

πρῶτον· μὲν αἴ κ’ ἔσθοντ’ ἴδοις νιν ἀποθάνοις.
βρέμει μὲν ὁ φάρυγξ ἔνδοθ᾽, ἀραβεῖ δ’ ἁ γνάθος,
ψοφεῖ δ᾽· ὁ γομφίος, τέτριγε δ’ ὁ κυνόδων,
σίζει δὲ ταῖς ῥίνεσσι, κινεῖ δ’ οὔατα.

Ἴων δ’ ἐν Ὀμφάλῃ ἐμφανίσας αὐτοῦ τὴν ἀδηφαγίαν ἐπιφέρει·

ὑπὸ δὲ τῆς βουλιμίας
κατέπινε καὶ τὰ κᾶλα καὶ τοὺς ἄνθρακας.

411c παρὰ Πινδάρου δὲ τοῦτ’ εἴληφεν εἰπόντος· δοιὰ βοῶν θερμὰ πρὸς ἀνθρακιὰν στέψεν, πυρὶ δ’ ἐκκαπύοντα σώματα· καὶ τότ’ ἐγὼ σαρκῶν τ’ ἐνοπὰν ἴδον ἠδ’ ὀστέων στεναγμὸν βαρὺν ἦν διακρῖναι ἰδόντα παῦρος ἐν καιρῷ χρόνος. τοιοῦτον οὖν αὐτὸν ὑποστησάμενοι ταῖς ἀδηφαγίαις καὶ τῶν ὀρνέων ἀποδεδώκασιν αὐτῷ τὸν λάρον τὸν προσαγορευόμενον βουφάγον.

εἰσάγεται δὲ ὁ Ἡρακλῆς 412a καὶ Λεπρεῖ περὶ πολυφαγίας ἐρίζων ἐκείνου προκαλεσαμένου, καὶ νενίκηκεν. Ζηνόδοτος δ’ ἐν δευτέρῳ Ἐπιτομῶν Καύκωνός φησι τοῦ Ποσειδῶνος καὶ Ἀστυδαμείας τῆς Φόρβαντος γενέσθαι τὸν Λεπρέα, ὃν τὸν Ἡρακλέα κελεῦσαι δεθῆναι ὅτε Αὐγέαν τὸν μισθὸν ἀπῄτει. Ἡρακλῆς δ’ ἐκτελέσας τοὺς ἄθλους ἔρχεται ἐπὶ Καύκωνας καὶ δεηθείσης Ἀστυδαμείας διαλύεται πρὸς τὸν Λεπρέα. καὶ μετὰ ταῦτα ὁ Λεπρεὺς Ἡρακλεῖ ἐρίζει δίσκῳ καὶ ὕδατος ἀντλήσει καὶ ὅστις ἀναλώσει θᾶττον 412b ταῦρον, καὶ λείπεται πάντα. εἶτα θωρηχθεὶς προκαλεῖται Ἡρακλέα καὶ θνῄσκει ἐν τῇ μάχῃ. Μᾶτρις δ’ ἐν τῷ τοῦ ʽ Ἡρακλέους ἐγκωμίῳ καὶ εἰς πολυποσίαν φησὶ τὸν Ἡρακλέα προκληθῆναι ὑπὸ τοῦ Λεπρέως, καὶ πάλιν νικηθῆναι. τὰ αὐτὰ ἱστορεῖ καὶ ὁ Χῖος ῥήτωρ Καύκαλος, ὁ Θεοπόμπουτοῦ ἱστοριογράφου ἀδελφός, ἐν τῷ τοῦ ʽ Ἡρακλέους ἐγκωμίῳ.

καὶ τὸν Ὀδυσσέα δὲ Ὅμηρος πολυφάγον καὶ λαίμαργον παραδίδωσιν ὅταν λέγῃ· 412c

ἀλλ’ ἐμὲ μὲν δορπῆσαι ἐάσατε κηδόμενὸν περ·
οὐ γάρ τι στυγερῇ ἐπὶ γαστέρι κύντερον ἄλλο
ἔπλετο, ἣ τ’ ἐκέλευσεν ἕο μνήσασθαι ἀνάγκῃ
καὶ μάλα τειρόμενον καὶ ἐνιπλησθῆναι ἀνώγει.

ὑπερβάλλουσα γὰρ ἐν τούτοις φαίνεται αὐτοῦ λαιμαργία μετὰ τοῦ μηδὲ ἐν δέοντι τὰ περὶ τῆς γαστρὸς γνωμολογεῖν. ἐχρῆν γάρ εἰ καὶ ἐλίμωττεν, διακαρτερεῖν ἢ μετριάζειν τὰ περὶ τὴν τροφήν. 412d τὸ δὲ τελευταῖον καὶ τὴν τελειοτάτην αὐτοῦ παρίστησι λαιμαργίαν καὶ γαστριμαργίαν

ὡς καὶ ἐγὼ πένθος μὲν ἔχω φρεσίν· ἡ δὲ μάλ’ αἰεὶ
ἐσθέμεναι κέλεται καὶ πινέμεν, ἐκ δέ με πάντων
ληθάνει ὅσσ’ ἔπαθον, καὶ ἐνιπλησθῆναι ἀνώγει.

ταῦτα γάρ οὐδ’ ἂν ἐκεῖνος ὁ Σαρδανάπαλλος εἰπεῖν ποτε ἂν ἐτόλμησεν, γέρων τε ὢν

ἤσθιεν ἁρπαλέως κρέα τ’ ἄσπετα καὶ μέθυ ἡδύ.

Θεαγένης δ’ ὁ Θάσιος ἀθλητὴς ταῦρον μόνος κατέφαγεν, ὡς Ποσείδιππός φησιν ἐν ἐπιγράμμασι 412e

καὶ περὶ συνθεσίης ἔφαγόν ποτε Μῃόνιον βοῦν
πάτρη γὰρ βρώμην οὐκ ἂν ἐπέσχε Θάσος
Θευγένει· ἅσσα φαγὼν· ἔτ’ ἐπῄτεον. εἵνεκα τούτου,
χάλκεος ἑστήκω χεῖρα προισχόμενος.

Μίλων δ’ ὁ Κροτωνιάτης, ὥς φησιν ὁ Ἱεραπολίτης Θεόδωρος ἐν τοῖς περὶ ἀγώνων, ἤσθιε μνᾶς κρεῶν εἴκοσι καὶ τοσαύτας ἄρτων οἴνου τε τρεῖς χοᾶς ἔπινεν. ἐν δὲ Ὀλυμπίᾳ ταῦρον ἀναθέμενος τοῖς 412f ὤμοις τετραέτη καὶ τοῦτον περιενέγκας τὸ στάδιον μετὰ ταῦτα δαιτρεύσας μόνος αὐτὸν κατέφαγεν ἐν μιᾷ ἡμέρᾳ. Τίτορμός τε ὁ Αἰτωλὸς διηριστήσατο αὐτῷ βοῦν, ὡς ἱστορεῖ ὁ Αἰτωλὸς Ἀλέξανδρος. Φύλαρχος δέ φησιν ἐν τῇ γ’ τῶν ἱστοριῶν τὸν Μίλωνα ταῦρον καταφαγεῖν κατακλιθέντα πρὸ τοῦ βωμοῦ τοῦ Διός· διὸ καὶ ποιῆσαι εἰς αὐτὸν Δωριέα τὸν ποιητὴν τάδε·

τοῖος ἔην Μίλων, ὅτ’ ἀπὸ χθονὸς ἤρατο βρῖθος,
τετραέτη δαμάλην ἐν Διὸς εἰλαπίναις, 413a
ὤμοις δὲ κτῆνος τὸ πελώριον ὡς νέον ἄρνα
ἤνεγκεν δι’ ὅλης κοῦφα πανηγύρεως.
καὶ θάμβος μέν, ἀτὰρ τοῦδε πλέον ἤνυσε θαῦμα
πρόσθεν Πισαίου, ξεῖνε, θυηπολίου·
ὃν γὰρ ἐπόμπευσεν βοῦν ἄζυγον, εἰς κρέα τόνδε
κόψας πάντα κατ’ οὖν μοῦνος ἐδαίσατό νιν.

Ἀστυάναξ δ’ ὁ Μιλήσιος τρὶς Ὀλύμπια νικήσας 413b κατὰ τὸ ἑξῆς παγκράτιον κληθείς ποτε ἐπὶ δεῖπνον ὑπὸ Ἀριοβαρζάνου τοῦ Πέρσου καὶ ἀφικόμενος ὑπέσχετο φαγεῖν πάντα τὰ πᾶσι παρασκευασθέντα καὶ κατέφαγε. τοῦ Πέρσου δ’ αὐτὸν ἀξιώσαντος, ὡς ὁ Θεόδωρος ἱστορεῖ, ἄξιόν τι ποιῆσαι τῶν κατὰ τὴν ἰσχὺν φακὸν τῆς κλίνης περίχαλκον ὄντα κλάσας ἐξέτεινε μαλάξας. τελευτήσαντος δ’ αὐτοῦ καὶ κατακαυθέντος οὐκ ἐχώρησε μία ὑδρία τὰ ὀστέα, μόλις δὲ δύο. καὶ τὰ τοῖς ἐννέα ἀνδράσι 413c παρεσκευασμένα παρὰ τῷ Ἀριοβαρζάνῃ εἰς τὸ δεῖπνον μόνον καταφαγεῖν.

καὶ οὐδὲν παράδοξον τούτους τοὺς ἄνδρας ἀδηφάγους γενέσθαι· πάντες γὰρ οἱ ἀθλοῦντες μετὰ τῶν γυμνασμάτων καὶ ἐσθίειν πολλὰ διδάσκονται, διὸ καὶ Εὐριπίδης ἐν τῷ πρώτῳ Αὐτολύκῳ λέγει·

κακῶν γὰρ ὄντων μυρίων καθ’ Ἑλλάδα
οὐδὲν κάκιόν ἐστιν ἀθλητῶν γένους·
οἳ πρῶτα μὲν ζῆν οὔτε μανθάνουσιν εὖ
οὔτ’ ἂν δύναιντο· πῶς γὰρ ὅστις ἔστ’ ἀνὴρ
γνάθου τε δοῦλος νηδύος θ’ ἡσσημένος, 413d
κτήσαιτ’ ἂν ὄλβον εἰς ὑπερβολὴν πατρός;
οὐδ’ αὖ πένεσθαι κἀξυπηρετεῖν τύχαις
οἷοὶ τ’· ἔθη γὰρ οὐκ ἐθισθέντες καλὰ.
σκληρῶς διαλλάσσουσιν εἰς τἀμήχανα.
λαμπροὶ δ’ ἐν ἥβῃ καὶ πόλεως ἀγάλματα
φοιτῶσ’ ὅταν δὲ προσπέσῃ γῆρας πικρόν,
τρίβωνες ἐκβαλόντες οἴχονται κρόκας.
ἐμεμψάμην δὲ καὶ τὸν Ἑλλήνων νόμον,
οἳ τῶνδ’ ἕκατι σύλλογον ποιούμενοι
τιμῶσ’ ἀχρείους ἡδονὰς δαιτὸς χάριν. 413e
τί γὰρ παλαίσας εὖ, τί δὲ ὠκύπους ἀνήρ
ἢ δίσκον ἄρας ἢ γνάθον παίσας καλῶς
πόλει ι πατρῴᾳ στέφανον ἤρκεσεν λαβών;
πότερα μαχοῦνται πολεμίοισιν ἐν χεροῖν
δίσκους ἔχοντες ἢ δι’ ἀσπίδων χερὶ
θείνοντες ἐκβαλοῦσι πολεμίους πάτρας;
οὐδεὶς σιδήρου ταῦτα μωραίνει πέλας
στάς. ἄνδρας οἶμαι χρὴ σοφούς τε κἀγαθοὺς
φύλλοις στέφεσθαι χὤστις ἡγεῖται πόλει 413f
κάλλιστα σώφρων καὶ δίκαιος ὢν ἀνήρ,
ὅστις τε μύθοις ἔργ’ ἀπαλλάσσει κακὰ
μάχας τ’ ἀφαιρῶν καὶ στάσεις, τοιαῦτα γὰρ
πόλει τε πάσῃ πᾶσί θ’ Ἕλλησιν καλά.

ταῦτ’ εἴληφεν ὁ Εὐριπίδης ἐκ τῶν τοῦ Κολοφωνίου ἐλεγείων Ξενοφάνους οὕτως εἰρηκότος

ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο
ἢ πενταθλεύων, ἔνθα Διὸς τέμενος 414a
πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων
ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων,
εἴτε τὸ· δεινὸν ἄεθλον ὃ παγκράτιον καλέουσιν,
ἀστοῖσὶν κ’ εἴη κυδρότερος προσορᾶν
καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο
καί κεν σῖτ’ εἴη δημοσίων κτεάνων
ἐκ πόλιος καὶ δῶρον ὅ οἱ κειμήλιον εἴη·
εἴτε καὶ ἵπποισιν, ταῦτά κε πάντα λάχοι,
οὐκ ἐὼν ἄξιος ὥσπερ ἐγώ. ῥώμης γὰρ ἀμείνων 414b
ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη.
ἀλλ’ εἰκῇ μάλα τοῦτο νομίζεται, οὐδὲ δίκαιον
προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης.
οὔτε γὰρ εἰ πύκτης ἀγαθῆς λαοῖσι μετείη
οὔτ’ εἰ πενταθλεῖν οὔτε παλαισμοσύνην,
οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον
ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει,
τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη. 414c
σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ,
εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας·
οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.

πολλὰ δὲ καὶ ἄλλα ὁ Ξενοφάνης κατὰ τὴν ἑαυτοῦ σοφίαν ἐπαγωνίζεται, διαβάλλων ὡς ἄχρηστον καὶ ἀλυσιτελὲς τὸ τῆς ἀθλήσεως εἶδος. καὶ ὁ Ἀχαιὸς δὲ ὁ Ἐρετριεὺς περὶ τῆς εὐεξίας τῶν ἀθλητῶν διηγούμενός φησι 414d

γυμνοὶ γὰρ ὀσφύν, φαιδίμους βραχίονας
ἥβῃ σφριγῶντες ἐμπορεύονται, νέῳ
στίλβοντες ἄνθει καρτερὰς ἐπωμίδας·
ἄδην δ’ ἐλαίου στέρνα κἀσπίδων κύτος
χρίουσιν ὡς ἔχοντες οἴκοθεν τρυφήν.

Ἡράκλειτος δ’ ἐν τῷ Ξενίζοντι Ἑλένην φησί τινα γυναῖκα πλεῖστα βεβρωκέναι. Ποσείδιππος δ’ ἐν ἐπιγράμμασι Φυρόμαχον, εἰς ὃν καὶ τόδ’ ἐπέγραψε·

Φυρόμαχον τὸν πάντα φαγεῖν βορόν, οἷα κορώνην 414e
παννυχικήν, αὕτη ῥωγὰς ἔχει κάπετος
χλαίνης ἐν τρύχει Πελληνίδος. ἀλλὰ σὺ τούτου
καὶ χρῖε στήλην, Ἀττικέ, καὶ στεφάνου,
εἴ ποτέ σοι προκύων συνεκώμασεν. ἦλθε δ’ ὁ μαυρὰ
βλέψας ἐκ πελίων νωδὸς ἐπισκυνίων,
ὁ τριχιδιφθερίας, μονολήκυθος· ἐκ γὰρ ἀγώνων
τῶν τότε ληναίην ἦλθ’ ὑπὸ Καλλιόπην. 414f

Ἀμάραντος δὲ ὁ Ἀλεξανδρεὺς ἐν τοῖς περὶ σκηνῆς Ἡρόδωρόν φησι τὸν Μεγαρέα σαλπιγκτὴν γενέσθαι τὸ μὲν μέγεθος πηχῶν τριῶν καὶ ἡμίσους, εἶναι δὲ καὶ τὰς πλευρὰς ἰσχυρόν ἐσθίειν δὲ ἄρτων μὲν χοίνικας ἕξ, κρεῶν δὲ λίτρας εἴκοσιν οἵων ἂν εὑρήκῃ· πίνειν δὲ χοᾶς δύο καὶ σαλπίζειν ἅμα σάλπιγξι δυσί. κοιμᾶσθαι δὲ ἔθος εἶχεν ἐπὶ λεοντῆς μόνης, ἐσήμαινε 415a δὲ σαλπίζων μέγιστον. Ἄργος γοῦν πολιορκοῦντος Δημητρίου τοῦ Ἀντιγόνου καὶ οὐ δυναμένων τῶν στρατιωτῶν τὴν ἑλέπολιν προσαγαγεῖν τοῖς τείχεσι διὰ τὸ βάρος, ταῖς δύο σάλπιγξι σημαίνων ὑπὸ τῆς ἁδρότητος τοῦ ἤχου τοὺς στρατιώτας ἠνάγκασε προθυμηθέντας προσαγαγεῖν τὴν μηχανήν. ἐνίκησε δὲ τὴν περίοδον δεκάκις καὶ ἐδείπνει καθήμενος, ὡς ἱστορεῖ Νέστωρ ἐν τοῖς θεατρικοῖς ὑπομνήμασι. καὶ γυνὴ δὲ ἐσάλπισεν Ἀγλαΐς ἡ Μεγακλέους ἐν τῇ πρώτῃ ἀχθείσῃ μεγάλῃ πομπῇ ἐν Ἀλεξανδρείᾳ, τὸ πομπικόν, περιθέτην 415b ἔχουσα καὶ λόφον ἐπὶ τῆς κεφαλῆς, ὡς δηλοῖ Ποσείδιππος ἐν ἐπιγράμμασιν. ἤσθιε δὲ καὶ αὐτὴ λίτρας μὲν κρεῶν δώδεκα, ἄρτων δὲ χοίνικας τέσσαρας καὶ ἔπινεν οἴνου χοᾶ.

Λιτυέρσας δὲ ἦν μὲν υἱὸς Μίδου νόθος, Κελαινῶν δὲ τῶν ἐν Φρυγίᾳ βασιλεύς, ἄγριος ἰδέσθαι καὶ ἀνήμερος ἄνθρωπος, ἀδηφάγος δ’ ἰσχυρῶς, λέγει δὲ περὶ αὐτοῦ Σωσίθεος ὁ τραγῳδιοποιὸς ἐν δράματι Δάφνιδι ἢ Λιτυέρσᾳ οὕτως

ἔσθει μὲν ἄρτους τρεῖς, ὄνους, κανθηλίους
τρεῖς τῆς βραχείας ἡμέρας πίνει δ᾽, ἕνα 415c
καλῶν μετρητήν, τὸν δεκάμφορον, πίθον.

τοιοῦτός ἐστι καὶ ὁ παρὰ Φερεκράτει ἢ Στράττιδι ἐν Ἀγαθοῖς, περὶ οὗ φησιν

ἐγὼ κατεσθίω μόλις τῆς ἡμέρας
πένθ’ ἡμιμέδιμν᾽, ἐὰν βιάζωμαι. β. μόλις;
ὡς ὀλιγόσιτος ἦσθ’ ἄρ᾽, ὃς κατεσθίεις
τῆς ἡμέρας μικροῦ τριήρους σιτία.

Ξάνθος δ’ ἐν τοῖς Λυδιακοῖς Κάμβλητά φησι τὸν βασιλεύσαντα Λυδῶν πολυφάγον γενέσθαι καὶ πολυπότην, ἔτι δὲ γαστρίμαργον. τοῦτον οὖν ποτε νυκτὸς τὴν ἑαυτοῦ γυναῖκα κατακρεουργήσαντα 415d καταφαγεῖν, ἔπειτα πρωὶ εὑρόντα τὴν χεῖρα τῆς γυναικὸς ἐνοῦσαν ἐν τῷ στόματι ἑαυτὸν ἀποσφάξαι, περιβοήτου τῆς πράξεως γενομένης, περὶ δὲ Θυὸς τοῦ Παφλαγόνων βασιλέως ὅτι καὶ αὐτὸς ἦν πολυφάγος προειρήκαμεν, παραθέμενοι Θεόπομπον ἱστοροῦντα ἐν τῇ πέμπτῃ καὶ τριακοστῇ. Ἀρχίλοχος δ’ ἐν Τετραμέτροις Χαρίλαν εἰς τὰ ὅμοια διαβέβληκεν, ὡς οἱ κωμῳδιοποιοὶ Κλεώνυμον καὶ 415e Πείσανδρον. περὶ δὲ Χαιρίππου φησὶ Φοινικίδης ἐν Φυλάρχῳ οὕτως·

τρίτον δὲ πρὸς τούτοισι τὸν σοφώτατον
Χαίριππον. οὗτος, ὥσπερ οἶδας, ἐσθίει
μέχρι ἂν διδῷ τις ἢ λάθῃ διαρραγείς.
τοιοῦτ’ ἔχει ταμιεῖον ὥσπερ οἰκίας.

Νικόλαος δ’ ὁ περιπατητικὸς ἐν τῇ τρίτῃ πρὸς ταῖς ἑκατὸν τῶν ἱστοριῶν Μιθριδάτην φησὶ τὸν Ποντικὸν βασιλέα προθέντα ἀγῶνα πολυφαγίας καὶ πολυποσίας ἦν δὲ τὸ ἆθλον τάλαντον ἀργυρίου ἀμφότερα νικῆσαι. τοῦ μέντοι ἄθλου ἐκστῆναι τῷ μετ’ αὐτὸν κριθέντι Καλαμόδρυι τῷ Κυζικηνῷ 415f ἀθλητῇ, καὶ Τιμοκρέων δ’ ὁ Ῥόδιος ποιητὴς καὶ ἀθλητὴς πένταθλος ἄδην ἔφαγε καὶ ἔπιεν, ὡς τὸ ἐπὶ τοῦ τάφου αὐτοῦ ἐπίγραμμα δηλοῖ·

πολλὰ πιὼν καὶ πολλὰ φαγὼν καὶ πολλὰ κάκ’ εἰπὼν
ἀνθρώπους κεῖμαι Τιμοκρέων Ῥόδιος. 416a

Θρασύμαχος δ’ ὁ Χαλκηδόνιος ἔν τινι τῶν προοιμίων τὸν Τιμοκρέοντά φησιν ὡς μέγαν βασιλέα ἀφικόμενον καὶ ξενιζόμενον παρ’ αὐτῷ πολλὰ ἐμφορεῖσθαι. πυθομένου δὲ τοῦ βασιλέως ὅ τι ἀπὸ τούτων ἐργάζοιτο, εἶπε Περσῶν ἀναριθμήτους συγκόψειν. καὶ τῇ ὑστεραίᾳ πολλοὺς καθ’ ἕνα νικήσας μετὰ τοῦτο ἐχειρονόμησε. πυνθανομένου δὲ τὴν πρόφασιν ὑπολείπεσθαι· ἔφη τοσαύτας, εἰ 416b προσίοι τις, πληγάς. Κλέαρχος δ’ ἐν πέμπτῳ βίων Καντιβάρι φησὶ τῷ Πέρσῃ, ὁπότε κοπιάσειε τὰς σιαγόνας ἐσθίων, κεχηνότι καθάπερ εἰς ἄψυχον ἀγγεῖον εἰσαντλεῖν τὴν τροφὴν τοὺς οἰκείους. Ἑλλάνικος δ’ ἐν αʹ Δευκαλιωνείας Ἐρυσίχθονά φησι τὸν Μυρμιδόνος, ὅτι ἦν ἄπληστος βορᾶς Αἴθωνα κληθῆναι. πολέμων δ’ ἐν αʹ τῶν πρὸς Τίμαιον παρὰ Σικελιώταις φησὶν Ἀδηφαγίας ἱερὸν 416c εἶναι καὶ Σιτοῦς Δήμητρος ἄγαλμα, οὗ πλησίον ἱδρῦσθαι καὶ Ἱμαλίδος, καθάπερ ἐν Δελφοῖς Εὐνόστου, ἐν δὲ Σκώλῳ τῷ Βοιωτιακῷ Μεγαλάρτου καὶ Μεγαλομάζου.

καὶ Ἀλκμὰν δ’ ὁ ποιητὴς ἑαυτὸν ἀδηφάγον εἶναι παραδίδωσιν ἐν τῷ τρίτῳ διὰ τούτων

καὶ ποκά τοι δώσω τρίποδος κύτος,
ᾧ κ’ ἔνι σιτί’ ἀολλέ’ ἀγείρῃς.
ἀλλ’ ἔτι νῦν γ’ ἄπυρος, τάχα δὲ πλέος
ἔτνεος, οἷον ὁ παμφάγος Ἀλκμὰν
ἠράσθη χλιαρὸν πεδὰ τὰς τροπάς.
οὔ τι γὰρ ἠὺ τετυγμένον ἔσθει, 416d
ἀλλὰ τὰ κοινὰ γάρ, ὥσπερ ὁ δᾶμος,
ζατεύει.

κἀν τῷ εʹ δ’ ἐμφανίζει αὑτοῦ τὸ ἀδηφάγον λέγων οὕτως

ὠρας δ’ ἔσηκε τρεῖς, θέρος
καὶ χεῖμα κὠπώραν τρίταν
καὶ τέτρατον τὸ ἦρ, ὅκα
σάλλει μέν, ἐσθίεν δ’ ἄδαν
οὐκ ἔστι.

Ἀναξίλας δ’ ὁ κωμικὸς περὶ Κτησίου τινὸς διαλεγόμενος ἐν Χρυσοχόῳ δράματί φησιν

ἤδη σχεδόν τι πάντα σοι πλὴν Κτησίου. 416e
δείπνου γὰρ οὗτος, ὡς λέγουσιν οἱ σοφοί,
ἀρχήν, τελευτὴν δ’ οὐκ ἐπίσταται μόνος.

κἀν Πλουσίοις·

διαρραγήτω χἄτερος δειπνῶν τις εὖ,
μὴ Κτησίας μόνος. β. τί γὰρ σὲ κωλύει;
α. δείπνου γὰρ οὗτος, ὡς λέγουσιν οἱ σοφοί,
ἀρχήν, τελευτὴν δ’ ἔμαθεν οὐδεπώποτε.

κἀν Χάρισι δὲ Κραναόν τινα συγκαταλέγει οὕτως αὐτῷ·

οὐκ ἐτὸς ἐρωτῶσίν με προσιόντες τινές· 416f
ὄντως Κραναὸς Κτησίου κατεσθίει
ἔλαττον ἢ δειπνοῦσιν ἀμφότεροι συχνά;

Φιλέταιρος δ’ ἐν Ἀταλάντῃ·

δέῃ, τροχάζω στάδια πλείω Σωτάδου,
τὸν Ταυρέαν δὲ τοῖς πόνοις ὑπερβαλῶ
τὸν Κτησίαν τε τῷ φαγεῖν ὑπερδραμῶ.

Ἀνάξιππος Κεραυνῷ·

ὁρῶ γάρ ἐκ παλαίστρας τῶν φίλων
προσιόντα μοι Δάμιππον. β. ἦ τοῦτον λέγεις 417a
τὸν Πτέρινον; α. αὐτόν τ’ ὃν καλοῦσιν οἱ φίλοι
νυνὶ δι’ ἀνδρείαν Κεραυνόν. β εἰκότως·
ἀβάτους ποιεῖν γὰρ τὰς τραπέζας οἴομαι
αὐτὸν κατασκήπτοντ’ ἐπ’ αὐτὰς τῇ γνάθῳ.

ἐν τούτοις ἐδήλωσεν ὁ κωμικὸς διότι καὶ τὸ δρᾶμα Κεραυνὸν ἀπ’ αὐτοῦ ἐπιγέγραφε. Θεόφιλος δ’ ἐν Ἐπιδαύρῳ,

Ἀτρεστίδας τις Μαντινεὺς λοχαγὸς ἦν,
ἀνδρῶν ἁπάντων πλεῖστα δυνάμενος φαγεῖν. 417b

ἐν δὲ Παγκρατιαστῇ παραγαγὼν τὸν ἀθλητὴν ὡς πολλὰ ἐσθίοντά φησιν

ἑφθῶν μὲν σχεδὸν
τρεῖς μνᾶς. β. λέγ’ ἄλλο. α. ῥυγχίον, κωλῆν, πόδας
τέτταρας ὑείους. β. Ἡράκλεις. α. βοὸς δὲ τρεῖς,
ὄρνιθ᾽. β. Ἄπολλον. λέγ’ ἕτερον. α. σύκων δύο
μνᾶς. β. ἐπέπιες δὲ πόσον; α. ἀκράτου δώδεκα
κοτύλας. β. Ἄπολλον, λέγ’ καὶ Σαβάζιε.

καὶ ἔθνη δὲ ὅλα εἰς πολυφαγίαν ἐκωμῳδεῖτο, ὡς τὸ Βοιωτόν. Εὔβουλος γοῦν ἐν Ἀντιόπῃ φησί· 417c

πώνειν μὲν ἁμὲς καὶ φαγεῖν μάλ’ ἀνδρικοὶ
καὶ καρτερεῖμεν, τοῖς δ’ Ἀθηναίοις λέγειν
καὶ μικρὰ φαγέμεν, τοὶ δὲ Θηβαῖοι μέγα.

καὶ ἐν Εὐρώπῃ·

κτίζε Βοιωτῶν πόλιν,
ἀνδρῶν ἀρίστων ἐσθίειν δι’ ἡμέρας.

καὶ ἐν Ἴωνι·

οὕτω σφόδρ’ ἐστὶ τοὺς τρόπους Βοιώτιος
ὥστ’ οὐδὲ δειπνῶν, ὡς λέγουσ᾽, ἐμπίπλαται. 417d

ἐν δὲ Κέρκωψι·

μετὰ ταῦτα Θήβας ἦλθον, οὗ τὴν νύχθ’ ὅλην
τὴν θ’ ἡμέραν δειπνοῦσι καὶ κοπρῶν’ ἔχει
ἐπὶ ταῖς θύραις ἕκαστος, οὗ πλήρει βροτῷ
οὐκ ἔστι μεῖζον ἀγαθὸν ὡς χεζητιῶν
μακρὰν βαδίζων, πολλὰ δ’ ἀσθμαίνων ἀνήρ,
δάκνων τὰ χείλη παγγέλοιός ἐστ’ ἰδεῖν,

ἐν δὲ τοῖς Μυσοῖς πρὸς τὸν Ἡρακλέα ποιεῖ τινα τάδε λέγοντα·

σὺ μὲν τὸ Θήβης, ὡς λέγεις, πέδον λιπών,
ἀνδρῶν ἀρίστων ἐσθίειν δι’ ἡμέρας 417e
ὅλης τραχήλους καὶ κοπρῶνας πλησίον

Δίφιλος δὲ ἐν Βοιωτίδι·

οἷος ἐσθίειν πρὸ ἡμέρας
ἀρξάμενος ἢ πάλιν πρὸς ἡμέραν.

Μνησίμαχος Βουσίριδι

εἰμὶ γὰρ Βοιώτιος
ὀλίγα μὲν λαλῶν, β. δίκαια ταῦτα. α. πολλὰ δ᾽·
ἐσθίων.

Ἄλεξις Τροφωνίῳ·

νῦν δ’ ἵνα μὴ παντελῶς Βοιώτιοι 417f
φαίνησθ’ εἶναι τοῖς διασύρειν ὑμᾶς εἰθισμένοις
ὡς ἀκίνητοι ξυνέσει, ὁ βοᾶν καὶ πίνειν μόνον
καὶ δειπνεῖν ἐπιστάμενοι διὰ τέλους τὴν νύχθ’ ὅλην,
γυμνοῦθ’ αὑτοὺς θᾶττον ἅπαντες.

Ἀχαιὸς δ’ ἐν Ἄθλοις·

πότερα θεωροῖς εἴτ’ ἀγωνισταῖς λέγεις; 418a
β, πόλλ’ ἐσθίουσιν, ὡς ἐπασκούντων τρόπος.
α. ποδαποὶ γάρ εἰσιν οἱ ξένοι; β. Βοιώτιοι.

ι ἐκ τούτων εἰκός ἐστι καὶ Ἐρατοσθένη ἐν ταῖς ἐπιστολαῖς Πρεπέλαον φῆσαι ἐρωτηθέντα τί αὐτῷ δοκοῦσιν εἶναι Βοιωτοὶ εἰπεῖν

τί γὰρ ἄλλο ἢ τοιαῦτα ἐλάλουν, οἷα ἂν καὶ τὰ ἀγγεῖα φωνὴν λαβόντα, ὁπόσον ἕκαστος χωρεῖ ;

Πολύβιος δ’ ὁ Μεγαλοπολίτης ἐν τῇ εἰκοστῇ τῶν ἱστοριῶν φησιν 418b ὡς Βοιωτοὶ μεγίστην δόξαν λαβόντες κατὰ τὰ Λευκτρικὰ κατὰ μικρὸν ἀνέπεσον ταῖς ψυχαῖς καὶ ὁρμήσαντες ἐπ’ εὐωχίας καὶ μέθας διέθεντο καὶ κοινωνεῖα τοῖς φίλοις. πολλοὶ δὲ καὶ τῶν ἐχόντων γενεὰς ἀπεμέριζον τοῖς συσσιτίοις τὸ πλέον μέρος τῆς οὐσίας, ὥστε πολλοὺς εἶναι Βοιωτῶν οἷς ὑπῆρχε δεῖπνα τοῦ μηνὸς πλείω τῶν εἰς τὸν μῆνα διατεταγμένων ἡμερῶν. διόπερ Μεγαρεῖς μισήσαντες αὐτῶν τὴν τοιαύτην κατάστασιν ἀπένευσαν εἰς τοὺς Ἀχαιούς.

καὶ Φαρσάλιοι δὲ κωμῳδοῦνται ὡς πολυφάγοι. Μνησίμαχος γοῦν ἐν Φιλίππῳ φησί·

τῶν Φαρσαλίων 418c
ἥκει τις ἵνα καὶ τὰς τραπέζας καταφάγῃ;
β. οὐδεὶς πάρεστιν. α. εὖ γε δρῶντες. ἆρά που
ὀπτὴν κατεσθίουσι πόλιν Ἀχαικήν;

ὅτι δὲ καὶ πάντες Θετταλοὶ ὡς πολυφάγοι διεβάλλοντο Κράτης φησὶν ἐν Λαμίᾳ·

ἔπη τριπήχη Θετταλικῶς τετμημένα.

τοῦτο δ’ εἶπεν ὡς τῶν Θετταλῶν μεγάλα κρέα τεμνόντων. φιλέταιρος δ’ ἐν Λαμπαδηφόροις·

καὶ χειροβαρὲς σαρκὸς ὑείας Θετταλότμητον κρέας.

ἔλεγον δὲ καὶ Θετταλικὴν ἔνθεσιν τὴν μεγάλην. Ἕρμιππος Μοίραις· 418d

ὁ Ζεὺς δὲ τούτων οὐδὲν ἐνθυμούμενος
μύων ξυνέπλαττε Θετταλικὴν τιν’ ἔνθεσιν.

ταῦτα δὲ καπανικὰ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς·

τί πρὸς τὰ Λυδῶν δεῖπνα καὶ τὰ Θετταλῶν;
β. τὰ Θετταλικὰ μὲν πολὺ καπανικώτερα;

οἷον τὰ ἁμαξιαῖα· Θετταλοὶ γὰρ τὰς ἀπήνας καπάνας ἔλεγον. Ξέναρχος Σκύθαις· 418e

ἑπτὰ δὲ καπάνας ἔτρεφον εἰς Ὀλύμπια.
β. τί λέγεις; καπάνας; πῶς; α. καπάνας Θετταλοὶ
πάντες καλοῦσι τὰς ἀπήνας. β. μανθάνω.

Αἰγυπτίους δὲ Ἑκαταῖος ἀρτοφάγους φησὶν

εἶναι κυλλήστιας ἐσθίοντας, τὰς δὲ κριθὰς εἰς ποτὸν καταλέοντας. διὰ ταῦτα καὶ Ἄλεξῖνος ἐν τῷ περὶ αὐταρκείας ἔφη μετρίᾳ τροφῇ κεχρῆσθαι τὸν Βόκχοριν καὶ τὸν πατέρα αὐτοῦ Νεόχαβιν. καὶ Πυθαγόρας δ’ ὁ Σάμιος μετρίᾳ τροφῇ ἐχρῆτο, ὡς ἱστορεῖ Λύκων ὁ Ἰασεὺς ἐν τῷ περὶ Πυθαγορείου 418f βίου. οὐκ ἀπείχετο δὲ ἐμψύχων, ὡς Ἀριστόξενος εἴρηκεν. Ἀπολλόδωρος δὲ ὁ ἀριθμητικὸς καὶ θῦσαί φησιν αὐτὸν ἑκατόμβην ἐπὶ τῷ εὑρηκέναι ὅτι τριγώνου ὀρθογωνίου ἡ τὴν ὀρθὴν γωνίαν· ὑποτείνουσα τείνουσα ἴσον δύναται ταῖς περιεχούσαις·

ἡνίκα Πυθαγόρης τὸ περικλεὲς εὕρετο γράμμα,
κλεινὸς ἐφ᾽· ᾧ κλεινὴν ἤγαγε βουθυσίην. 419a

ἦν δὲ καὶ ὀλιγοπότης ὁ Πυθαγόρας καὶ εὐτελέστατα διεβίου, ὡς καὶ πολλάκις μέλιτι μόνῳ ἀρκεῖσθαι. τὰ παραπλήσια δ’ ἱστορεῖται καὶ περὶ Ἀριστείδου καὶ Ἐπαμεινώνδου καὶ Φωκίωνος καὶ Φορμίωνος τῶν στρατηγῶν. Μάνιος δὲ Κούριος ὁ Ῥωμαίων στρατηγὸς ἐπὶ γογγυλίσι διεβίω πάντα τὸν χρόνον καὶ Σαβίνων αὐτῷ πολὺ χρυσίον προσπεμπόντων οὐκ ἔφη δεῖσθαι χρυσίου, ἕως ἂν τοιαῦτα δειπνῇ. ἱστορεῖ δὲ ταῦτα Μεγακλῆς ἐν τῷ περὶ ἐνδόξων ἀνδρῶν.

τῶν δείπνων δὲ πολλοὶ τὰ μέτρια ἀσπάζονται, 419b ὡς Ἄλεξις ἐνΦιλούσᾐ παραδίδωσιν·

ἀλλ’ ἔγωγέ τοι τὰ δέοντ’ ἔχων
τὰ περιττὰ μισῶ· τοῖς ὑπερβάλλουσι γὰρ
τέρψις μὲν οὐκ ἔνεστι, πολυτέλεια δέ.

ψευδομένῳ·

τὰ περιττὰ μισῶ. τοῖς ὑπερβάλλουσι γὰρ
δαπάνη πρόσεστιν, ἡδονὴ δ’ οὐδ’ ἡτισοῦν.ʼ

ἐν δὲ Συντρόφοις·

ὡς ἡδὺ πᾶν τὸ μέτριον οὔθ’ ὑπεργέμων 419c
ἀπέρχομαι νῦν οὔτε κενός, ἀλλ’ ἡδέως
ἔχων ἐμαυτοῦ. Μνησίθεος γάρ φησι δεῖν
φεύγειν ἁπάντων τὰς ὑπερβολὰς ἀεί.

ἀρίστων δ’ ὁ φιλόσοφος ἐν Ἐρωτικῶν Ὁμοίων δευτέρῳ Πολέμωνά φησι τὸν Ἀκαδημαικὸν παραινεῖν τοῖς ἐπὶ δεῖπνον πορευομένοις φροντίζειν ὅπως ἡδὺν τὸν πότον ποιῶνται μὴ μόνον εἰς τὸ παρόν, ἀλλὰ καὶ εἰς τὴν αὔριον. Τιμόθεος δ’ ὁ Κόνωνος ἐκ τῶν πολυτελῶν καὶ στρατηγικῶν δείπνων παραληφθεὶς 419d ὑπὸ Πλάτωνος εἰς τὸ ἐν Ἀκαδημείᾳ συμπόσιον καὶ ἑστιαθεὶς ἀφελῶς καὶ μουσικῶς ἔφη ὡς οἱ παρὰ Πλάτωνι δειπνοῦντες καὶ τῇ ὑστεραίᾳ καλῶς γίνονται, ὁ δ’ Ἡγήσανδρος ἐν τοῖς ὑπομνήμασιν ἔφη ὡς καὶ τῇ ὑστεραίᾳ ὁ Τιμόθεος ἀπαντήσας τῷ Πλάτωνι εἶπεν

ὑμεῖς, ὦ Πλάτων, εὖ δειπνεῖτε μᾶλλον εἰς τὴν ὑστεραίαν ἢ τὴν παροῦσαν ἡμέραν.

Πύρρων δ’ ὁ Ἠλεῖος τῶν γνωρίμων τινὸς αὐτὸν ὑποδεξαμένου πολυτελῶς μέν, φορτικῶς δέ, ὡς ὁ αὐτὸς ἱστορεῖ, 419e

εἰς τὸ λοιπόν,

εἶπεν,

οὐχ ἥξω πρὸς σέ, ἐν οὕτως ὑποδέχῃ, ἵνα μήτε ἐγὼ σὲ ἀηδῶς ὁρῶ καταδαπανώμενον οὐκ ἀναγκαίως μήτε σὺ θλιβόμενος κακοπαθῇς. μᾶλλον γὰρ ἡμᾶς τῇ μεθ’ ἑαυτῶν συνουσίᾳ προσῆκόν ἐστιν εὐαρεστεῖν ἢ τῷ πλήθει τῶν παρατιθεμένων, ὧν οἱ διακονοῦντες τὰ πλεῖστα δαπανῶσιν.

Ἀντίγονος δ’ ὁ Καρύστιος ἐν τῷ Μενεδήμου βίῳ τὴν διάταξιν διηγούμενος τοῦ παρὰ τῷ φιλοσόφῳ συμποσίου φησὶν ὅτι ἠρίστα μὲν δεύτερος ἢ τρίτος καθ’ αὑτὸν κἆτ’ ἔδει καὶ τοὺς λοιποὺς παρεῖναι δεδειπνηκότας. 419f ἦν γὰρ τὸ τοῦ Μενεδήμου τοιοῦτον ἄριστον, μετὰ δὲ ταῦτα εἰσεκάλουν τοὺς παραγινομένους· ὧν, ὡς ἔοικεν, ὅτε προτερήσειαν ἔνιοι τῆς ὥρας, ἀνακάμπτοντες παρὰ τὰς θύρας ἀνεπυνθάνοντο τῶν ἐξιόντων παίδων τί τὸ παρακείμενον εἴη καὶ πῶς ἔχοι τῆς τοῦ χρόνου συμμετρίας τὸ ἄριστον. ὅτε μὲν οὖν ἀκούσειαν λάχανον ἢ τάριχος, ἀνεχώρουν, ὅτε δ’ ὅτι κρεᾴδιον, εἰσῄεσαν εἰς τὸν ἐπὶ 420a τοῦτο παρεσκευασμένον οἶκον. ἦν δὲ τοῦ μὲν θέρους ἡτοιμασμένη ψίαθος ἐφ’ ἑκάστης κλίνης, τοῦ δὲ χειμῶνος κώδιον προσκεφάλαιον δ’ αὐτὸν φέρειν ἕκαστον ἔδει. τὸ δὲ περιαγόμενον ποτήριον οὐ μεῖζον ἦν κοτυλιαίου, τράγημα δὲ θέρμος μὲν ἢ κύαμος συνεχῶς, ποτὲ δὲ καὶ τῶν ὡρίων εἰσεφέρετό τι, τοῦ μὲν θέρους ἄπιος ἢ ῥόα, τοῦ δ’ ἔαρος ὦχροι, κατὰ δὲ τὴν χειμερινὴν ὥραν ἰσχάδες. μαρτυρεῖ δὲ καὶ περὶ τούτων Λυκόφρων ὁ Χαλκιδεὺς γράψας σατύρους Μενέδημον, ἐν οἷς φησιν ὁ Σιληνὸς πρὸς τοὺς σατύρους· 420b

παῖδες κρατίστου Πανὸς ἐξωλέστατοι,
ἐγὼ μὲν ὑμῖν, ὡς ὁρᾶτε, στρηνιῶ
δεῖπνον γὰρ οὔτ’ ἐν Καρίᾳ, μὰ τοὺς θεούς,
οὔτ’ ἐν Ῥόδῳ τοιοῦτον οὔτ’ ἐν Λυδίᾳ
κατέχω δεδειπνηκώς. Ἄπολλον, ὡς καλόν.

καὶ προελθών·

ἀλλὰ κυλίκιον
ὑδαρὲς ὁ παῖς περιῆγε τοῦ πεντωβόλου,
ἀτρέμα παρεξεστηκός· ὅ τ’ ἀλιτήριος
καὶ δημόκοινος ἐπεχόρευε δαψιλὴς
θέρμος, πενήτων καὶ τρικλίνου συμπότης. 420c

ἑξῆς δέ φησιν ὅτι ζητήσεις ἦσαν παρὰ πότον

τράγημα γὰρ
ὁ σωφρονιστὴς πᾶσιν ἐν μέσῳ λόγος.

ἱστορεῖται δὲ καὶ ὅτι πολλάκις συνόντας αὐτοὺς ἐπὶ πλεῖον

ὁ ὄρνις κατελάμβανε τὴν ἕω καλῶν, τοῖσι δὲ οὐδέπω κόρος.

Ἀρκεσίλαος δ’ ἑστιῶν τινας, καὶ ἐλλιπόντων τῶν ἄρτων νεύσαντος τοῦ παιδὸς ὡς οὐκ ἔτ’ εἰσίν, ἀνακαγχάσας καὶ τὼ χεῖρε συγκροτήσας

οἷόν τι,

ἔφη,

τὸ συμπόσιόν ἐστιν ἡμῶν, ἄνδρες φίλοι· ἄρτους ἐπιλελήσμεθ’ ἀρκοῦντας πρίασθαι. τρέχε 420d δή, παῖ.

καὶ τοῦτ’ ἔλεγεν αὐτὸς γελῶν καὶ τῶν παρόντων δ’ ἅθρους ἐξεχύθη γέλως καὶ διαγωγὴ πλείων ἐνέπεσεν καὶ διατριβή, ὥστε ἥδυσμα γενέσθαι τῷ συμποσίῳ τὴν τῶν ἄρτων ἔνδειαν. ἄλλοτε δὲ ὁ Ἀρκεσίλαος Ἀπελλῇ τῷ γνωρίμῳ προστάξας καθυλίσαι τὸν οἶνον, ἐπειδὴ διὰ τὴν ἀπειρίαν ἐκεῖνος τὰ μὲν ἐτάραττεν, τὰ δ’ ἐξέχει, καὶ πολὺ θολώτερος ἐφαίνετο ὁ οἶνος, ὑπομειδιάσας ἔφη·

ἐγὼ δὲ καθυλίσαι προσέταξα ἀνθρώπῳ μηδὲν ἑωρακότι ἀγαθὸν ὥσπερ οὐδ’ ἐγώ. ἀνάστηθι οὖν σύ, Ἀρίδεικεσ- σὺ δὲ ἀπελθὼν τὰ 420e ἑκτὰ τρύπα.

ταῦτα δ’ οὕτως εὔφραινε καὶ ἐξιλάρου τοὺς παρόντας ὡς εὐθυμίας πληροῦσθαι.

οἱ δὲ νῦν συνάγοντες ἐπὶ τὰ δεῖπνα καὶ μάλιστα οἱ ἀπὸ τῆς καλῆς Ἀλεξανδρείας βοῶσι, κεκράγασι, βλασφημοῦσι τὸν οἰνοχόον, τὸν διάκονον, τὸν μάγειρον κλαίουσι δ’ οἱ παῖδες τυπτόμενοι κονδύλοις ἄλλος ἄλλοθεν, καὶ οὐχ οἷον οἱ κεκλημένοι μετὰ πάσης ἀηδίας δειπνοῦσιν, ἀλλὰ κἂν 420f τύχῃ θυσία τις οὖσα, παρακαλυψάμενος ὁ θεὸς οἰχήσεται καταλιπὼν οὐ μόνον τὸν οἶκον, ἀλλὰ καὶ τὴν πόλιν ἅπασαν, γελοῖον γάρ ἐστιν αὐτὸν τὸν εὐφημίαν κηρύξαντα καταρᾶσθαι τῇ γυναικὶ καὶ τοῖς τέκνοις, καὶ τοῖς δειπνοῦσι δ’ ἂν εἴποι ὁ τοιοῦτος·

νῦν δ’ ἔρχεσθ’ ἐπὶ δεῖπνον, ἵνα ξυνάγωμεν Ἄρηα.

τῷ γὰρ τοιούτῳ ὁ οἶκος

ὁμοῦ μὲν θυμιαμάτων γέμει, 421a
ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων.

τούτων λεχθέντων ἔφη τις τῶν παρόντων·

παραιτητέον εἰς ταῦτ’ ἀποβλέποντάς ἐστι τὸ γαστρίζεσθαι. ῾δεῖπνον γὰρ ἀτελὲς οὐ ποιεῖ παροινίαν,᾽ ὡς Ἄμφις φησὶν ἐν Πανί, οὐδὲ ὕβρεις καὶ προπηλακισμούς, ὡς Ἄλεξις ἐν Ὀδυσσεῖ ὑφαίνοντι μαρτυρεῖ διὰ τούτων

φιλεῖ γὰρ ἡ μακρὰ συνουσία
καὶ τὰ συμπόσια τὰ πολλὰ καὶ καθ’ ἡμέραν ποιεῖν
σκῶψιν , ἡ σκῶψις δὲ λυπεῖ πλεῖον ἢ τέρπει πολύ. 421b
τοῦ κακῶς λέγειν γὰρ ἀρχὴ γίνετ’ ἂν δ’ εἴπῃς ἅπαξ,
εὐθὺς ἀντήκουσας ἤδη λοιδορεῖσθαι λείπεται,
εἶτα τύπτεσθαι δέδεικται καὶ παροινεῖν. β. ταῦτα γὰρ
κατὰ φύσιν πέφυκεν οὕτως· καὶ τί μάντεως ἔδει;

καὶ Μνησίμαχος δὲ ἐν Φιλίππῳ διὰ τὸν ὑπερβάλλοντα κόρον ἐν τοῖς δείπνοις παράγει τι συμπόσιον πολέμου παρασκευὴν ἐπαγγελλόμενον καὶ ἀληθῶς κατὰ τὸν χαριέστατον Ξενοφῶντα πολέμου 421c ἐργαστήριον. λέγει δ’ οὕτως·

ἆρ’ οἶσθα σὺ
ὁτιὴ πρὸς ἄνδρας ἐστί σοι μαχητέον
οἳ τὰ ξίφη δειπνοῦμεν ἠκονημένα,
ὁ ὄψον δὲ δᾷδας ἡμμένας καταπίνομεν;
ἐντεῦθεν εὐθὺς ἐπιφέρει τραγήματα
ἡμῖν ὁ παῖς μετὰ δεῖπνον ἀκίδας Κρητικάς,
ὥσπερ ἐρεβίνθους, δορατίων τε λείψανα
κατεαγότ᾽, ἀσπίδας δὲ προσκεφάλαια καὶ καὶ
θώρακας ἔχομεν, πρὸς ποδῶν δὲ σφενδόνας
τόξα, καταπέλταισι δ’ ἐστεφανώμεθα. 421d
καὶ ὁ Κολοφώνιος δὲ Φοῖνιξ φησὶν

Νίνου κάδοι μάχαιρα καὶ κύλιξ αἰχμή,
κόμη δὲ τόξα, δήιοι δὲ κρητῆρες,
ἵπποι δὲ ἄκρητος κἀλαλὴ ᾽ μύρον χεῖτε.
᾽ ἐν δὲ τῷ Παρασίτῳ Ἄλεξις περὶ πολυφάγου τινὸς διαλεγόμενός φησι·

καλοῦσι δ’ αὐτὸν πάντες οἱ νεώτεροι
παράσιτον ὑποκόρισμα· τῷ δ’ οὐδὲν μέλει.
δειπνεῖ δ’ ἄφωνος Τήλεφος, νεύων μόνον
πρὸς τοὺς ἐπερωτῶντάς τι, ὥστε πολλάκις 421e
αὐτὸν ὁ κεκληκὼς τὰ Σαμοθρᾴκι᾽ εὔχεται
λῆξαι πνέοντα καὶ γαληνίσαι ποτέ.
χειμὼν ὁ μειρακίσκος ἐστὶ τοῖς φίλοις.
Δίφιλος δ’ ἐν Ἡρακλεῖ περί τινος τῶν ὁμοίων διαλεγόμενος διέξεισιν

ἐμὲ μὲν οὐχ ὁρᾷς πεπωκότα
ἤδη τ’ ἀκροθώρακ’ ὄντα καὶ θυμούμενον,
τονδὶ δὲ ναστὸν Ἀστερίωνος μείζονα
ἤδη σχεδὸν δωδέκατον ἠριστηκότα;
διὸ καλῶς ἔλεγεν ὁ Βορυσθενίτης Βίων οὐ δεῖν ἀπὸ 421f τῆς τραπέζης τὰς ἡδονὰς πορίζεσθαι, ἀλλ’ ἀπὸ τοῦ φρονεῖν. ὁ δ’ Εὐριπίδης φησί

φαύλῃ διαίτῃ προσβαλὼν ἥσθη στόμα,
ὡς τῆς ἀπὸ τῶν προσφορῶν τέρψεως περὶ τὸ στόμα μᾶλλον γινομένης. Αἰσχύλος τ’ ἐν Φινεῖ·

καὶ ψευδόδειπνα πολλὰ μαργώσης γνάθου
ἐρρυσίαζον στόματος ἐν πρώτῃ χαρᾷ.
ἐν Σθενεβοίᾳ δ’ ὁ Εὐριπίδης περὶ εὐτελείας λέγων·

βίος δὲ πορφυρέως θαλάσσιος, 422a
οὐκ εὐτράπεζος, ἀλλ’ ἐπάκτιοι φάτναι.
ὑγρὰ δὲ μήτηρ, οὐ πεδοστιβὴς τροφὸς
θάλασσα· τήνδ’ ἀροῦμεν, ἐκ ταύτης βίος
βρόχοισι καὶ πέδαισιν οἴκαδ’ ἔρχεται.

μέγα γὰρ ἀνθρώποις κακὸν ἡ γαστήρ, περὶ ἧς φησιν Ἄλεξις ἐν Συναποθνῄσκουσι·

μάθοις τ’ ἂν οἷον ἀνθρώποις κακὸν
ἐστιν ἡ γαστήρ, διδάσκει δ’ οἷ’ ἀναγκάζει θ’ ὅσα.
εἴ τις ἀφέλοι τοῦτ’ ἀφ’ ἡμῶν τὸ μέρος ἀπὸ τοῦ
σώματος, 422b
οὔτ’ ἂν ἀδικοῖτ’ οὐδὲν οὐδεὶς οὔτ’ ὑβρίζοι τἂν ἑκών.
νῦν δὲ διὰ ταύτην ἅπαντα γίνεται τὰ δυσχερῆ.
Δίφιλος δ’ ἐν Παρασίτῳ·

εὖ γ’ ὁ κατάχρυσος εἶπε πόλλ’ Εὐριπίδης,
νικᾷ δὲ ᾽ χρεία μ’ ἡ ταλαίπωρός τέ μου
γαστήρ. ταλαιπωρότερον οὐδέν ἐστι γὰρ
τῆς γαστρός· ι εἰς ἣν πρῶτον ἐμβαλεῖς ὅσ’ ἂν
οὐχ ἕτερον εἰς ἀγγεῖον. ἐν πήρᾳ φέροις
422c ἄρτους ἄν, ἀλλ’ οὐ ζωμόν, ἢ διαφθερεῖς.
εἰς σπυρίδα μάζας ἐμβαλεῖς, ἀλλ’ οὐ φακῆν
οἰνάριον εἰς λάγυνον, ἀλλ’ οὐ κάραβον.
εἰς τὴν θεοῖς ἐχθρὰν δὲ ταύτην εἰσφόρει
ἀπανθ’ ἑαυτοῖς μηδὲν ὁμολογούμενα.
κοὐ προστίθημι τἄλλα, διότι πανταχοῦ
διὰ τὴν τάλαιναν πάντα ταῦτα γίνεται.
καὶ Κράτης δ’ ὁ κυνικός, ὥς φησι Σωσικράτης ἐν ταῖς Διαδοχαῖς, ἐπερράπισε Δημήτριον τὸν Φαληρέα 422d σὺν τῇ πήρᾳ τῶν ἄρτων καὶ λάγυνον πέμψαντα οἴνου· ῾εἴθε γάρ᾽ ἔφη, ῾τὰς κρήνας καὶ ἄρτους ἦν φέρειν.᾽ Στίλπων δ’ οὐ κατεπλάγη τὴν ἐγκράτειαν καταφαγὼν σκόροδα καὶ κατακοιμηθεὶς ἐν τῷ τῆς Μητρὸς τῶν θεῶν ἱερῷ· ἀπείρητο δὲ τῷ τούτων τι φαγόντι μηδὲ εἰσιέναι. ἐπιστάσης δὲ αὐτῷ τῆς θεοῦ κατὰ τοὺς ὕπνους καὶ εἰπούσης ὅτι ῾φιλόσοφος ὤν, ὦ Στίλπων, παραβαίνεις τὰ νόμιμα;᾽ καὶ τὸν δοκεῖν ἀποκρίνασθαι κατὰ τοὺς ὕπνους· ῾σὺ δέ μοι πάρεχε ἐσθίειν καὶ σκορόδοις οὐ χρήσομαι.᾽

422e ἐπὶ τούτοις ὁ Οὐλπιανὸς ἔφη·

ἐπεὶ δεδείπναμεν εἴρηκε δὲ οὕτως Ἄλεξις ἐν Κουρίδι ᾽ἐπεὶ πάλαι δεδείπναμεν Εὔβουλος Προκρίδι· ἡμεῖς δ’ οὐδέπω δεδείπναμεν καὶ πάλιν ὃν χρὴ δεδειπνάναι πάλαι καὶ Ἀντιφάνης ἐν Λεωνίδῃ ·

ἀλλὰ πρὶν δεδειπνάναι
ἡμᾶς παρέσται,
καὶ Ἀριστοφάνης ἐν Προαγῶνι·

ὥρα βαδίζειν μοὐστὶν ἐπὶ τὸν δεσπότην
ἤδη γὰρ αὐτοὺς οἴομαι δεδειπνάναι,
καὶ ἐν Δαναίσιν 422f

ἤδη παροινεῖς ἐς ἐμὲ πρὶν δεδειπνάναι,
καὶ Πλάτων Σοφισταῖς καὶ Ἐπικράτης ὁ Ἀμβρακιώτησ—μέσης δ’ ἐστὶ κωμῳδίας ποιητήσ—ἐν Ἀμαζόσιν

δεδειπνάναι γὰρ ἅνδρες εὐκαίρως πάνυ
δοκοῦσί μοι.
καὶ ἠρίσταμεν δ’ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς·

ὑποπεπώκαμεν γάρ, ὁ ὦνδρες, καὶ καλῶς ἠρίσταμεν, 423a
καὶ Ἕρμιππος ἐν Στρατιώταις· ἠριστάναι τουτί Θεόπομπος Καλλαίσχρῳ·

ἠρίσταμεν δεῖ γὰρ συνάπτειν τὸν λόγον.
καταριστᾶν δὲ εἴρηκεν ἐν τῷ Πολιτικῷ Ἀντιφῶν οὕτως· ᾽ὅτε δή τις πράγματα τὰ ἑαυτοῦ ἢ τὰ τῶν φίλων κατηρίστηκεν παραδεδειπνημένος δ’ εἴρηκεν Ἄμφις ἐν Πλάνῳ οὕτως· ᾽παραδεδειπνημένος, παῖδες, πάλαι.,

τοῖς οὖν θεοῖς κατὰ τὸν Πλάτωνα, 423b ὡς ἐν Φιλήβῳ φησίν, ᾽εὐχόμενοι κεραννύωμεν, εἴτε Διόνυσος εἴθ’ Ἥφαιστος εἴθ’ ὅστις θεῶν ταύτην τὴν τιμὴν εἴληχε τῆς συγκράσεως. καθάπερ γὰρ ἡμῖν οἰνοχόοις τισὶν παρεστᾶσιν κρῆναι, καὶ μέλιτος μὲν ἂν ἀπεικάζοι τις τὴν τῆς ἡδονῆς, τὴν δὲ τῆς φρονήσεως νηφαντικὴν καὶ ἄοινον αὐστηροῦ τινος καὶ ὑγιεινοῦ ὕδατος· ἃς προθυμητέον ὡς κάλλιστα συμμιγνύναι.᾽ ὥρα οὖν πίνειν ἡμῖν ἐστι, καὶ τῶν παίδων τις ἐκ τοῦ κυλικείου τῶν ποτηρίων παραφερέτω· ὁρῶ γὰρ πλῆθος καλῶν 423c καὶ ποικίλων ἐκπωμάτων.

δοθέντος οὖν ποτηρίου μεγάλου ἔφη·

ἀλλ’ ἀκρατέστερόν μοι, ὦ παῖ, τῷ κυάθῳ πληρῶν ἔγχει εἰς τὴν κύλικα, μὴ κατὰ τὸν κωμῳδιοποιὸν Ἀντιφάνην, ὃς ἐν Διδύμοις φησί·

τὸ ποτήριόν μοι τὸ μέγα προσφέρει λαβών.
ἐνεχεάμην ἄκρατον ᾽ἔγχει, παιδίον,
κυάθους θεῶν τε καὶ θεαινῶν μυρίους·
ἔπειτ’ ἐπὶ τούτοις πᾶσι τῆς σεμνῆς θεᾶς
καὶ τοῦ γλυκυτάτου βασιλέως διμοιρίαν
ἐμοὶ οὖν, ὦ παῖ, ‘ζωρότερον κέραιρε·’ οὔπω γὰρ 423d λέγομεν περὶ ἀριθμοῦ κυάθων. δείξω δὲ ὅτι καὶ ὁ κύαθος εἴρηται καὶ τὸ ἀκρατέστερον, καὶ περὶ οἰνοχόων,

πρότερον δέ μοι λελέξεται περὶ τοῦ ζωρότερον. Ἀντιφάνης Μελανίωνι·

τοῦτον ἐγὼ κρίνω μετανιπτρίδα τῆς Ὑγιείας
πίνειν ζωροτέρῳ χρώμενον οἰνοχόῳ,
ἐν δὲ Λάμπωνι·

ὁ δεῖν’ Ἰᾶπυξ, κέρασον εὐζωρέστερον.
Ἔφιππος Ἐφήβοις·

φιάλην ἑκατέρᾳ 423e
ἔδωκε κεράσας ζωρότερον Ὁμηρικῶς.
τινὲς δὲ καὶ τὸ παρ’ Ὁμήρῳ ᾽ζωρότερον δὲ κέραιρε οὐκ ἄκρατον σημαίνειν φασίν, ἀλλὰ θερμόν, ἀπὸ τοῦ ζωτικοῦ καὶ τῆς ζέσεως; ἑταίρων γὰρ παρόντων νέον ἐξ ὑπαρχῆς κεράννυσθαι κρατῆρα οὐκ ἄτοπον, ἄλλοι δὲ τὸ εὔκρατον, ὥσπερ τὸ δεξιτερὸν ἀντὶ τοῦ δεξιοῦ. τινὲς δέ, ἐπεὶ οἱ ἐνιαυτοὶ ὧροι λέγονται καὶ τὸ ζα ὅτι μέγεθος ἢ πλῆθος σημαίνει, ζωρὸν τὸν πολυέτη λέγεσθαι. Δίφιλος δ’ ἐν Παιδερασταῖς φησιν 423f

ἔγχεον σὺ δὴ πιεῖν.
β. εὐζωρότερόν γε νὴ Δί᾽, ὦ παῖ, δὸς· τὸ γὰρ
ὑδαρὲς ἅπαν τοῦτ’ ἐστι τῇ ψυχῇ κακόν.
Θεόφραστος δ’ ἐν τῷ περὶ μέθης ζωρότερόν φησιν εἶναι τὸ κεκραμένον, παρατιθέμενος Ἐμπεδοκλέους τάδε· 424a

αἶψα δὲ θνητὰ φύοντο, τὰ πρὶν μάθον ἀθάνατ’ εἶναι,
ζωρά τε τὰ πρὶν ἄκρητα, διαλλάσσοντα κελεύθους.

κύαθον δ’ ἐπὶ τοῦ ἀντλητῆρος Πλάτων εἴρηκεν ἐν Φάωνι οὕτως·

τῷ στόματι τὸν κύαθονὧδ’ εἰληφότες.
καὶ ἐν Πρέσβεσι;

κυάθους ὅσους ἐκλεπτέτην ἑκάστοτε.
424b Ἄρχιππος Ἰχθύσι·

κύαθον ἐπριάμην παρὰ Δαισίου.
τοιοῦτόν ἐστιν καὶ τὸ ἐν Εἰρήνῃ Ἀριστοφάνους·

ὑπωπιασμέναι
ἁπαξάπασαι καὶ κυάθους προσκείμεναι·
τὰ γὰρ ὑπώπια τοῖς κυάθοις περιθλώμενα ἀμαυροῦται. μνημονεύει τοῦ κυάθου καὶ Ξενοφῶν ἐν πρώτῳ Παιδείας καὶ Κρατῖνος, ἔτι δ’ Ἀριστοφάνης πολλαχοῦ καὶ Εὔβουλος ἐν Ὀρθάννῃ. Φερεκράτης δ’ ἐν Λήροις ᾽ἀργυροῦν κύαθον ὠνόμασε. Τίμων δ’ ἐν δευτέρῳ Σίλλων ἀρυσαίνας κέκληκε τοὺς κυάθους φάσκων οὑτωσί· ᾽ἀπληστοίνους τ᾽ 424c ἀρυσαίνας ἀπὸ τοῦ ἀρύσασθαι ὀνομάσας. καλοῦνται δὲ καὶ ἀρυστῆρες καὶ ἀρύστιχοι. Σιμωνίδης·

ἔδωκεν οὐδεὶς οὐδ’ ἀρυστῆρα τρυγός.
Ἀριστοφάνης δ’ ἐν Σφηξὶν

ἐγὼ γὰρ εἶχον τούσδε τοὺς ἀρυστίχους.
Φρύνιχος Ποαστρίαις· ᾽κύλικ’ ἀρύστιχον.᾽ ἔνθεν καὶ ἡ ἀρύταινα. ἔλεγον δὲ καὶ ἔφηβον τὸ τοιοῦτον σκεῦος, ὡς Ζηνοφάνης ἐν τῷ Συγγενικῷ. Πολύβιος 424d δ’ ἐν τῇ ἐνάτῃ τῶν ἱστοριῶν καὶ ποταμόν τινα ἀναγράφει Κύαθον καλούμενον περὶ Ἀρσινόην πόλιν Αἰτωλίας,

τῷ δὲ ἀκρατέστερον Ὑπερείδης κέχρηται ἐν τῷ κατὰ Δημοσθένους γράφων οὕτως· ᾽εἰ μέν τις ἀκρατέστερον ἔπιεν, ἐλύπει σέ τούτῳ ὅμοιόν ἐστι τὸ ᾽ ἀνιηρέστερον καὶ τὸ ἐν Ἡλιάσιν Αἰσχύλου ᾽ἀφθονέστερον λίβα καὶ Ἐπίχαρμος δὲ ἐν Πύρρᾳ εὐωνέστερον ἔφη. καὶ ἐν τῷ κατὰ Δημάδου δὲ ὁ Ὑπερείδης εἴρηκε ᾽ ῥᾳδιεστέραν τὴν πόλιν τῷ δὲ κεραννύειν κέχρηται Πλάτων μὲν ἐν Φιλήβῳ· ᾽τοῖς δὴ θεοῖς, ὦ Πρώταρχε, εὐχόμενοι 424e κεραννύωμεν καὶ Ἀλκαῖος ἐν Ἱερῷ γάμῳ ᾽κεραννύουσιν ἀφανίζουσὶ τε Ὑπερείδης Δηλιακῷ·
καὶ τὸν κρατῆρα τὸν παιώνιον κοινῇ οἱ Ἕλληνες κεραννύουσιν
ᾠνοχόουν τε παρὰ τοῖς ἀρχαίοις οἱ εὐγενέστατοι παῖδες, ὡς ὁ τοῦ Μενελάου υἱός·

ᾠνοχόει δ’ υἱὸς Μενελάου κυδαλίμοιο.
καὶ Εὐριπίδης δ’ ὁ ποιητὴς ἐν παισὶν ᾠνοχόησε. Θεόφραστος γοῦν ἐν τῷ περὶ μέθης φησί· ᾽ πυνθάνομαι δ’ ἔγωγε καὶ Εὐριπίδην τὸν ποιητὴν 424f οἰνοχοεῖν Ἀθήνησι τοῖς ὀρχησταῖς καλουμένοις. ὠρχοῦντο δὲ οὗτοι περὶ τὸν τοῦ Ἀπόλλωνος νεὼν τοῦ Δηλίου τῶν πρώτων ὄντες Ἀθηναίων καὶ ἐνεδύοντο ἱμάτια τῶν Θηραικῶν. ὁ δὲ Ἀπόλλων οὗτός ἐστιν ᾧ τὰ Θαργήλια ἄγουσι, καὶ διασῴζεται Φλυῆσιν ἐν τῷ δαφνηφορείῳ γραφὴ περὶ τούτων. τὰ αὐτὰ ἱστορεῖ καὶ Ἱερώνυμος ὁ Ῥόδιος Ἀριστοτέλους ὢν μαθητής, καὶ οὗτος ἐν τῷ περὶ μέθης. 425a Σαπφώ τε ἡ καλὴ πολλαχοῦ Λάριχον τὸν ἀδελφὸν ἐπαινεῖ ὡς οἰνοχοοῦντα ἐν τῷ πρυτανείῳ τοῖς Μυτιληναίοις. καὶ παρὰ Ῥωμαίοις δὲ οἱ εὐγενέστατοι τῶν παίδων τὴν λειτουργίαν ταύτην ἐκτελοῦσιν ἐν ταῖς δημοτελέσι τῶν θυσιῶν, πάντα τοὺς Αἰολεῖς μιμούμενοι, ὡς καὶ κατὰ τοὺς τόνους τῆς φωνῆς,

τοσαύτη δ’ ἦν ἡ τῶν παλαιοτέρων τρυφὴ περὶ τὰς πολυτελείας ὥστε μὴ μόνον οἰνοχόους ἔχειν, ἀλλὰ καὶ οἰνόπτας. ἀρχὴ γοῦν ἐστιν οἱ οἰνόπται παρὰ Ἀθηναίοις, ἧς μνημονεύει ἐν ταῖς Πόλεσιν Εὔπολις ἐν τούτοις· 425b

οὓς δ’ οὐκ ἂν εἵλεσθ’ οὐδ’ ἂν οἰνόπτας πρὸ τοῦ,
νυνὶ στρατηγοὺς ἔχομεν. ὦ πόλις,
πόλις, ὡς εὐτυχὴς εἶ μᾶλλον ἢ καλῶς φρονεῖς.
οἱ δὲ οἰνόπται οὗτοι ἐφεώρων τὰ ἐν τοῖς δείπνοις, εἰ κατ’ ἴσον πίνουσιν οἱ συνόντες. καὶ ἦν ἡ ἀρχὴ εὐτελής, ὡς ὁ ῥήτωρ φησὶ Φιλῖνος ἐν τῇ Κροκωνιδῶν διαδικασίᾳ· καὶ ὅτι τρεῖς ἦσαν οἱ οἰνόπται, οἵτινες καὶ παρεῖχον τοῖς δειπνοῦσι λύχνους καὶ θρυαλλίδας. ἐκάλουν δέ τινες τούτους καὶ ὀφθαλμούς. 425c παρὰ δὲ Ἐφεσίοις οἱ οἰνοχοοῦντες ᾔθεοι τῇ τοῦ Ποσειδῶνος ἑορτῇ ταῦροι ἐκαλοῦντο, ὡς Ἀμερίας φησί. Ἑλλησπόντιοι δ’ ἐπεγχύτην ὀνομάζουσι τὸν οἰνοχόον καὶ τὴν κρεανομίαν κρεωδαισίαν, ὥς φησι Δημήτριος ὁ Σκήψιος ἐν ἕκτῳ καὶ εἰκοστῷ τοῦ Τρωικοῦ διακόσμου, τοῖς δὲ θεοῖς οἰνοχοοῦσάν τινες ἱστοροῦσι τὴν Ἁρμονίαν, ὡς Καπίτων ἱστορεῖ ὁ ἐποποιός, Ἀλεξανδρεὺς δὲ γένος, ἐν δευτέρῳ Ἐρωτικῶν. Ἀλκαῖος δὲ καὶ τὸν Ἑρμῆν εἰσάγει αὐτῶν οἰνοχόον, ὡς καὶ Σαπφὼ λέγουσα· 425d

κῆ δ’ ἀμβροσίας μὲν
κρατὴρ ἐκέκρατο,
Ἑρμᾶς δ’ ἕλεν ὄλπιν
θεοῖς οἰνοχοῆσαι.

οἱ δὲ παλαιοὶ τοὺς πρὸς ταῖς ὑπηρεσίαις ταύταις κήρυκας ἐκάλουν. Ὅμηρος·

κήρυκες δ’ ἀνὰ ἄστυ φέρον θεῶν ὅρκια πιστά,
ἄρνε δύω καὶ οἶνον ἐύφρονα, καρπὸν ἀρούρης,
ἀσκῷ ἐν αἰγείῳ· φέρε δὲ κρητῆρα φαεινὸν
κῆρυξ Ἰδαῖος ἠδὲ χρύσεια κύπελλα.
καὶ πάλιν· 425e

ἀτὰρ κήρυκες ἀγαυοὶ
ὅρκια πιστὰ θεῶν σύναγον, κρητῆρι δὲ οἶνον
μίσγον, ἀτὰρ βασιλεῦσιν ὕδωρ ἐπὶ χεῖρας ἔχευαν,
Κλείδημος δὲ τοὺς μαγείρους κήρυκάς φησι καλεῖσθαι. καὶ τὴν Ἥβην δέ τινες ἀνέπλασαν οἰνοχοοῦσαν αὐτοῖς, ἴσως διὰ τὸ ἡβητήρια καλεῖσθαι τὰ συμπόσια. Κλεινοῦς δὲ τῆς οἰνοχόου 425f Πτολεμαίου τοῦ βασιλέως, ἐπίκλην δὲ Φιλαδέλφου, μνημονεύει Πτολεμαῖος ὁ τοῦ Ἀγησάρχου ἐν τῇ τρίτῃ τῶν περὶ Φιλοπάτορα ἱστοριῶν. Πολύβιος δὲ ἐν τῇ τεσσαρεσκαιδεκάτῃ τῶν ἱστοριῶν καὶ ἀνδριάντας αὐτῆς ἐν Ἀλεξανδρείᾳ ἑστάναι φησὶ κατὰ πολλὰ μέρη τῆς πόλεως μονοχίτωνας, ῥυτὸν κρατοῦντας ἐν ταῖς χερσίν.

ἐπὶ τούτοις τοῖς λόγοις ἐκπίνων τὸ ποτήριον ὁ Οὐλπιανὸς ἔφη·

426a

τήνδ’ ἐγὼ
μεστὴν ἅπαξ ἐπονομάσας προπίομαι
πίστωμα φιλίας
συγγενέσι. πρὸς ὃν ἔτι πίνοντα τῶν παρόντων τις προσέθηκε τὰ λειπόμενα ἰαμβεῖα·

πιὼν ἐρῶ
τὰ λοιπά, πνίγομαι γάρ. β. ἀλλ’ ἐπιρρόφει.

καὶ ὁ Οὐλπιανὸς ἐκπιὼν ἔφη·

ταῦτα μὲν Κλέαρχος ἐν Κιθαρῳδῷ. ἐγὼ δὲ κατὰ τοὺς Ἄμφιδος Ἐρίθους παρακελεύομαι ·

ὁ παῖς σοβείτω τοῖς ποτηρίοις συχνούς.
καί· 426b

πίμπλα σὺ μὲν ἐμοί, σοὶ δ’ ἐγὼ δώσω πιεῖν
ἀμυγδαλῆ μὲν παιζέτω παρ’ ἀμυγδαλῆν.
ταῦτα δ’ ἔφη Ξέναρχος ἐν Διδύμοις.

αἰτούντων οὖν τῶν μὲν πλέον οἴνου, τῶν δὲ ἴσον ἴσῳ φασκόντων κίρνασθαι, καὶ εἰπόντος τινὸς Ἄρχιππον εἰρηκέναι ἐν δευτέρῳ Ἀμφιτρύωνι·

τίς ἐκέρασε σφῶν, ὦ κακόδαιμον, ἴσον ἴσῳ;

καὶ Κρατῖνος ἐν Πυτίνῃ·

τὸν δ’ ἴσον ἴσῳ φέροντ’· ἐγὼ δ’ ἐκτήκομαι,

ἔδοξε πᾶσι λέγειν περὶ τῶν κράσεων τῶν παρὰ τοῖς 426c ἀρχαίοις.

καί τινος εἰπόντος ὅτι Μένανδρος ἐν Ἥρωι ἔφη·

χοῦς κεκραμένου
οἴνου· λαβὼν ἔκπιθι τοῦτον,

ὁ Δημόκριτος ἔφη·

Ἡσίοδος μέν, ὦ ἑταῖροι, παραινεῖ τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου, δι’ ὃν καὶ Ἀναξίλας ἐν Νηρεῖ ἔφη·

καίτοι πολὺ γ’ ἐσθ’ ἥδιον. οὐ γὰρ ἄν ποτε
ἔπινον ἂν τρί’ ὕδατος, οἴνου δ’ ἓν μόνον.
Ἄλεξις δ’ ἐν Τιτθῇ ἔτι σωφρονικώτερον κιρνάναι παρακελεύεται· 426d

ἰδοὺ πάρεστιν οἶνος· οὐκοῦν ἐγχέω
Τρίτωνα; β. πολὺ βέλτιον ἕνα καὶ τέτταρας.
α. ὑδαρῆ ὁ λέγεις· ὅμως δὲ ταύτην ἐκπιὼν
λέγ’ εἴ τι καινόν, διατριβήν τε τῷ πότῳ
ποιῶμεν.
καὶ Διοκλῆς ἐν Μελίσσαις·

πῶς δὲ καὶ κεκραμένον
πίνειν τὸν οἶνον δεῖ με; β. τέτταρα καὶ δύο.
ἡ δ’ οὖν κρᾶσις αὕτη παρὰ τὸ ἔθος οὖσα ἐπέμνησε τάχα καὶ τὴν θρυλουμένην παροιμίαν

ἢ πέντε πίνειν ἢ τρί’ ἢ μὴ τέτταρα. 426e
ἢ γὰρ δύο πρὸς πέντε πίνειν φασὶ δεῖν ἢ ἕνα πρὸς τρεῖς, περὶ δὲ ταύτης τῆς κράσεως Ἴων ὁ ποιητὴς ἐν τῷ περὶ Χίου φησὶν ὅτι ᾽εὔρουν ὁ μάντις Παλαμήδης ἐμαντεύσατο πλοῦν ἔσεσθαι τοῖς Ἕλλησι πίνουσιν τρεῖς πρὸς ἕνα κυάθους.᾽ οἱ δ’ ἐπιτεταμένως χρώμενοι τῷ ποτῷ δύο οἴνου ἔπινον πρὸς πέντε ὕδατος. Νικοχάρης γοῦν ἐν Ἀμυμώνῃ πρὸς τοὔνομα παίζων ἔφη· 426f

Οἰνόμαος οὗτος, χαῖρε πέντε καὶ δύο·
κἀγώ τε καὶ σὺ συμπόται γενοίμεθα.
τὰ παραπλήσια εἴρηκε καὶ ἐν Λημνίαις. Ἀμειψίας δ’ ἐν Ἀποκοτταβίζουσιν ἐγὼ δὲ Διόνυσος πᾶσιν ὑμῖν εἰμὶ πέντε καὶ δύο. Εὔπολις Αἰξί·

Διόνυσε, χαῖρε· μή τι πέντε καὶ δύο;
Ἕρμιππος Θεοῖς·

ἔπειθ’ ὅταν πινώμεθ’ ἢ διψώμεθα,
εὐχόμεθα πρὸς τοῦτ’ ᾽ οἶνος, ὦ κέρας, γενοῦ
427a κἀς τοῦ καπήλου ᾽γὼ φέρω παίζων ἅμα,
κεὐθὺς γεγένηται τοῦτο πέντε καὶ δύο.

παρὰ δὲ Ἀνακρέοντι εἷς οἴνου πρὸς δύο ὕδατος·

ἄγε δὴ φέρ’ ἡμίν, ὦ παῖ,
κελέβην, ὅκως ἄμυστιν
προπίω, τὰ μὲν δέκ’ ἐγχέας
ὕδατος, τὰ πέντε δ’ οἴνου
κυάθους, ὡς ἀνυβρίστως
ἀνὰ δηὖτε βασσαρήσω.
καὶ προελθὼν τὴν ἀκρατοποσίαν Σκυθικὴν καλεῖ πόσιν

ἄγε δηὖτε, μηκέθ’ οὕτω
πατάγῳ τε κἀλαλητῷ 427b
Σκυθικὴν πόσιν παρ’ οἴνῳ
μελετῶμεν, ἀλλὰ καλοῖσ᾽
ὑποπίνοντες ἐν ὕμνοις.
καὶ Λακεδαιμόνιοι δ᾽, ὥς φησιν Ἡρόδοτος ἐν τῇ ἕκτῃ, Κλεομένη τὸν βασιλέα Σκύθαις ὁμιλήσαντα καὶ ἀκρατοπότην γενόμενον ἐκ τῆς μέθης φασὶ μανῆναι. καὶ αὐτοὶ δ’ οἱ Λάκωνες ὅταν βούλωνται ἀκρατέστερον πίνειν, ἐπισκυθίσαι λέγουσι. χαμαιλέων γοῦν ὁ Ἡρακλεώτης ἐν τῷ περὶ μέθης περὶ τούτων οὕτως γράφει· ἐπεὶ καὶ Κλεομένη τὸν Σπαρτιάτην φασὶν οἱ Λάκωνες μανῆναι διὰ τὸ Σκύθαις 427c ὁμιλήσαντα μαθεῖν ἀκρατοποτεῖν. ὅθεν ὅταν βούλωνται πιεῖν ἀκρατέστερον,
ἐπισκύθισον
λέγουσιν.᾽ Ἀχαιὸς δ’ ἐν Αἴθωνι σατυρικῷ τοὺς σατύρους ποιεῖ δυσχεραίνοντας ἐπὶ τῷ ὑδαρῆ πίνειν καὶ λέγοντας·

μῶν Ἁχελῷος ἦν κεκραμένος πολύς;
β. ἀλλ’ οὐδὲ λεῖξαι τοῦδε τῷ γένει θέμις.
α. καλῶς μὲν οὖν ἄγειν Σκύθῃ πιεῖν.
ἦσαν

δ’ αἱ τῶν ἀκροατῶν ἐπιχύσεις, ὥς φησι 427d Θεόφραστος ἐν τῷ περὶ μέθης, οὐ παλαιαί· ἀλλ’ ἦν ἀπ’ ἀρχῆς τὸ μὲν σπένδειν ἀποδεδομένον τοῖς θεοῖς, ὁ δὲ κότταβος τοῖς ἐρωμένοις. ἐχρῶντο γὰρ ἐπιμελῶς τῷ κοτταβίζειν ὄντος τοῦ παιγνίου Σικελικοῦ, καθάπερ καὶ Ἀνακρέων ὁ Τήιος πεποίηκε·

Σικελὸν κότταβον ἀγκύλῃ λατάζων.
διὸ καὶ τὰ σκολιὰ καλούμενα μέλη τῶν ἀρχαίων ποιητῶν πλήρη ἐστί· λέγω δ’ οἷον καὶ Πίνδαρος πεποίηκε

χάριτάς τ’ ι Ἀφροδισίων ἐρώτων, 427e
ὄφρα σὺν Χειμάρῳ τε μεθύω
Ἀγάθωνι τ’ ἰάλω κότταβον.
τοῖς δὲ τετελευτηκόσι τῶν φίλων ἀπένεμον τὰ πίπτοντα τῆς τροφῆς ἀπὸ τῶν τραπεζῶν διὸ καὶ Εὐριπίδης περὶ τῆς Σθενεβοίας φησίν, ἐπειδὴ νομίζει τὸν Βελλεροφόντην τεθνάναι·

πεσὸν δέ νιν λέληθεν οὐδὲν ἐκ χερός,
ἀλλ’ εὐθὺς αὐδᾷ ᾽ τῷ Κορινθίῳ ξένῳ.᾽

οὐκ ἐμέθυον δ’ οἱ πάλαι, ἀλλὰ καὶ Πιττακὸς Περιάνδρῳ τῷ Κορινθίῳ παρῄνει μὴ μεθύσκεσθαι 427f μηδὲ κωμάζειν, ἵν᾽, ἔφη, μὴ γνωσθῇς οἷος ὢν τυγχάνεις, ἀλλ’ οὐχ οἷος προσποιῇ.

κάτοπτρον γὰρ εἴδους χαλκός ἐστ᾽, οἶνος δὲ νοῦ.
διὸ καὶ καλῶς οἱ παροιμιαζόμενοι λέγουσι τὸν οἶνον οὐκ ἔχειν πηδάλια. Ξενοφῶν γοῦν ὁ Γρύλλουπαρὰ Διονυσίῳ ποτὲ τῷ Σικελιώτῃ πίνειν ἀναγκάζοντος τοῦ οἰνοχόου προσαγορεύσας ὀνομαστὶ 428a τὸν τύραννον ᾽ τί δή ἔφη, ᾽ὦ Διονύσιε, οὐχὶ καὶ ὁ ὀψοποιὸς ἀγαθὸς ὢν καὶ ποικίλος ἀναγκάζει ἡμᾶς εὐωχουμένους ἐσθίειν καὶ μὴ βουλομένους, ἀλλὰ κοσμίως ἡμῖν παρατίθησι τὴν τράπεζαν σιγῶν;ι καὶ ὁ Σοφοκλῆς δὲ ἐν σατυρικῷ φησιν ὡς ἄρα

τὸ πρὸς βίαν
πίνειν ἴσον πέφυκε τῷ διψῆν κακόν.
ὅθεν εἴρηται καὶ τὸ

οἶνος ἄνωγε γέροντα καὶ οὐκ ἐθέλοντα χορεύειν.
Σθένελός τε ὁ ποιητὴς οὐ κακῶς εἴρηκεν

οἶνος καὶ φρονέοντας ἐς ἀφροσύνας ἀναβάλλει.
428b ὁ δὲ Φωκυλίδης ἔφη·

χρὴ δ’ ἐν συμποσίῳ κυλίκων περινισομενάων
ἡδέα κωτίλλοντα καθήμενον οἰνοποτάζειν.
ἔτι δὲ καὶ νῦν τοῦτο παραμένει· παρ’ ἐνίοις τῶν Ἑλλήνων. ἐπεὶ δὲ τρυφᾶν ἤρξαντο καὶ χλιδῶσι, κατερρύησαν ἀπὸ τῶν δίφρων ἐπὶ τὰς κλίνας καὶ λαβόντες σύμμαχον τὴν ἀνάπαυσιν καὶ ῥᾳστώνην ἀνειμένως ἤδη καὶ ἀτάκτως ἐχρῶντο τῇ μέθῃ, ὁδηγούσης οἶμαι τῆς παρασκευῆς εἰς τὰς ἡδονάς.

διὸ καὶ Ἡσίοδος ἐν ταῖς Ἠοίαις εἶπεν 428c

οἷα Διώνυσος δῶκ’ ἀνδράσι χάρμα καὶ ἄχθος,
ὅστις ἄδην πίνῃ, οἶνος δέ οἱ ἔπλετο μάργος,
σὺν δὲ πόδας χεῖράς τε δέει γλῶσσάν τε νόον τε
δεσμοῖς ἀφράστοισι· φιλεῖ δὲ ἑ μαλθακὸς ὕπνος.
καὶ Θέογνις δέ φησιν

ἥξω δ’ ὡς οἶνος χαριέστατος ἀνδρὶ πεπόσθαι,
οὔτε τι νήφων εἴμ’ οὔτε λίαν μεθύων.
ὃς δ’ ἂν ὑπερβάλλῃ πόσιος μέτρον, οὐκ ἔτ’ ἐκεῖνος 428d
τῆς αὑτοῦ γλώσσης καρτερὸς οὐδὲ νόου·
μυθεῖται δ’ ἀπάλαμνα τὰ νήφοσι γίγνεται αἰσχρά·
αἰδεῖται δ’ ἔρδων οὐδὲν ὅταν μεθύῃ,
τὸ πρὶν ἐὼν σώφρων τε καὶ ἤπιος, ἀλλὰ σὺ ταῦτα
γινώσκων μὴ πῖν’ οἶνον ὑπερβολάδην,
πρὶν μεθύειν ἄρξῃ δ᾽, ἀπανίστασο—μή σε βιάσθω
γαστήρ, ὥστε κακὸν λάτριν ἐφημέριον.
Ἀνάχαρσίς τε ὁ σοφὸς ἐπιδεικνύμενος τὴν τῆς 428e ἀμπέλου δύναμιν τῷ τῶν Σκυθῶν βασιλεῖ καὶ τὰ κλήματα αὐτῆς δεικνὺς ἔλεγεν ὡς εἰ μὴ καθ’ ἕκαστον ἔτος ἔτεμνον οἱ Ἕλληνες τὴν ἄμπελον, ἤδη κἂν ἐν Σκύθαις ἦν.
οὐ

καλῶς δὲ οἱ πλάττοντες καὶ γράφοντες τὸν Διόνυσον, ἔτι τε οἱ ἄγοντες ἐπὶ τῆς ἁμάξης διὰ μέσης τῆς ἀγορᾶς οἰνωμένον. ἐπιδείκνυνται γὰρ τοῖς θεαταῖς ὅτι καὶ τοῦ θεοῦ κρείττων ἐστὶν ὁ οἶνος. καίτοι γ’ οὐδ’ ἄν, οἶμαι, ἄνθρωπος σπουδαῖος τοῦθ’ ὑπομείνειεν. εἰ δ’ ὅτι κατέδειξεν ἡμῖν τὸν οἶνον, διὰ τοῦτο ποιοῦσιν αὐτὸν οὕτως διακείμενον, δῆλον ὅτι καὶ τὴν Δήμητρα θερίζουσαν ἢ 428f ἐσθίουσαν ποιήσουσιν. ἐπεὶ καὶ τὸν Αἰσχύλον ἐγὼ φαίην ἂν τοῦτο διαμαρτάνειν πρῶτος γὰρ ἐκεῖνος καὶ οὐχ, ὡς ἔνιοί φασιν, Εὐριπίδης παρήγαγε τὴν τῶν μεθυόντων ὄψιν εἰς τραγῳδίαν. ἐν γὰρ τοῖς Καβίροις εἰσάγει τοὺς περὶ τὸν Ἰάσονα μεθύοντας. ἃ δ’ αὐτὸς ὁ τραγῳδιοποιὸς ἐποίει ταῦτα τοῖς ἥρωσι περιέθηκε· μεθύων γοῦν ἔγραφε τὰς τραγῳδίας, διὸ καὶ Σοφοκλῆς αὐτῷ μεμφόμενος ἔλεγεν ὅτι ᾽ ὦ Αἰσχύλε, εἰ καὶ τὰ δέοντα ποιεῖς, ἀλλ᾽ 429a οὖν οὐκ εἰδώς γε ποιεῖς ὡς ἱστορεῖ Χαμαιλέων ἐν τῷ περὶ Αἰσχύλου. ἀγνοοῦσί τε οἱ λέγοντες πρῶτον Ἐπίχαρμον ἐπὶ τὴν σκηνὴν παραγαγεῖν μεθύοντα, μεθ’ ὃν Κράτητα ἐν Γείτοσι. καὶ Ἀλκαῖος δὲ ὁ μελοποιὸς καὶ Ἀριστοφάνης ὁ κωμῳδιοποιὸς μεθύοντες ἔγραφον τὰ ποιήματα, πολλοὶ δὲ καὶ ἄλλοι μεθυσκόμενοι λαμπρότερον ἐν τῷ πολέμῳ ἠγωνίσαντο. παρὰ δὲ Λοκροῖς τοῖς Ἐπιζεφυρίοις εἴ τις ἄκρατον ἔπιε μὴ προστάξαντος ἰατροῦ θεραπείας ἕνεκα, θάνατος ἦν ἡ ζημία Ζαλεύκου τὸν νόμον θέντος. παρὰ δὲ Μασσαλιήταις ἄλλος νόμος τὰς γυναῖκας ὑδροποτεῖν. ἐν 429b δὲ Μιλήτῳ ἔτι καὶ νῦν φησι Θεόφραστος τοῦτ’ εἶναι τὸ νόμιμον. παρὰ δὲ Ῥωμαίοις οὔτε οἰκέτης οἶνον ἔπινεν οὔτε γυνὴ ἐλευθέρα οὔτε τῶν ἐλευθέρων οἱ ἔφηβοι μέχρι τριάκοντα ἐτῶν. ἄτοπος δὲ ὁ Ἀνακρέων ὁ πᾶσαν αὑτοῦ τὴν ποίησιν ἐξαρτήσας μέθης, τῇ γὰρ μαλακίᾳ καὶ τῇ τρυφῇ ἐπιδοὺς ἑαυτὸν ἐν τοῖς ποιήμασι διαβέβληται, οὐκ εἰδότων τῶν πολλῶν ὅτι νήφων ἐν τῷ γράφειν καὶ ἀγαθὸς ὢν προσποιεῖται μεθύειν οὐκ οὔσης ἀνάγκης.
οἱ

δὲ ἀγνοοῦντες τὴν τοῦ οἴνου δύναμιν τὸν Διόνυσον φάσκουσιν μανιῶν εἶναι αἴτιον τοῖς 429c ἀνθρώποις, βλασφημοῦντες οὐ μετρίως. ὅθεν ὁ Μελανιππίδης ἔφη·

πάντες δ’ ἀπεστύγεον ὕδωρ,
τὸ πρὶν ἐόντες ἀίδριες οἴνου.
τάχα δὴ τάχα τοὶ μὲν οὖν ἀπωλλύοντο,
τοὶ δὲ παράπληκτον χέον ὀμφάν.
Ἀριστοτέλης δ’ ἐν τῷ περὶ μέθης φησίν· ᾽ εἰ ὁ οἶνος μετρίως ἀφεψηθείη, πινόμενος ἧττον μεθύσκει τὴν γὰρ δύναμιν ἀφεψηθέντος αὐτοῦ ἀσθενεστέραν γίγνεσθαι· μεθύσκονταί τε, φησίν, οἱ γεραίτεροι τάχιστα δι’ ὀλιγότητα καὶ ἀσθένειαν τοῦ 429d περὶ αὐτοὺς ἐνυπάρχοντος φύσει θερμοῦ, καὶ οἱ παντελῶς δὲ νέοι τάχιον μεθύσκονται διὰ τὸ πλῆθος τοῦ ἐνυπάρχοντος θερμοῦ τῷ γὰρ ἐκ τοῦ οἴνου προσγινομένῳ κρατοῦνται ῥᾳδίως. μεθύσκονται δὲ κἀν τοῖς ἀλόγοις ζῴοις ὕες μὲν σταφυλῆς στεμφύλων χορτασθέντες καὶ τὸ τῶν κοράκων καὶ τῶν κυνῶν γένος τὴν οἰνοῦτταν καλουμένην φαγόντα βοτάνην, πίθηκος δὲ καὶ ἐλέφας πιόντες οἶνον. διὸ καὶ τὰς θήρας ποιοῦνται τῶν πιθήκων καὶ τῶν κοράκων μεθυσθέντων, τῶν μὲν οἴνῳ, τῶν δὲ τῇ οἰνούττῃ.᾽
τὸ δ’ ἐνδελεχῶς μεθύειν, 429e φησὶ Κρώβυλος ἐν Ἀπολιπούσῃ,

τίν’ ἡδονὴν ἔχει,
ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν,
ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις;
καὶ Ἄλεξις δὲ ἐν τῇ τοῦ Φρυγίου διασκευῇ φησιν

εἰ τοῦ μεθύσκεσθαι πρότερον τὸ κραιπαλᾶν
παρεγίνεθ’ ἡμῖν, οὐδ’ ἂν εἷς οἶνόν ποτε
προσίετο πλείω τοῦ μετρίου, νυνὶ δὲ τὴν
τιμωρίαν οὐ προσδοκῶντες τῆς μέθης
ἥξειν προχείρως τοὺς ἀκράτους πίνομεν. 429f
τὸν δὲ Σαμαγόρειον οἶνον καλούμενόν φησιν ὁ Ἀριστοτέλης ἀπὸ τριῶν κοτυλῶν κερασθεισῶν μεθύσκειν ὑπὲρ τεσσαράκοντα ἄνδρας.

ταῦτ’ εἰπὼν ὁ Δημόκριτος καὶ πιὼν ἔφη·

τούτοις εἴ τις ἀντιλέγειν ἔχει, παρίτω. ἀκούσεται γὰρ κατὰ τὸν Εὔηνον

σοὶ μὲν ταῦτα δοκοῦντ’ ἔστω, ἐμοὶ δὲ τάδε.
ἐγὼ δ’ ἐπεὶ παρεξέβην περὶ τῶν ἀρχαίων κράσεων διαλεγόμενος, ἐπαναλήψομαι τὸν λόγον τὰ ὑπὸ Ἀλκαίου τοῦ μελοποιοῦ λεχθέντα ἐπὶ νοῦν βαλλόμενος 430a φησὶ γάρ που οὗτος·

ἔγχεε κέρναις ἕνα καὶ δύο.
ἐν τούτοις γάρ τινες οὐ τὴν κρᾶσιν οἴονται λέγειν αὐτόν, ἀλλὰ σωφρονικὸν ὄντα καθ’ ἕνα κύαθον ἄκρατον πίνειν καὶ πάλιν κατὰ δύο. τοῦτο δὲ ὁ Ποντικὸς Χαμαιλέων ἐκδέδεκται τῆς Ἀλκαίου φιλοινίας ἀπείρως ἔχων. κατὰ γὰρ πᾶσαν ὥραν καὶ πᾶσαν περίστασιν πίνων ὁ ποιητὴς οὗτος εὑρίσκεται· χειμῶνος μὲν ἐν τούτοις·

ὕει μὲν ὁ Ζεύς, ἐκ δ’ ὀρανῶ μέγας
χειμών, πεπάγασιν δ’ ὑδάτων ῥοαί.. ᾽.
430b κάββαλλε τὸν χειμῶν᾽, ἐπὶ μὲν τιθεὶς
πῦρ, ἐν δὲ κέρναις οἶνον ἀφειδέως
μελιχρόν, αὐτὰρ ἀμφὶ κόρσᾳ
μαλθακὸν ἀμφιβαλὼν γνόφαλλον.
θέρους δέ·

τέγγε πνεύμονας οἴνῳ· τὸ γὰρ ἄστρον περιτέλλεται·
ἁ δ’ ὥρα χαλεπά, πάντα δὲ δίψαισ’ ὑπὸ καύματος.
τοῦ δ’ ἔαρος·

ἦρος ἀνθεμόεντος ἐπάιον ἐρχομένοιο.
καὶ προελθών·

ἐν δὲ κέρνατε τῶ μελιαδέος ὅττι τάχιστα
κρατῆρα.
ἐν δὲ τοῖς συμπτώμασιν·

οὐ χρὴ κακοῖσι θυμὸν ἐπιτρέπην.
προκόψομεν γὰρ οὐδὲν ἀσάμενοι, 430c
ὦ Βυκχί· φάρμακον δ’ ἄριστον
οἶνον ἐνεικαμένοις μεθύσθην.
ἐν δὲ ταῖς εὐφρόναις·

νῦν χρὴ μεθύσθην καί τινα πρὸς βίαν
πώνην, ἐπειδὴ κάτθανε Μυρσίλος.
καὶ καθόλου δὲ συμβουλεύων φησὶν

μηδὲν ἄλλο φυτεύσῃς πρότερον δένδριον ἀμπέλω.
πῶς οὖν ἔμελλεν ὁ ἐπὶ τοσοῦτον φιλοπότης νηφάλιος εἶναι καὶ καθ’ ἕνα καὶ δύο κυάθους πίνειν; αὐτὸ γοῦν τὸ ποιημάτιον, φησὶ Σέλευκος, ἀντιμαρτυρεῖ τοῖς οὕτως ἐκδεχομένοις. φησὶ γάρ· 430d

πίνωμεν· τί τὰ λύχν’ ὀμμένομεν; δάκτυλος ἁμέρα.
κὰδ δ’ ἄειρε κυλίχναις μεγάλαις, ἄιτα,
ποικίλαις· οἶνον γὰρ Σεμέλας καὶ Διὸς υἱὸς λαθικαδέα
ἀνθρώποισιν ἔδωκ᾽. ἔγχεε κέρναις ἕνα καὶ δύο
πλέαις κὰκ κεφαλᾶς· ἁ δ’ ἁτέρα τὰν ἁτέραν κύλιξ
ὠθήτω,
ἕνα πρὸς δύο ῥητῶς κιρνάναι κελεύων.

ὁ δ’ Ἀνακρέων ἔτι ζωρότερον ἐν οἷς φησι·

καθαρῇ δ’ ἐν κελέβῃ πέντε τε καὶ τρῖς ἀναχείσθω.
Φιλέταιρος δ’ ἐν Τηρεῖ δύο ὕδατος πρὸς τρεῖς ἀκράτου, λέγει δὲ οὕτως·

πεπωκέναι δοκεῖ τὸν κατὰ δύο
καὶ τρεῖς ἀκράτου. 430e
Φερεκράτης δ’ ἐν Κοριαννοῖ δύο ὕδατος πρὸς τέσσαρας οἴνου, λέγων ὧδε·

α

ἄποτος ὦ Γλύκη.

β

ὑδαρῆ ᾽νέχεέν σοι;

α

παντάπασι μὲν οὖν ὕδωρ.

β

τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;

Γλύκη

δύ’ ὕδατος, ὦ μάμμη.

β

τί δ’ οἴνου;

Γλύκη

τέτταρας.

β

ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σ’ ἔδει.

430f ἔφιππος δ’ ἐν Κίρκῃ τρεῖς πρὸς τέτταρας·

οἶνον πίοις ἂν ἀσφαλέστερον πολὺ
ὑδαρῆ. β. μὰ τὴν γῆν, ἀλλὰ τρία καὶ τέτταρα.
α. οὕτως ἄκρατον, εἰπέ μοι, πίῃ; β· φής; ἴσον ἴσῳ δὲ Τιμοκλῆς ἐν Κονισάλῳ·
πατάξω τ’ ἴσον ἴσῳ ποτηρίοις
μεγάλοις ἅπασαν τὴν ἀλήθειαν φράσαι. 431a
καὶ Ἄλεξις ἐν Δορκίδι ἢ Ποππυζούσῃ·

τρεῖς φιλοτησίας ἐγὼ
μεστὰς προπίνω ἴσον ἴσῳ κεκραμένας.
καὶ Ξέναρχος ἢ Τιμοκλῆς ἐν Πορφύρᾳ·

μὰ τὸν Διόνυσον, ὃν σὺ λάπτεις ἴσον ἴσῳ.
Σώφιλος δ’ ἐν Ἐγχειριδίῳ·

συνεχὴς ἄκρατος ἐδίδοτ’ ἴσον ἴσῳ. πάλιν
τὴν μείζον’ ᾔτουν.
Ἄλεξις Τοκιστῇ ἢ Καταψευδομένῳ ·

μὴ παντελῶς αὐτῷ δίδου 431b
ὑδαρῆ, κατανοεῖς; ἴσον ἴσῳ μίγνυ. χτχρ. καλῶς.
β. ἡδύ γε τὸ πῶμα. ποδαπὸς ὁ Βρόμιος, Τρύφη;
χτχρ. Θάσιος. β. ὅμοιον καὶ δίκαιον τοὺς ξένους
πίνειν ξενικόν, τοὺς δ’ ἐγγενεῖς ἐπιχώριον.
ἐν δὲ Ὑποβολιμαίῳ·

ἀπνευστὶ τ’ ἐκπιὼν
ὡς ἄν τις ἥδιστ’ ἴσον ἴσῳ κεκραμένον.
Μένανδρος Ἀδελφοῖς·

ὀκτώ τις ὑποχεῖν ἀνεβόα καὶ δώδεκα
κυάθους, ἕως κατέσεισε φιλοτιμούμενος. 431c
κατασείειν δ’ ἔλεγον ἐπὶ τῶν ἐν τοῖς πότοις προπινόντων, τὴν μεταφορὰν λαμβάνοντες ἀπὸ τῶν τοὺς καρποὺς κατασειόντων. Ἄλεξις δ’ ἐν Ἀποκοπτομένῃ· ᾽

οὐ συμποσίαρχος ἦν γάρ, ἀλλὰ δήμιος
ὁ Χαιρέας, κυάθους προπίνων εἴκοσιν.

Διόδωρος δ’ ὁ Σινωπεὺς ἐν Αὐλητρίδι·
ἐπὰν κυάθους πίῃ τις, ὦ Κρίτων, δέκα, 431d
ἀεὶ παρ’ ἕκαστον ἐνδελεχῶς τὸ ποτήριον
πίνει τὸ λοιπόν, τοὺς λογισμοὺς δ’ ἐξεμεῖ.
ταῦτα σκόπει πρὸς σαυτόν.
οὐκ ἀγλαφύρως δὲ Λύσανδρος ὁ Σπαρτιάτης, ὥς φησιν Ἡγήσανδρος ἐν ὑπομνήμασι , τὸν οἶνον ὑδαρῆ πωλούντων τῶν καπήλων ἐν τῷ στρατοπέδῳ, κεκραμένον ἐκέλευσεν αὐτὸν πωλεῖν, ἵν’ αὐτὸν ἀκρατέστερον ὠνοῖντο. τὸ παραπλήσιον καὶ Ἄλεξις εἴρηκεν ἐν Αἰσώπῳ οὕτως ·

κομψόν γε τοῦτ’ ἐστὶν παρ’ ὑμῖν, ὦ Σόλων, 431e
ἐν ταῖς Ἀθήναις δεξιῶς θ’ εὑρημένον.
σο. τὸ ποῖον; α. ἐν τοῖς συμποσίοις οὐ πίνετε
ἄκρατον. σο. οὐ γὰρ ῥᾴδιον πωλοῦσι γὰρ
ἐν ταῖς ἁμάξαις εὐθέως κεκραμένον,
οὐχ ἵνα τι κερδαίνωσι, τῶν δ’ ὠνουμένων
προνοούμενοι τοῦ τὰς κεφαλὰς ὑγιεῖς ἔχειν
ἐκ κραιπάλης, τοῦτ’ ἐσθ᾽, ὁρᾷς, Ἑλληνικὸς
πότος, μετρίοισι χρωμένους ποτηρίοις
λαλεῖν τι καὶ ληρεῖν πρὸς αὑτοὺς ἡδέως. 431f
τὸ μὲν γὰρ ἕτερον λουτρόν ἐστιν, οὐ πότος,
ψυκτῆρι πίνειν καὶ κάδοις· α. θάνατος μὲν οὖν.

πίνειν δ’ εἰς μέθην φησὶν ἐν ἕκτῳ Νόμων
Πλάτων, ᾽ οὔτε ἄλλοθί που πρέπει πλὴν ἐν ταῖς τοῦ τὸν οἶνον δόντος θεοῦ ἑορταῖς οὐδ’ ἀσφαλές, οὔτ’ οὖν περὶ γάμους ἐσπουδακότα, ἐν οἷς ἔμφρονα εἶναι πρέπει μάλιστα νύμφην καὶ νυμφίον μεταβολὴν βίου οὐ μικρὰν μεταλλάττοντας, ἅμα δὲ καὶ τὸ γεννώμενον ὅπως ὅτι μάλιστα ἐξ ἐμφρόνων αἰεὶ 432a γίγνηται. σχεδὸν γὰρ ἄδηλον ὁποία νὺξ ἢ φῶς αὐτὸ γεννήσει κἀν τῷ αʹ δὲ τῶν Νόμων φησί· ʽμέθης δὲ αὐτῆς, ὥσπερ Λυδοὶ χρῶνται καὶ Πέρσαι καὶ Καρχηδόνιοι καὶ Κελτοὶ καὶ Ἴβηρες καὶ Θρᾷκες καὶ τὰ τοιαῦτα γένη, καθάπερ ὑμεῖς, ὦ Λακεδαιμόνιοι, τὸ παράπαν ἀπέχεσθε. Σκύθαι δὲ καὶ Θρᾷκες ἀκράτῳ παντάπασι χρώμενοι, γυναῖκές τε καὶ πάντες αὐτοί, καὶ κατὰ τῶν ἱματίων καταχεόμενοι καλὸν καὶ εὔδαιμον ἐπιτήδευμα ἐπιτηδεύειν νενομίκασι. Πέρσαι δὲ καὶ σφόδρα μὲν χρῶνται καὶ ταῖς ἄλλαις τρυφαῖς ἃς ὑμεῖς ἀποβάλλετε, 432b ἐν τάξει δὲ μᾶλλον τούτων

ἔπινον πολλοὶ καὶ ἄλφιτα ἐπιβάλλοντες τῷ οἴνῳ, ὡς ὁ Δελφὸς Ἡγήσανδρος φησίν. Ἐπίνικος γοῦν, Μνησιπτολέμου ἀνάγνωσιν ποιησαμένου τῶν ἱστοριῶν ἐν αἷς ἐγέγραπτο ὡς Σέλευκος ἐπηλφίτωσε, γράψας δρᾶμα Μνησιπτόλεμον καὶ κωμῳδῶν αὐτὸν καὶ περὶ τῆς πόσεως ταῖς ἐκείνου χρώμενος φωναῖς ἐποίησε λέγοντα·

ἐπ’ ἀλφίτου πίνοντα τοῦ θέρους ποτὲ 432c
ἰδὼν Σέλευκον ἡδέως τὸν βασιλέα
ἔγραψα καὶ παρέδειξα τοῖς πολλοῖς ὅτι
κἂν τὸ τυχὸν ᾖ πραγμάτιον ἢ σφόδρ’ εὐτελές,
σεμνὸν δύναται τοῦθ’ ἡ δύναμις ἡ ᾽μὴ ποιεῖν. ᾽
γέροντα Θάσιον τόν τε γῆς ἀπ’ ᾽ Ἀτθίδος
ἑσμὸν μελίσσης τῆς ἀκραχόλου γλυκὺν
συγκυρκανήσας ἐν σκύφῳ χυτῆς λίθου,
Δήμητρος ἀκτῇ πᾶν γεφυρώσας ὑγρόν,
κατῃσίμωσα πῶμα, καύματος λύσιν.
ὁ δ’ αὐτὸς ἱστορεῖ κἀν Θηράσι ταῖς νήσοις 432d ἐπιπάττοντας λέκιθον ἀντὶ ἀλφίτου πίνειν, καὶ λέγεσθαι ταύτην τὴν πόσιν καλλίονα τῆς ἐξ ἀλφίτων.

προπόσεις δὲ τὰς γινομένας ἐν τοῖς συμποσίοις Λακεδαιμονίοις οὐκ ἦν ἔθος ποιεῖν οὐδὲ φιλοτησίας διὰ τούτων πρὸς ἀλλήλους ποιεῖσθαι. δηλοῖ δὲ ταῦτα Κριτίας ἐν τοῖς ἐλεγείοις·

καὶ τόδ’ ἔθος Σπάρτῃ μελέτημά τε κείμενὸν ἐστι
πίνειν τὴν αὐτὴν οἰνοφόρον κύλικα,
μηδ’ ἀποδωρεῖσθαι προπόσεις ὀνομαστὶ λέγοντα
432e μηδ’ ἐπὶ δεξιτερὰν χεῖρα κύκλῳ θιάσου.
ἄγγε’ ἃ Λυδὴ χεὶρ εὗρ’ Ἀσιατογενὴς
καὶ προπόσεις ὀρέγειν ἐπὶ δεξιὰ καὶ προκαλεῖσθαι
ἐξονομακλήδην ᾧ προπιεῖν ἐθέλει.
εἶτ’ ἀπὸ τοιούτων πόσεων γλώσσας τε λύουσιν
εἰς αἰσχροὺς μύθους σῶμά τ’ ἀμαυρότερον
τεύχουσιν πρὸς δ’ ὄμμ’ ἀχλὺς ἀμαλωπὸς ἐφίζει·
λῆστις δὲ ἐκτήκει μνημοσύνην πραπίδων 432f
νοῦς δὲ παρέσφαλται· δμῶες δ’ ἀκόλαστον ἔχουσιν
ἦθος· ἐπεισπίπτει δ’ οἰκοτριβὴς δαπάνη.
οἱ Λακεδαιμονίων δὲ κόροι πίνουσι τοσοῦτον
ὥστε φρέν’ εἰς ἱλαρὰν ἐλπίδα πάντας ἄγειν
εἴς τε φιλοφροσύνην γλῶσσαν μέτριόν τε γέλωτα.
τοιαύτη δὲ πόσις σώματί τ’ ὠφέλιμος
γνώμῃ τε κτήσει τε· καλῶς δ’ εἰς ἔργ’ Ἀφροδίτης 433a
πρός θ’ ὕπνον ἥρμοσται, τὸν καμάτων λιμένα,
πρὸς τὴν τερπνοτάτην τε θεῶν θνητοῖς Ὑγίειαν,
καὶ τὴν Εὐσεβίης γείτονα Σωφροσύνην.
ἑξῆς τε πάλιν φησὶν

αἱ γάρ ὑπὲρ τὸ μέτρον κυλίκων προπόσεις παραχρῆμα
τέρψασαι λυποῦσ’ εἰς τὸν ἅπαντα χρόνον. 433b
ἡ Λακεδαιμονίων δὲ δίαιθ’ ὁμαλῶς διάκειται,
ἔσθειν καὶ πίνειν σύμμετρα πρὸς τὸ φρονεῖν
καὶ τὸ πονεῖν εἶναι δυνατούς· οὔκ ἐστ᾽ ἀπότακτος
ἡμέρα οἰνῶσαι σῶμ’ ἀμέτροισι πότοις.

φίλοινος δ’ ἐστὶν ὁ πρὸς οἶνον ἕτοιμος, φιλοπότης δὲ ὁ πρὸς πότους, κωθωνιστὴς δὲ ὁ μέχρι μέθης, πλεῖστον δὲ ἔπινε τῶν μὲν ἡρώων Νέστωρ ὁ τριγέρων· φανερῶς γὰρ αὐτὸς προσέκειτο τῶν ἄλλων μᾶλλον τῷ οἴνῳ καὶ τοῦ Ἀγαμέμνονος αὐτοῦ, ὃν ὡς πολυπότην ἐπιπλήσσει ὁ Ἀχιλλεύς. ὁ δὲ Νέστωρ καὶ τῆς μεγίστης μάχης ἐνεστηκυίας 433c οὐκ ἀπέχεται τοῦ πίνειν. φησὶ γοῦν Ὅμηρος·

Νέστορα δ’ οὐκ ἔλαθεν ἰαχὴ πίνοντά περ ἔμπης.
καὶ μόνου σὲ τούτου τῶν ἡρώων τὸ ποτήριον ἡρμήνευκεν, ὡς τὴν Ἀχιλλέως ἀσπίδα. ἐστρατεύετο γάρ μετ’ αὐτοῦ καθάπερ καὶ τῆς ἀσπίδος ἐκείνης ἧς φησιν ὁ Ἕκτωρ καὶ μέχρι οὐρανοῦ ἥκειν τὸ κλέος, οὐκ ἂν ἁμάρτοι δέ τις καὶ τὸ ποτήριον αὐτοῦ λέγων φιάλην Ἄρεως κατὰ τὸν Ἀντιφάνους Καινέα, ἐν ᾧ λέγεται οὕτως·

εἶτ’ ἤδη δὸς φιάλην Ἄρεως, κατὰ Τιμόθεον, ξυστόν τε βέλος. 433d
ἀλλὰ μὴν καὶ διὰ τὴν φιλοποσίαν ὁ Νέστωρ καὶ παρἈχιλλέως φιάλην λαμβάνει δῶρον ἐν τῷ ἐπὶ Πατρόκλῳ ἐπιτελουμένῳ ἀγῶνι, οὐχ ὅτι ἀκονιτὶ τῷ νικηθέντι ἔδωκε δέπας ὁ Ἀχιλλεύς τοῖς γὰρ φιλοπόταις οὐ παρέπεται τὸ νικᾶν διὰ τὸ ῥᾴθυμον ἢ ὅτι διὰ δίψαν μάλιστα λείπονται οἱ πύκται διὰ τὸ βαρεῖσθαι τὰς χεῖρας ἀνατείνοντες. ὁ δὲ Εὔμηλος λαμβάνει θώρακα δραμὼν ἆθλον ἐπισφαλῶς καὶ ἀμυχθείς, ἀσφαλείας ὅπλον.
433e

τῆς δὲ δίψης οὐδέν ἐστι πολυποθητότερον. διόπερ καὶ τὸ Ἄργος πολυδίψιον ὁ ποιητὴς ἔφη, τὸ πολυπόθητον διὰ τὸν χρόνον. τὸ δίψος γὰρ πᾶσιν ἰσχυρὰν ἐπιθυμίαν ἐμποιεῖ τῆς περιττῆς ἀπολαύσεως. διὸ καὶ ὁ Σοφοκλῆς φησι·

διψῶντι γάρ τοι πάντα προσφέρων σοφὰ
οὐκ ἂν πλέον τέρψειας ἢ ᾽μπιεῖν διδούς.
καὶ ὁ Ἀρχίλοχος ·

μάχης δὲ τῆς σῆς, ὥστε διψέων πιεῖν,
ὣς ἐρέω. 433f
καὶ τῶν τραγικῶν δέ τις ἔφη·

ἴσχειν κελεύω χεῖρα διψῶσαν φόνου,
καὶ Ἀνακρέων;

φίλη γὰρ εἶς ξείνοις· ἔασον δέ με διψῶντα πιεῖν.
καὶ Ξενοφῶν δ’ ἐν τῷ τρίτῳ τῆς Παιδείας ποιεῖ τὸν Κῦρον τάδε λέγοντα· ᾽ ἐγὼ ὑμῖν διψῶ χαρίσασθαι.᾽ Πλάτων δ’ ἐν τῇ Πολιτείᾳ·
ὅταν οἶμαι δημοκρατουμένη πόλις ἐλευθερίας διψήσασα κακῶν οἰνοχόων προστατούντων τύχῃ καὶ πορρωτέρω 434a τοῦ δέοντος ἀκράτου μεθυσθῇ.

ἔπινε δὲ καὶ Πρωτέας ὁ Μακεδὼν πλεῖστον, ὥς φησιν Ἔφιππος ἐν τῷ περὶ τῆς Ἀλεξάνδρου καὶ Ἡφαιστίωνος ταφῆς, καὶ εὐρώστῳ τῷ σώματι διῆγε, καίτοι τῷ πιεῖν ἐγγεγυμνασμένος ὤν. Ἀλέξανδρος γοῦν αἰτήσας ποτὲ ποτήριον δίχουν καὶ πιὼν προὔπιε τῷ Πρωτέᾳ. καὶ ὃς λαβὼν καὶ πολλὰ ὑμνήσας τὸν βασιλέα ἔπιεν, ὡς ὑπὸ πάντων κροταλισθῆναι. καὶ μετ’ ὀλίγον τὸ αὐτὸ ποτήριον αἰτήσας ὁ Πρωτέας καὶ πάλιν πιὼν προὔπιε τῷ 434b βασιλεῖ. ὁ δὲ Ἀλέξανδρος λαβὼν ἔσπασε μὲν γενναίως, οὐ μὴν ὑπήνεγκεν, ἀλλ’ ἀπέκλινεν ἐπὶ τὸ προσκεφάλαιον ἀφεὶς τῶν χειρῶν τὸ ποτήριον. καὶ ἐκ τούτου νοσήσας ἀπέθανε, τοῦ Διονύσου, φησί, μηνίσαντος αὐτῷ, διότι τὴν πατρίδα αὐτοῦ τὰς Θήβας ἐπολιόρκησεν. ἔπινε δὲ ὁ ᾽ Ἀλέξανδρος πλεῖστον, ὡς καὶ ἀπὸ τῆς μέθης συνεχῶς κοιμᾶσθαι δύο ἡμέρας καὶ δύο νύκτας, δηλοῦται δὲ τοῦτο ἐν ταῖς Ἐφημερίσιν αὐτοῦ, ἃς ἀνέγραψαν Εὐμένης τε ὁ Καρδιανὸς καὶ Διόδοτος ὁ Ἐρυθραῖος. Μένανδρος δὲ ἐν Κόλακί φησι· 434c

κοτύλας χωροῦν δέκα
ἐν Καππαδοκίᾳ κόνδυ χρυσοῦν, Στρουθία,
τρὶς ἐξέπιον μεστὸν γ᾽. στρ. Ἀλεξάνδρου πλέον
τοῦ βασιλέως πέπωκας. α. οὐκ ἔλαττον, οὐ
μὰ τὴν Ἀθηνᾶν. στρ. μέγα γε.
Νικοβούλη δὲ ἢ ὁ ἀναθεὶς ταύτῃ τὰ συγγράμματά φησιν ὅτι παρὰ Μηδείῳ τῷ Θεσσαλῷ δειπνῶν ὁ Ἀλέξανδρος εἴκοσιν οὖσιν ἐν τῷ συμποσίῳ πᾶσι προὔπιε, παρὰ πάντων τὰ ἴσα λαμβάνων, καὶ ἀναστὰς ἐκ τοῦ συμποσίου μετ’ οὐ πολὺ ἀνεπαύετο. Καλλισθένης δὲ ὁ σοφιστής, ὡς Λυγκεὺς ὁ Σάμιός φησιν ἐν τοῖς ἀπομνημονεύμασι καὶ Ἀριστόβουλος καὶ Χάρης ἐν ταῖς ἱστορίαις, ἐν τῷ συμποσίῳ τοῦ Ἀλεξάνδρου τῆς τοῦ ἀκράτου κύλικος εἰς αὐτὸν ἐλθούσης ὡς διωθεῖτο, εἰπόντος τέ τινος αὐτῷ ᾽ διὰ τί οὐ πίνεις; ᾽ ᾽ οὐδὲν δέομαι ἔφη, ᾽ Ἀλεξάνδρου πιὼν τοῦ Ἀσκληπιοῦ δεῖσθαι.᾽

Δαρεῖος δὲ ὁ τοὺς μάγους ἀνελὼν ἐπιγεγραμμένον εἶχεν ἐπὶ τοῦ μνήματος· ʽ ἠδυνάμην καὶ οἶνον πίνειν πολὺν καὶ τοῦτον φέρειν καλῶς.᾽ Κτησίας δὲ παρ’ Ἰνδοῖς φησιν οὐκ εἶναι τῷ βασιλεῖ 434e μεθυσθῆναι. παρὰ δὲ Πέρσαις τῷ βασιλεῖ ἐφίεται μεθύσκεσθαι μιᾷ ἡμέρᾳ, ἐν ᾗ θύουσι τῷ Μίθρῃ. γράφει δὲ οὕτως περὶ τούτου Δοῦρις ἐν τῇ ἑβδόμῃ τῶν ἱστοριῶν ᾽ ἐν μόνῃ τῶν ἑορτῶν τῶν ἀγομένων ὑπὸ Περσῶν τῷ Μίθρῃ βασιλεὺς μεθύσκεται καὶ τὸ Περσικὸν ὀρχεῖται· τῶν δὲ λοιπῶν οὐδεὶς κατὰ τὴν Ἀσίαν, ἀλλὰ πάντες ἀπέχονται κατὰ τὴν ἡμέραν ταύτην τῆς ὀρχήσεως. Πέρσαι γὰρ ὥσπερ ἱππεύειν οὕτω καὶ ὀρχεῖσθαι μανθάνουσι καὶ νομίζουσι 434f τὴν ἐκ τῆς ἐργασίας ταύτης κίνησιν ἐμμελῆ τινα λαμβάνειν γυμνασίαν τῆς τοῦ σώματος ῥώμης.} εἰς τοσοῦτον δὲ Ἀλέξανδρος ἐμέθυεν, ὥς φησι Καρύστιος ὁ Περγαμηνὸς ἐν ἱστορικοῖς ὑπομνήμασιν, ὡς καὶ ἐπὶ ὄνων ἅρματος κωμάζειν ἐποίουν δὲ τοῦτο, φησί, καὶ οἱ τῶν Περσῶν βασιλεῖς· μήποτ’ οὖν διὰ τοῦτο οὐδὲ πρὸς τὰ ἀφροδίσια εἶχεν ὁρμὴν ἐξυδαροῦσθαι γάρ φησιν ὁ ι Ἀριστοτέλης ἐν τοῖς φυσικοῖς προβλήμασι τῶν 435a τοιούτων τὴν γονὴν Ἱερώνυμός τε ἐν ταῖς Ἐπιστολαῖς Θεόφραστόν φησι λέγειν ὅτι Ἀλέξανδρος οὐκ εὖ διέκειτο πρὸς τὰ ἀφροδίσια. Ὀλυμπιάδος γοῦν καὶ παρανακλινάσης αὐτῷ Καλλιξείναν τὴν Θετταλὴν ἑταίραν περικαλλεστάτην οὖσαν, συνειδότος τοῦτο καὶ τοῦ Φιλίππου εὐλαβοῦντο γὰρ μὴ γύννις εἴη, πολλάκις ᾔτει αὐτῇ τὸν Ἀλέξανδρον συγγενέσθαι.

καὶ Φίλιππος δ’ ὁ τοῦ Ἀλεξάνδρου πατήρ φιλοπότης ἦν, ὡς ἱστορεῖ Θεόπομπος ἐν τῇ ἕκτῃ 435b καὶ εἰκοστῇ τῶν ἱστοριῶν, κἀν ἄλλῳ δὲ μέρει τῆς ἱστορίας γράφει Φίλιππος ἦν τὰ μὲν φύσει μανικὸς καὶ προπετὴς ἐπὶ τῶν κινδύνων, τὰ δὲ διὰ μέθην ἦν γὰρ πολυπότης καὶ πολλάκις μεθύων ἐξεβοήθει.᾽ ἐν δὲ τῇ τρίτῃ καὶ πεντηκοστῇ περὶ τῶν ἐν Χαιρωνείᾳ· γενομένων εἰπὼν καὶ ὡς ἐπὶ δεῖπνον ἐκάλεσε τοὺς παραγενομένους τῶν Ἀθηναίων πρέσβεις φησίν ᾽ὁ δὲ Φίλιππος ἀποχωρησάντων ἐκείνων εὐθέως μετεπέμπετό τινας τῶν ἑταίρων, καλεῖν δ’ ἐκέλευε τὰς αὐλητρίδας καὶ Ἀριστόνικον τὸν κιθαρῳδὸν καὶ Δωρίωνα τὸν 435c αὐλητὴν καὶ τοὺς ἄλλους τοὺς εἰθισμένους αὐτῷ συμπίνειν περιήγετο γὰρ πανταχοῦ τοὺς τοιούτους ὁ Φίλιππος καὶ κατασκευασάμενος ἦν ὄργανα πολλὰ συμποσίου καὶ συνουσίας, ὢν γὰρ φιλοπότης καὶ τὸν τρόπον ἀκόλαστος καὶ βωμολόχους εἶχε περὶ αὑτὸν συχνοὺς καὶ τῶν περὶ τὴν μουσικὴν ὄντων καὶ τῶν τὰ γέλοια λεγόντων, πιὼν δὲ τὴν νύκτα πᾶσαν καὶ μεθυσθεὶς ἐπὶ πολὺ καὶ παραπαίσας ἀφεὶς ἅπαντας τοὺς ἄλλους ἀπαλλάττεσθαι ἤδη πρὸς ἡμέραν ἐκώμαζεν ὡς τοὺς πρέσβεις 435d τοὺς τῶν Ἀθηναίων.᾽ Καρύστιος δὲ ἐν τοῖς ἱστορικοῖς ὑπομνήμασιν ὅτε φησί, ᾽ μεθύειν προῃρεῖτο Φίλιππος, τοῦτ’ ἔλεγε
χρὴ πίνειν Ἀντίπατρος γὰρ ἱκανός ἐστι νήφων.
κυβεύοντος δέ ποτε αὐτοῦ καί τινος ἀγγείλαντος ὡς Ἀντίπατρος πάρεστι, διαπορήσας ὦσεν ὑπὸ τὴν κλίνην τὸν ἄβακα.᾽

φιλοπότας δὲ καὶ μεθύσους καταλέγει Θεόπομπος Διονύσιον τὸν νεώτερον, Σικελίας τύραννον, ὃν καὶ τὰς ὄψεις ὑπὸ τοῦ οἴνου διαφθαρῆναι. 435e Ἀριστοτέλης δ’ ἐν τῇ Συρακοσίων Πολιτείᾳ καὶ συνεχῶς φησιν αὐτὸν ἔσθ’ ὅτε ἐπὶ ἡμέρας ἐνενήκοντα μεθύειν διὸ καὶ ἀμβλυωπότερον γενέσθαι τὰς ὄψεις. Θεόφραστος δὲ φησι καὶ τοὺς ἑταίρους αὐτοῦ κολακεύοντας τὴν τυραννίδα προσποιεῖσθαι μὴ βλέπειν καὶ ὑπ’ αὐτοῦ τοῦ Διονυσίου χειραγωγεῖσθαι καὶ μήτε τὰς παρατιθέμενα τῶν ἐδεσμάτων μήτε τὰς κύλικας ὁρᾶν διὸ κληθῆναι Διονυσιοκόλακας. ἔπινε δὲ πλεῖστον καὶ Νυσαῖος ὁ 435f τυραννήσας Συρακοσίων καὶ Ἀπολλοκράτης· Διονυσίου δὲ τοῦ προτέρου οὗτοι υἱοί, ὡς ὁ Θεόπομπος ἱστορεῖ ἐν τῇ μ’ κἀν τῇ ἑξῆς τῶν ἱστοριῶν, γράφει δὲ οὕτως περὶ τοῦ Νυσαίου· ` Νυσαῖος ὁ τυραννήσας ὕστερον Συρακοσίων ὥσπερ ἐπὶ θανάτῳ συνειλημμένος καὶ προειδὼς ὅτι μῆνας ὀλίγους ἤμελλεν ἐπιβιώσεσθαι γαστριζόμενος καὶ μεθύων διῆγεν.᾽ 436a ἐν δὲ τῇ τριακοστῇ ἐνάτῃ φησὶν· ‘ Ἀπολλοκράτης ὁ Διονυσίου τοῦ τυράννου υἱὸς ἀκόλαστος ἦν καὶ φιλοπότης· καὶ τῶν κολακευόντων τινὲς αὐτὸν παρεσκεύαζον ὡς ἔνι μάλιστα ἀλλοτριώτατα πρὸς τὸν πατέρα διακεῖσθαι.᾽ καὶ Ἱππαρῖνον δὲ τὸν Διονυσίου φησὶν ὑπὸ μέθης τυραννοῦντα ἀποσφαγῆναι. περὶ δὲ τοῦ Νυσαίου καὶ τάδε γράφει· ᾽ Νυσαῖος ὁ Διονυσίου τοῦ προτέρου υἱὸς κύριος τῶν ἐν Συρακούσαις γενόμενος πραγμάτων κατεσκευάσατο τέθριππον καὶ τὴν ἐσθῆτα τὴν ποικίλην ἀνέλαβεν, ἔτι δὲ καὶ τὴν ὀψοφαγίαν καὶ τὴν οἰνοφλυγίαν 436b καὶ τὴν τῶν παίδων καὶ τὴν τῶν γυναικῶν ὕβριν καὶ τὴν τῶν ἄλλων ὅσα συντελῆ ὁ τούτοις πέφυκε καὶ τὴν δίαιταν διῆγεν οὕτως.᾽ ἐν δὲ τῇ τεσσαρακοστῇ πέμπτῃ ὁ αὐτὸς περὶ Τιμολάου λέγων τοῦ Θηβαίου φησὶν ᾽ οὐκ ὀλίγων γάρ ἤδη γενομένων ἀσελγῶν περὶ τὸν βίον τὸν καθ’ ἡμέραν καὶ τοὺς πότους οὐδένα νομίζω τῶν ἐν ταῖς πολιτείαις ὄντων οὔτ᾽ ἀκρατέστερον οὔτε λιχνότερον οὔτε δοῦλον γεγονέναι μᾶλλον τῶν ἡδονῶν, εἰ μή, ὥσπερ εἶπον, Τιμόλαον.᾽ ἐν δὲ τῇ τρίτῃ καὶ εἰκοστῇ περὶ Χαριδήμου τοῦ ᾽ Ὠρείτου διηγούμενος , ὃν Ἀθηναῖοι πολίτην ἐποιήσαντο, φησὶν 436c ᾽τ᾽ήν τε γὰρ δίαιταν ἑωρᾶτο τὴν καθ’ ἡμέραν ἀσελγῆ καὶ τοιαύτην ποιούμενος ὥστε πίνειν καὶ μεθύειν αἰεί, καὶ γυναῖκας ἐλευθέρας ἐτόλμα διαφθείρειν καὶ εἰς τοσοῦτον προῆλθεν ἀκρασίας ὥστε μειράκιόν τι παρὰ τῆς βουλῆς τῆς τῶν Ὀλυνθίων αἰτεῖν ἐπεχείρησεν, ὃ τὴν μὲν ὄψιν ἦν εὐειδὲς καὶ χάριεν, ἐτύγχανε δὲ μετὰ Δέρδου τοῦ 436d Μακεδόνος αἰχμάλωτον γεγενημένον.᾽

ἔπινε δὲ πλεῖστον καὶ Ἀρκαδίων ἄδηλον δ’ εἰ ὁ Φιλίππῳ διεχθρεύσας, ὡς τὸ ἐπίγραμμα δηλοῖ, ὅπερ ἀνέγραψε Πολέμων ἐν τῷ περὶ τῶν κατὰ πόλεις ἐπιγραμμάτων

τοῦ πολυκώθωνος τοῦτ’ ἠρίον Ἀρκαδίωνος
ἄστεος ὤρθωσαν τῇδε παρ’ ἀτραπιτῷ
υἱῆες Δόρκων καὶ Χαρμύλος. ἔφθιτο δ’ ὡνήρ,
ὤνθρωπ᾽, ἐκ χανδῆς ζωροποτῶν κύλικος.
Ἐρασίξενον δέ τινα πεπωκέναι πλεῖστόν φησι τὸ 436e ἐπ’ αὐτῷ ἐπίγραμμα·

τὸν βαθὺν οἰνοπότην Ἐρασίξενον ἡ δὶς ἐφεξῆς
ἀκρήτου προποθεῖσ’ ᾤχετ’ ἔχουσα κύλιξ.
ἔπινε δὲ πλεῖστον καὶ Ἀλκέτας ὁ Μακεδών, ὥς φησιν Ἄριστος ὁ Σαλαμίνιος, καὶ Διότιμος ὁ Ἀθηναῖος. οὗτος δὲ καὶ Χώνη ἐπεκαλεῖτο· ἐντιθέμενος γὰρ τῷ στόματι χώνην ἀπαύστως ἔπινεν ἐπιχεομένου οἴνου· ὅθεν καὶ Χώνη ἐπεκλήθη, ὥς φησι Πολέμων. Κλεομένης δὲ ὁ Λακεδαιμόνιος 436f ὅτι καὶ ἀκρατοπότης ἦν προείρηται· ὅτι δὲ διὰ μέθην ἑαυτὸν καὶ μαχαίρᾳ κατέτεμεν ʽ Ἡρόδοτοςἱστόρησε. καὶ Ἀλκαῖος δ’ ὁ ποιητὴς φιλοπότης ἦν, ὡς προεῖπον. Βάτων δ’ ὁ Σινωπεὺς ἐν τοῖς περὶ Ἴωνος τοῦ ποιητοῦ φιλοπότην φησὶ γενέσθαι καὶ ἐρωτικώτατον τὸν Ἴωνα. καὶ αὐτὸς δὲ ἐν τοῖς ἐλεγείοις ἐρᾶν μὲν ὁμολογεῖ Χρυσίλλης τῆς Κορινθίας, Τελέου δὲ θυγατρός· ἧς καὶ Περικλέα τὸν Ὀλύμπιον ἐρᾶν φησι Τηλεκλείδης ἐν Ἡσιόδοις. Ξέναρχος δὲ ὁ Ῥόδιος διὰ τὴν πολυποσίαν Μετρητὴς ἐπεκαλεῖτο· μνημονεύει αὐτοῦ Εὐφορίων ὁ ἐποποιὸς ἐν Χιλιάσι.

Χάρης δ’ ὁ Μυτιληναῖος ἐν ταῖς περὶ Ἀλέξανδρον 437a ἱστορίαις περὶ Καλάνου εἰπὼν τοῦ Ἰνδοῦ φιλοσόφου, ὅτι ῥίψας ἑαυτὸν εἰς πυρὰν νενημένην ἀπέθανε, φησὶν ὅτι καὶ ἐπὶ τῷ μνήματι αὐτοῦ διέθηκεν Ἀλέξανδρος γυμνικὸν ἀγῶνα καὶ μουσικὸν ἐγκωμίων. ᾽ ἔθηκε δέ, ᾽ φησί, ʽκαὶ διὰ τὴν φιλοινίαν τῶν Ἰνδῶν καὶ ἀκρατοποσίας ἀγῶνα, καὶ ἦν ἆθλον τῷ μὲν πρώτῳ τάλαντον, τῷ δὲ δευτέρῳ τριάκοντα μναῖ καὶ τῷ τρίτῳ δέκα. τῶν οὖν πιόντων τὸν οἶνον παραχρῆμα μὲν ἐτελεύτησαν ὑπὸ τοῦ ψύχους τριάκοντα καὶ πέντε, μικρὸν δὲ διαλιπόντες 437b ἐν ταῖς σκηναῖς ἕξ. ὁ δὲ πλεῖστον πιὼν καὶ νικήσας ἔπιε μὲν ἀκράτου χοᾶς τέσσαρας καὶ τὸ τάλαντον ἔλαβεν, ἐπεβίωσε δὲ ἡμέρας τέσσαρας· ἐκαλεῖτο δὲ Πρόμαχος. Τίμαιος δέ φησιν ὡς ᾽ Διονύσιος ὁ τύραννος τῇ τῶν Χοῶν ἑορτῇ τῷ πρώτῳ ἐκπιόντι χοᾶ ἆθλον ἔθηκε στέφανον χρυσοῦν· καὶ ὅτι πρῶτος ἐξέπιε Ξενοκράτης ὁ φιλόσοφος καὶ λαβὼν τὸν χρυσοῦν στέφανον καὶ ἀναλύων τῷ Ἑρμῇ τῷ ἱδρυμένῳ ἐπὶ τῆς αὐλῆς ἐπέθηκεν, ᾧπερ εἰώθει καὶ τοὺς ἀνθινοὺς ἑκάστοτε ἐπιτιθέναι στεφάνους ἑσπέρας ἀπαλλασσόμενος ὡς αὑτόν, καὶ ἐπὶ τούτῳ ἐθαυμάσθη.᾽ τὴν δὲ τῶν 437c Χοῶν ἑορτὴν τὴν Ἀθήνησιν ἐπιτελουμένην Φανόδημός φησι Δημοφῶντα τὸν βασιλέα.., βουλόμενον ὑποδέξασθαι παραγενόμενον τὸν ᾽ Ὀρέστην Ἀθήναζε. πρὸς δὲ τὰ ἱερὰ οὐ θέλων αὐτὸν προσιέναι οὐδ’ ὁμόσπονδον γενέσθαι μήπω δικασθέντα ἐκέλευσε συγκλεισθῆναί τε τὰ ἱερὰ καὶ χοᾶ οἴνου ἑκάστῳ παρατεθῆναι, τῷ πρώτῳ ἐκπιόντι εἰπὼν ἆθλον δοθήσεσθαι πλακοῦντα, παρήγγειλέ τε καὶ τοῦ πότου παυσαμένους τοὺς μὲν στεφάνους οἷς ἐστεφάνωντο πρὸς τὰ ἱερὰ μὴ τιθέναι διὰ τὸ 437d ὁμορόφους γενέσθαι τῷ Ὀρέστῃ, περὶ δὲ τὸν χοᾶ τὸν ἑαυτοῦ ἕκαστον περιθεῖναι καὶ τῇ ἱερείᾳ ἀποφέρειν τοὺς στεφάνους πρὸς τὸ ἐν Λίμναις τέμενος, ἔπειτα θύειν ἐν τῷ ἱερῷ τὰ ἐπίλοιπα, καὶ ἔκτοτε τὴν ἑορτὴν κληθῆναι Χοᾶς. τῇ δὲ ἑορτῇ τῶν Χοῶν ἔθος ἐστὶν Ἀθήνησι πέμπεσθαι δῶρά τε καὶ τοὺς μισθοὺς τοῖς σοφισταῖς, οἵπερ καὶ αὐτοὶ συνεκάλουν ἐπὶ ξένια τοὺς γνωρίμους, ὥς φησιν Εὐβουλίδης ὁ διαλεκτικὸς ἐν δράματι. Κωμασταῖς οὕτως·

σοφιστιᾷς, κάκιστε, καὶ Χοῶν δέῃ 437e
τῶν μισθοδώρων οὐκ ἀδείπνων ἐν τρυφῇ.

Ἀντίγονος δ’ ὁ Καρύστιος ἐν τῷ περὶ τοῦ Διονυσίου βίου τοῦ Ἡρακλεώτου τοῦ ἐπικληθέντος Μεταθεμένου φησὶ τὸν Διονύσιον τοῖς οἰκέταις συνεορτάζοντα ἐν τῇ τῶν Χοῶν ἑορτῇ καὶ μὴ δυνάμενον διὰ γῆρας χρῆσθαι ᾗ παρειλήφεσαν ἑταίρᾳ ὑποστρέψαντα εἰπεῖν πρὸς τοὺς συνδειπνοῦντας·

οὐ δύναμαι τανύσαι, λαβέτω δὲ καὶ ἄλλος.
ἦν δὲ ὁ Διονύσιος ἔτι ἐκ νέου, ὥς φησι Νικίας ὁ Νικαεὺς ἐν ταῖς Διαδοχαῖς, πρὸς τὰ ἀφροδίσια ἐκμανὴς καὶ πρὸς τὰς δημοσίας εἰσῄει παιδίσκας 437f ἀδιαφόρως. καί ποτε πορευόμενος μετά τινων γνωρίμων ὡς ἐγένετο κατὰ τὸ παιδισκεῖον, εἰς ὃ τῇ προτεραίᾳ παρεληλυθὼς ὤφειλε χαλκοῦς, ἔχων τότε κατὰ τύχην ἐκτείνας τὴν χεῖρα, πάντων ὁρώντων ἀπεδίδου. Ἀνάχαρσις δ’ ὁ Σκύθης παρὰ 438a Περιάνδρῳ τεθέντος ἄθλου περὶ τοῦ πίνειν ᾔτησε τὸ νικητήριον πρῶτος μεθυσθεὶς τῶν συμπαρόντων, ὡς ὄντος τέλους τούτου καὶ τῆς ἐν τῷ πότῳ νίκης ὥσπερ καὶ τῆς ἐν τῷ τρέχειν. Λακύδης δὲ καὶ Τίμων οἱ φιλόσοφοι κληθέντες πρός τινα τῶν γνωρίμων ἐπὶ δύο ἡμέρας καὶ βουλόμενοι συμπεριφέρεσθαι τοῖς παροῦσιν ἔπινον προθυμότερον. τῇ μὲν οὖν πρώτῃ τῶν ἡμερῶν ὁ Λακύδης ἀπῄει πρότερος ἐπιπολάσαντος αὐτῷ τοῦ ποτοῦ, καὶ ὁ Τίμων ὁρῶν αὐτὸν ἀπιόντα ἔφη·

ἠράμεθα μέγα κῦδος, ἐπέφνομεν Ἕκτορα δῖον.
τῇ δ’ ὑστεραίᾳ προαπιόντος τοῦ Τίμωνος διὰ τὸ μὴ δυνηθῆναι ἐκπιεῖν τὴν προποθεῖσαν αὐτῷ 438b κύλικα ὁ Λακύδης ἰδὼν αὐτὸν ἐπανάγοντα εἶπε·

δυστήνων δέ τε παῖδες ἐμῷ μένει ἀντιόωσιν.

Μυκερῖνον δὲ τὸν Αἰγύπτιον ὁ ʽ Ἡρόδοτος ἱστορεῖ διὰ τῆς δευτέρας ἀκούσαντα παρὰ τῶν μάντεων ὅτι ὀλιγοχρόνιός ἐστι, λύχνα ποιησάμενον πολλὰ ὁπότε γένοιτο νὺξ πίνειν καὶ εὐπαθεῖν οὔτε ἡμέρας οὔτε νυκτὸς ἀνιέντα· καὶ εἰς τὰ ἕλεα δὲ καὶ τὰ ἄλση νεμόμενον, ἔτι τε ὅπου πύθοιτο ἡβητήρια εἶναι μεθύσκεσθαι. καὶ Ἄμασιν δὲ τὸν καὶ αὐτὸν 438c Αἰγυπτίων βασιλέα ʽ Ἡρόδοτος πολλὰ πεπωκέναι φησίν. Ἑρμείας δ’ ὁ Μηθυμναῖος ἐν τρίτῃ Σικελικῶν φιλοπότην φησὶ γενέσθαι Νικοτέλη τὸν Κορίνθιον. Φαινίας δὲ ὁ Ἐρέσιος ἐν τῷ ἐπιγραφομένῳ Τυράννων ἀναίρεσις ἐκ τιμωρίας Σκόπα φησὶ τὸν Κρέοντος μὲν υἱόν, Σκόπα δὲ τοῦ παλαιοῦ ὑιδοῦν φιλοποτοῦντα διατελέσαι καὶ τὴν ἐπάνοδον τὴν ἀπὸ τῶν συμποσίων ποιεῖσθαι ἐπὶ θρόνου καθήμενον καὶ ὑπὸ τεσσάρων βασταζόμενον οὕτως οἴκαδε ἀπιέναι. Φύλαρχος δὲ ἐν τῇ ἕκτῃ τῶν ἱστοριῶν Ἀντίοχόν φησι τὸν βασιλέα φίλοινον γενόμενον μεθύσκεσθαί τε καὶ κοιμᾶσθαι ἐπὶ πλέον, εἶθ’ ἑσπέρας πάλιν ἀφυπνιζόμενον ἐπιπίνειν. 438d ʽ ʽἐχρημάτιζέ τε, ᾽ φησί, ᾽ νήφων μὲν βραχέα τελέως, μεθύων δὲ τὰ πολλά, διὸ περὶ αὐτὸν δύο ἦσαν οἱ διοικοῦντες τὴν βασιλείαν, Ἄριστος καὶ Θεμίσων, Κύπριοι μὲν γένος καὶ ἀδελφοί, ἐρώμενοι δὲ ἀμφότεροι τοῦ Ἀντιόχου

πολυπότης δὲ ἦν καὶ Ἀντίοχος ὁ βασιλεὺς ὁ κληθεὶς Ἐπιφανής, ὁ ὁμηρεύσας παρὰ Ῥωμαίοις, ὡς ἱστορεῖ Πτολεμαῖος ὁ Εὐεργέτης ἐν τῷ τρίτῳ τῶν ὑπομνημάτων 438e κἀν τῷ πέμπτῳ φάσκων αὐτὸν εἰς τοὺς Ἰνδικοὺς κώμους καὶ μέθας τραπέντα πολλὰ ἀναλίσκειν, καὶ τὰ περιλειπόμενα δὲ τῶν χρημάτων μεθ’ ἡμέραν κωμάζων ὁτὲ μὲν ἐξέχει, ἄλλοτε δὲ ἐν ταῖς δημοσίαις ὁδοῖς ἱστάμενος ἔλεγε, ᾽ τίνι ἡ τύχη δίδωσι, λαβέτω.᾽ καὶ ῥίψας τὸ ἀργύριον ᾤχετο. πολλάκις δὲ καὶ πλεκτὸν στέφανον ῥόδων ἔχων ἐπὶ τῆς κεφαλῆς καὶ χρυσοϋφῆ τήβενναν φορῶν μόνος ἐρέμβετο λίθους ὑπὸ μάλης ἔχων, οἷς ἔβαλλε τῶν ἰδιωτῶν τοὺς ἀκολουθοῦντας αὐτῷ. ἐλούετο δὲ καὶ εἰς τοὺς κοινοὺς λουτρῶνας μύροις 438f ἀλειφόμενος, ὅτε καί ποτε συνιδών τις αὐτὸν ἰδιώτης ἔφη ᾽ μακάριος εἶ, ὦ βασιλεῦ, πολυτελὲς ὄζεις. καὶ ὃς ἡσθεὶς ἐγώ σε, φησίν, ὑπέρκορον τούτου· ποιήσω καὶ κατὰ τῆς κεφαλῆς αὐτοῦ ὑδρίσκην ὑπὲρ δύο χοᾶς ἔχουσαν παχέος μύρου καταχυθῆναι ἐκέλευσεν, ὡς καὶ τὸ πλῆθος τῶν ἀγοραιοτέρων εἰς τὸ ἐκχυθὲν συγκυλισθῆναι. ὀλίσθου τε γενομένου αὐτός τε ὁ Ἀντίοχος ἔπεσε καγχάζων καὶ οἱ πλεῖστοι τῶν λουσμένων τὸ αὐτὸ 439a ἔπασχον. Πολύβιος δ’ ἐν τῇ ἕκτῃ καὶ εἰκοστῇ τῶν ἱστοριῶν καλεῖ αὐτὸν Ἐπιμανῆ καὶ οὐκ Ἐπιφανῆ διὰ τὰς πράξεις ʽ οὐ μόνον γὰρ μετὰ δημοτῶν ἀνθρώπων κατέβαινεν εἰς ὁμιλίας, ἀλλὰ καὶ μετὰ τῶν παρεπιδημούντων ξένων καί τῶν εὐτελεστάτων συνέπινεν. εἰ δὲ καὶ τῶν νεωτέρων φησί αἴσθοιτό τινας συνευωχουμένους ὁπουδήποτε, παρῆν μετὰ κερατίου· καὶ συμφωνίας, ὥστε τοὺς πολλοὺς διὰ τὸ παράδοξον ἀνισταμένους φεύγειν. πολλάκις δὲ καὶ τὴν βασιλικὴν ἐσθῆτα 439b ἀποβαλὼν τήβενναν ἀναλαβὼν περιῄει τὴν ἀγοράν

ἐν δὲ τῇ πρώτῃ καὶ τριακοστῇ ὁ αὐτὸς Πολύβιός φησι συντελοῦντα αὐτὸν ἐν τῇ Ἀντιοχείᾳ ἀγῶνας συγκαλέσαι πάντας Ἕλληνας καὶ τῶν ἄλλων τοὺς βουλομένους ἐπὶ τὴν θέαν. καὶ πλείστων παραγινομένων ἐν τοῖς γυμνασίοις, πάντας ἐκ χρυσῶν ὁλκείων ἤλειφε κροκίνῳ μύρῳ καὶ κινναμωμίνῳ καὶ ναρδίνῳ καὶ ἀμαρακίνῳ καὶ ἰρίνῳ. καὶ συγκαλῶν αὐτοὺς εἰς εὐωχίαν ποτὲ μὲν χίλια 439c τρίκλινα, ποτὲ δὲ χίλια πεντακόσια συνεπλήρου μετὰ πολυτελεστάτης κατασκευῆς, καὶ ὁ χειρισμὸς τῆς διακονίας δι’ αὐτοῦ ἐγίνετο κατὰ γὰρ τὰς εἰσόδους ἐφιστάμενος οὓς μὲν εἰσῆγεν, οὓς δ’ ἀνέκλινεν, καὶ τοὺς διακόνους δὲ τοὺς τὰς παραθέσεις εἰσφέροντας αὐτὸς εἰσῆγε, καὶ περιπορευόμενος οὗ μὲν προσεκάθιζεν, οὗ δὲ προσανέπιπτε. καὶ ποτὲ μὲν ἀποθέμενος μεταξὺ τὸν ψωμόν, ποτὲ δὲ τὸ ποτήριον ἀνεπήδα καὶ μετανίστατο καὶ περιῄει τὸν πότον προπόσεις λαμβάνων ὀρθὸς ἄλλοτε παρ’ ἄλλοις, ἅμα δὲ τοῖς ἀκροάμασι προσπαίζων. 439d καὶ ὑπὸ τῶν μίμων εἰσεφέρετο ὅλος συγκεκαλυμμένος καὶ ἐτίθετο εἰς τὴν γῆν ὡς εἷς ὢν τῶν μίμων καὶ τῆς συμφωνίας προκαλουμένης ὁ βασιλεὺς ἀναπηδήσας ὠρχεῖτο γυμνὸς καὶ προσέπαιζε τοῖς μίμοις, ὥστε πάντας αἰσχύνεσθαι. τοιαῦτα ἀπεργάζεται τοὺς ταλαιπώρους ἡ πρὸς τῇ μέθῃ ἀπαιδευσία. φιλοπότης δ’ ἦν καὶ 439e ὁ ὁμώνυμος αὐτῷ Ἀντίοχος, ὁ ἐν Μηδίᾳ πρὸς Ἀρσάκην πολεμήσας, ὡς ἱστορεῖ Ποσειδώνιος ὁ Ἀπαμεὺς ἐν τῇ ἑκκαιδεκάτῃ τῶν ἱστοριῶν. ἀναιρεθέντος γοῦν αὐτοῦ τὸν ᾽ Ἀρσάκην θάπτοντα αὐτὸν λέγειν ᾽ ἔσφηλέν σε, Ἀντίοχε, θάρσος καὶ μέθη· ἤλπιζες γάρ ἐν μεγάλοις ποτηρίοις τὴν Ἀρσάκου βασιλείαν ἐκπιεῖν.᾽

Ἀντίοχος δὲ ὁ μέγας ἐπικαλούμενος, ὃν Ῥωμαῖοι καθεῖλον, ὡς ἱστορεῖ Πολύβιος ἐν τῇ εἰκοστῇ, παρελθὼν εἰς Χαλκίδα τῆς Εὐβοίας συνετέλει γάμους, πεντήκοντα μὲν ἔτη γεγονὼς καὶ δύο τὰ μέγιστα τῶν ἔργων ἀνειληφώς, τήν τε τῶν Ἑλλήνων ἐλευθέρωσιν, ὡς αὐτὸς ἐπηγγέλλετο, καὶ τὸν πρὸς Ῥωμαίους 439f πόλεμον. ἐρασθεὶς οὖν παρθένου Χαλκιδικῆς κατὰ τὸν τοῦ πολέμου καιρὸν ἐφιλοτιμήσατο γῆμαι αὐτήν, οἰνοπότης ὢν καὶ μέθαις χαίρων ἦν δ’ αὕτη Κλεοπτολέμου μὲν θυγάτηρ ἑνὸς τῶν ἐπιφανῶν, κάλλει δὲ πάσας ὑπερβάλλουσα· καὶ τοὺς γάμους συντελῶν ἐν τῇ Χαλκίδι αὐτόθι διέτριψε τὸν χειμῶνα, τῶν ἐνεστώτων οὐδ’ ἡντινοῦν ποιούμενος πρόνοιαν. ἔθετο δὲ καὶ τῇ παιδὶ ὄνομα Εὔβοιαν. ἡττηθεὶς οὖν τῷ πολέμῳ ἔφυγεν εἰς Ἔφεσον μετὰ τῆς νεογάμου. ἐν δὲ τῇ δευτέρᾳ 440a ὁ αὐτὸς Πολύβιος ἱστορεῖ Ἄγρωνα τὸν Ἰλλυριῶν βασιλέα ἡσθέντα ἐπὶ τῷ νενικηκέναι τοὺς μέγα φρονοῦντας Αἰτωλοὺς πολυπότην ὄντα καὶ εἰς μέθας καὶ εὐωχίας τραπέντα πλευρίτιδι ληφθέντα ἀποθανεῖν. ἐν δὲ τῇ ἐνάτῃ καὶ εἰκοστῇ ὁ αὐτὸς Γενθίωνά φησι τὸν τῶν Ἰλλυριῶν βασιλέα διὰ τὴν πολυποσίαν πολλὰ ποιεῖν ἀσελγῆ κατὰ τὸν βίον, νύκτωρ τε αἰεὶ καὶ μεθ’ ἡμέραν μεθύοντα. ἀποκτείναντα δὲ καὶ Πλεύρατον τὸν ἀδελφὸν γαμεῖν μέλλοντα τὴν Μονουνίου θυγατέρα αὐτὸν γῆμαι τὴν παῖδα καὶ ὠμῶς χρῆσθαι τοῖς ἀρχομένοις. 440b καὶ Δημήτριον δέ φησι, τὸν ἐκ τῆς Ῥώμης τὴν ὁμηρείαν διαφυγόντα, ἐν τῇ τρίτῃ καὶ τριακοστῇ βασιλεύσαντα Σύρων πολυπότην ὄντα τὸ πλεῖστον τῆς ἡμέρας μεθύσκεσθαι. Ὀροφέρνην τε ὀλίγον χρόνον Καππαδοκίας βασιλεύσαντα καὶ παριδόντα τὰς πατρίους ἀγωγάς φησιν ἐν τῇ τριακοστῇ δευτέρᾳ εἰσαγαγεῖν τὴν Ἰακὴν καὶ τεχνιτικὴν ἀσωτίαν.

διόπερ ὁ θειότατος Πλάτων καλῶς νομοθετεῖ ἐν τῷ δευτέρῳ ᾽τοὺς παῖδας μέχρι ἐτῶν ὀκτωκαίδεκα 440c τὸ παράπαν οἴνου μὴ γεύεσθαι οὐ γὰρ χρὴ πῦρ ἐπὶ πῦρ ὀχετεύειν οἴνου δὲ μετρίου γεύεσθαι μέχρι τριάκοντα ἐτῶν, μέθης δὲ καὶ πολυοινίας τὸ παράπαν τὸν νέον ἀπέχεσθαι· τετταράκοντα δὲ ἐπιβαίνοντα ἐτῶν ἐν τοῖς συσσιτίοις εὐωχηθέντα καλεῖν τούς τε ἄλλους θεοὺς καὶ δὴ καὶ Διόνυσον παρακαλεῖν εἰς τὴν τῶν πρεσβυτῶν τελετὴν ἅμα καὶ παιδιάν, ἣν τοῖς ἀνθρώποις ἐπίκουρον τῆς τοῦ γήρως αὐστηρότητος ἐδωρήσατο τὸν οἶνον φάρμακον, ὥστε ἀνηβᾶν ἡμᾶς καὶ δυσθυμίας λήθην 440d γίγνεσθαι καὶ ἑξῆς δέ φησι· ʽλόγος καὶ φήμη ὑπορρεῖ, ὡς ὁ θεὸς οὗτος ὑπὸ τῆς μητρυιᾶς Ἥρας διεφορήθη τῆς ψυχῆς τὴν γνώμην διὸ τάς τε βακχείας καὶ τὴν μανικὴν πᾶσαν ἐμβάλλει χορείαν τιμωρούμενος, ὅθεν καὶ τὸν οἶνον ἐπὶ τοῦτ’ αὐτὸ δεδώρηται.᾽

Φάλαικος δ’ ἐν τοῖς ἐπιγράμμασι γυναῖκά τινα ἀναγράφει πολυπότιν Κλεὼ ὄνομα·

χρυσῷ τὸν κροκόεντα περιζώσασα χιτῶνα
τόνδε Διωνύσῳ δῶρον ἔδωκε Κλεώ,
οὕνεκα συμποσίοισι μετέπρεπεν ἶσα δὲ πίνειν 440e
οὔτις οἱ ἀνδρῶν ἤρισεν οὐδαμά πω.
ὅτι δὲ φίλοινον τὸ τῶν γυναικῶν γένος κοινόν. οὐκ ἀχαρίτως δὲ καὶ ὁ Ξέναρχος ἐν τῷ Πεντάθλῳ γυναῖκά τινα παράγει φρικτότατον ὅρκον ὀμνύουσαν τόνδε·

οὕτως ἐμοὶ γένοιτο σοῦ ζώσης, τέκνον,
ἐλευθέριον πιοῦσαν οἶνον ἀποθανεῖν.
παρὰ Ῥωμαίοις δέ, ὥς φησι Πολύβιος ἐν τῇ ἕκτῃ, ἀπείρηται γυναιξὶ πίνειν οἶνον· τὸ δὲ καλούμενον πάσσον πίνουσι. τοῦτο δὲ ποιεῖται μὲν ἐκ τῆς 440f ἀσταφίδος καί ἐστι παραπλήσιος πινόμενος τῷ Αἰγοσθενίτῃ τῷ γλυκεῖ καὶ τῷ Κρητικῷ· διὸ πρὸς τὸ κατεπεῖγον τοῦ δίψους χρῶνται αὐτῷ. λαθεῖν δὲ ἐστὶν ἀδύνατον τὴν γυναῖκα πιοῦσαν οἶνον ι πρῶτον μὲν γὰρ οὐδ’ ἔχει οἴνου κυρείαν ἡ γυνή· πρὸς δὲ τούτοις φιλεῖν δεῖ τοὺς συγγενεῖς τοὺς ἑαυτῆς καὶ τοὺς τοῦ ἀνδρὸς ἕως ἐξανεψιῶν καὶ τοῦτο ποιεῖν καθ’ ἡμέραν, ὁπόταν ἴδῃ πρῶτον, λοιπὸν ἀδήλου τῆς ἐντυχίας οὔσης τίσιν ἀπαντήσει φυλάσσεται· 441a τὸ γὰρ πρᾶγμα κἂν γεύσηται μόνον οὐ προσδεῖ διαβολῆς. ἄλκιμος δ’ ὁ Σικελιώτης ἐν τῇ ἐπιγραφομένῃ τῶν βίβλων Ἰταλικῇ πάσας φησὶ τὰς ἐν Ἰταλίᾳ γυναῖκας μὴ πίνειν οἶνον ἀπὸ τοιαύτης· αἰτίας ᾽ Ἡρακλῆς περὶ τὴν Κροτωνιᾶτιν γενόμενος ἐπεὶ πρός τινα οἰκίαν οὖσαν παρὰ τὴν ὁδὸν διψῶν ἀφίκετο, προσελθὼν ᾔτει πιεῖν ἐντεῦθεν, ἔτυχε δ’ ἡ γυνὴ τοῦ τὴν οἰκίαν κεκτημένου πίθον οἴνου λαθραίως ὑποίξασα· καὶ πρὸς μὲν τὸν ἄνδρα δεινὸν ἔφη ποιήσειν αὐτὸν εἰ ξένου χάριν τὸν πίθον τοῦτον ἀνοίξειεν, ὕδωρ δ’ ἐκέλευσεν αὐτὸν 441b προσενεγκεῖν. Ἡρακλῆς δ’ ἐπὶ θύραις ἑστὼς καὶ ἀκούσας ταῦτα τὸν μὲν ἄνδρα αὐτῆς σφόδρα ἐπῄνεσεν, ὃν ἐκέλευσεν αὐτὸν παρελθόντα εἴσω σκοπεῖν τὸν πίθον. καὶ ὃς εἰσελθὼν λίθινον εὗρε τὸν πίθον γεγονότα, τοῦτο δὲ τὸ σημεῖον ἔτι καὶ νῦν ἐστιν ἐν ταῖς ἐπιχωρίαις γυναιξὶν πάσαις ἐν αἰσχρῷ κεῖσθαι τὸ πίνειν οἶνον διὰ τὴν προκειμένην αἰτίαν

οἷαι δ’ εἰσὶ παρὰ τοῖς Ἕλλησι μεθύουσαι αἱ γυναῖκες παραδίδωσιν Ἀντιφάνης μὲν ἐν τῇ Ἀκοντιζομένῃ οὕτω·

γείτων ἐστί τις 441c
κάπηλος· οὗτος εὐθὺς ὅταν ἔλθω ποτὲ
διψῶσα, μόνος οἶδ’ ὣς γ’ ἐμοὶ κεράννυται.
οὔθ’ ὑδαρὲς οὔτ’ ἄκρατον οἶδ’ ἐγώ ποτε
πιοῦσα.
καὶ ἐν Μύστιδι· γυναῖκες δέ εἰσιν αἱ διαλεγόμεναι·

βούλει καὶ σύ, φιλτάτη , πιεῖν;
β. καλῶς ἔχει μοι. α. τοιγαροῦν ἐμοὶ φέρε.
μέχρι γὰρ τριῶν δεῖν φασι τιμᾶν τοὺς θεούς.
Ἄλεξις δὲ Ὀρχηστρίδι· 441d

γυναιξὶ δ’ ἀρκεῖ πάντ’ ἐὰν οἶνος παρῇ
πίνειν διαρκής. β. ἀλλὰ μήν, νὴ τὼ θεώ,
ὁ ἔσται γ’ ὅσον ἂν βουλώμεθ᾽, ἔσται καὶ μάλα
ἡδὺς γ᾽, ὀδόντας οὐκ ἔχων, ἤδη σαπρὸς
γεγώς, γέρων γε δαιμονίως. λ. ἀσπάζομαι
γραῦν σφίγγα πρὸς ἐμὲ ὡς αἰνίγματα
λέγε καὶ τὰ λοιπά.
ἐν δὲ Δὶς πενθοῦντι Ζωπύρας τινὸς μνημονεύων φησί·

καὶ Ζωπύρα,
οἰνηρὸν ἀγγεῖον.
Ἀντιφάνης Βάκχαις·

ἐπεὶ δὲ τοῦτ’ οὐκ ἔστι, κακοδαίμων σφόδρα
ὅστις γαμεῖ γυναῖκα, πλὴν ἐν τοῖς Σκύθαις· 441e
ἐκεῖ μόνον γὰρ οὐδὲ φύετ’ ἄμπελος.
Ξέναρχος Πεντάθλῳ·

ὅρκον δ’ ἐγὼ γυναικὸς εἰς οἶνον γράφω.

Πλάτων Φάωνι διηγούμενος ὅσα διὰ τὸν οἶνον συμβαίνει ταῖς γυναιξί φησιν

εἶεν, γυναῖκες, ὡς ἔγωγ’ ὑμῖν πάλαι
οἶνον γενέσθαι τὴν ἄνοιαν εὔχομαι,
ὑμῖν γὰρ οὐδέν, καθάπερ ἡ παροιμία,
πλὴν τοῦ καπήλου νοῦν ἐνεῖναί μοι δοκεῖ.
εἰ γὰρ Φάωνα δεῖσθ’ ἰδεῖν, προτέλεια δεῖ 441f
ὑμᾶς ποιῆσαι πολλὰ πρότερον τοιαδί·
πρῶτα μὲν ἐμοὶ γὰρ κουροτρόφῳ προθύεται
πλακοῦς ἐνόρχης, ἄμυλος ἐγκύμων, κίχλαι
ἑκκαίδεχ’ ὁλόκληροι μέλιτι διαμεμιγμέναι,
λαγῷα δώδεκ’ ἐπισέληνα. τἄλλα δὲ
ἤδη τάδ’ εὐτελέστατ’ ἐστ᾽, ἄκουε δή.
βολβῶν μὲν Ὀρθάννῃ τρί’ ἡμιεκτέα,
Κονισάλῳ δὲ καὶ παραστάταιν δυοῖν 442a
μύρτων πινακίσκος χειρὶ παρατετιλμένων
λύχνων γὰρ ὀσμὰς οὐ φιλοῦσι δαίμονες,
περκνὴ γιγαρτὶς κυσί τε καὶ κυνηγέταις,
Λόρδωνι δραχμή, Κυβδάσῳ τριώβολον,
ἥρῳ Κέλητι δέρμα καὶ θυλήματα.
ταῦτ’ ἐστι τἀναλώματ᾽. εἰ μὲν οὖν τάδε
προσοίσετ’ εἰσέλθοιτ’ ἄν· εἰ δὲ μή, μάτην
ἔξεστιν ὑμῖν διὰ κενῆς βινητιᾶν.
Ἀξιόνικος δ’ ἐν Φιλίννῃ φησί·

γυναικὶ δὴ πίστευε μὴ πίνειν ὕδωρ.

καὶ ὅλα δὲ ἔθνη περὶ μέθας διατρίβοντα μνήμης 442b ἠξίωται. Βαίτων γοῦν ὁ Ἀλεξάνδρου βηματιστὴς ἐν τῷ ἐπιγραφομένῳ Σταθμοὶ τῆς Ἀλεξάνδρου πορείας καὶ Ἀμύντας ἐν τοῖς Σταθμοῖς τὸ τῶν Ταπύρων ἔθνος φησὶν οὕτω φίλοινον εἶναι ὡς καὶ ἀλείμματι ἄλλῳ μηδενὶ χρῆσθαι ἢ τῷ οἴνῳ. τὰ δ’ αὐτὰ ἱστορεῖ καὶ Κτησίας ἐν τῷ περὶ τῶν κατὰ τὴν Ἀσίαν φόρων, οὗτος δὲ καὶ δικαιοτάτους αὐτοὺς λέγει εἶναι. Ἁρμόδιος δὲ ὁ Λεπρεάτης ἐν τῷ περὶ τῶν παρὰ Φιγαλεῦσι νομίμων φιλοπότας φησὶ γενέσθαι Φιγαλεῖς Μεσσηνίοις ἀστυγείτονας ὄντας 442c καὶ ἀποδημεῖν ἐθισθέντας. Φύλαρχος δ’ ἐν ἕκτῃ Βυζαντίους οἰνόφλυγας ὄντας ἐν τοῖς καπηλείοις οἰκεῖν, ἐκμισθώσαντας τοὺς ἑαυτῶν θαλάμους μετὰ τῶν γυναικῶν τοῖς ξένοις, πολεμίας σάλπιγγος οὐδὲ ἐν ὕπνοις ὑπομένοντας ἀκοῦσαι. διὸ καὶ πολεμουμένων ποτὲ αὐτῶν καὶ οὐ προσκαρτερούντων τοῖς τείχεσι Λεωνίδης ὁ στρατηγὸς ἐκέλευσε τὰ καπηλεῖα ἐπὶ τῶν τειχῶν σκηνοπηγεῖν, καὶ μόλις ποτὲ ἐπαύσαντο λιποτακτοῦντες, ὥς φησι Δάμων ἐν τῷ περὶ Βυζαντίου. Μένανδρος δ’ ἐν Ἀρρηφόρῳ ἢ Αὐλητρίδι· 442d

πάντας μεθύσους τοὺς ἐμπόρους
ποεῖ τὸ Βυζάντιον. ὅλην ἐπίνομεν
τὴν νύκτα διὰ σὲ καὶ σφόδρ’ ἄκρατον, μοὶ δοκῶ·
ἀνίσταμαι γοῦν τέτταρας κεφαλὰς ἔχων.
κωμῳδοῦνται δὲ ὡς μέθυσοι Ἀργεῖοι μὲν καὶ Τιρύνθιοι ὑπὸ Ἐφίππου ἐν Βουσίριδι. ποιεῖ δὲ τὸν Ἡρακλέα λέγοντα·

οὐκ οἶσθά μ’ ὄντα, πρὸς θεῶν, Τιρύνθιον
Ἀργεῖον; οἳ μεθύοντες αἰεὶ τὰς μάχας 442e
πάσας μάχονται. β. τοιγαροῦν φεύγουσ’ ἀεί.
Μιλησίους δ’ Εὔβουλος ἐν Κατακολλωμένῳ ὑβριστὰς εἶναί φησι μεθυσθέντας. πολέμων δὲ ἐν τῷ περὶ τῶν κατὰ πόλεις ἐπιγραμμάτων περὶ ᾽ Ἠλείων λέγων παρατίθεται τόδε τὸ ἐπίγραμμα·

Ἦλις καὶ μεθύει καὶ ψεύδεται· οἷος ἑκάστου
οἶκος, τοιαύτη καὶ συνάπασα πόλις.

Θεόπομπος δὲ ἐν τῇ δευτέρᾳ καὶ εἰκοστῇ περὶ Χαλκιδέων ἱστορῶν τῶν ἐν Θρᾴκῃ φησίν ʽ ἐτύγχανον γὰρ τῶν μὲν βελτίστων ἐπιτηδευμάτων 442f ὑπερορῶντες, ἐπὶ δὲ τοὺς πότους καὶ ῥᾳθυμίαν καὶ πολλὴν ἀκολασίαν ὡρμηκότες ἐπιεικῶς τὸ δ’ εἰσὶ πάντες οἱ Θρᾷκες πολυπόται. διὸ καὶ Καλλίμαχος ἔφη·

καὶ γὰρ ὃ Θρηικίην μὲν ἀπέστυγε χανδὸν ἄμυστιν
οἰνοποτεῖν, ὀλίγῳ δ’ ἥδετο κισσυβίῳ.
ἐν δὲ τῇ πεντηκοστῇ ὁ Θεόπομπος περὶ Μηθυμναίων τάδε λέγει· καὶ τὰ μὲν ἐπιτήδεια προσφερομένους πολυτελῶς, μετὰ τοῦ κατακεῖσθαι καὶ πίνειν, ἔργον δ’ οὐδὲν ἄξιον τῶν ἀναλωμάτων 443a ποιοῦντας. ἔπαυσεν οὖν αὐτοὺς τούτων Κλέομις ὁ τύραννος, ὁ καὶ τὰς μαστροποὺς τὰς εἰθισμένας προαγωγεύειν τὰς ἐλευθέρας γυναῖκας καὶ τρεῖς ἢ τέτταρας τὰς ἐπιφανέστατα πορνευομένας ἐνδήσας εἰς σάκκους καταποντίσαι τισὶν προστάξας καὶ Ἕρμιππος δὲ ἐν τοῖς περὶ τῶν ἑπτὰ σοφῶν Περίανδρον τὸ αὐτὸ ποιῆσαι. ἐν δὲ τῇ δευτέρᾳ τῶν Φιλιππικῶν Ἰλλυριοί,᾽ φησί, ᾽ δειπνοῦσι καθήμενοι καὶ πίνουσιν, ἄγουσι δὲ καὶ τὰς γυναῖκας εἰς τὰς συνουσίας· καὶ καλὸν αὐταῖς προπίνειν οἷς ἂν τύχωσι τῶν παρόντων, ἐκ δὲ τῶν συμποσίων αὗται τοὺς ἄνδρας ἀπάγουσι. καὶ κακόβιοι δὲ πάντες εἰσὶ καὶ ζώννυνται τὰς κοιλίας ζώναις πλατείαις ὅταν πίνωσι. καὶ τοῦτο μὲν πρῶτον μετρίως ποιοῦσιν, ἐπειδὰν δὲ σφοδρότερον πίνωσι, μᾶλλον αἰεὶ συνάγουσι τὴν ζώνην. Ἀρδιαῖοι δέ, φησί, κέκτηνται προσπελατῶν ὥσπερ εἱλώτων τριάκοντα μυριάδας. καθ’ ἑκάστην δὲ ἡμέραν μεθύουσιν καὶ ποιοῦνται συνουσίας καὶ διάκεινται πρὸς ἐδωδὴν καὶ πόσιν ἀκρατέστερον. διὸ καὶ 443c Κελτοὶ πολεμοῦντες αὐτοῖς καὶ εἰδότες αὐτῶν τὴν ἀκρασίαν παρήγγειλαν ἅπασι τοῖς στρατιώταις δεῖπνον ὡς λαμπρότατον παρασκευάσαντας κατὰ σκηνὴν ἐμβαλεῖν εἰς τὰ σιτία πόαν τινὰ φαρμακώδη δυναμένην διακόπτειν τὰς κοιλίας καὶ διακαθαίρειν. γενομένου δὲ τούτου οἱ μὲν αὐτῶν καταληφθέντες ὑπὸ τῶν Κελτῶν ἀπώλοντο, οἱ δὲ καὶ εἰς τοὺς ποταμοὺς αὑτοὺς ἔρριψαν, ἀκράτορες τῶν γαστέρων γενόμενοι.

τοιαῦτα πολλὰ ἐφεξῆς καταλέξαντος τοῦ Δημοκρίτου ὁ Ποντιανὸς ἔφη πάντων τούτων εἶναι 443d τῶν δεινῶν μητρόπολιν τὸν οἶνον, δι’ ὃν καὶ τὰς μέθας καὶ τὰς μανίας, ἔτι δὲ καὶ τὰς παροινίας γίνεσθαι· οὗ τοὺς ἐκπαθῶς μεταλαμβάνοντας οὐ κακῶς ὁ Χαλκοῦς ἐπικαλούμενος Διονύσιος ἐν τοῖς ἐλεγείοις κυλίκων ἐρέτας ὀνομάζων ἔφη·

καί τινες οἶνον ἄγοντες ἐν εἰρεσίᾳ Διονύσου
συμποσίου ναῦται καὶ κυλίκων ἐρέται
μάρνανται περὶ τοῦδε· τὸ γὰρ φίλον οὐκ ἀπόλωλε.

Ἄλεξις δ’ ἐν Κουρίδι περί τινος πλέον πίνοντος διαλεγόμενός φησιν

ὁ μὲν οὖν ἐμὸς υἱός, οἷον ὑμεῖς ἀρτίως
εἴδετε, τοιοῦτος γέγονεν, Οἰνοπίων τις ἢ
443e Μάρων τις ἢ Κάπηλος ἤ τις Τιμοκλῆς·
μεθύει γάρ· οὐδὲν ἕτερον, ὁ δ’ ἕτερος ἂν
τύχοιμ’ ὀνομάσας; βῶλος, ἄροτρον, γηγενὴς
ἄνθρωπος.

χαλεπὸν οὖν ἐστιν, ἄνδρες φίλοι, τὸ μεθύειν καὶ καλῶς πρὸς τοὺς οὕτως λάπτοντας τὸν οἶνον ὁ αὐτὸς Ἄλεξις ἐν Ὀπώρᾳ ἑταίρας δ’ ὄνομα τὸ δρᾶμα ἔχει φησίν

οἶνον πολὺν
οὐ κεκραμένον σὺ πίνεις μεστὸς ὢν κοὐκ ἐξεμεῖς.

κἀν Δακτυλίῳ·

εἶτ’ οὐχ ἁπάντων ἐστὶ τὸ μεθύειν κακὸν 443f
μέγιστον ἀνθρώποισι καὶ βλαβερώτατον;

κἀν Ἐπιτρόπῳ δ’ ἔφη·

πολὺς γὰρ οἶνος πόλλ’ ἁμαρτάνειν ποεῖ.

κρώβυλὸς τ’ ἐν ᾽ Ἀπολιπούσῃ· ·

τὸ γὰρ ἐνδελεχῶς μεθύειν τίν’ ἡδονὴν ἔχει;
ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν,
ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις.

οὐ χρὴ οὖν μεθύειν. καὶ γὰρ

ὅταν δημοκρατουμένη πόλις,

φησὶν ὁ Πλάτων ἐν ηʹ Πολιτείας, 444a

ἐλευθερίας διψήσασα κακῶν οἰνοχόων προστατούντων τύχῃ καὶ πορρωτέρω τοῦ δέοντος ἀκράτου αὐτῆς μεθυσθῇ, τοὺς ἄρχοντας δή, ἂν μὴ πάνυ πρᾷοι ὦσι καὶ πολλὴν παρέχωσι τὴν ἐλευθερίαν, κολάζει αἰτιωμένη ὡς μιαρούς τε καὶ ὀλιγαρχικούς, τοὺς δὲ κατηκόους τῶν ἀρχόντων προπηλακίζει.

ἐν δὲ τῷ τῶν Νόμων ἕκτῳ φησί·

τὴν πόλιν εἶναι δεῖ δίκην κεκραμένην κρατῆρος, οὗ μαινόμενος μὲν ὁ οἶνος ἐγκεχυμένος ζεῖ, κολαζόμενος δὲ ὑπὸ νήφοντος ἑτέρου θεοῦ καλὴν κοινωνίαν 444b λαβὼν ἀγαθὸν πῶμα καὶ μέτριον ἀπεργάζεται.

τὸ γὰρ παροινεῖν ἐκ τοῦ μεθύειν γίνεται· διὸ καὶ Ἀντιφάνης ἐν Ἀρκαδίᾳ φησὶν

οὔτε γὰρ νήφοντα δεῖ
οὐδαμοῦ, πάτερ, παροινεῖν, οὔτ’ ὅταν πίνειν δέῃ
νοῦν ἔχειν. ὅστις δὲ μεῖζον ἢ κατ’ ἄνθρωπον φρονεῖ, ..
μικρῷ πεποιθὼς ἀθλίῳ νομίσματι
εἰς ἄφοδον ἐλθὼν ὅμοιον πᾶσιν αὑτὸν ὄψεται, 444c
ἂν σκοπῇ τὰ τῶν ἰατρῶν τοῦ βίου τεκμήρια
τὰς φλέβας θ’ ὅποι φέρονται, τὰς ἄνω καὶ τὰς κάτω
τεταμένας, δι’ ὧν ὁ θνητὸς πᾶς κυβερνᾶται βίος.

ἐν δὲ Αἰόλῳ διαβάλλων ὅσα δεινὰ πράττουσιν οἱ πλέον πίνοντές φησι·

Μακαρεὺς ἔρωτι τῶν ὁμοσπόρων μιᾶς
πληγεὶς τέως μὲν ἐπεκράτει τῆς συμφορᾶς
κατεῖχέ θ᾽· αὑτόν εἶτα παραλαβών ποτε
οἶνον στρατηγόν, ὃς μόνος θνητῶν ἄγει 444d
τὴν τόλμαν εἰς τὸ πρόσθε τῆς εὐβουλίας,
νύκτωρ ἀναστὰς ἔτυχεν ὧν ἠβούλετο.

καλῶς οὖν ἄρα καὶ Ἀριστοφάνης Ἀφροδίτης γάλα τὸν οἶνον ἔφη εἰπών

ἡδύς γε πίνειν οἶνος Ἀφροδίτης γάλα,

ὃν πολὺν σπῶντες ἔνιοι παρανόμων ἀφροδισίων ὄρεξιν λαμβάνουσιν.

Ἡγήσανδρος δὲ ὁ Δελφὸς καὶ ἐξοίνους τινὰς κέκληκε λέγων οὕτως·

Κόμβων καὶ Ῥοδοφῶν τῶν ἐν Ῥόδῳ πολιτευσαμένων ὄντες ἦσαν ἔξοινοι. καὶ ὁ Κόμβων εἰς κυβευτὴν σκώπτων τὸν Ῥοδοφῶντα ἔλεγεν 444e

ὦ γέρον, ἦ μάλα δή σε νέοι τείρουσι κυβευταί.

Ῥοδοφῶν τε ἐκείνῳ τὴν περὶ τὰς γυναῖκας σπουδὴν καὶ τὴν ἀκρασίαν ὠνείδιζεν οὐδεμιᾶς ἀπεχόμενος λοιδορίας.

Θεόπομπος δ’ ἐν τῇ ἑκκαιδεκάτῃ τῶν ἱστοριῶν περὶ ἄλλου ʽ Ῥοδίου διαλεγόμενός φησι·

τοῦ δὲ Ἡγησιλόχου τὰ μὲν ἀχρείου γεγονότος ὑπὸ οἰνοφλυγίας καὶ κύβων καὶ παντάπασιν οὐκ ἔχοντος ἀξίωμα παρὰ τοῖς 444f Ῥοδίοις, ἀλλὰ διαβεβλημένου διὰ τὴν ἀσωτίαν τὴν τοῦ βίου καὶ παρὰ τοῖς ἑταίροις καὶ παρὰ τοῖς ἄλλοις πολίταις.

εἶθ’ ἑξῆς λέγων περὶ τῆς ὀλιγαρχίας ἣν κατεστήσατο μετὰ τῶν φίλων ἐπιφέρει

καὶ πολλὰς μὲν γυναῖκας εὐγενεῖς καὶ τῶν πρώτων ἀνδρῶν ᾔσχυναν, οὐκ ὀλίγους δὲ παῖδας καὶ νεανίσκους διέφθειραν· εἰς τοῦτο δὲ προέβησαν ἀσελγείας, ὥστε καὶ κυβεύειν ἠξίωσαν πρὸς ἀλλήλους περὶ τῶν γυναικῶν τῶν ἐλευθέρων καὶ διωμολογοῦντο τοὺς ἐλάττω τοῖς ἀστραγάλοις βάλλοντας ἥντινα χρὴ τῶν πολιτίδων τῷ νικῶντι εἰς 445a συνουσίαν ἀγαγεῖν, οὐδεμίαν ὑπεξαιρούμενοι πρόφασιν, ἀλλ’ ὅπως ἕκαστος εἴη δυνατὸς πείθων ἢ βιαζόμενος, οὕτω προστάττοντες ἄγειν. καὶ ταύτην τὴν κυβείαν ἔπαιζον μὲν καὶ τῶν ἄλλων Ῥοδίων τινές, ἐπιφανέστατα δὲ καὶ πλειστάκις αὐτὸς ὁ Ἡγησίλοχος ὁ προστατεῖν τῆς πόλεως ἀξιῶν.

Ἀνθέας δὲ ὁ Λίνδιος, συγγενὴς δὲ εἶναι φάσκων Κλεοβούλου τοῦ σοφοῦ, ὥς φησι Φιλόμνηστος ἐν τῷ περὶ τῶν ἐν Ῥόδῳ Σμινθείων, πρεσβύτερος καὶ εὐδαίμων ἄνθρωπος εὐφυής τε 445b περὶ ποίησιν ὢν πάντα τὸν βίον ἐδιονυσίαζεν, ἐσθῆτά τε Διονυσιακὴν φορῶν καὶ πολλοὺς τρέφων συμβάκχους, ἐξῆγέν τε κῶμον αἰεὶ μεθ’ ἡμέραν καὶ νύκτωρ. καὶ πρῶτος εὗρε τὴν διὰ τῶν συνθέτων ὀνομάτων ποίησιν, ᾗ Ἀσωπόδωρος ὁ Φλιάσιος ὕστερον ἐχρήσατο ἐν τοῖς καταλογάδην ἰάμβοις. οὗτος δὲ καὶ κωμῳδίας ἐποίει καὶ ἄλλα πολλὰ ἐν τούτῳ τῷ τρόπῳ τῶν ποιημάτων, ἃ ἐξῆρχε τοῖς μεθ’ αὑτοῦ φαλλοφοροῦσι.

τούτων ἀκούσας ὁ Οὐλπιανὸς

ὁ δὲ πάροινος,

445c ἔφη,

καλέ μου Ποντιανέ, παρὰ τίνι κεῖται;

καὶ ὃς ἔφη ·

ἀπολεῖς μ’ ἐρωτῶν ʽ κατὰ τὸν καλὸν Ἀγάθωνα ʼ
καὶ σὺ χὠ νέος τρόπος,
ἐν οὐ πρέποντι τοῖς λόγοισι χρώμενος.

ἐπεὶ δὲ πάντων ἡμᾶς εὐθύνας σοι διδόναι κέκριται, Ἀντιφάνης ἐν Λυδῷ εἴρηκε·

Κολχὶς ἄνθρωπος πάροινος.

σὺ δὲ παροινῶν καὶ μεθύων οὐδέπω κόρον ἔχεις οὐδ’ ἐπὶ νοῦν λαμβάνεις ὅτι ὑπὸ μέθης ἀπέθανεν 445d Εὐμένης ὁ Περγαμηνὸς ὁ Φιλεταίρου τοῦ Περγάμου βασιλεύσαντος ἀδελφιδοῦς, ὡς ἱστορεῖ Κτησικλῆς ἐν τρίτῳ Χρόνων, ἀλλ’ οὐ Περσεὺς ὁ ὑπὸ Ῥωμαίων καθαιρεθείς· κατ’ οὐδὲν γὰρ τὸν πατέρα Φίλιππον ἐμιμήσατο. οὔτε γὰρ περὶ γυναῖκας ἐσπουδάκει οὔτε φίλοινος ἦν, ἀλλὰ καὶ οὐ μόνον αὐτὸς μέτριον ἔπινε δειπνῶν, ἀλλὰ καὶ οἱ συνόντες αὐτῷ φίλοι, ὡς ἱστορεῖ Πολύβιος ἐν τῇ ἕκτῃ καὶ εἰκοστῇ, σὺ δέ, ὦ Οὐλπιανέ, ἀρρυθμοπότης μὲν εἶ κατὰ τὸν Φλιάσιον Τίμωνα—οὕτως γὰρ ἐκεῖνος ὠνόμασε τοὺς τὸν πολὺν σπῶντας 445e οἶνον ἄκρατον ἐν τῷ δευτέρῳ τῶν Σίλλων

ἠὲ βαρὺν βουπλῆγα τομώτερον ἢ Λυκόοργος,
ὃς ῥα Διωνύσου ἀρρυθμοπότας ἐπέκοπτεν,
ἐκ δὲ ῥυτὰ ῥίπτασκεν ἀπληστοίνους τ’ ἀρυσαίνας

οὐ ποτικὸς δέ. ὠνόμασε δὲ ποτικὸν Ἀλκαῖος Γανυμήδει οὕτως ὅτι δὲ τὸ μεθύειν καὶ 445f τὰς ὄψεις ἡμῶν πλανᾷ σαφῶς ἔδειξεν Ἀνάχαρσις δι’ ὧν εἴρηκε, δηλώσας ὅτι ψευδεῖς δόξαι τοῖς μεθύουσι γίγνονται. συμπότης γάρ τις ἰδὼν αὐτοῦ τὴν γυναῖκα ἐν τῷ συμποσίῳ ἔφη· ` ὦ Ἀνάχαρσι, γυναῖκα γεγάμηκας αἰσχράν.᾽ καὶ ὃς ἔφη πάνυ γε κἀμοὶ δοκεῖ· ι ἀλλά μοι ἔγχεον, ὦ παῖ, ποτήριον ἀκρατέστερον, ὅπως αὐτὴν καλὴν ποιήσω.᾽

μετὰ ταῦτα ὁ Οὐλπιανὸς προπιών τινι τῶν ἑταίρων ἔφη ·

ἀλλὰ κατὰ τὸν Ἀντιφάνην, ὦ φιλότης, ὃς ἐν Ἀγροίκοις φησὶν 446a

ὅλην μύσας ἔκπινε. β. μέγα τὸ φορτίον,
α. οὐχ ὅστις αὐτῆς ἐστιν ἐμπείρως ἔχων,

πῖθι οὖν, ὦ ἑταῖρε. καὶ

μὴ μεστὰς ἀεὶ
ἕλκωμεν,

ὁ αὐτός φησιν Ἀντιφάνης ἐν τῷ Τραυματίᾳ

ἀλλὰ καὶ λογίσκος εἰς μέσον
παταξάτω τις καί τι καὶ μελίσκιον,
στροφὴ λόγων παρελθέτω τις. ἡδύ τοι
ἐστὶν μεταβολὴ παντὸς ἔργου πλὴν ἑνός
παραδίδου δ’ ἑξῆς ἐμοὶ
τὸν ἀρκεσίγυιον, ὡς ἔφασκ’ Εὐριπίδης. 446b
β. Εὐριπίδης γὰρ τοῦτ’ ἔφασκεν; α. ἀλλὰ τίς;
β. Φιλόξενος δήπουθεν. α. οὐδὲν διαφέρει,
ὦ ᾽ τάν· ἐλέγχεις μ’ ἕνεκα συλλαβῆς μιᾶς.

καὶ ὃς

τὸ δὲ πῖθι τίς εἴρηκεν; ἀπεσκοτώθης, φίλτατε,

ἔφη ὁ Οὐλπιανός,

σπάσας οἴνου τοσοῦτον, παρὰ Κρατίνῳ ἔχεις ἐν Ὀδυσσεῦσι·

τῆ νῦν τόδε πῖθι λαβὼν ἤδη καὶ τοὔνομά μ’ εὐθὺς ἐρώτα.
καὶ Ἀντιφάνης ἐν Μύστιδι· 446c

σὺ δ’ ἀλλὰ πῖθι. β. τοῦτο μέν σοι πείσομαι·
καὶ γὰρ ἐπαγωγόν, ὦ θεοί, τὸ σχῆμά πως
τῆς κύλικός ἐστιν ἄξιόν τε τοῦ κλέους
τοῦ τῆς ἑορτῆς, οὗ μὲν ἦμεν ἄρτι γὰρ
ἐξ ὀξυβαφίων κεραμεῶν ἐπίνομεν·
τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ
τῷ δημιουργῷ δοῖεν ὃς ἐποίησέ σε,
τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα. 446d
καὶ Δίφιλος ἐν Βαλανείῳ·

ἔγχεον μεστὴν τὸ θνητὸν περικάλυπτε τῷ θεῷ.
πῖθι· ταῦτα γὰρ παρ’ ἡμῖν Διὸς ἑταιρείου, πάτερ.
Ἀμειψίας Σφενδόνῃ,

λαγὸν ταράξας πῖθι τὸν θαλάσσιον.
Μένανδρος Αὐλητρίδι·

ἐλλέβορον ἤδη πώποτ’ ἔπιες, Σωσία;
σω. ἅπαξ. α. πάλιν νυν πῖθι· μαίνει γὰρ κακῶς.

πίομαι δὲ ἄνευ τοῦ ū λεκτέον, ἐκτείνοντας δὲ τὸ ι. οὕτω γὰρ ἔχει καὶ τὸ Ὁμηρικόν·

πιόμεν’ ἐκ βοτάνης.
καὶ Ἀριστοφάνης Ἱππεῦσιν 446e

οὔποτ’ ἐκ ταὐτοῦ μεθ’ ἡμῶν πίεται ποτηρίου.
καὶ ἐν ἄλλοις·

πικρότατον οἶνον τήμερον πίει τάχα.
ἐνίοτε δὲ καὶ συστέλλουσι τὸ ī, ὡς Πλάτων ἐν Ταῖς ἀφ’ ἱερῶν

οὐδ’ ὅστις αὐτῆς ἐκπίεται τὰ χρήματα.
καὶ ἐν Σύρφακι· ᾽ καὶ πίεσθ’ ὕδωρ πολύ πίε δὲ δισυλλάβως Μένανδρος ἐν Ἐγχειριδίῳ·

πίε. β. πιεῖν ἀναγκάσω
τὴν ἱερόσυλον πρῶτα. 446f
καὶ ᾽ τῆ πίε· καὶ σὺ οὖν, ὦ ἑταῖρε, κατὰ τὸν Ἄλεξιν, ὃς ἐν Διδύμοις φησί·

τούτῳ πρόπιθ᾽, ἵνα καὐτὸς ἄλλῳ
καὶ γένηται ἡ παρ’ Ἀνακρέοντι καλουμένη ἐπίστιος. φησὶ γὰρ ὁ μελοποιός· 447a

μηδ’ ὥστε κῦμα πόντιον
λάλαζε, τῇ πολυκρότῃ
σὺν Γαστροδώρῃ καταχύδην
πίνουσα τὴν ἐπίστιον.
τοῦτο δ’ ἡμεῖς ἀνίσωμά φαμεν.

σὺ δὲ πιὼν μὴ φοβηθῇς ὡς εἰς τοὐπίσω μέλλων καταπεσεῖσθαι, τοῦτο γὰρ παθεῖν οὐ δύνανται οἱ τὸν κατὰ Σιμωνίδην πίνοντες· οἶνον ἀμύντορα δυσφροσυνᾶν.` ἀλλ᾽, ὥς φησιν Ἀριστοτέλης ἐν τῷ περὶ μέθης, εἰς τὰ νῶτα καταπίπτουσιν οἱ τὸν κρίθινον πεπωκότες ὃν πῖνον καλοῦσι, λέγων οὕτως· ᾽ πλὴν 447b ἴδιόν τι συμβαίνει περὶ τὰς τῶν κριθῶν, τὸ καλούμενον πῖνον. ὑπὸ μὲν γὰρ τῶν λοιπῶν τε καὶ μεθυστικῶν οἱ μεθυσθέντες ἐπὶ πάντα τὰ μέρη πίπτουσι καὶ γὰρ ἐπὶ τὰ ἀριστερὰ καὶ δεξιὰ καὶ πρηνεῖς καὶ ὕπτιοι, μόνοι δὲ οἱ τῷ πίνῳ μεθυσθέντες εἰς τοὐπίσω καὶ ὕπτιοι κλίνονται ταν δὲ κρίθινον οἶνον καὶ βρῦτόν τινες καλοῦσιν, ὡς Σοφοκλῆς ἐν Τριπτολέμῳ·

βρῦτον δὲ τὸν χερσαῖον οὐ φίλον πιεῖν.
καὶ Ἀρχίλοχος·

ὥσπερ παρ’ αὐλῷ βρῦτον ἢ Θρέιξ ἀνὴρ
ἢ Φρὺξ ἔβρυζε· κύβδα δ’ ἦν πονευμένη. 447c
μνημονεύει τοῦ πώματος Αἰσχύλος ἐν Λυκούργῳ·

κἀκ τῶνδ’ ἔπινε βρῦτον ἀκμαῖον χρόνῳ
κἀσεμνοκόμπει, ὁ τοῦτ’ ἐν ἀνδρείᾳ τιθείς.
Ἑλλάνικος δ’ ἐν Κτίσεσι καὶ ἐκ βριζῶν, φησί, κατασκευάζεται τὸ βρῦτον, γράφων ὧδε· ᾽ πίνουσι δὲ βρῦτον ἐκ τῶν βριζῶν, , καθάπερ οἱ Θρᾷκες ἐκ τῶν κριθῶν Ἑκαταῖος δ’ ἐν δευτέρῳ περιηγήσεως εἰπὼν περὶ Αἰγυπτίων ὡς ἀρτοφάγοι εἰσὶν 447d ἐπιφέρει· ‘τὰς κριθὰς ἐς τὸ πῶμα καταλέουσιν.’ ἐν δὲ τῇ τῆς Εὐρώπης περιόδῳ Παίονάς φησι πίνειν βρῦτον ἀπὸ τῶν κριθῶν καὶ παραβίην ἀπὸ κέγχρου καὶ κόνυζαν. ‘ἀλείφονται δέ,’ φησίν, ‘ἐλαίῳ ἀπὸ γάλακτος.’ καὶ ταῦτα μὲν ταύτῃ.
τῷ

δ’ ἡμετέρῳ χορῷ οἶνος φίλος ὃν πόρε· θυρσοφόρος
μέγα πρεσβεύων Διόνυσος φησὶν Ἴων ὁ Χῖος ἐν τοῖς ἐλεγείοις·

αὕτη γὰρ πρόφασις παντοδαπῶν ὀάρων·
αἵ τε Πανελλήνων ἀγοραὶ θαλίαι τε ἀνάκτων,
ἐξ οὗ βοτρυόεσσ’ οἰνὰς ὑποχθόνιον
447e πτόρθον ἀνασχομένη θαλερῷ ἐπτύξατο πήχει
αἰθέρος· ὀφθαλμῶν δ’ ἐξέθορον πυκινοὶ
παῖδες, φωνήεντες ὅταν πέσῃ ἄλλος ἐπ’ ἄλλῳ,
πρὶν δὲ σιωπῶσιν. παυσάμενοι δὲ βοῆς
νέκταρ ἀμέλγονται, μόνον ὄλβιον ἀνθρώποισι
ξυνόν, τοῦ χαίρειν φάρμακον αὐτοφυές,
τοῦ θαλίαι φίλα τέκνα φιλοφροσύναι τε χοροί τε· 447f
τῶν ἀγαθῶν βασιλεὺς οἶνος ἔδειξε φύσιν.
τοῦ σὺ πάτερ, Διόνυσε, φιλοστεφάνοισιν ἀρέσκων
ἀνδράσιν, εὐθύμων συμποσίων πρύτανι,
χαῖρε, δίδου δ’ αἰῶνα, καλῶν ἐπιήρανε ἔργων,

πίνειν καὶ παίζειν καὶ τὰ δίκαια φρονεῖν.
Ἄμφις δ’ ἐν Φιλαδέλφοις ἐπαινῶν τὸν τῶν φιλοποτῶν φησι βίον 448a

κατὰ πόλλ’ ἐπαινῶ μᾶλλον ἡμῶν τὸν βίον
τὸν τῶν φιλοποτῶν ἤπερ ὑμῶν τῶν μόνον
ἐν τῷ μετώπῳ νοῦν ἔχειν εἰωθότων.
ἡ μὲν γὰρ ἐπὶ τοῦ συντετάχθαι διὰ τέλους
φρόνησις οὖσα διὰ τὸ λεπτῶς καὶ πυκνῶς
πάντ’ ἐξετάζειν δέδιεν ἐπὶ τὰ πράγματα
ὁρμᾶν προχείρως, ἡ δὲ διὰ τὸ μὴ σαφῶς
τί ποτ’ ἀφ’ ἑκάστου πράγματος συμβήσεται
διαλελογίσθαι δρᾷ τι καὶ νεανικὸν 448b
καὶ θερμόν.

μέλλοντος δέ τι τούτοις προστιθέναι τοῦ Οὐλπιανοῦ ὁ Αἰμιλιανὸς ἔφη·
ὥρα ἡμῖν, ἄνδρες φίλοι, ζητεῖν τι καὶ περὶ γρίφων, ἵνα τι κἂν βραχὺ διαστῶμεν ἀπὸ τῶν ποτηρίων, οὐ κατὰ τὴν Καλλίου τοῦ Ἀθηναίου ἐπιγραφομένην γραμματικὴν τραγῳδίαν. ἀλλ’ ἡμεῖς ζητήσωμεν πρότερον μέν τίς ὁ ὅρος τοῦ γρίφου, τίνα δὲ Κλεοβουλίνη ἡ Λινδία προὔβαλλεν ἐν τοῖς αἰνίγμασιν—ἱκανῶς γὰρ 448c εἴρηκε περὶ αὐτῶν ὁ ἑταῖρος ἡμῶν Διότιμος ὁ Ὀλυμπηνός, ἀλλὰ πῶς οἱ κωμῳδιοποιοὶ αὐτῶν μέμνηνται, καὶ τίνα κόλασιν ὑπέμενον οἱ μὴ λύσαντες.

καὶ ὁ Λαρήνσιος ἔφη·

ὁ μὲν Σολεὺς Κλέαρχος οὕτως ὁρίζεται·

γρῖφος πρόβλημά ἐστι παιστικόν, προστακτικὸν τοῦ διὰ ζητήσεως εὑρεῖν τῇ διανοίᾳ τὸ προβληθὲν τιμῆς ἢ ἐπιζημίου χάριν εἰρημένον.

ἐν δὲ τῷ περὶ γρίφων ὁ αὐτὸς Κλέαρχός φησιν ἑπτὰ εἴδη εἶναι γρίφων. ι ἐν γράμματι μέν, οἷον ἐροῦμεν ἀπὸ τοῦ ἄλφα, ὡς ὄνομά τι ἰχθύος ἢ φυτοῦ, ὁμοίως κἂν ἔχειν τι κελεύῃ τῶν γραμμάτων ἢ μὴ ἔχειν, καθάπερ οἱ ἄσιγμοι καλούμενοι 448d τῶν γρίφων ὅθεν καὶ Πίνδαρος πρὸς τὸ ς ἐποίησεν ᾠδήν, οἱονεὶ γρίφου τινὸς ἐν μελοποιίᾳ προβληθέντος. ἐν συλλαβῇ δὲ λέγονται γρῖφοι, οἶον ἐροῦμεν ἔμμετρον ὁτιδήποτε οὗ ἡγεῖται βα, οἷον βασιλεύς, ἢ ὧν ἔχει τελευτὴν τὸ ναξ, ὡς Καλλιάναξ, ἢ ὧν τὸν λέοντα καθηγεῖσθαι, οἷον Λεωνίδης, ἢ ἔμπαλιν τελικὸν εἶναι, οἷον Θρασυλέων. ἐν ὀνόματι δέ, οἷον ἐροῦμεν ὀνόματα ἁπλᾶ ἢ σύνθετα δισύλλαβα, οὗ μορφή τις ἐμφαίνεται τραγικὴ ἢ πάλιν ταπεινή, ἢ ἄθεα ὀνόματα, οἷον 448e Κλεώνυμος, ἢ θεοφόρα, οἷον Διονύσιος, καὶ τοῦτο ἤτοι ἐξ ἑνὸς θεοῦ ἢ πλεόνων, οἷον Ἑρμαφρόδιτος ἢ ἀπὸ Διὸς ἄρχεσθαι, Διοκλῆς, ἢ Ἑρμοῦ, Ἑρμόδωρος· ἢ λήγειν εἰ τύχοι εἰς νικος. οἱ δὲ μὴ εἰπόντες ὡς προσετάττετο ἔπινον τὸ ποτήριον καὶ ὁ μὲν Κλέαρχος οὕτως ὡρίσατο· τί δὲ ἐστι τοῦτο τὸ ποτήριον, καλέ μου Οὐλπιανέ, ζήτει.

περὶ δὲ τῶν γρίφων Ἀντιφάνης μὲν ἐν Κνοιθιδεῖ ἢ Γάστρωνί φησιν 448f

ἐγὼ πρότερον μὲν τοὺς κελεύοντας λέγειν
γρίφους παρὰ πότον ᾠόμην ληρεῖν σαφῶς,
λέγοντας οὐδὲν ὁπότε προστάξαι τέ τις
εἰπεῖν ἐφεξῆς ὅ τι φέρων τις μὴ φέρει,
ἐγέλων νομίζων λῆρον οὐκ ἂν γενόμενον
οὐδέποτέ γ᾽, οἶμαι, πρᾶγμα παντελῶς λέγειν, 449a
ἐνέδρας δ’ ἕνεκα, νυνὶ δὲ τοῦτ’ ἔγνωχ’ ὅτι
ἀληθὲς ἦν φέρομεν γὰρ ἄνθρωποι δέκα
ἔρανὸν τιν᾽, οὐ φέρει δὲ τούτων τὴν φορὰν
οὐδείς, σαφῶς οὖν ὅ τι φέρων τις μὴ φέρει,
τοῦτ’ ἔστιν, ἦν θ’ ὁ γρῖφος ἐνταῦθα ῥέπων.
καὶ τοῦτο μὲν δὴ κἄστι συγγνώμην ἔχον
ἀλλ’ οἷα λογοποιοῦσιν ἐν τῷ πράγματι
οἱ τἀργύριον μὴ κατατιθέντες, ὡς σφόδρα 449b
ὁ Φίλιππος ἦν ἄρ’ εὐτυχής τις, νὴ Δία.

ἐν δὲ Ἀφροδισίῳ,

πότερ᾽. ὅταν μέλλω λέγειν σοι τὴν χύτραν,
χύτραν λέγω
ἢ τροχοῦ ῥύμαισι τευκτὸν κοιλοσώματον κύτος,
πλαστὸν ἐκ γαίης, ἐν ἄλλῃ μητρὸς ὀπτηθὲν στέγῃ,
νεογενοῦς ποίμνης δ’ ἐν αὑτῇ πνικτὰ γαλατοθρέμμονα,
τακεροχρῶτ’ εἴδη κύουσαν; β. Ἡράκλεις, ἀποκτενεῖς
ἆρὰ μ᾽, εἰ μὴ γνωρίμως μοι πάνυ φράσεις κρεῶν
χύτραν.
α. εὖ λέγεις, ξουθῆς μελίσσης νάμασιν δὲ συμμιγῆ
449c μηκάδων αἰγῶν ἀπόρρουν θρόμβον, ἐγκαθειμένον
εἰς πλατὺ στέγαστρον ἁγνῆς παρθένου Δηοῦς κόρης,
λεπτοσυνθέτοις τρυφῶντα μυρίοις καλύμμασιν,
ἢ σαφῶς πλακοῦντα φράζω σοι; β. πλακοῦντα
βούλομαι.
α. Βρομιάδος δ’ ἱδρῶτα πηγῆς; β. οἶνον εἰπὲ
συντεμών.
α. λιβάδα νυμφαίαν δροσώδη; β. παραλιπὼν ὕδωρ
φάθι.
α. κασιόπνουν δ’ αὔραν δι’ αἴθρας; β. σμύρναν 449d
εἰπέ, μὴ μακράν.
α. μηδὲ τοιοῦτ’ ἄλλο μηδέν; β. μηδ’ ἐροῦ πάλιν λέγων,
ὅτι δοκεῖ τοῦτ’ ἔργον εἶναι μεῖζον, ὥς φασίν τινες,
αὐτὸ μὲν μηδέν, παρ’ αὐτὸ δ’ ἄλλα συστρέφειν πυκνά.

καὶ Ἄλεξις δὲ ἐν Ὕπνῳ τοιούτους γρίφους προβάλλει·

οὐ θνητὸς οὐδ’ ἀθάνατος, ἀλλ’ ἔχων τινὰ
σύγκρασιν, ὥστε μήτ’ ἐν ἀνθρώπου μέρει
μήτ’ ἐν θεοῦ ζῆν, ἀλλὰ φύεσθαὶ τ’ ἀεὶ 449e
καινῶς φθίνειν τε τὴν παρουσίαν πάλιν,
ἀόρατος ὄψιν, γνώριμος δ’ ἅπασιν ὤν.
β. αἰεὶ σὺ χαίρεις, ὦ γύναι, μ’ αἰνίγμασι
α. καὶ μὴν ἁπλᾶ γε καὶ σαφῆ λέγω μαθεῖν.
β. τίς οὖν τοιαύτην παῖς ἔχων ἔσται φύσιν;
α. ὕπνος, βροτείων, ὦ κόρη, παυστήρ πόνων.

Εὔβουλος δ’ ἐν Σφιγγοκαρίωνι τοιούτους γρίφους προβάλλει, αὐτὸς καὶ ἐπιλύων αὐτούς·

ἔστι λαλῶν ἄγλωσσος, ὁμώνυμος ἄρρενι θῆλυς,
οἰκείων ἀνέμων ταμίας, δασύς, ἄλλοτε λεῖος,
449f ἀξύνετα ξυνετοῖσι λέγων, νόμον ἐκ νόμου ἕλκων
ἓν δ’ ἐστὶν καὶ πολλὰ καὶ ἂν τρώσῃ τις ἄτρωτος.
τί ἐστι τοῦτο; τί ἀπορεῖς; β. Καλλίστρατος.
α. πρωκτὸς μὲν οὖν οὗτος γε. β. σὺ δὲ ληρεῖς ἔχων.
α. οὗτος γὰρ αὑτός ἐστιν ἄγλωττος λάλος,
ἓν ὄνομα πολλοῖς, τρωτὸς ἄτρωτος, δασὺς
λεῖος. τί βούλει; πνευμάτων· πολλῶν φύλαξ 450a
ἀττελεβόφθαλμος, μὴ πρόστομος, ἀμφικέφαλλος,
αἰχμητής, παίδων ἀγόνων γόνον ἐξαφανίζων.

ἰχνεύμων Αἰγύπτιος·

τῶν γὰρ κροκοδείλων οὗτος ᾠὰ λαμβάνων
πρὶν θηριοῦσθαι τὸν γόνον καταγνύει,
ἔπειτ’ ἀφανίζει, διότι δ’ ἔστ’ ἀμφίστομος,
κεντεῖ κάτωθεν, τοῖς δὲ χείλεσιν δάκνων
οἶδ’ ἐγὼ ὃς υ νέος ὤν ἐστιν βαρύς, ἂν δὲ γέρων, ἄπτερος
ὢν κούφως πέταται καὶ γῆν ἀφανίζει. 450b

πάππος ἀπ’ ἀκάνθης· οὗτος γὰρ

νέος μὲν ὢν ἕστηκεν ἐν τῷ σπέρματι,
ὅταν δ’ ἀποβάλῃ τοῦτο, πέτεται κοῦφος ὤν,
δήπουθεν ὑπὸ τῶν παιδίων φυσώμενος.
ἔστιν ἄγαλμα βεβηκὸς ἄνω, τὰ κάτω δὲ κεχηνός,
εἰς πόδας ἐκ κεφαλῆς τετρημένον ὀξὺ διαπρό,
ἀνθρώπους τίκτον κατὰ τὴν πυγὴν ἕν’ ἕκαστον,
ὧν οἱ μὲν μοίρας ἔλαχον βίου, οἱ δὲ πλανῶνται,
αὐτὸς ἕκαστος ἔχων θαὐτοῦ, καλέων δὲ φυλάττειν. 450c

ταῦτα δ’ ὅτι κληρωτικὸν σημαίνει ὑμεῖς διακρίνατε, ἵνα μὴ πάντα παρὰ τοῦ Εὐβούλου λαμβάνωμεν.

Ἀντιφάνης δ’ ἐν τῷ Προβλήματί φησιν
ἰχθύσιν ἀμφίβληστρον ἀνήρ πολλοῖς περιβάλλειν
οἰηθεὶς μεγάλῃ δαπάνῃ μίαν εἵλκυσε πέρκην
καὶ ταύτην ψευσθείς, ὁ ἄλλην κεστρεὺς ἴσον αὐτῇ
ἦγεν. βουλομένη δ’ ἕπεται πέρκη μελανούρῳ.
β. κεστρεύς, ἀνήρ, μελάνουρος, οὐκ οἶδ’ ὅ τι λέγεις·
οὐδὲν λέγεις γάρ. α. ἀλλ’ ἐγὼ σαφῶς φράσω. 450d
ἔστι τις ὃς τὰ μὲν ὄντα διδοὺς οὐκ οἶδε δεδωκὼς
οἷσι δέδωκ’ οὐδ’ αὐτὸς ἔχων ὧν οὐδὲν ἐδεῖτο.
β. διδούς τις οὐκ ἔδωκεν οὐδ’ ἔχων ἔχει;
οὐκ οἶδα τούτων οὐδέν. α. οὐκοῦν ταῦτα καὶ
ὁ γρῖφος ἔλεγεν. ὅσα γὰρ οἶσθ’ οὐκ οἶσθα νῦν
οὐδ’ ὅσα δέδωκας οὐδ’ ὅσ’ ἀντ’ αὐτῶν ἔχεις.
τοιοῦτο τοῦτ’ ἦν. β. τοιγαροῦν κἀγώ τινα
εἰπεῖν πρὸς ὑμᾶς βούλομαι γρῖφον. α. λέγε.
β. πίννη καὶ τρίγλη φωνὰς ἰχθῦ δύ’ ἔχουσαι
450e πόλλ’ ἐλάλουν, περὶ ὧν δὲ πρὸς ὃν τ’ ᾤοντο λέγειν τι,
οὐκ ἐλάλουν οὐδὲν γὰρ ἐμάνθανεν, ὥστε πρὸς
ὃν μὲν
ἦν αὐταῖς ὁ λόγος, πρὸς δ’ αὑτὰς πολλὰ λαλούσας
αὐτὰς ἀμφοτέρας ἡ Δημήτηρ ἐπιτρίψαι.

ἐν δὲ Σαπφοῖ ὁ Ἀντιφάνης αὐτὴν τὴν ποιήτριαν προβάλλουσαν ποιεῖ γρίφους τόνδε τὸν τρόπον, ἐπιλυομένου τινὸς οὕτως, ἡ μὲν γάρ φησιν

ἔστι φύσις θήλεια βρέφη σῴζουσ’ ὑπὸ κόλποις 450f
αὑτῆς, ὄντα δ’ ἄφωνα βοὴν ἵστησι γεγωνὸν
καὶ διὰ πόντιον οἶδμα καὶ ἠπείρου διὰ πάσης
οἷς ἐθέλει θνητῶν, τοῖς δ’ οὐδὲ παροῦσιν ἀκούειν
ἔξεστιν κωφὴν δ’ ἀκοῆς αἴσθησιν ἔχουσιν.

ταῦτά τις ἐπιλυόμενός φησιν

ἡ μὲν φύσις γὰρ ἣν λέγεις ἐστὶν πόλις,
βρέφη δ’ ἐν αὑτῇ διατρέφει τοὺς ῥήτορας.
οὗτοι κεκραγότες δὲ τὰ διαπόντια
τἀκ τῆς Ἀσίας καὶ τἀπὸ Θρᾴκης λήμματα 451a
ἕλκουσι δεῦρο. νεμομένων δὲ πλησίον
αὐτῶν κάθηται λοιδορουμένων τ’ ἀεὶ
ὁ δῆμος οὐδὲν οὔτ’ ἀκούων οὔθ’ ὁρῶν.
ς. ληρεῖς ἔχων. πῶς γὰρ γένοιτ’ ἄν, ὦ πάτερ,
ῥήτωρ ἄφωνος; β. ἢν ἁλῷ τρὶς παρανόμων.
καὶ μὴν ἀκριβῶς ᾠόμην ἐγνωκέναι
τὸ ῥηθέν. ἀλλὰ δὴ λέγε.

ἔπειτα ποιεῖ τὴν Σαπφὼ διαλυομένην τὸν γράφον οὕτως·

θήλεια μὲν νὺν ἐστι φύσις ἐπιστολή,
βρέφη δ’ ἐν αὑτῇ περιφέρει τὰ γράμματα
451b ἄφωνα δ’ ὄντα ταῦτα τοῖς πόρρω λαλεῖ
οἷς βούλεθ’ ἕτερος δ’ ἂν τύχῃ τις πλησίον
ἑστὼς ἀναγιγνώσκοντος οὐκ ἀκούσεται.

Δίφιλος δ’ ἐν Θησεῖ τρεῖς ποτε κόρας Σαμίας φησὶν Ἀδωνίοισιν γριφεύειν παρὰ πότον προβαλεῖν δ’ αὐταῖσι τὸν γρῖφον, τί πάντων ἰσχυρότατον; καὶ τὰν μὲν εἰπεῖν ὁ σίδαρος καὶ φέρειν τούτου λόγου τὰν ἀπόδειξιν, διότι τούτῳ πάντ᾽ ὀρύσσουσίν τε καί τέμνουσι καὶ χρῶντ’ εἰς ἅπαντα, εὐδοκιμούσᾳ δ’ ἐπάγειν τὰν δευτέραν φάσκειν τε 451c τὸν χαλκέα πολὺ κρείττω φέρειν ἰσχύν· ἐπεὶ τοῦτον κατεργαζόμενον καὶ τὸν σίδαρον τὸν σφοδρὸν κάμπτειν, μαλάσσειν, ὅ τι ἂν χρήζῃ ποεῖν. τὰν δὲ τρίταν ἀποφῆναι πέος ἰσχυρότατον πάντων, διδάσκειν δ’ ὅτι καὶ τὸν χαλκέα στένοντα πυγίζουσι τούτῳ. Ἀχαιὸς δ’ ὁ Ἐρετριεὺς γλαφυρὸς ὢν ποιητὴς περὶ τὴν σύνθεσιν ἔσθ’ ὅτε καὶ μελαίνει τὴν φράσιν καὶ πολλὰ αἰνιγματωδῶς ἐκφέρει, ὥσπερ ἐν Ἴριδι σατυρικῇ. λέγει γάρ·

λιθάργυρος δ᾽ 451d
ὄλπη παρῃωρεῖτο χρίματος πλέα
τὸν Σπαρτιάτην γραπτὸν κύρβιν ἐν διπλῷ ξύλῳ.

τὸν γὰρ λευκὸν ἱμάντα βουληθεὶς εἰπεῖν, ἐξ οὗ ἡ ἀργυρᾶ λήκυθος ἐξήρτητο, Σπαρτιάτην γραπτὸν ἔφη κύρβιν ἀντὶ τοῦ Σπαρτιᾶτιν σκυτάλην. ὅτι δὲ λευκῷ ἱμάντι περιειλοῦντες τὴν σκυτάλην οἱ Λάκωνες ἔγραφον ἃ ἠβούλοντο εἴρηκεν ἱκανῶς Ἀπολλώνιος ὁ Ῥόδιος ἐν τῷ περὶ Ἀρχιλόχου, καὶ Στησίχορος δ’ ἐν Ἑλένῃ ᾽ λιθάργυρον ποδονιπτῆρα ἔφη. Ἴων δὲ ἐν Φοίνικι ἢ Καινεῖ δρυὸς ἱδρῶτα εἴρηκε τὸν ἰξὸν ἐν τούτοις·

δρυὸς μ’ ἱδρὼς
καὶ θαμνομήκης ῥάβδος ἣ τ’ Αἰγυπτία
451e βόσκει λινουλκὸς χλαῖνα, θήραγρος πέδη.

Θεοδέκτην δὲ τὸν Φασηλίτην φησὶν Ἕρμιππος ἐν τοῖς περὶ τῶν Ἰσοκράτους μαθητῶν ἱκανώτατον γεγονέναι ἀνευρεῖν τὸν προβληθέντα γρῖφον καὶ αὐτὸν προβαλεῖν ἑτέροις ἐπιδεξίως, οἷον τὸν περὶ τῆς σκιᾶς, ἔφη γὰρ εἶναί τινα φύσιν, ἣ περὶ τὴν γένεσιν καὶ φθίσιν ἐστὶ μεγίστη, περὶ δὲ τὴν ἀκμὴν ἐλαχίστη. λέγει δ’ οὕτως·

τίς φύσις οὔθ’ ὅσα γαῖα φέρει τροφὸς οὔτε ὅσα
πόντος
οὔτε βροτοῖσιν ἔχει γυίων αὔξησιν ὁμοίαν, 451f
ἀλλ’ ἐν μὲν γενέσει πρωτοσπόρῳ ἐστὶ μεγίστη,
ἐν δὲ μέσαις ἀκμαῖς μικρά, γήρᾳ δὲ πρὸς αὐτῷ
μορφῇ καὶ μεγέθει μείζων πάλιν ἐστὶν ἁπάντων;

κἀν τῷ Οἰδίποδι δὲ τῇ τραγῳδίᾳ τὴν νύκτα καὶ τὴν ἡμέραν εἴρηκεν αἰνιττόμενος·

εἰσὶ κασίγνηται διτταί, ὧν ἡ μία τίκτει 452a
τὴν ἑτέραν, αὐτὴ δὲ τεκοῦσ’ ὑπὸ τῆσδε τεκνοῦται.

τοιοῦτόν τι καὶ Καλλισθένης ἐν ταῖς Ἑλληνικαῖς φησιν, ὡς Ἀρκάδων πολιορκούντων Κρῶμνον πολίχνιον δ’ ἐστὶν ἱδρυμένον πλησίον Μεγάλης πόλεως Ἱππόδαμος ὁ Λάκων εἷς ὢν τῶν πολιορκουμένων διεκελεύετο τῷ παρὰ Λακεδαιμονίων πρὸς αὐτοὺς ἥκοντι κήρυκι, δηλῶν ἐν αἰνιγμῷ τὴν περὶ αὐτοὺς κατάστασιν, ἀπαγγέλλειν τῇ μητρὶ λύεσθαι τὸ γύναιον δέχ’ ἡμερῶν τὸ ἐν Ἀπολλωνίῳ δεδεμένον, ὡς οὐκ ἔτι λύσιμον ἐσόμενον ἐὰν αὗται 452b παρέλθωσι. καὶ διὰ ταύτης τῆς γνώμης ἐμήνυεν σαφῶς τὸ μήνυμα, αὕτη· γάρ ἐστιν ἐν τῷ Ἀπολλωνίῳ παρὰ τὸν τοῦ Ἀπόλλωνος θρόνον διὰ γραφῆς ἀπομεμιμημένος Λιμὸς ἔχων γυναικὸς μορφήν. φανερὸν οὖν ἐγένετο πᾶσιν ὅτι δέκα ἡμέρας ἔτι καρτερῆσαι δύνανται οἱ πολιορκούμενοι διὰ τὸν λιμόν. συνέντες οὖν οἱ Λάκωνες τὸ λεχθὲν ἐβοήθησαν κατὰ κράτος τοῖς ἐν τῇ Κρώμνῃ.

πολλοὶ δὲ τῶν γρίφων καὶ τοιοῦτοὶ τινὲς εἰσιν οἷον·
ἄνδρ’ εἶδον πυρὶ χαλκὸν ἐπ’ ἀνέρι κολλήσαντα
οὕτω συγκόλλως ὥστε σύναιμα ποιεῖν. 452c

τοῦτο δὲ σημαίνει σικύας προσβολήν. καὶ τὸ Πανάρκους δ’ ἐστὶ τοιοῦτον, ὥς φησι Κλέαρχος ἐν τῷ περὶ γρίφων, ὅτι βάλοι ᾽ ξύλῳ τε καὶ οὐ ξύλῳ καθημένην ὄρνιθα καὶ οὐκ ὄρνιθα ἀνήρ τε κοὐκ ἀνὴρ λίθῳ τε καὶ οὐ λίθῳ.᾽ τούτων γάρ ἐστι τὸ μὲν νάρθηξ, τὸ δὲ νυκτερίς, τὸ δὲ εὐνοῦχος, τὸ δὲ κίσηρις. καὶ Πλάτων δὲ ἐν πέμπτῳ Νόμων 452d μνημονεύει· τοὺς τῶν τεχνυδρίων φιλοσόφους τοῖς ἐν ταῖς ἑστιάσεσιν ἔφη ἐπαμφοτερίζουσιν ἐοικέναι καὶ τῷ τῶν παίδων αἰνίγματι τῷ περὶ τοῦ εὐνούχου τῆς βολῆς πέρι τῆς νυκτερίδος, ᾧ καὶ ἐφ’ οὗ αὐτὸν αὐτὴν αἰνίττονται βαλεῖν.

καὶ τὰ Πυθαγόρου δὲ αἰνίγματα τοιαῦτά ἐστιν, ὥς φησι Δημήτριος ὁ Βυζάντιος ἐν τετάρτῳ περὶ ποιημάτων ᾽ καρδίαν μὴ ἐσθίειν ᾽ ἀντὶ τοῦ ἀλυπίαν ἀσκεῖν. ᾽ πῦρ μαχαίρᾳ μὴ σκαλεύειν ἀντὶ τοῦ τεθυμωμένον ἄνδρα μὴ ἐριδαίνειν πῦρ γὰρ ὁ θυμός, ἡ δὲ ἔρις μάχαιρα. ᾽ ζυγὸν μὴ ὑπερβαίνειν ἀντὶ τοῦ πᾶσαν πλεονεξίαν φεύγειν καὶ στυγεῖν, 452e ζητεῖν δὲ τὸ ἴσον. λεωφόρους ὁδοὺς μὴ στείχειν ᾽ ἀντὶ τοῦ γνώμῃ τῶν πολλῶν μὴ ἀκολουθεῖν εἰκῇ γὰρ ἕκαστος ὅ τι ἂν δόξῃ ἀποκρίνεται· τὴν δ’ εὐθεῖαν ἄγειν ἡγεμόνι χρώμενον τῷ νῷ. ` μὴ καθῆσθαι ἐπὶ χοίνικα ἀντὶ τοῦ μὴ σκοπεῖν τὰ ἐφ’ ἡμέραν, ἀλλὰ τὴν ἐπιοῦσαν ἀεὶ προσδέχεσθαι. ‘ἀποδημοῦντα ἐπὶ τοῖς ὅροις μὴ ἐπιστρέφεσθαι,’ ὅριαγὰρ καὶ πέρας ζωῆς ὁ θάνατος· τοῦτον οὖν οὐκ ἐᾷ μετὰ λύπης καὶ φροντίδος προσίεσθαι.

τῷ δὲ Θεοδέκτῃ παραπλησίως ἔπαιζε γρίφους καὶ 452f δρομέας ὁ Κῷος, ὥς φησι Κλέαρχος, καὶ Ἀριστώνυμος ὁ ψιλοκιθαριστής, ἔτι δὲ Κλέων ὁ μίμαυλος ἐπικαλούμενος, ὅσπερ καὶ τῶν ᾽ Ἰταλικῶν μίμων ἄριστος γέγονεν αὐτοπρόσωπος ὑποκριτής· καὶ γὰρ Νυμφοδώρου περιῆν ἐν τῷ μνημονευομένῳ μίμῳ. τούτου δὲ καὶ Ἰσχόμαχος ὁ κῆρυξ ἐγένετο ζηλωτής, ὃς ἐν τοῖς κύκλοις ἐποιεῖτο τὰς μιμήσεις· ὡς δ’ εὐδοκίμει, μεταβὰς ἐν τοῖς θαύμασιν ὑπεκρίνετο 453a μίμους. τοιοῦτοι δ’ ἦσαν οὓς ἐποίουν γρίφους, οἷον ἀγροίκου τινὸς ὑπερπλησθέντος καὶ κακῶς ἔχοντος, ὡς ἠρώτα αὐτὸν ὁ ἰατρὸς μὴ εἰς ἔμετον ἐδείπνησεν, ᾽ οὐκ ἔγωγε, ᾽ εἰπεῖν, ᾽ ἀλλ’ εἰς τὴν κοιλίαν.᾽ καὶ πτωχῆς τινος τὴν γαστέρα πονούσης, ἐπεὶ ὁ ἰατρὸς ἐπυνθάνετο μὴ ἐν γαστέρα ἔχει, ‘πῶς γάρ,’ εἶπε, ‘τριταία μὴ βεβρωκυῖα;’ τῶν Ἀριστωνυμ ων δ’ ἦν εὐπαρύφων λόγων. καὶ Σωσιφάνης ὁ ποιητὴς εἰς Κηφισοκλέα τὸν ὑποκριτὴν εἶπεν λοιδορῶν αὐτὸν ὡς εὐρύστομον ᾽ ἐνέβαλον γὰρ ἄν σου φησίν, ᾽ εἰς τὰ ἰσχία λίθον, εἰ μὴ καταρραίνειν· ἔμελλον τοὺς περιεστηκότας., 453b ἀρχαιότατος δ’ ἐστὶ λογικὸς γρῖφος καὶ τῆς τοῦ γριφεύειν φύσεως οἰκειότατος· ᾽ τί πάντες οὐκ ἐπιστάμενοι διδάσκομεν; ᾽ καὶ ᾽ τί ταὐτὸν οὐδαμοῦ καὶ πανταχοῦ; ᾽ καὶ πρὸς τούτοις ᾽ τί ταὐτὸν ἐν οὐρανῷ καὶ ἐπὶ γῆς καὶ ἐν θαλάττῃ; ᾽ τοῦτο δ’ ἐστὶν ὁμωνυμία· καὶ γὰρ ἄρκτος καὶ ὄφις καὶ αἰετὸς καὶ κύων ἐστὶν ἐν οὐρανῷ καὶ ἐν γῇ καὶ ἐν θαλάσσῃ. τὸ δὲ χρόνον σημαίνει· ἅμα γὰρ παρὰ πᾶσιν ὁ αὐτὸς καὶ οὐδαμοῦ διὰ τὸ μὴ ἐν 453c ἑνὶ τόπῳ τὴν φύσιν ἔχειν. τὸ δὲ προάγον ἐστὶ ψυχὰς ἔχειν τοῦτο γὰρ οὐθεὶς ἡμῶν ἐπιστάμενος διδάσκει τὸν πλησίον.
ὁ

δὲ Ἀθηναῖος Καλλίας ἐζητοῦμεν γὰρ ἔτι πρότερον περὶ αὐτοῦ μικρὸν ἔμπροσθεν γενόμενος τοῖς χρόνοις Στράττιδος ἐποίησε τὴν καλουμένην γραμματικὴν θεωρίαν οὕτω διατάξας. πρόλογος μὲν αὐτῆς ἐστιν ἐκ τῶν στοιχείων, ὃν χρὴ λέγειν διαιροῦντας κατὰ τὰς παραγραφὰς· καὶ τὴν τελευτὴν καταστροφικῶς ποιουμένους εἰς τἄλφα 453d

τὸ ἄλφα, βῆτα, γάμμα, δέλτα, θεοῦ γὰρ εἶ,
ζῆτ᾽, ἦτα, θῆτ᾽, ἰῶτα, β κάππα, λάβδα, μῦ,
νῦ, ξεῖ, τὸ οὖ, πεῖ, ῥῶ, τὸ σίγμα, ταῦ, τὸ ὖ,
παρὸν φεῖ χεῖ τε τῷ ψεῖ εἰς τὸ ὦ.

ὁ χορὸς δὲ γυναικῶν ἐκ τῶν σύνδυο πεποιημένος αὐτῷ ἐστιν ἔμμετρος ἅμα καὶ μεμελοπεποιημένος τόνδε τὸν τρόπον βῆτα ἄλφα βᾱ, βῆτα εἶ βα , βῆτα ἦτα βε , βῆτα ἰῶτα βī, βῆτα οὖ βο , βῆτα ὖ βυ , βῆτα ὦ βω , καὶ πάλιν ἐν ἀντιστρόφῳ τοῦ μέλους καὶ τοῦ μέτρου γάμμα ἄλφα, γάμμα εἶ, 453e γάμμα ἦτα, γάμμα ἰῶτα, γάμμα οὖ, γάμμα ὖ γάμμα ὦ, καὶ ἐπὶ τῶν λοιπῶν συλλαβῶν ὁμοίως ἑκάστων τό τε μέτρον καὶ τὸ μέλος ἐν ἀντιστρόφοις ἔχουσι πᾶσαι ταὐτόν, ὥστε τὸν Εὐριπίδην μὴ μόνον ὑπονοεῖσθαι τὴν Μήδειαν ἐντεῦθεν πεποιηκέναι πᾶσαν, ἀλλὰ καὶ τὸ μέλος αὐτὸ μετενηνοχότα φανερὸν εἶναι. τὸν δὲ Σοφοκλέα διελεῖν φασιν ἀποτολμῆσαι τὸ ποίημα τῷ μέτρῳ τοῦτ’ ἀκούσαντα καὶ ποιῆσαι ἐν τῷ Οἰδίποδι οὕτως·

ἐγὼ οὔτ’ ἐμαυτὸν οὔτε σ’ ἀλγυνῶ. τί ταῦτ᾽
ἄλλως ἐλέγχεις;

διόπερ οἱ λοιποὶ τὰς ἀντιστρόφους ἀπὸ τούτου 453f παρεδέχοντο πάντες, ὡς ἔοικεν, εἰς τὰς τραγῳδίας, καὶ μετὰ τὸν χορὸν εἰσάγει πάλιν ἐκ τῶν φωνηέντων ῥῆσιν οὕτως ἣν δεῖ κατὰ τὰς παραγραφὰς ὁμοίως τοῖς πρόσθεν λέγοντα διαιρεῖν, ἵν’ ἡ τοῦ ποιήσαντος ὑπόκρισις σῴζηται κατὰ τὴν δύναμιν

ἄλφα μόνον, ὦ γυναῖκες, εἶ τε δεύτερον
λέγειν μόνον χρή. χ. καὶ τρίτον μόνον γ’ ἐρεῖς.
α. ἦτ’ ἄρα φήσω. χ. τὸ τε τέταρτόν αὖ μόνον
ἰῶτα, πέμπτον οὖ, τὸ θ’ ἕκτον υ μόνον
λέγε· α. λοίσθιον λέγειν· δὲ φωνῶ σοι τὸ ὦ
τῶν ἑπτὰ φωνῶν, ἑπτὰ δ’ ἐν μέτροις μόνον. 454a
καὶ τοῦτο λέξασ’ εἶτα δὴ σαυτῇ λάλει.

δεδήλωκε δὲ καὶ διὰ τῶν ἰαμβείων γράμμα πρῶτος οὗτος ἀκολαστότερον μὲν κατὰ τὴν διάνοιαν, πεφρασμένον δὲ τὸν τρόπον τοῦτον·

κύω γὰρ, ὦ γυναῖκες, ἀλλ’ αἰδοῖ, φίλαι,
ἐν γράμμασι σφῷν τοὔνομ’ ἐξερῶ βρέφους,
ὀρθὴ μακρὰ γραμμὴ ᾽ στιν ἐκ δ’ αὐτῆς μέσης
μικρὰ παρεστῶσ’ ἑκατέρωθεν ὑπτία,
ἔπειτα κύκλος πόδας ἔχων βραχεῖς δύο.

ὅθεν ὕστερον, ὡς ἂν ὑπονοήσειέ τις, Μαιάνδριος 454b μὲν ὁ συγγραφεὺς μικρὸν διὰ τῆς ἑρμηνείας τῇ μιμήσει παρεγκλίνας συνέγραψεν ἓν τῶν παραγγελμάτων φορτικώτερον τοῦ ῥηθέντος, Εὐριπίδης δὲ τὴν ἐν τῷ Θησεῖ τὴν ἐγγράμματον ἔοικε ποιῆσαι ῥῆσιν. βοτὴρ δ’ ἐστὶν ἀγράμματος αὐτόθι δηλῶν τοὔνομα τοῦ Θησέως ἐπιγεγραμμένον οὕτως·

ἐγὼ πέφυκα γραμμάτων μὲν οὐκ ἴδρις,
μορφὰς δὲ λέξω καὶ σαφῆ τεκμήρια,
κύκλος τις ὡς τόρνοισιν ἐκμετρούμενος·
οὗτος δ’ ἔχει σημεῖον ἐν μέσῳ σαφές. 454c
τὸ δεύτερον δὲ πρῶτα μὲν γραμμαὶ δύο,
ταύτας διείργει δὲ ἐν μέσαις ἄλλη μία.
τρίτον δὲ βόστρυχός τις ὣς εἱλιγμένος,
τὸ δ’ αὖ τέταρτον ἡ μὲν εἰς ὀρθὸν μία,
λοξαὶ δ’ ἐπ’ αὐτῆς τρεῖς κατεστηριγμέναι
εἰσίν. τὸ πέμπτον δ’ οὐκ ἐν εὐμαρεῖ φράσαι
γραμμαὶ γάρ εἰσιν ἐκ διεστώτων δύο,
αὗται δὲ συντρέχουσιν εἰς μίαν βάσιν.
τὸ λοίσθιον δὲ τῷ τρίτῳ προσεμφερές, 454d

τὸ δ’ αὐτὸ πεποίηκε καὶ Ἀγάθων ὁ τραγῳδιοποιὸς ἐν τῷ Τηλέφῳ. ἀγράμματος γάρ τις κἀνταῦθα δηλοῖ τὴν τοῦ Θησέως ἐπιγραφὴν οὕτως

γραφῆς ὁ πρῶτος ἦν μεσόμφαλος κύκλος·
ὀρθοί τε κανόνες ἐζυγωμένοι δύο,
Σκυθικῷ τε τόξῳ τὸ τρίτον ἦν προσεμφερές.
ἔπειτα τριόδους πλάγιος ἦν προσκείμενος·
ἐφ’ ἑνός τε κανόνος ἦσαν ὕπτιοι δύο.
ὅπερ δὲ τρίτον· ἦν καὶ τελευταῖον πάλιν.

καὶ Θεοδέκτης δ’ ὁ Φασηλίτης ἄγροικόν τινα 454e ἀγράμματον παράγει καὶ τοῦτον τὸ τοῦ Θησέως ὄνομα διασημαίνοντα·

γραφῆς ὁ πρῶτος ἦν μεσόφθαλμος κύκλος.
ἔπειτα δισσοὶ κανόνες ἰσόμετροι πάνυ·
τούτους δὲ πλάγιος διαμέτρου συνδεῖ κανών·
τρίτον δ’ ἑλικτῷ βοστρύχῳ προσεμφερές.
ἔπειτα τριόδους πλάγιος ὣς ἐφαίνετο,
πέμπται δ’ ἄνωθεν ἰσόμετροι ῥάβδοι δύο,
αὗται δὲ συντείνουσιν εἰς βάσιν μίαν. 454f
ἕκτον δ’ ὅπερ καὶ πρόσθεν εἶπον βόστρυχος.

καὶ Σοφοκλῆς δὲ τούτῳ παραπλήσιον ἐποίησεν ἐν Ἀμφιαράῳ σατυρικῷ τὰ γράμματα παράγων ὀρχούμενον.

Νεοπτόλεμος δὲ ὁ Παριανὸς ἐν τῷ περὶ ἐπιγραμμάτων ἐν Χαλκηδόνι φησὶν ἐπὶ τοῦ Θρασυμάχου τοῦ σοφιστοῦ μνήματος ἐπιγεγράφθαι τόδε τὸ ἐπίγραμμα·

τοὔνομα θῆτα ῥῶ ἄλφα σὰν ὖ μῦ ἄλφα χεῖ οὖ σάν.
πατρὶς Χαλκηδών· ἡ δὲ τέχνη σοφίη.

τὸ δὲ Καστορίωνος τοῦ Σολέως, ὡς ὁ Κλέαρχός φησιν, εἰς τὸν Πᾶνα ποίημα τοιοῦτόν ἐστι· τῶν 455a ποδῶν ἕκαστος ὅλοις ὀνόμασιν περιειλημμένος πάντας ὁμοίως ἡγεμονικοὺς καὶ ἀκολουθητικοὺς ἔχει τοὺς πόδας, οἷον

σὲ τὸν βολαῖς νιφοκτύποις δυσχείμερον
ναίονθ’ ἕδραν, θηρονόμε Πάν, χθόν’ Ἀρκάδων
κλήσω γραφῇ τῇδ’ ἐν σοφῇ πάγκλειτ’ ἔπη
συνθείς, ἄναξ, δύσγνωστα μὴ σοφῷ κλύειν,
μουσοπόλε θήρ, κηρόχυτον ὃς μείλιγμ’ ἱεῖς,

καὶ τὰ λοιπὰ τὸν αὐτὸν τρόπον. τούτων δὲ ἕκαστον τῶν ποδῶν, ὡς ἂν τῇ τάξει θῇς, τὸ αὐτὸ μέτρον ἀποδώσει, οὕτως ·

σὲ τὸν βολαῖς νιφοκτύποις δυσχείμερον,
νιφοκτύποις σὲ τὸν βολαῖς δυσχείμερον.

455b καὶ ὅτι τῶν ποδῶν ἕκαστός ἐστι ἑνδεκαγράμματος. ἔστι καὶ μὴ τοῦτον τὸν τρόπον ἀλλ’ ἑτέρως ποιῆσαι, ὥστε πλείω πρὸς τὴν χρῆσιν ἐκ τοῦ ἑνὸς ἔχειν οὕτω λέγοντας·

μέτρον φράσον μοι τῶν ποδῶν μέτρον λαβὼν.
λαβὼν μέτρον μοι τῶν ποδῶν μέτρον φράσον.
οὐ βούλομαι γὰρ τῶν ποδῶν μέτρον λαβεῖν.
λαβεῖν μέτρον γὰρ τῶν ποδῶν οὐ βούλομαι.

Πίνδαρος δὲ πρὸς τὴν ἀσιγμοποιηθεῖσαν ᾠδήν, 455c ὡς ὁ αὐτός φησι Κλέαρχος, οἱονεὶ γρίφου τινὸς ἐν μελοποιίᾳ προβληθέντος, ὡς πολλῶν τούτῳ προσκρουόντων διὰ τὸ ἀδύνατον εἶναι ἀποσχέσθαι τοῦ σίγμα καὶ διὰ τὸ μὴ δοκιμάζειν, ἐποίησε·

πρὶν μὲν εἷρπε σχοινοτένειά τ’ ἀοιδὰ
καὶ τὸ σὰν κίβδηλον ἀνθρώποις.

ταῦτα σημειώσαιτ’ ἄν τις πρὸς τοὺς νοθεύοντας Λάσου τοῦ Ἑρμιονέως τὴν ἄσιγμον ᾠδήν, ἥτις ἐπιγράφεται Κένταυροι, καὶ ὁ εἰς τὴν Δήμητρα δὲ τὴν ἐν Ἑρμιόνῃ ποιηθεὶς τῷ Λάσῳ ὕμνος 455d ἄσιγμός ἐστιν, ὥς φησιν Ἡρακλείδης ὁ Ποντικὸς ἐν τρίτῳ περὶ μουσικῆς, οὗ ἐστιν ἀρχή

Δάματρα μέλπω Κόραν τε Κλυμένοι᾽ ἄλοχον.
ἔστιν

εὐπορῆσαι καὶ ἄλλων γρίφων
ἐν Φανερᾷ γενόμαν, πάτραν δέ μου ἁλμυρὸν ὕδωρ
ἀμφὶς ἔχει· μήτηρ δ’ ἔστ’ ἀριθμοῖο πάις.

φανερᾷ μὲν οὖν λέγει τῇ Δήλῳ, ἥτις ὑπὸ θαλάσσης περιέχεται, μήτηρ δ’ ἡ Λητώ, ἥτις Κοίου ἐστὶ 455e θυγάτηρ Μακεδόνες δὲ τὸν ἀριθμὸν κοῖον προσαγορεύουσι. καὶ ἐπὶ τῆς πτισάνης·

κριθῆς ἀφλοίου χυλὸν ὀργάσας πίε.

πεποίηται δὲ τῆς πτισάνης τοὔνομα ἀπὸ τοῦ πτίσσειν καὶ ἀνεῖν. καὶ ἐπὶ τοῦ κοχλίου· φέρεται δὲ τοῦτο καὶ ἐν τοῖς Τεύκρου Ὁρισμοῖς·

ζῷον ἄπουν ἀνάκανθον ἀνόστεον ὀστρακόνωτον
ὄμματά τ’ ἐκκύπτοντα προμήκεα κεἰσκύπτοντα.

Ἀντιφάνης δ’ ἐν Αὑτοῦ ἐρῶντί φησι· 455f

τροφαλίδας τε λινοσάρκους. μανθάνεις; τυρὸν λέγω.

Ἀναξανδρίδης Αἰσχρᾷ·

ἀρτίως διηρτάμηκε, καὶ ‘τὰ μὲν διανεκῆ
σώματος μέρη δαμάζετ’ ἐν πυρικτίτῳ στέγᾳ’·
Τιμόθεος ἔφη ποτ᾽, ἄνδρες, τὴν χύτραν οἶμαι λέγων.

Τιμοκλῆς δ’ ἐν Ἥρωσιν

ὡς δ’ ἦν ἠρμένη
βίου τιθήνη, πολεμία λιμοῦ, φύλαξ
φιλίας, ἰατρὸς ἐκλύτου βουλιμίας, 456a
τράπεζα β. περιέργως γε, νὴ τὸν οὐρανὸν
ἐξὸν φράσαι τράπεζα συντόμως.

Πλάτων δ’ ἐν τῷ Ἀδώνιδι χρησμὸν δοθῆναι λέγων Κινύρᾳ ὑπὲρ Ἀδώνιδος τοῦ υἱοῦ φησιν

ὦ Κινύρα, βασιλεῦ Κυπρίων, ἀνδρῶν δασυπρώκτων,
παῖς σοι κάλλιστος μὲν ἔφυ θαυμαστότατός τε
πάντων ἀνθρώπων, δύο δ’ αὐτὸν δαίμον’ ὀλεῖτον,
ἡ μὲν ἐλαυνομένη λαθρίοις ἐρετμοῖς, ὁ δ’ ἐλαύνων. 456b

λέγει δ’ Ἀφροδίτην καὶ Διόνυσον ἀμφότεροι γὰρ ἤρων τοῦ Ἀδώνιδος. καὶ τὸ τῆς Σφιγγὸς δὲ αἴνιγμα Ἀσκληπιάδης ἐν τοῖς Τραγῳδουμένοις τοιοῦτον εἶναί φησιν

ἔστι δίπουν ἐπὶ γῆς καὶ τετράπον, οὗ μία φωνή,
καὶ τρίπον, ἀλλάσσει δὲ φύσιν μόνον ὅσσ’ ἐπὶ γαῖαν
ἑρπετὰ γίνονται καὶ ἀν’ αἰθέρα καὶ κατὰ πόντον
ἀλλ’ ὁπόταν πλείστοισιν ἐρειδόμενον ποσὶ βαίνῃ,
ἔνθα τάχος γυίοισιν ἀφαυρότατον πέλει αὑτοῦ.
456c

γριφώδη δ’ ἐστὶ καὶ Σιμωνίδῃ ταῦτα πεποιημένα, ὥς φησι Χαμαιλέων ὁ Ἡρακλεώτης ἐν τῷ περὶ Σιμωνίδου·

μιξονόμου τε πατήρ ἐρίφου καὶ σχέτλιος ἰχθὺς
πλησίον ἠρείσαντο καρήατα· παῖδα δὲ νυκτὸς
δεξάμενοι βλεφάροισι Διωνύσοιο ἄνακτος
βουφόνον οὐκ ἐθέλουσι τιθηνεῖσθαι θεράποντα.

φασὶ δ’ οἱ μὲν ἐπί τινος τῶν ἀρχαίων ἀναθημάτων ἐν Χαλκίδι τοῦτ’ ἐπιγεγράφθαι, πεποιῆσθαι δ’ ἐν 456d αὐτῷ τράγον καὶ δελφῖνα, περὶ ὧν εἶναι τὸν λόγον τοῦτον, οἱ δὲ εἰς ἐπιτόνιον ψαλτήριον δελφῖνα καὶ τράγον ἐπειργασμένον εἰρῆσθαι, καὶ εἶναι τὸν βουφόνον καὶ τοῦ Διονύσου θεράποντα τὸν διθύραμβον. οἱ δέ φασιν ἐν Ἰουλίδι τὸν τῷ Διονύσῳ θυόμενον βοῦν ὑπό τινος τῶν νεανίσκων παίεσθαι πελέκει. πλησίον δὲ τῆς ἑορτῆς οὔσης εἰς χαλκεῖον δοθῆναι τὸν πέλεκυν τὸν οὖν Σιμωνίδην ἔτι νέον ὄντα βαδίσαι πρὸς τὸν χαλκέα κομιούμενον αὐτόν, ἰδόντα δὲ καὶ τὸν τεχνίτην κοιμώμενον καὶ τὸν ἀσκὸν καὶ τὸν καρκίνον εἰκῇ κείμενον καὶ ἐπαλλήλως 456e ἔχοντα τὰ ἔμπροσθεν, οὕτως ἐλθόντα εἰπεῖν πρὸς τοὺς συνήθεις τὸ προειρημένον πρόβλημα, τὸν μὲν γὰρ τοῦ ἐρίφου πατέρα τὸν ἀσκὸν εἶναι, σχέτλιον δὲ ἰχθὺν τὸν καρκίνον, νυκτὸς δὲ παῖδα τὸν ὕπνον, βουφόνον δὲ καὶ Διονύσου θεράποντα τὸν πέλεκυν. πεποίηκε δὲ καὶ ἕτερον ἐπίγραμμα ὁ Σιμωνίδης ὃ παρέχει τοῖς ἀπείροις τῆς ἱστορίας ἀπορίαν·

φημὶ τὸν οὐκ ἐθέλοντα φέρειν τέττιγος ἄεθλον
τῷ Πανοπηιάδῃ δώσειν μέγα δεῖπνον Ἐπειῷ. 456f

λέγεται δὲ ἐν τῇ Καρθαίᾳ ὁ διατρίβοντα αὐτὸν διδάσκειν τοὺς χορούς, εἶναι δὲ τὸ χορηγεῖον ἄνω πρὸς Ἀπόλλωνος ἱερῷ οὐ μακρὰν τῆς θαλάσσης. ὑδρεύεσθαι οὖν καὶ τοὺς ἄλλους καὶ τοὺς περὶ τὸν Σιμωνίδην κάτωθεν, ἔνθα ἦν ἡ κρήνη, ἀνακομίζοντος δ’ αὐτοῖς τὸ ὕδωρ ὄνου, ὃν ἐκάλουν Ἐπειὸν διὰ τὸ μυθολογεῖσθαι τοῦτο δρᾶν ἐκεῖνον καὶ ναγεγράφθαι ἐν τῷ τοῦ Ἀπόλλωνος ἱερῷ τὸν Τρωικὸν μῦθον, ἐν ᾧ ὁ Ἐπειὸς ὑδροφορεῖ τοῖς 457a Ἀτρείδαις, ὡς καὶ Στησίχορός φησιν

ᾤκτειρε γὰρ αὐτὸν ὕδωρ αἰεὶ φορέοντα Διὸς κούρα
βασιλεῦσιν.

ὑπαρχόντων οὖν τούτων ταχθῆναί φασι τῷ μὴ παραγινομένῳ τῶν χορευτῶν εἰς τὴν ὡρισμένην ὥραν παρέχειν τῷ ὄνῳ χοίνικα κριθῶν, τοῦτ’ οὖν κἀν τῷ ποιήματι λέγεσθαι, καὶ εἶναι τὸν μὲν οὐ φέροντα τὸ τοῦ τέττιγος ἄεθλον τὸν οὐκ ἐθέλοντα ᾄδειν, Πανοπηιάδην δὲ τὸν ὄνον, μέγα δὲ δεῖπνον τὴν χοίνικα τῶν κριθῶν,

τοιοῦτόν ἐστι καὶ τὸ Θεόγνιδος τοῦ ποιητοῦ· 457b

ἤδη γάρ με κέκληκε θαλάσσιος οἴκαδε νεκρός,
τεθνηκὼς ζῳῷ φθεγγόμενος στόματι.

σημαίνει γὰρ κόχλον. τοιοῦτον δ’ ἐστὶν καὶ τὸ ῥήματα λέγειν ἀνθρώπων ὀνόμασιν ὅμοια, οἷον

λαβὼν ἀριστόνικον ἐν μάχῃ κράτος.

καὶ τὸ περιφερόμενον

πέντ’ ἄνδρες δέκα ναυσὶ κατέδραμον εἰς ἕνα χῶρον,
ἐν δὲ λίθοις ἐμάχοντο, λίθον δ’ οὐκ ἦν ἀνελέσθαι· 457c
δίψῃ δ’ ἐξώλλυντο, ὕδωρ δ’ ὑπερεῖχε γενείου.

τίνα δὲ κόλασιν ὑπέμενον Ἀθήνησιν οἱ μὴ λύσαντες τὸν προτεθέντα γρῖφον, εἴ γε ἔπινον φιάλην ἅλμῃ κεκερασμένην, ὡς καὶ ὁ Κλέαρχος προεῖπεν ἐν τῷ ὅρῳ; κἀν τῷ πρώτῳ δὲ περὶ παροιμιῶν γράφει οὕτως· ʽ τῶν γρίφων ἡ ζήτησις οὐκ ἀλλοτρία φιλοσοφίας ἐστί, καὶ οἱ παλαιοὶ τὴν τῆς παιδείας 457d ἀπόδειξιν ἐν τούτοις ἐποιοῦντο. προέβαλλον γὰρ παρὰ τοὺς πότους οὐχ ὥσπερ οἱ νῦν ἐρωτῶντες ἀλλήλους, τίς τῶν ἀφροδισιαστικῶν συνδυασμῶν ἢ τίς ἢ ποῖος ἰχθὺς ἥδιστος ἢ τίς ἀκμαιότατος, ἔτι δὲ τίς μετ’ Ἀρκτοῦρον ἢ μετὰ Πλειάδα ἢ τίς μετὰ Κύνα μάλιστα βρωτός. καὶ ἐπὶ τούτοις ἆθλα μὲν τοῖς νικῶσι φιλήματα μίσους ἄξια τοῖς ἐλευθέραν αἴσθησιν ἔχουσι, ζημίαν δὲ τοῖς ἡττηθεῖσιν τάττουσιν ἄκρατον πιεῖν, ὃν ἥδιον τῆς ὑγιείας πίνουσι· κομιδῇ γάρ ἐστι ταῦτά γὲ 457e τινος τοῖς Φιλαινίδος καὶ τοῖς Ἀρχεστράτου συγγράμμασιν ἐνῳκηκότος, ἔτι δὲ περὶ τὰς καλουμένας Γαστρολογίας ἐσπουδακότος· ἀλλὰ μᾶλλον τὰς τοιαύτας, τῷ πρώτῳ ἔπος ἢ ἰαμβεῖον εἰπόντι τὸ ἐχόμενον ἕκαστον λέγειν καὶ τῷ κεφάλαιον εἰπόντι ἀντειπεῖν τὸ ἑτέρου ποιητοῦ τινος, ὅτι εἰς τὴν αὐτὴν εἶπε γνώμην ἔτι δὲ λέγειν ἕκαστον ἰαμβεῖον. πρός τε τούτοις ἕκαστον εἰπεῖν ὅσων ἂν προσταχθῇ συλλαβῶν ἔμμετρον, καὶ ὅσα ἀπὸ τῆς τῶν γραμμάτων καὶ συλλαβῶν ἔχεται θεωρίας, ὁμοίως δὲ τοῖς εἰρημένοις ἡγεμόνος ἑκάστου λέγειν 457f ὄνομα τῶν ἐπὶ Τροίαν ἢ τῶν Τρώων, καὶ πόλεως ὄνομα τῶν ἐν τῇ Ἀσίᾳ λέγειν ἀπὸ τοῦ δοθέντος γράμματος, τὸν δ’ ἐχόμενον τῶν ἐν τῇ Εὐρώπῃ καὶ τοὺς λοιποὺς ἐναλλάξαι, ἄν τε Ἑλληνίδος ἄν τε βαρβάρου τάξῃ τις. ὥστε τὴν παιδιὰν μὴ ἄσκεπτον οὖσαν μήνυμα· γίνεσθαι τῆς ἑκάστου πρὸς παιδείαν οἰκειότητος· ἐφ’ οἷς ἆθλον ἐτίθεσαν στέφανον καὶ εὐφημίαν, οἷς μάλιστα γλυκαίνεται τὸ φιλεῖν ἀλλήλους.᾽

458a ταῦτα μὲν οὖν Κλέαρχος εἴρηκε. καὶ ἃ προβάλλειν δεῖ τοιαῦτά τινα εἶναι ἡγοῦμαι· στίχον εἰπεῖν Ὁμηρικὸν ἀπὸ τοῦ ἄλφα ἀρχόμενον καὶ εἰς τὸ αὐτὸ στοιχεῖον καταλήγοντα

ἀγχοῦ δ’ ἱσταμένη ἔπεα πτερόεντα προσηύδα.
ἀλλ’ ἄγε νῦν μάστιγα καὶ ἡνία σιγαλόεντα.
ἀσπίδας εὐκύκλους λαισήιά τε πτερόεντα.

καὶ πάλιν ὁμοίως ἰαμβεῖα

ἀγαθὸς ἀνήρ λέγοιτ’ ἂν ὁ φέρων τἀγαθά
ἀγαθὸς ἂν εἴη χὠ φέρων καλῶς κακά.

458b Ὁμηρικοὶ ἀπὸ τοῦ ε ἐπὶ τὸ ε ·

εὗρε Λυκάονος υἱὸν ἀμύμονά τε κρατερόν τε.
ἐν πόλει ὑμετέρῃ, ἐπεὶ οὐκ ἄρ’ ἔμελλον ἔγωγε.

ὁμοίως καὶ ἰαμβεῖα

εὐκαταφρόνητός ἐστι πενία, Δερκύλε,
ἐπὶ τοῖς παροῦσι τὸν βίον διάπλεκε.

Ὁμήρου ἀπὸ η ἐπὶ τὸ η ·

ἡ μὲν ἄρ’ ὣς εἰποῦσ’ ἀπέβη γλαυκῶπις Ἀθήνη. 458c
ἡ δ’ ἐν γούνασι πῖπτε Διώνης δῖ’ Ἀφροδίτη,

ἴαμβοι·

ἡ τῶν φίλων σοι πίστις ἔστω κεκριμένη.

ἀπὸ τοῦ ī ἐπὶ τὸ ī Ὁμήρου·

Ἰλίου ἐξαπολοίατ’ ἀκήδεστοι καὶ ἄφαντοι.
Ἱππόλοχος δὲ μ’ ἔτικτε καὶ ἐκ τοῦ φημι γενέσθαι.

ἀπὸ τοῦ ς εἰς τὸ ς

συμπάντων Δαναῶν, οὐδ’ ἢν Ἀγαμέμνονα εἴπῃς.
σοφός ἐστιν ὁ φέρων τἀπὸ τῆς τύχης καλῶς. 458d

ἀπὸ τοῦ ω εἰς τὸ ω ·

ὡς δ’ ὅτ’ ἀπ’ Οὐλύμπου νέφος ἔρχεται οὐρανὸν εἴσω.

ὠρθωμένην πρὸς ἅπαντα τὴν ψυχὴν ἔχω.

προβάλλειν δὲ δεῖ καὶ στίχους ἀσίγμους οἷον· πάντ’ ἐθέλω δόμεναι καὶ ἔτ’ οἰκόθεν ἄλλ’ ἐπιθεῖναι. καὶ πάλιν στίχους Ὁμηρικοὺς ἀπὸ τῆς πρώτης συλλαβῆς καὶ τῆς ἐσχάτης δηλοῦντας ὄνομα οἷον

Αἴας δ’ ἐκ Σαλαμῖνος ἄγεν δύο καὶ δέκα νῆας.
458e Φυλείδης, ὃν τίκτε Διὶ φίλος ἱππότα Φυλεύς.
ἰητῆρ’ ἀγαθώ, Ποδαλείριος ἠδὲ Μαχάων. Ἴων.

εἰσὶ καὶ ἄλλοι στίχοι Ὁμηρικοὶ δηλοῦντες σκευῶν ὀνόματα ἀπὸ τῆς πρώτης καὶ ἐσχάτης συλλαβῆς οἶον·

ὀλλυμένων Δαναῶν ὀλοφύρεται ἐν φρεσὶ θυμός,
ὅλμος.
μυθεῖται κατὰ μοῖραν ἅπερ κ’ οἴοιτο καὶ ἄλλος.
μύλος.
λυγρὸς ἐὼν μή που τι κακὸν καὶ μεῖζον ἐπαύρῃ. 458f
λύρη.

ἄλλοι στίχοι δηλοῦντες ἀπὸ τῆς ἀρχῆς καὶ τοῦ τέλους τῶν ἐδωδίμων τί ·

ἀργυρόπεζα Θέτις, θυγάτηρ ἁλίοιο γέροντος,
ἄρτος.
μή τι σὺ ταῦτα ἕκαστα διείρεο μηδὲ μετάλλα,
μῆλα.

ἐπεὶ

δὲ ἱκανὴν παρέκβασιν πεποιήμεθα περὶ τῶν γρίφων, λεκτέον ἤδη καὶ τίνα κόλασιν ὑπέμενον οἱ μὴ λύσαντες τὸν προτεθέντα γρῖφον. ἔπινον οὗτοι ἅλμην παραμισγομένην τῷ αὑτῶν ποτῷ καὶ ἔδει προσενέγκασθαι τὸ ποτήριον 459a ἀπνευστί, ὡς Ἀντιφάνης δηλοῖ ἐν Γανυμήδει διὰ τούτων·

οἴμοι περιπλοκὰς
λίαν ι ἐρωτᾷς. λ. ἀλλ’ ἐγὼ σαφῶς φράσω·
τῆς ἁρπαγῆς τοῦ παιδὸς εἰ ξύνοισθά τι,
ταχέως λέγειν χρὴ πρὶν κρέμασθαι. δ. πότερά μοι
γρῖφον προβάλλεις τοῦτον εἰπεῖν, δέσποτα,
τῆς ἁρπαγῆς τοῦ παιδὸς εἰ ξύνοιδά τι,
ἤ τί δύναται τὸ ῥηθέν; λ. ἔξω τις δότω
ἱμάντα ταχέως. δ. οἷον οὐκ ἔγνων ἴσως·
ἔπειτα τοῦτο ζημιοῖς με; μηδαμῶς· 459b
ἅλμης δ’ ἐχρῆν τι παραφέρειν ποτήριον.
λ. οἶσθ’ οὖν ὅπως δεῖ τοῦτό σ’ ἐκπιεῖν; δ. ἐγὼ
κομιδῇ γε. λ. πῶς; δ. ἐνέχυρον ἀποφέροντά
σου
λ. οὔκ, ἀλλ’ ὀπίσω τὼ χεῖρε ποιήσαντα δεῖ
ἕλκειν ἀπνευστί.

τοσαῦτα καὶ περὶ τῶν γρίφων εἰπόντων τῶν δειπνοσοφιστῶν, ἐπειδὴ καὶ ἡμᾶς ἑσπέρα καταλαμβάνει ἀναπεμπαζομένους τὰ εἰρημένα τὸν περὶ τῶν ἐκπωμάτων λόγον εἰς αὔριον ἀναβαλώμεθα. κατὰ γὰρ τὸν Μεταγένους Φιλοθύτην 459c

κατ’ ἐπεισόδιον μεταβάλλω τὸν λόγον, ὡς ἂν
καιναῖσι παροψίσι καὶ πολλαῖς εὐωχήσω τὸ θέατρον,

περὶ τῶν ἐκπωμάτων τὸν λόγον ἑξῆς ποιούμενος.

Deipnosophistae. Athenaeus. ed. Charles Burton Gulick. Medford, MA. 2010.

Sponsored by Perseus Project, Tufts University.

Funding provided by The National Endowment for the Humanities; Google Digital Humanities Awards Program.

Current edition Perseus

Δειπνοσοφισταί (Greek) (Athenaeus. The Deipnosophists. 7 vols. Gulick, Charles Burton, editor. London: William Heinemann, Ltd.; New York: G. P. Putnam's Sons; Cambridge, MA: Harvard University Press, 1927-1941.)

Editions (1)

Δειπνοσοφισταί Perseus (Athenaeus. Athenaei Naucratitae Dipnosophistarum Libri XV (3 volumes). Kaibel, Georg, editor. Leipzig: Teubner, 1887-1892.) — 10 focus

Ἀλλ’ ὥσπερ δείπνου γλαφυροῦ ποικίλην εὐωχίαν

τὸν ποιητὴν δεῖ παρέχειν τοῖς θεαταῖς τὸν σοφόν,

ἵν’ ἀπίῃ τις τοῦτο φαγὼν καὶ πιών, ὅπερ λαβὼν

χαίρει τις, καὶ σκευασία μὴ μί’ ᾖ τῆς μουσικῆς,

Ἀστυδάμας ὁ τραγικὸς ἐν Ἡρακλεῖ σατυρικῷ ( p. 604 N ), ἑταῖρε, φησί, Τιμόκρατες. φέρε εἴπωμεν ἐνταῦθα τοῖς προειρημένοις τὰ ἀκόλουθα ὅτι ἦν καὶ ὁ Ἡρακλῆς ἀδηφάγος. ἀποφαίνονται δὲ τοῦτο σχεδὸν πάντες ποιηταὶ καὶ συγγραφεῖς. Ἐπίχαρμος μὲν ἐν Βουσίριδι λέγων ( p. 223 L )·

πρῶτον μὲν αἴ κ’ ἔσθοντ’ ἴδοις νιν ἀποθάνοις.

βρέμει μὲν ὁ φάρυγξ ἔνδοθ᾽, ἀραβεῖ δ’ ἁ γνάθος,

ψοφεῖ δ’ ὁ γομφίος, τέτριγε δ’ ὁ κυνόδων,

σίζει δὲ ταῖς ῥίνεσσι, κινεῖ δ’ οὔατα.

Ἴων δ’ ἐν Ὀμφάλῃ ἐμφανίσας αὐτοῦ τὴν ἀδηφαγίαν ἐπιφέρει ( p. 571 N )·

ὑπὸ δὲ τῆς εὐφημίας

κατέπινε καὶ τὰ κᾶλα καὶ τοὺς ἄνθρακας.

παρὰ Πινδάρου δὲ τοῦτ’ εἴληφεν εἰπόντος ( fr. 168 B )· ‘διαβοῶν θερμὰ δ’ εἰς ἀνθρακιὰν στέψαν πυρὶ δ’ εἰς ἀνθρακιὰν στέψαν πυρὶ δ᾽ ὑπνόων τε σώματα. καὶ τότ’ ἐγὼ σαρκῶν τ’ ἐνοπὰν ἠδ’ ὀστέων στεναγμὸν βαρὺν ην ἰδόντα διακρῖναι πολλὸς ἐν καιρῷ χρόνος.’ τοιοῦτον οὖν αὐτὸν ὑποστησάμενοι ταῖς ἀδηφαγίαις καὶ τῶν ὀρνέων ἀποδεδώκασιν αὐτῷ τὸν λάρον τὸν προσαγορευόμενον βουφάγον.

εἰσάγεται δὲ ὁ Ἡρακλῆς καὶ Λεπρεῖ περὶ πολυφαγίας ἐρίζων ἐκείνου προκαλεσαμένου, καὶ νενίκηκεν. Ζηνόδοτος δ’ ἐν δευτέρῳ Ἐπιτομῶν Καύκωνός φησι τοῦ Ποσειδῶνος καὶ Ἀστυδαμείας τῆς Φόρβαντος γενέσθαι τὸν Λεπρέα, ὃν τὸν Ἡρακλέα κελεῦσαι δεθῆναι, ὅτε Αὐγέαν τὸν μισθὸν ἀπῄτει. Ἡρακλῆς δ’ ἐκτελέσας τοὺς ἄθλους ἔρχεται ἐπὶ Καύκωνας καὶ δεηθείσης Ἀστυδαμείας διαλύεται πρὸς τὸν Λεπρέα. καὶ μετὰ ταῦτα ὁ Λεπρεὺς Ἡρακλεῖ ἐρίζει δίσκῳ καὶ ὕδατος ἀντλήσει καὶ ὅστις ἀναλώσει θᾶττον ταῦρον, καὶ λείπεται πάντα. εἶτα θωρηχθεὶς προκαλεῖται Ἡρακλέα καὶ θνῄσκει ἐν τῇ μάχῃ. Μᾶτρις δ’ ἐν τῷ τοῦ Ἡρακλέους ἐγκωμίῳ καὶ εἰς πολυποσίαν φησὶ τὸν Ἡρακλέα προκληθῆναι ὑπὸ τοῦ Λεπρέως, καὶ πάλιν νικηθῆναι. τὰ αὐτὰ ἱστορεῖ καὶ ὁ Χῖος ῥήτωρ Καύκαλος, ὁ Θεοπόμπου τοῦ ἱστοριογράφου ἀδελφός, ἐν τῷ τοῦ Ἡρακλέους ἐγκωμίῳ.

καὶ τὸν Ὀδυσσέα δὲ Ὅμηρος πολυφάγον καὶ λαίμαργον παραδίδωσιν ὅταν λέγῃ ( Od. 7.215 )·

ἀλλ’ ἐμὲ μὲν δορπῆσαι ἐάσατε κηδόμενόν περ·

οὐ γάρ τι στυγερῇ ἐπὶ γαστέρι κύντερον ἄλλο

ἔπλετο, ἥ τ’ ἐκέλευσεν ἕο μνήσασθαι ἀνάγκῃ

καὶ μάλα τειρόμενον καὶ ἐνιπλησθῆναι ἀνώγει.

ὑπερβάλλουσα γὰρ ἐν τούτοις φαίνεται αὐτοῦ λαιμαργία μετὰ τοῦ μηδὲ ἐν δέοντι τὰ περὶ τῆς γαστρὸς γνωμολογεῖν. ἐχρῆν γάρ, εἰ καὶ ἐλίμωττεν, διακαρτερεῖν ἢ μετριάζειν τὰ περὶ τὴν τροφήν. τὸ δὲ τελευταῖον καὶ τὴν τελειοτάτην αὐτοῦ παρίστησι λαιμαργίαν καὶ γαστριμαργίαν· Od. 7.219

ὡς καὶ ἐγὼ πένθος μὲν ἔχω φρεσίν· ἣ δὲ μάλ᾽ αἰεὶ

ἐσθέμεναι κέλεται καὶ πινέμεν, ἐκ δέ με πάντων

ληθάνει ὅσσ’ ἔπαθον, καὶ ἐνιπλησθῆναι ἀνώγει.

ταῦτα γὰρ οὐδ’ ἂν ἐκεῖνος ὁ Σαρδανάπαλλος εἰπεῖν ποτε ἂν ἐτόλμησεν. γέρων τε ὢν

ἤσθιεν ἁρπαλέως κρέα τ’ ἄσπετα καὶ μέθυ ἡδύ.

Θεαγένης δ’ ὁ Θάσιος ἀθλητὴς ταῦρον μόνος κατέφαγεν, ὡς Ποσείδιππός φησιν ἐν ἐπιγράμμασι·

καίπερ συνθεσίης ἔφαγόν ποτε Μῃόνιον βοῦν·

πάτρη γὰρ βρώμην οὐκ ἂν ἐπέσχε Θάσος

Θευγένει· ἅσσα φαγὼν ἔτ’ ἐπῄτεον. οὕνεκεν οὕτω

χάλκεος ἑστήκω χεῖρα προισχόμενος.

Μίλων δ’ ὁ Κροτωνιάτης, ὥς φησιν ὁ Ἱεραπολίτης Θεόδωρος ἐν τοῖς περὶ ἀγώνων ( FHG IV 513 ), ἤσθιε μνᾶς κρεῶν εἴκοσι καὶ τοσαύτας ἄρτων οἴνου τε τρεῖς χοᾶς ἔπινεν. ἐν δὲ Ὀλυμπίᾳ ταῦρον ἀναθέμενος τοῖς ὤμοις τετραέτη καὶ τοῦτον περιενέγκας τὸ στάδιον μετὰ ταῦτα δαιτρεύσας μόνος αὐτὸν κατέφαγεν ἐν μιᾷ ἡμέρᾳ. Τίτορμός τε ὁ Αἰτωλὸς διηριστήσατο αὐτῷ βοῦν, ὡς ἱστορεῖ ὁ Αἰτωλὸς Ἀλέξανδρος ( p. 249 M ). Φύλαρχος δέ φησιν ἐν τῇ γʹ τῶν ἱστοριῶν ( FHG I 335 ) τὸν Μίλωνα ταῦρον καταφαγεῖν κατακλιθέντα πρὸ τοῦ βωμοῦ τοῦ Διός· διὸ καὶ ποιῆσαι εἰς αὐτὸν Δωριέα τὸν ποιητὴν τάδε·

τοῖος ἔην Μίλων, ὅτ’ ἀπὸ χθονὸς ἤρατο βρῖθος,

τετραέτη δαμάλην ἐν Διὸς εἰλαπίναις,

ὤμοις δὲ κτῆνος τὸ πελώριον ὡς νέον ἄρνα

ἤνεγκεν δι’ ὅλης κοῦφα πανηγύρεως.

καὶ θάμβος μέν, ἀτὰρ τοῦδε πλέον ἤνυσε θαῦμα

πρόσθεν Πισαίου, ξεῖνε, θυηπολίου·

ὃν γὰρ ἐπόμπευσεν βοῦν ἄζυγον, εἰς κρέα τόνδε

κόψας πάντα κατ’ οὖν μοῦνος ἐδαίσατό νιν.

Ἀστυάναξ δ’ ὁ Μιλήσιος τρὶς Ὀλύμπια νικήσας κατὰ τὸ ἑξῆς παγκράτιον, κληθείς ποτε ἐπὶ δεῖπνον ὑπὸ Ἀριοβαρζάνου τοῦ Πέρσου καὶ ἀφικόμενος ὑπέσχετο φαγεῖν πάντα τὰ πᾶσι παρασκευασθέντα καὶ κατέφαγε. τοῦ Πέρσου δ᾽ αὐτὸν ἀξιώσαντος, ὡς ὁ Θεόδωρος ἱστορεῖ ( FHG IV 513 ), ἄξιόν τι ποιῆσαι τῶν κατὰ τὴν ἰσχὺν φακὸν τῆς κλίνης περίχαλκον ὄντα κλάσας ἐξέτεινε μαλάξας. τελευτήσαντος δ’ αὐτοῦ καὶ κατακαυθέντος οὐκ ἐχώρησε μία ὑδρία τὰ ὀστέα, μόλις δὲ δύο. καὶ τὰ τοῖς ἐννέα ἀνδράσι παρεσκευασμένα παρὰ τῷ Ἀριοβαρζάνῃ εἰς τὸ δεῖπνον μόνον καταφαγεῖν.

καὶ οὐδὲν παράδοξον τούτους τοὺς ἄνδρας ἀδηφάγους γενέσθαι· πάντες γὰρ οἱ ἀθλοῦντες μετὰ τῶν γυμνασμάτων καὶ ἐσθίειν πολλὰ διδάσκονται. διὸ καὶ Εὐριπίδης ἐν τῷ πρώτῳ Αὐτολύκῳ λέγει ( fr. 284 N )·

κακῶν γὰρ ὄντων μυρίων καθ’ Ἑλλάδα

οὐδὲν κάκιόν ἐστιν ἀθλητῶν γένους·

οἳ πρῶτα μὲν ζῆν οὔτε μανθάνουσιν εὖ

οὔτ’ ἂν δύναιντο· πῶς γὰρ ὅστις ἔστ’ ἀνὴρ

γνάθου τε δοῦλος νηδύος θ’ ἡσσημένος,

κτήσαιτ’ ἂν ὄλβον εἰς ὑπερβολὴν πατρός;

οὐδ’ αὖ πένεσθαι κἀξυπηρετεῖν τύχαις

οἷοί τ᾽· ἔθη γὰρ οὐκ ἐθισθέντες καλὰ

σκληρῶς διαλλάσσουσιν εἰς τἀμήχανα.

λαμπροὶ δ’ ἐν ἥβῃ καὶ πόλεως ἀγάλματα

φοιτῶσ᾽· ὅταν δὲ προσπέσῃ γῆρας πικρόν,

τρίβωνες ἐκβαλόντες οἴχονται κρόκας.

ἐμεμψάμην δὲ καὶ τὸν Ἑλλήνων νόμον,

οἳ τῶν δ’ ἕκατι σύλλογον ποιούμενοι

τιμῶσ’ ἀχρείους ἡδονὰς δαιτὸς χάριν.

τί γὰρ παλαίσας εὖ, τί δ’ ὠκύπους ἀνὴρ

ἢ δίσκον ἄρας ἢ γνάθον παίσας καλῶς

πόλει πατρῴᾳ στέφανον ἤρκεσεν λαβών;

πότερα μαχοῦνται πολεμίοισιν ἐν χεροῖν

δίσκους ἔχοντες ἢ δι’ ἀσπίδων χερὶ

θείνοντες ἐκβαλοῦσι πολεμίους πάτρας;

οὐδεὶς σιδήρου ταῦτα μωραίνει πέλας

στάς. ἄνδρας ... χρὴ σοφούς τε κἀγαθοὺς

φύλλοις στέφεσθαι χὤστις ἡγεῖται πόλει

κάλλιστα σώφρων καὶ δίκαιος ὢν ἀνήρ,

ὅστις τε μύθοις ἔργ’ ἀπαλλάσσει κακὰ

μάχας τ’ ἀφαιρῶν καὶ στάσεις. τοιαῦτα γὰρ

πόλει τε πάσῃ πᾶσί θ’ Ἕλλησιν καλά.

ταῦτ’ εἴληφεν ὁ Εὐριπίδης ἐκ τῶν τοῦ Κολοφωνίου ἐλεγείων Ξενοφάνους οὕτως εἰρηκότος ( fr. 2 B )·

ἀλλ’ εἰ μὲν ταχυτῆτι ποδῶν νίκην τις ἄροιτο

ἢ πενταθλεύων, ἔνθα Διὸς τέμενος

πὰρ Πίσαο ῥοῇσ’ ἐν Ὀλυμπίῃ, εἴτε παλαίων

ἢ καὶ πυκτοσύνην ἀλγινόεσσαν ἔχων,

εἴτε τὸ δεινὸν ἄεθλον ὃ παγκράτιον καλέουσιν,

ἀστοῖσίν κ’ εἴη κυδρότερος προσορᾶν

καί κε προεδρίην φανερὴν ἐν ἀγῶσιν ἄροιτο

καί κεν σίτησιν δημοσίων κτεάνων

ἐκ πόλεως καὶ δῶρον ὅ οἱ κειμήλιον εἴη·

εἴτε καὶ ἵπποισιν, ταῦτά κε πάντα λάχοι,

οὐκ ἐὼν ἄξιος ὥσπερ ἐγώ. ῥώμης γὰρ ἀμείνων

ἀνδρῶν ἠδ’ ἵππων ἡμετέρη σοφίη.

ἀλλ’ εἰκῇ μάλα τοῦτο νομίζεται, οὐδὲ δίκαιον

προκρίνειν ῥώμην τῆς ἀγαθῆς σοφίης.

οὔτε γὰρ εἰ πύκτης ἀγαθὸς λαοῖσι μετείη

οὔτ’ εἰ πενταθλεῖν οὔτε παλαισμοσύνην,

οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον

ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει,

τοὔνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίῃ πόλις εἴη.

σμικρὸν δ’ ἄν τι πόλει χάρμα γένοιτ’ ἐπὶ τῷ,

εἴ τις ἀεθλεύων νικῷ Πίσαο παρ’ ὄχθας·

οὐ γὰρ πιαίνει ταῦτα μυχοὺς πόλεως.

γυμνοὶ γὰρ ὤθουν, φαιδίμους βραχίονας

ἥβῃ σφριγῶντες ἐμπορεύονται, νέῳ

στίλβοντες ἄνθει καρτερὰς ἐπωμίδας·

ἄδην δ’ ἐλαίου στέρνα καὶ ποδῶν κύτος

χρίουσιν ὡς ἔχοντες οἴκοθεν τρυφήν.

Φυρόμαχον τὸν πάντα φαγεῖν βορόν, οἷα κορώνην

παννυχικήν, αὕτη ῥωγὰς ἔχει κάπετος

χλαίνης ἐν τρύχει Πελληνίδος. ἀλλὰ σὺ τούτου

καὶ χρῖε στήλην, Ἀττικέ, καὶ στεφάνου,

εἴ ποτέ σοι προκύων συνεκώμασεν. ἦλθε δ’ ὁ μαυρὰ

βλέψας ἐκ πελίων νωδὸς ἐπισκυνίων,

ὁ τριχιδιφθερίας, μονολήκυθος· ἐκ γὰρ ἀγώνων

τῶν τότε ληναικὴν ἦλθ’ ὑπὸ Καλλιόπην.

Ἀμάραντος δὲ ὁ Ἀλεξανδρεὺς ἐν τοῖς περὶ σκηνῆς Ἡρόδωρόν φησι τὸν Μεγαρέα σαλπιγκτὴν γενέσθαι τὸ μὲν μέγεθος πηχῶν τριῶν καὶ ἡμίσους, εἶναι δὲ καὶ τὰς πλευρὰς ἰσχυρόν· ἐσθίειν δὲ ἄρτων μὲν χοίνικας ἕξ, κρεῶν δὲ λίτρας εἴκοσιν οἵων ἂν εὑρήκῃ, πίνειν δὲ χοᾶς δύο καὶ σαλπίζειν ἅμα σάλπιγξι δυσί. κοιμᾶσθαι δὲ ἔθος εἶχεν ἐπὶ λεοντῆς μόνης. ἐσήμαινε δὲ σαλπίζων μέγιστον. Ἄργος γοῦν πολιορκοῦντος Δημητρίου τοῦ Ἀντιγόνου καὶ οὐ δυναμένων τῶν στρατιωτῶν τὴν ἑλέπολιν προσαγαγεῖν τοῖς τείχεσι διὰ τὸ βάρος, ταῖς δύο σάλπιγξι σημαίνων ὑπὸ τῆς ἁδρότητος τοῦ ἤχου τοὺς στρατιώτας ἠνάγκασε προθυμηθέντας προσαγαγεῖν τὴν μηχανήν. ἐνίκησε δὲ τὴν περίοδον δεκάκις καὶ ἐδείπνει καθήμενος, ὡς ἱστορεῖ Νέστωρ ἐν τοῖς θεατρικοῖς ὑπομνήμασι. καὶ γυνὴ δὲ ἐσάλπισεν Ἀγλαὶς ἡ Μεγακλέους ἐν τῇ πρώτῃ ἀχθείσῃ μεγάλῃ πομπῇ ἐν Ἀλεξανδρείᾳ τὸ πομπικόν, περιθέτην ἔχουσα καὶ λόφον ἐπὶ τῆς κεφαλῆς, ὡς δηλοῖ Ποσείδιππος ἐν ἐπιγράμμασιν. ἤσθιε δὲ καὶ αὐτὴ λίτρας μὲν κρεῶν δώδεκα, ἄρτων δὲ χοίνικας τέσσαρας καὶ ἔπινεν οἴνου χοᾶ.

Λιτυέρσας δὲ ἦν μὲν υἱὸς Μίδου νόθος, Κελαινῶν δὲ τῶν ἐν Φρυγίᾳ βασιλεύς, ἄγριος ἰδέσθαι καὶ ἀνήμερος ἄνθρωπος, ἀδηφάγος δ’ ἰσχυρῶς. λέγει δὲ περὶ αὐτοῦ Σωσίθεος ὁ τραγῳδιοποιὸς ἐν δράματι Δάφνιδι ἢ Λιτυέρσᾳ οὕτως ( p. 639, 6 N )·

ἔσθει μὲν ἄρτους τρεῖς, ὄνους κανθηλίους

τρεῖς τῆς βραχείας ἡμέρας· πίνει δ’ ἕνα

καλῶν μετρητὴν τὸν δεκάμφορον πίθον.

τοιοῦτός ἐστι καὶ ὁ παρὰ Φερεκράτει ἢ Στράττιδι ἐν Ἀγαθοῖς, περὶ οὗ φησιν ( I 145 K )·

ἐγὼ κατεσθίω μόλις τῆς ἡμέρας

πένθ’ ἡμιμέδιμν᾽, ἐὰν βιάζωμαι. Β. μόλις;

ὡς ὀλιγόσιτος ἦσθ’ ἄρ᾽, ὃς κατεσθίεις

τῆς ἡμέρας μακρᾶς τριήρους σιτία.

Ξάνθος δ’ ἐν τοῖς Λυδιακοῖς ( FHG I 38 ) Κάμβλητά φησι τὸν βασιλεύσαντα Λυδῶν πολυφάγον γενέσθαι καὶ πολυπότην, ἔτι δὲ γαστρίμαργον. τοῦτον οὖν ποτε νυκτὸς τὴν ἑαυτοῦ γυναῖκα κατακρεουργήσαντα καταφαγεῖν, ἔπειτα πρωὶ εὑρόντα τὴν χεῖρα τῆς γυναικὸς ἐνοῦσαν ἐν τῷ στόματι ἑαυτὸν ἀποσφάξαι, περιβοήτου τῆς πράξεως γενομένης. περὶ δὲ Θυὸς τοῦ Παφλαγόνων βασιλέως ὅτι καὶ αὐτὸς ἦν πολυφάγος προειρήκαμεν ( IV 144 f ), παραθέμενοι Θεόπομπον ἱστοροῦντα ἐν τῇ πέμπτῃ καὶ τριακοστῇ ( FHG I 311 ). Ἀρχίλοχος δ’ ἐν Τετραμέτροις Χαρίλαν εἰς τὰ ὅμοια διαβέβληκεν ( fr. 79 B ), ὡς οἱ κωμῳδιοποιοὶ Κλεώνυμον καὶ Πείσανδρον. περὶ δὲ Χαιρίππου φησὶ Φοινικίδης ἐν Φυλάρχῳ οὕτως ( IV 510 M )·

τρίτον δὲ πρὸς τούτοισι τὸν σοφώτατον

Χαίριππον. οὗτος, ὥσπερ οἶδας, ἐσθίει

μέχρι ἂν διδῷ τις ἢ λάθῃ διαρραγείς.

τοιοῦτ’ ἔχει ταμιεῖον ὥσπερ οἰκίας.

Νικόλαος δ’ ὁ περιπατητικὸς ἐν τῇ τρίτῃ πρὸς ταῖς ἑκατὸν τῶν ἱστοριῶν ( FHG III 415 ) Μιθριδάτην φησὶ τὸν Ποντικὸν βασιλέα προθέντα ἀγῶνα πολυφαγίας καὶ πολυποσίας (ἦν δὲ τὸ ἆθλον τάλαντον ἀργυρίου) ἀμφότερα νικῆσαι. τοῦ μέντοι ἄθλου ἐκστῆναι τῷ μετ’ αὐτὸν κριθέντι Καλαμόδρυι τῷ Κυζικηνῷ ἀθλητῇ. καὶ Τιμοκρέων δ’ ὁ Ῥόδιος ποιητὴς καὶ ἀθλητὴς πένταθλος ἄδην ἔφαγε καὶ ἔπιεν, ὡς τὸ ἐπὶ τοῦ τάφου αὐτοῦ ἐπίγραμμα δηλοῖ ( Simon. fr. 169 B )·

πολλὰ πιὼν καὶ πολλὰ φαγὼν καὶ πολλὰ κάκ’ εἰπὼν

ἀνθρώπους κεῖμαι Τιμοκρέων Ῥόδιος.

Θρασύμαχος δ’ ὁ Χαλκηδόνιος ἔν τινι τῶν προοιμίων ( fr. 3 Tur ) τὸν Τιμοκρέοντά φησιν ὡς μέγαν βασιλέα ἀφικόμενον καὶ ξενιζόμενον παρ’ αὐτῷ πολλὰ ἐμφορεῖσθαι. πυθομένου δὲ τοῦ βασιλέως ὅ τι ἀπὸ τούτων ἐργάζοιτο, εἶπε Περσῶν ἀναριθμήτους συγκόψειν. καὶ τῇ ὑστεραίᾳ πολλοὺς καθ’ ἕνα νικήσας μετὰ τοῦτο ἐχειρονόμησε. πυνθανομένου δὲ τὴν πρόφασιν ὑπολείπεσθαι ἔφη τοσαύτας, εἰ προσίοι τις, πληγάς. Κλέαρχος δ’ ἐν πέμπτῳ βίων ( FHG II 307 ) Καντιβάρι φησὶ τῷ Πέρσῃ, ὁπότε κοπιάσειε τὰς σιαγόνας ἐσθίων, κεχηνότι καθάπερ εἰς ἄψυχον ἀγγεῖον εἰσαντλεῖν τὴν τροφὴν τοὺς οἰκείους. Ἑλλάνικος δ’ ἐν αʹ Δευκαλιωνείας ( FHG I 48 ) Ἐρυσίχθονά φησι τὸν Μυρμιδόνος, ὅτι ἦν ἄπληστος βορᾶς, Αἴθωνα κληθῆναι. Πολέμων δ’ ἐν αʹ τῶν πρὸς Τίμαιον ( fr. 39 Pr ) παρὰ Σικελιώταις φησὶν Ἀδηφαγίας ἱερὸν εἶναι καὶ Σιτοῦς Δήμητρος ἄγαλμα, οὗ πλησίον ἱδρῦσθαι καὶ Ἱμαλίδος, καθάπερ ἐν Δελφοῖς ερμούχου, ἐν δὲ Σκώλῳ τῷ Βοιωτιακῷ Μεγαλάρτου καὶ Μεγαλομάζου.

καὶ Ἀλκμὰν δ’ ὁ ποιητὴς ἑαυτὸν ἀδηφάγον εἶναι παραδίδωσιν ἐν τῷ τρίτῳ διὰ τούτων ( fr. 33 )·

καὶ ποκά τοι δώσω τρίποδος κύτος,

ᾧ κ’ ἔνι ......... λε’ ἀγείρῃς.

ἀλλ’ ἔτι νῦν γ’ ἄπυρος, τάχα δὲ πλέος

ἔτνεος, οἷον ὁ παμφάγος Ἀλκμὰν

ἠράσθη χλιερὸν πεδὰ τὰς τροπάς.

οὔ τι γὰρ ἠὺ τετυγμένον ἔσθει ...

ἀλλὰ τὰ κοινὰ γάρ, ὥσπερ ὁ δᾶμος,

ζατεύει.

κἀν τῷ εʹ δὲ ἐμφανίζει αὑτοῦ τὸ ἀδηφάγον λέγων οὕτως ( fr. 76 )·

ὥρας δ’ ἔσηκε τρεῖς, θέρος

καὶ χεῖμα κὠπώραν τρίταν

καὶ τέτρατον τὸ ἦρ, ὅκα

σάλλει μέν, ἐσθίεν δ’ ἄδαν

οὐκ ἔστι.

Ἀναξίλας δ’ ὁ κωμικὸς περὶ Κτησίου τινὸς διαλεγόμενος ἐν Χρυσοχόῳ δράματί φησιν ( II 273 K )·

ἤδη σχεδόν τι πάντα σοι πλὴν Κτησίου.

δείπνου γὰρ οὗτος, ὡς λέγουσιν οἱ σοφοί,

ἀρχήν, τελευτὴν δ’ οὐκ ἐπίσταται μόνος.

κἀν Πλουσίοις ( ib. p. 272 )·

διαρραγήτω χἄτερος δειπνῶν τις εὖ,

μὴ Κτησίας μόνος. Β. τί γὰρ σὲ κωλύει;

Α. δείπνου γὰρ οὗτος, ὡς λέγουσιν οἱ σοφοί,

ἀρχήν, τελευτὴν δ’ ἔμαθεν οὐδεπώποτε.

κἀν Χάρισι δὲ Κραναόν τινα συγκαταλέγει οὕτως αὐτῷ ( p. 273 )·

οὐκ ἐτὸς ἐρωτῶσίν με προσιόντες τινές·

ὄντως ὁ Κραναὸς Κτησίου κατεσθίει

ἔλαττον ἢ δειπνοῦσιν ἀμφότεροι συχνά;

Φιλέταιρος δ’ ἐν Ἀταλάντῃ ( II 230 K )·

κἂν δέῃ, τροχάζω στάδια πλείω Σωτάδου,

τὸν Ταυρέαν δὲ τοῖς πόνοις ὑπερβαλῶ

τὸν Κτησίαν τε τῷ φαγεῖν ὑπερδραμῶ.

Ἀνάξιππος Κεραυνῷ ( IV 464 M )·

ὁρῶ γὰρ ἐκ παλαίστρας τῶν φίλων

προσιόντα μοι Δάμιππον. Β. ἦ τοῦτον λέγεις

τὸν πέτρινον, ὃν οἱ φίλοι καλοῦσί σοι

νυνὶ δι’ ἀνδρείαν Κεραυνόν; εἰκότως·

ἀβάτους ποιεῖν γὰρ τὰς τραπέζας οἴομαι

αὐτὸν κατασκήπτοντα αὐταῖς τῇ γνάθῳ.

ἐν τούτοις ἐδήλωσεν ὁ κωμικὸς διότι καὶ τὸ δρᾶμα Κεραυνὸν ἀπ’ αὐτοῦ ἐπιγέγραφε. Θεόφιλος δ’ ἐν Ἐπιδαύρῳ ( II 474 K )·

Ἀτρεστίδας τις Μαντινεὺς λοχαγὸς ἦν,

ἀνδρῶν ἁπάντων πλεῖστα δυνάμενος φαγεῖν.

ἐν δὲ Παγκρατιαστῇ παραγαγὼν τὸν ἀθλητὴν ὡς πολλὰ ἐσθίοντά φησιν ( p. 475 )·

ἑφθῶν μὲν σχεδὸν

τρεῖς μνᾶς, Β. λέγ’ ἄλλο. Α. ῥυγχίον, κωλῆν, πόδας

τέτταρας ὑείους, Β. Ἡράκλεις. Α. βοὸς δὲ τρεῖς,

ὄρνιθ᾽, Β. Ἄπολλον. λέγ’ ἕτερον. Α. σύκων δύο

μνᾶς. Β. ἐπέπιες δὲ πόσον; Α. ἀκράτου δώδεκα

κοτύλας. Β. Ἄπολλον, Ὧρε καὶ Σαβάζιε.

καὶ ἔθνη δὲ ὅλα εἰς πολυφαγίαν ἐκωμῳδεῖτο, ὡς τὸ Βοιωτόν. Εὔβουλος γοῦν ἐν Ἀντιόπῃ φησί ( II 169 K )·

πώνειν μὲν ἁμὲς καὶ φαγεῖν μάλ’ ἀνδρικοὶ

καὶ καρτερεῖμεν, τοῖς δ’ Ἀθηναίοις λέγειν

καὶ μικρὰ φαγέμεν, τοὶ δὲ Θηβαῖοι μέγα.

καὶ ἐν Εὐρώπῃ ( p. 176 )·

κτίζε Βοιωτῶν πόλιν,

ἀνδρῶν ἀρίστων ἐσθίειν δι’ ἡμέρας.

καὶ ἐν Ἴωνι ( p. 177 )·

οὕτω σφόδρ’ ἐστὶ τοὺς τρόπους Βοιώτιος

ὥστ’ οὐδὲ δειπνῶν, ὡς λέγουσ᾽, ἐμπίπλαται.

ἐν δὲ Κέρκωψι ( p. 181 )·

μετὰ ταῦτα Θήβας ἦλθον, οὗ τὴν νύχθ’ ὅλην

τήν θ’ ἡμέραν δειπνοῦσι καὶ κοπρῶν’ ἔχει

ἐπὶ ταῖς θύραις ἕκαστος, οὗ πλήρει βροτῷ

οὐκ ἔστι μεῖζον ἀγαθόν· ὡς χεζητιῶν

μακρὰν βαδίζων, πολλὰ δ’ ἐσθίων ἀνήρ,

δάκνων τὰ χείλη παγγέλοιός ἐστ’ ἰδεῖν.

ἐν δὲ τοῖς Μυσοῖς πρὸς τὸν Ἡρακλέα ποιεῖ τινα τάδε λέγοντα ( p. 187 )·

σὺ μὲν τὸ Θήβης, ὡς λέγεις, πέδον λιπών,

ἀνδρῶν ἀρίστων ἐσθίειν δι’ ἡμέρας

ὅλης τραχήλους καὶ κοπρῶνας πλησίον ...

Δίφιλος δὲ ἐν Βοιωτίῳ ( II 547 K )·

οἷος ἐσθίειν πρὸ ἡμέρας

ἀρξάμενος ἢ πάλιν πρὸς ἡμέραν.

Μνησίμαχος Βουσίριδι ( II 436 K )·

εἰμὶ γὰρ Βοιώτιος

ὀλίγα μὲν λαλῶν, Β. δίκαια ταῦτα. Α. πολλὰ δ᾽

ἐσθίων.

Ἄλεξις Τροφωνίῳ ( II 383 K )·

νῦν δ’ ἵνα μὴ παντελῶς Βοιώτιοι

φαίνησθ’ εἶναι τοῖς διασύρειν ὑμᾶς εἰθισμένοις,

ὡς ἀκίνητοι νῦν εἶναι βοᾶν καὶ πονεῖν μόνον

καὶ δειπνεῖν ἐπιστάμενοι διὰ τέλους τὴν νύχθ᾽ ὅλην,

γυμνοῦθ’ αὑτοὺς θᾶττον ἅπαντες.

Ἀχαιὸς δ’ ἐν Ἄθλοις ( p. 579 N )·

πότερα θεωροῖς εἴτ’ ἀγωνισταῖς λέγεις;

Β. πόλλ’ ἐσθίουσιν, ὡς ἐπασκούντων τρόπος.

Α. ποδαποὶ γάρ εἰσιν οἱ ξένοι; Β. Βοιώτιοι.

ἐκ τούτων εἰκός ἐστι καὶ Ἐρατοσθένη ἐν ταῖς ἐπιστολαῖς ( p. 199 B ) Πρεπέλαον φῆσαι ἐρωτηθέντα τί αὐτῷ δοκοῦσιν εἶναι Βοιωτοὶ εἰπεῖν· ‘τί γὰρ ἄλλο ἢ τοιαῦτα ἐλάλουν, οἷα ἂν καὶ τὰ ἀγγεῖα φωνὴν λαβόντα, ὁπόσον ἕκαστος χωρεῖ. Πολύβιος δ’ ὁ Μεγαλοπολίτης ἐν τῇ εἰκοστῇ τῶν ἱστοριῶν φησιν ( c. 4, 1. 6, 5 ) ὡς Βοιωτοὶ μεγίστην δόξαν λαβόντες κατὰ τὰ Λευκτρικὰ κατὰ μικρὸν ἀνέπεσον ταῖς ψυχαῖς καὶ ὁρμήσαντες ἐπ’ εὐωχίας καὶ μέθας διέθεντο καὶ κοινωνεῖα τοῖς φίλοις. πολλοὶ δὲ καὶ τῶν ἐχόντων γενεὰς ἀπεμέριζον τοῖς συσσιτίοις τὸ πλέον μέρος τῆς οὐσίας, ὥστε πολλοὺς εἶναι Βοιωτῶν οἷς ὑπῆρχε δεῖπνα τοῦ μηνὸς πλείω τῶν εἰς τὸν μῆνα διατεταγμένων ἡμερῶν. διόπερ Μεγαρεῖς μισήσαντες αὐτῶν τὴν τοιαύτην κατάστασιν ἀπένευσαν εἰς τοὺς Ἀχαιούς.

καὶ Φαρσάλιοι δὲ κωμῳδοῦνται ὡς πολυφάγοι. Μνησίμαχος γοῦν ἐν Φιλίππῳ φησί ( II 441 K )·

τῶν Φαρσαλίων

ἥκει τις, ἵνα καὶ τὰς τραπέζας καταφάγῃ;

Β. οὐδεὶς πάρεστιν. Α. εὖ γε δρῶντες. ἆρά που

ὀπτὴν κατεσθίουσι πόλιν Ἀχαικήν;

ὅτι δὲ καὶ πάντες Θετταλοὶ ὡς πολυφάγοι διεβάλλοντο Κράτης φησὶν ἐν Λαμίᾳ ( I 136 K )·

ἔπη τριπήχη Θετταλικῶς τετμημένα.

τοῦτο δ’ εἶπεν ὡς τῶν Θετταλῶν μεγάλα κρέα τεμνόντων. Φιλέταιρος δ’ ἐν Λαμπαδηφόροις ( II 233 K )·

καὶ χειροβαρὲς σαρκὸς ὑείας Θετταλότμητον κρέας.

ἔλεγον δὲ καὶ Θετταλικὴν ἔνθεσιν τὴν μεγάλην. Ἕρμιππος Μοίραις ( I 235 K )·

ὁ Ζεὺς δὲ τούτων οὐδὲν ἐνθυμούμενος

μύων ξυνέπλαττε Θετταλικήν τιν’ ἔνθεσιν.

ταῦτα δὲ καπανικὰ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς ( I 519 K )·

τί πρὸς τὰ Λυδῶν δεῖπνα καὶ τὰ Θετταλῶν;

τὰ Θετταλικὰ μὲν πολὺ καπανικώτερα.

οἷον τὰ ἁμαξιαῖα· Θετταλοὶ γὰρ τὰς ἀπήνας καπάνας ἔλεγον. Ξέναρχος Σκύθαις ( II 472 K )·

ἑπτὰ δὲ καπάνας ἔτρεφον εἰς Ὀλύμπια.

Β. τί λέγεις; καπάνας; πῶς;Α. καπάνας Θετταλοὶ

πάντες καλοῦσι τὰς ἀπήνας. Β. μανθάνω.

Αἰγυπτίους δὲ Ἑκαταῖος ἀρτοφάγους φησὶν

( FHG I 20 ) εἶναι κυλλήστιας ἐσθίοντας, τὰς δὲ κριθὰς εἰς ποτὸν καταλέοντας. διὰ ταῦτα καὶ Ἄλεξις ἐν τῷ περὶ αὐταρκείας ἔφη μετρίᾳ τροφῇ κεχρῆσθαι τὸν Βόκχοριν καὶ τὸν πατέρα αὐτοῦ Νεόχαβιν. καὶ Πυθαγόρας δ’ ὁ Σάμιος μετρίᾳ τροφῇ ἐχρῆτο, ὡς ἱστορεῖ Λύκων ὁ Ἰασεὺς ἐν τῷ περὶ Πυθαγορείου βίου. οὐκ ἀπείχετο δὲ ἐμψύχων, ὡς Ἀριστόξενος εἴρηκεν. Ἀπολλόδωρος δὲ ὁ ἀριθμητικὸς καὶ θῦσαί φησιν αὐτὸν ἑκατόμβην ἐπὶ τῷ εὑρηκέναι ὅτι τριγώνου ὀρθογωνίου ἡ τὴν ὀρθὴν γωνίαν ὑποτείνουσα ἴσον δύναται ταῖς περιεχούσαις·

ἡνίκα Πυθαγόρης τὸ περικλεὲς εὕρετο γράμμα,

κλεινὸς ἐφ’ ᾧ κλεινὴν ἤγαγε βουθυσίην.

ἦν δὲ καὶ ὀλιγοπότης ὁ Πυθαγόρας καὶ εὐτελέστατα διεβίου, ὡς καὶ πολλάκις μέλιτι μόνῳ ἀρκεῖσθαι. τὰ παραπλήσια δ’ ἱστορεῖται καὶ περὶ Ἀριστείδου καὶ Ἐπαμεινώνδου καὶ Φωκίωνος καὶ Φορμίωνος τῶν στρατηγῶν. Μάνιος δὲ Κούριος ὁ Ῥωμαίων στρατηγὸς ἐπὶ γογγυλίσι διεβίω πάντα τὸν χρόνον· καὶ Σαβίνων αὐτῷ πολὺ χρυσίον προσπεμπόντων οὐκ ἔφη δεῖσθαι χρυσίου, ἕως ἂν τοιαῦτα δειπνῇ. ἱστορεῖ δὲ ταῦτα Μεγακλῆς ἐν τῷ περὶ ἐνδόξων ἀνδρῶν ( FHG IV 443 ).

τῶν δείπνων δὲ πολλοὶ τὰ μέτρια ἀσπάζονται, ὡς Ἄλεξις ἐν Φιλούσῃ παραδίδωσιν ( II 390 K )·

ἀλλ’ ἔγωγέ τοι τὰ δέοντ’ ἔχων

τὰ περιττὰ μισῶ· τοῖς ὑπερβάλλουσι γὰρ

τέρψις μὲν οὐκ ἔνεστι, πολυτέλεια δέ.

Ψευδομένῳ ( II 392 K )·

τὰ περιττὰ μισῶ. τοῖς ὑπερβάλλουσι γὰρ

δαπάνη πρόσεστιν, ἡδονὴ δ’ οὐδ’ ἡτισοῦν.

ἐν δὲ Συντρόφοις ( II 376 K )·

ὡς ἡδὺ πᾶν τὸ μέτριον· οὔθ’ ὑπεργέμων

ἀπέρχομαι νῦν οὔτε κενός, ἀλλ’ ἡδέως

ἔχων ἐμαυτοῦ. Μνησίθεος γάρ φησι δεῖν

φεύγειν ἁπάντων τὰς ὑπερβολὰς ἀεί.

Ἀρίστων δ’ ὁ φιλόσοφος ἐν Ἐρωτικῶν Ὁμοίων δευτέρῳ Πολέμωνά φησι τὸν Ἀκαδημαικὸν παραινεῖν τοῖς ἐπὶ δεῖπνον πορευομένοις φροντίζειν ὅπως ἡδὺν πότον ποιῶνται μὴ μόνον εἰς τὸ παρόν, ἀλλὰ καὶ εἰς τὴν αὔριον. Τιμόθεος δ’ ὁ Κόνωνος ἐκ τῶν πολυτελῶν καὶ στρατηγικῶν δείπνων παραληφθεὶς ὑπὸ Πλάτωνος εἰς τὸ ἐν Ἀκαδημείᾳ συμπόσιον καὶ ἑστιαθεὶς ἀφελῶς καὶ μουσικῶς ἔφη ὡς οἱ παρὰ Πλάτωνι δειπνοῦντες καὶ τῇ ὑστεραίᾳ καλῶς γίνονται. ὁ δ’ Ἡγήσανδρος ἐν τοῖς ὑπομνήμασιν ἔφη ( FHG IV 420 ) ὡς καὶ τῇ ὑστεραίᾳ ὁ Τιμόθεος ἀπαντήσας τῷ Πλάτωνι εἶπεν· ‘ὑμεῖς, ὦ Πλάτων, εὖ δειπνεῖτε μᾶλλον εἰς τὴν ὑστεραίαν ἢ τὴν παροῦσαν ἡμέραν.’ Πύρρων δ’ ὁ Ἠλεῖος τῶν γνωρίμων τινὸς αὐτὸν ὑποδεξαμένου πολυτελῶς μέν, .... δέ, ὡς ὁ αὐτὸς ἱστορεῖ, ‘εἰς τὸ λοιπόν, εἶπεν, οὐχ ἥξω πρὸς σέ, ἂν οὕτως ὑποδέχῃ, ἵνα μήτε ἐγὼ σὲ ἀηδῶς ὁρῶ καταδαπανώμενον οὐκ ἀναγκαίως μήτε σὺ θλιβόμενος κακοπαθῇς. μᾶλλον γὰρ ἡμᾶς τῇ μεθ’ ἑαυτῶν συνουσίᾳ προσῆκόν ἐστιν εὐεργετεῖν ἢ τῷ πλήθει τῶν παρατιθεμένων, ὧν οἱ διακονοῦντες τὰ πλεῖστα δαπανῶσιν.’

Ἀντίγονος δ’ ὁ Καρύστιος ἐν τῷ Μενεδήμου βίῳ ( p. 99 Wil ) τὴν διάταξιν διηγούμενος τοῦ παρὰ τῷ φιλοσόφῳ συμποσίου φησὶν ὅτι ἠρίστα μὲν δεύτερος ἢ τρίτος καθ’ αὑτόν· κἆτ’ ἔδει καὶ τοὺς λοιποὺς παρεῖναι δεδειπνηκότας. ἦν γὰρ τὸ τοῦ Μενεδήμου τοιοῦτον ἄριστον. μετὰ δὲ ταῦτα εἰσεκάλουν τοὺς παραγινομένους· ὧν, ὡς ἔοικεν, ὅτε προτερήσειαν ἔνιοι τῆς ὥρας, ἀνακάμπτοντες παρὰ τὰς θύρας ἀνεπυνθάνοντο τῶν ἐξιόντων παίδων τί τὸ παρακείμενον εἴη καὶ πῶς ἔχοι τῆς τοῦ χρόνου συμμετρίας τὸ ἄριστον. ὅτε μὲν οὖν ἀκούσειαν λάχανον ἢ τάριχος, ἀνεχώρουν, ὅτε δ’ ὅτι κρεᾴδιον, εἰσῄεσαν εἰς τὸν ἐπὶ τοῦτο παρεσκευασμένον οἶκον. ἦν δὲ τοῦ μὲν θέρους ἡτοιμασμένη ψίαθος ἐφ’ ἑκάστης κλίνης, τοῦ δὲ χειμῶνος κώδιον· προσκεφάλαιον δὲ αὐτὸν φέρειν ἕκαστον ἔδει. τὸ δὲ περιαγόμενον ποτήριον οὐ μεῖζον ἦν κοτυλιαίου, τράγημα δὲ θέρμος μὲν ἢ κύαμος συνεχῶς, ποτὲ δὲ καὶ τῶν ὡρίων εἰσεφέρετό τι, τοῦ μὲν θέρους ἄπιος ἢ ῥόα, τοῦ δ’ ἔαρος ὦχροι, κατὰ δὲ τὴν χειμερινὴν ὥραν ἰσχάδες. μαρτυρεῖ δὲ καὶ περὶ τούτων Λυκόφρων ὁ Χαλκιδεὺς γράψας σατύρους Μενέδημον, ἐν οἷς φησιν ὁ Σιληνὸς πρὸς τοὺς σατύρους ( p. 636 N )·

παῖδες κρατίστου πατρὸς ἐξωλέστατοι,

ἐγὼ μὲν ὑμῖν, ὡς ὁρᾶτε, στρηνιῶ·

δεῖπνον γὰρ οὔτ’ ἐν Καρίᾳ, μὰ τοὺς θεούς,

οὔτ’ ἐν Ῥόδῳ τοιοῦτον οὔτ’ ἐν Λυδίᾳ

κατέχω δεδειπνηκώς. Ἄπολλον, ὡς καλόν.

καὶ προελθών·

ἀλλὰ κυλίκιον

ὑδαρὲς ὁ παῖς περιῆγε τοῦ πεντωβόλου,

ἀτρέμα παρεξεστηκός· ὅ τ’ ἀλιτήριος

καὶ δημόκοινος ἐπεχόρευε δαψιλὴς

θέρμος, πενήτων καὶ τρικλίνου συμπότης.

ἑξῆς δέ φησιν ὅτι ζητήσεις ἦσαν παρὰ πότον·

τράγημα γὰρ

ὁ σωφρονιστὴς πᾶσιν ἐν μέσῳ λόγος.

ἱστορεῖται δὲ καὶ ὅτι πολλάκις συνόντας αὐτοὺς ἐπὶ πλεῖον ‘ὁ ὄρνις κατελάμβανε τὴν ἕω καλῶν, τοῖσι δὲ οὐδέπω κόρος.’

Ἀρκεσίλαος δ’ ἑστιῶν τινας, καὶ ἐλλιπόντων τῶν ἄρτων νεύσαντος τοῦ παιδὸς ὡς οὐκ ἔτ’ εἰσίν, ἀνακαγχάσας καὶ τὼ χεῖρε συγκροτήσας ‘οἷόν τι, ἔφη, τὸ συμπόσιόν ἐστιν ἡμῶν, ἄνδρες φίλοι· ἄρτους ἐπιλελήσμεθ’ ἀρκοῦντας πρίασθαι. τρέχε δή, παῖ.’ καὶ τοῦτ’ ἔλεγεν αὐτὸς γελῶν· καὶ τῶν παρόντων δ᾽ ἅθρους ἐξεχύθη γέλως καὶ διαγωγὴ πλείων ἐνέπεσεν καὶ διατριβή, ὥστε ἥδυσμα γενέσθαι τῷ συμποσίῳ τὴν τῶν ἄρτων ἔνδειαν. ἄλλοτε δὲ ὁ Ἀρκεσίλαος Ἀπελλῇ τῷ γνωρίμῳ προστάξας καθυλίσαι τὸν οἶνον, ἐπειδὴ διὰ τὴν ἀπειρίαν ἐκεῖνος τὰ μὲν ἐτάραττεν, τὰ δ’ ἐξέχει, καὶ πολὺ θολώτερος ἐφαίνετο ὁ οἶνος, ὑπομειδιάσας ἔφη· ‘ἐγὼ δὲ καθυλίσαι προσέταξα ἀνθρώπῳ μηδὲν ἑωρακότι ἀγαθὸν ὥσπερ οὐδ’ ἐγώ. ἀνάστηθι οὖν σύ, Ἀρίδεικες· σὺ δὲ ἀπελθὼν τὰ ἑκτὰ τρύπα.’ ταῦτα δ’ οὕτως εὔφραινε καὶ ἐξιλάρου τοὺς παρόντας ὡς εὐθυμίας πληροῦσθαι.

οἱ δὲ νῦν συνάγοντες ἐπὶ τὰ δεῖπνα καὶ μάλιστα οἱ ἀπὸ τῆς καλῆς Ἀλεξανδρείας βοῶσι, κεκράγασι, βλασφημοῦσι τὸν οἰνοχόον, τὸν διάκονον, τὸν μάγειρον· κλαίουσι δ’ οἱ παῖδες τυπτόμενοι κονδύλοις ἄλλος ἄλλοθεν. καὶ οὐχ οἷον οἱ κεκλημένοι μετὰ πάσης ἀηδίας δειπνοῦσιν, ἀλλὰ κἂν τύχῃ θυσία τις οὖσα, παρακαλυψάμενος ὁ θεὸς οἰχήσεται καταλιπὼν οὐ μόνον τὸν οἶκον, ἀλλὰ καὶ τὴν πόλιν ἅπασαν. γελοῖον γάρ ἐστιν αὐτὸν τὸν εὐφημίαν κηρύξαντα καταρᾶσθαι τῇ γυναικὶ καὶ τοῖς τέκνοις. καὶ τοῖς δειπνοῦσι δ’ ἂν εἴποι ὁ τοιοῦτος ( B 381 )·

νῦν δ’ ἔρχεσθ’ ἐπὶ δεῖπνον, ἵνα ξυνάγωμεν Ἄρηα.

τῷ γὰρ τοιούτῳ ὁ οἶκος ( Soph. OT 4 )

ὁμοῦ μὲν θυμιαμάτων γέμει,

ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων.

τούτων λεχθέντων ἔφη τις τῶν παρόντων· ‘παραιτητέον εἰς ταῦτ’ ἀποβλέποντάς ἐστι τὸ γαστρίζεσθαι. ‘ἀτελὲς γὰρ δεῖπνον οὐ ποιεῖ παροινίαν,’ ὡς Ἄμφις φησὶν ἐν Πανί ( II 244 K ), οὐδὲ ὕβρεις καὶ προπηλακισμούς, ὡς Ἄλεξις ἐν Ὀδυσσεῖ ὑφαίνοντι μαρτυρεῖ διὰ τούτων ( II 354 K )·

φιλεῖ γὰρ ἡ μακρὰ συνουσία

καὶ τὰ συμπόσια τὰ πολλὰ καὶ καθ’ ἡμέραν ποιεῖν

σκῶψιν, ἡ σκῶψις δὲ λυπεῖ πλεῖον ἢ τέρπει πολύ.

τοῦ κακῶς λέγειν γὰρ ἀρχὴ γίνετ᾽· ἂν δ’ εἴπῃς ἅπαξ,

εὐθὺς ἀντήκουσας· ἤδη λοιδορεῖσθαι λείπεται,

εἶτα τύπτεσθαι δέδεικται καὶ παροινεῖν. ταῦτα γὰρ

κατὰ φύσιν πέφυκεν οὕτως· καὶ τί μάντεως ἔδει;

καὶ Μνησίμαχος δὲ ἐν Φιλίππῳ διὰ τὸν ὑπερβάλλοντα κόρον ἐν τοῖς δείπνοις παράγει τι συμπόσιον πολέμου παρασκευὴν ἐπαγγελλόμενον καὶ ὡς ἀληθῶς κατὰ τὸν χαριέστατον Ξενοφῶντα ( Hell. 3, 4, 17 ) πολέμου ἐργαστήριον. λέγει δ’ οὕτως ( II 441 K )·

ἆρ’ οἶσθα σύ

ὁτιὴ πρὸς ἄνδρας ἐστί σοι μαχητέον,

οἳ τὰ ξίφη δειπνοῦμεν ἠκονημένα,

ὄψον δὲ δᾷδας ἡμμένας καταπίνομεν;

ἐντεῦθεν εὐθὺς ἐπιφέρει τραγήματα

ἡμῖν ὁ παῖς μετὰ δεῖπνον ἀκίδας Κρητικάς,

ὥσπερ ἐρεβίνθους, δορατίων τε λείψανα

κατεαγότ᾽, ἀσπίδας δὲ προσκεφάλαια καὶ

θώρακας ἔχομεν, πρὸς ποδῶν δὲ σφενδόνας

καὶ τόξα, καταπέλταισι δ’ ἐστεφανώμεθα.

καὶ ὁ Κολοφώνιος δὲ Φοῖνιξ φησίν ( fr. 3 B )·

Νίνου κάδοι μάχαιρα καὶ κύλιξ αἰχμή,

κόμη δὲ τόξα, δήιοι δὲ κρητῆρες,

ἵπποι δ’ ἄκρητος κἀλαλὴ ‘μύρον χεῖτε’.

ἐν δὲ τῷ Παρασίτῳ Ἄλεξις περὶ πολυφάγου τινὸς διαλεγόμενός φησι ( II 364 K )·

καλοῦσι δ’ αὐτὸν πάντες οἱ νεώτεροι

Παράσιτον ὑποκόρισμα· τῷ δ’ οὐδὲν μέλει.

δειπνεῖ δ’ ἄφωνος Τήλεφος, νεύων μόνον

πρὸς τοὺς ἐπερωτῶντάς τι, ὥστε πολλάκις

αὐτὸν ὁ κεκληκὼς τὰ Σαμοθρᾴκι’ εὔχεται

λῆξαι πνέοντα καὶ γαληνίσαι ποτέ.

χειμὼν ὁ μειρακίσκος ἐστὶ τοῖς φίλοις.

Δίφιλος δ’ ἐν Ἡρακλεῖ περί τινος τῶν ὁμοίων διαλεγόμενος διέξεισιν ( II 556 K )·

ἐμὲ μὲν οὐχ ὁρᾷς πεπωκότα

ἤδη τ’ ἀκροθώρακ’ ὄντα καὶ θυμούμενον,

τονδὶ δὲ ναστὸν Ἀστίωνος μείζονα

ἤδη σχεδὸν δωδέκατον ἠριστηκότα;

διὸ καλῶς ἔλεγεν ὁ Βορυσθενίτης Βίων οὐ δεῖν ἀπὸ τῆς τραπέζης τὰς ἡδονὰς πορίζεσθαι, ἀλλ’ ἀπὸ τοῦ φρονεῖν. ὁ δ’ Εὐριπίδης φησί ( fr. 212 N )·

φαύλῃ διαίτῃ προσβαλὼν ἥσθη στόμα,

ὡς τῆς ἀπὸ τῶν προσφορῶν τέρψεως περὶ τὸ στόμα μᾶλλον γινομένης. Αἰσχύλος τ’ ἐν Φινεῖ ( fr. 253 N )·

καὶ ψευδόδειπνα πολλὰ μαργώσης γνάθου

ἐρρυσίαζον στόματος ἐν πρώτῃ χαρᾷ.

ἐν Σθενεβοίᾳ δ’ ὁ Εὐριπίδης περὶ εὐτελείας λέγων ( fr. 672 )·

βίος δὲ πορφυροῦς θαλάσσιος,

οὐκ εὐτράπεζος, ἀλλ’ ἐπάκτιοι φάτναι.

ὑγρὰ δὲ μήτηρ, οὐ πεδοστιβὴς τροφὸς

θάλασσα· τήνδ’ ἀροῦμεν, ἐκ ταύτης βίος

βρόχοισι καὶ πέδαισιν οἴκαδ’ ἔρχεται.

μέγα γὰρ ἀνθρώποις κακὸν ἡ γαστήρ, περὶ ἧς φησιν Ἄλεξις ἐν Συναποθνῄσκουσι ( II 374 K )·

μάθοις τ’ ἂν οἷον ἀνθρώποις κακόν

ἐστιν ἡ γαστήρ, διδάσκει δ’ οἷ’ ἀναγκάζει θ’ ὅσα.

εἴ τις ἀφέλοι τοῦτ’ ἀφ’ ἡμῶν τὸ μέρος ἀπὸ τοῦ

σώματος,

οὔτ’ ἂν ἀδικοῖτ’ οὐδὲν οὐδεὶς οὔθ’ ὑβρίζοι τἂν ἑκών.

νῦν δὲ διὰ ταύτην ἅπαντα γίνεται τὰ δυσχερῆ.

Δίφιλος δ’ ἐν Παρασίτῳ ( II 560 K )·

εὖ γ’ ὁ κατάχρυσος εἶπε πόλλ’ Εὐριπίδης,

νικᾷ δὲ ( fr. 907 N ) ‘χρεία μ’ ἡ ταλαίπωρός τέ μου

γαστήρ.’ ταλαιπωρότερον οὐδέν ἐστι γὰρ

τῆς γαστρός· εἰς ἣν πρῶτον ἐμβαλεῖς ὅσ᾽ ἂν

οὐχ ἕτερον εἰς ἀγγεῖον. ἐν πήρᾳ φέροις

ἄρτους ἄν, ἀλλ’ οὐ ζωμόν, ἢ διαφθερεῖς.

εἰς σπυρίδα μάζας ἐμβαλεῖς, ἀλλ’ οὐ φακῆν·

οἰνάριον εἰς λάγυνον, ἀλλ’ οὐ κάραβον.

εἰς τὴν θεοῖς ἐχθρὰν δὲ ταύτην εἰσφόρει

πάνθ’ ἑαυτοῖς μηδὲν ὁμολογούμενα.

κοὐ προστίθημι τἄλλα, διότι πανταχοῦ

διὰ τὴν τάλαιναν πάντα ταῦτα γίνεται.

καὶ Κράτης δ’ ὁ κυνικός, ὥς φησι Σωσικράτης ἐν ταῖς Διαδοχαῖς, ἐπερράπισε Δημήτριον τὸν Φαληρέα σὺν τῇ πήρᾳ τῶν ἄρτων καὶ λάγυνον πέμψαντα οἴνου· ‘εἴθε γάρ, ἔφη, τὰς κρήνας καὶ ἄρτους ἦν φέρειν.’ Στίλπων δ’ οὐ κατεπλάγη τὴν ἐγκράτειαν καταφαγὼν σκόροδα καὶ κατακοιμηθεὶς ἐν τῷ τῆς Μητρὸς τῶν θεῶν ἱερῷ· ἀπείρητο δὲ τῷ τούτων τι φαγόντι μηδὲ εἰσιέναι. ἐπιστάσης δὲ αὐτῷ τῆς θεοῦ κατὰ τοὺς ὕπνους καὶ εἰπούσης ὅτι ‘φιλόσοφος ὤν, ὦ Στίλπων, παραβαίνεις τὰ νόμιμα’, καὶ τὸν δοκεῖν ἀποκρίνασθαι κατὰ τοὺς ὕπνους· ‘σὺ δέ μοι πάρεχε ἐσθίειν καὶ σκορόδοις οὐ χρήσομαι.’

ἐπὶ τούτοις ὁ Οὐλπιανὸς ἔφη· ‘ἐπεὶ δεδείπναμεν (εἴρηκε δὲ οὕτως Ἄλεξις ἐν Κουρίδι ( II 334 K )· ‘ἐπεὶ πάλαι δεδείπναμεν’, Εὔβουλος Προκρίδι ( II 195 K )· ‘ἡμεῖς δ’ οὐδέπω δεδείπναμεν’ καὶ πάλιν· ‘ὃν χρὴ δεδειπνάναι πάλαι,’ καὶ Ἀντιφάνης ἐν Λεωνίδῃ ( II 70 K )·

ἀλλὰ πρὶν δεδειπνάναι

ἡμᾶς παρέσται,

καὶ Ἀριστοφάνης ἐν Προαγῶνι ( I 511 K )·

ὥρα βαδίζειν μοὐστὶν ἐπὶ τὸν δεσπότην·

ἤδη γὰρ αὐτοὺς οἴομαι δεδειπνάναι,

καὶ ἐν Δαναίσιν ( p. 455 )·

ἤδη παροινεῖς ἐς ἐμὲ πρὶν δεδειπνάναι,

καὶ Πλάτων Σοφισταῖς ( I 638 K ) καὶ Ἐπικράτης ὁ Ἀμβρακιώτησ — μέσης δ’ ἐστὶ κωμῳδίας ποιητήσ — ἐν Ἀμαζόσιν ( II 282 K )·

δεδειπνάναι γὰρ ἅνδρες εὐκαίρως πάνυ

δοκοῦσί μοι.

καὶ ἠρίσταμεν δ’ εἴρηκεν Ἀριστοφάνης ἐν Ταγηνισταῖς ( I 520 K )·

ὑποπεπώκαμεν .., ὦνδρες, καὶ καλῶς ἠρίσταμεν,

καὶ Ἕρμιππος ἐν Στρατιώταις ( I 242 K )· ‘ἠριστάναι καὶ παριστάναι τουτί’, Θεόπομπος Καλλαίσχρῳ ( I 738 K )·

ἠρίσταμεν· δεῖ γὰρ συνάπτειν τὸν λόγον.

καταριστᾶν δὲ εἴρηκεν ἐν τῷ Πολιτικῷ Ἀντιφῶν οὕτως ( fr. 79 Tur )· ‘ὅτ’ ἄν τις πράγματα τὰ ἑαυτοῦ ἢ τὰ τῶν φίλων κατηρίστηκεν.’ παραδεδειπνημένος δ᾽ εἴρηκεν Ἄμφις ἐν Πλάνῳ οὕτως ( II 245 K )· ‘παραδεδειπνημένος, παῖδες, πάλαι.ʼ) —

‘τοῖς οὖν θεοῖς’ κατὰ τὸν Πλάτωνα, ὡς ἐν Φιλήβῳ φησίν ( p. 61 bc ), ‘εὐχόμενοι κεραννύωμεν, εἴτε Διόνυσος εἴθ’ Ἥφαιστος εἴθ’ ὅστις θεῶν ταύτην τὴν τιμὴν εἴληχε τῆς συγκράσεως. καθάπερ γὰρ ἡμῖν οἰνοχόοις τισὶν παρεστᾶσιν κρῆναι, καὶ μέλιτος μὲν ἂν ἀπεικάζοι τις τὴν τῆς ἡδονῆς, τὴν δὲ τῆς φρονήσεως νηφαντικὴν καὶ ἄοινον αὐστηροῦ τινος καὶ ὑγιεινοῦ ὕδατος· ἃς προθυμητέον ὡς κάλλιστα συμμιγνύναι.’ ὥρα οὖν πίνειν ἡμῖν ἐστι, καὶ τῶν παίδων τις ἐκ τοῦ κυλικείου τῶν ποτηρίων παραφερέτω· ὁρῶ γὰρ πλῆθος καλῶν καὶ ποικίλων ἐκπωμάτων.’ δοθέντος οὖν ποτηρίου μεγάλου ἔφη· ‘ἀλλ’ ἀκρατέστερόν μοι, ὦ παῖ, τῷ κυάθῳ πληρῶν ἔγχει εἰς τὴν κύλικα, μὴ κατὰ τὸν κωμῳδιοποιὸν Ἀντιφάνην, ὃς ἐν Διδύμοις φησί ( II 44 K )·

τὸ ποτήριόν μοι τὸ μέγα προσφέρει λαβών.

ἐνεχεάμην ἄκρατον· ‘ἔγχει, παιδίον,

κυάθους θεῶν τε καὶ θεαινῶν μυρίους·

ἔπειτ’ ἐπὶ τούτοις πᾶσι τῆς σεμνῆς θεᾶς

καὶ τοῦ γλυκυτάτου βασιλέως διμοιρίαν.’

ἐμοὶ οὖν, ὦ παῖ, ζωρότερον κέραιρε· οὔπω γὰρ λέγομεν περὶ ἀριθμοῦ κυάθων. δείξω δὲ ὅτι καὶ ὁ κύαθος εἴρηται καὶ τὸ ἀκρατέστερον, καὶ περὶ οἰνοχόων.

πρότερον δέ μοι λελέξεται περὶ τοῦ ζωρότερον. Ἀντιφάνης Μελανίωνι ( II 72 K )·

τοῦτον ἐγὼ κρίνω μετανιπτρίδα τῆς Ὑγιείας

πίνειν ζωροτέρῳ χρώμενον οἰνοχόῳ.

ἐν δὲ Λάμπωνι ( p. 68 )·

ὁ δεῖν’ Ἰᾶπυξ, κέρασον εὐζωρέστερον.

Ἔφιππος Ἐφήβοις ( II 255 K )·

φιάλην ἑκατέρᾳ

ἔδωκε κεράσας ζωρότερον Ὁμηρικῶς.

τινὲς δὲ καὶ τὸ παρ’ Ὁμήρῳ ( I 203 ) ‘ζωρότερον δὲ κέραιρε’ οὐκ ἄκρατον σημαίνειν φασίν, ἀλλὰ θερμόν, ἀπὸ τοῦ ζωτικοῦ καὶ τῆς ζέσεως· ἑταίρων γὰρ παρόντων νέον ἐξ ὑπαρχῆς κεράννυσθαι κρατῆρα οὐκ ἄτοπον. ἄλλοι δὲ τὸ εὔκρατον, ὥσπερ τὸ δεξιτερὸν ἀντὶ τοῦ δεξιοῦ. τινὲς δέ, ἐπεὶ οἱ ἐνιαυτοὶ ὧροι λέγονται καὶ τὸ ζα ὅτι μέγεθος ἢ πλῆθος σημαίνει, ζωρὸν τὸν πολυέτη λέγεσθαι. Δίφιλος δ’ ἐν Παιδερασταῖς φησιν ( II 559 K )·

ἔγχεον σὺ δὴ πιεῖν.

Β. εὐζωρότερόν γε νὴ Δί᾽, ὦ παῖ, δός· τὸ γὰρ

ὑδαρὲς ἅπαν τοῦτ’ ἐστι τῇ ψυχῇ κακόν.

Θεόφραστος δ’ ἐν τῷ περὶ μέθης ( v. 116 W ) ζωρότερόν φησιν εἶναι τὸ κεκραμένον, παρατιθέμενος Ἐμπεδοκλέους τάδε ( v. 182 St )·

αἶψα δὲ θνητὰ φύοντο, τὰ πρὶν μάθον ἀθάνατ’ εἶναι,

ζωρά τε τὰ πρὶν ἄκρητα, διαλλάσσοντα κελεύθους.

κύαθον δ’ ἐπὶ τοῦ ἀντλητῆρος Πλάτων εἴρηκεν ἐν Φάωνι οὕτως ( I 650 K )·

τῷ στόματι τὸν κύαθον ὧδ’ εἰληφότες.

καὶ ἐν Πρέσβεσι ( I 633 K )·

κυάθους ὅσους ἐκλέπτεθ’ ἑκάστοτε.

Ἄρχιππος Ἰχθύσι ( I 683 K )·

κύαθον ἐπριάμην παρὰ Δαισίου.

τοιοῦτόν ἐστιν καὶ τὸ ἐν Εἰρήνῃ Ἀριστοφάνους ( v. 540 )·

ὑπωπιασμέναι

ἁπαξάπασαι καὶ κυάθους προσκείμεναι·

τὰ γὰρ ὑπώπια τοῖς κυάθοις περιθλώμενα ἀμαυροῦται. μνημονεύει τοῦ κυάθου καὶ Ξενοφῶν ἐν πρώτῳ Παιδείας ( 3, 9 ) καὶ Κρατῖνος, ἔτι δ’ Ἀριστοφάνης πολλαχοῦ καὶ Εὔβουλος ἐν Ὀρθάννῃ. Φερεκράτης δ’ ἐν Λήροις ‘ἀργυροῦν κύαθον’ ὠνόμασε ( I 174 K ). Τίμων δ᾽ ἐν δευτέρῳ Σίλλων ἀρυσαίνας κέκληκε τοὺς κυάθους φάσκων οὑτωσί ( fr. 46 W )· ‘ἀπληστοίνους τ᾽ ἀρυσαίνας,’ ἀπὸ τοῦ ἀρύσασθαι ὀνομάσας. καλοῦνται δὲ καὶ ἀρυστῆρες καὶ ἀρύστιχοι. Σιμωνίδης ( fr. 25 B )·

ἔδωκεν οὐδεὶς οὐδ’ ἀρυστῆρα τρυγός.

Ἀριστοφάνης δ’ ἐν Σφηξίν ( v. 855 )·

ἐγὼ γὰρ εἶχον τούσδε τοὺς ἀρυστίχους.

Φρύνιχος Ποαστρίαις ( I 381 K )· ‘κύλικ’ ἀρύστιχον.’ ἔνθεν καὶ ἡ ἀρύταινα. ἔλεγον δὲ καὶ ἔφηβον τὸ τοιοῦτον σκεῦος, ὡς Ζηνοφάνης ἐν τῷ Συγγενικῷ. Πολύβιος δ’ ἐν τῇ ἐνάτῃ τῶν ἱστοριῶν ( c. 45 ) καὶ ποταμόν τινα ἀναγράφει Κύαθον καλούμενον περὶ Ἀρσινόην πόλιν Αἰτωλίας.

τῷ δὲ ἀκρατέστερον Ὑπερείδης κέχρηται ἐν τῷ κατὰ Δημοσθένους ( p. 21 B2 ) γράφων οὕτως· ‘εἰ μέν τις ἀκρατέστερον ἔπιεν, ἐλύπει σέ.’ τούτῳ ὅμοιόν ἐστι τὸ

ἀνιηρέστερον

Od. 2.190 καὶ τὸ ἐν Ἡλιάσιν Αἰσχύλου ( fr. 69 ) ‘ἀφθονέστερον λίβα.’ καὶ Ἐπίχαρμος δὲ ἐν Πύρρᾳ ( p. 250 L ) εὐωνέστερον ἔφη. καὶ ἐν τῷ κατὰ Δημάδου δὲ ὁ Ὑπερείδης εἴρηκε ( fr. 89 B ) ‘ῥᾳδιεστέραν τὴν πόλιν.’ τῷ δὲ κεραννύειν κέχρηται Πλάτων μὲν ἐν Φιλήβῳ ( p. 61 c )· ‘τοῖς δὴ θεοῖς, ὦ Πρώταρχε, εὐχόμενοι κεραννύωμεν.’ καὶ Ἀλκαῖος ἐν Ἱερῷ γάμῳ ( I 759 K )· ‘κεραννύουσιν ἀφανίζουσί τε.’ Ὑπερείδης Δηλιακῷ ( fr. 72 B )· ‘καὶ τὸν κρατῆρα τὸν Πανιώνιον κοινῇ οἱ Ἕλληνες κεραννύουσιν.’ ᾠνοχόουν τε παρὰ τοῖς ἀρχαίοις οἱ εὐγενέστατοι παῖδες, ὡς ὁ τοῦ Μενελάου υἱός· Od. 15.141

ᾠνοχόει δ’ υἱὸς Μενελάου κυδαλίμοιο.

καὶ Εὐριπίδης δ’ ὁ ποιητὴς ἐν παισὶν ᾠνοχόησε. Θεόφραστος γοῦν ἐν τῷ περὶ μέθης φησί ( fr. 119 W )· ‘πυνθάνομαι δ’ ἔγωγε καὶ Εὐριπίδην τὸν ποιητὴν οἰνοχοεῖν Ἀθήνησι τοῖς ὀρχησταῖς καλουμένοις. ὠρχοῦντο δὲ οὗτοι περὶ τὸν τοῦ Ἀπόλλωνος νεὼν τοῦ Δηλίου τῶν πρώτων ὄντες Ἀθηναίων καὶ ἐνεδύοντο ἱμάτια τῶν Θηραικῶν. ὁ δὲ Ἀπόλλων οὗτός ἐστιν ᾧ τὰ Θαργήλια ἄγουσι, καὶ διασῴζεται Φλυῆσιν ἐν τῷ δαφνηφορείῳ γραφὴ περὶ τούτων.’ τὰ αὐτὰ ἱστορεῖ καὶ Ἱερώνυμος ὁ Ῥόδιος Ἀριστοτέλους ὢν μαθητής, καὶ οὗτος ἐν τῷ περὶ μέθης. Σαπφώ τε ἡ καλὴ πολλαχοῦ Λάριχον τὸν ἀδελφὸν ἐπαινεῖ ὡς οἰνοχοοῦντα ἐν τῷ πρυτανείῳ τοῖς Μυτιληναίοις. καὶ παρὰ Ῥωμαίοις δὲ οἱ εὐγενέστατοι τῶν παίδων τὴν λειτουργίαν ταύτην ἐκτελοῦσιν ἐν ταῖς δημοτελέσι τῶν θυσιῶν, πάντα τοὺς Αἰολεῖς μιμούμενοι, ὡς καὶ κατὰ τοὺς τόνους τῆς φωνῆς.

τοσαύτη δ’ ἦν ἡ τῶν παλαιοτέρων τρυφὴ περὶ τὰς πολυτελείας ὥστε μὴ μόνον οἰνοχόους ἔχειν, ἀλλὰ καὶ οἰνόπτας. ἀρχὴ γοῦν ἐστιν οἱ οἰνόπται παρὰ Ἀθηναίοις, ἧς μνημονεύει ἐν ταῖς Πόλεσιν Εὔπολις ἐν τούτοις ( I 314 K )·

οὓς δ’ οὐκ ἂν εἵλεσθ’ οὐδ’ ἂν οἰνόπτας πρὸ τοῦ,

νυνὶ στρατηγοὺς ..... ὦ πόλις, πόλις,

ὡς εὐτυχὴς εἶ μᾶλλον ἢ καλῶς φρονεῖς.

οἱ δὲ οἰνόπται οὗτοι ἐφεώρων τὰ ἐν τοῖς δείπνοις, εἰ κατ’ ἴσον πίνουσιν οἱ συνόντες. καὶ ἦν ἡ ἀρχὴ εὐτελής, ὡς ὁ ῥήτωρ φησὶ Φιλῖνος ἐν τῇ Κροκωνιδῶν διαδικασίᾳ ( II 319 Tur )· καὶ ὅτι τρεῖς ἦσαν οἱ οἰνόπται, οἵτινες καὶ παρεῖχον τοῖς δειπνοῦσι λύχνους καὶ θρυαλλίδας. ἐκάλουν δέ τινες τούτους καὶ ὀφθαλμούς. παρὰ δὲ Ἐφεσίοις οἱ οἰνοχοοῦντες ᾔθεοι τῇ τοῦ Ποσειδῶνος ἑορτῇ ταῦροι ἐκαλοῦντο, ὡς Ἀμερίας φησί. Ἑλλησπόντιοι δ᾽ ἐπεγχύτην ὀνομάζουσι τὸν οἰνοχόον καὶ τὴν κρεανομίαν κρεωδαισίαν, ὥς φησι Δημήτριος ὁ Σκήψιος ἐν ἕκτῳ καὶ εἰκοστῷ τοῦ Τρωικοῦ διακόσμου ( fr. 16 Gaede ). τοῖς δὲ θεοῖς οἰνοχοοῦσάν τινες ἱστοροῦσι τὴν Ἁρμονίαν, ὡς Καπίτων ἱστορεῖ ὁ ἐποποιός, Ἀλεξανδρεὺς δὲ γένος, ἐν δευτέρῳ Ἐρωτικῶν. Ἀλκαῖος δὲ καὶ τὸν Ἑρμῆν εἰσάγει αὐτῶν οἰνοχόον ( fr. 8 B ), ὡς καὶ Σαπφὼ λέγουσα ( fr. 51 )·

κῆ δ’ ἀμβροσίας μὲν

κρατὴρ ἐκέκρατο,

Ἑρμᾶς δ’ ἕλεν ὄλπιν

θεοῖς οἰνοχοῆσαι.

οἱ δὲ παλαιοὶ τοὺς πρὸς ταῖς ὑπηρεσίαις ταύταις κήρυκας ἐκάλουν. Ὅμηρος· Il. 3.245

κήρυκες δ’ ἀνὰ ἄστυ φέρον θεῶν ὅρκια πιστά,

ἄρνε δύω καὶ οἶνον ἐύφρονα, καρπὸν ἀρούρης,

ἀσκῷ ἐν αἰγείῳ· φέρε δὲ κρητῆρα φαεινὸν

κῆρυξ Ἰδαῖος ἠδὲ χρύσεια κύπελλα.

καὶ πάλιν ( 268 )·

ἀτὰρ κήρυκες ἀγαυοὶ

ὅρκια πιστὰ θεῶν σύναγον, κρητῆρι δὲ οἶνον

μίσγον, ἀτὰρ βασιλεῦσιν ὕδωρ ἐπὶ χεῖρας· ἔχευαν.

Κλείδημος δὲ ( FHG I 359 ) τοὺς μαγείρους κήρυκάς φησι καλεῖσθαι. καὶ τὴν Ἥβην δέ τινες ἀνέπλασαν οἰνοχοοῦσαν αὐτοῖς, ἴσως διὰ τὸ ἡβητήρια καλεῖσθαι τὰ συμπόσια. Κλεινοῦς δὲ τῆς οἰνοχόου Πτολεμαίου τοῦ βασιλέως, ἐπίκλην δὲ Φιλαδέλφου, μνημονεύει Πτολεμαῖος ὁ τοῦ Ἀγησάρχου ἐν τῇ τρίτῃ τῶν περὶ Φιλοπάτορα ἱστοριῶν ( FHG III 67 ). Πολύβιος δὲ ἐν τῇ τεσσαρεσκαιδεκάτῃ τῶν ἱστοριῶν ( c. 11 ) καὶ ἀνδριάντας αὐτῆς ἐν Ἀλεξανδρείᾳ ἑστάναι φησὶ κατὰ πολλὰ μέρη τῆς πόλεως μονοχίτωνας, ῥυτὸν κρατοῦντας ἐν ταῖς χερσίν.’

ἐπὶ τούτοις τοῖς λόγοις ἐκπίνων τὸ ποτήριον

ὁ Οὐλπιανὸς ἔφη·

‘τήνδ’ ἐγὼ

μεστὴν ἅπαξ ἐπονομάσας προπίομαι

συγγενέσι πίστωμα φιλίας.’

πρὸς ὃν ἔτι πίνοντα τῶν παρόντων τις προσέθηκε τὰ λειπόμενα ἰαμβεῖα·

πιὼν ἐρῶ

τὰ λοιπά· πνίγομαι γάρ. ἀλλ’ ἐπιρρόφει.

καὶ ὁ Οὐλπιανὸς ἐκπιὼν ἔφη· ‘ταῦτα μὲν Κλέαρχος ἐν Κιθαρῳδῷ ( IV 562 M ). ἐγὼ δὲ κατὰ τοὺς Ἄμφιδος Ἐρίθους παρακελεύομαι ( II 241 K )·

ὁ παῖς σοβείτω τοῖς ποτηρίοις συχνούς.

καί·

πίμπλα σὺ μὲν ἐμοί, σοὶ δ’ ἐγὼ δώσω πιεῖν·

ἀμυγδαλῆ μὲν παιζέτω παρ’ ἀμυγδαλῆν.

ταῦτα δ’ ἔφη Ξέναρχος ἐν Διδύμοις ( II 468 K ).’ αἰτούντων οὖν τῶν μὲν πλέον οἴνου, τῶν δὲ ἴσον ἴσῳ φασκόντων κίρνασθαι, καὶ εἰπόντος τινὸς Ἄρχιππον εἰρηκέναι ἐν δευτέρῳ Ἀμφιτρύωνι ( I 679 K )·

τίς ἐκέρασε σφῶν, ὦ κακόδαιμον, ἴσον ἴσῳ;

καὶ Κρατῖνος ἐν Πυτίνῃ ( I 69 K )·

τὸν δ’ ἴσον ἴσῳ φέροντ᾽· ἐγὼ δ’ ἐκτήκομαι,

ἔδοξε πᾶσι λέγειν περὶ τῶν κράσεων τῶν παρὰ τοῖς ἀρχαίοις.

καί τινος εἰπόντος ὅτι Μένανδρος ἐν Ἥρωι ἔφη ( IV 129 M )·

χοῦς κεκραμένου

οἴνου· λαβὼν ἔκπιθι τοῦτον,

ὁ Δημόκριτος ἔφη· ‘Ἡσίοδος μέν, ὦ ἑταῖροι, παραινεῖ ( opp. 596 )

τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου. δι’ ὃν καὶ Ἀναξίλας ἐν Νηρεῖ ἔφη ( II 271 K )·

καίτοι πολύ γ’ ἐσθ’ ἥδιον. οὐ γὰρ ἄν ποτε

ἔπινον ἂν τρί’ ὕδατος, οἴνου δ’ ἓν μόνον.

Ἄλεξις δ’ ἐν Τιτθῇ ἔτι σωφρονικώτερον κιρνάναι παρακελεύεται ( II 380 K )·

ἰδού γάρ, πάρεστιν οἶνος· οὐκοῦν ἐγχέω

κρίτωνα; Β. πολὺ βέλτιον ἕνα καὶ τέτταρας.

Α. ὑδαρῆ λέγεις· ὅμως δὲ ταύτην ἐκπιὼν

λέγ’ εἴ τι καινόν, διατριβήν τε τῷ πότῳ

ποιῶμεν.

καὶ Διοκλῆς ἐν Μελίσσαις ( I 768 K )·

πῶς δὲ καὶ κεκραμένον

πίνειν τὸν οἶνον δεῖ με; Β. τέτταρα καὶ δύο.’

ἡ δ’ οὖν κρᾶσις αὕτη παρὰ τὸ ἔθος οὖσα ἐπέμνησε τάχα καὶ τὴν θρυλουμένην παροιμίαν·

ἢ πέντε πίνειν ἢ τρί’ ἢ μὴ τέτταρα.

ἢ γὰρ δύο πρὸς πέντε πίνειν φασὶ δεῖν ἢ ἕνα πρὸς τρεῖς. περὶ δὲ ταύτης τῆς κράσεως Ἴων ὁ ποιητὴς ἐν τῷ περὶ Χίου φησὶν ( FHG II 50 ) ὅτι εὑρὼν ὁ μάντις Παλαμήδην ἐμαντεύσατο πλοῦν ἔσεσθαι τοῖς Ἕλλησι πίνουσιν τρεῖς πρὸς ἕνα κυάθους. οἳ δ’ ἐπιτεταμένως χρώμενοι τῷ ποτῷ δύο οἴνου ἔπινον πρὸς πέντε ὕδατος. Νικοχάρης γοῦν ἐν Ἀμυμώνῃ πρὸς τοὔνομα παίζων ἔφη ( I 770 K )·

Οἰνόμαος οὗτος, χαῖρε πέντε καὶ δύο·

κἀγώ τε καὶ σὺ συμπόται γενοίμεθα.

τὰ παραπλήσια εἴρηκε καὶ ἐν Λημνίαις ( p. 773 ). Ἀμειψίας δ’ ἐν Ἀποκοτταβίζουσιν ( I 671 K )· ἐγὼ δὲ Διόνυσος πᾶσιν ὑμῖν εἰμὶ πέντε καὶ δύο. Εὔπολις Αἰξί ( I 260 K )·

Διόνυσε, χαῖρε· μή τι πέντε καὶ δύο;

Ἕρμιππος Θεοῖς ( I 230 K )·

ἔπειθ’ ὅταν πινώμεθ’ ἢ διψώμεθα,

εὐχόμεθα πρὸς τοῦθ’ ὁ ‘οἶνος, ὦ κέρας, γενοῦ.’

οὐκ ἀστου καὶ πηλουγω φέρω παίζων ἅμα,

καυθεὶς γεγένηται τοῦτο πέντε καὶ δύο.

παρὰ δὲ Ἀνακρέοντι εἷς οἴνου πρὸς δύο ὕδατος ( fr. 63 B )·

ἄγε δὴ φέρ’ ἡμίν, ὦ παῖ,

κελέβην, ὅκως ἄμυστιν

προπίω, τὰ μὲν δέκ’ ἐγχέας

ὕδατος, τὰ πέντε δ’ οἴνου

κυάθους, ὡς ἀνυβρίστως

ἀνὰ δηὖτε βασσαρήσω.

καὶ προελθὼν τὴν ἀκρατοποσίαν Σκυθικὴν καλεῖ πόσιν·

ἄγε δηὖτε, μηκέθ’ οὕτω

πατάγῳ τε κἀλαλητῷ

Σκυθικὴν πόσιν παρ’ οἴνῳ

μελετῶμεν, ἀλλὰ καλοῖσ᾽

ὑποπίνοντες ἐν ὕμνοις.

καὶ Λακεδαιμόνιοι δ᾽, ὥς φησιν Ἡρόδοτος ἐν τῇ ἕκτῃ ( c. 84 ), Κλεομένη τὸν βασιλέα Σκύθαις ὁμιλήσαντα καὶ ἀκρατοπότην γενόμενον ἐκ τῆς μέθης φασὶ μανῆναι. καὶ αὐτοὶ δ’ οἱ Λάκωνες ὅταν βούλωνται ἀκρατέστερον πίνειν, ἐπισκυθίσαι λέγουσι. Χαμαιλέων γοῦν ὁ Ἡρακλεώτης ἐν τῷ περὶ μέθης περὶ τούτων οὕτως γράφει ( fr. 31 Koepke )· ‘ἐπεὶ καὶ Κλεομένη τὸν Σπαρτιάτην φασὶν οἱ Λάκωνες μανῆναι διὰ τὸ Σκύθαις ὁμιλήσαντα μαθεῖν ἀκρατοποτεῖν. ὅθεν ὅταν βούλωνται πιεῖν ἀκρατέστερον, ‘ἐπισκύθισον’ λέγουσιν.’ Ἀχαιὸς δ’ ἐν Αἴθωνι σατυρικῷ τοὺς σατύρους ποιεῖ δυσχεραίνοντας ἐπὶ τῷ ὑδαρῆ πίνειν καὶ λέγοντας ( p. 580 N )·

μῶν Ἁχελῷος ἦν κεκραμένος πολύς;

Β. ἀλλ’ οὐδὲ λεῖξαι τοῦδε τῷ γένει θέμις.

Α. καλῶς μὲν οὖν ἄγειν .... Σκύθῃ πιεῖν.

ἦσαν δ’ αἱ τῶν ἀκρατοποτῶν ἐπιχύσεις, ὥς φησι Θεόφραστος ἐν τῷ περὶ μέθης ( fr. 118 W ), οὐ παλαιαί· ἀλλ’ ἦν ἀπ’ ἀρχῆς τὸ μὲν σπένδειν ἀποδεδομένον τοῖς θεοῖς, ὁ δὲ κότταβος τοῖς ἐρωμένοις. ἐχρῶντο γὰρ ἐπιμελῶς τῷ κοτταβίζειν ὄντος τοῦ παιγνίου Σικελικοῦ, καθάπερ καὶ Ἀνακρέων ὁ Τήιος πεποίηκε ( fr. 53 B )·

Σικελὸν κότταβον ἀγκύλῃ λατάζων.

διὸ καὶ τὰ σκολιὰ καλούμενα μέλη τῶν ἀρχαίων ποιητῶν πλήρη ἐστί· λέγω δ’ οἷον καὶ Πίνδαρος πεποίηκε ( fr. 128 )·

Χάριτάς τ’ Ἀφροδισίων ἐρώτων,

ὄφρα σὺνχειμαμάρωι μεθύων Ἀγάθωνι δὲ βάλω

κότταβον.

τοῖς δὲ τετελευτηκόσι τῶν φίλων ἀπένεμον τὰ πίπτοντα τῆς τροφῆς ἀπὸ τῶν τραπεζῶν· διὸ καὶ Εὐριπίδης περὶ τῆς Σθενεβοίας φησίν, ἐπειδὴ νομίζει τὸν Βελλεροφόντην τεθνάναι ( fr. 667 N )·

πεσὸν δέ νιν λέληθεν οὐδὲν ἐκ χερός,

ἀλλ’ εὐθὺς αὐδᾷ ‘τῷ Κορινθίῳ ξένῳ’.

οὐκ ἐμέθυον δ’ οἱ πάλαι, ἀλλὰ καὶ Πιττακὸς Περιάνδρῳ τῷ Κορινθίῳ παρῄνει μὴ μεθύσκεσθαι μηδὲ κωμάζειν, ἵν᾽, ἔφη, μὴ γνωσθῇς οἷος ὢν τυγχάνεις, ἀλλ’ οὐχ οἷος προσποιῇ.

κάτοπτρον (γὰρ) εἴδους χαλκός ἐστ᾽, οἶνος δὲ νοῦ

( Aesch. fr. 384 N ).

διὸ καὶ καλῶς οἱ παροιμιαζόμενοι λέγουσι τὸν οἶνον οὐκ ἔχειν πηδάλια. Ξενοφῶν γοῦν ὁ Γρύλου παρὰ Διονυσίῳ ποτὲ τῷ Σικελιώτῃ πίνειν ἀναγκάζοντος τοῦ οἰνοχόου προσαγορεύσας ὀνομαστὶ τὸν τύραννον ‘τί δή, ἔφη, ὦ Διονύσιε, οὐχὶ καὶ ὁ ὀψοποιὸς ἀγαθὸς ὢν καὶ ποικίλος ἀναγκάζει ἡμᾶς εὐωχουμένους ἐσθίειν καὶ μὴ βουλομένους, ἀλλὰ κοσμίως ἡμῖν παρατίθησι τὴν τράπεζαν σιγῶν;’ καὶ ὁ Σοφοκλῆς δὲ ἐν σατυρικῷ φησιν ὡς ἄρα ( fr. 655 N )

τὸ πρὸς βίαν

πίνειν ἴσον κακὸν πέφυκε τῷ διψῆν βίᾳ.

ὅθεν εἴρηται καὶ τὸ

οἶνος ἄνωγε γέροντα καὶ οὐκ ἐθέλοντα χορεύειν.

Σθένελός τε ὁ ποιητὴς οὐ κακῶς εἴρηκεν·

οἶνος καὶ φρονέοντας ἐς ἀφροσύνας ἀναβάλλει.

ὁ δὲ Φωκυλίδης ἔφη ( fr. 11 B )·

χρὴ δ’ ἐν συμποσίῳ κυλίκων περινισομενάων

ἡδέα κωτίλλοντα καθήμενον οἰνοποτάζειν.

ἔτι δὲ καὶ νῦν τοῦτο παραμένει παρ’ ἐνίοις τῶν Ἑλλήνων. ἐπεὶ δὲ τρυφᾶν ἤρξαντο καὶ χλιδῶσι, κατερρύησαν ἀπὸ τῶν δίφρων ἐπὶ τὰς κλίνας καὶ λαβόντες σύμμαχον τὴν ἀνάπαυσιν καὶ ῥᾳστώνην ἀνειμένως ἤδη καὶ ἀτάκτως ἐχρῶντο τῇ μέθῃ, ὁδηγούσης οἶμαι τῆς παρασκευῆς εἰς τὰς ἡδονάς.

διὸ καὶ Ἡσίοδος ἐν ταῖς Ἠοίαις εἶπεν ( fr. 157 Rz )·

οἷα Διώνυσος δῶκ’ ἀνδράσι χάρμα καὶ ἄχθος,

ὅστις ἄδην πίνῃ, οἶνος δέ οἱ ἔπλετο μάργος,

σὺν δὲ πόδας χεῖράς τε δέει γλῶσσάν τε νόον τε

δεσμοῖς ἀφράστοισι· φιλεῖ δέ ἑ μαλθακὸς ὕπνος.

καὶ Θέογνις δέ φησιν ( 477 )·

ἥκω δ’ ὡς οἶνος χαριέστατος ἀνδρὶ πεπόσθαι,

οὔτε τι νήφων εἴμ’ οὔτε λίαν μεθύων.

ὃς δ’ ἂν ὑπερβάλλῃ πόσιος μέτρον, οὐκ ἔτ’ ἐκεῖνος

τῆς αὑτοῦ γλώσσης καρτερὸς οὐδὲ νόου·

μυθεῖται δ’ ἀπάλαμνα, τὰ νήφοσι γίγνεται αἰσχρά·

αἰδεῖται δ’ ἔρδων οὐδὲν ὅταν μεθύῃ,

τὸ πρὶν ἐὼν σώφρων τε καὶ ἤπιος. ἀλλὰ σὺ ταῦτα

γινώσκων μὴ πῖν’ οἶνον ὑπερβολάδην,

πρὶν μεθύειν ἄρξῃ δ᾽, ἀπανίστασο, μή σε βιάσθω

γαστήρ, ὥστε κακὸν λάτριν ἐφημέριον.

Ἀνάχαρσίς τε ὁ σοφὸς ἐπιδεικνύμενος τὴν τῆς ἀμπέλου δύναμιν τῷ τῶν Σκυθῶν βασιλεῖ καὶ τὰ κλήματα αὐτῆς δεικνὺς ἔλεγεν ὡς εἰ μὴ καθ’ ἕκαστον ἔτος ἔτεμνον οἱ Ἕλληνες τὴν ἄμπελον, ἤδη κἂν ἐν Σκύθαις ἦν.

οὐ καλῶς δὲ οἱ πλάττοντες καὶ γράφοντες τὸν Διόνυσον, ἔτι τε οἱ ἄγοντες ἐπὶ τῆς ἁμάξης διὰ μέσης τῆς ἀγορᾶς οἰνωμένον. ἐπιδείκνυνται γὰρ τοῖς θεαταῖς ὅτι καὶ τοῦ θεοῦ κρείττων ἐστὶν ὁ οἶνος. καίτοι γ’ οὐδ’ ἄν, οἶμαι, ἄνθρωπος σπουδαῖος τοῦθ’ ὑπομείνειεν. εἰ δ’ ὅτι κατέδειξεν ἡμῖν τὸν οἶνον, διὰ τοῦτο ποιοῦσιν αὐτὸν οὕτως διακείμενον, δῆλον ὅτι καὶ τὴν Δήμητρα θερίζουσαν ἢ ἐσθίουσαν ποιήσουσιν. ἐπεὶ καὶ τὸν Αἰσχύλον ἐγὼ φαίην ἂν τοῦτο διαμαρτάνειν· πρῶτος γὰρ ἐκεῖνος καὶ οὐχ, ὡς ἔνιοί φασιν, Εὐριπίδης παρήγαγε τὴν τῶν μεθυόντων ὄψιν εἰς τραγῳδίαν. ἐν γὰρ τοῖς Καβίροις εἰσάγει τοὺς περὶ τὸν Ἰάσονα μεθύοντας. ἃ δ’ αὐτὸς ὁ τραγῳδιοποιὸς ἐποίει ταῦτα τοῖς ἥρωσι περιέθηκε· μεθύων γοῦν ἔγραφε τὰς τραγῳδίας. διὸ καὶ Σοφοκλῆς αὐτῷ μεμφόμενος ἔλεγεν ὅτι ‘ὦ Αἰσχύλε, εἰ καὶ τὰ δέοντα ποιεῖς, ἀλλ’ οὖν οὐκ εἰδώς γε ποιεῖς,’ ὡς ἱστορεῖ Χαμαιλέων ἐν τῷ περὶ Αἰσχύλου ( fr. 22 Koepke ). ἀγνοοῦσί τε οἱ λέγοντες πρῶτον Ἐπίχαρμον ἐπὶ τὴν σκηνὴν παραγαγεῖν μεθύοντα, μεθ’ ὃν Κράτητα ἐν Γείτοσι. καὶ Ἀλκαῖος δὲ ὁ μελοποιὸς καὶ Ἀριστοφάνης ὁ κωμῳδιοποιὸς μεθύοντες ἔγραφον τὰ ποιήματα, πολλοὶ δὲ καὶ ἄλλοι μεθυσκόμενοι λαμπρότερον ἐν τῷ πολέμῳ ἠγωνίσαντο. παρὰ δὲ Λοκροῖς τοῖς Ἐπιζεφυρίοις εἴ τις ἄκρατον ἔπιε μὴ προστάξαντος ἰατροῦ θεραπείας ἕνεκα, θάνατος ἦν ἡ ζημία Ζαλεύκου τὸν νόμον θέντος. παρὰ δὲ Μασσαλιήταις ἄλλος νόμος τὰς γυναῖκας ὑδροποτεῖν. ἐν δὲ Μιλήτῳ ἔτι καὶ νῦν φησι Θεόφραστος ( fr. 117 W ) τοῦτ’ εἶναι τὸ νόμιμον. παρὰ δὲ Ῥωμαίοις οὔτε οἰκέτης οἶνον ἔπινεν οὔτε γυνὴ ἐλευθέρα οὔτε τῶν ἐλευθέρων οἱ ἔφηβοι μέχρι τριάκοντα ἐτῶν. ἄτοπος δὲ ὁ Ἀνακρέων ὁ πᾶσαν αὑτοῦ τὴν ποίησιν ἐξαρτήσας μέθης. τῇ γὰρ μαλακίᾳ καὶ τῇ τρυφῇ ἐπιδοὺς ἑαυτὸν ἐν τοῖς ποιήμασι διαβέβληται, οὐκ εἰδότων τῶν πολλῶν ὅτι νήφων ἐν τῷ γράφειν καὶ ἀγαθὸς ὢν προσποιεῖται μεθύειν οὐκ οὔσης ἀνάγκης.

οἱ δὲ ἀγνοοῦντες τὴν τοῦ οἴνου δύναμιν τὸν Διόνυσον φάσκουσιν μανιῶν εἶναι αἴτιον τοῖς ἀνθρώποις, βλασφημοῦντες οὐ μετρίως. ὅθεν ὁ Μελανιππίδης ἔφη ( fr. 4 B )·

πάντες δ’ ἀπεστύγεον ὕδωρ,

τὸ πρὶν ἐόντες ἀίδριες οἴνου.

τάχα δὴ τάχα τοὶ μὲν οὖν ἀπωλαυοντο,

τοὶ δὲ παράπληκτον χέον ὀμφάν.

Ἀριστοτέλης δ’ ἐν τῷ περὶ μέθης ( p. 118 R ) φησίν· ‘εἰ ὁ οἶνος μετρίως ἀφεψηθείη, πινόμενος ἧττον μεθύσκει· τὴν γὰρ δύναμιν ἀφεψηθέντος αὐτοῦ ἀσθενεστέραν γίγνεσθαι· μεθύσκονταί τε, φησίν, οἱ γεραίτεροι τάχιστα δι’ ὀλιγότητα καὶ ἀσθένειαν τοῦ περὶ αὐτοὺς ἐνυπάρχοντος φύσει θερμοῦ. καὶ οἱ παντελῶς δὲ νέοι τάχιον μεθύσκονται διὰ τὸ πλῆθος τοῦ ἐνυπάρχοντος θερμοῦ· τῷ γὰρ ἐκ τοῦ οἴνου προσγινομένῳ κρατοῦνται ῥᾳδίως. μεθύσκονται δὲ κἀν τοῖς ἀλόγοις ζῴοις ὕες μὲν σταφυλῆς στεμφύλων χορτασθέντες καὶ τὸ τῶν κοράκων καὶ τῶν κυνῶν γένος τὴν οἰνοῦτταν καλουμένην φαγόντα βοτάνην, πίθηκος δὲ καὶ ἐλέφας πιόντες οἶνον. διὸ καὶ τὰς θήρας ποιοῦνται τῶν πιθήκων καὶ τῶν κοράκων μεθυσθέντων, τῶν μὲν οἴνῳ, τῶν δὲ τῇ οἰνούττῃ.’

τὸ δ’ ἐνδελεχῶς μεθύειν, φησὶ Κρώβυλος ἐν Ἀπολιπούσῃ ( IV 566 M ),

τίν’ ἡδονὴν ἔχει,

ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν,

ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις;

καὶ Ἄλεξις δὲ ἐν τῇ τοῦ Φρυγίου διασκευῇ φησιν ( II 390 K )·

εἰ τοῦ μεθύσκεσθαι πρότερον τὸ κραιπαλᾶν

παρεγίνεθ’ ἡμῖν, οὐδ’ ἂν εἷς οἶνόν ποτε

προσίετο πλείω τοῦ μετρίου. νυνὶ δὲ τὴν

τιμωρίαν οὐ προσδοκῶντες τῆς μέθης

ἥξειν προχείρως τοὺς ἀκράτους πίνομεν.

τὸν δὲ Σαμαγόρειον οἶνον καλούμενόν φησιν ὁ Ἀριστοτέλης ( p. 119 R ) ἀπὸ τριῶν κοτυλῶν κερασθεισῶν μεθύσκειν ὑπὲρ τεσσαράκοντα ἄνδρας.’

ταῦτ’ εἰπὼν ὁ Δημόκριτος καὶ πιὼν ἔφη· ‘τούτοις εἴ τις ἀντιλέγειν ἔχει, παρίτω. ἀκούσεται γὰρ κατὰ τὸν Εὔηνον ( fr. 1, 4 B )·

σοὶ μὲν ταῦτα δοκοῦντ’ ἔστω, ἐμοὶ δὲ τάδε.

ἐγὼ δ’ ἐπεὶ παρεξέβην περὶ τῶν ἀρχαίων κράσεων διαλεγόμενος, ἐπαναλήψομαι τὸν λόγον τὰ ὑπὸ Ἀλκαίου τοῦ μελοποιοῦ λεχθέντα ἐπὶ νοῦν βαλλόμενος· φησὶ γάρ που οὗτος ( fr. 41, 4 B )·

ἔγχεε κέρναις ἕνα καὶ δύο.

ἐν τούτοις γάρ τινες οὐ τὴν κρᾶσιν οἴονται λέγειν αὐτόν, ἀλλὰ σωφρονικὸν ὄντα καθ’ ἕνα κύαθον ἄκρατον πίνειν καὶ πάλιν κατὰ δύο. τοῦτο δὲ ὁ Ποντικὸς Χαμαιλέων ἐκδέδεκται τῆς Ἀλκαίου φιλοινίας ἀπείρως ἔχων. κατὰ γὰρ πᾶσαν ὥραν καὶ πᾶσαν περίστασιν πίνων ὁ ποιητὴς οὗτος εὑρίσκεται· χειμῶνος μὲν ἐν τούτοις ( fr. 34 B )·

ὕει μὲν ὁ Ζεύς, ἐκ δ’ ὀρανῶ μέγας

χειμών, πεπάγασιν δ’ ὑδάτων ῥοαί ....

κάββαλλε τὸν χειμῶν᾽, ἐπὶ μὲν τιθεὶς

πῦρ, ἐν δὲ κέρναις οἶνον ἀφειδέως

μελιχρόν, αὐτὰρ ἀμφὶ κόρσᾳ

μαλθακὸν ἀμφι .... γνόφαλλον.

θέρους δέ ( fr. 39 )·

τέγγε πνεύμονας οἴνῳ· τὸ γὰρ ἄστρον περιτέλλεται·

ἁ δ’ ὥρα χαλεπά, πάντα δὲ δίψαισ’ ὑπὸ καύματος.

τοῦ δ’ ἔαρος ( fr. 45 )·

ἦρος ἀνθεμόεντος ἐπάιον ἐρχομένοιο.

καὶ προελθών·

ἐν δὲ κέρνατε τῶ μελιαδέος ὅττι τάχιστα

κρατῆρα.

ἐν δὲ τοῖς συμπτώμασιν ( fr. 35 )·

οὐ χρὴ κακοῖσι θυμὸν ἐπιτρέπην.

προκόψομεν γὰρ οὐδὲν ἀσάμενοι,

ὦ Βυκχί· φάρμακον δ’ ἄριστον

οἶνον ἐνεικαμένοις μεθύσθην.

ἐν δὲ ταῖς εὐφρόναις ( fr. 20 )·

νῦν χρὴ μεθύσθην καί τινα πρὸς βίαν

πώνην, ἐπειδὴ κάτθανε Μυρσίλος.

καὶ καθόλου δὲ συμβουλεύων φησίν ( fr. 44 )·

μηδὲν ἄλλο φυτεύσῃς πρότερον δένδριον ἀμπέλω.

πῶς οὖν ἔμελλεν ὁ ἐπὶ τοσοῦτον φιλοπότης νηφάλιος εἶναι καὶ καθ’ ἕνα καὶ δύο κυάθους πίνειν; αὐτὸ γοῦν τὸ ποιημάτιον, φησὶ Σέλευκος, ἀντιμαρτυρεῖ τοῖς οὕτως ἐκδεχομένοις. φησὶ γάρ ( fr. 41 )·

πίνωμεν· τί τὰ λύχν’ ὀμμένομεν; δάκτυλος ἁμέρα.

κὰδ δ’ ἄειρε κυλίχναις μεγάλαις αιταποικιλα·

οἶνον γὰρ Σεμέλας καὶ Διὸς υἱὸς λαθικαδέα

ἀνθρώποισιν ἔδωκ᾽. ἔγχεε κέρναις ἕνα καὶ δύο

πλέαις κὰκ κεφαλᾶς· ἁ δ’ ἁτέρα τὰν ἁτέραν κύλιξ

ὠθήτω,

ἕνα πρὸς δύο ῥητῶς κιρνάναι κελεύων.

ὁ δ’ Ἀνακρέων ἔτι ζωρότερον ἐν οἷς φησι ( fr. 42 B )·

καθαρῇ δ’ ἐν κελέβῃ πέντε τε καὶ τρεῖς ἀναχείσθω.

Φιλέταιρος δ’ ἐν Τηρεῖ δύο ὕδατος πρὸς τρεῖς ἀκράτου. λέγει δὲ οὕτως ( II 234 K )

πεπωκέναι δοκεῖ τὸν κατὰ δύο

καὶ τρεῖς ἀκράτου.

Φερεκράτης δ’ ἐν Κοριαννοῖ δύο ὕδατος πρὸς τέσσαρας οἴνου, λέγων ὧδε ( I 164 K )·

ἄποτος, ὦ Γλύκη.

Β. ὑδαρῆ ᾽νέχεέν σοι; Α. παντάπασι μὲν οὖν ὕδωρ.

Β. τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;

ΓΛ. δύ’ ὕδατος, ὦ μάμμη. Β. τί δ’ οἴνου; ΓΛ.

τέτταρας.

Β. ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σε δεῖ.

Ἔφιππος δ’ ἐν Κίρκῃ τρεῖς πρὸς τέτταρας ( II 255 K )·

οἶνον πίοις ἂν ἀσφαλέστερον πολὺ

ὑδαρῆ. Β. μὰ τὴν γῆν, ἀλλὰ τρία καὶ τέτταρα.

Α. οὕτως ἄκρατον, εἰπέ μοι, πίῃ; Β. τί φής;

ἴσον ἴσῳ δὲ Τιμοκλῆς ἐν Κονισάλῳ ( II 461 K )·

πατάξω τ’ ἴσον ἴσῳ ποτηρίοις

μεγάλοις ἅπασαν τὴν ἀλήθειαν φράσαι.

καὶ Ἄλεξις ἐν Δορκίδι ἢ Ποππυζούσῃ ( II 317 K )·

τρεῖς φιλοτησίας ἐγὼ

μεστὰς προπίνω ἴσον ἴσῳ κεκραμένας.

καὶ Ξέναρχος ἢ Τιμοκλῆς ἐν Πορφύρᾳ ( II 471 K )·

μὰ τὸν Διόνυσον, ὃν σὺ λάπτεις ἴσον ἴσῳ.

Σώφιλος δ’ ἐν Ἐγχειριδίῳ ( II 445 K )·

συνεχὴς ἄκρατος ἐδίδοτ’ ἴσον ἴσῳ. πάλιν

τὴν μείζον’ ᾔτουν.

Ἄλεξις Τοκιστῇ ἢ Καταψευδομένῳ ( II 381 K )·

μὴ παντελῶς αὐτῷ δίδου

ὑδαρῆ, κατανοεῖς; ἴσον ἴσῳ μικροῦ. ΤΡ. καλῶς.

Β. ἡδύ γε τὸ πῶμα. ποταπὸς ὁ Βρόμιος, Τρύφη;

ΤΡ. Θάσιος. Β. ὅμοιον καὶ δίκαιον τοὺς ξένους

πίνειν ξενικόν, τοὺς δ’ ἐγγενεῖς ἐπιχώριον.

ἐν δὲ Ὑποβολιμαίῳ ( II 386 K )·

ἀπνευστί τ’ ἐκπιὼν

ὡς ἄν τις ἥδιστ’ ἴσον ἴσῳ κεκραμένον.

Μένανδρος Ἀδελφοῖς·

ὀκτώ τις ὑποχεῖν ἀνεβόα καὶ δώδεκα

κυάθους, ἕως κατέσεισε φιλοτιμούμενος.

κατασείειν δὲ ἔλεγον ἐπὶ τῶν ἐν τοῖς πότοις προπινόντων, τὴν μεταφορὰν λαμβάνοντες ἀπὸ τῶν τοὺς καρποὺς κατασειόντων. Ἄλεξις δ’ ἐν Ἀποκοπτομένῃ ( II 305 K )·

οὐ συμποσίαρχος ἦν γάρ, ἀλλὰ δήμιος

ὁ Χαιρέας, κυάθους προπίνων εἴκοσιν.

Διόδωρος δ’ ὁ Σινωπεὺς ἐν Αὐλητρίδι ( II 420 K )·

ἐπὰν κυάθους πίνῃ τις, ὦ Κρίτων, δέκα

ἀεὶ παρ’ ἕκαστον ἐνδελεχῶς τὸ ποτήριον,

πίνει τὸ λοιπόν, τοὺς λογισμοὺς δ’ ἐξεμεῖ·

ταῦτα σκόπει πρὸς σαυτόν.

οὐκ ἀγλαφύρως δὲ Λύσανδρος ὁ Σπαρτιάτης, ὥς φησιν Ἡγήσανδρος ἐν ὑπομνήμασι ( FHG IV 417 ), τὸν οἶνον ὑδαρῆ πωλούντων τῶν καπήλων ἐν τῷ στρατοπέδῳ, κεκραμένον ἐκέλευσεν αὐτὸν πωλεῖν, ἵν’ αὐτὸν ἀκρατέστερον ὠνοῖντο. τὸ παραπλήσιον καὶ Ἄλεξις εἴρηκεν ἐν Αἰσώπῳ οὕτως ( II 299 K )·

κομψόν γε τοῦτ’ ἐστὶν παρ’ ὑμῖν, ὦ Σόλων,

ἐν ταῖς Ἀθήναις δεξιῶς θ’ εὑρημένον.

ΣΟ. τὸ ποῖον; Α. ἐν τοῖς συμποσίοις οὐ πίνετε

ἄκρατον. ΣΟ. οὐ γὰρ ῥᾴδιον· πωλοῦσι γὰρ

ἐν ταῖς ἁμάξαις εὐθέως κεκραμένον,

οὐχ ἵνα τι κερδαίνωσι, τῶν δ’ ὠνουμένων

προνοούμενοι τοῦ τὰς κεφαλὰς ὑγιεῖς ἔχειν

ἐκ κραιπάλης. τοῦτ’ ἐσθ᾽, ὁρᾷς, Ἑλληνικὸς

πότος, μετρίοισι χρωμένους ποτηρίοις

λαλεῖν τι καὶ ληρεῖν πρὸς αὑτοὺς ἡδέως.

τὸ μὲν γὰρ ἕτερον λουτρόν ἐστιν, οὐ πότος,

ψυκτῆρι πίνειν καὶ κάδοις·Α. θάνατος μὲν οὖν.

‘πίνειν δ’ εἰς μέθην, φησὶν ἐν ἕκτῳ Νόμων ( p. 775b )

Πλάτων, οὔτε ἄλλοθί που πρέπει πλὴν ἐν ταῖς τοῦ τὸν οἶνον δόντος θεοῦ ἑορταῖς οὐδ’ ἀσφαλές, οὔτ’ οὖν περὶ γάμους ἐσπουδακότα, ἐν οἷς ἔμφρονα εἶναι πρέπει μάλιστα νύμφην καὶ νυμφίον μεταβολὴν βίου οὐ μικρὰν μεταλλάτοντας, ἅμα δὲ καὶ τὸ γεννώμενον ὅπως ὅτι μάλιστα ἐξ ἐμφρόνων αἰεὶ γίγνηται. σχεδὸν γὰρ ἄδηλον ὁποία νὺξ ἢ φῶς αὐτὸ γεννήσει.’ κἀν τῷ αʹ δὲ τῶν Νόμων φησί ( p. 637d )· ‘μέθης δὲ αὐτῆς, ὥσπερ Λυδοὶ χρῶνται καὶ Πέρσαι καὶ Καρχηδόνιοι καὶ Κελτοὶ καὶ Ἴβηρες καὶ Θρᾷκες καὶ τὰ τοιαῦτα γένη, καθάπερ ὑμεῖς, ὦ Λακεδαιμόνιοι, τὸ παράπαν ἀπέχεσθε. Σκύθαι δὲ καὶ Θρᾷκες ἀκράτῳ παντάπασι χρώμενοι, γυναῖκές τε καὶ πάντες αὐτοί, καὶ κατὰ τῶν ἱματίων καταχεόμενοι καλὸν καὶ εὔδαιμον ἐπιτήδευμα ἐπιτηδεύειν νενομίκασι. Πέρσαι δὲ καὶ σφόδρα μὲν χρῶνται καὶ ταῖς ἄλλαις τρυφαῖς, ἃς ὑμεῖς ἀποβάλλετε, ἐν τάξει δὲ μᾶλλον τούτων.’

ἔπινον οἱ πολλοὶ καὶ ἄλφιτα ἐπιβάλλοντες τῷ οἴνῳ, ὡς ὁ Δελφὸς Ἡγήσανδρος φησίν ( FHG IV 418 ). Ἐπίνικος γοῦν, Μνησιπτολέμου ἀνάγνωσιν ποιησαμένου τῶν ἱστοριῶν, ἐν αἷς ἐγέγραπτο ὡς Σέλευκος ἐπηλφίτωσε, γράψας δρᾶμα Μνησιπτόλεμον καὶ κωμῳδῶν αὐτὸν καὶ περὶ τῆς πόσεως ταῖς ἐκείνου χρώμενος φωναῖς ἐποίησε λέγοντα ( IV 505 M )·

ἐπ’ ἀλφίτου πίνοντα τοῦ θέρους ποτὲ

ἰδὼν Σέλευκον ἡδέως τὸν βασιλέα

ἔγραψα καὶ παρέδειξα τοῖς πολλοῖς ὅτι

κἂν τὸ τυχὸν ᾖ πραγμάτιον ἢ σφόδρ’ εὐτελές,

σεμνὸν δύναται τοῦθ’ ἡ δύναμις ἡ ᾽μὴ ποιεῖν.

‘γέροντα Θάσιον τόν τε γῆς ἀπ’ Ἀτθίδος

ἑσμὸν μελίσσης τῆς ἀκραχόλου γλυκὺν

συγκυρκανήσας ἐν σκύφῳ χυτῆς λίθου,

Δήμητρος ἀκτῇ πᾶν γεφυρώσας ὑγρόν,

κατῃσίμωσα πῶμα, καύματος λύσιν.’

ὁ δ’ αὐτὸς ἱστορεῖ κἀν Θηράσι ταῖς νήσοις ἐπιπάττοντας λέκιθον ἀντὶ ἀλφίτου πίνειν, καὶ λέγεσθαι ταύτην τὴν πόσιν καλλίονα τῆς ἐξ ἀλφίτων.

προπόσεις δὲ τὰς γινομένας ἐν τοῖς συμποσίοις Λακεδαιμονίοις οὐκ ἦν ἔθος ποιεῖν οὐδὲ φιλοτησίας διὰ τούτων πρὸς ἀλλήλους ποιεῖσθαι. δηλοῖ δὲ ταῦτα Κριτίας ἐν τοῖς ἐλεγείοις ( fr. 2 B )·

καὶ τόδ’ ἔθος Σπάρτῃ μελέτημά τε κείμενόν ἐστι

πίνειν τὴν αὐτὴν οἰνοφόρον κύλικα,

μηδ’ ἀποδωρεῖσθαι προπόσεις ὀνομαστὶ λέγοντα

μηδ’ ἐπὶ δεξιτερὰν χεῖρα κύκλῳ θιάσου ...

ἄγγεα Λυδὴ χεὶρ εὗρ’ Ἀσιατογενὴς

καὶ προπόσεις ὀρέγειν ἐπιδέξια καὶ προκαλεῖσθαι

ἐξονομακλήδην ᾧ προπιεῖν ἐθέλει.

εἶτ’ ἀπὸ τοιούτων πόσεων γλώσσας τε λύουσιν

εἰς αἰσχροὺς μύθους σῶμά τ’ ἀμαυρότερον

τεύχουσιν· πρὸς δ’ ὄμματ’ ἀχλὺς ἀμβλωπὸς ἐφίζει·

λῆστις δ’ ἐκτήκει μνημοσύνην πραπίδων·

νοῦς δὲ παρέσφαλται· δμῶες δ’ ἀκόλαστον ἔχουσιν

ἦθος· ἐπεισπίπτει δ’ οἰκοτριβὴς δαπάνη.

οἱ Λακεδαιμονίων δὲ κόροι πίνουσι τοσοῦτον

ὥστε φρέν’ εἰς ἱλαρὰν ἐλπίδα πάντας ἄγειν

εἴς τε φιλοφροσύνην γλῶσσαν μέτριόν τε γέλωτα.

τοιαύτη δὲ πόσις σώματί τ’ ὠφέλιμος

γνώμῃ τε κτήσει τε· καλῶς δ’ εἰς ἔργ’ Ἀφροδίτης

πρός θ’ ὕπνον ἥρμοσται, τὸν καμάτων λιμένα,

πρὸς τὴν τερπνοτάτην τε θεῶν θνητοῖς Ὑγίειαν,

καὶ τὴν Εὐσεβίης γείτονα Σωφροσύνην.

ἑξῆς τε πάλιν φησίν·

αἱ γὰρ ὑπὲρ τὸ μέτρον κυλίκων προπόσεις παραχρῆμα

τέρψασαι λυποῦσ’ εἰς τὸν ἅπαντα χρόνον.

ἡ Λακεδαιμονίων δὲ δίαιθ’ ὁμαλῶς διάκειται,

ἔσθειν καὶ πίνειν σύμμετρα πρὸς τὸ φρονεῖν

καὶ τὸ πονεῖν εἶναι δυνατούς· οὔκ ἐστ’ ἀπότακτος

ἡμέρα οἰνῶσαι σῶμ’ ἀμέτροισι πότοις.

φίλοινος δ’ ἐστὶν ὁ πρὸς οἶνον ἕτοιμος, φιλοπότης δὲ ὁ πρὸς πότους, κωθωνιστὴς δὲ ὁ μέχρι μέθης. πλεῖστον δὲ ἔπινε τῶν μὲν ἡρώων Νέστωρ ὁ τριγέρων· φανερῶς γὰρ αὐτὸς προσέκειτο τῶν ἄλλων μᾶλλον τῷ οἴνῳ καὶ τοῦ Ἀγαμέμνονος αὐτοῦ, ὃν ὡς πολυπότην ἐπιπλήσσει ὁ Ἀχιλλεύς ( Il. 1.225 ). ὁ δὲ Νέστωρ καὶ τῆς μεγίστης μάχης ἐνεστηκυίας οὐκ ἀπέχεται καὶ τοῦ πίνειν. φησὶ γοῦν Ὅμηρος· Il. 14.1

Νέστορα δ’ οὐκ ἔλαθεν ἰαχὴ πίνοντά περ ἔμπης.

καὶ μόνου δὲ τούτου τῶν ἡρώων τὸ ποτήριον ἡρμήνευκεν, ὡς τὴν Ἀχιλλέως ἀσπίδα. ἐστρατεύετο γὰρ μετ᾽ αὐτοῦ καθάπερ καὶ τῆς ἀσπίδος ἐκείνης, ἧς φησιν ὁ Ἕκτωρ καὶ μέχρι οὐρανοῦ ἥκειν τὸ κλέος ( Il. 8.192 ). οὐκ ἂν ἁμάρτοι δέ τις καὶ τὸ ποτήριον αὐτοῦ λέγων φιάλην Ἄρεως κατὰ τὸν Ἀντιφάνους Καινέα, ἐν ᾧ λέγεται οὕτως ( II 55 K )·

εἶτ’ ἤδη δὸς φιάλην τὸ ὅπλον Ἄρεως,

κατὰ Τιμόθεον ( fr. 16 ), ξυστόν τε βέλος.

ἀλλὰ μὴν καὶ διὰ τὴν φιλοποσίαν ὁ Νέστωρ καὶ παρ᾽ Ἀχιλλέως φιάλην λαμβάνει δῶρον ἐν τῷ ἐπὶ Πατρόκλῳ ἐπιτελουμένῳ ἀγῶνι ( Il. 21.616 ), οὐχ ὅτι καὶ οὐχὶ τῷ νικηθέντι ἔδωκε δέπας ὁ Ἀχιλλεύς (τοῖς γὰρ φιλοπόταις οὐ παρέπεται τὸ νικᾶν διὰ τὸ ῥᾴθυμον) ἢ ὅτι διὰ δίψαν μάλιστα λείπονται οἱ πύκται διὰ τὸ βαρεῖσθαι τὰς χεῖρας ἀνατείνοντες. ὁ δὲ Εὔμηλος λαμβάνει θώρακα ( v. 560 ) δραμὼν ἆθλον ἐπισφαλῶς καὶ ἀμυχθείς, ἀσφαλείας ὅπλον.

τῆς δὲ δίψης οὐδέν ἐστι πολυποθητότερον. διόπερ καὶ τὸ Ἄργος πολυδίψιον ὁ ποιητὴς ἔφη, τὸ πολυπόθητον διὰ τὸν χρόνον. τὸ δίψος γὰρ πᾶσιν ἰσχυρὰν ἐπιθυμίαν ἐμποιεῖ τῆς περιττῆς ἀπολαύσεως. διὸ καὶ ὁ Σοφοκλῆς φησι ( fr. 692 N )·

διψῶντι γάρ τοι πάντα προσφέρων σοφὰ

οὐκ ἂν πλέον τέρψειας ἢ πιεῖν διδούς.

καὶ ὁ Ἀρχίλοχος ( fr. 68 B )·

μάχης δὲ τῆς σῆς, ὥστε διψέων πιεῖν,

ὣς ἐρέω.

καὶ τῶν τραγικῶν δέ τις ἔφη ( fr. adesp. 69 N )·

ἴσχειν κελεύω χεῖρα διψῶσαν φόνου.

καὶ Ἀνακρέων ( fr. 57 B )·

φίλη γὰρ εἶς ξείνοις· ἔασον δέ με διψῶντα πιεῖν.

καὶ Ξενοφῶν δ’ ἐν τῷ τρίτῳ τῆς Παιδείας ποιεῖ τὸν Κῦρον τάδε λέγοντα ( V 1, 1 )· ‘ἐγὼ ὑμῖν διψῶ χαρίσασθαι.’ Πλάτων δ’ ἐν τῇ Πολιτείᾳ ( VIII 562 c )· ‘ὅταν οἶμαι δημοκρατουμένη πόλις ἐλευθερίας διψήσασα κακῶν οἰνοχόων προστατούντων τύχῃ καὶ πορρωτέρω τοῦ δέοντος ἀκράτου μεθυσθῇ.’

ἔπινε δὲ καὶ Πρωτέας ὁ Μακεδὼν πλεῖστον, ὥς φησιν Ἔφιππος ἐν τῷ περὶ τῆς Ἀλεξάνδρου καὶ Ἡφαιστίωνος ταφῆς ( p. 126 M ), καὶ εὐρώστῳ τῷ σώματι διῆγε, καίτοι τῷ πιεῖν ἐγγεγυμνασμένος ὤν. Ἀλέξανδρος γοῦν αἰτήσας ποτὲ ποτήριον δίχουν καὶ πιὼν προὔπιε τῷ Πρωτέᾳ. καὶ ὃς λαβὼν καὶ πολλὰ ὑμνήσας τὸν βασιλέα ἔπιεν, ὡς ὑπὸ πάντων κροταλισθῆναι. καὶ μετ’ ὀλίγον τὸ αὐτὸ ποτήριον αἰτήσας ὁ Πρωτέας καὶ πάλιν πιὼν προὔπιε τῷ βασιλεῖ. ὁ δὲ Ἀλέξανδρος λαβὼν ἔσπασε μὲν γενναίως, οὐ μὴν ὑπήνεγκεν, ἀλλ’ ἀπέκλινεν ἐπὶ τὸ προσκεφάλαιον ἀφεὶς τῶν χειρῶν τὸ ποτήριον. καὶ ἐκ τούτου νοσήσας ἀπέθανε, τοῦ Διονύσου, φησί, μηνίσαντος αὐτῷ, διότι τὴν πατρίδα αὐτοῦ τὰς Θήβας ἐπολιόρκησεν. ἔπινε δὲ ὁ Ἀλέξανδρος πλεῖστον, ὡς καὶ ἀπὸ τῆς μέθης συνεχῶς κοιμᾶσθαι δύο ἡμέρας καὶ δύο νύκτας. δηλοῦται δὲ τοῦτο ἐν ταῖς Ἐφημερίσιν αὐτοῦ, ἃς ἀνέγραψαν Εὐμένης τε ὁ Καρδιανὸς καὶ Διόδοτος ὁ Ἐρυθραῖος ( p. 121 M ). Μένανδρος δὲ ἐν Κόλακί φησι ( IV 152 M )·

κοτύλας χωροῦν δέκα

ἐν Καππαδοκίᾳ κόνδυ χρυσοῦν, Στρουθία,

τρὶς ἐξέπιον μεστόν γ᾽. ΣΤΡ. Ἀλεξάνδρου πλέον

τοῦ βασιλέως πέπωκας. Α. οὐκ ἔλαττον, οὐ

μὰ τὴν Ἀθηνᾶν. ΣΤΡ. μέγα γε.

Νικοβούλη δὲ ἢ ὁ ἀναθεὶς ταύτῃ τὰ συγγράμματά φησιν ( p. 157 M ) ὅτι παρὰ Μηδείῳ τῷ Θεσσαλῷ δειπνῶν ὁ Ἀλέξανδρος εἴκοσιν οὖσιν ἐν τῷ συμποσίῳ πᾶσι προὔπιε, παρὰ πάντων τὰ ἴσα λαμβάνων, καὶ ἀναστὰς ἐκ τοῦ συμποσίου μετ’ οὐ πολὺ ἀνεπαύετο. Καλλισθένης δὲ ὁ σοφιστής, ὡς Λυγκεὺς ὁ Σάμιός φησιν ἐν τοῖς ἀπομνημονεύμασι καὶ Ἀριστόβουλος καὶ Χάρης ἐν ταῖς ἱστορίαις ( p. 116 M ), ἐν τῷ συμποσίῳ τοῦ Ἀλεξάνδρου τῆς τοῦ ἀκράτου κύλικος εἰς αὐτὸν ἐλθούσης ὡς διωθεῖτο, εἰπόντος τέ τινος αὐτῷ ‘διὰ τί οὐ πίνεις;’ ‘οὐδὲν δέομαι, ἔφη, Ἀλεξάνδρου πιὼν τοῦ Ἀσκληπιοῦ δεῖσθαι’.

Δαρεῖος δὲ ὁ τοὺς μάγους ἀνελὼν ἐπιγεγραμμένον εἶχεν ἐπὶ τοῦ μνήματος· ‘ἠδυνάμην καὶ οἶνον πίνειν πολὺν καὶ τοῦτον φέρειν καλῶς.’ Κτησίας δὲ παρ’ Ἰνδοῖς φησιν ( fr. 55 M ) οὐκ εἶναι τῷ βασιλεῖ μεθυσθῆναι. παρὰ δὲ Πέρσαις τῷ βασιλεῖ ἐφίεται μεθύσκεσθαι μιᾷ ἡμέρᾳ, ἐν ᾗ θύουσι τῷ Μίθρῃ. γράφει δὲ οὕτως περὶ τούτου Δοῦρις ἐν τῇ ἑβδόμῃ τῶν ἱστοριῶν ( FHG II 472 )· ‘ἐν μόνῃ τῶν ἑορτῶν τῶν ἀγομένων ὑπὸ Περσῶν τῷ Μίθρῃ βασιλεὺς μεθύσκεται καὶ τὸ Περσικὸν ὀρχεῖται· τῶν δὲ λοιπῶν οὐδεὶς κατὰ τὴν Ἀσίαν, ἀλλὰ πάντες ἀπέχονται κατὰ τὴν ἡμέραν ταύτην τῆς ὀρχήσεως. Πέρσαι γὰρ ὥσπερ ἱππεύειν οὕτω καὶ ὀρχεῖσθαι μανθάνουσι καὶ νομίζουσι τὴν ἐκ τῆς ἐργασίας ταύτης κίνησιν ἐμμελῆ τινα λαμβάνειν γυμνασίαν τῆς τοῦ σώματος ῥώμης.’ εἰς τοσοῦτον δὲ Ἀλέξανδρος ἐμέθυεν, ὥς φησι Καρύστιος ὁ Περγαμηνὸς ἐν ἱστορικοῖς ὑπομνήμασιν ( FHG IV 357 ), ὡς καὶ ἐπὶ ὄνων ἅρματος κωμάζειν· ἐποίουν δὲ τοῦτο, φησί, καὶ οἱ τῶν Περσῶν βασιλεῖς· μήποτ’ οὖν διὰ τοῦτο οὐδὲ πρὸς τὰ ἀφροδίσια εἶχεν ὁρμήν· ἐξυδαροῦσθαι γάρ φησιν ὁ Ἀριστοτέλης ἐν τοῖς φυσικοῖς προβλήμασι ( cf. Rose Ar. ps. p. 236 ) τῶν τοιούτων τὴν γονήν· Ἱερώνυμός τε ἐν ταῖς Ἐπιστολαῖς ( fr. 10 Hill ) Θεόφραστόν φησι λέγειν ὅτι Ἀλέξανδρος οὐκ εὖ διέκειτο πρὸς τὰ ἀφροδίσια. Ὀλυμπιάδος γοῦν καὶ παρανακλινάσης αὐτῷ Καλλιξείναν τὴν Θετταλὴν ἑταίραν περικαλλεστάτην οὖσαν, συνειδότος τοῦτο καὶ τοῦ Φιλίππου (εὐλαβοῦντο γὰρ μὴ γύννις εἴη), πολλάκις ᾔτει αὐτῇ τὸν Ἀλέξανδρον συγγενέσθαι.

καὶ Φίλιππος δ’ ὁ τοῦ Ἀλεξάνδρου πατὴρ φιλοπότης ἦν, ὡς ἱστορεῖ Θεόπομπος ἐν τῇ ἕκτῃ καὶ εἰκοστῇ τῶν ἱστοριῶν ( FHG I 308 ). κἀν ἄλλῳ δὲ μέρει τῆς ἱστορίας ( p. 329 ) γράφει· ‘Φίλιππος ἦν τὰ μὲν φύσει μανικὸς καὶ προπετὴς ἐπὶ τῶν κινδύνων, τὰ δὲ διὰ μέθην· ἦν γὰρ πολυπότης καὶ πολλάκις μεθύων ἐξεβοήθει.’ ἐν δὲ τῷ τρίτῃ καὶ πεντηκοστῇ περὶ τῶν ἐν Χαιρωνείᾳ γενομένων εἰπὼν καὶ ὡς ἐπὶ δεῖπνον ἐκάλεσε τοὺς παραγενομένους τῶν Ἀθηναίων πρέσβεις φησίν ( ib. 323 )· ‘ὁ δὲ Φίλιππος ἀποχωρησάντων ἐκείνων εὐθέως μετεπέμπετό τινας τῶν ἑταίρων, καλεῖν δ’ ἐκέλευε τὰς αὐλητρίδας καὶ Ἀριστόνικον τὸν κιθαρῳδὸν καὶ Δωρίωνα τὸν αὐλητὴν καὶ τοὺς ἄλλους τοὺς εἰθισμένους αὐτῷ συμπίνειν· περιήγετο γὰρ πανταχοῦ τοὺς τοιούτους ὁ Φίλιππος καὶ κατασκευασάμενος ἦν ὄργανα πολλὰ συμποσίου καὶ συνουσίας. ὢν γὰρ φιλοπότης καὶ τὸν τρόπον ἀκόλαστος καὶ βωμολόχους εἶχε περὶ αὑτὸν συχνοὺς καὶ τῶν περὶ τὴν μουσικὴν ὄντων καὶ τῶν τὰ γέλοια λεγόντων. πιὼν δὲ τὴν νύκτα πᾶσαν καὶ μεθυσθεὶς πολὺ καὶ πατάξας ἀφεὶς ἅπαντας τοὺς ἄλλους ἀπαλλάττεσθαι ἤδη πρὸς ἡμέραν ἐκώμαζεν ὡς τοὺς πρέσβεις τοὺς τῶν Ἀθηναίων.’ Καρύστιος δὲ ἐν τοῖς ἱστορικοῖς ὑπομνήμασιν ( FHG IV 357 ) ‘ὅτε, φησί, μεθύειν προῃρεῖτο Φίλιππος, τοῦτ’ ἔλεγε ‘χρὴ πίνειν· Ἀντίπατρος γὰρ ἱκανός ἐστι νήφων.’ κυβεύοντος δέ ποτε αὐτοῦ καί τινος ἀγγείλαντος ὡς Ἀντίπατρος πάρεστι, διαπορήσας ὦσεν ὑπὸ τὴν κλίνην τὸν ἄβακα.’

φιλοπότας δὲ καὶ μεθύσους καταλέγει Θεόπομπος Διονύσιον τὸν νεώτερον, Σικελίας τύραννον, ὃν καὶ τὰς ὄψεις ὑπὸ τοῦ οἴνου διαφθαρῆναι. Ἀριστοτέλης δ’ ἐν τῇ Συρακοσίων Πολιτείᾳ ( p. 528 R ) καὶ συνεχῶς φησιν αὐτὸν ἔσθ’ ὅτε ἐπὶ ἡμέρας ἐνενήκοντα μεθύειν· διὸ καὶ ἀμβλυωπότερον γενέσθαι τὰς ὄψεις. Θεόφραστος δέ φησι καὶ τοὺς ἑταίρους αὐτοῦ κολακεύοντας τὴν τυραννίδα προσποιεῖσθαι μὴ βλέπειν καὶ ὑπ’ αὐτοῦ τοῦ Διονυσίου χειραγωγεῖσθαι καὶ μήτε τὰ παρατιθέμενα τῶν ἐδεσμάτων μήτε τὰς κύλικας ὁρᾶν· διὸ κληθῆναι Διονυσιοκόλακας. ἔπινε δὲ πλεῖστον καὶ Νυσαῖος ὁ τυραννήσας Συρακοσίων καὶ Ἀπολλοκράτης· Διονυσίου δὲ τοῦ προτέρου οὗτοι υἱοί, ὡς ὁ Θεόπομπος ἱστορεῖ ἐν τῇ μʹ κἀν τῇ ἑξῆς τῶν ἱστοριῶν ( FHG I 313 ). γράφει δὲ οὕτως περὶ τοῦ Νυσαίου· ‘Νυσαῖος ὁ τυραννήσας ὕστερον Συρακοσίων ὥσπερ ἐπὶ θανάτῳ συνειλημμένος καὶ προειδὼς ὅτι μῆνας ὀλίγους ἤμελλε ἐπιβιώσεσθαι γαστριζόμενος καὶ μεθύων διῆγεν.’ ἐν δὲ τῇ τριακοστῇ ἐνάτῃ φησίν ( p. 312 )· ‘Ἀπολλοκράτης ὁ Διονυσίου τοῦ τυράννου υἱὸς ἀκόλαστος ἦν καὶ φιλοπότης· καὶ τῶν κολακευόντων τινὲς αὐτὸν παρεσκεύαζον ὡς ἔνι μάλιστα ἀλλοτριώτατα πρὸς τὸν πατέρα διακεῖσθαι.’ καὶ Ἱππαρῖνον δὲ τὸν Διονυσίου φησὶν ὑπὸ μέθης τυραννοῦντα ἀποσφαγῆναι. περὶ δὲ τοῦ Νυσαίου καὶ τάδε γράφει ( p. 312 )· ‘Νυσαῖος ὁ Διονυσίου τοῦ προτέρου υἱὸς κύριος τῶν ἐν Συρακούσαις γενόμενος πραγμάτων κατεσκευάσατο τέθριππον καὶ τὴν ἐσθῆτα τὴν ποικίλην ἀνέλαβεν, ἔτι δὲ καὶ τὴν ὀψοφαγίαν καὶ τὴν οἰνοφλυγίαν καὶ τὴν τῶν παίδων καὶ τὴν τῶν γυναικῶν ὕβριν καὶ τὴν τῶν ἄλλων ὅσα συντελῆ τούτοις πέφυκε καὶ τὴν δίαιταν διῆγεν οὕτως.’ ἐν δὲ τῇ τεσσαρακοστῇ πέμπτῃ ὁ αὐτὸς περὶ Τιμολάου λέγων τοῦ Θηβαίου φησίν ( p. 318 )· ‘οὐκ ὀλίγων γὰρ ἤδη γενομένων ἀσελγῶν περὶ τὸν βίον τὸν καθ’ ἡμέραν καὶ τοὺς πότους οὐδένα νομίζω τῶν ἐν ταῖς πολιτείαις ὄντων οὔτ᾽ ἀκρατέστερον οὔτε λιχνότερον οὔτε δοῦλον γεγονέναι μᾶλλον τῶν ἡδονῶν, εἰ μή, ὥσπερ εἶπον, Τιμόλαον.’ ἐν δὲ τῇ τρίτῃ καὶ εἰκοστῇ περὶ Χαριδήμου τοῦ Ὠρείτου διηγούμενος, ὃν Ἀθηναῖοι πολίτην ἐποιήσαντο, φησίν ( p. 304 )· ‘τήν τε γὰρ δίαιταν ἑωρᾶτο τὴν καθ’ ἡμέραν ἀσελγῆ καὶ τοιαύτην ποιούμενος ὥστε πίνειν καὶ μεθύειν αἰεί, καὶ γυναῖκας ἐλευθέρας ἐτόλμα διαφθείρειν· καὶ εἰς τοσοῦτον προῆλθεν ἀκρασίας ὥστε μειράκιόν τι παρὰ τῆς βουλῆς τῆς τῶν Ὀλυνθίων αἰτεῖν ἐπεχείρησεν, ὃ τὴν μὲν ὄψιν ἦν εὐειδὲς καὶ χάριεν, ἐτύγχανε δὲ μετὰ Δέρδου τοῦ Μακεδόνος αἰχμάλωτον γεγενημένον.’

ἔπινε δὲ πλεῖστον καὶ Ἀρκαδίων (ἄδηλον δ’ εἰ ὁ Φιλίππῳ διεχθρεύσας), ὡς τὸ ἐπίγραμμα δηλοῖ, ὅπερ ἀνέγραψε Πολέμων ἐν τῷ περὶ τῶν κατὰ πόλεις ἐπιγραμμάτων ( fr. 79 Pr )·

τοῦ πολυκώθωνος τοῦτ’ ἠρίον Ἀρκαδίωνος

ἄστεος ὤρθωσαν τᾷδε παρ’ ἀτραπιτῷ

υἱῆες Δόρκων καὶ Χαρμύλος. ἔφθιτο δ’ ὡνήρ,

ὤνθρωπ᾽, ἐκ χανδῆς ζωροποτῶν κύλικος.

Ἐρασίξενον δέ τινα πεπωκέναι πλεῖστόν φησι τὸ ἐπ᾽ αὐτῷ ἐπίγραμμα ( A. P. VII 454 )·

οὐ βαθὺν οἰνοπότην Ἐρασίξενον ἡ δὶς ἐφεξῆς

ἀκρήτου φανερῶς ᾤχετ’ ἔχουσα κύλιξ.

ἔπινε δὲ πλεῖστον καὶ Ἀλκέτας ὁ Μακεδών, ὥς φησιν Ἄριστος ὁ Σαλαμίνιος ( p. 154 M ), καὶ Διότιμος ὁ Ἀθηναῖος. οὗτος δὲ καὶ Χώνη ἐπεκαλεῖτο· ἐντιθέμενος γὰρ τῷ στόματι χώνην ἀπαύστως ἔπινεν ἐπιχεομένου οἴνου· ὅθεν καὶ Χώνη ἐπεκλήθη, ὥς φησι Πολέμων. Κλεομένης δὲ ὁ Λακεδαιμόνιος ὅτι καὶ ἀκρατοπότης ἦν προείρηται ( p. 427 b )· ὅτι δὲ διὰ μέθην ἑαυτὸν καὶ μαχαίρᾳ κατέτεμεν Ἡρόδοτος ἱστόρησε ( VI 75 ). καὶ Ἀλκαῖος δ’ ὁ ποιητὴς φιλοπότης ἦν, ὡς προεῖπον. Βάτων δ’ ὁ Σινωπεὺς ἐν τοῖς περὶ Ἴωνος τοῦ ποιητοῦ ( FHG IV 350 ) φιλοπότην φησὶ γενέσθαι καὶ ἐρωτικώτατον τὸν Ἴωνα. καὶ αὐτὸς δὲ ἐν τοῖς ἐλεγείοις ἐρᾶν μὲν ὁμολογεῖ Χρυσίλλης τῆς Κορινθίας, Τελέου δὲ θυγατρός· ἧς καὶ Περικλέα τὸν Ὀλύμπιον ἐρᾶν φησι Τηλεκλείδης ἐν Ἡσιόδοις ( I 214 K ). Ξέναρχος δ᾽ ὁ Ῥόδιος διὰ τὴν πολυποσίαν Μετρητὴς ἐπεκαλεῖτο· μνημονεύει αὐτοῦ Εὐφορίων ὁ ἐποποιὸς ἐν Χιλιάσι ( fr. 44 M ).

Χάρης δ’ ὁ Μυτιληναῖος ἐν ταῖς περὶ Ἀλέξανδρον ἱστορίαις ( p. 118 M ) περὶ Καλάνου εἰπὼν τοῦ Ἰνδοῦ φιλοσόφου, ὅτι ῥίψας ἑαυτὸν εἰς πυρὰν νενημένην ἀπέθανε, φησὶν ὅτι καὶ ἐπὶ τῷ μνήματι αὐτοῦ διέθηκεν Ἀλέξανδρος γυμνικὸν ἀγῶνα καὶ μουσικὸν ἐγκωμίων. ‘ἔθηκε δέ, φησί, καὶ διὰ τὴν φιλοινίαν τῶν Ἰνδῶν καὶ ἀκρατοποσίας ἀγῶνα, καὶ ἦν ἆθλον τῷ μὲν πρώτῳ τάλαντον, τῷ δὲ δευτέρῳ τριάκοντα μναῖ καὶ τῷ τρίτῳ δέκα. τῶν οὖν πιόντων τὸν οἶνον παραχρῆμα μὲν ἐτελεύτησαν ὑπὸ τοῦ ψύχους τριάκοντα καὶ πέντε, μικρὸν δὲ διαλιπόντες ἐν ταῖς σκηναῖς ἕξ. ὁ δὲ πλεῖστον πιὼν καὶ νικήσας ἔπιε μὲν ἀκράτου χοᾶς τέσσαρας καὶ τὸ τάλαντον ἔλαβεν, ἐπεβίωσε δὲ ἡμέρας τέσσαρας· ἐκαλεῖτο δὲ Πρόμαχος.’ Τίμαιος δέ φησιν ( FHG I 225 ) ὡς ‘Διονύσιος ὁ τύραννος τῇ τῶν Χοῶν ἑορτῇ τῷ πρώτῳ ἐκπιόντι χοᾶ ἆθλον ἔθηκε στέφανον χρυσοῦν· καὶ ὅτι πρῶτος ἐξέπιε Ξενοκράτης ὁ φιλόσοφος καὶ λαβὼν τὸν χρυσοῦν στέφανον καὶ ἀναλύων τῷ Ἑρμῇ τῷ ἱδρυμένῳ ἐπὶ τῆς αὐλῆς ἐπέθηκεν, ᾧπερ εἰώθει καὶ τοὺς ἀνθινοὺς ἑκάστοτε ἐπιτιθέναι στεφάνους ἑσπέρας ἀπαλλασσόμενος ὡς αὑτόν. καὶ ἐπὶ τούτῳ ἐθαυμάσθη.’ τὴν δὲ τῶν Χοῶν ἑορτὴν τὴν Ἀθήνησιν ἐπιτελουμένην Φανόδημός φησι ( FHG I 368 ) Δημοφῶντα τὸν βασιλέα .... βουλόμενον ὑποδέξασθαι παραγενόμενον τὸν Ὀρέστην Ἀθήναζε. πρὸς δὲ τὰ ἱερὰ οὐ θέλων αὐτὸν προσιέναι οὐδ’ ὁμόσπονδον γενέσθαι μήπω δικασθέντα ἐκέλευσε συγκλεισθῆναί τε τὰ ἱερὰ καὶ χοᾶ οἴνου ἑκάστῳ παρατεθῆναι, τῷ πρώτῳ ἐκπιόντι εἰπὼν ἆθλον δοθήσεσθαι πλακοῦντα. παρήγγειλέ τε καὶ τοῦ πότου παυσαμένους τοὺς μὲν στεφάνους οἷς ἐστεφάνωντο πρὸς τὰ ἱερὰ μὴ τιθέναι διὰ τὸ ὁμορόφους γενέσθαι τῷ Ὀρέστῃ, περὶ δὲ τὸν χοᾶ τὸν ἑαυτοῦ ἕκαστον περιθεῖναι καὶ τῇ ἱερείᾳ ἀποφέρειν τοὺς στεφάνους πρὸς τὸ ἐν Λίμναις τέμενος, ἔπειτα θύειν ἐν τῷ ἱερῷ τὰ ἐπίλοιπα. καὶ ἔκτοτε τὴν ἑορτὴν κληθῆναι Χοᾶς. τῇ δὲ ἑορτῇ τῶν Χοῶν ἔθος ἐστὶν Ἀθήνησι πέμπεσθαι δῶρά τε καὶ τοὺς μισθοὺς τοῖς σοφισταῖς, οἵπερ καὶ αὐτοὶ συνεκάλουν ἐπὶ ξένια τοὺς γνωρίμους, ὥς φησιν Εὐβουλίδης ὁ διαλεκτικὸς ἐν δράματι Κωμασταῖς οὕτως ( II 431 K )·

σοφιστιᾷς, κάκιστε, καὶ Χοῶν δέῃ

τῶν μισθοδώρων, οὐκ ἀδείπνων ἐν τρυφῇ.

Ἀντίγονος δ’ ὁ Καρύστιος ἐν τῷ περὶ τοῦ Διονυσίου βίου τοῦ Ἡρακλεώτου τοῦ ἐπικληθέντος Μεταθεμένου φησὶ ( p. 126 Wil ) τὸν Διονύσιον τοῖς οἰκέταις συνεορτάζοντα ἐν τῇ τῶν Χοῶν ἑορτῇ καὶ μὴ δυνάμενον διὰ γῆρας χρῆσθαι ᾗ παρειλήφεσαν ἑταίρᾳ ὑποστρέψαντα εἰπεῖν πρὸς τοὺς συνδειπνοῦντας· Od. 22.152

οὐ δύναμαι τανύσαι, λαβέτω δὲ καὶ ἄλλος.

ἦν δὲ ὁ Διονύσιος ἔτι ἐκ νέου, ὥς φησι Νικίας ὁ Νικαεὺς ἐν ταῖς Διαδοχαῖς, πρὸς τὰ ἀφροδίσια ἐκμανὴς καὶ πρὸς τὰς δημοσίας εἰσῄει παιδίσκας ἀδιαφόρως. καί ποτε πορευόμενος μετά τινων γνωρίμων ὡς ἐγένετο κατὰ τὸ παιδισκεῖον, εἰς ὃ τῇ προτεραίᾳ παρεληλυθὼς ὤφειλε χαλκοῦς, ἔχων τότε κατὰ τύχην ἐκτείνας τὴν χεῖρα πάντων ὁρώντων ἀπεδίδου. Ἀνάχαρσις δ’ ὁ Σκύθης παρὰ Περιάνδρῳ τεθέντος ἄθλου περὶ τοῦ πίνειν ᾔτησε τὸ νικητήριον πρῶτος μεθυσθεὶς τῶν συμπαρόντων, ὡς ὄντος τέλους τούτου καὶ τῆς ἐν τῷ πότῳ νίκης ὥσπερ καὶ τῆς ἐν τῷ τρέχειν. Λακύδης δὲ καὶ Τίμων οἱ φιλόσοφοι κληθέντες πρός τινα τῶν γνωρίμων ἐπὶ δύο ἡμέρας καὶ βουλόμενοι συμπεριφέρεσθαι τοῖς παροῦσιν ἔπινον προθυμότερον. τῇ μὲν οὖν πρώτῃ τῶν ἡμερῶν ὁ Λακύδης ἀπῄει πρότερος ἐπιπολάσαντος αὐτῷ τοῦ ποτοῦ, καὶ ὁ Τίμων ὁρῶν αὐτὸν ἀπιόντα ἔφη· Il. 23.393

ἠράμεθα μέγα κῦδος, ἐπέφνομεν Ἕκτορα δῖον.

τῇ δ’ ὑστεραίᾳ προαπιόντος τοῦ Τίμωνος διὰ τὸ μὴ δυνηθῆναι ἐκπιεῖν τὴν προποθεῖσαν αὐτῷ κύλικα ὁ Λακύδης ἰδὼν αὐτὸν ἐπανάγοντα εἶπε· Il. 6.127

δυστήνων δέ τε παῖδες ἐμῷ μένει ἀντιόωσιν.

Μυκερῖνον δὲ τὸν Αἰγύπτιον ὁ Ἡρόδοτος ἱστορεῖ διὰ τῆς δευτέρας ( c. 133 ) ἀκούσαντα παρὰ τῶν μάντεων ὅτι ὀλιγοχρόνιός ἐστι, λύχνα ποιησάμενον πολλὰ ὁπότε γένοιτο νὺξ πίνειν καὶ εὐπαθεῖν οὔτε ἡμέρας οὔτε νυκτὸς ἀνιέντα· καὶ εἰς τὰ ἕλεα δὲ καὶ τὰ ἄλση νεμόμενον, ἔτι τε ὅπου πύθοιτο ἡβητήρια εἶναι μεθύσκεσθαι. καὶ Ἄμασιν δὲ τὸν καὶ αὐτὸν Αἰγυπτίων βασιλέα Ἡρόδοτος πολλὰ πεπωκέναι φησίν. Ἑρμείας δ’ ὁ Μηθυμναῖος ἐν τρίτῃ Σικελικῶν ( FHG II 80 ) φιλοπότην φησὶ γενέσθαι Νικοτέλη τὸν Κορίνθιον. Φαινίας δὲ ὁ Ἐρέσιος ἐν τῷ ἐπιγραφομένῳ Τυράννων ἀναίρεσις ἐκ τιμωρίας Σκόπαν φησὶ ( FHG II 298 ) τὸν Κρέοντος μὲν υἱόν, Σκόπα δὲ τοῦ παλαιοῦ ὑιδοῦν φιλοποτοῦντα διατελέσαι καὶ τὴν ἐπάνοδον τὴν ἀπὸ τῶν συμποσίων ποιεῖσθαι ἐπὶ θρόνου καθήμενον καὶ ὑπὸ τεσσάρων βασταζόμενον οὕτως οἴκαδε ἀπιέναι. Φύλαρχος δὲ ἐν τῇ ἕκτῃ τῶν ἱστοριῶν ( FHG I 336 ) Ἀντίοχόν φησι τὸν βασιλέα φίλοινον γενόμενον μεθύσκεσθαί τε καὶ κοιμᾶσθαι ἐπὶ πλέον, εἶθ’ ἑσπέρας πάλιν ἀφυπνιζόμενον ἐπιπίνειν. ‘ἐχρημάτιζέ τε, φησί, νήφων μὲν βραχέα τελέως, μεθύων δὲ τὰ πολλά. διὸ περὶ αὐτὸν δύο ἦσαν οἱ διοικοῦντες τὴν βασιλείαν, Ἄριστος καὶ Θεμίσων, Κύπριοι μὲν γένος καὶ ἀδελφοί, ἐρώμενοι δὲ ἀμφότεροι τοῦ Ἀντιόχου.’

πολυπότης δὲ ἦν καὶ Ἀντίοχος ὁ βασιλεὺς ὁ κληθεὶς Ἐπιφανής, ὁ ὁμηρεύσας παρὰ Ῥωμαίοις, ὃν ἱστορεῖ Πτολεμαῖος ὁ Εὐεργέτης ἐν τῷ τρίτῳ τῶν ὑπομνημάτων κἀν τῷ πέμπτῳ ( FHG III 186 ) φάσκων αὐτὸν εἰς τοὺς Ἰνδικοὺς κώμους καὶ μέθας τραπέντα πολλὰ ἀναλίσκειν. καὶ τὰ περιλειπόμενα δὲ τῶν χρημάτων μεθ’ ἡμέραν κωμάζων ὁτὲ μὲν ἐξέχει, ἄλλοτε δὲ ἐν ταῖς δημοσίαις ὁδοῖς ἱστάμενος ἔλεγε· ‘τίνι ἡ τύχη δίδωσι, λαβέτω.’ καὶ ῥίψας τὸ ἀργύριον ᾤχετο. πολλάκις δὲ καὶ πλεκτὸν στέφανον ῥόδων ἔχων ἐπὶ τῆς κεφαλῆς καὶ χρυσοϋφῆ τήβενναν φορῶν μόνος ἐρέμβετο λίθους ὑπὸ μάλης ἔχων, οἷς ἔβαλλε τῶν ἰδιωτῶν τοὺς ἀκολουθοῦντας αὐτῷ ἐλούετο δὲ καὶ εἰς τοὺς κοινοὺς λουτρῶνας μύροις ἀλειφόμενος, ὅτε καί ποτε συνιδών τις αὐτὸν ἰδιώτης ἔφη ‘μακάριος εἶ, ὦ βασιλεῦ, πολυτελὲς ὄζεις.’ καὶ ὃς ἡσθεὶς ‘ἐγώ σε, φησίν, ὑπέρκορον τούτου ποιήσω.’ καὶ κατὰ τῆς κεφαλῆς αὐτοῦ ὑδρίσκην ὑπὲρ δύο χοᾶς ἔχουσαν παχέος μύρου καταχυθῆναι ἐκέλευσεν, ὡς καὶ τὸ πλῆθος τῶν ἀγοραιοτέρων εἰς τὸ ἐκχυθὲν συγκυλισθῆναι. ὀλίσθου τε γενομένου αὐτός τε ὁ Ἀντίοχος ἔπεσε καγχάζων καὶ οἱ πλεῖστοι τῶν λουομένων τὸ αὐτὸ ἔπασχον. Πολύβιος δ’ ἐν τῇ ἕκτῃ καὶ εἰκοστῇ ( c. 1 ) τῶν ἱστοριῶν καλεῖ αὐτὸν Ἐπιμανῆ καὶ οὐκ Ἐπιφανῆ διὰ τὰς πράξεις· ‘οὐ μόνον γὰρ μετὰ δημοτῶν ἀνθρώπων κατέβαινεν εἰς ὁμιλίας, ἀλλὰ καὶ μετὰ τῶν παρεπιδημούντων ξένων καὶ τῶν εὐτελεστάτων συνέπινεν. εἰ δὲ καὶ τῶν νεωτέρων, φησί, αἴσθοιτό τινας συνευωχουμένους ὁπουδήποτε, παρῆν μετὰ κερατίου καὶ συμφωνίας, ὥστε τοὺς πολλοὺς διὰ τὸ παράδοξον ἀνισταμένους φεύγειν. πολλάκις δὲ καὶ τὴν βασιλικὴν ἐσθῆτα ἀποβαλὼν τήβενναν ἀναλαβὼν περιῄει τὴν ἀγοράν.’

ἐν δὲ τῇ πρώτῃ καὶ τριακοστῇ ὁ αὐτὸς Πολύβιός φησι ( c. 4 ) συντελοῦντα αὐτὸν ἐν τῇ Ἀντιοχείᾳ ἀγῶνας συγκαλέσαι πάντας Ἕλληνας καὶ τῶν βουλομένων τοὺς πολλοὺς ἐπὶ τὴν θέαν. καὶ πλείστων παραγινομένων ἐν τοῖς γυμνασίοις, πάντας ἐκ χρυσῶν ὁλκείων ἤλειφε κροκίνῳ μύρῳ καὶ κινναμωμίνῳ καὶ ναρδίνῳ καὶ ἀμαρακίνῳ καὶ ἰρίνῳ. καὶ συγκαλῶν αὐτοὺς εἰς εὐωχίαν ποτὲ μὲν χίλια τρίκλινα, ποτὲ δὲ χίλια πεντακόσια συνεπλήρου μετὰ πολυτελεστάτης κατασκευῆς. καὶ ὁ χειρισμὸς τῆς διακονίας δι’ αὐτοῦ ἐγίνετο· κατὰ γὰρ τὰς εἰσόδους ἐφιστάμενος οὓς μὲν εἰσῆγεν, οὓς δ’ ἀνέκλινεν, καὶ τοὺς διακόνους δὲ τοὺς τὰς παραθέσεις εἰσφέροντας αὐτὸς εἰσῆγε, καὶ περιπορευόμενος οὗ μὲν προσεκάθιζεν, οὗ δὲ προσανέπιπτε. καὶ ποτὲ μὲν ἀποθέμενος μεταξὺ τὸν ψωμόν, ποτὲ δὲ τὸ ποτήριον ἀνεπήδα καὶ μετανίστατο καὶ περιῄει τὸν πότον προπόσεις λαμβάνων ὀρθὸς ἄλλοτε παρ’ ἄλλοις, ἅμα δὲ τοῖς ἀκροάμασι προσπαίζων. καὶ ὑπὸ τῶν μίμων εἰσεφέρετο ὅλος συγκεκαλυμμένος καὶ ἐτίθετο εἰς τὴν γῆν ὡς εἷς ὢν τῶν μίμων· καὶ τῆς συμφωνίας προκαλουμένης ὁ βασιλεὺς ἀναπηδήσας ὠρχεῖτο καὶ προσέπαιζε τοῖς μίμοις, ὥστε πάντας αἰσχύνεσθαι. τοιαῦτα ἀπεργάζεται τοὺς ταλαιπώρους ἡ πρὸς τῇ μέθῃ ἀπαιδευσία.’ φιλοπότης δ’ ἦν καὶ ὁ ὁμώνυμος αὐτῷ Ἀντίοχος, ὁ ἐν Μηδίᾳ πρὸς Ἀρσάκην πολεμήσας, ὡς ἱστορεῖ Ποσειδώνιος ὁ Ἀπαμεὺς ἐν τῇ ἑκκαιδεκάτῃ τῶν ἱστοριῶν ( FHG III 259 ). ἀναιρεθέντος γοῦν αὐτοῦ τὸν Ἀρσάκην θάπτοντα αὐτὸν λέγειν· ‘ἔσφηλέν σε, Ἀντίοχε, θάρσος καὶ μέθη· ἤλπιζες γὰρ ἐν μεγάλοις ποτηρίοις τὴν Ἀρσάκου βασιλείαν ἐκπιεῖν.’

‘Ἀντίοχος δὲ ὁ μέγας ἐπικαλούμενος, ὃν Ῥωμαῖοι

καθεῖλον, ὡς ἱστορεῖ Πολύβιος ἐν τῇ εἰκοστῇ ( c. 8 ), παρελθὼν εἰς Χαλκίδα τῆς Εὐβοίας συνετέλει γάμους, πεντήκοντα μὲν ἔτη γεγονὼς καὶ δύο τὰ μέγιστα τῶν ἔργων ἀνειληφώς, τήν τε τῶν Ἑλλήνων ἐλευθέρωσιν, ὡς αὐτὸς ἐπηγγέλλετο, καὶ τὸν πρὸς Ῥωμαίους πόλεμον. ἐρασθεὶς οὖν παρθένου Χαλκιδικῆς κατὰ τὸν τοῦ πολέμου καιρὸν ἐφιλοτιμήσατο γῆμαι αὐτήν, οἰνοπότης ὢν καὶ μέθαις χαίρων· ἦν δ’ αὕτη Κλεοπτολέμου μὲν θυγάτηρ ἑνὸς τῶν ἐπιφανῶν, κάλλει δὲ πάσας ὑπερβάλλουσα· καὶ τοὺς γάμους συντελῶν ἐν τῇ Χαλκίδι αὐτόθι διέτριψε τὸν χειμῶνα, τῶν ἐνεστώτων οὐδ’ ἡντινοῦν ποιούμενος πρόνοιαν. ἔθετο δὲ καὶ τῇ παιδὶ ὄνομα Εὔβοιαν. ἡττηθεὶς οὖν τῷ πολέμῳ ἔφυγεν εἰς Ἔφεσον μετὰ τῆς νεογάμου.’ ἐν δὲ τῇ δευτέρᾳ ὁ αὐτὸς Πολύβιος ἱστορεῖ ( c. 4 ) Ἄγρωνα τὸν Ἰλλυριῶν βασιλέα ἡσθέντα ἐπὶ τῷ νενικηκέναι τοὺς μέγα φρονοῦντας Αἰτωλοὺς πολυπότην ὄντα καὶ εἰς μέθας καὶ εὐωχίας τραπέντα πλευρίτιδι ληφθέντα ἀποθανεῖν. ἐν δὲ τῇ ἐνάτῃ καὶ εἰκοστῇ ( c. 13 ) ὁ αὐτὸς Γενθίωνά φησι τὸν τῶν Ἰλλυριῶν βασιλέα διὰ τὴν πολυποσίαν πολλὰ ποιεῖν ἀσελγῆ κατὰ τὸν βίον, νύκτωρ τε αἰεὶ καὶ μεθ’ ἡμέραν μεθύοντα. ἀποκτείναντα δὲ καὶ Πλεύρατον τὸν ἀδελφὸν γαμεῖν μέλλοντα τὴν Μονουνίου θυγατέρα αὐτὸν γῆμαι τὴν παῖδα καὶ ὠμῶς χρῆσθαι τοῖς ἀρχομένοις. καὶ Δημήτριον δέ φησι, τὸν ἐκ τῆς Ῥώμης τὴν ὁμηρείαν διαφυγόντα, ἐν τῇ τρίτῃ καὶ τριακοστῇ ( c. 19 ) βασιλεύσαντα Σύρων πολυπότην ὄντα τὸ πλεῖστον τῆς ἡμέρας μεθύσκεσθαι. Ὀροφέρνην τε ὀλίγον χρόνον Καππαδοκίας βασιλεύσαντα καὶ παριδόντα τὰς πατρίους ἀγωγάς φησιν ἐν τῇ τριακοστῇ δευτέρᾳ ( c. 25 ) εἰσαγαγεῖν τὴν Ἰακὴν καὶ τεχνιτικὴν ἀσωτίαν.

διόπερ ὁ θειότατος Πλάτων καλῶς νομοθετεῖ ἐν τῷ δευτέρῳ ( p. 666 a ) ‘τοὺς παῖδας μέχρι ἐτῶν ὀκτωκαίδεκα τὸ παράπαν οἴνου μὴ γεύεσθαι· οὐ γὰρ χρὴ πῦρ ἐπὶ πῦρ ὀχετεύειν· οἴνου δὲ μετρίου γεύεσθαι μέχρι τριάκοντα ἐτῶν, μέθης δὲ καὶ πολυοινίας τὸ παράπαν τὸν νέον ἀπέχεσθαι· τετταράκοντα δὲ ἐπιβαίνοντα ἐτῶν ἐν τοῖς συσσιτίοις εὐωχηθέντα καλεῖν τούς τε ἄλλους θεοὺς καὶ δὴ καὶ Διόνυσον παρακαλεῖν εἰς τὴν τῶν πρεσβυτῶν τελετὴν ἅμα καὶ παιδιάν, ἣν τοῖς ἀνθρώποις ἐπίκουρον τῆς τοῦ γήρως αὐστηρότητος ἐδωρήσατο τὸν οἶνον φάρμακον, ὥστε ἀνηβᾶν ἡμᾶς καὶ δυσθυμίας λήθην γίγνεσθαι.’ καὶ ἑξῆς δέ φησι ( 672 b )· ‘λόγος καὶ φήμη ὑπορρεῖ, ὡς ὁ θεὸς οὗτος ὑπὸ τῆς μητρυιᾶς Ἥρας διεφορήθη τῆς ψυχῆς τὴν γνώμην· διὸ τάς τε βακχείας καὶ τὴν μανικὴν πᾶσαν ἐμβάλλει χορείαν τιμωρούμενος, ὅθεν καὶ τὸν οἶνον ἐπὶ τοῦτ’ αὐτὸ δεδώρηται.’

Φάλαικος δ’ ἐν τοῖς ἐπιγράμμασι γυναῖκά τινα ἀναγράφει πολυπότιν Κλεὼ ὄνομα ( Mein. del. p. 71 )·

χρυσῷ τὸν κροκόεντα περιζώσασα χιτῶνα

τόνδε Διωνύσῳ δῶρον ἔδωκε Κλεώ,

οὕνεκα συμποσίοισι μετέπρεπεν· ἶσα δὲ πίνειν

οὔτις οἱ ἀνθρώπων ἤρισεν οὐδαμά πω.

ὅτι δὲ φίλοινον τὸ τῶν γυναικῶν γένος κοινόν. οὐκ ἀχαρίτως δὲ καὶ ὁ Ξέναρχος ἐν τῷ Πεντάθλῳ γυναῖκά τινα παράγει φρικτότατον ὅρκον ὀμνύουσαν τόνδε ( II 470 K )·

ἐμοὶ γένοιτο σοῦ ζώσης, τέκνον,

ἐλευθέριον πιοῦσαν οἶνον ἀποθανεῖν.

παρὰ Ῥωμαίοις δέ, ὥς φησι Πολύβιος ἐν τῇ ἕκτῃ ( c. 2, 5 ), ἀπείρηται γυναιξὶ πίνειν οἶνον· τὸ δὲ καλούμενον πάσσον πίνουσι. τοῦτο δὲ ποιεῖται μὲν ἐκ τῆς ἀσταφίδος καί ἐστι παραπλήσιος πινόμενος τῷ Αἰγοσθενεῖ τῷ γλυκεῖ καὶ τῷ Κρητικῷ· διὸ πρὸς τὸ κατεπεῖγον τοῦ δίψους χρῶνται αὐτῷ. λαθεῖν δ’ ἐστὶν ἀδύνατον τὴν γυναῖκα πιοῦσαν οἶνον· πρῶτον μὲν γὰρ οὐδ’ ἔχει οἴνου κυρείαν ἡ γυνή· πρὸς δὲ τούτοις φιλεῖν δεῖ τοὺς συγγενεῖς τοὺς ἑαυτῆς καὶ τοὺς τοῦ ἀνδρὸς ἕως ἐξανεψιῶν καὶ τοῦτο ποιεῖν καθ’ ἡμέραν, ὁπόταν ἴδῃ πρῶτον. λοιπὸν ἀδήλου τῆς ἐντυχίας οὔσης τίσιν ἀπαντήσει φυλάσσεται· τὸ γὰρ πρᾶγμα κἂν γεύσηται μόνον οὐ προσδεῖ διαβολῆς. Ἄλκιμος δ’ ὁ Σικελιώτης ἐν τῇ ἐπιγραφομένῃ τῶν βίβλων Ἰταλικῇ ( FHG IV 296 ) πάσας φησὶ τὰς ἐν Ἰταλίᾳ γυναῖκας μὴ πίνειν οἶνον ἀπὸ τοιαύτης αἰτίας· ‘Ἡρακλῆς περὶ τὴν Κροτωνιᾶτιν γενόμενος ἐπεὶ πρός τινα οἰκίαν οὖσαν παρὰ τὴν ὁδὸν διψῶν ἀφίκετο, προσελθὼν ᾔτει πιεῖν ἐντεῦθεν. ἔτυχε δ’ ἡ γυνὴ τοῦ τὴν οἰκίαν κεκτημένου πίθον οἴνου λαθραίως ὑποίξασα· καὶ πρὸς μὲν τὸν ἄνδρα δεινὸν ἔφη ποιήσειν αὐτόν, εἰ ξένου χάριν τὸν πίθον τοῦτον ἀνοίξειεν, ὕδωρ δ’ ἐκέλευσεν αὐτὸν προσενεγκεῖν. Ἡρακλῆς δ’ ἐπὶ θύραις ἑστὼς καὶ ἀκούσας ταῦτα τὸν μὲν ἄνδρα αὐτῆς σφόδρα ἐπῄνεσεν, ὃν ἐκέλευσεν αὐτὸν παρελθόντα εἴσω σκοπεῖν τὸν πίθον. καὶ ὃς εἰσελθὼν λίθινον εὗρε τὸν πίθον γεγονότα. τοῦτο δὲ τὸ σημεῖον ἔτι καὶ νῦν ἐστιν ἐν .... ταῖς ἐπιχωρίαις γυναιξὶν πάσαις ἐν αἰσχρῷ κεῖσθαι τὸ πίνειν οἶνον διὰ τὴν προκειμένην αἰτίαν.’

οἷαι δ’ εἰσὶ παρὰ τοῖς Ἕλλησι μεθύουσαι αἱ γυναῖκες παραδίδωσιν Ἀντιφάνης μὲν ἐν τῇ Ἀκοντιζομένῃ οὕτω ( II 19 K )·

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Ἄλεξις δὲ Ὀρχηστρίδι ( II 358 )·

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Ἀξιόνικος δ’ ἐν Φιλίννῃ φησί ( II 414 K )·

γυναικὶ δὴ πίστευε μὴ πίνειν ὕδωρ.

καὶ ὅλα δὲ ἔθνη περὶ μέθας διατρίβοντα μνήμης ἠξίωται. Βαίτων γοῦν ὁ Ἀλεξάνδρου βηματιστὴς ἐν τῷ ἐπιγραφομένῳ Σταθμοὶ τῆς Ἀλεξάνδρου πορείας ( p. 134 M ) καὶ Ἀμύντας ἐν τοῖς Σταθμοῖς ( p. 136 M ) τὸ τῶν Ταπύρων ἔθνος φησὶν οὕτω φίλοινον εἶναι ὡς καὶ ἀλείμματι ἄλλῳ μηδενὶ χρῆσθαι ἢ τῷ οἴνῳ. τὰ δ’ αὐτὰ ἱστορεῖ καὶ Κτησίας ἐν τῷ περὶ τῶν κατὰ τὴν Ἀσίαν φόρων ( fr. 97 M ). οὗτος δὲ καὶ δικαιοτάτους αὐτοὺς λέγει εἶναι. Ἁρμόδιος δὲ ὁ Λεπρεάτης ἐν τῷ περὶ τῶν παρὰ Φιγαλεῦσι νομίμων ( FHG IV 411 ) φιλοπότας φησὶ γενέσθαι Φιγαλεῖς Μεσσηνίοις ἀστυγείτονας ὄντας καὶ ἀποδημεῖν ἐθισθέντας. Φύλαρχος δ’ ἐν ἕκτῃ ( FHG I 336 ) Βυζαντίους οἰνόφλυγας ὄντας ἐν τοῖς καπηλείοις οἰκεῖν, ἐκμισθώσαντας τοὺς ἑαυτῶν θαλάμους μετὰ τῶν γυναικῶν τοῖς ξένοις, πολεμίας σάλπιγγος οὐδὲ ἐν ὕπνοις ὑπομένοντας ἀκοῦσαι. διὸ καὶ πολεμουμένων ποτὲ αὐτῶν καὶ οὐ προσκαρτερούντων τοῖς τείχεσι Λεωνίδης ὁ στρατηγὸς ἐκέλευσε τὰ καπηλεῖα ἐπὶ τῶν τειχῶν σκηνοπηγεῖν, καὶ μόλις ποτὲ ἐπαύσαντο λιποτακτοῦντες, ὥς φησι Δάμων ἐν τῷ περὶ Βυζαντίου ( FHG IV 377 )· Μένανδρος δ᾽ ἐν Ἀρρηφόρῳ ἢ Αὐλητρίδι ( IV 88 M )·

πάντας μεθύσους τοὺς ἐμπόρους

ποεῖ τὸ Βυζάντιον. ὅλην ἐπίνομεν

τὴν νύκτα διὰ σὲ καὶ σφόδρ’ ἄκρατον, μοὶ δοκῶ·

ἀνίσταμαι γοῦν τέτταρας κεφαλὰς ἔχων.

κωμῳδοῦνται δὲ ὡς μέθυσοι Ἀργεῖοι μὲν καὶ Τιρύνθιοι ὑπὸ Ἐφίππου ἐν Βουσίριδι ( II 251 K ). ποιεῖ δὲ τὸν Ἡρακλέα λέγοντα·

οὐκ οἶσθά μ’ ὄντα, πρὸς θεῶν, Τιρύνθιον

Ἀργεῖον; οἳ μεθύοντες αἰεὶ τὰς μάχας

πάσας μάχονται. Β. τοιγαροῦν φεύγουσ’ ἀεί.

Μιλησίους δ’ Εὔβουλος ἐν Κατακολλωμένῳ ὑβριστὰς εἶναί φησι μεθυσθέντας ( II 181 K ). Πολέμων δὲ ἐν τῷ περὶ τῶν κατὰ πόλεις ἐπιγραμμάτων περὶ Ἠλείων λέγων παρατίθεται τόδε τὸ ἐπίγραμμα ( fr. 80 Pr )·

Ἦλις καὶ μεθύει καὶ ψεύδεται· οἷος ἑκάστου

οἶκος, τοιαύτη καὶ συνάπασα πόλις.

Θεόπομπος δ’ ἐν τῇ δευτέρᾳ καὶ εἰκοστῇ ( FHG I 304 ) περὶ Χαλκιδέων ἱστορῶν τῶν ἐν Θρᾴκῃ φησίν· ‘ἐτύγχανον γὰρ τῶν μὲν βελτίστων ἐπιτηδευμάτων ὑπερορῶντες, ἐπὶ δὲ τοὺς πότους καὶ ῥᾳθυμίαν καὶ πολλὴν ἀκολασίαν ὡρμηκότες ἐπιεικῶς.’ ὅτι δ’ εἰσὶ πάντες οἱ Θρᾷκες πολυπόται κοινόν. διὸ καὶ Καλλίμαχος ἔφη ( fr. 109 )·

καὶ γὰρ ὃ Θρηικίην μὲν ἀπέστυγε χανδὸν ἄμυστιν

οἰνοποτεῖν, ὀλίγῳ δ’ ἥδετο κισσυβίῳ.

ἐν δὲ τῇ πεντηκοστῇ ὁ Θεόπομπος περὶ Μηθυμναίων τάδε λέγει ( FHG I 321 )· ‘καὶ τὰ μὲν ἐπιτήδεια προσφερομένους πολυτελῶς, μετὰ τοῦ κατακεῖσθαι καὶ πίνειν, ἔργον δ’ οὐδὲν ἄξιον τῶν ἀναλωμάτων ποιοῦντας. ἔπαυσεν οὖν αὐτοὺς τούτων Κλεομένης ὁ τύραννος, ὁ καὶ τὰς μαστροποὺς τὰς εἰθισμένας προαγωγεύειν τὰς ἐλευθέρας γυναῖκας καὶ τρεῖς ἢ τέτταρας τὰς ἐπιφανέστατα πορνευομένας ἐνδήσας εἰς σάκκους καταποντίσαι τισὶν προστάξας.’ καὶ Ἕρμιππος δὲ ἐν τοῖς περὶ τῶν ἑπτὰ σοφῶν Περίανδρον τὸ αὐτὸ ποιῆσαι. ἐν δὲ τῇ δευτέρᾳ τῶν Φιλιππικῶν ( FHG I 284 ) ‘Ἰλλυριοί, φησί, δειπνοῦσι καθήμενοι καὶ πίνουσιν, ἄγουσι δὲ καὶ τὰς γυναῖκας εἰς τὰς συνουσίας· καὶ καλὸν αὐταῖς προπίνειν οἷς ἂν τύχωσι τῶν παρόντων. ἐκ δὲ τῶν συμποσίων αὗται τοὺς ἄνδρας ἀπάγουσι. καὶ κακόβιοι δὲ πάντες εἰσὶ καὶ ζώννυνται τὰς κοιλίας ζώναις πλατείαις ὅταν πίνωσι. καὶ τοῦτο μὲν πρῶτον μετρίως ποιοῦσιν, ἐπειδὰν δὲ σφοδρότερον πίνωσι, μᾶλλον αἰεὶ συνάγουσι τὴν ζώνην. Ἀρδιαῖοι δέ, φησί, κέκτηνται προσπελατῶν ὥσπερ εἱλώτων τριάκοντα μυριάδας. καθ’ ἑκάστην δὲ ἡμέραν μεθύουσιν καὶ ποιοῦνται συνουσίας καὶ διάκεινται πρὸς ἐδωδὴν καὶ πόσιν ἀκρατέστερον. διὸ καὶ Κελτοὶ πολεμοῦντες αὐτοῖς καὶ εἰδότες αὐτῶν τὴν ἀκρασίαν παρήγγειλαν ἅπασι τοῖς στρατιώταις δεῖπνον ὡς λαμπρότατον παρασκευάσαντας κατὰ σκηνὴν ἐμβαλεῖν εἰς τὰ σιτία πόαν τινὰ φαρμακώδη δυναμένην διακόπτειν τὰς κοιλίας καὶ διακαθαίρειν. γενομένου δὲ τούτου οἳ μὲν αὐτῶν καταληφθέντες ὑπὸ τῶν Κελτῶν ἀπώλοντο, οἳ δὲ καὶ εἰς τοὺς ποταμοὺς αὑτοὺς ἔρριψαν, ἀκράτορες τῶν γαστέρων γενόμενοι.’

τοιαῦτα πολλὰ ἐφεξῆς καταλέξαντος τοῦ Δημοκρίτου ὁ Ποντιανὸς ἔφη πάντων τούτων εἶναι τῶν δεινῶν μητρόπολιν τὸν οἶνον, δι’ ὃν καὶ τὰς μέθας καὶ τὰς μανίας, ἔτι δὲ καὶ τὰς παροινίας γίνεσθαι· ‘οὗ τοὺς ἐκπαθῶς μεταλαμβάνοντας οὐ κακῶς ὁ Χαλκοῦς ἐπικαλούμενος Διονύσιος ἐν τοῖς ἐλεγείοις κυλίκων ἐρέτας ἔφη ( fr. 5 B )·

καί τινες οἶνον ἄγοντες ἐν εἰρεσίᾳ Διονύσου

συμποσίου ναῦται καὶ κυλίκων ἐρέται

.... περὶ τοῦδε· τὸ γὰρ φίλον οὐκ ἀπόλωλε.

Ἄλεξις δ’ ἐν Κουρίδι περί τινος πλέον πίνοντος διαλεγόμενός φησιν ( II 334 K )·

ὁ μὲν οὖν ἐμὸς υἱός, οἷον ὑμεῖς ἀρτίως

εἴδετε, τοιοῦτος γέγονεν, Οἰνοπίων τις ἢ

Μάρων τις ἢ Κάπηλος ἤ τις Τιμοκλῆς·

μεθύει γάρ· οὐδὲν ἕτερον. ὁ δ’ ἕτεροσ — τί ἂν

τύχοιμ’ ὀνομάσας; βῶλος, ἄροτρον, γηγενὴς

ἄνθρωπος.

χαλεπὸν οὖν ἐστιν, ἄνδρες φίλοι, τὸ μεθύειν· καὶ καλῶς πρὸς τοὺς οὕτως λάπτοντας τὸν οἶνον ὁ αὐτὸς Ἄλεξις ἐν Ὀπώρᾳ (ἑταίρας δ’ ὄνομα τὸ δρᾶμα ἔχει) φησίν ( II 358 K )·

οἶνον πολὺν

οὐ κεκραμένον σὺ πίνεις μεστὸς ὢν κοὐκ ἐξεμεῖς.

κἀν Δακτυλίῳ ( p. 312 )·

εἶτ’ οὐχ ἁπάντων ἐστὶ τὸ μεθύειν κακὸν

μέγιστον ἀνθρώποισι καὶ βλαβερώτατον;

κἀν Ἐπιτρόπῳ δ’ ἔφη ( p. 323 )·

πολὺς γὰρ οἶνος πόλλ’ ἁμαρτάνειν ποεῖ.

Κρώβυλός τ’ ἐν Ἀπολιπούσῃ ( IV 566 M )·

τὸ γὰρ ἐνδελεχῶς μεθύειν τίν’ ἡδονὴν ἔχει;

ἀποστεροῦντα ζῶνθ’ ἑαυτὸν τοῦ φρονεῖν,

ὃ μέγιστον ἡμῶν ἀγαθὸν ἔσχεν ἡ φύσις.

οὐ χρὴ οὖν μεθύειν. καὶ γὰρ ‘ ὅταν δημοκρατουμένη πόλις, φησὶν ὁ Πλάτων ἐν ηʹ Πολιτείας ( p. 562c ) ἐλευθερίας διψήσασα κακῶν οἰνοχόων προστατούντων τύχῃ καὶ πορρωτέρω τοῦ δέοντος ἀκράτου αὐτῆς μεθυσθῇ, τοὺς ἄρχοντας δή, ἂν μὴ πάνυ πρᾷοι ὦσι καὶ πολλὴν παρέχωσι τὴν ἐλευθερίαν, κολάζει αἰτιωμένη ὡς μιαρούς τε καὶ ὀλιγαρχικούς, τοὺς δὲ κατηκόους τῶν ἀρχόντων προπηλακίζει.’ ἐν δὲ τῷ τῶν Νόμων ἕκτῳ φησί ( p. 773c )· ‘τὴν πόλιν εἶναι δεῖ δίκην κεκραμένην κρατῆρος, οὗ μαινόμενος μὲν ὁ οἶνος ἐγκεχυμένος ζεῖ, κολαζόμενος δὲ ὑπὸ νήφοντος ἑτέρου θεοῦ καλὴν κοινωνίαν λαβὼν ἀγαθὸν πῶμα καὶ μέτριον ἀπεργάζεται.’

τὸ γὰρ παροινεῖν ἐκ τοῦ μεθύειν γίνεται· διὸ καὶ Ἀντιφάνης ἐν Ἀρκαδίᾳ φησίν ( II 26 K )

οὔτε γὰρ νήφοντα δεῖ

οὐδαμοῦ, πάτερ, παροινεῖν, οὔθ’ ὅταν πίνειν δέῃ

νοῦν ἔχειν. ὅστις δὲ μεῖζον ἢ κατ’ ἄνθρωπον φρονεῖ,

μικρῷ πεποιθὼς ἀθλίῳ νομίσματι

εἰς ἄφοδον ἐλθὼν ὅμοιον πᾶσιν αὑτὸν ὄψεται ...

ἂν σκοπῇ τὰ τῶν ἰατρῶν τοῦ βίου τεκμήρια

τὰς φλέβας θ᾽ ὅποι φέρονται, τὰς ἄνω καὶ τὰς κάτω

τεταμένας, δι’ ὧν ὁ θνητὸς πᾶς κυβερνᾶται βίος.

ἐν δὲ Αἰόλῳ διαβάλλων ὅσα δεινὰ πράττουσιν οἱ πλέον πίνοντές φησι ( p. 17 )·

Μακαρεὺς ἔρωτι τῶν ὁμοσπόρων μιᾶς

πληγεὶς τέως μὲν ἐπεκράτει τῆς συμφορᾶς

κατεῖχέ θ’ αὑτόν· εἶτα παραλαβών ποτε

οἶνον στρατηγόν, ὃς μόνος θνητῶν ἄγει

τὴν τόλμαν εἰς τὸ πρόσθε τῆς εὐβουλίας,

νύκτωρ ἀναστὰς ἔτυχεν ὧν ἠβούλετο.

καλῶς οὖν ἄρα καὶ Ἀριστοφάνης Ἀφροδίτης γάλα τὸν οἶνον ἔφη εἰπών ( I 543 K )·

ἡδύς γε πίνειν οἶνος Ἀφροδίτης γάλα,

ὃν πολὺν σπῶντες ἔνιοι παρανόμων ἀφροδισίων ὄρεξιν λαμβάνουσιν.

Ἡγήσανδρος δ’ ὁ Δελφὸς καὶ ἐξοίνους τινὰς κέκληκε λέγων οὕτως ( FHG IV 417 )· ‘Κόμων καὶ Ῥοδοφῶν τῶν ἐν Ῥόδῳ πολιτευσαμένων ὄντες ἦσαν ἔξοινοι. καὶ ὁ Κόμων εἰς κυβευτὴν σκώπτων τὸν Ῥοδοφῶντα ἔλεγεν· Il. 8.102

ὦ γέρον, ἦ μάλα δή σε νέοι τείρουσι κυβευταί.

Ῥοδοφῶν τε ἐκείνῳ τὴν περὶ τὰς γυναῖκας σπουδὴν καὶ τὴν ἀκρασίαν ὠνείδιζεν οὐδεμιᾶς ἀπεχόμενος λοιδορίας.’ Θεόπομπος δ’ ἐν τῇ ἑκκαιδεκάτῃ τῶν ἱστοριῶν περὶ ἄλλου Ῥοδίου διαλεγόμενός ( FHG I 300 ) φησι· ‘τοῦ δὲ Ἡγησιλόχου τὰ μὲν ἀχρείου γεγονότος ὑπὸ οἰνοφλυγίας καὶ κύβων καὶ παντάπασιν οὐκ ἔχοντος ἀξίωμα παρὰ τοῖς Ῥοδίοις, ἀλλὰ διαβεβλημένου διὰ τὴν ἀσωτίαν τὴν τοῦ βίου καὶ παρὰ τοῖς ἑταίροις καὶ παρὰ τοῖς ἄλλοις πολίταις.’ εἶθ’ ἑξῆς λέγων περὶ τῆς ὀλιγαρχίας ἣν κατεστήσατο μετὰ τῶν φίλων ἐπιφέρει· ‘καὶ πολλὰς μὲν γυναῖκας εὐγενεῖς καὶ τῶν πρώτων ἀνδρῶν ᾔσχυναν, οὐκ ὀλίγους δὲ παῖδας καὶ νεανίσκους διέφθειραν· εἰς τοῦτο δὲ προέβησαν ἀσελγείας, ὥστε καὶ κυβεύειν ἠξίωσαν πρὸς ἀλλήλους περὶ τῶν γυναικῶν τῶν ἐλευθέρων καὶ διωμολογοῦντο τοὺς ἐλάττω τοῖς ἀστραγάλοις βάλλοντας ἥντινα χρὴ τῶν πολιτίδων τῷ νικῶντι εἰς συνουσίαν ἀγαγεῖν, οὐδεμίαν ὑπεξαιρούμενοι πρόφασιν, ἀλλ’ ὅπως ἂν ἕκαστος εἴη δυνατὸς πείθων ἢ βιαζόμενος, οὕτω προστάττοντες ἄγειν. καὶ ταύτην τὴν κυβείαν ἔπαιζον μὲν καὶ τῶν ἄλλων Ῥοδίων τινές, ἐπιφανέστατα δὲ καὶ πλειστάκις αὐτὸς ὁ Ἡγησίλοχος ὁ προστατεῖν τῆς πόλεως ἀξιῶν.’ ‘Ἀνθέας δὲ ὁ Λίνδιος, συγγενὴς δὲ εἶναι φάσκων Κλεοβούλου τοῦ σοφοῦ, ὥς φησι Φιλόμνηστος ἐν τῷ περὶ τῶν ἐν Ῥόδῳ Σμινθείων ( FHG IV 477 ), πρεσβύτερος καὶ εὐδαίμων ἄνθρωπος εὐφυής τε περὶ ποίησιν ὢν πάντα τὸν βίον ἐδιονυσίαζεν, ἐσθῆτά τε. Διονυσιακὴν φορῶν καὶ πολλοὺς τρέφων συμβάκχους, ἐξῆγέν τε κῶμον αἰεὶ μεθ’ ἡμέραν καὶ νύκτωρ. καὶ πρῶτος εὗρε τὴν διὰ τῶν συνθέτων ὀνομάτων ποίησιν, ᾗ Ἀσωπόδωρος ὁ Φλιάσιος ὕστερον ἐχρήσατο ἐν τοῖς καταλογάδην ἰάμβοις. οὗτος δὲ καὶ κωμῳδίας ἐποίει καὶ ἄλλα πολλὰ ἐν τούτῳ τῷ τρόπῳ τῶν ποιημάτων, ἃ ἐξῆρχε τοῖς μεθ’ αὑτοῦ φαλλοφοροῦσι.’

τούτων ἀκούσας ὁ Οὐλπιανὸς ‘ὁ δὲ πάροινος, ἔφη, καλέ μου Ποντιανέ, παρὰ τίνι κεῖται;’ καὶ ὃς ἔφη·

ἀπολεῖς μ’ ἐρωτῶν — κατὰ τὸν καλὸν Ἀγάθωνα

( fr. 13 N ) —

καὶ σὺ χὠ νέος τρόπος,

ἐν οὐ πρέποντι τοῖς λόγοισι χρώμενος.

ἐπεὶ δὲ πάντων ἡμᾶς εὐθύνας σοι διδόναι κέκριται, Ἀντιφάνης ἐν Λυδῷ εἴρηκε ( II 70 K )·

Κολχὶς ἄνθρωπος πάροινος.

σὺ δὲ παροινῶν καὶ μεθύων οὐδέπω κόρον ἔχεις οὐδ᾽ ἐπὶ νοῦν λαμβάνεις ὅτι ὑπὸ μέθης ἀπέθανεν Εὐμένης ὁ Περγαμηνὸς ὁ Φιλεταίρου τοῦ Περγάμου βασιλεύσαντος ἀδελφιδοῦς, ὡς ἱστορεῖ Κτησικλῆς ἐν τρίτῳ Χρόνων ( FHG IV 375 ). ἀλλ’ οὐ Περσεὺς ὁ ὑπὸ Ῥωμαίων καθαιρεθείς· κατ’ οὐδὲν γὰρ τὸν πατέρα Φίλιππον. ἐμιμήσατο. οὔτε γὰρ περὶ γυναῖκας ἐσπουδάκει οὔτε φίλοινος ἦν, ἀλλὰ καὶ οὐ μόνον αὐτὸς μέτριον ἔπινε δειπνῶν, ἀλλὰ καὶ οἱ συνόντες αὐτῷ φίλοι, ὡς ἱστορεῖ Πολύβιος ἐν τῇ ἕκτῃ καὶ εἰκοστῇ ( om. Hu ). σὺ δέ, ὦ Οὐλπιανέ, ἀρρυθμοπότης μὲν εἶ κατὰ τὸν Φλιάσιον Τίμωνα — οὕτως γὰρ ἐκεῖνος ὠνόμασε τοὺς τὸν πολὺν σπῶντας οἶνον ἄκρατον ἐν τῷ δευτέρῳ τῶν Σίλλων ( fr. 46 W )·

ἠὲ βαρὺν βουπλῆγα τομώτερον ἢ Λυκόοργος,

ὅς ῥα Διωνύσου ἀρρυθμοπότας ἐπέκοπτεν,

ἐκ δὲ ῥυτὰ ῥίπτασκεν ἀπληστοίνους τ’ ἀρυταίνασ —

οὐ ποτικὸς δέ. ὠνόμασε δὲ ποτικὸν Ἀλκαῖος Γανυμήδει οὕτως ( I 758 K ).... ὅτι δὲ τὸ μεθύειν καὶ τὰς ὄψεις ἡμῶν πλανᾷ σαφῶς ἔδειξεν Ἀνάχαρσις δι’ ὧν εἴρηκε, δηλώσας ὅτι ψευδεῖς δόξαι τοῖς μεθύουσι γίγνονται. συμπότης γάρ τις ἰδὼν αὐτοῦ τὴν γυναῖκα ἐν τῷ συμποσίῳ ἔφη· ‘ὦ Ἀνάχαρσι, γυναῖκα γεγάμηκας αἰσχράν.’ καὶ ὃς ἔφη· ‘πάνυ γε κἀμοὶ δοκεῖ· ἀλλά μοι ἔγχεον, ὦ παῖ, ποτήριον ἀκρατέστερον, ὅπως αὐτὴν καλὴν ποιήσω.’

μετὰ ταῦτα ὁ Οὐλπιανὸς προπιών τινι τῶν ἑταίρων ἔφη· ‘ἀλλὰ κατὰ τὸν Ἀντιφάνην, ὦ φιλότης ὃς ἐν Ἀγροίκοις φησίν ( II 13 K )·

ὅλην μύσας ἔκπινε. Β. μέγα τὸ φορτίον.

Α. οὐχ ὅστις αὐτῆς ἐστιν ἐμπείρως ἔχων,

πῖθι οὖν, ὦ ἑταῖρε. καὶ

μὴ μεστὰς ἀεὶ

ἕλκωμεν,

— ὁ αὐτός φησιν Ἀντιφάνης ἐν τῷ Τραυματίᾳ ( II 101 K ) —

ἀλλὰ καὶ λογίσκος εἰς μέσον

παταξάτω τις καί τι καὶ μελίσκιον,

στροφὴ λόγων παρελθέτω τις. ἡδύ τοι

ἐστὶν μεταβολὴ παντὸς ἔργου πλὴν ἑνός ....

παραδίδου δ’ ἑξῆς ἐμοὶ

τὸν ἀρκεσίγυιον, ὡς ἔφασκ’ Εὐριπίδης.

Β. Εὐριπίδης γὰρ τοῦτ’ ἔφασκεν; Α. ἀλλὰ τίς;

Β. Φιλόξενος δήπουθεν. Α. οὐθὲν διαφέρει,

ὦ ᾽τάν· ἐλέγχεις μ’ ἕνεκα συλλαβῆς μιᾶς.’

καὶ ὃς ‘τὸ δὲ πῖθι τίς εἴρηκεν;’ ‘ἀπεσκοτώθης, φίλτατε,’ ἔφη ὁ Οὐλπιανός, ‘σπάσας οἴνου τοσοῦτον. παρὰ Κρατίνῳ ἔχεις ἐν Ὀδυσσεῦσι ( I 57 K )·

τῆ νῦν τόδε πῖθι λαβὼν ἤδη καὶ τοὔνομά μ’ εὐθὺς ἐρώτα.

καὶ Ἀντιφάνης ἐν Μύστιδι ( II 77 K )·

σὺ δ’ ἀλλὰ πῖθι. Β. τοῦτο μέν σοι πείσομαι·

καὶ γὰρ ἐπαγωγόν, ὦ θεοί, τὸ σχῆμά πως

τῆς κύλικός ἐστιν ἄξιόν τε τοῦ κλέους

τοῦ τῆς ἑορτῆς. οὗ μὲν ἦμεν ἄρτι γὰρ

ἐξ ὀξυβαφίων κεραμεῶν ἐπίνομεν·

τούτῳ δέ, τέκνον, πολλὰ κἀγάθ’ οἱ θεοὶ

τῷ δημιουργῷ δοῖεν ὃς ἐποίησέ σε,

τῆς συμμετρίας καὶ τῆς ἀφελείας οὕνεκα.

καὶ Δίφιλος ἐν Βαλανείῳ ( II 546 K )·

ἔγχεον μεστήν· τὸ θνητὸν περικάλυπτε τῷ θεῷ.

πῖθι· ταῦτα γὰρ παρ᾽ ἡμῶν Διὸς ἑταιρείου, πάτερ.

Ἀμειψίας Σφενδόνῃ ( I 675 K )·

λαγὸν ταράξας πῖθι τὸν θαλάσσιον.

Μένανδρος Αὐλητρίσι ( IV 90 M )·

ἐλλέβορον ἤδη πώποτ’ ἔπιες, Σωσία;

ΣΩ. ἅπαξ. Α. πάλιν νυν πῖθι· μαίνει γὰρ κακῶς.

πίομαι δὲ ἄνευ τοῦ ῡ λεκτέον, ἐκτείνοντας δὲ τὸ ῑ. οὕτω γὰρ ἔχει καὶ τὸ Ὁμηρικόν· Il. 13.493

πιόμεν’ ἐκ βοτάνης.

καὶ Ἀριστοφάνης Ἱππεῦσιν ( v. 1289 )·

οὔποτ’ ἐκ ταὐτοῦ μεθ’ ἡμῶν πίεται ποτηρίου.

καὶ ἐν ἄλλοις ( fr. 597 K )·

πικρότατον οἶνον τήμερον πίει τάχα.

ὡς ἀπὸ τοῦ πιοῦμαι ἐνίοτε δὲ καὶ συστέλλουσι τὸ ῑ, ὡς Πλάτων ἐν Ταῖς ἀφ’ ἱερῶν ( I 603 K )·

οὐδ’ ὅστις αὐτῆς ἐκπίεται τὰ χρήματα.

καὶ ἐν Σύρφακι ( p. 642 )· ‘καὶ πίεσθ᾽ ὕδωρ πολύ.’ πίε δὲ δισυλλάβως Μένανδρος ἐν Ἐγχειριδίῳ ( IV 113 M )·

πίε. Β. πιεῖν ἀναγκάσω

τὴν ἱερόσυλον πρῶτα.

καὶ

τῆ πίε

Od. 9.347 · καὶ πῖνε καὶ σὺ οὖν, ὦ ἑταῖρε, κατὰ τὸν Ἄλεξιν, ὃς ἐν Διδύμοις φησί ( II 315 K )·

τούτῳ πρόπιθ᾽, ἵνα καὐτὸς ἄλλῳ

καὶ γένηται ἡ παρ’ Ἀνακρέοντι καλουμένη ἐπίστιος. φησὶ γὰρ ὁ μελοποιός ( fr. 90 B )·

μηδ’ ὥστε κῦμα πόντιον

λάλαζε, τῇ πολυκρότῃ

σὺν Γαστροδώρῃ καταχύδην

πίνουσα τὴν ἐπίστιον.

τοῦτο δ’ ἡμεῖς ἀνίσωμά φαμεν.

σὺ δὲ πιὼν μὴ φοβηθῇς ὡς εἰς τοὐπίσω μέλλων καταπεσεῖσθαι· τοῦτο γὰρ παθεῖν οὐ δύνανται οἱ τὸν κατὰ Σιμωνίδην πίνοντες ‘οἶνον ἀμύντορα δυσφροσυνᾶν’ ( fr. 86 ). ἀλλ᾽, ὥς φησιν Ἀριστοτέλης ἐν τῷ περὶ μέθης ( p. 118 R ), εἰς τὰ νῶτα καταπίπτουσιν οἱ τὸν κρίθινον πεπωκότες, ὃν πῖνον καλοῦσι, λέγων οὕτως· ‘πλὴν ἴδιόν τι συμβαίνει περὶ τὰς τῶν κριθῶν, τὸ καλούμενον πῖνον. ὑπὸ μὲν γὰρ τῶν λοιπῶν τε καὶ μεθυστικῶν οἱ μεθυσθέντες ἐπὶ πάντα τὰ μέρη πίπτουσι· καὶ γὰρ ἐπὶ τὰ ἀριστερὰ καὶ δεξιὰ καὶ πρηνεῖς καὶ ὕπτιοι. μόνοι δὲ οἱ τῷ πίνῳ μεθυσθέντες εἰς τοὐπίσω καὶ ὕπτιοι κλίνονται.’ τὸν δὲ κρίθινον οἶνον καὶ βρῦτόν τινες καλοῦσιν, ὡς Σοφοκλῆς ἐν Τριπτολέμῳ ( fr. 549 N )·

βρῦτον δὲ τὸν χερσαῖον οὐ δυεῖν.

καὶ Ἀρχίλοχος ( fr. 32 B )·

ὥσπερ παρ᾽ αὐλῷ βρῦτον ἢ Θρῆιξ ἀνὴρ

ἢ Φρὺξ ἔβρυζε, κύβδα δ’ ἦν πονευμένη.

μνημονεύει τοῦ πώματος Αἰσχύλος ἐν Λυκούργῳ ( fr. 120 N )·

κἀκ τῶνδ’ ἔπινε βρῦτον ἰσχναίνων χρόνῳ

κἀσεμνοκόμπει τοῦτ’ ἐν ἀνδρείᾳ στέγῃ.

Ἑλλάνικος δ’ ἐν Κτίσεσι καὶ ἐκ ῥιζῶν, φησι κατασκευάζεται τὸ βρῦτον γράφων ὧδε ( FHG I 59 )· ‘πίνουσι δὲ βρῦτον ἔκ τινων ῥιζῶν, καθάπερ οἱ Θρᾷκες ἐκ τῶν κριθῶν.’ Ἑκαταῖος δ’ ἐν δευτέρῳ περιηγήσεως εἰπὼν περὶ Αἰγυπτίων ὡς ἀρτοφάγοι εἰσὶν ἐπιφέρει ( FHG I 20 )· ‘τὰς κριθὰς ἐς τὸ πῶμα καταλέουσιν.’ ἐν δὲ τῇ τῆς Εὐρώπης περιόδῳ Παίονάς φησι ( om. FHG ) πίνειν βρῦτον ἀπὸ τῶν κριθῶν καὶ παραβίην ἀπὸ κέγχρου καὶ κόνυζαν. ‘ἀλείφονται δέ, φησίν, ἐλαίῳ ἀπὸ γάλακτος.’ καὶ ταῦτα μὲν ταύτῃ.

‘τῷ δ’ ἡμετέρῳ χορῷ οἶνος φίλος θυρσοφόρος

μέτα πρεσβεύων Διόνυσος,’ φησὶν Ἴων ὁ Χῖος ἐν τοῖς ἐλεγείοις ( fr. 1 B )·

αὕτη γὰρ πρόφασις παντοδαπῶν λογίων·

αἵ τε Πανελλήνων ἀγοραὶ θαλίαι τε ἀνάκτων,

ἐξ οὗ βοτρυόεσσ’ οἰνὰς ὑποχθόνιον

πτόρθον ἀνασχομένη θαλερῷ ἐπτύξατο πήχει

αἰθέρος· ὀφθαλμῶν δ’ ἐξέθορον πυκινοὶ

παῖδες, φωνήεντες ὅταν πέσῃ ἄλλος ἐπ’ ἄλλῳ,

πρὶν δὲ σιωπῶσιν. παυσάμενοι δὲ βοῆς

νέκταρ ἀμέλγονται, μόνον ὄλβιον ἀνθρώποισι

ξυνόν, τοῦ χαίρειν φάρμακον αὐτοφυές.

τοῦ θαλίαι φίλα τέκνα φιλοφροσύναι τε χοροί τε·

τῶν ἀγαθῶν βασιλεὺς οἶνος ἔδειξε φύσιν.

τοῦ σὺ πάτερ, Διόνυσε, φιλοστεφάνοισιν ἀρέσκων

ἀνδράσιν, εὐθύμων συμποσίων πρύτανι,

χαῖρε. δίδου δ’ αἰῶνα, καλῶν ἐπιήρανε ἔργων,

πίνειν καὶ παίζειν καὶ τὰ δίκαια φρονεῖν.

Ἄμφις δ’ ἐν Φιλαδέλφοις ἐπαινῶν τὸν τῶν φιλοποτῶν φησι βίον ( II 246 K )·

κατὰ πόλλ’ ἐπαινῶ μᾶλλον ἡμῶν τὸν βίον

τὸν τῶν φιλοποτῶν ἤπερ ὑμῶν τῶν μόνον

ἐν τῷ μετώπῳ νοῦν ἔχειν εἰωθότων.

ἡ μὲν γὰρ ἐπὶ τοῦ συντετάχθαι διὰ τέλους

φρόνησις οὖσα διὰ τὸ λεπτῶς καὶ πυκνῶς

πάντ’ ἐξετάζειν δέδιεν ἐπὶ τὰ πράγματα

ὁρμᾶν προχείρως, ἣ δὲ διὰ τὸ μὴ σαφῶς

τί ποτ’ ἀφ’ ἑκάστου πράγματος συμβήσεται

διαλελογίσθαι δρᾷ τι καὶ νεανικὸν

καὶ θερμόν.’

μέλλοντος δέ τι τούτοις προστιθέναι τοῦ Οὐλπιανοῦ ὁ Αἰμιλιανὸς ἔφη· ‘ὥρα ἡμῖν, ἄνδρες φίλοι, ζητεῖν τι καὶ περὶ γρίφων, ἵνα τι κἂν βραχὺ διαστῶμεν ἀπὸ τῶν ποτηρίων, οὐ κατὰ τὴν Καλλίου τοῦ Ἀθηναίου ἐπιγραφομένην γραμματικὴν τραγῳδίαν. ἀλλ’ ἡμεῖς ζητήσωμεν πρότερον μὲν τίς ὁ ὅρος τοῦ γρίφου, τίνα δὲ Κλεοβουλίνη ἡ Λινδία προὔβαλλεν ἐν τοῖς αἰνίγμασιν — ἱκανῶς γὰρ εἴρηκε περὶ αὐτῶν ὁ ἑταῖρος ἡμῶν Διότιμος ὁ Ὀλυμπηνός, ἀλλὰ πῶς οἱ κωμῳδιοποιοὶ αὐτῶν μέμνηνται, καὶ τίνα κόλασιν ὑπέμενον οἱ μὴ λύσαντες.’ καὶ ὁ Λαρήνσιος ἔφη· ‘ὁ μὲν Σολεὺς Κλέαρχος οὕτως ὁρίζεται ( FHG II 321 )· ‘γρῖφος πρόβλημά ἐστι παιστικόν, προστακτικὸν τοῦ διὰ ζητήσεως εὑρεῖν τῇ διανοίᾳ τὸ προβληθὲν τιμῆς ἢ ἐπιζημίου χάριν εἰρημένον.’ ἐν δὲ τῷ περὶ γρίφων ὁ αὐτὸς Κλέαρχός φησιν ἑπτὰ εἴδη εἶναι γρίφων. ‘ἐν γράμματι μέν, οἷον ἐροῦμεν ἀπὸ τοῦ ἄλφα, ὡς ὄνομά τι ἰχθύος ἢ φυτοῦ, ὁμοίως δὲ κἂν ἔχειν τι κελεύῃ τῶν γραμμάτων ἢ μὴ ἔχειν, καθάπερ οἱ ἄσιγμοι καλούμενοι τῶν γρίφων· ὅθεν καὶ Πίνδαρος πρὸς τὸ σ ἐποίησεν ᾠδήν ( cf. fr. 79 B ), οἱονεὶ γρίφου τινὸς ἐν μελοποιίᾳ προβληθέντος. ἐν συλλαβῇ δὲ λέγονται γρῖφοι, οἷον ἐροῦμεν ἔμμετρον ὁτιδήποτε οὗ ἡγεῖται βα, οἷον βασιλεύς, ἢ ὧν ἔχει τελευτὴν τὸ ναξ, ὡς Καλλιάναξ, ἢ ὧν τὸν λέοντα καθηγεῖσθαι, οἷον Λεωνίδης, ἢ ἔμπαλιν τελικὸν εἶναι, οἷον Θρασυλέων. ἐν ὀνόματι δέ, οἷον ἐροῦμεν ὀνόματα ἁπλᾶ ἢ σύνθετα δισύλλαβα, οὗ μορφή τις ἐμφαίνεται τραγικὴ ἢ πάλιν ταπεινή, ἢ ἄθεα ὀνόματα, οἷον Κλεώνυμος, ἢ θεοφόρα, οἷον Διονύσιος, καὶ τοῦτο ἤτοι ἐξ ἑνὸς θεοῦ ἢ πλεόνων, οἷον Ἑρμαφρόδιτος· ἢ ἀπὸ Διὸς ἄρχεσθαι, Διοκλῆς, ἢ Ἑρμοῦ, Ἑρμόδωρος· ἢ λήγειν εἰ τύχοι εἰς νικος. οἱ δὲ μὴ εἰπόντες ὡς προσετάττετο ἔπινον τὸ ποτήριον.’ καὶ ὁ μὲν Κλέαρχος οὕτως ὡρίσατο· τί δέ ἐστι τοῦτο τὸ ποτήριον, καλέ μου Οὐλπιανέ, ζήτει.

περὶ δὲ τῶν γρίφων Ἀντιφάνης μὲν ἐν Κνοιθιδεῖ ἢ Γάστρωνί φησιν ( II 60 K )·

ἐγὼ πρότερον μὲν τοὺς κελεύοντας λέγειν

γρίφους παρὰ πότον ᾠόμην ληρεῖν σαφῶς,

λέγοντας οὐδέν· ὁπότε προστάξειέ τις

εἰπεῖν ἐφεξῆς ὅ τι φέρων τις μὴ φέρει,

ἐγέλων νομίζων λῆρον οὐκ ἂν γενόμενον

οὐδέποτέ γ᾽, οἶμαι, πρᾶγμα παντελῶς λέγειν,

ἐνέδρας δ’ ἕνεκα. νυνὶ δὲ τοῦτ’ ἔγνωχ’ ὅτι

ἀληθὲς ἦν· φέρομεν γὰρ ἄνθρωποι δέκα

ἔρανόν τιν᾽, οὐ φέρει δὲ τούτων τὴν φορὰν

οὐδείς. σαφῶς οὖν ὅ τι φέρων τις μὴ φέρει,

τοῦτ’ ἔστιν, ἦν θ’ ὁ γρῖφος ἐνταῦθα ῥέπων.

καὶ τοῦτο μὲν δὴ κἄστι συγγνώμην ἔχον·

ἀλλ’ οἷα λογοποιοῦσιν ἐν τῷ πράγματι

οἱ τἀργύριον μὴ κατατιθέντες, ὡς σφόδρα

ὁ Φίλιππος ἦν ἄρ’ εὐτυχής τις, νὴ Δία.

ἐν δὲ Ἀφροδισίῳ ( II 31 K )·

πότερ’ ὅταν μέλλω λέγειν σοι τὴν χύτραν, χύτραν

λέγω

ἢ τροχοῦ ῥύμαισι τευκτὸν κοιλοσώματον κύτος,

πλαστὸν ἐκ γαίης, ἐν ἄλλῃ μητρὸς ὀπτηθὲν στέγῃ,

νεογενοῦς ποίμνης δ’ ἐν αὑτῇ πνικτὰ γαλατοθρέμμονα,

τακεροχρῶτ’ εἴδη κύουσαν; Β. Ἡράκλεις, ἀποκτενεῖς

ἆρά μ᾽, εἰ μὴ γνωρίμως μοι πάνυ φράσεις κρεῶν

χύτραν.

Α. εὖ λέγεις. ξουθῆς μελίσσης νάμασιν δὲ συμμιγῆ

μηκάδων αἰγῶν ἀπόρρουν θρόμβον, ἐγκαθειμένον

εἰς πλατὺ στέγαστρον ἁγνῆς παρθένου Δηοῦς κόρης,

λεπτοσυνθέτοις τρυφῶντα μυρίοις καλύμμασιν,

ἢ σαφῶς πλακοῦντα φράζω σοι; Β. πλακοῦντα

βούλομαι.

Α. Βρομιάδος δ’ ἱδρῶτα πηγῆς; Β. οἶνον εἰπὲ

συντεμών.

Α. λιβάδα νυμφαίαν δροσώδη; Β. παραλιπὼν ὕδωρ

φάθι.

Α. κασιόπνουν δ’ αὔραν δι’ αἴθρας; Β. σμύρναν

εἰπέ, μὴ μακράν.

Α. μηδὲ τοιοῦτ’ ἄλλο μηδέν; Β. μηδὲ τοὔμπαλιν

λέγων,

ὅτι δοκεῖ τοῦτ’ ἔργον εἶναι μεῖζον, ὥς φασίν τινες,

αὐτὸ μὲν μηδέν, παρ’ αὐτὸ δ’ ἄλλα συστρέφειν

πυκνά.

καὶ Ἄλεξις δὲ ἐν Ὕπνῳ τοιούτους γρίφους προβάλλει ( II 385 K )·

οὐ θνητὸς οὐδ’ ἀθάνατος, ἀλλ’ ἔχων τινὰ

σύγκρασιν, ὥστε μήτ’ ἐν ἀνθρώπου μέρει

μήτ’ ἐν θεοῦ ζῆν, ἀλλὰ φύεσθαί τ’ ἀεὶ

καινῶς φθίνειν τε τὴν παρουσίαν πάλιν,

ἀόρατος ὄψιν, γνώριμος δ’ ἅπασιν ὤν.

Β. αἰεὶ σὺ χαίρεις, ὦ γύναι, μ’ αἰνίγμασι —

Α. καὶ μὴν ἁπλᾶ γε καὶ σαφῆ λέγω μαθεῖν.

Β. τίς οὖν τοιαύτην παῖς ἔχων ἔσται φύσιν;

Α. ὕπνος, βροτείων, ὦ κόρη, παυστὴρ πόνων.

Εὔβουλος δ’ ἐν Σφιγγοκαρίωνι τοιούτους γρίφους προβάλλει, αὐτὸς καὶ ἐπιλύων αὐτούς ( II 201 K )·

ἔστι λαλῶν ἄγλωσσος, ὁμώνυμος ἄρρενι θῆλυς,

οἰκείων ἀνέμων ταμίας, δασύς, ἄλλοτε λεῖος,

ἀξύνετα ξυνετοῖσι λέγων, νόμον ἐκ νόμου ἕλκων·

ἓν δ’ ἐστὶν καὶ πολλὰ καὶ ἂν τρώσῃ τις ἄτρωτος.

τί ἐστι τοῦτο; τί ἀπορεῖς; Β. Καλλίστρατος.

Α. πρωκτὸς μὲν οὖν οὗτος. Β. σὺ δὲ ληρεῖς ἔχων.

Α. οὗτος γὰρ αὑτός ἐστιν ἄγλωττος λάλος,

ἓν ὄνομα πολλοῖς, τρωτὸς ἄτρωτος, δασὺς

λεῖος. τί βούλει; πνευμάτων πολλῶν φύλαξ ... —

ἀττελεβόφθαλμος, μὴ πρόστομος, ἀμφικέφαλος,

αἰχμητής, παίδων ἀγόνων γόνον ἐξαφανίζων.

ἰχνεύμων Αἰγύπτιος·

τῶν γὰρ κροκοδείλων οὗτος ᾠὰ λαμβάνων

πρὶν θηριοῦσθαι τὸν γόνον καταγνύει,

ἔπειτ’ ἀφανίζει. διότι δ’ ἔστ᾽ ἀμφίστομος,

κεντεῖ κάτωθεν, τοῖς δὲ χείλεσιν δάκνων .. —

οἶδ’ ἐγὼ ὃς νέος ὤν ἐστιν βαρύς, ἂν δὲ γέρων ᾖ,

ἄπτερος ὢν κούφως πέταται καὶ γῆν ἀφανίζει.

πάππος ἀπ’ ἀκάνθης· οὗτος γὰρ

νέος μὲν ὢν ἕστηκεν ἐν τῷ σπέρματι,

ὅταν δ’ ἀποβάλῃ τοῦτο, πέτεται κοῦφος ὤν,

δήπουθεν ὑπὸ τῶν παιδίων φυσώμενος. —

ἔστιν ἄγαλμα βεβηκὸς ἄνω, τὰ κάτω δὲ κεχηνός,

εἰς πόδας ἐκ κεφαλῆς τετρημένον ὀξὺ διαπρό,

ἀνθρώπους τίκτον κατὰ τὴν πυγὴν ἕν’ ἕκαστον,

ὧν οἳ μὲν μοίρας ἔλαχον βίου, οἳ δὲ πλανῶνται.

αὐτὸ δ’ ἕκαστος ἔχων αὐτὸν, καλέω δὲ φυλάττειν.

ταῦτα δ’ ὅτι κληρωτικὸν σημαίνει ὑμεῖς διακρίνατε, ἵνα μὴ πάντα παρὰ τοῦ Εὐβούλου λαμβάνωμεν.

Ἀντιφάνης δ’ ἐν τῷ Προβλήματί φησιν ( II 92 K )·

ἰχθύσιν ἀμφίβληστρον ἀνὴρ πολλοῖς περιβάλλειν

οἰηθεὶς μεγάλῃ δαπάνῃ μίαν εἵλκυσε πέρκην·

καὶ ταύτην ψευσθεὶς ἄλλην κεστρεὺς ἴσον αὐτὴν

ἦγεν. βουλομένη δ’ ἕπεται πέρκη μελανούρῳ.

Β. κεστρεύς, ἀνήρ, μελάνουρος, οὐκ οἶδ’ ὅ τι λέγεις·

οὐδὲν λέγεις γάρ. Α. ἀλλ’ ἐγὼ σαφῶς φράσω.

ἔστι τις ὃς τὰ μὲν ὄντα διδοὺς οὐκ οἶδε δεδωκὼς

οἷσι δέδωκ’ οὐδ’ αὐτὸς ἔχων ὧν οὐδὲν ἐδεῖτο.

Β. διδούς τις οὐκ ἔδωκεν οὐδ’ ἔχων ἔχει;

οὐκ οἶδα τούτων οὐδέν. Α. οὐκοῦν ταῦτα καὶ

ὁ γρῖφος ἔλεγεν. ὅσα γὰρ οἶσθ’ οὐκ οἶσθα νῦν

οὐδ’ ὅσα δέδωκας οὐδ’ ὅσ’ ἀντ’ αὐτῶν ἔχεις.

τοιοῦτο τοῦτ’ ἦν. Β. τοιγαροῦν κἀγώ τινα

εἰπεῖν πρὸς ὑμᾶς βούλομαι γρῖφον. Α. λέγε.

Β. πίννη καὶ τρίγλη φωνὰς ἰχθῦ δύ’ ἔχουσαι

πόλλ’ ἐλάλουν, περὶ ὧν δὲ πρὸς ὅν τ’ ᾤοντο λέγειν τι,

οὐκ ἐλάλουν· οὐδὲν γὰρ ἐμάνθανεν, ὥστε πρὸς

ὃν μὲν

ἦν αὐταῖς ὁ λόγος, πρὸς δ’ αὑτὰς πολλὰ λαλούσας

αὐτὰς ἀμφοτέρας ἡ Δημήτηρ ἐπιτρίψαι.

ἐν δὲ Σαπφοῖ ὁ Ἀντιφάνης αὐτὴν τὴν ποιήτριαν προβάλλουσαν ποιεῖ γρίφους τόνδε τὸν τρόπον, ἐπιλυομένου τινὸς οὕτως. ἣ μὲν γάρ φησιν ( II 95 K )·

ἔστι φύσις θήλεια βρέφη σῴζουσ’ ὑπὸ κόλποις

αὑτῆς, ὄντα δ’ ἄφωνα βοὴν ἵστησι γεγωνὸν

καὶ διὰ πόντιον οἶδμα καὶ ἠπείρου διὰ πάσης

οἷς ἐθέλει θνητῶν, τοῖς δ’ οὐδὲ παροῦσιν ἀκούειν

ἔξεστιν· κωφὴν δ’ ἀκοῆς αἴσθησιν ἔχουσιν.

ταῦτά τις ἐπιλυόμενός φησιν·

ἡ μὲν φύσις γὰρ ἣν λέγεις ἐστὶν πόλις,

βρέφη δ’ ἐν αὑτῇ διατρέφει τοὺς ῥήτορας.

οὗτοι κεκραγότες δὲ τὰ διαπόντια

τἀκ τῆς Ἀσίας καὶ τἀπὸ Θρᾴκης λήμματα

ἕλκουσι δεῦρο. νεμομένων δὲ πλησίον

αὐτῶν κάθηται λοιδορουμένων τ’ ἀεὶ

ὁ δῆμος οὐδὲν οὔτ’ ἀκούων οὔθ’ ὁρῶν.

Σ. ..... πῶς γὰρ γένοιτ’ ἄν, ὦ πάτερ,

ῥήτωρ ἄφωνος; Β. ἢν ἁλῷ τρὶς παρανόμων.

καὶ μὴν ἀκριβῶς ᾠόμην ἐγνωκέναι

τὸ ῥηθέν. ἀλλὰ δὴ λέγε.

ἔπειτα ποιεῖ τὴν Σαπφὼ διαλυομένην τὸν γρῖφον οὕτως·

θήλεια μέν νύν ἐστι φύσις ἐπιστολή,

βρέφη δ’ ἐν αὑτῇ περιφέρει τὰ γράμματα·

ἄφωνα δ’ ὄντα ταῦτα τοῖς πόρρω λαλεῖ

οἷς βούλεθ᾽· ἕτερος δ’ ἂν τύχῃ τις πλησίον

ἑστὼς ἀναγιγνώσκοντος οὐκ ἀκούσεται.

Δίφιλος δ’ ἐν Θησεῖ ( II 557 K ) τρεῖς ποτε κόρας Σαμίας φησὶν Ἀδωνίοισιν γριφεύειν παρὰ πότον· προβαλεῖν δ’ αὐταῖσι τὸν γρῖφον, τί πάντων ἰσχυρότατον; καὶ τὰν μὲν εἰπεῖν ‘ὁ σίδηρος,’ καὶ φέρειν τούτου λόγου τὰν ἀπόδειξιν, διότι τούτῳ πάντ’ ὀρύσσουσίν τε καὶ τέμνουσι καὶ χρῶντ’ εἰς ἅπαντα. εὐδοκιμούσᾳ δ’ ἐπάγειν τὰν δευτέραν φάσκειν τε τὸν χαλκέα πολὺ κρείττω φέρειν ἰσχύν· ἐπεὶ τοῦτον κατεργαζόμενον καὶ τὸν σίδαρον τὸν σφοδρὸν κάμπτειν, μαλάσσειν, ὅ τι ἂν χρήζῃ ποεῖν. τὰν δὲ τρίταν ἀποφῆναι πέος ἰσχυρότατον πάντων, διδάσκειν δ᾽ ὅτι καὶ τὸν χαλκέα στένοντα πυγίζουσι τούτῳ. Ἀχαιὸς δ’ ὁ Ἐρετριεὺς γλαφυρὸς ὢν ποιητὴς περὶ τὴν σύνθεσιν ἔσθ’ ὅτε καὶ μελαίνει τὴν φράσιν καὶ πολλὰ αἰνιγματωδῶς ἐκφέρει, ὥσπερ ἐν Ἴριδι σατυρικῇ. λέγει γάρ ( p. 582 N )·

λιθάργυρος δ᾽

ὄλπη παρῃωρεῖτο χρίματος πλέα

τὸν Σπαρτιάτην γραπτὸν κύρβιν ἐν διπλῷ ξύλῳ.

τὸν γὰρ λευκὸν ἱμάντα βουληθεὶς εἰπεῖν, ἐξ οὗ ἡ ἀργυρᾶ λήκυθος ἐξήρτητο, Σπαρτιάτην γραπτὸν ἔφη κύρβιν ἀντὶ τοῦ Σπαρτιᾶτιν σκυτάλην. ὅτι δὲ λευκῷ ἱμάντι περιειλοῦντες τὴν σκυτάλην οἱ Λάκωνες ἔγραφον ἃ ἠβούλοντο εἴρηκεν ἱκανῶς Ἀπολλώνιος ὁ Ῥόδιος ἐν τῷ περὶ Ἀρχιλόχου ( fr. 22 Mich ). καὶ Στησίχορος δ’ ἐν Ἑλένῃ ( fr. 30 B ) ‘λιθάργυρον ποδονιπτῆρα’ ἔφη. Ἴων δὲ ἐν Φοίνικι ἢ Καινεῖ δρυὸς ἱδρῶτα εἴρηκε τὸν ἰξὸν ἐν τούτοις ( p. 574 N )·

δρυός μ’ ἱδρὼς

καὶ θαμνομήκης ῥάβδος ἥ τ’ Αἰγυπτία

βόσκει λινουλκὸς χλαῖνα, θήραγρος πέδη.

Θεοδέκτην δὲ τὸν Φασηλίτην φησὶν Ἕρμιππος ἐν τοῖς περὶ τῶν Ἰσοκράτους μαθητῶν ( FHG III 51 ) ἱκανώτατον γεγονέναι ἀνευρεῖν τὸν προβληθέντα γρῖφον καὶ αὐτὸν προβαλεῖν ἑτέροις ἐπιδεξίως, οἷον τὸν περὶ τῆς σκιᾶς. ἔφη γὰρ εἶναί τινα φύσιν, ἣ περὶ τὴν γένεσιν καὶ φθίσιν ἐστὶ μεγίστη, περὶ δὲ τὴν ἀκμὴν ἐλαχίστη. λέγει δ’ οὕτως ( p. 627 N )·

τίς φύσις οὔθ’ ὅσα γαῖα φέρει τροφὸς οὔθ’ ὅσα

πόντος

οὔτε βροτοῖσιν ἔχει γυίων αὔξησιν ὁμοίαν,

ἀλλ’ ἐν μὲν γενέσει πρωτοσπόρῳ ἐστὶ μεγίστη,

ἐν δὲ μέσαις ἀκμαῖς μικρά, γήρᾳ δὲ πρὸς αὐτῷ

μορφῇ καὶ μεγέθει μείζων πάλιν ἐστὶν ἁπάντων.

κἀν τῷ Οἰδίποδι δὲ τῇ τραγῳδίᾳ τὴν νύκτα καὶ τὴν ἡμέραν εἴρηκεν αἰνιττόμενος ( p. 623 N )·

εἰσὶ κασίγνηται διτταί, ὧν ἡ μία τίκτει

τὴν ἑτέραν, αὐτὴ δὲ τεκοῦσ’ ὑπὸ τῆσδε τεκνοῦται.

τοιοῦτόν τι καὶ Καλλισθένης ἐν ταῖς Ἑλληνικαῖς φησιν ( p. 15 M ), ὡς Ἀρκάδων πολιορκούντων Κρῶμνον (πολίχνιον δ’ ἐστὶν ἱδρυμένον πλησίον Μεγάλης πόλεως) Ἱππόδαμος ὁ Λάκων εἷς ὢν τῶν πολιορκουμένων διεκελεύετο τῷ παρὰ Λακεδαιμονίων πρὸς αὐτοὺς ἥκοντι κήρυκι, δηλῶν ἐν αἰνιγμῷ τὴν περὶ αὐτοὺς κατάστασιν, ἀπαγγέλλειν τῇ μητρὶ λύεσθαι τὸ γύναιον δέχ’ ἡμερῶν τὸ ἐν Ἀπολλωνίῳ δεδεμένον, ὡς οὐκ ἔτι λύσιμον ἐσόμενον ἐὰν αὗται παρέλθωσι. καὶ διὰ ταύτης τῆς γνώμης ἐμήνυεν σαφῶς τὸ μήνυμα. αὕτη γάρ ἐστιν ἐν τῷ Ἀπολλωνίῳ παρὰ τὸν τοῦ Ἀπόλλωνος θρόνον διὰ γραφῆς ἀπομεμιμημένος Λιμὸς ἔχων γυναικὸς μορφήν. φανερὸν οὖν ἐγένετο πᾶσιν ὅτι δέκα ἡμέρας ἔτι καρτερῆσαι δύνανται οἱ πολιορκούμενοι διὰ τὸν λιμόν. συνέντες οὖν οἱ Λάκωνες τὸ λεχθὲν ἐβοήθησαν κατὰ κράτος τοῖς ἐν τῇ Κρώμνῃ.

πολλοὶ δὲ τῶν γρίφων καὶ τοιοῦτοί τινές εἰσιν οἷον·

ἄνδρ’ εἶδον πυρὶ χαλκὸν ἐπ’ ἀνέρι κολλήσαντα

οὕτω συγκόλλως ὥστε σύναιμα ποιεῖν.

τοῦτο δὲ σημαίνει σικύας προσβολήν. καὶ τὸ Πανάρκους δ’ ἐστὶ τοιοῦτον, ὥς φησι Κλέαρχος ἐν τῷ περὶ γρίφων ( i. s. p. 322 ), ὅτι βάλοι ‘ξύλῳ τε καὶ οὐ ξύλῳ καθημένην ὄρνιθα καὶ οὐκ ὄρνιθα ἀνήρ τε κοὐκ ἀνὴρ λίθῳ τε καὶ οὐ λίθῳ.’ τούτων γάρ ἐστι τὸ μὲν νάρθηξ, τὸ δὲ νυκτερίς, τὸ δὲ εὐνοῦχος, τὸ δὲ κίσηρις. καὶ Πλάτων δ’ ἐν πέμπτῳ Νόμων ( reip. p. 479 b ) μνημονεύει· τοὺς τῶν τεχνυδρίων φιλοσόφους τοῖς ἐν ταῖς ἑστιάσεσιν ἔφη ἐπαμφοτερίζουσιν ἐοικέναι καὶ τῷ τῶν παίδων αἰνίγματι τῷ περὶ τοῦ εὐνούχου τῆς βολῆς πέρι τῆς νυκτερίδος, ᾧ καὶ ἐφ᾽ οὗ αὐτὸν αὐτὴν αἰνίττονται βαλεῖν.

καὶ τὰ Πυθαγόρου δὲ αἰνίγματα τοιαῦτά ἐστιν, ὥς φησι Δημήτριος ὁ Βυζάντιος ἐν τετάρτῳ περὶ ποιημάτων· ‘καρδίαν μὴ ἐσθίειν’ ἀντὶ τοῦ ἀλυπίαν ἀσκεῖν. ‘πῦρ μαχαίρᾳ μὴ σκαλεύειν’ ἀντὶ τοῦ τεθυμωμένον ἄνδρα μὴ ἐριδαίνειν· πῦρ γὰρ ὁ θυμός, ἡ δὲ ἔρις μάχαιρα. ‘ζυγὸν μὴ ὑπερβαίνειν’ ἀντὶ τοῦ πᾶσαν πλεονεξίαν φεύγειν καὶ στυγεῖν, ζητεῖν δὲ τὸ ἴσον. ‘λεωφόρους ὁδοὺς μὴ στείχειν’ ἀντὶ τοῦ γνώμῃ τῶν πολλῶν μὴ ἀκολουθεῖν· εἰκῇ γὰρ ἕκαστος ὅ τι ἂν δόξῃ ἀποκρίνεται· τὴν δ’ εὐθεῖαν ἄγειν ἡγεμόνι χρώμενον τῷ νῷ. ‘μὴ καθῆσθαι ἐπὶ χοίνικα’ ἀντὶ τοῦ μὴ σκοπεῖν τὰ ἐφ’ ἡμέραν, ἀλλὰ τὴν ἐπιοῦσαν ἀεὶ προσδέχεσθαι. ‘ἀποδημοῦντα ἐπὶ τοῖς ὅροις μὴ ἐπιστρέφεσθαι·‘ ὅρια γὰρ καὶ πέρας ζωῆς ὁ θάνατος· τοῦτον οὖν οὐκ ἐᾷ μετὰ λύπης καὶ φροντίδος προσίεσθαι.

τῷ δὲ Θεοδέκτῃ παραπλησίως ἔπαιζε γρίφους καὶ Δρομέας ὁ Κῷος, ὥς φησι Κλέαρχος, καὶ Ἀριστώνυμος ὁ ψιλοκιθαριστής, ἔτι δὲ Κλέων ὁ μίμαυλος ἐπικαλούμενος, ὅσπερ καὶ τῶν Ἰταλικῶν μίμων ἄριστος γέγονεν αὐτοπρόσωπος ὑποκριτής· καὶ γὰρ Νυμφοδώρου περιῆν ἐν τῷ μνημονευομένῳ μίμῳ. τούτου δὲ καὶ Ἰσχόμαχος ὁ κῆρυξ ἐγένετο ζηλωτής, ὃς ἐν τοῖς κύκλοις ἐποιεῖτο τὰς μιμήσεις· ὡς δ’ εὐδοκίμει, μεταβὰς ἐν τοῖς θαύμασιν ὑπεκρίνετο μίμους. τοιοῦτοι δ’ ἦσαν οὓς ἐποίουν γρίφους, οἷον ἀγροίκου τινὸς ὑπερπλησθέντος καὶ κακῶς ἔχοντος, ὡς ἠρώτα αὐτὸν ὁ ἰατρὸς μὴ εἰς ἔμετον ἐδείπνησεν, ‘οὐκ ἔγωγε,’ εἰπεῖν, ‘ἀλλ’ εἰς τὴν κοιλίαν.’ καὶ πτωχῆς τινος τὴν γαστέρα πονούσης, ἐπεὶ ὁ ἰατρὸς ἐπυνθάνετο μὴ ἐν γαστρὶ ἔχει, ‘πῶς γάρ,’ εἶπε, ‘τριταία μὴ βεβρωκυῖα;’ τῶν Ἀριστωνυμ......ων δ’ ἦν εὐπαρύφων λόγων. καὶ ὁ Σωσιφάνης ὁ ποιητὴς εἰς Κηφισοκλέα τὸν ὑποκριτὴν εἶπεν λοιδορῶν αὐτὸν ὡς εὐρύστομον· ‘ἐνέβαλον γὰρ ἄν σου, φησίν, εἰς τὰ ἰσχία λίθον, εἰ μὴ καταρραίνειν ἔμελλον τοὺς περιεστηκότας.’ ἀρχαιότατος δ’ ἐστὶ λογικὸς γρῖφος καὶ τῆς τοῦ γριφεύειν φύσεως οἰκειότατος· ‘τί πάντες οὐκ ἐπιστάμενοι διδάσκομεν;’ καί ‘τί ταὐτὸν οὐδαμοῦ καὶ πανταχοῦ;’ καὶ πρὸς τούτοις ‘τί ταὐτὸν ἐν οὐρανῷ καὶ ἐπὶ γῆς καὶ ἐν θαλάττῃ;’ τοῦτο δ’ ἐστὶν ὁμωνυμία· καὶ γὰρ ἄρκτος καὶ ὄφις καὶ αἰετὸς καὶ κύων ἐστὶν ἐν οὐρανῷ καὶ ἐν γῇ καὶ ἐν θαλάσσῃ. τὸ δὲ χρόνον σημαίνει· ἅμα γὰρ παρὰ πᾶσιν ὁ αὐτὸς καὶ οὐδαμοῦ διὰ τὸ μὴ ἐν ἑνὶ τόπῳ τὴν φύσιν ἔχειν. τὸ δὲ προάγον ἐστὶ ψυχὰς ἔχειν· τοῦτο γὰρ οὐθεὶς ἡμῶν ἐπιστάμενος διδάσκει τὸν πλησίον.

ὁ δὲ Ἀθηναῖος Καλλίας (ἐζητοῦμεν γὰρ ἔτι πρότερον ( VII 276a ) περὶ αὐτοῦ) μικρὸν ἔμπροσθεν γενόμενος τοῖς χρόνοις Στράττιδος ἐποίησε τὴν καλουμένην γραμματικὴν θεωρίαν οὕτω διατάξας. πρόλογος μὲν αὐτῆς ἐστιν ἐκ τῶν στοιχείων, ὃν χρὴ λέγειν ἐκ τῶν στοιχείων διαιροῦντας κατὰ τὰς παραγραφὰς καὶ τὴν τελευτὴν καταστροφικῶς ποιουμένους εἰς τἄλφα·

.. ἄλφα, βῆτα, γάμμα, δέλτα, θεοῦ γὰρ εἶ,

ζῆτ᾽, ἦτα, θῆτ᾽, ἰῶτα, κάππα, λάβδα, μῦ,

νῦ, ξεῖ, τὸ οὖ, πεῖ, ῥῶ, τὸ σίγμα, ταῦ, τὸ ὖ,

παρὸν φεῖ χεῖ τε τῷ ψεῖ εἰς τὸ ὦ.

ὁ χορὸς δὲ γυναικῶν ἐκ τῶν σύνδυο πεποιημένος αὐτῷ ἐστιν ἔμμετρος ἅμα καὶ μεμελοπεποιημένος τόνδε τὸν τρόπον· βῆτα ἄλφα βᾱ, βῆτα εἶ β ε, βῆτα ἦτα β η, βῆτα ἰῶτα βῑ, βῆτα οὖ β ο, βῆτα ὖ βῡ, βῆτα ὦ β ω, καὶ πάλιν ἐν ἀντιστρόφῳ τοῦ μέλους καὶ τοῦ μέτρου γάμμα ἄλφα, γάμμα εἶ, γάμμα ἦτα, γάμμα ἰῶτα, γάμμα οὖ, γάμμα ὖ, γάμμα ὦ, καὶ ἐπὶ τῶν λοιπῶν συλλαβῶν ὁμοίως ἑκάστων τό τε μέτρον καὶ τὸ μέλος ἐν ἀντιστρόφοις ἔχουσι πᾶσαι ταὐτόν. ὥστε τὸν Εὐριπίδην μὴ μόνον ὑπονοεῖσθαι τὴν Μήδειαν ἐντεῦθεν πεποιηκέναι πᾶσαν, ἀλλὰ καὶ τὸ μέλος αὐτὸ μετενηνοχότα φανερὸν εἶναι. τὸν δὲ Σοφοκλέα διελεῖν φασιν ἀποτολμῆσαι τὸ ποίημα τῷ μέτρῳ τοῦτ’ ἀκούσαντα καὶ ποιῆσαι ἐν τῷ Οἰδίποδι οὕτως ( v. 332 )·

ἐγὼ οὔτ’ ἐμαυτὸν οὔτε σ’ ἀλγυνῶ. τί ταῦτ᾽

ἄλλως ἐλέγχεις;

διόπερ οἱ λοιποὶ τὰς ἀντιστρόφους ἀπὸ τούτου παρεδέχοντο πάντες, ὡς ἔοικεν, εἰς τὰς τραγῳδίας. καὶ μετὰ τὸν χορὸν εἰσάγει πάλιν ἐκ τῶν φωνηέντων ῥῆσιν οὕτως (ἣν δεῖ κατὰ τὰς παραγραφὰς ὁμοίως τοῖς πρόσθεν λέγοντα διαιρεῖν, ἵν’ ἡ τοῦ ποιήσαντος ὑπόκρισις σῴζηται κατὰ τὴν δύναμιν)·

ἄλφα μόνον, ὦ γυναῖκες, εἶ τε δεύτερον

λέγειν μόνον χρὴ καὶ τρίτον μόνον γ’ ἐρεῖς

ἦτ’ ἄρα φήσω τὸ τέταρτόν τ’ αὖ μόνον

ἰῶτα, πέμπτον οὖ, τό θ’ ἕκτον ὖ μόνον

λέγε. λοίσθιον δὲ φωνῶ σοι τὸ ὦ

τῶν ἑπτὰ φωνῶν, ἑπτὰ δ’ ἐν μέτροις μόνον.

καὶ τοῦτο λέξασ’ εἶτα δὴ σαυτῇ λάλει.

κύω γὰρ, ὦ γυναῖκες. ἀλλ’ αἰδοῖ, φίλαι,

ἐν γράμμασι σφῷν τοὔνομ’ ἐξερῶ βρέφους.

ὀρθὴ μακρὰ γραμμή ᾽στιν· ἐκ δ’ αὐτῆς μέσης

μικρὰ παρεστῶσ’ ἑκατέρωθεν ὑπτία.

ἔπειτα κύκλος πόδας ἔχων βραχεῖς δύο.

ὅθεν ὕστερον, ὡς ἂν ὑπονοήσειέ τις, Μαιάνδριος μὲν ὁ συγγραφεὺς μικρὸν διὰ τῆς ἑρμηνείας τῇ μιμήσει παρεγκλίνας συνέγραψεν ἓν τῶν παραγγελμάτων ( FHG II 337 ) φορτικώτερον τοῦ ῥηθέντος, Εὐριπίδης δὲ τὴν ἐν τῷ Θησεῖ τὴν ἐγγράμματον ἔοικε ποιῆσαι ῥῆσιν. βοτὴρ δ’ ἐστὶν ἀγράμματος αὐτόθι δηλῶν τοὔνομα τοῦ Θησέως ἐπιγεγραμμένον οὕτως ( fr. 385 N )·

ἐγὼ πέφυκα γραμμάτων μὲν οὐκ ἴδρις,

μορφὰς δὲ λέξω καὶ σαφῆ τεκμήρια.

κύκλος τις ὡς τόρνοισιν ἐκμετρούμενος·

οὗτος δ’ ἔχει σημεῖον ἐν μέσῳ σαφές.

τὸ δεύτερον δὲ πρῶτα μὲν γραμμαὶ δύο,

ταύτας διείργει δ’ ἐν μέσαις ἄλλη μία.

τρίτον δὲ βόστρυχός τις ὣς εἱλιγμένος,

τὸ δ’ αὖ τέταρτον ἣ μὲν εἰς ὀρθὸν μία,

λοξαὶ δ’ ἐπ’ αὐτῆς τρεῖς κατεστηριγμέναι

εἰσίν. τὸ πέμπτον δ’ οὐκ ἐν εὐμαρεῖ φράσαι·

γραμμαὶ γάρ εἰσιν ἐκ διεστώτων δύο,

αὗται δὲ συντρέχουσιν εἰς μίαν βάσιν.

τὸ λοίσθιον δὲ τῷ τρίτῳ προσεμφερές.

τὸ δ’ αὐτὸ πεποίηκε καὶ Ἀγάθων ὁ τραγῳδιοποιὸς ἐν τῷ Τηλέφῳ. ἀγράμματος γάρ τις κἀνταῦθα δηλοῖ τὴν τοῦ Θησέως ἐπιγραφὴν οὕτως ( p. 593 N )·

γραφῆς ὁ πρῶτος ἦν μεσόμφαλος κύκλος·

ὀρθοί τε κανόνες ἐζυγωμένοι δύο,

Σκυθικῷ τε τόξῳ τὸ τρίτον ἦν προσεμφερές.

ἔπειτα τριόδους πλάγιος ἦν προσκείμενος·

ἐφ’ ἑνός τε κανόνος ἦσαν ἐζυγωμένοι δύο.

ὅπερ δὲ τρίτον ἦν καὶ τελευταῖον πάλιν.

καὶ Θεοδέκτης δ’ ὁ Φασηλίτης ἄγροικόν τινα ἀγράμματον παράγει καὶ τοῦτον τὸ τοῦ Θησέως ὄνομα διασημαίνοντα ( p. 624 N )·

γραφῆς ὁ πρῶτος ἦν μαλακόφθαλμος κύκλῳ.

ἔπειτα δισσοὶ κανόνες ἰσόμετροι πάνυ·

τούτους δὲ πλάγιος διαμέτρου συνδεῖ κανών.

τρίτον δ’ ἑλικτῷ βοστρύχῳ προσεμφερές.

ἔπειτα τριόδους πλάγιος ὣς ἐφαίνετο,

πέμπται δ’ ἄνωθεν ἰσόμετροι ῥάβδοι δύο,

αὗται δὲ συντείνουσιν εἰς βάσιν μίαν.

ἕκτον δ’ ὅπερ καὶ πρόσθεν εἶπον βόστρυχος.

καὶ Σοφοκλῆς δὲ τούτῳ παραπλήσιον ἐποίησεν ἐν Ἀμφιαράῳ σατυρικῷ τὰ γράμματα παράγων ὀρχούμενον ( fr. 118 N ).

τοὔνομα θῆτα ῥῶ ἄλφα σὰν ὖ μῦ ἄλφα χεῖ οὖ σάν,

πατρὶς Χαλκηδών· ἡ δὲ τέχνη σοφίη.

τὸ δὲ Καστορίωνος τοῦ Σολέως, ὡς ὁ Κλέαρχός φησιν, εἰς τὸν Πᾶνα ποίημα τοιοῦτόν ἐστι· τῶν ποδῶν ἕκαστος ὅλοις ὀνόμασιν περιειλημμένος πάντας ὁμοίως ἡγεμονικοὺς καὶ ἀκολουθητικοὺς ἔχει τοὺς πόδας, οἷον ( III 635 B )·

σὲ τὸν βολαῖς νιφοκτύποις δυσχείμερον

ναίονθ’ ἕδραν, θηρονόμε Πάν, χθόν’ Ἀρκάδων

κλήσω γραφῆι τῆιδ’ ἐν σοφῆι πάγκλειτ’ ἔπη

συνθείς, ἄναξ, δύσγνωστα μὴ σοφῶι κλύειν,

μουσοπόλε θήρ, κηρόχυτον ὃς μείλιγμ’ ἱεῖς,

σὲ τὸν βολαῖς νιφοκτύποις δυσχείμερον,

νιφοκτύποις σὲ τὸν βολαῖς δυσχείμερον.

καὶ ὅτι τῶν ποδῶν ἕκαστός ἐστι ἑνδεκαγράμματος. ἔστι καὶ μὴ τοῦτον τὸν τρόπον ἀλλ’ ἑτέρως ποιῆσαι, ὥστε πλείω πρὸς τὴν χρῆσιν ἐκ τοῦ ἑνὸς ἔχειν οὕτω λέγοντας·

μέτρον φράσον μοι τῶν ποδῶν μέτρον λαβών.

λαβὼν μέτρον μοι τῶν ποδῶν μέτρον φράσον.

οὐ βούλομαι γὰρ τῶν ποδῶν μέτρον λαβεῖν.

λαβεῖν μέτρον γὰρ τῶν ποδῶν οὐ βούλομαι.

Πίνδαρος δὲ πρὸς τὴν ἀσιγμοποιηθεῖσαν ᾠδήν, ὡς ὁ αὐτός φησι Κλέαρχος, οἱονεὶ γρίφου τινὸς ἐν μελοποιίᾳ προβληθέντος, ὡς πολλῶν τούτῳ προσκρουόντων διὰ τὸ ἀδύνατον εἶναι ἀποσχέσθαι τοῦ σίγμα καὶ διὰ τὸ μὴ δοκιμάζειν, ἐποίησε ( fr. 79 B )·

πρὶν μὲν εἷρπε σχοινοτένειά τ’ ἀοιδὰ

καὶ τὸ σὰν κίβδηλον ἀνθρώποις.

ταῦτα σημειώσαιτ’ ἄν τις πρὸς τοὺς νοθεύοντας Λάσου τοῦ Ἑρμιονέως τὴν ἄσιγμον ᾠδήν, ἥτις ἐπιγράφεται Κένταυροι. καὶ ὁ εἰς τὴν Δήμητρα δὲ τὴν ἐν Ἑρμιόνῃ ποιηθεὶς τῷ Λάσῳ ὕμνος ἄσιγμός ἐστιν, ὥς φησιν Ἡρακλείδης ὁ Ποντικὸς ἐν τρίτῳ περὶ μουσικῆς, οὗ ἐστιν ἀρχή ( III 376 B )·

Δάματρα μέλπω Κόραν τε Κλυμένοι’ ἄλοχον.

ἔστιν εὐπορῆσαι καὶ ἄλλων γρίφων ( III 666 B )·

ἐν Φανερᾷ γενόμαν, πάτραν δέ μου ἁλμυρὸν ὕδωρ

ἀμφὶς ἔχει· μήτηρ δ’ ἔστ’ ἀριθμοῖο πάις.

Φανερᾷ μὲν οὖν λέγει τῇ Δήλῳ, ἥτις ὑπὸ θαλάσσης περιέχεται, μήτηρ δ’ ἡ Λητώ, ἥτις Κοίου ἐστὶ θυγάτηρ· Μακεδόνες δὲ τὸν ἀριθμὸν κοῖον προσαγορεύουσι. καὶ ἐπὶ τῆς πτισάνης ( III 668 B )·

κριθῆς ἀφλοίου χυλὸν ὀργάσας πίε.

ζῷον ἄπουν ἀνάκανθον ἀνόστεον ὀστρακόνωτον

ὄμματά τ’ ἐκκύπτοντα προμήκεα κεἰσκύπτοντα.

Ἀντιφάνης δ’ ἐν Αὑτοῦ ἐρῶντί φησι ( II 30 K )·

τροφαλίδας τε λινοσάρκους. μανθάνεις; τυρὸν

λέγω.

Ἀναξανδρίδης Αἰσχρᾷ ( II 137 K )·

ἀρτίως διηρτάμηκε, καὶ τὰ μὲν διανεκῆ

σώματος μέρη δαμάζετ’ ἐν πυρικτίτῳ στέγᾳ·

Τιμόθεος ἔφη ποτ᾽, ἄνδρες, τὴν χύτραν οἶμαι λέγων.

Τιμοκλῆς δ’ ἐν Ἥρωσιν ( II 457 K )·

ὡς δ’ ἦν ἠρμένη

βίου τιθήνη, πολεμία λιμοῦ, φύλαξ

φιλίας, ἰατρὸς ἐκλύτου βουλιμίας,

τράπεζα. Β. περιέργως γε, νὴ τὸν οὐρανόν·

ἐξὸν φράσαι τράπεζα συντόμως.

Πλάτων δ’ ἐν τῷ Ἀδώνιδι χρησμὸν δοθῆναι λέγων Κινύρᾳ ὑπὲρ Ἀδώνιδος τοῦ υἱοῦ φησιν ( I 601 K )·

ὦ Κινύρα, βασιλεῦ Κυπρίων, ἀνδρῶν δασυπρώκτων,

παῖς σοι κάλλιστος μὲν ἔφυ θαυμαστότατός τε

πάντων ἀνθρώπων, δύο δ’ αὐτὸν δαίμον’ ὀλεῖτον,

ἣ μὲν ἐλαυνομένη λαθρίοις ἐρετμοῖς, ὃ δ’ ἐλαύνων.

λέγει δ’ Ἀφροδίτην καὶ Διόνυσον· ἀμφότεροι γὰρ ἤρων τοῦ Ἀδώνιδος. καὶ τὸ τῆς Σφιγγὸς δὲ αἴνιγμα Ἀσκληπιάδης ἐν τοῖς Τραγῳδουμένοις τοιοῦτον εἶναί φησιν ( A. P. XIV 64 )·

ἔστι δίπουν ἐπὶ γῆς καὶ τετράπον, οὗ μία φωνή,

καὶ τρίπον, ἀλλάσσει δὲ φύσιν μόνον ὅσσ’ ἐπὶ γαῖαν

ἑρπετὰ γίνονται καὶ ἀν’ αἰθέρα καὶ κατὰ πόντον·

ἀλλ’ ὁπόταν πλείστοισιν ἐρειδόμενον ποσὶ βαίνῃ,

ἔνθα τάχος γυίοισιν ἀφαυρότατον πέλει αὑτοῦ.

γριφώδη δ’ ἐστὶ καὶ Σιμωνίδῃ ταῦτα πεποιημένα, ὥς φησι Χαμαιλέων ὁ Ἡρακλεώτης ἐν τῷ περὶ Σιμωνίδου ( fr. 172 B )

μιξονόμου τε πατὴρ ἐρίφου καὶ σχέτλιος ἰχθὺς

πλησίον ἠρείσαντο καρήατα· παῖδα δὲ νυκτὸς

δεξάμενοι βλεφάροισι Διωνύσοιο ἄνακτος

βουφόνον οὐκ ἐθέλουσι τιθηνεῖσθαι θεράποντα.

φασὶ δ’ οἳ μὲν ἐπί τινος τῶν ἀρχαίων ἀναθημάτων ἐν Χαλκίδι τοῦτ’ ἐπιγεγράφθαι, πεποιῆσθαι δ’ ἐν αὐτῷ τράγον καὶ δελφῖνα, περὶ ὧν εἶναι τὸν λόγον τοῦτον. οἳ δὲ εἰς ἐπιτόνιον ψαλτήριον δελφῖνα καὶ τράγον εἰργασμένον εἰρῆσθαι, καὶ εἶναι τὸν βουφόνον καὶ τοῦ Διονύσου θεράποντα τὸν διθύραμβον. οἳ δέ φασιν ἐν Ἰουλίδι τὸν τῷ Διονύσῳ θυόμενον βοῦν ὑπό τινος τῶν νεανίσκων παίεσθαι πελέκει. πλησίον δὲ τῆς ἑορτῆς οὔσης εἰς χαλκεῖον δοθῆναι τὸν πέλεκυν· τὸν οὖν Σιμωνίδην ἔτι νέον ὄντα βαδίσαι πρὸς τὸν χαλκέα κομιούμενον αὐτόν. ἰδόντα δὲ καὶ τὸν τεχνίτην κοιμώμενον καὶ τὸν ἀσκὸν καὶ τὸν καρκίνον εἰκῇ κείμενον καὶ ἐπαλλήλως ἔχοντα τὰ ἔμπροσθεν, οὕτως ἐλθόντα εἰπεῖν πρὸς τοὺς συνήθεις τὸ προειρημένον πρόβλημα. τὸν μὲν γὰρ τοῦ ἐρίφου πατέρα τὸν ἀσκὸν εἶναι, σχέτλιον δὲ ἰχθὺν τὸν καρκίνον, νυκτὸς δὲ παῖδα τὸν ὕπνον, βουφόνον δὲ καὶ Διονύσου θεράποντα τὸν πέλεκυν. πεποίηκε δὲ καὶ ἕτερον ἐπίγραμμα ὁ Σιμωνίδης, ὃ παρέχει τοῖς ἀπείροις τῆς ἱστορίας ἀπορίαν ( fr. 173 )·

φημὶ τὸν οὐκ ἐθέλοντα φέρειν τέττιγος ἄεθλον

τῷ Πανοπηιάδῃ δώσειν μέγα δεῖπνον Ἐπειῷ.

λέγεται δὲ ἐν τῇ Καρθαίᾳ διατρίβοντα αὐτὸν διδάσκειν τοὺς χορούς. εἶναι δὲ τὸ χορηγεῖον ἄνω πρὸς Ἀπόλλωνος ἱερῷ μακρὰν τῆς θαλάσσης. ὑδρεύεσθαι οὖν καὶ τοὺς ἄλλους καὶ τοὺς περὶ τὸν Σιμωνίδην κάτωθεν, ἔνθα ἦν ἡ κρήνη. ἀνακομίζοντος δ’ αὐτοῖς τὸ ὕδωρ ὄνου, ὃν ἐκάλουν Ἐπειὸν διὰ τὸ μυθολογεῖσθαι τοῦτο δρᾶν ἐκεῖνον καὶ ἀναγεγράφθαι ἐν τῷ τοῦ Ἀπόλλωνος ἱερῷ τὸν Τρωικὸν μῦθον, ἐν ᾧ ὁ Ἐπειὸς ὑδροφορεῖ τοῖς Ἀτρείδαις, ὡς καὶ Στησίχορός φησιν ( fr. 18 )·

ᾤκτειρε γὰρ αὐτὸν ὕδωρ ἀεὶ φορέοντα Διὸς κούρα

βασιλεῦσιν.

ὑπαρχόντων οὖν τούτων ταχθῆναί φασι τῷ μὴ παραγινομένῳ τῶν χορευτῶν εἰς τὴν ὡρισμένην ὥραν παρέχειν τῷ ὄνῳ χοίνικα κριθῶν. τοῦτ’ οὖν κἀν τῷ ποιήματι λέγεσθαι, καὶ εἶναι τὸν μὲν οὐ φέροντα τὸ τοῦ τέττιγος ἄεθλον τὸν οὐκ ἐθέλοντα ᾄδειν, Πανοπηιάδην δὲ τὸν ὄνον, μέγα δὲ δεῖπνον τὴν χοίνικα τῶν κριθῶν.

τοιοῦτόν ἐστι καὶ τὸ Θεόγνιδος τοῦ ποιητοῦ ( 1230 )·

ἤδη γάρ με κέκληκε θαλάσσιος οἴκαδε νεκρός,

τεθνηκὼς ζῳῷ φθεγγόμενος στόματι.

σημαίνει γὰρ κόχλον. τοιοῦτον δ’ ἐστὶν καὶ τὸ ῥήματα λέγειν ἀνθρώπων ὀνόμασιν ὅμοια, οἷον ( p. 664 N )·

λαβὼν ἀριστόνικον ἐν μάχῃ κράτος.

καὶ τὸ περιφερόμενον·

πέντ’ ἄνδρες δέκα ναυσὶ κατέδραμον εἰς ἕνα χῶρον,

ἐν δὲ λίθοις ἐμάχοντο, λίθον δ’ οὐκ ἦν ἀνελέσθαι·

δίψῃ δ’ ἐξώλλυντο, ὕδωρ δ’ ὑπερεῖχε γενείου.

τίνα δὲ κόλασιν ὑπέμενον Ἀθήνησιν οἱ μὴ λύσαντες τὸν προτεθέντα γρῖφον, εἴ γε ἔπινον φιάλην ἅλμῃ κεκερασμένην, ὡς καὶ ὁ Κλέαρχος προεῖπεν ἐν τῷ ὅρῳ; κἀν τῷ πρώτῳ δὲ περὶ παροιμιῶν γράφει οὕτως· ‘τῶν γρίφων ἡ ζήτησις οὐκ ἀλλοτρία φιλοσοφίας ἐστί, καὶ οἱ παλαιοὶ τὴν τῆς παιδείας ἀπόδειξιν ἐν τούτοις ἐποιοῦντο. προέβαλλον γὰρ παρὰ τοὺς πότους οὐχ ὥσπερ οἱ νῦν ἐρωτῶντες ἀλλήλους, τίς τῶν ἀφροδισιαστικῶν συνδυασμῶν ἢ τίς ἢ ποῖος ἰχθὺς ἥδιστος ἢ τίς ἀκμαιότατος, ἔτι δὲ τίς μετ’ Ἀρκτοῦρον ἢ μετὰ Πλειάδα ἢ τίς μετὰ Κύνα μάλιστα βρωτός. καὶ ἐπὶ τούτοις ἆθλα μὲν τοῖς νικῶσι φιλήματα μίσους ἄξια τοῖς ἐλευθέραν αἴσθησιν ἔχουσι, ζημίαν δὲ τοῖς ἡττηθεῖσιν τάττουσιν ἄκρατον πιεῖν, ὃν ἥδιον τῆς ὑγιείας πίνουσι· κομιδῇ γάρ ἐστι ταῦτά γέ τινος τοῖς Φιλαινίδος καὶ τοῖς Ἀρχεστράτου συγγράμμασιν ἐνῳκηκότος, ἔτι δὲ περὶ τὰς καλουμένας Γαστρολογίας ἐσπουδακότος· ἀλλὰ μᾶλλον τὰς τοιαύτας, τῷ πρώτῳ ἔπος ἢ ἰαμβεῖον εἰπόντι τὸ ἐχόμενον ἕκαστον λέγειν καὶ τῷ κεφάλαιον εἰπόντι ἀντειπεῖν τὸ ἑτέρου ποιητοῦ τινος, ὅτι εἰς τὴν αὐτὴν εἶπε γνώμην· ἔτι δὲ λέγειν ἕκαστον ἰαμβεῖον. πρός τε τούτοις ἕκαστον εἰπεῖν ὅσων ἂν προσταχθῇ συλλαβῶν ἔμμετρον, καὶ ὅσα ἀπὸ τῆς τῶν γραμμάτων καὶ συλλαβῶν ἔχεται θεωρίας. ὁμοίως δὲ τοῖς εἰρημένοις ἡγεμόνος ἑκάστου λέγειν ὄνομα τῶν ἐπὶ Τροίαν ἢ τῶν Τρώων, καὶ πόλεως ὄνομα τῶν ἐν τῇ Ἀσίᾳ λέγειν ἀπὸ τοῦ δοθέντος γράμματος, τὸν δ’ ἐχόμενον τῶν ἐν τῇ Εὐρώπῃ καὶ τοὺς λοιποὺς ἐναλλάξαι, ἄν τε Ἑλληνίδος ἄν τε βαρβάρου τάξῃ τις. ὥστε τὴν παιδιὰν μὴ ἄσκεπτον οὖσαν μηνύματα γίνεσθαι τῆς ἑκάστου πρὸς παιδείαν οἰκειότητος· ἐφ’ οἷς ἆθλον ἐτίθεσαν στέφανον καὶ εὐφημίαν, οἷς μάλιστα γλυκαίνεται τὸ φιλεῖν ἀλλήλους.’

ταῦτα μὲν οὖν Κλέαρχος εἴρηκε. καὶ ἃ προβάλλειν δεῖ τοιαῦτά τινα εἶναι ἡγοῦμαι· στίχον εἰπεῖν Ὁμηρικὸν ἀπὸ τοῦ ἄλφα ἀρχόμενον καὶ εἰς τὸ αὐτὸ στοιχεῖον καταλήγοντα·

ἀγχοῦ δ’ ἱσταμένη ἔπεα πτερόεντα προσηύδα ( Il. 4.92 ).

ἀλλ’ ἄγε νῦν μάστιγα καὶ ἡνία σιγαλόεντα ( Il. 5.226 ).

ἀσπίδας εὐκύκλους λαισήιά τε πτερόεντα ( Il. 5.453 ).

καὶ πάλιν ὁμοίως ἰαμβεῖα ( com. IV 607 M )·

ἀγαθὸς ἀνὴρ λέγοιτ’ ἂν ὁ φέρων τἀγαθά.

ἀγαθὸς ἂν εἴη χὠ φέρων καλῶς κακά.

Ὁμηρικοὶ ἀπὸ τοῦ ε ἐπὶ τὸ ε·

εὗρε Λυκάονος υἱὸν ἀμύμονά τε κρατερόν τε ( Il. 4.89 ).

ἐν πόλει ὑμετέρῃ, ἐπεὶ οὐκ ἄρ’ ἔμελλον ἔγωγε ( Il. 5.686 ).

ὁμοίως καὶ ἰαμβεῖα ( com. IV 608 M )·

εὐκαταφρόνητός ἐστι πενία, Δερκύλε.

ἐπὶ τοῖς παροῦσι τὸν βίον .. διάπλεκε.

Ὁμήρου ἀπὸ η ἐπὶ τὸ η·

ἣ μὲν ἄρ’ ὣς εἰποῦσ’ ἀπέβη γλαυκῶπις Ἀθήνη ( Il. 5.133 ).

ἣ δ’ ἐν γούνασι πῖπτε Διώνης δῖ’ Ἀφροδίτη ( Il. 5.370 ).

ἴαμβοι ( com. IV 608 M )·

ἡ τῶν φίλων σοι πίστις ἔστω κεκριμένη.

ἀπὸ τοῦ ῑ ἐπὶ τὸ ῑ Ὁμήρου·

Ἰλίου ἐξαπολοίατ’ ἀκήδεστοι καὶ ἄφαντοι ( Il. 6.60 ).

Ἱππόλοχος δέ μ’ ἔτικτε καὶ ἐκ τοῦ φημι γενέσθαι ( 206 )·

ἀπὸ τοῦ σ εἰς τὸ σ·

συμπάντων Δαναῶν, οὐδ’ ἢν Ἀγαμέμνονα εἴπῃς ( Il. 1.90 ).

σοφός ἐστιν ὁ φέρων τἀπὸ τῆς τύχης καλῶς.

ἀπὸ τοῦ ω εἰς τὸ ω·

ὡς δ’ ὅτ’ ἀπ’ Οὐλύμπου νέφος ἔρχεται οὐρανὸν εἴσω

( Il. 16.364 ).

ὠρθωμένην πρὸς ἅπαντα τὴν ψυχὴν ἔχω.

προβάλλειν δὲ δεῖ καὶ στίχους ἀσίγμους οἷον ( Il. 7.364 ).

πάντ’ ἐθέλω δόμεναι καὶ ἔτ’ οἰκόθεν ἄλλ’ ἐπιθεῖναι. καὶ πάλιν στίχους Ὁμηρικοὺς ἀπὸ τῆς πρώτης συλλαβῆς καὶ τῆς ἐσχάτης δηλοῦντας ὄνομα οἷον ( B 557. 628. 732 )·

Αἴας δ’ ἐκ Σαλαμῖνος ἄγεν δύο καὶ δέκα νῆας.

Αἴας.

Φυλείδης, ὃν τίκτε Διὶ φίλος ἱππότα Φυλεύς.

Φυλεύς.

ἰητῆρ’ ἀγαθώ, Ποδαλείριος ἠδὲ Μαχάων. Ἴων

εἰσὶ καὶ ἄλλοι στίχοι Ὁμηρικοὶ δηλοῦντες σκευῶν ὀνόματα ἀπὸ τῆς πρώτης καὶ ἐσχάτης συλλαβῆς οἷον·

ὀλλυμένων Δαναῶν ὀλοφύρεται ἐν φρεσὶ θυμός.

( Il. 8.202 ) ὅλμος.

μυθεῖται κατὰ μοῖραν ἅπερ κ’ οἴοιτο καὶ ἄλλος.

( Od. 17.580 ) μύλος.

λυγρὸς ἐὼν μή που τι κακὸν καὶ μεῖζον ἐπαύρῃ.

( Od. 18.107 ) λύρη.

ἄλλοι στίχοι δηλοῦντες ἀπὸ τῆς ἀρχῆς καὶ τοῦ τέλους τῶν ἐδωδίμων τί·

ἀργυρόπεζα Θέτις, θυγάτηρ ἁλίοιο γέροντος.

( Il. 1.538 ) ἄρτος.

μή τι σὺ ταῦτα ἕκαστα διείρεο μηδὲ μετάλλα.

( Il. 1.550 ) μῆλα.

ἐπεὶ δὲ ἱκανὴν παρέκβασιν πεποιήμεθα περὶ τῶν γρίφων, λεκτέον ἤδη καὶ τίνα κόλασιν ὑπέμενον οἱ μὴ λύσαντες τὸν προτεθέντα γρῖφον. ἔπινον οὗτοι ἅλμην παραμισγομένην τῷ αὑτῶν ποτῷ καὶ ἔδει μὴ προσενέγκασθαι τὸ ποτήριον ἀπνευστί, ὡς Ἀντιφάνης δηλοῖ ἐν Γανυμήδει διὰ τούτων ( II 41 K )·

οἴμοι περιπλοκὰς

λίαν ἐρωτᾷς. Β. ἀλλ’ ἐγὼ σαφῶς φράσω·

τῆς ἁρπαγῆς τοῦ παιδὸς εἰ ξύνοισθά τι,

ταχέως λέγειν χρὴ πρὶν κρέμασθαι. Α. πότερά μοι

γρῖφον προβάλλεις τοῦτον εἰπεῖν, δέσποτα,

τῆς ἁρπαγῆς τοῦ παιδὸς εἰ ξύνοιδά τι,

ἢ τί δύναται τὸ ῥηθέν; Β. ἔξω τις δότω

ἱμάντα ταχέως. Α. οἷον οὐκ ἔγνων ἴσως·

ἔπειτα τοῦτο ζημιοῖς με; μηδαμῶς·

ἅλμης δ’ ἐχρῆν τι παραφέρειν ποτήριον.

Β. οἶσθ’ οὖν ὅπως δεῖ τοῦτό σ’ ἐκπιεῖν; Α. ἐγὼ

κομιδῇ γε. Β. πῶς; Α. ἐνέχυρον ἀποφέροντά

σου—

Β. οὔκ, ἀλλ’ ὀπίσω τὼ χεῖρε ποιήσαντα δεῖ

ἕλκειν ἀπνευστί.

τοσαῦτα καὶ περὶ τῶν γρίφων εἰπόντων τῶν δειπνοσοφιστῶν, ἐπειδὴ καὶ ἡμᾶς ἑσπέρα καταλαμβάνει ἀναπεμπαζομένους τὰ εἰρημένα, τὸν περὶ τῶν ἐκπωμάτων λόγον εἰς αὔριον ἀναβαλώμεθα. κατὰ γὰρ τὸν Μεταγένους Φιλοθύτην ( I 708 K )

κατ’ ἐπεισόδιον μεταβάλλω τὸν λόγον, ὡς ἂν

πολλαῖσι παροψίσι καὶ καιναῖς εὐωχήσω τὸ θέατρον,

περὶ τῶν ἐκπωμάτων τὸν λόγον ἑξῆς ποιούμενος.

Translations (1)

The Deipnosophists Perseus (Athenaeus. The Deipnosophists or Banquet Of The Learned Of Athenaeus. Yonge, Charles Duke, translator. London: Henry G. Bohn, 1854.) — 10 focus

Book X.

Ulysses Voracity of certain Persons Of Mithridates Of the Boeotians Of the Thessalians Menedemus Praise of Temperance Stilpo Mixing Wine Cupbearers Drinking The Proportions of Mixed Wine Drinking Wine Lacedæmonian Fashions Thirst Philip of Macedon Arcadion Dionysius Antiochus Epiphanes Demetrius Female Drinkers The Illyrians Evils of Drunkenness Forms of πίνω γρῖφοι Riddles γρῖφοι Euripides γρῖφοι Enig- matical Sayings Capping Verses γρῖφοι

But a wise poet should behave

Like one who gives a splendid feast;

And so if he is wise should he

Seek the spectators to delight,

So that each one, when he departs,

May think that he has drunk and eaten

Exactly what he'd most have wish'd;

Not that there should have been but one

Dish for all sorts of appetites,

Or but one kind of writing for all tastes.

These, my good friend Timocrates, are the words of Astydamas the tragedian, in his satyric drama of Hercules. Come, let us now proceed to mention what is consistent with what we have said before, to show how great an eater Hercules was. And this is a point in his character mentioned by nearly all poets and historians. Epicharmus, in his Busiris, says—

For if you were to see him eat, you would

Be frighten'd e'en to death; his jaws do creak,

His throat with long deep-sounding thunder rolls,

His large teeth rattle, and his dog-teeth crash,

His nostrils hiss, his ears with hunger tremble.

And Ion, in his Omphale, having mentioned his voracity, adds—

And then, excited by th' applause, he rose

And swallow'd all the logs and burning coals.

But Ion borrowed all this from Pindar, who said— * * * * * And they say that he was a man of such excessive voracity, that they gave him the cormorant, amongst birds which should be sacred to him, which is called the ox-eater, on account of its voracity.

And Hercules is represented as having entered into a contest with Lepreus in respect of their mutual powers of eating, Lepreus having been the challenger: however, Hercules gained the victory. But Zenodotus, in the second book of his Epitomes, says that Lepreus was the son of Caucon, who was the son of Neptune and Astydamia; and that he ordered Hercules to be thrown into prison, when he demanded of Augeas the reward which was due to him for his labours. But Hercules, when he had completed his labours, came to the house of Caucon, and at the entreaty of Astydamia, he became reconciled to Lepreus. And after this Lepreus contended with Hercules in throwing the quoit, and in drawing water, and also as to which would eat a bull with the greatest rapidity; and in all these things he was defeated. And after that he armed himself, and challenged Hercules to single combat, and was slain in the battle. But Matris, in his panegyric on Hercules, says, that Hercules was also challenged by Lepreus to a contest as to who could drink most, and that Lepreus was again defeated. And the Chian orator, Caucalus, the brother of Theopompus the historian, relates the same story in his panegyric on Hercules.

Homer, too, represents Ulysses as a great eater, and a very voracious man, when he says—

What histories of toil I could declare,

But still long-wearied nature wants repair.¹

Spent with fatigue and shrunk with pining fast,

My craving bowels still require repast;

Howe'er the noble suffering mind may grieve

Its load of anguish, and disdain to live,

Necessity demands our daily bread;

Hunger is insolent and will be fed.

For in these lines his gluttony appears prodigious, when it induces him on so unseasonable an occasion to utter apophthegms about his stomach. For he ought, if he had been ever so hungry, to have endured it, or at all events to have been moderate in his food. But this last passage shows the extreme voracity and gluttony of the man—

For all my mind is overwhelm'd with care,

But hunger is the worst of griefs to bear;

Still does my stomach bid me eat and drink,

Lest on my sorrows I too deeply think.

Food makes me all my sufferings forget,

And fear not those which may surround me yet.

For even the notorious Sardanapalus would hardly have ventured to give utterance to such sentiments as those. Moreover, when Ulysses was an old man—

Voraciously he endless dishes ate,

And quaff'd unceasing cups of wine. . .

But Theagenes of Thasos, the athlete, ate a bull single-handed, as Posidippus tells us in his Epigrams.

And as I'd undertaken, I did eat

A Thracian bull. My own poor native land

Of Thasos could not have purvey'd a meal

Sufficient for the hunger of Theagenes.

I ate all I could get, then ask'd for more.

And, therefore, here you see, I stand in brass,

Holding my right hand forth; put something in it.

And Milo of Crotona, as Theodorus of Hierapolis tells us in his book upon Games, ate twenty minæ² weight of meat, and an equal quantity of bread, and drank three choes³ of wine. And once at Olympia he took a four year old bull on his shoulders, and carried it all round the course, and after that he killed it and cut it up, and ate it all up by himself in one day. And Titormus the Aetolian had a contest with him as to which could eat an ox with the greatest speed, as Alexander the Aetolian relates. But Phylarchus, in the third book of his Histories, says that Milo, while lying down before the altar of Jupiter, ate a bull, on which account Dorieus the poet made the following epigram on him:—

Milo could lift enormous weights from earth,

A heifer four years old, at Jove's high feast,

And on his shoulders the huge beast he bore,

As it had been a young and little lamb,

All round the wondering crowd of standers by.

But he did still a greater feat than this,

Before the altar of Olympian Jove;

For there he bore aloft an untamed bull

In the procession, then he cut it up,

And by himself ate every bit of it.

But Astydamas the Milesian, having gained the victory at Olympia three times in the pancratium, being once invited to supper by Ariobarzanes the Persian, when he had come, offered to eat everything that had been prepared for the whole party, and did eat it. And when, Theodorus relates, the Persian entreated him to do something suitable to his enormous strength, he broke off a large brazen ornament in the shape of a lentil from the couch and crushed it in his hand. And when he died, and when his body was burnt, one urn would not contain his bones, and scarcely two could do so. And they say that the dinner which he ate by himself at Ariobarzanes's table had been prepared for nine persons.

And there is nothing unnatural in such men as those being very voracious; for all the men who practise athletic exercises, learn with these gymnastic exercises also to eat a great deal. On which account Euripides says, in the first edition of his Autolycus—

For when there are ten thousand ills in Greece,

There's none that's worse than the whole race of athletes.

For, first of all, they learn not to live well,

Nor could they do so; for could any man

Being a slave to his own jaws and appetite

Acquire wealth beyond his father's riches

How could a man like that increase his substance?

Nor yet can they put up with poverty,

Or e'er accommodate themselves to fortune;

And so being unaccustom'd to good habits,

They quickly fall into severe distress.—

In youth they walk about in fine attire,

And think themselves a credit to the city;

But when old age in all its bitterness

O'ertakes their steps, they roam about the streets,

Like ragged cloaks whose nap is all worn off.

And much I blame the present fashions, too,

Which now in Greece prevail; where many a feast

Is made to pay great honour to such men,

And to show false respect to vain amusements.

For though a man may wrestle well, or run,

Or throw a quoit, or strike a heavy blow,

Still where's the good his country can expect

From all his victories and crowns and prizes?

Will they fight with their country's enemies

With quoit in hand? Or will their speed assist

To make the hostile bands retreat before them?

When men stand face to face with th' hostile sword

They think no more of all these fooleries.

'Twere better to adorn good men and wise

With these victorious wreaths; they are the due

Of those who govern states with wisdom sound,

And practise justice, faith, and temperance;

Who by their prudent language ward off evils,

Banishing wars and factions. These are the men,

Who're not alone a grace and ornament

To their own land, but to the whole of Greece.

Now Euripides took all this from the Elegies of Xenophanes the Colophonian, who has spoken in this way—

But if a man, in speed of foot victorious,

Or in the contests of the pentathlum,

Where is the sacred grove of Jupiter,

Near to the sacred streamlets of Olympia;

Or as a wrestler, or exchanging blows

And painful struggles as a hardy boxer,

Or in the terrible pancratium,

He surely is a noble citizen,

And well he does deserve the honours due

Of a front seat at games and festivals,

And at the public cost to be maintain'd;

And to receive a public gift of honour,

Which shall become an heirloom to his children.

And such shall be his honours, even if

He wins by horses, not by his own strength.

And still I think he does not equal me;

For wisdom far exceeds in real value

The bodily strength of man, or horses' speed;

But the mob judges of such things at random;

Though 'tis not right to prefer strength to sense:

For though a man may a good boxer be,

Or pentathlete, or never-conquer'd wrestler,

Or if he vanquish all in speed of foot—

Which is the most important of all contests—

Still for all this his city will enjoy

No better laws through his great strength or speed;

And 'tis small cause for any lasting joy,

That one of all her citizens should gain

A prize on Pisa's banks: for such achievements

Fill not the country's granaries with corn.

And Xenophanes contends at great length, and with great earnestness and variety of argument, in favour of the superior advantage of his own wisdom, running down athletic exercises as useless and unprofitable. And Achæus the Eretrian, speaking of the good constitution of the athletes, says—

For naked they did wave their glistening arms,

And move along exulting in their youth,

Their valiant shoulders swelling in their prime

Of health and strength; while they anoint with oil

Their chests and feet and limbs abundantly,

As being used to luxury at home.

But Heraclitus, in his Entertainer of Stangers, says that there was a woman named Helena, who ate more than any other woman ever did. And Posidippus, in his Epigrams, says that Phuromachus was a great eater, on whom he wrote this epigram:—

This lowly ditch now holds Phuromachus,

Who used to swallow everything he saw,

Like a fierce carrion crow who roams all night.

Now here he lies wrapp'd in a ragged cloak.

But, O Athenian, whoe'er you are,

Anoint this tomb and crown it with a wreath,

If ever in old times he feasted with you.

At last he came sans teeth, with eyes worn out,

And livid swollen eyelids; clothed in skins,

With but one single cruse, and that scarce full;

For from the gay Lenæan games he came,

Descending humbly to Calliope.

But Amarantus of Alexandria, in his treatise on the Stage, says that Herodorus, the Megarian trumpeter, was a man three cubits and a half in height; and that he had great strength in his chest, and that he could eat six choenixes⁴ of bread, and twenty litræ of meat, of whatever sort was pro- vided for him, and that he could drink two choes of wine; and that he could play on two trumpets at once; and that it was his habit to sleep on only a lion's skin, and when playing on the trumpet he made a vast noise. Accordingly, when Demetrius, the son of Antigonus, was besieging Argos, and when his troops could not bring the helepolis against the walls on account of its weight, he, giving the signal with his two trumpets at once, by the great volume of so and which he poured forth, instigated the soldiers to move forward the engine with great zeal and earnestness; and he gained the prize in all the games ten times; and he used to eat sitting down, as Nestor tells us in his Theatrical Reminisce aces. And there was a woman, too, who played on the trumpet, whose name was Aglais, the daughter of Megacles, who, in the first great procession which took place in Alexandria, played a processional piece of music; having a head-dress of false hair on, and a crest upon her head, as Posidippus proves by his epigrams on her. And she, too, could eat twelve litræ of meat and four chœnixes of bread, and drink a choeus of wine, at one sitting.

There was, besides, a man of the name of Lityerses, a bastard son of Midas, the king of Celænæ in Phrygia, a man of a savage and fierce aspect, and an enormous glutton; and he is mentioned by Sositheus the tragic poet, in his play called Daphnis or Lityersa; where he says—

He'll eat three asses' panniers, freight and all,

Three times in one brief day; and what he calls

A measure of wine is a ten-amphoræ cask;

And this he drinks all at a single draught.

And the man mentioned by Pherecrates, or Strattis, whichever was the author of the play called The Good Men, was much such another the author says—

A. I scarcely in one day, unless I'm forced,

Can eat two bushels and a half of food.

B. A most unhappy man! how have you lost

Your appetite, so as now to be content

With the scant rations of one ship of war?

And Xanthus, in his Account of Lydia, says that Cambles, who was the king of the Lydians, was a great eater and drinker, and also an exceeding epicure; and accordingly, that he one night cut up his own wife into joints and ate her; and then, in the morning, finding the hand of his wife still sticking in his mouth, he slew himself, as his act began to get notorious. And we have already mentioned Thys, the king of the Paphlagonians, saying that he too was a man of vast appetite, quoting Theopompus, who speaks of him in the thirty-fifth book of his History; and Archilochus, in his Te- trameters, has accused Charilas of the same fault, as the comic poets have attacked Cleonymus and Pisander. And Phœni- cides mentions Chærippus in his Phylarchus in the following terms—

And next to them I place Chærippus third;

He, as you know, will without ceasing eat

As long as any one will give him food,

Or till he bursts,—such stowage vast has he,

Like any house.

And Nicolaus the Peripatetic, in the hundred and third book of his History, says that Mithridates, the king of Pontus, once proposed a contest in great eating and great drinking (and the prize was a talent of silver), and that he himself gained the victory in both; but he yielded the prize to the man who was judged to be second to him, namely, Calomodrys, the athlete of Cyzicus. And Timocreon te Rhodian a poet, and an athlete who had gained the vcitory in the pentathlum, ate and drank a great deal, as the epigram on his tomb shows—

Much did I eat, much did I drink, and much

Did I abuse all men; now here I lie;—

My name Timocreon, my country Rhodes.

And Thrasymachus of Chalcedon, in one his Prefaces, says that Timocreon came to the great king of Persia, and being entertained by him, did eat an immense quantity of food; and when the king asked him, What he would do on the strength of it? he said that he would beat a great many Persians; and the next day, having vanquished a great many, one after another, taking them one by one, after this, he beat the air with his hands; and when they asked him what he wanted, he said that he had all those blows left in him if any one was inclined to come on. And Clearchus, in the fifth book of his Lives, says, that Cantibaris the Persian, whenever his jaws were weary with eating, had his slaves to pour food into his mouth, which he kept open as if they were pouring it into an empty vessel. But Hellanicus, in the first book of his Deucalionea, says that Erysichthon, the son of Myrmidon, being a man perfectly insatiable in respect of food, was called Aethon. And Polemo, in the first book of his Treatise addressed to Timæus, says that among the Sicilians there was a temple consecrated to gluttony, and an image of Ceres Sito;⁵ near which, also, there was a statue of Himalis,⁶ as there is at Delphi one of Hermuchus,⁷ and as at Scolum, in Bœotia, there a e statues of Megalartus⁸ and Megalomazus.

And Alcman the poet records himself to have been a great eater, in his third book of Odes, when he says—

And presently I will bestow

On you a large round dish well fill'd;

And even now 'tis on the fire,

Full of pulse-broth, which e'en the glutton

Alcman would like to feast on warm,

After the wintry solstice sets in;

For he for dainties does not care,

But loves the common people's dishes,

As long as they are full enough.

And in his fifth book he also displays his love of eating, speaking thus—

God has bestow'd on man three various seasons,

The summer, and the winter, and the autumn;

And a fourth too, the spring, when men can dance,

But scarce are able to get much to eat.

And Anaxilas the comic poet, speaking in his play called Chrysochous of a man named Ctesias, says—

You now have nearly all things, save the art

Of Ctesias himself; for wise men say,

That he does recognise nought but the beginning

Of a rich banquet, and denies the end.

And in his Rich Men he says—

A. Others may also burst when fed too well

Not Ctesias alone.-

B. What should hinder it?

A. For he, as wise men say, loves the beginning

Of any feast, but ne'er can make an end of it.

And in his play called The Graces he includes a man called Cranaus in his list of great eaters; saying—

Men do not come and ask at random now,

Does Cranaus eat less than Ctesias?

Or do they both keep constantly devouring?

And Philetærus, in his Atalante, says—

If it were needful, I could run more stadia

Than e'er were run by Sotades; I surpass

E'en Taureas himself in these my labours;

And out-run Ctesias himself in eating.

And Anaxippus, in his Thunderbolt, says—

A. For now I see Damippus here approaching

From the palaestra.

B. What! that man of stone?

Him whom your friends e'en now, from his great strength,

Surname the Thunderbolt?

A. Most probably;

For I think he will overturn all tables

Which he once strikes with his consuming jaw.

And in these lines the comic poet shows that it was from this man that he had given his play the title of The Thunderbolt. And Theophilus, in his Epidaurus, says—

There was a Mantinean centurion,

Atrestides his name; who of all men

That ever lived could eat the greatest quantity.

And, in his Pancratiast, he introduces the athlete as eating a great deal, where he says—

A. Of boil'd meat about three mine weight.

B. Now mention something else.

A. A fine pig's face;

A ham; four pettitoes;—

B. Oh, Hercules!

A. Three calves' feet, and one hen.

B. Oh, Phœbus, oh!

What else?

A. Two minæ weight of figs: that's all.

B. And how much did you drink?

A. Twelve measures only

Of unmix'd wine.

B. Oh, Bacchus! oh, Sabazius!

And whole nations also have been ridiculed by the comic poets for their gluttony; as the Bœotians, for instance. Accordingly, Eubulus says, in his Antiopa—

We are courageous men to toil and eat,

And to endure sharp pain; the Attic race

Is quick and eloquent, and they eat little;

But the Bœotians eat enormously.

And in his Europa he says—

Go now and build up the Bœotian city,'

Where the men eat all day and never tire.

And in his Ionian he says—

He is so thorough a Bœotian

In all his manners, that, like them, 'tis said

He's never tired nor content with eating.

And in his Cercopes he says—

And after that I came to Thebes, where men

Spend the whole night in feasts and revelry;

And each man has a privy at his doors,

Which is a great boon to an o'er-fed man;

For men who have got a long way to go,

And who eat much and bite their weary lips,

Are some of the most ludicrous of sights.

And in his Mysians he represents some one as making the following speech to Hercules—

You leaving, as you say, the Theban plain,

Where valiant men sit eating all the day,

Being all throat, and close beside the privy.

Diphilus in his Bœotian, says—

That man can eat, beginning before dawn,

Or come again and eat till the following day.

Mnesimachus, in his Busiris, says—

. . . . . . . For I am a Bœotian,

Who do not eat much else, except these things.

Alexis, in his Trophonius, says—

And now that you may not be found out thus,

And spoken of as men of Bœotia,

By those whose wont it is to run you down,

As men unequali'd in creating noise,

And knowing nothing else save how to eat

And drink unceasingly the whole night long;

Strip yourselves quick, and all prepare for action.

And Achæus, in his Contests, says—

A. Are you now speaking to the spectators here,

Or to the body of competitors?

B. To those who eat much, as men training do.

A. Whence do the strangers come from?

B. They're Bœotians.

And very likely it is because of all this that Eratosthenes, in his Epistles, says, that Pempelus, when he was asked,

What sort of people the Bœotians appeared to him?

answered,

That they only spoke just as vessels might be expected to speak, if they had a voice, of how much each of them could hold.

And Polybius of Megalopolis, in the twentieth book of his Histories, says that the Bœotians, having gained great glory at the battle of Leuctra, after that relaxed their courage again, and turned to feasting and drunkenness, and to making parties for eating among friends; and many of them, even of those who had children, spent the greater part of their substance on their feasts so that there were a great number of Bœotians who had more invitations to supper than there were days in the month. On which account the Megarians, hating such a system as that, abandoned their alliance, and joined themselves to the Achæans.

The people of Pharsalus also are ridiculed by the comic poets as being enormous eaters; accordingly Mnesimachus, in his Philip, says—

A. Has any man of the Pharsalians come,

That he may eat up e'en our very tables?

B. There's no one come at all.

A. So much the better;

Perhaps they have all gone somewhere else to eat

Some city of Achaīa ready roasted.

And that it was a general imputation on all the Thessalians, that they were great eaters, Crates tells us in his Lamia, saying—

Great words three cubits long,

Cut into huge Thessalian slices thus:—

and he by this alludes to the Thessalians as cutting their meat into overgrown pieces. And Philetærus, in his Lampbearers, says also—

And a huge piece of pork, enough to break

One's arm, cut in the coarse Thessalian fashion.

They used to speak also of a Thessalian mouthful, as something enormous. Hermippus says in his Fates—

But Jupiter, considering nought of this,

Wink'd, and made up a huge Thessalian mouthful.

And such great bits of meat Aristophanes, in his Men Frying, calls Capanic, saying—

What is all this

To the great Lydian and Thessalian banquets?

And presently he says—

More splendid ( καπανικώτερα) far than the Thessalian;

meaning big enough to load a wagon. For the Thessalians use the word καπάνη as equivalent to ἀπήνη. Xenarchus, in his Scythians, says—

A. They kept to seven Capanæ for the games

At Pisa.

B. What do you mean?

A. In Thessaly

They call their carts Capanæ.

B. I understand.

And Hecatæus says that the Egyptians were great bread-eaters, eating loaves of rye, called κυλλήστιες, and bruising barley to extract a drink from it; and on this account Alexis, in his treatise on Contentment, says that Bocchoris and his father Neochabis were contented with a moderate quantity of food; as Lycon of Iasus relates in his treatise on Pythagoras. But he did not abstain from animal food, as Aristoxenus tells us; and Apollodorus the Arithmetician says, that he even sacrificed a hecatomb when he found out that in a right-angled triangle, the square of the side subtending the right angle is equal to the squares of the two sides containing it—

When the illustrious Pythagoras

Discover'd that renowned problem which

He celebrated with a hecatomb.

But Pythagoras was a very sparing drinker, and lived in a most frugal manner, so that he often contented himself with honey by itself. And nearly the same thing is told us of Aristides, and of Epaminondas, and of Phocion, and of Phormio, the generals. But Manius Curius, the Roman general, lived on turnips all his life; and once, when the Sabines sent him a large sum of gold, he said he had no need of gold while he ate such food as that. And this story is recorded by Megacles in his treatise on Illustrious Men.

And there are many people who approve of moderate meals, as Alexis tells us in his Woman in Love—

But I am content with what is necessary,

And hate superfluous things; for in excess

There is not pleasure, but extravagance.

And in his Liar he says—

I hate excess; for those who practise it

Have only more expense, but not more pleasure.

And in his Foster Brothers he says—

How sweet all kinds of moderation are!

I now am going away, not empty, but

In a most comfortable state,—for wise

Mnesitheus tells us that 'tis always right'

T' avoid extravagance in everything.

And Ariston the philosopher, in the second book of his Amatory Similitudes, says that Polemo, the Academic philosopher, used to exhort those who were going to a supper, to consider how they might make their party pleasant, not only for the present evening, but also for the morrow. And Timotheus, the son of Conon, being once taken by Plato from a very sumptuous and princely entertainment to one held at the Academy, and being there feasted in a simple and scholar- like manner, said that those who supped with Plato would be well the next day also. But Hegesander, in his Commentaries, says that on the next day Timotheus, meting with Plato, said,

You, O Plato, sup well, more with reference to the next day than to the present one!

But Pyrrho the Elean, when on one occasion one of his acquaintances received him with a very sumptuous entertainment, as he himself relates, said,

I will for the future not come to you if you receive me in this manner; that I may avoid being grieved by seeing you go to a great expense for which there is no necessity, and that you, too, may not come to distress by being overwhelmed by such expenses; for it is much better for us to delight one another by our mutual companionship and conversation, than by the great variety of dishes which we set before one another, of which our servants consume the greater part.

But Antigonus of Carystus, in his Life of Menedemus, relating the way in which the banquets of that philosopher are managed, says, that he used to dine with one or two companions at most; and that all the rest of his guests used to come after they had supped. For in fact, Menedemus's supper and dinner were only one meal, and after that was over they called in all who chose to come; and if any of them, as would be the case, came before the time, they would walk up and down before the doors, and inquire of the servants who came out what was being now served up, and how far on the dinner had proceeded. And if they heard that it was only the vegetables or the cured fish that was being served up, they went away; but if they were told that the meat was put on the table, then they went into the room which had been prepared for that purpose. And in the summer a rush mat was spread over each couch, and in the winter a fleece. But every one was expected to bring his own pillow; and the cup, which was brought round to each person, did not hold more than one cotyla. And the dessert was lupins or beans as a general rule; but sometimes some fruits, such as ere in season, were brought in; in summer, pears or pomegranates; and in spring, pulse; and in winter, figs. And we have a witness as to these things, Lycophron the Chalcidian, who wrote a satyric drama entitled Menedemus, in which Silenus says to the satyrs—

O cursed sons of a most excellent father,

I, as you see, have quite a fancy for you:

For, by the gods I swear, that not in Caria,

Nor in fair Rhodes, nor royal Lydia,

Have I e'er eaten so superb a supper;

Phœbus Apollo! what a feast it was.

And a little further on, he says—

And the boy brought us round a scanty cup

Of wine that might be worth five pence a bottle-

Awfully flat; and then that cursed thing,

That hang-dog lupin, danced upon the board,

A fitting meal for parasites and beggars.

And presently afterwards, he says that philosophical disqui- sitions were carried on during the entertainment—

And for dessert,

We had some learned conversation.

It is also related that those who met in this way very often kept on conversing to such a time that

the bird which calls the morn still caught them talking, and they were not yet satisfied.

But Arcesilaus, when giving a supper to some people, when the bread fell short, and his slave made him a sign that there were no loaves left, burst out laughing, and clapped his hands; and said,

What a feast we have here, my friends! We forgot to buy loaves enough; run now, my boy:

—and this he said, laughing; and all the guests who were present burst out laughing, and great amusement and entertainment were excited, so that the very want of bread was a great seasoning to the feast. And at another time, Arcesilaus ordered Apelles, one of his friends, to strain some wine; and when he, not being used to doing so, shook some of the wine and spilt some, so that the wine appeared much thicker than usual, he laughed, and said,

But I told a man to strain the wine who has never seen anything good any more than I myself have; so do you now get up, Aridices; and do you go away and tap the casks that are outside.

And this good-humour of his so pleased and excited the mirth of those present, that they were all filled with joy.

But those of the present day who give entertainments, especially the inhabitants of the beautiful Alexandria, cry out, and make a noise, and curse the cup-bearer, the steward, and cook; and the slaves are all crying, being beaten with fists and driven about in every direction. And not only do the guests who are invited sup with great discomfort and annoyance, but even if there is any sacrifice going on, the god himself would veil his face and go away, leaving not only the house, but even the entire city, in which such things take place. For it is absurd for a man, proclaiming that people should all confine themselves to words of good omen, to curse his wife and his children; and such a man as that would say to the guests—

And now then let us hasten to the feast,

That we may plan the movements of the war;—

for such a man's house—

Is redolent of frankincense,

And pæans too, and groans at the same time.

Now, when all this had been said, one of the guests who were present said,—We ought, then, when we consider these things, to guard against indulging our appetites too much;

For a frugal supper breeds no drunkenness,

as Amphis says, in his Pan: nor does it produce insolence or insulting conduct; as Alexis testifies in his Ulysses Weaving, where he says—

For many a banquet which endures too long,

And many and daily feasts, are wont t' engender

Insult and mockery; and those kind of jests

Give far more pain than they do raise amusement.

For such are the first ground of evil-speaking;

And if you once begin t' attack your neighbour,

You quickly do receive back all you bring,

And then abuse and quarrels surely follow;

Then blows and drunken riot. For this is

The natural course of things, and needs no prophet.

And Mnesimachus, in his Philip, on account of the immoderate indulgence in suppers of people of his time, introduces an entertainment which professes to be a preparation for war, and which really is what that admirable writer Xenophon calls a workshop of war. And he speaks thus—

Know you now with what men you must fight?

With us, who sup upon well-sharpen'd swords,

And swallow lighted firebrands for dainties:

And then, for our dessert, our slaves bring in,

After the first course, Cretan bows and arrows;

And, 'stead of vetches, broken heads of spears,

And fragments of well-batter'd shields and breastplates;

And at our feet lie slings, and stones, and bows,

And on our heads are wreaths of catapults.

And Phœnix the Colophonian says—

A cask of wine shall be our sword-a cup

Shall be our spear-our hair shall arrows be;

Goblets shall be our enemies-wine our horses-

Ointments and perfumes our war-cry fierce.

And in the Parasite, Alexis, speaking of some very voracious person, says—

And all the younger men do call him parasite,

Using a gentler name; but he cares not.

And Telephus in speechless silence sits,

Making but signs to those who ask him questions;

So that the inviter often offers prayers

To the great Samothracian gods o' the sea,

To cease their blowing, and to grant a calm;

For that young man's a storm to all his friends.

And Diphilus, in his Hercules, speaking of some similar kind of person, says—

Do you not now behold me drunk and merry,

Well fill'd with wine, and all inflamed with anger?

Have not I just devour'd a dozen cakes,

Every one larger than a good-sized shield?

On which account, Bion of the Borysthenes said, cleverly enough, that

A man ought not to derive his pleasures from the table, but from meditation;

and Euripides says—

I pleased my palate with a frugal meal;

signifying that the pleasure derived from eating and drinking is chiefly limited to the mouth. And Aeschylus, in his Phineus, says—

And many a most deceitful meal they snatch'd

Away from hungry jaws, in haste t' enjoy

The first delight of the too eager palate.

And in his Sthenebœa, Euripides speaks of frugality thus—

A life at sea is a much troubled life,

Not reinforced with pleasures of the table,

But like a stable on the shore. The sea itself

Is a moist mother, not a nurse on land;

'Tis her we plough; from this our food, procured

With nets and traps, comes daily home to us.

For the belly is a great evil to man; concerning which Alexis speaks, in his Men Dying together—

And hence you well may see how great an evil

The belly is to man; what lessons strange

It teaches, and what deeds it forces on us.

If there were any power which could take

This part alone from out our bodies, then

No one would any more do injury

Or insult to his neighbour. But from this

Flow all the ills that harass human life.

And Diphilus, in his Parasite, says—

Well did that wise Euripides oft speak,

And this does seem his wisest word of all—

But want compels me and my wretched belly;

For there is nought more wretched than the belly:

And into that you pour whate'er you have,

Which you do not in any other vessel.

Loaves you perhaps may in a wallet carry,—

Not soup, or else you'll spoil it. So again,

You put cakes in a basket, but not pulse;

And wine into a bladder, but not crabs:

But into this accursed belly, men

Put every sort of inconsistent thing.

I add no more; since it is plain enough

That all men's errors are produced by it.'

And Crates the Cynic, as Sosicrates tells us in his Successions, reproached Demetrius Phalereus for sending him a wallet of bread with a flagon of wine.

I wish,

said he,

that the fountains bore bread.

And Stilpo did not think himself guilty of intemperance when, having eaten garlic, he went to sleep in the temple of the Mother of the Gods; but all who eat of that food were forbidden even to enter into it. But when the goddess appeared to him in his sleep, and said,

O Stilpo, do you, though you are a philosopher, transgress the Law?

he thought that he made answer to her (still being asleep),

Do you give me something better to eat, and I will not eat garlic.

After this, Ulpian said,—Since we have feasted ( δεδείπναμεν) . . . .And Alexis, in his Curis, has used this expression, where he says—

Since we have long since supp'd ( δεδείπναμεν);

and so has Eubulus, in his Procris—

But we have not yet supp'd ( δεδείπναμεν);

and in another passage he says—

A man who ought long since to have had supper ( δεδειπναναι).

And Antiphanes, in his Leonidas, says—

He will be here before we've finish'd supper ( δεδειπνάναι).

And Aristophanes, in his Proagon, says—

It's time for me to go now to my master,

For by this time I think they all have supp'd ( δεδειπνάναι).

And in his Danaides he says—

You now are insulting me in a drunken manner

Before you've supp'd ( δεδειπνάναι).

And Plato, in his Sophist, and Epicrates of Ambracia (and this last is a poet of the middle comedy), in his Amazons, says—

For these men seem to me to have had their supper ( δεδειπνάναι)

In capital season.

And, on the same principle, Aristophanes has given us the form ἠρίσταμεν, in his Men Frying—

We've drank our fill, my men, and well have dined ( ἠπίσταμεν).

And Hermippus, in his Soldiers, says—

To dine ( ἀριστάναι), and come to this man's house.

And Theopompus, in his Callæschrus, says—

We've dined ( ἠρίσταμεν);—for I must this discourse cut short.

But, in his Politician, Antipho has used the word καταριστᾶν, saying—

When any one has all consumed in dinners ( κατηρίστηκεν)

His own estate, and that of all his family.

And Amphis has used the word παραδεδειπνημένος, in his Vagabond, saying—

The boys who long ago have lost their dinner ( παραδεδειπνημένοι).

Let us, then, now,

as Plato says in his Philebus,

pray to the gods, and pour libations to them, whether it be Bacchus, or Vulcan, or whoever else of the gods it may be, who has had the honour of having our cups mixed for his sake. For there are two fountains by us, as if we were cupbearers to mix the wine: and a person might compare a fountain of pleasure to honey; but the fountain of wisdom, which is a sober and wine-eschewing spring, to that of some hard but wholesome water, which we must be very earnest to mix as well as possible.

It is, then, time for us now to drink wine; and let some one of the slaves bring us goblets from the sideboard, for I see here a great variety of beautiful and variously-ornamented drinking-cups. Accordingly, when a large cup had been given to him, he said,—But, O boy, draw out and pour into my cup a liquor with not quite so much water in it; not like the man in the comic poet Antiphanes, who, in the Twins, says—

He took and brought me an enormous cup,

And I pour'd into it unmixed wine,

Not to the honour of a boy, but all

My cups, and they were numberless, I quaff'd

To all the gods and goddesses of heaven.

Then, after them, I drank twice as much more

To the great goddess and the noble king.

So do you now, O boy, pour me out something stronger; for I do not prescribe to you the exact number of cyathi.⁹ But I will show you that the words κύαθος and ἀκρατέστερον (wine with less water in it) are both used: and then, too, I will give you a lecture about cupbearers.

But, first of all, I will speak about the habit of drinking strong drinks, with reference to which we find the word ζωρότερον. Antiphanes, in his Milanion, says—

I think this man does drink the cup of health,

Making his cupbearer shun too much water ( ζωροτέρῳ χρώμενον οἰνοχόῳ).

And in his Lampon he says—

My friend Iapyx, mix it somewhat stronger ( εὐζωρέστερον).

And Ephippus, in his Ephebi, says—

He gave him in each hand a brimming flagon,

Mixing in strong wine ( ζωρότερον), in Homer's fashion.

And you find some people say that the expression in Homer—

Take care and give less water ( ζωρότερον κέραιρε),

does not mean that there is to be less water, but that the draught is to be hot; urging that ζωρὸς is derived from ζωτικὸς (giving life), and from ζέσις (boiling);—for that, as there were companions present, it would have been absurd to begin mixing the cups of wine over again. But some say that the word is to be understood as equivalent to εὔκρατον (well-mixed); just as we find the form δεξιτερὸν used instead of δεξιόν. And some say that, since the year is called ὧρος, and since the particle ζα indicates magnitude or number, ζῶρος means merely what has been made many years. And Diphilus, in his Pederastæ, says—

Pour me now out a cup of wine to drink;

Give it, by Jove! εὐζωρότερον than that;

For wat'ry things are ruinous to the stomach.

And Theophrastus, in his treatise on Drinking, says that ζωρότερον means mixed; quoting the following lines of Empedocles;—

And soon the things which formerly they learnt

Immortal were, did mortal now become,

And things unmix'd before became now mix'd ( ζωρὰ,)

Changing their previous ways and habits all.

And Plato has used the word κύαθος in the sense of a ladle, in his Phaon, where he says—

Taking up thus the ladle ( κύαθος) in their mouths.

And in his Ambassadors he says—

He stole the ladles ( κύαθοι) every time he could.

And Archippus, in his Fishes, says—

I bought a ladle ( κύαθος) there from Dæsias.

And there is a similar use of the word in the Peace of Aristophanes:—

All having fought till they had got black eyes,

Lying all on the ground around the κύαθοι;

for black eyes are reduced by having κύαθοι (cupping glasses) applied to them. Xenophon also speaks of the κύαθος in the first book of his Cyropædia; and so does Cratinus; and, besides, so does Aristophanes in many places, and Eubulus in his Orthanna; and Pherecrates, in his Triflers, has spoken of a κύαθος made of silver. But Timon, in the second book of his History of the Silli, has called κύαθοι, ἀρύσαναι; speaking thus:—

And ἀρύσαναι, hard to fill with wine;

naming them so from the verb ἀρύομαι, to draw. And they are called also ἀρυστῆρες and ἀρίστιχοι. Simonides says—

And no one gave me even one ἀρυστὴρ

Of the mere dregs and lees.

And Aristophanes, in his Wasps, says—

For I had these ἀρύστιχοι near me.

And Phrynichus, in his Weeding Women, says—

(A cup) κύλικ’ ἀρύστιχον·

and from this comes the word ἀρύταινα. They also called this vessel ἔφηβος, as Xenophanes did in his Relationship; and Polybius, in the ninth book of his Histories, says that there is a certain river called the Cyathus, near Arsinoe, a city in Aetolia.

But the word ἀκρατέστερον, meaning the same as ζωρότερον, is used by Hyperides in his oration against Demosthenes; where he writes thus—

If any one drank any wine of much strength ( ἀκρατέστερον), it grieved you.

And a similar form is ἀνιαρέστερον, and also the expression in the Heliades of Aeschylus—

ἀφθονέστερον λίβα.

And Epicharmus, in his Pyrrha, has the word εὐωνέστερον (cheaper); and Hyperides, in his Oration against Demades, has used the expression—

ῥαδιεστέραν τὴν πόλιν.

And as for the word κεραννύω (to mix), that is used by Plato in his Philebus—

Let us, O Protarchus, pray to the gods, and mingle cups ( κεραννύωμεν) to pour libations to them.

And Alcæus, in his Sacred Marriage, says—

They mix the cups ( κεραννύουσιν) and drink them.

And Hyperides, in his Delian Oration, says—

And the Greeks mix ( κεραννύουσι) the Panionian goblet all together.

And among the ancients they were the most nobly born youths who acted as cupbearers; as, for instance, the son of Menelaus:—

And the king's noble son pour'd out the wine.

And Euripides the poet, when he was a boy, acted s cupbearer. Accordingly, Theophrastus, in his treatise on Drinking, says—

But I hear that Euripides the poet also acted as a cupbearer at Athens, among those who are called the dancers.: and these men were they who used to dance around the temple of the Delian Apollo, being some of the noblest of the Athenians, and they were clothed in garments of the Theræans. And this is that Apollo in whose honour they celebrate the Thargelian festival; and a writing concerning them is kept at Phylæ, in the Daphnephorium.

And Hieronymus the Rhodian gives the same account, who was a disciple of Aristotle, and that too in a book of his entitled a Treatise on Drunkenness. And the beautiful Sappho often praises her brother Larichus, as having acted as cupbearer to the Mitylenæans in the Prytaneum. And among the Romans, the most nobly born of the youths perform this office in the public sacrifices, imitating the Aeolians in everything, as even in the tones of their voices.

And so great was the luxury of the ancients in respect of their sumptuous meals, that they not only had cupbearers, but also men whom they called œnoptæ (inspectors of wines). At all events, the office of œnoptæ is a regular office among the Athenians; and it is mentioned by Eupolis, in his play called The Cities, in the following lines—

And men whom heretofore you'd not have thought

Fit e'en to make œnoptæ of, we now

See made commanders. But oh, city, city!

How much your fortune does outrun your sense.

And these œnoptæ superintended the arrangement of banquets, taking care that the guests should drink on equal terms. But it was an office of no great dignity, as Philinus the orator tells us, in his debate on the Croconidæ. And he tells us, too, that the œnoptæ were three in number, and that they also provided the guests with lamps and wicks. And some. people called them

eyes;

but among the Ephesians, the youths who acted as cupbearers at the festival of Neptune were called

bulls,

as Amerias tells us. And the people of the Hellespont call the cupbearer ἐπεγχύτης, or the pourer out; and they call carving, which we call κρεωνομία, κρεωδαισία, as Demetrius of Scepsis tells us, in the twenty-sixth book of his Arrangement of the Trojan Forces. And some say that the nymph Harmonia acted as cupbearer to the gods; as Capito the epic poet relates (and he was a native of Alexandria by birth), in the second book of his Love Poems. But Alcæus also represents Mercury as their cupbearer; as also does Sappho, who says—

And with ambrosia was a goblet mix'd,

And Mercury pour'd it out to all the gods.

But the ancients used to call the men who discharged this office, heralds ( κήρυκες). Homer says—

Meanwhile the heralds through the crowded town

Bring the rich wine and destined victims down.

Idæus's arms the golden goblets prest,

Who thus the venerable king addrest.

And a few lines further on he says—

On either side a sacred herald stands;

The wine they mix, and on each monarch's hands

Pour the full urn.

But Clidemus says that the cooks used to be called heralds. And some people have represented Hebe as acting as cupbearer to the gods, perhaps because their banquets were called Hebeteria. And Ptolemy, the son of Agesarchus, speaks of a damsel named Cleino as the cupbearer of Ptolemy the king, who was surnamed Philadelphus, mentioning her in the third book of his History of Philopator. But Polybius, in the fourteenth book of his History, adds that there are statues of her in Alexandria, in many parts of the city, clad in a tunic alone, holding a cup in her hand.

And so, after this conversation, Ulpian drinking a goblet of wine, said—

I drink this cup, a pledge of friendship dear,

To all my kinsmen, naming them.

And while he was still drinking, one of those who were present quoted the rest of the passage—

When I have drunk, I'll say

The rest; for I am choked: but now drink this.

And Ulpian, when he had drunk it up, said,—Clearchus has these lines in his Harp Player; but I, as is said in the Wool-spinners of Amphis, recommend—

Let the boy wait on all with frequent goblets.

And again—

You fill for me, and I will give you drink;

So shall the almond with the almond play:

as Xenarchus says, in his Twins. And accordingly, where some of the guests asked for more wine, and others wished to have it mixed half-and-half, and when some one mentioned that Archippus, in the second edition of his Amphitryon, said—

Wretch, who has mix'd for you this half-and-half?

and that Cratinus had said—

Giving him half-and-half; but I'm undone;

every one seemed to agree to speak of the way of mixing wine among the ancients.

And when some one mentioned that Menander, in his Hero, said—

Here is a measure of well-temper'd wine;

Take it, and drink it up;—

Democritus said—Hesiod, my friends, recommends men

To pour three parts of water in the cup,

And let the fourth part be the vinous juice.

And, perhaps, it was on account of Hesiod that Anaxilas said, in his Nereus,—

And this is much more pleasant; for I'd never

Have drunk one part of wine to three of water.

And Alexis, in his Nurse, recommends even a more moderate mixture than this—

See, here is wine. Shall I, then, give to Criton

Equal proportions? This is better far,

One part of wine to four of limpid water:

Perhaps you'll call that weak; but still, when you

Have drunk your fill of this, you'll find your head

Clear for discussion,—and the drink lasts longer.

And Diocles, in his Bees, says—

A. In what proportions should the wine be mix'd?

B. Four parts of water to two parts of wine.

And this mixture, as it is not that in ordinary use, put the questioner in mind of the well-known proverb,—

Drink waters three or five; but never four.

That they mean is, You had better take two parts wine with five of water, or one of wine to three of water. But, concerning this mixture, Ion the poet, in his book on Chios, says that Palamedes the soothsayer discovered and prophesied to the Greeks, that they would have a favourable voyage if they drank one portion of wine to three of water. But they, applying themselves to their drink very vigorously, took two pints of wine to five of water;—accordingly Nicochares in his Amymone, playing on the name, says—

Here, you Œnornaus,—here. you two and five,—

Let you and I now have a drink together.

And he said nearly the same in his Lemnian Women: and Ameipsias, in his Men Playing the Cottabus, says—

But I (it is Bacchus who is represented as speaking) am five and two to all of you.

And Eupolis says, in his Goats,—

Hail, my friend Bacchus, are you two to five?

And Hermippus says, in his Gods,—

A. Then, when we drink, or when we thirsty are,

We pray our wine may be in due proportion.

B. I do not bring it from a roguish wine-vault,

Meaning to mock you: this which I do bring

Is, as before, the proper two and five.

But in Anacreon we find one measure of wine to two of water spoken of—

Come, my boy, and bring to me

Such a cup as I may drink

At one easy draught: pour in

Ten cyathi of water pure,

And five of richest Chian wine;

That I may drink, from fear removed,

And free from drunken insolence.

And going on presently, he calls the drinking of unmixed wine, a Scythian draught—

Come hither, now, and let us not

Give way to vulgar shouts and noise,

Indulging in the Scythian draughts

While o'er our wine; but let us drink,

Singing well-omen'd, pious hymns.

And the Lacedæmonians, according to the statement of Herodotus, in his sixth book, say that Cleomenes the king, having lived among the Scythians, and got the habit of drinking unmixed wine, became perfectly mad from his habit of drunkenness. And the Lacedæmonians themselves, when they take it into their heads to drink hard, say that they are Episcythising. Accordingly, Chamæleon of Heraclea, in his book on Drunkenness, writes thus concerning them:—

Since the Lacedæmonians say also, that Cleomenes the Spartan became ma d from having lived among the Scythians, and there learnt to drink unmixed wine; on which account, when they take a fancy to drink unmixed wine they desire their slaves to pour out in the Scythian fashion.

And Achæus, in his Aethon, a satyric drama, represents the Satyrs as indignant at being compelled to drink their wine watered, and as saying—

Was the whole Achelous in this wine?

But even then this race would not cease drinking,

For this is all a Scythian's happiness.

But the habit of pouring libations of pure wine, as Theophrastus says, in his treatise on Drinking, was not ancient; but originally libations were what is given to the Gods, and the cottabus, what was devoted to the object of one's love. For men practised throwing the cottabus with great care, it being originally a Sicilian sport, as Anacreon - the Teian says—

Throwing, with his well-bent arm

The Sicilian cottabus.

On which account those songs of the ancient poets, which are called scolia, are full of mention of the cottabus.¹⁰ I mean, for instance, such a scolion as Pindar composed—

And rightly I adore the Graces,

Nymphs of Venus and of Love,

While drinking with a loving heart

This sounding cottabus I pour

To Agathon, my heart's delight.

And they also consecrated to those of their friends who were dead, all that portion of their victuals which fell from their tables. On which account Euripides says of Sthenoboea, when she thinks that Bellerophon is dead—

Nothing escaped her from her hand which fell,

But in a moment she did couple it

With the loved name of the Corinthian stranger.

But the ancients were not in the habit of getting drunk. But Pittacus recommended Periander of Priene not to get drunk, nor to become too much addicted to feasting,

so that,

says he,

it may not be discovered what sort of a person you really are, and that you are not what you pretend to be.

—

For brass may be a mirror for the face,—

Wine for the mind.

On which account they were wise men who invited the proverb,

Wine has no rudder.

Accordingly, Xenophon the son of Gryllus, (when once at the table of Dionysius the tyrant of Sicily, the cupbearer was compelling the guests to drink,) addressed the tyrant himself by name, and said,

Why, O Dionysius, does not also the confectioner, who is a skilful man in his way, and one who understands a great many different recipes for dressing things, compel us also, when we are at a banquet, to eat even when we do not wish to; but why, on the contrary, does he spread the table for us in an orderly manner, in silence?

And Sophocles, in one of his Satyric dramas, says—

To be compell'd to drink is quite as hard

As to be forced to bear with thirst.

From which also is derived the saying—

Wine makes an old man dance against his will.

And Sthenelus the poet said very well—

Wine can bring e'en the wise to acts of folly.

And Phocylides says—

It should be a rule for all wine-bibbing people

Not to let the jug limp round the board like a cripple,

But gaily to chat while enjoying their tipple:

and to this day this custom prevails among some of the Greeks. But since they have begun to be luxurious and have got effeminate they have given up their chairs and taken to couches; and having taken indolence and laziness for their allies, they have indulged in drinking in an immoderate and disorderly manner; the very way in which the tables were laid contributing, as I imagine, to luxury.

And it is on this account that Hesiod, in his Eoæ, has said—

What joys and also what exceeding pains

Has Bacchus given to mortal men who drink,

Indulging in excess: for to such men

Wine is an insolent master, binding fast'

Their feet and hands, their tongues and intellects,

With chains unspeakable, unnoticeable;

And tender sleep loves on their eyes to fall.

And Theognis says—

I come like wine, the sweetest drink of men,—

I am not sober, nor yet very drunk;

But he who goes to great excess in drink

Is no more master of his mind or senses;

Then he talks unintelligible nonsense,

Which seems to sober men a shameful thing;

But he, when drunk, is not ashamed of anything,

E'en though at other times a modest man

And gentle-minded. Mind you this, my friend,

And don't indulge in drinking to excess,

But rise from table ere the wine begins

To take effect; nor let your appetite

Reduce you to become its daily slave.

But Anacharsis the philosopher, wishing to exhibit the power of the vine to the king of the Scythians, and showing him some of its branches, said that if the Greeks did not prune it every year it would by this time have reached to Scythia.

But those men do not act wisely who represent and describe Bacchus in their statues or pictures, and who also lead him through the middle of the market-place on a waggon, as if he were drunk; for, by so doing, they show the beholders that wine is stronger than the god. And I do not think that even a good and wise man could stand this. And if they have represented him in this state because he first showed us the use of wine, it is plain that for the same reason they should always represent Ceres as reaping corn or eating bread. And I should say that Aeschylus himself erred in this particular; for he was the first person (and not Euripides, as some people say,) who introduced the appearance of drunken people into a tragedy. For in his Cabiri he introduces Jason drunk. But the fact is, that the practices which the tragedian himself used to indulge in, he attributed to his heroes: at all events he used to write his tragedies when he was drunk; on which account Sophocles used to reproach him, and say to him,

O Aeschylus,¹¹ even if you do what you ought, at all events you do so without knowing it;

as Chamæleon tells us, in his treatise on Aeschylus. And they are ignorant people who say that Epiharmus was the first person who introduced a drunken man on the stage, and after him Crates, in his Neighbours. And Alcæus the lyric poet, and Aristophanes the comic poet, used o write their poems when they were drunk. And many other men have fought with great gallantry in war when they were drunk. But among the Epizephyrian Locrians, if any one drank untempered wine, except by the express command of his physician for the sake of his health, he was liable to be punished with death, in accordance with a law to that effect passed by Zalericus.

And among the people of Massilia there was a law that the women should drink water only. And Theophrastus says, that to this day that is the law at Miletus. And among the Romans no slave ever drank wine, nor any free woman, nor any youth born of free parents till he was thirty years of age. And Anacreon is very ridiculous for having referred all his poems to the subject of drunkenness; for, owing to this, he is found fault with as having in his poems wholly abandoned himself to effeminacy and luxury, as the multitude are not aware that while he wrote he was a sober and virtuous man, who pretended to be a drunkard, when there was no necessity at all for his doing so.

And men who are ignorant of the power of wine, say that Bacchus is the cause of madness to men; in saying which they abuse wine in a very senseless manner. On which account Melanippides says—

All men have detested water

Who did not before have wine;

And though some have enjoy'd their cups,

Others have turn'd to ravings wild.

And Aristotle, in his treatise on Drinking, says,

If the wine be moderately boiled, then when it is drunk, it is less pt to intoxicate; for, as some of its power has been boiled away, it has become weaker.

And he also says, "Old men become drunk more quickly on account of the small quantity of natural warmth which there is in them, and also of the weak ness of what there is. And again, those who are very young get drunk very quickly, on account of the great quantity of natural warmth that there is in them; for, in consequence, they are easily subdued by the warmth proceeding from the wine which is added to their natural warmth. And some of the brute beasts are also capable of becoming intoxicated; such as pigs when they are filled with the husks of pressed grapes; and the whole race of crows, and of dogs, when they have eaten of the herb called cenussa: and the monkey and the elephant get intoxicated if they drink wine; on which account they hunt monkeys and crows when the former have been made drunk with wine, and the latter with œnussa.

But to drink unceasingly—

as Crobylus says, in his Woman who deserted her Husband—

Can have

No pleasure in it, surely; how should it,

When it deprives a living man of power

To think as he should think? and yet is thought

The greatest blessing that is given to man.

And Alexis, in the revised edition of his Phrygian, says—

If now men only did their headaches get

Before they get so drunk, I'm sure that no one

Would ever drink more than a moderate quantity:

But now we hope t' escape the penalty

Of our intemperance, and so discard

Restraint, and drink unmixed cups of wine.

And Aristotle says, that the wine called the Samagorean wine was so strong that more than forty men were made drunk with a pint and a half of it after it had been mixed with water.

Democritus having said this, and having drunk, said,— Now if any one can gainsay any of these statements let him come forward: and then he shall be told, as Evenus says—

That may be your opinion; this is mine.

But I, since I have now made this digression about the mix- tures of the ancients, will resume the thread of my original discourse where I let it drop; considering what was said by Alcæus the lyric poet. For he speaks, somewhere or other, in this way—

Pour out, in just proportion, one and two.

For in these words some people do not think that he is alluding to the mixture of wine and water at all; but that, being a moderate and temperate man, he would not drink more than one cyathus of pure wine, or perhaps, at the most, two. And this is the interpretation given to the passage by Chameleon of Pontus, who was ignorant how fond of wine Alcæus had been. For this poet will be found to have been in the habit of drinking at every season and in every imaginable condition of affairs. In winter he speaks thus—

Now the storm begins to lower,

And Jove descends in heavy snow,

And streams of water stand congeal'd

In cruel ice: let's drive away

The wintry cold, and heap up fire,

And mingle with unsparing hand

The honied cup, and wreathe our brows

With fragrant garlands of the season.

And in summer, he writes—

Now it behoves a man to soak his lungs

In most cool wine; for the fierce dogstar rages,

And all things thirst with the excessive heat.

And in spring he says—

Now does the flowery spring return,

And shed its gifts all o'er the land;

and he continues—

Come then, my boy, and quickly pour

A cup of luscious Lesbian wine.

And in his misfortunes he sings—

One must not give one's thoughts up wholly

To evil fortune; for by grieving

We shall not do ourselves much good.

Come to me, Bacchus; you are ever

The best of remedies, who bring

Us wine and joyous drunkenness.

And in his hours of joy he says—

Now is the time to get well drunk,

Now e'en in spite of self to drink,

Since Myrsilus is dead at last.

And, giving some general advice, he says—

Never plant any tree before the vine.

How, then, could a man who was so very devoted to drinking be a sober man, and be content with one or two cups of wine? At all events, his very poem, says Seleucus, testifies against those people who receive the line in this sense. For he says, in the whole passage—

Let us now drink,—why put we out the light?

Our day is but a finger: bring large cups,

Fili'd with the purple juice of various grapes;

For the great son of Semele and Jove

Gave wine to men to drive away their cares.

Pour on, in just proportion, one and two,

And let one goblet chase another quickly

Out of my head.

In which words he plainly enough intimates that his meaning is, that one cup of wine is to be mixed with two of water.

But Anacreon likes his liquors stronger still; as is shown by the verses in which he says—

Let the cup well be clean'd, then let it hold

Five measures water, three of rosy wine.

And Philetærus, in his Tereus, speaks of two measures of water to three of wine. And he speaks thus,—

I seem to have drunk two measures now of water,

And only three of wine.

And Pherecrates, in his Corianno, speaks even of two measures of water to four of wine, and says—

A. Throw that away, my dear; the fellow has

Given you such a watery mixture.

B. Nay rather, 'tis mere water and nought else.

A. What have you done?—in what proportions,

You cursed man, have you this goblet mix'd?

B. I've put two waters only in, my mother.

A. And how much wine?

B. Four parts of wine, I swear.

A. You're fit to serve as cupbearer to the frogs.

And Ephippus, in his Circe, says—

A. You will find it a much more prudent mixture,

To take three parts of one, and four of th' other.

B. That's but a watery mixture, three to four.

A. Would you, then, quite unmix'd your wine prefer?

B. How say you?

And Timocles speaks of half and half in his Conisalus,—

And I'll attack you straight with half and half,

And make you tell me all the truth at once.

And Alexis, in his Dorcis, or the Caressing Woman, says—

I drink now cups brimming with love to you,

Mixed in fair proportions, half and half.

And Xenarchus, or Timocles, in his Purple, says—

By Bacchus, how you drink down half and half!

And Sophilus, in his Dagger, says,—

And wine was given in unceasing flow,

Mix'd half and half; and yet, unsatisfied,

They ask'd for larger and for stronger cups.

And Alexis, in his play entitled The Usurer, or Liar, says—

A. Don't give him wine quite drown'd in water, now;—

Dost understand me? Half and half, or nearly:

That's well.

B. A noble drink: where was the land

That raised this noble Bacchus by its flavour,

I think he came from Thasos.

A. Sure 'tis just

That foreigners should foreign wines enjoy,

And that the natives should drink native produce.

And again, in his Supposititious Son, he says—

He drank and never drew his breath, as one

Would quaff rich wine, mix'd half and half with care.

And Menander, in his Brethren—

Some one cried out to mingle eight and twelve,

Till he with rivalry subdued the other ( κατέσεισε).

And the verb κατασείω was especially used of those who fell down from drinking, taking its metaphor from the shaking down fruit from the tree.

And Alexis, in his Man cut off, says—

He was no master of the feast at all,

But a mere hangman, Chæreas his name;

And when he'd drunk full twenty cups of wine,

Mix'd half and half, he ask'd for more, and stronger.

And Diodorus of Sinope, in his Female Flute-player, says—

When any one, O Crito, drinks ten cups,

Consider, I do beg you, whether he

Who never once allows the wine to pass

Is in a fit state for discussion.

And it was not without some wit that Lysander the Spartan, as Hegesander relates in his Commentaries, when some vintners sold wine which had been much watered in hi camp, ordered some one to supply it properly tempered, that his men might buy it with less water in it. And Alexis has said something which comes to nearly the same thing, in his Aesop; thus—

A. That is a good idea of yours, O Solon,

And cleverly imagined, which you have

Adopted in your city.

S. What is that?

A. You don't let men drink neat wine at their feasts.

S. Why, if I did, 'twould not be very easy

For men to get it, when the innkeepers

Water it ere it comes out of the waggon.

No doubt they do not do so to make money,

But only out of prudent care for those

Who buy the liquor; so that they may have

Their heads from every pang of headache free.

This now is, as you see, a Grecian drink;

So that men, drinking cups of moderate strength,

May chat and gossip cheerfully with each other:

For too much water is more like a bath

Than like a wine-cup; and the wine-cooler

Mix'd with the cask, my friend, is death itself.

But to drink to the degree of drunkenness,

says Plato, in his sixth book of the Laws, is neither becoming any- Where—except perhaps in the days of festival of the god who gave men wine for their banquets,—nor is it wholesome: and, above all, a man ought to guard against such a thing who has any thoughts of marriage; for at such a time, above all other times, both bride and bridegroom ought to be in full possession of their faculties; when they are entering upon what is no small change in the circumstances of their life; and also they ought to be influenced by anxiety that their offspring shall be the offspring of parents in the fullest possible possession of all their faculties; for it is very uncertain what day or what night will be the originating cause of it.

And in the first book of his Laws he says—

But respecting drunkenness it may be a question, whether we ought to give way to it as the Lydians do, and the Persians, and the Carthaginians, and the Celtæ, and the Spaniards, and the Thracians, and other nations like them; or whether like you, O Lacedæmonians, one ought wholly to abstain from it. But the Scythians and the Thracians, who indulge altogether in drinking unmixed wine, both the women and all the men, and who spill it all over their clothes, think that they are maintaining a very honourable practice, and one that tends to their happiness. And the Persians indulge to a great extent in other modes of luxury which you reject; but still they practise them with more moderation than the Scythians and Thracians.

And a great many of the guests were drinking, and putting lumps of meal into their wine, a custom which Hegesander of Delphi mentions. Accordingly Epinicus, when Mnesiptolemus had given a recitation of his history, in which it was written how Seleucus had used meal in his wine, having written a drama entitled Mnesiptolemus, and having turned him into ridicule, as the comic poets do, and using his own words about that sort of drink, represents him as saying:—

Once I beheld the noble king Seleucus,

One summer's day, drinking with mighty pleasure

Some wine with meal steep'd in it. (So I took

A note of it, and show'd it to a crowd,

Although it was an unimportant thing,

Yet still my genius could make it serious.)

He took some fine old Thasian wine, and eke

Some of the liquor which the Attic bee

Distils who culls the sweets from every flower;

And that he mingled in a marble cup,

And mix'd the liquor with fair Ceres' corn,

And took the draught, a respite from the heat.

And the same writer tells us that in the Therades islands men mash lentils and pease into meal, instead of ordinary corn, and put that into the wine, and that this drink is said to be better than that in which the meal is mixed.

Now it was not the fashion among the Lacedæmonians to practise the system of pledging healths at their banquets, nor to salute one another with mutual greetings and caresses at their feasts. And Critias shows us this in his Elegies:—

And this is an old fashion, well establish'd,

And sanction'd by the laws of noble Sparta,

That all should drink from one well-fill'd cup;

And that no healths should then be drunk to anyone,

Naming the tender object: also that

The cup should not go round towards the right.

The Lydian goblets . . . .

* * * *

And to drink healths with skill and well-turn'd phrase,

Naming the person whom one means to pledge.

For, after draughts like this, the tongue gets loose,

And turns to most unseemly conversation;

They make the body weak; they throw a mist

Over the eyes; and make forgetfulness

Eat recollection out of the full heart.

The mind no longer stands on solid ground;

The slaves are all corrupted by licentiousness,

And sad extravagance eats up the house.

But those wise youths whom Lacedæmon breeds

Drink only what may stimulate their souls

To deeds of daring in th' adventurous war,

And rouse the tongue to wit and moderate mirth.

Such draughts are wholesome both for mind and body,

And not injurious to the pocket either:

Good, too, for deeds of love; authors of sleep,

That wholesome harbour after toil and care:

Good, too, for health-that best of goddesses

Who mortal man befriend: and likewise good

For piety's best neigbour temperance.

And presently afterwards he goes on—

For fierce, immoderate draughts of heady wine

Give momentary pleasure, but engender

A long-enduring pain which follows it.

But men at Sparta love a mode of life

Which is more equal; they but eat and drink

That which is wholesome, so that they may be

Fit to endure hard pains, and do great deeds.

Nor have they stated days in all the year

When it is lawful to indulge too much.

And a man who is always ready for wine is called φίλοινος.. But he is called φιλοπότης who is always ready to drink anything; and he is called φιλοκωθωνιστὴς who drinks to the degree of drunkenness. And of all heroes, the greatest drinker is Nestor, who lived three times as long as other men; for he evidently used to stick to his wine more closely than other people, and even than Agamemnon himself, whom Achilles upbraids as a man given to much drinking. But Nestor, even when a most important battle was impending, could not keep away from drinking. Accordingly Homer says—

But not the genial feast or flowing bowl

Could charm the cares of Nestor's watchful soul.

And he is the only hero whose drinking-cup he has described, as he has the shield of Achilles; for he went to the war with his goblet just as he did with that shield, the fame of which Hector says had reached to heaven. And a man would not be very wrong who called that cup of his the Goblet of Mars, like the Cæneus of Antiphanes, in which it is said—

The hero stood and brandish'd Mars's cup,

Like great Timotheus, and his polish'd spear.

And indeed it was on account of his fondness for drinking that Nestor, in the games instituted in honour of Patroclus, received a drinking-cup as a present from Achilles; not but what Achilles also gave a cup to the competitor who was defeated: for victory does not commonly attend hard drinkers, on account of their usual inactivity; or perhaps it is owing to their thirst that boxers usually fail, from being fatigued with holding out their hands too long. But Eumelus receives a breastplate after having run a course with great danger, and having been torn, the breastplate being a serviceable piece of defensive armour.

But there is nothing more covetous than thirst; on which account the poet has called Argos thirsty, or rather causing great thirst, as having been much desired on account of the length of time the person of whom he is speaking had been absent from it. For thirst engenders in all men a violent desire for abundant enjoyment; on which account Sophocles says—

Though you were to unfold unnumber'd treasures

Of wisdom to a thirsty man, you'd find

You pleased him less than if you gave him drink.

And Archilochus says—

I wish to fight with you, as much as e'er

A thirsty man desired to quench his thirst.

And one of the tragic poets has said—

I bid you check your hand which thirsts for blood.

And Anacreon says—

For you are kind to every stranger,

So let me drink and quench my thirst.

And Xenophon, in the third book of his Cyropædia, represents Cyrus as speaking in this manner:—

I thirst to gratify you.

And Plato, in his Polity, says—

But if, as I imagine, any city which is governed by a democracy, thirsting for its liberty, should have evil-disposed cupbearers to wait upon it, and should be intoxicated to an improper degree with unmixed wine . . . .

Proteas the Macedonian was also a very great drinker, as Ephippus tells us in his treatise on the Funeral of Alexander and Hephæstion: and he had an admirable constitution, and he had practised drinking to a great degree. Accordingly, Alexander, having once asked for a cup containing two choes, and having drank from it, pledged Proteas; and he, having taken it, and having sung the praises of the king a great deal, drank it in such a manner as to be applauded by every one. And presently Proteas asked for the same cup again, and again he drank and pledged the king. And Alexander, having taken the cup, drank it off in a princely manner, but he could not stand it, but leaned back on the pillow, letting the cup fall from his hands; and after this he fell sick and died, Bacchus, as it is said, being angry with him because he had besieged his native city of Thebes. And Alexander drank a great deal too, so that he once, after a drunken bout, slept without interruption two days and two nights. And this is shown in his Journals, which were compiled by Eumenes the Cardian, and Diodotus the Erythræan. But Menander, in his Flatterer, says—

A. My good friend, Struthias, I thrice have drunk

A golden cup in Cappadocia,

Containing ten full cotylæ of wine.

St. Why, then you drank more than king Alexander.

A. At all events not less, I swear by Pallas.

St. A wondrous feat.

But Nicobule, or whoever it was who wrote the books attributed to her, says that

Alexander, once supping with Medeus the Thessalian, when there were twenty people present at the party, pledged every one of the guests, receiving a similar pledge from all of them, and then, rising up from the party, he presently went off to sleep.

And Callisthenes the Sophist, as Lynceus the Samian says in his Commentaries, and Aristobulus and Chares in their Histories, when in a banquet given by Alexander, a cup of unmixed wine came to him, rejected it; and when some one said to him, Why do you not drink? I do not wish, said he, after having drunk the cup of Alexander, to stand in need of the cup of Aesculapius."

But Darius, who destroyed the Magi, had an inscription written on his tomb,—

I was able to drink a great deal of wine, and to bear it well.

And Ctesias says, that among the Indians it is not lawful for the king to get drunk; but among the Persians it is permitted to the king to get drunk one day in the year,—the day, namely, on which they sacrifice to Mithras. And Duris writes thus, with respect to this circumstance, in the seventh book of his Histories:—"The king gets drunk and dances the Persian dance on that festival only which is celebrated by the Persians in honour of Mithras; but no one else does so in all Asia; but all abstain during this day from dancing at all. For the Persians learn to dance as they learn to ride; and they think that the motion originated by this sort of exercise contains in it a good kind of practice tending to the strength of the body. But Alexander used to get so drunk, as Carystius of Pergamus relates in his Historic Commentaries, that he used even to celebrate banquets in a chariot drawn by asses; and the Persian kings too, says he, did the same thing. And perhaps it was owing to this that he had so little inclination for amatory pleasures; for Aristotle, in his Problems of Natural History, says, that the powers of men who drink to any great excess are much weakened. And Hieronymus, in his Letters, says, that Theophrastus says, that Alexander was not much of a man for women; and accordingly, when Olympias had given him Callixene, a Thessalian courtesan, for a mistress, who was a most beautiful woman, (and all this was done with the consent of Philip, for they were afraid that he was quite impotent,) she was constantly obliged to ask him herself to do his duty by her.

And Philip, the father of Alexander, was a man very fond of drinking, as Theopompus relates in the twenty-sixth book of his History. And in another part of his History he writes,

Philip was a man of violent temper and fond of courting dangers, partly by nature, and partly too from drinking; for he was a very hard drinker, and very often he would attack the enemy while he was drunk.

And in his fifty-third book, speaking of the things that took place at Chæronea, and relating how he invited to supper the ambassadors of the Athenians who were present there, he says, "But Philip, when they had gone away, immediately sent for some of his companions, and bade the slaves summon the female flute-players, and Aristonicus the harp-player, and Durion the flute-player, and all the rest who were accustomed to drink with him; for Philip always took people of that sort about with him, and he had also invented for himself many instruments for banquets and drinking parties; for being very fond of drinking and a man intemperate in his manners, he used to keep a good many buffoons an musicians and professed jesters about him. And when he had spent the whole night in drinking, and had got very drunk and violent, he then dismissed all the rest, and when it was day-break proceeded in a riotous manner to the ambssadors of the Athenians. And Carystius in his Historical Commentaries says, that Philip, when he intended to get drunk, spoke in this way:

Now we may drink; for it is quite sufficient if Antipater is sober.

And once, when he was playing at dice, and some one told him that Antipater was coming, he hesitated a moment, and then thrust the board under the couch.

And Theopompus gives a regular catalogue of men fond of drinking and addicted to drunkenness; and among them he mentions the younger Dionysius, the tyrant of Sicily, whose eyes were a good deal injured by wine. And Aristotle, in his Polity of the Syracusans, says that he sometimes was drunk for three months at a time together, owing to which he had got somewhat weak in the eyes. And Theophrastus says that his companions also, who were flatterers of the supreme power, pretended not to see well, and to be led by the hand by Dionysius, and not to be able to see the meat that was served up before them, nor the cups of wine, on which account they got the name of Dionysiocolaces, or flatterers of Dionysius Nysæus also, who was tyrant of Syracuse, drank a great deal, and so did Apollocrates; and these men were the sons of the former Dionysius, as Theopompus tells us in the fortieth and forty-first books of his History; and he writes thus about Nysæus:

Nysæus, who was afterwards tyrant of Syracuse, when he was taken for the purpose of being put to death, and knew that he had only a few months to live, spent them wholly in eating and drinking.

And in his thirty-ninth book he says:

Apollocrates, the son of Dionysius the tyrant, was an intemperate man, and addicted to drinking; and some of his flatterers worked upon him so as to alienate him as much as possible from his father.

And he says that Hipparinus, the son of Dionysius, who behaved like a tyrant when drunk, was put to death. And about Nyssus he writes as follows:

Nysæus, the son of the elder Dionysius, having made himself master of Syracuse, got a four-horse chariot, and put on an embroidered robe, and devoted himself to gluttony and hard drinking, and to insulting boys and ravishing women, and to all other acts which are consistent with such conduct. And he passed his life in this manner.

And in his forty-fifth book the same historian, speaking of Timolaus the Theban, says:

For though there have been a great many men who have been intemperate in their daily life, and in their drinking, I do not believe that there has ever been any one who was concerned in state affairs, more intemperate, or a greater glutton, or a more complete slave to his pleasures than Timolaus, whom I have mentioned.

And in his twenty-third book, speaking of Charidemus of Oreum, whom the Athenians made a citizen, he says:

For it was notorious that he spent every day in the greatest intemperance, and in such a manner that he was always drinking and getting drunk, and endeavoring to seduce free-born women; and he carried his intemperance to such a height that he ventured to beg a young boy, who was very beautiful and elegant, from the senate of the Olynthians, who had happened to be taken prisoner in the company of Derdas the Macedonian.

A man of the name of Arcadion, too, was a very great drinker, (but it is uncertain whether this is the same man who was at enmity with Philip,) as the epigram shows which Polemo has preserved in his treatise on the Inscriptions existing in different Cities—

This is the monument of that great drinker,

Arcadion; and his two loving sons,

Dorcon and Charmylus, have placed it here,

At this the entrance of his native city:

And know, traveller, the man did die

From drinking strong wine in too large a cup.

And the inscription over some man of the name of Erasixenus says that he also drank a great deal.

Twice was this cup, full of the strongest wine,

Drain'd by the thirsty Erasixenus,

And then in turn it carried him away.

Alcetas the Macedonian also used to drink a great deal, as Aristos the Salaminian relates; and so did Diotimus the Athenian: and he was the man who was surnamed the Funnel. For he put a funnel into his mouth, and would then drink without ceasing while the wine was being poured into it, according to the account of Polemo. And it has been already mentioned that Cleomenes the Lacedæmonian was a great drinker of unmixed wine; and that in consequence of his drunkenness he cut himself to pieces with a sword, is related by Herodotus. And Alcæus the poet also was very fond of drinking, as I have already mentioned. And Baton of Sinope, in his essay on Ion the poet, says that Ion was a man fond of drinking and amorous to excess; and he himself, too, in his Elegies, confesses that he loved Chrysilla the Corinthian, the daughter of Teleas, with whom Teleclides, in his Hesiods, says that the Olympian¹² Pericles also was in love. And Xenarchus the Rhodian, on account of the excessive way in which he used to drink, was surnamed

The Nine-gallon Cask;

and Euphorion the Epic poet mentions him in his Chiliades.

And Chares the Mitylenæan, in his History of Alexander, speaking of Calanus the Indian philosopher, and saying that he threw himself on a funeral pile that had been raised, and so died, says also that Alexander instituted some gymnastic games at his tomb, and also a musical contest of panegyrics on him.—

And he instituted,

says Chares,

because of the great fondness of the Indians for wine, a contest as to who should drink the greatest quantity of unmixed wine; and the prize was a talent for the first, and thirty mince for the second, and ten mince for the third. And of those who entered for the prize and drank the wine, thirty-five died at once by reason of the cold; and a little afterwards six more died in their tents. And he who drank the greatest quantity and won the prize, drank four choes of unmixed wine, and received the talent; and he lived four days after it; and he was called the Champion.

And Timæus says that

Dionysius the tyrant gave, at the festival of the Choes, to the first man who should drink a choeus, a golden crown as a prize:

and he says also that

Xenocrates the philosopher was the first person who drank it; and that he, taking the golden crown, and departing, offered it up to the Mercury who was placed in his vestibule, on which statue he was always accustomed on every occasion to offer up the garlands of flowers which he had, every evening as he returned home; and he was much admired for this conduct.

And Phanodemus says, that the festival of the Choes was established at Athens by Demophoon the king, when he was desirous to receive Orestes in hospitality on his arrival at Athens. And that, as he did not like him to come to the temples, or to share in the libations offered to the gods, before his trial was decided, he ordered all the temples to be shut, and a choeus of wine to be set before everybody, saying that a cheesecake should be given as a prize to the first person who drank it up. And he bade them, when they had finished drinking, not to offer up the garlands, with which they had been crowned, in the temples, because they had been under the same roof with Orestes; but he desired each man to place his garland round his own cup, and so to bring them to the priestess at the temple which is in the Marshes, and after that to perform the rest of the sacred ceremonies in the temple. And from thence it was that this festival got the name of the Choes. But on the day of the festival of the Choes, it is customary for the Athenians to send presents and pay to the sophists, who also themselves invite their acquaintances to a banquet, as Eubulides the dialectician shows us in his drama entitled the Revellers, where he says—

You're acting like a sophist now, you wretch,

And long for the pay-giving feast of Choes.

But Antigonus the Carystian, in his essay on the Life of Dionysius of Heraclea, who was called the Turncoat, says that Dionysius, when he was feasting with his slaves at the festival of the Choes, and was not able, by reason of his old age, to avail himself of the courtesan whom they brought him, turned round and said to those who were feasting with him—

I cannot now, so let another take her.

But Dionysius, as Nicias of Nicæa tells us in his Successions, had been from the time he was a boy very furious in the indulgence of his amorous propensities; and he used to go to all the common women promiscuously. And once, when walking with some of his acquaintances, when he came near the house where the girls are kept, and where, having been there the day before, he had left some money owing, as he happened to have some with him then, he put out his hand and paid it in the presence of all of them. And Anacharsis the Scythian, when a prize for drinking was proposed at the table of Periander, demanded the prize, because he was the first man to be drunk of all the guests who were present; as if to get to the end were the goal to be aimed at and the victory to be achieved in drinking as in running a race. But Lacydes and Timon the philosophers, being invited to an entertainment which was to last two days, by one of their friends, and wishing to adapt themselves to the rest of the guests, drank with great eagerness. And accordingly, in the first day, Lacydes went away first, as soon as he was quite satiated with drink. And Timon, seeing him as he was departing, said—

Now have we gain'd immortal praise and fame,

Since we have slain great Hector.

But on the next day Timon went away first because he could not drink up the goblet in which he had been pledged, and Lacydes seeing him departing, said—

Wretched are they who dare encounter me.

And Herodotus, in his second book, relates that Myce- rinus the Egyptian, having been told by the soothsayers that he was fated to live but a short time, used to light a great number of lamps when night arrived, and spend all his time in drinking and luxury, relaxing neither by day nor by night; and when he withdrew into the marshes and into the groves, or wherever he heard that there were meetings of young people to amuse themselves, he always got drunk. And Herodotus tells us that Amasis also, who was another of the Egyptian kings, was a very hard drinker indeed. And Hermeas the Methymnæan, in the third book of his History of Sicily, says that Nicoteles the Corinthian was a man greatly addicted to drinking. And Phænias the Eresian, in the book entitled, The Slaying of Tyrants out of Revenge, says that Scopas the son of Creon, and the grandson of the former Scopas, was throughout his whole life very fond of drinking; and that he used to return from banquets at which he had been present, sitting on a throne, and carried by four palanquin-bearers, and in that way he used to enter his house. And Phylarchus, in the sixth book of his Histories, says that Antiochus the king was a man very fond of wine; and that he used to get drunk, and then go to sleep for a long time, and then, as evening came on, he would wake up, and drink again. And it was very seldom, says he, that he transacted the affairs of his kingdom when he was sober, but much more frequently when he was drunk; on which account there were two men about him who managed all the real business of the state as they pleased, namely Aristos and Themiso, Cyprians by birth, and brothers; and they were both on terms of the greatest intimacy with Antiochus.

And Antiochus the king, who was surnamed Epiphanes, was also a great drinker,—the one, I mean, who had been a hostage among the Romans, whom Ptolemy Euergetes mentions in the third book of his Commentaries, and also in the fifth; saying that he turned to Indian revellings and drunkenness, and spent a vast quantity of money in those practices; and for the rest of the money which he had at hand, he spent a part of it in his daily revels, and the rest he would scatter about, standing in the public streets, and saying,

Let whoever chance gives it to, take it:

and then, throwing the money about, he would depart. And very often, having a plaited garland of roses on his head, and wearing a golden embroidered robe, he would walk about alone, having stones under his arm, which he would throw at those of his friends who were following him. And he used to bathe also in the public baths, anointed all over with perfumes; and, on one occasion, some private individual, seeing him, said,

You are a happy man, O king; you smell in a most costly manner:

and he, being much pleased, said,

I will give you as much as you can desire of this perfume.

And so he ordered an ewer containing more than two choes of thick perfumed unguent to be poured over his head; so that the multitude of the poorer people who were about all collected to gather up what was spilt; and, as the place was made very slippery by it, Antiochus himself slipped and fell, laughing a great deal, and most of the bathers did the same.

But Polybius, in the twenty-sixth book of his Histories, calls this man Epimanes (mad), and not Epiphanes (illustrious), on account of his actions.

For he not only used to go to entertainments of the common citizens, but he also would drink with any strangers who happened to be sojourning in the city, and even with those of the meanest class. And if,

says Polybius,

he heard that any of the younger men were making a feast anywhere whatever, he would come with an earthen bowl, and with music, so that the greater part of the feasters fled away alarmed at his unexpected appearance. And very often he would put off his royal robes, and take a common cloak, and in that dress go round the market.

And in the thirty-first book of his Histories, the same Polybius tells us

that when Antiochus was celebrating some public games at Antioch, he invited all the Greeks and any of the multitude who chose to come to the spectacle. And when a great many people came, he anointed them all in the gymnasia with ointment of saffron, and cinnamon, and nard, and amaracus, and lilies, out of golden vessels: and then, inviting them all to a feast, he filled sometimes a thousand and sometimes fifteen hundred triclinia with the most expensive preparations; and he himself personally attended to waiting on the guests. For, standing at the entrance, he introduced some, and others he placed upon the couches; and he himself marshalled the servants who brought in the different courses; and, walking about among the guests, at times he sat down in one place, and at times he lay down in another. And sometimes he would put down what he was eating, and at other times he would lay down his cup, and jump up, and change his place, and go all round the party, standing up himself, and pledging different people at different times; and then, mingling with the musicians, he would be brought in by the actors, entirely covered up, and laid down on the ground, as if he had been one of the actors himself; and then, when the music gave the signal, the king would leap up, and dance and sport among the actors, so that they were all ashamed. To such absurdities does a want of education, when joined with drunkenness, reduce miserable men.

And his namesake, the Antiochus who carried on war in Media against Arsaces, was very fond of drinking; as Posidonius of Apamea relates in the sixteenth book of his History. Accordingly, when he was slain, he says that Arsaces, when he buried him, said—Your courage and your drunkenness have ruined you, O Antiochus; for you hoped that, in your great cups, you would be able to drink up the kingdom of Arsaces."

But the Antiochus who was surnamed the Great, who was subdued by the Romans (as Polybius relates in his twentieth book), having arrived at Chalcis, in Euboea, celebrated a marriage when he was fifty years of age; and after he had undertaken two most enormous and important affairs, namely, the liberation of the Greeks (as he himself professed) and the war against the Romans. At all events, he, being smitten with love for a damsel of Chalcis, was very anxious to marry her at the very time that he was engaged in this war, being a man very fond of drinking and delighting in drunkenness. And she was the daughter of Cleophanes, one of the nobles, and superior to all the maidens of her country in beauty. Accordingly, he celebrated his marriage in Chalcis, and remained there all the winter, not once giving the smallest thought to the important affairs which he had in hand. And he gave the damsel the name of Eubœa. Accordingly, being defeated in the war, he fled to Ephesus, with his newly-married bride. And in the second book, the same Polybius relates that Agron, the king of the Illyrians, being delighted at having gained a victory over the haughty Aetolians, being a man much addicted to drinking, and to drunkenness, and banqueting, fell ill of a pleurisy, and died. And the same historian says, in his twenty-ninth book, that Genthion, the king of the Illyrians, on account of his great fondness for drinking, did a great many intemperate things during his life, being incessantly drunk, both night and day; and having murdered Pleuratus, his brother, who was about to marry the daughter of Menunius, he married the damsel himself, and treated his subjects with great cruelty. And he says, in the thirty-third book of his History, that Demetrius, when he fled after having been a hostage at Rome, and became king of the Syrians, became a great drinker, and was drunk the greater part of the day. And he also, in his thirty-second book, says that Orophernes, who was for a short time king of Cappadocia, disregarded all the customs of his country, and introduced the artificial luxury of the Ionians.

On which account, that divinest of writers, Plato, lays down admirable laws in his second book—

That boys, till they are eighteen years of age, should absolutely never taste wine at all; for that it is not well to heap fire on fire: that men up to thirty years of age may drink wine in moderation; and that the young man should wholly abstain from much wine and from drunkenness. But that a man, when he arrives at forty years of age, may feast in large banquets, and invoke the other gods, and especially Bacchus, to the feasts and amusements of the older men; since he it is who has given men this means of indulgence, as an ally against the austerity of old age, for which wine was the best medicine; so that, owing to it, we grow young again, and forget our moroseness.

And then he proceeds to say—

But there is a report and story told that this god was once deprived of his mind and senses by his mother-in-law, Juno; on which account he sent Bacchic frenzy, and all sorts of frantic rage, among men, out of revenge for the treatment which he had experienced; on which account also he gave wine to men.

But Phalæcus, in his Epigrams, makes mention of a woman, whose name was Cleo, as having been a very hard drinker—

Cleo bestow'd this splendid gift on Bacchus,

The tunic, fringed with gold and saffron hues,

Which long she wore herself; so great she was

At feasts and revelry: there was no man

Who could at all contend with her in drinking.

And it is a well-known fact that all the race of women is fond of drinking. And it was not without some wit that Xenarchus introduces, in his Pentathlum, a woman swearing this most horrible oath:—

May it be granted me to pass from life

Drinking abundant draughts of wine, while you,

My darling daughter, live and prosper here.

But among the Romans, as Polybius says, in his sixth book, it was forbidden to women to drink wine at all. However, they drink what is called Passum; and that is made of raisins, and when drank is very like the sweet Aegosthenite and Cretan wine, on which account men use it when oppressed by excessive thirst. And it is impossible for a woman to drink wine without being detected: for, first of all, she has not the key of the cellar; and, in the next place, she is bound to kiss her relations, and those of her husband, down to cousins, and to do this every day when she first sees them; and besides this, she is forced to be on her best behaviour, as it is quite uncertain whom she may chance to meet; for if she has merely tasted wine, it needs no informer, but is sure to betray itself."

And Alcimus the Sicilian, in that book of his which is entitled the Italian History, says that all the women in Italy avoid drinking wine on this account:

When Hercules was in the district of the Crotoniatæ, he one day was very thirsty, and came to a certain house by the wayside and asked for something to drink; and it happened that the wife of the master of the house had privily opened a cask of wine, and therefore she said to her husband that it would be a shameful thing for him to open this cask for a stranger; and so she bade him give Hercules some water. But Hercules, who was standing at the door, and heard all this, praised her husband very much, but advised him to go indoors himself and look at the cask. And when he had gone in, he found that the cask had become petrified. And this fact is proved by the conduct of the women of the country, among whom it is reckoned disgraceful, to this day, to drink wine, on account of the above-mentioned reason.

And what sort of women those among the Greeks are who get drunk, Antiphanes tells us, in his Female Darter; where he says—

There is a certain neighbouring victualler,

And he, whenever I arrive, being thirsty,

Is th' only man who knows the proper way

In which to mix my wine; and makes it not

Too full of water, nor too strong and heady:

I recollect that once when I was drinking . . . .

And, in his Woman Initiated, (and it is women who are conversing,) he writes—

A. Would you now like, my dearest friend, to drink?

B. No doubt I should.

A. Well come, then, take a cup;

For they do say the first three cups one takes

All tend to th' honour of the heavenly gods.

And Alexis, in his Female Dancer, says—

A. But women are quite sure to be content

If they have only wine enough to drink.

B. But, by the heavenly twins, we now shall have

As much as we can wish; and it shall be

Sweet, and not griping,—rich, well-season'd wine,

Exceeding old.

A. I like this aged sphinx;

For hear how now she talks to me in riddles.

And so on. And, in his Jupiter the Mourner, he mentions a certain woman named Zopyra, and says—

Zopyra, that wine-cask.

Antiphanes, in his Female Bacchanalians— But since this now is not the case, I'm sure He is a wretched man who ever marries Except among the Scythians; for their country Is the sole land which does not bear the vine. And Xenarchus, in his Pentathlum, says—

I write a woman's oath in mighty wine.

Plato, in his Phaon, relating how many things happen to women because of wine, says—

Come now, ye women, long ago have I

Pray'd that this wine may thus become your folly;

For you don't think, as the old proverb goes,

That there is any wisdom at a vintner's.

For if you now desire to see Phaon,

You first must all these solemn rites perform.

First, as the nurse of youths, I must receive

A vigorous cheesecake, and a pregnant mealcake,

And sixteen thrushes whole, well smear'd with honey,

Twelve hares, all taken when the moon was full;

But all the other things may be got cheaply.

Now listen. Three half-measures of fine onions;

These for Orthanna. For Conisalus

And his two mates, a plate of myrtleberries,

Pluck'd with the hand: for the great Gods above

Dislike the smell of lamps . . . . . . . .

. . . . . . . for the dogs and huntsmen.

A drachma for Lordon; for Cybdasus,

Three obols; for the mighty hero Celes,

Some hides and incense. Now if you bring

These things, you'll certainly obtain admittance;

But if you don't, you'll knock in vain, and long

In vain to enter, and get nothing by it.

And Axionicus says, in his Philinna—

Just trust a woman to drink only water.

And whole nations are mentioned as addicted to drunkenness. Accordingly, Bæton, the measurer of distances for Alexander, in his book which is entitled Stations of the March of Alexander, and Amyntas also, in his Stations, says that the nation of the Tapyri is so fond of wine that they never use any other unguent than that. And Ctesias tells the same story, in his book Concerning the Revenues in Asia. And he says that they are a most just people. And Harmodius of Lepreum, in his treatise on the Laws in force among the people of Phigalea, says that the Phigaleans are addicted to drinking, being neighbours of the Messenians, and being also a people much accustomed to travelling. And Phylarchus, in his sixth book, says that the Byzantians are so exceedingly fond of wine, that they live in the wine-shops and let out their own houses and their wives also to strangers: and that they cannot bear to hear the sound of a trumpet even in their sleep. On which account once, when they were attacked by the enemy, and could not endure the labour of defending their walls, Leonidas, their general, ordered the innkeepers' booths to be erected as tents upon the walls, and even then it was with difficulty that they were stopped from deserting, as Damon tells us, in his book on Byzantium. But Menander, in his play called the Woman carrying the Mysterious sacred Vessels of Minerva, or the Female Flute-player, says—

Byzantium makes all the merchants drunk.

On your account we drank the whole night long,

And right strong wine too, as it seems to me,—

At least I got up with four heads, I think.

And the Argives too are ridiculed by the comic poets as addicted to drunkenness; and so are the Tirynthians by Ephippus, in his Busiris. And he introduces Hercules as saying—

A. For how in the name of all the gods at once,

Do you not know me, the Tirynthian Argive?

That race fights all its battles when 'tis drunk.

B. And that is why they always run away.

And Eubulus, in his Man Glued, says that the Milesians are very insolent when they are drunk. And Polemo, in his treatise on the Inscriptions to be found in Cities, speaking of the Eleans, produces this epigram:—

Elis is always drunk, and always lying:

As is each single house, so is the city.

And Theopompus, in his twenty-second book, speaking of the Chalcidians in Thrace, says: "For they disregarded all the most excellent habits, rushing readily with great eagerness to drinking and laziness, and every sort of intemperance. And all the Thracians are addicted to drinking; on which account Callimachus says—

For he could hardly bear the Thracian way

Of drinking monstrous goblets at one draught;

And always did prefer a smaller cup."

And, in his fiftieth book, Theopompus makes this statement about the Methymnæans:

And they live on the more sumptuous kind of food, lying down and drinking—and never doing anything at all worthy of the expense that they went to. So Cleomenes the tyrant stopped all this; he who also ordered the female pimps, who were accustomed to seduce free-born women, and also three or four of the most nobly born of those who had been induced to prostitute themselves, to be sewn in sacks and thrown into the sea.

And Hermippus, in his account of the Seven Wise Men, says Periander did the same thing. But in the second book of his History of the Exploits of Philip he says,

The Illyrians both eat and drink in a sitting posture; and they take their wives to their entertainments; and it is reckoned a decorous custom for the women to pledge the guests who are present. And they lead home their husbands from their drinking parties; and they all live plainly, and when they drink, they girdle their s stomach with broad girdles, and at first they do so moderately; but when they drink more vehemently, then they keep contracting their belt. And the Ariæans,

says he,

have three hundred thousand slaves whom they call prospelatæ, and who correspond to the Helots; and they get drunk every day, and make large entertainments, and are very intemperate in their eating and drinking. On which account the Celtæ when making war upon them, knowing their intemperance, ordered all the soldiers to prepare as superb a feast as possible in the tent, and to put in the food some medicinal herbs which had the power to gripe and purge the bowels exceedingly. And when this had been done . . . .And so some of them were taken by the Celtæ and put to death, and some threw themselves into the rivers, being unable to endure the pains which they were suffering in their stomachs.

Now, after Democritus had uttered all this long uninterrupted discourse, Pontianus said that wine was the metropolis of all these evils; and it was owing to this that drunkenness, and madness, and all sorts of debauchery took place; and that those people who were too much addicted to it were not unappropriately called rowers of cups, by that Dionysius who is surnamed the Brazen, in his Elegies, where he says—

And those who bring their wine in Bacchus' rowing,

Sailors through feasts, and rowers of large cups.

And concerning this class of men, (for it is not extinct,) Alexis, in his Curia, speaking of some one who drunk to excess, says—

This then my son is such in disposition

As you have just beheld him. An Œnopion,

Or Maron, or Capelus, or Timoclees,

For he's a drunkard, nothing more nor less.

And for the other, what can I call him?

A lump of earth, a plough, an earth-born man.

So getting drunk is a bad thing, my good friends; and the same Alexis says, with great cleverness, to those who swallow wine in this way, in his Opora, (and the play is called after a courtesan of that name,)—

Are you then full of such a quantity

Of unmix'd wine, and yet avoid to vomit?

And in his Ring he says—

Is not, then, drunkenness the greatest evil,

And most injurious to the human race?

And in his Steward he says—

For much wine is the cause of many crimes.

And Crobylus, in his Female Deserter, says—

What pleasure, prithee tell me, can there be

In getting always drunk? in, while still living,

Yourself depriving thus of all your senses;

The greatest good which nature e'er has given?

Therefore it is not right to get drunk; for

A city which has been governed by a democracy,

says Plato, in the eighth book of his Polity,

when it has thirsted for freedom, if it meets with bad cupbearers to help it, and if, drinking of the desired draught too deeply, it becomes intoxicated, then punishes its magistrates if they are not very gentle indeed, and if they do not allow it a great deal of licence, blaming them as wicked and oligarchical; and those people who obey the magistrates it insults.

And, in the sixth book of his Laws, he says—

A city ought to be like a well-mixed goblet, in which the wine which is poured in rages; but being restrained by the opposite and sober deity, enters into a good partnership with it, and so produces a good and moderate drink.

For profligate debauchery is engendered by drunkenness. On which account Antiphanes, in his Arcadia, says—

For it, O father, never can become

A sober man to seek debauchery,

Nor yet to serious cares to give his mind,

When it is rather time to drink and feast.

But he that cherishes superhuman thoughts,

Trusting to small and miserable riches,

Shall at some future time himself discover

That he is only like his fellow-men,

If he looks, like a doctor, at the tokens,

And sees which way his veins go, up or down,

On which the life of mortal man depends.

And, in his Aeolus, mentioning with indignation the evil deeds which those who are great drinkers do, he says—

Macareus, when smitten with unholy love

For one of his own sisters, for a while

Repress'd the evil thought, and check'd himself;

But after some short time he wine admitted

To be his general, under whose sole lead

Audacity takes the place of prudent counsel,

And so by night his purpose he accomplish'd.

And well, therefore, did Aristophanes term wine the milk of Venus, saying—

And wine, the milk of Venus, sweet to drink;

because men, after having drunk too much of it, have often conceived a desire for illicit amours.

But Hegesander the Delphian speaks of some men as ἔξοινοι; by which term he means, overtaken with wine; speaking thus:—

Comeon and Rhodophon being two of the ministers who managed the affairs of Rhodes, were both drunk; and Comeon attacking Rhodophon as a gambler, said—

O you old man, the crew of youthful gamblers

Beyond a doubt are pressing hard upon you.

And Rhodophon reproached him with his passion for women, and with his incontinence, abstaining from no sort of abuse.

And Theopompus, in the sixteenth book of his Histories, speaking of another Rhodian, says—

When Hegesilochus had become perfectly useless, partly from drunkenness and gambling, and when he had utterly lost all credit among the Rhodians, and when instead his whole course of life was found fault with by his own companions and by the rest of the citizens.

. . . .Then he goes on to speak of the oligarchy which he established with his friends, saying—

And they violated a great number of nobly-born women, wives of the first men in the state; and they corrupted no small number of boys and young men; and they carried their profligacy to such a height that they even ventured to play with one another at dice for the free-born women, and they made a bargain which of the nobly-born matrons he who threw the lowest number on the dice should bring to the winner for the purpose of being ravished; allowing no exception at all; but the loser was bound to bring her to the place appointed, in whatever way he could, using persuasion, or even force if that was necessary. And some of the other Rhodians also played at dice in this fashion; but the most frequent and open of all the players in this way was Hegesilochus, who aspired to become the governor of the city.

And Antheas the Lindian, who claimed to be considered a relation of Cleobulus the philosopher, as Philodemus reports, in his treatise on the Sminthians in Rhodes, being an oldish man, and very rich, and being also an accomplished poet, celebrated the festivals in honour of Bacchus all his life, wearing a dress such as is worn by the votaries of Bacchus, and maintaining a troop of fellow-revellers. An he was constantly leading revels both day and night; and he was the first man who invented that. kind of poetry which depends upon compound words, which Asopodorus the Phliasian afterwards employed in his conversational Iambics. And he too used to write comedies and many other pieces in the same style of poetry, which he used to recite to his phallus-bearers.

When Ulpian had heard all this he said,—Tell me, my good Pontianus, says he, in what author does the word πάροινος occur? And he replied—

You will undo me with your questions..

(as the excellent Agatho says)—

. . . . and your new fashion,

Always talking at an unseasonable time.

But since it is decided that we are to be responsible to you for every word, Antiphanes, in his Lydian, has said—

A Colchian man drunken and quarrelsome ( πάροινος).

But you are not yet satisfied about your πάροινοι, and drunkards; nor do you consider that Eumenes the king of Pergamus, the nephew of Philetærus, who had formerly been king of Pergamus, died of drunkenness, as Ctesicles relates, in the third book of his Times. But, however, Perseus, whose power was put down by the Romans, did not die in that way; for he did not imitate his father Philip in anything; for he was not eager about women, nor was he fond of wine; but when at a feast he was not only moderate himself, but all his friends who were with him were so too, as Polybius relates, in his twenty-sixth book. But you, O Ulpian, are a most immoderate drinker yourself ( ἀῤῥυθμοπότης), as Timon te Phliasian calls it. For so he called those men who drink a great quantity of unmixed wine, in the second book of his Silli—

Or that great ox-goad, harder than Lycurgus's,

Who smote the ἀῤῥυθμόποται of Bacchus,

And threw their cups and brimming ladles down.

For I do not call you simply ποτικὸς, or fond of drinking; and this last is a word which Alæus has used, in his Ganymede. And that a habit of getting drunk deceives our eyesight, Anacharsis has shown plainly enough, in what he says here he shows that mistaken opinions are taken up by drunken men. For a fellow-drinker of his once, seeing his wife at a banquet, said,

Anacharsis, you have married an ugly woman.

And he replied,

Indeed I think so too, but however now, give me, O boy, a cup of stronger wine, that I may make her out beautiful.

After this Ulpian, pledging one of his companions, said,—But, my dear friend, according to Antiphanes, who says, in his Countryman—

A. Shut now your eyes, and drink it all at once.

B. 'Tis a great undertaking.

A. Not for one

Who has experience in mighty draughts.

Drink then, my friend; and—

A. Let us not always drink

(as the same Antiphanes says, in his Wounded Man,)

Full cups, but let some reason and discussion

Come in between, and some short pretty songs;

Let some sweet strophes sound. There is no work,

Or only one at least, I tell you true,

In which some variation is not pleasant.

B. Give me, then, now at once, I beg you, wine,

Strengthening the limbs ( ἀρκεσίγυιον), as says Euripides—

A. Aye, did Euripides use such a word?

B. No doubt—who else?

A. It may have been Philoxenus,

'Tis all the same; my friend, you now convict me,

Or seek to do so, for one syllable.

And he said,—But who has ever used this form πῖθι? And Ulpian replied,—Why, you are all in the dark, my friend, from having drunk such a quantity of wine. You have it in Cratinus, in his Ulysseses,—

Take now this cup, and when you've taken, drink it ( πῖθι),

And then ask me my name.

And Antiphanes, in his Mystic, says—

A. Still drink ( πῖθι), I bid you.

B. I'll obey you, then,

For certainly a goblet's figure is

A most seductive shape, and fairly worthy

The glory of a festival. We have—

Have not we? (for it is not long ago)—

Drunk out of cruets of vile earthenware.

May the Gods now, my child, give happiness

And all good fortune to the clever workman

For the fair shape that he bestow'd on thee.

And Diphilus, in his Bath, says—

Fill the cup full, and hide the mortal part,

The goblet made by man, with godlike wine:

Drink ( πῖθι); these are gifts, my father, given us

By the good Jove, who thus protects companionship.

And Ameipsias, in his Sling, says—

When you have stirr'd the sea-hare, take and drink ( πῖθι).

And Menander, in his Female Flute-player, says—

Away with you; have you ne'er drunk, O Sosilas?

Drink ( πῖθι) now, I beg, for you are wondrous mad.

And in the future tense of πίνω, we should not read πιοῦμαι, but πιόμαι without the υ, lengthening the ι. And this is the way the future is formed in that line of Homer—

( πιόμεν’ ἐκ βοτάνης) Drank after feeding.

And Aristophanes, in his Knights, says—

He ne'er shall drink ( πίεται) of the same cup with me:

and in another place he says—

Thou shalt this day drink ( πίει) the most bitter wine;

though this might, perhaps, come from πιοῦμαι. Sometimes, however, they shorten the ι, as Plato does, in his Women Returning from Sacrifice—

Nor he who drinks up ( ἐκπίεται) all her property:

and in his Syrphax he says— And ye shall drink ( πίεσθε) much water. And Menander uses the word πῖε as a dissyllable, in his Dagger—

A. Drink ( πῖε).

B. I will compel this wretch,

This sacrilegious wretch, to drink ( πιεῖν) it first:

and the expression τῆ πίε, take and drink, and πῖνε, drink. So do you, my friend, drink; and as Alexis says, in his Twins,—

Pledge you ( πρόπιθι) this man, that he may pledge another.

And let it be a cup of comradeship, which Anaceron calls ἐπίστιος. For that great lyric poet says—

And do not chatter like the wave

Of the loud brawling sea, with that

Ever-loquacious Gastrodora,

Drinking the cup ἐπίστιος.

But the name which we give it is ἀνίσων.

But do not you be afraid to drink; nor will you be in any danger of falling on your hinder parts; for the people who drink what Simonides calls—

Wine, the brave router of all melancholy,

can never suffer such a mischance as that. But as Aristotle says, in his book on Drunkenness, they who have drunk beer, which they call πῖνος, fall on their backs. For he says,

But there is a peculiarity in the effects of the drink made from barley, which they call πῖνος, for they who get drunk on other intoxicating liquors fall on all parts of their body; they fall on the left side, on the right side, on their faces, and on their backs. But it is only those who get drunk on beer who fall on their backs, and lie with their faces upwards.

But the wine which is made of barley is by some called βρύτος, as Sophocles says, in his Triptolemus—

And not to drink the earthy beer ( βρύτον).

And Archilochus says—

And she did vomit wine as any Thracian

Might vomit beer ( βρύτον), and played the wanton stooping.

And Aeschylus, also, mentions this drink, in his Lycurgus—

And after this he drank his beer ( βρύτον), and much

And loudly bragg'd in that most valiant house.

But Hellanicus, in his Origins, says that beer is made also out of roots, and he writes thus:—

But they drink beer ( βρύτον) made of roots, as the Thracians drink it made of barley.

And Hecatæus, in the second book of his Description of the World, speaking of the Egyptians, and saying that they are great bread-eaters, adds,

They bruise barley so as to make a drink of it.

And, in his Voyage round Europe, he says that

the Pæonians drink beer made of barley, and a liquor called παραβίη, made of millet and conyza. And they anoint themselves,

adds he,

with oil made of milk.

And this is enough to say on these topics.

But in our time dear to the thyrsus-bearers

Is rosy wine, and greatest of all gods

Is Bacchus.

As Ion the Chian says, in his Elegies—

For this is pretext fit for many a song;

The great assemblies of th' united Greeks,

The feasts of kings, do from this gift proceed,

Since first the vine, with hoary bunches laden,

Push'd from beneath the ground its fertile shoots,

Clasping the poplar in its firm embrace,

And from its buds burst forth a numerous race,

Crashing, as one upon the other press'd;

But when the noise has ceased they yield their juice,

Divinest nectar, which to mortal men

Is ever the sole remedy for care,

And common cause of joy and cheerfulness.

Parent of feasts, and laughter, and the dance,

Wine shows the disposition of the good,

And strengthens all their noble qualities.

Hail! then, O Bacchus, president of feasts,

Dear to all men who love the wreathed flowers;

Give us, kind God, an age of happiness,

To drink, and play, and cherish just designs.

But Amphis, in his Philadelphi, praising the life of those who are fond of drinking, says:—

For many causes do I think our life,

The life of those who drink, a happy one;

And happier far than yours, whose wisdom all

Lies in a stern and solemn-looking brow.

For that slow prudence which is always busy

In settling small affairs, which with minuteness,

And vain solicitude, keeps hunting trifles,

Fears boldly to advance in things of weight;

But our mind, not too fond of scrutinising

Th' exact result of every trifling measure,

Is ever for prompt deeds of spirit ready.

And when Ulpian was about to add something to this Aemilianus said,—It is time for us, my friends, to inquire in some degree about γρῖφοι, that we may leave our cups for a little while, not indeed in the spirit of that work which is entitled the Grammatical Tragedy of Callias the Athenian: but let us first inquire what is the definition of what we call a γρῖφος. . . . And we may omit what Cleobulina of Lindus has proposed in her Epigrams; for our companion, Diotimus of Olympia, has discussed that point sufficiently; but we must consider how the comic poets have mentioned it, and what punishment those who have failed to solve it have undergone. And Laurentius said,—Clearchus the Solensian defines the word thus:

γρῖφος,

says he,

is a sportive problem, in which we are bidden to seek out, by the exertion of our intellect and powers of investigation, what i proposed to us, which has been uttered for the sake of some honour or some penalty.

And in his discussion on these griphi, the same Clearchus asserts that

there are seven kinds of griphi. In the letter, when we say that there is a certain name of a fish or plant, beginning with a. And similarly, when he who proposes the griphus desires us to mention some name in which some particular letter is or is not. Such are those which are called sigma-less griphi; on which account Pindar has composed an ode on the ς, as if some griphus had been proposed to him as a subject for a lyric poem. Then griphi are said to be in the syllable, when we are desired to recite some verse which begins with the syllable βα, as with βασιλεὺς, for instance, or which ends with ναξ, as καλλιάναξ, or some in which the syllables λεων take the lead, as λεωνίδης, or on the other hand close the sentence, as θρασυλέωϝ. They are in the name, when we utter simple or compound names of two syllables, by which some tragic figure, or on the other hand some humble one, is indicated; or some names which have no connexion with anything divine, as κλεώνυμος, or which have some such connexion, as διονύσιος: and this, too, whether the connexion be with one God or with more, as ʽἑρμαφρόδιτος; or whether the name begins with Jupiter, as διοκλῆς, or with Mercury, as ʽἑρμόδωρος; or whether it ends, as it perhaps may, with νῖκος. And then they who were desired to say such and such things, and could not, had to drain the cup.

And Clearchus defined the word in this way. And now you, my good friend Ulpian, may inquire what the cup to be drained is.

But concerning these griphi, Antiphanes says, in his Cnœthis, or the Pot-bellied Man—

A. I thought before that those who while at meals

Bade me solve griphi, were the silliest triflers,

Talking mere nonsense. And when any one

Was bade to say what a man bore and bore not,

I laugh'd and thought it utter childishness;

And did not think that truth did lie beneath,

But reckon'd them as traps for the unwary.

But now, indeed, I see there is some truth in them;

For we, ten men, contribute now for supper,

But no one of them all bears what he brings,

So here's a case where he who bears bears not,

And this is just the meaning of a griphus.

So surely this may fairly be excused;

But others play tricks with the things themselves,

Paying no money, as, for instance, Philip.

B. A wise and fortunate man, by Jove, is he.

And in his Aphrodisian he says—

A. Suppose I want to say now

dish

to you,

Shall I say

dish,

or shall I rather say,

A hollow-bodied vessel, made of earth,

Form'd by the potter's wheel in rapid swing,

Baked in another mansion of its mother,

Which holds within its net the tender milk-fed

Offspring of new-born flocks untimely choked?

B. By Hercules, you'll kill me straight if you

Do not in plain words say a

dish of meat.

A. 'Tis well. And shall I speak to you of drops

Flowing from bleating goats, and well compounded

With streams proceeding from the yellow bee,

Sitting on a broad receptacle provided

By the chaste virgin born of holy Ceres,

And now luxuriating beneath a host

Of countless finely-wrought integuments;

Or shall I say

a cheesecake?

B. Prithee say

A cheesecake.

A. Shall I speak of rosy sweat

From Bacchic spring?

B. I'd rather you'd say wine.

A. Or shall I speak of dusky dewy drops?

B. No such long paraphrase,—say plainly, water.

A. Or shall I praise the cassia-breathing fragrance

That scents the air

B. No, call it myrrh,—forbear

Those sad long-winded sentences, those long

And roundabout periphrases; it seems

To me by far too great a labour thus

To dwell on matters which are small themselves,

And only great in such immense descriptions.

And Alexis, in his Sleep, proposes a griphus of this kind—

A. It is not mortal, nor immortal either

But as it were compounded of the two,

So that it neither lives the life of man,

Nor yet of God, but is incessantly

New born again, and then again deprived

Of this its present life; invisible,

Yet it is known and recognised by all.

B. You always do delight, O lady, in riddles.

A. No, I am speaking plain and simple things.

B. What child then is there which has such a nature!

A. 'Tis sleep, my girl, victor of human toils.

And Eubulus, in his Sphingocarion, proposes grip i of this kind, himself afterwards giving the solution of there—

A. There is a thing which speaks, yet has no tongue

A female of the same name as the male;

The steward of the winds, which it holds fast;

Rough, and yet sometimes smooth; full of dark voices

Scarce to be understood by learned men;

Producing harmony after harmony;

'Tis one thing, and yet many; e'en if wounded

'Tis still invulnerable and unhurt.

B. What can that be?

A. Why, don't you know, Callistratus?

It is a bellows.

B. You are joking now.

A. No; don't it speak, although it has no tongue?

Has it not but one name with many people?

Is't not unhurt, though with a wound i' the centre?

Is it not sometimes rough, and sometimes smooth?

Is it not, too, a guardian of much wind?

Again:—

There is an animal with a locust's eye,

With a sharp mouth, and double deathful head;

A mighty warrior, who slays a race

Of unborn children.

('Tis the Egyptian ichneumon.) For he does seize upon the crocodile's eggs, And, ere the latent offspring is quite form'd, Breaks and destroys them: he's a double head, For he can sting with one end, and bite with th' other. Again:—

I know a thing which, while it's young, is heavy,

But when it's old, though void of wings, can fly

With lightest motion, out of sight o' th' earth.

This is thistledown. For it—

While it is young, stands solid in its seed,

But when it loses that, is light and flies,

Blown about every way by playful children.

Listen, now, to this one—

There is an image all whose upper part

Is its foundation, while the lower part

Is open; bored all through from head to feet;

'Tis sharp, and brings forth men in threefold way,

Some of whom gain the lot of life, some lose it:

All have it; but I bid them all beware.

And you yourselves may decide here, that he means the box into which the votes are thrown, so that we may not borrow everything from Eubulus.

And Antiphanes, in his Problem, says—

A. A man who threw his net o'er many fish,

Though full of hope, after much toil and cost,

Caught only one small perch. And 'twas a cestreus,

Deceived itself, who brought this perch within,

For the perch followeth the blacktail gladly.

B. A cestreus, blacktail, perch, and man, and net,—

I don't know what you mean; there's no sense in it.

A. Wait while I clearly now explain myself:

There is a man who giving all he has,

When giving it, knows not to whom he gives it,

Nor knows he has the things he does not need.

B. Giving, not giving, having, and not having,—

I do not understand one word of this.

A. These were the very words of this same griphus.

For what you know you do not just now know,

What you have given, or what you have instead.

This was the meaning.

B. Well, I should be glad

To give you too a griphus.

A. Well, let's have it.

B. A pinna and a mullet, two fish, both

Endued with voices, had a conversation,

And talk'd of many things; but did not say

What they were talking of, nor whom they thought

They were addressing; for they both did fail

In seeing who it was to whom they talk'd.

And so, while they kept talking to each other,

The goddess Ceres came and both destroy'd.

And in his play called Sappho, Antiphanes represents the poetess herself as proposing griphi, which we may call riddles, in this manner: and then some one else is represented as solving them. For she says—

S. There is a female thing which holds her young

Safely beneath her bosom; they, though mute,

Cease not to utter a loud sounding voice

Across the swelling sea, and o'er the land,

Speaking to every mortal that they choose;

But those who present are can nothing hear,

Still they have some sensation of faint sound.

And some one, solving this riddle, says—

B.The female thing you speak of is a city;

The children whom it nourishes, orators;

They, crying out, bring from across the sea,

From Asia and from Thrace, all sorts of presents

The people still is near them while they feed on

And pour reproaches ceaselessly around,

While it nor hears nor sees aught that they do.

S. But how, my father, tell me, in God's name,

Can you e'er say an orator is mute,

Unless, indeed, he's been three times convicted?

B. And yet I thought that I did understand

The riddle rightly. Tell me then yourself.

And so then he introduces Sappho herself solving the riddle, thus—

S. The female thing you speak of is a letter,

The young she bears about her is the writing:

They're mute themselves, yet speak to those afar off

Whene'er they please. And yet a bystander,

However near he may be, hears no sound

From him who has received and reads the letter.

And Diphilus, in his Theseus, says that there were once three Samian damsels, who, on the day of the festival of Adonis, used to delight themselves in solving riddles at their feasts. And that when some one had proposed to them this riddle,

What is the strongest of all things?

one said iron, and alleged the following reasons for her opinion, because that is the instrument with which men dig and cut, and that is the material which they use for all purposes. And when she had been applauded, the second damsel said that a blacksmith exerted much greater strength, for that he, when he was at work, bent this strong iron, and softened it, and used it for whatever purposes he chose. And the third said, they were both wrong, and that love was the strongest thing of all, for that love could subdue a blacksmith.

And Achæus the Eretrian, though he is usually a very clear poet as respects the structure of his poems, sometimes makes his language obscure, and says many things in an enigmatical style; as, for instance, in his Iris, which is a satyric play. For he says,

A cruet of litharge full of ointment was suspended from a Spartan tablet, written upon and twisted on a double stick;

meaning to say a white strap, from which a silver cruet was suspended; and he has spoken of a Spartan written tablet when he merely meant the Spartan scytale. And that the Lacedæmonians put a white strap, on which they wrote whatever they wished, around the scytale, we are told plainly enough by Apollonius Rhodius, in his Treatise on Archilochus. And Stesichorus, in his Helen, speaks of a footpan of litharge; and Ion, in his Phœnix or Cæneus, calls the birdlime the sweat of the oak, saying—

The sweat of oaks, and a long leafy branch

Cut from a bush supports me, and a thread

Drawn from Egyptian linen, clever snare

To catch the flying birds.

And Hermippus says, that Theodectes of Phaselus, in his book on the Pupils of Isocrates, was a wonderfully clever man at discovering any riddles that might be proposed to him, and that he too could propose riddles to others with great acuteness. As that riddle about shade, for instance;— for he said that there was a nature which is greatest at its birth and at its decease, and least when at its height. And he speaks thus:—

Of all the things the genial earth produces,

Or the deep sea, there is no single one,

Nor any man or other animal

Whose growth at all can correspond to this:

For when it first is born its size is greatest;

At middle age 'tis scarcely visible,

So small it's grown; but when 'tis old and hastens

Nigh to its end, it then becomes again

Greater than all the objects that surround it.

And in the Œdipus, which is a tragedy, he speaks of night and day in the following riddle:—

There are two sisters, one of whom brings forth

The other, and in turn becomes its daughter.

And Callisthenes, in his Greek History, tells the following story, that

when the Arcadians were besieging Cromnus, (and that is a small town near Megalopolis,) Hippodamus the Lacedæmonian, being one of the besieged persons, gave a message to the herald who came to them from the Lacedæmonians, showing the condition in which they were by a riddle, and he bade him tell his mother-'to be sure and release within the next ten days the little woman who was bound in the temple of Apollo; as it would not be possible to release her if they let those days elapse.' And by this message he plainly enough intimated what he was desirous to have understood; for the little woman meant is Famine, of which there was a picture in the temple of Apollo, near the throne of Apollo, and it was represented under a woman's form; so it was evident to every one that those who were besieged could hold out only ten days more because of famine. So the Lacedæmonians, understanding the meaning of that had been said, brought succour with great speed to the men in Cromnus.

There are also many other riddles, such as this:—

I saw a man who by the means of fire

Was glueing brass unto another man

So closely that they two became like brothers.

And this expression means the application of a cupping- glass. And a similar one is that of Panarces, mentioned by Clearchus, in his Essay on Griphi, that

A man who is not a man, with a stone which was not a stone, struck a bird which was not a bird, sitting on a tree which was not a tree.

For the things alluded to here are a eunuch, a piece of pumice-stone, a bat, and a narthex¹³. And Plato, in the fifth book of his Laws,¹⁴ alludes to this riddle, where he says, that those philosophers who occupy themselves about minute arts, are like those who, at banquets, doubt what to eat, and resemble too the boys' riddle about the stone thrown by the eunuch, and about the bat, and about the place from which they say that the eunuch struck down the bat, and the engine with which he did it.

And of this sort also are those enigmatical sayings of Pythagoras, as Demetrius of Byzantium says, in the fourth book of his treatise on Poets, where, for instance, he says,

A man should not eat his heart;

meaning,

a man should cultivate cheerfulness.

One should not stir the fire with a sword;

meaning,

One should not provoke an angry man;

for anger is fire, and quarrelsomeness is a sword.

One should not step over a yoke

meaning,

one should avoid and hate all kinds of covetousness, but seek equality.

One should not travel along the high road;

meaning, One should not follow the opinions of the multitude, (for the common people approve of whatever they take in their heads without any fixed principle,) but one should rather go on the straight road, using sense as one's guide."

One should not sit down upon a bushel;

meaning,

one should not be content with merely considering what is sufficient for the present day, but one should always have an eye to the future

* * * * * * ¹⁵

For death is the boundary and limit of life;

and this saying is meant to forbid us approaching the subject with anxiety and grief.

And Dromeas the Coan used to play at riddles in much the same way as Theodectes, according to the state- ment of Clearchus: and so did Aristonymus, the player on the harp, without any vocal accompaniment: and so did that Cleon who was surnamed Mimaulus, who was the best actor of Italian mimes that ever appeared on the stage without a mask. For in the style of play which I have mentioned already, he was superior even to Nymphodors. And Ischomachus the herald was an imitator of his, who used to give his representations in the middle of a crowd, and after he had become celebrated, he altered his style and used to act mimes at the jugglers¹⁶ shows. And the riddles which these men used to propose were of the following kind:—A clown once had eaten too much, and was very unwell, and when the physician asked him whether he had eaten to vomit, No, said he, but I ate to my stomach. And another was,— A poor woman had a pain in her stomach, and when the physician asked her whether she had anything in her stomach, How should I, said she, when I have eaten nothing for three days?

And the writings of Aristonymus were full of pompous ex- pressions: and Sosiphanes the poet said to Cephisocles the actor, reproaching him as a man fond of long words,

I would throw a stone at your loins, if I were not afraid of wetting the bystanders.

But the logical griphus is the oldest kind, and the one most suited to the natural character of such enigmatical language.

What do we all teach when We do not know it ourselves

and,

What is the same nowhere and everywhere?

and also,

What is the same in the heavens and on the earth and in the sea?

But this is a riddle arising from an identity of name; for there is a bear, and a serpent, and an eagle, and a dog, both in the heavens and on the earth and in the sea. And the other riddle means Time; for that is the same to all people and everywhere, because it has not its nature depending on one place. And the first riddle means

How to live:

for though no one knows this himself he teaches his neighbour.

And Callias the Athenian, whom we were discussing just now, and who was a little before Strattis in point of time, wrote a play which he called Grammatical Science; and the plot of it was as follows. The prologue consists of the elements, and the actor should recite it, dividing it into para- graphs, and making the termination in the manner of a dramatic catastrophe, into

Alpha, beta, gamma, delta, eta, theta. For ει is sacred to the God; iota, cappa, lambda, mu, nu, xu, the diphthong ou, pi, rho, sigma, tau, the present u, phi, chi, which is next to psi, all down to omega.

And the chorus consisted of women, in pairs, made of two elements taken together, composed in metre and lyrical odes in this fashion —

Beta alpha ba, beta ei be, beta eta be, beta iota bi, beta ou bo, beta upsilon bu, beta omega bo.

And then, again, in the antistrophe of the ode and of the metre,

Gamma alpha, gamma ei, gamma eta, gamma iota, gamma omicron, gamma upsilon, gamma omega.

And in the same way he dealt with all other syllables—all which have the same melody and the same metre in the antistrophes. So that people not only suspect that Euripides drew all his Medea from this drama, but they think that it is perfectly plain that he drew the system of his choruses from it. And they say that Sophocles, after he had heard this drama, endeavoured to divide his poem in respect of the metre, and did it thus, in the Œdipus,—

I shall not grieve myself nor you,

Being convicted of this action.

On which account, all the rest admitted the system of antistrophes from his example, as it should seem, into their tragedies. Then, after this chorus, Callias introduces another speech of vowels, in this manner: (and this also the reciter must divide into paragraphs in the same way as the previous portions, in order that that delivery may be preserved which the author originally intended)—

Alpha alone, O woman; then one should

Say ει alone in the second place: next,

Still by itself you will say, thirdly, Eta;

Fourth, still alone, Iota; fifthly, Ou.

In the sixth place, Upsilon by itself.

The last of all the seven vowels is

The slow-paced Omega. The seven vowels

In seven verses; and when you've recited

All these, then go and ponder by yourself.

Callias was also the first man who taught the elements of learning by iambics, in a licentious sort of language, described in the following manner—

For I'm in labour, ladies; but from shame,

I will, my dear, in separate lines and letters,

Tell you the name of the child. There is a line

Upright and long; and from the middle of it

There juts forth on each side a little one,

With upward look: and next a circle comes,

On two short feet supported.

And afterwards, following this example, as any one may suspect, Mæandrius the prose writer, turning away a little from the usual pronunciation in his descriptions, wrote those things which are found in his Precepts, in a less polished style than the above-mentioned Callias. And Euripides appears to have followed the same model when he composed those verses, in his Theseus, in which the elements of writing are described. But the character is an illiterate shepherd, who is showing that the name of Theseus is inscribed in the place in this way—

For I indeed do nothing know of letters,

But I will tell you all their shapes, and give

Clear indications by which you may judge.

There is a circle, round as though 't had been

Work'd in a lathe, and in its centre space

It has a visible sign. Then the second

Has first of all two lines, and these are parted

By one which cuts them both across the middle.

The third's a curly figure, wreathed round.

The fourth contains one line which mounts right up,

And in a transverse course three others hang

From its right side. The letter which cones fifth

Admits of no such easy explanation;

For there are two diverging lines above,

Which meet in one united line below.

The letter which comes last is like the third.

[So as to make θ η ς ε υ ς.]

And Agathon the tragic poet has composed a similar passage, in his Telephus; for there also some illiterate man explains the way of spelling Theseus thus:—

The letter which comes first is like a circle,

Divided by a navel in the middle;

Then come two upright lines well-join'd together;

The third is something like a Scythian bow:

Next comes a trident placed upon its side;

And two lines branching from one lower stem:

The last again the same is as the third.

And Theodectes of Phaselus introduces an illiterate clown, who also represents the name of Theseus in his own way—

The letter which comes first a circle is,

With one soft eye; then come two upright lines

Of equal and exact proportions,

United by one middle transverse line;

The third is like a wreathed curl of hair;

The next a trident lying on its side;

The fifth two lines of equal length above,

Which below join together in one base;

The sixth, as I have said before, a curl.

And Sophocles has said something like this, in his Amphiaraus, which is a satyric drama, where he introduces an actor dancing in unison with his explanation of the letters.

But Neoptolemus the Parian, in his treatise on Inscriptions, says that this inscription is engraved on the tomb of Thrasymachus the sophist at Chalcedon—

My name is Theta, ro, alpha, and san,

Upsilon, mu, alpha, chi, ou, san again:

Chalcedon was my home, wisdom my trade.

And there is a poem of this kind upon Pan, by Castorion the Solensian, as Clearchus says: every foot¹⁷ consists of one entire word, and so every line has its feet in pairs, so that they may either precede or follow each other; as for instance—

σὲ τὸν βόλοις νιφοκτύποις δυσχείμερον

ναίονθ’ ἕδος, θηρονόμε πὰν, χθόν’ Ἀρκάδων,

κλήσω γραφῇ τῇδ’ ἐν σοφῇ, πάγκψειτ’ ἔπη

συνθεὶς, ἄναξ, δύσγνωστα μὴ σοφοῖς κλύειν,

μουσοπόλε θὴρ, κηρόχυτον ὅς μείλιγμ’ ἱεῖς.

[Which may be translated thus—

O thou that dwellest on the lofty plain,

Stormy with deep loud-sounding falls of snow,

Th' Arcadian land,—lord of the forest kinds,

Thee, mighty Pan, will I invoke in this

Sagacious writing, carefully compounding

Words difficult for ignorant men to know,

Or rightly understand. Hail, friend o' the Muse,

Who pourest forth sweet sounds from waxen flute.]

And so on in the same manner. And in whatever order you place each of these pairs of feet it will give the same metre; as you may, for instance, transpose the first line, and instead of—

σὲ, τὸν βόλοις νιφοκτύποις δυσχείμερον,

you may read it—

νιφοκτύποις σὲ τὸν βόλοις δυσχείμερον.

You may also remark that each pair of feet consists of ten¹⁸ letters; and you may produce the same effect not in this way, but in a different one, so as to have many ways of putting one line; for instead you may read—

μέτρον φράσον μοι, τῶν ποδῶν μέτρον λαβών·

or this way—

λαβὼν μέτρον μοι τῶν ποδῶν, μέτρον φράσον.

[And you may take this line too—]

οὐ βούλομαι γὰρ τῶν ποδῶν μέτρον λαβεῖν,

[and transpose it thus—]

λαβεῖν μέτρον γὰρ τῶν ποδῶν οὐ βούλομαι.

But Pindar, with reference to the ode which was composed without a ς in it, as the same Clearchus tells us, as if some griphus had been proposed to him to be expressed in a lyric ode,—as many were offended because they considered it impossible to abstain from the ς, and because they did not approve of the way in which the idea was executed, uttered this sentence—

Before long series of songs were heard,

And the ill-sounding san from out men's mouths.

And we may make use of this observation in opposition to those who pronounce the sigma-less ode of Lasus of Hermione to be spurious, which is entitled The Centaurs. And the ode which was composed by Lasus to the Ceres in Hermione, has not a ς in it, as Heraclides of Pontus says, in the third book of his treatise on Music, which begins—

I sing of Ceres and her daughter fair,

The bride of Clymenus.

And there are great numbers of other griphi. Here is one—

In a conspicuous land I had my birth,

The briny ocean girds my country round,

My mother is the daughter fair of Number.

By the conspicuous land ( φανερὰ) he means Delos (as δῆλος is synonymous with φανερὸς), and that is an island surrounded by the sea. And the mother meant is Latona, who is the daughter of Coius, and the Macedonians use κοῖος as synonymous with ἀριθμός. And the one on barley-water ( πτυσάνη)—

Mix the juice of peel'd barley, and then drink it.

And the name πτισάνη is derived from the verbs πτίσσω, to pound, and ἄνω, to bruise. There is also the one on the snail, which is quoted in the Definitions of Teucer—

An animal destitute of feet and spine

And bone, whose back is clad with horny shell,

With long, projecting, and retreating eyes.

And Antiphanes, in the Man who admires himself, says—

Coagulated, tender-bodied milk.

lost understand me not? I mean new cheese.

And Anaxandrides, in his Ugly Woman, says—

He's lately cut it up; then he confined

The long, unbroken portions of the body

In earthen vases, wrought in crackling fire,—

A phrase, my men, invented by Timotheus,

Who meant to say in dishes.

And Timocles, in his Heroes, says—

A. And when the nurse of life was taken away,

Fierce hunger's foe, sweet friendship's guardian,

Physician of voracious hunger, which

Men call the table . . .

B. How you tire yourself,

When you might say

the table

in a word.

And Plato, in his Adonis, saying that an oracle was given to Cinyras concerning his son Adonis, reports it in these words—

O Cinyras, king of hairy Cyprians,

Your son is far the fairest of all men,

And the most admirable: but two deities

Lay hands upon him; one is driven on

By secret courses, and the other drives.

He means Venus and Bacchus; for both of them loved Adonis. And the enigma of the Sphinx is reported by Asclepiades, in his essay on the Subjects on which Tragedies have been written, to have been such as this—

There is upon the earth an animal

With two feet, and with four, and eke with three,

And with one voice; and it alone, of all

The things which move on earth, or in the heavens,

Or o'er the boundless sea, doth change its nature;

But when its feet are of the greatest number,

Then is its speed the slowest, and strength least.

And there are also some sayings partaking of the character of griphi, composed by Simonides, as is reported by Chamæleon of Heraclea, in his treatise on the Life and Writings of Simonides—

The father of a kid which roves for food,

And a sad fish, had their heads near together;

And when they had received beneath their eyelids

The son of Night, they did not choose to cherish

The bull-slaying servant of the sovereign Bacchus.

But some say that these verses were inscribed on some one of the ancient offerings which were dedicated at Chalcis; and that on it were represented the figures of a goat and a dolphin; to which animals allusion is made in the above lines. And others say that a dolphin and a goat were embossed in that part of a psaltery where the strings are put in, and that they are what is meant here; and that the bull-slaying servant of Bacchus is the dithyrambic. And others say that the ox which is sacrificed to Bacchus in the town of Iulis is struck with an axe by some one of the young men: and that the festival being near, the axe had been sent to a forge, and Simonides, being then a young man, went to the smith to fetch it; and that when he found the man asleep, and his bellows and his tongs lying loosely about with their fore parts touching one another, he then came back, and told the before-mentioned problem to his friends. For the father of a kid he called the bellows, and the sad fish the tongs (which is called καρκῖνος, or the crab). The son of Night is sleep, and the bull-slaying servant of Bacchus is the axe. And Simonides composed also another epigram which causes perplexity to those who are ignorant of history—

I say that he who does not like to win

The grasshopper's prize, will give a mighty feast

To the Panopeiadean Epeus.

And it is said, that when he was sojourning at Carthea he used to train choruses; and that the place where these exercises took place was in the upper part of the city, near the temple of Apollo, a long way from the sea; so that all the rest of the citizens, and Simonides himself, went down to get water, to a place where there was a fountain; an that an ass, whose name was Epeus, used to carry the water up for them; and they gave him this name, because there was a fable that Epeus himself used to do this; and there was also represented in a picture, in the temple of Apollo, th Trojan fable, in which Epeus is represented as drawing water for the Atridæ; as Stesichorus also relates—

For the great daughter of Jove pitied him

Bearing incessant water for the kings.

And as this was the case, they say that it was a burden imposed on every member of the choruses who was not present at the appointed time, that he should give the ass a chœnix of barley; and that this is stated by the same poet; and that what is meant by not liking to win the grasshopper's prize, is not liking to sing; and that by Panopeiadean is meant the ass, and the mighty feast is the chœnix of barley.

And of the same kind is the epigram of Theognis the poet,—

For a sea-corpse has call'd me now back home,

Which, though dead, speaketh with a living mouth.

Where he means the cockle. And we may consider of the same character those sentences in which we use words which resemble men's names, as—

λαβὼν ἀριστόνικον ἐν μάχῃ κράτος·

He gain'd in battle a glorious victory;

where ἀριστόνικος sounds like the name of a man, Aristonicus. And there is also that riddle which is so frequently repeated—

Five men came to one place in vessels ten,

And fought with stones, but might not lift a stone,

And died of thirst while water reach'd their chins.

And what punishment had the Athenians who could not solve this riddle when proposed to them, if it was only to drink a bowl of mixed wine, as Clearchus has stated in his Definition? And, in the first book of his treatise on Proverbs, he writes thus—

The investigation of riddles is not unconnected with philosophy; for the ancients used to make a display of their erudition by such things; for they used at their entertainments to ask questions, not such as the men of the present day ask one another, as to what sort of amorous enjoyment is the most delicious, or what kind of fish is nicest, or what is most in season at the moment; or again, what fish is best to eat at the time of Arcturus, or what after the rising of the Pleiades, or of the Dogstar. And then they offer kisses as prizes for those who gain the victory in such questions; such as are hateful to men of liberal sentiments; and as a punishment for those who are defeated they enjoin them to drink sheer wine; which they drink more willingly than the cup of health. For these things are well adapted to any one who has devoted his attention to the writings of Philænis and Archestratus, or who has studied the books called Gastro- logies. They preferred such plays as these;—when the first person had recited a verse, the others were bound to quote the verse following; or if any one had quoted a sentence from some poet, the rest were bound to produce a sentence from some other poet expressing the same sentiments. After that, every one was bound to repeat an iambic. And then, each person was to repeat a line of such and such a number of syllables precisely; and so on with everything that related to any acquaintance with letters and syllables. And in a similar manner they would be bound to repeat the names of all the commanders in the army which attacked Troy, or of all the Trojan leaders: or to tell the name of some city in Asia beginning with a given letter; and then the next person was to tell the name of a city in Europe: and then they were to go through the rest according as they were desired to give the names of Grecian or barbarian cities; so that this sport, not being an inconsiderate one, was a sort of exhibition of the ability and learning of each individual. And the prizes given were a garland and applause, things by which love for one another is especially sweetened.

This, then, was what Clearchus said; and the things which he says one ought to propose, are, I imagine, such as these. For one person to quote a line in Homer beginning with Alpha, and ending with the same letter, such as—

Ἀγχοῦ δ’ ἱσταμένη ἔπεα πτερόεντα προσηύδα.

Ἀλλ’ ἄγε νῦν μάστιγα καὶ ἡνία σιγαλόεντα.

ʽἁσπίδας εὐκύκλους λαισήαϊ τε πτερόεντα.

And, again, they quoted iambics on a similar principle—

Ἀγαθὸς ἀνὴρ λέγοιτ’ ἄν, ὁ φέρων τ’ ἀγαθά.

Ἀγαθὸς ἂν εἴη καὶ ὁ φέρων καλῶς κακά.

Or lines in Homer beginning and ending with ε, as—

Εὗρε λυκάονος υἷον ἀμύμονά τε κρατερόν τε.

Ἐν πόλει ὑμετέρῃ ἐπεὶ οὐκ ἔμελλον ἔγωγε.

And iarabics on the same principle—

Εὐκαταφρόνητός ἐστι πενία, δέρκυλε·

Ἐπὶ τοῖς παροῦσι τὸν βίον διάπλεκε.

And lines of Homer beginning and ending with η, as—

Ἡ μὲν ἄπ’ ὥς εἰποῦσ’ ἀπέβη γλαυκῶπις Ἀθήνη·

Ἡ δ’ ἐν γούνασι πίπτε διώνης δῖ Ἀφροδίτη.

And iambics—

Ἡ τῶν φίλων σοι πίστις ἔστω κεκριμένη.

Lines in Homer beginning and ending with ι, as—

Ἰλίου ἐξαπολοίατ’ ἀκήδεστοι καὶ ἄφαντοι·

Ἱππόλοχος δέ μ’ ἔτικτε καὶ ἐκ τοῦ φημὶ γενέσθαι.

Beginning and ending with ς, as—

Συμπάντων δαναῶν, οὐδ’ ἢν Ἀγαμέμνονα εἴπῃς.

And iambics as—

Σοφος ἐστιν ὁ φέρων τἀπὸ τῆς τύχης καλῶς.

And beginning and ending with ω, as—

Ὡς δ’ ὅτ’ ἀπ’ οὐλύμπου νέφος ἔρχεται οὐρανὸν εἴσω.

And iambics as—

Ὠρθωμένην πρὸς ἅπαντα τὴν ψύχην ἔχω.

Sometimes too, it is well to propound lines without a sigma, as—

Πάντ’ ἐθέλω δόμεναι, καὶ ἔτ’ οἴκοθεν ἄλλʼ ἐπιθεῖναι·

and again, to quote lines of Homer, of which the first syllable when connected with the last, will make some name, such as—

Ἄιας δ’ ἐκ σαλαμῖνος ἄγεν δύο καὶ δεκα νῆας·

Φυλείδης ὃν τίκτε διῒ φίλος ἵπποτα φυλευς.

Ἰητὴρ δ’ ἀγαθὸς ποδαλείριος ἠδὲ μάχαων.

There are also other lines in Homer expressing the names of vessels from the first and last syllable, such as—

Ὀλψυμένων δαναῶν ὀλοφύρεται ἐν φρεσὶ θυμος,

which makes ῞ὅλμος, a mortar;

Μυθεῖται κατὰ μοῖραν ἅπερ κ’ οἴοιτο καὶ ἄλλος,

which makes μύλος, a millstone;

Λυγρός ἐὼν μή πού τι κακὸν καὶ μεῖζον ἐπαύρῃ,

which makes λύρη, a lyre.

And other lines, the first and last syllables of which give some eatable, as—

Ἀργυρόπεζα θέτις θυγατὴρ ἁλίοιο γέροντος,

which makes ἄρτος, bread;

μητι σὺ ταῦτα ἕκαστα διείρεο, μὴ δὲ μετάλλα,

which makes Μῆλα, apples.

And since we have made a pretty long digression about griphi, we must now say what punishment those people underwent who failed to solve the griphus which was proposed to them. They drank brine mingled with their drink, and were bound to drink the whole cup up at one draught; as Antiphanes shows in his Ganymede, where he says—

A. Alas me! what perplexing things you say,

O master, and what numerous things you ask me.

B. But now I will speak plainly: if you know

One circumstance about the rape of the child,

You must reveal it quick, before you're hang'd.

A. Are you then asking me a riddle, master,

Bidding me tell you all about the rape

Of the child? What's the meaning of your words?

B. Here, some one, bring me out a halter quickly.

A. What for?

B. Perhaps you'll say you do not know.

A. Will you then punish me with that? Oh don't!

You'd better make me drink a cup of brine.

B. Know you then how you ought to drink that up?

A. Indeed I do.

B. How?

A. So as to make you pledge me.

B. No, but first put your hands behind your back,

Then drink it at a draught, not drawing breath.

So when the Deipnosophists had said all this about the griphi, since it has taken us till evening to recollect all they said, we will put off the discussion about cups till to-morrow. For as Metagenes says in his Philothytes—

I'll change my speech, by way of episode,

So as to treat the theatre with many

New dishes rich with various seasonings;

taking the discussion about cups next.

Athenaeus Deipnosophistae 10

ed. Charles Burton Gulick

Search the Perseus Catalog for:

α

ἄποτος ὦ Γλύκη.

β

ὑδαρῆ ᾽νέχεέν σοι;

α

παντάπασι μὲν οὖν ὕδωρ.

β

τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;

Γλύκη

δύ’ ὕδατος, ὦ μάμμη.

β

τί δ’ οἴνου;

Γλύκη

τέτταρας.

β

ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σ’ ἔδει.

Current edition Perseus

Book X.

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

α ἄποτος ὦ Γλύκη.

β ὑδαρῆ ᾽νέχεέν σοι;

α παντάπασι μὲν οὖν ὕδωρ.

β τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;

Γλύκη δύ’ ὕδατος, ὦ μάμμη.

β τί δ’ οἴνου;

Γλύκη τέτταρας.

β ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σ’ ἔδει.

Current edition Perseus

Book X.

Stable identifiers

α

ἄποτος ὦ Γλύκη.

β

ὑδαρῆ ᾽νέχεέν σοι;

α

παντάπασι μὲν οὖν ὕδωρ.

β

τί εἰργάσω; πῶς, ὦ κατάρατε, ἐνέχεας;

Γλύκη

δύ’ ὕδατος, ὦ μάμμη.

β

τί δ’ οἴνου;

Γλύκη

τέτταρας.

β

ἔρρ’ ἐς κόρακας· βατράχοισιν οἰνοχοεῖν σ’ ἔδει.